Three Transmissions Facing the Sun Pattern · Three Transmissions Facing the Branch Pattern · Heavenly Stems and Earthly Branches Transmitting Pattern

三傳朝日格 有三傳自支上發用，傳歸干上者，或在他處發用，傳歸干上者，或有日干上發用相連作三傳者，皆謂三傳朝日格。神將俱吉，主成合事不求自至，或無心中得。神將俱凶，主禍來不測，占病及生產事最忌。如丙寅日干上午，三傳辰巳午；癸酉日干 酉，三傳巳丑酉；戊寅日干上午，三傳辰巳午；庚辰日干上辰，三傳子申辰；甲申日干上亥，三傳巳寅亥；丁亥日干上巳，三傳酉未巳；壬寅日干上戌，三傳子亥戌之類，主他人誘托幹事，占行人至。

The Three Transmissions Facing the Day Stem pattern. Whenever the three transmissions originate from the day branch and the final transmission returns to the day stem, or when the three transmissions originate from elsewhere but the final transmission returns to the day stem, or when the day stem's deity initiates the transmission and the three transmissions follow in sequence, it is called the Three Transmissions Facing the Day Stem pattern — like ministers bowing to the king, the three transmissions all converge towards the day stem. If the original deity and the heavenly general are both auspicious, it indicates that success comes without seeking, or that benefits are obtained unintentionally. If the original deity and the heavenly general are both inauspicious, it suggests unexpected misfortune, and this pattern is particularly unfavorable for divination regarding illness or childbirth. Examples include: on Bingyin day, the deity on the day stem is Wu, and the three transmissions are Chen, Si, Wu; on Guiyou day, the deity on the day stem is You, and the three transmissions are Si, Chou, You; on Wuyin day, the deity on the day stem is Wu, and the three transmissions are Chen, Si, Wu; on Gengchen day, the deity on the day stem is Chen, and the three transmissions are Zi, Shen, Chen; on Jiashen day, the deity on the day stem is Hai, and the three transmissions are Si, Yin, Hai; on Dinghai day, the deity on the day stem is Si, and the three transmissions are You, Wei, Si; on Rennyin day, the deity on the day stem is Xu, and the three transmissions are Zi, Hai, Xu, and so on. This pattern also indicates that someone else may entice or entrust you with a task, and when divining about a traveler, it suggests that the person has already arrived.

三傳朝支格 有三傳自干上發用，傳歸支上，或自支發用，相連作三傳者，或他處發用，而傳歸支上者，皆為三傳朝支格。如臣使君、子使父，不免俯就他人，被人抑勒，不得自由，難自屈伸，旺相猶 吉，死休不安，只宜低下，不宜高上，利卑不利尊，利靜不利動。如丁亥日干人，酉作初傳，支上丑作末傳；甲午日干上辰，癸未日干上戌。又如甲午日三傳辰巳午，末傳引入死絕，姻緣和好，占病必死，行人未來，餘仿此。

The Three Transmissions Facing the Day Branch pattern occurs when the three transmissions originate from the Day Stem and the final transmission reaches the Day Branch deity, or when the transmissions start from the Day Branch and proceed in sequence to form the three transmissions, or when the transmissions begin elsewhere but end at the Day Branch deity. This is called the "Three Transmissions Facing the Day Branch" pattern. It is like a subject serving the ruler or a son serving the father, inevitably having to bow to others and be controlled by them, losing freedom and being unable to act freely. If the deity in the chart is prosperous and strong, it is still favorable; however, if it is in a state of death qi or rest qi, it is unstable. It is suitable for those in lower positions and not for those in higher positions; it benefits the humble and not the superior, and it favors stillness over movement. Example: On a Dinghai day, the deity on the Day Stem initiates the transmission, with You as the first transmission and Chou as the final transmission on the Day Branch. On a Jiawu day, the deity on the Day Stem is Chen; on a Guiwei day, the deity on the Day Stem is Xu. Another example: On a Jiawu day, the three transmissions are Chen, Si, and Wu, with the final transmission reaching a dead or exhausted position. In such a case, if it is about marriage, it indicates harmony; if about illness, it indicates death; if about a traveler, it indicates the person has not arrived. Other cases follow the same pattern.

干支相傳格 凡支朝干、干朝支，而透出者，吉凶尤緊。蓋不能透出於外也。如庚午日上未，三傳午巳辰；癸卯日干上子，三傳丑子亥；己巳日干上卯，三傳丑卯巳；辛 亥日干上酉，三傳戌酉申；癸酉日干上卯，三傳丑卯巳；丙子日干上戌，三傳巳戌卯；戊子日干上未，三傳辰午申；庚辰日干上戌，三傳申戌子之類。

The transmission of heavenly stems and earthly branches. If the day branch supports the day stem and the day stem supports the day branch, and the three transmissions also have one element appearing externally, then the fortune is particularly important—because according to principle, that element should not appear externally. Examples include: on a Gengwu day, the heavenly stem above the day stem is Wei, and the three transmissions are Wu, Si, and Chen; on a Guimao day, the heavenly stem above the day stem is Zi, and the three transmissions are Chou, Zi, and Hai; on a Jisi day, the heavenly stem above the day stem is Mao, and the three transmissions are Chou, Mao, and Si; on an Xinhai day, the heavenly stem above the day stem is You, and the three transmissions are Xu, You, and Shen; on a Guiyou day, the heavenly stem above the day stem is Mao, and the three transmissions are Chou, Mao, and Si; on a Bingzi day, the heavenly stem above the day stem is Xu, and the three transmissions are Si, Xu, and Mao; on a Wuzi day, the heavenly stem above the day stem is Wei, and the three transmissions are Chen, Wu, and Shen; on a Gengchen day, the heavenly stem above the day stem is Xu, and the three transmissions are Shen, Xu, and Zi, and so on.

間傳課 孔明曰：“凡間傳一位而作三傳，名間傳課。順間傳課有十二格，逆間傳有十二格。其義各有所主，若得順間傳主事順；逆間傳主事逆。統巽之體，乃陰昇陽降之課也。象曰‘間位相傳，事多阻緩’，順有登天、向陽、出戶，傳逆有回明、勵德、顧祖，占者逢之皆為吉課，如日發用旺相將吉，凡事吉利，則應巽卦‘小亨，利見大人。’之象。若日發用休囚神將又凶，則應巽上九‘喪其資斧，凶。’之象也。”

Between transmission lessons. Zhuge Kongming said: "When the three transmissions are passed between each other with one position in between, it is called between transmission lessons. For example, between Chen, Wu, and Shen, each is separated by one position. Following the order of the earthly branches, there are twelve patterns of transmission, and also twelve patterns of transmission in the reverse order, each with its own meaning: those with forward between transmission indicate smooth affairs, while those with reverse between transmission indicate obstructed affairs. It belongs to the nature of the Xun hexagram in the Zhouyi, representing the rising of yin and the descending of yang. The symbolic statement says, 'Transmission with one position in between, affairs are often obstructed and delayed.' Among forward between transmission there are patterns such as ascending to the third heaven, facing the three yangs, and leaving the door, while among reverse between transmission there are patterns such as returning to brightness, encouraging brightness, and looking back to ancestors. When a diviner encounters these, they are considered auspicious lessons. If the initiating transmission is prosperous and strong, and the riding heavenly general is also favorable, then all affairs will be favorable, corresponding to the hexagram statement of Xun, 'A small success, advantageous to go somewhere, advantageous to meet a great man.' If the initiating transmission is weak and confined, and the heavenly general is also凶, then it corresponds to the upper ninth line of Xun, 'Losing his tools, a firm凶.'"

