Cutting the Gate Divination

象曰：魁罡日辰上，發用斬關名。出行應吉利，居住暗相通。三傳陰合見，地戶太陰中。功曹與小吉，天梁玉女同。青龍萬里翼，華蓋紫微宮。避罪宜逃走，追人永無蹤，乙酉正月占，午時是此宗。亡人華蓋下，避罪此中通。終向太陰上，私門萬里忙。若言不飛走，濁亂在家中。

The lesson says: When Hekui (Xu) and Tiangang (Chen) fall upon the day stem and day branch and initiate the transmission, this is called cutting the pass—like cutting through a barrier and breaking through. For travel, it is auspicious; for staying at home, it indicates secret communication with the outside. In the three transmissions, if Tai Yin and Liu He appear, Tai Yin represents the earth gate. Gongcao (Yin) is called Tian Liang, and Xiao Ji (Wei) is called Yu Nu, and both appear together. Qinglong represents a wing capable of flying thousands of miles, and Huagai is the umbrella covering the head of the heavenly emperor in the Purple Micro Palace. This lesson is suitable for fleeing from blame or escaping, but if someone is being pursued, they will never be found. For example, on the day Yiyou in the first lunar month, with the time at Wu, this is the case. A person fleeing hides under Huagai, and someone avoiding blame escapes through here. Eventually, they reach Tai Yin and exit through a private door, rushing far and wide. If it is said that the person has not fled, then there is confusion and disorder within the house.

又曰：日辰上見魁罡立，此課是為斬關名。厭翳神光參玉女，天梁地戶太陰間。更加青龍並六合，紫微天駟可乘閒。逃亡最利難逃隱，去住亨嘉信不還。 又曰：魁罡加日辰，傳見天上寅，斬關有逃遁，不角遠行人，傳得子與未，吉貴來相因，道路獨通遠，天地藏著身。

It is also said that when the Hekui and Tiangang are placed on the day stem and day branch, this lesson is called cutting the gate. There is an厌神 blocking the form and traces, while the Tianyi god's light protects and watches over. It also involves the Yu Nu, Tianliang, and Dihu, all situated between the Taiyin. Adding the Azure Dragon and Liuhe, as well as the Ziwu Huagai and Tianshi chariot, one can use them freely. This lesson is most favorable for fleeing, making it difficult for others to search for the fugitive; whether to go or stay is smooth and complete, but communication will not return. It is also said that when the Hekui and Tiangang are placed on the day stem and day branch, and the three transmissions include the Heaven Plate's寅, with the Tianliang high and unreachable, there is an image of escape, and there is no need to compete with those who travel far. If the three transmissions include Zi and Wei, auspicious gods and noblemen arrive together, allowing for smooth travel alone, and one can hide under the heavens and earth.

孔明曰：魁罡乃天關也，太陰乃地戶也，六合乃私門也；功曹乃天梁也，高不可及；小吉為玉女也，乃天之使者；青龍為萬里翼也，可以致遠；華蓋乃紫微覆上帝所居者，有天乙為神光，有今旬六丁為玉女。此數者加日辰而發用，如人逾關梁而得神光擁護，又辰戌為急烈之神，故名斬關。更中末傳見此，最利私，以出行、逃走、避罪、隱形，獨入獨出，逃走遠方，無所觸礙，如有神助也。若在家中而求隱匿，如夜地奸私盜賊而畏人知也。

Zhongming said: Hekui Xu and Tiangang Chen are the heavenly gate, Taiyin is the earthly gate, and Liuhe is the private door; Gongcao Yin is the heavenly beam, which is too high to reach; Xiaoji Wei is Yu Nu, the messenger of heaven; Qinglong is the wing of ten thousand miles, capable of traveling far; Huagai is the umbrella covering the head of the supreme emperor in the Purple Micro Palace. In addition, Tianyi Guiren acts as divine light, and the six Ding deities in this旬 act as Yu Nu. When these are combined with the day stem and day branch and used in the initiating transmission, it is like a person crossing a pass or bridge with divine light accompanying them. Chen and Xu are fierce deities, so they are called Zhangan. If the middle transmission and final transmission also encounter these, it is most favorable for private matters: traveling, fleeing, avoiding punishment, hiding one's form, moving alone, escaping to a distant place without obstruction, as if helped by a deity. If one seeks concealment within the home, it is like committing theft at night, fearing discovery; although one can hide, it is not seen in the light.

袁天罡曰：天梁天關天門六合，此三天若動，更天罡覆日，主逃者不可尋，必天乙神光引導，六丁玉女來扶，青龍飛騰萬里，太陰地戶閉形，逃亡適占，捕亡難追。占謁見難會面。占遺失難尋。占遠行利。占久出者必歸。占身命，主人陰私不可測度，多動少靜，離鄉異井。占人品為術士師巫，不利六親居家。

Yuan Tiangang said: When the Heaven Beam (Yin), Heaven Gate (Chen and Xu), and Heaven Door (Liu He) move, and the Tiangang (Chen) overlaps over the Day Stem, the person who has fled will be nowhere to be found. At this time, there must be the Heaven Ethereal Light leading the way in front, the Six Ding Jade Maiden supporting, the Azure Dragon soaring across the sky, and the Tai Yin gate closing the trail. Therefore, this divination is suitable for predicting flight, but difficult for pursuit; difficult for meeting; difficult for retrieving lost items; favorable for long journeys; certain for those who have been away for a long time to return. For personal fate, it indicates a mind full of hidden thoughts, deep and unpredictable, active and restless, leaving home and country. For one's profession, it suggests being a practitioner or a shaman, unfavorable for family unity and settling down.

若日辰見魁罡，將得陰虎，來意占行人之事。又用神或傳內沖剋行年者，來意又欲終身逃避之事。又傳見螣蛇白虎玄武，來意主捕盜之事，行者必動。 已上俱欲六處有陰虎，更見螣蛇為勝光，方是斷斬關得斷。如無金則不斷。經曰：斬關不見陰虎不斷，難逃避是也。行者不動，逃者不遠，占盜獲應。

If the day stem and day branch contain Hekui and Tiangang, and the heavenly general riding on them is Tai Yin and Bai Hu, and the person is asking about a traveler's affairs, then if the useful god or the three transmissions clash and control the person's birth year, the person's intention is to avoid something for life. If the three transmissions contain Teng Snake, Bai Hu, and Xuan Wu, the intention is to catch a thief, and the traveler will definitely set out. All these require that Tai Yin and Bai Hu appear in the four lessons and three transmissions, and Teng Snake is riding on Shengguang Wu. Only then can the cutting off of the gate be determined. The gate must be cut with metal, so if there is no metal energy in the lesson, the gate cannot be cut. The classic says, "Cutting off the gate without seeing Tai Yin and Bai Hu, the gate cannot be cut off, and escape is impossible," which means exactly this. At this time, the traveler cannot move, the person who is running away cannot go far, and if it is about catching a thief, the thief will be caught.

邵氏曰：課得斬關，不有逃遁，必有遠行。神后、小吉、龍、常、天后、六合、太陰、貴人等入課傳。此乃天道獨通時，又為天藏地蓋時，最利逃亡。又曰斬關官鬼來入傳，凶神凶將又相逢。此名斬關逢吏課，幽行逃遁定會愁。此斬關逢吏格，乃魁罡作日之鬼，又作勾蛇合，更逢鎖鑰關隔等煞，必主被捕遭刑。

Shao's explanation says: When a lesson shows a cutting gate pattern, it is not that someone is fleeing, but that someone is traveling far away. At this time, the Heavenly Empress in Zi, Xiaoji in Wei, Azure Dragon, Tai Chang, Heavenly Empress, Liu He, Tai Yin, and the nobleman enter the four lessons and three transmissions, which is exactly the time when the heavens alone permit passage, also called the time when heaven hides and earth covers. This is most favorable for fleeing. It also says: If the cutting gate lesson has official ghosts entering the three transmissions, and coincides with凶神凶将, this is called the "cutting gate meeting the official" pattern, and secret travel and escape will certainly bring worry. This pattern is when Hekui and Tiangang transform into the ghost of the day stem, and ride on Gou Chen, Teng Snake, and Liu He, and meet locks, keys, and barriers, which will certainly result in capture and punishment.

