Re-examining the Divination · Classification of Divination Judgments

占天文 主陰雲。日之陰神發用，主陰暗；辰之陰發用，主陰雨；日辰之陽發用，有數日風雲，然必參以將神五行生旺休囚言之。 占地利 主卑下、陰暗、汙溼之地，高陵崩塌，但亦必參以上下衰旺言之。 占身命 不利尊長，陽不利父，陰不利母。兄弟動，衰則克兄弟，旺則克妻妾。父母動，衰則克父母，旺則克子孫。官鬼動則論衰旺，作龍常祿馬貴人主有官貴，如身衰鬼衰作凶將，主多官衰災疾病；或鬼旺克兄弟。如妻財動，衰主克妻，旺則克父母。如子孫動，衰則克子孫，旺則退職傷官，但有病者愈。以上俱是因卑幼陰人起禍，兼天將吉凶言之。

Divination of heavenly phenomena: indicates cloudy skies obscuring the sun. If the initiating transmission comes from the yin spirit of the day stem (the second lesson's superior deity), it signifies darkened skies; if it comes from the yin spirit of the day branch (the fourth lesson's superior deity), it indicates rain; if it comes from the yang spirits of the day stem or day branch (the first and third lessons' superior deities), it suggests continuous changes in weather over several days. However, all these must be determined by referring to the five phases' strength and decline of the superior and inferior deities and the accompanying heavenly generals. Divination of terrain and geographical advantages: indicates low-lying, dark, damp places, or areas where hills have collapsed; similarly, it must be assessed by the strength and decline of the superior and inferior deities. Divination of personal fortune and destiny: is unfavorable to elders. If the initiating transmission is in a yang position, it is unfavorable to the father; if in a yin position, it is unfavorable to the mother. If the brother's爻 is activated, its decline signifies a harm to the brother, while its strength signifies harm to the wife and concubines. If the parent's爻 is activated, its decline signifies harm to the parents, while its strength signifies harm to the children. If the official ghost's爻 is activated, its strength and decline must be considered: if it is accompanied by the Azure Dragon, Tai Chang,禄神, Post-horse, or Nobleman, it indicates holding an official position and wealth; if the deity itself is weak, the ghost is also weak and accompanied by malevolent generals, it often indicates declining official fortune, illness, and suffering; if the ghost is strong, it harms the brothers. If the wife's wealth爻 is activated, its decline signifies harm to the wife, while its strength signifies harm to the parents. If the child's爻 is activated, its decline signifies harm to the children, while its strength signifies losing one's post and losing official status, although those with existing illnesses may recover. All these are caused by the younger generation and women, and the fortune should also be considered based on the auspiciousness or inauspiciousness of the accompanying heavenly generals.

論人性質主多疑多思，或好色作亂，或受卑下凌迫，柔弱不振。若旺相及日逢吉將則能詳審制宜，以靜制動，則無可失。雖刑剋尊長、孤立，於名利亦不虛也。居卑幼若加凶將，主重拜父母，兄弟失力，妻子重刑重創，功業得失不一。屬卑幼則好犯上，處臣子而逆君父；處尊長者，所行闇昧，故下人篡弒、妻奴所害也。

When discussing a person's nature, if the main subject of the divination is suspicious and overcautious, or if he is lustful and thus causes disorder, or if he is oppressed by those of lower status and thus weak and unable to act, then if the divine element is prosperous and strong, and the day stem is also accompanied by auspicious generals, this person can carefully assess the situation, adapt to circumstances, and act calmly to control events, thus avoiding any mishaps. Although he may be destined to be subject to punishments from superiors and have a lonely background, he will not be left empty in terms of fame and fortune. If he is in a low position and further afflicted by malevolent generals, he should mainly pay respects to his parents (by adoption or changing his parents), he can rely on no brothers, his wife and children often suffer from punishments, and his achievements and losses fluctuate. Those who are of a lower generation tend to be rebellious, acting against their superiors as a subject to a ruler; those who are of a higher generation tend to act ambiguously, thus inviting rebellion from subordinates and plots by servants and wives.

占行兵 利主不利客，不利為應，兵不利先起，亦以上下衰旺詳之。 占婚姻 主猶豫不決，詳審方求之，上衰女人不利男家，上旺夫家不愛女家，以貴人順逆、將之吉凶斷之。得凶將克干，決主男家重妻；得凶將克辰，決主妻家重婚。 占六甲 若下旺相主生女，若上神旺相生男。易生難生，以貴人順逆、將之吉凶言之。

Divination on military matters: It is advantageous to the main party but not to the opposing party. It is not favorable for the passive side to engage in battle, and military action should not be initiated first. One should still carefully examine the prosperity and strength of the upper and lower spirits. Divination on marriage: It indicates hesitation from both parties, so one should be cautious and seek information before proceeding with marriage proposals. If the upper spirit is weak, it is unfavorable for the female side relative to the male; if the upper spirit is strong, the husband's family dislikes the wife's family. One should determine based on the direction of the nobleman and the auspiciousness or inauspiciousness of the heavenly general. If aInauspicious General (malevolent general) is found to overcome the day stem, it indicates the male will remarry; if aInauspicious General overcomes the day branch, it indicates the female will remarry. Divination on pregnancy (six甲): A strong and prosperous lower spirit indicates the birth of a daughter, while a strong and prosperous upper spirit indicates the birth of a son. Whether the delivery is smooth or difficult is also determined by the direction of the nobleman and the auspiciousness or inauspiciousness of the heavenly general.

占求財 主後求，但彼我遲疑，必重求方得，亦看才爻及青龍入傳否。若龍與才財爻生旺入傳，課雖下人干上，亦可再求有財矣，反之無財。 占病 尊長病，主被下賊人剋剝，或婢妾事致病多災，反覆不寧。貴人逆治，血氣不順，症甚重，卑幼人不妨，病症主上部、頭項、心肺之疾，亦看上下衰旺言之，最忌虎蛇發動。 占訟 主經易官司，利後動，必重訴重審，方可結果。

Divination for seeking wealth: It is suitable to seek later. However, both parties are hesitant and one must persistently seek before obtaining it; also check whether the wife's wealth line and the Azure Dragon are in the Three Transmissions. If both the Azure Dragon and the wealth line are in a state of birth and strength and enter the transmission, then even though the lesson pattern is of a lower god stealing from a higher god, one can still seek again and obtain something; otherwise, there will be no wealth. Divination for illness: If the patient is an elder, it indicates that the illness is caused by someone in a lower position causing harm, or due to matters involving servants or concubines, resulting in multiple and recurring ailments. If the Nobleman moves in reverse to arrange the general, then the blood and qi are not smooth, and the illness is severe; for younger people, it is not a problem. The location of the illness is in the upper body, mostly affecting the head, neck, and heart and lungs. It is also necessary to check the strength and decline of the upper and lower parts, and the most dangerous are the White Tiger and Teng Snake being activated. Divination for lawsuits: The main situation involves going through many legal procedures, it is favorable to take action later. One must repeatedly appeal and go through repeated trials to reach a conclusion.

