Fuyin twelve branches examples (sixty days ten examples)

右伏吟體六十日有六十課，共有十例，今錄於後。 子加子，未動故無，順逆之憂。 丑加丑，重山，暗過默視。詩曰：遠望無真信，目下便虛驚。東北多驚懼，鵲音難分明。 寅加寅：相得，春旺有力。詩曰：趨北又趨東，旋轉路必通。就遠尊禮法，成始又成終。 卯加卯，遲驟，外神內塞。詩曰：重重微鎖鑰，撓聒合提防。不患不能成，因循大成殃。

The following is a single instance ofHidden Chant, which consists of sixty lessons over sixty days, summarized into ten examples, as recorded below. Zi added to Zi: it is still and has not yet moved, so there is no worry of proceeding or retreating. Chou added to Chou: it represents the image of "heavy mountains," implying a situation where one moves secretly and watches silently. A poem says: looking far away without receiving definite news, one becomes anxious even before seeing anything; there are many fears in the Northeast, and even the sound of a magpie announcing good news cannot be clearly heard. (Chou is in the Northeast, hence the reference to the Northeast.) Yin added to Yin: both sides are in harmony, and in spring, it is strong and powerful. A poem says: going north and then east, turning around and moving forward, the path will surely be open; when going to a distant place, one should respect etiquette and laws, thus achieving a beginning and an end. Mao added to Mao: slowness and urgency are both present, with the outer spirits blocked by the inner. A poem says: one lock after another of small keys, noisy disturbances should be guarded against; there is no worry about not being able to accomplish things, but fear arises from procrastination leading to great disaster.

辰加辰，老驛。利動不張。詩曰：秘策莫輕宣，謹身必靜立。一朝風雨動，功業便掀天。 巳加巳，憂喜。兩事並立。詩曰：疑中起煩勞，無風起波濤。向南求利益，東北乃難逃。 午加午，不入傳。 未加未，暗陳。遠望信音。詩曰：家屬不用疑，一簇車糧肥。已得東風便，揚益親馬蹄。

Chen added to Chen: This is the image of an old inn, favorable for movement but not for showing off. The poem says: secret strategies should not be easily spoken, be cautious and stay still; once a storm suddenly arises, great achievements can be made. Si added to Si: Worry and joy are both present, two matters arise at the same time. The poem says: doubts lead to troubles, there is no wind but waves arise; going south to seek benefits can be obtained, but going to the northeast is difficult to escape from. (Si is in the southeast, Wu and Wei belong to the south, Chou and Yin belong to the northeast.) Wu added to Wu: Not entering the three transmissions (the current lesson's Wu position is self-punishment and does not form a transmission, so there is no lesson). Wei added to Wei: This is the image of "hidden deployment," waiting far away for news. The poem says: family members need not worry, a group of carriages and supplies are sufficient; since the favor of the east wind has been borrowed, it is time to quickly urge the horse forward.

申加申 酉加酉，重金。媚婦災後。詩曰：吉將又無喜，凶神臨更凶。金風門牆蟄，人事止難通。 戌加戌 亥加亥，重陰。事復歸根。詩曰：吉將天休命，凶神凶暗生。陰動主憂患，老皆卻通亨。 右十二支，惟子午戌不立課傳，故無詩斷。其解九支用大意皆以動靜不出於域中，遠謀多是親近，朕將萌，謀計不定，不出一堂而見千萬里，雖在異方遐域之遠，自相孚於措晝指顧之間。但防窒塞不伸，下情壅塞不明，吉凶之應須以天官言之。

Shen added to Shen (the original text has no conclusion). You added to You: this is the image of "double metal," which signifies flattery towards women and misfortune following afterwards. The poem says: even if you ride a favorable general, there will be no joy; if an evil spirit is present, it will be even worse; autumn winds are severe, and within the house, things remain hidden and inactive, and human affairs become stagnant and difficult to proceed. Xu added to Xu (the original text has no conclusion). Hai added to Hai: this is the image of "double yin," which means matters return to their origin. The poem says: if you ride a favorable general, heaven bestows a good destiny; if you meet an evil spirit, danger arises from the hidden places; when yin energy moves, there will be worries; the elderly, however, will find things smooth and easy. Among the twelve branches, only Zi, Wu, and Xu do not establish a lesson, so there are no poetic interpretations. The explanations for the other nine branches are generally: whether moving or still, they do not go beyond their original place; even if plans are made far away, they are actually within reach; the situation is about to move, but the plans are not settled; although not leaving the room, one can see thousands of miles away; even if in distant places, one can connect with others with a single movement. Just beware of blockage and lack of communication, and the suppression of lower voices. As for whether good or bad fortune occurs, it still depends on the heavenly general (heavenly official) that is riding.

反吟課 歌曰：反吟沖擊勢，坎戶入離宮。剛日陽為用，如無陰日通。反吟有不克，柔日以辰沖。沖處為初傳，臨神卻在中。雖然看日上，所見乃為終。此是課中法，學人莫亂攻。 詩曰：反吟有克為初生，理在先沖而後刑，次傳若在自刑者，須求破法是原因。

Reverse Chant divination. The mnemonic says: the pattern of Reverse Chant is one of mutual impact, where the gate of Kan position enters the palace of Li position (the heavenly deities are placed in the opposing palace, such as Zi in Wu, Mao in You). When there is mutual control on a Yang day, take the Yang deity as the initiating transmission; if there is no suitable one, use the Yin day's variation. If there is no mutual control in Reverse Chant, on a Yin day take the conflicting position of the day branch: the deity at the conflicting position becomes the first transmission, and the deity it is under becomes the middle transmission; then look at the deity above the day stem, and the one seen is the final transmission. This is the method for establishing the three transmissions in this divination, and scholars should not make arbitrary deductions. The poem says: if there is mutual control in Reverse Chant, take the place of mutual control as the first transmission, the principle is first to take the conflicting position, then the self-punishment; if the middle transmission is exactly the self-punishing branch, it must be changed to the method of 'breaking', which is the reason for this.

又詩曰：反吟課傳有相剋，比與涉害為用初。次傳還與初神並，末傳卻來初上居。來去相沖初共末，此理靈通定不虛。假令辛亥是反吟，太乙加亥用初傳。沖看登明為次將，末傳反沖太乙宮。六己丁亥照巳卯，辰刑沖末作三傳。辰破丑兮午破卯，亥破寅兮酉破子。惟有無克六個神，丑未配於丁巳辛。辛巳辛丑與丁丑，取用刑沖為課首。甲辰未反吟名丁未，己未八專取。

There is also a poem that says: if the three transmissions of a reverse chant divination have mutual control, then the initial transmission should still be determined by the method of comparison and harm; the middle transmission is taken by the god that joins with the initial transmission, and the final transmission returns to the position of the initial transmission. The initial and final transmissions conflict with each other, and this principle is effective and not false. For example, on a day ofXinhai (Xinhai), the Taiyi (Si) is placed on Hài (亥), so Si is taken as the initial transmission; then look at its conflicting god, Dengming (Hai), as the middle transmission; the final transmission again conflicts with the position of Taiyi. On days of Jiwei (己未) and Dinghai (丁亥), refer to the positions of Si and Mao (卯), and determine the three transmissions by the punishments and conflicts of Chen (辰). As for the pairing of 'break' (破): Chen (辰) breaks Chou (丑), Wu (午) breaks Mao (卯), Hai (亥) breaks Yin (寅), You (酉) breaks Zi (子). Only six gods without mutual control need to be arranged separately: Chou (丑) and Wei (未) are placed on days of Di (丁), Si (巳), and Xin (辛). On days of Xinsi (辛巳), Xinchou (辛丑), and Dingchou (丁丑), take the gods of punishment and conflict as the first transmission. On days of Jiachen (甲辰) and Jiaxu (甲戌), the reverse chant has another name; on days of Dingwei (丁未) and Jiwei (己未), since the heavenly stem and earthly branch are the same, they are included in the category of eight special transmissions to determine the divination.

