Divination by the Nine Courses in the System of the Nine Gates

一克賊。（賊為重審）（克為元首）二比用。（一）（即知）三涉害。（仲季為察微）（用孟為見機）四遙克。（日遙克社為彈射）（神遙剋日為蒿矢）五昴星。（日取天盤酉下為用，名冬蛇掩目）（陽日取地盤酉上為用，名虎視陰。）

The first five of the nine gates for the Three Transmissions are as follows. The first gate is "Clash and Robbery": if there is only one instance where the lower god controls the upper god, it is called "Robbery," and the upper god that is being robbed is used as the initiating transmission, and the lesson is called "Re-examination." If there is only one instance where the upper god controls the lower god, it is called "Clash," and the upper god that is doing the controlling is used as the initiating transmission, and the lesson is called "First Leader." The second gate is "Comparison": if there are two or more instances of upper gods controlling lower gods or lower gods robbing upper gods, choose the one whose yin and yang matches the day stem, and use that upper god as the initiating transmission, and the lesson is called "Knowing One" (the original text has confused annotations, and "one" and "know" are read together as "knowing one"). The third gate is "Involvement in Harm": if the upper gods that are clashing or robbing are equally related to the day stem, compare the depth of each god being controlled, and use the one that is most severely controlled as the initiating transmission; if the initiating transmission is one of the four first gods (寅, 申, 巳, 亥), it is called "Opportunity Seen"; if it is one of the second or third gods (子, 午, 卯, 酉, 辰, 戌, 丑, 未), it is called "Subtle Observation." The fourth gate is "Remote Clash": if there are no instances of upper and lower gods clashing, look for remote clashing—using the day stem to remotely control another god as the initiating transmission is called "Projectile Shot" (the original text says "day remote controls society," where "society" should be "god"), and using another god to remotely control the day stem as the initiating transmission is called "Arrow Shot." The fifth gate is "昴 Star": if there are neither clashing nor remote clashing, on a yin day, use the god under the酉 position on the Heaven Plate that is pressed by the Earth Plate as the initiating transmission, called "Winter Snake Covering Eyes"; on a yang day, use the god on the Heaven Plate that is pressed by the Earth Plate at the酉 position as the initiating transmission, called "Tiger Watching Drifting Tufts" (the original text has a missing character below "Tiger Watching Yin").

六伏吟。（上神為用名自任。陰日取支上神為用，名自。）（有克者照常取克，名不庚元克者，陽日取干信）七返吟。（取□馬為用，名元親）（有克者名無克者）八別責。（取支前三合為用，俱名無淫。）（陽日取干合上神為用。陰日）九八專。（干上神，神在天盤逆數三位以為發用，俱名帷箔不修）（剛日用在天盤順數三位以為發用，柔日用第四課上。）此占門之宗也。凡傳七百二十，總不外此。

The remaining four gates are as follows. Sixth gate "Hidden Chant": The month general is added to the original hour. The twelve heavenly stems on the heaven plate each remain in their original positions without movement. If there is a conflict, the conflict is taken as the initiating transmission. If there is no conflict, on a yang day, the heavenly stem on the day stem is taken as the initiating transmission, called "self-reliance"; on a yin day, the heavenly stem on the day branch is taken as the initiating transmission, called "self-confidence." The middle transmission and final transmission each take the criminal god from the previous transmission. If the criminal god affects oneself, then the opposing god is taken instead. The original text has the two marginal notes on the left and right columns misaligned. The character "信" is missing after "名自." The phrase "名不庚元克者" is a mistake for "名不虞、无克者." Seventh gate "Return Chant": The month general is added to the opposite position. The twelve heavenly stems on the heaven plate each occupy the opposite position of their original position. If there is a conflict, the conflict is taken as the initiating transmission. If there is no conflict, the post-horse is taken as the initiating transmission, called "no kinship" (the original text "元亲" is actually "无亲," and "取□马" is missing the character "驿"). The middle transmission takes the heavenly stem on the day branch, and the final transmission takes the heavenly stem on the day stem, also called "no reliance." Eighth gate "Separate Responsibility": When the four lessons are incomplete and there is neither conflict nor remote conflict, on a yang day, the heavenly stem that is in harmony with the day stem is taken from the lodging palace of the heavenly stem on the heaven plate as the initiating transmission. On a yin day, the heavenly stem of the previous hour in the triple harmony formation of the day branch is taken as the initiating transmission. Both the middle and final transmissions use the heavenly stem on the day stem. Both are called "wu yin" (the original text reads "wu yin"). Ninth gate "Eight Special": On the eight special days when the heavenly stem and earthly branch are in the same position, on a yang day, the heavenly stem on the day stem is taken as the starting point, and the initiating transmission is taken from the third position in the heaven plate in a clockwise direction. On a yin day, the heavenly stem on the fourth lesson is taken as the starting point, and the initiating transmission is taken from the third position in the heaven plate in a counterclockwise direction. Both the middle and final transmissions use the heavenly stem on the day stem. Both are called "wei fo bu xiu." These are the general principles for taking the initiating transmission and transmissions. The entire book of Six壬 (Six Rén) contains 720 lessons. No matter how the situations change, they always fall within these nine gates.

元首 巳 丑 酉 巳　酉　亥　卯 酉　丑　卯　丁 丑　寅　卯　辰 子　　　　　巳 亥　　　　　午 戌　酉　申　未

This is the formation of the "Yuan Shou" lesson, recorded in the original sequence of characters, divided into three layers. The top vertical line represents the three transmissions, read from top to bottom: the first transmission is Si, the middle transmission is Chou, and the final transmission is You. The middle two horizontal lines represent the four lessons, read from right to left: the first lesson is Mao with Ding on top, the second lesson is Hai with Mao on top, the third lesson is You with Chou on top, and the fourth lesson is Si with You on top—indicating this is a lesson on Dingchou day. The bottom square box shows the actual situation of the Heaven Plate falling on the Earth Plate, read by placing it into a fixed Earth Plate frame: on the Earth Plate positions Si, Wu, Wei, and Shen, they are successively occupied by Chou, Yin, Mao, and Chen; the Earth Plate position Chen is occupied by Zi, the position You is occupied by Si, the position Mao is occupied by Hai, and the position Xu is occupied by Wu. On the Earth Plate positions Yin, Chou, Zi, and Hai, they are successively occupied by Xu, You, Shen, and Wei. It is evident that this lesson is Chou general added to Si time, with the Heaven Plate lagging four positions behind the Earth Plate. The steps for arranging the lesson are: Ding is assigned to Wei, and the Earth Plate position Wei gets Mao, forming the first lesson; using Mao as the lower position, the Earth Plate position Mao gets Hai, forming the second lesson; the day branch is Chou, and the Earth Plate position Chou gets You, forming the third lesson; using You as the lower position, the Earth Plate position You gets Si, forming the fourth lesson. Now looking at the generation and overcoming relationships: only the fourth lesson, where Si fire overcomes You metal, is an upper overcoming lower, while elsewhere there is no overcoming. Therefore, the upper god Si is taken as the initiating transmission, and the lesson is named "Yuan Shou," meaning the upper overcoming the lower, a symbol of the superior governing the inferior. The first transmission is Si, the Earth Plate position Si gets Chou as the middle transmission, and the Earth Plate position Chou gets You as the final transmission, thus forming the three transmissions of Si, Chou, and You.

重審 申 亥 寅 辰　丑　亥　申 丑　戌　申　丙 申　酉　戌　亥 未　　　　　子 午　　　　　丑 巳　辰　卯　寅 （申亥寅）亥戌、酉、申。

This is the formation of the "Re-examination" lesson. The vertical line on top represents the three transmissions: the first transmission is Shen, the middle transmission is Hai, and the final transmission is Yin. The two horizontal lines in the middle represent the four lessons, read from right to left: the first lesson has Shen added on top of Bing, the second lesson has Hai added on top of Shen, the third lesson has Chou added on top of Xu, and the fourth lesson has Chen added on top of Chou—this indicates the day is Bing Xu. The box at the bottom still shows the actual situation of the heaven plate and earth plate: on the earth plate, the positions of Si, Wu, Wei, and Shen are occupied by Shen, You, Xu, and Hai respectively. On the earth plate, the position of Chen has Wei, the position of You has Zi, the position of Mao has Wu, and the position of Xu has Chou. The heaven plate is three positions ahead of the earth plate. The arrangement is: Bing is placed on Si, and Shen is on the earth plate at Si, forming the first lesson; using Shen as the lower, Hai is on the earth plate at Shen, forming the second lesson; the day branch is Xu, and Chou is on the earth plate at Xu, forming the third lesson; using Chou as the lower, Chen is on the earth plate at Chou, forming the fourth lesson. Observing the generation and overcoming: the first lesson has Shen metal on top and Bing fire below, with Bing fire overcoming Shen metal, which is the case of lower overcoming upper. The other three lessons are either mutually generating or harmonious, with no overcoming. Therefore, the upper god that is being overcome, Shen, is taken as the initiating transmission. The lesson is called "Re-examination," taking the meaning of lower offending upper, and the matter needing careful re-examination. The first transmission is Shen, the middle transmission is Hai, and the final transmission is Yin, forming the three transmissions of Shen, Hai, and Yin. The last line is the retrieval entry for this lesson, with the three transmissions of Shen, Hai, and Yin in parentheses. Below it, Hai Xu, You, and Shen are the abbreviated notes of the day and the useful god.

知一 戌 酉 申 （戌酉申）戌壬未、酉戌午、卯辰巳子、寅卯辰卯寅丑。 午庚、午未申酉

This is the formed structure of the "Zhi Yi" lesson, which corresponds to the "Bi Yong" among the nine gates. The vertical line above represents the three transmissions, with the first transmission being Xu, the middle transmission You, and the final transmission Shen, connected in reverse order. Below it is the retrieval entry from the original text, which differs in format from the previous two lessons. It compresses the day stem, the upper and lower spirits of the four lessons, and the heaven and earth plates into a single line, written consecutively. Within parentheses, the three transmissions are first indicated, followed by the day stem, the upper spirits of each lesson, and the positions of the heaven and earth plates. The original text here has some errors, omissions, and misarrangements. "Xu Ren" indicates that the upper spirit of the Ren day stem is Xu, "Wu Geng" indicates that the upper spirit of the Geng day stem is Wu, and the remaining number sequences are abbreviations for the heaven and earth plates. The structure of this lesson is as follows: among the four lessons, there are multiple instances where the upper spirit overcomes the lower or the lower spirit steals from the upper, but it is not possible to distinguish their depth or height. Therefore, the one upper spirit that matches the yin and yang of the day stem is selected for the initiating transmission. For a yang day, a yang spirit is chosen; for a yin day, a yin spirit is chosen. This selection is based on the principle of "knowing one" among many threads. In terms of the main subject, the "Zhi Yi" lesson is suitable for situations where there are two conflicting options, and a choice must be made among similar options. It is particularly appropriate for divinations concerning choices and decisions between two alternatives.

