Eight Specials without mutual overcoming, arranged in order of顺 and逆.

八專無克順逆布。謂四課缺二，僅有兩課，如丁未、癸丑、甲寅、己未、庚申五日干支同處一位，如人家同井者然，故名八專。有克照常以克賊比涉論，如無克賊比涉，不復取遙克矣。（伏吟不取遙克，其理亦同）剛日從干陽連根順數三神為用，曰順數三神格。柔日從支陰連根逆數三神為用，曰逆數三神可知。分列於左。

The term "eight special" refers to a situation where only two of the four lessons are present, with the other two missing. For example, on days such as Dingwei, Guichou, Jiayin, Jiwei, and Gengshen, the stem of the day and the branch of the day are located in the same position. This is like a family sharing one well, hence the term "eight special." In such cases, if there is a conflict, it is treated normally according to the principles of conflicting elements, similar elements, and harmful influences. If there is neither conflict nor similar elements or harmful influences to consider, then the remote conflict is not taken into account (the same principle applies to hidden chant lessons). On a yang day, the yang spirit starting from the day stem, including its own position, is counted in sequence for three positions to determine the initiating transmission, known as "three spirits in order." On a yin day, the yin spirit starting from the day branch, including its own position, is counted in reverse for three positions to determine the initiating transmission, known as "three spirits in reverse." The details are listed below.

八專有克例。謂八專課有克賊比涉，照常以克賊比涉用，中末亦如克賊之相因，主二人同心，重輕易舉，凡憂喜事，俱重迭而至。但不免有人宅不分，尊卑無別之事。仍以神將論其吉凶。如癸丑日，三傳酉丑巳，合局生干，干支上巳，又為日財，晝將乘貴人，如占求財必獲，且有眾人扶助而成之喜。

"The Eight Special Transmission with the Principle of Mutual Restriction": In the Eight Special Transmission, if there are mutual restrictions, similar elements, or involvement of harm, one should follow the usual method of mutual restriction, similar elements, and involvement of harm to determine the use. The middle and final transmissions should also follow the principle of mutual restriction accordingly. This indicates that two people are working together with concerted effort, and even heavy burdens can be easily lifted. Both worries and joys will come in pairs. However, there may be situations where individuals and the household are not clearly distinguished, and there is no clear distinction between superior and inferior positions—this is due to the day stem and heavenly stem being in the same palace. Judging fortune and misfortune should still refer to the Heavenly General. For example, if the day isGuichou (Guichou), and the three transmissions are酉 (You), 丑 (Chou), and巳 (Si), then巳,酉, and丑 form a metal trinity, forming a triple harmony that supports the day stemGui Water (Guishui). Additionally, the巳 (Si) appears again in the heavenly stem and earthly stem, and巳 fire is the wealth element forGui Water (Guishui). If the divination is done in the daytime and the Heavenly General is riding on the Nobleman, then seeking wealth will certainly be successful, and there will be joy from the support and assistance of many people.

順數三神格。謂陽日無克，取干陽順數三神為用，中末俱取干上神通為順靈敏三神格。計六課。剛日用陽，義主超進，故用干之陽神順布也。主任意而行，不循規矩。功成異路，事倚他人，仍以神將論其吉凶。如甲寅日，干陽亥，順數三神得丑，則以丑為用，三傳丑亥亥。財爻發用，雖空，幸干支中末俱乘長生、交車、六合、四上生下，凡事風氣成。如靜守必得生我之益，重迭而至。夜占，亥作太常，亦宜婚姻、生計事。

"The 'Three Divine Spirits in Order' method": On a yang day, if the eight specialized spirits are not in conflict, take the yang spirit on the day stem and count forward three positions to determine the initiating spirit. The middle and final transmissions are both taken from the spirit on the day stem. This is called the 'Three Divine Spirits in Order' method, which applies to all six lessons. On a yang day, yang spirits are used, which by nature indicate moving forward and surpassing, so the yang spirit on the day stem is arranged in order. The person acts according to their own will without following rules, achieving success through unconventional means. Matters must rely on others. Judging fortune and misfortune still refers to the Heavenly General. Example: On the day of Jiayin, the yang spirit on the day stem is Hai. Counting forward three positions from Hai gives Chou, so Chou is used as the initiating spirit. The three transmissions are Chou, Hai, Hai. Chou earth is the wealth spirit for Jiayin wood. Using the wealth spirit as the initiating spirit, although it falls in the empty旬, it is fortunate that the day stem and the middle and final transmissions all have the spirit of growth, and there is a mutual support between theLiu He and the mutual support of the car and the horse. All four lessons have the upper spirit generating the lower one, so things are easily accomplished. If one remains calm, the benefits from those who are born before will come in abundance. If the divination is done at night, the spirit on Hai is accompanied by Tai Chang, which is suitable for matters related to marriage and family affairs. (The original text has a redundant or incorrect phrase in the sentence '为顺数三神格', which is recorded without alteration.)"

逆數三神格。謂陰日無克，取支陰逆數三神為用，中末俱用干上神，為逆數三神格。計十課，柔日用陰，義主退縮，故用支之陰神逆行也。主不由正道，凡事苟且，仍以神將論其吉凶。如丁未日，支陰丑，逆數三神得亥，則以亥為用，三傳亥戌戌是也。發用雖是財爻，奈干支中末，皆乘墓神，且滿盤脫氣，主昏昧脫耗事，不一而足。如日占亥為貴人，必為官貴所脫耗。又如己未日，三傳酉酉酉，干支上又俱乘酉，課傳回歸一神，名曰獨足。既止一足，焉可行乎？主凡事不能動移，極是費力，且多脫耗，諸占不吉，占病死。

"The Inverse Count Three Gods Pattern": On a yin day, if the eight specialized spirits are not in conflict, take the yin spirit on the branch, count backwards three positions, and use the resulting spirit as the initiating transmission. The middle and final transmissions are both taken from the spirit on the day stem. This is called the Inverse Count Three Gods Pattern, which applies to ten lessons. On a soft day, using the yin spirit is appropriate, as it signifies retreat and hesitation. Therefore, the yin spirit on the day branch is used, moving backwards. This indicates that the matter is not proceeding on the right path, and affairs are handled carelessly and superficially. To determine fortune or misfortune, still refer to the Heavenly General. For example, on a Dingwei day, the yin spirit on the branch is Chou. Counting backwards three positions from Chou gives Hai, so Hai is used as the initiating transmission. The three transmissions are Hai, Xu, Xu. The water spirit Hai, although it is the wealth element for the fire of Ding, is ineffective because both the stem and branch and the middle and final transmissions are all on theTomb Spirit (mound spirit). The entire chart is filled with spirits that have lost their strength, indicating confusion and continuous loss and leakage. If the divination is done during the day, the Hai spirit is accompanied by the Nobleman, meaning that the person is being consumed by officials or noble persons. Another example is on a Jiwei day, with the three transmissions being You, You, You, and both the stem and branch are also on You. The lesson and the transmissions all return to the same spirit, which is called "Duzu" (single foot) — only one foot remains, how can one move? This indicates that nothing can be moved, it is extremely difficult, and there is much loss and leakage. All matters divined are unfavorable; if it is about illness, it indicates death.

