In the context of the Three Transmissions, the twelve categories are arranged in order.

登三天（辰午申）：巳午未申四位為天。蓋龍登天則行雨，官登天位主遷轉，惟忌空脫。占爭訟轉大，占病彌深，占行人即至，久旱而占則雨之類。出三天（午申戌）：戌為天頭，凡占事情還大，病訟皆凶。涉三淵（申戌子）：亥子丑寅歷地，如履春冰蹈虎尾之象，病訟危險，目前阻隔，占官不吉，課望不成之類。

The twelve sections are all divided according to the Three Transmissions progressing in order and connecting by skipping positions. "Ascending to the Three Heavens" refers to the Three Transmissions being in the order of Chen, Wu, Shen: the four positions of Si, Wu, Wei, Shen are the heavenly positions on the disk, and the Three Transmissions ascend towards these four positions. When a dragon ascends to the heavens, it will bring rain; when an official ascends to the heavenly position, it indicates promotion or transfer. However, it is feared when the transmission falls into an empty旬 or loses its energy. In cases of disputes, the matter will escalate; in cases of illness, the condition will worsen; in cases of a traveler, the person will arrive immediately; in times of prolonged drought, rain will certainly come—these are all signs of rising energy and intensified developments. "Descending to the Three Heavens" refers to the Three Transmissions being in the order of Wu, Shen, Xu: Xu is the end of the heavenly positions, and the Three Transmissions pass beyond the heavenly positions. In such cases, matters tend to become even worse. In cases of illness or disputes, the outcome is ominous. "Crossing the Three Depths" refers to the Three Transmissions being in the order of Shen, Xu, Zi: the four positions of Hai, Zi, Chou, Yin are the earthly positions on the disk, and the Three Transmissions descend towards these four positions, like walking on thin ice in spring or stepping on a tiger's tail. In cases of illness or disputes, danger is imminent, with many obstacles ahead. In matters of officialdom, it is unfavorable, and plans will not succeed.

入三淵（戌子寅）：凡舉皆凶，或末傳乘蛇虎，為鬼煞，占病必死。向陽（子寅辰）：子乃北方幽暗這神，寅辰乃日出之方，自暗人明，凡事初凶後吉，病癒訟解，人情皆美。出陽（寅辰午）：午后陰生，自寅傳午，有出陽之象，凡占災各相仍，病訟均凶也。

"Entering three abysses," with the three transmissions being Xu, Zi, and Yin: this indicates going deeper into three abysses, having already sunk to the bottom. Any action taken will inevitably lead to misfortune. If the final transmission is further accompanied by Teng Snake and White Tiger, it becomes a ghostly evil, and if one is ill, death is certain. "Facing the sun," with the three transmissions being Zi, Yin, and Chen: Zi represents the northern dark god, while Yin and Chen are the direction where the sun rises. The three transmissions move from darkness to light, so matters start off bad but eventually turn good. Illness can be cured, disputes can be resolved, and human relations improve. "Leaving the sun," with the three transmissions being Yin, Chen, and Wu: after noon, one yin begins to arise. The three transmissions moving from Yin to Wu indicate that the yang energy is reaching its limit and about to overflow, so any divination of calamity will result in continuous misfortunes. Both illness and disputes will be unfavorable.

出戶（丑卯巳）：卯為門戶，巳為地戶，凡占君子長揚，小人狐疑。盈陽（卯巳未）：卯巳為三陽，未乃明之始，自卯傳巳未，為日中將昃，陽盈巳極，凡事急就吉，遲干凶。變盈（巳未酉）：陽至午為陰，未為一盈，凡事皆凶，占官補黜，占疾新病死，久病癒。

"Going out the door," the three transmissions are Chou, Mao, and Si: Mao represents the gate, Si represents the earth gate, and the three transmissions move from inside outwards. If a gentleman has this, his reputation will spread far; if a petty person has this, he will be doubtful and hesitate to take the lead. "Full Yang," the three transmissions are Mao, Si, and Wei: Mao and Si are at the time of the three Yangs flourishing, but Wei is the beginning of the transition from light to darkness. The three transmissions moving from Mao to Si and then to Wei is like the sun reaching its zenith and beginning to set, indicating that Yang energy has reached its peak. Therefore, if one acts promptly, it is auspicious; if hesitating, it is inauspicious. "Changing Fullness," the three transmissions are Si, Wei, and You: Yang energy turns to Yin at Wu, and Wei is the first step after fullness, so all matters are inauspicious. For official positions, it indicates demotion; for illness, it means that those with new illnesses will die, while those with long-term illnesses will recover—because those with long-term illnesses have already lost Yang energy, and the change from fullness to decline aligns with their condition.

入冥（未酉亥）：酉亥為日冥之時，陽消陰長之象，凡占事速為則可，緩則不及也，病訟官祿均不利益，此吉漸消而漸長其凶。凝陰（酉亥丑）：亥丑屬北，冬令陰氣凝結，有嚴霜堅冰之象，凡占有淫慾奸盜之事，多主幽暗不明。溟濛（亥丑卯）：亥丑為陰，卯乃微陽，二陰下見微陽，正在溟濛之時，凡占者事體不真，□憂懼不寧，進退未決之貌。

"Entering the Darkness," with the three transmissions being You and Hai: You and Hai are times when daylight fades, symbolizing the decline of yang and the growth of yin. Therefore, when divining about matters, one should act quickly as there is still time; any delay will result in missing the opportunity. When divining about illness, lawsuits, official matters, or income, there will be no benefit, and good fortune will gradually diminish while misfortune will increase. "Condensed Yin," with the three transmissions being You, Hai, and Chou: Hai and Chou belong to the northern direction, which is the time of winter, when yin energy condenses, resembling severe frost and ice. When divining, this often indicates occurrences of lust, theft, and other illicit matters, which are usually hidden and not open to light. "Ming Meng," with the three transmissions being Hai, Chou, and Mao: Hai and Chou are purely yin, while Mao is a slight yang. Under two layers of yin energy, a faint yang appears, which is the time when the sky is just beginning to brighten but is still dark, and the mist is thick and unclear. When divining, this indicates that the matter is not clear, the truth is uncertain, people are anxious and uneasy, and they cannot decide whether to advance or retreat. (The original text has a missing part in the middle of this sentence, and I dare not make up anything.)

