The Three Transmissions are combined with their ascending and descending orders to form various patterns.

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

If the divination is in a harmonious sequence, the three transmissions are arranged as Si, Shen, Hai, Yin: in spring it is called Xuan Tai, with life energy beginning to stir within; in summer it is called Li Yang, with the mechanism slightly revealed externally; in autumn it is called Si Mu, with continuous movement and effort; in winter it is called Quan Fu, with all actions proceeding smoothly. Whenever the three transmissions are in a harmonious sequence, they start from Si added to Shen. The four beginning months are the birthplaces of the Five Phases. When arranged in a harmonious sequence, water, wood, and metal each return to their own birthplace, equivalent to the four life energies returning to their respective birth positions. For example, in spring, the wood of Yin is in command, with grass and trees beginning to sprout and break through their shells, with life energy just beginning to appear, marking the beginning of life, hence called Tai. By summer, the life energy grows stronger day by day, called Li Yang, meaning that within the extreme prosperity of yang energy, there is already a sign of decline. Therefore, the gentleman should strive for self-improvement without indulgence, implying a sense of retreat and concealment. In autumn, the life energy gradually weakens while the killing energy increases. Why is the position of Shen called Chuansong? The transformation of heaven and earth in July is the turning point between life and death, the meeting of parting and welcoming new things. Si represents the sea corner, and the triple harmony of Si, You, and Chou signifies breadth and generosity. Kun represents a horse, which is also Si Mu, which is also Chuansong. Shen added to Si moves on a broad terrain, exactly expressing the meaning of continuous movement. By winter, all things return to their roots, and the four life energies return to their original places, which is complete blessing without harm, so how can actions not be smooth and unimpeded?

此句之解，玄胎者，巳申亥也；勵陽者，申亥寅也；四牡者，亥寅巳也；全福者，寅巳申也；三傳皆加長生之位，是為生玄胎，生生水息，來日方長，陰陽二氣俱順，故主動主進主福主生。與貴順傳順同理。惟順其時，陰陽二氣漸升，宜進，故玄胎也，四牡也，以順進為義；升近於極，則戒盈避滿，宜退藏，故勵陽也，全福也，以退藏為福是也。但吉凶之判，又必與日辰較量方知。又巳申亥、亥寅巳三傳，惟遙克課有之，克賊之法無例。申亥寅初不克末，吉凶皆成；寅巳申末制初傳，凶不成而吉亦不就也。

This sentence should be interpreted as follows: Xuan Tai is in the positions of Si, Shen, and Hai; Li Yang is in the positions of Shen, Hai, and Yin; Si Mu is in the positions of Hai, Yin, and Si; Quan Fu is in the positions of Yin, Si, and Shen. The three transmissions are all placed in the position of Chang Sheng (growth), so it is called Sheng Xuan Tai (growth of Xuan Tai), which means continuous generation and long-lasting development. Yin and Yang energies are both harmonious, thus it is favorable for action, progress, blessings, and life. This is the same principle as nobleman's favorable movement and the orderly arrangement of the three transmissions. As long as one follows the seasonal changes and Yin and Yang energies are rising, it is appropriate to advance. Therefore, Xuan Tai and Si Mu both signify progressive advancement. However, when the energies reach near their peak, one should avoid excess and retreat, thus Li Yang and Quan Fu both signify retreat and concealment as blessings. Nevertheless, the determination of fortune and misfortune ultimately depends on comparison with the day branch. Additionally, the groups of three transmissions consisting of Si, Shen, Hai and Hai, Yin, Si appear only in the case of remoterestrain (restraining) lessons, and cannot be arranged according to the usual method of selecting by the victim of therestrain. The group of Shen, Hai, Yin, where the initial transmission does not restrain the final transmission, allows both fortune and misfortune to manifest. In contrast, the group of Yin, Si, Shen, where the final transmission restrains the initial transmission, prevents both misfortune from occurring and fortune from being realized.

四仲相加子午卯酉，春占關隔若羝羊之觸藩，夏占觀瀾似游魚之吞餌，秋占四平，逢望弦晦朔名曰三光不仁，冬占匿陽，時遇日月辰戌號為四門俱閉。四仲乃四敗之地，以卯加子算，四仲相加在卯為陰不備，以日出於卯離太陰也，在酉為陽不備，以日入於酉離太陽也。在子一陽初復，陽氣不壯，在午一陰始生，陰氣不壯。玩課體名義，重陰互換知無一吉占矣。春曰觸藩言為陰所縛，進退不得自如。觀瀾意同，蓋午生於寅，敗於卯，前見辰是水庫，乃觀瀾而不敢進意。弦月漸進，望月已滿，晦月既盡，朔月初生，重陰相加，又逢弦望晦朔，更加四仲天官如六合太陰，陰總是陰翳之象，故曰三光不仁。日月卯酉也，四仲相加更卯酉上見辰戌總是陰陽閉寒意。又子乃一陽初生，今加於酉方，向閉塞之路，那見生機，故云匿陽。

The four cardinal directions, when added together, form the positions of Zi, Wu, Mao, and You. In spring, this is called "Guangge" (obstruction), like a male sheep's horn hanging on a fence, unable to move forward or backward. In summer, it is called "Guanlan" (observing the waves), like a fish opening its mouth to take bait. In autumn, it is called "Siping" (four equal parts), and if it coincides with the waxing moon, full moon, new moon, or the dark moon, it is called "San Guang Bu Ren" (three lights are unkind). In winter, it is called "Ni Yang" (concealing yang), and if it also meets the occurrence of the hour of Chen or Xu on the days of Mao or You, it is called "Si Men Ju Bi" (all four gates are closed). The four cardinal directions are the four weak points of the Five Phases. Starting from Mao and adding the four cardinal directions: at Mao, yang is incomplete, because the sun rises at Mao and leaves Tai Yin; at You, yang is incomplete, because the sun sets at You and leaves the sun; at Zi, it is the beginning of yang, and yang energy is not strong; at Wu, it is the beginning of yin, and yin energy is not strong. By contemplating the names of these lesson patterns, we see that the heavy yin energies are constantly exchanging, and none of them are auspicious. In spring, it is called "Chu Fan" (touching the thorn bush), meaning being bound by yin energy, unable to move forward or backward. The meaning of "Guanlan" is similar. At Wu, the long life of the sun is in Yin and it is weak at Mao, and ahead is the water reservoir of Chen, which is like observing the waves near water but not daring to move forward. The waxing moon gradually fills up, the full moon is already complete, the dark moon is about to end, and the new moon is just beginning. When these phases are combined with the four cardinal directions, and the heavenly officials such as Liu He and Tai Yin are also present, yin is added to yin, creating a complete image of darkness, hence "San Guang Bu Ren." The sun and moon are the directions of Mao and You. When the four cardinal directions are combined with Mao and You, and the hours of Chen and Xu appear on Mao and You, it is entirely about the blockage of yin and yang. Furthermore, Zi is the beginning of yang, but now it is added to the direction of You, following a path of blockage, where can one see any signs of vitality? Hence it is called "Ni Yang."

四仲乃四極，故過而不及，不以吉論。此一義也。二者，此句乃以四仲之名，實解陰陽二氣之實。如“子乃一陽初生，今加於酉方，向閉塞之路，那見生機”，有深意哉。餘可類推。另，此論四句，各以卯、午、酉、子立極作解，亦是《指南》精微處。斷課之關鍵，實在五行原理中。

The four middle terms are the extremes of the four directions, so they are neither excessive nor deficient, and thus cannot be considered auspicious. This is the first point. Second, although these sentences mention the four middle terms, they actually discuss the essential principles of yin and yang. For example, "the beginning of one yang is born at Zi, now placed in the You direction, heading toward a closed path, where is the vitality?" The meaning is profound, and the rest can be inferred similarly. Moreover, these four sentences each establish one extreme for卯, 午, 酉, and 子 respectively, which is a subtle aspect of the "Six Rats Guide." Clearly, the key to divination lies in the principles of the Five Phases.

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

The deities of the four seasons pass on in order, forming the sequence of Chou, Chen, Wei, and Xu. In spring, they are called Jia Se, meaning cultivation and harvest, which corresponds to timely growth. In summer, they are called You Zi, meaning wandering children, indicating instability and drifting. In autumn, they are called Di Jiao, meaning corner of the land, implying being confined to a small area and forgetting the world. In winter, they are called Wu Mu, meaning the Five Tombs, indicating abandoning the marketplace to remain alone in desolate places. Jia Se refers to the sequence starting with Chen added to Chou, which follows a smooth order. Earth can nurture all things, so in spring it is called Jia Se. When Chen is added to Chou, the earth energy is just beginning, and the initial movement of growth is emerging. Earth is also strong in summer, riding on the vitality of Si and Wu, with a momentum of traveling thousands of miles, hence called You Zi. By autumn, the earth energy gradually declines, and its function of nurturing all things diminishes, so it is said to be confined to a small area and forget the world, differing greatly from the widespread nature of summer. The four earths are originally all granaries, but only in winter they are called tombs, because they have become weak and confined.

三傳純土，丘墓重疊，常占總以凶論。惟見二馬旬丁，及寅卯克動，方可消災避難，但總不見吉處。若逆相加勢情為悖，三傳亥申巳寅六合，一名六害。春亢毓有始動終怠之形，夏洪鈞秉中正權衡之象，秋含章而無中生有，冬待慶而暗事將明。

The three transmissions are all earth spirits, with hills, graves, and storage areas overlapping repeatedly. Normally, this is considered an ominous omen. Only when the Heavenly Horse and the Post-horse along with the day's heavenly stem appear, or when寅 or卯 come to overcome the earth energy, can disaster be averted. However, the good outcome remains unclear. If the aspect is reversed, the situation and sentiment are contradictory: the three transmissions form亥,申,巳,寅, taking the name of Liu He, also called six harms. In spring, it is called Kangle, showing a beginning of vigorous effort and a final slackness. In summer, it is called Hongjun, indicating the image of holding the power of fairness and justice. In autumn, it is called Hanzhang, capable of creating something from nothing. In winter, it is called Daiqing, meaning that hidden matters will soon become clear.

