Eight Special Divination Methods · Classification of Divination Interpretations

占國朝 主臣下奸邪，陽不備是列職之長，陰不備是有司之屬，更夜神加臨，決非中正之事。若有剋制，則有救，其奸必可隔。 占兵事 主客不分，不宜出軍，占賊不來。 占婚姻 不宜出嫁，男女無恥淫亂，有口舌離別之事。 占六甲 母子不分，必有一傷，或破傷獨足，產未生，生亦險難。

Divination on state affairs: This indicates the presence of corrupt officials. If the yang lesson is incomplete, it refers to the heads of various departments; if the yin lesson is incomplete, it refers to subordinate officials. If there is also a night general approaching, it definitely indicates something unjust and improper. If there is another controlling deity in the lesson, it is considered a saving factor, and the corrupt officials can be separated. Divination on military affairs: It indicates unclear boundaries between the host and the guest, and it is not advisable to go to war; divination on enemies indicates that the enemy will not come. Divination on marriage: It is not advisable for marriage, as men and women are immoral and indulge in licentiousness, leading to disputes and separation. Divination on pregnancy (six jia): There is no clear distinction between mother and child, and one of them will be injured, or the child will be born with defects or lameness; the due date has not arrived, and even if labor begins, it will be very dangerous.

占來意 元武剋日辰者，主重重走失、人情不和之事。若陰合在傳，主室家不正、家奴悖亂之事。若日辰上神不利，來意主外人不同，欲改之事。陽不備則起於外，陰不備則起於內。 占身命 淫亂不正，名利俱虛，休囚則壽命不久。 占逃亡 吉不遠自歸，或家中人藏匿，或藏在屋下。 占出行 主因家事牽惹，不得移步，去亦不利。

Divination of the matter: If the Black Tortoise overcomes the Day Stem and Day Branch, the matter indicates consecutive losses of things and discord in interpersonal relationships. If Tai Yin or Liu He appear in the Three Transmissions, the matter suggests disorder within the household and rebellion by servants. If the Day Stem and Day Branch are not favorable, the matter implies disagreement with outsiders and a desire for change. If the Yang lesson is incomplete, the matter originates from outside; if the Yin lesson is incomplete, the matter originates from within. Divination of the person: This person is licentious and improper, with both reputation and profit lost. If the lesson spirits are weak and confined, the person's lifespan is short. Divination of escape: A favorable omen is that the person does not run far and returns on their own, or hides with family members, or beneath the house. Divination of travel: The matter is dominated by domestic affairs, making it difficult to move forward. Even if one tries to go, the journey will not be smooth.

假如甲寅日未將卯時占，四課不全，只有二課，此陽日當從一課於日上順數三位，至辰上見申為初傳，中末二傳以日干上午字取之，三傳為申午午，此陽日八專。 陽日與陽比為用。

For example, on a Jiayin day, using Wei as the month general and starting the divination at Mao hour. Since Jia is lodged in Yin and the day branch is also Yin, the four lessons form two lessons, not a complete set. As it is a yang day, the first transmission is taken from the first lesson (the god above the day stem, Wu). Counting three positions in order on the earth plate: the earth plate position under Wu is Yin. Starting from Yin, count Yin, Mao, Chen, arriving at Chen. The god above Chen on the heaven plate is Shen, so Shen is the first transmission. If counting directly by the names of the heaven plate gods, Wu counts three positions to Chen, which also results in Shen. The middle and final transmissions are both taken from the god above the day stem, Wu. Therefore, the three transmissions are Shen, Wu, Wu, which is an example of the eight special cases on a yang day. (Original note: On a yang day, the initiating transmission is taken by comparing with the same type of yang.)

官申青 子午白 子午白 六 白 六 白 戌 午 戌 午 午 寅 午 甲 酉戌亥子 申 丑 未 寅 午巳辰卯

This is the divination chart for a day beginning with Jiayin. The top three lines are the three transmissions: the first transmission is Shen, which is the official ghost hexagram of the Jia day, riding on the Azure Dragon; the middle transmission is Wu, and the final transmission is also Wu, both being the son hexagrams, riding on the White Tiger. The middle and final transmissions are repeated, clearly showing the pattern of an eight-special lesson where two lessons are combined, and the three transmissions are insufficient. The middle three lines are the four lessons, read from right to left: the bottom line has the lower spirit as Jia (Jia's lodging palace is in Yin), Wu, and Yin (Yin is the day's branch), Wu; the middle line has the upper spirit as Wu, Xu, Wu, and Xu; the top line has the heavenly general as White Tiger, Liu He, White Tiger, and Liu He. Since the day stem's lodging palace and the day's branch are both in Yin, the first and third lessons are completely overlapping, and the second and fourth lessons are also completely overlapping, so there are actually only two lessons. The bottom four lines are the heaven and earth plates: the outer frame has twelve fixed sections of the earth plate: Si, Wu, Wei, Shen, You, Xu, Hai, Zi, Chou, Yin, Mao, and Chen; since this lesson is cast at the卯 hour, the heaven plate advances four positions ahead of the earth plate, so the Si section has You, the Wu section has Xu, the Wei section has Hai, the Shen section has Zi, and so on. From this, we can determine that the earth plate's Chen position corresponds to Shen, which is the initiating transmission of this lesson.

假如丁未日丑將戌時占，四課不全，只有二課，此柔日，從第二課逆數三位為用神，從丑逆數至亥，以亥作初傳，中末俱從日干戌字取之，此係陰日八專例。

Another example: On a Dingwei day, using Chou as the month general and starting the lesson at Xu hour. Ding is located in Wei, and the day branch is also Wei, so the four lessons form two lessons, not a complete set. Since it is a yin day, the initiating transmission is taken by counting backwards three positions from the upper deity of the second lesson. The upper deity of the second lesson is Chou, so counting backwards from Chou: Chou, Zi, Hai, resulting in Hai, which is taken as the first transmission. The middle and final transmissions are both taken from the upper deity of the day stem, which is Xu. This is an example of the eight specialized lessons on a yin day.