起例 假如子將壬辰日辰時占，以子將加辰時，順布十二神將，三合體，壬日干課在亥，亥上得未為一上克下，未上得卯為二上克下，辰上得子為一下賊上，子上得申無賊，此四課，課中惟一下賊上，舍未卯二神二上克下，只取子神被下賊者為用。

To cast a divination lesson, suppose the month general is Zi and the day is Renchen. Place the Zi general on top of the Chen hour and turn out the heaven plate (the heaven plate is four positions behind the earth plate). Then arrange the twelve heavenly generals in order. The three transmissions form a triple harmony. The day stem Ren is lodged in Hai, so the first lesson starts from Hai. Hai has Wu, Wu earth controls Hai water, which is the first instance of upper controlling lower. Wu has Mao, Mao wood controls Wu earth, which is the second instance of upper controlling lower. The day branch Chen has Zi, Zi water is controlled by Chen earth, which is one instance of lower god stealing from upper god. Zi has Shen, Shen metal generates Zi water, with neither control nor stealing. This is the four lessons. Among the four lessons, there is only one instance of lower stealing from upper, so we discard the two instances of upper controlling lower, and take the Zi god that is stolen from as the initiating transmission.

用即初傳也，是初傳得子，又觀地盤子上得申為中傳，又觀地盤申上辰為末傳，三傳子申辰也。是日辰時貴人在巳，巳將在酉，於酉上起貴人，逆治，布前五後六之將於十二神上，則初傳得青龍，中傳得元武，末傳得螣蛇也。課名重審、潤下格，但冬月子水當旺，辰土無氣，雖下克上不倒，亦不為凶，兼子為太陽，可以解禍，陽星破墓，故不為凶也。

The initial transmission is called the "initiating transmission," so the first transmission is the "zi" branch. Then, looking at the heaven and earth plates, the upper god of "zi" is "shen," which becomes the middle transmission; the upper god of "shen" is "chen," which becomes the final transmission. Thus, the three transmissions are "zi," "shen," and "chen." On this day, the nobleman (guiren) is located at the earth plate's "si" position, while the "si" on the heaven plate falls on the earth plate's "you" position, so the nobleman is placed at "you." Since the nobleman is at "you," which is a yin position, the twelve heavenly generals are arranged in reverse order (five generals before the nobleman and six after, totaling twelve, placed in sequence on the heaven plate). Thus, the first transmission "zi" is occupied by the azure dragon, the middle transmission "shen" by the black tortoise, and the final transmission "chen" by the teng snake. The name of the divination is "re-examination," combined with the "mo xia" pattern (the triple harmony of "shen," "zi," and "chen" forms a water trinity, which has the nature of "mo xia" or moistening downward). However, in the winter month, "zi" water is strong while "chen" earth is weak, although it is a case of lower overcoming upper, it does not actually overcome, so it is not considered凶 (unfavorable). Moreover, the "zi" position is exactly where the sun (the month general "zi") is located, which can resolve misfortune. The yang star breaks the storage (mukou), so the conclusion is not unfavorable.

兄子青 父申元 官辰螣 元 青 朱 陰 申 子 卯 未 子 辰 未 壬 丑寅卯辰 子 巳 亥 午 戌酉申未

This is the divination board for a day of Renchen. The top three rows are the three transmissions: the first transmission is Zi, which is the brother hexagram of the Ren day, riding on the Azure Dragon; the middle transmission is Shen, which is the parent hexagram, riding on the Black Tortoise; and the final transmission is Chen, which is the official ghost hexagram, riding on the Teng Snake. The middle three rows are the four lessons, from right to left as the first to fourth lessons: the lower deities of the bottom row are Ren (Ren's lodging palace is Hai), Wei, Chen (Chen is the day branch), and Zi; the upper deities of the middle row are Wei, Mao, Zi, and Shen; and the heavenly generals of the top row are Tai Yin, Zhu Que, Qing Long, and Xuan Wu. Among the four lessons, the first lesson Wei does not overcome Hai, and the second lesson Mao overcomes Wei, both are upper overcoming lower. The third lesson Zi is overcome by Chen, which is lower overcoming upper. According to the method of 'abandoning the overcoming and taking the being overcome,' Zi is chosen as the initiating transmission. The bottom four rows are the heaven and earth plates: the outer frame of twelve sections remains the fixed earth plate with the twelve palaces of Si, Wu, Wei, Shen, You, Xu, Hai, Zi, Chou, Yin, Mao, and Chen. Since the day is Zi and the hour is Chen, the heaven plate is four positions behind the earth plate, so the palace of Si has Chou, the palace of Wu has Yin, the palace of Wei has Mao, the palace of Shen has Chen, and the rest can be similarly inferred. From the board, it is found that Zi's upper deity is Shen, and Shen's upper deity is Chen, forming a triple harmony water trinity in the three transmissions.

比用課又名知一 歌曰：“比用課如何，賊上有兩位。無賊有兩克，先別陰陽類。陽日比陽神，陰日陰神隨。比者為用初。不比棄不為。”

The "Bi Yong Ke" is also called the "Zhi Yi Ke." The mnemonic says: "How is the 'Bi Yong Ke' formed? It is when there are two instances of 'Xia Zhe Shang' in the four lessons; or when there is no 'Xia Zhe Shang,' but there are two instances of 'Shang Ke Xia.' At this point, first distinguish between yin and yang and their respective kinds: on a yang day (Jia, Bing, Wu, Geng, Ren), select the god that shares the same yang nature as the day stem; on a yin day (Yi, Ding, Ji, Xin, Gui), select the god that shares the same yin nature as the day stem. The god that is of the same kind as the day stem is taken as the first transmission, while the one of different kind that does not compare with the day stem is discarded." The key point here is that when there are two instances of 'Zhe Ke,' it is impossible to determine a single initiating transmission according to the 'Zhe Ke' rule, so it is necessary to use the rule of "same kind following each other" to select and discard.

