The Great Six壬 Manual of Enlightened Perception (Wu Shiqing's handwritten manuscript)

元首 重審 比用 涉害 遙克 昴星 八專 雖責 伏吟 返吟

The lesson patterns listed in the first volume are in order: Yuan Shou, Chong Shen, Bi Yong, She Hai, Yao Ke, Mao Xing, Ba Zhuang, Su Ze (which is also called "Bie Ze", the original text says "Su"), Fu Yin, and Fan Yin. These ten names are the ten methods of selecting the initial transmission in the system of large Six壬 (Six壬 is a type of divination). In ancient times, they were collectively called "Jiu Zong Men" (Nine Schools). It is said that "four lessons and three transmissions" form the framework of the Six壬 divination. First, the "month general" (the position of the sun in the current month) is added to the hour of the divination, and then the "heaven plate" is rotated over the fixed "earth plate" twelve palaces. Then, the heavenly stem and earthly branch of the day are used to select their superior deities, and the superior deities of those deities, forming four lessons. Then, according to these ten methods, one character is selected from the four lessons as the "initiating transmission" (the first transmission). From the first transmission, the middle transmission is determined by following the earth plate to find the superior deity, and then the final transmission is determined by following the superior deity again. These three transmissions are collectively called the three transmissions. Each section in the directory explains a method of selecting the initiating transmission from the four lessons.

古經九宗門乃一賊克，二比用，三涉害，四遙克，五昴星，六八專，七別責，八伏吟，九返吟，今折反伏二體入下卷七體中，故上卷只有七體，似為的當。 一賊克體。此體有二體之殊，該分作二體，今從古，只作一體。

The order of the nine schools as established in the ancient texts is: first, the thief and defeat; second, the comparison; third, the involvement of harm; fourth, the distant defeat; fifth, the昴star; sixth, the eight special; seventh, the separate responsibility; eighth, the hidden chant; and ninth, the return chant. This book separates the two forms of hidden chant and return chant and moves them to the seven forms in the lower volume. Therefore, the upper volume only includes seven forms, and this arrangement seems appropriate. The first school is the "thief and defeat" form. Within this form, there are originally two distinctions: if among the four lessons only the upper deity defeats the lower deity, it is called the original head; if only the lower deity defeats the upper deity, it is called the repeated review. According to principle, they should be divided into two forms, but here they are still combined as one form following the ancient method.

元首課占內事，以日為己，辰為人；占外事以辰為己，日為人，出《六壬指南》。 象曰：四課一上克下，取賊克為初課，名曰元首，先吉後輸，此釋名義。日辰陰陽四課俱無下賊上，只有一上克下，則取克下者為用，名曰元首。以上能制下，得尊長制馭之權，宜居長上，故以元首名之，且為課體之首，亦名始入格。諸占吉多凶少，利先不利後。

When using the Yuan Shou lesson to divinate internal affairs (concerning oneself and family matters), the day stem (representing the person seeking divination) is considered the self, and the day branch (representing the other party, home, and outsiders) is considered the other side. For external affairs (concerning external dealings), this is reversed: the day branch is considered the self, and the day stem is considered the other. This classification comes from the Six Rhinoceros Guide. The "Xiang" text explains the origin of this lesson's name: among the four lessons, there is only one instance where an upper god overcomes a lower god. This overcoming is taken as the "first lesson," or the initiating transmission and first transmission. The lesson is called Yuan Shou, indicating that the outcome first brings good fortune and then turns to loss. If among the four lessons of the day stem and day branch, there is no case of a lower god stealing from an upper god, and only one instance of an upper god overcoming a lower god, then the upper god that overcomes is taken as the initiating transmission, and the lesson is named Yuan Shou. The upper god controlling the lower god corresponds to the relationship of a superior controlling an inferior, so the diviner should be in a position of superiority and take the initiative. Hence, the name "Yuan Shou" (head or leader) is used. Also, since it is the first lesson among the nine types of lesson patterns, it is also called "Shi Ru Ge" (the beginning pattern). Matters divined by this lesson tend to be favorable rather than unfavorable, and it is advantageous to take the initiative rather than to respond later.

占曰：四課陰陽一克下，課名元首是初神為課體之初也，忠臣孝子皆從順，憂喜因男非女人以上為男子，為外動，動以制靜，故事因男子。上則為尊下卑小，所為正理悉皆真以上制下事理甚正，真實無偽。官訟先發須當勝，後對之人理不伸上克下，固利尊長制卑幼，利先動不利後應。但為上神旺相，天將無內戰方吉。下旺上休囚則有反噬。

The interpretation states: Among the four lessons, if only one instance shows a superior element overcoming an inferior one, the lesson is called "Original Head" — the original note explains that this is because the initiating deity is the beginning of the lesson pattern. This lesson signifies loyalty to the sovereign and filial piety, with everyone obeying; both worries and joys are caused by men rather than women — the original note explains that the superior deity belongs to a male and represents external action, and the active side controls the passive side, so matters originate from men. The superior deity is respected, the inferior deity is subordinate, and their actions conform to righteousness, with no falsehood — the original note explains that when the superior controls the inferior, the principles are most correct and genuine. In lawsuits, the party who initiates the case will win, while the one who responds later will find their reasons not adequately supported — the original note explains that when the superior overcomes the inferior, it is advantageous for the superior to control the inferior and advantageous for the first to act rather than the one who responds later. However, this is only favorable if the superior deity is in a prosperous and strong state, and the "heavenly general" (the twelve deities: nobleman, Teng Snake, Vermilion Bird, Liu He, Gou Chen, Azure Dragon, Tian Kong, White Tiger, Tai Chang, Tai Yin, Tian Hou) does not engage in internal conflict with the main deity. If the inferior deity is strong while the superior is weak and confined, the inferior will retaliate against the superior.

占曰：元首情理順，克應亦易知。是歲年中事，月建月內吟。旬支旬內應，直日日中期。節氣半月等，今候五日移。諸課雖如此，獨此更無移此克應之占。凡占壬者須書年月日旬節候於圖中，看三傳四課年命上神直何神，有年月等支神者，則應此時矣。諸課如此占法，但元首課更為順應耳。

The commentary also states: In the case of the original lesson, the reasoning and principles are smooth, and the time of fulfillment ("ke ying") is easy to determine. If the branch of the current year's heavenly stem appears in the three transmissions, it should occur within the year; if the branch of the current month's month builder appears, it should occur within the month; if the branch of the current ten-day period appears, it should occur within the ten-day period; if the branch of the day's value appears, it should occur on the same day; if it corresponds to a solar term, it should occur within half a month; if it corresponds to a "hou" (a five-day period), it should shift every five days. Other types of lessons also follow this method, but the original lesson will never be wrong. The original note says that this passage is precisely about the method of determining the time of fulfillment for the original lesson. Anyone who starts a Six壬 lesson must write down the year, month, day, ten-day period, and seasonal periods on the lesson diagram, then check which deity is in charge of the three transmissions, four lessons, and the "year's heavenly stem deity" (the deity riding on the branch of the current birth year and the "xingsheng" year). If any of these branches match the year, month, ten-day period, or day, the fulfillment should occur during that time. All lessons use this method to determine the time of fulfillment, but the original lesson is more accurate and smooth.