官亥陰 子戌后 子戌后 常 后 常 后 丑 戌 丑 戌 戌 未 戌 丁 申酉戌亥 未 子 午 丑 巳辰卯寅

This is the lesson plate for the day of Dingwei. The top three lines are the three transmissions: the first transmission is Hai, which is the official ghost hexagram of the day stem Ding, riding on Tai Yin; the middle transmission is Xu, and the final transmission is also Xu, both being the son hexagram, riding on Heavenly Empress. The middle three lines are the four lessons, read from right to left: the bottom line has the lower god as Ding (Ding's lodging palace is in Wei), Xu, Wei (Wei is the day branch), and Xu; the middle line has the upper god as Xu, Chou, Xu, and Chou; the top line has the Heavenly General as Heavenly Empress, Tai Chang, Heavenly Empress, and Tai Chang. The day stem's lodging palace and the day branch are both in Wei, so the first and third lessons coincide, and the second and fourth lessons coincide, resulting in only two actual lessons. The bottom four lines are the heaven and earth plates: the outer frame 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 lesson is with Chou general added at Xu time, the heaven plate advances three positions ahead of the earth plate, so the Si palace has Shen, the Wu palace has You, the Wei palace has Xu, the Shen palace has Hai, and the rest can be similarly inferred. The upper god of the second lesson, Chou, counts backward three palaces to reach Hai, which is the initiating transmission of this lesson.

假如己未日日亥將占，從辰上所乘之神酉，又就地盤酉位逆數三辰，就看天盤所乘之神為初傳，中末皆從日干上酉為中末傳是也。名為之獨腳課。

Take another example: On a Jiwei day, using Hai as the month general to cast the divination (according to the lesson plate, the heaven plate advances two places ahead of the earth plate, so Hai general is added to You time). First, look at the god riding on the day branch Wei, which is You; then count backward three celestial stems from the earth plate You position, which are You, Shen, and Wei, landing on the earth plate Wei position. Check the god riding on the heaven plate at the Wei position, which is still You. Therefore, take You as the first transmission. The middle and final transmissions are also taken from the god riding on the day stem Ji, which is You. All three transmissions are the same character You, so it is called a 'single-legged lesson'—the three transmissions have only one foot, standing alone without support. (The original text 'Jiwei day Hai general divination' has the character 'day' repeated.)

子酉后 子酉后 子酉后 元 后 元 后 亥 酉 亥 酉 酉 未 酉 己 未申酉戌 午 亥 巳 子 辰卯寅丑

This is the divination chart for the day Jiwei. The top three lines are the three transmissions: the first, middle, and final transmissions are all You. These are all the descendants of the day stem Ji, riding on the Heavenly Empress. The three transmissions are all the same character, which is the origin of the term "single-footed lesson." The middle three lines are the four lessons, read from right to left: the bottom line has the lower spirit Ji (Ji's lodging palace is Wei), You, and Wei (Wei is the day branch); the middle line has the upper spirit You, Hai, You, and Hai; the top line has the Heavenly General as Heavenly Empress, Black Tortoise, Heavenly Empress, and Black Tortoise. The day stem's lodging palace and the day branch are both in Wei, so only two lessons are formed. The bottom four lines are the heaven and earth plates: the outer frame has twelve fixed sections of the earth plate: Si, Wu, Wei, Shen, You, Xu, Hai, Zi, Chou, Yin, Mao, and Chen. The heaven plate is two positions ahead of the earth plate, so the Si section has Wei, the Wu section has Shen, the Wei section has You, the Shen section has Xu, and so on. Counting backward three sections from the You position on the earth plate to the Wei position, the character on top is You, so the first transmission is You, which is the same as the middle and final transmissions.

別責課 歌曰：四課不全三課成，無克無遙別責名，剛日先傳干合傳，支前三合柔日行，中末歸於日干上，此是別責三傳靈。

The method of "Bie Ze" (Alternative Assignment). The mnemonic says: if the four lessons are not complete and only three are formed, and there is neither mutual control nor remote control within the lesson, this is called "Bie Ze." On a yang day (a strong day), take the heavenly stem that forms the five harmony with the day stem, and use the deity above the palace where this heavenly stem is located as the first transmission. On a yin day (a gentle day), take the branch that forms the triple harmony with the day branch, and use the deity above the palace where this branch is located as the first transmission. The middle and final transmissions are both assigned to the deity above the day stem. The three transmissions determined in this way are most accurate. "Bie Ze" means not taking the deity from within the original lesson's heavenly stem and earthly branch, but instead seeking another deity from elsewhere.

干支只有三課，無克賊，又無遙克，又不入昴星不以昴星發用，非不入也。只以別責取用。陽日取干合處上神為用，如甲日合己，己在未，則取未上所得之神為用，為初傳；中傳末傳俱在日上取。陰日以日支辰三合前一辰上所得神為初傳。如乙巳日，巳酉丑三合也，酉在巳前，取上得之神為初傳，中末之依日上取之，是名別責課。

The day stem and day branch can only form three lessons. In this case, there is neither a conflict nor a remote conflict, and it is not taken according to the昴星 lesson. The original note says that here the method of昴星 is not used, not because it cannot be classified under昴星, but because another method is used instead. On a yang day, the god that is in the palace of the five harmonious stem of the day stem is taken as the initiating transmission: for example, on a Jia day, which harmonizes with Ji, Ji is lodged in Wei, so the god obtained on the Wei position from the heaven plate is taken as the initiating transmission, which is the first transmission; the middle and final transmissions are all taken from the god on the day stem. On a yin day, the god obtained on the position of the first of the three harmonious combinations of the day branch is taken as the initiating transmission: for example, on a Yi Si day, the three harmonious combination is Si-You-Chou, You comes before Si, so the god obtained on You from the heaven plate is taken as the initiating transmission, and the middle and final transmissions are still taken from the god on the day stem. This is called the alternative responsibility lesson.

別責者，言不在干支之課之內取用，就日之陰陽別責他神而用之。陽日取干合者，陽主動，干常動，陽求陰合，故以干合之神為用。陰陽合則變化神明之道出矣。陰日取支前三合神為用者，陰主靜，靜以類聚，故以三合靜極則動，而變化出矣。陰陽各以類聚相合，則不復別求志向，故中末傳俱歸於本身也。

The concept of "distinct responsibility" refers to the method of selecting the initiating transmission not from within the day stem and day branch of the original hexagram, but rather by following the yin and yang nature of the day to seek another divine entity. On a yang day, the heavenly stem's five harmony partner is chosen because yang is active and the day stem is usually dynamic. Yang seeks yin to harmonize, so the divine entity that harmonizes with the day stem is used as the initiating transmission. This demonstrates the principle that yin and yang combine to produce transformation and divine change. On a yin day, the first of the three harmony formations in the day branch is selected because yin is static and static elements gather with their own kind. Thus, by using the three harmony formation, extreme stillness leads to movement, and transformation occurs. Yin and yang each harmonize with their own kind, so there is no need to seek other intentions. Therefore, both the middle transmission and the final transmission are traced back to the day stem itself.