冥陰（戌寅子）：寅為日出曉方，子戌陰氣盛旺，相退入陰，凡占事自明入暗，防其暗損，占官最凶。偃蹇（子戌申）：申乃陰方，自子傳申，以陰入陰，凡占事迷暗不明，出入動作皆不吉。悖戾（戌申午）：午乃陰氣始生，申戌由之而盛旺，占賊不狨，行人未來，作事成禍。

The twelve sections are all divided according to the Three Transmissions in reverse order, connecting each by skipping a position. "Ming Yin" (Dark Yin): the Three Transmissions are戌, 寅, 子 (following the reverse order convention, they should be 寅, 子, 戌, as the original text is arranged, so it is recorded as such). 寅 represents the direction of the early morning when the sun first rises, while 子 and 戌 are where the Yin energy is at its peak. The Three Transmissions move from the bright to the dark. If a divination concerns an event moving from the clear to the obscure, one should beware of damage occurring in the darkness, especially in matters related to official positions, which is most ominous. "Yan Jian" (Obstructed): the Three Transmissions are 子, 戌, 申. 申 belongs to the Yin direction, and the Three Transmissions move from 子 to 申, thus moving from Yin to Yin, becoming increasingly obscure. If a divination concerns an unclear situation, whether going out or taking action is not auspicious. "Bei Li" (Rebellious): the Three Transmissions are 戌, 申, 午. 午 is where the Yin energy first begins, and 申 and 戌 follow it, causing the Yin energy to grow stronger. The movement is entirely rebellious. If divining about thieves, they will not be caught (the original text says "bu rong" but it should be "bu huo"), if divining about a traveler, they will not come, and if doing something, it will lead to trouble.

凝陽（申午辰）：辰為一陽，申午俱陰，陽凝在陰，凡占事未了，行人來緩，占訟留連，謀望均遲。僱祖（午辰寅）：午為寅之子孫，寅乃之長生，如子僱母，凡求財謀望皆吉，占行人來，庚日占病為凶，占官則大吉。涉疑（辰寅子）：陽主進，寅子主退，凡占事進退不決，行人不來，官病皆凶。

"Nieyang" (凝阳), Three Transmissions: Shen, Wu, Chen. Chen is the place where the first yang begins to arise, but Shen and Wu both belong to yin. The yang energy is frozen within the yin and cannot move. In divination, this indicates that affairs are not completed, people come slowly, lawsuits are delayed and unresolved, and plans are obstructed. "Guzu" (顾祖), Three Transmissions: Wu, Chen, Yin (the original text reads "Guzu," with "Guzu" being the correct reading for "Guzu," and "Guzu" being the correct reading for "Guzu"). Wu is the son of Yin, and Yin is the long life (长生) of Wu (the original text has a missing character, it should read "Yin is the long life of Wu"). The Three Transmissions move from Wu back to Yin, like a son turning back to care for his mother. In divination, this is favorable for seeking wealth and making plans; for traveling people, it indicates that the person will return. However, on a Geng day, it is unfavorable for illness, and for official positions, it is very favorable. "Sheyi" (涉疑), Three Transmissions: Chen, Yin, Zi. Yang energy is naturally forward-moving, but Yin and Zi move backward continuously, resulting in a stalemate between forward and backward movement. In divination, this indicates indecision regarding affairs, people not coming, and it is unfavorable for official matters and illness.

極陰（丑亥酉）：陰主退，自丑傳酉，以陰入陰而終於極，凡占事或有淫亂而生疾，若占病必死。時遁（亥酉未）：酉為太陰，未中之丁為玉女，有遁走之象，占行人不來，出行不出，捕盜不獲，君子有吉，小人乃凶。歷明（酉未巳）：巳為陽明之地，自酉傳巳，叢暗入明，凡舉皆由勉強而為，君子利取祿位，小人宜早營運。

"Extreme Yin," with the three transmissions at Chou, Hai, and You: Yin energy naturally signifies retreat, and the three transmissions move from Chou to You, indicating Yin entering Yin and retreating to the end. If divining about illness caused by immorality, the outcome is certain death. "Time of Concealment," with the three transmissions at Hai, You, and Wei: You is governed by Tai Yin, and the hidden Ding fire in Wei is called Yu Nu. Tai Yin and Yu Nu both signify concealment, so there is an image of fleeing and hiding. If divining about a traveler, he will not come; if divining about travel, the journey will not succeed; if divining about capturing a thief, the thief will not be caught. A gentleman obtaining this should retreat and preserve himself for good fortune, while a petty person obtaining this is fleeing from responsibility, leading to misfortune. "Clear Calendar," with the three transmissions at You, Wei, and Si: Si is the place where Yang energy is clearly bright. The three transmissions move from You to Si, indicating moving from darkness into brightness. However, moving backward toward brightness, any action requires great effort to succeed. A gentleman should take advantage of this to seek official position, while a petty person should start early to manage his livelihood.

回明（未巳卯）：未乃一陰，巳卯二陽，自未傳卯，由陰而至於陽，凡事不宜急舉，只宜緩進，久雨則睛，吉事漸成，而凶事漸消也。轉悖（巳卯丑）：巳卯二陽，丑乃純陰，陽傳至陰，避明向暗，凡占主家業不振，作事邪魔，不知守分安命。斷澗（卯丑亥）：卯為一陽，丑亥二陰，自卯傳亥，乃一陽深入二陰，暗長明消之象也，凡占君子退職，小人遇凶。凡課之體格備於斯矣，初學者可不明乎。

"Return to Light," with the three transmitters being Wei, Si, and Mao: Wei is the beginning of a yin energy, while Si and Mao are both yang. The three transmitters moving from Wei back to Mao represent returning from yin to yang. In all affairs, one should not act hastily but proceed gradually; prolonged rain will clear up with this transmission, indicating that good things are achieved bit by bit and bad things gradually subside."Turning to Misfortune," with the three transmitters being Si, Mao, and Chou: Si and Mao are both yang, while Chou is entirely yin. The transmission moving from yang to yin signifies moving against the light towards darkness. In divination, this indicates the family's affairs are declining, actions bring misfortune, and people are unwilling to be content or accept fate."Broken Stream," with the three transmitters being Mao, Chou, and Hai: Mao is one yang, while Chou and Hai are both yin. The transmission moving from Mao to Hai represents a single yang energy sinking deeply into two layers of yin energy, symbolizing the fading of light and the growing darkness, like encountering a broken cliff and deep ravine on the way. In divination, this indicates that a gentleman may be dismissed from office, while a petty person may face danger. The fundamental structures of all six rhymes are now fully explained. How can a beginner not understand this?

