Sound echoes in an empty valley, one must step back.

聲傳空谷須退步。謂進茹三傳皆空，名聲傳空谷，如壬子日，干上子，支上丑，三傳寅卯辰，皆空。既向前值空，即宜退後一步，以就支之合神，庶可以安身。又如甲午日，干上卯，支上未，三傳辰巳午皆空，亦宜退步，庶不至於全脫，奈干支前後夾定，脫氣在內，盡被脫空，而無窮也。如遇丑為年命，始可退步，以就寅之祿神。

When the three transmissions fall into empty positions in the divination, it is called "sound echoing in an empty valley"—calling out into an empty valley, only the echo returns, with no actual object. For example, on a Renzi day, the stem is Ren and the branch is Zi. The stem is occupied by Zi, the branch by Chou, and the three transmissions are Yin, Mao, and Chen, all empty. Since moving forward leads to emptiness, one should step back and seek the harmonious god at the day's branch (Zi and Chou harmonize), thus finding a secure position. Another example is on a Jiawu day, the stem is Jia and the branch is Wu. The stem is occupied by Mao, the branch by Wei, and the three transmissions are Chen, Si, and Wu, all empty. In this case, one should also step back to avoid complete loss of energy. However, if the day's stem and branch enclose the person, the energy is being drained continuously. At this point, if Chou happens to be the person's birth year, one can step back to seek Yin, the禄神 (lucky god) of the Jia day.

前後逼迫格。如壬寅日干上子，三傳辰巳午，皆空而不可進，欲退一步，逢寅卯為盜氣。又退一步，逢丑為日鬼，乃前不可進，後不可退，以此推之，惟宜守干上之旺而已，如謀動用，則虛耗百出也。

"The前后逼迫格" refers to a situation where on a Renyin day, the day stem is occupied by the Zi water. The three transmissions are Chen, Si, and Wu, all falling into empty positions, making it impossible to move forward. If one tries to retreat, they encounter Yin and Mao, which are wood elements that drain the water energy, acting as thieves of the beneficial god. Retreating further, they meet Chou earth, which is the official ghost of the Ren water. Thus, neither forward nor backward movement is possible. In such a case, one should only hold onto the strong water god on the day stem, Zi water. If one still wishes to take action, it will inevitably lead to great losses.

腳踏空亡進用宜。謂退茹人值空亡，如背後有三阱坑，一退則腳註下踏空，故名腳踏空亡。既退後遇空，自宜進而不宜退也。如戊申日，干上辰，在傳卯寅丑皆鬼，幸空亡，可以無咎。惟不宜守舊，須於三傳日干之外，向前一步，以就巳之祿神，方可安身。又如丙午日三傳卯寅丑，生日，豈宜再空？占病死。父母病更的。占訟，必官不主張。緣生我者空亡故也。

When the divination shows a retreat and the day stem falls into the empty place, it is like having three pits behind one's back. As soon as one steps back, the foot falls into emptiness, hence called "foot on empty." Since retreating leads to emptiness everywhere, it is better to advance than to retreat. For example, on a Wushen day, if the day stem is occupied by Chen, and the three transmissions are Mao, Yin, and Chou, all of which are the official ghosts of Wu earth, it is fortunate that they fall into the empty place, thus causing no harm. However, one should not remain in the old situation. Instead, one should step forward beyond the three transmissions and the day stem, to the Si, which is the禄神 of Wu day, in order to find stability. Another example is on a Bingwu day, where the three transmissions are Mao, Yin, and Chou. The Yin and Mao are originally the birth parents of the day stem, so how can they fall into the empty place? If this is about illness, it indicates death; if about the parents' illness, it is especially accurate. If about legal matters, it certainly means the superior official will not support you, because the path that generates the day stem has all fallen into the empty place. (The original text mistakenly wrote 'in transmission' instead of 'three transmissions'.)

賓主傷伐刑在上。謂三刑加干支發用，為刑傷課。刑干，男傷，身不利；刑支，女傷，家不昌。如乘吉將乃能刑于他人，主先阻而後成，詳列於左。

"The 'Zhu' refers to the Day Stem, which represents oneself, and the 'Bing' refers to the Day Branch, which represents the other party. If the Three Punishments god is added to the Day Stem or Day Branch and initiates the transmission, this lesson is called 'Xing Shang Ke' (Injury by Punishment). If the punishment affects the Day Stem, it indicates injury to a man or adverse conditions for oneself; if it affects the Day Branch, it indicates injury to a woman or decline in family fortune. If the god of punishment is riding a favorable general, then it reverses to mean that I am the one punishing others, indicating initial obstacles followed by success. The detailed classification is listed below."

