In the ten days, the cycle is complete, beginning and end are appropriate.

一旬周遍始終宜。謂干上乘旬首，支上乘旬尾，為一旬周遍格。如乙丑辛未壬申日干上子，支上酉之類。占事不脫，所謀皆成。如相交用事，必有始終。惟不宜占憂疑釋散事。又上乘旬尾，支上乘旬首，如乙未、丙申、辛丑、壬寅日，干上卯支上午，戊申日干上丑，支上辰，凡占亦同。

The day stem is supported by the first stem of the current ten-day cycle, and the day branch is supported by the last stem of the cycle. From beginning to end, the entire ten-day cycle is covered, which is called "One Cycle Fully Covered." For example, on days like Yi Chou, Xin Wei, and Ren Shen, the stem is supported by Zi (the first stem of the Jia Zi cycle) and the branch is supported by You (the last stem of the Jia Zi cycle, Gui You). In such cases, the outcome of affairs is not empty or uncertain; all matters can be accomplished. When dealing with people, there will be a clear beginning and end. However, this pattern is not suitable for divination regarding the resolution of worries or doubts, as the beginning and end are complete, making it difficult to resolve. Conversely, if the stem is supported by the end of the cycle and the branch by the beginning, such as on days like Yi Wei, Bing Shen, Xin Chou, Ren Yin, and Wu Shen, where the stem is supported by Mao and the branch by Wu, or the stem by Chou and the branch by Chen, the interpretation remains the same.

奇神要值珠聯貫。謂三奇課，有二格。一旬奇，丑為日奇，子為月奇，亥為星奇是也。二，干奇，乙丙丁為天上三奇，甲戊庚為地下三奇，是也。而干奇復有二，有遁旬中之干者，有遁五元建之法。占主士有奇遇，官以異政超擢，婚成，孕貴，病訟俱消。如奇作空亡，其力減半。

The "Three Marvels" divination is divided into two categories. The first is the "Ten-Day Marvels": Chou is the day marvel, Zi is the month marvel, and Hai is the star marvel. The second is the "Stem Marvels": Yi, Bing, and Ding together are called "Three Marvels in Heaven," while Jia, Wu, and Geng together are called "Three Marvels in the Earth." The Stem Marvels have two methods of selection: one is based on the hidden stem of the current ten-day period, and the other is based on the method of the Five Sons' Original Construction. If the Three Marvels appear in a divination, it indicates that scholars may have extraordinary encounters, officials may be promoted beyond normal ranks due to outstanding performance, marriages may succeed, pregnant women may give birth to noble children, and diseases and legal disputes may be resolved. If this marvel god falls into Kongwang, its power is reduced by half.

旬奇格。謂甲子甲戌旬中丑發用，甲申甲午旬中子發用，甲辰甲寅旬中亥發用，名為旬三奇。蓋為日精，子為月精，亥為星精，三者為旬中之奇，故曰三奇。如傳中三神全入，名為連珠三奇，更吉。順行者酉戌兩日，共九課。逆行者卯日五課。

The "Ten-Day Marvels Pattern" refers to the use of the "Chou" in the Jiazi and Jiaxu ten-day cycles as the initiating transmission, the use of the "Zi" in the Jiashen and Jiawu cycles, and the use of the "Hai" in the Jiachen and Jiayin cycles. This is called the "Three Marvels of the Ten-Day Cycle." "Chou" is the essence of the day, "Zi" is the essence of the month, and "Hai" is the essence of the stars. These three are the most extraordinary deities within a ten-day cycle, hence they are called the Three Marvels. If the deities "Hai," "Zi," and "Chou" all appear in the three transmissions, it is called "Consecutive Three Marvels," which is even more auspicious. The forward-moving pattern appears on the You and Xu days, totaling nine lessons; the backward-moving pattern appears on the Mao day, totaling five lessons.

干奇格。（用旬遁之干）如戊辰、己巳日，三傳卯寅丑。壬申日，三傳丑寅卯。己卯日，三傳丑子亥，皆遁干乙丙丁俱全。為天上三奇，內己卯日，又合聯珠三奇尤吉。只此四課，地下三奇無例。

The "Dry Heaven Marvels Pattern" (Gan Qi Ge) is determined by the hidden heavenly stems in the current ten-day cycle. For example, on the days of Wuchen and Jisi, the three transmissions are卯, 寅, 丑; on Renshen day, they are丑, 寅, 卯; and on Jimao day, they are丑, 子, 亥. In these four cases, the heavenly stems revealed in the three transmissions are exactly 乙, 丙, 丁, which are the "Three Marvels in the Sky." Among them, the Jimao day also forms a connected triple marvel, which is especially auspicious. These are the only four cases. As for the "Three Marvels on the Earth," which include 甲, 戊, 庚, there are no examples found by following the ten-day cycle pattern.

干奇格。二。以五子元遁之法例。如癸未日三傳巳辰卯，乙未日三傳酉戌亥，己亥日三傳丑寅卯，己巳日三傳卯寅丑，皆遁五子元建。乙丙丁俱全，謂天上三奇。又丙寅、丙午日，三傳戌午寅，辛巳三傳午寅戌，辛酉日三傳寅午戌，皆遁五子元建甲戊庚全，為地下三奇，只此八課，餘無例。

The second type of "Gan Qi Ge" is determined by the method of Wu Zi Yuan Dun, which involves deriving the time stem from the day stem. For example, on a Gui Wei day, the three transmissions are Si, Chen, and Mao; on a Yi Wei day, they are You, Xu, and Hai; on a Ji Hai day, they are Chou, Yin, and Mao; and on a Ji Si day, they are Mao, Yin, and Chou. According to the Wu Zi Yuan Jian method, the heavenly stems derived are all Bing, Ding, and Wu, which is called the Three Marvels in the sky. Similarly, on Bing Yin and Bing Wu days, the three transmissions are Xu, Wu, and Yin; on Xin Si day, they are Wu, Yin, and Xu; and on Xin You day, they are Yin, Wu, and Xu. According to the Wu Zi Yuan Jian method, the heavenly stems derived are all Jia, Wu, and Geng, which is called the Three Marvels underground. These are the only eight cases, with no other examples.