伏卦還將杜傳披。謂十二課各居本位，神煞不動，三傳自相刑剋，曰伏吟。主藏慝隱伏，屈不能伸，或靜中求動終是靜，或動中求靜終是動，以諸神不易故也。有克者，惟乙癸兩干，癸日用克為初傳，中末俱取刑。乙日用克為初傳，中末用杜傳例。餘八干無克，剛日用日上神柔日用支上神，中末二傳有刑者取刑，如值自刑，用杜傳例。杜傳者，傳行杜塞也，如發用為干自刑，則中傳取支發用，為支自刑則中傳取干。中傳有刑，以刑為末傳，中傳復自刑，取沖為末傳，占主居者將移，合者將離，事有中止，改圖乃可成也。仍以神將論其吉凶。

The month general falls exactly on the current hour. The heaven plate's twelve spirits remain fixed over the earth plate's positions without moving, and all divine influences remain unchanged. The three transmissions can only be derived from mutual restrictions among themselves, which is called "hidden chant" (also known as "hidden hexagram" in the mnemonic verses). This indicates concealment and suppression, with inability to express oneself. When seeking movement in stillness, one remains still; when seeking stillness in movement, one remains in motion—because all the spirits remain in their original positions. In cases of hidden chant where there is a possible restriction, only the stems 乙 and 癸 can be used. For 癸 days, the restriction is taken as the first transmission, while the middle and final transmissions are derived from mutual restriction. For 乙 days, the restriction is taken as the first transmission, and the middle and final transmissions follow the example of "du transmission." For the remaining eight stems, there is no restriction to take. On yang days, the transmission starts from the heaven plate spirit above the day stem; on yin days, it starts from the heaven plate spirit above the day branch. If mutual restriction is available for the middle and final transmissions, it is used; if self-restriction occurs, then the "du transmission" example is applied. "Du transmission" refers to a blocked transmission path: if the initiating transmission is self-restriction of the day stem, the middle transmission is taken from the heaven plate spirit above the day branch; if the initiating transmission is self-restriction of the day branch, the middle transmission is taken from the heaven plate spirit above the day stem. If there is mutual restriction in the middle transmission, it is used as the final transmission; if the middle transmission is also self-restriction, then the opposing element is used as the final transmission. When a hidden chant occurs, it indicates that those who are staying will move, those who are gathering will separate, and matters will be left unfinished in the middle, requiring a change of plan to succeed. The determination of fortune or misfortune still refers to the heavenly general.

伏吟課如三傳干支見旬內丁神及天驛二馬，主靜而求動，不可以伏匿言。如壬辰日歸用亥，遁丁神。甲申日，發用寅，為驛馬。六庚日，發用申，二八月占，為天馬。凡占訪人外出，求事必先許而後變，如課內無丁馬，占人年命上乘丁馬，亦可用。一云，命上乘魁罡，亦主動。

When aHidden Chant (Hidden Chant) lesson has the three transmissions and the heavenly stem and earthly branch showing the 丁 (Ding) god of the current ten-day period, as well as the Heavenly Horse and the Post-horse, it indicates movement within stillness, and should not be treated as hidden. For example, on aRenchen (Renchen) day, if the initiating transmission is亥 (Hai), then the hidden Ding is on Hai; on aJiashen (Jiashen) day, if the initiating transmission is寅 (Yin), then Yin is the Post-horse of Shen; on six庚 (Geng) days, if the initiating transmission is申 (Shen), and the divination is made in February or August, then Shen is the Heavenly Horse. In all cases of seeking people or predicting travel, the matter will first be agreed upon and then change. If the lesson does not contain the Ding god or the horse stars, but the person seeking divination has the Ding or horse star on their birth year or age, it can still be treated as movement. Another saying is that if the birth year or age has the Hekui (Xu) or Tiangang (Chen), it also indicates movement.

伏吟有克例。伏吟有克，惟乙癸二干，六乙日為自刑，杜傳詳見後文。六癸日用克作初傳，中末俱取刑。三傳丑戌未。春占木旺能克土，冬占水旺不畏土克，俱吉。夏占土乘相氣，秋占則鬼為祟，俱凶。仍視其神將以為斷。如癸卯日三傳丑戌未，皆鬼，幸支上卯木為救，必得家中人求解。如夜占，卯作貴人，必得貴人力。

"The rule of 'Hidden Chant with arestrain' states that in a Hidden Chant divination, the day stem that can be used for a克制 is only 乙 or 癸. For the six days with 乙 as the day stem, it is considered self-punishment, and the example of Du Transmission should be followed, as detailed later. For the six days with 癸 as the day stem, the克制 is taken as the first transmission, and the middle and final transmissions are taken as刑. The three transmissions are 丑, 戌, and 未. This sequence of earth spirits, if divined in spring, will be affected by strong wood which can overcome earth, thus restraining the ghost; if divined in winter, the strong water will not fear earth overcoming it, which is favorable. If divined in summer, the earth spirit is in its phase and is strong; if divined in autumn, the earth ghost causes trouble, which is unfavorable. Still, one should refer to the Heavenly General for a final judgment. For example, on 癸卯 day, the three transmissions are 丑, 戌, and 未, all representing the official ghost of 癸 water. Fortunately, the day branch is occupied by 卯 wood, which can overcome earth, acting as a saving deity, indicating that the matter will definitely require someone from the family to intervene. If the divination is done at night and 卯 is occupied by the Nobleman, then the matter will definitely require the help of the Nobleman."

自任課。謂陽日伏吟無克，取干上神為用，中末俱取刑，曰自任。如六甲日三傳寅巳申，六丙六戊日，三傳巳申寅，六庚日三傳申寅巳，主自任其剛，干進於時，必有否塞。惟靜守為宜，如甲日克占，丙戊日夏占，庚日秋占，三刑有氣（三刑輔吉則吉，輔凶則凶）。傳逢驛馬劫煞，亦動而有成。仍視神將論其吉凶。如六丙日三傳巳申寅，遞互相剋，全無和氣，幸末傳生其干神，於艱難困苦中，尚得有益。如夜占乘蛇虎凶將，仍不免有咎也。

"Self-assignment" refers to a situation where on a Yang day, if there is a hidden chant and no conflict, the initiating transmission is taken from the heavenly stem on the day, and both the middle and final transmissions are taken as punishments. This is called self-assignment. For example, on six Jia days, the three transmissions are寅,巳,申; on six Bing days and six Wu days, the three transmissions are巳,申,寅; on six Geng days, the three transmissions are申,寅,巳. This indicates self-reliance on strength and rash advancement, conflicting with the trend of the times, inevitably leading to obstacles. It is better to remain quiet. If Jia day is used for divination in spring, Bing or Wu day in summer, and Geng day in autumn, the group of寅,巳,申 will have vitality (three punishments aiding good deities bring good fortune, aiding evil deities bring misfortune). If the transmissions also meet the post-horse and Jiesha, there may be success. Still, the outcome should be judged by the heavenly generals. For example, on six Bing days with transmissions of巳,申,寅, the transmissions successively conflict with each other, showing no harmony. Fortunately, the final transmission寅 wood nourishes the day stem丙 fire, thus offering some benefit amidst difficulties. If the divination is done at night and the transmissions are accompanied by Teng Snake and White Tiger, these ominous generals, misfortune is still unavoidable. (The original text mistakenly wrote '克占' instead of '春占', which is now recorded as is.)