如正月乙巳日午時亥將占，亥將加午，辰臨亥，為逾天關，功曹為用，為越天梁，將得太陰為入地戶，中傳未為參玉女，將得青龍是乘青龍，終傳子，得天乙為入天任引道。一說是乙亥日，非乙巳日也。 兄寅陰 才示青 父子貴 元朱陰六 卯戌寅酉 戌巳酉乙 戌亥子丑 酉 寅 申 卯 未午巳辰

On the day of Yisi in the first lunar month at noon, using the亥 general for divination. Place the亥 general on the noon hour and start with the Heaven Plate. The Heaven Plate's辰 arrives at the Earth Plate's亥, which is crossing over the Heaven Gate. The 'Gongcao' (寅) serves as the initiating transmission, which is passing over the Heaven Beam. The riding Heavenly General is Tai Yin, which is entering the Earth Gate. The middle transmission is 未, which is meeting Yu Nu, and the riding is the Azure Dragon, meaning it is riding the Azure Dragon. The final transmission is on 子, where Heaven's Ethereal Nobleman is present, which is entering the Tian Ren position with divine light guiding the way. Another interpretation says that this example is originally on Yihai day, not Yisi day. Below is the lesson format. The top three lines are the three transmissions: the first transmission is 寅, which is a brother's yao due to being the same type as the wood of 乙, riding Tai Yin; the middle transmission is 未 (the original text says 'show', which is likely a mistake for '未', so it is recorded as such), which is a wealth yao being overcome by 乙, riding the Azure Dragon; the final transmission is 子, where water generates wood as a parent's yao and official seal yao, riding the Heaven's Ethereal Nobleman. The middle three lines are the four lessons, read from right to left: the day stem 乙 is lodged in the Chén palace, with Chén having You, forming the first lesson You/乙, riding Liu He; using You as the lower, with You having寅, forming the second lesson寅/You, riding Tai Yin; the day branch is Si, with Si having Xu, forming the third lesson Xu/Si, riding the Vermilion Bird; using Xu as the lower, with Xu having Mao, forming the fourth lesson Mao/Xu, riding the Black Tortoise. The bottom four lines are the Heaven and Earth plates: the亥 general is placed on the noon hour, with all the Heaven Plate deities advancing five positions compared to the Earth Plate, so the Earth Plate's Si has Xu, the noon hour's Wu has Hai, the Wei hour has Zi, the Shen hour has Chou, the You hour has Yin, the Xu hour has Mao, the Hai hour has Chen, the Zi hour has Si, the Chou hour has Wu, the Yin hour has Wei, the Mao hour has Shen, and the Chen hour has You.

如正月庚寅日卯時占，天罡臨申，初傳戌，將得六合，為逾天關；中傳午，將得白虎，必殺傷；終傳寅，將得天后，憂婦女。六合臨寅為天乙，三天俱動，以此占人，必主伏匿逃亡，其事始陰私終連婦人有傷，甲申庚寅己丑癸未，范蠡去越入五湖，用此日也。 印戌六 官午白 才寅后 白六螣元 午戌子辰 戌寅辰庚 丑寅卯辰 子 巳 亥 午 戌酉申未

Another example: On the day of Geng Yin in the first lunar month at the hour of Mao, the Tiangang (Chen) is located on Shen. The first transmission is Xu, which is accompanied by Liu He (Six Harmonies); this indicates a reversal across the heavenly gate. The middle transmission is Wu, accompanied by Bai Hu (White Tiger), indicating certain injury or harm. The final transmission is Yin, accompanied by Tianhou (Heavenly Empress), suggesting concern related to women. Liu He is located on Yin, and Yin is also where Tianyi (Heavenly Empress) resides. Tianliang (Heavenly Beam), Tian Guan (Heavenly Gate), and Tianmen (Heavenly Gate) all become active. When this is used to interpret a person's fortune, it indicates hidden escape or disappearance, with events originating in secrecy and ultimately involving injury to women. The days of Jia Shen, Geng Yin, Ji Chou, and Gui Wei are precisely the days used by Fan Li to leave the State of Yue and sail on the Five Lakes. Here is the lesson format. The top three lines are the three transmissions: the first transmission is Xu, with earth generating metal, representing the parents and official seal, accompanied by Liu He. The middle transmission is Wu, with fire overcoming metal, representing the official ghost, accompanied by Bai Hu. The final transmission is Yin, with metal overcoming wood, representing wealth, accompanied by Tianhou. The middle three lines are the four lessons, read from right to left: the day stem Geng is located in the palace of Shen, with Shen having Chen, forming the first lesson Chen/Geng, accompanied by Xuanwu (Black Tortoise). Taking Chen as the lower, with Chen having Zi, forming the second lesson Zi/Chen, accompanied by Teng Snake. The day branch is Yin, with Yin having Xu, forming the third lesson Xu/Yin, accompanied by Liu He. Taking Xu as the lower, with Xu having Wu, forming the fourth lesson Wu/Xu, accompanied by Bai Hu. The bottom four lines are the heaven and earth plates: for the first lunar month with Mao hour and亥 as the general, the heaven plate gods are all eight positions ahead of the earth plate. Therefore, the earth plate has: on Si is Chou, on Wu is Yin, on Wei is Mao, on Shen is Chen, on You is Si, on Xu is Wu, on Hai is Wei, on Zi is Shen, on Chou is You, on Yin is Xu, on Mao is Hai, on Chen is Zi.

象曰：何類為遊子，五墳稼穡同。三傳皆四季，惡事竟相攻。病者應難瘥，逃走西與東。破敗三年內，官災在歲中。三傳如有救，翻禍卻為通。 又曰：三傳皆是土，天馬與之並，有丁為遊子，主人當遠行，陰幽之他邑，陽德變舊程，不然當遠適，方見課之名。

The lesson says: What kind of divination is called the Wandering Son lesson? It shares the same structure as the Five Tombs and the Harvest and Sowing - all three transmissions fall on the earthly branches Chen, Xu, Chou, and Wei, which are the four seasonal earths. This lesson brings continuous misfortune: the sick person cannot recover, the escaped person wanders about in confusion; within three years the family business will collapse, and within one year there will be legal troubles. If among the three transmissions there is a saving god, it can turn misfortune into success. It also says: If all three transmissions are earths, and the Heavenly Horse appears together with them, and also the 'Liuding' (the hidden god of the current ten-day period, which actively moves and runs), then it is the Wandering Son lesson, indicating that the person will travel far away. If he moves towards dark places, it means he will move to another city; if he moves towards Yang Virtue, it means he will change his old route; otherwise, he will have to go to another place, and only then can the meaning of the lesson be understood.

又曰：四季三傳有六丁，不然天馬又相併，占身欲出為遊子，逃者天涯地解停，乙巳午時三月課，用神小吉未為丁，申為天魁為天馬，終於在吉例斯成。若值墓神並殺害，恐有冤家來迫刑。

It is also said that if all three transmissions are of the four seasons and accompanied by the six Dings, or if the Heavenly Horse also appears, then when divining about oneself it indicates a desire to leave home and become a wanderer, and when divining about a fleeing person it suggests that the person will not stop until they reach the farthest corners of the world. Taking the example of a divination on the third month Yisi day at the hour of Wu: the useful god is 'Xiaoji' (the god of Wei earth), which is exactly the god of the current ten-day period's Ding; Shen is occupied by Tiankui and also serves as the Heavenly Horse; the final transmission falls into Daji (Chou), and this pattern is thus established. If the tomb god coincides with the killing god, one should fear that冤家 (enemies or wrongdoers) will come to the door and force legal punishment.

又曰：三傳四季名遊子，四三之內有旬丁，占人必定身遠出，吉神良將必安寧，傳入陰時必回里，傳出陽來必遠程，年月日時都逢季，求名難遂物非真。 又曰：三傳四季不逢丁，凶神惡將莫相併，五墓四煞名又惡，行藏出入禍相仍，路逢仇惡並巡吏，惡橫相沖官病縈。

It is also said that if all three transmissions are in the four seasons, it is called a wandering person; if within the third and fourth lessons there is also the spirit of the heavenly stem Ding of the current month, the person is certainly destined to travel far away. If accompanied by auspicious deities and capable generals, they will be safe abroad. If the three transmissions move from a yang position to a yin position, the person will surely return home; if they move from a yin position to a yang position, the person will definitely travel a long distance. If the year stem, month builder, day branch, and the time of divination all fall in the four seasons, seeking fame and success will be difficult, and the things obtained will not be genuine. It is also said that if the three transmissions are in the four seasons but the spirit of Ding is not present, one should not haveInauspicious Spirit and恶将 appearing together. At this time, there are also names called 'Five Tombs' and 'Four Evils', which are equallyvicious: wherever one goes, misfortune follows. On the way, one may encounter enemies and officials on patrol, with a fierce clash of evil energy, leading to legal troubles and illness.