孔明曰：反吟之體，天地各易其位，陰陽反易其方，南北互交，東西反背，水火相射，金木交併，十二神各安其所，晝是刑沖剋賊之地，此時天地神明尚避其反覆，況於人乎？當其反常變動之際，雖列於動，然反而吟，是反而不安者，況彼此相反，則性情不合，安得久於反而不移乎？

Zhuge Kongming said: This lesson pattern of reverse chant involves the Heaven Plate and Earth Plate swapping positions, with yin and yang reversing their directions. The north and south are crossed, the east and west are opposite, fire and water shoot at each other, and metal and wood intersect. Although the twelve spirits are each in their proper places, they are all situated in areas of punishment, clash, and control. At this time, even the heavenly and earthly deities would avoid this reversal, let alone humans. In a state of abnormal change, although they are listed on the side of 'movement,' they are actually reverberating in reverse—reversal but not achieving peace. Moreover, since they are opposite to each other, their natures naturally do not agree, how could they remain in a state of reversal without change for long?

且陰陽遞至七變而上，變動則必運動，極則必靜，反極則必復，逆極則必順，此自然之理也。故動中有靜之極，否極有反泰之時，振者必蟄，屈者必伸，周而復始，睽而復合，反而更往，欲動不動，疑而不決，事從內起，臣慢其君，子逆其父，夫妻反情，朋友失信。凡動無德，何以依倚？故名曰無依課，惟當反動息靜也。

Moreover, yin and yang change in succession, and at the seventh position there is a turning point (as in the "Fu Gua" of the Zhou Changes, "seven days and then it returns"). When movement reaches its limit, it must turn to stillness; when stillness reaches its extreme, it must return to movement. When opposition reaches its peak, there will be a turning to harmony; when vigorous action reaches its limit, it must return to concealment; when bending reaches its extreme, it must return to extension. This is the natural way. Therefore, movement contains the extreme of stillness; when darkness reaches its peak, there will be a turning to brightness. Vigorous action must eventually retreat into concealment; bending must eventually return to extension. It cycles repeatedly, separates and then reunites, turns back and then returns again. This lesson thus indicates a situation where one wants to move but cannot, hesitates and is indecisive, with matters arising from within: ministers being remiss toward the sovereign, sons being rebellious toward their fathers, spouses turning against each other, friends breaking their trust. All actions lack virtue to rely upon; then what can one rely on? Therefore, it is also called the "Lesson of No Dependence." When encountering this, one should only reverse the movement and return to stillness.

柔日非一事，雖有二事，亦隨成隨格。若是子午乘蛇，官病災凶。卯酉乘合，人離財散。寅申乘龍，隔角有禍。巳亥乘白以下脫漏數字。辰戌名動凶，不論空亡。丑未不吉，惟癸日期約不爽。又卯酉上發用，主門戶動搖。若值四下克上，名曰孤單課，主幼無父，獨立無依，妻殺夫，奴叛主。若四上克下，名曰革羈課，夫無妻妾，亦少兒孫，輔從乖離，獨夫無情，若遇吉將，事尚可為。

On days of yin, the affairs governed are not limited to one matter; even if there are two, they are likely to be formed and then obstructed. If the initiating transmission occurs at Zi or Wu and is accompanied by Teng Snake, it indicates official troubles, illness, and misfortune. If the initiating transmission occurs at Mao or You and is accompanied by Liu He, it suggests the loss of wealth and dispersal of resources. If the initiating transmission occurs at Yin or Shen and is accompanied by Azure Dragon, it indicates a separation and potential calamity. If the initiating transmission occurs at Si or Hai and is accompanied by White Tiger, the original text here is missing some characters, and the original book has already noted 'the following text is missing some characters'; thus, I dare not make up the missing parts. If the initiating transmission occurs at Chen or Xu, it is called 'movement of misfortune,' and even the empty旬 (decade) cannot save it. If the initiating transmission occurs at Chou or Wei, it is also not auspicious, except for the period specified by the癸 (Gui) day, which will not be empty. Furthermore, any initiating transmission occurring on Mao or You indicates instability in the family. If all four lessons are governed by the lower spirits overcoming the upper spirits, it is called 'solitary lesson,' indicating the loss of father at a young age, being independent and without support, and the wife plotting against the husband, servants rebelling against their master. If all four lessons are governed by the upper spirits overcoming the lower spirits, it is called 'reform of restraint,' indicating that men have no wives or concubines, children and grandchildren are absent, and those who assist are disobedient and scattered, becoming a lonely and heartless ruler; if auspicious generals are encountered, there may still be hope for things to be done.

反吟者，天盤諸神各加於對沖之宮是也。如神后加於午宮，卯太沖加於酉宮之類，三傳以有克賊者為用，克賊多者依比用例取動，俱比俱不比者依涉害例取動，課名曰反吟，其中末傳以先沖後刑取之。若無相剋賊，柔日以辰沖處作初傳，中傳歸辰，末傳歸日。若中傳是自刑，則以中傳破處作末傳矣。

Reverse Chant refers to the situation where the twelve heavenly stems are placed on the positions that are in opposition to themselves on the Heaven Plate. For example, Shenhou (Zi) is placed on the Wugong, Taichong (Mao) is placed on the Yougong, and so on. When determining the three transmissions, the initiating transmission is selected from the position that has both mutual control and theft. If there are multiple instances of mutual control and theft, the example of using the comparison is followed. If there is no mutual control or theft, the example of involving harm is followed. The name of this type of divination is called Reverse Chant, and the order of the middle and final transmissions follows the sequence of "first opposition then self-punishment." If there is no mutual control or theft among the four lessons, on a yin day, the initial transmission is taken from the position opposing the day branch. The middle transmission is taken from the heavenly stem above the day branch, and the final transmission is taken from the heavenly stem above the day stem. If the middle transmission happens to be the self-punishing branch, then the "broken" position of the middle transmission is taken as the final transmission.

斷詩曰：反吟事反處，百為皆有妨。征途多阻遏，寇盜暗中攻。課凶遭盜賊，遠去路難通。父子不和睦，婚姻無始終。三傳如有救，莫過是青龍。 又曰：無依是反吟，逃走遠追尋。合者將應散，安居別改鄰。官守須易位，輔弼多殊心。臣子俱懷背，夫妻有外心。所為多反覆，占病百般侵。己未連丁未，復是兩般吟。臣萌背君意，子起怨父心。無端須絕後，有罪自相侵。更若逢凶將，虎蛇禍尤深。

Divination by poetry says: In reverse chant divination, all matters are reversed, and every action meets obstacles. Long journeys are obstructed, and thieves attack secretly. If the lesson pattern is凶, then thieves appear, and traveling far is difficult. There is disharmony between father and son, and marriage begins but ends without conclusion. If the three transmissions contain a saving deity, the best is the azure dragon. It also says: A lesson without support is reverse chant. When divining escape, the person will have to be sought far away. What is gathered will be dispersed, and what is settled will change neighbors. Officials must change positions, and assistants have different intentions. Ministers have rebellious thoughts, and spouses have outside attachments. Actions are often contradictory. When divining illness, the illness is complicated. On the days of Jiwei and Dingwei, they are connected, forming another kind of chant (the same heavenly stem and earthly branch, and both belong to the eight special positions). Ministers have thoughts of rebelling against the sovereign, and sons have resentment toward their fathers. There will be sudden worries about no descendants, and guilty people will harm each other. If another凶 general is present, the calamity brought by white tiger and teng snake will be even deeper.