斷曰：別責闇昧多不足，與人先合後參差。一人二心為定托，屈己從人始為宜。又主他人之事，經曰：“別責事在他人！” 孔明曰：“別責課主蕩泆、奸盜、不正之事。凡舉不備，求謀不遂，欲動不動，留連之課。以支干皆取合神，故男婦皆有私合。”

The interpretation states: Do not blame the situation for being ambiguous and lacking in clarity, and being inconsistent in dealings with others. One person may initially get along well, but later things become uneven. A person harboring two different intentions finds it difficult to fulfill commitments; only by being humble and yielding to others can things be harmonious. This lesson also indicates assisting others. The classic says: "Blaming others is the way of the lesson." Zhu Geliang said: "The lesson of 'Blaming Others' mainly concerns reckless indulgence, immoral acts, and theft. All actions are incomplete, and whatever is sought or planned does not go as desired. One wishes to act but cannot, resulting in a lesson of entanglement and delay. Since both the day stem and day branch require separate matching deities, both parties are involved in secret and improper relationships."

假如丙辰日巳時未將占，陽取丙與辛合，辛課戌之上見亥為初傳，中末俱在日干午字取之，此是陽日別責例。

For example, on a Bingchen day at the hour of Si, the lesson is cast using the month general. According to the lesson disk, the heaven plate advances one position ahead of the earth plate, so the general of Wu is placed on the hour of Si; the original text says 'Si hour with Wei general,' which does not match the disk. This is a yang day. Take Bing and Xin which are in mutual combination, and Xin's lodging palace is in Xu. On the Xu position, we get Hai, so Hai is used as the first transmission. The middle and final transmissions are both taken from the god above the day stem, which is Wu. This is an example of the special responsibility for a yang day.

官亥貴 兄午青 兄午青 青 空 勾 青 午 巳 未 午 巳 辰 午 丙 午未申酉 巳 戌 辰 亥 卯寅丑子

This is the divination board for the day of Bingchen. The top three lines are the three transmissions: the first transmission is Hai, which is the official ghost hexagram of the Bing day, riding on the nobleman; the middle transmission is Wu, and the final transmission is also Wu, both being brother hexagrams riding on the azure dragon. The middle three lines are the four lessons, read from right to left: the bottom line's lower deity is Bing (Bing's lodging palace is Si), Wu, Chen (Chen is the day branch), and Si; the middle line's upper deity is Wu, Wei, Si, and Wu; the top line's heavenly general is Azure Dragon, Gou Chen, Tian Kong, and Azure Dragon. The first lesson "Wu added to Si" is the same as the fourth lesson "Wu added to Si," so the four lessons actually consist of only three. There is neither a direct conflict nor a remote conflict between the upper and lower sections, which exactly meets the conditions for using the alternative responsibility method. 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; the heaven plate is one step ahead of the earth plate, so the Si palace has Wu, the Wu palace has Wei, the Wei palace has Shen, the Shen palace has You, and so on. From this, we find that the palace where the combined deity of Bing, which is Xin, is located is the Xu palace, and above the Xu palace is Hai, which is the initiating transmission of this lesson.

假如辛丑日戌時未將，柔日取丑前巳三合為用為初傳，中末皆在日干上取，未為中末傳也。一說三合巳上寅為用，為尋天盤上寅作初傳。《神定經》云：“柔日取三合上神為卦首。”，則是寅是也。此是陰日別責例。

Another example: On the day of Xinchou with the hour of Xu, using Wei as the month general to cast the divination. This is a yin day. The day branch Chou belongs to the triple harmony of Si-You-Chou. Since Si comes before Chou, take Si as the initiating transmission and as the first transmission. The middle and final transmissions are taken from the heavenly stem Wei on the day. Another view says that one should take the heavenly stem above the Si position on the earth plate—the heavenly plate is three positions behind the earth plate. The position of Si on the heavenly plate is Yin, so Yin is taken as the first transmission. The Shentingjing says: "On yin days, take the heavenly stem above the triple harmony position as the first transmission." According to this view, the first transmission should be Yin. However, the example given in the accompanying divination plate takes Si as the first transmission. This is an example of the special rule for yin days.

官巳蛇 印未后 印未后 后 常 朱 后 未 戌 辰 未 戌 丑 未 辛 寅卯辰巳 丑 午 子 未 亥戌酉申

This is the lesson plate for the day of Xinchou. The top three lines are the three transmissions: the first transmission is Si, which is the official ghost hexagram for the day of Xin, riding on Teng Snake; the middle transmission is Wei, and the final transmission is also Wei, both being the official seal (parents) hexagrams, riding on Heavenly Empress. The middle three lines are the four lessons, read from right to left: the lowermost line has the lower spirit as Xin (Xin's lodging palace is Xu), Wei, and Chou (Chou is the day branch), and Xu; the middle line has the upper spirit as Wei, Chen, Xu, and Wei; the uppermost line has the Heavenly General as Heavenly Empress, Vermilion Bird, Tai Chang, and Heavenly Empress. The first lesson "Wei adding Xu" is the same as the fourth lesson "Wei adding Xu," so the four lessons actually consist of only three, and there is no conflict or remote relationship, which fits the example of separate responsibility. 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; when the lesson is Wei adding Xu, the heaven plate is three positions behind the earth plate, so the Si palace has Yin, the Wu palace has Mao, the Wei palace has Chen, the Shen palace has Si, and the rest can be similarly inferred.

