General Essentials of Lesson and Destiny

六壬之奧，豈易沿哉？自成帙以來，彌處不著，靡事不占，且天時人事無一事不在其範圍，更無一時不分其吉凶而以定命，實有難出乎其數者，在得之精與不精耳。

The profundity of the learning of Liu Ren is hardly something easy to set forth. Since the books were formed, there is no place where its use is not applied, no affair that cannot be asked. Of the seasons of Heaven and the affairs of men, there is not one thing outside its scope, and not one moment in which good and ill cannot be distinguished to fix a person's fate. There are in truth few affairs in the world that can leap outside this number; the only difference is whether what the student has obtained is refined or not.

其法取本人之生月合神，合神即太陽星也，加於本人生時上而運式之，以本人生日立其四課，就四課取出三傳。又以大衍之數立其大運，以男從丙女從壬三陽三陰之義立其小運，就課傳酌二身命，合之大小運限便知為何格局，而人之或主貴，或主富，或主貧賤，或主夭壽，便洞乎胸中，瞭然紙上。經曰：天門地戶好消息，人門鬼路識高低，此之謂也。

The method of raising a lesson for Liu Ren destiny-reading is this. First take the combining spirit opposite the person's birth month; this combining spirit is the monthly general (月將), the solar star. Add the monthly general onto the person's hour of birth, turn the heavenly plate, and arrange the form. Then, by the day stem and day branch of the person's birthday, set out the four lessons, and from the four lessons take the three transmissions according to the method. Then use the number of the Great Expansion to fix the great luck, and use the rule of men starting from Bing, women starting from Ren, and the meaning of three yang and three yin to fix the small luck. Then, from the lessons and the transmissions, weigh the two places of natal fate and body palace, and combine them with the limits of the great luck and the small luck, and one knows what pattern it is. In this way, whether the person governs honor, governs wealth, or governs poverty and lowliness, or governs dying young, is all clear in the breast and set out plainly on the paper. The scripture says: the Heavenly Gate and the Earthly Door let one glimpse good tidings; the Human Gate and the Ghost Road let one tell high from low—that is the meaning.

然生剋制化藏功用，旺相休囚悟豆機，德合鬼墓觀乎有損有益，刑沖破敗識其可去可留。定人於二十四格之中，識人於二十六局之內。訾鶉尾許其來人烈士，實沈析木藏乎將相勳臣。夫文人烈士之內亦有村夫俗子，而勳臣將相之中亦有飢殍庸士，故謂識其變通者此也。

Within generation, conquest, restraint, and transformation all meritorious uses are hidden; within prosperity, emergence, rest, and imprisonment one may awaken to the dark mechanism (the original 'bean mechanism' is a corruption of 'dark mechanism'). From virtue-spirit, combining spirit, official-ghost, and tomb-storehouse one sees where there is loss and where there is gain; from punishment, clash, break, and defeat one recognizes what may go and what may stay. The height or lowness of a person is fixed among the twenty-four patterns; the class of a person is sought within the various configurations. Lunar lodgings such as Zouzi and Chunwei grant that he will produce literary men and ardent gentlemen; lodgings such as Shichen and Ximu hide generals, ministers, and meritorious officers. Yet among literary men and ardent gentlemen there are also rustic fellows, and among meritorious officers, generals, and ministers there are also starving mediocrities—therefore it is said that the value lies in knowing how to adapt.

蓋生人之干者其身孫焉，生人之支者其宅其妻其子孫繫焉，宜詳其其旺相生合有德祿比助為利益，破害刑沖休囚無氣為損憂。然於支干固為體要，而傳用亦所關情，蓋三傳乃決人少壯老之三限也，初吉少年優，中凶壯年愁，老來看末傳，榮枯立可搜。

The day stem stands for the person's own self; the day branch ties to his house, his wife, and his descendants. Look finely at both: obtaining prosperous or emerging qi, having generation and combination, and further having a virtue-spirit, a salary-spirit, and the assistance of comparers, is benefit; suffering break, harm, punishment, or clash, or falling into rest or imprisonment without qi, is loss and worry. The day stem and day branch are indeed the substance and the essentials of the fate, yet the issuing use and the three transmissions are equally of close consequence—the three transmissions are precisely what decide the three limited stages of youth, prime, and old age. If the first transmission is auspicious, youth is ample; if the middle transmission is inauspicious, the prime years have many cares; late years look at the final transmission, and the glory and withering of a lifetime can at once be searched out.