又曰：上克下為事順，作順事者，縱課傳有凶，得憂亦淺，縱神將戰憂易解。凡一切事利動不利靜，利先不利後，利男不利女，加以上神旺相，天官順治，發用吉將，不犯空刑等凶，又生日神年命，則為三光、三陽之課，則有臣忠子孝、妻順弟恭、卑下懷服之美矣。若日干無氣，發用又在日上為日之鬼，鬼爻休囚，貴人逆治，凶將相併，則有動後之凶也。

It is also said that when the upper overcomes the lower, it belongs to 'smooth affairs'. If the matter being handled is in accordance with reason, even if there are凶 elements in the four lessons and three transmissions, the worries and troubles will be shallow; even if the main deity and the riding heavenly general fight, the worries can be easily resolved. All things are favorable for action rather than stillness, favorable for taking the initiative rather than waiting for a response, favorable for men rather than women. If further more, the upper deity is in a prosperous and strong state, the 'heavenly official' (heavenly general) proceeds smoothly and arranges the generals, the riding general in the initiating transmission is a favorable general, it does not violate the 'decade emptiness' (the two missing earthly branches in the current decade), and it does not encounter punishments and clashes, and the deity of the lesson can generate and support the day stem, the personal destiny, and the heavenly stem of the current year, then it becomes a 'three bright lesson' and 'three yang lesson' (all three transmissions ride favorable generals, and all are in the direction of bright and bright places), which will surely bring benefits such as loyal ministers, filial sons, obedient wives, respectful younger brothers, and the lower ranks being pleased and convinced. Conversely, if the day stem itself has no strength, and the initiating transmission falls on the upper deity which becomes the 'official ghost' (a deity that overcomes the day stem), although the ghost爻 is in a weak and confined state, it encounters theretrograde of the nobleman arranging the generals, and凶 generals are present, then there will be a result of bringing misfortune after taking action.

孔明曰：元首雲者，如人以首為一身之元，身無元首則無以成其身矣。其尊卑之義可見。又君為臣庶之元首，尊長為卑之元首，是以利居元首者，但上非下莫載，今若克之，必思身世果是居長？果是先動？果是得旺相否？有一果於是，則吉矣。又思居下者情理可克乎，休囚者可勝乎，有可克勝，是吉矣。若有不合則先動者被後應者所乘矣。且以上克下中理之當然，但亦不可過當，思元首所以臨下，乃一體無二之異，雖時勢不得不克下，亦當使在下者有所倚賴，可為受克之地，庶元首有所共載，故壬中六處有一處扶地盤之辰為妙，不然亦不可使地盤受空、虛、刑、害、沖、破之境及在驀越之位也。

Zhuge Kongming said: The concept of the "head" is like a person's head being the head of the whole body; without a head, the body cannot be formed. From this, we can see the distinction of respect and hierarchy. The ruler is the head of the people, and the superior is the head of the inferior. Therefore, those who receive the "head" divination are favorable for being in the leading position. However, the superior cannot stand alone without the support of the inferior. Now that the superior is overpowering the inferior, one must ask three questions: Is my status truly that of a superior? Am I truly the one who initiated the action? Have I truly obtained the prosperous and strong energy? If any of these three is true, it is auspicious. Then ask two more questions: Is the inferior in a position where it is reasonable to be overpowered? Is the inferior weak and confined, thus capable of being overcome? If both can be overcome, it is also auspicious. If none of these conditions are met, the one who initiated the action may be taken advantage of by the one who comes later. Moreover, although it is natural for the superior to overpower the inferior, it should not be excessive. One should realize that the superior and the inferior are one body, not two separate entities. Even if circumstances force the superior to overpower the inferior, there should be some support left for the inferior, allowing for a degree of being overpowered. Only then can the superior be supported by the people. Therefore, in the Six Rén divination chart, the "six places" (the heavenly stem above the day stem, the heavenly stem above the day branch, the three transmissions in the middle, end, and initial, and the heavenly stem above the year and destiny) should ideally have one place that supports the Earth Plate. If not, the Earth Plate should not fall into the state of being empty, wasted, in conflict, harmed, opposing, broken, or in a position that jumps over others.

邵子曰：“幼不占元首，憂尊長之損害，又主先喜而後憂。”是元首課亦有不吉處，況先事者任勞任怨，首事發端，禍集所伏，苟上神休囚，則有先動過勞致疲之災深入，妄動之失，或貪小利而忘大害，或喜先勝而貽後悔，故其象樹木之嫩條未硬，又如初生之嬰兒學行也。言當此時，不可急遽戕賊，須當保護也。

Shao Kangjie said, "Young people should not receive the Yuan Shou lesson, for it may bring harm to superiors and indicates initial joy followed by worry." This shows that the Yuan Shou lesson also has inauspicious aspects. Moreover, those who take the initiative to act often bear hardships and grievances, starting something new, and thus potential troubles lie hidden here. If the superior spirits are weak and confined, there will be disasters such as overexertion, deep exhaustion, or mistakes of rash action. There may also be greed for small gains while neglecting greater harms, or seeking temporary victory only to leave regret. Therefore, the imagery of this lesson is like a tender branch on a tree that has not yet hardened, or a newborn infant just learning to walk: at this time, one must not be hasty or forceful, nor cause damage, but must be careful and protective.

袁天罡曰：“上之克下固利男子，占胎多是男子。若上神休囚，下神旺相，是克之不倒，反不利先舉，占胎多女。如干上神發用，干為我，被克豈宜？但當主客未分、欲動不動之際，則日干為尚介於彼我之，一見上神來克，則先動者為上神，後動者為干神。在我者，當審其衰旺何者得氣而乘之。此惟兵訟、鬥毆及空手求財、問取功名之吉，餘外鬼來侵身多凶，豈可以元首為純吉乎？”

Yuan Tiangang said, "When the upper god overcomes the lower god, it is beneficial for a man, and divination about pregnancy mostly indicates a male child. But if the upper god is weak and the lower god is strong, the overcoming does not work, and it is unfavorable for the first move, and divination about pregnancy mostly indicates a female child. If the initiating transmission occurs on the day stem, the day stem represents me, and if I am overcome by it, how can it be favorable? It is only at the moment when the host and guest have not yet been distinguished, and desire has not yet arisen, that the day stem is still between the two sides. Once the upper god comes to overcome, the upper god moves first, and the day stem's god moves later. From my side, I should examine the strength and weakness of both sides and follow the one that has the right energy. This situation is only favorable in cases of military campaigns, lawsuits, fights, or seeking wealth without weapons, and asking about achievements; otherwise, it is the ghost yao attacking me, mostly indicating danger. How can the chief lesson be generally considered entirely favorable?"

占來意 元首課是貴人、歲君、將相，旺相生合行年神，來意是見大貴人，有生彩之慶。若是反吟等凶破，主闇昧，伸訴之事。 占天文 主元晴，必干上發用見朱、蛇、勾、空、貴、常方晴，若見合虎主風；支之二課發用，見玄后主雨，陰龍亦半陰晴。

Divination of the visitor's intention: The person represented in the principal lesson is the nobleman, the current year's master, and generals or ministers. If the gods in the lesson are strong and prosperous and harmonize with the "yearly branch" (the yearly branch that progresses annually), the intention is to visit a great nobleman, bringing joy and glory. If the lesson includes "reverse chant" (the heavenly gods each placed in the opposite palace), indicating a broken or deteriorated situation, the intention turns to something ambiguous or unclear, possibly involving a case to appeal against injustice. Divination of the weather: The principal lesson indicates clear weather. It must be that the initiating transmission is on the day stem and the riding god is one of the fire or earth generals: Vermilion Bird, Teng Snake, Gou Chen, Tian Kong, Nobleman, or Tai Chang. Only then is clear weather predicted. If the initiating transmission is from the third or fourth lesson on the day branch and the riding god is the water generals: Black Tortoise or Heavenly Empress, then rain is predicted. If the riding god is Tai Yin or Qing Long, then the weather is partly cloudy.