孔明曰：經云“四季入傳 ，六丁相倚，天驛加之，其名遊子。”蓋辰戌丑未，四季之終，五行之墓神，在外遊，故三傳皆季，課名遊子。若會丁馬在傳，必有逃亡遊行之事，宜在外不宜在家；見天馬為地角格，占身命逢此，主性質迍滯不通，作為闇昧。旬首三奇，亦主晚發福壽，終多刑剋。有丁馬，則身心勞役，晚始安寧，出祖繼房。主日干利於稼穡，或外方創業。剋日干則因田土相爭，破耗四絕，傳出陽者，欲遠行，傳入陰者欲匿藏。

Zhongming said: The classic text says, "When the deities of the four seasons enter the three transmissions, and the six Dings support them, with the Heavenly Horse and the Post-horse added in, this divination is called the Wandering Son." Chen, Xu, Chou, and Wei are the endings of the four seasons and also the deities of the Five Phases' storage. The storage deity is wandering outside, so when the three transmissions are all from the four seasons, the lesson is called the Wandering Son. If the Ding deity and the Post-horse appear together in the three transmissions, there will certainly be matters of fleeing or wandering, and at this time it is advisable to be outside rather than at home. If the Heavenly Horse is present, it forms the "Corner of the Earth" pattern. When this lesson is used to divinate one's life and destiny, the person tends to be slow and unsmooth in nature, and their actions are obscure. If the lesson contains the three marvels at the beginning of the ten-day cycle, it also indicates that fortune will come later in life, leading to longevity, but there will be many conflicts and struggles. If there are both the Ding and the Horse, the person will be mentally and physically exhausted, constantly moving, and will not find peace until old age, eventually leaving their original family to inherit another branch. Earth can generate metal and nourish things, so this lesson favors the day stem in farming and cultivating crops, or going to another place to start a business. If the earth instead harms the day stem, it indicates disputes over land and property, resulting in financial loss and being surrounded by difficulties. If the three transmissions move from the yin to the yang, it indicates a desire to travel far; if they move from the yang to the yin, it indicates a desire to hide.

袁天罡曰：遊子課，主出遊不返之象。或有丁無馬，或有馬無丁，皆為遊子，不必丁馬並也。若值天驛龍合者，主萬里奮飛，未丑戌是陰傳入陽，主動而往；丑戌未是陽傳入陰，主動而歸；丑加辰為破遊，戌加未為衰遊，反吟為復遊。

Yuan Tiangang said: The lesson of a wandering son indicates that the person will leave home and not return. If there is a Ding but no Heavenly Horse, or there is a Heavenly Horse but no Ding, it is considered a case of a wandering son, and it is not necessary for both Ding and Heavenly Horse to appear together. If the Heavenly Horse and the Post-horse are combined with the Azure Dragon and Liu He, it indicates the person will travel thousands of miles away. If the three transmissions are arranged as Wei, Chou, and Xu, it indicates the movement from Yin to Yang, suggesting the person will go out. If the three transmissions are arranged as Chou, Xu, and Wei, it indicates the movement from Yang to Yin, suggesting the person will return. If Chou is combined with Chen, it is called 'broken wandering,' indicating the wandering is broken. If Xu is combined with Wei, it is called 'declining wandering,' indicating the wandering is weakened. If the lesson forms a reverse chant, it is called 'returning wandering,' indicating the person will go back and forth repeatedly.

經曰：三傳俱季，春曰稼穡，夏曰遊子，秋曰地角，冬曰五墓。與斬關並，則為絕跡課，如范蠡去越，張良歸隱，而不見跡，與泆女狡童並，有淫慾私逃之事，欲遠逃也。與天寇並，主盜賊逃亡之事。如在行年，則欲逃亡，故問也。占行人來，占行者出，主遲滯；主求望有阻；占婚不成；五行墓地，占病訟俱凶；占晴雨天陰不雨。

The text says: The three transmissions are all of the earth element of the four seasons. Each season has its own name—spring is called "jia se" (cultivation of crops), summer is called "you zi" (wandering children), autumn is called "di jiao" (earth's corner), and winter is called "wu mu" (five tombs). If this is combined with the "zhan guan" lesson, it becomes the "jue ji" lesson, like Fan Li leaving the State of Yue or Zhang Liang achieving his goals and retreating into seclusion, from then on disappearing without a trace. If this is combined with the lessons of "yu nu" (fornicatress) and "jiao tong" (wicked youth), there will be matters of lust and elopement, indicating a desire to escape far away. If this is combined with the "tian kou" (heavenly thief) deity, it indicates theft and fleeing. If these deities fall on the person's own birth year, it means the person themselves wants to escape, hence coming to consult the divination. For this lesson, if it is used to predict a traveler, the person will return; if used to predict travel, the person will go out, but both indicate delays. Matters of hope will face obstacles, and marriage will not succeed. Since the four seasons are the resting places of the five elements, this lesson is ominous for illness and lawsuits; it also indicates that the weather will be cloudy without rain.

外有五墓四煞課，不利遠行，路逢仇惡巡吏。貴在用前，前路見事速成；或貴順亦速；用在貴前凶將起，貴逆主遲。 如詩中乙巳日午時三月占，未臨乙，為旬中六丁使者為用，中傳天魁為傳出陽，將得朱雀主於文章口舌，將欲遠行，日墓覆日多凶少吉。

There is also the Five Tombs and Four Evil Stars lesson, which is unfavorable for long journeys, as one may encounter enemies and officials on patrol. To determine the speed of the matter, one should look at the Nobleman: if the Heavenly Nobleman is positioned before the Initiating Transmission, then the matter will be resolved quickly on the way; if the Nobleman proceeds in the same direction, it also indicates a quick resolution. If the Initiating Transmission is positioned before the Nobleman and aInauspicious General (malevolent general) arises, or if the Nobleman proceeds in the opposite direction, then the matter will be delayed. Looking back at the example given in the poem above: on the day of Yisi (乙巳) at noon on the third month, the 未 (Wei) is positioned on the Yi (乙). The 未 is the messenger of the sixth Ding (丁) in this ten-day period, so it is taken as the Initiating Transmission. The Middle Transmission is the Tiankui (天魁) at戌 (Xu), which is a transmission from yin to yang. The general accompanying it is the Vermilion Bird, indicating matters related to writings and disputes. The person is about to travel far away. However, the Xu is also the tomb god of the Yi day and is covering over the Day Stem, so there are more凶 (adverse) than吉 (favorable) outcomes.

象曰：凡占閉口課，其理二般陳，六甲當旬上，要推度四辰，陽日作玄武，陰逆四同旬，子為玄武上，從魁作陰神，假令河魁上，陰君小吉神，忽然臨傳送，太乙為使臣，陽位勝光上，太沖隱去人，天罡若作主，大吉是其賓，功曹居武下，登明無處伸。

The lesson says: When interpreting a closed mouth lesson, there are two aspects to consider. One must determine the "fourth degree" from the branch of the first day of the six Jia cycles. Starting from the branch of the first day of the cycle, count backward four positions to find the corresponding term. On a yang day, the branch of the first day of the cycle is considered the god that the Black Tortoise rides upon. On a yin day, count backward four positions within the same cycle. Specifically, when the Black Tortoise is on Zi, its hidden god is "From Kui" (You); if the Black Tortoise is on Hekui (Xu), its hidden god is "Xiao Ji" (Wei); if it is on Chuan Song (Shen), then "Tai Yi" (Si) is the messenger; if it is on Sheng Guang (Wu), then "Tai Chong" (Mao) is the hidden person; if it is on Tian Gang (Chen), then "Da Ji" (Chou) is the companion; if "Gong Cao" (Yin) is under the Black Tortoise, then "Deng Ming" (Hai) has nowhere to go. All these pairs are formed by being four positions apart.