是支干四課定其根基，而發用三傳決乎際遇矣。又以有利於合論其大運，以五六合論其小運，人身命坐何宮，又身命之上下矣，完之則成，敗之則期，判於几上矣。如某人大運吉，再以小限沖合決之，便知何年得吉。如某大運凶，亦以小運沖合決之，便知何年得凶。

So it is said that the day stem, the day branch, and the four lessons fix the foundation, while the issuing use and the three transmissions decide the encounters. Then one discusses the great luck by whether the combining spirit is beneficial, and discusses the small luck by the five combinations and six combinations; one must also see in which palace this person's body palace and natal fate sit, and the spirits that ride above and below body-and-life. If the pattern is complete it is achieved; if the pattern is spoiled it has its appointed term—everything is decided before the desk. For example, if a person's great luck is auspicious, one then decides by the clash and combination of the small limit, and knows in which year the auspiciousness answers; if a person's great luck is inauspicious, one likewise decides by the clash and combination of the small luck, and knows in which year the inauspiciousness is met.

然雙以小逆數正二等月令，看其某月得吉，某月得凶，就月令運限驗之身命，便知其禍福吉凶擬於何年何月見也。總之，壬道精微，惟在細心研究，變通以求之，故聖人曰，神而明之，存乎其人。

Then one further uses the small limit to count backward through the monthly commands of the first month, the second month, and so on, to see which month obtains the auspicious and which the inauspicious. Matching the monthly command and the luck-limit onto body-and-life to confirm it, one knows in which year and which month disaster and blessing, good and ill, ought to answer. In sum, the Way of Liu Ren is fine and subtle, and lies entirely in careful study and seeking by adaptation. Therefore the sage said: to make it numinous and understand it through and through depends on the person who uses it.

正跨青龍 如生人本命是子，加於寅乃，寅乃青龍，命帶吉將並群馬生合學堂於課傳，身宅無遇破格之神，便主極貴臺閣之命。若他處有帶蛇虎來沖剋壞其貴氣，則不美矣，名跨龍不住。倒跨青龍 如生人本命是子，寅乘青龍加於其上則龍反來就我，而我得跨之故名倒跨。喜課傳扶助吉神良將加護，則主大貴富之命。如來沖剋更兼空亡或自敗氣者則又然矣。

The pattern 'uprightly striding the Azure Dragon': for example, if the person's natal fate is Zi, add Zi onto Yin; Yin is precisely the Azure Dragon's own house. If the natal fate further carries auspicious generals, and there are the host of horses and the School Hall generating and combining in the lessons and transmissions, and neither the body palace nor the house palace meets a pattern-breaking spirit, it governs the utmost honor—a fate of a minister of the Terrace and Pavilion. If elsewhere the Soaring Snake or the White Tiger comes to clash and conquer, spoiling this honorable qi, it is no longer fine; this is called 'striding the dragon but not staying on it.' The pattern 'inversely striding the Azure Dragon': for example, if the person's natal fate is Zi, and Yin riding the Azure Dragon is instead added onto Zi, it is the dragon itself coming to the person, and the person is able to ride it, hence 'inversely striding.' This pattern likes auspicious spirits and good generals in the lessons and transmissions to support and shield it, and governs a fate of great wealth and great honor; if there is clash and conquest, further falling into void, or if it itself sits in defeated qi, then it is the reverse.