旬首還須貴作儀。謂課得旬首發用，曰六儀。如甲子旬用子、甲戌旬用戌是也。旬首為星官之長，有禮儀之尊，占主凡事皆吉。不忌刑煞。即遇魁罡，亦化凶為吉。惟儀克行年者凶。如旬首又作貴人，名為富貴六儀，更吉。如乙丑、己巳日，干上子，晝占；乙酉、己丑日干上申，夜占；辛丑日干上午，晝占；辛酉干上寅，夜占；有官者主升遷，占試者中。只此六日，餘無例。

If the first stem of the current ten-day period is used as the initiating transmission, it is called the Six Instruments. For example, in the Jiazi period, the initiating transmission is Zi; in the Jiaxu period, it is Xu. The beginning of the ten-day period is the leader among the stars, possessing a dignified and respectful appearance. When used for divination, it brings good fortune in all matters, and even if it encounters Hekui or Tiangang, it can transform misfortune into good fortune. However, if the Six Instrument is reversed to harm the year of birth of the person being divined, then it becomes ominous. If the beginning of the ten-day period is also a Nobleman, it is called "Fortune and Wealth Six Instruments," which is even more auspicious. For example, on Yichou and Jisi days, when the Day Stem is covered by Zi and the divination is done during the day; on Yiyou and Jichou days, when the Day Stem is covered by Shen and the divination is done at night; on Xinchou day, when the Day Stem is covered by Wu and the divination is done during the day; and on Xinyou day, when the Day Stem is covered by Yin and the divination is done at night. These six days are favorable for those in official positions, indicating promotion, and for those taking exams, indicating success. There are no other examples.

土加火煅鑄印。謂巳戌卯為三傳，名鑄印。丙子、戊子、庚子、壬子、乙未、辛未、癸未、五丁、五己日，共十七課。蓋戌為印，巳為爐，卯為印模，又戌中辛金與巳中丙火作合，有鑄成符印之象。占主官爵升遷，財利如意。如驛馬入傳，名馬載印綬，值占時為辰沖破戌印，則為破印，主先成而後破，事終不濟。此課占訟愈深，占病死。

The Three Transmissions are巳, 戌, and 卯, which is called "Casting Seal Lesson." Those belonging to this pattern include Bingzi, Wuzi, Gengzi, Renzi, Yiwei, Xinwei, Guiwei, plus the five days of Ding and the five days of Ji, making a total of seventeen lessons. 戌 represents the seal, 巳 is the furnace, and 卯 is the mold; the hidden Xin metal in 戌 combines with the hidden Bing fire in 巳, indicating the image of melting metal to cast a seal. This lesson indicates promotion in official rank and smooth gains in wealth. If theThe Post-horse also enters the transmission, it is called "Horse Carrying the Seal," which is even better. However, if the time of divination is 辰, 辰 will clash with 戌, the seal, resulting in "Breaking the Seal," which signifies initial success followed by failure, and the matter will not be completed. For legal matters, this lesson indicates increasing complications, and for illness, it suggests death. (The original诀句 is six characters long, but some characters are missing; the text is recorded as is.)

木被斤施輪可馳。謂卯戌巳為一傳，名斫輪。蓋卯為車輪，申為斧斤，又卯中乙木，與申中庚金作合成器，故名斫輪。主求官求財必先歷艱難，然後得成。如初傳空陷，則凡謀難遂。宜改科易業，別作營生為宜。此課占孕產獄訟等事，皆凶。或曰：寅亦是木，如何不作斫輪？曰：寅為天梁，臨金則有折損之象。卯為林木，故須雕斫而成器也。

The Three Transmissions form the image of "cutting a wheel," and this divination is called the "Cutting a Wheel" lesson. The original text lists the Three Transmissions as "卯戌巳" (Mao, Xu, Si), but this conflicts with the subsequent mention of the metal "申" (Shen) representing the axe and chisel. There is suspicion of a possible error in the text, but it is recorded as is. "卯" (Mao) represents the wheel, and "申" (Shen) represents the axe and chisel; the hidden "乙" (Yi) wood in "卯" combines with the hidden "庚" (Geng) metal in "申" to form an object, hence the term "cutting a wheel." Wood must be cut by an axe to become a wheel, and only then can the wheel function. This lesson indicates that those seeking official positions or wealth must first endure difficulties before success. If the first transmission falls into an empty or trapped position, then all plans will be difficult to realize, and it is advisable to change careers or find new means of livelihood. This lesson is unfavorable for matters related to pregnancy and childbirth, imprisonment, or legal disputes. Someone may ask: "Why isn't '寅' (Yin), which is also wood, considered part of the 'cutting a wheel' image?" The answer is: "寅" (Yin) is wood of the celestial beam, which can only be broken by metal; "卯" (Mao) is forest wood, which is precisely the kind that should be carved and shaped into objects.