自信課。謂陰日伏吟阮克，取支上神為用，中末俱取刑。曰自信。如丁巳、己巳、辛巳日三傳巳申寅。丁丑、己丑、辛丑日，三傳丑戌未。丁未、己未、辛未日，三傳未丑戌。占主自信其柔，匿隱潛藏，諸事退縮。如三刑有氣，將逢天馬旬丁，主不得已而動，亦動中有成。仍視神將論其吉凶。如丁丑日三傳丑戌未，遞互相刑，又交車相沖，主兄弟不和，用一火生九土，凡憂事不止一件，如占人年命上得寅卯龍合制之，庶可少解。

"The Self-Confidence Divination": On a yin day, if there is a hidden chant without any conflict, take the god at the day branch to initiate the transmission, and take the punishments in the middle and final transmissions. This is called self-confidence (the original text mistakenly writes 'no conflict' as 'Ruan conflict'). For example, on days of Dingsi, Jisi, and Xinsi, the three transmissions are si, shen, and yin; on days of Dingchou, Jichou, and Xinchou, the three transmissions are chou, xu, and wei; on days of Dingwei, Jiwei, and Xingwei, the three transmissions are wei, chou, and xu. This indicates the person is self-reliant, gentle, hidden, and retreating without taking action. If the three punishments have strength, and the heavenly general meets the heavenly horse and the heavenly god of the ten-day cycle, the person is compelled to act, and can achieve success in the action. Still, the fortune should be judged by the heavenly general. For example, on Dingchou day, the three transmissions are chou, xu, and wei, which mutually conflict, and each pair also conflicts, indicating discord among siblings. The day stem Ding is only a small fire, yet it goes to generate the large earth, causing excessive depletion of energy, leading to multiple worries and troubles. If the person's birth year or age is associated with yin or mao wood, and it is accompanied by the azure dragon and liuhe, it can slightly alleviate the situation.

干刑杜傳例。謂用起干之自刑，中傳取支，末傳取刑。為干刑杜傳，如乙丑日辰丑戌，乙未日辰未丑，乙巳辰巳申，乙卯日辰卯子，壬申日亥申寅，壬寅日亥寅巳，壬子日亥子卯，壬戌日亥戌未，主外事必有中止，欲知何事中止，則以干前一位神決之。如壬寅日三傳亥寅巳，干前一位子，子為干之旺神，日占乘龍，主有財帛喜太之事也。餘例推。

"The example of 'Dry Branch Punishing Blocked Transmission'": The initiating transmission starts from the self-punishment of the day stem. If the transmission path is blocked, the middle transmission takes the god on the day branch, and the final transmission takes the punished one, which is called 'Dry Branch Punishing Blocked Transmission.' For example, on Yichou day, the three transmissions are Chen, Chou, Xu; on Yiwei day, they are Chen, Wei, Chou; on Yisi day, they are Chen, Si, Shen; on Yimao day, they are Chen, Mao, Zi; on Renshen day, they are Hai, Shen, Yin; on Renyin day, they are Hai, Yin, Si; on Renzi day, they are Hai, Zi, Mao; on Renxu day, they are Hai, Xu, Wei. This indicates that external matters will certainly be put on hold midway. To know which specific matter is interrupted, look at the god preceding the day stem. For instance, on Renyin day, the three transmissions are Hai, Yin, Si. The god preceding the Ren stem is Zi. Zi is the strong god of Ren water; if the divination is done in the daytime, Zi is occupied by the Azure Dragon, indicating that there will be a disruption in matters related to wealth. The other examples follow the same pattern.

支刑杜傳例。謂用起支之自刑，中傳取干，末傳取刑，為支刑杜傳。如丁酉、己酉日，酉未丑。辛酉日酉戌未，丁亥己亥日亥未丑，辛亥日亥戌未，主內事必有中止，欲知何事，則以支前一位神推之，如丁酉日，三傳酉未丑，支前一位戌，戌為日之墓神，晝夜將俱乘太陰，主有陰人在內間阻也，餘例推。

The example of "Branch Punishment Blocking Transmission" is as follows: The initiating transmission starts with the self-punishment of the day branch, then the middle transmission takes the god above the day stem, and the final transmission takes the punished one, which is called branch punishment blocking transmission. For example, on Dingyou and Jiyou days, the three transmissions are You, Wei, Chou; on Xinyou day, the three transmissions are You, Xu, Wei; on Dinghai and Jihai days, the three transmissions are Hai, Wei, Chou; on Xinhai day, the three transmissions are Hai, Xu, Wei. This indicates that matters within the family will certainly be put aside midway. To know which specific matter it is, look at the god preceding the day branch. For instance, on Dingyou day, the three transmissions are You, Wei, Chou. The god preceding You is Xu, which is the tomb god of Ding day. Whether it is day or night, Xu is occupied by Tai Yin, indicating that there is a woman within the family interfering. Other examples can be inferred in the same way.

初中二傳杜傳格。謂用起干之逢刑，中傳取支，復值自刑。則取沖為末傳。如乙亥日辰亥巳，乙酉日辰子卯，壬辰日亥辰戌，壬午日亥午子是也，主事有兩次中止，到底被人沖散，不能成事。如壬辰日三傳亥辰戌，初傳雖為日祿，乃自刑杜傳，中末又為日鬼，自相刑沖，晝夜天將乘蛇虎勾陰，主祿不可守，凡事艱難，且多變更，卒無一成。

"The 'Initial and Middle Two Transmissions Du Transmission Pattern': The initiating transmission starts from the day stem's self-punishment, and the middle transmission changes to take the heavenly spirit on the day branch. However, the branch also encounters self-punishment, so the final transmission is taken as the opposing element. For example, on a Yihai day, the three transmissions are Chen, Hai, and Si; on a Yiyou day, they are Chen, Zi, and Mao; on a Renchen day, they are Hai, Chen, and Xu; and on a Renwu day, they are Hai, Wu, and Zi. This indicates that matters are stopped twice, and finally dispersed by opposition, failing to achieve success. Example: On a Renchen day, the three transmissions are Hai, Chen, and Xu. The initial transmission Hai, although the禄神 of Ren, is self-punishing and falls under the Du Transmission pattern. The middle and final transmissions, Chen and Xu, are both official spirits of Ren water, which conflict and oppose each other. If the heavenly generals in day and night are further occupied by Teng Snake, White Tiger, Gou Chen, and Tai Yin, these are allInauspicious General, indicating that the禄 is not secure, and all affairs are difficult, with constant changes, ultimately achieving nothing."

