Five, Remote Overcoming Divination (Hao Shi Pattern · Dan She Pattern)

遙克課 蒿矢格 彈射格 歌曰：四課無克賊，如何取用神？先取神剋日，蒿矢課之名。如是日克神，彈射課之名。總名為遙克，禍患此中生。

Remoterestrain lessons are divided into two categories:蒿矢 and 弹射. The rhyme says: if there is no mutualrestrain or theft between the upper and lower gods of the four lessons, then how should the initiating transmission be determined? First, check among the upper gods of the four lessons to see if any of themrestrain the day stem. If there is, take that one as the initiating transmission, and the lesson is called "蒿矢" (arrows made of reeds). If instead the day stem is the one that克 the upper gods, take the one that is being克 as the initiating transmission, and the lesson is called "弹射" (shooting with a slingshot). These two categories together are called remoterestrain -- "remote" means distant, because the force of therestrain does not occur directly between the upper and lower gods of the same lesson, but rather through another lesson, either the upper god of another lesson克 the day stem, or the day stem克 the upper god of another lesson. The calamity arises from this indirect and distant form ofrestrain.

又曰：陰陽上下無相剋，其中擇取遙相賊，賊日之神為用初，課名蒿矢似無力。如無神遙於今日，日有克神是彈射。有如日遙克於神，後有兩神亦剋日。用比用涉是為良，依此課之情不失。

It is also said that among the four lessons, there is no mutual control between the yin and yang lessons, nor between the upper and lower spirits. In such cases, one should select the instance of a spirit that is secretly attacking the day stem from a distance. The spirit that attacks the day stem is taken as the first transmission, and the lesson is called "Hao Shi" (Arrow). The force of this control seems weak and ineffective. If there is no upper spirit that secretly controls the day stem, but instead the day stem controls a certain upper spirit, then it is called "Tanshe" (Projectile). If there is an upper spirit that secretly controls the day stem, and later there are two more upper spirits that control the day stem in return, then one should prioritize "spirit controlling the day" and still take "Hao Shi" as the first transmission. When there are multiple instances, one should refer to the methods of "Biyong" (Comparative Use) and "Shehai" (Involving Harm) to decide which to choose, only then can the judgment be considered proper. Following this order ensures that the meaning and reasoning of the lesson will not be misjudged.

四課上下並無克賊，則前四體俱不入，須看四課之神有克今日干否，以有克者為用，課名蒿矢。如無神剋日，看今日干有克四課之神，如有克，則以受克者為用，課名曰彈射。如有神剋日，又有日克神，則取神剋日為用。如有二三神剋日，則如前比用取用，俱比俱不比者，則以涉害取用。其日克神，亦依此例。總名曰遙克課。遙者，遠也。神所加臨處為近，視日干則遠矣。日之陽為近，於二三課之視日又益遠矣。此遙之謂也。

The four lessons have neither mutual overcoming nor stealing between their upper and lower parts, so the four bodies of the original head, repeated review, comparison, and involvement in harm are all inapplicable. Instead, one must check whether there is a heavenly stem in the four lessons that overcomes the day stem. If there is, take that heavenly stem as the initiating transmission, and the lesson is called "Hao Shi." If there is no heavenly stem that overcomes the day stem, then check whether the day stem overcomes the heavenly stems in the four lessons. If there is, take the heavenly stem that is overcome as the initiating transmission, and the lesson is called "Tan She." If both the heavenly stems overcome the day stem and the day stem overcomes the heavenly stems, then prioritize "heavenly stem overcomes day stem" and take that as the initiating transmission. If there are two or three heavenly stems that overcome the day stem, then follow the method of comparison as mentioned earlier to select the one that is compared with the day stem. If they are all compared or none are compared, then follow the method of involvement in harm to select the one that is most affected. The same rule applies when the day stem overcomes the heavenly stems. All these are collectively known as "Yao Ke" lessons. "Yao" means distant. A heavenly stem that is added upon the heavenly stem it governs is considered near; but relative to the day stem, it is distant. The yang heavenly stem of the day stem (the heavenly stem of the first lesson) is considered near. The second, third, and fourth lessons are further away from the day stem, which is the meaning of "Yao."

斷曰：蒿矢有吉凶，先看吉凶神，吉將朝天去得吉將生身，主功名遠利，上謂朝覲，遠求財利吉，凶將禍到身材從外來。彈射得吉將，求財得相親。若值凶將加，出入值仇人。利動陰謀竊刑害並則主陰謀竊害傷人矣，相生各有伸。凶刑劫盜賊，合成喜自頻相合則吉。分明是兩課，休斷一般陳。吉合主允歡喜，凶將勿來迎。三刑妨賊害，六害殺傷人交射乃傷人之物，加以刑害金土則刑傷必重矣。

The interpretation says: The蒿矢 lesson has both good and bad outcomes; first look at the auspiciousness or inauspiciousness of the Heavenly General it rides upon. If it rides a favorable general, it is like going to court — the original note says this indicates receiving support from a favorable general, which is auspicious for seeking fame and fortune far away, "upper" meaning going to court, and seeking wealth from afar is also auspicious. If it rides an unfavorable general, misfortune will come upon oneself, and it comes from outside. For the弹射 lesson, if it receives a favorable general, seeking wealth can gain the support of people; if an unfavorable general is added, going in and out will meet enemies. This lesson is favorable for secret actions — the original note says, if punishments and harms are both present, it indicates someone using conspiracies to harm others. If they mutually generate, all sides will be at ease. If encounteringInauspicious Spirit and three punishments, it indicates robbery and bandits; if formingLiu He, joyful events will occur frequently — the original note says, mutual harmony brings auspiciousness. One must distinguish between蒿矢 and弹射, as they are two different lessons and should not be treated the same. Encountering auspicious harmony brings satisfaction, while encountering an unfavorable general should not be welcomed. Three punishments should be cautious of thieves, and six harms may lead to injuries — the original note says, arrows and bullets are already harmful things, and adding punishments, harms, and the gods of metal and earth will certainly increase the injuries.

又曰：神遙剋日名蒿矢，射我雖端必當畏。日克天神名彈射，縱饒得中還無利。貴人逆治子無良，天乙順行臣不義。家有客來不可容，每憂口舌西南至。起事因外至本身，心意悠悠無所止。比用他意非本心，用力向前須得喜。中間尤恐有防人，暗箭傷殘禍不已。喜得或同歲上並，經涉朝遷歲月計。若見凶神多詭詐，外事收來知謹備。吉凶皆主艱辛事，若將言將禍庶幾此蒿矢彈射總斷也。

It is also said that when the upper deity attacks the day stem from a distance, it is called Hao Shi, meaning the arrow may be aimed at me, but I should still remain cautious. If the day stem attacks the heaven plate deity, it is called Tan She, meaning even if the arrow hits, there will be no real benefit. If the nobleman moves in reverse to arrange the generals, it indicates that the descendants are not virtuous; if the heavenly general moves forward to arrange the generals, it suggests that the ministers are not loyal. There are guests coming home, but they should not be accepted. There is constant worry about disputes coming from the southwest direction. Matters originate from outside and eventually affect oneself, causing a restless and unsettled mind. If one takes advantage of the ratio and use, it means following others' intentions rather than one's own heart. Only by exerting effort and moving forward can happiness be achieved. In particular, one should be especially cautious of someone causing trouble, launching hidden attacks, leading to continuous misfortunes. If one can align with the year's deity, there is hope for promotion and change in official positions, but this should be calculated by years. IfInauspicious Spirit are present, there will be much deceit. For external matters, one should be cautious and restrained. In summary, whether good or bad, it all indicates hardship and effort. If we consider only the generals that the heavenly stem rides, the fortune and misfortune are roughly accurate—this passage is the general interpretation of the Hao Shi and Tan She patterns as noted in the original commentary.