雙騎龍背 如生人本命是辰加於寅上，或寅加於辰上，皆謂之雙騎，最怕申戌來沖，喜傍宮生扶比和，如神吉將拱護則主富貴奇局，如課傳中有凶神惡將來沖剋聽見傷則非是格也。二龍御命 如生人本命是子，遇寅加於其上，又得辰為上龍加於寅上，課中只有此一貴氣之格，最怕無氣，沖剋反嫌。合神合去一龍則不為之御命矣。若再遇凶沖大多身命為二龍傷命，必為窮困之命更復為至賤之人也。

The pattern 'double-riding the dragon's back': for example, if the person's natal fate is Chen and it is added onto Yin, or Yin is added onto Chen, both are called double-riding. It most fears Shen and Xu coming to clash, and likes the side palaces to generate, support, and compare. If auspicious spirits and good generals arch and protect, it is a strange configuration of wealth and honor; if in the lessons and transmissions baleful spirits and evil generals come forward to clash and conquer and injury is seen, it no longer constitutes this pattern. The pattern 'two dragons driving the fate': for example, if the person's natal fate is Zi, Yin is added onto Zi, and further Chen as an upper dragon is added onto Yin—in one lesson this is the only place of honorable qi. This pattern most fears being without qi, and also dislikes clash and conquest; if a combining spirit combines one of the dragons away, it no longer forms the force of driving the fate. If baleful spirits further come to clash, body-and-life is instead injured by the two dragons: it is sure to be a fate of poverty and hardship, even sinking to the lowest of persons. Both of the above patterns must be read on the heavenly and earthly plates, looking at the branch on which the natal fate sits and the position ridden by the Azure Dragon: the dragon coming to the person is auspicious; the person pressed under the dragon is inauspicious. Gain and loss lie entirely in this relation of adding and sitting.

龍化土蛇 如生人本命是寅，加於巳為蛇之本家，更有騰蛇乘之，此為賤命，反喜來沖，更喜合去蛇之乘神為福吉，反怕吉神憎於蛇口中生，終有大志而不得伸也。此格多生富貴之家。

The pattern 'the dragon transforming into an earth snake': for example, if the person's natal fate is Yin and it is added onto Si, Si is the Soaring Snake's own house; if the Soaring Snake further rides upon it, this is a lowly fate. This pattern instead likes a clash coming to release it, and still more likes a combining spirit to combine away the spirit ridden by the Soaring Snake, before it counts as blessing and auspiciousness. It instead fears an auspicious spirit being generated in the snake's mouth; then one has great aims to the end and cannot stretch them. This pattern often appears in wealthy and honored houses.

土蛇化龍 如生人本命是巳，或帶蛇臨於寅上，前後吉神良將拱護，又太沖六合居於有力之地，則化之易且更顯也。倘龍作空或被沖則為之化而不化，反主賤也。此格多生貧賤之家。

The pattern 'the earth snake transforming into a dragon': for example, if the person's natal fate is Si, or the natal fate carries the Soaring Snake and sits on Yin, and before and behind there are further auspicious spirits and good generals arching and protecting, and Mao, Great Rush, and the Six Harmonies also sit in a place of strength, then the transformation is easy and the eminence is especially plain. If the Azure Dragon falls empty, or is clashed and broken, it is wishing to transform and failing to transform, and instead governs poverty and lowliness. This pattern often appears in poor and lowly houses.

乘虎登天 如生人本命是午，帶白虎臨於亥上，或本命是申加於亥上亦是。此格固喜吉神將，亦不畏凶神將，沖合俱宜見。惟怕無氣，此格主威鎮邊夷，公侯之命，如逢無氣便為無賴惡徒也。履虎尾格 如生人本命是未或本命臨未是也，若逢吉辰良將扶助亦待稍，不見吉神良將便為術士吏卒之流，喜見沖合，不怕無氣，猛則虎驚，不猛則虎要睡也，有狐假虎威之喻。