自刑格。謂午刑午之類。如乙亥日伏吟，干支上皆自刑，三傳辰亥巳，又重刑其干支。乙酉日伏吟，干支上皆自刑，三傳辰酉卯，又重刑其干支。又六乙日伏吟，辰加干，六壬日伏吟，亥加干，為干自刑。午酉辰亥月伏吟，支上見午酉辰亥為支自刑，支內有見於三傳者，為重逢自刑，占主自逞自作，以致刑傷，非干他人之故也。

The "Self-Punishment Pattern" refers to situations where a branch harms itself, such as when a branch is in a self-harming relationship with itself, like the self-harming of the branch Wu (午). The branches Chen (辰), Wu (午), You (酉), and Hai (亥) each harm themselves. For example, if the day is Yihai (乙亥) and it encounters a hidden chant (伏吟), both the day stem and day branch are self-punishing, and the three transmissions (三传) are Chen, Hai, and Si, which further harm the stem and branch. Similarly, if the day is Yiyou (乙酉) and it encounters a hidden chant, both the day stem and day branch are self-punishing, and the three transmissions are Chen, You, and Mao, which again harm the stem and branch. If the day is one of the six days of Yi (乙) and it encounters a hidden chant, Chen is added to the day stem's lodging palace (寄宫); if the day is one of the six days of Ren (壬) and it encounters a hidden chant, Hai is added to the day stem's lodging palace: this is called self-punishment of the day stem. If the day is one of the days of Wu (午), You (酉), Chen (辰), or Hai (亥) and it encounters a hidden chant, and the day branch is also Wu, You, Chen, or Hai, this is called self-punishment of the day branch. If the branch that is self-punishing in the day branch also appears in the three transmissions, it is called "re-encountering self-punishment" (重逢自刑). This pattern indicates that the person is being overly strong-willed and acting recklessly, leading to injuries, which cannot be blamed on others. (The original text mistakenly refers to "month hidden chant" (月伏吟) instead of "day hidden chant" (日伏吟).)

互刑格。謂子刑卯，卯刑子，為互刑。如甲子日，支上卯刑子。乙卯日，支上子刑卯，如子母相傷。無禮無義，惟干無此例。

The "Mutual Injury Pattern" refers to the situation where the Zi (Water) branch injures the Mao (Wood) branch and the Mao branch in turn injures the Zi branch, resulting in mutual injury. For example, on a Jiazi day, the Mao branch is on the day's branch and injures the Zi branch; on a Yimao day, the Zi branch is on the day's branch and injures the Mao branch. Originally, water nourishes wood, representing a mother and child relationship, but now the mother and child injure each other. Therefore, ancient scholars referred to the injury between Zi and Mao as the "Punishment of Impropriety," which lacks both propriety and righteousness. This pattern only occurs on the day's branch and does not appear on the day's stem.

朋刑格。謂寅巳申、丑戌未之刑也。如六甲日干上申刑寅。六丙六戊日干上寅刑情懷。六庚日干上巳刑申。此干之相刑也。丑日支上未，戌日支上丑，未日支上戌，此支之相刑也。如值寅巳申三刑，如父子相傷，恩中致怨。如值丑戌未三刑，如兄弟相傷，恃勢凌弱。內六甲日，寅申雙相沖，五丑日，丑未又相沖。刑而兼沖，更為不吉。

The "Friendship Punishment Pattern" refers to the Three Punishments between the groups of Yin, Si, and Shen, and Chou, Xu, and Wei. For example, if there are six Jia days, the stem on the day is Shen, which harms the Yin (where Jia resides); if there are six Bing days or six Wu days, the stem on the day is Yin, which harms the Si (where Bing or Wu resides); if there are six Geng days, the stem on the day is Si, which harms the Shen (where Geng resides): this is mutual harm between the day stems. If there is Chou on the day branch, the branch is paired with Wei; if there is Xu on the day branch, the branch is paired with Chou; if there is Wei on the day branch, the branch is paired with Xu: this is mutual harm between the day branches. If the group of Yin, Si, and Shen is involved, it is like a father and son harming each other, with affection turning into resentment; if the group of Chou, Xu, and Wei is involved, it is like brothers harming each other, with the strong oppressing the weak. Among these, six Jia days have Yin and Shen which not only harm each other but also clash; the Chou on the day branch also clashes with Wei: harm combined with clash makes it even less favorable. (The original text has an error in the phrase "Yin harms Si".)

交車刑格。如丙寅辛丑日伏吟，交車相刑，主交涉時，必有爭競。

"Crossing Vehicle Crime Pattern": For example, on a Bingyin day or a Xinchou day, if a hidden chant occurs, the day stem and the heavenly stem above it, as well as the day branch and the heavenly stem above it, cross each other and mutually form a crime. This indicates that when both parties are involved in an interaction, there will certainly be disputes and contention. The crime falling in the crossing vehicle position symbolizes the image of both sides confronting each other directly.

彼此猜忌害相隨。謂子與未害之類。凡六害加干支發用，為侵害課，如乘凶將，主事多侵害，六親失靠，如神將吉，主始雖有阻，後亦得成。

Six Harm refers to pairs such as Zi and Wei being harmful to each other, totaling six pairs: Zi-Wei, Chou-Wu, Yin-Si, Mao-Chen, Shen-Hai, You-Xu. If the Six Harm is applied to the Day Stem and Day Branch and initiates the transmission, this lesson is called 'Injurious Lesson'. If the general is凶 (malevolent), it indicates that affairs are constantly harmed by others, and even the Six Relations are unreliable. If both the spirit and the general are auspicious, it suggests that although there may be initial obstacles, things can still be accomplished later. Harm differs from刑 (punishment):刑 is open injury, while harm is secret suspicion.