凡占之要，大約有五：一曰年命，即占人之行年本命；二日類神，隨其所占而求其類，詳其神將之吉凶；三曰日辰，今日之干為日，今日之支為辰；四曰發用，即初傳也；五曰正時，即所占之時也。此謂五要。

Whenever casting a divination, there are approximately five key points to consider. The first is "year and destiny," which refers to the person's current age and their birth year. The second is "classical deity," which involves identifying the deity associated with the matter being asked, then carefully examining the fortune or misfortune of that deity in relation to the heavenly general it is riding. The third is "day branch," where the heavenly stem of the day is called "day" and the earthly branch is called "辰." The fourth is "initiating transmission," which refers to the first transmission. The fifth is "correct time," which is the specific hour when the divination was cast. These five points are collectively known as the "five essentials," and none should be missing when making a divination. The following sections will elaborate on each of them.

而日辰之分屬者，不可不辨。占家宅，則日為人，辰為宅；占婚姻，則日為男，辰為女；天庭求事，則日為舉主，辰為臣，為我；占選舉，則日為占人，辰為品職；占詞訟，則日為起訟之人，辰為對訟者；占疾病，則日為人，辰為病，又這醫藥；胎產則日為子，辰為女。

Among the five essentials, the day stem and the day branch each represent different things, which vary according to the matter being divined. It is essential to distinguish clearly. When divining about a house, the day stem represents the person, and the day branch represents the house; when divining about marriage, the day stem represents the male partner, and the day branch represents the female partner; when seeking a position from the court, the day stem represents the recommending family, and the day branch represents the subordinate, that is, oneself; when divining about examination results and appointments, the day stem represents the person asking the question, and the day branch represents the desired rank or position; when divining about a lawsuit, the day stem represents the party initiating the lawsuit, and the day branch represents the opposing party; when divining about illness, the day stem represents the sick person, and the day branch represents the illness, and also relates to medicine; when divining about pregnancy and childbirth, the day stem represents the fetus, and the day branch represents the mother.

占交易，則日為人，辰為物；占墳墓，則日為人，辰為墓；占奴僕，則日為主，辰為僕；占出行，則日為住為陸，辰為往為水；占求望，則日為我，辰為他；占動靜，則日為動為來，辰為靜為應；占博奕，則日為我為我物，辰為他為他物；占漁獵，則日為人，辰為物。此皆占事之大略，所當辨者也。

For divination regarding trade and commerce, the day stem represents the person, and the day branch represents the goods; for divination regarding graves and feng shui, the day stem represents the living person, and the day branch represents the tomb; for divination regarding servants and attendants, the day stem represents the master, and the day branch represents the servant; for divination regarding traveling far away, the day stem represents the place where one stays, and also represents land travel, while the day branch represents the destination, and also represents water travel; for divination regarding seeking opportunities and aspirations, the day stem represents me, and the day branch represents others; for divination regarding movement or stillness and staying or leaving, the day stem represents movement and arrival, while the day branch represents stillness and response; for divination regarding gambling and games, the day stem represents me and my stakes, while the day branch represents the opponent and their stakes; for divination regarding hunting and capturing, the day stem represents the hunter, and the day branch represents the game. The above outlines the general classification for divining various matters, all of which should be clearly distinguished. Once the classification is clear, we then look at the relationship of generation and overcoming between the day and the heavenly stem. This will clarify the strength and weakness of the main and secondary factors in the matter.

而日辰之喜忌，又不可不察。所喜者曰日德、曰支德、曰月德、曰三合、曰六合、曰吉將、曰日祿、曰生曰旺；而所忌者，鬼墓刑沖破害，亦所當察者也。日辰既審，次觀發用，視其與日辰生剋制化何如？更又當審其所乘之天官何如。（天官即十二貴人）

The day stem and day branch each have their own favorable and unfavorable factors, which must be examined. Favorable factors include the day virtue, branch virtue, monthly virtue, triple harmony, liu he, auspicious generals, day's own luck, and the qi of birth and prosperity. If these are present in the day branch, they indicate smoothness. Unfavorable factors include officials and ghosts, storage, and the evils of punishment, conflict, destruction, and harm. If these are present in the day branch, they indicate obstacles. After determining the day branch, the next step is to examine the initiating transmission, that is, the first transmission, and determine whether it is generating or overcoming the day stem and day branch, or whether it is controlling or transforming them. Further, one must examine which of the twelve heavenly generals the initiating transmission's deity is riding. (The original note says that the heavenly general refers to the twelve noblemen and generals.) This is the most crucial point, as the same deity riding different heavenly generals leads to completely different interpretations. The following sections are divided according to the day stem.