涉害（午辰寅）（午辰寅）辰稈巳戌、戌子辰亥、申戌卯寅丑子。見機（子未寅）（子未寅）子丙卯辰巳午、未子寅未、未子丑申、寅未子亥戌酉。察微（辰申子）（辰申子）子庚子丑寅卯、辰子亥辰、戌午戌巳、寅壬酉申未午。

The following are retrieval entries for Mao's divination system. Each entry first lists the name of the lesson, then uses double brackets to list the three transmissions for reference. After that, it continues with the compressed notation of the day stem and the earth plate. The original text has many errors and omissions, so it can only be used by name and the three transmissions. "Shè hài" (Involving Harm) has the three transmissions of Wu, Chen, and Yin, and the example given is for a Ren day. The structure of "Shè hài" lessons is that among the four lessons, there are two, three, or even four instances of mutual control between upper and lower. These deities may or may not compare with the day stem, and it is difficult to determine which to choose. Therefore, the deities that are controlled are returned to their original positions on the earth plate, and the number of deities they have been controlled by along the way is counted. The deity that has been controlled the most is used as the initiating transmission, reflecting the meaning of "involving hardship and danger," indicating that the matter is obstructed and requires going through difficulties. "Jiàn jī" (Seeing Opportunity) has the three transmissions of Zi, Wei, and Yin, and the example given is for a Bing day. It is a type of "Shè hài" lesson where the initiating transmission is one of the four deities of the first month (the four young deities), which are the four life positions. Acting upon opportunity can still escape, indicating that although the matter is dangerous, there is an opportunity to take advantage of. "Chá wēi" (Observing Subtleties) has the three transmissions of Chen, Shen, and Zi, and the examples given are for a Geng day and a Ren day. It is a type of "Shè hài" lesson where the initiating transmission is one of the middle or late deities. The harm is subtle and hidden, requiring careful observation to be seen, indicating that the matter is complex and hidden, and cannot be judged solely by the surface.

蒿矢（戌丑辰）（戌丑辰）巳寅戌卯、未辰酉辰、戌未申未午巳。彈射（巳申亥）（巳申亥）寅壬亥子丑寅、巳寅戌卯、亥寅戌卯、寅亥申未午巳。虎視（丑午酉）（丑午酉）酉戊子丑寅卯、丑酉戌巳、戌午酉申未午、戌丁亥子丑寅。冬蛇掩目（午戌寅）（午戌寅）丑戊卯、寅酉辰、巳寅申未午巳。

The "Hao Shi" (Arrow of Artemisia) has three transmissions: Xu, Chou, and Chen. It belongs to the category of remote control: there is no mutual control between the four lessons, but a heavenly god above is controlling the day stem from a distance, so that god is taken as the initiating transmission. The arrow made of artemisia grass does not penetrate deeply, so it indicates external calamity with great sound but little damage, more alarm than actual harm. "Tan She" (Shooting a Bullet) has three transmissions: Si, Shen, and Hai, and the example given is a lesson on the day of Ren. It is another type of remote control: there is no god controlling the day stem, but the day stem controls a god from a distance, so that god being controlled is taken as the initiating transmission. A bullet shot out has limited power, so it indicates that I go to ask others or control them, the matter may move but may not succeed. "Hu Shi" (Tiger Watching) has three transmissions: Chou, Wu, and You, and the example given is a lesson on the day of Wu and Ding. It belongs to the category of昴星 (Mao Star): there is neither mutual control nor remote control among the four lessons, so on a yang day, the god pressed upon the You position on the earth plate is taken as the initiating transmission, like a fierce tiger sitting on the ground and looking around, indicating that the matter is in a state of doubt and hesitation but still allows for self-control, suitable for observing the situation calmly. "Dong She Yan Mu" (Winter Snake Covering Its Eyes) has three transmissions: Wu, Xu, and Yin, and the example given is a lesson on the day of Wu. It is the other half of the昴星 category: on a yin day, the god pressed upon the character You on the heavenly plate is taken as the initiating transmission. Like a hibernating snake with its eyes closed and motionless, it indicates that human affairs are blocked, ears and eyes are unclear, and all divinations show obscure and sluggish situations, with difficulties in both advancing and retreating.

不虞（丑戌未）（丑戌未）丑癸申酉戌亥、丑丑未子、丑丑午丑、丑丑巳辰卯寅。自任（巳申寅）（巳申寅）巳丙申酉戌亥、巳巳未子、辰辰午丑、辰辰巳辰卯寅。自信（丑戌未）（丑戌未）未未未子、丑丑午丑、丑丑巳辰卯寅。

These three cases all belong to the category ofHidden Chant (Hidden Chant). InHidden Chant, the month general (月将) exactly aligns with the current hour. The Heaven Plate's twelve earthly branches are each hidden (伏) on the Earth Plate's corresponding position, and the entire plate remains still. Therefore, the upper gods and lower gods of the four lessons are the same. The term 「不虞」 refers to a case where the three transmissions are丑, 戌, 未. The example given is a lesson on a癸 day:癸 is hidden in丑, so the heavenly stem and earthly branch gods are both丑, and there is no element to be taken as a victim. Thus,丑 is used as the initiating transmission.丑 is in a mutual relationship with戌, so戌 is the middle transmission.戌 is in a mutual relationship with未, so未 is the final transmission. The three transmissions are all connected through the mutual relationship of the three crimes (三刑). The event is unexpected and cannot be anticipated, hence the name 「不虞」. The term 「自任」 refers to a case where the three transmissions are巳, 申, 寅. The example given is a lesson on a丙 day: on an odd day, there is no victim. The initiating transmission is taken from the heavenly stem god above the day stem. Since丙 is hidden in巳,巳 is the initiating transmission.巳 is in a mutual relationship with申, so申 is the middle transmission.申 is in a mutual relationship with寅, so寅 is the final transmission. On an odd day, one relies on one's own strength, acting independently, hence the name 「自任」. This indicates a person who is stubborn and self-reliant, doing everything by themselves. The term 「自信」 refers to a case where the three transmissions are丑, 戌, 未. The example given is a lesson on a柔日 (yin day). On a yin day, there is no victim, so the initiating transmission is taken from the heavenly stem god above the day branch. The middle and final transmissions still use the mutual relationship of the three crimes. On a yin day, one remains firm in one's own nature, believing firmly without change, hence the name 「自信」. This indicates a person who is content with their current situation, and unwilling to seek outside. The entire category ofHidden Chant is characterized by stillness. In divination, this indicates that matters remain in their original state, and it is advisable to hold on rather than to act.

無依（寅申寅）（寅申寅）寅庚寅卯辰巳、申寅丑午、辰戌子未、戌辰亥戌酉申。無親（亥未辰）（亥未辰）辰辛寅卯辰巳、戌辰丑午、未丑子未、丑未亥戌酉申、午丙酉戌亥子。

Both of these cases belong to the category of reverse transmission. Reverse transmission occurs when the month general is placed on the opposite position of the time of divination. The heavenly plate's twelve earthly branches are positioned directly opposite their corresponding positions on the earthly plate, resulting in the entire chart being reversed. In the case of "no reliance," the three transmissions are寅, 申, and 寅, which is an example of a lesson on a庚 day. When there is a conflict among the four lessons, the conflict is used as the initiating transmission. The middle transmission is taken from the heavenly stem above the day's earthly branch, and the final transmission is taken from the heavenly stem above the day's stem. Often, the initial and final transmissions are the same character, causing a reciprocal conflict with nowhere to settle, hence the term "no reliance," indicating a person who is wandering without a fixed place and is unstable. In the case of "no relatives," the three transmissions are亥, 未, and 辰, which is an example of a lesson on a辛 day or a丙 day. When there is no conflict among the four lessons, the initiating transmission is taken from the post-horse. The post-horse signifies swift movement, which is irreversible, making it difficult for the six relations to be involved, hence the term "no relatives," indicating matters of long journeys, relocation, and separation from family. In general, the category of reverse transmission takes movement as its main aspect. When divining, it usually indicates that old matters are renewed, people go away and return, and there is constant movement without the ability to settle down.

無淫（亥午午）（亥午午）未子申丑、巳辰未寅、午巳午巳辰卯。無淫（丑酉酉）（丑酉酉）酉辛未申酉戌、申酉午亥、申酉巳子、未申辰卯寅丑。

Both of these are examples of "bie zé" divination lessons, and this book uniformly titles them "wu yin," while other versions refer to them as "wu yin." The structure of "bie zé" is that the four lessons are incomplete, forming only three, with neither upper and lower mutual control nor remote control. Therefore, a different method of selecting the initiating transmission is used: on a yang day, the heavenly stem that harmonizes with the day stem is selected, and the deity residing in the corresponding earthly branch is used as the initiating transmission (for example, if Jia harmonizes with Ji, Ji resides in Wei, so the deity in Wei is used). On a yin day, the first of the three harmonious earthly branches of the day branch is used as the initiating transmission (for example, in the triple harmony of Si, You, and Chou, on You day, Chou is used, and on Chou day, You is used). The middle and final transmissions both use the deity residing on the day stem. In the first example, the three transmissions are Hai, Wu, and Wu, and in the second example, they are Chou, You, and You. Both examples are for a day with the stem Xin, and both have the middle and final transmissions repeating the same character, exactly matching the pattern of "ju bing yu shang." The name of the lesson is derived from the meaning of barren land and lack of distinction between men and women, indicating incomplete matters and improper distinctions. When used for marriage divination, it often indicates casual unions, and when used for planning matters, it suggests something that is merely named but not real, missing a part.

不修帷箔（丑亥亥）（丑亥亥）亥甲巳午未申、申亥辰酉、亥寅卯戌、申亥寅丑子亥、戌丁亥子丑寅。不修帷箔（亥戌戌）（亥戌戌）丑戌戌卯、戌未酉辰、丑戌申未午巳。

These two examples are both cases of the Eight Special Lessons. On an Eight Special Day, the heavenly stem and earthly branch share the same palace (such as Jiayin, Yimao, Dingwei, Jiwei, Gengshen, Xinyou, and Guichou), where the day stem resides in the same palace as the day branch. The four lessons merge into two, with neither mutual defeat nor remote defeat. Therefore, a different method is used to determine the transmissions: on a yang day, the transmission starts from the heavenly stem on the day stem, and counts forward three positions on the heaven plate to determine the initiating transmission; on a yin day, the transmission starts from the heavenly stem of the fourth lesson, and counts backward three positions on the heaven plate to determine the initiating transmission. The middle and final transmissions both use the heavenly stem on the day stem. The first example has three transmissions: Chou, Hai, Hai, which is the pattern for a Ji day and a Ding day. The second example has three transmissions: Hai, Xu, Xu, with the middle and final transmissions being the same as the first, forming the unique pattern of "three transmissions all referring to one god." The lesson name "Wefabu Xiuxiu" refers to the disorder of the curtains and screens inside the room, indicating that the heavenly stem and earthly branch are in the same palace, making the internal and external boundaries unclear. This suggests a disorder within the family, improper behavior between men and women, and a breakdown of hierarchy. When predicting matters related to marriage and family, it often indicates disorder and immorality; when predicting official matters, it suggests internal and external connections and unclear distinctions.