干支上下六害可知。如甲申日干上巳，與寅六害，支上亥與申六害，占主兩意相謀，各有戾害。

The meaning of "six harmful relationships between the heavenly stem and earthly branch" can be understood from the previous explanation. For example, on a Jiashen day, the heavenly stem is supported by Si, which is harmful to the stem Ji, which is associated with Yin; the earthly branch is supported by Hai, which is harmful to the day branch Shen. This indicates that both sides are scheming against each other, each harboring malicious intentions that are harmful to the other.

干支上神相害格。如辛卯日干勁沖天未，支上子，干支上神作六達。占同前例。又有內外皆作六害者，如辛酉日返吟，上神卯辰六害，干支戌酉又為六達，是也。主彼此戾害尤甚。

The "Heavenly Stems and Earthly Branches Mutual Harm Pattern" refers to a situation where the heavenly stem and earthly branch of the day are both afflicted by mutual harm. For example, on a Xinmao day, if the heavenly stem is occupied by Wei and the earthly branch by Zi, Wei and Zi form the mutual harm relationship known as the sixth harm. The two heavenly stems thus harm each other. The interpretation is the same as in the previous case. There are also instances where both the inner and outer positions form the sixth harm. For example, on a Xinyou day encountering a reverse repetition pattern, the two heavenly stems Mao and Chen are mutually harmful, while the stem Xin, which is associated with Xu, and the day branch You also form mutual harm. This indicates a situation of mutual discord and severe harm. (The original text mistakenly writes "干上未" as four characters instead of three, and "六害" as "六达" twice.)

交車六害格。如丁丑日，干上午支上子，干支雖作六合，交車卻作六害，此例惟靜守為吉，如涉相交，彼此必有謀害。

"The Intersecting Vehicle Six Harm Pattern": For example, on a Dingchou day, the heavenly stem is riding on Wu and the day branch is riding on Zi. The stem Ding, which resides in Wei, combines with Wu, and the day branch Chou combines with Zi, appearing to be an intersecting vehicle andLiu He. However, upon closer inspection, Wu and Chou are harmful to each other, and Zi and Wei are also harmful. The intersecting point actually becomes the Six Harm. This pattern is only favorable when one remains quiet and patient; if one actually engages in social interactions or cooperation, there will certainly be hidden plots and harm from the other party.

人宅受脫多失耗。謂甲乙脫於巳午，丙丁脫於四季，四季脫於申酉，庚辛脫於亥子，壬癸脫於寅卯，干支上乘脫氣發用，主人被脫賺，家被盜竊，凶咎難免。或三傳又合局脫之，其凶尤甚。如甲午日，干上篝以上戌，三傳寅午戌，並來盜干是也，凡脫氣入課，有官者最為不宜，以其為傷官煞也。如常人占，課傳中有鬼，則又宜見，以其為救神也。

The concept of "tuo qi" refers to the situation where the element I generate is weakened by another element. For example, Jia and Yi wood are weakened by Si and Wu fire, Bing and Ding fire are weakened by the earth of Chen, Xu, Chou, and Wei, Wu and Ji earth are weakened by Shen and You metal, Geng and Xin metal are weakened by Hai and Zi water, and Ren and Gui water are weakened by Yin and Mao wood. If the day stem and day branch are accompanied by the element that weakens me, it indicates that one's property will be stolen and the household will suffer theft, leading to misfortune. If the three transmissions also form a cycle that further drains my energy, the situation becomes even worse. For instance, on a Jiawu day, if the day stem is accompanied by Wu fire and the day branch by Xu earth, and the three transmissions are Yin, Wu, and Xu forming a fire cycle, all together draining the energy of the day stem Jia wood, this is an example of such a situation. Generally, when the concept of "tuo qi" appears in a divination, it is especially inauspicious for those in official positions, as it corresponds to the harmful influence of the official's enemy, which specifically harms the official star. However, for ordinary people, if the course of the divination includes the official ghost, encountering "tuo qi" is actually favorable, as "tuo qi" can control the official ghost and serve as a protective deity. (The original text has an error in the phrase "dry hour, branch on Xu.")

交車相脫格。如如壬午日，干上未，支上寅，交車相脫，主交涉時，各懷脫耗之意。

"The Mutual Drainage Pattern": For example, on a Renwu day, the stem is乘 by Wei and the branch is乘 by Yin. The Wei earth drains the fire energy of the day branch Wu, while the Yin wood drains the water energy of the day stem Ren. The two interact in a crosswise manner, mutually draining each other. This indicates that when dealing with two parties, each side is secretly trying to exhaust the other. (The original text repeats the word "如".)