中傳杜傳格。謂用起支之刑神，中傳值二字刑，不復再傳，則取仲為末傳，如丁卯己卯辛卯日，初傳卯，中傳子，子卯兩刑，不復再傳，則末傳取沖，三傳卯子午。主作事之初，雖有謀為，至日後不免間斷沖散，終於不成。如丁卯日三傳卯子午，初傳為日之敗氣，中傳又為日鬼，末傳雖係日祿，緣與中傳相沖，祿亦難得，如晝占將乘蛇虎凶煞，更為不事。

The "Middle Transmission Du Transmission Pattern" refers to a situation where the initiating transmission starts from the day branch's offending god, and the middle transmission meets a mutual offense between two characters—only the relationship between Zi and Mao constitutes an offense, and the third character is not involved. When the transmission cannot proceed further, the final transmission is determined by taking the opposing element. (The original text mistakenly writes "take the middle" instead of "take the opposing," and "not auspicious" instead of "not suitable.") For example, on days of Dingmao, Jimao, and Xinmao, the first transmission is Mao, the middle transmission is Zi, and Zi and Mao mutually offend, so the transmission cannot continue. The final transmission is then determined by taking the opposing element, resulting in three transmissions: Mao, Zi, and Wu. This pattern indicates that although there is initial planning, the matter will eventually be interrupted and dispersed by others, ultimately failing. Example: On a Dingmao day, the three transmissions are Mao, Zi, and Wu. The first transmission, Mao wood, is the bathing and declining phase for the Ding day; the middle transmission, Zi water, is the official ghost for the Ding fire; the final transmission, Wu, although the禄神 (favorable position) for Ding, directly opposes the middle transmission Zi, making the禄神 difficult to obtain. If the divination is done during the day and the heavenly generals are ridingInauspicious Sha (malevolent spirits) such as Teng Snake or Bai Hu, it becomes even less auspicious.

往來兼取支驛馬。往來者，謂三傳四課反覆往來也，故曰返吟。克少者重審、元首取之，克多者比用、涉害取之，中末皆用沖神主來者思去，舍者將離，得失無一定，親情無終始，病亦兩症相侵，惟反舊事為宜，仍以神將論其吉凶。大抵此課多主動，如來去空亡，則又不以動論。如己酉日三傳卯酉卯，鬼空可以解禍，乙丑日三專戌辰戌，財空不利求財，戊戌日三傳巳亥巳，祿空不宜占食祿事，餘例推。

The concept of "coming and going" refers to the mutual repetition and opposition between the three transmissions and the four lessons, hence called "returning sound." The month general added to the time directly opposes its original position, and the heaven and earth disks combine to form the six clashes. When the number of overcoming is small, use the repeated review and the original head for reference; when the number of overcoming is large, use the comparison and the involvement of harm for reference. Both the middle and final transmissions use the conflicting spirit. The person coming is thinking of leaving, and those who are together are about to separate; gains and losses are uncertain, and family affection starts but does not end. If it is about illness, two symptoms interfere with each other. In such cases, it is suitable to return to old matters. Judging fortune and misfortune still refers to the heavenly general. Generally, returning sound lessons are more active; but if both the coming and going fall into the empty void, then it cannot be judged based on movement. For example, on a Jiyou day, the three transmissions are卯, 酉, 卯, where卯 is the official ghost of Ji earth, and the ghost falling into the empty void can resolve misfortune; on a Yichou day, the three transmissions are戌, 辰, 戌, where辰 and戌 are the wealth of Yi wood, and wealth falling into the empty void is unfavorable for seeking wealth; on a Wuxu day, the three transmissions are巳, 亥, 巳, where巳 is the fortune of Wu earth, and fortune falling into the empty void is not suitable for matters concerning official salary. The rest can be inferred in the same way.

返吟有克例。謂反吟課取克賊比涉為用，為返吟有克，如丁亥日取克為用，三傳巳亥巳，巳為日之比肩，又為驛馬，晝占乘天空，如欲求事，徒多奔波之勞，全不能成也。

"The Return Echo with a Restraining Influence": In a Return Echo divination, if there is a restraining influence, a rival, or an involvement of harm, these can be taken normally as the initiating transmission. This is called a Return Echo with a restraining influence. For example, on a Dinghai day, if the restraining influence is taken as the initiating transmission, the three transmissions are巳, 亥, and 巳. 巳 is the rival of Ding fire and also the post-horse of Hai day. In the daytime divination, 巳 is occupied by Tian Kong. There is a post-horse to prompt action, but also an empty deception. If one wants to do something, they will only end up running around in vain, accomplishing nothing.

無親課。謂返吟無克，取支之驛馬為用，中用支上神，末用干上神，曰無親。計六課。丁丑、己丑日三傳亥未丑，辛丑日三傳亥未辰，丁未己未日三傳巳丑丑，辛未日三傳巳丑辰，主搖動不寧，事難成而易破。雖為吉神，亦是半遂。如己丑日三傳亥未丑，初傳雖為日財，但全無剋制之力，且滿盤比肩，其財難得，又中末四課皆空，毫無實意，諸占不吉。

"The 'No Kin' divination": When there is a return and no element to overcome, one should take theThe Post-horse (post-horse) from the day's branch as the initiating transmission. The middle transmission is taken from the god above the day's branch, and the final transmission is taken from the god above the day's stem. This is called 'No Kin', and all six lessons belong to this category. On days of 丁丑 and 己丑, the three transmissions are亥, 未, and 丑; on 辛丑 day, they are亥, 未, and 辰; on 丁未 and 己未 days, they are巳, 丑, and 丑; on 辛未 day, they are巳, 丑, and 辰. This indicates instability and restlessness, with affairs difficult to complete and easily ruined. Even if auspicious gods are encountered, only half of one's wishes can be fulfilled. For example, on Jichou day, the three transmissions are亥, 未, and 丑. The initial transmission,亥 water, is the wealth element of 己 earth, but there is no place in the four lessons and three transmissions where it can be overcome, making it impossible to control. The entire chart is filled with fellow elements, which compete for wealth, making it even harder to obtain wealth. The middle and final transmissions, along with the four lessons, all fall into the empty period, with no real meaning. All matters divined are unfavorable."

十二天將旦暮治。十二天將乃貴人、螣蛇、朱雀、六合、勾神、青龍、天后、太陰、玄武、太常、白虎、天空也，分列於左。

There are twelve Heavenly Generals on the Six Rén Pan, all of which follow the example of the Nobleman and are arranged in order, either forward or backward according to day or night, hence the saying "旦暮治". They are: Nobleman, Teng Snake, Vermilion Bird, Liu He, Gou Chen, Azure Dragon, Heavenly Empress, Tai Yin, Black Tortoise, Tai Chang, White Tiger, and Tian Kong. Each of the twelve Generals has a Five Phases attribute and presides over a particular type of human affairs, forming a key layer in determining fortune and temperament— the Earthly Branches determine the nature of the matter, while the Heavenly Generals determine the condition and origin of the matter. Below is a detailed list.