有車有蓋定遷移。謂午卯子為三傳，名軒蓋。蓋午為馬，卯為車，子為華蓋。三神並遇，有乘馬登車，高張華蓋之象。主官職榮顯，求財獲，行人來。如正七月占，午為天馬，更的。如值酉時午將占，則變為三交而不吉矣。

The Three Transmissions are Wu, Mao, and Zi, which is called the "Xuangeke" lesson. Wu represents a horse, Mao represents a carriage, and Zi represents Huagai; when these three are combined, it signifies the image of riding a horse and traveling in a carriage with a high canopy. This lesson indicates official prestige and honor, gaining wealth when seeking it, and the arrival of people when divining about travelers. If the divination occurs in the first or seventh month, Wu is exactly the Heavenly Horse, making the prediction more accurate. However, if the divination is done at the酉 hour with Wu as the coming element, then Wu, Mao, and Zi are all four central directions, transforming it into the "Sanjiao lesson," which is inauspicious. The same three elements, due to different times and coming elements, result in opposite fortune outcomes.

逢祿逢馬是榮期。謂干上乘支之馬，支上乘干之祿，名富貴課。蓋祿乃臨官之神，馬主前程浩大，有祿有馬，富而且貴也。如丙寅、戊寅日，干上申，支上巳，丙申、戊申日，干上寅，支上巳；壬申日干上寅，支上亥；壬寅日干上申，支上亥；主加官進祿，常人亦經營得利。如年命上乘之，亦可用。

The day stem is riding on the day branch's post-horse, and the day branch is riding on the day stem's禄神, which is called the 'Prosperous and Noble Lesson'.禄 is the officialdom deity, representing actual salary and property; 马 signifies a promising future and active endeavors. Having both禄 and 马 indicates both wealth and nobility. For example, on days like Bingyin and Wuyin, the day stem rides on 申 (the post-horse of 寅 day is 申), and the day branch rides on 巳 (the禄 of 丙 and 戊 is 巳); on days like Bingshen and Wushen, the day stem rides on 寅 (the post-horse of 申 day is 寅), and the day branch rides on 巳; on Renshen day, the day stem rides on 寅, and the day branch rides on 亥 (the禄 of 壬 is 亥); on Renyin day, the day stem rides on 申, and the day branch rides on 亥. This indicates promotion and increased salary; even ordinary people who receive this can gain profit. If either of these two elements falls on the person's birth year and age, they can be used accordingly.

四路驛馬格。如庚辰年甲申月丙子日辰時巳將占，三傳寅卯辰，歲月日時俱以寅為馬，名四路驛馬，主仕宦遷官，應舉得中，如六處見合神，更妙。如占人年命上見沖破驛馬，則不吉。又如占人年命上神更得申子辰等神，為六路驛馬，尤妙。

The "Four Roads Post-horse Pattern": For example, in a Gengchen year, Jiashen month, Bingzi day, and Chen hour, using Si as the starting point for the divination, the three transmissions are Yin, Mao, and Chen. The Post-horse of the Shen-Zi-Chen triad all fall on Yin. In this divination, the heavenly stem of the year is Chen, the month builder is Shen, the day branch is Zi, and the hour is Chen. The Post-horse of each of these four elements is exactly Yin, so it is called the Four Roads Post-horse. This pattern indicates promotion and transfer in official positions, and success in examinations. If the four lessons, three transmissions, and the person's year and birth year also have a harmonious god, it becomes even more favorable. If the person's birth year and current year have a god that conflicts with the Post-horse, it is not auspicious. Conversely, if the person's birth year and current year also have the Shen, Zi, and Chen gods, it becomes the Six Roads Post-horse, which is especially favorable.

魁罡發用斬關雲。謂魁罡加日辰發用，曰斬關。蓋日辰人也，魁罡關也；魁罡加日辰上，猶人遇關難度，必須斬關開門，然後可行。如傳見寅卯未子，將乘龍合陰貴，為天地獨通之時，萬里可行。蓋寅為天梁，卯為私門，子為華蓋，天乙為神光，青龍為萬里翼，六合為私門，太陰為地戶，得此數神庇佑，最利出行逃亡。捕捉難獲，或傳中見傳送白虎亦吉。蓋二神皆道路之神也。如六甲日，三傳辰午申，晝占，辰乘六合，午乘青龍，申乘白虎，是也。凡欲逃亡伏匿，當視陰合所臨之日、趨陰合所臨之鄉為吉。或中末空亡，為動中不動，尋遠卻在近處。此課專為出行逃亡而設，常占得之，主不能安居而奔波也。

The Heavenly Stem Hekui (Xu) and the Tiangang (Chen) are placed on the Day Stem and Day Branch to initiate the transmission, which is called "Cutting the Pass." The Day Stem and Day Branch represent the person, while Hekui and Tiangang represent the pass; when Hekui and Tiangang are placed over the Day Stem and Day Branch, it is like a person encountering an obstacle and needing to cut through the pass and open the gate in order to proceed. If the Three Transmissions contain Yin, Mao, Wei, or Zi, and the Heavenly General is accompanied by Qinglong, Liuhe, Taiyin, or Guiren, then it is a time when one can travel freely, reaching anywhere in the world. Because Yin is Tianliang, Mao is Simen, Zi is Huagai; Tianyi Guiren is the divine light, Qinglong is the wings for traveling a thousand miles, Liuhe is the private gate, and Taiyin is the gate of the earth. With the protection of these deities, it is most favorable for travel and escape, and people cannot catch you. If the transmission contains Chuansong (Shen) and Baitu, it is also auspicious, as both are deities governing roads. For example, on six Jia days, the Three Transmissions are Chen, Wu, and Shen, and if the divination is done in the daytime, Chen is accompanied by Liuhe, Wu by Qinglong, and Shen by Baitu, it is like this. Those who wish to escape or hide should look at where Taiyin and Liuhe are located on each day and go in the direction they are located. If the middle and final transmissions fall on Kongwang, it means movement without actual movement, appearing far away but actually close by. This textbook is specifically for travel and escape; if ordinary people receive this divination, it indicates they cannot stay in one place and will have to move around constantly.