逆相加謂以亥上加申起算，六合六害在加處見。寅盛於春已毓矣。又值亥生則毓之太過，故曰亢毓，且亥加於寅為休氣用事，故云始勤終怠。寅加於巳，木火通明，是為洪鈞，巳加於申，正火旺於夏，亨嘉之會，謂之中正權衡，固宜申金制約為義。巳加申是金生於巳，含章之意，故曰無中生有。申加於亥，天乙生水，得申金之光相湧相生，是為將明，從此而春、而夏、而秋，生長萬物之慶皆為有待。此論病玄胎也。亢毓亥申巳也，洪鈞寅亥申也，含章巳寅亥也，待慶申巳寅也。三傳亥申巳、寅亥申、申巳寅，惟遙克有之，賊課無例。寅亥申、巳寅亥若發用吉神吉將，喜事可成；然末傳制之，難以長久。

The concept of inverse addition begins with adding亥 on top of申. BothLiu He and六害 can be observed in the place where addition occurs.寅 is most vigorous in spring, already having sufficient growth and nourishment; when亥 water comes to nourish it again, it becomes excessive, thus called亢毓. When亥 is added on top of寅, it is a time of rest, so it is said that one starts with diligence but later becomes slack. When寅 is added on top of巳, wood and fire are in harmony, which is called洪钧. When巳 is added on top of申, it is exactly when fire is strongest in summer, a harmonious meeting of good fortune, called中正权衡. It should be understood as the meaning of controlling with metal. When巳 is added on top of申, metal is born in巳, implying hidden brilliance, so it is said that something is created from nothing. When申 is added on top of亥, heaven produces water, and it also receives the light of申 metal, mutually generating and flourishing, which is called将明. From this, through spring, summer, and autumn, the joy of growing all things still awaits the future. This passage discusses病玄胎: 亢毓 is亥申巳, 洪钧 is寅亥申, 含章 is巳寅亥, 待庆 is申巳寅. Among these three groups, 亥申巳, 寅亥申, and 申巳寅 only appear in remoterestrain lessons, and the usual method of using贼克 is not applicable. For the groups 寅亥申 and巳寅亥, if the initiating transmission is a good god and good general, favorable events can be achieved, but if the final transmission comes to restrain them, they will ultimately not last long.

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

The four middle terms in reverse order are arranged as Zi, You, Wu, Mao: in spring, it is called well collapse, like a bird falling into a cage; in summer, it is called correct distress, like a cow being cut by a blade; in autumn, it is called losing a friend, after dispersion there is again reunion; in winter, it is called gradual emergence, which represents the extreme of yin giving way to yang. The four middle terms start from You and count in reverse order, all moving in reverse, falling into the dead positions of the Five Phases. For example, the repository of metal is Chou, so You dies at Zi, and the rest can be similarly inferred. The image of a bird falling into a cage corresponds to this. Correct distress is sometimes written as two distresses, and it is divided according to the daily and monthly hosts added to the four middle terms; saying it is cut by a blade means the life qi has been exhausted. The killing qi of metal and earth reaches You, and when You is placed on Zi, it releases the killing qi, so the qi becomes weak, hence called losing a friend. You and Wei are originally separated spirits, but when placed on the first emergence of yang, it is yin stillness giving way to yang revival, hence the image of dispersion followed by reunion.

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

The Heavenly Stems and Earthly Branches are used in divination. The four seasons are arranged in reverse order as Chou, Xu, Wei, Chen. If this occurs in spring, it is called "Yue Ku" (crossing the warehouse), which signifies dispersing wealth and not following the proper path. In summer, it is called "Zhuan Kui" (turning the general), indicating entrusting the wrong person. In autumn, it is called "Sha Mu" (killing the tomb), suggesting a rising trend. In winter, it is called "Fu Yin" (hidden Yin), indicating a gradual decline in opportunities. The four seasons are calculated starting from Chen added to Wei. In spring, the Chen earth is overcome by the hidden Yi wood in Wei, which is like dispersing money from the warehouse, hence not following the proper path, because moving in the correct direction leads to harmony, but moving in reverse goes against the proper path. Xu is Tian Kui, containing Xin metal. In summer, the Wei earth is the wood warehouse, added to Xu which is overcome by the Xin metal in Xu. Xu is also the fire warehouse, which needs to release the wood's energy, so Wei moving to the Kui position becomes entrusting the wrong person. Xu is the fire warehouse, Chou is the metal warehouse, fire added to metal kills metal—metal is originally a hidden Yin, but when met by fire, it becomes active. Chou is the metal warehouse, Chen is the water warehouse, Chou added to Chen results in metal and water combining, which is a heavy Yin situation, and also like a son meeting his mother, hence called collection.

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

The "Three Transmissions" if arranged in the order of the "Triple Harmony Formation," will lead to a logical and natural development of events. For instance, Shen-Zi-Chen forms a Water Triple Harmony, belonging to the "Moistening and Descending" element, symbolizing the gentle and downward flow of water, suggesting that harmony and humility are auspicious. Yin-Wu-Xu forms a Fire Triple Harmony, belonging to "Inflaming Upward," representing the upward surge of flames, indicating fame and success. Hai-Mao-Wei forms a Wood Triple Harmony, belonging to "Bending and Straightening," symbolizing the upright nature of wood, suggesting the promotion of integrity and the rejection of wrongdoing. Si-You-Chou forms a Metal Triple Harmony, belonging to "Transformation and Reform," symbolizing the ability of metal to be melted and reshaped, indicating the removal of old practices and the creation of new situations. If all three transmissions fall on the four Earthly Branches of Chen, Xu, Chou, and Wei, they belong to "Cultivating and Harvesting," implying that matters will be slow and delayed, taking a long time to resolve. Zhang Hong explains that Zi belongs to Water, Shen is the place where Water is born, and Chen is the place where Water is stored. From Shen to Zi to Chen, it follows the natural order of birth, prosperity, and storage, so how could it not be harmonious? When the day is of Jia or Yi Wood, the Water Triple Harmony can nourish Wood, bringing even more vitality. The Fire Triple Harmony also follows the order of birth, prosperity, and storage, naturally leading to a powerful flame, with the same meaning as the Water Triple Harmony's harmony. If accompanied by "Post-horse," it indicates the presence of power, most favorable for presenting matters to the sovereign. Wood has both bending and straightening, which is its natural state of growth and decline. The phrase "raising the upright and correcting the crooked" means discarding bending and favoring straightness. Metal has the ability to transform and reform, so removing the old naturally leads to establishing new situations. For all cases where the three transmissions are all Earthly Branches, although they should be interpreted according to "Cultivating and Harvesting," one must also consider whether they follow or reverse the order, and how they interact with the seasonal strengths and weaknesses of the four elements, which have all been thoroughly explained in previous sections.

子辰申為出奇自新改過，午戌寅為間魁舍室從庭，卯未亥為合從彼我咎懷其忿，酉丑巳為獻刃遠近俱被其傷，辰申子為呈斗玩觀於天象，戌寅午為丁墓會消息於方與，丑酉巳為藏金因事而韜，未亥卯為從吉待時而動。

The Triple Harmony Formation is the same, but the first character differs, leading to different symbolic representations and interpretations. If the three transmissions are Zi, Chen, and Shen, it is called "Chu Qi," indicating a sudden change and renewal, and a turning away from past mistakes. If they are Wu, Xu, and Yin, it is called "Jian Kui," where "Kui" refers to Xu, which is the resting place of Wu, indicating a departure from the inner courtyard to the outer court. If they are Mao, Wei, and Hai, it is called "He Cong," meaning that although there is a union, there is still resentment in the hearts of both parties. If they are You, Chou, and Si, it is called "Xian Ren," meaning that the blade has already been drawn, and people near and far will be harmed. If they are Chen, Shen, and Zi, it is called "Cheng Dou," suitable for observing the heavens and assessing the situation. If they are Xu, Yin, and Wu, it is called "Ding Mu," where "Ding" is the dynamic element, meeting the storage place, indicating the need to gather information from all directions. If they are Chou, You, and Si, it is called "Cang Jin," meaning that the sharpness is restrained due to circumstances. If they are Wei, Hai, and Mao, it is called "Cong Ji," where good fortune exists but must wait for the right time to act.

若逆三合事主乖違，辰子申為特順貴勿躐等，戌午寅為就燥行合中庸，未卯亥為正陽遵發生之意，丑酉巳為法罡防肅殺之威，四土逆行尚宜守正。 水局逆行言勿躐等者，欲其以順正也。火不順則燥，故正以中庸。玩遵之一字，言當依本生生之理而無毗乎陽也。罡殺氣，金逆而殺氣愈盛，故肅殺宜防。土能生金，若逆生恐猶未出於正，故特用戒之。

If the three transmissions are arranged in reverse order of the Triple Harmony Formation, things are likely to be chaotic and contrary: the reverse sequence of Chen, Zi, and Shen is called "Te Shun," although it is named as smooth, it is valuable in proceeding step by step, and one must not leap ahead; the reverse sequence of Xu, Wu, and Yin is called "Jiu Zao," with excessive fire energy, so actions must conform to the doctrine of the mean to avoid being overly aggressive; the reverse sequence of Wei, Mao, and Hai is called "Zheng Yang," requiring following the natural growth of plants and proceeding in accordance with vitality; the reverse sequence of Chou, You, and Si is called "Fa Gang," where "Gang" refers to a killing energy, so one must be cautious of the injurious effects of metal energy; if the three transmissions are entirely composed of the four earths and arranged in reverse order, it is only suitable to maintain proper conduct. Zhang Hong's commentary says: the emphasis on not leaping ahead in the reverse water formation is to advise the diviner to follow order as the correct path. When the fire nature is not in harmony, it becomes fierce and hot, so the doctrine of the mean is used to correct it. The word "zun" (follow) implies that one should proceed according to the principle of the continuous growth of wood, without leaning towards excessive yang energy. "Gang" originally refers to killing energy, and when the metal formation is reversed, the killing energy becomes stronger, so the severe and destructive force must be guarded against. Earth generates metal, but if the generation is reversed, one may not yet be on the right path, hence the special warning to maintain proper conduct.