邵子曰：反吟之課，陽日無所依，陰日無所親，禍生於外，殃及其身，其凶甚矣。占事陽日動擾不安，反覆進退；陰日遲滯猶豫，不明迷亂，驚憂。若得旺相氣，亦有吉者。若是休廢加以凶將，則受敵者必遇其仇對。凡君臣父子夫婦兄弟朋友並不宜占，必有離異、逃亡、背叛、遷移、失意、剝落等事。或二三其德，反覆不定，馳逐不寧。

Shao Yong said: Reverse Chant divination indicates that on a Yang day, there is no support; on a Yin day, there is no affinity. Misfortune arises from outside and affects oneself, and the danger is very severe. If the divination is done on a Yang day, there will be restlessness and indecision; if done on a Yin day, there will be delays, hesitation, confusion, and anxiety. If the divine spirit of the divination is strong and prosperous, there may be a turn for the better; but if it is in a state of rest or decline and combined with aInauspicious General (malevolent general), then the party under attack will certainly meet their opponent. All relationships such as between sovereign and subject, father and son, husband and wife, brothers, and friends should not be divined with this type of divination, for there will certainly be separation, fleeing, betrayal, migration, loss of spirit, decline, or indecisiveness, fluctuation, and constant movement.

劉氏曰：反者，反覆；吟者，嘆息。無依則難以立身，是無輔助，無可倚靠者。此因坎離相錯，喜怒不常，金木交差，是非並亂，雖有謹靜之君子，亦有是非、動作不寧之意。經曰：反吟占事休言定，往復雙雙二事因。

Liu Bowen said: "Reverse" means to repeat and turn back, "chant" means to sigh; without support one finds it hard to stand firm, referring to being without assistance and without something to rely on. This is because the water of Kan and the fire of Li are alternating and changing positions, being capricious and unpredictable, while metal and wood cross each other and clash, causing disputes to arise. Even a cautious and quiet gentleman would find himself entangled in disputes and with restless actions. The Classic says: "When a reverse chant is used for divination, the outcome should not be definite; things come and go, always involving two matters that are interrelated."

占身命 主身心不定，移東徙西，沉吟不決，心性無常，賊上凌下，邪而不正者，有殘疾，否則心腎交攻。又主刑傷，六親孤獨無倚。得旺長生長逢吉將生身命行年者，先凶後吉。 占家 主宜修改，不然人口不寧。牧畜不旺，或南北易向，反照三廳，不可居住。 占墳墓 主山水反背，傷丁破財，亡魂不安，出奴人反背。

Divination on the person's life: Indicates instability in mind and body, moving from east to west, hesitating and indecisive, with changeable nature; lower positions harming upper ones, upper ones oppressing lower ones, and people who act wrongly often suffer disabilities, otherwise they have deficiency in heart and kidney, with conflict between water and fire. It also indicates many injuries throughout life, six relations being lonely and without support. If the divine power of the chart is strong, with growth and good fortune supporting the native and the year, then the outcome will be from bad to good. Divination on the family residence: Indicates that the house should be repaired and renovated, otherwise the family members will be restless and the livestock will be weak; or the direction of the house facing north and south should be changed. If the structure forms the 'reverse reflection of three halls' (buildings facing each other), then it is not suitable to live in. Divination on the tomb: Indicates that the mountain shape and water flow are opposite and unkind, causing harm to descendants, loss of wealth, restless spirits, and servants who betray their masters and break the virtue of gratitude within the family.

占症病 主吐逆反覆不寧，外感內傷，加虎蛇死氣，主死亡，久病者死。 占逃亡 主遠去，但久亦反歸，或與同逃者攻擊終被獲。 占詞訟 主二三衙門，反覆難結，事多不順，問多枉斷，終失和氣。 占行人 主關梁阻滯，久出者回家，其人多動，不安其居，路中恐有疾、盜賊之擾。

Divination on illness: indicates vomiting and regurgitation, restlessness and unease. There may be external symptoms of wind-cold colds and internal injuries to the internal organs. If White Tiger, Teng Snake, and Death Qi are also present, it indicates death, especially for those who are already ill for a long time. Divination on fleeing: indicates fleeing far away, but eventually returning after some time; or fighting with those who fled together and ultimately being captured. Divination on lawsuits: indicates the case going through several courts, being difficult to resolve, with many obstacles. The case is likely to be unjustly judged, eventually causing discord. Divination on a traveler: indicates obstruction at checkpoints and roads. Those who have been away for a long time may return home. The person is restless and unwilling to stay in one place. There may be illness and bandit troubles along the way.

占出門 忌遠行，有阻滯，或去而復返，防惡人盜賊謀害，童僕欺詐背叛，若近出即回者無妨。 占婚姻 主反覆遲疑，不成。因欺詐不實，亦主妻孤克，性氣反常，異日亦有背離，亦多無子。 占生產 主胎不安，或難產反逆之凶。若當臨盆易產，以沖擊故也。但子母多刑，宜別養，否則子母不全。 占功名 主失意不遂，經旨反背，主司不悅，居官失職，君臣不和。 占行兵 主不可，去之則受困遭敗。 九宗門總要起例詳法終

Divination on going out: Avoid long journeys, as there will be obstacles on the way, or one may go and then return. Be cautious of evil people, thieves, and plots against you, as well as servants who may deceive or betray. If one merely goes out nearby and returns immediately, there will be no harm. Divination on marriage: Indicates repeated hesitation and failure to reach an agreement, due to deceit or falsehoods. It also suggests a wife who is solitary and unkind, with a strange and abnormal nature, who will eventually leave, and it is likely that there will be no children. Divination on childbirth: Indicates instability in the pregnancy, or difficulty in giving birth, or the baby being in an inverted position, which is ominous. However, if it is the time of delivery, it may be easier to give birth—because reverse chant has a forceful nature. Nevertheless, there will be conflicts between mother and child, so it is advisable to entrust the child to someone else for raising, otherwise mother and child may not both survive. Divination on official rank: Indicates disappointment and failure, as the interpretation of the classics does not align with the question, and the examiner will not favor it. For those already in office, it indicates losing one's position, and a lack of harmony between ruler and minister. Divination on military campaigns: Indicates that it is not advisable to go to war, as going will result in being trapped and suffering defeat. The use of the nine main gates should be combined with the detailed methods of starting and examples, and this concludes the explanation.

天祿秘典大六壬靈覺經神課卷之二 連茹 夾定 不夾 虛一 不住 朝日 朝支 相朝 間傳 懸胎 三合 曲直 炎上 從革 潤下 稼穡 德刑 井欄 富貴 官爵 鑄印 斫輪 三奇 六儀 龍德 四順 三光 三陽 天恩

The second volume of "The Heavenly Grace Secret Classic of the Great Six壬 Divination Scripture" contains the following lesson patterns in order: Continuous Growth, Enclosure, Non-Enclosure, Vacant One, Unstoppable, Morning Sun, Branch Sun, Mutual Sun, Intermediate Transmission, Suspended Fetus, Triple Harmony, Straight and Curved, Fiery Ascension, Metal Transformation, Moistening Down, Cultivation and Harvest, Virtue and Punishment, Well Shaft, Wealth and Honor, Official Rank, Casting Seal, Carving Wheel, Three Marvels, Six Instruments, Dragon Virtue, Four Harmonies, Three Lights, Three Yangs, Heavenly Grace. The first volume discusses the nine methods of selecting the initiating transmission from the four lessons, belonging to the category of "Lesson Pattern." The second volume, however, focuses on the various "patterns" formed after the three transmissions are arranged. These patterns are named either based on the relationship between the first and last transmissions and the day branch (such as Enclosure, Morning Sun, Branch Sun), or based on the five phases of the three transmissions (such as Triple Harmony, Straight and Curved, Fiery Ascension, Metal Transformation, Moistening Down, Cultivation and Harvest), or based on the deities and omens involved (such as Three Marvels, Six Instruments, Dragon Virtue, Heavenly Grace), each with specific auspicious and inauspicious interpretations.