季馬丁神遊子時。謂三傳皆季神，或見旬丁，或見天馬，為遊子時。如乙巳日，三傳未戌丑，未遁丁馬，發用。如值三九月占，戌又為天馬，是也。主游移不定，蹤跡無憑，不利靜守，病訟俱凶。凡陰將傳陽，主在家欲出，如前課未戌丑順行是也。陽將傳陰，主在外慾歸，如乙巳日，三傳丑戌未是也。

The three transmissions are all the seasons' spirits of Chen, Xu, Chou, and Wei, and also the spirit of Ding or the Heavenly Horse of the current ten-day period. This is called "Woyizi" — like a wanderer without a fixed place to return. For example, on a Yisi day, if the three transmissions are Wei, Xu, and Chou, and Wei contains Ding, which is also the Post-horse, and the transmission starts from here; if the divination is done in March or September, Xu is also the Heavenly Horse. The person is fickle and without a clear path, and it is not advisable to remain still; if this is about illness or legal matters, it is ominous. If the transmission goes from a yin general to a yang general, the person is at home but wants to go out, like the previous example where the transmission goes from Wei, Xu, and Chou in order. If the transmission goes from a yang general to a yin general, the person is outside but wants to return, like the case where the three transmissions are Chou, Xu, and Wei on a Yisi day.

四絕吉神皆墓絕。謂德祿財馬，乃一課吉凶所關。居生旺地則吉，居墓絕地則凶。四絕體一課，德祿財馬，皆居絕地，如何能好？如六辛日以巳為德，居於戌上，是日德入墓也。以酉為祿，居於寅上，是祿居絕地也。以寅卯為財，寅坐未上，卯坐申上，是財爻墓絕也。以巳亥為馬，坐於辰戌上，是馬入墓鄉也。主止宜結絕財物等事，餘皆不宜。

The four elements of day virtue, day fortune, wealth trigram, and post-horse are crucial for determining the fortune of a lesson: if they are located in the positions of growth and prosperity, it is auspicious; if they are located in the positions of storage and decline, it is inauspicious. The lesson pattern of "four declines" particularly places virtue, fortune, wealth trigram, and post-horse all in the decline positions, how can it be favorable? For example, on six days of Xin metal: Si is the day virtue of Xin, but it is located on Xu, which is the storage position of day virtue; You is the day fortune of Xin, but it is located on Yin, which is the decline position of metal, so the fortune is in the decline position; Yin and Mao are the wealth trigrams of Xin metal, Yin is located on Wei and Mao is located on Shen, which means the wealth trigrams are both in storage and decline positions; Si and Hai are the post-horse, but they are located on Chen and Xu, which means the post-horse is in the storage position. Such a lesson is only suitable for concluding matters related to money, and is not suitable for anything else.

三交舉動主災禍。謂四仲日占，值四仲時為一交，值四仲作月將為二交，又四仲發用為三交。蓋子午卯酉為天地不正之氣，為太陽所忌臨，且天罡凶課，又居丑未之位，使貴人不得理事。此時德氣在內，刑氣在外，最可煩憂。諸占不吉。春酉將八課，夏午將十課，秋卯將三課，冬子將四課，如三月己卯日，子時酉將占，三傳子酉午，時將用俱是仲神，主交加連累，進退兩難，求財難得，如占人年命又值之，主有犯法之凶，雖遇吉神，不救。

When the divination is made on one of the four central days (Zi, Wu, Mao, You), and the hour also falls on one of these four central hours, this counts as one intersection. If the month general is also one of the four central ones, this counts as two intersections. If the initiating transmission is also one of the four central ones, this counts as three intersections. Together, this is called the "Three Intersections Lesson." Zi, Wu, Mao, and You are the unrighteous energies in the heavens and earth; the sun dislikes these positions. Moreover, at this time the TiangangInauspicious Spirit occupies the Chou and Wei palaces, preventing the nobleman from handling affairs. The virtuous energy is confined within, while the penal energy is exposed outside, causing great worry and distress. All matters divined at this time are unfavorable. In spring, there are eight lessons using the You general; in summer, ten lessons using the Wu general; in autumn, three lessons using the Mao general; and in winter, four lessons using the Zi general. For example, on the third month Ji Mao day, at the Zi hour, using the You general for divination, the three transmissions are Zi, You, and Wu—meaning the time, the month general, and the initiating transmission are all central deities. This indicates that matters are entangled and difficult to resolve, and seeking wealth will be difficult. If the person being divined's birth year also coincides with this, it indicates a risk of breaking the law, and even if favorable deities are present, they cannot save the situation.

絕嗣無祿長幼苦。謂課有四上克下者，名無祿；四下賊上者，名絕嗣，分列於左：

The four lessons being all instances of the superior overcoming the inferior is one type, and the four lessons being all instances of the inferior stealing from the superior is another type. When the superior and inferior are both in the same direction, the distinction between respect and humility is lost, so both the elder and the younger suffer. (The original text here reverses the two terms mentioned below; the following text refers to four instances of the superior overcoming the inferior as "no descendants" and four instances of the inferior stealing from the superior as "no salary," but this is retained as is.) The following are listed separately.