貴人丑未土神，甲戊庚日晝貴丑，夜貴未，乙己日晝貴子，夜貴申，丙丁日晝貴亥，夜貴酉，六辛日晝貴午，夜貴寅，壬癸日晝貴巳，夜貴卯。得卯辰巳午未申六時，用晝貴，得酉戌亥子丑寅六時，用夜貴。天乙貴人居紫微垣，統馭十二神，居天門之前，地戶之後，天門者，亥也，地戶者巳也，如臨亥子丑寅卯辰六宮，則順行，臨巳午未申酉戌六宮則逆行。其神無處不臨，不乘辰戌，主官爵、詔命、田土、財帛之事。貴人順治，與日干相生則吉，逆行又剋日干則凶。凡十二神固喜生日，亦要與乘神相生，不要戰克，如丑寅乘火神則喜，乘木神則戰，餘準此推。

The Nobleman belongs to the earth deity of Chou and Wei, and is the first among the twelve generals. The method of calculation is as follows: on days of Jia, Wu, and Geng, the daytime Nobleman is in Chou and the nighttime Nobleman is in Wei; on days of Yi and Ji, the daytime Nobleman is in Zi and the nighttime Nobleman is in Shen; on days of Bing and Ding, the daytime Nobleman is in Hai and the nighttime Nobleman is in You; on the six days of Xin, the daytime Nobleman is in Wu and the nighttime Nobleman is in Yin; on days of Ren and Gui, the daytime Nobleman is in Si and the nighttime Nobleman is in Mao. If the time of divination falls in the six hours of Mao, Chen, Si, Wu, Wei, and Shen, use the daytime Nobleman; if it falls in the six hours of You, Xu, Hai, Zi, Chou, and Yin, use the nighttime Nobleman. The star position of Tianyi Nobleman is in the Purple Micro Palace, commanding the other eleven generals, located before the Heaven Gate and after the Earth Gate—Heaven Gate refers to Hai, Earth Gate refers to Si. Therefore, if the Nobleman is in the six palaces of Hai, Zi, Chou, Yin, Mao, and Chen, the twelve generals are arranged clockwise; if the Nobleman is in the six palaces of Si, Wu, Wei, Shen, You, and Xu, they are arranged counterclockwise. This deity can be present on any branch, but never on Chen or Xu (Chen and Xu are the Heavenly Net and Earthly Trap, and the Nobleman does not enter these). It governs matters such as official rank, imperial edicts, land, and wealth. If the Nobleman moves in the correct direction and is mutually generated with the day stem, it indicates good fortune; if it moves in the wrong direction and controls the day stem, it indicates bad fortune. All twelve generals naturally prefer to be generated by the day stem, but they also need to be mutually generated with the branch they are on, avoiding mutual conflict and control. For example, if the Nobleman is on Chou or Yin and is riding the fire deity, it is favorable (fire generates earth); if it is riding the wood deity, it is unfavorable (wood controls earth). The other generals are also judged by this principle.

螣蛇丁巳火神，在貴前一位，主火燭、血光、驚恐、怪異之事。蓋凶將也，無神不乘，不臨辰戌，旺相相生則吉，休囚刑剋則凶，披刑帶煞。災害立至。

The Teng Snake belongs to the Dingsi fire deity and is positioned before the Nobleman. It signifies disasters from fire, injuries from blood, feelings of fear and alarm, and strange phenomena. This is originally a malevolent general. It can ride on all twelve branches, except for Chen and Xu. If it receives prosperous and strong energy and is mutually generated by the branch it rides on, it can turn from evil to good. However, if it encounters weak and confined energy along with being harmed or overcome, it indicates disaster. If further afflicted by punishments and malevolent influences, calamity will arrive immediately. In divination about illness, the presence of Teng Snake often indicates palpitations, weakness, and restlessness in dreams. In divination about the household, it often indicates strange occurrences and fire-related disasters.

朱雀丙午火神，在貴前二位，主文書、敕命、信息、口舌、詞訟之事。無神不乘，不臨酉戌亥子，旺相相生，主有文書、敕命之喜，休囚刑剋，主口舌詞訟，披刑帶煞為害必深

The Vermilion Bird belongs to the Bingwu fire deity and is ranked among the second and third noblemen. It governs matters such as documents, imperial edicts, messages, disputes, and lawsuits. It can occupy all twelve earthly branches, except for You, Xu, Hai, and Zi. If it receives the prosperity and strength of the atmosphere and is mutually generated, it indicates good news regarding documents and imperial edicts. If it encounters weakness and confinement and is subjected to punishment or defeat, it signifies disputes and lawsuits. If further afflicted by injuries and malevolent influences, the harm will be very severe. The Vermilion Bird is essentially a fiery tongue; when it receives the right atmosphere, it becomes writings and imperial orders, but when it loses its strength, it leads to slander and disputes. Both divination for examinations and divination for information rely primarily on it.

六合乙卯木神，在貴前三位，主和合、交易、婚姻、子孫、朋友之事。不乘丑未，不臨申酉戌亥子丑，旺相相生，則婚成財就，休囚刑剋則財物失散，作事難成。

Liu He belongs to the Yimao Wood deity and is ranked among the top three noblemen. It governs matters such as harmony, trade, marriage, descendants, and friends. It does not appear in the positions of Chou or Wei, nor does it appear in Shen, You, Xu, Hai, Zi, or Chou. If it receives the energy of prosperity and strength and is mutually generated, it indicates successful marriage and acquiring wealth. If it encounters weakness and confinement and is subjected to punishment or conflict, it indicates loss of wealth and failure in endeavors. When predicting marriage, the presence of Liu He is most favorable. When predicting lost items, the presence of Liu He often suggests that the item is hidden by someone familiar.

勾陳戊辰土神，在貴前四位，主戰鬥、詞訟、爭論、勾留、田土之事。無神不乘，不臨酉戌亥子，旺相相生，主有威權之柄，休囚刑剋，主有爭鬥詞訟之事。

Gou Chen belongs to the Wuchen earth deity and is positioned before the nobleman. It governs disputes, lawsuits, arguments, entanglements, delays, and land-related matters. It can occupy all twelve earthly branches, except for You, Xu, Hai, and Zi. When it receives the qi of prosperity and strength and is mutually generated, it indicates someone holding authority. If it encounters weakness and confinement and is subjected to punishment or defeat, it signifies disputes and lawsuits. Gou Chen is slow in nature and tends to be entangled. Matters encountering it often result in delays and being restricted. It is especially accurate in predicting land boundary disputes and legal conflicts.

青龍甲寅木神，在貴前五位，主官府、升遷、書契、財帛、穀米、婚姻、喜慶之事。十二神中惟此神增福解禍，無神不乘，不臨戌亥，旺相相生，主富貴尊榮，休囚相剋，主財物外耗。

The Azure Dragon belongs to the Jiayin Wood deity and is ranked among the top five noblemen. It governs matters such as government offices, promotions, contracts, wealth, grain, marriage, and celebrations. Among the twelve generals, only this one can bring blessings and resolve misfortunes. It can occupy all twelve branches, except for Xu and Hai. If it receives the prosperous and strong energy and is mutually generated, it signifies wealth, honor, and prestige. If it encounters weak and confined energy and is overcome, it indicates the loss of wealth outwardly. When predicting wealth or official matters and the Azure Dragon is riding on a prosperous and strong branch, it is the most superior auspicious general.