天祿秘典大六壬靈覺經神課卷之二 連茹課 事緒千萬端，凶則災不已，吉則數重觀，三傳同一處，事遂不艱難。 歌曰：三位相連作三傳，占者須知進退間。進行千里卻迴環，退而不久即須遷。

The Heavenly禄 Secret Classic of the Great Six壬 Divination Divine Scripture Volume Two. The lesson of connected roots: matters have countless threads, if it is凶, misfortunes follow one after another; if it is吉, joyous events are abundant and impressive; the three transmissions gather at one place, and affairs will not be difficult. The verse says: three connected earthly branches form the three transmissions, the diviner must distinguish whether it is "advancing" or "retreating." If it is advancing, one will travel a thousand miles and still return; if it is retreating, one will soon have to move.

凡用神傳在一方相連作中末傳也，為連茹課，亦曰連珠課。如三傳寅卯辰之類也，乃初中末合為孟仲季之神，有始有終，一點不雜，相連無缺也。若非孟仲季或隔角而作三傳，如辰巳午或子丑寅之類，即非真連茹也。 孔明曰：“陽方動而出，陰方靜而入。相離未遠，與日相連。故曰連茹，茹者眾也。《易》言“拔茅連茹”，言其相牽引也。”

Any divination where the initiating transmission (发用) and the middle and final transmissions (中传, 末传) are in the same direction and connected head-to-tail is called a "Lian Ru" (连茹) lesson, also known as a "Lian Zhu" (连珠) lesson. For example, if the three transmissions are寅 (Yin), 卯 (Mao), and 辰 (Chen), the initial transmission寅 (Yin) is the first (孟, the first of the four growth positions), the middle transmission卯 (Mao) is the second (仲, the second of the four central positions), and the final transmission辰 (Chen) is the third (季, the third of the four storage positions). There is a beginning and an end, with no mixture, and they are connected without any gap. If the three transmissions are not arranged in the order of 孟, 仲, 季, or if there is a jump in the sequence, such as 辰 (Chen), 巳 (Si), 午 (Wu), or 子 (Zi), 丑 (Chou), 寅 (Yin), then it is not a true Lian Ru lesson. Zhuge Kongming said: "Yang energy is moving and going out, while Yin energy is still and coming in. The two are not far apart, and they are connected with the day stem, so it is called Lian Ru. 'Ru' means many. The 'Tai' hexagram in the Zhou Changes says, 'Pulling up a bundle of grass, pulling one and bringing out a cluster,' which describes the image of mutual connection and pulling together."

總斷 吉事占得此課，若連珠之可愛，凶事如連茹之可惡，統復卦之體，為山外重山之課也。象曰：“陰陽拱夾，奇偶有主，凶則重凶，吉當累累，孕必連胎，士獲舉舉，時旱多晴，天陰雨久。”

General interpretation: When this divination is used for auspicious matters, it is as delightful as a string of pearls; when used for ominous matters, it is as repulsive as a bundle of connected reeds. It belongs to the structure of the "Recovery" hexagram in the Zhou Yi, representing the image of "mountains outside mountains." The symbolic explanation says: "Yin and yang support each other, odd and even numbers each have their own master; when ominous, it is ominous repeatedly; when auspicious, it is auspicious continuously. When divining about pregnancy, it indicates conceiving multiple children; when divining about scholars taking the examination, it indicates passing the exam repeatedly; when divining during a drought, it indicates prolonged dry weather; when divining during overcast weather, it indicates continuous rain."

若三傳得亥子丑為日月星，奇全者為三奇連珠格，主萬事和合，更乘吉將，事事尤吉，則應復卦六五爻曰：“敦復，無悔。”之數也。大抵此課主久靜初動，戀舊憐新，繼續遷延，首尾膠葛。順進則新，事連舊事，逆退則故，事連新事。

If the three transmissions are亥, 子, and 丑, paired with the day, moon, and star lights, and the three marvels are complete, it is called the "Three Marvels Converging Pattern." This signifies harmony in all matters. If further accompanied by a favorable general, everything becomes exceptionally auspicious, corresponding to the line statement of the sixth line in the fifth position of the "Recovery" hexagram in the "Zhou Changes" (I Ching): "Solid recovery, no regret" — meaning a steadfast return to the right path without regret. Generally speaking, this pattern indicates a long period of stillness followed by initial movement. It reflects a situation where one is attached to the old while also loving the new, leading to continuous delays and entanglements at both ends. Moving forward, new matters are connected with old ones; moving backward, old matters are connected with new ones.

進退雲者，如亥子丑是進而順，名曰進連茹；如亥戌酉之類是退而逆，名曰退連茹。值進連茹，又逢貴人順治，宜進前勇往謀為，主事事順遂。值退連茹，又逢貴人逆治，宜退後，凡事不順，遲滯阻節，不論進退二課，凡事雖散，或二三年，或二三月，若初傳是年支，中傳是月支，末傳是日支，順布者，主事速至。若先小後大，則事主至遲矣。

the so-called "进退" : if the three transmissions are亥, 子, 丑, which follows the order of the earthly branches in sequence, it is called "进连茹" (forward connected roots); if they are亥, 戌, 酉, which goes against the order of the earthly branches, it is called "退连茹" (backward connected roots). If one gets "进连茹" and encounters a nobleman who arranges the generals in the forward direction, one should be bold and proceed to plan, indicating smooth success in all matters. If one gets "退连茹" and encounters a nobleman who arranges the generals in the backward direction, one should retreat, as all things will be unsmooth and obstructed. Regardless of whether it is "进" or "退", the matter will be scattered, possibly delayed for two or three years, or two or three months. If the first transmission is the branch of the year's stem, the second transmission is the branch of the month's stem, and the third transmission is the branch of the day's stem, arranged from large to small in order, it indicates that the matter will arrive quickly. Conversely, if the order is from small to large (first transmission is the day's branch, second transmission is the month's branch, third transmission is the year's branch), the time of the event will be delayed.

邵子曰：“若三傳空亡，連茹而至者，宜退步避虛詐也。如壬子日干上子，三傳寅卯辰，皆是空亡，是欲進而逢空陷，則不可連進矣。宜抽身退步，來就支上子與丑合，互有所像，庶使壬水不被寅卯辰木所脫，可以全身遠害。但不利占他人之事如丁丑日干上申，癸丑日干上寅是也。

Shao Kangjie said: "If the three transmissions come consecutively but all fall into the empty period, one should retreat to avoid deception. For example, on a Renzi day, the day stem god is Zi, and the three transmissions are Yin, Mao, Chen, all falling into the empty period. This is trying to advance but hitting an empty trap, so one should not keep advancing continuously. Instead, one should withdraw and return to the Zi of the day branch, which combines with Chou. This provides mutual support, allowing the Ren water not to be completely drained by the wood energy of Yin, Mao, and Chen. Only in this way can one preserve oneself and avoid harm. However, this approach is not favorable for divining matters concerning others—for instance, on a Dingchou day, the day stem god is Shen, and on a Guichou day, the day stem god is Yin, both fall into this category."