絕嗣課。謂四上克下名曰絕嗣。如辛未日，一課巳辛，二課子巳，三課寅未，四課酉寅，四上克下，主官爵降黜，庶人不祿，如有救神，亦能免禍，求救神者，三傳年命有一處生其干神是也。

"The lesson of绝嗣" refers to a situation where all four lessons are instances of the upper god overcoming the lower god, which is called绝嗣. For example, on a Xinwei day, the first lesson is Si added to Xin (Xin is located in Xu), the second is Zi added to Si, the third is Yin added to Wei, and the fourth is You added to Yin. All four lessons show the upper god overcoming the lower god. This indicates that officials will lose their titles and rank, and common people will lose their means of subsistence. If there is a saving god, the misfortune can be avoided; the saving god refers to a place in the three transmissions or in the native's own stem and year that can generate the day stem."

無祿課。如庚辰日干上卯，四下賊上，主小人無禮，尊長見災，神將吉，則分財異居，神將凶則骨肉離散。

"The 'No Rank' lesson": For example, on a Gengchen day, if the heavenly stem is occupied by Mao, and all four lessons are instances of lower elements attacking upper ones, it indicates that subordinates are disrespectful and disobedient, causing the superior or elder to suffer misfortune. If the god and general are auspicious, it may only result in family members dividing their property and living separately. But if the god and general are inauspicious, it may lead to family members being separated.

根斷源消勢莫支。謂四下生其上神，為根斷源消。如辛卯日干上子，三傳巳未酉，干支三傳，皆下生上神，迤邐脫去，占病必緣不攝而致，諸占皆脫耗；其法如神。如為六陰課，則脫耗尤甚。又如甲辰日，干上午，一課皆下生上神，喜得三傳申子辰生干，尚不致於脫盡，不可不知。

The four lessons are all instances where the lower god generates the upper god, which is called "root cut off and source exhausted" — the root is drained and the source is depleted, so the momentum cannot be sustained. For example, on a Xinmao day, the day stem is occupied by Zi, and the three transmissions are Si, Wei, and You. The day stem, day branch, and the three transmissions are all cases of lower generating upper, and the energy is continuously drained away. If this is about illness, it must be due to lack of restraint and loss of vital energy; if it's about other matters, it is generally a case of depletion. This method of interpretation is highly accurate. If this lesson also belongs to the "Six Yin Lesson," the depletion will be even more severe. However, it also depends on the situation: for instance, on a Jiachen day, the day stem is occupied by Wu, and all four lessons are cases of lower generating upper, but it is fortunate that the three transmissions, Shen, Zi, and Chen, form a water trinity that returns to nourish the day stem Jiachen wood, so it does not get completely drained. This point is important to understand.

旺體分處災祥別。謂干支發用，當觀時令之旺相休囚，以為推測，斯吉凶有準。如得旺相氣，居旺相鄉則吉，得休囚氣，居休囚則凶。如吉氣休囚，則吉不甚吉，凶神旺相亦凶不大凶也。蓋干為人為夫，支為宅為妻，發用為日用動作，三處旺相有氣，則人宅安泰，動作有成。三處休囚無力，則人宅晦滯，凡事塞礙。

When examining the day stem, day branch, and initiating transmission, all should be referenced in relation to the current season's state of prosperity, strength, weakness, confinement, and death to accurately determine fortune and misfortune. If one receives the energy of prosperity and strength and is located in a prosperous and strong place, it is favorable. If one receives the energy of weakness and confinement and is located in a weak and confined place, it is unfavorable. If a beneficial deity is in a state of weakness and confinement, the benefit is limited. If an evil deity is in a state of prosperity and strength, it may not be extremely harmful. Generally, the day stem represents the person and the husband, the day branch represents the family and the wife, and the initiating transmission represents daily actions and affairs. If all three are prosperous and strong, the person and family will be peaceful and stable, and endeavors will succeed. If all three are weak and confined, the person and family will be dull and stagnant, and all affairs will face obstacles.

如丁丑日，子時申將占，巳加酉發用，巳為旺火，酉為死金，上強下弱，則凡事易為。又如甲寅日辰時亥將占，酉加寅發用，酉為囚氣，甲寅乃是月建，支神又是德祿，下既得勢，必不受制，又何力之能為？大抵生金不畏死火是也，切在參詳，不可執一而論。（一雲凡占臨小事，於時令無氣，須神其遁干加臨，而重在旺休，如寅卯本木，上建丙丁，又臨木火地，即以旺相論。巳午本火，上建壬癸，又臨金水鄉，即以休囚論）。

For example, on a day of Dingchou with the time of Zi and Shi, using the Shen general for divination, if Si is placed on You and initiates the transmission: Si is a strong fire, while You is a dead metal. The upper is strong, the lower is weak, so everything becomes easy to handle. Another example: on a day of Jiayin with the time of Chen and Shi, using the Hai general for divination, if You is placed on Yin and initiates the transmission: You at this time is in a state of confinement; while Jiayin is exactly the month builder of the current month, and the day branch's god also coincides with the day's virtue and fortune. Since the lower position has fully seized the advantage, it will not be controlled by the upper, so the confined You has no power to act. Basically, the principle is 'born metal does not fear dead fire'—the one in command does not fear the one that has lost its command. This point needs careful consideration and cannot be rigidly fixed. (Original note: Generally, when divining about small matters, if a god has no strength in the time, one should look at the heavenly stem hidden above and the palace it is located in, focusing on whether it is prosperous or weak. For example, if the stem is寅 or卯 which belong to wood, and the hidden heavenly stem is丙 or丁, and it is located in a place of wood or fire, then it is considered prosperous. If the stem is巳 or午 which belong to fire, and the hidden heavenly stem is壬 or癸, and it is located in a place of metal or water, then it is considered weak.)