伏吟課 歌曰：六甲伏吟寅巳申，六丙六戊巳申寅，六乙更言辰未戌，六庚申寅巳為真，六癸便尋丑戌未，壬辰壬午亥巳申，惟有四壬別立法，日先辰次末取刑。六己丁辛臨亥酉，辰先日次末取刑。丁未己未無相剋，辰刑沖處三傳明。已上伏吟十五法，剛日柔辰沖末分。

Hidden Chant divination. The mnemonic lists fifteen patterns for the three transmissions of the ten stems in Hidden Chant. On six Jia days, the three transmissions are寅, 巳, 申 (Jia resides in寅, 寅 is in conflict with 巳, and 巳 is in conflict with 申). On six Bing and six Wu days, the three transmissions are巳, 申, 寅. On six Yi days, the three transmissions are辰, 未, 戌. On six Geng days, the three transmissions are申, 寅, 巳. On six Gui days, the three transmissions are丑, 戌, 未. On Renchen and Renwu days, the three transmissions are亥, 巳, 申. The remaining four Ren days have a separate method: first take the heavenly stem above the day stem, then the heavenly stem above the day branch, and finally the transmission is the god that is in conflict with the previous one. On six Ji, six Ding, and six Xin days when the heavenly stem is at亥 or 酉, first take the heavenly stem above the day branch, then the heavenly stem above the day stem, and finally the transmission is the god that is in conflict. On Dingwei and Jiwei days, since the day stem and day branch are the same and there is no mutual control, the three transmissions are determined by the conflict and opposition at the辰 position. In total, there are fifteen patterns for Hidden Chant. The difference between yang and yin days lies in whether the final transmission is determined by conflict or opposition.

又曰：伏吟之課見相親，便以克處為用神，亦如課中克者取，剛看日上柔看辰。迤邐刑之作傳末，依此《玉曆》作其真。若也用神當自刑，次傳還與日辰並。次傳刑取神為末，此課諸占最有靈。次者更復自刑者，從此沖取末為精。且如乙丑用天罡，天罡自刑在辰方，用取大吉為中次，刑取天魁為主場。乙木為緣木克上，所以次傳居丑鄉。餘則自刑陰日上，陽日次傳辰上張。

It is also said that in a Hidden Chant lesson, the Heaven and Earth plates are the same, and all deities return to their original positions, appearing to be close to each other. If there is a conflict within the lesson, the initiating transmission should be determined by the place of conflict, using the same method as in regular lessons. If there is no conflict to take, on a Yang day look at the deity on the day stem, and on a Yin day look at the deity on the day branch. After determining the first transmission, the middle and final transmissions are taken in sequence by using the principle of mutual punishment. This is the correct method as set down in the Jade Calendar. If the initiating deity is exactly the self-punishing branch (Chen punishes Chen, Wu punishes Wu, You punishes You, Hai punishes Hai), the punishment does not move, and the middle transmission is taken from the day stem and branch. Then, the final transmission is taken from the deity punished by the middle transmission. This method of determining the three transmissions is the most accurate for divination. If the middle transmission also encounters self-punishment, the final transmission should be taken from its opposing position instead. For example, on Yichou day, the initiating transmission is Tiangang (Chen). Since Chen is a self-punishing branch, the punishment does not move, so Daji (Chou) is taken as the middle transmission. Then, from the deity punished by Chou, which is Tiankui (Xu), the final transmission is taken. Since Yi belongs to wood, wood conquers the upper earth, so the middle transmission falls on the Chou position. For other days, on Yin days, self-punishment is taken from the day branch, while on Yang days, the middle transmission is placed on the day branch.

又曰：伏吟先用責三刑，若見三刑迤遞憑。有克初傳相剋應，先沖後刑用為真。無克柔辰剛所用，先刑後沖作初名。初傳若犯自刑者，中傳剛日柔辰沖。中傳或又自刑次，先沖後作末刑星。刑沖或無往來處，末傳或用剛三刑。

It is also said that in aHidden Chant lesson, one should first examine the three transmissions for the three punishments. If all three punishments are present, then they should be taken in sequence, with each one punishing the next. If there is a mutual control in the lesson, the first transmission should take the one that is mutually controlled. The second and third transmissions should first take the opposing position and then the punishment to determine the name. If there is no mutual control in the lesson, on a阴 day, the initiating transmission should be taken from the神 on the day branch, and on a阳 day, from the神 on the day stem. The second and third transmissions should first take the punishment and then the opposing position to determine the name. If the first transmission is a self-punishment, then on a阳 day, the second transmission should be taken from the神 on the day stem, and on a阴 day, from the神 on the day branch, or from the opposing position. If the second transmission is also a self-punishment, then first take the opposing position and then use the神 that was punished as the third transmission. If neither punishment nor opposing position can be taken, then the third transmission should still take the神 of the three punishments on a阳 day.

式中天盤諸神皆伏於本位，如其家，所謂登殿入垣者是也。如天盤神后加地盤子之例也。凡值此象名曰伏吟課，此時日辰陰陽不分，無相剋制，剛日以干神為用，柔日以辰上神為用，以剛德在陽，柔德在陰故也。

On the Shi Pan, all twelve heavenly spirits of the Heaven Plate are in their original positions, as if returning home, which is called "ascending to the hall and entering the enclosure." For example, the heavenly spirit "Shenhou" (Zi) of the Heaven Plate is exactly placed on the Zi position of the Earth Plate, and the other eleven spirits correspond one by one. When this situation occurs, it is called a Fu Yin lesson. At this time, the Yin and Yang of the day stem and day branch cannot be distinguished, and there is no mutual control or restriction between them. Therefore, on a Yang day, the spirit on the day stem is used as the initiating transmission, while on a Yin day, the spirit on the day branch is used as the initiating transmission—because the virtue of strength belongs to Yang and the virtue of flexibility belongs to Yin.

以日辰有陰陽之分也，故伏吟名曰自任，柔日伏吟名自信，如甲丙戊庚壬是剛日也，甲日用寅，丙戊日用巳，庚日用申，壬日用亥，此皆用自己所課之位，自恃有德有祿，是以自任事也。故名自任課，但未免將德祿以刑人，故中末傳用三刑也。

Because the day stem and day branch differ in yin and yang, the hidden chant on a yang day is called "self-assumed lesson," and on a yin day it is called "self-confident lesson." The yang days are Jia, Bing, Wu, Geng, and Ren. On Jia day, the initiating transmission takes the position of Yin; on Bing and Wu days, it takes the position of Si; on Geng day, it takes the position of Shen; and on Ren day, it takes the position of Hai. These are all the positions where the stems are said to reside. Because they rely on their own virtue and official position, they take on everything themselves, hence called self-assumed lesson. However, in doing so, they inevitably use their own virtue and official position to punish others, so the middle and final transmissions both use the three punishments in succession.