袁天罡曰：“間傳者，隔一辰而傳課也。所占主隔手而舉，轉換而後成，經月而後方便，近不相孚，遠而相得，分進、退、水、火四例。” 經曰：三間之傳，亦有課由，課將六陽，利於公干，課傳六陰，利於私謀，半陰半陽，或陽多陰少，或陽少陰多，以理推求，陽為德而陰為刑，陰從人而陽自處。

Yuan Tiangang said: "所谓间传, refers to a type of transmission where the transmission is passed on by skipping one earthly branch. The matters being divined mainly require someone to act as an intermediary to get things done, and a different approach is needed for success, which is convenient after a month. Those nearby are not in harmony, while those far away are more compatible. It is divided into four categories: advancing, retreating, water, and fire." The Classic says: This type of three transmissions, which are passed on by skipping one earthly branch, also have their own reasons: if all three transmissions are governed by the six yang spirits, it is favorable for official matters; if all three transmissions are governed by the six yin spirits, it is favorable for private matters; if they are half yin and half yang, or mostly yang with some yin, or mostly yin with some yang, then one should deduce according to the situation. In summary, yang represents virtue, while yin represents punishment. Yin requires submission to others, while yang allows one to take a stand on their own."

順間傳十二課 登三天辰加寅 辰午申 詩曰：辰午申為用，三天不可登 ，病死遠行極，訟乃省部陳。 經曰：辰午申傳雲梯步，言自辰而傳入午申，如人登三天之象。蓋巳午未申四位皆屬天也。辰加寅作三傳，間一位得辰午申三傳，故為登三天格。共十四課。

In the sequence of twelve lessons, the first is called "Ascending the Three Heavens." It begins with the addition of Chen to Yin, and the three transmissions are Chen, Wu, and Shen. A poem says: Taking Chen, Wu, and Shen as the three transmissions, although they are three heavens, one cannot ascend; if used for divination on illness, it indicates death; if for long journeys, it suggests traveling to the farthest places; if for legal matters, it implies disputes that reach the provincial and central government levels. The Classic says: The transmission from Chen to Wu and then to Shen is like ascending a cloud ladder, meaning moving from Chen to Wu and then to Shen, as if climbing the three heavens. This is because the positions of Si, Wu, Wei, and Shen all belong to the heavens. When Chen is placed on Yin to form the three transmissions, the transmission is obtained by skipping one position, resulting in Chen, Wu, and Shen, hence called the "Ascending the Three Heavens" pattern. In total, there are fourteen lessons.

若龍登天則行雨，官登天則位高遷，訟登天則事情轉大，病登天則病勢彌深，占賊來，行人至，久旱雨，占功名一遠一任。占考試，小試、鄉試先難後易，高登虎榜，會試主登魁首，面天顏，只忌空脫，占病不是疾風，便是結胸、風疾、壅塞。經曰：登三天雲雨內之蛟龍。

If the Azure Dragon ascends to heaven, it will summon clouds and bring rain; if an official ascends to heaven, his position will rise; if someone involved in a lawsuit ascends to heaven, the case will become more complicated; if someone who is ill ascends to heaven, their illness will worsen. For divination on thieves, thieves will come; for travelers, people will arrive; for prolonged drought, rain will come. For divination on official positions, it indicates first being transferred to a distant post and then receiving a real appointment; for exams, the initial exams and provincial exams will be difficult but become easier later, and one may pass as the top candidate (the "Tiger List" refers to the imperial examination list). For the metropolitan examination, it indicates winning the top prize and being summoned to meet the emperor — but it is only unfavorable if the divine spirit of the lesson is weak or absent. For diseases, it indicates either a severe illness, chest congestion, wind disease, or blockage. The classic says: ascending to heaven three times is like a dragon in the storm of clouds and rain.

其十四課則甲子、丙寅、丙子、庚寅、甲午、戊寅、甲戌、戊子、壬子、甲寅是也。庚子日戌加申。 經曰：三間之課，亦有緣由，課傳六陽，利於公干，課傳六陰，私於私謀，半陰半陽，以理推求，陽多陰少，陰多陽少，陽為德而陰為人，陰從人而陽自處。

The fourteen lessons are on the days of Jiazi, Bingyin, Bingzi, Gengyin, Jiawu, Wuyin, Jiaxu, Wuzi, Renzi, Jiayin; in addition, the day of Gengzi with Wu added to Shen also belongs to this pattern. (The original text lists fewer than fourteen days, which suggests some omissions.) The Classic says: this type of lesson where the transmissions are passed on by skipping positions also has its own reasons: if all three transmissions are on the six yang deities, it is favorable for official matters; if all three are on the six yin deities, it is favorable for private affairs; if half yin and half yang, then it should be deduced according to reason. If there are more yang and less yin or more yin and less yang, each follows its bias. In general, yang represents virtue, yin represents human affairs; yin must follow others, while yang remains in its own position.

涉三淵申加午為用 申戌子 詩曰：欲動不動涉三淵，申戌子兮在眼前，進退艱難千萬狀，對面占之是隔年。 經曰：申加午為用，傳申戌子為涉三淵格。蓋子為江湖，申為道路，自申而傳戌子，如涉三淵之象。凡事主眼前有阻，舉動艱難，欲行不行，欲動不動，龍涉三淵不雨，賊涉三淵不來，疾訟危險，千難萬難。占官不久，謀望無成。占身命，主奔波艱難，先吉後凶，功名陰沉。共十四課，乙丑、戊辰、庚午、乙亥、壬午、乙酉、庚辰、壬辰、乙未、乙巳、丙午 、乙卯、丙辰、戊午是也。經曰：涉三淵，當歸隱於山林。

The second is "Involving Three Deep Pools," which arises when the transmission begins with the combination of Shen (申) and Wu (午), and the three transmissions are Shen, Xu (戌), and Zi (子). The poem says: wanting to move but unable to, this is the image of involving three deep pools; Shen, Xu, and Zi are right before one's eyes, and advancement and retreat are both difficult; for matters faced directly, they require a year's delay. The Classic says: when Shen combines with Wu and the transmission begins, and the three transmissions are Shen, Xu, and Zi, this is the pattern of involving three deep pools. Zi represents rivers and lakes, Shen represents roads; moving from Shen to Xu and then to Zi is like a person crossing three deep pools. In all matters, the person faces obstacles in front of them, actions are difficult, wanting to move but unable to, wanting to act but unable to. If a dragon crosses three deep pools, there will be no rain; if a thief crosses three deep pools, they will not come to commit crimes; illness and lawsuits are dangerous, with countless difficulties. If this is about officialdom, the term of office is short; if it is about aspirations, nothing is achieved. If it is about one's life, it indicates a life of constant toil and hardship, starting with good fortune but ending in misfortune, with achievements stagnating. The total of fourteen lessons includes: Yichou, Wuchen, Gengwu, Yihai, Renwu, Yiyou, Gengchen, Renchen, Yiwei, Yisi, Bingwu, Yimao, Bingchen, and Wuwu. The Classic says: involving three deep pools, one should retreat to the mountains and forests.

入三淵格戌子寅 詩曰：三淵深處不宜入，戌子寅兮未可言，勸君早早回頭轉，不然深淵禍綿延。 經曰：如遇戌子寅為三傳，名入三淵格。蓋亥子寅為地，自戌而轉入子寅，有深入三淵之象。凡舉皆如春冰而蹈虎尾，其禍在前，或末傳乘蛇虎為鬼煞，病必死，禍尤凶。經曰：入三淵而屈不能明。

The third is "Entering the Three Depths Pattern," where the three transmissions are戌, 子, and 寅. The poem says: It is not advisable to go deep into three layers of abysses; the transmission of戌, 子, and 寅 is really not something that can be spoken of favorably; I urge you to turn back early, otherwise the calamities in the abysses will continue endlessly. The Classic says: If the three transmissions are戌, 子, and 寅, it is called the "Entering the Three Depths Pattern." Because亥, 子, and 寅 all belong to the earth, moving from戌 to 子 and 寅 indicates the image of entering three depths. Any action is like walking on thin ice in spring or stepping on a tiger's tail, calamity is ahead. If the final transmission is乘 by Teng Snake and White Tiger and also forms official ghostInauspicious Sha, then predicting illness will mean certain death, and the calamity is especially dangerous. The Classic says: Entering the Three Depths, it is twisted and hidden below but cannot be clearly seen.