（格與卦配也）（佔有一定髓即）元首：凡上克下，餘課無克，統干之髓，元亨利貞。重審：凡下賊上，餘課無克，統坤之體，柔順得貞。

This passage discusses the essential nature of each lesson pattern. The two lines of marginal notes under the title should be read together, indicating that divination has its own essential nature, which involves matching the lesson pattern with the hexagram from the Book of Changes. In the following sections, each lesson pattern is associated with a hexagram, using the hexagram's virtue to summarize the nature of that lesson. "Yuan Shou" (Head): Among the four lessons, there is only one instance where the upper god overcomes the lower god; in all other lessons, there is no overcoming. The upper god in this instance is used for the initiating transmission. It is associated with the hexagram Qian (Heaven), whose virtue includes the four characters Yuan, Heng, Li, and Zhen, representing the proper and orderly governance of a superior over an inferior. This signifies a situation where the matter is straightforward and just, and the course of action flows smoothly from above to below. "Chong Shen" (Re-examination): Among the four lessons, there is only one instance where the lower god overcomes the upper god; in all other lessons, there is no overcoming. The upper god that is overcome is used for the initiating transmission. It is associated with the hexagram Kun (Earth), whose virtue is gentle and favorable to maintaining correctness. This signifies a situation where action originates from a lower position, and gentleness is preferable to strength.

知一（用）（即此）：二上克下，或二下賊上，上擇課之陰陽，與日干比者為用神，陽日陽比，陰日陰比，統比之體，貞固擇一。涉害（綴瑕□等）（即見機、察微）：二三或四上下相剋賊，俱比或不比，以受克深處為用。（無克以仲季為用神。）（看孟神有克者為用，如）如孟仲季神后勤部相等，陽日取干上神，陰日取支上神，統坎之體，惹事生非盡甘來。

"Knowing one" (zhi yi), which is also called "comparing the useful god" (bi yong), refers to a situation where there are two instances of upper controlling lower or two instances of lower stealing upper among the four lessons. In such cases, one should select from these lessons based on their yin and yang attributes. The original text mistakenly writes "upper selection" (shang zhe) instead of "only selection" (zhi zhe). One should choose the upper god that is of the same type as the day stem. On a yang day, choose the yang god; on a yin day, choose the yin god. This belongs to the structure of the "Comparing" hexagram, which represents attachment and firmness. Therefore, among the confusion, one selects a single one. This is applicable to divinations concerning similar types following each other and choosing one course of action. "Involved in harm" (she hai), which also includes categories such as "attached flaws" (zhui xia), refers to situations where there are two, three, or even four instances of mutual control between upper and lower gods among the four lessons. These gods may all be of the same type as the day stem or none of them may be. When there is no clear choice, one should compare the depth of each god's being controlled and select the one that is most severely affected to initiate the transmission. The original note adds: if there are gods in the first month (si meng) that are being controlled, choose the first month god. If the first month gods are not being controlled, then choose the second or third month gods as the useful god. If the severity of being controlled is the same among the first, second, and third month gods, then on a yang day, choose the upper god of the day stem; on a yin day, choose the upper god of the day branch. This belongs to the structure of the "Water" hexagram, which represents a dangerous situation. It signifies going through difficulties and dangers, and only after hardship can one achieve success. The original text mistakenly writes "causing trouble and creating problems eventually leading to sweetness" (re shi sheng fei jin gan lai) instead of "only after hardship can sweetness come" (ru ku jin gan lai), and "logistics department" (hou ting bu) instead of "again" (fu).

遙克（彈射）（蒿矢）：凡課無克，取辰遙剋日為用；如無神遙克，則取日遙克神為用，統睽之體。昴星（蛇掩目）（虎視冬）：四課無克，又無遙克，剛日取地盤酉位上神為用（末干上）（中支上）；柔日取天盤酉宮下神不用（末支上）（中干上），統履之體。

"Remote control" is divided into two categories: "Hao Shi" and "Tan She." If there is no mutual control among the four lessons, then take the remote control from the separated positions. First, check if there is a heavenly stem in the upper lesson that remotely controls the day stem. If there is, take that heavenly stem as the initiating transmission, which is called "Hao Shi." If there is no heavenly stem that remotely controls the day stem, then take the day stem that remotely controls a heavenly stem, and take the heavenly stem that is controlled as the initiating transmission, which is called "Tan She." It belongs to the structure of the "Kui" hexagram, which represents separation. Kui means divergence, where two parties are apart but have mutual intentions. It is used when the subject and object are separated but have mutual affection yet things do not match. "Maoxing" is divided into two categories: "Dong She Yan Mu" and "Hu Shi." If there is neither mutual control nor remote control among the four lessons, then take the position of You. On a strong day, take the heavenly stem that is pressed upon by the earthy branch of You in the earth plate as the initiating transmission. On a weak day, take the earthy branch that is pressed upon by the heavenly stem of You in the heaven plate as the initiating transmission (the original text says "bu yong" which should be "wei yong"). The methods for taking the middle and final transmissions are explained in the marginal notes: on a strong day, the middle transmission is taken from the heavenly stem above the day branch, and the final transmission is taken from the heavenly stem above the day stem. On a weak day, the middle transmission is taken from the heavenly stem above the day stem, and the final transmission is taken from the heavenly stem above the day branch. It belongs to the structure of the "Lv" hexagram, which represents walking on a tiger's tail. It signifies being startled but not harmed. It is used when the subject is in a dangerous and doubtful situation, requiring careful and cautious movement according to established rules.

涉害（午辰寅）（午辰寅）辰稈巳戌、戌子辰亥、申戌卯寅丑子。見機（子未寅）（子未寅）子丙卯辰巳午、未子寅未、未子丑申、寅未子亥戌酉。察微（辰申子）（辰申子）子庚子丑寅卯、辰子亥辰、戌午戌巳、寅壬酉申未午。蒿矢（戌丑辰）（戌丑辰）巳寅戌卯、未辰酉辰、戌未申未午巳。

The following passage is a complete retrieval of a format, identical to the one appended after the previous text "Zhan Men Jiu Ke Ru Shi," but the original edition's carved printing repeated it once, with slight differences in wording. It is now included as it is, for comparison with the previous text. Here, we examine the structure of the three transmissions in each lesson from a different perspective. "She Hai" transmission consists of the branches Wu, Chen, and Yin, connected in reverse order with one branch in between, and all three branches are yang. This represents the image of reverse transmission, indicating that matters progress in a step-by-step backward manner, becoming narrower and narrower. "Jian Ji" transmission consists of the branches Zi, Wei, and Yin, where Zi and Wei are in conflict, and Yin is separated from them, with the beginning and end not connected. This precisely matches the meaning of seizing the opportunity and cutting off when appropriate. "Cha Wei" transmission consists of the branches Chen, Shen, and Zi, which is the reverse order of the triple harmony of Shen, Zi, and Chen forming a water pattern. The water pattern flows downward and does not return, indicating that although matters may succeed, their momentum is declining, requiring careful observation of subtle signs to determine their direction. "Hao Shi" transmission consists of the branches Xu, Chou, and Chen, with all three branches being earth, connected in order with two branches in between. Xu and Chou are in conflict rather than mutual generation, indicating that although an arrow is shot, its force is weak, suggesting empty threats with little actual harm.

彈射（巳申亥）（巳申亥）寅壬亥子丑寅、巳寅戌卯、亥寅戌卯、寅亥申未午巳。虎視（丑午酉）（丑午酉）酉戊子丑寅卯、丑酉戌巳、戌午酉申未午、戌丁亥子丑寅。冬蛇掩目（午戌寅）（午戌寅）丑戊卯、寅酉辰、巳寅申未午巳。

"The 'Spring Shooting' transmission consists of the branches巳, 申, and 亥, all of which are the first of their respective groups. They follow in sequence with two intervals between them. 巳 and 申 are both in harmony and in conflict, while 亥 conflicts with 巳. It is like a projectile launched but losing its strength halfway, indicating that I seek help from others but gain little. 'Tiger Watching' consists of the branches丑, 午, and 酉, where 丑 and 午 are in mutual harm, and 午 and 酉 are in mutual destruction. There is no life qi to sustain, so the tiger, though strong, faces enemies on all sides, indicating outward strength but inner timidity, suggesting it is better to remain still rather than act rashly. 'Winter Snake Covering Its Eyes' consists of the branches午, 戌, and 寅, which is the reverse order of the triple harmony of 寅, 午, and 戌 forming a fire trinity. The fire trinity rises upward, but the transmission goes in reverse, so although the light is bright, it does not illuminate the path ahead. This is like a snake in winter covering its eyes, indicating blockage in affairs and knowledge without action. The day stems associated with these three are 壬 for 'Spring Shooting', 戊 and 丁 for 'Tiger Watching', and 戊 for 'Winter Snake Covering Its Eyes'. The following characters are a compressed form of the heavenly and earthly plates, but the original text has many errors and omissions."

不虞（丑戌未）（丑戌未）丑癸申酉戌亥、丑丑未子、丑丑午丑、丑丑巳辰卯寅。自任（巳申寅）（巳申寅）巳丙申酉戌亥、巳巳未子、辰辰午丑、辰辰巳辰卯寅。自信（丑戌未）（丑戌未）未未未子、丑丑午丑、丑丑巳辰卯寅。

These three cases all belong to the category of hidden chant. The three transmissions in each case are all connected through the three types of mutual punishment, which is the most distinctive feature of hidden chant lessons. "Unexpected trouble" has the three transmissions of Chou, Xu, and Wei, which are exactly the three mutual punishments among Chou, Xu, and Wei: Chou punishes Xu, Xu punishes Wei, and Wei again punishes Chou. The three mutual punishments form a continuous loop, one following the other, with no escape, hence the name "unexpected trouble." "Self-reliance" has the three transmissions of Si, Shen, and Yin, which are exactly the three mutual punishments among Si, Shen, and Yin: Si punishes Shen, Shen punishes Yin, and Yin again punishes Si. These three mutual punishments also form a complete cycle. On a strong day, the person relies on their own palace as the initiating transmission, acting solely on their own will, hence the name "self-reliance." "Self-confidence" has the same three transmissions as "unexpected trouble," Chou, Xu, and Wei, but the use of the heavenly spirits differs. On a weak day, the transmission starts from the heavenly spirit above the day's branch, remaining in its original position and being steadfast and unshaken. In the formation of hidden chant lessons, this can be clearly seen: for the癸 day, the Chou; for the丙 day, the Si. The four lessons have the same characters above and below, and the heaven plate is hidden in its original position, which is exactly the meaning of "not moving." Whenever the three transmissions show a complete cycle of three mutual punishments, the matter will inevitably involve repeated entanglements. This is especially undesirable in cases of illness or litigation.