得進格。謂木旺於春之類是也。如干支發用，或三傳合局得旺氣，名曰得旺。主事起當時，無不亨泰。如乙丑日，春占，干上巳，支上寅，寅為旺氣，巳為相氣，又三傳寅卯辰，皆乘進氣是也。如空亡稍減。

"The 'Getting Into the Form' (得进格): This is like wood in spring when it is at its peak. If the day stem, day branch, initiating transmission, or the combination of the three transmissions are all in the proper season and strong, this is called getting the strength. This indicates that the matter will start right now and will be smooth and prosperous. For example, if a divination is made on a Yichou day in spring, the stem is accompanied by Si and the branch by Yin: Yin wood is at its peak in spring, Si fire is the auxiliary; the three transmissions are also Yin, Mao, and Chen, all moving forward in a progressive manner. If it falls into Kongwang, the benefit is somewhat reduced."

失時格。謂木囚於季，死於秋之類是也。如干支發用，或三傳合局，得死囚氣，名曰失時，主事已過，舉動費力。如丙申日春占，干上申，支上亥，發用申，申為囚氣，亥為休氣是也。

"The Lost Timing Pattern": This refers to situations where something is in a state of captivity or death according to the seasonal cycles, such as wood being in captivity in the months of the four seasons or dying in autumn. If the day stem, day branch, initiating transmission, or the combination formed by the three transmissions exhibit the characteristics of death qi or captivity qi, it is called lost timing. This indicates that the timing for the matter has already passed, and further action will be particularly difficult. For example, if the day is Bingshen (丙申) in spring, the stem is accompanied by Shen, the branch is accompanied by Hai, and the initiating transmission is also Shen: Shen metal is in captivity in spring, and Hai water is in rest in spring.

時來格。謂木相於冬之類是也。如干支發用，或三傳合局，得相氣，曰將來。主事有新機，指日可待，如壬子日秋占，干上亥，支上子，發用亥是也。

"The Time Comes Pattern": This is like a tree in winter being in its phase—water is strong and the wood is about to be born, but the energy has not yet arrived and is still on the way. If the day stem, day branch, initiating transmission, or the combination formed by the three transmissions are in the phase of being nurtured, this is called "coming soon." It indicates that there is a new turning point in affairs, and the change is imminent. For example, if a person with a Renzi day (water) comes to consult in autumn, the stem is covered by亥 (water), the branch is covered by子 (water), and the initiating transmission is also亥 (water): autumn metal generates water, and water is in its phase of flourishing.

既往格。謂木化於夏之類是也。干支發用，或三傳合局，得休氣，名曰既往。主事屬已往，不可有為。如辛未日夏占，干上寅支上亥，三傳亥卯未，合作木局是也。

The "Past Situation Pattern" refers to cases like wood in summer being in a state of rest—wood gives rise to fire, and its energy has already been transferred (the original text mistakenly uses "change" instead of "rest"). If the day stem, day branch, initiating transmission, or the combination formed by the three transmissions receive the energy of rest, this is called the Past Situation. It indicates that the matter belongs to the past and no further action can be taken. For example, if a divination is made on a Xinwei day in summer, the stem is乘 by寅, the branch is乘 by亥, and the three transmissions are亥, 卯, 未 forming a wood pattern: although the pattern is formed, the energy has already passed.

前後行來遲速知。謂欲觀克應，須以發用干支與貴人較其前後，而事遲速乃知。分列於左。

To determine the speed or slowness of an event's fulfillment, one must compare the initiating transmission god with the day stem and day branch, along with the position of the nobleman. By examining their order, one can discern the speed or slowness. Generally, when the nobleman moves in the forward direction, if the initiating transmission god is before the nobleman, the event will occur quickly. When the nobleman moves in the reverse direction, if the initiating transmission god is after the nobleman, the event will occur slowly. The details are listed below.

干上發用在貴前行例。謂干神二課發用，貴人順行，用在貴前，主事速。如戊子日，三傳申亥寅，日占，丑作貴人，加辰順行，寅加巳，自干上第一課發用，居貴人前一位是也。凡事速成，如第二課發用亦同。

The example of "the day stem initiates the transmission and is before the nobleman": When the day stem initiates the transmission and the nobleman follows in the same direction, if the initiating god is ahead of the nobleman, the matter will be resolved quickly. For instance, on a Wuzi day, if the three transmissions are Shen, Hai, and Yin; and the divination is done in the daytime, with the nobleman on Chou, which is placed on Chen, and the nobleman moves in the same direction; Yin is placed on Si, which is exactly the first transmission from the day stem, and it is just one position ahead of the nobleman. In such a case, things will be accomplished quickly. If the second transmission initiates instead, the principle remains the same.

支上發用在貴後行例。支神二課發用，貴人逆行，用在貴後，主事遲。丙戌日三傳子寅辰，日占亥作貴人，加酉逆行，子加戌自支第一課發用，居貴人後一位是也。（貴人逆行，十二神亦從而逆行。此云後者，以後於貴人之行而論。與他占丑在子前亥在子後不同。）主凡事稽遲，如第四課發用為驀逢，主事偶然而驀成也。

The example of "the initiating transmission is on the branch and comes after the nobleman" is as follows: when both the day branch and the two lessons initiate the transmission, and the nobleman moves in reverse, the initiating god falls behind the nobleman, indicating that matters will be delayed. For instance, on a Bingxu day, if the three transmissions are Zi, Yin, and Chen; and during the day, the nobleman is on Hai, which is placed on You, with the nobleman moving in reverse; Zi is placed on Xu, which is exactly the first lesson from the day branch initiating the transmission, and it is precisely one position behind the nobleman. (Original note: when the nobleman moves in reverse, the twelve generals also move in reverse; here, "behind" refers to the order according to the direction of the nobleman's movement, which differs from the usual order where Chou comes before Zi and Hai comes after Zi.) This indicates that all matters will be delayed. If the fourth lesson initiates the transmission, it is called "mò féng," meaning that things will suddenly happen by chance.