四課中有二三位下賊上，或二三位上克下者，必取何者與日辰相比，取其相比者為用，其不比者棄之。比者，同也。陽神與陽干同類，陰神與陰干同類，如君子與君子同類，小人與小人同類，則一氣相通，故因其同類而用之，是以名曰比用。課又曰知一課，蓋於克賊眾多之中知其一比而用之也。

Among the four lessons, if there are two or three instances where the lower element is attacking the upper one, or two or three instances where the upper element is overcoming the lower one, one must examine which of these is in relation to the day stem and day branch. The one that is in relation is taken as the initiating transmission, and all others are discarded.the so-called 'comparison' refers to the same type: a yang branch spirit is of the same type as a yang stem, and a yin branch spirit is of the same type as a yin stem. It is like a gentleman being compared to a gentleman, and a petty person to a petty person; those of the same type share a common energy, so they are used in accordance with their kind. This is called 'comparison use'. This lesson is also known as 'knowing one lesson', meaning that among many overcoming and attacking elements, one identifies the single one that is in comparison and uses it.

斷曰：知一是如何，用神今日比，婚姻失和諧，事緣同類起。逃走不遠去，失物鄰人取，論訟和允好，為事尚狐疑。 又曰：二上來克下，盜賊在逡巡。小心須防備，簡慢禍惹迍。若言失脫去，閉口課中尋。

The interpretation says: Knowing what a divination lesson looks like, it is when the initiating transmission god is compared with the day stem, and they are of the same type. When divining about marriage, it indicates that the relationship will not be harmonious, and matters are often caused by people of the same generation or similar nature. When divining about someone fleeing, the person will not run far; when divining about lost items, it is likely that a neighbor has taken them; when divining about legal disputes, it is better to resolve them through reconciliation; when dealing with affairs, there is still hesitation and indecision. It also says: If the gods in two places are both overcoming the gods below, it indicates that there are thieves nearby, and one must be cautious and vigilant. If the question is about theft or escape, then one should refer to the "Closed Mouth Lesson" (a pattern where the three transmissions are closed at both ends, making it difficult to speak or act).

又曰：知一之課比處用，事來多起在親鄰。用將相尋干伴侶，亦有遺亡逃走因。四課若還見不備，陰私伏匿不干身。占人有伴意不動，財物雙雙有合論。結交朋友無兩心，求謀何必再三伸。

It is also said that knowing the lesson in relation to its counterparts to determine the initiating transmission, the matter in question mostly originates from relatives or neighbors. The initiating transmission and the accompanying heavenly general seek each other, just as a person seeks a partner, so this often relates to reasons such as loss or escape. If the four lessons are incomplete (that is, the so-called 'incomplete lesson', with one lesson missing from either the day stem or the day branch), it indicates hidden matters, unrelated to the person himself. When divining human affairs, it suggests that the person has companions and is unwilling to act lightly. When divining about property, it indicates pairs, which can be considered as 'harmony'. This lesson indicates that making friends will not involve two minds, and matters sought after can be achieved in one attempt, so there is no need to repeat.

孔明曰：比者憂在內，不比者憂在外。比者，事近而速；不比者，事遠而遲。故取其內近者占之，舍其外遠者後圖焉。”經曰：“知一則二事不成。”是不可圖貪二事也。所謂二事者，非僅兩件事。凡事物紛至，及眾論什投要之，不過兩端耳。必乘其明知獨見得，是擇取其一者而用之，不為二三所惑，方是知之之義也。則一之機自我執矣。”

Zhuge Kongming said: The place that is compared with the day stem has worries within; the place that is not compared has worries outside. Matters that are compared are close and come quickly; matters that are not compared are distant and come slowly. Therefore, we should take the one that is internal and near to make a judgment, and put the external and distant one aside for later consideration. The Classic says: "Knowing one, then two things cannot be accomplished." This means one should not be greedy and attempt two things at once. The term "two things" does not merely refer to two specific matters: whenever many things come crowding in and various opinions converge, they can ultimately be summarized into two aspects only. One must rely on one's clear judgment and unique insight, choosing one aspect from the two, without being confused by indecision. This is the true meaning of "knowing." In this way, the key to controlling many things through focusing on one is in my hands.

又經曰：“比者為憂”，言禍福之切於身，不專言憂也。不比者為喜，言禍福之不關己，不是不比為可喜而趨之也。上克下同類相妒，朋友讒佞，禍從外來，利客不利主，夫妻相妒，或因妻財妒訟，詛咒不利，賊不出邑里，利主不利客。

The Classic also says, "When there is a comparison, it brings worry," which refers to misfortune and fortune being closely related to oneself, not merely indicating that there will be trouble. It says, "When there is no comparison, it brings joy," meaning that misfortune and fortune are not connected to oneself, not implying that one should be happy about the lack of comparison and go towards it. If the situation involves mutual attacks from above to below and takes comparison into account, it indicates mutual jealousy among similar types, friends spreading false words and flattery, and misfortune coming from outside, benefiting the guest side but harming the host side; between husband and wife, there is mutual suspicion, possibly leading to disputes over property or money, and even curses and other misfortunes. If the situation involves attacks from below to above and takes comparison into account, then thieves do not come from the local area, benefiting the host side but harming the guest side.

李衛公曰：“上為外，下為內，二上克下，主外人謀害。事起於內，凶將加臨，主男子盜賊侵掠、失脫等事。吉事將敗，凶事漸深。象易之需課九三曰‘需于泥，致寇至。’之凶也。”

Li Jing said: "The upper spirit represents the outside, and the lower spirit represents the inside. If the upper overcomes the lower in two places, it indicates that outsiders are plotting harm, while the root of the matter lies within. If there is also a凶将 (malevolent general) added upon it, it signifies that men and thieves will come to invade and plunder, as well as theft and escape. Good things will be ruined, and bad things will deepen. This corresponds to the凶象 (auspicious omen) of the third line in the Need卦 (Need Hexagram) of The Zhou Changes, which states, 'Waiting in the mud, leading to the arrival of bandits' — a person陷在泥里等待 (being stuck in mud and waiting), thereby inviting bandits."