又有退連茹而逢空亡者，既欲退而俱空，則不可連退矣。宜因進而退可也。如戊申日干上辰，三傳卯寅丑，皆作日之鬼，幸值鬼空，是可脫災，不宜守舊，宜前進謀為，不宜求官，以官爻空也。又丙午日干上辰，三傳卯寅丑，雖三傳作日之父母生身，但三傳空亡，不利父母。又曰若得進中退者，事雖遲滯，亦得終吉。” 又曰：進而逢空，宜退步，可以全身遠害；退而逢空，宜進步，可以消災避禍。順連茹逢空，名曰谷傳空亡，退吉而進不宜；逆連茹俱空，名曰腳踏空亡，進宜而退不可。

There is also the case of retreat and connection meeting empty voids: if one wishes to retreat but the path is completely empty, one should not retreat continuously, but should complete the retreat by adopting a forward posture. For example, on a Wushen day, the day stem's heavenly stem is Chen, and the three transmissions are Mao, Yin, and Chou, all of which are the day stem's official ghosts. Fortunately, the ghost爻 falls into the empty void, thus enabling escape from disaster; at this time, it is not advisable to stick to old ways, but to plan ahead, although seeking official positions is not advisable because the official爻 is empty. Another example is on a Bingwu day, the day stem's heavenly stem is Chen, and the three transmissions are Mao, Yin, and Chou, which although all are the day stem's parents爻 that can generate and support the self, the three transmissions are empty, which is unfavorable for the parents. It is said that if one achieves a situation of "advancing with retreat," although things may be delayed, they will ultimately be auspicious. It is also said that if advancing meets an empty void, one should retreat, which can protect oneself and avoid harm; if retreating meets an empty void, one should advance, which can eliminate disasters and avoid calamities. When a continuous connection meets an empty void, it is called "valley transmission empty void," and retreating is auspicious while advancing is not advisable; when an inverse connection is entirely empty, it is called "foot on empty void," and advancing is advisable while retreating is not advisable.

占身命 得進連茹吉課，主有進取，不安小成，或受祖蔭三代富貴，見事成群，子孫濟濟，有連好數。連值空亡，則福氣不全，值進茹凶深，主狂圖妄進，以招禍患；值退茹則宜退遁，同高人避世，事業不振，只宜守舊，以衰旺及生克吉凶天將言之。

Divination on personal destiny: If the divination result is a favorable lesson pattern called "Jin Lian Ru," it indicates that the person has ambition and is unwilling to be content with small achievements. They may inherit the legacy from their ancestors, achieving wealth and honor for three generations. They tend to act in groups, have many descendants, and continuously experience good fortune. However, if the consecutive patterns fall into "Kongwang," the blessings will not be complete. If "Jin Lian Ru" coincides with a severe unfavorable lesson pattern, it suggests recklessness and ambitious schemes that may bring misfortune. If the result is "Tui Lian Ru," it is advisable to retreat and live in seclusion with wise people; if one's career is not flourishing, it is better to stick to traditional ways. The specific outcome still depends on the strength and interactions of the lesson god, as well as the auspiciousness or inauspiciousness of the heavenly generals involved.

占功名 主取進，值進茹旺相作官印者，加以祿馬，有連捷；或得上人引援，同心合德之明，遞相吹噓引援，一路功名到老。切忌逢空值退茹，又是兄弟脫氣，休囚墓，無官者無意功名，有職者退失歸家，亦以天將言之。

Divination for official rank: It indicates the possibility of advancement. If the course is connected with continuous transmission, and the divine spirit is prosperous and strong, and if it also forms the official star and seal, and further includes the禄神 (lucky star) andThe Post-horse (post-horse), then there will be continuous success in examinations; or if one can receive recommendation from higher authorities, and if both parties share the same intention and moral integrity, supporting each other and promoting one another, then one's official rank will progress continuously until old age. The most unfavorable situation is when the旬空 (empty period) coincides with退连茹 (retreating continuous transmission), and the three transmissions form the brother's爻 (element) which disperses energy, and the elements are weak and confined or buried. Those without official rank will have no intention of seeking it, while those already holding a position will lose their post, be demoted, and return home. This should also be judged according to the heavenly generals accompanying the elements.

占求財 進茹逢青龍財爻，宜進取，得二三起財，或事干眾人之財。經曰：“拔茅連茹，何妨類聚？”以求聚言宜結交同夥，相幫求財，亦二三處求，俱有所得，雖主遲滯，若發用與日辰德合、三合，卻有決遂之事。若退茹又無財爻者，惟守常免耗。

Divination for seeking wealth: If the divination shows consecutive connections (连茹) and encounters the Azure Dragon (青龙) along with the wealth hexagram (财爻), it is favorable to take initiative and can gain a few sources of wealth, or the matter may involve wealth obtained through cooperation with others. The classic says: "Pulling out the wild garlic with its roots connected, is it not acceptable to gather similar things together?" In terms of gathering wealth through collective effort, it is advisable to associate with partners and support each other in seeking wealth. One can also seek wealth from multiple sources at the same time, and all can be successful. Although the outcome may be delayed, if the initiating transmission (发用) forms a Heavenly Virtue (天德) harmony or a Triple Harmony (三合) with the day stem (日干) and day branch (日支), there will be decisive and successful results. However, if the connections are in reverse (退连茹) and there is no wealth hexagram, then one can only maintain the usual routine and avoid losses.

占訟 忌進茹，事干眾人，蔓延久滯，經二三衙門，事經縣府道二院，以天將言其吉凶。喜退茹，若是進茹又是貴人逆治，主官事解而後結，更日鬼動，雖遇鑰神，亦難解脫。 占疾病 忌進茹，淹延，二三症相纏，更作死神者，不出二時必死，喜退上好。

Divination on lawsuits: Avoid advancing connected roots (进连茹), as the case involves many people and lingers over a long period, requiring passage through several offices, even from county to prefecture, then to the provincial and circuit levels. Whether the outcome is favorable or unfavorable still depends on the Heavenly General (天将) involved. This divination favors retreating connected roots (退连茹). If both advancing connected roots and the Nobleman (贵人) are present along with reversed deployment of the Heavenly Generals (逆行布将), it indicates that the legal dispute will first disperse but then reassemble. If the official ghost (官鬼) of the day stem (日干) is also activated, even encountering a deity capable of unlocking and removing calamities (开锁解厄之神) will not lead to escape. Divination on illness: Avoid advancing connected roots (进连茹), as the illness is persistent with multiple symptoms entangled together. If it also involves the Death Deity (死神), death will occur within two hours. This divination favors retreating connected roots (退连茹), as retreating indicates improvement.

占逃亡 主逃者不止一人，或有男女同走，或有人誘。值進茹隔角，越省而走，然終敗露被捉，更日辰夾定三傳，難逃久遠，走亦終難脫。值退茹逢空，進退猶豫，隱伏於親故，不敢進前，終被捉獲。 李氏曰：“連茹課，凡事難散，進茹病至淹延，官事解而復結，更日鬼發用，雖遇鑰神，亦為不善。若得進中退者，雖遲滯而得終吉。若與日辰三合六合，又初傳是日之財，主和合，雖進茹遲滯，卻有決成之象。”

Divination on escape: This indicates that more than one person is fleeing, possibly a man and woman escaping together, or someone lured away by others. If the divination shows consecutive connected trigrams and also involves a separated angle, the person will flee beyond their province, but eventually will be caught. If the day stem and day branch enclose the three transmissions, they will not escape far and will ultimately be captured. If the divination shows a retreat connected trigram and also meets the empty period of the ten days, the person will hesitate to advance or retreat, hiding in the homes of relatives and old friends, and will eventually be caught. Li Shi said: "Consecutive connected trigrams indicate that matters are difficult to resolve. If it is an advancing connected trigram, the illness will be prolonged, lawsuits will be resolved but then re-arise. If the official ghost of the day stem is also initiating the transmission, even if an auspicious deity appears, it is not favorable. If there is a situation of 'advancing with retreat,' although it is delayed, it will eventually be favorable. If the three transmissions form a triple harmony or a six harmony with the day stem and day branch, and the first transmission is the wealth trigram of the day stem, it indicates harmony. Although it is an advancing connected trigram with delay, there is an indication of decisive action leading to success."