又曰：彈射之課日克神，事從內起干他人。凡事艱難須勉力，雖成不免有爭嗔。望信不來人未至，出行一去沒回音彈射蒿矢同斷。三傳終始干支合，吉將來並喜事新。三刑又見諸凶將，劫盜須防禍及身。若是庚辛而得吉，信來行人卻欣欣。 又曰：彈射有丸傷痛苦，占病死人傷命焚。三傳辰戌丑未土，有土諸事皆有阻。

It is also said that the lesson of shooting arrows is when the day stem overcomes the upper god. The matter originates from within and involves others. All affairs are difficult and must be done with effort; even if they are accomplished, disputes and resentment are inevitable. Waiting for news brings no news, waiting for people brings no people; going out results in no response. The original note says that this aspect of shooting arrows is the same as the method of蒿矢. If the beginning and end of the three transmissions are in harmony with the day stem and day branch, and if good generals are present, there will be new good news. If the three punishments and various evil generals appear together, one should beware of robbery and theft, and misfortune may affect oneself. If on a day of geng or xin the lesson pattern turns favorable, then messages will arrive and travelers will return, bringing joy to all. It is also said that the lesson of shooting arrows involves the pain of a projectile injuring a person. In divination for illness, it may result in death or injury, or even a calamity of fire. If all three transmissions are made up of the four earths chen, xu, chou, and wei, the presence of earth indicates that all matters will be obstructed (since earth is stagnant, it causes delays and difficulties).

孔明曰：“神遙剋日，緩而輕。其象如蒿矢之輕，遠射則力弱也。蒿者，草之杆。矢者，箭持蒿草之杆而作之箭。直將射物也，雖有射物之心，卻無射物之名，雖有中物之具，而無獲物之功。縱射雖中而輕不入也。故禍福俱輕，主外人欺己，禍從外來，其始如雷之吼，未免驚憂，後卻無事，愈遠愈小，漸久漸消也。

Zhuge Kongming said: "The heavenly deity acts from a distance, affecting the day stem, with a slow and weak force. It is like an arrow made of reed stalks, which can travel far but lacks power. 'Hao' refers to the stalk of a grass plant, and 'shi' refers to an arrow; using the stalk of reed as an arrow, it directly aims to shoot something. Although there is the intention to shoot, there is no proper name for it; although there is the weapon to shoot, there is no actual effect of obtaining the object. Even if it hits, it is too light to penetrate. Therefore, this divination indicates light fortune or misfortune, with outsiders bullying oneself, and misfortune coming from outside. At first, it seems like a thunderclap, inevitably causing worry and alarm, but later there is nothing. The farther away it is, the lighter the effect; the longer it lasts, the more it fades away."

神為客，日為主，神遙剋日，是客來欺主，故言客來不可容之，必有是非及身也。但以蒿為矢，雖射中不深入者，以其無簇也。若見傳送白虎發動，則有金加於矢上，必能傷人，故曰仍憂口舌西南起傳送白虎乃西南隅，申地之神。經曰‘蒿矢見金為利簇。’是見金之為凶也。或有金而金落空，一名空矢，亦曰亡矢，一曰季矢 ，亦不能為凶也。”

The heavenly god is the guest, and the day stem is the host; if the heavenly god is separated and attacks the day stem, it means the guest is bullying the host, so the visitor should not be allowed to stay, otherwise there will certainly be troubles and disputes. However, using a straw arrow, even if it hits, it will not penetrate deeply, because it has no arrowhead. If the 'Chuansong' (Shen) and the White Tiger are activated, it is like attaching a metal arrowhead to the arrow shaft, which will certainly injure someone. Therefore, one should still be worried about the mouth troubles coming from the southwest direction—the original note says that 'Chuansong' and the White Tiger are both located in the southwest, which is the position of Shen. The classic says, "A straw arrow becomes a sharp arrowhead when it meets metal," which means encountering metal is ominous. Or even if there is metal, if this metal falls into the empty period, it is called "empty arrow," also called "lost arrow" or "seasonal arrow," which is not as ominous.

李衛公曰：“蒿矢之課，主有不測之憂忽來相干。若有吉將，主不虞之喜不期而至。有金則主血光。經云‘三傳地下申酉是，公人持捧應無禮。’是也不論是金神，但發用是地下申酉上神者，亦有外來是非出於禮法之外相加。故曰‘蒿矢有金，主驀然有災’也。不必金將，只有傳送從魁河魁金神而作朱雀勾陳者，亦主有官非口舌從外驀然而來也。

Li Jing said: "The蒿矢 divination indicates that there will be unexpected worries suddenly interfering. If a favorable general is involved, then unexpected good fortune will arrive without being expected. If the divination includes metal, it indicates bloodshed. The Classic says, 'When the three transmissions fall on the Earth Plate at Shen or You, officials come with sticks, completely without manners.' The original note explains that this is not limited to metal deities; whenever the initiating transmission is placed on the Earth Plate at Shen or You, there will be external disputes that go beyond propriety and are imposed upon people. Therefore, it is said, 'Hao Shi with metal indicates sudden calamity.' It is not necessarily required that the metal general be involved; if the transmission (Shen), the following deity (You), or the Hekui (Xu), these metal deities ride the Vermilion Bird or Gou Chen, it also indicates that official disputes and verbal conflicts suddenly come from outside."

大抵此課主利主而利客，利後動。不利他人，利小不利大，主人害己，事由官非鬥訟之害，加以陰神賊日，則憂從外來，驀然而至矣。水火神動加金將，主水火之厄，酉陰刑刃動主暗傷之災，小心防備得吉。凡事不利己身。”

In general, this divination indicates that it is favorable for both the main party and the opposing party, but action should be taken after movement; it is unfavorable for others, suitable for minor matters rather than major ones. It suggests that others will harm oneself, and the affairs are likely to involve legal disputes or conflicts. If there is also a hidden spirit that harms the day stem, misfortune will suddenly come from outside. If the water and fire spirits are activated and ride on the metal general, it indicates calamity related to water and fire. If the hidden crime at the酉 position and the Yangren are activated, it signifies hidden injuries; one should be cautious and prepared to turn misfortune into good fortune. In summary, all matters are unfavorable to oneself.

孔明曰：“日遙克神，其象如彈射之近，不射遠，事則難中也。主自己謀害他人，事從內起。但有近射遠射之異，所占勢大者近射，凶重，忌先動；勢小者遠射，凶輕，但不可出頭。一二課發動為近射，三四課發動為遠射。又發用之神之將相剋名近射，主有傷害，更陰虎乘金神，尤凶。若神將比和，名遠射，雖有口舌惡意，亦不至傷害矣。”

Zhuge Kongming said: "The day stem is separated and controls the upper deity. This is like shooting a ball with a slingshot, which can only reach nearby and not far away, so the matter is difficult to hit. It indicates self-harming others, with the matter originating from within. However, there is a distinction between near shooting and distant shooting: if the situation is strong, it is considered near shooting, which is more凶 and should avoid initiating first; if the situation is weak, it is considered distant shooting, which is less凶, but one should not take the lead. The first and second lessons initiating the transmission are considered near shooting, while the third and fourth lessons initiating the transmission are considered distant shooting. In addition, if the initiating deity is in conflict with the riding heavenly general, it is also considered near shooting, indicating harm; if there is also Tai Yin or White Tiger riding the metal deity, it is especially dangerous. If the deity and the heavenly general are harmonious and peaceful, it is called distant shooting, and even if there are verbal conflicts and ill intentions, it will not result in actual harm."