天后壬子水神，在貴後一位，主廷闈、恩澤、陰私之事，無神不乘，不臨辰巳，旺相相生，主有恩澤之命，休囚刑剋，主陰私不明。

The Heavenly Empress belongs to the Renzi Water deity and is positioned after the Nobleman. It governs matters related to the inner court, favors, and private affairs. It can be found in all twelve earthly branches, except for Chen and Si. If it receives the energy of prosperity and strength and is mutually generated, it indicates the arrival of imperial favors and decrees. If it encounters weakness and confinement and is subjected to punishment or conflict, it suggests private affairs that are ambiguous and unclear. In divination concerning marriage or matters related to women, the Heavenly Empress is the first general to consider.

太陰辛酉金神，在貴後二位，主婦女、奴婢、財帛、嫁娶、陰私之事，無神不乘，不臨卯辰巳午，旺相相生，主陰人財喜，休囚刑剋，主陰小病患。

Tai Yin belongs to the Xinyou metal deity and is positioned two places after the Nobleman. It governs matters related to women, servants, wealth, marriage, and private affairs. It can occupy all twelve earthly branches, except for the Mao, Chen, Si, and Wu branches. When it receives the prosperity and strength of the heavens and is mutually generating, it indicates good fortune from women; when it is weak and confined and suffers from being harmed or overcome, it indicates illness among women and young children. Tai Yin governs concealment and covering, and in divination regarding escape or concealment, the presence of Tai Yin often indicates that the person is hiding in a dark place and is difficult to find.

元武癸亥水神，在貴後三位，主盜賊、走失、爭鬥、奸詐之事，不乘丑未，不臨寅卯辰巳午未，旺相相生，主市井交易，休囚刑剋，主有奸盜之事。

The Yuanwu is associated with the Guihai water deity and is positioned three places after the Nobleman. (In Qing dynasty texts, to avoid the taboo of the Kangxi Emperor's name Xuanye, "Xuanwu" is written as "Yuanwu".) It governs matters such as thieves, loss, disputes, and deceit. It does not occupy the Chou or Wei branches, nor does it appear in the Yin, Mao, Chen, Si, Wu, or Wei branches. When it receives the prosperity and strength of the elements and is mutually generated, it indicates benefits in commercial transactions. If it encounters weakness and confinement and is harmed or restrained, it suggests the occurrence of theft and deceit. When predicting loss, the branch and direction associated with Yuanwu indicate the trail and direction of the thief.

太常己未土神，在貴後四位，主印綬、冠裳、酒食、婚姻、財物、五穀之事。無神不乘，不臨卯辰巳午，旺相相生，有遷官獲財之喜，休囚刑剋，則財帛不足。

Tai Chang belongs to the Jiwei earth deity and is positioned four places after the Nobleman. It governs matters such as official seals, clothing, wine and food, marriage, property, and the five grains. It can occupy all twelve branches, except for the卯, 辰, 巳, and 午 branches. When it receives the prosperity and strength of the earth and is mutually generated, it brings joy of promotion and gain of wealth. If it encounters weakness and confinement and is subjected to punishment or conflict, it indicates insufficient wealth. Tai Chang has a gentle nature and specializes in matters of clothing, food, and feasting. It is especially accurate in divination regarding requests and commitments involving wine and food.

白虎庚申金神，在貴後五位，主道路、殺伐、疾病、刑戮、血光之事。至凶之神也。無神不乘，不臨辰巳，旺相則氣雄威猛，休囚則狼狽而凶，附近德神者吉，與日相生則不害人，如披刑帶煞其凶立至。

The White Tiger belongs to the Gengshen metal deity and is positioned five places after the Nobleman. It governs matters related to roads, warfare, illness, punishment, and bloodshed, being the most凶 of the twelve generals. It can ride on all twelve earthly branches, except for Chen and Si. When it receives the prosperous and strong energy, its power is fierce and mighty; when it encounters the weak and confined energy, it becomes pitiful and dangerous. If it is accompanied by the virtue deity, it can turn misfortune into good; if it is in harmony with the day stem, it will not cause harm. However, if it is subjected to punishment and evil influences, calamity will arrive immediately. When divining about illness or people on the road, the White Tiger is the first general to consider.

天空戊戌土神，在貴人前六位，主市井、契約、奴僕、虛詐之事。亦主奏書之神。以其正對天乙，有時執書以奏也。無神不乘，不臨辰戌，旺相相生，主言語不虛，休囚刑剋主脫空無實。

The Tian Kong god belongs to the Wuxu earth deity and is ranked sixth before the Nobleman. It is exactly opposite the Nobleman. It governs matters such as market transactions, contracts, servants, and deceit. It is also the deity in charge of presenting documents, as it faces the Tianyi Nobleman and sometimes carries documents to present on behalf of others. It can ride on all twelve earthly branches, except for Chen and Xu. If it receives the prosperity and strength of the heavens and is mutually generated, it indicates truthful speech and reliable promises. However, if it encounters weakness and confinement and is subjected to punishment or defeat, it signifies empty promises without real substance. Whenever the Tian Kong deity appears in a divination, one should first be cautious about the other party's words without real intent.

順茹引進成就易。謂三傳之神俱在一方，順行而進，曰進茹。蓋相連遞進，如拔茅之連其茹也。亥子丑曰龍潛，子為一陽初生，未離乎亥，如龍之潛而勿用。然此課又為三奇，如神將吉，其飛騰正不可測。又此課亦名潤下，以其為北方一氣也。丑寅卯曰將泰，寅為三陽，自丑而進，有上下交泰之象。寅卯辰曰正和，蓋寅卯辰於時屬春，正和氣聚會之時。又此課亦名曲直，以其為東方一氣也。辰巳午曰升階，午有臺階之象，從辰巳而進之，正向明而治之會。

The three spirits of the Three Transmissions all fall in the same direction, one following the other in sequence, which is called "Jin Ru." Ru means the root of grass, one connected to another, just as the "Zhou Yi · Tai Gua" says "Ba Mao Ru Yi Qi Hui" — pulling up one reed, its roots come up in a series, hence the name. Each type of Jin Ru has its own name. Hai, Zi, and Chou are called "Long Qian" (Dragon Concealed): Zi is the beginning of the first yang, still within the range of Hai, like the dragon in the first line of the "Qian Gua" that is concealed beneath the water and not yet in use; however, this lesson also belongs to the "San Qi" (Three Marvels), and if the Heavenly General is auspicious, its rising momentum is unpredictable; this lesson is also called "Run Xia" (Moistening and Descending), because the Three Transmissions are the energy of the northern water. Chou, Yin, and Mao are called "Jiang Tai" (General Prosperity): Yin is the month when the three yangs begin to flourish, advancing from Chou, showing the image of harmony between above and below. Yin, Mao, and Chen are called "Zheng He" (True Harmony): Yin, Mao, and Chen belong to the spring season, which is the time when harmonious energies gather; this lesson is also called "Qu Zhi" (Bend and Straight), because the Three Transmissions are the energy of the eastern wood. Chen, Si, and Wu are called "Sheng Jie" (Ascending Steps): Wu has the image of ascending steps and entering the hall, advancing from Chen and Si, which coincides with the timing of the "Li Gua" in the "Zhou Yi" saying "Xiang Ming Er Zhi" (Facing the light and governing).