占地利 主元陽之地。 占身命 宜居長，不利卑幼。好動少靜，帶丁馬則遷移不定，有祿、馬、貴人、龍、常者主居官顯達，為正印之官，臣忠子孝，夫婦和順。 占六甲 若發用旺相則生男，加以青龍等吉將，則生貴子；貴人順治利長子，生長孫。發用若休囚則男女未定。

Occupying a terrain that is sunny and elevated: the subject is in a favorable location facing the sun and being high and comfortable. Regarding the person's fate: it is suitable for being the eldest son of the eldest branch, but not favorable for younger generations. The nature is active and restless, with little calmness; if it carries the 'Ding God' (the god associated with the first day of the current ten-day period, which is the day of Ding, and the god that governs it) and the 'Post-horse', then there will be constant movement and change. If the chart contains the 'Lushen' (favorable official), 'Post-horse', 'Nobleman', 'Azure Dragon', and 'Tai Chang', it indicates a successful official career, specifically a position of official with the authority of the seal. Within the family, the ministers are loyal, the children are filial, and the husband and wife are harmonious. Regarding the six geng (pregnancy): if the initiating transmission is prosperous and strong, it indicates the birth of a male child; if it is further accompanied by the 'Azure Dragon' or other auspicious generals, the child will be a noble son. If the 'Nobleman' progresses in a favorable direction to arrange the generals, it is favorable for the eldest son and can lead to the birth of a grandson. If the initiating transmission is weak and confined, the gender of the fetus remains uncertain.

占婚姻 宜長男配長女，貴人順治得龍、後、合、貴，主男求女，女亦喜婚姻，夫妻和合；若貴人逆治，加以凶將，有刑剋，當不成。 占疾病 主下部之疾，吉凶以神將之吉凶言之。 占詞訟、征伐等事，如前袁天罡說同。

Divination on marriage: It is favorable for the eldest son to marry the eldest daughter. If the Nobleman moves in the proper direction and the Heavenly General is arranged accordingly, and if the Azure Dragon, Heavenly Empress, Liu He, and Nobleman are among the auspicious generals in the chart, it indicates that the man will seek the woman's hand in marriage, and the woman will also be willing to marry. The couple will be harmonious. If the Nobleman moves in the reverse direction and is combined with malevolent generals, and there are also punishments and conflicts, then this marriage will not come to fruition. Divination on illness: It indicates ailments in the lower body; the fortune is determined by the inherent fortune of the celestial generals that are riding the hexagram. As for divination on lawsuits and military campaigns, it is the same as what Yuan Tiangang mentioned before—namely, that only in situations involving warfare, litigation, or fighting where the strong overpower the weak does the superior overcoming the inferior count as auspicious.

假如正月丙申日亥將午時占，四課中惟天盤卯木克地盤戌土，是一上克下，以卯為用，課名元首，三傳得卯丑申，將作常合陰，卯為日之父母，乘太常主相見公卿有喜。申為日妻，則乘六合，主見貴得財物，有慶賀之事。丑為日子孫，乘太陰，主子孫因財物有相掩之事。正月木旺、火相、土死、金囚、水休，今卯木旺，丙火得相氣，故以吉斷之。

For example, on the day of Bingshen (丙申) in the first lunar month, using the亥 (Hai) as the month general and starting the divination at the hour of Wu (午). Among the four lessons, only the Heaven Plate's卯 (Mao) wood is capable of overcoming the Earth Plate's戌 (Xu) earth, which is the only instance of an upper element overcoming a lower one. Therefore, the卯 (Mao) is taken as the initiating transmission, and the lesson is named Yuan Shou (元首). The original text writes the three transmissions as "Mao Chou Shen," but according to the order of the celestial generals "Tai Chang, Liu He, Tai Yin" and the following lesson plate, the middle transmission should be Shen and the final transmission should be Chou (Mao added to Xu is the first transmission, Shen added to Mao is the middle transmission, and Chou added to Shen is the final transmission). The卯 (Mao) is the parent yao of the day of Bingshen (丙日), riding on Tai Chang, indicating a meeting with officials and nobles and the occurrence of good news. The Shen is the wife and wealth yao of the day of Bingshen (丙日), riding on Liu He, indicating the meeting of a nobleman and the acquisition of wealth, along with celebrations. The Chou is the son and grandson yao of the day of Bingshen (丙日), riding on Tai Yin, indicating that the son or grandson may have some concealment or secrecy regarding matters of wealth. The first lunar month is a time when wood is strong, fire is in its phase, earth is dead, metal is restrained, and water is resting. Now, the卯 (Mao) wood is at its peak and the Bingshen (丙火) fire is also in its phase, so the entire lesson is considered auspicious.

父卯常 才申六 子丑陰 龍 陰 常 蛇 午 丑 卯 戌 丑 申 戌 丙 戌亥子丑 酉 寅 申 卯 未午巳辰

This is the divination board for the day of Bingshen (丙申), consisting of three layers. The reading method is as follows. The top three lines are the three transmissions, each line containing three characters, in order of the six relations, earth branches, and heavenly generals: the first transmission is卯 (Mao), which is the parent hexagram of the day stem 丙 (Bing), riding on Tai Chang; the middle transmission is申 (Shen), which is the wife wealth hexagram, riding on Liu He; the final transmission is丑 (Chou), which is the son hexagram, riding on Tai Yin. The middle three lines are the four lessons, counted from right to left as the first to fourth lessons: the bottom line shows the lower gods of each lesson, with the rightmost section indicating the day stem 丙 (Bing) (Bing's lodging palace is in巳), and to its left are戌 (Xu), 申 (Shen) (Shen is the day branch), and丑 (Chou); the middle line shows the upper gods of each lesson, counted from right to left as戌 (Xu), 卯 (Mao), 丑 (Chou), and 午 (Wu); the top line shows the heavenly generals riding on the upper gods of each lesson, counted from right to left as Teng Snake, Tai Chang, Tai Yin, and Azure Dragon. When determining the initiating transmission, only one instance of upper god overcoming lower god is found, which is卯 (Mao) adding to戌 (Xu), so卯 (Mao) is used as the initiating transmission. The bottom four lines are the "Heaven and Earth Plate" diagram: the outer frame has twelve fixed sections representing the twelve earth palaces, starting from the top-left and moving clockwise as巳 (Si), 午 (Wu), 未 (Wei), 申 (Shen), 酉 (You), 戌 (Xu), 亥 (Hai), 子 (Zi), 丑 (Chou), 寅 (Yin), 卯 (Mao), and 辰 (Chen); the characters inside each section are the rotated heavenly gods. In this lesson, when the hour is午 (Wu) and the general is亥 (Hai), the heavenly plate moves five positions ahead of the earth plate, so the god in the巳 (Si) palace is戌 (Xu), the god in the午 (Wu) palace is亥 (Hai), the god in the未 (Wei) palace is子 (Zi), the god in the申 (Shen) palace is丑 (Chou), and the rest follow accordingly. When reading the board, first use the heaven and earth plate to determine the upper gods of the four lessons, then select the only instance of upper god overcoming lower god to determine the initiating transmission, and then follow this board sequentially to take the upper gods and determine the middle and final transmissions.