向三陽格子加戌為用 子寅辰 詩曰：三陽去暗向陽深，惟怕空亡有隔停，若是相生無克賊，子寅出暗向辰明。經曰：三傳子寅辰為向三陽格。蓋子屬北方幽暗之鄉，寅辰乃日出之地，自子傳入寅辰，有向三陽之象。凡事自暗入明，初凶後吉，病者愈，訟宜解釋，人情皆美，惟怕空亡，則有隔停，共有八課。壬申、丙戌、戊申、庚戌、丙申、戊戌、庚申、壬戌。

The fourth is the "Three Yang Pattern." It begins with the initial transmission of Zi over Xu, and the three transmissions are Zi, Yin, and Chen. The poem says: In the land of the three Yangs, leaving the darkness and becoming more exposed to sunlight, one fears encountering the void of the ten days, which causes interruptions in the middle; if they mutually generate without being overcome or stolen from, then Zi and Yin will emerge from darkness and move toward the brightness of Chen. The Classic says: Three transmissions of Zi, Yin, and Chen are called the Three Yang Pattern. Zi belongs to the northern land of darkness, while Yin and Chen are the places where the sun rises; moving from Zi to Yin and Chen indicates a trend toward the three Yangs. In all matters, moving from darkness to light, there is first misfortune and then good fortune: the sick will recover, lawsuits will be resolved amicably, and relationships will be harmonious; one fears falling into the void, which causes interruptions. The total of eight lessons is: Renshen, Bingxu, Wushen, Gengxu, Bingshen, Wuxu, Gengshen, and Renxu.

出三陽格 寅加子為用 寅辰午 詩曰：三陽大過防欹側，日中有斗憂不明，更防災咎相將至，病訟二占卒未停。經曰：如傳入寅辰午，名出三陽格。蓋午后陰生，自寅出辰午，出三陽之外，有出三陽之象。統大過卦，凡事主剛明大過，反為聰明所誤，有離明投暗之失，災咎相仍，病訟皆凶也。經曰：出三陽似金鯉波中，惟辛未辛巳日有之。

The fifth is "Out of the Three Yang Pattern," which arises when the initial transmission is寅 (Yin) over子 (Zi), and the three transmissions are寅 (Yin), 辰 (Chen), and 午 (Wu). The poem says: when the Three Yang are excessively strong, one should beware of instability and imbalance; when the sun is at its zenith, there is a conflict between stars, and brightness turns into darkness; also, one should beware of continuous misfortunes. In divination about illness or litigation, both will ultimately not cease. The classic says: when the three transmissions are寅 (Yin), 辰 (Chen), and 午 (Wu), it is called the "Out of the Three Yang Pattern." This is because after noon, yin energy begins to arise, and from寅 (Yin) to 辰 (Chen) and 午 (Wu), it has already gone beyond the Three Yang, hence the image of "Out of the Three Yang." It belongs to the "Great Excess" hexagram in the Zhou Changes. Matters under this pattern are characterized by excessive strength and clarity, which may lead to being misled by one's own wisdom, resulting in a mistake of turning away from brightness into darkness; misfortunes follow one after another, and both divination about illness and litigation are unfavorable. The classic says: the "Out of the Three Yang" pattern is like a golden carp leaping in the waves. This pattern only occurs on the days ofXinwei (Xinwei) and Xinsi (Xinsi).

出戶格 丑加亥為用，丑卯巳。 詩曰：出戶逢明白，欲見干望時，君子祈鴻漸，小人尚狐疑。經曰：三傳是丑卯巳，名出戶格。蓋卯為門，巳為地戶，自丑傳入卯巳，有人出戶之象。凡占訪人不在，行人出門，有所變宜干望，君子升遷，士子出身進取，小人狐疑。凡事宜離暗投明，先晦後明，宜審神將而言之。共有五課：癸酉、己酉、辛酉、辛亥、癸亥。經曰：出戶者，如春雷振蟄。

The sixth is "Out of the Gate" pattern, initiated by Chou added to Hai, with the three transmissions being Chou, Mao, and Si. The poem says: after leaving the gate, one encounters a clear and bright situation, and one is eager to visit a powerful person and make a request. The gentleman is like the wild geese in the "Gradual" hexagram of The Zhou Changes, advancing step by step; the petty person, however, remains doubtful. The Classic says: the three transmissions are Chou, Mao, and Si, called the "Out of the Gate" pattern. Mao is the gate, Si is the earth gate, and the transmission from Chou to Mao and Si indicates someone leaving the gate. If one divines about visiting someone, the person is not at home; if one divines about a traveler, the person has already left. The situation is changing, and it is favorable to make requests and seek opportunities: the gentleman will be promoted, the scholar will seek official positions, while the petty person remains doubtful. All matters should move from darkness to light, from obscurity to clarity; specific details still depend on the heavenly general accompanying the transmission. The five lessons are: Guiyou, Jiyou, Xinyou, Xinhai, and Guihai. The Classic says: going out of the gate is like spring thunder awakening hibernating insects.

盈陽格 卯加丑為用，卯巳未。 詩曰：過中將動時，迎陽急就之。緩則將無氣，卯巳未可知。經曰：三傳是卯巳未，名盈陽格。蓋卯巳為三陽，未為二陽之始，自卯傳巳未，是名盈陽之象。日過中則昃，陽至盈則大往小來，凡事當急就之則吉，遲緩則凶也。惟有三課：己丑、辛丑、癸丑是也。

The seventh is called "Yingyang Pattern." It is formed when the initial transmission is from卯 (Mao) to丑 (Chou), and the three transmissions are卯 (Mao), 巳 (Si), and 未 (Wei). The poem says: After the midpoint, movement will begin; at this time, one should quickly act in accordance with the yang energy. If delayed, the yang energy will weaken. The reasoning behind the sequence of卯 (Mao), 巳 (Si), and 未 (Wei) is thus understood. The classic states: the three transmissions are卯 (Mao), 巳 (Si), and 未 (Wei), which is called the Yingyang Pattern.卯 (Mao) and 巳 (Si) belong to the three yang regions, while 未 (Wei) is the beginning of the two yin (yang contains yin). The transmission from卯 (Mao) to 巳 (Si) and then to 未 (Wei) represents the fullness of yang energy. When the sun passes the noon, it begins to set; when yang reaches its peak, it turns into "great departure and small arrival" (the meaning of the Book of Changes, the "Pu" hexagram). Therefore, if one acts promptly, it is auspicious; if delayed, it is inauspicious. This pattern only applies to three types of lessons: Jichou, Xinchou, and Guichou.