又曰：“彈射見土為彈丸，則彈中有傷，驀然有災。若有土而土落空亡，謂之遺丸，縱彈皆不為凶。若是彈射又是知一課，尤為無力，雖凶無畏。但欲用事者遇之其力輕，多費力不成也。經曰‘彈射憂事立散，若見太陰元武天空發用，主虛詐欺誕之事，禍從內起。’”

It is also said: "When the 'Striking and Shooting' divination appears and there is earth, it is like a projectile and a ball. If the projectile hits, there will be injury and sudden misfortune. If there is earth but it falls into the旬空 (decade void), it is called 'Leftover Ball,' and even if the projectile is fired, it will not be ominous. If the 'Striking and Shooting' is combined with another divination, it becomes even weaker, and although it may be ominous, there is no need to fear. However, those who wish to use this divination to accomplish something will find their efforts weak, and mostly their efforts will be in vain and the matter will not be completed. The 'Classic' says, 'The worries of the 'Striking and Shooting' divination will dissipate immediately; if the 'Tai Yin,' 'Xuan Wu,' or 'Tian Kong' is used, it indicates deceit and fraud, with calamity arising from within.'"

袁天罡曰：“遙克課主事遙動不定，人情倒置，禍 福皆輕，求事難成，吉凶皆主不實，來意雖有惡而不至傷殘也。第二課為用乃是日上兩課相戰，作事不力，外事不干，內事不可出頭。第三課為用，是辰陰自戰，兩陰相競，凶重有力，不可先動。第四課為用，尤為無力。

Yuan Tiangang said: "Remote control lessons indicate that the main subject of the divination is affected from a distance, moving unpredictably, with reversed human relationships, both misfortune and fortune being light, and matters sought after difficult to achieve, with good and bad fortune not settling down. Although the person involved may have ill intentions, it will not result in actual harm. If the second lesson is taken as the initiating transmission, it is a battle between the two lessons on the day stem side, leading to lack of effectiveness in doing things. External matters should not be dealt with, and internal matters should not take the lead. If the third lesson is taken as the initiating transmission, it is a battle between the yin and yang lessons on the day branch side, with two yin forces competing, resulting in heavy and powerful misfortune, and one should not act first. If the fourth lesson is taken as the initiating transmission, it is even more powerless."

若日干克兩神名曰一箭中兩鴻，又名一箭射兩鹿格。若兩神遙克，一曰一鹿含兩矢，皆主心貪望大，遠交近攻，近交遠攻，費力並取之兆。故曰‘兩神剋日，主二事合為一事；日克兩神，主一端分為兩端。’”

If the day stem simultaneously overcomes two upper gods, it is called "one arrow hitting two geese" or "one arrow shooting two deer." If two upper gods simultaneously overcome the day stem from a distance, it is called "one deer containing two arrows." These patterns indicate a mind that is greedy and has overly high expectations, often leading to distant alliances and attacks on nearby forces, or vice versa, showing a tendency to exhaust efforts in trying to achieve two goals at once. Therefore, it is said: "When two gods overcome the day stem, it signifies two matters merging into one; when the day stem overcomes two gods, it signifies one matter splitting into two."

占行人 第一第二課為用，行人立歸。第三第四課為用，行人未歸。若三傳沖剋歲建，占行人主凶。一曰“彈射不來，蒿矢課歸矣。遠出未歸，或中途有阻。” 占出行 若遠出至不至所往之地而回，不可西南行，恐人是非。 占訪人 彈射課主訪人不見，蒿矢課主訪人即出見矣。

Divination on a traveler: Take the first and second lessons as the initiating transmission, indicating the traveler will return immediately; take the third and fourth lessons as the initiating transmission, indicating the traveler has not yet returned. If the three transmissions clash and control the year's stem, the divination on the traveler indicates misfortune. Another saying states: "The lesson of shooting arrows indicates the person will not come; the lesson of rush arrows indicates the person has already returned; if the person has gone far and not returned, it is because of obstacles on the way." Divination on travel: If traveling a long distance, it is likely the traveler will not reach the destination and will return early; especially avoid going to the southwest direction, as it may cause trouble. Divination on visiting someone: The lesson of shooting arrows indicates that the visitor will not meet the person; the lesson of rush arrows indicates that the visitor will meet someone upon arrival.

占公訟 蒿矢課利小不利大，利後不利先；彈射課利上不利下，利先不利後。蒿矢主人害己，事由官司鬥訟之害也。 占國朝 值蒿矢課主事自外來，草寇弄兵，邊鄙生事，有使命來闕。值彈射課主有頒命遠出。 占身命 神剋日害從外入，日克神身他人，有刑害受驚，帶官貴祿馬主武途出身，但福力不大，無長遠之事業，多虛詐或夭折。

Divination on legal cases: The蒿矢 lesson indicates benefit for minor matters but not major ones, advantage for later action but not earlier; the弹射 lesson indicates benefit for higher positions but not lower ones, advantage for earlier action but not later. The蒿矢 lesson originally indicates that others harm oneself, and the matter arises from legal disputes and conflicts. Divination on state affairs: If the蒿矢 lesson is obtained, it indicates that matters come from outside, with bandits and rebels starting wars, disturbances arising at the borders, or envoys entering the court. If the弹射 lesson is obtained, it indicates that the court issues edicts to distant places. Divination on personal destiny: If the upper deity overcomes the day stem, misfortune comes from outside; if the day stem overcomes the upper deity, the person is involved in others' affairs. Both indicate a lifetime of punishments, harms, and fears. If accompanied by official stars, noblemen,禄神, andThe Post-horse, it indicates a military background, but with little fortune, no long-term career, many deceitful actions, or lack of longevity.

占疾病 蒿矢有金見白虎，彈射見從魁有血光、脾胃之疾，其病難療。歌曰“占病小兒與老人，蒿矢彈射有災迍。一彈一矢俱不存，須知性命在逡巡。” 占求財 彈射課是朱雀主爭財口舌，或與妻爭，輕求則遂心，重求則無矣。

Divination on illness: If the蒿矢 lesson is accompanied by metal and also sees White Tiger, or if the弹射 lesson sees 「从魁」 (You), it indicates blood-related calamities and diseases of the spleen and stomach, which are difficult to cure. The rhyme says: "If children or the elderly divinate illness and encounter 蒿矢 or 弹射, disaster is imminent; if the arrows and bullets all miss and vanish, it means life and death are at the brink." Divination on seeking wealth: If the弹射 lesson is accompanied by Vermilion Bird, it indicates disputes over wealth, verbal conflicts, or quarrels with one's wife; seeking wealth casually may lead to satisfaction, but forcing it too much may result in failure to obtain it.

假如甲午日申時巳將占，四課無克賊，先取神克干，惟取申金克甲木為用，課名蒿矢，三傳巳申寅，將得白勾蛇，天乙順行，主君臣不信，亦憂男子病。此時不可出行，有客不可納，有內讒之事，禍從西南來，主有爭鬥來害，以蒿矢見金作虎勾也。加以年命見鬼，鬼置元武，定主賊盜謀殺也。

On the day of Jiawu and the hour of Shen, using Si as the month general to cast the divination, the four lessons have no mutual overcoming or stealing between upper and lower. Then we check if the upper gods overcome the day stem. Only Shen metal overcomes Jia wood, so Shen is taken as the initiating transmission. The name of the lesson is Hao Shi. The three transmissions are written as 'Si Shen Yin', but according to the order of the heavenly generals 'White Tiger, Gou Chen, Teng Snake' and the accompanying lesson disk, they are actually Shen, Si, Yin (Shen rides White Tiger, Si rides Gou Chen, Yin rides Teng Snake). The celestial general moves in a clockwise direction, indicating that there is no trust between the ruler and the subject, and there is also concern about a man falling ill. At this time, it is not advisable to travel, and if a guest comes, they should not be entertained, as there will be internal slander; misfortune comes from the southwest, indicating that someone will incite conflict to harm. This is because the Hao Shi lesson meets metal, and it is ridden by White Tiger and Gou Chen. If the native's destiny and the year's stem also meet official ghosts, and this ghost is ridden by Xuan Wu, then it can be concluded that there is a plot by thieves to kill.