假如正月亥將甲戌日未時占，四課惟寅加戌為一上克下，以寅為用，為元首課。三傳寅午戌，將得後虎元，乃六合體，會成火局；為天后發用，天后主婦女。正月寅中有火，火主婦女妊娠。天后水與寅中火併，主生子不育。又功曹乃月建，主縣官，為憂縣官，受旺氣故也。

Another example: Using the亥 (Hai) general in the first lunar month, the class is started on the day of Jia Xu (甲戌) at the hour of Wei (未). Among the four lessons, only the instance where Yin is placed on Xu has an upper element overcoming the lower one. Therefore, Yin is taken as the initiating transmission, making it the original head lesson. The three transmissions are Yin, Wu, and Xu, with the corresponding heavenly generals being Heavenly Empress, White Tiger, and Black Tortoise respectively. The three branches Yin, Wu, and Xu are connected in sequence with intervals, forming a fire formation. The initiating transmission Yin is riding Heavenly Empress, who is a water deity and governs matters concerning women. In the first lunar month, the wood of Yin contains the birth of the fire of Bing, which signifies the birth of a child. However, Heavenly Empress belongs to water, and water and fire conflict when they are in the same position, thus indicating that the child may not survive. Furthermore, Yin is called 'Gongcao' in the Six Rats system, and it is also the month builder of the first lunar month, governing official matters. Since it is in its prime and strong condition, it is interpreted as worry related to the government.

中傳勝光，主子孫乘白虎，主喪。加寅上為日之子孫洩氣，主憂死喪，為人見閉遮。末傳天魁乘六合加午上，為日之財，主陰私媒妁。六合為私門，亦曰天門。河魁為天闕，出天門登天闕見白虎，必憂死喪，為人見遮閉，當移徒，婦女逃亡不安，至縣官。

The Middle Transmission's Wu is called 'Shengguang' in the Six壬 system, and it is the son's hexagram of the day stem Jia. It is ridden by the White Tiger, which governs funerals. Wu placed on Yin indicates that the son's hexagram is draining the day stem's energy, thus indicating sorrow related to death and funerals, and being blocked or obstructed by others. The Final Transmission's Xu is called 'Tiankui' (also known as Hekui), ridden by Liuhe, placed on Wu. It is the wife's wealth hexagram of the day stem Jia, governing secret affairs and matchmaking. Liuhe is the private door, also called Tianmen; Hekui is Tianque. Going out from Tianmen and ascending Tianque to meet the White Tiger inevitably brings sorrow related to death and funerals, being blocked or obstructed, and the need to move. Women in the family will flee and be restless, and the matter will escalate to the authorities.

三傳火局，憂失火，燒燬驚人、口舌。用起以所生為吉期，所畏者為凶期。功曹為用，喜在丙丁，憂在庚辛。用起陽神憂事發他人，用起陰神憂事起己身，傳見父母為有救，見鬼重喪。

The three transmissions form a fire pattern, indicating worry about fire, which may involve destruction of property, disturbance of people, and disputes. The general rule for determining the appropriate time is: the time with a stem and branch that can generate the initiating transmission is an auspicious period, while the time with a stem and branch that fears (i.e., overcomes) the initiating transmission is an inauspicious period. In this divination, the initiating transmission is Gongcao寅wood.寅wood favors 丙丁 (fire, as wood generates fire and shares the same energy), and fears 庚辛 (metal, as metal overcomes wood). Therefore, auspiciousness occurs on days and times of 丙丁, while worry occurs on days and times of 庚辛. If the initiating transmission arises from the yang spirit, the worry originates from others; if it arises from the yin spirit, the worry originates from oneself. If the three transmissions contain the parents' yao, it indicates a rescue; if they contain the official ghost yao, it indicates repeated misfortunes.

兄寅后 子午虎 財戌六 虎 后 六 虎 午 寅 戌 午 寅 戌 午 甲 酉戌亥子 申 丑 未 寅 午巳辰卯

This is the lesson disk for the day of Jiaxu. The top three rows are the three transmissions: the first transmission is Yin, which is the brother hexagram of the Jia day, riding on the Heavenly Empress; the middle transmission is Wu, which is the son hexagram, riding on the White Tiger; the final transmission is Xu, which is the wife wealth hexagram, riding on Liu He. The middle three rows are the four lessons, arranged from right to left: the lower god row is Jia (Jia's lodging palace is Yin), Wu, Xu (Xu is the day branch), and Yin; the upper god row is Wu, Xu, Yin, and Wu; the heavenly general row is White Tiger, Liu He, Heavenly Empress, and White Tiger. Among the four lessons, only the second lesson Yin added to Xu has an upper god overcoming the lower god, so Yin is chosen as the initiating transmission. The bottom four rows are still the heaven and earth plates: the outer frame is fixed as the earth plate's twelve palaces: Si, Wu, Wei, Shen, You, Xu, Hai, Zi, Chou, Yin, Mao, and Chen. For this lesson, when the Hai general is added to the Xu hour, the heaven plate advances four positions ahead of the earth plate, so the Si palace has You, the Wu palace has Xu, the Wei palace has Hai, the Shen palace has Zi, and the rest can be similarly inferred. From this disk, we find that Yin is on Wu, Wu is on Xu, and the three transmissions are arranged in order as Yin, Wu, and Xu.

假如十二月壬申日丑將卯時占，四課中惟午火克申金為一上克下，以午為用，課名元首，三傳午辰寅，將得後蛇合，勝光為天后，並在金神，主憂婦女疾病，神將外戰故也。若占懷孕，主墮胎，蓋午火克申金，傳送亦是白虎，屬胎神故也。

Another example: On the 12th month, Renshen day, using Chou as the month general and starting the lesson at the卯 hour. Among the four lessons, there is only one instance of an upper element overcoming a lower one, which is the fire of Wu overcoming the metal of Shen. Therefore, Wu is taken as the initiating transmission, and the lesson is named Yuan Shou. The three transmissions are Wu, Chen, and Yin, with the heavenly generals accompanying them in sequence being Heavenly Empress, Teng Snake, and Liu He. The initiating transmission Wu is called Shengguang, belonging to fire, but it rides on the Heavenly Empress, which belongs to water, and also rests upon the metal Shen. Thus, the fire deity conflicts with the water general and suppresses the metal deity, leading to worries about women's illnesses—this is due to the conflict between the deity and the riding general (the general overcoming the deity). If this is used to divinate pregnancy, it indicates a miscarriage: because the fire Wu overcomes the metal Shen, and Shen is called Chuansong in the Six Rats system, and also occupies the position of Baihu, which is the deity of the fetus. The fetal deity is overcome, so the fetus cannot be retained.