The pattern 'riding the tiger and ascending to Heaven': for example, if the person's natal fate is Wu, carrying the White Tiger and sitting on Hai; or if the natal fate is Shen and is added onto Hai, that also counts as this pattern. This pattern of course likes auspicious spirits and auspicious generals, yet it also does not fear baleful spirits and baleful generals; meeting clash or combination does not hinder. It only fears being without qi. One who obtains this pattern awes the frontier—a fate of duke or marquis; if it meets being without qi, it instead becomes a worthless ruffian. The pattern 'treading the tiger's tail': for example, if the person's natal fate is Wei, or the natal fate sits on Wei. If it meets auspicious spirits and good generals to support it, one may still accomplish a little; if no auspicious spirits or good generals are seen, it is of the class of technical practitioners and runners. This pattern likes to see clash and combination, and does not fear being without qi: if one is oneself fierce, the tiger is instead startled; if one is not fierce, the tiger is about to sleep—just as in the figure of the fox borrowing the tiger's majesty. The distinction between these two patterns lies entirely in whether the branch on which the natal fate sits is the White Tiger's place of generation or its own house: sitting on Hai is the tiger ascending the Heavenly Gate, and the presence is greatest; sitting on Wei is only at the tiger's tail, and the force is much smaller.

立虎首格 如生人本命或酉，或本命臨酉是也，此格主人折衝萬里，功名蓋世，若無氣，將或亦無氣，待立虎首而抱驚懼之心，有不敢出顯之像，不畏沖合，最喜有乘而遇吉助也。雙騎虎背 如生人本命是申，又乘白虎，此最喜制伏，不問神將吉凶，最喜有氣，此人必有猛烈剛傲之性而人不敢犯，武則好殺，文則輕刑，有清正之風，無媚上之氣，乃英豪也。

The pattern 'standing at the tiger's head': for example, if the person's natal fate is You, or the natal fate sits on You. This pattern governs a person who breaks through for ten thousand li, with rank and name covering the age. If the person is without qi, and the general ridden is also without qi, then though one stands on the tiger's head one harbors a mind of fear, an image of not daring to come forward and become eminent. This pattern does not fear clash and combination; it most likes having something to ride and further obtaining the assistance of auspicious spirits. The pattern 'double-riding the tiger's back': for example, if the person's natal fate is Shen and further rides the White Tiger. This pattern most likes there to be restraint; as for the good or ill of the spirits and generals ridden, one need not inquire deeply—one only seeks that there be qi. A person who obtains this pattern is sure to have a fierce, hard, and proud nature; others dare not offend him. In arms he likes slaughter; in letters he uses punishment lightly. He has a manner of purity and uprightness and no air of flattering superiors—a hero and a man of spirit.

虎化狸格 如生人本命或申加戌上，或帶白虎臨戌上，其人必為軍座吏役或凶惡悍徒也，再無氣並空乃為朱門餓莩。如逢吉神將，上下逢沖合而終不化也，有半福之像焉。狸化虎格 如生人本命屬戌加於申上或帶白虎，再得寅立於得力處，更有氣遇吉神良將幫助則化矣。否則不能化也，此應白屋出公卿之喻。大抵化則貴，不化則賤，不可一概而論。

The pattern 'the tiger transforming into a civet': for example, if the person's natal fate is Shen and is added onto Xu, or carries the White Tiger and sits on Xu. This person is sure to be a military runner, a yamen clerk, or a fierce and violent fellow; if further without qi and falling into void, even one born in a vermilion gate will starve. If one meets auspicious spirits and auspicious generals, and above and below further meet clash and combination, then in the end it cannot transform away, and there is still half a share of blessing. The pattern 'the civet transforming into a tiger': for example, if the person's natal fate belongs to Xu and is added onto Shen, or carries the White Tiger, and further obtains Yin standing in a place of strength, the person having qi and meeting the help of auspicious spirits and good generals, then it can transform. Otherwise it cannot. This pattern exactly answers the figure of a white-walled house producing dukes and ministers. In the main, if the transformation is achieved one is honored; if it is not achieved one is lowly—it cannot be judged all in one way.