日用俱在貴人前行例。貴順行，日用俱在貴前，主事速。如甲寅日三傳辰巳午，日占丑貴加子順行，干支上卯在貴關二位發用，辰在貴前三位，又要三傳引進，主凡事速成。

The example of "the day and the initiating transmission are both before the nobleman": when the nobleman moves in the order of the five elements, the day stem, day branch, and the initiating transmission all fall before the nobleman, indicating that matters will be resolved quickly. For instance, on a Jiayin day, the three transmissions are Chen, Si, and Wu; if the divination is done in the daytime, the nobleman is on Chou and is placed on Zi, moving in the order of the five elements. The day stem and day branch, which are Mao, are two positions before the nobleman, and the initiating transmission, which is Chen, is three positions before the nobleman. The three transmissions Chen, Si, and Wu proceed in a continuous sequence. This indicates that all matters will be completed quickly. (The original text mistakenly writes "two positions before the nobleman" instead of "two positions before the nobleman.")

日用俱在貴人後行例。貴人逆行，日用俱在其後。主事遲。壬子日三傳午丑申，日占巳貴加戌逆行，干神與發用午，俱在貴後一位，支神未在貴後兩位，且三傳逆行，主凡事遲滯。

The example of "the day and the initiating transmission are both behind the nobleman": when the nobleman moves in reverse, the day stem, day branch, and the initiating transmission all fall behind the nobleman, indicating slow progress. For instance, on a Renzi day, the three transmissions are午, 丑, and 申; if the divination is done in the daytime, the nobleman is on巳 and adds to戌, indicating the nobleman is moving in reverse. The god on the day stem and the initiating transmission午 are both one position behind the nobleman, while the day branch未 is two positions behind. The three transmissions are also moving in reverse, indicating that all affairs will be obstructed and progress will be slow.

撞干撞支分緩急。謂干前一位為關，支前一位為事。如三傳通連日干，或初末傳撞日之關，為撞干格。三傳通連支神，或初末傳撞支之關，為撞支格。

The day stem's preceding stem is called the "gate" of the day stem, and the day branch's preceding branch is called the "gate" of the day branch (the original text's latter "gate" was mistakenly written as "matter"). If the three transmissions connect with the day stem in a continuous sequence, or if the first and final transmissions directly hit the gate of the day stem, it is called "colliding with the stem pattern." If the three transmissions connect with the day branch in a continuous sequence, or if the first and final transmissions directly hit the gate of the day branch, it is called "colliding with the branch pattern." Once the gate is struck, matters will shift from slow to urgent.

撞干格。如甲申日干上丑，三傳子亥戌，本是退茹，凡事偃蹇，緣被初傳撞干之關，又是通連干神，所以先緩後急也。又如辛卯日，干上申，三傳丑亥酉，末傳撞其干神，凡占亦同。

"The Colliding Stem Pattern": For example, on a Jiashen day, if the stem is occupied by Chou, and the three transmissions are Zi, Hai, and Xu, this is normally a retreating and obstructed pattern, where affairs are difficult to proceed. However, since the first transmission collides with the day stem's position, and the three transmissions connect with the day stem in a continuous line, the matter starts off slow but then suddenly turns urgent. Another example is on a Xinmao day, if the stem is occupied by Shen, and the three transmissions are Chou, Hai, and You, with the final transmission colliding with the day stem's deity, the interpretation is the same.

撞支格。丁卯日支上寅，三傳丑子亥，本是退茹，末傳又空，緣被初傳撞支之隔，又要是通連支神，所以事起當前，即宜急為也。又如乙未日，支上酉三傳申戌子，初傳撞支神，占同前例。

"The Colliding Branch Pattern": For example, on a Dingmao day, if the day's branch is occupied by Yin, and the three transmissions are Chou, Zi, and Hai, which normally indicate a retreat and failure, and the final transmission falls into an empty position; however, because the first transmission collides with the day's branch, and the three transmissions connect continuously with the day's branch, the matter will arise immediately and should be dealt with urgently. Another example is on a Yiwei day, where the day's branch is occupied by You, and the three transmissions are Shen, Xu, and Zi. The first transmission collides with the day's branch deity, and the interpretation is the same as the previous example.

傳出傳入格。三傳自干支內發用，傳出四課之外 ，主事雖急而終慢。如庚午日干上巳，三傳巳寅亥是也，或自干支外發用，傳入日辰之內，主事先緩而後急，如辛未日別責，干上未，三傳亥未未是也。

"The Transmission and Reception Pattern": The three transmissions originate from within the day stem and day branch and proceed outward to the four lessons, indicating that matters seem urgent at first but eventually turn out to be slow. For example, on a Gengwu day, if the stem is乘 by Si and the three transmissions are Si, Yin, Hai, this is an example of transmission. Conversely, if the three transmissions originate outside the day stem and day branch and proceed inward to the day stem and day branch, it indicates that matters start off slow but later become urgent. For example, on a Xinwei day with a different responsibility lesson, if the stem is乘 by Wei and the three transmissions are Hai, Wei, Wei, this is an example of reception.

朝干朝支別尊卑。謂三傳有支神發用，朝其干神，為朝干格。有干神發用，朝其支神，為朝支格。

The Three Transmissions, if initiated from the Day Branch and proceeding towards the Day Stem, is called "Chao Gan Ge"; if initiated from the Day Stem and proceeding towards the Day Branch, it is called "Chao Zhi Ge". The Day Stem is considered superior, and the Day Branch is considered inferior: Chao Gan represents subordinates approaching superiors, while Chao Zhi represents superiors approaching subordinates, distinguishing the direction of respect and hierarchy.