變盈格 巳加卯為用 巳未酉 詩曰：勢迫人衰莫妄為，巳未酉傳素有危，君子防盈將不測，小人官病二加之。經曰：三傳巳未酉為變盈格，蓋未為一陰，酉為二陰，自巳傳酉，物滿已虧，勢逼人衰故耳。凡占皆凶吉，占官被黜，占物非常時用者，占新病死，舊病可，久淹者顯，久顯者晦，占生產生女，惟有二課，乃癸未、辛卯二日有之。經曰：變盈者名秋場之登稼。

The eighth is called "Variation of Fullness," which arises when the initial transmission starts from the snake (巳) to the rabbit (卯), and the three transmissions are snake (巳), goat (未), and rooster (酉). The poem says: the situation is urgent and the person is already in decline, so do not act recklessly; the transmission of snake, goat, and rooster has always been dangerous. The virtuous should beware of excess leading to unforeseen misfortune, while the petty should face both legal troubles and illness. The Classic says: when the three transmissions are snake, goat, and rooster, it is called the Variation of Fullness. Goat represents the initial emergence of yin, and rooster signifies the gradual increase of yin. The transmission from snake to rooster is due to the principle that when something is full, it will diminish, and when power is forced, it leads to decline. In general, this pattern is mostly ominous and rarely auspicious: if it is about officialdom, it indicates dismissal; if about an object, it means the object is not suitable for the season; if about a new illness, it means death, but an old illness may improve. Those long overlooked will rise, while those long prominent will fall into obscurity; if about childbirth, it indicates the birth of a daughter. This pattern only occurs in two lessons, namely on the days Guiwei and Xinmao. The Classic says: variation of fullness is like the harvest season when crops are gathered (the peak of abundance).

入冥格 未加巳為用，未酉亥 詩曰：入冥投陰未酉亥，衰人為用各無成，君子謹持無妄動，小人改變宜無明。經曰：三傳未酉亥，名入冥格。蓋酉亥乃日出入幽冥之時，有暗明消長之象。凡占事體速干則可，緩則不及時，占病訟皆凶，官事不利；乃吉漸消，凶漸長之課也。經曰：入冥者主心勞而日絀。惟有二課：癸卯、癸巳二日有之。

The ninth is called "Entering the Underworld Pattern." It occurs when the initial transmission is from the branch of Wei with the addition of Si, and the three transmissions are Wei, You, and Hai. The poem says: Wei, You, and Hai signify entering the underworld and turning toward the dark side, taking the spirit of decline as the initiating transmission, and nothing can be accomplished; the gentleman should be cautious and steadfast, not acting recklessly, while the petty person, even if he wishes to change, will find no clear path. The Classic says: three transmissions of Wei, You, and Hai are called the "Entering the Underworld Pattern." You and Hai are precisely the time when the sun sets into the underworld, indicating a waning of light and a growing darkness. Any matters that are divined should be dealt with promptly, for delaying will result in missing the opportunity; divination regarding illness or litigation is unfavorable, and official matters are not auspicious. This is a pattern where auspicious energy is gradually fading and malevolent energy is increasing. The Classic says: "Entering the Underworld" indicates mental exertion and growing hardship. This pattern only occurs in two days: Guimao and Guisi.

凝陰格 酉加未為用 酉亥丑 詩曰：凝陰酉亥並大吉，幽明不端理不直，作福禳災始可寧，不然財損人又失。經曰：三傳酉亥丑為凝陰格，蓋亥丑屬北方，冬令陰氣凝結，有覆霜踏冰之象。凡占主淫慾奸盜之事，主事體幽暗不明也。不利占訟求名，防群小奸邪暗算。占身乃愚昧或險詐不明之人。經曰：凝陰而憂不可解，惟有六課：丁卯、丁丑、丁亥、丁酉、丁未、丁巳六日有之。

The tenth is "Ning Yin Ge," which arises when the transmission starts with You (酉) added to Wei (未), and the three transmissions are You, Hai (亥), and Chou (丑) (Chou is called "Da Ji" in the Six Rens). The poem says: "Ning Yin's divination includes You, Hai, and Da Ji Chou in the transmission. The hidden and the manifest are not aligned, and the matter is not straightforward. One must perform rituals to eliminate misfortune and achieve peace; otherwise, both wealth and people will be lost. The Classic says: three transmissions of You, Hai, and Chou are called Ning Yin Ge. Hai and Chou belong to the northern direction, symbolizing the gathering of cold energy in winter, like walking on frost and forming ice. This pattern mainly concerns matters of lust, theft, and deceit, which are obscure and unclear. It is unfavorable for lawsuits or seeking fame, and one should beware of small groups conspiring against them. When divining about the person's fate, this person is either foolish or cunning, with unclear intentions. The Classic says: Ning Yin, worries cannot be resolved. This pattern only appears on six days: Ding Mao, Ding Chou, Ding Hai, Ding You, Ding Wei, and Ding Si.

溟濛格 亥加酉為用 亥丑卯 詩曰：暗中逢暗號溟濛，丑亥卯神便不通，病宜保佑防危重，小人無事貴興工。經曰：三傳亥丑卯為溟濛格，蓋亥丑為陰溟之極，卯為始生之陽，二陽之下雖有一朝在上，俱尚在溟濛之時也。凡占事體不真，憂懼不寧，進退未決也。久晦者將明，久疑者將決之兆。經曰：溟濛而事多闇昧。惟己巳日有之。

The eleventh is called "Mingmeng Pattern," which arises when the initial transmission is from亥 added to酉, and the three transmissions are亥, 丑, and 卯. The poem says: "Meeting darkness again with darkness, it is called Mingmeng; the three spirits 丑, 亥, and 卯 are not connected. When predicting illness, one should pray to the gods for protection and beware of a serious condition; common people may have no problems, but the nobleman is about to break ground. The Classic says: three transmissions of亥, 丑, and 卯 are called Mingmeng Pattern. 亥 and 丑 are the extreme of darkness, while 卯 is the initial yang. Although there is a ray of light above, it is still in the state of Mingmeng, not yet opened. In all divinations, matters are not clear, there is anxiety and unease, and one is uncertain whether to advance or retreat. However, it is also a sign that prolonged darkness is about to brighten and prolonged doubt is about to be resolved. The Classic says: Mingmeng, matters are often ambiguous. This pattern only occurs on the day of Jisi." (The original text only lists eleven patterns, suggesting that the bottom text may have omissions.)

逆間傳十二格 冥陽格 寅加辰為用 寅子戌 詩曰：自明入闇冥陽課，凶咎將來暗有傷，君子猶防消祿位，寅子戌兮仔細詳。經曰：三傳寅子戌為冥陽格，蓋寅乃日出之地，曉方發靄，陽氣始生；子戌乃日落，在眾陰氣；始旺之陰能消微陽，故自寅傳入子戌，名曰溟陽，以陽氣退入陰方也。凡事自明入暗，凶暗在前，猶防暗損之害，占官凶，百事莫舉，病人昏沉，日輕夜重，惟壬午、壬辰日有之。

The inverse transmission has twelve categories. The first is called "Mingyang Pattern," which arises when the trigram Yin is added to Chen and the three transmissions are Yin, Zi, and Xu. A poem says: moving from a bright place to a dark place is the Mingyang pattern; misfortune is approaching and there is hidden harm, so the gentleman must beware of losing his official position. The transmission of Yin, Zi, and Xu should be carefully examined. The Classic says: when the three transmissions are Yin, Zi, and Xu, it is called the Mingyang Pattern. Yin is the place where the sun rises, with morning clouds just clearing and yang energy beginning to arise; Zi and Xu are after the sun sets, where the gathering of yin energy is great. The newly rising yin energy can eliminate the weak yang energy, so the transmission from Yin to Zi and Xu is called Mingyang, meaning that yang energy retreats into the yin side. In all matters, moving from brightness to darkness means misfortune and darkness are ahead, and one must also beware of hidden harm. For those in official positions, this is ominous, and all actions should be avoided. For the sick, they are drowsy, light during the day and heavy at night. This pattern only occurs on the days Renwu and Renchen.