滿盤脫氣格。如丁丑丁未日伏吟，三傳四課，皆是季神，一火生九土，滿盤皆是脫氣，如憂事不止一件。

The "Full Plate Depletion of Qi" pattern: For example, on a Dingchou day or Dingwei day, if a hidden chant occurs, and all three transmissions and four lessons consist of the seasonal earth gods such as Chen, Xu, Chou, and Wei. The day stem, which is merely a single Ding fire, goes to generate this large area of earth, depleting its qi completely. The entire chart is full of depletion. This indicates multiple troubles, one after another, exhausting the person.

脫上逢脫可知。謂日干生上神，上神又生天將，名脫上脫。如六庚日，干上子，夜占乘龍，更三傳水局，並來盜日干，凡占盡被盜耗而無窮也。內庚子日，子加庚，乃支上門脫干，其脫耗尤甚。

"The meaning of 'tuo shang feng tuo' (double release from above) can be understood from the previous section: the day stem generates the heavenly stem above it, and this heavenly stem in turn generates the heavenly general, one layer after another, which is called double release. For example, on the sixth day of Geng (metal), the day stem is occupied by Zi (water), which is metal generating water, thus releasing the day stem once; if the divination is done at night, Zi is occupied by Qinglong (Azure Dragon), which is water generating wood, thus releasing the day stem again; if the three transmissions form a water pattern, they all come together to steal and release the day stem, causing continuous loss in whatever matter is divined. Among these, on the day of Gengzi, Zi is exactly the day branch, which is added to the day stem's lodging palace to release the day stem, making the release especially severe—like family members stealing from their own family. (The original text mistakenly writes 'zhi shang shen' as 'zhi shang men'.)"

干支皆敗勢傾頹。謂甲乙敗於子之類。敗神加於干支，主事多敗壞，如甲申日干上子，支上午，干支皆乘敗氣，占身則氣血衰敗，占宅則屋宅崩頹，或告訐事體，必致彼此同敗。

"Bai" refers to the position of "Bathing" in the twelve earthly branches: Jia and Yi wood are weakened at Zi, Bing and Ding fire at Mao, Geng and Xin metal at Wu, and Ren and Gui water at You. Each element's "Bathing" position is considered its "Bai Shen." When the "Bai Shen" is placed on the day stem and day branch, it indicates that matters are likely to suffer failure or damage. For example, on a Jiashen day, the stem is covered by Zi (Jia wood is weakened at Zi) and the branch is covered by Wu (Shen metal is weakened at Wu). Both the day stem and branch are under the influence of "Bai" energy: in divination about a person, it suggests declining vital energy; in divination about a household, it indicates the collapse or decay of buildings. If the matter involves mutual accusations or lawsuits, it will inevitably result in mutual defeat.

破敗神臨宅格。破者破孟日用酉，仲日用巳，季日用丑。如支上乘干支之敗氣，又為支之破碎，主其家必有人破敗，以致衰敗，如壬申壬寅癸巳癸亥日，支上酉，必因長上而破敗。

The "Broken God Over the House Pattern" refers to the concept of "broken" as indicating a breaking-up or destruction force. The method is as follows: for the four first months' days (寅, 申, 巳, 亥), use 酉; for the four middle months' days (子, 午, 卯, 酉), use 巳; for the four seasonal days (辰, 戌, 丑, 未), use 丑. If the god riding on the day branch is both the declining place of the day stem and the breaking-up force of the day branch, then this household is destined to have someone who ruins the family, leading to the decline of the family. For example, on days like Renshen, Renyin, Guisi, and Guihai, the day branch carries 酉—酉 is both the bathing and declining place of water days and the breaking-up force of the first month days—this indicates that the family will decline due to the influence of the senior generation.

干支值絕凡謀決。謂甲乙絕於申之類，絕神加於干支之上，主宜結絕事。如丙寅日返吟，鬼作絕神，止宜結絕凶事。占病痊，占訟解。戊申日返吟，財作絕神，止宜結絕財物，不宜占妻病。丙辰壬戌日返吟，日占，貴作絕神，亦宜告貴結絕吉凶二事。以下例占，結絕事最速。緣絕神投絕鄉故也。亦不宜占食祿事，緣祿神投於絕鄉，占行人必來，占病死。

"Absolute" refers to the position of absolute in the twelve cycles: Jia and Yi wood are absolute in Shen, Bing and Ding fire are absolute in Hai, Geng and Xin metal are absolute in Yin, and Ren and Gui water are absolute in Si. When the absolute god is placed over the day stem and day branch, it is suitable only for matters that need to be concluded. For example, on a Bingyin day encountering a reverse repetition, if the official ghost is exactly the absolute god, then it is suitable only for concluding bad matters: in divination about illness, it indicates recovery; in divination about lawsuits, it indicates resolution. On a Wushen day encountering a reverse repetition, if the wealth爻 is exactly the absolute god, then it is suitable only for concluding matters related to wealth, and it is not suitable for divining about the illness of a spouse. On Bingchen and Renxu days encountering a reverse repetition, if the nobleman is exactly the absolute god, it is also suitable for reporting to the nobleman to conclude matters of both good and bad fortune. Following these examples, all matters that need to be concluded can be handled quickly, because the absolute god has also entered the absolute place. However, such a divination is not suitable for matters concerning official salary, since the salary god has also entered the absolute place; divining about a traveler indicates that the person will certainly return, and divining about illness indicates death.