司命天門 如生人本命之神加於亥上，帶貴常龍后合朱並四馬皇書皇恩覺察堂城吏方為得司天門，總書記人樞秘之職。若凶將並空亡，或別有沖剋，皆不得司也，輕則減福，重則不流矣。天門不開 如生人本命之神作閉口臨亥或亥作閉口皆為不開格，主有大志而不得伸矣，乃寒儒之命，領別宮有神沖之刑之或可少發福也。

The pattern 'presiding over fate at the Heavenly Gate': Hai is the Heavenly Gate. Whenever the spirit of the person's natal fate is added onto Hai, and further carries the Noble, the Great Constant, the Azure Dragon, the Heavenly Empress, the Six Harmonies, and the Vermilion Bird, and the four horses, the Imperial Letter, the Imperial Grace, Inspector, the School Hall, and other auspicious spirits gather together, it counts as obtaining the position of presiding over the Heavenly Gate, and governs holding a confidential post of the secretary and privy-council class. If what is ridden is a baleful general, and it further falls into void, or elsewhere there is separately clash and conquest, then in no case can one preside: lightly, blessing is reduced; heavily, one does not even enter the ranks. The pattern 'the Heavenly Gate not opening': whenever the spirit of the person's natal fate forms a closed mouth and sits on Hai, or Hai itself forms a closed mouth, both are the unopened pattern. It governs having great aims that cannot be stretched—a fate of a poor scholar. If another palace has a spirit coming to clash it or punish it, one may on the contrary rise a little in blessing.

明入天門 如生人本命作太陽，或亥自作太陽本命立於其上，為明入，主富貴不怕沖合空亡，忌無氣恐為寒士。暗入天門 如生人本命上乘玄武臨於亥上，或亥自作玄武，此神喜夜不喜晝，再逢旺氣，有魁罡厭煞照，定為綠林豪傑或作亂世之奸雄，如無氣逢良善之神將，或為猥瑣之小使也。

The pattern 'entering the Heavenly Gate in the light': whenever the person's natal fate forms the sun, or Hai itself forms the sun and the natal fate stands upon it, both are called entering in the light, and govern wealth and honor. This pattern does not fear clash, combination, or void; it only forbids being without qi—without qi one is likely only a poor scholar. The pattern 'entering the Heavenly Gate in the dark': whenever upon the person's natal fate the Dark Warrior rides and sits on Hai, or Hai itself forms the Dark Warrior. This spirit, the Dark Warrior, likes night and does not like day. If it further meets prosperous qi, and Chen and Xu, Gang and Kui, together with the Monthly Aversion baleful star, shine upon it, this person is sure to be a hero of the greenwood, or a villain of a disordered age; if without qi and the spirits and generals met are also good and kind, then he is only a mean little runner.

坐守地戶 如生人本命加於巳上，帶貴常勾空，主為看財虜也，最喜有氣，若無氣亦可為中人產業也。若封鎖氣再帶凶將而將又無氣主至貧薄之命。來拱地戶 如竹人本命是辰，加於午上，乃往來求巳，在中格之極富，倘別宮又遇文明之星照應主以財得官，最喜有氣，帶吉神將，忌沖剋，如有沖剋，更帶凶神將則不以富貴取之。

The pattern 'sitting and keeping the Earthly Door': Si is the Earthly Door (地戶). Whenever the person's natal fate is added onto Si, and further carries the Noble, the Great Constant, Hooked Array, and Heavenly Void, it governs this person being a miser (the original 'wealth captive' should be 'wealth slave'). This pattern most likes having qi; even without qi, one can still keep the estate of a middling household. If the qi is sealed off, and it further carries a baleful general which is itself without qi, it governs a fate of the utmost thin poverty. The pattern 'coming to arch the Earthly Door': whenever the person's natal fate is Chen and is added onto Wu (the original 'like a bamboo person' is a corruption of 'like a person born'), Chen and Wu come and go, clasping and seeking the Si position in the middle—this is the richest kind among patterns of the middle grade. If another palace further has a star of culture and brightness shining upon it, it governs obtaining office by means of wealth. This pattern most likes having qi and carrying auspicious spirits and auspicious generals, and forbids clash and conquest; if there is clash and conquest, and it further carries baleful spirits and baleful generals, it cannot be taken as wealth and honor.