甲乙日用起：天乙（官中口舌）、螣蛇（虛驚不實）、朱雀（外人咒咀）、六合（和合六親）、勾陳（貴中嗔怒）、青龍（求財有害）、天后（陰暗不明）、太陰（走失之事）、元武（盜賊為妄）、太常（灑食爭鬥）、白虎（門戶不安）、天空（主人虛疑）。丙丁日用起：天乙（貴人不和）、螣蛇（寤寐不安）、朱雀（口舌之事）、六合（因財有憂）、勾陳（田財有訟）、青龍（因財有撓）、天后（陰人有爭）、太陰（求雨不決）、元武（盜來賊欺）、太常（宅中有撓）、白虎（家業不寧）、天空（奴僕為盜）。

On days of Jia and Yi, the heavenly generals associated with the initiating transmission indicate specific matters: riding the Heavenly Nobleman indicates disputes within officialdom; riding the Teng Snake indicates a false alarm with no real event; riding the Vermilion Bird indicates criticism and curses from outsiders; riding Liu He indicates harmony among the six relations; riding Gou Chen indicates anger from the nobleman; riding the Azure Dragon indicates loss from seeking wealth; riding the Heavenly Empress indicates hidden matters remaining unclear; riding Tai Yin indicates loss of speech; riding the Black Tortoise indicates theft and deceit; riding Tai Chang indicates disputes over food and drink; riding the White Tiger indicates unrest at home; riding Tian Kong indicates the master's mind filled with suspicion. On days of Bing and Ding, the heavenly generals associated with the initiating transmission indicate specific matters: riding the Heavenly Nobleman indicates discord with the nobleman; riding the Teng Snake indicates restlessness while sleeping; riding the Vermilion Bird indicates disputes over words; riding Liu He indicates worry over wealth; riding Gou Chen indicates lawsuits over land and money; riding the Azure Dragon indicates disturbance over wealth; riding the Heavenly Empress indicates disputes with women; riding Tai Yin indicates unresolved rainmaking efforts; riding the Black Tortoise indicates thieves coming to harass; riding Tai Chang indicates disturbance within the household; riding the White Tiger indicates instability in family affairs; riding Tian Kong indicates servants committing theft while on duty.

戊己日用起：天乙（見官有盜）、螣蛇（小人有撓）、朱雀（文字不明）、六合（先接和爭）、勾陳（賊盜憂疑）、青龍（因財慶賀）、天后（因外有撓）、太陰（求用開匿）、元武（有財逢盜）、太常（兄弟失理）、白虎（小口有災）、天空（家門不寧）。庚辛日用起：天乙（貴人尋事）、螣蛇（皇信有疑）、朱雀（文字不寧）、六合（求財不遂）、勾陳（交加訟起）、青龍（因財喜慶）、天后（走失小口）、太陰（人慾謀己）、元武（失財有喜）、太常（因件為害）、白虎（有病不安）、天空（有喜不成）。

On days of Wu and Ji, when the initiating transmission is used, the heavenly generals indicate the following: riding on Tian Yi GuRen signifies encountering official matters with loss; riding on Teng Snake indicates being troubled by petty people; riding on Zhu Que indicates unclear documents or contracts; riding on Liu He indicates initial reconciliation followed by conflict; riding on Gou Chen indicates worry over theft; riding on Qing Long indicates celebration due to wealth; riding on Tian Hou indicates disturbance from outsiders; riding on Tai Yin indicates that one's requests are concealed by others; riding on Xuan Wu indicates having wealth but encountering theft; riding on Tai Chang indicates disputes among brothers; riding on Bai Hu indicates illness among children in the family; riding on Tian Kong indicates domestic unrest. On days of Geng and Xin, when the initiating transmission is used, the heavenly generals indicate the following: riding on Tian Yi GuRen signifies that a nobleman is being overly critical; riding on Teng Snake indicates doubtful messages; riding on Zhu Que indicates unsettled documents; riding on Liu He indicates failure in financial pursuits; riding on Gou Chen indicates lawsuits arising mutually; riding on Qing Long indicates celebration due to wealth; riding on Tian Hou indicates the loss of a child; riding on Tai Yin indicates someone plotting against oneself; riding on Xuan Wu indicates loss of wealth but eventual joy; riding on Tai Chang indicates suffering from some matter; riding on Bai Hu indicates illness and unease; riding on Tian Kong indicates failure in joyful matters.

壬癸日用起：天乙（小人有撓）、螣蛇（火怪驚疑）、朱雀（小人論官）、六合（財星有喜）、勾陳（同土勾連）、青龍（因人失事）、天后（陰小之災）、太陰（出人闇昧）、元武（途中逢盜）、太常（不家人和）、白虎（道路虛疑）、天空（詐騙不實）。

On days with the stem Ren or Gui, when the initiating transmission is activated, if the Heavenly General is Jia Yi Nobleman, it indicates being troubled by small people; if it is Teng Snake, it indicates fire disasters, strange occurrences, and suspicion; if it is Vermilion Bird, it indicates being accused by small people in court; if it is Liu He, it indicates the wealth star is present and there is good fortune; if it is Gou Chen, it indicates being involved with accomplices and being implicated; if it is Azure Dragon, it indicates being mistaken due to others' actions; if it is Heavenly Empress, it indicates misfortune for women and children; if it is Tai Yin, it indicates being secretive and uncertain in movement and rest; if it is Black Tortoise, it indicates encountering thieves on the way; if it is Tai Chang, it indicates family discord; if it is White Tiger, it indicates a false alarm on the road; if it is Tian Kong, it indicates being deceived by others and matters not being genuine. These five groups are categorized by the day stem. The same Heavenly General can indicate different matters depending on the day stem, which is exactly the principle mentioned earlier in the "General Notes" that "what is favorable here becomes unfavorable there."

更宜考其類神之吉凶何如，現否何如，決以年命上神吉凶如何，與日神辰神生克如何。又參以正時：如時與日合為外和，與日害為外憂，與辰合為內和，與辰害為內憂。又當審其日財、日馬、日官鬼、日印綬之類，則占無遺義矣。此難舉其大略，實五要之樞紐也。

Further, one should also examine the nature of the deity associated with the matter being divined, whether it is auspicious or inauspicious, and whether this deity appears in the chart. Then, one should consider the fortune of the year stem, and whether it is harmonious or conflicting with the day stem and the day branch. Additionally, one should refer to the time of divination: if the time harmonizes with the day stem, it indicates harmony outside; if it conflicts with the day stem, it indicates worry outside; if it harmonizes with the day branch, it indicates harmony within the family; if it conflicts with the day branch, it indicates worry within the family. Finally, one should review the day's wealth, horse, official ghost, and official seal, which are directly connected to the day stem. Once all these are examined, the divination will have no omissions. Here only the main points are mentioned (the original text says 'this is difficult to summarize briefly,' which should be 'this is carefully summarized briefly'), but in fact, this section is the central point of the application of the 'Five Essentials.'