子申辰為仰玄守凝寒之困，午寅戌為正義顯朱夏之形，卯亥未為先春未萌先動非時過，酉巳丑為操會已過受時豈失宜，申辰子為間十聚秀氣於懷中，寅戌午為華明彰精光於天表，亥未卯為轉輪，因顛蹶而自反，巳丑酉為反射，懷殺伐以酬恩。

When a Triple Harmony Formation moves in reverse and the initial character is changed, the imagery associated with each formation varies: Zi, Shen, and Chen are called "Yang Xuan," focusing entirely on the northern water vapor of Xuanmings, resulting in being confined within cold and stagnation; Wu, Yin, and Xu are called "Zhenyi," embodying the upright virtue of fire, displaying the bright and flourishing atmosphere of summer; Mao, Hai, and Wei are called "Xianchun," acting before the spring begins, indicating premature action when the time is not yet ripe; You, Si, and Chou are called "Cao Hui," attempting to take action after the season has passed, which may not necessarily be inappropriate; Shen, Chen, and Zi are called "Jian Shi," with refined qualities gathered within but not revealed; Yin, Xu, and Wu are called "Hua Ming," radiating brilliance and displaying it outwardly; Hai, Wei, and Mao are called "Zhuannü," turning back and reflecting on oneself after a fall; Si, Chou, and You are called "Shanshe," harboring a martial spirit within but using it to repay kindness and righteousness.

天罡加四仲為關隔，人事昭遲；登明脫日辰為萃如，事情和美。 卯酉日月門也，子午為日月之門，辰戌為網羅之煞，辰加四仲為門被阻隔，人事何由通快？子午為關，卯酉為隔，既為日出而作，日沒而息之門戶，子午既為陰死陽生陽死陰生之地，則人事一動一靜，能離此門戶乎？今被網羅煞阻隔，人事豈得亨快？亥為乾位，加日辰是統天之德聚於日辰也，天德昭臨人情自然和美矣。

"The Tiangang refers to Chen. If Chen is placed on the positions of Zi, Wu, Mao, or You, it forms the image of 'Guan Ge,' leading to stagnation and difficulty in human affairs. 'Dengming' refers to Hai. If Hai is placed on the Day Stem or Day Branch, it forms the image of 'Cui Ru,' resulting in smooth and harmonious outcomes. Zhang Hong explains: Mao and You are the gates where the sun and moon rise and set, while Zi and Wu are the passageways where the sun and moon travel. Chen and Xu are considered 'wang luo sha.' When Chen is placed on the four central positions, it is as if the gates are blocked by a net, making it impossible for human affairs to flow smoothly. Zi and Wu are called 'Guan,' while Mao and You are called 'Ge,' which are the essential gateways for people's daily activities, following the cycle of rising and setting of the sun and moon. Zi and Wu are also the boundaries where yin energy ends and yang energy begins, and vice versa. How can human actions and stillness be separated from these two gateways? Now, if these gateways are blocked by the 'wang luo sha,' human affairs naturally cannot be prosperous. Hai belongs to the Qian position, which represents Heaven. When Hai is placed on the Day Stem and Day Branch, it means the virtue of Heaven is gathered onto the day, and the heavenly virtue clearly illuminates, leading to harmonious human relations."

用為發端之門，中為移易之府，末為歸計之宮。 太公立三傳極重在發端，歸結在末傳。 孟為神之在室，仲為神之在門，季乃在外之應。 孟仲季乃泛論，其理不在傳之例。孟為生地，仲為旺地，季為結果之地，此正由微至著，由小而大意。

In the three transmissions, the first transmission is the entrance of the matter, the middle transmission is where the turning points and changes occur, and the final transmission is the concluding position. Zhang Hong noted: It is said that the method of Six壬 (Rén) originated from Tai Gong. Tai Gong established the three transmissions, placing the most importance on the beginning of the first transmission, and concluding the outcome in the final transmission. He also said: The four firsts (Yín, Shēn, Sì, Hài) are like deities still inside the house; the four middles (Zǐ, Wǔ, Mǎo, Yǒu) are like deities already at the door; and the four seasons (Chén, Xū, Chǒu, Mù) are where the results manifest outside. The terms of first, middle, and last are general terms for the twelve branches, and their principles are not exclusive to the system of the three transmissions. The four firsts are the places of growth in the five phases, the four middles are the places of prosperity, and the four seasons are the places of culmination and storage, following the order from hidden to evident, from small to great.

占行人罡加孟未動，加仲半路，加季立至，因孟新仲壯季老，孟為始，仲為中，季為末，故耳。 初生中，中生末，名遺失而事久陵夷；末生中，中生用，名榮盛而多人推薦。初克中，中克末，為迭噬而受眾輩之欺，末克中，中克用，為僣亡而致外人之侮。

When divining the time for a person away from home to return, observe the position where the Tiangang (Chen) is added. If Tiangang is added to the four beginning months (Chen, Shen, Si, Hai), the traveler has not yet started; if added to the four middle months (Zi, Wu, Mao, You), the person is already on the way; if added to the four final months (Chen, Xu, Chou, Wei), the person will arrive immediately. This is because the four beginning months have new energy, the four middle months have strong energy, and the four final months have old energy. The beginning months signify the start, the middle months the middle journey, and the final months the end. Now, regarding the direction of the three transmissions (Three Transmissions): if the first transmission generates the middle transmission, and the middle transmission generates the final transmission, it is called "loss," indicating that my energy is continuously leaking outward, and the matter will gradually decline. Conversely, if the final transmission generates the middle transmission, and the middle transmission generates the first transmission, it is called "prosperity," indicating that energy is continuously gathering toward me, and I will receive recommendations and support from others. If the first transmission overcomes the middle transmission, and the middle transmission overcomes the final transmission, it is called "successive devouring," indicating that I will be successively oppressed by others. If the final transmission overcomes the middle transmission, and the middle transmission overcomes the first transmission, it is called "transgression and loss," indicating that I will suffer from the harassment of outsiders.

畢法云：三傳遞生人舉薦，重下生上不重上生下，大凡發用之氣要無所分折，一心聚於干上方好。若初生中末則益我之氣薄矣，所以事久陵夷。惟末生上傳，專益於我，故榮盛耳。又上克下為迭噬，下賊上為偕亡，從輩侵欺。

Zhang Hong cites the "Bifa Fu" saying that when the three transmissions follow each other in a sequence of mutual generation, it indicates that someone will recommend or support, but here the emphasis is on the lower transmission generating the upper one, rather than the upper one generating the lower one. Generally, the qi of the initiating transmission should not be dispersed or weakened along the way; it should be concentrated entirely on the day stem to be good. If the first transmission generates the middle one, and the middle one generates the final one, the qi flows outward continuously, and what can benefit me becomes weak, so the matter will gradually decline. Only when the final transmission turns back to generate the previous one, and the qi is specifically returned to benefit me, can it be considered prosperous and flourishing. Additionally, when the upper one overcomes the lower one, it is called "Dielashi," and when the lower one harms the upper one, it is called "Xiewang," both indicating that I will be oppressed and wronged by peers.

三傳生日百事宜，日生三傳財源耗。日克三傳求財可羨，三傳剋日眾鬼難堪。初傳克末事成空，末克初傳事可成。傳見妻財利益多，傳見父母饒生意，傳見兄弟口舌生，傳見子孫福祿滿，傳見官鬼有兩途，病訟畏兮官位顯。子傳父兮逆且疑，母傳子兮順且便。三傳凶謀事不成而終不喜，三傳吉兮干支凶，事吉而成無少憚。支若傳干人求我，干若傳支我求人。

The Three Transmissions all come to benefit the Day Stem, and all matters will be favorable; if the Day Stem goes to benefit the Three Transmissions, then the source of wealth will be depleted. If the Day Stem overcomes the Three Transmissions, then what is overcome is considered wealth, and seeking wealth will be very promising; if the Three Transmissions all overcome the Day Stem, then it is like a group of ghosts attacking, which is really hard to bear. If the First Transmission overcomes the Final Transmission, then the matter will ultimately fail; if the Final Transmission overcomes the First Transmission, then the matter will instead succeed. If among the Three Transmissions there is the 'Wife and Wealth' element, then profit will be great; if there is the 'Parents' element, then livelihood will be abundant; if there is the 'Brothers' element, then disputes will follow; if there is the 'Children' element, then blessings and honors will be complete; if there is the 'Officials and Ghosts' element, then there are both good and bad outcomes. When illness or legal disputes are involved, it is feared, but when it comes to fame and status, it indicates high official position. If the Son element reverses to the Parent element, it isretrograde, and the matter will be full of difficulties; if the Parent element flows smoothly to the Son element, it is顺行, and the matter will proceed smoothly. If all Three Transmissions are unfavorable, then the matter will not succeed and the outcome will not be pleasant; even if the Three Transmissions are favorable but the Day Stem and Day Branch carry unfavorable elements, the matter can still be favorable and successful, so there is no need to be overly concerned. If the Day Branch transmits to the Day Stem, it means others are seeking me; if the Day Stem transmits to the Day Branch, it means I am seeking others.