朱雀束翅 如生人本命上乘朱雀臨亥子丑之處，示雀落水為之束翅，主有七步之才而不得展也，或別宮土多，朱雀得免水患，或見木神雀得生騰，稍有微福耳。朱雀騰輝 如生人本命帶朱雀臨寅卯辰巳午之上，東方氣受生，南方火氣並炬，故為騰輝格，主文章蓋世，官由翰苑。如無氣更帶凶神將，則為寒儒也。

The pattern 'the Vermilion Bird with bound wings': whenever upon the person's natal fate the Vermilion Bird rides and sits on the water positions Hai, Zi, and Chou, this is a bird fallen in water, its wings bound (the original 'shows the bird' is a corruption of 'is the bird'). It governs a person with talent to finish a poem in seven paces and no way to exercise it. If in another palace earth spirits are many, the Vermilion Bird may be spared the disaster of water; or if a wood spirit is seen, the bird obtains generation from wood and can rise, and there is still a little slight blessing. The pattern 'the Vermilion Bird soaring in radiance': whenever the person's natal fate carries the Vermilion Bird and sits on Yin, Mao, Chen, Si, or Wu, the wood qi of the east generates it and the fire qi of the south shares its torch, hence 'soaring in radiance.' It governs writing that covers the age, and taking office from the Hanlin Academy. If without qi, and further carrying baleful spirits and baleful generals, one is still a poor scholar.

四墓交錯 如生人本命屬土加於四土之上，主人豐厚有財產。倘別宮透出秀氣，官祿顯露，學堂印殺加拱，又當以貴論；如時合元氣，再帶凶神將則不見其富而見其貧困也。河魁貫甲 如生人本命是戌加於寅上是也，宜修武業，如別宮透出文明之星朝拱，乃文武全備之貴命，最喜有氣而忌無氣者，無氣又被別宮沖破不以此推也。

The pattern 'the four tombs interwoven': whenever the person's natal fate belongs to earth and is added onto the four earths Chen, Xu, Chou, and Wei, it governs this person's household being substantial and holding property. If another palace lets elegant qi show through, official salary is exposed, and the School Hall, the seal, and the seven stars come to arch and clasp, then it should be read as an honored fate; if the hour of the reading punishes and clashes the original qi, and it further carries baleful spirits and baleful generals, one does not see its wealth, only its poverty. The pattern 'River Kui threading Jia': whenever the person's natal fate is Xu and is added onto Yin. This pattern is proper for practicing arms and establishing an estate; if another palace lets a star of culture and brightness show through and come to court and arch, it is an honored fate complete in both arms and letters. This pattern most likes having qi and forbids being without qi; if without qi and further clashed and broken by another palace, it cannot be inferred in this way.

甲貫河魁 如生人本命是寅加於戌上是也，其取用與河魁貫甲相近，若有氣得吉神將扶助則即為貴命也。朱勾拱拜 如生人本命是午加於辰上，或本命乘火者臨辰上，其命有氣，主人性剛好辯，有傳貴，若無氣徒抱不平之氣，逐日訟斗之人也。

The pattern 'Jia threading River Kui': whenever the person's natal fate is Yin and is added onto Xu. Its method of taking use is close to the 'River Kui threading Jia' above: if it has qi and further obtains the support of auspicious spirits and auspicious generals, it is an honored fate. The pattern 'the Vermilion and the Hooked bowing in homage': whenever the person's natal fate is Wu and is added onto Chen, or the natal fate rides a fire spirit and sits on Chen. If this fate has qi, it governs a person of a hard nature who likes to contend and argue, and who can further obtain honor from honor in the transmissions; if without qi, one only holds a breastful of grievance, a person who all day long sues and fights with others.