占事尚應期，證其驗也。有取決於五行者（水一、火二、木三、金四、土五是也），有取決於大衍數者（子午九、丑未八、寅申七、卯酉六、辰戌五、巳亥四是也），有取決於末傳者（吉事取末傳合處所臨神為成期，凶事取末傳沖處所臨神為散期）。

Divination focuses most on "the time of fulfillment," which means determining when an event will come to pass, thus verifying the accuracy of the divination. There are several methods to determine the time of fulfillment. One method uses the numbers of the Five Phases: water corresponds to one, fire to two, wood to three, metal to four, and earth to five. The number obtained indicates the day or month of fulfillment. Another method uses the large derivation number from the Great Treatise of the Book of Changes: the pairing of Zi and Wu corresponds to nine, Chou and Wei to eight, Yin and Shen to seven, Mao and You to six, Chen and Xu to five, and Si and Hai to four. A third method uses the final transmission: for auspicious matters, the god corresponding to the position matching the final transmission is taken as the time of success; for inauspicious matters, the god corresponding to the position conflicting with the final transmission is taken as the time of dispersal. Each of these three methods is suitable for different situations, and one should choose the appropriate method based on the nature of the matter being divined.

然皆不如決之於發用。（用是日則日應，用是辰則旬內應，太歲一年，月建一月，四立季內，正時日前，節應半月，候應五日。大抵用起第一課、第二課，兼天乙順行，在貴人前者，應事必速；用起第三課、第四課，兼天乙逆行，在貴人後者，應事必緩。又用起第四課者，名驀越課，事難到度，驀然而成。）

However, none of these methods are as accurate as directly determining the timing from the initiating transmission deity. The original commentary lists the method: if the first transmission is the same as the day branch, it should happen on the same day; if it is the branch of the current ten-day period, it should happen within the ten-day period; if it starts from the heavenly stem, it should happen within a year; if it starts from the month builder, it should happen within a month; if it starts from the four seasonal beginnings, it should happen within the season; if it starts from the exact time, it should happen before the day. If it is on a solar term, it should be counted as half a month; if it is on a climate, it should be counted as five days. The general rule is: if the useful deity starts from the first or second lesson and the heavenly stem nobleman moves forward, the event will be verified quickly; if the useful deity starts from the third or fourth lesson and the heavenly stem nobleman moves backward, the event will be verified slowly. Additionally, if the useful deity starts from the fourth lesson, it is called "mòyuèkè" (sudden lesson), and the event is difficult to predict by common reasoning, often happening unexpectedly and suddenly.

又有應期神之說，謂用起亥子（則以壬上神為應期），寅卯（則取辰上神），巳午（則取未上神），申酉（則取戌上神）是也。（上神者以天盤言之也）又有關格之說，謂辰加子為天開，加午為地關開，所為之事必自天時地利關阻也；辰加卯為天格，加酉為地格，凡遇之必因天時地利隔阻也。皆當參看。

There is also the concept of "shoulder period god" (应期神): if the useful god (用神) starts at亥 or 子, then take the god residing in the lodging palace (寄宫) of 壬 as the shoulder period god; if it starts at 寅 or 卯, take the god on 辰; if it starts at 巳 or 午, take the god on 未; if it starts at 申 or 酉, take the god on 戌—these are all taking the god of the last storage (墓库) in the original direction. The original commentary explains that the "upper god" (上神) mentioned here are all based on the heaven plate (天盘). There is also the concept of "gate and barrier" (关格): when the heavenly gang (天罡) 辰 is placed on 子, it is called "heavenly gate" (天关); when placed on 午, it is called "earthly gate" (地关) (the original text mentions "heavenly opening" and "earthly gate opening" but there are errors in the text). Whenever this occurs, the affairs will certainly be blocked by heaven or earth conditions. When the heavenly gang 辰 is placed on 卯, it is called "heavenly barrier" (天格); when placed on 酉, it is called "earthly barrier" (地格). Whenever this occurs, the affairs will certainly be obstructed by heaven or earth conditions. These should all be considered together.

課傳既立，玩而占這，必有所宗，神將之類不可不審。神克將為內戰，難吉有咎；將克神為外戰，難凶可解。太歲乃天元一炁，號令四時，為五行之標，歲功之本，眾煞之主，至尊之神，是謂朝廷。若作貴人，不必人傳，皆有救肋，惟不救病。

After the four lessons and three transmissions have been arranged, when interpreting and predicting, there must be a central focus. Among these, the relationship between the divine and the heavenly general is particularly important to examine carefully. When the earthly branch's divine force attacks the heavenly general that is riding on it, this is called an internal conflict; even if the lesson is auspicious, it still brings trouble. When the heavenly general attacks the divine force that is riding beneath it, this is called an external conflict; even if the lesson is inauspicious, it can still be resolved. The heavenly sovereign is the original vital energy of the heavenly stem, commanding the four seasons, serving as the standard of the five phases, the foundation of the annual achievements, and the master of all malevolent forces. It is the most exalted divine being, symbolizing the imperial court in human affairs. If the heavenly sovereign acts as the nobleman, then it does not need to enter the three transmissions; in all matters, it provides assistance. However, in cases of illness, it cannot provide help.

月將乃幽明之司，動靜之機，禍福之始。在日為福德，在辰為龍德，臨發用及行年本命皆臨支，宅生輝光；臨元武賊必敗，乘天空或空亡為光輝之象。其屬為臺省部院，帶天馬為使命，乘青龍為公卿、為太常、為武職，乘白虎為權臣，乘勾陳為大將，乘朱雀羽林，乘螣蛇為軍騎。旬丁為變動之神，附以魁罡，傳以二馬，乘以龍合太陰，萬里飛騰之象。