無依（寅申寅）（寅申寅）寅庚寅卯辰巳、申寅丑午、辰戌子未、戌辰亥戌酉申。無親（亥未辰）（亥未辰）辰辛寅卯辰巳、戌辰丑午、未丑子未、丑未亥戌酉申、午丙酉戌亥子。無淫（亥午午）（亥午午）未子申丑、巳辰未寅、午巳午巳辰卯。無淫（丑酉酉）（丑酉酉）酉辛未申酉戌、申酉午亥、申酉巳子、未申辰卯寅丑。

The "no support" transmission consists of the three transmitters:寅, 申, and 寅. The first and last transmitters are both 寅, with 申 in between, creating a cycle that returns to the original position, hence called "no support," indicating that matters are unstable and tend to recur. The "no kinship" transmission consists of the three transmitters:亥, 未, and 辰. 亥 and 未 form a partial wood trinity missing the central element, and 辰 conflicts with 亥, resulting in an incomplete trinity and conflict, making it difficult for family members to support each other, hence called "no kinship." The following two are all cases of "alternative responsibility," referred to as "no indulgence" in the book. One transmission is 亥, 午, 午, and the other is 丑, 酉, 酉. The middle and last transmitters are the same as the first, which is the standard pattern of "middle and last transmitters both coinciding with the first." 丑 and 酉 are two of the three elements in the metal trinity, but the trinity is incomplete and the energy is not fully covered, which matches the name "four lessons not complete." The day stems mentioned are: "no support" corresponds to the day stem 庚, "no kinship" corresponds to the day stems 辛 and 丙, and "no indulgence" corresponds to the day stem 辛. The following characters are a compressed notation of the celestial and terrestrial plates.

不修帷箔（丑亥亥）（丑亥亥）亥甲巳午未申、申亥辰酉、亥寅卯戌、申亥寅丑子亥、戌丁亥子丑寅。不修（亥戌戌）帷箔（亥戌戌）丑戌戌卯、戌未酉辰、丑戌申未午巳。

These two are examples of the eight specialized lessons. The second example in the original text combines the lesson name "不修帷箔" with the bracketed annotations in a single line, written as "不修（亥戌戌）帷箔（亥戌戌)", with the characters copied in order. The first example has three transmissions of Chou, Hai, Hai, while the second has Hai, Xu, Xu. In both cases, the middle and final transmissions are the same as the previous transmission, so the three transmissions actually only involve two deities. Further, this results in the image of "独足" where the three transmissions converge on one deity. In the case of the eight specialized lessons, the day stem and branch are in the same palace, and the four lessons merge into two. Since the Earth Plate itself does not distinguish between internal and external, the three transmissions also overlap and cannot be differentiated, symbolizing disorder within the inner chamber and lack of distinction between male and female. The examples given include the day stem: the first is Jia and Ding days, while the second does not specify the day stem but only lists the Heaven and Earth Plates. In general, when the eight specialized lessons are divined, for official matters it indicates internal and external collusion and unclear distinctions, while for family matters it suggests a mixed household and improper behavior within the inner chamber.

（佔有一定體即格與卦配也）元首：凡上克下，餘課無克，統干之體，元亨利貞。重審：凡下賊上，餘課無克，統坤之體，柔順利貞。

This text is the definitive version of the previous "Zhan Sui," with a marginal note stating: Divination lessons have a fixed structure, which involves matching the lesson patterns with the hexagrams of the I Ching, each pattern corresponding to one hexagram. The hexagram's virtue is used to interpret the overall trend of the lesson. "Yuan Shou" (Primacy): Among the four lessons, there is only one instance where the upper god overcomes the lower god; in the other lessons, there is no overcoming. The upper god in this instance is taken as the initiating transmission. It corresponds to the hexagram Qian (Heaven), whose virtue includes the four characters Yuan, Heng, Li, and Zhen, all complete. This represents the image of leading all things, with order and propriety established. In divination, this indicates that matters are properly named and spoken of, and they can be carried out smoothly from above to below, with many plans succeeding. "Chong Shen" (Re-examination): Among the four lessons, there is only one instance where the lower god overcomes the upper god; in the other lessons, there is no overcoming. The upper god that is being attacked is taken as the initiating transmission. It corresponds to the hexagram Kun (Earth), which embodies flexibility and adherence to correctness. This represents the image of a lower position offending an upper one, requiring careful re-examination. In divination, this indicates that matters originate from the younger or lower, and they should be received with flexibility and should not be forcefully contested.

知一（即比用）：二上克下，或二下賊上，上擇課之陰陽，與日干比者為用神，陽日陽比，陰日陰比，統比之體，貞固擇一。涉害（即見機、察微、綴瑕等）：二三或四上下相剋賊，俱比或不比，以受克深處為用。（看孟神有克者為用，如無克以仲季為用神。）如孟仲季神復相等，陽日取干上神，陰日取支上神，統坎之體，若盡甘來。

"Zhi Yi" refers to the method of selecting the useful god by comparing the four lessons: if there are two instances of upper controlling lower or lower stealing upper among the four lessons, one should select from these lessons based on their yin and yang. Choose the upper god that shares the same yin or yang as the day stem. For a yang day, choose the yang god; for a yin day, choose the yin god. This method belongs to the structure of the hexagram of "Bi" (Comparison), which represents close support and loyalty, maintaining correctness and focus. Therefore, when faced with two possibilities, one should choose one from the same category. In divination, the subject should choose one from the same category. When two aspects are in conflict, they ultimately converge on one. "She Hai" is also known as "Xian Ji" (Observing Signs), "Cha Wei" (Detecting Subtleties), and "Zhu Xia" (Sealing Flaws). If there are two, three, or even four instances of mutual control between upper and lower in the four lessons, these gods may be fully comparable or completely incomparable to the day stem. In such cases, return each god that is being controlled to its original position on the earth plate and count the number of gods that control it along the way. The god that suffers the most severe control is chosen as the initiating transmission. The original commentary says: first check if the gods in the four beginning positions (Yin, Shen, Si, Hai) are being controlled. If there are, choose the beginning god. If the beginning gods are not being controlled, then choose the middle or final gods. If the damage suffered by the beginning, middle, and final gods is equal, then for a yang day, choose the upper god of the day stem; for a yin day, choose the upper god of the day branch. This method belongs to the hexagram of "Kan" (Water), which represents deep dangers. It involves facing dangers and overcoming them, with hardship eventually leading to sweetness.

遙克（蒿矢、彈射）：凡課無克，取辰遙剋日為用；如無神遙克，則取日遙克神為用，統睽之體。昴星（虎視、冬蛇掩目）：四課無克，又無遙克，剛日取地盤酉位上神為用（中支上末干上）；柔日取天盤酉宮下神不用（中干上末支上），統履之體，家居守靜。

"Remote Control" is divided into two categories: "Hao Shi" and "Tan She." If the four lessons do not mutually control each other, then look at the remote control from the position of the upper lesson. If the god at the upper lesson remotely controls the day stem, that is called "Hao Shi." If there is no god that remotely controls the day stem, then take the god that is controlled by the day stem, and use that god as the initiating transmission, which is called "Tan She." It belongs to the structure of the "Kui" hexagram, which represents two women living together but with different intentions and actions, being apart yet secretly connected. It applies to situations where the master and the other party look towards each other but do not connect, where the meaning is clear but the matter cannot be accomplished. "Maoxing" is divided into two categories: "Hu Shi" and "Dong She Yan Mu." If there is neither mutual control nor remote control among the four lessons, then take the position of You. On a strong day, take the heavenly stem pressed under the earthy branch at the You position as the initiating transmission. The middle transmission takes the god on the day branch, and the final transmission takes the god on the day stem. On a weak day, take the earthly branch pressed under the heavenly stem at the You position as the initiating transmission (the original text says "bu yong" which should be "wei yong"), the middle transmission takes the god on the day stem, and the final transmission takes the god on the day branch. It belongs to the structure of the "Lv" hexagram, which represents walking on a tiger's tail without being bitten, so one must be cautious. Therefore, the conclusion suggests staying at home and keeping quiet, as in situations of danger and doubt, stillness is best.

別責（蕪淫）：三課無遙克，別取一合神用。陽干常動而易位，故陽日初傳用合干之上神；陰支常靜而守位，故陰日以支三合前一辰為用，中未傳俱並於上。（合干者，如戊日合癸，癸課寄丑，取丑上神為用；丙日合辛，辛課寄戌，取戌上神為用是也。支三合前一辰者，如巳酉丑，酉日用丑，丑日用酉；亥卯未，未日用亥之類也。）

"Separate Responsibility" is also referred to as "Wu Yin" in this text. When the four lessons form only three and are incomplete, there is neither mutual control nor remote control. In such cases, another compatible god must be sought to initiate the transmission. Heavenly stems are inherently active and prone to change positions, so on an odd day, the heavenly stem that is in harmony with the day stem is selected, and the god on the heavenly plate above its lodging palace is used as the first transmission. Earthly branches are inherently passive and remain in their original positions, so on an even day, the first of the three harmonious positions of the day branch is selected as the first transmission. The middle and final transmissions are both based on the gods above the day stem. The original commentary provides an example: the method of harmonizing stems, for instance, if Wu and Gui are harmonious, Gui's lodging palace is in Chou, so on a Wu day, the god on the Chou position of the earth plate is used as the initiating transmission. Similarly, if Bing and Xin are harmonious, Xin's lodging palace is in Xu, so on a Bing day, the god on the Xu position of the earth plate is used as the initiating transmission. The method of the first of the three harmonious positions, for instance, in the metal trinity of Si, You, and Chou, on a You day, Chou is selected, and on a Chou day, You is selected; in the wood trinity of Hai, Mao, and Wei, on a Wei day, Hai is selected, and the rest follow the same pattern. Since the lesson is incomplete and the transmission is sought elsewhere, the main matter is missing a part and the proper relationship is not established.

八專（帷滔不修、獨足）：八專日干支同位無克，又無遙克，陽日從干之陽神連根順數第三位為用，陰日從支之陰神連根逆數第三位為用，中末俱用干上。（如中未相併，三傳總歸一神，即名獨足。）統同人之體，恊力心同。

The "Eight Special" (Ba Zhuang), also known as "Unrestrained Curtains" and "Single Foot" (the original text "Wen Tao" should be "Wen Bo"): On an "Eight Special" day, the day stem and day branch are in the same palace. The four lessons form two lessons, with neither mutual control nor remote control. The method of selection is: on a yang day, start from the heavenly stem above the day stem, count including the current position, and move forward three positions on the Heaven Plate to determine the initiating transmission; on a yin day, start from the yin god above the day branch, count including the current position, and move backward three positions on the Heaven Plate to determine the initiating transmission. The middle and final transmissions are always taken from the heavenly stem above the day stem. If the middle and final transmissions also combine with the initial transmission to form the same character, the three transmissions all belong to one god, which is called "Single Foot." It governs the nature of two people with the same spirit, where two hearts are in harmony, and their combined strength can cut through metal. Therefore, the interpretation states that they work together with united effort. However, since the day stem and branch are in the same palace and there is no distinction between internal and external, in human affairs this can also indicate no distinction between male and female and disorder in the household. For official matters, it suggests collaboration; for family matters, it warns of confusion.