午未申曰日昃，蓋由午而入未申，乃日中則昃之候。未申酉曰回陰，蓋申酉乃秋之煞氣，由未入之，生氣己盡，事無可為矣。申酉戌曰鑄刃，三傳俱金，其氣肅殺，何險如之？又此課亦名從革，以其為西方一氣也。酉戌亥為革故，酉有從革之義，由酉而入戌亥，舊事俱革矣。占病者死，占試者中。以上八課，陰陽夾拱，奇偶各有所主，吉則重重，凶亦累累，仍視其神將以為斷。

The hours of Wu, Wei, and Shen are called "day waning": moving from Wu into Wei and Shen marks the time described in the "Zhou Yi · Feng Hexagram" as "when the sun reaches its zenith, it begins to wane," when the sun is leaning westward, and the peak of prosperity turns to decline. The hours of Wei, Shen, and You are called "returning to yin": Shen and You represent the autumnal severity, and moving into Wei, the life qi has already been exhausted, and nothing more can be done (the original text mistakenly writes "yi" instead of "ji"). The hours of Shen, You, and Xu are called "casting a blade": all three are of the metal element, creating a severe and cutting atmosphere, is there anything more dangerous than this? This lesson is also called "from transformation," because all three are of the western metal element. The hours of You, Xu, and Hai are called "changing the old": You originally has the meaning of "transformation," and moving from You into Xu and Hai, all the old is completely changed away; thus, in divination for illness, it indicates death, but for exams, it indicates success—changing the old self is like shedding an old skin and being reborn. The above eight lessons have yin and yang interlocking, with odd and even numbers each governing a path, and when auspicious, the good fortune comes one after another, and when inauspicious, the misfortune layers upon itself. It is still necessary to refer to the Heavenly General for a final judgment.

宜進格。如己卯日，干上申，三傳辰巳午，申為脫氣空亡，初傳又為比肩，皆無所得，不免進而投中末生我之神，且午又為日祿，迤邐而進，必有所得也。

"The Favorable Progression": For example, on a day with the stem Ji Mao, the day stem is occupied by Shen. The three transmissions are Chen, Si, and Wu. Shen metal is the脱气 (depleting element) of Ji earth (earth generates metal, which drains my energy), and it also falls in the旬空 (empty term). The first transmission, Chen earth, is the same stem as the day stem, so it neither supports nor benefits me. In both cases, there is no gain, so one must proceed step by step to the middle and final transmissions to seek the fire deity that supports me. Moreover, the final transmission Wu is the禄神 (lucky term) of Ji day. Thus, moving forward gradually will surely lead to success. When divining about aspirations or advancement, this pattern suggests moving forward rather than holding back.

不宜進格。如壬午日，干上子，三傳丑寅卯，子為日之旺神，然靜守盡有其益，如欲妄進，即為初傳丑土所克，再進又為寅卯所脫，必有相連耗費之事，不吉。

"Unfavorable advancement" means that for example, on a Renwu day, the day stem is occupied by Zi. The three transmissions are Chou, Yin, and Mao. Zi is the strong god of Ren water, quietly staying put, and its benefits are already sufficient. If one tries to move forward recklessly, the first transmission Chou earth will immediately overcome it. If it moves further, it will be drained by Yin and Mao wood (water generates wood, which is the draining force). This will certainly lead to continuous losses, so it is inauspicious. This shows that a course of action involving advancement is not always favorable. It depends on whether the stem's occupant is already sufficient and whether the transmissions involve overcoming or draining.

逆退回歸靜守宜。謂三傳之神，俱在一方，逆行而退，曰退茹，戌酉申曰返駕，戌為地獄，人至於此，宜返駕而回。昔孫臏占此，刖足而歸，故名戌為獄也。申未午曰就明，午為離明，而申未入至，是就乎明也。未午巳當陽，蓋三傳正當離明之會也。午巳辰曰發生，蓋時當初夏，正萬物生發之時。巳辰卯曰拱斗，蓋辰為斗罡，而巳卯拱之也。

The three spirits of the Three Transmissions all fall in the same direction, each following the previous one in reverse order, which is called "retreating and retreating." Different types of retreating and retreating have different names. Wu, You, and Shen are called "returning to the carriage": Wu is the position of the prison, so when a person arrives there, they should turn back. In the past, Sun Bin received this divination and indeed suffered the punishment of having his feet cut off and returned, so Wu is called the prison. Shen, Wei, and Wu are called "approaching brightness": Wu is the position of the Li trigram, which represents brightness, so moving from Shen and Wei into Wu is approaching brightness. Wei, Wu, and Si are called "facing the sun": the three transmissions are exactly at the time of the Li trigram's brightness. Wu, Si, and Chen are called "growth": it is the beginning of summer, the time when all things begin to grow. Si, Chen, and Mao are called "bowing to the pole star": Chen is the position of the Tiangang and the handle of the pole star, with Si and Mao surrounding it from both sides.

卯寅丑曰聯芳，丑為貴人，而卯寅歸之，是聯芳也。丑子亥曰收藏，自丑而入子亥，有百事收藏之象。然此課又為三奇，如神將吉，亦有逢凶化吉之角。子亥戌曰重陰，三時俱屬夜方，重陰無陽，事可知矣。以上八課，止宜退步，靜守乃可，仍以神將斷其吉凶。

Mao, Yin, and Chou are called "Lian Fang" (Floral Union): Chou is the position of the Nobleman, and Mao and Yin both converge towards it, like twin flowers growing together. Chou, Zi, and Hai are called "Shou Cang" (Collection and Storage): from Chou, they retreat to Zi and Hai, indicating a situation where all matters are gathered and hidden; however, this lesson also belongs to the "Three Marvels." If the Heavenly General is favorable, there is an opportunity for turning misfortune into good fortune. Zi, Hai, and Xu are called "Chong Yin" (Double Yin): these three positions all belong to the night time, with Yin on top of Yin and no Yang energy at all, so the outcome of things can be imagined. The above eight lessons are all suitable only for retreating a step and quietly guarding. One still needs to refer to the Heavenly General to determine fortune and misfortune.