孔明曰：《金匱》云“開口閉陰居陽後度四而同。如從神后逆四至酉從魁，相合丑陰之位。”又曰“旬尾加旬首，閉口課。”又真蓋，凡事有頭必有尾，若頭尾相加，謂之首不可，謂之尾不可，如環之圓，匿其首尾，故名閉口。如坤之六四，括囊結口而不出也。陰陽雲者，以六甲之支為陽神，六癸之支為陰神，癸支則旬尾也，甲支則首尾也，旬首至後旬尾，隔四位，所謂度四是終陰也終印尾也。但用起陽神作玄武，名閉口課；用起陰神作元武，名察奸課；用起陽神，作武賊不正；六甲旬首，但是用起則一位陰神作武，亦是。

Zhongming said: The "Golden Chest" explains that the difference between opening and closing mouths lies in the fact that the yin spirit is behind the yang spirit and separated by four positions. For example, starting from Shenhou Zi and counting backward four positions to Congkui You, then combining with Chou's yin position. It also says that when the branch of the end of a ten-day period is added to the branch of the beginning of the same ten-day period, it forms a closed mouth lesson. The reasoning is that anything has a beginning and an end; once the beginning and end are combined, it is neither the beginning nor the end, like a circular ring that hides both the beginning and the end. Therefore, it is called a closed mouth, just as the "Line Statement" of the sixth line of the fourth hexagram in the "Book of Changes" says "kua nang" — meaning to tie up a bag so that nothing comes out. Yin and yang are defined as the branches of the six Jia (yang spirits) and the branches of the six Gui (yin spirits): the Gui branch is the end of a ten-day period, and the Jia branch is the beginning of a ten-day period. From the beginning of a ten-day period to the end of the same ten-day period, there is a separation of four positions, which is called "du si," or the end of yin and the end of the tail. Any lesson that starts from the yang spirit and is accompanied by Xuanwu is called a closed mouth lesson; any lesson that starts from the yin spirit and is accompanied by Xuanwu is called a lesson to detect villains; any lesson that starts from the yang spirit with Xuanwu as a thief indicates that the matter is not upright. If, during the initiation, the next yin spirit after the Jia branch of the ten-day period is accompanied by Xuanwu, it is also counted as valid.

象曰：閉口可逃亡，追捕可知方，男女陰下去，婦逃玄武當，賊在陰神下，搜尋可知蹤。假令正月占，卯時甲子旬，武天罡下，天罡申上逢，玄往西南去，隱走在鄰坊。度四是大吉臨巳，逃亡賊盜亦同此，引類可旁通。

The divination text says: Closed mouth divination can be used to determine escape routes, and during pursuit it can reveal direction. Both men and women flee towards the hidden divine force. Women fleeing use the Black Tortoise as a reference; thieves hiding beneath the hidden divine force can be found by following this direction. For example: In the first lunar month, the divination takes place at the hour of卯 (Mao), and the day is in the Jiazi decade. The Black Tortoise is located beneath Tiangang (Chen), and Tiangang (Chen) is directly over Shen. Shen belongs to the southwest direction, so the Black Tortoise points to the southwest. The person is hiding in the nearby neighborhood. At the fourth position, Daji (Chou) is located over Si. Both divination for escape and for theft follow this method, and by analogy one can apply it to other cases.

才戌六 子午白 兄寅后 元青白六 辰申午戌 申子戌甲 丑寅卯辰 子 巳 亥 午 戌酉申未

This is the example of a divination for the day of Jiazi in the first lunar month, at the hour of Mao. The top three lines are the three transmissions: the first transmission is Xu, with Jia wood overcoming earth as the wealth hexagram, riding on Liu He; the middle transmission is Wu, with wood generating fire as the son hexagram, riding on Baihu; the final transmission is Yin, with Yin being the same as Jia as the brother hexagram, riding on Tianhou. The middle three lines are the four lessons, read from right to left: the day stem Jia is lodged in Yin, with Yin having Xu, forming the first lesson Xu/Jia, riding on Liu He; taking Xu as the lower, with Xu having Wu, forming the second lesson Wu/Xu, riding on Baihu; the day branch Zi, with Zi having Shen, forming the third lesson Shen/Zi, riding on Qinglong; taking Shen as the lower, with Shen having Chen, forming the fourth lesson Chen/Shen, riding on Xuanwu. The Xuanwu in the fourth lesson is exactly riding on Tiangang Chen and pressing on the position of Shen, so it is concluded that the person who has run away is heading towards the southwest. The bottom four lines are the heaven and earth plates: for the first lunar month with the general at Hai, added to the hour of Mao, the heaven plate deities are all eight positions ahead of the earth plate, so the earth plate has: Si on You, Wu on Chen, Wei on Mao, Shen on Yin, You on Si, Xu on Wu, Hai on Wei, Zi on Shen, Chou on You, Yin on Xu, Mao on Hai, Chen on Zi. Chou is on Si, which is exactly the place mentioned as 'passing through four'.

又曰：不見六旬日，陰居下德真。上德推旬首，此法又兼陰。正月乙卯日，午時課六壬。卯為元武陽，傳送本是陰。女往西北去，男往正東尋。凶神若相剋，去人賊子擒。三傳不相剋，吉將永難尋。欲知賊藏處，陰神去處尋。金來在水下，水生在高林。木神窯灶處，炎火隱高林。土藏坑壑內，空墓窯裡沈。若訟看得日，玄武怕自擒，此法隨身寶，捕賊若通神。

It also says: if the proper pattern of the sixty-day cycle is not seen, then the true virtue is determined by the yin spirit residing below, and the virtue above is calculated from the beginning of the cycle. This method considers both yin and yang. Take for example the Six Ren lesson on the day of Yimao (Yi-Mao) in the first lunar month at noon: the卯 (Mao) is the yang spirit ridden by the Black Tortoise. The "Chuansong" (Shen) is its yin spirit. According to this, a woman should go to the northwest, and a man should seek in the due east. IfInauspicious Spirit (evil spirits) mutually control each other, both the fugitive and the thief can be captured; if the three transmissions do not mutually control and are ridden by auspicious generals, they will never be found. To find where the thief is hidden, look where the yin spirit goes: those of metal are hidden under water, those of water are born in high forests, those of wood are in kilns and stoves, those of fire are hidden in high forests, and those of earth are hidden in pits and ditches. If it is empty, they sink into the tomb kiln. If it is about a lawsuit, look at the day's heavenly stem and earthly branch; the Black Tortoise most fears being caught in a trap. This method is a personal treasure, and capturing thieves is as if with divine help.

兄寅陰 才未青 父子貴 后勾陰六 丑申寅酉 申卯酉乙 戌亥子丑 酉 寅 申 卯 未午巳辰

This is the example of a divination lesson on the day of Yimao (乙卯) in the first lunar month at the hour of Wu (午). The top three lines are the three transmissions: the first transmission is Yin (寅), which is a brother's yao (爻) because it is of the same wood element as the day stem Yi (乙), and it is ridden by Tai Yin; the middle transmission is Wei (未), which is a wealth yao (爻) because it is overcome by wood, and it is ridden by the Azure Dragon; the final transmission is Zi (子), which is a parent and seal yao (爻) because water nourishes wood, and it is ridden by the Heavenly Nobleman. The middle three lines are the four lessons, read from right to left: the day stem Yi is lodged in Chen (辰), and Chen has You (酉), forming the first lesson You/ Yi, ridden by Liu He; using You as the lower, You has Yin (寅), forming the second lesson Yin/You, ridden by Tai Yin; the day branch Mao (卯) has Shen (申), forming the third lesson Shen/Mao, ridden by Gou Chen; using Shen as the lower, Shen has Chou (丑), forming the fourth lesson Chou/Shen, ridden by Heavenly Empress. The bottom four lines are the heaven and earth plates: in the first lunar month, the hour of Wu is added to the day of Yimao. The heaven plate deities are all five positions ahead of the earth plate. Therefore, the earth plate Si (巳) has Xu (戌), Wu (午) has Hai (亥), Wei (未) has Zi (子), Shen (申) has Chou (丑), You (酉) has Yin (寅), Xu (戌) has Mao (卯), Hai (亥) has Chen (辰), Zi (子) has Si (巳), Chou (丑) has Wu (午), Yin (寅) has Wei (未), Mao (卯) has Shen (申), Chen (辰) has You (酉). On Mao (卯) there is Shen (申), and Shen is the hidden deity of Mao mentioned in the text. To determine the direction of a theft, this is where the direction is deduced.