殺申白 子巳勾 兄寅螣 后 朱 白 陰 子 卯 申 亥 卯 午 亥 甲 寅卯辰巳 丑 午 子 未 亥戌酉申

This is the divination board for the day Jiawu. The top three lines are the three transmissions: the first transmission is Shen, which is the seven killing (official ghost) of the Jia day stem, riding on the White Tiger; the middle transmission is Si, which is the son's hexagram, riding on Gou Chen; the final transmission is Yin, which is the brother's hexagram, riding on Teng Snake. The middle three lines are the four lessons, arranged from right to left as the first to fourth lessons: the lower deities on the bottom line are Jia (Jia's lodging palace is Yin), Hai, Wu (Wu is the day branch), and Mao; the upper deities on the middle line are Hai, Shen, Mao, and Zi; the heavenly generals on the top line are Tai Yin, White Tiger, Vermilion Bird, and Heavenly Empress. The upper and lower lessons do not mutually control each other, except that the upper deity Shen metal of the second lesson controls the day stem Jia wood from a distance, so Shen is taken as the initiating transmission, forming the蒿矢. The bottom four lines are the heaven and earth plates: the outer frame of twelve sections is the fixed earth plate with the twelve palaces of Si, Wu, Wei, Shen, You, Xu, Hai, Zi, Chou, Yin, Mao, and Chen; in this lesson, with the time of Shen added to Si, the heaven plate is three positions behind the earth plate, so the palace of Si has Yin, the palace of Wu has Mao, the palace of Wei has Chen, the palace of Shen has Si, and the rest can be similarly inferred. From the board, it is found that the upper deity of Shen is Si, and the upper deity of Si is Yin, thus the three transmissions are arranged as Shen, Si, and Yin.

假如九月將己卯日午時占，四課並無克賊，先取神遙剋日，四課上神又無遙剋日；次取日遙克神，惟神后受己日所克，以神后為用，三傳子酉午，將得貴元空，課名彈射，神后作天乙，作初傳，主婦女事，有貴人徵召之喜，但以死氣所勝，主憂人死及官訟墳墓事。

Another example: using the month general for September, with the day being Ji Mao and the time being noon. There is no mutual overcoming between the upper and lower lessons. First check if there is an upper god that overcomes the day stem from a distance; there is none in the upper gods of the four lessons. Then check if the day stem overcomes any upper god from a distance; only Shenhou (water) is overcome by Ji earth, so Shenhou Zi is taken as the initiating transmission. The three transmissions are Zi, You, and Wu, with the respective heavenly generals being Nobleman, Black Tortoise, and Tian Kong. The lesson is named "Shooting Arrow." Shenhou Zi, riding the heavenly general Nobleman, is the first transmission, indicating matters related to women, with the joy of being summoned by a nobleman. However, since it is overcome by the ruling death qi, it also indicates sorrow, death, lawsuits, and matters concerning graves.

財子貴 子酉元 父午空 玄 貴 螣 勾 酉 子 丑 辰 子 卯 辰 己 寅卯辰巳 丑 午 子 未 亥戌酉申

This is the divination board for the day of Ji Mao. The top three rows are the three transmissions: the first transmission is Zi, which is the wife wealth hexagram of the day stem Ji, riding on the nobleman; the middle transmission is You, which is the son hexagram, riding on the Black Tortoise; the final transmission is Wu, which is the parent hexagram, riding on Tian Kong. 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 Ji (Ji's lodging palace is Wei), Chen, Mao (Mao is the day branch), and Zi; the upper deities of the middle row are Chen, Chou, Zi, and You; the heavenly generals of the top row are Gou Chen, Teng Snake, Nobleman, and Black Tortoise. The upper and lower deities of the four lessons do not mutually control each other, except that the upper deity of the third lesson, Zi water, is mutually controlled by the day stem Ji earth from a distance, so Zi is taken as the initiating transmission. The bottom four rows are the heaven and earth plates: the fixed twelve sections of the outer frame are the earth plate's twelve palaces: Si, Wu, Wei, Shen, You, Xu, Hai, Zi, Chou, Yin, Mao, and Chen; since the month general is added at the hour of Wu, the heaven plate is three positions behind the earth plate, so the deity on Si palace is Yin, the deity on Wu palace is Mao, the deity on Wei palace is Chen, the deity on Shen palace is Si, and the rest can be inferred similarly. From the board, it is found that the upper deity of Zi is You, and the upper deity of You is Wu, so the three transmissions are arranged as Zi, You, and Wu.

昴星課 仰視 伏視 歌曰：無克又無遙，昴星理可知。陽日看酉上，發用立根基。辰作中傳日，末傳日上依。柔日看從魁，中日末辰支。仰視總名昴星矣。

The昴星 lesson is divided into two forms:仰视 and伏视. The rhyme says: if the four lessons have neither upper and lower mutual control nor distant mutual control, it is called the昴星 lesson. The reasoning is as follows: on a yang day (Jia, Bing, Wu, Geng, Ren), look at the heavenly stem at the earth branch酉 position, take that heavenly stem as the initiating transmission, which serves as the basis for establishing the lesson. The middle transmission is taken from the earth branch of the day stem (Chen, which is the day branch), and the final transmission is taken from the heavenly stem above the day stem. On a yin day (Yi, Ding, Ji, Xin, Gui, i.e., soft days), look at where the heavenly stem「从魁」 (You) falls on the earth plate, take the earth branch of that position as the initiating transmission. The middle transmission is taken from the heavenly stem above the day stem, and the final transmission is taken from the heavenly stem above the day branch. On a yang day, looking upward at the酉 position is called「仰视」, and on a yin day, looking downward at the酉 position is called「伏视」. Both are collectively known as the昴星 lesson.

又曰：四課又無遙相剋，須當仰伏觀昴星。剛日酉上神為用，柔視酉下度何之。假令從魁居亥地，用神端的是登明。中傳乃附日辰上，剛日先辰後日呈。柔日中日末辰上，虎視如何不免驚。

It is also said that if the four lessons have neither mutual control nor remote control, one should use the method of looking up and looking down at the star of the bright star (Mao). On a yang day (a hard day), take the heavenly stem above the earthly branch of You (酉) on the earth plate as the initiating transmission. On a yin day (a soft day), observe where the heavenly stem Congkui (You) has fallen on the earth plate. For example, if Congkui (You) falls on the earthly branch Hai (亥), then the initiating transmission is determined to be Dengming (Hai). The middle transmission and final transmission are both taken from the heavenly stems above the day stem and day branch. On a yang day, first take the heavenly stem above the day branch as the middle transmission, then take the heavenly stem above the day stem as the final transmission. On a yin day, take the heavenly stem above the day stem as the middle transmission, and the heavenly stem above the day branch as the final transmission. This lesson takes the image of a tiger watching, how can it avoid causing fear?

凡四課上下全無克賊，又克遙克，曰昴星課。夫昴星者，乃酉是昴日雞之宿也。位鎮西方，為日月之門戶，分居兌極，作天地之關梁，其居心也虛靈，有以剖決事端 之吉凶，其秉悸也英銳，有以擅掌殺伐之威儀。

All four lessons have neither mutual defeat nor remote defeat, and there is no remote overcoming to take, which is called the昴星 lesson. The term "昴星" refers to the酉 position—the constellation "昴日鸡" among the twenty-eight star groups is precisely located at酉. The酉 position guards the west, being the gateway for the sun and moon to rise and set; it resides at the extreme of the兑 trigram, serving as the bridge connecting heaven and earth. In terms of its disposition, it is empty, quiet, and bright, thus capable of discerning the auspicious or inauspicious nature of matters; in terms of its nature, it is brilliant, resolute, and decisive, thus capable of wielding the authority of severe punishment and execution. This is precisely why this lesson is named after the酉 position and is associated with matters of obstruction and fear of punishment.