經曰：冥陽善人是寶。 偃蹇格 子加寅 子戌申 詩曰：偃蹇迷惑不堪為，三傳子戌申兮推，災難重生百不吉，除是空亡隱卻非。經曰：三傳子戌申名偃蹇格，蓋申亦陰方也。自子傳入戌申，是以陰入陰之氣，歷涉艱難，有重遭荊棘之象。凡舉事主闇昧不明，行軍進逢險阻，凶陷退被圍困，出入不吉也。六十日並無此課，經曰：偃蹇似馬馳棧道。

The Classic says: In the world of hidden and manifest, virtuous people are the true treasure. The second is the "Yan Jian pattern," which begins with Zi on Yin, and the three transmitters are Zi, Xu, and Shen. The poem says: The Yan Jian pattern is confusing and difficult to proceed, with nothing to rely on; follow the transmission of Zi, Xu, and Shen. Misfortunes arise continuously, and all affairs are inauspicious, unless it falls into Kongwang, which would conceal the凶 and make it not count. The Classic says: The three transmitters of Zi, Xu, and Shen are called the Yan Jian pattern. Shen also belongs to the Yin side, and the transmission from Zi to Xu and Shen is the Yin energy entering the Yin energy, thus traveling a difficult path, with many obstacles and thorns. All undertakings are characterized by ambiguity and uncertainty; when advancing in military campaigns, one meets dangers and obstacles, and after encountering danger, retreat is also surrounded, making both entry and exit inauspicious. In sixty days, there is no such pattern (no day can have such a transmission of three transmitters). The Classic says: Yan Jian is like a horse galloping on a栈道.

悖戾格 戌加子為用 戌申午 詩曰：勉強將前何所之，戌申午上不堪形，縱然求得暗根本，凶咎依前定不移。經曰：三傳戌申午為悖戾格，蓋午為陰氣始生，申戌乃陰之盛，自深退淺，欲沈災禍，終不能沈，未免勉強而後退，故曰悖戾。占行人未至，占賊不來，作事阻滯招禍也。經曰：悖戾有退悔之心。惟甲子、壬寅、甲午、甲辰、壬子日有之。

Third is the "Contradictory Pattern," which arises when the initiating transmission is戌 (Xu) over子 (Zi), and the three transmissions are戌 (Xu), 申 (Shen), and 午 (Wu). The poem says: striving forward can only take you so far; the situation of戌 (Xu), 申 (Shen), and 午 (Wu) is truly unbearable; even if one secretly gains some foundation, misfortune remains unchanged. The Classic says: three transmissions of戌 (Xu), 申 (Shen), and 午 (Wu) are called the Contradictory Pattern. 午 (Wu) is where the initial emergence of yin energy begins, while 申 (Shen) and 戌 (Xu) are where yin energy is at its height; moving from deep to shallow, trying to bury misfortune will ultimately fail to do so, inevitably leading to a forced effort followed by retreat, hence called "Contradictory" (meaning discordant and opposing). If this pattern is used to predict a traveler, the traveler has not yet arrived; if predicting a thief, the thief does not come; if predicting an affair, it will encounter obstacles and bring misfortune. The Classic says: Contradictory implies a mind filled with retreat and regret. This pattern only occurs on the days of Jiazi (Jiazi), Renyin (Renyin), Jiawu (Jiawu), Jiachen (Jiachen), and Renzi (Renzi).

凝陰格 一曰迎陽格 申加戌為用 申午辰 詩曰：凝陽尚有餘陰在，莫被日月引入陰，日辰年命在陽上，災殃未發尚敷榮。經曰：三傳申午辰，名凝陽格，蓋午辰為陽，自中傳辰自陰入陽，有陰消陽長之象。只怕年日是陰。若年命日辰居陽，凡事先暗後明，先塞後通，一曰自申午至陰位，退入辰之陽位，尚有二陰，而一陽在下初至，故謂之凝陽，如乾之初九“潛龍勿用”災咎，尚繫前事未了，行人來遲，占訟留連，謀事遲滯。本課中無此格。經曰：迎陽者，迎罡上之。

The fourth pattern's original title is "Ning Yin Pattern, also known as Ying Yang Pattern," but the poem and text below refer to it as "Ning Yang Pattern," so "Ning Yang" should be considered correct. It begins with the combination of Shen and Xu, and the three transmissions are Shen, Wu, and Chen. The poem says: In the Ning Yang Pattern, there is still some remaining Yin; do not let the sun and moon lead it back to the Yin side. As long as the day stem and day branch, along with the native's birth year, are in Yang positions, calamities have not yet occurred, and prosperity can still be maintained. The text says: Three transmissions of Shen, Wu, and Chen form the Ning Yang Pattern. Wu and Chen belong to Yang, and from the middle transmission Chen, it transitions from Yin to Yang, showing a sign of Yin decreasing and Yang increasing. Be cautious if the native's birth year and day branch fall into Yin positions. If the native's birth year, the year of movement, and the day stem and day branch are all in Yang positions, then matters will first be obscure and then clear, first blocked and then smooth. Another view says: From Shen and Wu, moving down to Chen, this Yang position still has two layers of Yin energy above it, while a single Yang energy is just beginning to emerge below, hence it is called Ning Yang. This is like the first line of the Qian hexagram in the Zhou Changes, "Qian Long Wu Yong" (The Hidden Dragon Does Not Act), meaning that calamities and troubles still depend on previous unresolved matters: travelers come late, lawsuits are continuously connected, and plans are delayed. This pattern is not present in this lesson. The text says: "Ying Yang" means facing the Tian Gang (Chen) and moving upward.

顧祖格 午加申為用 午辰寅 詩曰：顧祖迎親復舊廬，求財謀望盡堪圖。惟有庚日不宜見，鬼來又入鬼鄉居。經曰：三傳午辰寅為顧祖格。蓋午為寅之子孫，寅乃午火長生之格，自午傳寅，如子之回顧其母，有投舊廬之象也。凡求財謀望皆吉，占賊去，行人回家，惟庚日占病凶，則事則為大吉。經曰：顧祖而意氣和平。惟庚午、辛未、甲戌、庚子、庚辰、甲申、庚寅、庚戌、辛亥、庚申、辛酉、壬戌、壬申有之。

The fifth is "Gu Zu Ge." It begins with the transmission from Wu to Shen, and the three transmissions are Wu, Chen, and Yin. The poem says: "Gu Zu's divination is like returning home after a wedding; seeking wealth and making plans are all favorable. However, on a Geng day, this pattern is not suitable, as the official ghost comes and resides in the official ghost's place." The Classic says: "Three transmissions of Wu, Chen, and Yin are called Gu Zu Ge. Wu is the son of Yin (Yin wood generates Wu fire), and Yin is the long life place of Wu fire. The transmission from Wu back to Yin is like a son turning back to remember his mother, symbolizing returning to the old home. Generally, seeking wealth and making plans are favorable. Divining about thieves indicates that the thief has already left; divining about a traveler indicates that the person has already returned home. However, on a Geng day, if it is about illness, it is unfavorable (Yin and Wu are fire, which are the ghosts of Geng metal). For other matters, it is very favorable." The Classic says: "Gu Zu, meaning peaceful and harmonious disposition." This pattern occurs only on the days of Gengwu, Xinwei, Jiaxu, Gengzi, Gengchen, Jiashen, Gengyin, Gengxu, Xinhai, Gengshen, Xinyou, Renxu, and Renshen.

涉疑格 辰加未為用 辰寅子 詩曰：辰並寅子歸涉疑，凡事占之甚非時。進退不決由閒事，病訟二般主見悲。經曰：三傳辰寅子為涉疑格，蓋陽主進，寅傳子，不進而反自明而退入暗，有涉疑難而莫知淺深之象。占事主進退不決，行人不來，欲出不出，問渡訪賊埋伏，寢食不寧，不可舉兵，官訟皆凶。經曰：涉疑入禍福雙關之道。

The sixth is the "Doubtful Situation Pattern," which arises when the combination of Chen and Wei initiates the transmission, and the three transmissions are Chen, Yin, and Zi. The poem says: When Chen is connected with Yin and Zi, it falls into the Doubtful Situation Pattern. Matters divined in this pattern are all inappropriate; indecision leads to being troubled by trivial matters. When divining illness or lawsuits, sorrow is inevitable. The Classic says: Three transmissions of Chen, Yin, and Zi are called the Doubtful Situation Pattern. Yang usually signifies advancement, but now Yin moves toward Zi, indicating not advancement but retreat, moving from the bright to the dark, symbolizing entering a dangerous situation with uncertainty. When divining matters, the subject is indecisive between advancing and retreating; when divining a traveler, the traveler does not come; when planning to go out, one cannot leave; when asking about a crossing, there is fear of hidden thieves; sleep and food are disturbed; military action should not be taken; lawsuits and legal disputes are ominous. The Classic says: Doubtful Situation means walking on a path that is both auspicious and inauspicious.