袁天罡曰：“知亦有偏知生奸之敝，一亦有執一不通之弊。或恂利忘害，則是執迷，居安忘危，謂不逢變，或執滯多門，昧於取舍，首鼠兩端，不知所從，知一昧二，慮此昧彼，偏見蔽明，察近失遠，如狐之涉水，鹿之生疑，則失知一之義，其凶必矣。”故凡事必合一心幫力而求，知權變，有定守而始得順遂。凡事緣親友兄弟上事，不論吉凶皆涉此等人。又主狐疑，不能達權通變也。

Yuan Tiangang said, "The character 'know' has the flaw of partial listening and partial belief, leading to mischief. The character 'one' has the flaw of being stubborn and inflexible, lacking adaptability. Some people only see the benefit and forget the harm, which is being obsessed; some people, when in safety, forget the danger, thinking there will be no change; some people are stuck in many matters, not knowing how to choose, hesitating between two options, not knowing whom to listen to; some people know only one aspect but ignore the other, focusing on one thing while neglecting another, prejudice obscuring wisdom, only observing the near while missing the distant—just like a fox crossing a river, taking three steps and doubting each, or a deer in the forest, suspicious of everything. This loses the original meaning of 'knowing one,' and danger is sure to follow." Therefore, in all matters, one must have a single mind and make concerted efforts, understanding flexibility while maintaining firmness, to achieve success. This divination concerns matters mainly related to relatives and brothers, regardless of fortune or misfortune, involving such people; it also indicates a mind full of suspicion, unable to adapt and change.

邵氏曰：“知一而不知二。知者，喜我之知見，不知者，嫉我為仇讎。主恩中生害，凡事宜舍遠就近，舍疏就親，事貴和同，多觀於同類，又主吉凶之事皆有兩端。”經曰：“二克二賊，知一總名。神將凶而禍不單行，神將吉而福祥又至。”

Shao Kangjie said: "What is meant by knowing one aspect is taking one side and ignoring the other. The side that is taken will like my insight, while the side that is abandoned will hate me as an enemy. Therefore, this divination indicates that within affection there is a hidden calamity. In all matters, one should abandon the distant for the near, and the distant relatives for the close ones; the key is to seek harmony and unity, and to observe mainly among similar ones. It also indicates that both good and bad events have two aspects." The "Classic" says: "When both sides above overpower the below, and both sides below attack the above, all such cases are included under the general term 'knowing one aspect.' If the accompanying deities and generals are凶 (malevolent), calamity will not come alone; if they are吉 (benevolent), blessings will follow continuously."

《觀月經》以三上克下為長幼課，三下賊上為度厄課，雖有二課之異，但取一亦必依知一課而取三傳也。長幼度厄課詳於凶吉門課，此不及詳。大略所謂發用子孫憂小幼，發用父母憂尊長，發用妻財憂妻妾，傳入長生則吉，傳入休囚死墓則凶。

"The Observing of the Monthly Cycle" refers to three instances where a higher element overpowers a lower one as "Long and Young Lesson," and three instances where a lower element deceives a higher one as "Endurance Lesson." Although these are named as two separate lessons, when using them, one still needs to select a comparable element as in the case of a single lesson, and then arrange the three transmissions accordingly. Detailed discussions on the Long and Young Lesson and the Endurance Lesson can be found in the sections on auspicious and inauspicious outcomes in each lesson, and are not elaborated here. In general, if the initiating transmission is related to the son or grandson爻, the concern is about the young; if it is related to the parent爻, the concern is about the elders; if it is related to the wife or wealth爻, the concern is about the wife or concubine. If the three transmissions lead to "Growth" (the initial stage of life qi in the twelve life stages), it is auspicious. If they lead to weak and confined positions, death places, or storage places, it is inauspicious.

占國朝 主君臣彼此不定，上下紛紜，互持其說，必審其是非，定其所適從，君不自是，舍己從人，專制裁折，棄一用一，審其親暱，察其疏遠者，知其孰邪而取舍之，知其吉凶而趨避之。又觀神將之吉凶，以決庶政之利害罔違，道以干百姓之譽罔，引百姓以從己之慾，方是知一，而事可成，功可就，賢人可專征也。

Divination concerning state affairs of the court: the ruler and ministers are uncertain, with discussions and disputes among the people above and below, each holding their own views. At this time, it is necessary to distinguish right from wrong and decide which side should be followed. The ruler should not be self-willed but should be willing to yield to others, making a decisive judgment, discarding one side and relying on the other. One should examine who is close and who is distant, discern which side is perverse and then decide to reject it, and discern which side is auspicious or ominous and then choose to follow or avoid it. Then observe the auspiciousness or inauspiciousness of the Heavenly General involved, to judge the benefits and harms of various state affairs without violating the Way. Do not seek the approval of the people by violating the Way, nor should the people be used to satisfy one's own desires—only then can one truly achieve 'knowing one,' and thus the matter will succeed, the undertaking will be completed, and the virtuous person will be entrusted with the mission to lead the campaign. (The last sentence is based on the phrase from the Book of Documents, the Great Yu谟: 'Do not violate the Way to seek the approval of the people, do not oppose the people to satisfy one's own desires.')

占天文 比陽上克晴數日，比陰下賊主雨數日，以神將所屬決之。 占地理 上克比陽主高亢地，賊上比陰主低下地。 占身命 比陽上克不利卑幼，妻子有傷；比陰賊上難為尊長，多好結朋友；有知識，得人相濟。 占射覆 主重疊不一，或二三物合一。

Divination of heavenly phenomena: If the yang spirit is compared and the upper overcomes the lower, it indicates several consecutive days of clear weather; if the yin spirit is compared and the lower attacks the upper, it indicates several consecutive days of rain; further determine based on the Five Phases of the Heavenly General riding the heavens. Divination of geography: If the upper overcomes the lower and is compared with yang, it indicates a high and dry place; if the lower attacks the upper and is compared with yin, it indicates a low and depressed place. Divination of personal fate: If the upper overcomes the lower and is compared with yang, it is unfavorable to the younger generation and may cause harm to wife and children; if the lower attacks the upper and is compared with yin, it is difficult to serve elders, but the person tends to like making friends, has insight, and can receive help from others. Divination of covered objects (guessing what is hidden inside a vessel): The hidden object is likely multiple items stacked together or two or three things combined into one.

上出行 有伴侶，須知同類而皈依之，懼遺忘。 占求財 主朋輩之財，重進可得，或有二三項財，取舍得宜方得。 占盜賊 失物主朋輩，陽得男人，陰是姊妹親知，或是親鄰，賊不出邑里，或是家人。 占征戰 宜舍遠就近，結鄰為援。 占逃走 去不遠，不出邑里，或被親人所在。

Divination on Travel: On the road there will be companions, one must recognize like-minded people to rely on, fearing that both parties may forget each other and become separated. Divination on Seeking Wealth: The wealth obtained comes from peers and companions; further seeking will bring it to hand; or there may be several sources of wealth, and proper selection and balance are needed to gain wealth. Divination on Robbery: Lost items are mostly in the hands of peers. Taking the yang spirit indicates the act of a man, taking the yin spirit indicates the act of a sister or a familiar relative, or possibly a nearby neighbor; thieves do not escape beyond their hometown, and may even be family members. Divination on Warfare: It is advisable to abandon distant plans for near ones, and to ally with nearby forces for assistance. Divination on Escape: The person who escapes does not go far, and cannot leave their hometown, or may hide with relatives.