中傳得天罡乘螣蛇，主驚恐事爭鬥，主三月內因女子事爭鬥也，以天罡主三月也；天后發用，故主因女子；水火搏擊入魁罡，故主爭鬥。末傳功曹乘六合加辰上，主來年正月當與吏議嫁，以寅為正月；末傳為未來之事，六合主婚媾，功寅主吏故也。

The Middle Transmission is the辰, which in the Six Rats system is called "Tiangang." It is accompanied by Teng Snake, indicating matters of fear and conflict. Specifically, it is interpreted as a conflict arising from a woman within three months, because the辰, which is governed by Tiangang, corresponds to the third month. Therefore, the interpretation of "due to a woman" is because the Heavenly Empress is in the Initiating Transmission. The interpretation of "conflict" is because the energies of water and fire clash and fall into the two strong and dry positions of the魁 (Xu) and the罡 (Chen). The Final Transmission is the寅, which is called "Gongcao." It is accompanied by Liu He and is placed on the辰. This indicates a proposal of marriage with an official in the coming year's first month, because the寅 corresponds to the first month. The Final Transmission represents future events, Liu He signifies marriage and union, and the Gongcao寅 corresponds to officials, hence the interpretation.

才午后 寅辰蛇 子寅合 蛇 后 陰 常 辰 午 未 酉 午 申 酉 壬 卯辰巳午 寅 未 丑 申 子亥戌酉

This is the divination board for the day of Renshen. The top three rows are the three transmissions: the first transmission is Wu, which is the wife wealth hexagram of the Jia day, riding on the Heavenly Empress; the middle transmission is Chen, riding on Teng Snake (Chen earth controls Jia water, according to the six relations it should be marked as 'official', but the original text mistakenly wrote 'Yin'); the final transmission is Yin, which is the son hexagram of the Jia day, riding on Liu He. The middle three rows are the four lessons, from right to left: the lower god Yixing is Ren (Ren's lodging palace is Hai), You, Shen (Shen is the day branch), Wu; the upper god Yixing is You, Wei, Wu, Chen; the heavenly general row is Tai Chang, Tai Yin, Heavenly Empress, Teng Snake. Among the four lessons, only the third lesson Wu added to Shen has an upper controlling lower, so Wu is taken as the initiating transmission. The bottom four rows are the heaven and earth plates: the outer frame remains the fixed earth plate with twelve palaces: Si, Wu, Wei, Shen, You, Xu, Hai, Zi, Chou, Chen, Mao, and Chen; since the lesson is Chou general added to Mao time, the heaven plate is two palaces behind the earth plate, so the Si palace has Mao, the Wu palace has Chen, the Wei palace has Si, the Shen palace has Wu, and so on. From this board, we find Wu has Chen, Chen has Yin, so the three transmissions are arranged as Wu, Chen, Yin.

重審課體一下賊上第一 四課觀克賊，先尋賊為初，克賊或二見，舍克取賊呼，課名曰重審，吉凶勿泥拘。凡占課先觀日辰四課，天盤與地盤有相剋賊否，上克下曰克，下克上曰賊，先取下賊上者為用。如無下賊上，則取上克下為用。如克賊二見，則舍克取賊，取一下賊上者，課名重審，若有二賊上，則非重審課矣。

Rechecking the lesson pattern, among the four lessons there is only one instance where the lower god steals from the upper god, and this is listed as the first. The mnemonic says: when examining the four lessons, first check for the presence of 'mutual control' and 'stealing'. Identify the instance where the lower god steals from the upper god as the first transmission. If both 'mutual control' and 'stealing' appear, discard the mutual control and take the stealing one. The name of this lesson is called Rechecking, and its fortune and misfortune should not be rigidly fixed. When starting a lesson, first look at the day stem and day branch to determine the four lessons. Check whether the heavenly plate gods and earthly plate gods have mutual control: if the upper god controls the lower god, it is called 'mutual control'; if the lower god controls the upper god, it is called 'stealing'. When selecting, first take the instance where the lower god steals from the upper god as the initiating transmission. If there is no instance of the lower god stealing from the upper god, then take the instance of the upper god controlling the lower god as the initiating transmission. If both 'mutual control' and 'stealing' appear at the same time, discard the mutual control and take the stealing one. Take the single instance where the lower god steals from the upper god, and the lesson is called Rechecking. However, if there are two instances of the lower god stealing from the upper god, then it is not a Rechecking lesson, and another method, such as comparison or involvement, should be used instead.

一下賊其上，重審事多凶。順行災尚可，逆治禍還濃。入墓災難脫，傳生反為良。陰常及天后，六合和青龍。用並生日辰，福來禍不逢。勾玄與朱雀，蛇虎並天空。用在墓神上，福去禍來從。

The song诀 explains this divination: among the four lessons, if one instance has a lower deity stealing from the upper deity, the affairs governed by this lesson are mostly dangerous. If the nobleman moves in the correct direction to arrange the general, the calamity is still light; but if the nobleman moves in the opposite direction to arrange the general, the disaster becomes severe. If the initiating transmission leads into "mourn" (the four repositories: Chen, Xu, Chou, and Wei, which are the places where the five elements return and hide), it is difficult to escape disaster; but if the three transmissions turn and generate each other, the situation may improve. If the riding deity is a favorable general such as Tai Yin, Tai Chang, Heavenly Empress, Liu He, or Azure Dragon, and the initiating transmission coincides with the day stem and day branch, or generates them, then blessings arrive and misfortune does not come. If the riding deity is an unfavorable general such as Gou Chen, Black Tortoise, Vermilion Bird, Teng Snake, White Tiger, or Tian Kong, and the initiating transmission falls on the mourn deity, then blessings depart and misfortune follows.

凡占得重審課，主一切事多艱難。卑上犯上，其天將順治則災禍輕，若天將逆治則災禍重，謀事艱難，被凌辱更甚。加以發用傳入墓鄉，又是虎蛇朱勾元空等凶將，其禍甚深。受下凌迫者，輕則病危官災，重則死亡。如發用傳入長生旺相之鄉，加以天將順治，得貴青龍六合在常吉將入傳，或加日辰之上生日辰，則反為吉矣。

When a heavy review lesson is drawn, it indicates that all matters will encounter many difficulties. This is the image of a subordinate offending a superior. If the heavenly generals are arranged in a forward direction, the calamity is still mild; but if they are arranged in a backward direction, the calamity becomes severe, and endeavors will be difficult, with greater humiliation from others. If this is further combined with the initiating transmission entering the storage place, and the riding general is one of theInauspicious General such as White Tiger, Teng Snake, Vermilion Bird, Gou Chen, Black Tortoise, Tian Kong, the disaster will be extremely serious. Those who are oppressed by the lower ranks may suffer light consequences such as critical illness or legal troubles, or severe consequences such as death. Conversely, if the initiating transmission enters the "growth" or "prosperous and strong" place (i.e., the place of life qi in the twelve growths, and the place where it is in season and has the right qi), and the heavenly generals are arranged in a forward direction, and the transmission includes the auspicious generals such as Nobleman, Azure Dragon, Liu He, and Tai Chang, or if the lesson god is added upon the day stem and day branch and benefits the day stem and day branch, then the situation will turn from bad to good.