課連茹傳逆速而順則遲，越三間向陽明而向陰暗，故順三間之課，亥丑卯為溟濛而事多闇昧，子寅辰向三陽而漸望光明，丑卯巳為出戶春雷震蟄，寅辰午出三陽金鯉波中，卯巳未迎陽者鳴高岡之鸞鳳，辰午申登三天得雲雨之蛟龍，亥未酉變盈者名秋聲之稼穡，午申戌出三天似鳴鶴之在天，未酉亥為人局主心勞而日拙，申戌子涉三淵當隱於山林，酉亥丑乃凝陰而憂不可解，戌子寅入三淵而枉不能伸。

The Four Lessons and Three Transmissions, if forming the pattern of "connected transmission," indicate that when the transmission is reversed, events will occur quickly, while when transmitted in the normal order, they will unfold slowly. If the transmission is "intermediate transmission," meaning it skips a position, one must determine whether it moves toward the bright or the dark. Therefore, the twelve lessons in the forward transmission each have specific names:亥丑卯 is called "Ming Meng," with matters often obscure and unclear;子寅辰 is called "Xiang San Yang," gradually revealing brightness;丑卯巳 is called "Chu Hu," like the spring thunder awakening hibernating creatures;寅辰午 is called "Chu San Yang," like a golden carp leaping in the water;卯巳未 is called "Ying Yang," like the phoenix calling from a high hill;辰午申 is called "Deng San Tian," like a dragon receiving clouds and rain;亥未酉 is called "Bian Ying," like the autumn sounds signaling the completion of harvest;午申戌 is also called "Chu San Tian," like a white crane calling from the sky;未酉亥 is called "Ru Ju," indicating mental exertion and worsening circumstances;申戌子 is called "She San Yuan," suitable for seclusion in mountains and forests;酉亥丑 is called "Ning Yin," with sorrow and grievances difficult to resolve;戌子寅 is called "Ru San Yuan," with grievances and委屈 unable to be resolved.

天地之氣，東南為陽，西北為陰，自寅到酉為日，自酉到丑為夜。凡人日出而作，與陽俱開，故向陽則明。日入而息，與陰俱閉，故向陰則暗。凡人逆則歸，歸則速；順則遊，遊則遠，自然之理也。若三傳俱在夜方，豈不闇昧？寅為三陽而傳之前後拱向之豈不光明？卯為門戶，出門向陽，正如雷之震蟄，陽則下也。寅三陽之地，出乎此一路向東南，辰午之旺氣，可知亨快，魚得水之象。午為陽而卯巳者迎之，正高岡鳴鶴之象，占事宜帶就，少遲則無氣矣。午申在南，先天乾位，固曰天，而辰在東南亦是陽明之位，合之曰三天，登之故有蛟龍雲雨之象。只一巳字在午之前，而未酉向西去矣，陽終陰始，肅進萬寶告成，故曰登三天。午當陽極而申戌已流於酉矣；在陰子和，言聞其聲不見其形也。未酉亥陰氣盛矣，凡人心勞不休皆屬於陰。書云：為善心安，日休為惡，日勞日拙，善惡之際，陰陽之別也。申子水局有林之象，戌土山象，言人夜方似幽人之守正也。酉亥丑皆在夜位，陰氣所凝，休憂如之？戌寅火局，而子水居北乘旺為淵，則火亦化而為矣，故曰入三淵，屈不能伸，無非幽暗之意。

Zhang Hong's commentary says: The qi of heaven and earth, the southeast belongs to yang, and the northwest belongs to yin; from寅 to酉 is daylight, and from酉 to丑 is darkness. When people rise with the sun and work together with the yang qi, they open up, so if the three transmissions tend toward the yang position, it indicates clarity. When the sun sets and people rest, they retreat together with the yin qi, so if the transmissions tend toward the yin position, it indicates darkness. When people go backward, it is like turning back, and turning back is quick; when they go forward, it is going out, and going out is distant, this is natural. If the three transmissions all fall in the middle of the night in the yin direction, how could they not be obscure?寅 is the place where the three yang begin, and if the three transmissions before and after support it, how could they not be bright?卯 is the gate, going out toward yang, like spring thunder awakening creatures in hibernation, the yang qi has already descended.寅 is the place of the three yang, from here moving southeast, connecting with the strong qi of辰 and午, it is known to be smooth and easy, just like a fish in water.午 belongs to yang, and卯 and巳 are on both sides welcoming it, which is the image of a crane calling from a high hill, so when predicting events, one should seize the opportunity, a slight hesitation would lose momentum.午 and申 are in the south, which is the position of the先天乾 trigram, originally called heaven, and辰 in the southeast also belongs to the yang position, the three together are called 'three heavens,' ascending naturally brings the image of a dragon getting clouds and rain. Only one character apart from巳 to午, while未 and酉 have already moved west, yang qi ends and yin qi begins, in the solemn and killing season, all things complete, so it is also called ascending the three heavens.午 is the extreme of yang qi, while申 and戌 have already moved toward酉 position; falling into yin yet harmonizing, it means only hearing the sound but not seeing the form.未,酉, and亥 have yin qi abundant, all human efforts are laborious and ceaseless, belonging to yin. Ancient books say: those who do good have a peaceful heart and become increasingly at ease, while those who do evil have a laborious heart and become increasingly distressed, the distinction between good and evil is also the distinction between yin and yang.申 and子 form a water pattern, symbolizing forests and thickets, and戌 earth also resembles mountains, meaning people in the night direction are like reclusive scholars who hold to righteousness and self-restraint.酉,亥, and丑 are all in the night position, yin qi condenses, when will worries be resolved?戌 and寅 originally form a fire pattern, but子 water is in the north, strong and forming a deep abyss, fire is thus transformed, so it is called entering three abysses, bending but not extending, all are expressions of darkness.

言壬者，必明五行之理，明辨陰陽、晝夜、升降、明暗、盛衰、顯晦。 至若逆三間之課，亥酉未為時遁無出潛之意。戌申午曰悖戾有追悔之心。酉未巳勵明者出入從起所便，申午辰凝陽者動止罔戾於心。未巳卯為回明而利有悠往，午辰寅為顧祖而喜氣和平。巳卯丑為轉悖當吉凶二者之間，辰寅子為涉疑入禍福雙關之道。卯丑亥名斷澗義利分明，寅子戌為冥陽善人是寶。丑亥酉為極陰如月隱西山，子戌申名偃蹇似馬馳棧道。

Those who study the Six Rats must understand the principles of the Five Phases, and be able to distinguish yin and yang, day and night, rising and falling, brightness and darkness, prosperity and decline, and visibility and obscurity. As for theretrograde间传 twelve lessons, each has its own name:亥酉未 is called 「时遁」, suitable only for concealment and not for emerging;戌申午 is called 「悖戾」, with constant regret in the heart;酉未巳 is called 「励明」, striving to move towards brightness, with convenience in entering and exiting;申午辰 is called 「凝阳」, with the gathering of yang energy, and actions and movements not conflicting with one's true self;未巳卯 is called 「回明」, turning back towards brightness, favorable for long-term affairs;午辰寅 is called 「顾祖」, looking back at the mother who gave birth to me, indicating joy and peace;巳卯丑 is called 「转悖」, in a state of uncertainty between good and bad;辰寅子 is called 「涉疑」, walking a path that is both auspicious and ominous;卯丑亥 is called 「断涧」, with a broken ravine in front, distinguishing righteousness and profit clearly;寅子戌 is called 「冥阳」, yang entering the dark realm, with only the virtuous being true treasures;丑亥酉 is called 「极阴」, like the moon disappearing behind the western mountain;子戌申 is called 「偃蹇」, like a horse walking on a dangerous mountain path.

亥酉未逆傳，亥遁於酉，酉遁於未，有退而歸隱之意。戌午火局中間一申反成克象，不和同矣，故曰悖戾。酉至未，酉有背暗投明之象，曰勵明者，言策勵以從明也。申午辰俱東南陽位，故曰凝聚於陽，所以行止如意。午為明，未巳卯迴繞而向之，故利有悠往。午火生於寅，三傳午辰寅，有顧母之意。和平者，謂得所生而巡也。巳丑酉金局為殺機之悖令，中傳不用酉而用卯，是悖之轉，轉則吉。然猶未離於殺也，亦主凶，故為二者之間。辰子水局，中傳見寅，雖涉於凝而不沉於淵，但兩局不純，故曰禍福雙關。經曰：斷澗如何涉，失前忘後時。君子宜退位，小人須有悲。蓋亥為水，丑卯有橋樑意，言難進也。高高下下，義利豈不分明？寅戌火局，中傳見子，陽入於溟，乃懷寶不出意，丑亥酉皆是夜方，不見光明。子申辰水局，間一成土在中，坎水見險，豈是坦途？

Zhang Hong explained each term one by one: "Hai You Wei reverse transmission, Hai retreats and hides in You, You retreats and hides in Wei, which signifies retreating and withdrawing from the world. Xu and Wu originally form a fire trinity, but with Shen metal in between, they become mutually controlling, thus no longer harmonious, which is called 'paradoxical contradiction.' From You to Wei, You shows a sign of turning from darkness to light, called 'inspiring clarity,' meaning to encourage oneself to follow the light. Shen, Wu, and Chen are all in the southeast yang position, so the yang energy gathers, and one's actions naturally go smoothly. Wu is the place of brightness, while Wei, Si, and Mao circle around it, so it is favorable for long-term progress. Wu fire is born in Yin, and the three transmissions are Wu, Chen, and Yin, which implies looking back to the mother's origin; the term 'peace' refers to receiving life from the source and returning in order. Si, Chou, and You originally form a metal trinity, indicating a time of killing energy. However, the middle transmission does not use You but instead uses Mao, thus transforming the killing energy into something favorable; yet since it has not completely escaped the killing energy, it still indicates danger, so it is said to be between good and bad fortune. Chen and Zi originally form a water trinity, but the middle transmission sees Yin wood, although it involves stagnation, it does not reach the point of drowning, so it is only that neither trinity is pure, hence called 'both misfortune and fortune.' The text says: 'How can one cross a broken ravine? There is no village ahead and no inn behind, at this time, the gentleman should retreat and stay in his position, while the petty person will inevitably feel sorrow.' This is because Hai belongs to water, and Chou and Mao have the image of a bridge, indicating difficulty in moving forward; the terrain is high and low, how can righteousness and profit not be clearly distinguished? Yin and Xu originally form a fire trinity, but the middle transmission sees Zi water, which causes the yang energy to fall into the dark, exactly meaning to cherish treasures but not willing to take office; Chou, Hai, and You are all in the night direction, where there is no light. Zi, Shen, and Chen originally form a water trinity, but with a position of earth in between, the water of Kan is already dangerous, and with earth blocking the way, how can it still be a smooth path?"