The Moon General is the official who governs both the mortal and spiritual realms, serving as the pivot for movement and stillness, and the starting point for fortune and misfortune. When it falls on the Day Stem, it is called "Fortune Virtue," and when it falls on the Day Branch, it is called "Dragon Virtue." If it appears in the Initiating Transmission, or if it is present in the person's birth year, or if it is on the Day Branch, it indicates that the family residence will shine with prosperity. If it is associated with the Black Tortoise, thieves will be exposed; if it is under the Tian Kong or falls in the empty ten-day period, it indicates an appearance that is bright but not substantial. Comparing it to an official system, the Moon General belongs to the level of the ministry and provincial departments. If it is accompanied by the Heavenly Horse, it signifies someone sent on a mission. If it is accompanied by the Azure Dragon, it indicates a high-ranking official or a noble position, such as that of Tai Chang. If it is accompanied by the White Tiger, it indicates a powerful minister. If it is accompanied by the Gou Chen, it indicates a general commanding troops. If it is accompanied by the Vermilion Bird, it indicates a member of the imperial guard. If it is accompanied by the Teng Snake, it indicates a cavalry soldier in the army. As for the "Ten-day God," it is a deity associated with change. If it is combined with the River Chief and the Heavenly Gang, and if the Three Transmissions include both the Post-horse and the Heavenly Horse, and if it is accompanied by the Azure Dragon, Liu He, and Tai Yin, it indicates a sudden and rapid rise, suggesting long-distance travel and sudden promotion.

天乙貴人握尊權，蒞天人，隨在無犯，臨日辰年命發用最吉。螣蛇為驚恐，為卑賤，若占怪異視蛇之陰，而小兒病亦責之。朱雀為口舌，為文書，若占異舉視雀之陰，月移之類亦責之。六合為私合，若占婚姻視合之陰。勾陳為遲滯，為汙蜀，為私慾鬥爭，若占詞訟視勾之陰。青龍為富貴，為生發，若占求財視龍之陰。

The Twelve Heavenly Generals each have their own special dominion. When divining about certain matters, one should not only look at the general itself but also its yin spirit. The nobleman, Tian Yi Guiren, holds a noble authority, overseeing both heaven and earth. Where it appears, no one dares to offend. When it appears on the day stem, day branch, or the person's birth stem, or in the initiating transmission, it is most auspicious. Teng Snake governs fear and lowly people. When divining strange occurrences, one should look at the yin spirit of Teng Snake. It also oversees the illness of children. Zhu Que governs speech and documents. When divining unusual actions, one should look at the yin spirit of Zhu Que. It also oversees correspondence and communication. Liu He governs secret alliances. When divining about marriage, one should look at the yin spirit of Liu He. Gou Chen governs delays and also governs filth, entanglements, and disputes. When divining about lawsuits, one should look at the yin spirit of Gou Chen. Qing Long governs wealth and also governs growth and prosperity. When divining about seeking wealth, one should look at the yin spirit of Qing Long.

天空為虛誕，若占僕從視空之陰。白虎為道路，為喪病，若占疾病視虎之陰；若作日鬼帶馬，為催官使者。太常為衣服，為酒食，若占筵會衣服視常之陰。元武為盜賊，為虛耗，為邪淫，若占捕盜視武之陰。太陰為不顯，若占婢媵視陰之陰。天后為恩澤，若占妻妾視後之陰，而婦人病亦責之。

The Tian Kong represents emptiness and falsehood. When divining about servants or attendants, one should look at the Yin spirit of Tian Kong. The Bai Hu governs roads and also matters of death, illness, and disease. When divining about illness, one should look at the Yin spirit of Bai Hu. However, if Bai Hu is exactly the official ghost of the day stem and also carries the Yimashu, it becomes a messenger urging promotion, and is considered auspicious when divining about official positions. The Tai Chang governs clothing and also food and drink. When divining about banquets, gatherings, or clothing matters, one should look at the Yin spirit of Tai Chang. The Xuanwu governs thieves and also losses, fraud, and improper relationships. When divining about capturing thieves, one should look at the Yin spirit of Xuanwu. The Tai Yin governs hidden and concealed matters. When divining about female servants or concubines, one should look at the Yin spirit of Tai Yin. The Tianhou governs grace and favor, and when divining about wives or concubines or illnesses of women, one should look at the Yin spirit of Tianhou. This is what is meant by the general rule of "looking at the Yin of a particular spirit": first determine the particular Tian Jiang that corresponds to the matter being divined, then take its Yin spirit to determine the fortune and its depth.

日德為一日之喜神，諸事之吉象，而訪謁者亦視其陰。至於十二神各有所主，而魁罡則貴人不臨，作用反多（如魁度天門、罡塞鬼戶之類）；而天罡則又隨所占而操其吉凶之柄（如加孟加仲加季之類），尤為緊切。

The "day virtue" is the auspicious deity of the day, indicating favorable omens for all matters. When divining about visiting or meeting people, one should also consider its "shadow deity." As for the deities of the twelve earthly branches, each has its own domain. Among them, the "River Chief" at the戌 position and the "Heavenly Gang" at the辰 position are particularly significant. The nobleman deity, Tianyi, does not usually appear with them, yet their influence is substantial. For example, the saying that the River Chief crosses the Heaven Gate at the亥 position and the Heavenly Gang blocks the Ghost Gate at the丑 position both originate from these two. The Heavenly Gang is especially important, as it determines the fortune or misfortune according to the nature of the matter being divined. For instance, when the Heavenly Gang is combined with the four beginning positions, the four middle positions, or the four end positions, the interpretation varies accordingly, and one must pay close attention when using it.

然神將為眾課之所同，而年命為一人之所獨。故命為一身之應，不得與太歲日上神相傷；年為用之肋，不得與日用相傷。如命上見財，求財吉；見官求官吉，餘可類推。

However, one must clearly understand this point: the gods and generals are the same for everyone who divines this particular hexagram. Only the person's year of birth and their own destiny are unique to them. Therefore, the person's destiny is manifested through their own destiny, and it must not conflict or be mutually controlling with the heavenly stem of the year or the stem of the day. The year of birth must not conflict or be mutually controlling with the day stem or the useful god. Conversely, if the person's destiny includes the god of wealth, seeking wealth will be auspicious; if it includes the official star, seeking official positions will be auspicious, and so on. The fortune or misfortune of the same hexagram varies among different people, and the key lies here.