伏吟（自任、自信、杜傳）：十二辰各居本位，辰剋日千為用。（中取初刑，末取中刑。）如無克，陽日取於上神為用，陰日取支上神為用，統艮之體，守舊待新。

"Hidden Chant" is also known as "Self-Reliance" and "Self-Confidence," or "Du Transmission." When the Month General falls exactly on the current hour, the Heaven Plate's twelve earthly branches are each hidden beneath the corresponding positions of the Earth Plate, and the entire chart remains stationary. The method of using this is as follows: first, check if there is a god that restrains the Day Stem on the Day Branch. If there is, use that god as the Initiating Transmission (the original text mistakenly writes "Day Thousand" instead of "Day Stem"). The Middle Transmission is taken from the刑神 (criminal god) of the First Transmission, and the Final Transmission is taken from the刑神 of the Middle Transmission. If the刑 (criminal) reaches the self and there is no further criminal, then take the冲神 (opposing god) instead. If none of the four lessons have a restraining god, then on a yang day, take the god on the Day Stem as the Initiating Transmission, called "Self-Reliance"; on a yin day, take the god on the Day Branch as the Initiating Transmission, called "Self-Confidence." It belongs to the Gen hexagram, which represents a mountain and signifies stopping. When the time comes, it moves; when the time does not come, it stops. Therefore, the interpretation says to wait and remain unchanged, indicating that matters remain in their original state and cannot be advanced, with plans delayed. It is advisable to remain still and wait for the right opportunity.

返吟（井欄射、無親、無依）：十二辰各居沖位，取相剋為用；如無克，以支神斜射為用。（中傳支，末傳干。）如丑日初傳亥，未日初傳巳是也，統為之體。

"Return Echo" is also known as "Well Fence Shooting," "No Kin," and "No Dependence": the Month General is placed on the opposite position of the time of divination. The Heaven Plate twelve zodiacs are each seated directly opposite the corresponding positions of the Earth Plate, resulting in the entire chart being reversed. The method of selection is as follows: first, take the one that has mutual control as the Initiating Transmission; if there is no mutual control among the Four Lessons, then use the "Oblique Shooting" method, selecting a god from the Day Branch diagonally to serve as the Initiating Transmission. The Middle Transmission is taken from the god above the Day Branch, and the Final Transmission is taken from the god above the Day Stem. The original text mentions that the example given takes the Initial Transmission as亥 for the day of Chou and as巳 for the day of Wei, which are obtained through Oblique Shooting. Below the phrase "all of them are considered as the body," the name of the hexagram is omitted (most scholars associate it with the Zhen hexagram, symbolizing movement rather than stillness), and here it is recorded without supplementation. Whenever "Return Echo" is obtained, it indicates that matters will be back and forth, going and coming repeatedly, old matters being brought up again, and instability preventing settling down.

三光：用神日辰旺乘吉將，統賁之體，開雲見日。（用神即春木旺火相，日辰即，春甲乙，夏丙丁。吉將即貴人、青龍、常、合之類。）

"The Three Lights": When the first transmission's useful god, the day stem, and the day branch are all in command and receiving the vital energy, and are also riding on auspicious generals, all three aspects are bright, hence called the Three Lights. The original annotation explains that "the useful god is prosperous and strong" means the useful god conforms to the season, such as wood being in command and fire being in phase in spring; "the day branch receives the vital energy" means the day stem and day branch also conform to the season, such as seeing jia and yi wood in spring, or bing and ding fire in summer; "auspicious generals" refers to heavenly master, azure dragon, tai chang, and liu he, among others. It is governed by the qian hexagram, which represents ornamentation and brightness. The interpretation says that clouds clear and the sun appears; in general, this is for divination of matters where obstructions are completely removed, the future becomes clear, and endeavors have no failure.

三陽：天乙順行，日辰吉將旺相發用，統晉之體，龍劍呈祥。三奇：凡課得旬日之奇發用，或人傳，統豫之體，上下悅懌。（如甲子、甲戌旬用丑，甲申、甲午旬用子，甲辰、甲寅旬用亥。丑為日奇，子為月奇，亥為星奇。）乙丙丁甲戊庚（名遁奇），又（甲日午，乙日巳，丙日辰，丁日卯，戊日寅，已日丑，庚日未，辛日申，壬日酉，癸日戌）為干奇。（亥子丑至辰巳午六課）為順連茹，（巳午未至戌亥子六課）亦為三奇；（亥酉戌至午巳辰六課）為逆連茹，（巳辰卯至子亥戌六課）亦為三奇。

"The Three Yang": When the nobleman (天乙贵人) moves in a favorable direction, the day stem and day branch are also accompanied by auspicious generals and are in a prosperous and strong state when the transmission begins. The triple yang energy is thus formed, hence the term "Three Yang." It is associated with the hexagram JIN (晋), which represents the sun rising above the earth and advancing towards brightness. The interpretation states that dragons and swords present auspicious signs; in divination, this indicates steady progress and assistance from noble persons. "The Three Marvels": When the odd deities of the current ten-day period are used in the transmission, or when the odd deities enter the three transmissions, this pattern is formed. The original commentary lists three types of marvels: the first is the ten-day marvel, where in the Jiazi and Jiaxu ten-day periods, Chou is the marvel; in the Jiashen and Jiawu ten-day periods, Zi is the marvel; and in the Jiachen and Jiayin ten-day periods, Hai is the marvel. Chou is called the day marvel, Zi the month marvel, and Hai the star marvel. The second is the hidden marvel, which refers to the odd deities of the groups of Yi, Bing, Ding and the groups of Jia, Wu, Geng. The third is the stem marvel, where Jia day is at Wu, Yi day at Si, Bing day at Chen, Ding day at Mao, Wu day at Chou, Ji day at Chou, Geng day at Wei, Xin day at Shen, Ren day at You, and Gui day at Xu. Additionally, if the three transmissions are continuously connected, it also counts as a marvel: the six lessons from Hai, Zi, Chou to Chen, Si, Wu are called a forward continuous marvel, and the six lessons from Si, Wu, Wei to Xiu, Hai, Zi are also considered the Three Marvels. The six lessons from Hai, Xu, You in reverse order to Wu, Si, Chen are called a reverse continuous marvel, and the six lessons from Si, Chen, Mao in reverse order to Zi, Hai, Xu are also considered the Three Marvels. It is associated with the hexagram YU (豫), which represents harmony and joy. The interpretation states that above and below are happy and joyful; in divination, this indicates unexpected good fortune and assistance from noble persons.

六儀：旬儀支儀，發用入傳，統兌之體，家集千祥。（旬儀，如甲子旬用子之類。支儀者，子儀午，丑儀巳，寅儀辰，卯儀卯，巳儀丑，奪儀寅，午儀未，未儀申，申儀酉，酉儀戌，戌儀亥，亥儀子也。）

The Six Instruments: When the旬仪 or 支仪 is used as the Initiating Transmission, or enters the Three Transmissions, this pattern is formed. The original commentary explains that 旬仪 refers to the branch corresponding to the beginning of the ten-day cycle. For example, in the Jiazi cycle, the branch is Zi; in the Jiaxu cycle, the branch is Xu, and so on. 支仪 refers to the branch paired with each of the twelve branches, as listed in the original text: Zi is paired with Wu, Chou with Si, Yin with Chen, Mao with Mao, Si with Chou, Chen with Yin (the original text mistakenly writes 'du' instead of 'Chen'), Wu with Wei, Wei with Shen, Shen with You, You with Xu, Xu with Hai, and Hai with Zi. This pairing table shows that the first half pairs Zi with Wu and the other branches in a line, while the second half progresses sequentially by one branch each time. The pairing of Zi with Wu differs from other sources, suggesting possible errors in the original text. When using this, it is advisable to cross-reference with other versions. This pattern belongs to the Dui hexagram, which represents joy and marshland. The interpretation states that the entire family gathers in good fortune, and any divination indicates joy and celebration arriving at the door, with all matters proceeding smoothly.

時太：用起太歲，月建乘表龍六合，而帶財德之神，或人傳又在年命者，統泰之體，天地和暢。龍德：太歲月將，乘天乙而發用者，統萃之體，雲龍際會。

"The Time of Great Favor" (other versions read "Time of Great Peace"): The first transmission's useful god originates from the heavenly stem of the current year. The month builder's deity also rides on auspicious generals such as the Azure Dragon and Liu He, and carries the wealth god and virtue god; or if these deities enter the three transmissions and fall on the person's birth year, this pattern is formed. It belongs to the structure of the Qian hexagram, which represents the union of heaven and earth and the communication of all things. The interpretation states that heaven and earth are harmonious, and in all divinations, it indicates smooth communication between superiors and inferiors, and favorable outcomes both internally and externally, making it the most harmonious pattern in the entire lesson. "Dragon Virtue": If the heavenly stem of the current year or the month builder's deity rides on the heavenly virtue nobleman and initiates the transmission, this pattern is formed. It belongs to the structure of the Cui hexagram, which represents gathering. The interpretation states that clouds follow the dragon and winds follow the tiger, indicating the meeting of sovereign and minister. In all divinations, it indicates encountering nobility and attaining a proper position.

官爵：太歲日將年命□馬印綬人傳，或發用又不落空者，統益之體，鴻鵠沖霄。富貴：天乙乘旺相，臨日干及行年發用，又干支逢祿馬，統大有之體，葵花向日。

"The Official Rank": When the Heavenly Stem and Earthly Branch of the year, the day stem, and the day branch are accompanied by the Post-horse and the Seal (the original text "year's destiny and horse" is missing the character for Post-horse), and these spirits enter the Three Transmissions or are themselves the Initiating Transmission, and do not fall into the empty period, this pattern is formed. It belongs to the structure of the Beneficial Hexagram, which represents benefiting the lower by sacrificing the upper, and its principle is bright and expansive. The interpretation states that the crane soars directly into the clouds, and in divination, it indicates promotion, appointment to a position, and sudden prominence in status. "Wealth and Honor": When the Nobleman is riding on a prosperous and strong force, and is used as the Initiating Transmission on the day stem or the year's destiny, and the day stem and day branch also meet the禄神 (L禄神, which is the禄神, or the official's fortune) and the Post-horse, this pattern is formed. It belongs to the structure of the Great Possession Hexagram, which represents fire in the sky, illuminating widely. The interpretation states that the chrysanthemum turns toward the sun, and in divination, it indicates abundant wealth and honor, and being admired by all.