若順連茹亥將順行，亥子丑為龍潛，陽光在下，空懷寶以迷邦；子丑寅為含春，和氣積中，莫炫玉而求售。丑寅卯為將泰，有聲名而未蒙實惠；寅卯辰為正和，展將略而果沐恩光。卯辰巳名離漸，利用賓于王家；辰巳午為升階，親觀光於上國。巳午未為近陽，名實相須；午未申為麗名，威權獨盛。未申酉為回春，若午夜殘燈；申酉戌曰流金，似霜橋走馬。酉戌亥革故從新，小人進而君子退；戌亥子隱明，私事吉而公事凶。

The Three Transmissions, if proceeding in a sequential manner, start from Hai and proceed downward, resulting in twelve lessons. Hai-Zi-Chou is called "Dragon Concealment," where yang energy is still hidden below, possessing great ability but remaining concealed; Zi-Chou-Yin is called "Containing Spring," where harmonious energy is accumulating internally, and one should not hastily display precious jade for sale; Chou-Yin-Mao is called "Approaching Prosperity," where there is already a reputation but not yet tangible benefits; Yin-Mao-Chen is called "True Harmony," where strategies can be implemented and indeed receive favor; Mao-Chen-Si is called "Gradual Departure from the Center," which is favorable for serving as a guest in the royal court; Chen-Si-Wu is called "Ascending the Steps," where one personally visits the capital to enjoy its benefits; Si-Wu-Wei is called "Near Yang," where name and reality correspond; Wu-Wei-Shen is called "Lustrous Fame," where authority is supreme at that time; Wei-Shen-You is called "Reviving Spring," yet it is like a single lamp in the midnight; Shen-You-Xu is called "Flowing Metal," similar to a horse crossing a bridge on a frosty day; You-Xu-Hai signifies renewal and replacement, with small people advancing and the virtuous retreating; Xu-Hai-Zi is called "Hidden Illumination," where private matters are favorable but public affairs are ominous.

此連茹之十二課，況先師孔子一生，概無過焉。 亥子丑俱在夜方，全無陽氣，故云，即《易》“乾龍勿用”意。子丑寅得陽氣而未暢，仍宜韜養勿用。寅為三陽開泰，此時從丑初履之，雖有將興之譽而功業仍未成就。寅卯辰為日之始，正君子嚮明求治之會。卯辰巳逼近離火，是君子作賓于王朝也。午正陽有泰階之象，從辰巳升之豈非觀光乎？午陽明君位，巳未近之，君臣合德，功成名就之象。午未申是聖主當陽攬權御下之象。未申酉東南之氣滅矣，是以比之殘燈勵之也。申酉戌乃金地肅殺，何險如之？曰霜橋走馬危之也。酉戌亥純是夜方，乃小人道長，君子道消之時。戌亥子以公私分明暗，若占逃亡盜賊，又當用夜方也。 自東南到西北，由離明漸入幽暗，聯茹、間傳之義，正從消息盈縮中推衍而來。大致自暗而明則生發進取，自明而暗則衰敗退悔，不可不詳察其義也。

The weather patterns of the twelve consecutive divination lessons can be compared to the life and actions of Master Confucius, with little difference. Zhang Hong explains that Hai-Zi-Chou are all in the night direction, with no trace of yang energy, so it is called dragon concealment, which corresponds to the meaning of the Qian hexagram in the Zhou Changes, "The hidden dragon does not act." Zi-Zou-Yin has already received some yang energy but it is still not smooth, so it is still appropriate to conceal one's talents and remain inactive. Yin is the place where three yang energies begin to emerge, and at this time the yang energy only starts to enter from the Zou position, although there is a reputation about to rise, achievements have not yet been made. Yin-Mao-Chen is the beginning of the day, which is exactly the time when a gentleman faces the light and seeks to serve the world. Mao-Chen-Si approaches the southern Li fire, which is like a gentleman as a guest entering the royal court. Wu is the peak of yang, symbolizing a high rise, ascending from Chen and Si, is it not exactly visiting the capital? Wu is the yang monarch's position, Si and Wei are adjacent, the monarch and ministers share virtue, which is the image of achieving success and fame. Wu-Wei-Shen is the image of the sage monarch holding power and controlling the people. When Wei-Shen-You arrives, the yang energy in the southeast fades, so it is compared to the last flicker of a night lamp to encourage it. Shen-You-Xu is the metal region with a severe and killing nature, is there anything more dangerous than this? The phrase "frost bridge galloping" is used to describe its peril. You-Xu-Hai is purely the night direction, which is exactly the time when villains gain power and gentlemen retreat. Xu-Hai-Zi distinguishes between official and private matters, but if it is about fleeing or theft, one should take the night direction to judge. In summary, moving from the southeast to the northwest is gradually moving from brightness into darkness; the meaning of Lian Ru and Jian Chuan is derived from the waxing and waning of yin and yang. Generally speaking, moving from darkness to brightness signifies growth and advancement, while moving from brightness to darkness signifies decline and retreat, which must be carefully examined.

若逆連茹亥位逆推，亥戌酉回陰心懷闇昧之私，酉戌申為返駕主行肅殺之道。酉申未名出獄主離丑出群，疏者親而親者疏；申未午名陵陰行險僥倖，安者危而危者安。未午巳為漸烯脫凡俗而漸入高明，午巳胡名登庸舍井蛙而旋登月闕。巳辰卯名正己人物咸亨，辰卯寅為返照行藏攸利。卯寅丑聯芳悔吝須知否極泰來，寅丑子游魂乘凶坐見事成立敗。丑子亥為入墓有收藏之態，子亥戌為重陰安嘉之形寧甘沒齒。

The Three Transmissions, if they are in reverse order and connected as a chain, can be traced back from the亥 position, resulting in twelve lessons:亥戌酉 is called "returning to the阴," indicating a hidden and secretive intention;酉戌申 is called "returning to the chariot," indicating the implementation of a severe and strict policy;酉申未 is called "leaving prison," indicating the departure from the old group and the reversal of relationships, with former distant ones becoming close and former close ones becoming distant;申未午 is called "overriding the阴," indicating taking risks forby chance, with stability turning into danger and danger turning into stability;未午巳 is called "gradually fading," like dew gradually drying up, indicating the shedding of worldly concerns and gradually entering a higher realm;午巳辰 is called "ascending to the court," indicating the abandonment of narrow-minded views and a sudden ascent to a lofty position;巳辰卯 is called "correcting oneself," indicating that when one's own conduct is upright, all things become smooth and unobstructed;辰卯寅 is called "returning to the light," indicating benefit whether one is in service or in retirement;卯寅丑 is called "blossoming together," indicating although there may be regret and difficulty, one should know that extreme darkness will eventually lead to peace;寅丑子 is called "wandering soul," indicating action taken in a time of misfortune, watching things just succeed and then fail;丑子亥 is called "entering the tomb," indicating a state of concealment and storage;子亥戌 is called "heavy阴," indicating a peaceful and contented appearance, preferring to live out one's days without leaving.

自亥回戌，自戌回酉，一團陰氣用事，可以卜其心之所藏矣。戌酉申為肅殺之地，昔孫臏占之不滿期刖足而返，故名，戌為牢獄之地，酉不向戌而向申，是為出獄不與戌之群丑為伍，而往西南，是平昔之親類反疏，而疏類反親矣。申為陰而未午凌之，陰陽交接，安危之機也。巳烯而午未漸而入之，是脫凡境入高明意。午巳辰逆轉，又未中有井宿，午逆向巳，巳中有蟾，月闕是也，巳寬大有正己之象。從巳至辰卯，正己而正物，人物皆歸於通達。寅中有生火，辰卯返而從之，是返照也。陽明相比，行藏自利，發洩太過，中藏烏有，反為吝象。今歸寅卯於丑，披枝歸根，方是泰來之象，寅之陽氣正好發舒，反入於丑陰極之位，諸事不利。魂陽魄陰，嚮晦宴息，百事收藏，占者寧矢志沒齒，靜俟不敢進也。

Zhang Hong explained: Moving from亥 back to戌, and from戌 back to酉, it is all about the dominance of a single yin force, from which one can discern what is hidden in the mind of the person seeking divination. The positions of戌,酉, and申 are places of strictness and decline. In the past, Sun Bin received this divination and was forced to have his feet cut off before the appointed time, hence the name "returning to the carriage."戌 is the position of prison, and酉 does not face戌 but faces申, meaning that one has escaped from prison and no longer associates with the group of丑 in戌, but instead moves toward the southwest. Thus, those who were once close become distant, and those who were once distant become close.申 originally belongs to yin, but the two yang forces of未 and午 are above it, where yin and yang meet, marking a turning point between safety and danger. The water in巳 is about to dry up, and午 and未 gradually approach, indicating a departure from the ordinary and an entry into a higher and more refined state.午,巳, and辰 move in reverse, and within未 there isWell mansion.午 moves backward toward巳, and in巳 there is a toad, which is called the crescent moon. The position of巳 is broad, showing a dignified and upright appearance. Moving from巳 back to辰 and卯, one first corrects oneself and then corrects things, leading to a state where both people and things are open and unobstructed. The birth of fire is hidden in寅, and辰 and卯 turn back to follow it, which is called returning to the light. The yang energy is adjacent, and thus movement and stillness are naturally beneficial. However, if the release is excessive, the middle becomes empty and void, leading to the image of stinginess. Now, returning寅 and卯 back to丑 is like removing branches to return to the root, indicating the image of extreme misfortune turning into great fortune. The yang energy in寅 should naturally expand, but it instead retreats into丑, a position of extreme yin, leading to difficulties in all affairs. The soul belongs to yang and the body to yin. As the sky darkens, one should rest and keep all matters hidden. Those who receive this divination should prefer to remain in seclusion for life, waiting quietly without taking bold actions.