又曰：陽神作玄武，度四是終陰。此名閉口課，逃者遠追尋。亡人隨武匿，盜神往終擒。順行陽所起，逆行陰所臨。婢走求陽處，奴走責在陰。 孔明曰：用閉口課，逃者往玄武方捕，盜者於度四終陰處捕之。用察奸課，逃者亦從玄武方；捕盜者，只就玄武陰神捕之。

It is also said that the Yang spirit ascends to the Black Tortoise, and counting backward four positions leads to the end of Yin, which is called the Closed Mouth lesson. A person who has fled should be sought far away. The fugitive follows the Black Tortoise for concealment, while thieves can be captured only at the end of Yin. When moving in the forward direction, count from the Yang spirit; when moving in the reverse direction, observe the Yin spirit's position. A servant girl who flees should be sought in the Yang direction, while a servant who flees is to be found in the Yin direction. Zhong Ming said: Using the Closed Mouth lesson to judge, the fugitive should be pursued in the direction of the Black Tortoise. Thieves should be captured at the end of Yin, which is four positions away. Using the Examine the Wicked lesson to judge, the fugitive should still be sought in the direction of the Black Tortoise, while thieves can be captured by following the Yin spirit of the Black Tortoise.

一曰：亡人盜賊責元武，追藏發伏皆在陰。 一法，陽日男亡責陰，女亡責陽，陰陽相求，自然之理。若陰神作元武，用常術第三傳作元武陰神也，元武陰神為賊來處，元武陽神為賊去處。

One approach says that both the person who has fled and the thief are under the jurisdiction of Xuanwu. To track down and expose hidden things, one must focus on the yin spirit. Another method states that on a yang day, if a man has fled, the responsibility lies with the yin spirit, while if a woman has fled, it lies with the yang spirit. Yin and yang seek each other naturally. If the yin spirit is combined with Xuanwu, then according to the usual method, the third transmission is considered as Xuanwu's yin spirit. The yin spirit of Xuanwu is where the thief comes from, and the yang spirit of Xuanwu is where the thief goes.

袁天罡曰：占得閉口課，事多閉匿，不能測其機關，更值初末上下六處有土，則氣塞於中。 占病，主啞口昏迷，或禁口痢，或咽喉壅塞，或厥陰症，不思飲食。 占胎孕定是啞兒。

Yuan Tiangang said: If one divines a closed mouth lesson, things are mostly obstructed and hidden, with unclear clues. If the first transmission, final transmission, and four lessons are all earth, earth's nature is obstructive, and the energy becomes blocked. In divination about illness, it indicates inability to speak, confusion of mind, or conditions such as mutism, throat obstruction, or diseases related to the jueyin meridian, with loss of appetite. In divination about pregnancy, the child born will be mute.

占失脫，縱有旁人見，竟不肯言。凡求事閉口不語。乘朱雀，占訟枉屈而難伸，乘白虎不明而作罪。 占病，遇日祿作閉口，必絕食而餓死，以天將言其事類，餘詳見追捕逃亡盜賊內。

Divination for theft, even if someone nearby saw it, they will ultimately refuse to speak. Whenever there is a request, the other party remains silent. If the divination is accompanied by the Vermilion Bird, it indicates a wrongful accusation that cannot be defended. If accompanied by the White Tiger, the matter is unclear and a false charge is imposed. Divination for illness, if the day stem's禄神 forms a closed mouth, it certainly leads to starvation and death. All these are classified according to the accompanying Heavenly General. Other details are explained in the section on pursuing fugitives and thieves.

假令四月乙巳日子時占捉盜賊，神后為勾陳臨乙，其陰在子，得申為貴人，太乙為元武臨酉為用，夏月太乙旺氣，大吉為青龍，為太乙陰，夏月大吉相氣，捉盜賊責陰上之神，是大吉，大吉受相氣，不敢行盜，當責大吉本家陰上神，得從魁，為日鬼，夏日死氣，酉金生亥水，生乙木，是母家親為盜。繫貴人之族，乃是母家之婢也。酉來加丑，是俯見其丘，仰見螣蛇之仇，法憂驚恐，盜者從西方來，從東去，藏在陵墓之傍。

For example, divining to catch a thief on the day of Yisi in the fourth month at the Zi hour. In the fourth month, the general is Shen, placed over Zi hour to start the chart. Shenhou Zi is riding on Gou Chen and is located on Yi (the lodging palace Chen). Its hidden spirit is above Zi, obtaining Shen and riding on the nobleman. Taiyi Si is riding on Black Tortoise and is located on You. This is the initiating transmission; in the fourth month, Si fire is at its peak. Daji Chou is riding on Azure Dragon, which is the hidden spirit of Taiyi Si; in the fourth month, Chou earth is in its phase. To catch a thief, one should question the hidden spirit that the spirit is riding on, which is Daji Chou. Since Chou is in its phase, it is not daring to commit theft, so one should go further up and question the hidden spirit of Daji Chou's position, which is Congkui You. You metal overcomes Yi wood, which is the ghost of the day; in the fourth month, metal is in death qi. You metal generates Hai water, which in turn generates Yi wood, indicating the thief is from the mother's side of the family; also, since it is connected to the nobleman's clan, it is determined to be a servant girl from the mother's family. You is placed over Chou, looking down at hills, looking up at Teng Snake, which is an enemy. According to the method, there will be worry and fear. Therefore, the conclusion is: the thief comes from the west and goes to the east, hiding near a tomb.

課象： 鬼酉蛇 子巳元 才丑青 螣青貴勾 酉丑申子 丑巳子乙 丑寅卯辰 子 巳 亥 午 戌酉申未

This is the divination chart for the day of Yisi (Ethylene Snake) in the fourth lunar month at the hour of Zi (Rat). The top three lines are the three transmissions, read from top to bottom: You (Metal), Si (Fire), and Chou (Earth). You metal overcomes Yi wood, which is the official ghost hexagram, riding on Teng Snake; Si is the offspring hexagram, as it is generated by wood, riding on Black Tortoise; Chou is the wealth hexagram, as it is overcome by wood, riding on Azure Dragon. The previous interpretation took the Taiyi Si riding on Black Tortoise as the key, then traced its yin spirit step by step, comparing two points. The middle three lines are the four lessons, read from right to left: the day stem Yi is lodged in Chen, with Zi on Chen, forming the first lesson Zi/Yi, riding on Gou Chen; taking Zi as the lower, with Shen on Zi, forming the second lesson Shen/Zi, riding on Taiyi Nobleman; the day branch Si, with Chou on Si, forming the third lesson Chou/Si, riding on Azure Dragon; taking Chou as the lower, with You on Chou, forming the fourth lesson You/Chou, riding on Teng Snake. The bottom four lines are the heaven and earth plates: in the fourth lunar month, the general is Shen, added to the hour of Zi. The heaven plate spirits are all eight places ahead of the earth plate. Therefore, on the earth plate, Si has Chou, Wu has Yin, Wei has Mao, Shen has Chen, You has Si, Xu has Yin, Hai has Wei, Zi has Shen, Chou has You, Chen has Xu, Mao has Hai, and Chen has Zi. You on Chou and Si on You are both found through this plate.

象曰：五陽德自取，陰來親者論，乙日庚為德，丁日壬戶門，己土居陽甲，辛金丙處云，癸來歸戊土，刑為辰上論。賢士去德下，奴婢走刑村，德若克其刑，逃走無路門。 又曰：賢德追亡不一分，德在日兮刑課辰，陰德在陽陽自處，乙人隨庚妨好人，辛居丙兮丁壬位，癸向戊中求其真，寅午戌兮刑在火，申子辰兮在木鄰。巳酉丑日西方是，亥卯未日北方侵。

The lesson says: The five yang stems, Jia, Bing, Wu, Geng, and Ren, each take their virtue from their own stem. The five yin stems, Yi, Ding, Ji, Xin, and Gui, find their virtue by looking for the yang stem that harmonizes with them according to the Five Harmonies. On a Yi day, the virtue is Geng; on a Ding day, it is Ren; Ji earth returns to the yang stem Jia; Xin metal is associated with Bing; and Gui returns to Wu. Punishment is not determined by the day stem, but by the day branch. A virtuous person goes to the place of the virtue god, while servants and slaves flee to the place of the punishing god. If the virtue can overcome the punishment, the fugitive has no escape. It also says: Pursuing the fugitive through virtue and punishment is not a general rule. If the virtue is on the day stem and the punishment is on the day branch, then the yin stem's virtue is寄托 on the yang stem, while the yang stem remains at its original position. A person born on a Yi day follows Geng, which may harm the good; a person born on a Xin day goes to Bing, a person born on a Ding day goes to Ren, and a person born on a Gui day must go to Wu. In addition, there is another method of determining the direction of punishment based on the Triple Harmony Formation: On days of Yin-Wu-Xu, punishment comes from the fire direction; on days of Shen-Zi-Chen, punishment comes from the wood direction; on days of Si-You-Chou, punishment comes from the west; and on days of Hai-Mao-Wei, punishment comes from the north.