若連茹課六十日共有十六例，附錄於後。 順連茹八課 子加丑 子丑加進，謀事不捷。詩曰：目下事須勝，前程在塞中，疾病腹痛喘，舉事卻亨通。 丑加寅 丑寅交戰，文事來獻。詩曰：薦舉注人利，益下卻方與。欲行疑有阻，災否不傷身。 卯加辰 卯辰二將，謀事爭起。詩曰：謀為須順滯，音信出關來。將相多憂患，目下必傷財。

The sixteen examples of the linked divination lessons within sixty days are listed in the appendix. First, the eight consecutive linked lessons in order. Zi added to Chou: Zi and Chou are connected and move forward, but affairs cannot be completed quickly. The poem says: current matters can surely succeed, but the future is still blocked by barriers; illness appears as abdominal pain and shortness of breath, but affairs turn out to be smooth. Chou added to Yin: Chou and Yin clash, and documents will be delivered by someone. The poem says: recommending someone benefits the person being recommended, and giving benefits to subordinates is the way to give; wanting to travel but doubting there is an obstacle, neither disaster nor harm will affect the body. Mao added to Chen: Mao and Chen are both present, and plans compete to arise. The poem says: planning should follow the trend and proceed slowly, news will come from beyond the borders; ministers and generals often have worries, and there will certainly be financial loss at present.

巳加午 巳午重光，須正化綱。詩曰：攪過小成大，外傷內有杈。行移須動卜，虛譽詢朝端。 午加未 午未進合，來往小捷。詩曰：動靜過杈期，災吉禍來時。新事何矜喜，舊事恐重傷。 未加申 未申迷發，未喜凶發。詩曰：雁陣入鵬鄉，陰謀起禍殃。尊前芳景好，曬衣入秋涼。

The combination of Si and Wu: Both Si and Wu belong to the fire element, which is the image of "renewed brightness." It is necessary to properly regulate education, moral guidance, and the rules. The poem says: After disturbance, small matters become big ones; there is injury on the outside and complications within. If there is a need to move or change, it should first be divined. Empty reputation should be verified by the court. The combination of Wu and Wei: Wu and Wei support and harmonize with each other, leading to slight smoothness in movement and stillness. The poem says: Both action and stillness have missed the time when signs appear; calamity and good fortune are exactly when misfortune arrives. New matters have nothing to be proud of, while old matters may suffer further damage. The combination of Wei and Shen: The transition between Wei and Shen is confused and unclear, with joy not yet arrived but misfortune already occurring. The poem says: Geese flying into the territory of the great鹏 (a large bird), secret plots lead to calamity; although the scenery before the superior is good, the time to dry clothes has already entered autumn's coolness.

申加酉 申酉暗煞，交殃橫禍。詩曰：成外有乖災，須防人不仁。有謀成遠去，遷逃事兩完。 戌加亥 戌亥不安，動撓靜安。詩曰：天德水生造，君臣出離朝。世事雜披後，春風曉發枝。 逆連茹八課 丑加子 避合求望小捷。詩曰：志大謀移外，文書仰信行。人心金喜合，所向頗欣榮。 寅加丑 丑寅相戰。詩曰：順謀反逆應，有變卻妨財。逸未獨難喜，誰能免後災？

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: Heavenly Virtue = Tian De Mutual Generation = Xiang Sheng Shen added to You: Shen and You both belong to metal, hidden killing energy is present, and mutual confrontation brings sudden misfortune. A poem says: After success, there is also misfortune and deviation, beware of unkind hearts; if there is a plan, one can escape far away, both migration and evasion can be resolved. Xu added to Hai: Between Xu and Hai, there is no peace, movement brings disturbance, stillness brings peace. A poem says: Heavenly Virtue and water energy mutually generate and create something, the king and ministers must leave the court; after the chaos of worldly affairs, spring wind blows the branches again in one night. The following eight lessons are connected in reverse. Chou added to Zi: Avoid the harmonious god and seek success, one can gain slight smoothness. A poem says: Ambition is far-reaching and plans are outward, official documents depend on trust and righteousness; hearts are as hard as metal and stone, harmonious and joyful, the direction is very prosperous. Yin added to Chou: Chou and Yin are in conflict. A poem says: Following the plan leads to the opposite result, once there is a change, it hinders wealth; even ease is hard to be joyful, who can avoid future calamities?

辰加卯 辰卯相害凶撓。詩曰：事撓財帛災，凶吉在目前。莫患當春否，遇事且心堅。 午加巳 午巳繼體，陽極陰極。詩曰：炎炎當世連。災過自亨通。刑德二途事，群情不意同。 未加午 未午旺合，繼明獻納。詩曰：孕男並盛喜，謀事曷遲疑？莫彼失機會，難於見後時。

Chen added to Mao: Chen and Mao are mutually harmful, leading to troubles and disturbances. The poem says: affairs are disturbed and wealth is in danger, both good and bad are present; do not worry about the blockage in spring, when faced with matters, just be firm in your mind. Wu added to Si: Wu follows the form of Si, yang reaching its peak is also yin reaching its peak. The poem says: the fierce heat continues in the present world, after disaster comes smoothness; punishment and virtue are on different paths, people's intentions may not be the same. Wei added to Wu: Wei and Wu have a harmonious relationship, continuing the brightness and offering and accepting. The poem says: the joy of giving birth to a son and prosperity arrive together, why hesitate in planning matters? Do not miss this opportunity, for it will be difficult to encounter again in the future.

申加未 申未恣義，同謀考意。詩曰：慶會同雷處，須詳疑忘風。重近新意遲，秋望落長空。 亥加戌 亥戌無親，殺害驚心。詩曰：身近奸餿地，心居好貨中。須更災害至，謀事更好妨。 右是順逆連茹八體，舊本新意，非全占國家大體之句，但時有應驗，附此成篇而已。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: Ke Ti = Lesson Pattern Shen Jia Wei: Shen and Wei are left to their own meaning, jointly planning and examining intentions. The poem says: Celebrations and gatherings are like thunder in one place, must carefully examine doubts and not be misled by rumors; rekindling closeness but new intentions are slow, autumn hopes fall into the vast sky. Hai Jia Xu: Hai and Xu are not close to each other, killing matters cause alarm. The poem says: Being in a place of corruption and deceit, harboring thoughts of greed and desire for wealth; there will certainly be more calamity, and when planning matters, one must be cautious of obstacles. The above are the eight types of Lesson Patterns for Shun and Ni Li Ru. These are new additions in old texts, not entirely sentences about national affairs, but because they sometimes come true, they are appended here to form a complete passage.

增補詩斷 孟仲季三傳，尊卑位不偏。或是歲月日，累累身相逢。皆曰連茹課，事緒萬千端。凶則災不已，吉則數重欣。三傳同一處，事遂不艱難。 按：此之外必欲孟仲季之神相連方可名連茹。若非孟仲季，不順序者，或隔角，亦非連茹也。若順序而成一氣者，如寅卯辰、巳午未之類者，主事無阻滯而速遂也。又若初傳是年支，中傳是月支，末傳是日支，順布者，主事速至。若先小後大，如初傳是日支，中傳是月支，末傳是年支，則至遲矣。

An added verse says: The three transmissions each occupy the position of the first, second, and third in the sequence, with the ranks of honor and humility properly arranged without bias; or they may respectively be the stem of the sovereign year, the month builder, and the day branch, continuously meeting with themselves. These are called continuous lotus lessons, with myriad details: if it is凶, then misfortune will not cease; if it is吉, then joy will be abundant. When the three transmissions gather together, affairs will not be difficult. The commentary says: In addition, it must be that the three deities of the first, second, and third positions are connected in sequence to be called continuous lotus. If it is not that each of the first, second, and third positions is occupied, or the order is not correct, or there is an interval and a jump in position, then it is not continuous lotus. If the order is connected and forms a continuous flow, such as Yin-Mao-Chen or Si-Wu-Wei, it indicates that affairs will have no obstacles and will be achieved quickly. Also, if the first transmission is the stem of the sovereign year, the middle transmission is the stem of the month builder, and the final transmission is the stem of the day branch, arranged in order from large to small, it indicates that affairs will arrive quickly; if it is first small then large, that is, the first transmission is the day branch, the middle transmission is the month branch, and the final transmission is the year branch, then the time of occurrence will be delayed.