局有進退之意，氣有旺絕之殊，衰墓總同退斷，胎生進氣無虞。退氣則吉事成凶，凶事反吉，進氣則安者益安，危者益危。 長生之十二位所以象人之始終也，要從胎處說起，蓋胎在母腹中，養在始生之時，長生則從始生，漸漸長矣，宜竟接冠帶，何為有沐浴？蓋五行之氣，不鬱不舒，不凝聚不發散，正復卦安靜以養微陽之意。這一點生意不得沐浴處一番閉藏，如何得冠帶而臨官而帝旺也？到帝旺處一生事業盡矣，衰病死理勢必然。至墓之後胎可言矣，又加一絕，不生不有，十月之純陰何以得一陽之生，絕正死生互換之交，人鬼轉關之路也。課義雖言五行，實字字切著人事，細玩相見進退二字，全在旺相休囚死五字中分別。大抵吉氣進則聚，散則吉者不吉矣。氣退則散，散則凶者不凶矣。

Triple Harmony forms a combination with both advancing and retreating energies, and the energies of the Five Phases have distinctions between their peak and extinction: those falling in the positions of decline and burial are all considered retreating energy; those falling in the positions of conception, nurturing, and growth are all advancing energy, and there is no need for worry. When retreating, good fortune turns into misfortune and misfortune turns into good fortune; when advancing, stability becomes more stable and danger becomes more dangerous. Zhang Hong's commentary says: the twelve positions of growth and so on are used to symbolize the beginning and end of a person's life, and they should be explained starting from 'conception'. Conception is within the mother's womb, nurturing is at the time of birth, and growth begins from the moment of birth and gradually develops; according to logic, it should follow with 'capping', so why is 'bathing' inserted in between? This is because the energies of the Five Phases cannot expand without being restrained and cannot disperse without being condensed, which corresponds to the meaning of the Fu hexagram in the Zhou Changes, which is quiet and nurturing the weak yang energy. This small amount of vitality would not be concealed in the bathing position, how could it reach the stages of capping, officialdom, and prosperity? When reaching prosperity, a person's career has reached its peak, and then comes decline, illness, and death, which are natural developments. Only after burial can one talk about rebirth, and in between there is an additional 'extinction', which is neither born nor exists. In the tenth month of pure yin, without this extinction, how could there be a return of one yang? Extinction is the gateway where death and life exchange, the path where humans turn into ghosts. Although the meaning of the lesson is about the Five Phases, each word relates to human affairs. Carefully considering the words 'advancing' and 'retreating', all distinctions must be made within the five words of prosperity, decline, rest, captivity, and death. Generally speaking, good fortune advances and gathers, but once the energy disperses, what was good becomes bad; when the energy retreats and disperses, what was bad becomes not bad.

順連茹空，名曰聲傳空谷，退吉而進則不宜。逆連茹空，名曰踏腳空亡，時宜而退不可。三間之課，亦有緣由，課傳六陽利於公干，課傳六陰利用陰謀，半陰半陽原情審勢，陰多陽少以理推求。 陽為德而陰為刑，陰從夫而陽自處，癸為陰而丁主動，閉為死而動主生。

When a consecutive lesson (连茹课) proceeds in the normal order and encounters "Kongwang," which refers to the two earthly branches not matched by heavenly stems within a ten-day cycle, it is called "sound echoing through an empty valley" (声传空谷), and it is only suitable for retreating and holding back; advancing would be inappropriate. However, when a consecutive lesson proceeds in reverse order and encounters "Kongwang," it is called "stepping on empty void" (踏脚空亡), and it is more suitable to act according to the right time, and retreating would be inappropriate. The three transmissions (三传) in the four lessons (四课) also have their own reasons: if all four lessons and three transmissions are yang branches, it is favorable for handling official matters; if all are yin branches, it is favorable for carrying out secret plans; if they are half yin and half yang, one should investigate the actual situation and assess the circumstances; if there are more yin branches and fewer yang ones, one should rely on reason to seek understanding. In summary, yang represents virtue, while yin represents punishment. Yin follows yang, while yang can stand independently.癸 water belongs to yin, while 丁 fire represents action. Those who remain silent are associated with death, while those who act are associated with life.

子午卯酉多是五陰所寄，而曰德從於陽，干在四孟位上，如甲祿在寅，乙祿在卯，甲與己合，而以寅為德祿，乙則合庚而從庚之申以為德。餘例同。癸水潤下之性於逢旬尾曰閉口者，言水氣在上不能開口也。假如人在水中，一閉口便不能生矣。丁火之性主陽主動，是生之象，正與癸相反。

Zhang Hong explains that the four central positions, Zi, Wu, Mao, and You, are mostly where the five yin heavenly stems, Yi, Ding, Ji, Xin, and Gui, reside. The phrase "de follows the yang" means that the de position of the heavenly stems should fall on the first quarters. For example, Jia's禄 is in寅, and Yi's禄 is in卯. Since Jia and Ji are paired, the de禄 position of Jia is in寅; since Yi and Geng are paired, the de position of Yi follows Geng and is in申. The rest follow the same pattern. Gui is a water stem that is moist and descending. When it appears at the end of a ten-day cycle, it is called "closed mouth," meaning that the water vapor is floating on top and cannot open. It is like a person sinking in water, and once they close their mouth, they cannot survive. Ding fire is yang and active, representing vitality, which is exactly opposite to Gui water.

空亡乃耗散之神，初斬首、中折腰、末刖足。辰戌為網羅之煞，辰覆巢日毀卵而用逵。 空亡乃天中煞，人只知旬空為十干不到處，不知惟虛能起化，此正天之中也，故曰天中煞。數中凡遇空亡不可便說不好，要細察始見端的。天罡之氣鼓萬物而出，天魁之氣收萬物而入，四時網羅之殺，言一網無餘也。在日辰上是靜位，所以為覆巢為毀卵；在用上是動機，所以為置逵，言一往便留礙也。

"Kongwang" is the spirit of dispersion: if it falls in the first transmission, it is called "Zhan Shou" (beheading); if it falls in the middle transmission, it is called "Zhe Yao" (breaking the waist); if it falls in the final transmission, it is called "Yue Zu" (amputating the foot). Chen and Xu are "Wang Luo Sha" (net trap). If Chen falls on the day stem or day branch, it is like overturning a bird's nest and destroying bird eggs. If it is the initiating transmission, there will be many obstacles ahead. Zhang Hong's commentary says: "Kongwang" is also called "Tianzhong Sha" (heavenly center evil). People only know that the ten heavenly stems are not matched in the ten-day cycle, but they do not realize that only emptiness can give rise to change, which is exactly the central point of heaven, hence called "Tianzhong Sha." In divination, whenever "Kongwang" appears, one should not immediately say it is bad; one must carefully examine the situation to see the true meaning. The energy of "Tiangang" (Chen) moves all things outward, while the energy of "Tiankui" (Xu) gathers all things inward, together forming the net trap of the four seasons, meaning to catch everything without missing anything. If it falls on the day stem or day branch, it is a static position, hence the image of overturning a bird's nest and destroying bird eggs; if it falls on the initiating transmission, it is a motive, hence the image of setting obstacles on the way, so that as soon as one starts, there will be hindrances.

年命若立魁罡動者靜者而靜者動，日辰加臨卯酉離者合而合者離。 立是年命所乘神，立於地盤辰戌之上，非辰戌作年命也。 辰戌卯酉皆有動搖之意，惟辰卯陽氣動出，戌酉陰氣動出。 三傳純子孫不求財而財自至，純父母勿身而身自安，三傳純妻財而父母克害，三傳純官鬼而兄弟成災。 畢法云；六爻現卦防其克即此意也。

The heavenly stem of the native's birth year, when placed on the 'Tiankui' (戌) or 'Tiangang' (辰), should be active but becomes still, and should be still but becomes active. When the day stem and day branch are placed on the positions of卯 or酉, those that were separated come together, and those that were together become separated. Zhang Hong explains that 'standing' refers to the heavenly stem of the year's destiny being placed on the earth plate's positions of辰 or戌, not that the positions of辰 or戌 themselves are the year's destiny. The positions of辰,戌,卯, and酉 all contain the meaning of movement. However, the movement of辰 and卯 is due to the emergence of yang energy, while that of戌 and酉 is due to the emergence of yin energy. Now discussing the Six Relations: if the three transmissions are entirely 'children', there is no need to seek wealth, and wealth will come naturally; if they are entirely 'parents', there is no need to labor, and the body will be naturally secure; if they are entirely 'spouse wealth', it will harm the parents; if they are entirely 'official ghosts', brothers will certainly suffer misfortune. The 'Bi Fa Fu' says that when the six lines appear in the hexagram, one should be cautious of mutual control, which is exactly this meaning.

見克不克從其鬼賊崖岸迫而勒馬收韁，見生不生鳥兔盡而藏弓烹犬。見救不救災須自受，當如燕雀處堂；見盜不盜本根無耗，須識荊棘巢鳳。 凡見克神要細他立處，若是生地，它自戀生不來克我；若是他之克處，他自受克不能克我矣。下三句俱如此看，如人之臨於危崖尚可收韁危而不危也。鳥兔盡言人之施恩於我者，今已盡矣。燕雀處堂而不知危機將至，救神無力也。荊棘解盜字，巢鳳則盜而不盜之意。 此四句不可靜觀之，須知有其心而無其力，必有其虛聲令人虛驚虛喜，然後消於無形也。

There are four seemingly similar but actually different patterns: it appears to be a case of being overcome, but in reality, the overcoming does not happen; the ghostly thief may seem to be at the edge of a cliff, yet can stop and turn back, thus avoiding danger; it appears to be a case of gaining life, but in reality, life is not obtained; the flying bird and running rabbit have already been captured, the bow is drawn and the dog is cooked; it appears to have a savior, but in reality, the savior cannot help; the disaster must be endured, just like the sparrow living in the hall without knowing the great calamity is coming; it appears to be robbed, but in reality, nothing is taken away; there is no actual loss, one must understand that even in thorny bushes, a phoenix can rest. Zhang Hong notes: whenever one sees a god that overcomes me, one should carefully examine its position— if it is located at my long life place, it naturally loves life and will not overcome me; if it is located at the place that overcomes itself, it is already being overcome itself, how can it overcome me? The following three sentences should be examined in the same way. For example, a person is already at the edge of a cliff, yet can still stop the horse, thus the danger is not real. The bird and rabbit have already been captured, meaning that those who once showed me kindness have now exhausted their kindness. The sparrow lives comfortably in the hall without knowing the approaching danger, meaning that the savior is present but powerless. Thorns are the solution to the 'robbery' concept, and the phoenix's nest signifies that even though there is a robbery, it ultimately does not happen. These four lines should not be taken literally; one must understand that the other party has the intention but not the strength, thus there will necessarily be a first empty display of strength, causing people to be either empty of worry or empty of joy, and in the end, it will naturally disappear.