軒蓋：值勝光為用，遇太沖神后，統升之體，鵬得搖風。鑄印：戌加巳，傳中見卯，戌天魁（為印），巳，太乙也（為爐），更遇太常（為綬），又見太沖卯（為車輪），則鑄印乘軒之象，統蹇之體，鵬翼沖天。（如火少金多）為五行不備，（末傳天后元武，臨日破並水神）為鑄印不成，（火旺日乘蛇雀值空亡，日破日辰無氣）為鑄印損模。

"The轩盖" pattern occurs when the "胜光" (Victory Light) initiates the transmission at the 午 (horse) position, and also meets the "太冲" (Great Movement) at the 卯 (rabbit) position and the "神后" (Divine Empress) at the 子 (rat) position. Shengguang (Wu) represents a carriage, Taichong (Mao) represents the wheel, and Shenhou (Zi) represents the canopy. When these three are combined, it forms the image of a decorated carriage with a canopy. It belongs to the 升卦 (Ascension Hexagram), which signifies movement from below to above. The interpretation states that a great eagle gains the swirling wind (the original text says "摇风", which refers to the swirling wind), and in divination, this pattern indicates being appointed to an official position by riding in a carriage and rising rapidly. "The铸印" pattern occurs when the Heaven Plate's 戌 (dog) is placed over the Earth Plate's 巳 (snake), and the three transmissions include the 卯 (rabbit). 戌 represents "天魁" (Heavenly Guardian), taken as the seal; 巳 represents "太乙" (Great One), taken as the melting furnace; encountering Tai Chang (Tai Chang) is taken as the ribbon for the seal; and encountering 卯's 太冲 (Great Movement) is taken as the wheel. Thus, the seal is formed and the carriage is used, forming the image of casting a seal and riding in a carriage. It belongs to the 蹇卦 (Obstruction Hexagram), which although difficult to move, eventually reaches its destination. The interpretation states that the eagle's wings rise directly to the blue sky. The original note also lists three types of broken patterns: when there is little fire and much metal, the Five Phases are incomplete, called "五行不备"; when the final transmission meets Heavenly Empress (Heavenly Empress) and Black Tortoise (Black Tortoise), and also meets the day break or is accompanied by the water deity, water comes to extinguish the fire, called "铸印不成"; when fire is too strong and the day is occupied by Teng Snake (Teng Snake) and Vermilion Bird (Vermilion Bird), and also meets the empty period or the day and the day branch are weak, called "铸印损模" — the seal mold is broken, and a good seal cannot be cast.

斬輪：卯加庚辛發用，得辛酉，統頤之體，飛龍人淵。（卯為車輪，金為刀斧木就金斬故名。）引從：凡日辰干支前後上神發用，為初末二傳，是前引後從也，統渙之體，車馬蜂擁。

"The 'Cutting Wheel' pattern: When the Heaven Plate's卯 (Mao) is placed on the Lodging Palace of庚 (Geng) and辛 (Xin), and Xinyou metal is present, this pattern is formed. The original commentary explains that卯 represents a cart wheel and metal represents axes and knives. Wood meets metal and is cut, hence the name 'Cutting Wheel.' It belongs to the Yi hexagram, which signifies stopping while providing sustenance. The interpretation states 'A dragon in the depths,' meaning that in divination, one's sharpness is obstructed and one should temporarily conceal oneself, and it is not advisable to travel far. 'The Following' pattern: When the upper gods of the two positions before and after the Day Stem and Day Branch exactly form the First Transmission and Final Transmission, the one in front leads the way and the one behind follows, forming this pattern. It belongs to the Huan hexagram, which signifies wind moving over water, dispersing and flowing smoothly. The interpretation states 'Carriages and horses with calls ahead and behind,' meaning that in divination, there will be someone guiding and accompanying, making it most beneficial for visiting important people."

亨通：干支相生，三傳處生及旺，統漸之體，福祿來臨。繁昌（德孕旺孕）：夫妻行年上下相生作合，又乘本命旺氣，兼值干支德合，或年立時令旺相之鄉，統咸之體，陰陽和合。

"Prosperous and Smooth": When the day stem and day branch mutually generate each other, and all the three transmissions are in positions where they receive life qi and are in their prosperous and strong positions, with no obstacles along the way, this forms this pattern. It belongs to the structure of the Gradual卦 (Gradual). Gradual means progressing step by step, like a tree growing inch by inch on a mountain. The interpretation states that blessings and honors come naturally; in divination, it indicates that matters proceed in an orderly and smooth manner, without the need for forced urgency. "Fertile and Flourishing": This is further divided into two categories: moral conception and prosperous conception. When the husband's and wife's ages are mutually generating and harmonizing, and each is riding on the prosperous qi of their own birth years, while the day stem and day branch also meet the deities of virtue and harmony, or the age falls in the direction that is currently in its prosperous and strong position, this forms this pattern. It belongs to the structure of the Surname卦 (Surname). Surname means the mutualsympathetic response between male and female, and the communication of the two energies. The interpretation states that yin and yang are harmonious, and in divination, it indicates harmonious marriage and abundant descendants, especially favorable for divination regarding conception and pregnancy.

榮華：祿馬貴從臨干支年而旺相，雙為發用及人傳，更乘吉將，又遇月將者，統師之體，土象擁從。德慶：日辰千及德神發用，並在年命乘吉將，統需之體，德神慶會。

"Prosperity and Splendor": The gods of禄神, The Post-horse, and Nobleman, along with their attendants, are present on the day stem, day branch, and the year pillar, and are all in a prosperous and strong condition. They appear in pairs in the Initiating Transmission or enter the Three Transmissions, and are accompanied by auspicious generals, and also meet the Month General. This forms this pattern. It belongs to the structure of 师卦, which signifies a multitude; one general unifies many, and the interpretation states that many officials gather together. In divination, this indicates great prestige, strong loyalty from subordinates, and is most auspicious for officials. "Deed of Joy": The day stem, day branch, and 德神 all initiate transmissions together, and are located on the year pillar of the native's birth, and are accompanied by auspicious generals. This forms this pattern. It belongs to the structure of 需卦, which signifies waiting with sincerity, and enjoying feasts and pleasures while waiting for the right time. The interpretation states that the gathering of 德神 brings joy, and in divination, this indicates that joy and celebration are coming, and one need only wait calmly.

合歡：日辰過天干作合，及三合六合發用，並命上年上俱乘吉將，統井這體，髓婚姻團圓。和美：干支遇三合六合，上下□互相合，統豐之體，神合道合。

"The Harmonious Union": When the day branch surpasses the day stem and combines with it, and the Triple Harmony and Liu He deities initiate the transmission, and both the native's destiny and the year's destiny are accompanied by auspicious generals, this pattern is formed. It belongs to the structure of the Well卦 (Well hexagram), which symbolizes continuous nourishment and orderly movement, leading to a conclusion that marriage will be harmonious and complete. In general, it indicates mutual affection and unity that will not be separated. "Harmony and Beauty": When the day stem and day branch meet in Triple Harmony or Liu He, and the upper and lower deities also mutually combine, with mutual alignment everywhere, this pattern is formed. It belongs to the structure of the Abundance卦 (Abundance hexagram), which represents grandeur and brightness. The conclusion states that deities combine with each other and principles align, leading to harmonious human affairs and no contradiction between internal and external matters.

斬關：魁罡加日辰發用，統□之體，豹隱南山。（旬尾加旬首，或旬首乘元武，或旬首位上神乘元武發用，名開口。旬尾加干，旬首加支，名曰一旬周遍。）更有刑德。（乙日庚為德，丁日壬為德，己日甲為德，辛日丙為德，癸日戊為德。刑月即子刑卯，卯刑子之類。）

"Cutting the Gate": When the position of Xu (戌) "River Chief" or Chen (辰) "Heavenly Gang" is placed over the Day Stem and Day Branch and initiates the transmission, this pattern is formed. The original text here lacks the name of the hexagram and thus we dare not add it. The interpretation mentions "a leopard hidden in the southern mountain," meaning like a black tortoise hidden in mist, it remains concealed. Cutting the gate is suitable for breaking through barriers, for secret movement to avoid misfortune. This pattern is especially applicable to situations involving breaking through barriers, escaping, and fleeing far away. The original note also includes two related patterns: when the spirit of the end of the ten-day cycle is placed over the beginning of the cycle, or when the beginning of the cycle is accompanied by the Black Tortoise, or when the spirit on the beginning of the cycle is accompanied by the Black Tortoise and initiates the transmission, this is called "Opening the Mouth." When the end of the cycle is placed over the Day Stem and the beginning of the cycle is placed over the Day Branch, this is called "The Entire Ten-Day Cycle Covered." Additionally, there is a category called "Crime and Virtue": On the second day, the virtuous is the seventh; on the fourth day, the virtuous is the ninth; on the sixth day, the virtuous is the first; on the eighth day, the virtuous is the third; on the tenth day, the virtuous is the fifth.the so-called "crime" refers to mutual crimes such as the rat (子) crimes the rabbit (卯) and the rabbit (卯) crimes the rat (子).

遊子：三傳皆土，或見旬丁（每旬丁干所值之神），或天馬，統觀之體，雲萍聚散。三交：四仲日時占，課傳皆仲，將逢後爵陰合，統後之體，風運雲不測。（干臨支被克為自取。支臨干克干，為上門亂首，更兼發用。凡日克辰，乃上凌下，卻得下賊上為用；辰剋日，乃下犯上，卻得上克下為用，名凌犯。）

"The Wandering Child": If all three transmissions are in the earthly branches of Chen, Xu, Chou, or Wei, or if the lesson contains the "Tenth Heavenly Stem" (the deity corresponding to the Heavenly Stem "Ding" in the current ten-day period), or if the Heavenly Horse is present, this pattern is formed. It belongs to the structure of the Guan hexagram, which represents wind moving over the earth and spreading in all directions. The interpretation states that floating clouds and drifting reeds gather and disperse without regularity, indicating that the person in question is away from home, constantly moving, and their whereabouts are uncertain. This pattern is especially applicable to predicting the whereabouts of a traveler. "Three Intersections": When the lesson is cast on the days or times of Zi, Wu, Mao, or You, and all four lessons and three transmissions are of the middle heavenly deities, and the Heavenly General also meets the Heavenly Empress, Tai Chang, Tai Yin, or Liu He, this pattern is formed. It belongs to the structure of the Guo hexagram (the original text refers to "the hexagram of the latter," which is Guo). Guo represents an unexpected encounter. The interpretation states that the weather and clouds change unpredictably, indicating that the matter involves secret meetings between men and women or unexpected events. The original commentary adds an example of "Ling Fan" (transgression): If the day stem is in the same position as the day branch and is instead attacked by the deity in the branch, it is self-inflicted misfortune; if the day branch is in the same position as the day stem and attacks the day stem, it is a disturbance from within, a rebellion, or a leadership offense. If this is combined with the initiating transmission, the effect is even more urgent. In general, when the day stem attacks the hour stem, it is an upper force overpowering the lower, yet the lower attacking the upper is used instead. When the hour stem attacks the day stem, it is a lower force offending the upper, yet the upper overpowering the lower is used instead. Such cases are generally referred to as "Ling Fan."

贅壻：干臨支克支，臨干被克，更兼發用，統履之體，屈意叢人。（干為夫，支為婦。干臨支以動就靜，如贅壻然；支臨干以靜就動，如婦人隨男就嫁，皆舍己從人之意。）

"The赘婿" pattern occurs when the day stem is in a position to overcome the day branch, or the day stem is overcome by the day branch, and this situation also coincides with the initiating transmission. This pattern is associated with the structure of the卦 of "履" (Grooming), which represents a soft entity overcoming a strong one, or following others. The interpretation suggests yielding one's own will to accommodate others. The original commentary explains that the day stem is like a husband, and the day branch is like a wife. When the day stem is in the position of the day branch, it is active yielding to the passive, resembling a man entering the wife's family as a赘婿; when the day branch is in the position of the day stem, it is passive yielding to the active, resembling a wife following her husband. Both situations involve giving up one's own side to follow the other's wishes. Those who encounter this pattern are likely to be dependent on others, needing to bow and bend in order to achieve success.