宜退格。如癸亥日，干上子，為日之旺神，奈屬旬空，初傳戌為日鬼，中傳酉為敗氣，又坐鬼鄉，迤邐至末傳申，始逢長生。凡占須於艱難中退一步，方得如意。

"The Favorable Retreat": For example, on a Guihai day, the day stem is乘 by Zi. Zi is the strong god of Gui water, but it falls in the旬空, which is empty and not substantial. The first transmission is Xu earth, which is the official ghost of Gui water; the middle transmission is You, which is the bathing and declining energy of water, and it sits on top of Xu, the ghost's territory. Continuing to retreat to the final transmission, Shen, we finally reach the long life position of water. This shows that whenever this pattern appears, one must retreat and make concessions in difficulties to achieve one's desires. Straining to rely on the empty strong god on the day stem is unreliable.

不宜退格。如乙卯日，干上卯，三傳丑子亥，初傳為財，中末為生，乃相引而入於空鄉，全無所得，不如靜守干上之祿，不退為妙。誠所謂“到處去來，不如在此”之語也。

"It is not advisable to retreat in the hexagram progression": For example, on a day with the stem Yimao, the day stem is riding on the branch Mao. The branch Mao is the禄神 (favorable position) of the stem Yi wood. The three transmissions are Chou, Zi, and Hai. The first transmission Chou earth is the wealth of Yi wood, while the middle transmission Zi and the final transmission Hai are both water, which nourishes wood, representing the beneficial god that generates me. At first glance, both wealth and official star are present. However, this sequence of transmissions leads backward into the Kongwang (void) territory, resulting in nothing being obtained in the end. It is better to remain quietly at the existing禄 (favorable position) on the day stem rather than retreat. This precisely reflects the old saying, "It is better to stay here than to go about everywhere."

進間陰陽分動靜。凡課得間一位作三傳，順行而進，曰進間。三傳俱陽，計四課，子寅辰曰向陽，寅辰為日出之方，由子而進之，自暗投明，先凶後吉。寅辰午曰觀光，陽光方盛，正君子觀光上國之時。辰午申曰登天，午為先天乾位，由辰入之，有登天之角。龍登天則行雨，官登天則遷轉。忌空亡。申戌子曰涉淵，水生於申，旺於子，有涉淵之象。主謀望不成，病訟危險。

The Three Transmissions are selected by taking every other branch in sequence, moving forward, which is called "progressing between." If all three transmissions are yang branches, they form four lessons. The branches Zi, Yin, and Chen are called "Facing the Sun": Yin and Chen are the directions where the sun rises, and moving from Zi forward signifies moving from darkness to light, thus beginning with misfortune and ending with good fortune. The branches Yin, Chen, and Wu are called "Observing the Light": the sun is at its peak, which corresponds to the King's observation of the country's glory mentioned in the Zhou Changes' Guan Hexagram, and it is the time when one travels to the capital to observe rituals and seek official positions. The branches Chen, Wu, and Shen are called "Ascending to Heaven": Wu occupies the position of Qian in the Earlier Heaven hexagram, and moving from Chen to Wu symbolizes ascending to heaven; dragons ascending to heaven can bring rain, and officials ascending to heaven will be promoted, but it is particularly forbidden to fall into Kongwang. The branches Shen, Xu, and Zi are called "Crossing the Deep": the long life of water is in Shen, and its prosperity is in Zi, moving from Shen to Zi symbolizes crossing a deep body of water, indicating that plans will not succeed, and that matters related to illness or lawsuits will be dangerous.

三傳俱陰，計六課。丑卯巳曰出戶，巳為地戶，自丑傳巳，有出戶之象。卯巳未曰回輪，由卯入未，物極而返，事當即為，遲則有咎。巳未酉曰勢衰，酉為日落之時，由巳未而入至，勢過人衰，物滿必缺也。未酉亥曰入冥，酉亥前入冥矣，自晝傳夜，盡入昏迷，有愈入愈深之象。酉亥丑曰凝陰，三傳俱在西北方，陰氣凝結，有履霜堅冰之象。亥丑卯曰啟蒙，自亥傳卯，其蒙昧之氣已開也。以上下課，陽進間，利於公干；陰進間，利於私謀。但舉動之間，不免有間隔之處，仍以神將論其吉凶。

The three transmissions are all yin branches, making a total of six lessons. The branches Chou, Mao, and Si are called "exit the gate": Si is the earth gate, and the transmission from Chou to Si indicates the image of leaving the gate. The branches Mao, Si, and Wei are called "returning the wheel": moving from Mao to Wei signifies the reversal of things reaching their peak, so matters should be handled immediately, otherwise there will be misfortune. The branches Si, Wei, and You are called "declining strength": You is the time of the sun setting, and moving from Si to Wei to You indicates a decline in momentum and a corresponding decline in people's strength, like a vessel that is full will inevitably have a leak. The branches Wei, You, and Hai are called "entering the underworld": moving from You to Hai signifies entering the underworld, transitioning from day to night, fully falling into confusion, indicating a deepening descent. The branches You, Hai, and Chou are called "condensed yin": all three transmissions are in the northwest, where yin energy condenses, exactly the situation described in the "Kun Hexagram" "Walking on frost, the ice comes." The branches Hai, Chou, and Mao are called "enlightenment": moving from Hai to Mao indicates the opening of the previous darkness. The above ten lessons are favorable for official matters when yang progresses, and favorable for private matters when yin progresses; however, actions are still inevitably subject to interruptions and obstacles. One should still refer to the Heavenly General to determine fortune and misfortune. (The original text mistakenly says "the above lessons" instead of "the above ten lessons.")

陽進間格。如丙寅日，干上未，三傳辰午申，皆屬陽神，相引而進，有動達高尊之角。初傳雖屬脫氣，幸中傳為旺神，末傳為日財，迤邐而進，必有所得也。惟占訟轉深，占病者死。

"The Yang Progression and Obstruction Pattern": For example, on a Bingyin day, if the day stem is乘 by Wei, and the three transmissions are Chen, Wu, and Shen, all belonging to Yang branches, they form a continuous progression forward, indicating a sign of rising to a high position. Although the first transmission, Chen earth, is the泄气 (a draining element) of Bing fire (since fire generates earth, which drains the fire's energy), fortunately the middle transmission, Wu, is the旺神 (a strong and favorable element) for Bing, and the final transmission, Shen metal, is the财爻 (a wealth element) for Bing. This gradual progression ensures certain gains. However, this pattern is unfavorable for legal matters, as it indicates becoming more entangled, and for illness, it suggests a fatal outcome. This pattern signifies continuous advancement with no retreat, and both litigation and illness are most adverse to a one-way progression.

陰進間格。如癸酉日，干上卯，初傳丑為日鬼，中傳卯，又加干而脫干，未免大有消耗，迄邐至末傳，始逢日財，始雖艱苦，而後亦有得也。

"The Yin Progression and Interval Pattern": For example, on a Guiyou day, the day stem is covered by the卯 (Mao) trigram. The three transmissions are丑 (Chou), 卯 (Mao), and 巳 (Si). The first transmission, Chou earth, is the official ghost of the Gui water; the middle transmission, Mao wood, is directly placed on the day stem, and wood drains the water's energy, causing significant depletion. As the pattern progresses to the final transmission, it finally meets Si fire, which is the wealth trigram of the Gui day. This shows that although the beginning is difficult, in the end there will be some gain.