互作絕神格。如甲申日伏吟，干上寅，支上申，干支交互作絕，占兌換屋宇，或替代差遣、交代職任等事俱宜。

"Mutual Absolute Depletion Pattern": For example, on a Jiashen day when a hidden chant occurs, the stem is supported by寅 and the branch by申. 申 is the absolute depletion place for Jia wood, and寅 is the absolute depletion place for Shen metal. The day stem and day branch cross each other, mutually depleting each other. This pattern is favorable for matters such as exchanging houses, taking over a position, or relinquishing a post—both sides have reached their ends, so they can easily exchange hands.

絕神加生格。謂日之絕審，加長生之上發用，如六甲日申加巳發用，庚辰日寅加亥發用，壬申日巳加寅發用，戊辰日亥加申發用。如占結絕事，卒未了結，必止了又興，絕了又續，如廢官占之，必得起用，或已遭失而欲復舊事，得此絕妙。緣絕神坐長生之上，雖絕而不絕也。

"The 'Absolute God Adding to the Place of Growth' pattern: The absolute god is placed on the position of growth and initiates the transmission. For example, on the six days of Jia (甲), the hour of Shen (申) is placed on Si (巳) to initiate; on Gengchen (庚辰) day, the hour of Yin (寅) is placed on Hai (亥) to initiate; on Renshen (壬申) day, the hour of Si (巳) is placed on Yin (寅) to initiate; on Wuchen (戊辰) day, the hour of Hai (亥) is placed on Shen (申) to initiate. If this pattern is used for matters of decision-making, the matter will ultimately not be resolved, and it will certainly be stopped and then restarted, broken and then reconnected. Conversely, if a dismissed official receives this pattern, he will certainly be reinstated; or if someone has lost something and wishes to restore it, this pattern is extremely effective. Because the absolute god sits on the position of growth, it seems to be an end but in reality is not an end." (The original text mistakenly writes 'Absolute Review' instead of 'Absolute God'.)

人宅皆死各衰蠃。謂甲乙死於午之類，如干支上各乘死神，主有死喪等事。如庚寅日干上子，支上午，是也。主諸事止宜後退，不利有為，占病死。

"Death" refers to the death position in the twelve earthly branches: Jia and Yi wood die at Wu, Bing and Ding fire die at You, Geng and Xin metal die at Zi, and Ren and Gui water die at Mao. When both the day stem and day branch are occupied by the Death Deity, it indicates matters related to death or loss. For example, on a Gengyin day, the stem is occupied by Zi (Geng metal dies at Zi) and the branch is occupied by Wu (Yin wood dies at Wu). This suggests that all affairs should only be pursued by retreating, and it is unfavorable to take action. In divination regarding illness, it indicates death. Both the person and the dwelling have reached a state of decline, hence it is said "each is weak and exhausted."

互乘死神可知。如甲申日干上子，支上午，干支互乘死神，占同前例。

"The term 'mutual multiplication of the Death Deity' can be understood as in the previous example: for instance, on a Jiashen day, the stem is multiplied by Zi, which is the death place of the day branch Shen metal; the branch is multiplied by Wu, which is the death place of the day stem Jia wood: the two Death Deities cross each other and press upon each other. The interpretation is the same as the previous example, indicating decline and inaction."

死絕格。謂日之死神，加絕地發用，為死絕可知。如甲辰日，午加亥發用，甲木死於午，午火又臨絕地，主百事衰敗，莫能為救，占病死。

The "Dead and Declined Pattern": The Death Deity falls on the day's Declined position and initiates the transmission. For example, on a Jiachen day, the horse (午) is placed on the pig (亥) to initiate the transmission—Jia wood dies at the horse, and the fire of the horse itself is in the Declined position of the pig, which is the position of fire. Death on top of decline indicates all affairs will be in decline and there is no way to recover; in divination about illness, it signifies death.

所謀多拙逢羅網。謂干前一位為天羅，支前一位為地網。羅網發用，動見阻滯，如乙卯日干上巳，支上辰，三傳辰巳午。凡占止宜靜守，不利有為。如占人年命上有神沖破，或遇空亡，謂破羅破網，可以無咎。（上格與干支乘旺不同，如丙寅日，干上午，支上卯則為干支乘旺，如此課則為干支乘羅網，須細稔之，方無誤也。）

The stem before the day stem is called "Tian Luo" (Heavenly Net), and the branch before the day branch is called "Di Wang" (Earthly Net). When the gods of the net are in action, any movement will encounter obstruction. For example, on a Yimao day, the stem is supported by Si (since Yi resides in Chen, the stem before Chen is Si), and the branch is supported by Chen (the branch before Mao is Chen). The three transmissions are Chen, Si, and Wu. In general, divination should favor stillness and not active action. If the person's birth year and age have a god that conflicts with this, or if it falls exactly in Kongwang (void), then it is called "Po Luo Po Wang" (breaking the net), which will result in no blame. (Original note: This pattern differs from "Gan Zhi Cheng Wang" (stem and branch in their own旺). For example, on a Bingyin day, the stem is supported by Wu and the branch by Mao, which are the旺 gods of the stem and branch respectively. In this case, the stem and branch are supported by the net gods. One must carefully distinguish between these to avoid mistakes.)