沖破：干支沖辰皆破為用，或用神與歲月日時沖破乘凶將，又加破碎煞，統夬之體，雪上加霜。淫泆：初傳卯酉為用，將乘后合。卯酉為陰私之門，后合乃淫慾之神，主淫奔泆欲，統既濟之體，陰陽配合。（初傳天后，末傳六合，名泆女；發用起六合，末傳天后，名狡童。）

"Conflict and Breakdown": When the day stem and day branch clash with each other and both involve destruction, or when the useful god clashes and breaks with the sovereign, month builder, day, and hour, and also rides a malevolent general, along with the broken pieces hexagram, this forms this pattern. It belongs to the hexagram of Guai, which signifies decisively removing something, and the interpretation states that snow is added to frost, meaning that in divination, it indicates old injuries not yet healed and new damage added. Matters in progress will break down midway. "Excess and Indulgence": When the first transmission takes the卯 or酉 and initiates the transmission, and the heavenly general riding it is either the Heavenly Empress or Liu He, this forms this pattern. The卯 and酉 are the gates of the sun and moon, and in historical divination they are regarded as the gates of private affairs; the Heavenly Empress governs women, and Liu He governs men, both being deities of desire. It belongs to the hexagram of Ji Ji, which signifies the meeting of water and fire, with yin and yang each in their proper place. The interpretation states that yin and yang are in harmony, but in human affairs, it signifies elopement and violation of propriety. The original note divides this into two categories: when the first transmission rides the Heavenly Empress and the final transmission rides Liu He, it is called "Excess by the Female," indicating the woman takes the initiative; when the first transmission rides Liu He and the final transmission rides the Heavenly Empress, it is called "Cunning Youth," indicating the man initiates the affair.

蕪淫：四課有克，缺一為不備，日辰交互相剋為無淫。陽日叢日上起第一課，柔日叢辰上起第一課。第一課千之陽神，第二課千之陰神，第三課支之陽神，第四課支之陰神。二陰一陽為陽不備，二陽一陰為陰不備，統小畜之體，琴瑟不調。（夫妻行年沖剋，上下神互相賊克，名解離，如孤雁出群寡。又地盤空亡為孤辰，天盤空亡為寡宿；十干不到之地、五行脫空之鄉名孤寡。孤寡者，春巳午孤、子丑寡，夏申酉孤、卯辰寡，秋亥子孤、午未寡，冬寅卯孤、酉戌寡，以初傳而定。）

"Wu Yin": If the four lessons have mutual control but lack one lesson, making it incomplete, it is called "incomplete." When the day stem and day branch mutually control each other, it is called "Wu Yin." The order of the lessons is: on a yang day, the first lesson starts from the day stem; on a yin day, the first lesson starts from the day branch. The first lesson is the yang spirit of the day stem, the second lesson is the yin spirit of the day stem, the third lesson is the yang spirit of the day branch, and the fourth lesson is the yin spirit of the day branch. If among the four lessons there are two yin and one yang, it is called "Yang not complete"; if there are two yang and one yin, it is called "Yin not complete." It belongs to the body of Xiao Xu, which represents dense clouds without rain, with small accumulation. The interpretation says that the zither and the se are out of tune, and generally, it indicates marital discord and matters that are incomplete and not harmonious. The original note also mentions several related terms: when the years of the husband and wife conflict and control each other, and the upper and lower spirits also mutually control and harm each other, it is called "Jie Li," like a solitary goose leaving the flock. When the earth plate falls into Kongwang, it is called "Guchen," and when the heaven plate falls into Kongwang, it is called "Gusu." The places not reached by the ten heavenly stems' lodgment palaces and the directions where the five phases are missing, are generally called "Gugua." Gugua is determined by the season, with the first transmission as the reference: in spring,巳 and午 are Gugua, 子 and 丑 are Gu; in summer, 申 and 酉 are Gugua, 卯 and 辰 are Gu; in autumn, 亥 and 子 are Gugua, 午 and 未 are Gu; in winter, 寅 and 卯 are Gugua, 酉 and 戌 are Gu.

度厄：四課內三上克下為幼，三下賊上為長，統剝之體，六親冰炭。無祿（絕嗣）：四上克下，上不容下，下難自存；或四下賊上，以下犯上，下被上奪，統否之體，上下僣亂。（干支害神上下相加發用，臨行年為侵害；三刑發用，並行的為刑傷。）

"Degree of Misfortune": Among the four lessons, if there are three instances where the upper god overcomes the lower god, the outcome is primarily related to the young, weak, and inferior side; if there are three instances where the lower god steals from the upper god, the outcome is primarily related to the superior and elder side. It is associated with the hexagram of Splitting, which represents the growth of yin and the decline of yang, with layers peeling away one by one. The interpretation states that among the six relations, there is a conflict as if between ice and hot charcoal. Any divination concerning this indicates family members harming each other and continuous misfortunes, requiring efforts to overcome difficulties. "No Fortune" is also known as "No Succession": if all four lessons are instances of the upper god overcoming the lower god, the upper position cannot accommodate the lower position, and the lower position has nowhere to exist; or if all four lessons are instances of the lower god stealing from the upper god, with the lower position violating the upper, the upper position is reversed and taken by the lower. It is associated with the hexagram of Non-Communication, which represents the heavens and earth not interacting, and the upper and lower not connecting. The interpretation states that the hierarchy is violated and the order is chaotic, and any divination concerning this indicates the foundation being cut off and no successors. The original note adds: if the harmful god of the day stem and day branch, when added together, initiates the transmission, and if it also coincides with the year of birth, it is called "Harm"; if the three punishments initiate the transmission, and if they are also in the same place as the year of birth, it is called "Injury".

二煩：四仲月將遇四正（即朔望弦晦）及四平日（即四仲），占得日月宿加四仲，斗罡繫丑未，統明夷之體，刑棘滿途。（日宿臨四仲，斗罡繁丑未為天煩；月宿臨四仲，斗罡繁丑未為地煩。）

"The 'Two Troubles' refer to 'Heavenly Trouble' and 'Earthly Trouble.' The method of forming this pattern is as follows: when the Month General falls on the four central months (子, 午, 卯, 酉), and it coincides with the four key days (朔, 望, 上下弦, 晦), and also meets the four central days (子, 午, 卯, 酉), and the day star or month star is positioned on the four central positions, while the Heavenly Gang and River Chief are located on the positions of 丑 and 未, this pattern is formed. It belongs to the form of Mingyi, which represents the sun entering the earth, with light being harmed. The interpretation states that the path is full of thorns and obstacles. The original commentary distinguishes between the two: if the day star is on the four central positions and the Heavenly Gang is on 丑 or 未, it is called 'Heavenly Trouble'; if the month star is on the four central positions and the Heavenly Gang is on 丑 or 未, it is called 'Earthly Trouble.' Whenever this pattern appears, it indicates obstruction ahead, mental distress, no arrival of travelers, and many obstacles in plans and aspirations."

天禍：四立日占，得今日干支臨昨日干支，或昨日干支臨今日干支，統大過之體，嫩草遭霜。天獄：囚死墓神發用，斗加日本，統噬嗑之體，萎靡不振。天寇：四難日占，得月宿加難辰，統蹇之體，時勢多艱。天網：占時與用神克，統蒙之體，天網四張。

"The Heavenly Calamity": When a lesson is cast on the day of one of the four solar terms—Lichun (Beginning of Spring), Lixia (Beginning of Summer), Liqiu (Beginning of Autumn), or Lidong (Beginning of Winter)—if today's heavenly stem and earthly branch are found on yesterday's heavenly stem and earthly branch, or vice versa, and the old and new terms overlap during the seasonal transition, this pattern is formed. It belongs to the structure of Da Guo (Great Excess), which represents a bent beam and weakness at both ends. The interpretation is like tender grass encountering frost; any situation predicted in this pattern indicates that the time is not yet ripe but the matter has already begun, and it is most likely to fail. "Heavenly Prison": When the captive god, death deity, and tomb god are used in the calculation, and the heavenly gang is also positioned on the day stem, this pattern is formed. It belongs to the structure of Shi He (Crushing), which represents something being held in the mouth and needing punishment to remove it. The interpretation is that the spirit is weak and unable to rise; any situation predicted in this pattern indicates being confined in prison or unable to act freely. "Heavenly Bandits": When a lesson is cast on the day of one of the four difficult days, and the monthly star is placed on top of the difficult day, this pattern is formed. It belongs to the structure of Jian (Obstruction), which represents difficulty in movement. The interpretation is that the situation is full of hardships; any situation predicted in this pattern indicates external threats and difficulty in taking steps forward. "Heavenly Net": When the correct time of the lesson is used to restrain the useful god, this pattern is formed. It belongs to the structure of Meng (Confusion), which represents childishness and confusion. The interpretation is that the heavenly net is spread on all sides; any situation predicted in this pattern indicates being restricted everywhere with no way out.

魄化：白虎帶死氣，臨日辰行年發用，統蠱之體，陰害相連。三陰：太乙逆行，日辰在後發用，中末各帶囚死，將乘元武白虎，時克行年，統中孚之體，群陰當惡。（帶凶更甚。如課傳六陰俱備為六陰。）

"Po Hua" refers to the situation where the White Tiger is accompanied by Death Qi, and initiates the transmission when it is located on the day stem, day branch, or the year pillar. This forms this pattern. Po Hua signifies the dispersion of the soul and spirit. It is associated with the structure of the Gǔ hexagram, which represents a vessel that has been neglected for a long time and has developed pests, indicating deep accumulated problems. The interpretation suggests that evils from the underworld will follow continuously, and in divination, it indicates severe illness and frequent funerals. "San Yin" refers to the situation where the Heavenly Nobleman moves in reverse (the original text refers to Tai Yi as the Heavenly Nobleman), and the day stem and day branch are located after the Nobleman, with the middle and final transmissions each carrying imprisoned Qi and Death Qi. The Heavenly General is riding the Black Tortoise and White Tiger, and during divination, it further harms the year pillar. With three layers of Yin Qi, this forms this pattern. It is associated with the Zhōng Fú hexagram, which originally represents sincere inner faith, but here it refers to being solid on the outside and hollow inside. The interpretation suggests that a group of Yin forces are in power and causing harm. The original note adds that if otherInauspicious Spirit (evil spirits) are also present, the calamity will be even worse; if all the Yin spirits in the four lessons and three transmissions are fully present, it is called "Liu Yin."

龍戰：卯酉日占，行年在卯酉上，又遇卯酉人傳，卯酉發用。卯月陽氣生，酉月他氣出；卯為日出月入之門，酉為日入月出之門，一生一殺，相戰於門，統離之體，門戶不寧。死奇：斗罡每秒日辰發用，月行度到角亢之分，或月宿臨太歲日辰，統未濟之體，憂中望喜。

"The Dragon Struggle": When the class day is in the卯 (Mao) or酉 (You) branches, and the person's age branch also falls on卯 or酉, with卯 or酉 appearing again in the three transmissions, or even initiating the transmission, this pattern is formed. In the second month, the卯 branch is established, and yang energy is just beginning to arise; in the eighth month, the酉 branch is established, and yin energy begins to emerge. The卯 is the gate where the sun rises and the moon sets, while the酉 is the gate where the sun sets and the moon rises. One represents life, the other represents destruction. These two energies clash at the gates, hence the name taken from the "Book of Changes" (Yi Jing) "Dragon struggles in the wild." It belongs to the Li hexagram, which represents fire and brightness, with two lights shining together. The interpretation states that the gates are not at peace, and in divination, it indicates disputes within the family and conflicts between inside and outside. "The Dead Odd": When the Heavenly Gang is placed on the day stem and day branch and initiates the transmission, and when the moon's path reaches the division of the Horn mansion and Neck mansion, or when the moon's mansion is over the Tai sui (great year), day stem, and day branch, this pattern is formed. It belongs to the hexagram of "Not Yet Completed," which signifies that a matter is not yet finished and still has potential. The interpretation states that even in times of worry, happiness can still be expected. In divination, although encountering death qi, there is still a chance for a change.