而年命上見月將者，大能消一切禍，長一切福；見二馬者還官奉詔，最利還行；見天喜者凡事吉慶；見貴人者非常喜佑；見魁罡乘凶將者百事不利；見月厭作死炁者，主有冤仇人鬼相逼，風血忌有車為驚恐；見傳送乘凶將者主疾病服藥；見登明乘凶將者主水厄；見蛇凝滯；見虎乘死炁克合而無救肋者，不出四十九日其人必死；乘生炁克命，有傳尸癆瘵之疾。若乘吉神，利於仕宦，餘可類推。

The deities seen on the year and the person's own destiny have specific effects. Seeing the Month General is most effective in eliminating all misfortunes and increasing all blessings. Seeing both the Post-horse and Heavenly Horse indicates a return to office and receiving imperial orders, which is most favorable for traveling back and forth. Seeing Heavenly Joy brings good fortune in all matters. Seeing the Nobleman brings extraordinary protection and joy. Seeing both River Chief and Heavenly Gang with malevolent generals brings misfortune in all affairs. Seeing Month Aversion and Death Qi indicates the presence of enemies, grievances, or ghosts and spirits, and one should also beware of accidents involving bloodshed or vehicles. Seeing the position of Shen with a malevolent general indicates illness and the need for medicine. Seeing the position of Hai with a malevolent general indicates danger from water. Seeing Teng Snake indicates that affairs will be blocked and unsmooth. If White Tiger rides on Death Qi and attacks the destiny, and there is no other deity to help, the person will surely die within forty-nine days; if White Tiger rides on Life Qi and attacks the destiny, it indicates a chronic illness such as a parasitic infection or tuberculosis. Conversely, if the year and destiny are occupied by auspicious deities, it is favorable for official positions and achievements, and the rest follows the same pattern.

若三傳，則初傳為心之所主，事之所向，故曰用神，要上下相生，神將比和為吉。如用神克歲，歲中災咎；克月，月中災咎；剋日，優身及尊長公訟鬼賊；克辰，家宅不安；克時，心動憂驚；克中傳，有頭無尾。中傳為事體移易，子傳母為逆，母傳子為順，鬼主事壞，墓主事止，空為折腰。末傳為事之結果，克初為吉，傳空事敗。而所宗都乃初耳。此則因神將之宗，而類推之也。

As for the three transmissions: the first transmission represents the direction or focus of the matter in the questioner's mind, so it is called the "useful god." It is auspicious if the useful god is generated by the upper and lower elements and if the god and the general are harmonious. If the useful god overcomes the sovereign, there will be misfortune within a year; if it overcomes the month builder, there will be misfortune within a month; if it overcomes the day stem, there will be worry for oneself and one's elders, and there may be disputes in the official domain, as well as disturbances from ghosts and thieves; if it overcomes the day branch, the household will be unstable; if it overcomes the time of the question, the mind will be restless and there will be anxiety; if it overcomes the middle transmission, the matter will have a beginning but no end. The middle transmission governs the changes in the matter during its course: if the transmission goes from the son god to the mother god, it is reverse; if it goes from the mother god to the son god, it is direct; if the middle transmission is a ghost, the matter will fail; if it is a tomb, the matter will stop; if it falls into kongwang, it is called "broken waist," meaning the middle part is cut off. The final transmission represents the result of the matter. If the final transmission overcomes the first transmission, it is auspicious; if it falls into kongwang, the matter will ultimately fail. In summary, the entire divination still centers on the first transmission. The above is the method of interpretation derived by tracing back from the god and general to the various categories.

東方朔曰：魁罡乘於武后，其人妻妾懷孕；傳送若乘青龍，占者子孫財損；勝光乘於天馬，來意必問行人；太沖加於白虎，多遭疾病天災；小吉天后相逢，婦人愛生淫泆；太吉陳常相會，男子必進田財；叢魁加於天空，奴婢逃走姦淫；登明加於太陰，酒食必逢朋友。

This passage explains how to determine the nature of a question from the divination class, attributed to Dongfang Shuo of the Han dynasty. If 戌 'Heavenly Chief' and 辰 'Heavenly Gang' are accompanied by the Black Tortoise or Heavenly Empress, it indicates that the wife or concubine of the person being consulted is pregnant. If 申 'Transmission' is accompanied by the Azure Dragon, it suggests that the person's children may be harmed or that money is lost. If 午 'Victorious Light' is accompanied by the Heavenly Horse, the inquiry is about the whereabouts of a traveler. If 卯 'Great Movement' is combined with the White Tiger, it often indicates illness or natural disaster. If 未 'Small Auspicious' meets the Heavenly Empress, it suggests that a woman may have improper desires. If 丑 'Great Auspicious' meets Gou Chen and Tai Chang, it indicates that a man will acquire land or wealth. If 酉 'Following Chief' is combined with Tian Kong, it suggests that servants may run away or there may be immoral behavior. If 亥 'Ascending Brightness' is combined with Tai Yin, it indicates that there will be a gathering for food and drink with friends.

功曹若乘龍合，占者子孫歡喜；魁罡乘於元武，合主奴婢逃亡；六合小吉相逢，宜問婚姻禮聘；天罡並於勾虎，來者必爭田墳；太歲或作龍常，發用官員改轉；神后若乘龍合，女人占受皇恩；大吉或乘勾虎，墓田損破必真；從魁太沖陰武，私通門戶動搖；太乙登明陰后，值此二女爭淫。

Yin 'Gongcao' if riding the Azure Dragon or Liu He, indicates that the person's descendants will be joyful. Xu 'Heqiu' and Chen 'Tian Gang' riding the Black Tortoise, together indicate servants fleeing. Liu He meeting Wei 'Xiao Ji' indicates that the matter should be considered as marriage and dowry. Chen 'Tian Gang' together with Gou Chen and Bai Hu indicates that the person is quarreling over land and burial grounds. If the Master Year is riding the Azure Dragon or Tai Chang and initiates the transmission, it indicates officials changing positions. Zi 'Shenhou' if riding the Azure Dragon or Liu He, indicates a woman consulting, and she will receive royal favor. Chou 'Daji' if riding Gou Chen and Bai Hu, indicates that the burial ground or land has indeed been damaged. You 'Congkui' and Mao 'Tai Chong' riding Tai Yin and Xuanwu indicates private affairs and family instability. Si 'Taiyi' and Hai 'Dengming' riding Tai Yin and Tianhou, when encountering this combination, indicates two women quarreling and envying each other.