但用神偶有自刑而不能刑人者，則中末傳杜塞不行矣，理必取支神為中傳而末傳用支之刑也，或偶有中傳又是自刑，則末傳杜矣，卻以中傳所沖者為末傳，此剛日取三傳之法也。乙丁己辛癸是柔也，惟乙癸日有天罡被賊克下為用，亦非比肩德祿，乃是財官之神，其餘皆用本支辰或信人，或自信而用之，故名自信課。

But the initiating transmission deity may occasionally be the self-punishing branch, which cannot punish others, thus blocking the middle and final transmissions. According to principle, one should instead take the deity of the day branch as the middle transmission, and then take the deity punished by the day branch as the final transmission. If the middle transmission also happens to be self-punishing, then the final transmission is also blocked, and one should take the opposing branch of the middle transmission as the final transmission. This is the method for arranging the three transmissions on a yang day. Yi, Ding, Ji, Xin, and Gui are yin days: among these, only on Yi day and Gui day does the Tiangang (Chen) get attacked by the lower deity and is taken as the initiating transmission. This is not a deity of the same type, but rather a wealth trigram or an official trigram. The other yin days take the deity of the day branch, or rely on others, or trust themselves and use it, hence called self-confidence lessons.

如丁卯日用卯，丁巳日用巳之類，皆取相刑為中末傳，若初傳是自刑，則是杜傳，用日者中傳投於辰，用辰者中傳投於日，如乙酉、乙亥、丁酉、丁亥日皆是自刑，須用此法相刑而作中末傳也。如中傳又是自刑，須以中傳所沖者為末傳，此五陰日最三傳之法也。

For example, on a Dingmao day, the卯 (Mao) is used as the initial transmission, and on a Dingsi day, the巳 (Si) is used as the initial transmission. In such cases, the middle and final transmissions are determined by taking the god that is in mutual punishment. If the initial transmission itself is a self-punishing branch, then it is called 'Du Chuan' (blocked path): if the initial transmission starts from the day stem, the middle transmission will fall on the day branch; if it starts from the day branch, the middle transmission will fall on the day stem. Days such as Yiyou, Yihai, Dingyou, and Dinghai all belong to self-punishing days, and this method of mutual punishment must be used to determine the middle and final transmissions. If the middle transmission is also self-punishing, then the opposing branch of the middle transmission is taken as the final transmission. This is the essential method for arranging the three transmissions on the five yin days.

愚按：前七言歌中十干伏吟十五法乃出於《玉曆》者，及查鈐法中，伏吟三傳與歌中不同，《玉曆》言“六乙辰未戌”，而鈐中惟乙丑是無辰丑未戌，若乙亥日則辰亥巳，乙酉日則辰酉卯，乙未日則辰未丑，乙巳日則辰巳申，乙卯日則辰卯子，《玉曆》言“壬辰壬午亥巳申”，而鈐中壬午則亥午子，壬辰則亥辰戌，

I noted that the fifteen arrangements of the ten heavenly stems in the previous seven-character verse are taken from the "Yulü." However, when checking the "Qianfa" (the prearranged divination formulas for each day), it was found that the three transmissions of the hidden chant differ from what is stated in the verse. The "Yulü" states that on all days of the Yi stem, the sequence is Chen, Wei, Xu, but in the "Qianfa," only on Yi Chou day is this somewhat similar, and there is no arrangement with Chen, Chou, Wei, and Xu. On Yi Hai day, the sequence is Chen, Hai, Si; on Yi You day, it is Chen, You, Mao; on Yi Wei day, it is Chen, Wei, Chou; on Yi Si day, it is Chen, Si, Shen; and on Yi Mao day, it is Chen, Mao, Zi. The "Yulü" states that on Ren Chen and Ren Wu days, the sequence is Hai, Si, Shen, but in the "Qianfa," on Ren Wu day, the sequence is Hai, Wu, Zi, and on Ren Chen day, it is Hai, Chen, Xu.

《玉曆》言“六己丁辛臨己卯，辰先日次末取刑”，而鈐中己巳日則巳申寅，己卯日則卯子卯，己丑日則丑戌未，己亥日亥未丑，己酉日酉未丑，己未日未丑戌，丁巳日巳申寅，辛未日未丑戌，辛巳日巳申寅，辛卯日卯子午，辛丑日丑戌未，辛亥日亥戌未，辛酉日酉戌未，此《玉曆》與鈐法不同者，如此當以鈐法為正，可依鈐法而占也。丁卯日卯子卯，丁丑日丑戌未，丁亥日亥未丑，丁酉日酉未丑，丁未日未丑戌，

The *Yu Li* states that on days of the six Jis, six Dings, and six Xins, if the day is Jimo, one should first take the day branch, then the day stem, and finally the final transmission by taking the afflicted branch. However, the *Qian Fa* says: on Jisi day, take Si, Shen, and Yin; on Jimo day, take Mao, Zi, and Mao; on Jichou day, take Chou, Xu, and Wei; on Jihai day, take Hai, Wei, and Chou; on Jiyou day, take You, Wei, and Chou; on Jiwei day, take Wei, Chou, and Xu; on Dingsi day, take Si, Shen, and Yin; on Xinwei day, take Wei, Chou, and Xu; on Xinsi day, take Si, Shen, and Yin; on Xinmao day, take Mao, Zi, and Wu; on Xinchou day, take Chou, Xu, and Wei; on Xinhai day, take Hai, Xu, and Wei; on Xinyou day, take You, Xu, and Wei. The discrepancies between the *Yu Li* and the *Qian Fa* are as mentioned above. In such cases, one should follow the *Qian Fa* and use it to cast the divination. In addition, on Dingsi day, take Si, Shen, and Yin; on Dinchou day, take Chou, Xu, and Wei; on Dinhai day, take Hai, Wei, and Chou; on Dinyou day, take You, Wei, and Chou; on Dingwei day, take Wei, Chou, and Xu. (The following entries are supplementary additions to the entries for days of the Dings, and the original text does not conclude here.)

陽日伏吟名自任，陰日伏吟名自信，陰陽各伏歸根本，伏吟體靜不安寧。 歌曰：自信伏吟體，陰陽歸本家，剛以日為用，刑處作中程，末向刑沖處，三傳為弟兄，忽逢凶惡將，破敵別離情，剛日行中止，柔辰伏內驚，居者將離析，逃亡不遠程。

On a yang day, the Hidden Chant is called self-reliance, and on a yin day, it is called self-confidence. Both yin and yang sides return to their fundamental positions, so the Hidden Chant is a state of stillness mixed with unease. The mnemonic says: "Self-confidence Hidden Chant, yin and yang return to their original positions. On a yang day, the initiating transmission is taken from the heavenly stem above the day stem, using the place being punished as the middle transmission, and the final transmission is taken from the place being punished or conflicting with it. The three transmissions are like brothers (sharing the same nature but not separating). If a凶恶 heavenly general suddenly appears, it indicates the breaking of enemies or parting. On a yang day, the action stops midway, while on a yin day, the person is hidden and startled. Those who are settled will scatter, and those who are fleeing will not go far."