合中帶煞蜜裡藏砒，煞遇空亡飢食甘李。交車入長生之位苦盡甘來，交車坐刑害之宮幸中不幸。 吉中凶凶中吉須詳之干支門路，止在上下照射處，故曰交車。此處刑沖剋害極有關係，蓋交車二句似指交車立地盤長生刑害也，玩位字宮字自見，不然與下節重複矣。

Within the Six Harmonies, ifInauspicious Sha are present, it is like sweet honey containing arsenic; if theInauspicious Sha fall exactly onKongwang, it is like eating sweet plums when hungry, turning misfortune into salvation. If the "crossing car" pattern is situated at the position ofGrowth, it indicates hardship followed by good fortune; if it is situated at the position ofpunishment and harm, it means good fortune mixed with misfortune. Zhang Hong notes that good fortune may contain misfortune and misfortune may contain good fortune, and one must carefully examine the paths of the day stem and day branch. The term "crossing car" refers only to the mutual illumination between the stem and branch. The relationships of刑, 冲, 克, and 害 are very significant. The two sentences about "crossing car" seem to refer to the "crossing car" deity standing on the long life position or thepunishment and harm position on the earth plate. Reflecting on the words "position" and "court" will naturally clarify the meaning, otherwise it would repeat the next section.

先生後克樂極生悲，劫煞入辰蕭牆禍起。 樂極生悲即畢法樂里悲意，劫煞如亥卯未在申，其應極速，蕭牆應辰之一字。 日辰神將交會龍虎聚良明之會，日辰神將交克猿鶴爭風月之巢。 龍虎是合氣的狀，猿鶴是不合氣的狀，交生交克可謂極切。

First, something is generated and then it is controlled, which is the image of joy turning into sorrow; when 'Jiesha' falls on the day branch, calamity arises within one's own courtyard. Zhang Hong explains that 'joy turning into sorrow' is the meaning of 'joy hidden with sorrow' as mentioned in the 'Bi Fa Fu'; the method of taking 'Jiesha' is such that the 'Jiesha' of the wood triple combination of Hai, Mao, and Wei is located in Shen, and it manifests very quickly. The term 'Xiao Qiang' (literally, 'the wall within') should be understood in the context of the day branch. If the divine generals riding on the day stem and day branch mutually generate each other, it is like the Azure Dragon and White Tiger gathering at the Clear and Bright meeting; if they mutually control and fight, it is like a monkey and a crane competing for a pleasant scenic spot. Zhang Hong says: the pairing of dragon and tiger describes a harmonious flow of energy, while the competition between monkey and crane describes an inharmonious flow of energy, and this analogy for mutual generation and mutual control is extremely fitting.

交車入墓喑啞雙盲，交車沖刑風癱痴隔。 喑盲俱切墓字，風癱切刑沖字，可見凡斷當各從其類。 乙戊己辛壬同四季名曰九丑，天地歸殃；死絕休囚氣加日辰號為二難，夫妻反目。 凡戊子、戊午、壬子、壬午、乙卯、乙酉、己卯、己酉、辛卯、辛酉日，而大吉又臨日辰子午卯酉上者，為真九丑卦也。蓋乙是雷電始動之日，震而不安之位；戊己是諸神下位之日，戊己為坤，諸神清虛之氣合德於乾，轉入坤維，曰下位是也。壬是三光不照之位，壬祿在亥，六陰俱足，日月之光至此損照。辛是西方殺物之位，如何又居在四仲極陰位上。大吉是十二宮神之主，為貴人本家，所以為星紀，諸星朝會於斗也，今又臨四仲極陰之位，為九丑。九，陽數，丑，言陽之丑也。二難正配夫妻兩字。

When the god of the vehicle meets the tomb, it indicates speechlessness and blindness; when the vehicle meets a clash and punishment, it indicates stroke, paralysis, dementia, and blockage. Zhang Hong explains: speechlessness and blindness are both fitting with the term "tomb," while stroke and paralysis fit with the term "clash and punishment," showing that all conclusions should be based on their respective categories. Also: the five stems, namely Yi, Wu, Ji, Xin, and Ren, combined with the four seasonal branches, Chen, Xu, Chou, and Wei, are called "nine ugly" days, and both heaven and earth will bring calamity; when the energies of death, decline, rest, and captivity affect the day stem and day branch, it is called "two difficulties," indicating marital discord. Zhang Hong explains: among the ten days, namely Wu Zi, Wu Wu, Ren Zi, Ren Wu, Yi Mao, Yi You, Ji Mao, Ji You, Xin Mao, and Xin You, if the "great good" branch Chou also appears on the day branch, which is located on the positions of Zi, Wu, Mao, and You, then it is truly the "nine ugly" lesson. Yi is the day of initial movement of thunder and lightning, located in an unstable position; Wu and Ji are days when the gods descend to lower positions. Wu and Ji belong to Kun, and the clear and empty energy of the gods originally harmonizes with Qian, but now they have moved to the Kun position, so they are called lower positions. Ren is the position where the sun, moon, and stars' light cannot reach. Ren's fortune is in Hai, and the six yin are already complete, so the light of the sun and moon diminishes here. Xin belongs to the western killing energy, yet it is located in the extreme yin positions of the four middle months. The "great good" branch Chou is the master of the twelve palace gods and also the native branch of the nobleman, so it is called "star chronology," taking the meaning of all stars bowing to the Big Dipper; now it also appears in the extreme yin positions of the four middle months, hence called "nine ugly." Nine is the number of yang, and Chou refers to the evil of yang energy; the two difficulties fit perfectly with the two people of a marriage.

上下六合主客合同，上下刑害冤仇相見。引從日辰名曰用媒家必興而人必旺，干首支尾名迴環成事吉而散事凶。 男年支而女年干合後成婚，辰加羅而日加網巧中反拙。太陽照武宜擒賊盜，月將加辰宅舍光輝，魁度天門行多阻隔，罡填鬼戶事任謀為。 此數句義同《畢法》。

When the Heaven Plate and Earth Plate meet at the position of Liu He, the host and guest are in harmony and agreement; when they meet at positions of punishment and harm, it is like enemies meeting. If the three transmissions lead forward and follow to return to the day stem and day branch, it is called 'using a媒', indicating family prosperity and flourishing descendants. If the day stem starts and the day branch ends, it is called 'returning to the circle', which is auspicious for successful matters and inauspicious for scattered matters. When predicting marriage, if the man's year of birth falls on the day branch and the woman's year of birth falls on the day stem, their compatibility allows marriage. If the hour of the day is placed on the position of Xu, which is the net position, and the day is placed on the hour of Chen, it results in a mistaken attempt. When the sun shines on the Black Tortoise, it is favorable for capturing thieves; when the Month General is placed on the day branch, the house shines brightly. When the Tian Gui (Wu) crosses over the Tian Men (Hai), traveling is often obstructed. When the Tian Gang (Chen) fills the ghost position between Chou and Yin, all matters can be pursued boldly. Zhang Hong said: the meaning of these sentences is the same as in the "Bi Fa Fu".

既定課傳，次觀神將。貴人為百神之主，得位為福，失位為殃；螣蛇為卑賤之神，旺相怪異，休囚亦主憂驚。朱雀文書亦主刑戮奸讒口舌，白虎道路又為官災疾病死亡。勾陳主遲滯勾連之事，囚主訟而旺主生；玄武為盜賊虛耗之神，休失人而旺失物。六合為婚姻合和，婦女得之則為私門；太常主酒食衣裳，武職占之則為擢任。青龍所主財物，文官見之光為恩寵，天后雖為婦人，庶人得之亦主亨佳。天空奴婢妄誕，太陰暗昧不明。

After the four lessons and three transmissions have been arranged, the next step is to examine the twelve heavenly generals. The nobleman is the master of all spirits; when in the right position, it brings fortune, but when in the wrong position, it brings misfortune. The Teng Snake is a lowly spirit; when prosperous and strong, it signifies strange occurrences, and when weak and confined, it brings worry, doubt, and fear. The Vermilion Bird governs documents and also represents punishment, treachery, and disputes. The White Tiger governs roads and also signifies official calamities, illness, and death. The Gou Chen governs delays and entanglements; when in a weak position, it leads to disputes, but when in a strong position, it indicates growth. The Black Tortoise represents thieves and loss; when weak and confined, it signifies the loss of people, but when prosperous and strong, it indicates the loss of property. The Liu He governs marriage and harmony, but for women, it may indicate infidelity. The Tai Chang governs food, drink, clothing, and garments; for military officers, it signifies promotion. The Azure Dragon governs wealth; for officials, it is a sign of favor and grace. The Heavenly Empress, although symbolizing a woman, also brings prosperity and fulfillment for common people. The Tian Kong governs servants and false deception, while the Tai Yin governs darkness and obscurity.