死絕（災厄）：日之死鄉，又加死地之絕鄉發用，如甲木死於午，午火絕在亥；或喪車游魂等發用，統歸妹之體，鬼崇作造孼。

"Dead and Declining," also known as a calamity: take the dead place of the day stem, then overlay the declining place of that dead place and initiate the transmission, forming this pattern. The original commentary gives an example: Jia belongs to wood, and wood dies at Wu; Wu belongs to fire, and fire declines at Hai, so when Jia day meets Wu plus Hai in transmission, it becomes "Dead and Declining." Alternatively, ifInauspicious Sha such as丧车 or游魂 are used in transmission, they also fall under this pattern. It belongs to the structure of归妹, which represents a young woman following others, her behavior improper. The interpretation states that ghosts and demons will cause chaos and mischief. When this pattern appears in divination, it indicates that the sick person is unlikely to recover, matters have reached their end, and one must beware of calamity and loss of life.

殃咎：凡三傳處克，日又夾克，內戰外戰，乘墓坐墓，統解之休，內外凌辱。九丑：凡戊子、戊午、壬子、壬午、乙卯、乙酉、己酉、辛卯、辛酉十日為九丑日。如四仲時占，丑臨日加四仲發用。子午卯酉為陰陽易絕之神，有生殺之道；乙戊己辛壬乃制殺不正之位，三光不照。此等日過丑臨仲，是名九丑，統小過之體，上下迍邅。

"Yāng Jiù" (Calamity and Misfortune): When all the three transmissions are subject to the same trigram and each one is being overcome, and the day stem is also being overcome by the trigrams before and after it, the overcoming of the spirit is called internal conflict, and the overcoming of the general is called external conflict. If the useful god is also sitting on the tomb god or in the tomb territory, this forms this pattern. It belongs to the structure of the Hexagram of Jie (Release), which originally was written as "Jie zhi xiu" (Release with Rest) but should be "Jie zhi ti" (Release as Structure). Jie indicates the initial resolution of danger but with remaining troubles not yet cleared. The interpretation states that internal and external forces are both attacking, and in divination, this indicates being attacked from both inside and outside, surrounded on all sides. "Jiu Chou" (Nine Chou Days): The days of Wuzi, Wuwu, Renzi, Renwu, Yimao, Yiyou, Jiyou, Xinmao, and Xinyou are the Nine Chou Days. The original text mentions ten days but only lists nine, missing the day of Jimao. If the lesson is cast during the middle of the four seasons and the Chou god is on the day and also added upon the middle of the four seasons in the initiating transmission, this forms this pattern. The trigrams of Zi, Wu, Mao, and You are gods that cut off the alternation of yin and yang, and they carry the power of both life and death. The five stems of Yi, Wu, Ji, Xin, and Ren are in positions that are not properly controlling the killing force, and they are not illuminated by the three lights of the sun, moon, and stars. Therefore, when these days meet the Chou god on the middle of the four seasons, it is called the Nine Chou Days. It belongs to the structure of the Hexagram of Xiaoguo (Minor Exceeding), which is like a bird leaving a sound, suitable for going down rather than up. The interpretation states that both upper and lower are encountering difficulties, and in divination, this indicates actions that are inappropriate and unpleasant matters being revealed externally.

鬼墓：干支上神發用，或作干鬼干墓，支鬼支墓，既作是鬼，又為干墓，統困之體，守己待明。歷德：貴人臨卯酉為歷德。干支陰陽在貴人前為蹉跎，在貴人後為微服；陽前陰後為定，陰前陽後為失機，統隨之體，鳴驚失鳳。

"The Ghost's Grave": When the heavenly stem or earthly branch of the day is used as the initiating transmission, and this god is both the official ghost of the day stem and the storage of the day stem, or both the official ghost of the day branch and the storage of the day branch, then this pattern is formed. It is both a ghost that restrains me and a storage that confines me. This pattern is associated with the困 (Troubled) hexagram, which represents a situation where there is no water in a marsh, and a gentleman sacrifices his life to achieve his aspirations. The interpretation suggests to maintain one's position and wait patiently for dawn. In general, this pattern indicates being trapped in difficulties, and one should remain patient and steadfast, without rashly seeking escape. "The Virtuous Path": When the celestial stem of the day is located in the卯 (Mao) or酉 (You) position, it is called the Virtuous Path. If the yin and yang gods of the day stem or day branch are located before the nobleman, it is called "wasted effort," indicating missed opportunities. If they are located after the nobleman, it is called "disguised," indicating hidden and not prominent. When the yang god is before and the yin god is after, it is called "fixed," indicating a stable position. When the yin god is before and the yang god is after, it is called "lost opportunity," indicating an inverted order. This pattern is associated with the随 (Following) hexagram, which represents movement according to the time. The interpretation originally states "a sudden cry and the loss of a phoenix," which has some errors and omissions. The general meaning is that the opportunity for a single cry is fleeting. In general, this pattern suggests that one must be cautious in advancing or retreating, as either moving too early or too late will not succeed.

盤珠（天心）：太歲月建及日時並三傳，皆在四課這中，或歲月日時俱在四課之上，統大壯之體，鳳翔丹山。全局（潤下、炎上、曲直、從革、稼穡）：水局（申子辰）、火局（寅午戌）、木局（亥卯未）、金局（巳酉丑）、土局（辰戌丑未），凡三傳行三合，統大畜之體，同類歡會。

"The 'Disk of Beads' (also known as the 'Heavenly Heart') occurs when the Tai Su, the Month Builder, the day, the hour, and the three transmissions all fall within the four lessons (the original text says 'four lessons this middle' which should be 'four lessons among') or when the Tai Su, the Month Builder, the day, and the hour all lie above the four lessons, gathering all the elements of the entire chart together, like beads gathered in a tray, forming this pattern. It belongs to the structure of Da Zhuang, which represents strong movement and thunder in the sky. The interpretation says that phoenixes fly over red mountains, and in divination, this pattern indicates that all good qualities are gathered together with one effort, making it the most powerful configuration in the entire chart. 'Overall Pattern' is divided into five types: Shen Zi Chen (申子辰) forming the Water Pattern (Run Xia), Yin Wu Xu (寅午戌) forming the Fire Pattern (Yan Shang), Hai Mao Wei (亥卯未) forming the Wood Pattern (Qu Zhi), Si You Chou (巳酉丑) forming the Metal Pattern (Cong Ge), and Chen Xu Chou Wei (辰戌丑未) forming the Earth Pattern (Jia Se). When the three transmissions exactly form a triple harmony, this pattern is formed. It belongs to the structure of Da Xu, which represents strong, solid, and substantial qualities, with great accumulation. The interpretation says that similar elements gather together in joy, and in divination, this pattern indicates a single, strong force concentrated, leading to quick success. However, it may lack balance, so one must check whether this pattern supports or harms the day stem."

元胎：孟神發用，傳用四孟。蓋四孟為四生之局，又為五行受□之位。如寅加巳、巳加申，為進肯長生，名病胎，乃上生下，為五行病處；寅加亥、亥加申，為退步長生，名生胎，乃下生上，是身旺之鄉，統家人之體，花開結子。如子孫空亡為不育，返吟為絕胎。

"Yuan Tai" (Original Embryo): When the four young (Meng) divinities of寅 (Yin), 申 (Shen), 巳 (Si), and 亥 (Hai) are used as the initiating transmission, and all three transmissions are based on the four Meng positions, this forms this pattern. The four Meng positions are the places where the Five Phases (Wu Xing) are born and where the vital energy (Qi) is received to form the embryo (the original text has a missing character "气" in "受□之位"). The original commentary divides this into two types: the path of寅 (Yin) added to巳 (Si) and巳 (Si) added to申 (Shen), which is moving forward past the Longsheng (growth) position, called "Bing Tai" (Disease Embryo), because it is the upper deity generating the lower deity, with the vital energy leaking downward, which is exactly the diseased position of the Five Phases; the path of寅 (Yin) added to亥 (Hai) and亥 (Hai) added to申 (Shen), which is retreating back to the Longsheng position, called "Sheng Tai" (Birth Embryo), because it is the lower deity generating the upper deity, with the vital energy gathering upward, which is exactly the flourishing position of the self. It belongs to the structure of Jia Shen (Family), which represents the proper position of both internal and external elements, and harmony within the family. The interpretation says that flowers bloom before fruits are formed; therefore, when this pattern is used in divination, it indicates successful conception and the promise of descendants. The original commentary also says: if the son and daughter divinities fall into the旬空 (decade void), it indicates infertility; if the pattern forms a reverse repetition (返吟), it indicates the termination of the fetal energy.

連珠：用神在一方，相連作中末；或三傳孟傳季相連，或歲月日時連，或寅卯辰之類，統復之體，山外表山。問傳：凡課間位作三傳，統巽之體，陰陽升降。六純：三傳俱陽為六陽，俱陰為六陰，統革之體，天淵懸隔。

"Connected Beads": When the first transmission's useful god is with the middle and final transmissions in the same direction and connected in sequence; or when the three transmissions proceed from the beginning god to the end god in a continuous manner; or when the heavenly stem, month builder, day, and hour are connected; or when the three transmissions are in the order of寅卯辰, 巳午未, this forms this pattern. It belongs to the structure of the复卦, which represents the return of a single yang, moving without haste. The interpretation states "there is another mountain beyond the mountain" (the original text says "mountain outside outer mountain" which should be "mountain outside mountain"). In divination, this pattern indicates that one matter follows another continuously, and both good things and troubles come in succession. "Intermediate Transmission": When the three transmissions are not consecutive but are selected with one in between (the original title was "Question Transmission," with "Question" being a miswriting of "Intermediate"). It belongs to the structure of the巽卦, which represents wind and entry. The interpretation states that yin and yang rise and fall alternately. In divination, this pattern indicates that matters progress in jumps with intermediate complications. "Six Purity": If the three transmissions are all yang, following the sequence of寅辰午申戌子, it is called "Six Yang"; if they are all yin, following the sequence of卯巳未酉亥丑, it is called "Six Yin." It belongs to the structure of the革卦, which represents the extinguishing of water and fire, and transformation and renewal. The interpretation states that one is in the sky and the other in the abyss, not connected. In divination, this pattern indicates that isolated yang cannot grow and isolated yin cannot thrive, and matters tend to be biased towards one side, making them difficult to reconcile.