歌曰：三位相連作三傳，占者須知進退間，進行千里卻迴環，退回不久即須遷。 經曰：順連茹，言位順行，龍潛亥子丑，陽光在下，空懷寶以迷邦；含春子丑寅，和氣積中，勿炫玉以求售；將泰丑寅卯，有聲名而未譽實惠；正和寅卯辰，展經略而果沐恩光；離漸卯辰巳，利用賓于王家；利升辰巳午，親觀光於上國；

The song says: Three consecutive positions arranged as the Three Transmissions, the diviner must distinguish between advancing and retreating. If it is advancing, one travels a thousand miles and still returns; if it is retreating, one retreats soon and must move away. The Classic lists twelve different arrangements according to the consecutive sequence of the Earthly Branches. This is called consecutive sequence, meaning the Three Transmissions follow the order of the Earthly Branches. Hai-Zi-Chou is called "Dragon Concealed," with yang energy still hidden below, like holding a precious jade but causing the state to be lost (based on the Analects of Confucius, "Holding his treasure and losing his country"). Zi-Chou-Yin is called "Containing Spring," with harmonious energy accumulating internally, not displaying the jade to seek sale. Chou-Yin-Mao is called "Approaching Greatness," having reputation but not yet receiving actual favor. Yin-Mao-Chen is called "Correct Harmony," carrying out strategies and indeed receiving favor. Mao-Chen-Si is called "Gradual Departure from Fire," suitable for serving as a guest in the royal court (based on the Zhou Changes, "Suitable for serving as a guest in the royal court"). Chen-Si-Wu is called "Beneficial Ascent," personally visiting the superior state to view its sights.

近陽巳午未，名實相須；麗明午未申，威權獨勝；回春未申酉，若午夜殘燈；流金申酉戌，似霜橋走馬；革故從新酉戌亥，小人進而君子退；隱明就暗戌亥子，私事吉而公事凶。

Si-Wu-Wei is called "Jin Yang," meaning the name and reality depend on each other; Wu-Wei-Shen is called "Li Ming," indicating authority dominates; Wei-Shen-You is called "Hui Chun," like a dim lamp in the middle of the night (spring has already passed, only residual light remains); Shen-You-Xu is called "Liu Jin," like galloping across a frost-covered bridge; You-Xu-Hai is called "Ge Gu Cong Xin," during which small people rise in power while the virtuous retreat; Xu-Hai-Zi is called "Yin Ming Jiu An," favorable for private matters but ominous for official affairs.

又曰逆連茹亥位逆推，回陽亥戌酉，心懷闇昧之私；返駕戌酉申，正行肅殺之道；出獄酉申未，主出丑離群，疏者親而親者疏；凌陰申未午，主行險僥倖，危者安而安者危；漸烯未午巳，脫凡俗而漸入高明；登庸午巳辰，舍井蛙而旋登月闕；

The Classic also lists twelve methods of reversing the sequence, starting from the亥 position and moving backward:亥戌酉 is called "Returning Yang," indicating a mind full of ambiguous private thoughts;戌酉申 is called "Returning to the Coach," signifying being on the path of severity and decline;酉申未 is called "Leaving Prison," indicating the person escaping from disgrace and leaving the group, with the distant becoming close and the close becoming distant;申未午 is called "Overpowering Yin," suggesting taking risks and seekingby chance, with danger turning into safety and safety turning into danger;未午巳 is called "Gradually Brightening," meaning moving away from the mundane and gradually advancing toward enlightenment;午巳辰 is called "Ascending to the Central Palace," indicating abandoning narrow-mindedness and suddenly ascending to the Central Palace.

巳辰卯名正己，人物咸亨；反照辰卯寅，行藏攸利；聯芳卯寅丑，悔正須知否極泰來；游魂寅丑子，成凶主見事成反散；入墓丑子亥，有攸藏之態，任進無心；重陰子亥戌，安嘉遁之形，寧甘沒齒。

The combination of Si, Chen, and Mao is called "Zheng Ji," indicating that both people and things are smooth and prosperous; the combination of Chen, Mao, and Yin is called "Fan Zhao," which is favorable whether one enters officialdom or retires; the combination of Mao, Yin, and Chou is called "Lian Fang," implying repentance and returning to the right path, with the understanding that extreme misfortune will eventually lead to prosperity; the combination of Yin, Chou, and Zi is called "You Hun," indicating that although affairs are completed, they end in misfortune, with things coming together and then dispersing; the combination of Chou, Zi, and Hai is called "Ru Mu," indicating a state of storage and concealment, where even if one lets go and moves forward, there is no motivation; the combination of Zi, Hai, and Xu is called "Chong Yin," indicating a state of contentment with "Jia Dun" (from The Zhou Changes, Duan卦, Nine in the Fifth: "Jia Dun, Zhen Ji," meaning a graceful retreat), preferring to live this way for the rest of one's life.

夾定三傳格 日辰夾三傳於內日辰在首尾，三傳在中間，視天將吉凶以其類言之。若乘吉將，吉不可言；若乘凶將，凶不可逃。主凡事進退皆不由人，以被日辰夾也。占病訟、憂疑、解散事及驅除、脫走不利。若占利名、成合事則美。若占產未生，占胎穩固；凡事機密，藏頭掩尾，事多難解。

The pattern of "Enclosed Three Transmissions" refers to the day stem and day branch enclosing the three transmissions in the middle. The original commentary explains that the day stem and day branch are at the beginning and end, while the three transmissions are arranged in the center. To interpret this pattern, one should examine the auspiciousness or malevolence of the heavenly general that governs it. If it is a favorable heavenly general, the favorable outcome is boundless; if it is an unfavorable heavenly general, the unfavorable outcome is unavoidable. This pattern indicates that in all matters, one cannot decide to advance or retreat on their own, as they are enclosed by the day stem and day branch. In matters concerning illness, lawsuits, worries, resolution, removal, or escape, which require dispersion, this pattern is unfavorable. In matters concerning fame, fortune, and achieving success, which require gathering, this pattern is favorable. For matters concerning childbirth, it indicates that the child has not yet been born; for matters concerning pregnancy, it indicates that the fetal energy is stable. All matters are secretive and obscure, with the beginning and end concealed, and are mostly difficult to resolve.

孔明曰：“夾三傳者，更看所夾何象。若夾財則利求財，不利病訟。若夾官鬼則利求官，不宜占病訟。若夾子孫，則憂疾病，不利作用，利占孕不利占產。若夾生氣，利占生氣，不利占憂。若夾兄弟，則百事少利。若夾空亡，則事多虛華，枉用其心。”

Zhuge Kongming said: "A pattern where three transmissions are sandwiched together should also consider what kind of Six Relations it represents. If it is the wealth hexagram, it is favorable for seeking wealth, but unfavorable for divination regarding illness or disputes. If it is the official ghost hexagram, it is favorable for seeking official positions, but unfavorable for divination regarding illness or disputes. If it is the sons and daughters hexagram, there will be worry about illness and it is unfavorable for making progress; it is suitable for divination regarding pregnancy but not for childbirth. If it is the life qi hexagram, it is favorable for divination regarding childbirth and vitality, but unfavorable for divination regarding worries and troubles. If it is the brothers hexagram, then nothing will be beneficial. If it is the kongwang hexagram, then many things will be empty and futile, with much wasted effort."