占婚姻 主不和諧。若是遠方必有不諧。若是近鄰，或因親得親，則諧矣。若婚已成，亦主有親鄰之女煽惑私比，而欲離間其成者，未成主多婚未能主，其一而配之，宜決其比者娶之。但神將凶，二上克下，主先有二妻，重婚再娶；二下賊上，主妻有二夫，或經妝聘定，又再許人，或失節再醮。

Divination on marriage indicates discord. If the partner is from a distant family, it is certain that they will not get along. However, if they are from a nearby family or connected through relatives, the marriage can succeed. If the marriage has already been arranged, it suggests that a nearby woman may incite private relations to disrupt this union. For an unarranged marriage, it indicates that there are multiple suitors, and it is difficult to decide on one at first. In such a case, one should use the method of 'comparison' to determine which family, compared to the day stem, is most suitable to marry. However, if the spirits and generals involved are凶 (malevolent), and there is mutual attack between two sides, it indicates that the man has already had two wives, implying bigamy. If there is an attack from below to above, it suggests that the woman has two husbands, or has already received a dowry and been promised to someone else, or has lost her chastity and remarried.

占詞訟 二克主卑幼有虧，二賊主尊長受虧。但和允好，不然重疊艱結，重送衙門。 占家宅 主有遺失、逃亡、走脫之災。二克主妻子不安；一賊主夫婦不和，長上有災；又主有陰私隱匿、伏藏不明之事，心事狐疑，欲棄遠就，或欲親鄰居住。

Divination on lawsuits: If there are two instances where the upper trigrams overcome the lower ones, it indicates that the younger generation will suffer losses. If there are two instances where the lower trigrams attack the upper ones, it indicates that the elders will suffer losses. It is best to resolve matters through reconciliation; otherwise, the case will become complicated and difficult to conclude, requiring repeated submissions to the court. Divination on the household: It indicates the possibility of loss, escape, or disappearance. If there are two instances where the upper trigrams overcome the lower ones, it suggests that the wife and children will not be at peace. If there is one instance where the lower trigrams attack the upper ones, it indicates discord between husband and wife and misfortune for the elders. It also suggests there are hidden private affairs within the family, unclear matters, and people harboring doubts. There is a tendency to move away from the current residence and seek to live near relatives or neighbors.

涉害課 歌曰：涉害為何起，兩比兩不比。受賊與受克，數至本痊止。歷涉地盤位，克賊深者取。行涉多被害，是為涉害矣。 又曰：涉害課相爭，還從比用生。前頭有迴路，涉害何難呈？有克難重數，偏多得用情。忽然涉害起，先舉莫相爭。

The method of the "Involving Harm" lesson is as follows: when the two instances of the "clashing" in the four lessons both compare with the day stem, or neither compare with the day stem, the initiating transmission cannot be determined by the method of comparison. In such cases, whether the one being harmed or the one being conquered, one should count back from the position of the added earth plate to their own native palace. Along the way, one should examine which palace has been conquered or harmed the most, and take that one as the initiating transmission. This is called "involving harm" because the path taken involves the most harm. It is also said that the "Involving Harm" lesson is a case of two conflicting positions, which originally comes from the method of comparison. Since there is still a way to count back, how difficult is it to determine the "involving harm"? The difficulty lies in the fact that the number of conquests is hard to repeat. Therefore, one should take the position that has been conquered more often. Once it becomes an "Involving Harm" lesson, the one who comes out first should not compete with others.

又曰：涉害原因比用加，地盤孟仲季求他，先看孟神次仲季，路涉有克到本家，孟深仲淺季無取，復等柔辰剛日查。 又曰：涉害孟仲季，一課分兩名，見機起四孟，仲季察奸生，總是涉害體，占得事豈寧？

It is also said that the textbook on involved harm is an extension of the method of comparison. It requires distinguishing between the three categories of palace positions on the Earth Plate: "Clan" (Meng), "Middle" (Zhong), and "Season" (Ji). "Clan" refers to the four long-life positions:寅, 申, 巳, and 亥. "Middle" refers to the four central positions:子, 午, 卯, and 酉. "Season" refers to the four storage positions:辰, 戌, 丑, and 未. First, examine the gods in the Clan position, then the Middle, and finally the Season; proceed along the path to the native palace, counting how many are harmed along the way. Generally, the Clan position suffers the most, the Middle position less, and the Season position even less, so the Season position is often not considered. If the depth of harm is equal, it is called "repeated equality," and on a yang day (a strong day), the god on the day stem is used, while on a yin day (a gentle day), the god on the day branch is used to determine it. It is also said that involved harm is divided into Clan, Middle, and Season, and the same lesson can have two names: if the initiating transmission falls in one of the four Clan positions, it is called "lesson of opportunity," while if it falls in the Middle or Season positions, it is called "lesson of subtle observation." The lesson of subtle observation is associated with cunning and hidden evils. In the end, they are all forms of involved harm. If one receives this lesson, how can affairs be peaceful?

四課二三克賊，與日俱比，或受俱不比，則分孟仲季取之，所謂孟深仲淺季又淺是也。以其害有深淺，故以深者為用，此係捷法，不必數涉歷地盤位數，只論孟仲季以為深淺者也。一說無仲只有季上神克賊，亦取季上神之，以上法雖便捷，終不若涉歸本家，以克賊之多寡為受害之淺害為正法也見《六壬示斯》，其說最詳，今不錄。

In the Four Lessons, if there are two or three instances of being overcome, and they all compare with the Day Stem or none do, then the method of using the Initiating Transmission cannot be applied. In such cases, we instead use the positions of the beginning, middle, and end (孟, 仲, 季) to determine the position. The general rule is that the position of the beginning (孟) is most severely affected, the middle (仲) is less so, and the end (季) is least affected. Since the degree of being overcome varies, we select the position that is most severely affected as the Initiating Transmission. This is a simplified method, and one does not need to count the number of positions passed through on the Earth Plate. Simply judging by the beginning, middle, and end can determine the severity. Another view is that if among the Four Lessons there is no instance in the middle position, but only one in the end position that is overcoming, then we take the deity in the end position as the Initiating Transmission. Although this method is convenient, it is ultimately less accurate than the proper method of counting the number of overcoming deities encountered when tracing from the position where the deity is added back to its original palace. The original commentary says that this proper method is described in the book "Six Rats Illustration," which explains it in detail, and so it is not repeated here.