陽日則仰視酉上所見者為用，陽從地起，故中傳用辰上，辰為地也，本乎天者親上，故末傳歸日上，日者，天也。其象如虎之視轉蓬而動也。陰日是伏視酉上所臨者為用，陰從天降，故中傳從日，日天也，本乎地者親下，故末傳歸辰，辰為地也。其象如冬蛇掩目而匿也。

On a yang day, one looks upward at the Heaven Plate's You position on the Earth Plate to take the initiating transmission; yang energy rises from the earth, so the middle transmission takes the god at the day's branch — the day's branch belongs to the earth; also, since "those originating from heaven are close to above," the final transmission returns to the god at the day's stem — the day's stem belongs to heaven. Its imagery is like a tiger watching a whirling tumbleweed in the wind, waiting for the right moment to move. On a yin day, one looks downward at the Earth Plate position where the Heaven Plate's You (Congkui) is located to take the initiating transmission; yin energy descends from heaven, so the middle transmission follows the god at the day's stem — the day's stem belongs to heaven; also, since "those originating from earth are close to below," the final transmission returns to the god at the day's branch — the day's branch belongs to earth. Its imagery is like a snake in hibernation, closed eyes and hidden away. ("Those originating from heaven are close to above, those originating from earth are close to below" is from The Zhou Changes (I Ching), the Wenyan section of the Qian hexagram.)

是昴星一課而有四名也。但四名亦有時義，春曰虎視，夏曰轉蓬，秋曰昴星，冬曰科蛇掩目。春占白虎，與酉金逢，春令死絕，謂之死虎，卯月沖酉，辰月合酉，謂之死虎遭合，不能傷人，但以目視人而驚人耳。夏月金囚，如以草為蓬，隨風不定也。秋月金旺，昴星主事，故曰昴星。冬月金休，如蛇掩目不能傷人也。

Therefore, the star cluster Maoying (昴星) has four names in one divination lesson, each with its own seasonal meaning: in spring it is called "Hu Shi" (虎视), in summer "Zhuang Peng" (转蓬), in autumn "Maoying" (昴星), and in winter "Dong She Yan Mu" (冬蛇掩目) (the original text "Ke She" should be "Dong She"). If the divination is done in spring and the White Tiger meets the酉 metal, the metal is in a state of death and decline in the spring season, so it is called "Si Hu" (死虎); in the卯 month, the酉 is opposed, and in the辰 month, the酉 is combined, so it is also called "Si Hu Zao He" (死虎遭合), which does not harm people but merely stares at them to scare them. In summer, the metal energy is in a state of imprisonment and decline, like a ball made of reed grass, rolling with the wind without a fixed place. In autumn, the metal energy is strong, and Maoying is the main star, so it is called Maoying. In winter, the metal energy is resting, like a snake closing its eyes and hibernating, unable to harm people.

斷曰：用起昴星為虎視，秋兮在酉知生死，出入關梁日月門，舉動稽留難進止。剛日出行自不歸，柔日伏匿憂難起。女多淫泆問何因，此地私門難禁止。

The interpretation states: The initiating transmission begins with the昴 star, which signifies the image of a tiger watching; when this divination is cast in autumn, the key lies in observing the酉 position to determine life and death. The person involved is moving through gates and doors of day and moon, with every action delayed and obstructed, facing difficulties in both advancing and retreating. On a yang day, it indicates going out on a long journey without returning; on a yin day, it suggests concealment and inability to emerge, with troubles difficult to resolve. If one asks why women often engage in licentiousness, it is because the酉 position is inherently a private door, hard to restrain.

又歌曰：昴星轉蓬並虎視，冬蛇掩目異名求，剛日出頭而閉塞，柔日藏身不自由，事多勾陳非本意，搖擺不定將出遊，文字不明多恐感，關梁阻滯事多留，更變反覆多不定，全家疾病傳梁周，引惹官事皆失理，淫泆畏布伏藏憂。 又曰：冬蛇掩目課，萬事不相從，伏罪何須出，莫勞西與東，出行遭禁繫，淫泆敗家風。

There is also a rhyme that says: "The star昴, the turning reed, the tiger's gaze, and the winter snake covering its eyes" are all different names for the same divination lesson. On a Yang day, it indicates a desire to rise above but being blocked everywhere; on a Yin day, it suggests hiding and lacking freedom. Matters are often entangled and complicated, not arising from one's own intention; thoughts are unstable, with a desire to go out and wander. Documents and contracts are vague, causing much suspicion; roads and borders are blocked, leading to delays in affairs. Sudden changes occur repeatedly without certainty, with illness spreading throughout the household. Legal troubles result in being unable to justify oneself, due to licentiousness leading to fear and concealment, causing deep worry. It also says: This lesson "winter snake covering its eyes" indicates that all matters do not go according to one's wishes. Once one has already been punished, why bother to rise again; there is no need to run about uselessly. Traveling far may result in being detained, while indulgence in lust will ruin family reputation.

又歌曰：轉蓬柔日見螣蛇，冬蛇掩目有欺遮，不獨憂疑有怪夢，屈指闇昧有怨嗟。事縱在內多淫泆，閉留在外不歸家。剛日昴星見白虎，白虎耽耽定有驚。事從外來憂在內，勾牽刑獄有稽留。伏藏在外不欲出，疑悲文字不分明。 經曰：“昴星為用，孤立、狐疑、疾病、進退、囚繫、文墨。”若值吉將，相親可得。

There is also a rhyme that says: On a yin day, if one draws the turning reed and sees the Teng Snake, it signifies the winter snake covering its eyes, indicating that someone is deceiving or concealing things. This leads to worry and uncertainty, frequent strange dreams, and secretly calculating while harboring resentment. Even if the matter occurs within the family, it is often related to immorality; if a person is away, they may be trapped and unable to return home. On a yang day, if one draws the昴 star and sees the White Tiger, the White Tiger stares fiercely, indicating a sure alarm. The trouble comes from outside but causes worry within, and one is detained by legal matters. A person hides outside unwilling to come out, filled with suspicion, sorrow, and confusion, with documents unclear and ambiguous. The Classic says: "When the昴 star is the initiating transmission, it signifies isolation without support, doubt and indecision, illness, being stuck between advancing and retreating, imprisonment and being tied up, and matters concerning documents and writing." If the accompanying general is a favorable one, then matters of mutual closeness can be sought.

孔明曰：“昴星課，若非春占，但值陽日如虎視不息轉蓬而已。陰日如冬蛇蟄藏伏身不動也。虎視者，虎以爪牙害人，視則覷我而有意也。苟無先見之知，而輕舉妄動，無有不傷者，故行者宜止，動者宜靜也。疑者宜精意思維，寬懷省事，則虎雖視我，亦安能害我哉？

Zhuge Kongming said: "If the昴star lesson is not obtained in spring, then on a yang day it merely indicates fierce staring and rotating of the flying grass; on a yin day it is like a winter snake coiled and hidden, remaining still.所谓 fierce staring refers to the tiger using its claws and teeth to harm people, and its staring is the tiger taking an interest in me. If one acts rashly without clear understanding, there is no avoiding injury; therefore, those who are moving should stop, and those who are active should become still. Those who are doubtful should carefully consider and open their minds, reduce disturbances, so that even though the tiger is staring at me, it cannot harm me."