孔明曰：天地之道，陽為德，陰為刑，故日為有德，辰為有刑，德主美，刑主惡。德主君子，刑主小人。君子之所往所親者，德之所在也。小人之所向所近者，刑之所在也。故君子小人之懷德懷刑之異，是以好者責德，惡者責刑，賢者責德，惡者責刑，尊貴君子責德，卑賤奴婢責刑，發用干德，公私皆美，發用支刑，公私不成。

Zhongming said: The way of Heaven and Earth is that Yang represents virtue and Yin represents punishment. Therefore, the Day Stem belongs to Yang and has virtue, while the Day Branch belongs to Yin and has punishment. Virtue governs goodness and beauty, while punishment governs evil and misfortune. Virtue corresponds to the gentleman, while punishment corresponds to the petty person. What the gentleman leaves behind or approaches is where virtue lies; what the petty person tends toward or relies upon is where punishment lies. The Analects say that the gentleman cherishes virtue and the petty person cherishes punishment, which is exactly this distinction. Therefore, when divining about a good person, one should inquire about virtue; when divining about an evil person, one should inquire about punishment; when divining about a virtuous person, one should inquire about virtue; when divining about an unvirtuous person, one should inquire about punishment; when divining about a noble gentleman, one should inquire about virtue; when divining about a lowly servant, one should inquire about punishment. If the initiating transmission originates from the virtue of the Day Stem, both public and private affairs will be prosperous. If the initiating transmission originates from the punishment of the Day Branch, both public and private affairs will fail.

甲子日，德寅刑卯；乙丑日德申刑戌；丙寅日德巳刑巳；丁卯日德亥刑子；戊辰日德巳刑辰；己巳日備寅刑申；庚午日德申刑午；辛未日德巳刑戌；壬申日德亥刑寅；癸酉日德巳刑酉；甲戌日德寅刑未；乙亥日德申刑亥；丙子日德巳刑卯；丁丑日德亥刑戌；戊寅日德巳刑巳；己卯日德寅刑子；庚辰日德申刑辰；辛巳日德巳刑申；癸未日德巳刑戌；甲申日德寅刑寅；乙酉日德申刑酉；丙戌日德巳刑未；丁亥日德亥刑亥；戊子日德巳刑卯；己丑日德寅刑戌；庚寅日德申刑巳；辛卯日德巳刑子；壬辰日德亥刑辰，癸巳日備巳刑申，甲午日德寅刑午，乙未日德申刑戌，丙申日德巳刑寅，丁酉日德亥刑酉，戊戌日德巳刑丑，己亥日德寅刑亥，庚子日德申刑卯，辛丑日德巳刑未，壬寅日德亥刑巳，癸卯日德巳刑子，甲辰日德寅刑辰，乙巳日德申刑申，丙午日德巳刑午，丁未日德亥刑戌，戊申日德巳刑寅，己酉日德寅刑酉，庚戌日德申刑未，辛亥日德巳刑亥，壬子日德亥刑卯，癸丑日德巳刑戌，甲寅日德寅刑巳，乙卯日德申刑子，丙辰日德巳刑辰，丁巳日德亥刑申，戊午日德巳刑午，己未日德寅刑戌，庚申日德申刑寅，辛酉日德巳刑酉，壬戌日德亥刑未，癸亥日德巳刑亥。

This is a table of the virtues and punishments for each of the sixty Jiazi days, starting from Jiazi and ending at Guihai. It lists for each day "virtue is in a certain branch, punishment is in a certain branch," for direct reference during divination. Although the text is long, the method behind it is only two, and once understood, one can calculate it on the spot without referring to the table. The first principle is that virtue comes from the day stem. According to the five combinations of the heavenly stems, the virtue is determined as follows: Jia combines with Ji, and its virtue is in寅; Yi combines with Geng, and its virtue is in申; Bing combines with Xin, and its virtue is in巳; Ding combines with Ren, and its virtue is in亥; Wu combines with Gui, and its virtue is in巳. Virtue refers to the branch where the stem it combines with resides. Yin stems entrust their virtue to the Yang stem they combine with, while Yang stems remain at their own position, reflecting the idea that "those with the same virtue can move without obstruction." Therefore, all Jia days and Ji days have virtue in寅, all Yi days and Geng days have virtue in申, all Bing days, Xin days, and Wu days and Gui days have virtue in巳, and all Ding days and Ren days have virtue in亥. This is independent of the day branch. The second principle is that punishment comes from the day branch, using the three punishments of the twelve branches: Zi punishes Mao, and Mao punishes Zi, which is the punishment of impropriety; Yin punishes Si, Si punishes Shen, and Shen punishes Yin, which is the punishment of ingratitude; Chou punishes Xu, Xu punishes Wei, and Wei punishes Chou, which is the punishment of overbearing power; Chen, Wu, You, and Hai each punish themselves, called self-punishment. Therefore, Zi day punishes Mao, Chou day punishes Xu, Yin day punishes Si, Mao day punishes Zi, Chen day punishes Chen, Si day punishes Shen, Wu day punishes Wu, Wei day punishes Xu, Shen day punishes Yin, You day punishes You, Xu day punishes Wei, and Hai day punishes Hai. Combining these two principles, one can determine the virtue and punishment of any day on the spot: the day stem determines virtue, and the day branch determines punishment. Virtue can only fall on寅, 申, 巳, or 亥, while punishment covers all twelve branches. In use, the place where the virtue god resides is where gentlemen, virtuous people, and elders go, while the place where the punishment god resides is where servants, thieves, and juniors go. If the initiating transmission starts from virtue, public and private affairs will proceed smoothly; if it starts from punishment, public and private affairs will be obstructed. When pursuing someone, one must compare the strength of the two: if virtue is strong and can overcome punishment, the person is easy to capture; if punishment is strong and overcomes virtue, then pursuit will be unsuccessful. From the table text, it can be seen that the character "备" in the entries for Jisi and Guisi is actually a mistake for "德"; the entry for Wuxu says "刑丑," but according to the punishment of overbearing power, it should be "刑未." Also, after Xinsi day comes Guiwei day, indicating that the original text is missing the day Renwu, which should be "德亥刑午." The original text does not dare to make up the missing text, so it is recorded here for reference.

象曰：德若克其刑，逃人失路魂，刑者克其德，走者道逢恩，刑德不相剋，閉口上跟尋，或有刑德同，貴賤同隱身。德勝刑易獲，反之捉無因。正月甲戌日，辰時發刑雲。賢士西南去，未地有災迍。奴婢正北走，刑地驀牆垣。此名德刑課，走者得逢冤。六月己巳日，卯時走失看。賢士西北去，亥地有遮攔。奴婢東南竄，巳地戀情欣。此為刑剋德，走人要見難。或有德刑同一位，貴賤皆因德隱身。德若勝刑容易獲，刑若制德捉無因。

The divination text says: If virtue can overcome punishment, the person who has run away will be lost and confused; but if punishment overcomes virtue, the person who has run away will be helped along the way. If virtue and punishment do not overcome each other, then the method of the closed mouth lesson should be used to track them down. If virtue and punishment fall on the same position, then both the rich and the poor will hide in the same place. If virtue overcomes punishment, it is easy to catch them; but if punishment overcomes virtue, it is impossible to catch them. First example: On the day of Jia Xu in the first month, at the hour of the day branch, the initiating transmission starts from the punishment god. On a Jia day, virtue is in the寅 (Yin) position, and on a Xu day, punishment is in the 未 (Wei) position, which is in the southwest direction. Therefore, the scholar will go to the southwest, and will meet misfortune in the area of Wei. The servant will go to the north, and will escape by climbing over walls and fences towards the punishment area. This lesson is called the virtue and punishment lesson, and the person who has run away will meet an enemy. Second example: On the day of Ji Si in the sixth month, at the hour of Mao, the lost person is being divined. On a Ji day, virtue is in the寅 (Yin) position, and on a Si day, punishment is in the申 (Shen) position. The scholar will go to the northwest, and will be blocked at the亥 (Hai) position. The servant will run to the southeast, and will be reluctant to leave because of love and affection at the Si position. This case is where punishment overcomes virtue, so it is difficult to find the person who has run away. If virtue and punishment fall on the same position, both the rich and the poor will hide together with the virtue god. In summary, if virtue overcomes punishment, it is easy to catch them; but if punishment overcomes virtue, it is impossible to catch them.