極陰格 丑加卯為用 丑亥酉 詩曰：極陰之課丑亥酉，有事逢之悉皆丑。占訟省部方端的，病者定是不長久。經曰：如傳遇居亥酉為極陰格。蓋陰主退，自丑傳酉而終於極，有陰入陰之象。凡占主淫佚酒色之事，病主死，訟至省部，或淫亂而生病，以亥主淫亂，枯萎為酒色也。經曰：極陰如月隱西山。惟丙寅、丁卯、戊辰、己巳、丙子、戊寅、己卯、辛巳、丙戌、戊子、辛卯、癸巳、丙申、戊戌、癸卯、乙巳、戊申、乙卯、丙辰、丁巳、戊子、丙子日有之。

The seventh is the "Extreme Yin Pattern," which arises when the initial transmission is from Chou to Mao, and the three transmissions are Chou, Hai, and You. The poem says: In the Extreme Yin pattern, the three transmissions are Chou, Hai, and You; if something happens, it will all be bad. In cases of litigation, it will take reaching the provincial or ministerial level before a decision is made, and the sick person will certainly not live long. The Classic says: When the three transmissions fall on Chou, Hai, and You, it is called the Extreme Yin Pattern. Yin is naturally associated with retreat; starting from Chou and retreating through Hai to You reaches the extreme, symbolizing the continuation of Yin energy. This pattern is associated with matters of debauchery, drunkenness, and lust. In cases of illness, it indicates death; in litigation, it will escalate to the provincial or ministerial level, or the illness may be caused by lust. This is because Hai represents lust, and the withering and exhaustion come from drunkenness and lust. The Classic says: Extreme Yin is like the moon disappearing behind the western mountain. This pattern occurs only on the days of Bingyin, Dingmao, Wuchen, Jisi, Bingzi, Wuyin, Jimao, Xinsi, Bingxu, Wuzi, Xinmao, Guisi, Bingshen, Wuxu, Guimao, Yisi, Wushen, Yimao, Bingchen, Dingsi, Wuzi, and Bingzi (note: Wuzi and Bingzi are repeated).

時遁格 亥加丑為用 亥酉未 詩曰：時不利兮遁關中，亥酉未兮報君知，君子守待來時吉，小人急害且防危。經曰：三傳亥酉未名時遁格，如人入暗求隱，有遁身之象。蓋酉為太陰，未中有丁為玉女，故可隱遁潛形，占行人不來，行者不出，捕盜難獲，賊去不來，君子吉，小人凶也。經曰：時遁無出潛之意。

The eighth is "Time Concealment Pattern," which arises when亥is added to丑to initiate the transmission, and the three transmissions are亥, 酉, 未. The poem says: when the time is unfavorable, one should retreat to the pass of Shaanxi; the transmission of亥, 酉, 未tells you specifically: the gentleman waits and remains patient, and good fortune will come on the next day; the petty person hastens to harm others, and should beware of danger. The Classic says: when the three transmissions are亥, 酉, 未, it is called the Time Concealment Pattern, like a person entering a dark place to seek concealment, showing the image of concealment. Because酉is the position of Tai Yin, and未contains丁and is paired with "Jade Maiden," it is able to conceal and hide. When divining about a traveler, the person does not come; when divining about travel, one cannot go out; when divining about capturing thieves, it is difficult to capture them, and if the thieves have already left, they will not return. This pattern is favorable for the gentleman and unfavorable for the petty person. The Classic says: Time Concealment means there is no meaning of going out and being prominent, only concealment is suitable.

勵明格 酉加亥為用 酉未巳 詩曰：勵明之格勉強之，日昃正中事可疑。君子宜進取祿位，小人營運早趨時。經曰：三傳酉未巳為勵明格。蓋巳為三陽之地，勵明之象。自酉傳巳，從暗入明，在晦暗中得明之象。不免先歷涉陰暗，方得向。凡舉皆由勉強而後成，君子宜進取祿位，小人宜早營運趨時。經曰：勵明者，出入從其便 。惟丁亥、乙亥日有之。

The ninth is called "Li Ming Ge" or "Encouragement to Clarify." It begins with You (酉) added to Hai (亥) as the initiating transmission, and the three transmissions are You, Wei, and Si. The poem says: This pattern of "Li Ming" depends entirely on striving and effort; the sun has already set yet appears as if it were at noon, and the matter is quite doubtful. The gentleman should be ambitious in seeking official rank, while the petty person should act early to align with the times. The Classic says: When the three transmissions are You, Wei, and Si, it is called "Li Ming Ge." Si is the land of the three Yangs, which perfectly matches the image of "Li Ming" (striving toward clarity). Moving from You to Si is moving from darkness into light, gaining brightness amidst obscurity. However, one cannot avoid first traversing a period of darkness before turning toward brightness. Any action must be accomplished through effort and perseverance: the gentleman should strive for official rank, while the petty person should act early to align with the times. The Classic also says: "Li Ming" allows for ease in going out and returning. This pattern only occurs on the days of Ding Hai and Yi Hai.

回明格 未加酉為用 未加卯 詩曰：回明來早未得時，且行明暗方可亨。遲進成名有所得，早求反被禍來縈。經曰：三傳未巳卯名回明格。蓋未為一陰也。己卯二陽也，自未傳卯，由陰至陽，有由缺漸滿，光明漸回之象。凡事不可驟舉，兵宜遲進，久雨則晴，吉事漸成，凶事漸消也。經曰：回明而利有攸往。惟癸酉、乙酉、癸亥日有之。

The tenth is called "Hui Ming Ge" (Returning Light Pattern), which arises when the initial transmission is from Wei to You, and the three transmissions are Wei, Si, and Mao (the original title "Wei adding Mao" should be "Wei Si Mao"). The poem says: "Light returns and shines early, but the time has not yet come; one should proceed slowly between light and darkness to achieve success. Delaying advancement and achieving fame later can lead to gain; rushing forward invites misfortune. The Classic says: three transmissions of Wei, Si, and Mao are called the Returning Light Pattern. Wei represents the initial emergence of Yin, and Mao signifies the gradual growth of two Yangs; moving from Wei to Mao signifies a transition from Yin to Yang, symbolizing a gradual restoration of light. In all affairs, sudden action is not advisable; in warfare, a slow advance is preferable. Prolonged rain will eventually clear, and good things will gradually come to fruition, while bad things will gradually dissipate. The Classic says: 'Returning Light, advantageous for going forward.' This pattern occurs only on the days of Guiyou, Yiyou, and Guihai.