夏曰轉蓬者，如以草為蓬，因風而起，旋轉不定也，其斷略與虎視同，若三傳見白虎乘申酉剋日辰及行年上神，名曰真虎視，來意主見凶禍傷損，見血光有火憂之事。若行年見神將吉，更見生旺，則不為凶。剛日虎視，靜則有官災病患暴驚，在家防火驚，動則有盜賊風濤虎獸驚恐。凡舉事皆有憂驚，先有憂驚後有破家也，凡事又主稽留伏匿。柔日虎視主伏匿於內，事多闇昧，進退猶豫，靜則有幽暗徒流逃匿，內有婦人小口災病。”

In summer, the term "zhuangpeng" refers to a ball made of thistle, which is carried away by the wind and moves without a fixed direction. The method of interpretation is roughly similar to "huishi." If in the three transmissions, the White Tiger is seen riding on the metal gods of Sheng and You and attacking the day stem, day branch, and the god of the year, it is called "zhen huishi." This indicates a serious misfortune, injury, bloodshed, and fire danger. If the god of the year is auspicious and meets a thriving and strong atmosphere, it is not considered ominous. On a yang day, if the White Tiger is active, sitting still may bring official troubles, illness, and sudden frights, requiring caution against fire-related disturbances at home. If there is movement, it may bring thieves, storms, or encounters with tigers and beasts, causing fear. Any action is accompanied by worry and alarm, first experiencing fear and then facing the loss of property. All matters are likely to be delayed and involve concealment. On a yin day, "huishi" indicates concealment within, with affairs often unclear and indecisive. If there is no movement, it may involve imprisonment, exile, or hiding, with illness affecting women and children in the household.

袁天罡曰：“一課而有四名，雖有四時之名，但亦不可執一，其占惟通用，特有剛日柔日之異耳。陽掩陰，所以謂虎視；陰掩陽，所以為昴星，皆主有舉動稽留、進退猶豫。剛日昴星不利男人，有渡越關梁、遠行之事，事起於外。更值秋占，出行主不歸。柔日昴星太陰主事不利婦人，主隱匿伏藏，不欲見人，有憂懼之事。

Yuan Tiangang said: "A single lesson has four names, though they are named according to the four seasons, one should not be rigid in their application. When making a divination, only one method is generally used, the difference lies only in whether it is a yang day or a yin day. Yang covers yin, so it is called tiger's gaze; yin covers yang, so it is called昴star. Both indicate hesitation in action and indecision in movement. On a yang day, the昴star is unfavorable for men, indicating crossing barriers and traveling far away, with matters originating from outside; if it coincides with autumn, traveling will indicate a one-way journey without return. On a yin day, the昴star is governed by Tai Yin, unfavorable for women, indicating concealment and avoidance, unwilling to meet people, and harboring worries and fears."

若後陰為用，則是倚其門，立其戶，占婦人必淫邪不正之人。凡事多阻隔，主潛伏不欲見人而隔，或人心不相照而隔。剛日主道路關梁有阻而隔。春占主雨雪，冬占主霜雪阻隔。故曰昴星有閉塞，行者有稽留。若是稽留停止久者，則有復行之兆。” 又曰：“剛日男人遠行未返，恐鬧死於外。柔日伏藏女子淫泆，深憂不解，行者藏止不來，居者在家不欲見人。”

If Heavenly Empress and Tai Yin are initiating transmissions, this indicates an image of leaning against the door waiting, and when divining about a woman, she is certainly a淫邪 and improper person. In all matters, there are many obstructions: either because someone is hidden and unwilling to meet, or because the hearts of the two parties are not in harmony. On a yang day, it indicates obstruction at roads and passageways. In spring, it signifies rain and snow blocking the way; in winter, frost and snow blocking the way. Therefore, the昴 star lesson has an image of blockage, and travelers will experience delays. If the delay and stagnation last for a long time, there is a sign of resuming the journey again. It also says: On a yang day, it indicates a man traveling far away and not returning, fearing accidents or death outside. On a yin day, it indicates concealment and hiding, with women being淫乱, causing deep worries that are hard to resolve; those who go out hide and do not return, while those at home close their doors and do not wish to see people.

邵氏曰：“柔日昴星憂在婦女小口。又有空亡，主久病不起，或以事逃亡徒流。至殺陰主靜，宜藏伏也。又主事欲舉終難起。占謀事有亂常廢弱。若神將相戰主不正奸惡之事。又以日辰決之。水日防水災，火日防火災 ，金日防殺傷，木日防跌墜，土日主傾壓。又主家亡男女奔逃，皆主死亡在外及門戶閉塞不通也。發用在四孟主求事遲得，發用在仲季則陰少驚恐。”

Shao Kangjie said: "On a yin day, the star Maowang indicates worries concerning women and children. If it also meets the empty ten days, it suggests a long illness that will not recover, or escape due to some matter, or exile. This divination is extremely yin and indicates stillness, suitable for concealment. It also indicates that things are intended to be done but ultimately cannot be accomplished. When predicting plans, it shows disorder, failure, and decline. If the main god and the riding heavenly general fight, it indicates improper evil deeds. It should also be determined according to the five phases of the day stem: water days warn of flood disasters, fire days warn of fire disasters, metal days warn of injuries, wood days warn of falls, and earth days indicate collapse and pressure injuries. It also indicates that male and female family members scatter, all indicating death outside the home and the closure of the household. If the initiating transmission falls on the first positions of寅,申,巳, and亥, the desired matter will be delayed. If it falls on the middle or last positions, it indicates that women and children will be startled."

劉誠意曰：“冬占名冬蛇掩目之瞑而不能開，口含土而不能食，蟠側而不能仲，伸而不能蟠，受氣時也。名蛇者，凶之兆也。名冬蛇者，升騰變化未能出見，亦不能害人也。他人為蛇，或亦不懼，我若為蛇，又當隱形身晦也。若勉強趨走，必貽其咎也。凡占主伏匿潛藏，闇昧不明，人不能見，事因女子，亂從內起，主虛驚不明之事。但值剛日，亦有晴光不息，轉蓬不已，欲動難動耳。柔日則主蟄藏掩目不動，宜持防，闇昧驚恐耳。若見空亡，則伏藏者出見也。”

Liu Bowen said: "In winter, if one divines and gets the omen called 'Winter Snake Covering Its Eyes': the eyes are closed but cannot open, the mouth contains soil but cannot eat, coiled but cannot stretch out, stretched out but cannot coil again. This is exactly the time of being affected and hidden away. Naming it 'Snake' is a凶 omen; naming it 'Winter Snake' means it still cannot rise and change, so it will not harm people. Others are snakes, perhaps I need not fear; but if I myself am a snake, I should remain hidden and cautious. If I force myself to act, I will surely leave behind guilt. Those who receive this omen are mainly about hiding and concealing, ambiguous and unclear, things that people cannot see. The cause comes from a woman, and the disorder arises from within, mostly false alarms and unclear matters. But if it occurs on a yang day, there is an image of continuous sunlight and flying hemp that cannot stop, wanting to move but unable to. On a yin day, it signifies hiding and covering the eyes, being still and unmoving, suitable for holding on and being cautious, only causing ambiguity and fear. If the lesson contains the term 'ten days empty,' then the hidden person will actually appear."

李衛公曰：“柔日昴星名冬蛇掩目，憂在陰小，事主伏匿而闇昧多驚。在家則猶豫難動也。蓋四課既無克又無遙克，是陰陽閉塞不通，故者皆主驚危，惟利空亡以解之。若虎視逢視，則至驚至危矣，故不拘剛日柔日，但傳見白虎傳送皆名虎視轉蓬，傳見太乙螣蛇皆名冬蛇掩目，若冬蛇無力，須防驚蟄後方有力。”

Li Jing said: "On a yin day, the昴 star is called winter snake covering the eyes, indicating worries and troubles concerning women and young children. The matter is hidden and ambiguous, often causing alarm. At home, there is hesitation and difficulty in taking action. Because the four lessons have neither mutual control nor remote control, it is a sign of yin and yang being blocked and uncommunicative. Therefore, it all points to fear and danger. Only by relying on the ten-day void can it be resolved. If the tiger gaze meets another tiger gaze, then the alarm reaches its peak and the danger becomes extreme. Therefore, regardless of yin or yang days: if the three transmissions contain the White Tiger and Chuansong (Shen), they are called tiger gaze and turning蓬; if the three transmissions contain Taiyi (Si) and Teng Snake, they are called winter snake covering the eyes. If the winter snake is determined to be weak, one must still be cautious after the vernal equinox, when the snake awakens and becomes strong."