互乘歲風格。如癸未日，干上申，為支之網，支上寅為干之網，主互相欺詐，如我欲羅網人，人已羅網我也。此例四絕體中多有。

"The mutual netting" refers to a situation where both the heavenly stem and earthly branch are covered by a net. For example, on a Guiwei day, the heavenly stem is covered by Shen, which is the previous branch before Wei, the day branch. This is the net of the branch. The earthly branch is covered by Yin, which is the previous branch before Chou, the branch that Gui is associated with. This is the net of the heavenly stem. The two nets cross each other, enclosing each other. This indicates mutual deception: I am trying to net someone else, but they have already netted me. This example is commonly found in lesson patterns such as "Four Extremes." (The original text mistakenly writes "sufeng" instead of "luowang.")

凶吉逢沖即散之。謂發用得吉神，逢沖則敗；發用得凶神，逢沖則消。蓋凶宜沖，吉不宜沖。我衰宜沖，沖則散。凶旺不腚沖，沖則動。吉空宜沖，沖則暗動。凶空不宜沖，沖則反實也。

When the initiating transmission involves a beneficial deity, it is ruined upon encountering a clash; if it involves an evil deity, it is dispelled upon encountering a clash. In general, evil deities are suitable for a clash, while beneficial deities are not. If an evil deity is weak, a clash will disperse it; if an evil deity is strong, a clash is not suitable, as it will instead disturb it. If a beneficial deity is in an empty state, a clash is suitable, as it will activate it secretly; if an evil deity is in an empty state, a clash is not suitable, as it will fill the emptiness with reality. Therefore, whether a clash leads to dispersion or movement depends on whether the deity involved is beneficial or evil, strong or weak, empty or full. It cannot be judged in a general way. (The original text mistakenly writes '不腚冲' instead of '不宜冲'.)

四破煞。四破謂歲月日時之沖神也。歲破如宰輔，主半年之事。月破主半月之事。日破時破，則更速矣。皆主破壞離散，憂喜不成。如值相加發用，更凶。如巳年正月己未日占，亥加申發用，亥為歲破，申為月破。經云，“歲破加臨月破中，上下相加財物空”是也。餘準此推。

The "Four Breaks" refer to the opposing spirits of the sovereign year, month, day, and time. The year break carries the weight of a prime minister, affecting matters within half a year; the month break affects matters within half a month; the day break and time break have even quicker effects. All of them signify destruction and separation, preventing both good and bad affairs from being completed. If two break spirits are combined in a superior and inferior relationship and initiate transmission, the result is even more severe. For example, if a divination is made on the day Jiwei in the year巳 (Snake) during the first lunar month, with the transmission starting from亥 added to申: the year巳 uses亥 as its year break, the first lunar month (built by寅) uses申 as its month break. The classic text says, "The year break added to the month break, superior and inferior combined, result in empty wealth," which is exactly this case. Other instances follow the same pattern.

沖破格。謂課見沖破二神入傳。名沖破可知。支破者，陽日後三辰，陰日前三辰，如子日以酉為破，丑日以胡為破也。如沖破合而入傳，主凶事可散，吉事難成。如子年庚子日占，三傳午酉子，午為歲沖日沖，酉為歲破日破是也。

"The 'Breaking and Conflicting Pattern' refers to when both 'conflict' and 'break' deities appear in the three transmissions. This is called the Breaking and Conflicting Pattern. For the breaking in the earthly branches, on a yang day, count three branches forward; on a yin day, count three branches backward. For example, on a Zi day, You is the breaking; on a Chou day, Chen is the breaking (the original text mistakenly writes 'Hu' instead of 'Chen'). If both conflict and break appear together in the transmissions, ominous events may dissipate, but auspicious events will be difficult to achieve. For instance, if a divination is made on a Gengzi day in the year Zi, and the three transmissions are Wu, You, and Zi: Wu both conflicts with the year Zi and the day branch Zi; You is both the year's breaking and the day's breaking, which exemplifies this pattern."

前後引從升遷吉。謂課有初居干支之前為引，末居干支之後為從者，名引從課。分列於左：

The first transmission falls on the stem or branch immediately before the day stem or day branch, indicating someone leading the way ahead; the final transmission falls on the stem or branch immediately after the day stem or day branch, indicating someone following behind: such a divination is called "Yin Cong Ke," similar to a nobleman traveling, with someone guiding in front and someone accompanying from behind. This type of divination indicates promotion in official rank and advancement in status. The details are listed below.