庚星呈瑞 三合金局從革也； 祥光搖拱 三合火局炎上也； 帝座淵穆 三合水局潤下也； 青帝施恩 三合木局曲直也； 穩坐中宮 四季土局稼穡也； 以上五各喜生命生身，更有吉神將扶助，別宮有情，且居時令旺氣，則為富貴奇局。如刑害沖破，其身命更帶凶將，別宮又無情，又當以輕重較量榮枯也。倘在空亡分三服之優劣，究始末之空通。

The five patterns formed by a triple combination are first listed as follows. 'The Geng star presenting auspiciousness' is the triple-combination metal configuration of Si, You, and Chou, taking the meaning of Following Reformation. 'Auspicious light swaying to arch' is the triple-combination fire configuration of Yin, Wu, and Xu, taking the meaning of Blazing Upward. 'The imperial seat profound and solemn' is the triple-combination water configuration of Shen, Zi, and Chen, taking the meaning of Moistening Downward. 'The Green Emperor bestowing grace' is the triple-combination wood configuration of Hai, Mao, and Wei, taking the meaning of Bending and Straightening. 'Sitting firmly in the central palace' is the four-season earth configuration of Chen, Xu, Chou, and Wei, taking the meaning of Sowing and Reaping. All five of the above configurations like to be able to generate the natal fate and generate the body palace, and further to have auspicious spirits and auspicious generals supporting, the other palaces having feeling for them, and sitting in the prosperous qi of the current command—then it is a strange configuration of wealth and honor. If body-and-life suffers punishment, harm, clash, or break, further carries a baleful general, and the other palaces have no feeling, one must weigh the light and the heavy to measure its glory or withering. If it falls into void, one must still distinguish the better and worse of the three stages, and investigate where at the head and the tail it is empty and where it is open.

北斗司權 三傳亥子丑也； 南極獻圖 三傳巳午未也； 西方專美 三傳申酉戌也； 東海探珠 三傳寅卯辰也； 以上四格皆取各方秀氣為三傳，喜生命生身，更有吉將扶助，別宮照應有情，更居旺相氣則大富貴之命。如刑害沖破其身命，更凶將入傳，別宮無情，又當以貧薄推之也。其三傳之有情無情，而少壯老之三限繫焉。

The following four patterns all have the three transmissions gathering the qi of one direction. 'The Northern Dipper holding authority': the three transmissions are Hai, Zi, and Chou, gathering the water qi of the north. 'The Southern Pole presenting a chart': the three transmissions are Si, Wu, and Wei, gathering the fire qi of the south. 'The West exclusively beautiful': the three transmissions are Shen, You, and Xu, gathering the metal qi of the west. 'Seeking a pearl in the Eastern Sea': the three transmissions are Yin, Mao, and Chen, gathering the wood qi of the east. These four patterns all take the elegant qi of one direction condensing into the three transmissions. They like to be able to generate the natal fate and generate the body palace, and further to have auspicious generals supporting, the other palaces shining upon them with feeling, and sitting in prosperous or emerging qi—then it is a fate of great wealth and great honor. If body-and-life suffers punishment, harm, clash, or break, a baleful general further enters the transmissions, and the other palaces have no feeling, one must infer it as thin poverty. Whether the three transmissions have feeling for one another is precisely what concerns the three limited stages of youth, prime, and old age.

坎離交泰 如本命是亥子丑，臨於巳午未；或本命是巳午未臨於亥子丑，乃反吟三傳也。最喜有氣，吉神將俱集，則主發福。如無氣，更帶凶將神煞則始終貧困也。兌震投合 如本命是寅卯辰加於申酉戌上，或本命是申酉戌加於寅卯辰，亦反吟三傳也，其所取用與前命同看。

The configuration 'Kan and Li in crossing peace': the natal fate is Hai, Zi, or Chou and sits on Si, Wu, or Wei, or the natal fate is Si, Wu, or Wei and sits on Hai, Zi, or Chou—water and fire opposite, precisely a Reversed Chant (返吟) of the three transmissions. This configuration most likes having qi; if auspicious spirits and auspicious generals gather in full, it governs rising in blessing. If without qi and further carrying baleful generals and baleful stars, one is poor and hard-pressed from beginning to end. The configuration 'Dui and Zhen in mutual joining': the natal fate is Yin, Mao, or Chen and is added onto Shen, You, or Xu, or the natal fate is Shen, You, or Xu and is added onto Yin, Mao, or Chen—metal and wood opposite, also a Reversed Chant of the three transmissions. The method of taking use is read in the same way as the configuration above.