用孟上神一名見機課，用仲季上神一名察微課，此涉害一課而分兩名也。何謂見機？蓋孟長也，事之先發者，凡事之先起，乃禍福之端，故名見機。何謂察微？蓋仲中也，事行至中半而吉凶已微著，當審察而知所進止也。如有兩孟兩仲，必擇先見者為用，課名曰復等，如先遇戰，不得不競也。長者受敵，而不受其小也。

The method of taking the deity in the first position as the initiating transmission is known as "See the Opportunity Lesson"; taking the deity in the middle or last position as the initiating transmission is known as "Examine the Subtle Lesson." This is why one lesson can have two names. What is "See the Opportunity"? The first position is the longest, representing the place where the matter first begins. The beginning of any affair is the sign of good or bad fortune, hence it is called "See the Opportunity." What is "Examine the Subtle"? The middle position is central, and when the matter is halfway through, good or bad fortune has already begun to show subtly. At this time, one should examine the subtle signs to decide whether to advance or retreat. If two of the four lessons are in the first position or both in the middle position, and their depth is equal, one must choose the one that appears first as the initiating transmission, and the lesson is called "Repetition of Equality." This is like encountering an enemy first in a military campaign; one must first fight the enemy encountered first, and the elder should face the enemy rather than the younger.

斷曰：見機起四孟，求事須難成。用起季與仲，察奸產婦驚。魁罡加四孟，產兒定不成，二下賊其上，體乃是比鄰以比用課取利。亦名知一課，失盜乃鄉鄰，小小須防備，昏執禍多門四孟主有多機多端，吉凶不止一路。

The interpretation states: When the initiating transmission begins in the first quarters and forms a lesson pattern of opportunity, the matter sought is difficult to accomplish. When the initiating transmission begins in the seasonal positions or middle positions and forms a lesson pattern of subtle observation, it indicates the detection of hidden misconduct or a woman in childbirth being startled. If the two deities "Kui" (Xu) and "Gang" (Chen) are placed over the first quarters, then in a divination concerning pregnancy, the child is certain to be lost. If the lower deities are in opposition to the upper deities, this lesson pattern refers to matters concerning neighbors—according to the original note, at this time one should compare and use the method of the lesson to choose the favorable position, hence it is also called a "knowing one lesson." In a divination concerning theft, the thief is a neighbor, and even though it is a small matter, one must remain vigilant; being confused and stubborn will lead to multiple troubles—according to the original note, the first quarters indicate a situation with many threads, and fortune or misfortune is not confined to a single path.

又曰：見機涉害見上克，數到本家方始休，但看何方神力最，所為先難後易求。凡事艱難多阻難，魁罡加日縣官憂，察微涉害用下賊，在事艱難多滯留，幽暗不明當見了，官事纏綿產婦憂，若更日辰魁罡立，婦人產難亦當愁。

It is also said that in the "Seeing Opportunity" method of the involved harm class, one takes the god that overcomes from the upper to the lower, and counts back from the added palace to the original palace. Only observe which direction along the way suffers the heaviest overcoming force, and take that direction. The matters to be handled are difficult at first and easy later. All things are difficult and obstructed. If the Qiu (戌) and Gang (辰) deities are added upon the day stem, there will be worries concerning the government. In the "Observing Subtleties" method of the involved harm class, one takes the god that steals from below to above. The matters are similarly difficult and often delayed, and obscure situations will eventually become clear. Legal disputes will not be easily resolved, and pregnant women will also have worries. If the Qiu and Gang deities are also placed upon the day stem and day branch, there will be concern regarding difficult childbirth for women.

假如涉害皆復等，先見之神為用傳。事主艱難無首尾，枝條蔓引作牽延。兩軍交爭不相伏，經時歲月更留連。凶神惡將來相見，官災疾病兩綿纏。月逢吉神並有氣，事雖遲遲卻有緣。若值凶神皆無氣，無情無緒事多端。

If the depth of involvement is exactly the same throughout and forms a situation of 'equal involvement,' then the deity that appears first is taken as the initiating transmission. Such situations are difficult and lack clear beginning or end, like branches and vines entangling and extending. When predicting a battle between two armies, both sides remain unyielding, and the conflict lingers through seasons and years. If bothInauspicious Spirit and恶将 appear at the same time, there will be troubles from official matters and diseases. If the deity encountered in the month is a good deity and has strength, the matter may be slow but eventually succeed. If all theInauspicious Spirit encountered are without strength, there will be no rational order or clarity, leading to many problems.

又曰：事有兩比兩不比，上天垂象要知機。涉害發用為初傳，行事稽遲多憂疑。憂患難消知見日，占胎傷孕忌當時。失物家中鄰里竊，逃亡必定隱親知。

It is also said that when the two places of the Four Lessons are both in conflict or neither in conflict, the heavens show such an image to indicate that one should act according to the opportunity. Take the place with the deeper involvement as the Initiating Transmission, and the action will certainly be delayed, with much worry and confusion. The troubles cannot be resolved at once, and it will only be clear when the Day Branch comes to its appointed time. In divination about pregnancy, this is unfavorable, often indicating harm to the fetus. In divination about lost items, it suggests that the item was taken by a family member or neighbor; in divination about a person fleeing, the person is certainly hiding with a relative or acquaintance.

孔明曰：“涉害之象，如琴瑟不調，鳶在天關，存亡速焉。若遇見機則以合宜變通，不可執一，當知事機括而乘機早圖之。若遇察微，則宜防微杜漸，精察細微，不可忽略，暴進終逢殃咎。用辰主災害己，用日主家禍延人。一二課為用是用日，三四課為用是用辰。”

Zhuge Kongming said: "The method of taking the harmful signs is like the discord of zithers and qin, or like a hawk hanging above the sky gate, with survival or death in an instant. If it is a lesson of opportunity, one should adapt flexibly and not be rigid, and should clearly see the key moment of the matter, and act accordingly in advance. If it is a lesson of subtle observation, one should prevent small problems from growing and carefully examine the subtle aspects, without neglecting them; rushing forward recklessly will eventually bring disaster. If the initiating transmission comes from the day branch side, it indicates disaster falling upon oneself; if it comes from the day stem side, it indicates family disaster involving others. The first and second lessons with initiating transmission are considered 'using the day,' while the third and fourth lessons with initiating transmission are considered 'using the morning.'"