又曰：信任伏吟體，行人主到門，失物家內盜，逃者隱鄉鄰，病人難言語，占胎聾啞人，訪人藏不出，行者卻回輪。 又曰：信任伏吟體，詔召人到門，失物主者盜，逃逋隱親鄰，有病難得好，言語緘默人，求人舌捲縮，城守勿逡巡。

It also says: the lesson patterns of self-confidence and self-reliance, which are forms of hidden chant, indicate that the person who has gone out has already arrived at the door; if used to predict lost items, it suggests that the thief is a family member; if used to predict a runaway, it indicates that the person is hiding among neighbors; if used to predict illness, it suggests the patient will have difficulty speaking; if used to predict pregnancy, it warns of a child who may be deaf or mute; if used to predict visiting someone, it suggests the person being visited is hiding and not coming out; if used to predict travel, it suggests the traveler will turn back halfway. It also says: the lesson patterns of self-confidence and self-reliance, which are forms of hidden chant, indicate that someone summoned by an imperial decree will arrive at the door; if used to predict lost items, it suggests the thief is a family member; if used to predict a runaway, it indicates the person is hiding among relatives and neighbors; if used to predict illness, it suggests the illness is difficult to recover from; if used to predict someone who is speaking, it suggests they will remain silent; if used to predict seeking someone's help, it suggests the person is unwilling to respond, with their tongue rolled back; if used to predict defending a city, it suggests to remain calm and not move, do not hesitate or hesitate.

又斷曰：自任剛日得伏吟，行止遷移根本深，出行中道須回返，關梁杜絕未歸心，居者得移逃者去，迫而後動不自任，或言三刑俱得用，事多害物反沈吟。 又曰：自信乘日伏吟課，危者獲安動者寧，伏藏於內不相見，行人立歸出不成，逃亡應不出邑里，盜賊審察家裡人，深根固蒂多勞苦，吉將乘之求望榮，若值凶將來入課，諮嗟不動難見形。

Another interpretation says: On a yang day, if one draws the self-reliant hidden chant, regardless of traveling, stopping, or moving, the foundation is deeply rooted. When going out halfway, one must return, encountering obstacles at the pass but still not wanting to return. Those who are settled may actually move, while those who flee will truly leave. One is forced to move only when compelled, and it is not about taking charge oneself. Some say all three punishments can be used, but in fact, things often cause harm, and one can only stay and sigh in despair. Another says: On a yin day, if one draws the self-confident hidden chant, those in danger actually gain safety, and those who are restless actually find peace. People hide within, not seeing each other. For those traveling, they return immediately; for those going out, they cannot go. Those who flee cannot leave their hometown. For thieves, one must look among family members. This hexagram has deep roots and much hardship. If a good general is involved, one can achieve honor and success. But if a凶 general enters the hexagram, one can only sigh and lament, be unable to move, and have difficulty showing one's presence.

孔明曰：“伏吟者屈伏而不得伸，伏藏而不安，久靜欲動，故伏而呻吟也。吟乃諮嗟呻吟之聲有可聞者。蓋其體用陽則害陰，用陰則舍陽，是天地不備，陰陽偏枯，實為不足之體，是以有吟聲也。

Zhuge Kongming said: "What is called hidden chant is when something is bent down but cannot stretch out, hidden but cannot rest in peace. After being still for a long time, it wants to move, so it moans while staying hidden. 'Chant' refers to the audible sighs and moans. Because of this lesson pattern, using yang harms yin, and using yin abandons yang. It is a situation where heaven and earth are incomplete and yin and yang are imbalanced. It is indeed a lesson pattern with a deficiency, hence the sound of moaning."

其為用也，有克無克，刑人自刑，一體之中有不一者。有如六乙日財多害己，六己日否極泰來，甲丙庚日有祿無馬，六戊日有丙三奇，六壬日自刑，壬午壬辰日重犯，壬申日不為空亡，丁己辛日無德，此十干有不一如此，陽日先刑後沖，以見伏外。陰日刑害破沖，以見伏內。皆是刑中有害，破中有合，凶中有吉，吉處藏凶，禍福倚伏，不可一概而推之，更有助刑伐德，歲月沖空亡者，全在天神煞刑沖破害評之。”

In terms of usage, some haverestrain (restraint) while others do not, some involve harming people while others involve self-punishment; within the same lesson pattern, the situations are not uniform. For example, on six Yi days, there are too many wealth trigrams which may harm oneself; on six Ji days, things turn from bad to good; on days of Jia, Bing, and Geng, there are禄神 (favorable stars) but noThe Post-horse (post-horse); on six Wu days, there are three奇 (marvels) along with Bing fire; on six Ren days, there is self-punishment, and on Renwu and Renchen days, the punishment is even more severe; on Renshen day, there is noKongwang (void); on days of Ding, Ji, and Xin, there is noHeavenly Virtue (heavenly virtue). The situations of the ten heavenly stems vary in this way. On Yang days, one should first take刑 (punishment) and then冲 (clash), to show that although something is hidden, its energy is external; on Yin days, one should take刑, harm, destruction, and clash together, to show that something is hidden and its energy is internal. In summary, punishment may include harm, destruction may include union, and among evils there are good, and among good there are evils; fortune and misfortune are interdependent and cannot be judged in a general way. In addition, there are situations such as assisting punishment and attacking virtue, the influence of the great years and months, the movement of the month builder, and the void; all of these must be judged by combining the heavenly spirits, evil stars, and the interactions of punishment, clash, destruction, harm, and union.

邵子曰：“伏吟之體，陰陽各還本位，天地各合元神，各歸根復命矣。自陰陽伏位未動言之，則遠本乎靜；自天地復合言之，則動極而靜也。雖靜亦將動也，是以伏吟主靜而有靜中之動，雖三傳刑沖而成，亦造化當然之理也。”

Shao Kangjie said: "The lesson pattern of Fu Yin, yin and yang return to their original positions, the Heaven Plate and Earth Plate each combine with the Origin God, and all return to their roots and original state. From the perspective of yin and yang remaining in their positions without movement, it originates from stillness; from the perspective of heaven and earth reuniting again, it is movement reaching its extreme and then returning to stillness. Although it is still, it is also about to move, so Fu Yin governs stillness but with movement within stillness. The three transmissions, although arranged through punishment and clash, are precisely the inherent principles of creation and transformation." ("Returning to the root and original state" is taken from Chapter 16 of the Laozi.)