始入下賊上，女子及己身，主人利後舉，逆道患憂深。用得父母課，蛇虎與勾陳。臨事來害己，其禍在尊親。若得子孫動，將為賊上因。官動有災惡，姦淫謀女姻。妻財得凶用，謀害在陰人。

The song also says: When the "beginning entry" lesson is of the type where the lower element attacks the upper one, it relates to a woman and oneself. The person seeking the divination benefits from acting later rather than first, because this is an inverted situation where the lower attacks the upper, leading to deep worries. If the initiating transmission is the parent爻 of the day stem and is accompanied by Teng Snake, White Tiger, and Gou Chen, then there will be people harming oneself, and the misfortune comes from respected elders. If the initiating transmission is the son or daughter爻, then the son or daughter becomes the one being attacked from below. If the initiating transmission is the official ghost爻, it indicates disaster and evil matters, and may involve affairs such as immoral relationships or scheming for a woman's marriage. If the initiating transmission is the wife wealth爻 and is accompanied by aInauspicious General, then the harm comes from a woman.

一下賊上又名始入課，言為入九宗之始課也。多主家內婦女事。凡事主後舉。若發用是日之父母，父母受賊，加以虎蛇凶將，主家中卑幼或婦女害父母。若發用是子孫，子孫受下賊主，因婦人或祖父母及印信文書害子孫，加以凶將，其禍必矣。發用是官鬼，主因子孫淫媒人婚姻之事勾惹官司爭財，加以凶將，定因財發禍，受陰人所害。

The lesson called "Zhe Shang" is also known as "Shi Ru Ke," meaning it is the first gate through which one enters the nine schools to take the course. This lesson often relates to matters within the family and those concerning women, and affairs are usually suitable for later development. If the initiating transmission is the parent's stem, and the parent's stem is attacked by the lower stem, and it is accompanied byInauspicious General such as White Tiger or Teng Snake, it indicates that the younger generation within the family or women will harm the parents. If the initiating transmission is the son's stem, and the son's stem is attacked by the lower stem, it indicates harm to the sons due to matters involving women, grandparents, or official documents, and if accompanied byInauspicious General, calamity will certainly occur. If the initiating transmission is the official ghost's stem, it indicates disputes involving sons, improper matchmakers, or marriage matters leading to lawsuits and conflicts over property, and if accompanied byInauspicious General, disaster will certainly arise due to property issues and harm from women.

一下賊其上，重審事可驚。父子情不順，夫妻不敬恭。更逢貴人逆，虎蛇元並空，勾陳墓用發，善事翻惡情。親者亦相害，先輸後人贏。

A song verse for interpretation: If one of the four lessons has a lower element attacking the upper one, the matter under the lesson's ruling will be alarming. There will be disharmony between father and son, and mutual disrespect between husband and wife. If further encountering a nobleman moving in reverse order to arrange the general, and if white tiger, teng snake, black tortoise, and heavenly void all appear together, or if gou chen and the tomb god initiate the transmission, good things may turn into bad ones. Even close relatives will harm each other. The one who acts first will suffer loss, while the one who follows will gain.

如發用是子孫，為地盤父母所克，故父母之情不順。如發用是父母，為地盤妻財所克，父母動，必傷子孫，主父子貪財，或因妻妾之事致父子不和。發傳是妻財，為地盤所克，乃兄弟爭財，主因卑幼弟妹爭財而害及身與耗財，或因兄弟有私淫妻妾之事而妻妾致怒，反不敬夫主也，更逢凶將及墓神發用，雖善事亦反為凶矣。況凶事乎？凡課中發用或是支神，或是日上神，或是日干三合六合之神，皆主親人相害，禍其身，非此類則主婦人卑幼及婦人相害也。

The principle explained above is that if the initiating transmission is the son or daughter爻 and it is overcome by the parent爻 on the earth plate, it indicates that the relationship between father and son is not harmonious. If the initiating transmission is the parent爻 and it is overcome by the wife or wealth爻 on the earth plate, the parent爻's movement will surely harm the son or daughter, indicating that the father and son may quarrel over wealth, or disputes over wives and concubines may cause discord between father and son. If the initiating transmission is the wife or wealth爻 and it is overcome by the earth plate, this signifies brothers fighting over wealth, which may lead to self-harm or loss of wealth; it may also be due to brothers secretly communicating with the wife or concubine, causing the wife or concubine to be angry and thus disrespectful towards the husband. If there is also aInauspicious General orTomb Spirit involved in the initiating transmission, even good things may turn bad, and if the matter was already bad, it will certainly lead to misfortune. In any divination lesson, if the initiating transmission is the god of the day branch, the god above the day stem, or a god that forms a triple harmony orLiu He with the day stem, it indicates harm from close relatives, which will affect oneself. If it is not among these categories, it indicates harm from women or younger family members, or conflicts between women.

用下賊上名重審，子逆臣乖弟不恭。事起女人憂稍重，奴害主兮奸主娘。萬般作事皆不順，官災病厄禍患重。論訟後應須得理，先告雖直後及凶。

The general interpretation of the song诀: When the lower element initiates the transmission to the upper one, it is called a "re-examination" divination, indicating that the son disobeys the father, the minister disobeys the ruler, and the younger brother is disrespectful to the elder brother. Matters initiated by women bring greater worries; there may also be cases of servants harming their masters or committing adultery with the master's wife. All actions are not smooth, and there will be serious lawsuits, diseases, and calamities. In legal disputes, the party who responds later will prevail, while the one who initiates the lawsuit, although seemingly right, will eventually face misfortune.

發用是子孫，己是父母所克；是父母先有疾惡之心，使子孫無容身之地，故子孫反害父母。又如地盤為月建，是歲日之子孫，而天盤之神加於子孫，為歲日之官鬼，或作天乙，而地盤之子孫又沖剋刑害歲干，主屬下叛君上也。事起女人者，凡事重審，是以內制外，以靜制動。若發用是妻才，作六合、太陰、太陽、天后加子戌亥，又與才爻相合，主奴欺妻或妻妾之財。

If the initiating transmission is the son/daughter爻 and the self is attacked by the parents爻, this indicates that the parents had already developed a dislike beforehand, forcing the son/daughter into a position with nowhere to take refuge, so the son/daughter retaliates against the parents. For example, if the earth plate shows the month builder, which belongs to the sovereign and the day stem's son/daughter爻, and the heaven plate's spirit is pressing upon this son/daughter爻, becoming the sovereign and the day stem's official ghost, or if what is riding on it is precisely the nobleman (tian yi), and the earth plate's son/daughter爻 goes on to clash, harm, or attack the sovereign and the day stem, this indicates that subordinates betray their superiors. Therefore, it is said "the matter arises from women," because all cases of repeated review are patterns of internal control over external forces and stillness controlling movement. If the initiating transmission is the wife's wealth爻, riding on the six harmonies, tai yin, tai yang, or heavenly empress, and it is placed on the positions of water and earth such as zi, xu, and hai, and it also combines with the wealth爻, this indicates that servants abuse the mistress or privately take the wife's and concubine's property.