聖人作易，變通不一，豈於壬占而獨不然。課有七百二十，其中吉少凶多，世宗無惑。鈐壬歷鈐，其制未始不矛盾；袁、李、劉、邵諸人，其斷論未始不異同，皆不可舉一而廢百也。

The sages composed the Book of Changes, explaining the principle of adapting to circumstances and not being rigid in one approach. Then why should the Six Rats divination system be an exception? The Six Rats system has seven hundred and twenty lessons, among which the auspicious ones are few and the inauspicious ones are many. The world should take this as the standard and not be doubtful (the original text "world should not be doubtful" has some errors or omissions). Throughout history, books such as the "Rat Manual" and "Rat Calendar Manual" have had their own inconsistencies in their structures. The interpretations of Yuan Tiangang, Li Chunfeng, Liu Ji, and Shao Yong also have discrepancies among themselves. None of these should be adhered to rigidly while discarding the rest.

即如傳生日為吉，而以占子孫之賢否則凶；傳脫日為凶，而以占生產之遲速則吉；傳剋日凶，仕宦占之則吉；日克傳吉，長病占之則凶。貴人臨獄，或臨二分，所忌也，而卯酉辰戌為日干年命，亦忌之乎？貴人啟蒙地，治事不一，所忌也，而選舉這占為廉幕登第，亦忌之乎？即舉一隅，而三隅可推。

Take a ready example: the three transmissions and the day stem originally indicate a favorable outcome, but when used to predict whether the children are virtuous or not, it turns out to be unfavorable (the energy is drained by the children). The three transmissions and the day stem originally indicate an unfavorable outcome, but when used to predict the speed of childbirth, it turns out to be favorable (the release of energy facilitates childbirth). The three transmissions and the day stem originally indicate an unfavorable outcome, but when used to predict the prospects of an official, it turns out to be favorable (the official star is the official ghost). The day stem and the three transmissions originally indicate a favorable outcome, but when used to predict the outcome of a long illness, it turns out to be unfavorable (the sick person lacks the strength to overcome external things). Another example: a nobleman located in a prison position, or in the position of two divisions, is traditionally considered unfavorable, but if the day stem or birth year is卯 (Mao) or酉 (You), or辰 (Chen) or戌 (Xu), should we universally consider it unfavorable? A nobleman located in a confused position, indicating lack of focus, is traditionally considered unfavorable, but when used to predict examination results, it actually indicates a position in the government or a successful examination result, should we universally consider it unfavorable? By examining one aspect, the other three can be inferred.

故有以課體論者（如用知一、比用、潤下、曲直之類），有以傳體論者（如登三天、涉三淵之類），有以用神相加論者（以用神上下相加而斷吉凶），有以辰神相加論者（以十二宮神輪流相加而斷吉凶），有以正時斷吉凶者（占時），有以用論者（謂上言官府事妻財，相氣論死來，喪起凶動見官刑，休時憂患病類），有以克論者（謂上克下事起男子，下賊上事起女子；將克神，神剋日，禍從外來；日克神，神克將，禍從內起；伏吟事近，反吟事遠類）。其類雖有可據，其藝雖有可呈，而終不免舉一廢百之病。一課千萬人占之各巽，一占千萬人應之不同，變化之妙，鮮有不應者也。

Therefore, there are many ways to interpret a divination lesson: some are based on the lesson pattern, such as knowing one, comparing the useful god, moistening downward, and curved straight; some are based on the transmission pattern, such as ascending to the three heavens and descending into the three depths; some are based on the interaction of the useful god's upper and lower gods to determine fortune and misfortune; some are based on the interaction of the twelve palace gods to determine fortune and misfortune; some rely solely on the exact time of the divination to judge fortune and misfortune; some are based on the strength and decline of the qi, where strong qi relates to official matters and wife's wealth, and the phase qi relates to death and mourning, and when the mourning qi arises, misfortune and official punishment appear; some are based on the aspect of the gods, where the upper aspect of the god indicates matters originating from a man, and the lower aspect of the god indicates matters originating from a woman, and when the heavenly general aspects the god, or the god aspects the day stem, misfortune comes from outside; when the day stem aspects the god, or the god aspects the heavenly general, misfortune comes from within; hidden chant indicates matters happening nearby, and reverse chant indicates matters happening far away. Each of these methods has its basis and its merits, but ultimately they are prone to the fault of clinging to one method and neglecting the rest. The same lesson may be divined by a thousand people, and each person receives a different result; the same prediction may be fulfilled by a thousand people, and each person experiences it differently. The subtlety of change lies in flexible application. Those who can apply it flexibly rarely have predictions that do not come true.

凡占事，當審其天地盤之陰陽神。凡事有陽，不能無陰，社之陰者即事之影鄉，必須參看，定其吉凶。十二神中惟貴人日夜互為陰神，其餘各有陰神。如蛇臨天盤申字而居地盤子位，則地盤申位上辰字即蛇陰神也。其餘陰神主何吉凶，盡詳占宗。

The entire passage is repeated at the end of the book, identical to the section titled "Heaven and Earth Plates and Yin and Yang Spirits" earlier. This repetition is due to the original printed edition's duplication. Here is the repetition as recorded to preserve its original form. The oral instructions for the yin spirits are now explained again: when divining any matter, one must examine both the yin and yang spirits on the heaven plate and earth plate. Where there is yang, there must be yin, and the yin side represents the shadow of the matter, which must be consulted to determine fortune or misfortune. Among the twelve heavenly generals, only the nobleman (guìrén) has two yin spirits, one for day and one for night, while the other generals each have their own separate yin spirits. The method is to take the character of the heavenly general on the heaven plate and place it on the corresponding position on the earth plate. Then observe what is above it. For example, if the Teng Snake (téngshé) is on the heaven plate at the position of Shen (申), and it falls on the earth plate's Zi (子) position, one should look at the position of Shen on the earth plate. If the position of Shen on the earth plate is Chen (辰), then Chen is the yin spirit of the Teng Snake. The various yin spirits and their respective influences of good or bad fortune have already been fully explained in the chapter "Divination Fundamentals."