周天守躔 如生人本命坐本宮而不動，自本宮而作三傳者，最喜丁馬有氣入傳，更帶吉神良將，則主發富發貴，不然則不以富貴取也。紅雲雋秀 如生人本命是寅卯辰，加於亥子丑上；或本命是亥子丑，加於寅卯辰上，連茹間傳等，從命上發用入傳是此格也，喜吉神，不忌沖合，若帶罪煞，乃秀而不秀，反不貴也。

The configuration 'guarding the circuit of Heaven': whenever the person's natal fate sits in its home palace without moving, and the three transmissions also issue from the home palace, it is this configuration. It most likes the Ding spirit and the post-horse having qi and entering the transmissions, and further carrying auspicious spirits and good generals—then it governs rising in wealth and rising in honor; otherwise it cannot be taken as wealth and honor. The configuration 'red clouds of refined elegance': whenever the person's natal fate is Yin, Mao, or Chen and is added onto Hai, Zi, or Chou, or the natal fate is Hai, Zi, or Chou and is added onto Yin, Mao, or Chen—whether arranged as Consecutive Branches (連茹) or as Intervening Transmission (間傳)—so long as the issuing use enters the transmissions from upon the natal fate, it is this configuration. This configuration likes auspicious spirits and does not forbid clash and combination; if it carries a crime-star, it is elegant yet not elegant, and on the contrary not honored.

林火揚光 如本命是寅卯辰，加巳午未之上；或命是巳午未，加於寅卯辰之上，從命上發用入傳，或連茹間傳，皆是此格，其取用同前。天合北極 如生人本命是早上申酉戌，加於亥子丑之上；或命是亥子丑，加於申酉戌之上是也；或連茹，或間傳等，從命上發用入傳，皆是。喜吉神將，嫌空破煞，遇德祿二馬等，旺相則大好達。若休囚無氣則不為合矣。

The configuration 'forest fire raising light': the natal fate is Yin, Mao, or Chen and is added onto Si, Wu, or Wei, or the natal fate is Si, Wu, or Wei and is added onto Yin, Mao, or Chen. So long as the issuing use enters the transmissions from upon the natal fate, whether Consecutive Branches or Intervening Transmission, it belongs to this configuration; the method of taking use is the same as the configuration above. The configuration 'Heaven combining with the Northern Pole': whenever the person's natal fate is Shen, You, or Xu and is added onto Hai, Zi, or Chou (the original 'is morning upon' has corrupt characters), or the natal fate is Hai, Zi, or Chou and is added onto Shen, You, or Xu. Whether Consecutive Branches or Intervening Transmission, so long as the issuing use enters the transmissions from upon the natal fate, it is this configuration. This configuration likes auspicious spirits and auspicious generals, and dislikes void, defeat, and baleful stars. If it meets a virtue-spirit, a salary-spirit, and the two horses, the heavenly horse and the post-horse, and further sits in prosperity or emergence, it is greatly open; if it falls into rest or imprisonment without qi, it no longer constitutes a combination.

火明西嶽 如生人本命是巳午未，加於申酉戌上；或本命是申酉戌，加於巳午未上，從命上發用入傳，更旺相有氣，無蛇虎凶將惡煞，遇吉扶助，必崢嶸也。否則不以此論。

The configuration 'fire bright on the Western Peak': whenever the person's natal fate is Si, Wu, or Wei and is added onto Shen, You, or Xu, or the natal fate is Shen, You, or Xu and is added onto Si, Wu, or Wei, and the issuing use enters the transmissions from upon the natal fate. If it further sits in prosperity or emergence and has qi, with no baleful generals and evil stars of the Soaring Snake and White Tiger class mixed in, and further meets the support of auspicious spirits, this person is sure to raise a distinguished head; otherwise it cannot be discussed according to this configuration.