孔明曰：“壬式中先取賊上者為用，用即發動初傳也。賊亦克也，然不謂之克而謂之賊，言下之克上，猶賊也。夫上之克下，如帝王、君公、父兄、尊長之人制馭四夷及臣宰、子弟、卑幼之人，縱過於刑罰亦勢分所易為也，未為變故；較之以下克上，則有四夷之侵凌中國、臣下之犯君上、子弟之賊父兄、妻奴之害夫主，勢分之難為，情理之所不堪，故名重審，言事之較深重也。

Zhuge Kongming said: "In the Six Rén divination disk, first take the place where the lower one overcomes the upper one as the Initiating Transmission, which is the First Transmission. 'Zéi' actually means overcoming, but it is not called overcoming but 'zéi,' meaning that the lower position overcomes the upper position, resembling a thief. When the upper position overcomes the lower position, it is like emperors, marquises, fathers and elder brothers, and respected elders subduing the four directions of foreign tribes and ministers, younger brothers, and subordinate people. Even if punishment is excessive, it is an easy matter in terms of rank and order, and does not count as an anomaly. Compared to the case of lower overcoming upper—foreign tribes invading the Central Plains, ministers offending the sovereign, younger brothers harming fathers and elder brothers, and wives and slaves plotting against their masters—it is something that is difficult to carry out in terms of rank and order and intolerable in terms of reason, so it is called 'Chóngshěn,' meaning that such matters are particularly grave."

禍機之重者，必先主之；是以先取有賊者為用，雖克賊二鬼，亦舍克取賊矣，故曰賊上之課多凶也。且初發傳之神，是人首事，名曰發端，初既受賊，則事之根基已伏暗賊於內，有幾分不善矣。加以凶將與發用內外相戰，事是有七分不好了。若發用是旺相，尚可觀其傳變。若中傳吉生拱初傳，無下賊之嫌，則主先阻後順，事終有成。

The heavier the ominous signs, the more they should be revealed early. Therefore, when selecting, one should first take the one with "stealing" (贼). Even if both "overcoming" (克) and "stealing" are present, which are both ominous signs, one should choose the stealing over the overcoming. Therefore, when the lower steals from the upper, the divination often indicates misfortune. Moreover, the first transmission represents the beginning of an action, called "initiating the matter" (发端). If the initiating transmission is already affected by stealing, then the foundation of the matter already contains hidden dangers, and it is already damaged to some extent. If further, theInauspicious General (malevolent general) that it rides upon is in conflict with the initiating transmission (发用之神), either externally (the general overcomes the transmission) or internally (the transmission overcomes the general), then the matter is already ruined to a large extent. If the initiating transmission is still in a prosperous and strong state (旺相), then one can still look at the changes in the middle and final transmissions. If the middle transmission is a good god that supports and helps the initiating transmission, and there is no suspicion of stealing from above, then the matter will first encounter obstacles but later turn favorable, and ultimately succeed.

若發用之神休囚，傳變又凶，或帶凶將克初，或是用神之墓、日干之絕，或生初而中傳自坐於剋制之支，皆為無救，則事已無始矣，雖末傳吉亦何益乎？此賊上之深，果然是不美。

If the initiating transmission's spirit is already weak and confined without vitality, and the middle and final transmissions change in a harmful way, or if a凶将 (malevolent general) accompanying it turns back to harm the initial transmission, or if the middle transmission is exactly the墓库 (storage) of the initiating transmission's spirit or the绝地 (declining place) of the day stem, or if the middle transmission although generating the initial transmission is itself sitting on a branch that controls it, all these situations are considered without salvation. Then the matter cannot even get started, so even if the final transmission is favorable, what use is it? Clearly, the lower element harming the upper one is deeply entrenched and hard to resolve, indeed a bad thing.

然亦不可執一，倘國家當陽九百六之厄，會天人壓居上者之不仁，喜在下者之聖哲而察相其革舊鼎新之機，則下之犯上多在理勢之不容，己有應天順人之舉情否為泰，雖首事重大，發端艱難，正合重審之義，則重審豈專主凶乎？

Though this is so, one must not be rigid in one's views. If a country is indeed facing the great calamity known as "Yangjiu Baidu" in the calendar system, and both heaven's will and people's hearts resent the cruelty of those in power, while looking towards the wisdom of those below, thus observing the opportunity for a change of dynasty, then for the lower ranks to challenge the upper ranks is mostly something that cannot be avoided by circumstances and reason. In itself, it is an action that conforms to heaven's will and people's desires, and thus can turn from adversity to prosperity. At such a time, although initiating such a matter is of great importance and difficult to begin, it precisely fits the original meaning of "Chongshen"—to act only after careful reconsideration. In this light, can the Chongshen lesson be considered solely as凶 (adverse)?

然必察用神果是旺相否，果是生日乎，果作吉將乎，初之傳變中傳又能生初傳否，末傳又能生初或生中否。如有干支吉將作生神生日辰，初傳旺相帶吉將，末生中之生初，初生日，三傳皆吉將，則課體有反凶為吉之美。

But one must examine each layer carefully: Is the initiating transmission's god truly prosperous and strong? Is it truly able to nourish the day stem? Is it truly riding a favorable general? Can the middle transmission derived from the initial transmission come back to nourish the initial transmission? Can the final transmission nourish the initial or the middle transmission? If above the day stem and day branch are all favorable generals, and all the gods nourishing the day stem and day branch are beneficial, and the initial transmission is prosperous and carries a favorable general, and the final transmission nourishes the middle transmission, the middle transmission nourishes the initial transmission, the initial transmission again nourishes the day stem, and all three transmissions ride favorable generals, then this lesson pattern possesses the beauty of transforming misfortune into good fortune.

又自審天人之際從違何如；果天心人事應吉，與課體相合，則雖首事艱難，終克有濟，是必審之又審，故曰重審，亦是戒人不可輕易犯上也。如克初傳者旺相剋初，初又剋日辰，又加凶將變墓傳絕，則不但事之不成，反主害及其身，是一審已起其禍之重也。此重審之義也。”

One must also weigh the alignment of heaven's will and human affairs: if both heaven's mind and human affairs are favorable and consistent with the lesson pattern, then even though the beginning is difficult, the matter can ultimately succeed. Therefore, it is necessary to examine thoroughly, which is why it is called "Re-examination"; this also serves as a warning against rash actions. Conversely, if the god that is overcome by the first transmission is strong and prosperous, and it strongly overcomes the first transmission, which in turn turns back to overcome the day stem and day branch, and further if there areInauspicious General (malevolent generals), transformation into storage, and the transmission reaching a dead end, then not only will the matter not succeed, but it will also lead to harm to oneself. Simply examining this one aspect already reveals the severity of the disaster. This is the meaning of the term "Re-examination."

夫上者，動也，有先舉之義；下者，靜也，有後應之義。先動制人，後應者制於人。今欲以靜制動，以主制客，勢力所難，故必審之詳而計之熟，方得變難為易也。欲決者吉凶順逆之事，先以貴神逆轉之善惡言之，如課本凶又貴人逆治，愈是反背乖逆之事，加以虎蛇勾元凶將，則後應者凶禍必重矣。若當貴人居東北陽明之地，天將順布，則吉神助順而不助逆，而居下犯上者必受殃矣。

The upper god is active, implying initiative; the lower god is passive, implying response. The one who acts first controls others, while the one who responds later is controlled by others. In the case of a repeated review lesson, it is particularly important to use stillness to counteract movement and to use the main force to control the guest force. Since the power is inherently weak, it is essential to examine thoroughly and plan carefully in order to transform difficulties into ease. To determine fortune or misfortune and the direction of events, first look at whether the heavenly nobleman moves in a favorable or unfavorable direction, bringing good or bad influence. If the lesson pattern is inherently凶 and the nobleman moves in an unfavorable direction, it becomes even more contrary and wrong, especially when combined with凶 gods such as the white tiger, the teng snake, the gou chen, and the xuan wu, leading to severe misfortune for the responding side. Conversely, if the nobleman is in the northeast, a place of bright clarity (when the nobleman is in the six yang positions of hai, zi, chou, yin, mao, or chen, it moves in a favorable direction), and the heavenly general is arranged in order, then auspicious gods assist only the side that follows the proper order and do not assist the side that violates it. Those who act against the proper order will surely suffer consequences.