劉伯溫曰：“涉害者，干涉害，須審其宜而行之。見機者，已自審視，謂之見發不妄動，謂之機，察其微辨以機言之。一曰機者，猶弩之機牙也。務見機之禍，百發百中，萬舉萬全，始謂之見。又曰，機者動之微吉凶之先見者也。事在未然，須早見察之則不至害。若見於機已然之後，或輕舉妄動，則機括一差，而千里之失起於毫釐之謬，其害也深矣。”

Liu Bowen said: "所谓涉害, is to interfere and be harmed, and one must carefully consider whether it is appropriate before taking action.所谓见机, means to see clearly first, which is called 'see'; after seeing clearly, not to act rashly, is called 'opportunity'; to observe details and distinguish, is exactly what the term 'opportunity' refers to. One explanation of 'opportunity' is like the trigger of a crossbow. One must see clearly the critical point of misfortune, and be accurate in every shot and every action, to be truly 'seeing'. It is also said that 'opportunity' is the premonition of movement and the forewarning of good or bad fortune. If one can detect it early before the event occurs, then one will not be harmed; but if one only realizes after the trigger has already been pulled, or acts rashly, then a small error can lead to a great loss, and the harm will be very deep."

邵氏曰：“涉害課，凡事主欲用不用，欲言不言，事有兩而取一也。事主遲疑艱難，進退不定之意，用上克下，百事為淺。若得凶神惡將，則災禍難解，百事阻滯，作事稽留，多有疑，惟憂患難消，宜舍輕就重，趨安避危，方為不害。” 袁天罡曰：“用在四孟，事多反覆。凡事遲疑。”經曰：“見機則情有變，事主艱難而兩求主事有兩重。用在仲季主反覆無定，凡事未萌，須預察其吉凶。”

Shao Kangjie said: "In the lesson of 'Involving Harm,' all matters tend to be indecisive, wanting to use but not using, wanting to speak but not speaking. Matters have two sides but can only take one. Matters are hesitant and difficult, with indecision in advancing or retreating. If the taking is of the upper overcoming the lower, each matter suffers only slightly. If encountering凶神恶将 (malevolent spirits and evil generals), calamity is hard to resolve, all affairs are obstructed, tasks are delayed, there is much doubt, and worries persist for a long time. At this time, one should choose the heavier over the lighter, seek safety and avoid danger, to avoid suffering." Yuan Tiangang said: "When the initiating transmission falls in the first quarters, matters are often repeated and all affairs are hesitant." The Classic says: "In the lesson of 'Seeing Opportunity,' the situation tends to change, matters are difficult and require seeking from both sides." The original note says: "This indicates that matters have two aspects. When the initiating transmission falls in the middle or last quarters, matters are uncertain and changeable. When the matter has not yet begun, one should foresee its fortune or misfortune in advance."

占國事 主建議商之，既欲於此，又欲於彼，不知適從，當審其事之是非、理之長短，方可取舍。若魁罡加四孟，則遣將提師深入，吉。 占征戰 不可深入賊境及渡江水戰，以水火土木金辨其何者為害如水神涉害則因水為害，火神涉害則因火為害之類，又主兩軍交爭，不肯相伏，經歲月遲久，遲疑進退不決。

Divination on state affairs: The court is in disarray with conflicting opinions, wanting to take one side or the other but unsure which to follow. One should examine the right and wrong of the matter and the length of the reasoning before making a decision. If the魁 (Xu) and罡 (Chen) are placed over the four young positions, it is auspicious to send generals and troops deep into enemy territory. Divination on military campaigns: It is not advisable to advance deep into enemy territory or to engage in naval battles. One should determine the nature of the calamity by the Five Phases associated with the victim god—whether it belongs to water, fire, earth, wood, or metal. The original note explains that if the water god is involved, the harm comes from water; if the fire god is involved, the harm comes from fire, and so on. This also indicates that the two armies will fight without mutual respect, dragging on for years, hesitating to advance or retreat.

占出行 如得天神下臨壬亥子癸，主水路有隔，其禍深，不可渡水，只宜陸行。得凶將克身命，出行遠涉最跋涉艱難，遠行受害，有吉將主行途中有得。 占生產 主產婦憂驚產難，魁罡加寅申巳亥發用，產見難養，魁罡覆日辰更凶。 占胎主產婦因遠涉或土移動傷胎，有妨其產母。

Divination for travel: If the Heaven Plate's deity is located on壬, 亥, 子, or 癸, which are water positions, it indicates obstacles on water routes, with serious consequences, making crossing water unsafe. It is better to travel by land. If a凶将 (malevolent general) is attacking the person's destiny and age, long-distance travel will be very difficult and dangerous; if a吉将 (auspicious general) is involved, there may be unexpected gains on the journey. Divination for childbirth: It indicates the mother will experience anxiety and difficulty in childbirth. If 魁 (Qu) and 罡 (Gang) are placed on 寅, 申, 巳, or 亥 (the first of the four quarters), the child will be hard to raise. If 魁 and 罡 are covering the day stem and day branch, the situation will be even worse. Divination for pregnancy: It indicates the mother may suffer from injuries to the fetus due to long-distance travel or breaking ground and moving, which can also harm the mother's body.

占官事 見機課，魁罡加日辰主官事欲起；察微課，魁罡加日辰主有牽連干涉事人，久延不決。 占疾病 主犯觸受染，病不止一端，沉重日久，難以起止，反覆不定，或遠行涉水所致，魁罡加四仲主哀傷。 占身命 主多刑害，流移不定，加凶將則孤賤卑微，惟多遲疑不決。嫉妒害人，或受人所害。

Divination for legal matters: If it is a visible lesson, with the Qiu Gang (Great Star) resting on the day stem or day branch, it indicates that legal troubles are about to arise; if it is a subtle lesson, with the Qiu Gang resting on the day stem or day branch, it suggests that the case will involve others and remain unresolved for a long time. Divination for illness: It indicates that one has offended evil spirits or contracted a contagious disease, with multiple symptoms, severe and prolonged, making it difficult to move, and the condition fluctuates. It may also result from long journeys involving water. If the Qiu Gang is placed on the positions of Zi, Wu, Mao, or You (the four central directions), it suggests sorrowful events. Divination for one's life: It indicates a life full of punishments and harms, with constant wandering and instability. If combined withInauspicious General (malevolent generals), it suggests loneliness, low status, and indecisiveness in character. This person may either harm others out of jealousy or be harmed by others.