轉悖格 巳加未為用 巳卯丑 詩曰：轉悖孤棲事可嗟，家寒身怯有些些，守己不如省僅的，出頭用事便遭邪。經曰：三傳巳卯丑為轉悖格。蓋巳卯為二陽，丑乃終陰，自巳傳入丑，避明而暗，自正歸邪，事轉悖戾之象也。主家寒身怯，多夢，作事似邪魔相隨，縱使得出頭處，不如守分安命民。經曰：轉悖在吉凶二者之間。惟癸未、癸丑、癸酉日有之。

The eleventh is called "Turned Contrary Pattern." It arises when the initial transmission is from巳 to未, and the three transmissions are巳, 卯, and 丑. The poem says: The pattern of turned contrary is solitary and isolated, truly lamentable; the family is poor, the person is timid and weak, and there is a certain degree of this. It is better to keep to oneself and avoid trouble; once one ventures out to act, one will encounter malevolent forces. The classic says: When the three transmissions are巳, 卯, and 丑, it is called the Turned Contrary Pattern.巳 and 卯 are two yang elements, but 丑 is the end of yin; moving from巳 to 丑 signifies turning away from brightness into darkness, shifting from the right path to the wrong one, which is the image of things turning into contradiction and disorder. This pattern indicates a poor family situation, timidity and weakness in body and mind, frequent dreams; doing things seems to be followed by evil spirits. Even if there is an opportunity to rise, it is better to follow one's fate and remain content. The classic says: Turned contrary is in between good and bad fortune. This pattern only occurs on the days ofGuiwei, Guichou, and Guiyou.

斷澗格 卯加巳為用 卯丑亥 詩曰：斷澗如何涉，妄前失後時。君子宜退位，小人自有悲。經曰：三傳卯丑亥為斷澗格。蓋卯為一陽，亥丑為二陰，自卯傳亥，一陽涉入二陰，有暗長明消之象。凡占君子退職，小人遇凶。經曰：斷澗義利分明。惟己亥、己丑、己酉日有之。

The twelfth is "Cut-off Stream Pattern," which arises when the trigram卯 (Mao) initiates the transmission and the three transmissions are卯 (Mao), 丑 (Chou), and 亥 (Hai). The poem says: How can one cross a mountain stream that has been cut off? To rush forward recklessly only leads to misfortune later. The gentleman should step down, while the petty person faces sorrow. The "Classic" says: When the three transmissions are卯 (Mao), 丑 (Chou), and 亥 (Hai), it is called the Cut-off Stream Pattern.卯 (Mao) represents one yang, while亥 (Hai) and丑 (Chou) represent two yin; the transmission from卯 (Mao) to亥 (Hai) signifies one yang entering the realm of two yin, indicating a gradual increase in hidden energy and a gradual decrease in manifest energy. In all divinations, the gentleman should resign, while the petty person meets misfortune. The "Classic" says: Cut-off Stream signifies a clear distinction between righteousness and profit. This pattern only occurs on days ofJihai (Jihai), Jichou (Jichou), and Jiyou (Jiyou).

邵氏曰：“右間傳格，進退各隔一位，進隔主退而後進，進而有隔；退隔主進而後退，退而有隔。凡事主轉手託人，又謂之折腰三合格。凡事待中傳一辰為克應之期。謂之虛一待用格，陽主公道，陰主私迷。如辰午申，課本係申子辰潤下體，其中缺子，謀事必是子午月可奏效也。又名隔傳格，隔者主間隔，或隔州隔縣而換手謀事也。

Shao Kangjie said: "In the above mentioned transmission patterns, regardless of advancement or retreat, there is always a gap of one position. Those that belong to 'advancing with a gap' indicate that something will first retreat and then advance, but the path of advancement is obstructed. Those that belong to 'retreating with a gap' indicate that something will first advance and then retreat, but the path of retreat is obstructed. In all matters, it is necessary for someone else to be involved, so this pattern is also called 'the folded waist triple harmony pattern' (triple harmony missing one position, like a bent waist). In all matters, the time of realization is determined by the celestial stem that is left out in the middle transmission, so it is also called 'the empty one waiting to be used pattern': on a yang day, the matter proceeds according to public principles, while on a yin day, the matter is entangled in private affairs. For example, if the three transmissions are Chen, Wu, and Shen, it should originally form the triple harmony of Shen-Zi-Chen, a water pattern, but the Zi is missing in the middle. Therefore, the matter will only take effect when the Zi month or the Wu month comes (Zi fills in the gap, Wu activates it). This pattern is also called 'the separated transmission pattern,' where 'separated' means there is an interval in between, or that the matter needs to be handled in a different area or by a different person."

又主反覆，如子加未號鼠騎羊頭上，丑加午曰牛嗔馬不耕，寅加酉號曰虎憎酉嘴短，卯加酉號曰猴怨兔不平，辰加亥號曰辰嫌豬面黑，巳加戌號曰蛇加犬吠解。所謂偏隔反覆也。又名進間格，如辰午申、申戌子、戌子寅、寅辰午之類，陽則隔涉阻滯，陰則闇昧不明。如退間傳主阻隔不能進順之象。故反吟前立五辰，號曰隔七隔八，伏吟前後二辰，號曰進退間傳，皆主進退動靜而不能也。

It also indicates indecisiveness and reversal. For example, when Zi is added to Wei, it is called "a rat riding on a sheep's head"; when Chou is added to Wu, it is called "a cow annoyed by a horse refusing to plow"; when Yin is added to You, it is called "a tiger dislikes a chicken's short beak"; when Mao is added to You, it is called "a monkey resents a rabbit's injustice"; when Chen is added to Hai, it is called "a dragon dislikes a pig's black face"; when Si is added to Xu, it is called "a snake enters but the dog barks continuously." These are all examples of reversal and contradiction (i.e., the positions of the six harmful combinations, which are incompatible with each other). This pattern is also known as "Progressing Interval Pattern," such as Chen-Wu-Shen, Shen-Xu-Zi, Xu-Zi-Yin, Yin-Chen-Wu, and so on. On a Yang day, it indicates obstruction and hindrance; on a Yin day, it indicates ambiguity and obscurity. As for the Retreating Interval transmission, it indicates obstruction and the inability to progress smoothly. Therefore, Reverse Chant starts counting from the original position to the fifth heavenly stem to form the pattern, called "separating seven and eight"; Hidden Chant forms the pattern by counting two heavenly stems before and after the original position, called "advancing and retreating interval transmission"—both indicate a state of wanting to advance and retreat, to move and remain still, yet ultimately being unable to do so.

外附二格 撞干格 乃三傳迫連干也 三傳自支內發用，傳入子干，主事先緩而後急。蓋初末傳為日之關，故主事急，我宜前有為也。如辛巳日丑加卯，三傳丑亥酉，是退間格。凡事偃蹇阻滯，緣被末傳撞關，所以先緩而後爭也。吉凶皆如此推之。 撞支格 如三傳迫連支辰，為撞支格。蓋初末傳撞支之隔，主事亦急，候彼動而我應之也。或傳帶日貴、日財為用，末傳墓絕，大不利貴人交易，因財而有所屬也。

Another two patterns are listed. The first is called "Colliding with the Stem Pattern." The original note says that this occurs when the three transmissions closely follow each other and reach the day stem. If the three transmissions start from the day branch and proceed upward to the day stem, it indicates that matters first proceed slowly and then become urgent. Because the first and final transmissions directly hit the key point of the day stem, the situation becomes urgent, and we should take the initiative to act. For example, on a Xinsi day, if the course starts with Chou added to Mao, and the three transmissions are Chou, Hai, You, which originally belongs to the "Retreating Interval Pattern," all matters are obstructed and difficult. However, because the final transmission collides with the key point, the matter first proceeds slowly and then becomes competitive. Both good and bad outcomes are judged according to this principle. The second is called "Colliding with the Branch Pattern." If the three transmissions closely follow each other and reach the day branch, it is called the "Colliding with the Branch Pattern." When the first and final transmissions collide with the key point of the day branch, the matter also becomes urgent, but it requires waiting for the other party to act first before we respond. Alternatively, if the three transmissions involve the nobleman or the wealth爻 of the day stem and the final transmission falls in a storage place or a dead end, it is very unfavorable for transactions with the nobleman. Matters often become entangled due to wealth.