正月戌日辰時占案 官酉勾 才辰元 父亥朱 蛇常元勾 子巳辰酉 巳戌酉甲 子丑寅卯 亥 辰 戌 巳 酉申未午

This is the first example of a divination lesson for the day of Jiaxu (甲戌) at the hour of You (酉) in the first lunar month. The top three lines are the three transmissions: the first transmission is You (酉), which is a metal element overcoming Jia wood, representing the official ghost爻, riding on Gou Chen; the middle transmission is Chen (辰), which is wood overcoming earth, representing wealth爻, riding on Xuan Wu; the final transmission is Hai (亥), which is water nourishing wood, representing parents and seal爻, riding on Zhu Que. The middle three lines are the four lessons, read from right to left: the day stem Jia is lodged in寅, with酉 on寅, forming the first lesson of You/ Jia, riding on Gou Chen; taking You as the lower, with Chen on You, forming the second lesson of Chen/ You, riding on Xuan Wu; the day branch is Xu (戌), with巳 on Xue, forming the third lesson of巳/ Xue, riding on Tai Chang; taking巳 as the lower, with Zi on巳, forming the fourth lesson of Zi/巳, riding on Teng Snake. The bottom four lines are the heaven and earth plates: in the first lunar month, the hour of You is added to the day of Xue (戌). The heaven plate gods are all seven positions ahead of the earth plate. Therefore, on the earth plate, the Zi is on巳, the Chou is on午, the Yin is on未, the Mao is on申, the Chen is on酉, the Si is on戌, the Wu is on亥, the Wei is on子, the Shen is on丑, the You is on寅, the Xu is on卯, and the Hai is on辰. The virtue of the day stem Jia is in寅, and the punishment of the day Xue is in未. Each is located according to its position on the plate, thus knowing the direction where the virtuous person and the servant have fled.

六月己巳日卯時占案 子申勾 才亥蛇 官寅陰 蛇勾后朱 亥申丑戌 申巳戌己 申酉戌亥 未 子 午 丑 巳辰卯寅

This is the second example from the previous text, a divination for the day of Jisi (己巳) in the sixth month, at the hour of Mao (卯). The top three lines are the three transmissions: the first transmission is Shen (申), with Jisi earth generating metal, which is the son's yao, riding on Gou Chen; the middle transmission is Hai (亥), with earth controlling water, which is the wealth yao, riding on Teng Snake; the final transmission is Yin (寅), with wood controlling earth, which is the official ghost yao, riding on Tai Yin. The middle three lines are the four lessons, read from right to left: the day stem Jisi is lodged in Wei (未), with Wei receiving Xu (戌), forming the first lesson Xu／Ji, riding on Vermilion Bird; taking Xu as the lower, with Xu receiving Chou (丑), forming the second lesson Chou／Xu, riding on Heavenly Empress; the day branch Jisi is at Si (巳), with Si receiving Shen (申), forming the third lesson Shen／Si, riding on Gou Chen; taking Shen as the lower, with Shen receiving Hai (亥), forming the fourth lesson Hai／Shen, riding on Teng Snake. The bottom four lines are the heaven and earth plates: in the sixth month, with the general at Wu (午) added to the hour of Mao (卯), the heaven plate deities are each three positions ahead of the earth plate. Therefore, on the earth plate, Si (巳) receives Shen (申), Wu (午) receives You (酉), Wei (未) receives Xu (戌), Shen (申) receives Hai (亥), You (酉) receives Zi (子), Xu (戌) receives Chou (丑), Hai (亥) receives Yin (寅), Zi (子) receives Mao (卯), Chou (丑) receives Chen (辰), Yin (寅) receives Si (巳), Mao (卯) receives Wu (午), Chen (辰) receives Wei (未). The virtue deity of Ji (己) is at Yin (寅), and the punishment deity of Si (巳) is at Shen (申). The virtue deity Yin (寅) is located at Hai (亥), and the punishment deity Shen (申) is located at Si (巳), which exactly matches the previous text's conclusion of "the virtuous person goes westward, the servant flees eastward."

孔明曰：亡人以刑德為命，抵德者昌，抵刑者亡。德在傳，諸凶皆除，不論公干私謀，皆成。陰刑在傳，人情不美，彼此不相持，公私皆不成。若占求隱士，或君子逃亡所在，只看日德所臨，則知其方。若小人、奴婢、隸妾、盜賊逃亡，則觀辰上所臨，可知其方。若尊貴君子，欲追捕卑賤盜賊，則欲德神克刑神，捕之必獲。若刑神反克德神，則捕之不獲，反受其制辱矣。如德刑同是一位，是美惡賢愚貴賤同居，則有天地之分。經曰“在天為德，在地為式。地者如甲日以地下甲者為陰德，故曰式天者。”如甲日以天上寅為陽德，地下寅為陰刑。天上寅為陽刑，寅刑在巳。丙德亦在巳，是刑德同一位也。然巳臨酉，則德神成金，寅木臨午是陰刑屬火，但寅之刑在巳，卑賤不敢與尊者同，德乃退而安於地，刑之寅則金德克之，捕捉可向寅位獲之；占君子利，小人不利，又以五行衰旺決之。

Zhongming said: Those who flee rely on punishment and virtue for their survival. Those who turn to virtue will flourish, while those who turn to punishment will perish. If the virtue god enters the three transmissions, all evils will be removed, and both official matters and private plans will succeed. If the punishment god enters the three transmissions, people will not get along, and neither official nor private affairs will be completed. If one is divining about seeking a hermit or a nobleman's whereabouts, one should look at the position of the virtue god affecting the day stem to determine the direction. If one is divining about the escape of a petty person, a servant, a wife, or a thief, one should look at the position of the punishment god affecting the day branch. If a nobleman is pursuing a lowly thief, the virtue god must be able to overcome the punishment god, and the pursuit will surely succeed. If the punishment god overcomes the virtue god, the thief will not be caught, and the pursuer will be humiliated and controlled. If virtue and punishment are in the same position, that means good and evil, virtue and ignorance, nobility and lowliness are all in the same room, yet the heavens and earth must still be distinguished. The classic says, "In heaven it is called virtue, in earth it is called form," meaning that on a Jia day, the Jia position on the earth plate is called the hidden virtue, called form; while the寅 on the heaven plate is called the yang virtue. Conversely, the寅 on the heaven plate can also be considered the yang punishment, because寅 is punished by巳, and the virtue of Bing is also in巳, so virtue and punishment are in the same position. However, if巳 is on酉, the virtue god will carry the metal nature; if the wood of寅 is on午, the hidden punishment will carry the fire nature. Since the punishment of寅 is in巳, the lowly will not dare to be with the noble, so the virtue god retreats to the earth plate, while the punishment transformed from寅 is overcome by the metal virtue, so the pursuit can be made at the position of寅. This divination is favorable for nobles and unfavorable for petty people, and the final decision must be made according to the strength and weakness of the five phases.