占婚姻 有害，二家不和，反覆不定。 占求財 主干涉害人而求，吉將旺相有得，但多反覆延遲；凶將休囚剋日，主干涉反覆破財。 占失脫盜賊 主自家不謹慎，乃鄉鄰為盜若與日辰合不比者是遠人也。。主賊涉水來，或逾牆來。加凶將凶神主害人，或連眾而來，內外通引。

Divination on marriage: There is harm involved, and the two families are not in harmony, with things being uncertain and fluctuating. Divination on seeking wealth: The wealth sought must be obtained through interference and entanglement, at the expense of others. If it is accompanied by auspicious generals and the elements are prosperous and strong, then the wealth can be obtained, but it will be delayed and fluctuating. If it is accompanied by malevolent generals and the elements are weak and confined, and they also overcome the day stem, then interference and entanglement will lead to loss of wealth. Divination on theft, escape, and thieves: It indicates carelessness within the family, and the thieves are neighbors. The original note says that if it is in harmony with the day stem and day branch but not in opposition to the day stem, then the thief comes from afar. It also indicates that the thief comes by water or climbs over the wall. If there are malevolent generals and malevolent spirits added, it indicates harm to people, or a group of thieves coming together, with someone inside and outside colluding to guide them.

假如四月將辛酉日卯時占，得三下賊上課，寅卯未加子辛酉寅之上，被俱下賊，不與日比，卯未俱與日比，雖以比用取，課則入涉害課，卯加辛，戌是季也，未加寅是孟也，當以孟上神為用。若欲何者涉害深，則卯加辛之歷至卯位，惟一乾克之；若未在寅歷至本位，則有寅甲卯乙巽五位克之，是為涉害深也，餘仿此推。

In the fourth month, the month general is taken as Shen. On the day of Xinyou at the hour of Mao, the divination results in a lesson with three instances of lower gods attacking upper gods. The upper gods Mao, Yin, and Wei are each placed upon the lower gods Xin (lodging in Xu), You, and Yin respectively, and all are attacked by the lower gods. Mao is attacked by Xin metal, Yin is attacked by You metal, and Wei is attacked by Yin wood. Xin is a yin stem, Yin is a yang branch, and thus does not compare with the day stem; Mao and Wei are both yin branches, and thus compare with the day stem. Since there are two instances of comparison, the rule for determining the initiating transmission cannot be applied, and the lesson is transferred to an involved harm lesson. Mao is placed upon Xin (lodging in Xu), and Xu belongs to the season position of Chen, Xu, Chou, and Wei; Wei is placed upon Yin, and Yin belongs to the beginning position of Yin, Shen, Si, and Hai. According to the principle "the beginning is deep, the middle is shallow, and the season is even more shallow," the upper god from the beginning position, Wei, should be taken as the initiating transmission. To determine which instance of involved harm is deeper, Mao moves from the position of Xu to its own position, encountering only one instance of attack, the Qian trigram (Xu and Hai, belonging to metal); while Wei moves from the position of Yin to its own position, encountering five instances of attack: Yin, Ji, Mao, Yi, and Xun. Therefore, Wei suffers deeper harm and is taken as the initiating transmission. The rest of the lessons are treated in the same manner.

此謂未加寅入墓，所謂仰見其仇，俯見其丘也。小吉主婦人，將得螣蛇憂死人入墓故也，女子驚恐，蛇主女人驚恐、有怪異血光亦是螣蛇所致，小吉入鬼門，主見鬼。中傳神后作天空加未，主婦人慾欺其夫而有二心天空主欺詐，未為神后之夫。末傳太乙作天后加子，主憂婦女，水克火日。

This lesson does not place the element on寅. Wood reaches 未 and enters the storage, which is exactly what is meant by "looking up and seeing an enemy, looking down and seeing a grave." The wood of 寅 overcomes the earth of 未, which is the enemy, and 未 as a storage represents the grave. In the Six Rats system, 未 is called "Xiao Ji," which governs women. This passage says it is riding on Teng Snake, hence there is worry about the dead. The original note says this is because it has entered the storage. It also indicates women's fear, as Teng Snake originally governs women's fear, strange occurrences, and bloodshed. Xiao Ji 未 also belongs to the "Ghost Gate" (the transition between 未 and 申 is坤, commonly called the Ghost Gate), so it indicates seeing ghosts. The middle transmission's 子 is called "Shenhou," and this passage says it rides on Tian Kong and is placed on 未, indicating a woman wanting to deceive her husband and have two hearts. The original note says Tian Kong governs deceit, and 未 is the spouse of Shenhou's 子 (the meaning of mutual harm and pairing between 子 and 未). The final transmission's 巳 is called "Taiyi," and this passage says it rides on Heavenly Empress and is placed on 子, indicating worry about women, because water overcomes fire. According to the attached lesson disk, the actual heavenly generals for the three transmissions 未, 子, and 巳 are White Tiger, Vermilion Bird, and Black Tortoise, which do not match the ones mentioned in this passage: Teng Snake, Tian Kong, and Heavenly Empress. This suggests that the original text may have been copied incorrectly. When reading, one should refer to the lesson disk.

父未白 子子朱 官巳元 白 貴 勾 后 未 寅 申 卯 寅 酉 卯 辛 戌亥子丑 酉 寅 申 卯 未午巳辰

This is the divination board for the day of Xinyou. The top three lines are the three transmissions: the first transmission is Wei, which is the parent hexagram of the day Xinhai, riding on the White Tiger; the middle transmission is Zi, which is the son hexagram, riding on the Vermilion Bird; and the final transmission is Si, which is the official ghost hexagram, riding on the Black Tortoise. The middle three lines are the four lessons, from right to left as the first to fourth lessons: the lower deities in the bottom row are Xinhai (Xinhai's lodging palace is Xu), Mao, You (You is the day branch), and Yin; the upper deities in the middle row are Mao, Shen, Yin, and Wei; and the heavenly generals in the top row are Heavenly Empress, Gou Chen, Nobleman, and White Tiger. Among the four lessons, there are three instances of lower deities attacking upper deities: Xinhai overcomes Mao, You overcomes Yin, and Yin overcomes Wei. Since Mao and Wei are compared with the yin dry branch Xinhai, but Yin is not, the method of involving harm is used, and the most severely involved Wei is selected as the initiating transmission. The bottom four rows are the heaven and earth plates: the outer frame of twelve sections is the fixed earth plate with the twelve palaces: Si, Wu, Wei, Shen, You, Xu, Hai, Zi, Chou, Yin, Mao, and Chen; for this lesson, which is in the fourth month with the general Shen added to the Mao hour, the heaven plate advances five positions ahead of the earth plate, so the Si palace has Xu, the Wu palace has Hai, the Wei palace has Zi, the Shen palace has Chou, and so on. From the board, it is found that the upper deity of Wei is Zi, and the upper deity of Zi is Si, thus the three transmissions are arranged as Wei, Zi, and Si.