引從干神格。謂癸酉日，干上午，初傳未為引，末傳巳為從。如貴人出行，有引有從，主官職升遷，士子高中。又庚辰日，干上丑，初傳寅為引，末傳子為從。日占，丑作貴人，又名拱貴格，更吉。夜占乃墓神覆日，亦無忌。緣中傳未作貴人，沖破丑墓故也。又壬子日，干上辰，初傳巳為引，末傳卯為從，又係晝夜兩貴，雖是墓神覆日，亦賴中傳之戌沖之，可不忌也。只此三課，餘無例。

"The 'Following the Day Stem God' pattern" refers to a situation where the initial transmission precedes the day stem's god and the final transmission follows it. For example, on a Guiyou day, the day stem is Gui, and the god riding on it is Wu. The initial transmission is Wei, which is before Wu, acting as the guide, while the final transmission is Si, which is after Wu, acting as the attendant. This is like a nobleman traveling with a guide in front and an attendant behind, indicating promotion in official position and success in exams. Another example is on a Gengchen day, the day stem is Geng, and the god riding on it is Chou. The initial transmission is Yin, which is before Chou, acting as the guide, and the final transmission is Zi, which is after Chou, acting as the attendant. If the divination is done during the day, Chou is the daytime nobleman of the Geng day, and this is called the 'Supporting Nobleman Pattern,' which is even more auspicious. If the divination is done at night, Chou becomes the tomb of metal covering the day stem. However, there is no need to be concerned about it, because the middle transmission is Wei, which is riding on the night nobleman, and Wei directly opposes Chou, opening the tomb. Another example is on a Renzi day, the day stem is Ren, and the god riding on it is Chen. The initial transmission is Si, which is before Chen, acting as the guide, and the final transmission is Mao, which is after Chen, acting as the attendant. Si and Mao are exactly the daytime and nighttime noblemen of the Ren day. Although Chen is the tomb of water covering the day stem, it is fully relieved by the middle transmission Xu, so there is no need to be concerned. These are the only three examples, with no other cases.

引從支神格，謂甲子日，支上亥，初傳子，末傳戌。己亥日，支上辰，初傳巳，末傳卯。壬戌日，支上卯，初辰末寅，皆引從支神，遷修家宅最吉。內壬戌日，夜占，卯作貴人，又名拱貴格，更吉。又如丁亥日，支上辰，初巳末卯，晝夜天將皆乘虎，豈不可懼？不知亦賴中傳戌蛇沖之，亦無害也。如占人年命，又居巳位更妙。只此四課，餘無例。

The "Guiding and Following Branch Gods" method: For example, on a Jiazi day, the day branch is亥, the first transmission is子 (leading), and the final transmission is戌 (following); on a Dinghai day, the day branch is辰, the first transmission is巳, and the final transmission is卯; on a Jihai day, the day branch is卯, the first transmission is辰, and the final transmission is寅. These are cases where the leading and following are located on the day branch, and they are most auspicious for those seeking to move house or construct a residence. On a Renxu day, if the divination occurs at night, the卯 is the night honor of the壬 day, also known as the "Arching Honor" pattern, which is even more favorable. Another example is on a Dinghai day, the day branch is辰, the first transmission is巳, and the final transmission is卯. Both day and night heavenly generals are riding the White Tiger, which seems ominous. However, it is actually safe because the middle transmission is戌 with the Teng Snake riding it, which dispels the negative influence. If the person's birth year and age also fall on the巳 position, it is even better. These are the only four examples, with no other cases.

干支夾拱利名遂。此格有拱貴、拱祿、兩貴臨干支拱年命、兩貴臨三傳拱年命四等，亦名引從課，分列於左。

The day stem and day branch enclose a certain auspicious deity between them, which is called "jia gong." This is favorable for both reputation and wealth. This pattern has four levels: the first is supporting a nobleman, the second is supporting a day stem's heavenly stem, the third is two noblemen occupying the day stem and day branch, enclosing the person's destiny in the middle, and the fourth is two noblemen located in the three transmissions, enclosing the person's destiny in the middle. These four levels are all included in the category of "yin cong ke." They are listed below in separate items.

干支拱貴人格。如甲子日，干上寅，支上子，晝占，拱貴人之丑。庚午日，干上申，支上午，夜占，拱貴人之未。己酉日，干上未，支上酉，夜占，拱貴人之申，皆宜告貴成事。

"The concept of 'dry and branch supporting nobleman' (干支拱贵人格) is as follows: For example, on a Jiazi day, the heavenly stem is Jia and the earthly branch is Zi. If the divination is done during the day, the stem is supported by Yin and the branch by Zi, with Yin and Zi enclosing the day's nobleman (丑) in between. On a Gengwu day, the heavenly stem is Geng and the earthly branch is Wu. If the divination is done at night, the stem is supported by Shen and the branch by Wu, with Shen and Wu enclosing the night's nobleman (未) in between. On a Jiyou day, the heavenly stem is Ji and the earthly branch is You. If the divination is done at night, the stem is supported by Wei and the branch by You, with Wei and You enclosing the night's nobleman (申) in between. In all these cases, it is favorable to consult the nobleman or entrust matters to the nobleman. Although the nobleman does not appear, he is firmly enclosed in between, indicating a favorable situation where requests can be fulfilled."