占國事 未有涯際，狐疑無所適從，忽有剛毅果敢之人，出身為國，制裁急務，剖決不回。但勢必至於傷，然後濟事，或有不願與論，特立獨行，任怨舉事，則事舉矣，亦宜剛日方妙。 占病 歌曰：“虎視傳中有螣蛇，占病絕食事堪嗟。不是咽喉不相嗟，滿口生瘡火上奢。”剛日不利男子占，夏秋占男子外病者死，加凶將主殺傷，冬日占，柔日女子小口病將死。 占六甲 剛日昴星生女，柔日虎視生男。

Divination for state affairs: The situation is without clear boundaries, and everyone is suspicious and unsure of what to follow. Suddenly, a strong and resolute person stands up for the country, decisively handling urgent matters, making decisions without hesitation. However, there must be some damage before things can be resolved. There may also be people who do not wish to discuss with him, so he acts independently, facing criticism and blame, and proceeds with determination. The matter is then accomplished. This situation is most appropriate when divined on a yang day. Divination for illness: The verse says, "In the Three Transmissions of the Tiger's View, if there is also the Teng Snake, then for illness, one will not eat, which is truly regrettable; it is either a problem with the throat or mouth sores, with excessive fire." A yang day is unfavorable for a man's divination; in summer and autumn, if a man is ill while away, he may die, and if there is aInauspicious General (malevolent general), it indicates injury or death. In winter or on a yin day, it indicates illness in women or children that will not be cured. Divination for pregnancy (Six Jia): The昴星 (昴 star) on a yang day indicates the birth of a daughter, while the Tiger's View on a yin day indicates the birth of a son.

八專課 歌曰：日辰同一位，此是八專名，五日陰陽見，三傳順逆存，陽日順數去，陰日逆後奔，復看日辰上，終傳此處輪。

Eight Special Days. The mnemonic says: when the day stem's lodging palace and the day branch fall on the same position of the earth plate, this is called the Eight Special Days. Among the sixty jiazi, only five days are like this, and they are divided into yin and yang categories. When selecting the three transmissions, two methods are used: for yang days, the three branches are counted in order to determine the initiating transmission; for yin days, the three branches are counted in reverse order to determine the initiating transmission. Then, looking at the god on the day stem, the middle and final transmissions are selected in turn from there. (On the Eight Special Days, the day stem and branch are in the same position, and the four lessons are combined into two lessons. The methods for using the original head, repeated review, and so on are mostly not applicable, so another method of counting the three branches in order or reverse is established.)

又曰：八專之日是無淫，有克比並涉害深，無克須當涉害數，陰日還陰逆數尋，陽日便從陽起順，順逆三位用為真，中末傳歸日干上，依此用之是為精。有時順到日辰上，三傳飛散莫重臨。正月己未酉時占，酉作三傳獨腳名。

It is also said that the original term for 'eight special transmissions' is 'wu yin' (the text reads 'wu yin'), and if there is a conflict in the course, one should still use the methods of ratio and involvement to select the deeper one as the initiating transmission; if there is no conflict to choose from, then one should follow the number of involvement to deduce. On a yin day, the yin remains yin, and the count is pursued in reverse; on a yang day, the count begins with yang and proceeds in the forward direction. Whether counting forward or backward, once the count reaches three positions, the god on the Heaven Plate at that position is the true initiating transmission. The middle and final transmissions all return to the god of the day's stem. Sometimes, when counting forward directly lands on the position of the day's stem and branch, the three transmissions scatter and do not gather, and one should not allow them to repeat the same position. For example, on the day of Jiwei in the first lunar month at the hour of You, the three transmissions are all You, which is called 'du jiao ke'.

六十甲子中有五日支干同位，及專祿日，名曰八專，乃丁未、癸丑、甲寅、己未、庚申是也。此五日干支同位，陰陽只有二課，其取用若有克賊，則依克賊、比用、涉害、遙克取用，如前例取三傳；如無克賊則看日辰之陰陽，陽日就干上第一課上所得之神順數三辰，看天盤得何神，為初傳；中末俱於日上取。

Among the sixty Jiazi cycles, there are five days where the day stem and day branch are in the same position, and these days are called the Eight Special Days (Ba Zuan). These days are Dingwei, Guichou, Jiayin, Jiwei, and Gengshen. On these five days, the day stem and day branch are in the same position, and when combining the yin and yang lessons, only two lessons remain. Therefore, there are special rules for selecting the initiating transmission. If there are both conflicts and thieves in the lesson, then the initiating transmission is still selected according to the previous methods of thief and conflict, ratio use, involvement, and remote conflict, and the three transmissions are arranged as before. If there are neither conflicts nor thieves, then we look at whether the day stem is yang or yin. For a yang day, we start from the first heavenly stem in the first lesson and count three heavenly stems on the earth plate, and the heavenly stem that appears on the earth plate is taken as the first transmission. The middle and final transmissions are both taken from the heavenly stem in the first lesson.

陰日就日後第二課上所得之神逆數三辰，看天盤上落得何神為用，中末俱在日上取也。此名八專課，有時逆到日辰上而中末與初傳同空，則謂之獨腳課，皆八專課內。又八專課一名帷簿不修課。

On an odd day, the first transmission starts from the second lesson's heavenly spirit, counting backwards three earthly branches to determine which heavenly plate spirit it lands on, and that is taken as the initiating transmission. The middle and final transmissions are also taken from the day stem. This is called the "Eight Special Lessons." Sometimes, counting backwards exactly lands on the day stem and day branch, and the middle and final transmissions are the same character (or both fall into the same旬空), which is called "Single-legged Lesson," still classified under the Eight Special Lessons. The Eight Special Lessons is also known by another name, "Lessons of Unrestrained Intimacy" — implying that within the household, there is no distinction between men and women.

斷曰：帷簿丑聲亂，不修更難管，順陽妻有謀，逆陰夫目反，陰邪驚怪起，出門須迴轉。 歌斷曰：一神二神號八專，陰陽不備向乾坤，帷簿不修逆失理，婦懷他婿外人傳，陽不備兮男不足，占身定是病相侵，公事不成災自散，出入求財枉用心，事多駁什無分別，淫泆難明偽與真，陰日只為家法懷，悖亂乖違因婦人。

The interpretation says: When the Eight Special Divination is used, it indicates that there is scandal within the private quarters, and if the household discipline is not properly maintained, it will be even more difficult to manage. On a yang day, when the numbers are counted in the usual order, it suggests that the wife has other intentions; on a yin day, when the numbers are counted in reverse order, it indicates that the husband is at odds with his wife. Strange and sinister events arise from this situation, and those who go out will have to return halfway. The mnemonic interpretation says: Only when one or two deities form the divination is it called the Eight Special Divination. The yin and yang are incomplete and biased towards the extremes of Heaven and Earth. The private quarters are not properly maintained, indicating that the woman is harboring thoughts of another man, and this is spread around. On a yang divination, if the elements are incomplete, the man is lacking; if it is about one's own life, it will be plagued by illness. Official matters will not be resolved, but misfortunes will dissipate on their own. Going out to seek wealth will be in vain. Matters are confused and unclear, and the nature of the disorder is ambiguous. On a yin day, the divination indicates that the household discipline is broken, and disorder and rebellion originate from the woman.