袁天罡：“伏者，伏俯於人，為人所役，甘伏而不敢從者也。俯伏則不能舉首也，呻吟則有憂嘆之聲矣。象曰‘如浮萍之無根，自聚自散’也。陽日伏吟名自任課，任者，委用也，用則必動矣。蓋陽日發用在干，干處外，又是四神生旺祿馬之鄉，有刑有沖，安得不動？豈可概言靜守伏藏哉？更見丁馬發用，則決動矣。

Yuan Tiangang said: "Fu means to bow down to others, to be at their service, to willingly submit and dare not disobey. Bowing down means being unable to lift one's head, and moaning implies a tone of sorrow. The symbolic meaning says it is like floating water plants without roots, gathering and dispersing on their own. Fu Yin on a Yang day is called self-assumed duty. 'Ren' means appointment or commission. Once appointed, movement is certain. Because on a Yang day, the initiating transmission occurs on the day stem, which is in the outer position, and the day stem is located in the area where the four growths, strength,禄神, and the post-horse converge. There are punishments and conflicts among them, how could there be no movement? How could it be generally considered as quiet concealment? If there is also the use of the Ding god and the post-horse, then it is certain that movement will occur."

陰日伏吟曰自信課，惟信乎己，不敢委任他人也。既僅自信，則安靜自守矣。蓋陰日發用在支，支辰屬內，又傳入四季庫墓之地，終不見陽神，安得不伏哉？雖丁馬入用，亦難行動矣。大抵此課不論日之陰陽，總是不可信用他人，只宜自信自任自知，伏匿於深處，裁度於自己。若謀用於他人，則變詐生，任使於他人，則奸慝至，當在反思之。”

For a yin day, the hidden chant is called self-confidence. It relies only on oneself and dares not entrust others. Since it relies only on itself, it must remain quiet and self-restrained. Because on a yin day, the initiating transmission falls on the day branch, which belongs to the inner position. The three transmissions also lead into the four seasonal repositories of chen, xu, chou, and wei. Thus, the yang spirit is never seen, so how can it not be subdued? Even if the ding spirit and the post-horse are involved, they cannot achieve movement. In general, regardless of whether the day stem is yang or yin, this lesson is always untrustworthy. It is only suitable for self-confidence, self-reliance, and self-awareness, remaining hidden deep within. All matters should be decided by oneself. If one entrusts affairs to others, fraud arises; if one delegates tasks to others, wickedness follows. This point should be considered repeatedly.

劉伯溫曰：“伏吟課不可輕用，諸神不易位，不可妄動，能盡意自守，則吉輕。用妄動則憂喜交併，可不謹哉？”凡事主近，又主進退不寧，進不能遂，退不能通。三傳日辰見虎，加辰戌巳亥作貴人臨於卯酉上者，主因不足而生疑憂，欲行動而未決者，欲行動而不能致遠也。

Liu Bowen said, "Hidden Chant divination should not be used lightly. The Heaven Plate deities have not moved, so people should not act recklessly; if one can remain focused and steadfast, misfortune will be light. If one acts recklessly, worries and joys will come alternately, how can one not be cautious?" This divination indicates matters related to the near, and also suggests uncertainty in advancement and retreat: advancing cannot satisfy one's heart, while retreating is not feasible. If the Three Transmissions and the Day Stem and Day Branch show White Tiger, with White Tiger added to the positions of Chen, Xu, Si, or Hai, and Nobleman is located on the positions of Mao or You, it indicates worries and anxieties arising from lack and insufficiency, hesitation in taking action, or even if one wants to act, it cannot go far.

又如剛日木神臨木，憂木器，男子欲遠行；火神臨火，主男子口舌，至縣官；金神臨金，主憂遷移分異；土神臨土，主憂女子訟田宅分異；水神臨水，主憂財物走失。剛日外事撓，或緣動作，事多難了，牽連累及人；凡舉動未能遂心，在內將出，在外將移，合者將離，皆以神將言之。

For example, on a yang day, if a hidden chant is drawn, the wood deity is at the wood position, indicating worry about wooden objects or a man going far away; the fire deity is at the fire position, indicating a man involved in disputes that may reach the county office; the metal deity is at the metal position, indicating worry about relocation or division of property; the earth deity is at the earth position, indicating worry about a woman quarreling over land or property division; the water deity is at the water position, indicating worry about loss of property. On yang days, one is often troubled by external matters, or due to some action, things become difficult and involve others. Any action taken may not go as planned: those at home may have to leave, those away may have to move, and those gathering may have to part. The specifics still depend on the heavenly generals involved.

占來意 若剛日得此課，行年上值六合，來意主成合事，喜須有阻隔，成不成以天將言之。又卯酉日卯酉為用，將得蛇虎雀，或行年或立丑未，來意主陰人欺詐不明之事。若子午巳亥日得此課，並行年上，來意主為訟之憂也。若寅申日占得青龍神后，主占望小兒疾病，祭祀方安。柔日得此課，主陰人病及失血，六戊六癸日伏吟日。

The intention of the divination: if on a yang day this lesson is obtained and the person's age is exactly at Liu He, the intention is to promote a union, which brings joy but also obstacles; whether it succeeds or not depends on the Heavenly General it carries. For example, if on卯 day or酉 day, with卯 or酉 as the initiating transmission, and it carries Teng Snake, White Tiger, or Vermilion Bird, or if the person's age or the position is at丑 or未, the intention indicates a woman's deceit and unclear truth. If on子, 午, 巳, or 亥 day this lesson is obtained and it is also at the person's age, the intention indicates litigation and worry. If on寅 or申 day the lesson includes Qinglong and Shenhou (Zi), the intention is about a child's illness, which can only be calmed after worship. If on a yin day this lesson is obtained, it indicates a woman's illness and blood loss; on the days of Liwu and Lüi, it is a day of hidden chant.