干支拱日祿格。如丁巳、己巳日，干上未，支上巳，拱日祿之午。癸亥日干上丑，支上亥，拱日祿之子，皆宜占食祿事，惟癸亥日嫌祿空。以上二例，俱以伏吟為的。

The "Dry Branches Supporting the Day's禄" pattern: For example, on a Dingsi day, the heavenly stem is Dingsi and the earthly branch is Si, with the heavenly stem carrying Wei and the earthly branch carrying Si. Wei and Si exactly sandwich the禄神 of Dingsi, which is Wu. On a Jisi day, the heavenly stem is Jisi and the earthly branch is Si, with the heavenly stem carrying Ji and the earthly branch carrying Si. Ji and Si exactly sandwich the禄神 of Jisi, which is Wu. On a Guihai day, the heavenly stem is Guihai and the earthly branch is Hai, with the heavenly stem carrying Chou and the earthly branch carrying Hai. Chou and Hai exactly sandwich the禄神 of Guihai, which is Zi. These are all suitable for predicting matters related to禄. However, on a Guihai day, the禄神 falls into Kongwang, which is unfavorable. The above two examples are most accurate when the pattern is a Hidden Chant.

兩貴臨干支拱年命格。如丁巳日干上亥，支上酉，占人年命在午。唯癸亥日干上巳，支上亥；癸卯日干上卯，支上巳兩課，丙壬日無例。

"The two noblemen surrounding the day stem and branch to support the year and destiny": the day stem and day branch each have a nobleman, and the person's birth year is in between. For example, if the day is Dingsi, the stem has Hai (day nobleman in the daytime) and the branch has You (night nobleman). The person's birth year is in Wu. In addition, only the days Guihai and Guimao have this pattern: on Guihai day, the stem has Si and the branch has Hai; on Guimao day, the stem has Mao and the branch has Si. Days of Jinch and Ren do not have this example.

兩貴臨三傳拱年命格。如壬子、癸未日，初傳巳末傳卯，占人年命在亥，主宜告貴成事。且末傳助初，又為以貴助貴也。此外又有丙申日，三傳酉戌亥，丁未、丁巳日三傳酉辰亥，六癸日三傳卯戌巳九課。

"The pattern of two noblemen surrounding the three transmissions to support the year and destiny": the day nobleman and night nobleman are located at the beginning and end of the three transmissions, enclosing the seeker's birth year in the middle. For example, on days of Renzi and Guiwei, the first transmission is Si and the final transmission is Mao, while the seeker's birth year is Hai. This indicates that it is favorable to report matters to the nobleman. Moreover, the final transmission Mao wood generates the first transmission Si fire, meaning the final transmission supports the first, equivalent to a noble assisting another noble, thus doubling the effect. There are also cases on days of Bingshen, Dingwei, and Dingsi, where the three transmissions are You, Xu, Hai; You, Chen, Hai; and Mao, Xu, Si respectively. Additionally, there are six days of Gui, each with transmissions of Mao, Xu, and Si. In total, there are nine cases.

四建全逢天作合。謂課有歲月日時，俱在課傳之中。若天作之合者。名天心課。分列於左：

The four "buildings" of Tai Sui, Yue Jian, Ri Chen, and the time of divination all appear together within the four lessons and three transmissions, as if heaven intentionally brings them together. Such a divination is called "Tian Xin Ke." With the four buildings gathered, the power is very strong, and the matters foretold are of great significance. They are listed below.

四建全在四課中例。如甲子年壬申月乙巳日酉時，巳將占，一課子乙，二課申子，三課丑巳，四課酉丑，年月日時俱在四課之內，主非常之事，即日而成。或事干朝廷，定然成就。惟不宜占病訟、生產、憂疑等事，或神將凶，更不可解。

The example of "Four Lessons containing all four" is as follows: Suppose the year is Jiazi, the month is Renshen, the day is Yisi, and the time is You. Using Si as the starting point for the lesson. The first lesson places Zi on Yi, the second lesson places Shen on Zi, the third lesson places Chou on Si, and the fourth lesson places You on Chou. The sovereign year is Zi, the month builder is Shen, the day branch is Si, and the time is You. All four elements are included within the four lessons. This indicates that extraordinary matters can be accomplished on the same day. If the matter involves the court, it will certainly succeed. However, it is not suitable for divining illness, lawsuits, childbirth, or matters of worry and doubt. Extraordinary power applied to misfortune leads to great misfortune. If the gods and generals are also fierce, there would be no way to resolve it.

四建全在三傳中例。如己巳年丁丑月癸酉日巳時丑將占，三傳巳丑酉，年月日時俱在三傳之中，又歲月日時順去，主移遠就近，緩事得速；如天空、朱雀乘歲發用，主朝信動，更的。

The example of "Four Foundations are all within the Three Transmissions" is as follows: For instance, in the year Jisi, month Dingchou, day Guiyou, and the hour Si, using Chou as the starting transmission, the three transmissions are Si, Chou, and You—corresponding to the year Si, the month Chou, the day You, and the hour Si. All four elements are included within the three transmissions; furthermore, the year, month, day, and hour proceed in order from far to near. The main subject moves distant things closer, and what was originally slow becomes quick. If Tian Kong or Vermilion Bird rides on the year and initiates the transmission, it indicates official news being transmitted, especially accurate.