袁天罡曰：刑在木，亡人在水鄉；刑在水，亡人在木鄉；刑在土，亡人在火鄉；刑在火，亡人在土鄉。此刑德一位占也。又觀今日刑與勾陳並否，上下相剋，與刑遇，則斗勾陳和合。又不與刑關，是不相遇，即不鬥爭。然刑德之課，亦可以定人品。若德神所臨，上下相生，和合旺相生身命，能制其刑，則為有德君子，尊貴好人，或得貴人扶持。若德神受空破刑剋休囚克身命，縱是世族，多懦弱不振，受制卑賤，若刑旺德衰，則是奴隸小人也。

Yuan Tiangang said: The god of punishment belongs to wood, and the person who has fled will be in a place of water; the god of punishment belongs to water, and the person will be in a place of wood; the god of punishment belongs to earth, and the person will be in a place of fire; the god of punishment belongs to fire, and the person will be in a place of earth — always fleeing to where I am born. This is the method of divination when the god of punishment and the god of virtue are in the same position. One should also look at whether the god of punishment is seen together with Gou Chen (a heavenly general who governs conflict and capture): if they are in mutual conflict and meet the god of punishment, there will be conflict or reconciliation with Gou Chen; if they are unrelated and not encountered, there will be no conflict. The lesson of punishment and virtue can also be used to determine a person's character. If the god of virtue is in a position where the upper and lower parts are in mutual generation, harmonious and prosperous, and it supports the original destiny, and can control the god of punishment, then it is a virtuous gentleman, a noble person, or someone who can be supported by a noble person. If the god of virtue is in an empty position, broken, punished, or controlled, and is in a weak and confined state, and it turns to control the original destiny, then even if they are from a noble family, they are mostly weak and ineffective, controlled by inferior people; if punishment is strong and virtue is weak, then the person is of the class of slaves and petty people.

象曰：夫妻天匹配，有難解離頻。年來相交克，終始一同陳。妻年行至午，夫運定於寅，午將申時占，妻運配夫嗔。夫年上臨子，妻運見乎辰，辰來克子水，的有解離迍。夫年反有克，與子一般陳。遞夫深情起，暗地使媒人。

The lesson says: A husband and wife are originally a union arranged by heaven. Once there is difficulty, they will often part ways. If the 'years' of both partners mutually control each other, from beginning to end, the situation remains the same. For example, if the wife's year moves to Wu, then the husband's year must be in Yin. When using the time of Shen for divination, the wife's fortune combined with the husband's will cause anger. If the husband's year is over the Zi, and the wife's fortune meets the Chen, the Chen earth will control the Zi water, which indeed indicates a hardship of separation. If the husband's year is instead controlled, the situation is the same as when Zi is controlled. The more devoted the husband is, the more likely someone in secret will arrange for another match.

又曰：解離之卦在行年，先須看地後看天。夫妻終始互相剋，二月寅時課請看。妻年立子夫年午，神后須知克勝光。年上功曹子傳送，遞相殘疾相安子。水本年來先克午，子上申金怕勝光。午上功曹被申克，此為終始互相殘。金盆覆子皆斯類，玉軫音稀號斷絃。

It is also said that in a divination lesson, the entire situation is determined by the person's age. First, look at the person's age on the Earth Plate, then on the Heaven Plate. A husband and wife continuously mutually control each other throughout their relationship. Let us examine this lesson at the second month and the hour of Yin: the wife's age is placed at Zi, and the husband's age is placed at Wu. Shenhou at Zi water directly controls Shengguang at Wu fire. On the age positions, Wu is supported by Gongcao at Yin, and Zi is supported by Chuansong at Shen. Between them, they mutually damage each other, and thus cannot be harmonious. Zi water, in its original position, first controls Wu fire; the Jin at Zi is afraid of Wu fire Shengguang controlling it; the Mu at Wu is controlled by Shen Jin. This is called continuous mutual damage. The metaphor of a golden basin overturned and a jade zither broken refers to this kind of situation, meaning the husband and wife have broken their affection and communication, with very little contact.

孔明曰：《金匱》云“夫婦和好，人之大倫。若夫婦行年上相剋，在下相賊，終始雲者，妻以陰年為始，陽年為終；夫以陽年為始，陰年為終。天上行年陽，地下行年為陰，終始相生為和合，終始相剋為解離。若彼此交互遙克，則為天地解離，各有他心。”主凡事不和，必有睽而生外心。謀事不成，投謁不遂，朋友二心，家宅離叛，夫妻反心，各有私淫，出行、出師不吉，上下二心，各有離叛。若無惡事逢之，主解散脫離。

Zhongming said: The "Golden Chest" states that harmony between husband and wife is a major aspect of human relationships. If the years of the husband and wife are in mutual control in the upper and in mutual theft in the lower, then one should consider the concept of "beginning and end": the wife's beginning is in a yin year and her end is in a yang year, while the husband's beginning is in a yang year and his end is in a yin year; the years on the Heaven Plate are yang, and the years on the Earth Plate are yin. If the beginning and end are mutually generating, then they are harmonious; if they are mutually controlling, then they are separated. If there is mutual remote control between them, then it is a separation of heaven and earth, with each having different intentions. This divination indicates that all matters will not be harmonious, and there will certainly be discord similar to the "Kui" hexagram in the "Book of Changes," leading to thoughts of leaving. Matters will not succeed, letters sent will not be received, friends will have two minds, the household will betray, spouses will turn against each other, each having private feelings, traveling far or going to war will be inauspicious, and there will be separation between superiors and inferiors, with each rebelling against the other. If there was no evil matter originally and this divination is obtained, then it simply indicates a dissolution and separation.

占身命，主夫妻離散，家庭退敗。如遇泆女狡童課，則夫妻因淫泆而分離也。如遇年上神克支上神，支上神克干上神，乃名真解離課。如妻年在子，夫年在午，是妻先剋夫矣，及以月將加時，午上得寅木，子上得申金，申克寅，而午又克占，定主夫妻相剋而妻死矣。

Divination about one's own life indicates marital discord and decline of family fortune. If this is combined with the lessons of a promiscuous woman and a cunning youth, it signifies that the couple will part due to immorality. If the god of the year's stem controls the god of the day's branch, and the god of the day's branch in turn controls the god of the day's stem, with each controlling the next in a chain, this is called the true separation lesson. For example, if the wife's year stem is in the position of Zi (Water) and the husband's year stem is in the position of Wu (Fire), the water of Zi controls the fire of Wu, indicating the wife controls the husband first. Then, using the month general added to the time to set up the chart, the position of Wu has the wood of Yin (Wood) and the position of Zi has the metal of Shen (Metal). The metal of Shen controls the wood of Yin, while the fire of Wu again controls back. Thus, it is concluded that the couple are in mutual control, and the wife will die.

假如夫年立辰，妻年立午，以四月卯時占，以申加卯，辰上得從魁金，午上得登明水，先以夫年上神始者，天罡也；妻以地年上神為始者，登明也。天罡克登明為始相剋；夫以地上神為終者，是從魁也。妻以陽年上為終者，勝光也。勝克從魁，此是始終相剋。妻之陽年勝光在丑，上下私和，是妻有二心，與東北丑地人有私情。夫以陽年勝光臨亥，是夫有二心，與西北地人有私情。故曰各有他心。若始相生，終相剋，前雖和合，後有解散。若始相剋，轉相生，前雖不合，後必和好。

For example, the husband's year pillar is placed on Chen, and the wife's year pillar is placed on Wu. The divination is done in the fourth month at the hour of Mao. In the fourth month, the general is Shen. Starting with Shen added to Mao, the Heaven Plate is set. All the deities on the Heaven Plate are five positions ahead of those on the Earth Plate. Therefore, on the Earth Plate, Chen gets Congkui You metal, and Wu gets Dengming Hai water. The husband starts with the deity of his year pillar, which is Tiangang Chen; the wife starts with the deity on the Earth Plate of her year pillar, which is Dengming Hai. Tiangang Chen earth overcomes Dengming Hai water, which is a mutual control at the beginning. The husband ends with the deity on the Earth Plate, which is Congkui You; the wife ends with the deity on the Heaven Plate of her year pillar, which is Shengguang Wu. Wu fire overcomes You metal, which is a mutual control at the end. Both beginning and end show mutual control, so the conclusion is that the relationship will be dissolved. Now looking at private feelings: the wife's Heaven Plate year deity Shengguang Wu falls on the position of Chou, with an invisible combination above and below, indicating that the wife has another mind, and has private feelings with someone from the Northeast Chou direction. For the husband's side, the original text says 'Shengguang is at Hai'. According to the previous statement that the husband's year is at Chen, this refers to Tiangang Chen being at the position of Hai. Hai belongs to the Northwest, so it is concluded that the husband also has another mind and has private feelings with someone from the Northwest. Therefore, both have different intentions. Finally, we need to determine the sequence: if mutual generation occurs at the beginning and mutual control at the end, it means they were harmonious at first but separated later; if mutual control occurs at the beginning but turns into mutual generation at the end, it means they were not harmonious at first but will eventually become harmonious.