太公前只用天將十二，後見丑位為己土之精，北斗之樞，是十二宮之氣化拱照之地，因而加一名曰天乙貴人，貴人即丑也。前五位引之，後六位從之，其間分文武貴賤男女，如天后貴人之妻，太陰貴人之妾，空蛇皆貴人奴婢也，龍朱文臣，常勾武將，所不可不知也。蛇屬巽，風火搖動不寧，故主驚疑，防火外明內暗，故曰奸讒，火赤色，故主刑戮。虎處坤方，故主道路，又申金殺物，故主官災病疾。勾陳辰也，萬物至此勾萌甲坼未舒，遲滯勾連之象也。玄武為亥水，陰私闇昧故虛耗。六合和合之意，婦人豈宜私和。未味也，言物至此月而始成味也，故曰酒食；衣裳者，謂麻絮絲綿都於是月就緒也；曰武職者，言巳午所生之金，得未土而剛銳之氣畢聚，到申位方顯出純金來，可見未中之金自旺，故為武職。寅為三陽開泰，號曰青龍，正應文武之德，世間財物吉凶，嘉賓生死喪祭，貴賤尊卑男女長幼，哪一事少得？所以屬青龍，言其變化莫測也。天后有恩澤意，故亦云亨佳。天空誕詐，太陰陰私是也。

Zhang Hong's commentary says: Initially, Tai Gong only used the Twelve Heavenly Generals. Later, he realized that the position of Chou is the essence of Ji earth and the pivot of the Big Dipper, the place where the twelve palaces' energies converge and illuminate the court. Therefore, he added another general, named "Tian Yi Guiren" (Heavenly Ethereal Nobleman). The original position of Guiren is Chou. Before Guiren there are five generals leading the way, and after Guiren there are six generals following. Among them, they are divided into civil and military, noble and humble, male and female: Tianhou is the wife of Guiren, Taiyin is the concubine of Guiren, Tiankong and Tengshe are the servants of Guiren, Qinglong and Zhuque are the civil officials, Taichang and Gouchen are the military officers. These are things that should not be unknown. Tengshe belongs to Xun, which is wind and fire interacting and moving restlessly, thus it governs suspicion and doubt. Fire is bright on the outside but dark within, thus it also governs deceit and slander. The color of fire is red, thus it governs punishment and execution. Baihu resides in the Kun direction, which is earth and road, thus it governs roads. Shen metal also governs severity and killing, thus it governs official disasters, illness, and disease. Gouchen is Chen, where all things bend and begin to sprout, the shell begins to crack but has not yet expanded, which is the image of stagnation and entanglement. Xuanwu is Hai water, which governs private and obscure matters, thus it governs loss and waste. Liuhe originally means harmony and union, but how can a woman be privately united? Wei is 'taste', meaning that all things reach this month and begin to have taste, thus it governs wine and food; it is said to govern clothing because hemp fluff and silk are all prepared in this month; it is said to govern military positions because the metal born in Si and Wu is gathered by Wei earth and becomes sharp, and only at Shen position does pure metal appear. Therefore, the metal in Wei has its own strength, thus it governs military positions. Yin is the place where the three yangs open and flourish, known as Qinglong, which corresponds to the virtue of both civil and military. In the world, the fortune and misfortune of wealth, the coming and going of guests, birth and death, mourning and sacrifice, the high and low, the noble and humble, the male and female, young and old, which one can do without it? Therefore, all these are attributed to Qinglong, meaning it is unpredictable and changeable. Tianhou contains the meaning of grace and favor, thus it is also said to mean prosperity and fulfillment. Tiankong governs falsehood and deception, Taiyin governs private and hidden matters, which is the reason for this.

寅功曹主木器文書，申傳送主行程消息，卯太沖主林木舟車，酉從魁主金刃奴婢，天罡為詞訟兼主死喪，戌天魁為欺詐或稱印綬，巳太乙驚怪癲狂，亥登明陰私哭泣，午勝光官訟連綿，子神后姦淫婦女，丑大吉咒詛冤仇，未小吉酣歌醫藥。

The Twelve Month Generals each have their own domain:寅 is called "Gongcao", governing wooden objects and documents;申 is called "Chuansong", governing travel and messages;卯 is called "Taichong", governing forests and vehicles;酉 is called "Congkui", governing metal weapons and servants;辰 is called "Tiangang", governing lawsuits and also funerals;戌 is called "Tiankui", governing deceit, sometimes also called seal and official documents;巳 is called "Taiyi", governing sudden events and madness;亥 is called "Dengming", governing private matters and crying;午 is called "Shengguang", governing continuous legal disputes;子 is called "Shenhou", governing adultery and women's affairs;丑 is called "Daji", governing curses and grievances;未 is called "Xiaoji", governing drunkenness, singing, music, and medicine.

辰乘貴人合祿，公門役吏，遇馬而為奔走公人；戌逢空祿臨孟，為了哨邊軍，見丁而為逃竄落陣。大吉小吉作勾陳鬥爭田地，天魁從魁為六合奴婢逃亡。從魁若乘武合妻妾懷娠，傳送上會青龍子孫財損。勝光如逢天馬必問行人，太乙若逢白虎家多疾病。未逢天后婦人姦淫，丑合貴常欲添財喜。天空臨酉走失家奴，常遇登明親朋酒食。辰戌見空武奴婢逃亡，小吉單逢六合婚姻聘禮。

The matching of divine generals can also be used to judge human affairs: if the辰 (Chen) is accompanied by the Nobleman and combines with the day's禄 (Lu), it indicates a minor official in the master's household; if it also meets the Post-horse, it signifies an official who is dispatched on errands. If the戌 (Xu) is on the Kongwang禄 and is in the four beginning months, it indicates a soldier on border duty; if the 'Ding' deity is present, it suggests a soldier who has fled or fallen out of formation. If the丑 (Chou) with 'Daji' (Chou) and the 未 (Wei) with 'Xiaoji' (Wei) are accompanied by Gou Chen, it indicates disputes over land. If the戌 (Xu) with 'Tiankui' (Si) and the酉 (You) with 'Congkui' (You) are accompanied by Liu He, it indicates the escape of servants. If Congkui is accompanied by the Black Tortoise and Liu He, it indicates the wife or concubine is pregnant. If the申 (Shen) with 'Chuansong' (Shen) meets the Azure Dragon, it indicates loss of descendants and damage to wealth. If the午 (Wu) with 'Shengguang' (Wu) meets the Heavenly Horse, it indicates someone who is away from home. If the巳 (Si) with 'Taiyi' (Si) meets the White Tiger, there will be many illnesses in the family. If the未 (Wei) meets the Heavenly Empress, it indicates infidelity by a woman. If the丑 (Chou) meets the Nobleman and Tai Chang, it indicates gaining wealth and happiness. If the Tian Kong is on the酉 (You), it indicates the loss of a family servant. If Tai Chang meets the亥 (Hai) with 'Dengming', it indicates gathering with relatives and friends for drinking. If the辰 (Chen) and戌 (Xu) meet Tian Kong and the Black Tortoise, it indicates the escape of servants. If the未 (Wei) with 'Xiaoji' alone meets Liu He, it indicates matters concerning marriage and betrothal.

辰上原無貴人，若天乙立地盤辰上則貴而不貴，若合日祿主為公門役吏，但食其公食而已，更帶日馬則為奔走公人。戌加天空軍人之象，臨孟而為了哨者，言去路方賒也。丁者壯也，惟壯盛善走，所以落陣中亦能逃出。從魁是妻妾，玄武為胎，合是懷孕，子孫歷代相傳。傳送之意，青龍為財，居申受克，非財損而何？勝光離火為日之精，行遊之象也，更乘天馬，豈非問行人事？太乙在紫微垣內，家室之象，遇疾病刑煞之神，則抱恙可知。未地始離於陽，漸進於陰，再乘天后，姦淫必矣。丑為貴人本家，太常為財為田，合而得之，則財產之事，添進無疑。天空為奴，酉門戶也，奴臨門戶，背主逆行。亥卯未三合故未亥為親朋也，又未中酒食與亥共之。辰戌動而不靜，有奔走之象，空是奴，武是婢，臨於辰戌故云。小吉主禮儀酒食，又見六合牙媒之神，其為婚聘也可知。

Zhang Hong explains each point: The position of Chen is not where the nobleman usually resides. If the heavenly nobleman is placed on the earth plate at Chen, then it is a case of being noble but not truly noble. If it also combines with the day's禄, it only indicates the master's subordinate, merely a person who eats government food for a living. If it also brings the day's heavenly horse, then it refers to a public official who runs around everywhere. The position of Xu with the sky void indicates the image of a soldier. When it is on the four young positions and called "looking out," it means the path is still far. The character Ding means vigorous strength. Only those who are strong and healthy are good at moving, so even if they are trapped in an army, they can escape. From Kui in You symbolizes wife and concubine, Xuan Wu governs pregnancy, and Liu He governs conception. Therefore, when these three meet, it indicates pregnancy, and descendants will be passed down generation after generation, which is the original meaning of "Chuansong." The Azure Dragon originally represents wealth, but when it falls on Shen and is overcome by metal, what else could it be but loss of wealth? Shengguang at Wu belongs to Li fire, which is the essence of the sun, indicating travel. If it also rides the heavenly horse, isn't it about asking about travelers? Taiyi at Si is within the Purple Micro Enclosure, indicating the family. If it meets the gods of illness and punishment, it is clear that someone in the family is sick. The position of Wei has just left Yang and is gradually entering Yin. If it also rides the heavenly empress, immoral and indecent things are bound to happen. Chou is the native position of the nobleman, Tai Chang governs the wealthy and land, and when these two meet, it is certain that there will be an increase in land and property. The sky void is a servant, You is the gate, and servants guarding the gate are exactly going against the master. The three harmonies of Hai, Mao, and Wei form a trinity, so Wei and Hai are mutual friends. Moreover, the wine and food in Wei also share with Hai. Chen and Xu are active rather than passive, indicating movement. The sky void is a servant, Xuan Wu is a maid, and when both are on Chen and Xu, it is said that servants and maids run away. Xiaoji at Wei governs etiquette and food, and when it meets Liu He, the intermediary god of marriage, it is clear that marriage and betrothal are involved.