支神朝干格，如丁酉日干上午，支上申，三傳申未午，自支上發用傳歸干勁沖天是也。如神將葉，主成吉事，不求而至。或於無意中可得，如神將凶，禍生不測。

"The Branch God Approaching the Stem Pattern": For example, on a Dingyou day, the stem is Ding and the branch is You. The stem is occupied by Wu and the branch by Shen. The three transmissions are Shen, Wei, and Wu, which start from the day's branch and proceed sequentially to the stem (the original text's phrase "transmitting back to the stem" may have an error). If both the god and the general are harmonious, it indicates good fortune will come to fruition naturally, without seeking, or being obtained unintentionally. If both the god and the general are凶 (malevolent), then misfortune will come unexpectedly.

干神朝支格。如丁亥日干上酉，支上丑，三傳酉亥丑，自干上發用，傳歸支上是也。主問事不免俯就於人，難自屈伸，旺相猶可，休囚更凶。又有自支上發用歸支，如癸未昴星，支上申，三傳申寅申是也，又有自他處發用歸支，如己酉日昴星，支上申，三傳戌午申是也。主利卑不利尊，利人不利己。

"The Dry Branch God Facing the Earth Branch Pattern": For example, on a Dinghai day, the heavenly stem is supported by You and the earth branch by Chou, with the three transmissions being You, Hai, and Chou. This pattern starts from the day stem and proceeds through the transmissions to the day branch. It indicates that the matter being inquired about will inevitably require accommodation to others, with difficulty in personal development. If the day stem receives prosperous and strong energy, it is still favorable; however, if it encounters weak and confined energy, the outcome is more ominous. There are also cases where the transmission starts from the day branch and returns to it, such as in the昴星 lesson on a Guiwei day, where the earth branch is supported by Shen, and the three transmissions are Shen, Yin, and Shen. There are also instances where the transmission originates elsewhere and returns to the day branch, such as in the昴星 lesson on a Jiyou day, where the earth branch is supported by Shen, and the three transmissions are Xu, Wu, and Shen. These patterns generally favor the lower-ranking and others, while being unfavorable to the higher-ranking and oneself.

三傳夾定成合格。夾定三傳格。日辰前後夾定三傳在內，主凡事進退，皆不由人，以其夾定故也。占成合事則吉，占解除事則凶，如內有空陷，仍以不空斷之。如庚子日干上未，支上亥，三傳戌酉申。

"The 'Enclosed Three Transmissions Pattern'": The day stem and day branch are positioned one before and one after, enclosing the three transmissions in between. This pattern indicates that in all matters, one's advances and retreats are not under one's own control, as one is squeezed between two sides. For divinations concerning matchmaking or achieving things, it is favorable; for those concerning removal of troubles or concluding matters, it is unfavorable. If there are any transmissions that fall into an empty or trapped position, they should still be interpreted based on the ones that are not empty. For example, on a Gengzi day, if the stem is occupied by Wei and the branch by Hai, with the three transmissions being Xu, You, and Shen, then the three transmissions are exactly enclosed between Wei and Hai.

夾定虛一格。日辰前後夾定三傳在內，又虛一位，主小節不完，或前虛一，主起初稍阻，後虛一主將成稍阻。虛一位是財，主妻財不足。虛一位是長生，主生計不足。戊子日干上午、支上丑，三傳寅卯辰，欠一巳字，巳為日祿，主食祿不足。夜占乘朱，主名譽已足。如年命上有神填實，不在此限。

"The 'Enclosed Void' pattern": The day stem and day branch enclose the three transmissions, but there is still one position missing in between. This indicates something is incomplete in the minor aspects. If the missing position is before, there will be some initial obstacles; if it is after, there will be some obstacles when things are about to be completed. If the missing position is the wealth hexagram, it indicates lack of wife and money; if it is the long life, it indicates lack of livelihood. For example, on a Wuzi day, if the stem is occupied by Wu and the branch by Chou, and the three transmissions are Yin, Mao, and Chen, with the missing position being Si, which is the禄 of Wu day, it indicates lack of official salary. If the question is asked at night and the missing position is occupied by Zhuque, it indicates sufficient reputation. If the person's birth year hexagram has a god filling this missing position, it does not apply here.

夾不住格。三傳透出干支之外。進透出者，因進之太過；退透出者，因退之不及。如財透出，南有破耗。鬼透出，有禍患災。如甲子日干上丑，支上亥，三傳子亥戌，支神亥透出在外，亥為長生，又值旬空，是因退之不及，以致生計不足也。又如丙寅日，干上午，支上卯，三傳辰巳午，干神午透出在外，午為日之旺所晝占乘龍，是因進之太過，以致財物耗費也。

The "夹不住格" refers to when the three transmissions go beyond the scope of the day stem and day branch, thus not being contained. If the transmission goes forward excessively, it is considered too much advancement; if it goes backward insufficiently, it is considered inadequate retreat. If the transmitted element is a wealth yao, there will be loss and expenditure; if it is a official ghost, there will be misfortune and calamity. For example, on a Jiazi day, if the day stem is occupied by Chou and the day branch by Hai, and the three transmissions are Zi, Hai, and Xu, the Hai in the day branch is transmitted outward. Hai is the long life of wood, but it is in the旬空 (decade void): this is an inadequate retreat, leading to insufficient livelihood. Another example is on a Bingyin day, if the day stem is occupied by Wu and the day branch by Mao, and the three transmissions are Chen, Si, and Wu, the Wu in the day stem is transmitted outward. Wu is the strong element of Bing, and since the divination is done in the day and the element is occupied by the Azure Dragon, this is excessive advancement, leading to expenditure of wealth.