如被賊者是日之陽神，是我之後動制彼之先動，二動之間必審天乙之順逆、發用所乘之將。如將又克神，是將與日干同類，是為爭財格，主內外奪財，天將順則居上得勢，順者勝；天乙逆則居下雖處勢逆者勝也。 如日干賊上神，干上神是當今旺神，則日干休囚矣。事勢重大，但謀者心慵或失輔，必待日干旺相之月方成矣。

If the person being robbed is the yang spirit of the day stem (the heavenly general above the day stem), then it indicates that I should take the initiative to control him later. When two actions are in conflict, one must examine the direction of the heavenly general (tian yi) and the nature of the heavenly general (tian jiang) that the initiating transmission (fa yong) is riding upon. If the heavenly general it is riding upon also overcomes the original spirit, and this heavenly general shares the same five phases as the day stem, then it forms the "competing wealth pattern," indicating that both inside and outside there are people competing for my wealth. In this case, if the heavenly general moves in the direction of the heavenly general (shun bu), the one in a higher position will be in a stronger position, and the one moving in the direction of the heavenly general will win. If the heavenly general moves against the direction of the heavenly general (ni bu), the one in a lower position, although in a weaker position, will win by moving against the direction of the heavenly general. If the day stem goes to rob the heavenly general above the day stem, and the heavenly general is exactly in its prosperous and strong phase, this indicates that the day stem itself is weak and confined. Such matters are of great importance, but the person planning the matter is lazy or lacks support. It must wait until the day stem enters its prosperous and strong phase in the month to be accomplished.

如日上神發用，日干無氣，又見日之陰神生扶日上神，則洩日之氣，主事勢是我黨倡成，或子孫女人之事，但患賴為炎之，求人相幫，或候旺月為之，吉。 如日干制日上神，又有辰之陽神或中末傳有一處反剋日干而制救日上神，縱為日者有先勝，終被他人所並矣。 如辰上神被支辰所賊，是以靜制動，以內制外，其吉凶如上審之。如日之陰或辰之陰神被賊，此以陰謀害上者，其凶亦同上推。

If the heavenly stem of the day is the initiating transmission and the day stem itself lacks strength, and the yin god (second lesson heavenly stem) of the day stem comes to generate and support the initiating transmission, then the energy of the day stem is drained, indicating that this matter is initiated and promoted by our own allies, or relates to descendants or women; the issue is that it depends on others' support, requiring assistance from others or waiting until the month when the day stem is prosperous and strong for it to be auspicious. If the day stem controls the initiating transmission, but the yang god (day branch heavenly stem) or the middle or final transmission has another instance that reversely controls the day stem, thus saving the initiating transmission, then it represents that although the day stem initially prevails, it will eventually be taken over by others. If the heavenly stem of the day branch is controlled by the day branch itself, this is a case of stillness countering movement and internal control over external forces, and the fortune remains to be assessed as above. If the controlled heavenly stem is the yin god of the day stem or the yin god of the day branch, then someone is using a secret plot to harm the superior position, and the ominous calculation follows the same method as above.

劉誠意曰：重審之課多凶少吉，以發用觀事之始，始既受賊，如樹之伐根焉，能生長乎？更傳入墓鬼之地，縱有吉將亦不能免禍。更逢貴人逆治，將傳其凶甚矣。若得吉神良將，逢旺相，更又生年命，主舊事再改成新之喜。若用神是日辰之陰神，又為日干之鬼，加以凶將逆治，主人居下以訕上，婦人執事以謀夫，奴僕欺主以行奸，臣叛子逆，陰邪害正，卑幼害長，故曰尊長不占重審，恐卑幼之仇怨也。其象如內明外黑，進前有悔，退後難憑，心虛猶豫，舉動無措。

Liu Bowen said: The Re-examination lesson mostly indicates misfortune rather than good fortune. The initiating transmission represents the beginning of a matter. If the beginning is already affected by an enemy, it is like a tree whose roots have been cut off; can it still grow? If the three transmissions further lead into the storage or official ghost territories, even with auspicious generals, misfortune is unavoidable. If it also meets a nobleman moving in reverse, the malevolent nature of the heavenly generals and the three transmissions becomes even more intense. Conversely, if one obtains auspicious deities and good generals, and meets prosperous and strong energy, which can generate and support the native and the year stem, it indicates the renewal of old matters and a change of direction, bringing joy. If the initiating transmission is the yin spirit of the day stem or day branch, and at the same time is the official ghost of the day stem, and further combined with malevolent generals moving in reverse, it indicates someone in a lower position slandering those above, women taking charge and scheming against their husbands, servants deceiving their masters and committing evil deeds, ministers rebelling against their superiors, wicked people harming the upright, and the younger generation harming the elders. Therefore, elders should not take this lesson, for it fears the enmity of the younger generation. This lesson symbolizes clarity within but darkness outside: moving forward leads to regret, retreating leaves no support, the mind is full of doubt, and all actions lack a foothold.

邵子曰：“重則不一，審則有疑。事有不一伏一起理，或疑似必審之又審。凡事主間隔不一，不可忽略處之。”

Shao Kangjie said: "The character 'chong' means that matters are not of one layer but multiple layers. The character 'shen' means that there is still doubt in the heart. Matters often subside one after another, with one emerging after another, and there is inherent order in this. When encountering ambiguous situations, one must examine again and again. All divinations of the 'Chong Shen' type indicate that there is obstruction in the middle and that matters are not of a single aspect; they should not be dealt with hastily."

袁天罡曰：“重審之課，以下犯上，非順，逆也。從辰上發用者，事多起於女子，其吉凶當以天將決之。傳及勾蛇虎作父母者，其人被父母殺害。傳是勾虎作子孫者，其人殺害父母也。其人慾謀害陰人妻子也。傳是勾蛇虎作妻財者，其人反被妻妾所害也。亦以休囚推其成敗也。” 《懸解賦》云：“重審象地，象地者先迷而後利。”

Yuan Tiangang said: "The Chong Shen lesson represents a situation where subordinates act against superiors, not following the natural order but acting against it. Any affair that starts from the day branch god will mostly involve a woman. Whether the outcome is auspicious or not depends on the heavenly general that the god is riding. If the three transmissions contain Gou Chen, Teng Snake, and White Tiger, and they are over the parents' yao, this person will be harmed by his parents. If the three transmissions contain Gou Chen and White Tiger over the sons' yao, this person will harm his parents and also intend to harm his wife and wife. If the three transmissions contain Gou Chen, Teng Snake, and White Tiger over the wife's wealth yao, this person will be harmed by his wife and concubine. As for the success or failure and the magnitude of the outcome, it is also determined by the prosperity or decline of each god." The "Xuanjie Fu" says: "The Chong Shen lesson is symbolized by the earth. Those symbolized by the earth will first be confused and then gain advantage." (This statement is based on the hexagram statement of the "Zhou Yi" "Kun Hexagram" which says "first be confused, then gain advantage." Kun represents the earth and represents following the natural order. Only by remaining still and then moving can one gain advantage.)