又曰：獨腳八專皆丑課，陰陽並雜火淫泆，陰私出入無門戶，淫泆交通事可嗟。亂欲於內外不見，獨在無人便有邪。 又曰：日之陽神還不備，事有兩頭報君知。陽是男兮男不足，父占子息子不備。子若占父父不足，三心二意阿誰知？若然父子二俱足，莫須內有一人夷。若占家宅不完備，縱使德兮財無支。陰人坎坷陰私撓，謀望出入進退疑。無非狹隘必損害，人口奴婢啾唧悲。日辰年上添鬼賊，更加凶將禍難醫。

It is also said that both the single-footed lesson and the eight-special lesson are lessons of disgrace, where yin and yang are mixed together and desires are excessive and licentious. Secret movements take place without any concern for boundaries, and private relations between men and women are truly regrettable. The desire for licentiousness arises within but is unseen by outsiders. Once alone and unobserved, improper thoughts arise. It is also said that when the day stem is incomplete, the matter has two sides, and this should be told to the person being divined. Yang represents men, and an incomplete yang lesson indicates a lack of male members: if the father divines his children, the children are incomplete; if the son divines his father, the father is lacking. Who can know the mind of three hearts and two minds? If both the father's and son's lessons are complete, the family is still likely to suffer some injury. If the household is divined, the dwelling is incomplete, and even with virtue, the finances cannot support. Women face difficulties and obstacles, secretly disturbed by others; their endeavors and movements are uncertain and confused. In the end, it is always about a narrow situation leading to inevitable harm, with family members and servants crying out in sorrow. If the day stem and day branch, along with the native's birth year, are further troubled by official ghosts, thieves, and harmful influences, and ifInauspicious General are added, the calamity becomes difficult to cure.

又歌曰：日值八專帷簿課，陰陽並雜不分明。不修帷簿何為禮？內外占之總丑聲。厭醫合門元武當，嫂通於叔妹淫兄。人間察事難推測，元女留經鑑此情。 又曰：陰陽不備是蕪淫，夫婦奸邪有二心。二女爭男男不足，二男共女是單陰。上之克下緣夫過，反此誠為婦不仁。陽既不終陰取合，陰來陽處畏刑臨。

There is also a rhyme that says: When the day branch falls on the eight special positions, it forms a curtain lesson, and yin and yang become mixed, making it hard to distinguish. If the curtain is not properly arranged, what is there to talk about etiquette and propriety? Whether it is an internal or external divination, it is ultimately a scandal. If theLiu He is at the gate and theBlack Tortoise is present, it indicates that the sister-in-law is having an affair with the younger brother, or the younger sister is committing adultery with her elder brother. Such matters in the human world are the hardest to predict, and only the《Yuan Nu Liu Jing》(an old text of the Six壬) can reveal such situations. It is also said that if yin and yang are not complete, it is called 'wuyin', meaning immorality between husband and wife, with both parties harboring two hearts. When two women compete for one man, it is a case of insufficient male members; when two men share one woman, it is a case of solitary yin. If the superior god overcomes the inferior god, the fault lies with the husband; if the inferior god overcomes the superior god, then it is indeed the woman who is unvirtuous. If the yang lesson cannot reach its position, the yin lesson will seek another match; if the yin spirit moves to the yang position, it is afraid of encountering punishment and conflict.

孔明曰：“八專，日干支同位，彼此不分，陰陽混處，如男女合體之象。一名帷簿不修，課言房屋不備而破損，被人窺覷，有無恥不正之事。又名蕪淫，課乃陽不與陰合，陰不與陽親，外無不淫，奸生於內，發用陽神，終不見陰神。以此占人，必有淫泆。陽多陰少，起於男子；陽少陰多，起於女人。兩陽夾陰，男爭女；兩陰夾陽，女爭男。

Zhuge Kongming said: "On the eighth specialized day, the day stem lodges in the palace and shares the same position as the day branch, they are indistinct from each other, yin and yang are mixed together, resembling the image of male and female combining. It is also called 'improper curtain and curtain rod,' meaning the house is incomplete and broken, allowing people to look in from outside, indicating there are improper and unrighteous matters within the family. It is also called 'wuhun,' meaning yang does not combine with yin, and yin does not associate with yang; there is no propriety outside, but immorality arises within; the initiating transmission takes the yang spirit, thus the yin spirit is never seen. Using this to divinate a person, this person must have immoral behavior. If there are more yang spirits and fewer yin spirits, the matter originates from a man; if there are fewer yang spirits and more yin spirits, the matter originates from a woman. Two yang spirits enclosing one yin spirit indicate a man competing for a woman; two yin spirits enclosing one yang spirit indicate a woman competing for a man."

更見天后六合元武作初傳，或合後傳見元武，決主淫亂。元武又見夜神，則淫穢甚矣。若陰合在傳，主室家不正，婦婢不順理。陽不備事起於外，陰不備事起於內。凡事必干婦人，阻塞不通。居多淫泆，事多彰露，姦淫外暴，當謹厚修省，閉於家，而以理自律，遠奸邪而勿狎於近小，則免貽羞辱之事矣。凡有占只於日辰上神將決之。”

If the Heavenly Empress, Liu He, and Black Tortoise appear in the first transmission, or if Liu He and Heavenly Empress are in the transmission and Black Tortoise is also present, it indicates immorality. If Black Tortoise meets the night general when it is on duty, the immorality becomes even more severe. If Tai Yin and Liu He appear in the three transmissions, it suggests an improper household, with wives, concubines, and servants not following discipline. If the yang course is incomplete, the matter originates from outside; if the yin course is incomplete, the matter originates from within. In all cases, it involves women, and there will be blockages everywhere. This course indicates that the family has much immorality, and the affairs are often exposed, with illicit relationships spreading openly. In such a case, one should be cautious and self-reflect, close the doors and guard the family, use reason to restrain oneself, and stay away from wicked people without being close to those around them, thus avoiding bringing shame. Whatever one divines, it should be judged solely based on the heavenly general riding on the day stem and day branch.

邵氏曰：“八專之課，事多重疊。外不隔而內不遏，憂喜二來，干涉婦人，久而反蔽。若后合入傳則男不知恥，女不知羞，淫穢之事尤恐太陰六合臨日辰。” 劉伯溫曰：“八專如人專執不分之意。無通變之義也。”經曰：“求望則不愛八專。”以人己不分，上下之情不通故也。剛日主進趨欲出，凡事機急速；柔日主退縮欲歸，凡事機遲緩。”

Shao Kangjie said: "The eight-special class of divination often involves overlapping matters. The outside cannot be blocked, and the inside cannot be stopped, with worries and joys coming together, all connected to women. Over time, this obscures the situation. If the Heavenly Empress and Liu He appear in the three transmissions, it indicates that men lack shame and women lack modesty. As for indecent matters, it is especially dangerous when Tai Yin and Liu He are present on the day stem and day branch." Liu Bowen said: "The eight-special class is like a person being stubborn and sticking to their own views, lacking the ability to adapt and be flexible." The Classic says: "Those who have aspirations and expectations dislike the eight-special class." This is because there is a lack of distinction between self and others, and the relationship between superior and inferior is not communicated. On a yang day, the main subject desires advancement and going out, with affairs moving quickly. On a yin day, the main subject retreats and returns, with affairs moving slowly.

獨腳課斷曰：課名獨腳主憂驚，不宜占病問行人，占賊不來被人殺，任是險危三日平。主自己家之事，不能移，動之則費力，占逃亡去不遠遭獲，陰入自歸家。

The divination for a single-legged lesson states: This lesson is called "Single-Legged," and it indicates worry and fear. It is not suitable for divining about illness or the whereabouts of a traveler. When used to predict theft, thieves will not come, but there is a risk of being harmed by others; although there may be danger, it will be resolved within three days. This lesson concerns matters related to oneself, which cannot be moved or changed; any attempt to move them will require great effort. When predicting escape, the person will not run far before being caught; if it is governed by a spirit of the阴 (yin), then the person will return home by themselves.