如乙丑日干上巳，三傳寅卯辰；癸酉日干上寅，三傳亥子丑；庚辰日干上酉，三傳午未申；甲午日干上卯，三傳辰巳午；壬申日干上戌，三傳戌酉申；庚子日干上未，三傳戌酉申；辛丑日干上酉，三傳子亥戌；甲戌日干上丑，三傳子亥戌；癸巳日干上子，三傳卯寅丑是也。

Examples of the Jiadeng Sanzhuan pattern include: On Yichou day, the heavenly stem on the day stem is Si, and the three transmissions are Yin-Mao-Chen; on Guiyou day, the heavenly stem on the day stem is Yin, and the three transmissions are Hai-Zi-Chou; on Gengchen day, the heavenly stem on the day stem is You, and the three transmissions are Wu-Wei-Shen; on Jiawu day, the heavenly stem on the day stem is Mao, and the three transmissions are Chen-Si-Wu; on Renshen day, the heavenly stem on the day stem is Xu, and the three transmissions are Xu-You-Shen; on Gengzi day, the heavenly stem on the day stem is Wei, and the three transmissions are Xu-You-Shen; on Xinchou day, the heavenly stem on the day stem is You, and the three transmissions are Zi-Hai-Xu; on Jiaxu day, the heavenly stem on the day stem is Chou, and the three transmissions are Zi-Hai-Xu; on Guisi day, the heavenly stem on the day stem is Zi, and the three transmissions are Mao-Yin-Chou. The common feature of these groups is that the two ends of the three transmissions are exactly enclosed by the heavenly stem on the day stem and the day branch.

遇夾不夾格 有日辰夾定三傳而日辰乘空亡，謂之遇夾不夾格，不問吉凶，有名無實矣。有凶不至於死，有吉不至於成，過後失時失機，機密反成退失。 夾定虛一格 有日辰夾定，前後少一位者，為夾定虛一格。凡事少節不完，其勢稍緩；或前虛一位，主初時有阻；或後虛一位，主事將成有阻。

Meeting the夹 but not actually夹 pattern. Although the day stem and day branch enclose the three transmissions, the day stem and day branch themselves fall into the旬空, which is called the "Meeting the夹 but not actually夹" pattern. Whether it is favorable or unfavorable, it is merely a name without reality. The evil does not lead to death, and the good does not result in success. After missing the opportunity, the timing is lost, and what was intended to be secret turns into failure and loss. The fixed夹 with a missing one pattern. Although the day stem and day branch enclose, either the preceding or the following position is missing, which is called the "fixed夹 with a missing one" pattern. In all matters, lacking one part makes the situation incomplete, and the momentum is somewhat slow. If the missing one is in the preceding position, it indicates initial obstacles; if the missing one is in the following position, it indicates obstacles when the matter is about to succeed.

如虛一位是財，財上不足；虛一位是父母，是長上文字不足；如丁卯日夜貴，干上申，三傳辰巳午，欠一未字，乃今日之脫氣，主子孫舊事牽連未了。然日時得勾陳，亦主子孫舊事，牽連失文字，或因文字不明而相爭費氣，致事不足也。子孫乘朱雀主卑幼文字上口舌不足，年命填實，不在此限。

For example, if the missing element is the wealth hexagram, there is a lack in matters of wealth; if it is the parents hexagram, there is a lack in matters of elders and documents. Suppose on a Dingmao day, the night nobleman is used, the day stem's heavenly stem is Shen, and the three transmissions are Chen, Si, and Wu, missing the character Wei—Wei is precisely the day's dispersing heavenly stem (Ding fire generates Wei earth), so this indicates unresolved matters concerning descendants. If on that day and time the Gou Chen is also present, it also indicates unresolved matters concerning descendants, with documents lost in the middle, or disputes arising from unclear documents, requiring much effort and resulting in something being missing. If the descendants' hexagram is riding the Vermilion Bird, it indicates that the younger generation may encounter disputes over documents. However, if the original fate or current year exactly fills in the missing element (called 'filling in'), then this does not apply.

若是官鬼，則因官事而不主足；若是兄弟，則主朋友手足不足。如辛丑日干上申，三傳亥酉未之類，乃後虛一位也。壬午日干上酉，三傳寅子戌；乙酉日干上寅，三傳未巳卯；丙戌日干上卯，三傳丑亥酉；辛卯日干上申，三傳丑亥酉之類。皆虛後一位也。

If the missing element is the official ghost爻, it indicates a lack due to official matters; if it is the brother爻, it suggests a lack in friends or family. For example, on a Xinchou day, if the day stem god is Shen and the three transmissions are Hai, You, and Wei, this is an example of a missing position at the end. Similarly, on a Renwu day, if the day stem god is You and the three transmissions are Yin, Zi, and Xu; on a Yiyou day, if the day stem god is Yin and the three transmissions are Wei, Si, and Mao; on a Bingxu day, if the day stem god is Mao and the three transmissions are Chou, Hai, and You; and on a Xinmao day, if the day stem god is Shen and the three transmissions are Chou, Hai, and You—these are all examples of a missing position at the end.

夾不住格過關格 有三傳透出日干之外，為夾不住格。經云：“夾住夾不住，留中有去。”若進透出，因進之太過；若退透出，因退之不及。如甲子日干上丑，三傳子亥戌之類。皆干傳出支外。斷曰：時不當時，過後失事。凡事主失時，或心力不逮，致於落後，或已成了事，為人所破。又曰“透者乃自干上傳出支位外也。”

The "夹不住格" is also called the "passing through the gate" pattern. If any of the three transmissions appear outside the day stem, it is called "夹不住格." The classic text says: "Whether it is held or not held, what is left in the middle will eventually go away." If the transmission goes forward, it is because it has advanced too much; if it goes backward, it is because it has not retreated enough. For example, on a Jiazi day, if the day stem is Chou, and the three transmissions are Zi, Hai, Xu, etc., they all transmit from the day stem to outside the day branch. The interpretation says: the timing is not appropriate, and once it is past, things will go wrong. In general, this indicates that the main subject loses the opportunity, or lacks the strength and falls behind, or the matter has already been completed but is then destroyed. It also says: "What is called 'transmission' is when it transmits from the day stem's god all the way to outside the day branch position."

經云：“夾定之傳不住，其中又云有所透”者，是鬼爻反凶成吉，主破財。若透出財者，反吉成凶，主財破耗。若是退而透出者，因遲緩而有所不及。若進出而退出者，因進過而反成不及。若是干透出干，不利外動，事有迴環之意，先動後靜。若是支透出干者，不利內事，惟宜出外，先靜後動。如庚午日干上上未，三傳午巳辰；癸卯日干上子，三傳丑子亥；辛亥日干上酉，三傳戌酉申；癸酉日干上卯，三傳丑卯巳；丙子日干上未，三傳辰午申；戊子日干上未，三傳辰午申；庚辰日干上戌，三傳申戌子。更支朝干，干朝支，其透出者吉凶尤緊。

The Classic says, "When the transmission is enclosed but not fully contained, something may still emerge from within." If what emerges is the official ghost爻, it turns from bad to good, but only causing a loss of wealth; if what emerges is the wealth爻, it turns from good to bad, leading to the dispersal of wealth. If the emergence is from behind, it is due to delay and lack of promptness; if it moves forward and then retreats, it is due to excessive advancement leading to insufficiency. If the emergence is from the day stem side and extends beyond the day stem, it is unfavorable for external actions, indicating a situation that turns back and circles, with initial movement followed by stillness; if the emergence is from the day branch side and extends beyond the day stem, it is unfavorable for internal matters, favoring going out, with initial stillness followed by movement. Examples include: On a Gengwu day, the god on the day stem is Wei, and the three transmissions are Wu, Si, Chen; on a Guimao day, the god on the day stem is Zi, and the three transmissions are Chou, Zi, Hai; on an Xinhai day, the god on the day stem is You, and the three transmissions are Xu, You, Shen; on a Guiyou day, the god on the day stem is Mao, and the three transmissions are Chou, Mao, Si; on a Bingzi day, the god on the day stem is Wei, and the three transmissions are Chen, Wu, Shen; on a Wuzi day, the god on the day stem is Wei, and the three transmissions are Chen, Wu, Shen; on a Gengchen day, the god on the day stem is Xu, and the three transmissions are Shen, Xu, Zi. If at the same time the day branch supports the day stem and the day stem supports the day branch, the significance of the emerging good or bad becomes particularly important.