占謀望 用是孟神，主暗託人謀外事，欲言不言，欲舉不舉，舉亦未成，占事動則宜，靜則宜動。 占功名 惟六戊六癸日吉。歌曰：六戊六癸日伏吟，官旺三奇有祿神，何堪傳又入三刑，四十五日賀天恩。

Divination for matters of planning and seeking: If the initiating transmission is one of the four young gods (寅, 申, 巳, 亥), it indicates that the matter is handled secretly through someone else. There is a desire to speak but no speech, a desire to act but no action. Even if action is taken, it will not succeed. For divination regarding affairs, movement is better than stillness. If stillness lasts too long, action should be taken. Divination for official rank and fame: Only on the days of 六戊 (Six Wu) and 六癸 (Six Gui) is it favorable. The song says: "If on the days of 六戊 or 六癸, the hidden chant is obtained, the official star is prosperous and strong, the three marvels are complete, and there is also the禄神 (favorable deity of fortune); even if the three transmissions enter the three punishments, the person will still be able to thank the imperial grace within forty-five days."

占家宅 主宅不變動，有不寧之事。辰上若作墓神，作天后，主家有伏尸鬼，家不振發，人口刑並，若得辰上見六合，必主已下子孫振發及凶中進人口。卯酉上見蛇虎，主有喪服至，卯主外服，酉主內服，事速則應六日或十二日，遲則應六十日或一百六十日。又主家藏盜賊，家小不寧，萬狀皆不能遂。值丁馬，有人出外，或修改，或遷移之事。

Divination on the family residence indicates that the main residence will not change, but there will be unrest within the household. If the day's branch is occupied by a墓神 (mù shén, tomb god) and also乘天后 (chéng tiān hòu, accompanied by Heavenly Empress), it suggests there are hidden corpses and malevolent spirits in the house, the family fortune does not flourish, and there is mutual harm among family members. If the day's branch is occupied byLiu He (liú hé, Liu He), it indicates that descendants will flourish, and even in adversity, more people will be added to the family. If the卯位 (mǎo wèi,卯 position) or酉位 (yǒu wèi,酉 position) haveTeng Snake (téng shé, Teng Snake) orWhite Tiger (bái hǔ, White Tiger), it indicates mourning will come to the family: the卯 position signifies the death of an external relative, while the酉 position signifies the death of an internal relative. The occurrence will be quick within six or twelve days, or slower within sixty or one hundred sixty days. It also indicates that there are thieves hiding in the house, the family is not at peace, and all affairs do not go as planned. If丁神 (dīng shén, Ding god) andThe Post-horse (yì mǎ, Post-horse) appear, it suggests someone is traveling away from home, or there will be construction or relocation.

占疾病 主病難愈，支干見死神者死，或休囚死絕亦死。無凶將死氣，主伏枕。冬淹，病者面向內臥，朝陰背陽，至危至重。若太陰入傳，主不能言語；螣蛇加日辰，亦主見子眼目有疾；白虎加日辰，主見子有唇口喉舌之患；餘不妨，亦主血病。

Divination on illness: the illness is difficult to recover from. If the day stem and day branch show the death deity, the person will die. If the spirit of the lesson is weak and confined, or enters the death place or the绝 place, it also indicates death. If there are neitherInauspicious General norDeath Qi, then the person will only be bedridden. In winter, the illness will be prolonged. The patient sleeps facing inward, towards the阴 and away from the阳, which is most dangerous. If Tai Yin enters the three transmissions, the patient will be unable to speak. If Teng Snake is on the day stem or day branch, it indicates the children have eye diseases. If Bai Hu is on the day stem or day branch, it indicates the children have mouth, lip, or throat ailments. Other situations are not serious, but they also indicate blood-related illnesses.

占行人 若天驛二馬入傳，占遠行則日立至。無馬亦主信來。占近人陽日主歸家，但身不安寧。經曰“剛日行人到戶庭。”以用神是孟，或見馬故也。若是千餘里之行人，則不回矣。緣天方不動故也。又經曰“剛日伏吟時會間”者，是言近出約回之人，占得此則可以倚門相會。若陰日亦主遲歸矣。

Divination for a traveler: If both the Heavenly Horse and the Post-horse appear in the three transmissions, it indicates that a person traveling far will arrive on the same day; even without horses, it suggests that a letter will come. For someone nearby, on a yang day, the person will return home, but after returning, their mind and body will not be at peace. The classic says, "On a yang day, the traveler arrives at the gate," because the initiating transmission is the four beginning deities or because the divination shows horses. However, if the person is traveling more than a thousand miles away, they will not return, because all the deities on the Heaven Plate are hidden and stationary. The classic also says, "On a yang day, there is hidden chanting, and the time will come," meaning those who leave nearby and have agreed to return can wait at the gate. If it is a yin day, the return date will be delayed.

占出行 剛日主中道有再回之象，在內將出，在出將移，合者將離，一曰陽日欲行中止，有丁馬始可言動。若無馬，縱行程已備，亦不成行。柔日雖行，亦不能致遠也。 占逃亡 主逃亡不出邑里，有丁馬方欲遠逃，無馬主伏匿深處，離家不遠也。

Divination on travel: On a yang day, the person who is going out will turn back halfway; those at home are about to go out, those already away are about to move elsewhere, and those who are gathering will part ways. Another interpretation: on a yang day, if one intends to go but stops halfway, movement is only possible if the divination includes the Ding spirit and the Post-horse; without the horse, even if all preparations are made, the journey will not take place. On a yin day, even if one starts out, they will not travel far. Divination on escape: The person who is fleeing cannot leave their hometown; escape beyond the local area is only possible if the divination includes the Ding spirit and the Post-horse. Without the horse, the person will hide in a secluded place, not far from home.

占盜失 壬子日卯為貴，丙子日酉為貴，乙亥日申為貴，辛酉日午為貴，壬申日巳為貴，此五日不可言家中盜賊，可言鄰近也。自信主家藏盜賊，或不出邑里，其盜伏而不動，捕捉則不獲。 占訪人 主其人藏伏不欲見人，剛日其人暫出不在家，可以倚門候見。

Divination on theft: On Renzi day, the nobleman is in the hour of Mao; on Bingzi day, the nobleman is in the hour of You; on Yihai day, the nobleman is in the hour of Shen; on Xinyou day, the nobleman is in the hour of Wu; on Renshen day, the nobleman is in the hour of Si. These five days should not be interpreted as theft by family members, but rather by nearby neighbors. As for the self-confidence lesson (a hidden chant on a yin day), it indicates that there is a thief hidden within the family, or that the thief cannot escape from his hometown; the thief remains hidden and cannot be caught. Divination on visiting someone: It indicates that the person is hiding and does not wish to be seen. On a yang day, it suggests that the person is temporarily away and not at home, so one can wait by the door to meet him.