懸胎課 詩曰：五行受氣處，四孟主懷胎，寅申一氣受，火土此處來，水從申上起，木產五行臺，金逢巳上生，水土卻栽培。登明上生木，火因此路開。要知懷胎婦，因此課中推。若欲知端的，女人先有災。若然無產婦，來卜為求財。正月丙申日，申時課作倍。孟秋申發用，寅亥俱一該。學人因此取，此法不遲迴。

The lesson of Suspended Fetus. The poem says: the places where the Five Phases receive their vital breath are precisely the four first months, which are寅 (Yin),申 (Shen),巳 (Si), and亥 (Hai). Therefore, the four first months are associated with the state of being pregnant.寅 and申 share the same vital breath; fire and earth both originate from寅. Water originates from申, and wood is born in the Five Phases. Metal is born at巳, and water and earth are cultivated there. Wood is born on亥, and fire originates from寅. If one wants to know about a pregnant woman, one should deduce it from this lesson. If one wants to be certain, then the woman will first suffer misfortune. If there is no pregnant woman in the family, then the person is asking about wealth. For example, if the lesson is cast on the day ofBingshen (Bingshen) in the first lunar month at the hour of申, it becomes this pattern. In the first autumn month, using申 as the initiating transmission, and寅 and亥 also belong to this example. Scholars should use this method accordingly, without hesitation.

三傳四孟見長生，課名懸胎事未明。若將出行須遠程，天后財爻主胎孕。惡將須疑有恐驚，孟日又逢凶將克，須憂尊長受侵凌。 又曰：三傳俱是孟懸胎，五行生處產嬰孩。所占百事皆新意，或得懷胎結禍來。玄胎子孫若空亡，天后居處不安寧。此為玄胎不育格。事事無成定嘆傷。更有正時加四孟，人家無子主空育。單有義男相接續，更於課體細推詳。

If all three transmissions fall in the position of the beginning of the Five Phases, the lesson is called "Suspended Fetus," indicating that matters are still in an unclear state. If it is about travel, it must be a long distance; if the Heavenly Empress and the wealth hexagram appear together, it indicates pregnancy. If the hexagram is occupied by a malevolent general, there should be suspicion of fear or alarm; if on the days of the four beginning months (寅, 申, 巳, 亥) and aInauspicious General (malevolent general) comes to attack, there is also concern about the elder generation being wronged or harmed by others. It is also said that if all three transmissions are in the beginning months, it is called "Suspended Fetus." The place of the Five Phases' growth is where a child is born. Whatever is divined will have a new beginning, but it may also lead to trouble due to pregnancy. If the lesson of "Suspended Fetus" has the子孙爻 (son hexagram) falling in the旬空 (decade void), and the position of the Heavenly Empress is unstable, it is called "Suspended Fetus Not Fertile," meaning nothing will succeed and only sighs and regrets remain. If the starting time of the lesson also falls in the four beginning months, the family will have no children, and so-called childbirth is just an empty dream; they can only rely on a foster son to continue the family line. For more details, the lesson pattern should be carefully examined.

又曰：三傳臨四孟，此格號玄胎，火向寅宮炎，金從巳上懷，水原申內吐，木向亥中生，盡是長生地，必為新事來，不懷奸孕婦，身卻自生災，重重相纏絆，事來又事來。 孔明曰：“凡孟神發用，傳入四孟，三傳皆是孟神，為懸胎課。蓋四孟乃五行長生之局，受氣之辰也。木生在亥，火子先受亥中之木氣；火生在寅，土子先受寅中之土氣；金生在巳，水子先受巳中之金氣；水生在申，木子先受申中之水氣。故以受處名曰懸胎，統家人之體，乃開花結子之課也。”

It is also said that when all three transmissions fall in the first quarters, this pattern is called the Suspended Fetus: fire begins to burn in theYin Palace, metal is conceived in the巳 position, water emerges from the申, and wood sprouts in the亥 — all are the "long birth" places in the twelve long birth cycles, so there must be new events coming. If there is no pregnant woman in the family secretly, then it means that disaster will come to oneself; matters will be entangled repeatedly, one after another. Zhuge Kongming said: "Whenever the divine beings of the first quarters are used as the initiating transmission, and all three transmissions also enter the four first quarters, and they are all the divine beings of the first quarters, it is called the Suspended Fetus pattern. The four first quarters are exactly the places where the five phases are born and receive their initial qi. Wood is born in the亥, fire, as the son of wood, first receives the qi of wood in the亥; fire is born in the寅, earth, as the son of fire, first receives the qi of earth in the寅; metal is born in the巳, water, as the son of metal, first receives the qi of metal in the巳; water is born in the申, wood, as the son of water, first receives the qi of water in the申. Therefore, it is called the "receiving qi place," and is named Suspended Fetus. It belongs to the body of the Family卦 in the Zhou Changes, and is a pattern of blooming and bearing fruit."

象曰：三傳長生，胎孕成形。官加恩壽，婚曰娉婷。病訟淹滯，財利疊興。行人畏賊，戀生不行。所謂懸胎者，如胎之懸於母腹，不知男女，子母不分，不能判剖，故主事多闇昧，亦多新意也。所占百事皆新意也。或卜結耦事，利上不利下，事主遠而多伏，闇昧不通，觸則成禍，帶吉將利遠利百事吉，應家人九四“富家大吉”之象也。

The image text says: The three transmissions are all in the position of growth, so the fetus has already taken shape. If divining about official positions, it indicates added honor, longevity and good fortune; if divining about marriage, it suggests a graceful and beautiful partner; if divining about illness or lawsuits, it indicates prolonged and obstructed matters; if divining about wealth and profit, it suggests continuous prosperity; if divining about travelers, it indicates that they fear bandits; if divining about bandits, it suggests that the bandits are attached to the path of life and unwilling to move. What is called "suspended fetus" is like a fetus suspended in the mother's womb, not yet known to be male or female, mother and child not yet separated, and unable to be judged, so it indicates matters that are often ambiguous and full of novelty—everything divined will have a new aspect. If divining about marriage and union, it is favorable for the higher position but not for the lower position; matters are often distant and hidden, ambiguous and not clear, and once touched, they become disasters. If accompanied by a favorable general, it is favorable for long journeys, and all matters are auspicious, corresponding to the image of "wealthy family, great good fortune" in the fourth line of the Family hexagram in The Zhou Changes.

李衛公曰：“有病懸胎者，如寅加巳，巳加申，申加亥，亥加寅，為進步長生，主事速。若寅加亥，亥加申，申加巳，巳加寅，為退步長生，主其事遲。若老幼病，值此課為後世投胎之逃。最為凶逃，若常占值此值此，更見三刑凶神惡將，必有憂疑驚恐。若家中尚是父母用事，則主父母尊長之災。

Li Jing said: "Within the concept of suspended pregnancy, there is a distinction called 'disease suspended pregnancy.' For example, when寅 is added to巳,巳 to申,申 to亥, and亥 to寅, this follows the order of growth and takes one step forward, called 'progressive growth,' indicating that things will come quickly. However, when寅 is added to亥,亥 to申,申 to巳, and巳 to寅, this goes against the order of growth and takes one step back, called 'regressive growth,' indicating that things will come slowly. If an elderly person or a child who is sick receives this divination, it indicates that they are destined to be reborn in the next life, which is extremely dangerous. In ordinary divination, if this lesson appears, and it is also accompanied by the three punishments and malevolent spirits, there will certainly be worries, doubts, and fears. If the household is still managed by the parents, it indicates that the parents or elders will suffer misfortune."

或日用休囚，天后落空，為懸胎不育課，主家招干兒義女。若占謀事，主有四人共謀，終見乖乖加巳，名生胎，為憂課，女人懷孕安得不憂？主事生新。巳加申名病胎，為怕課，胎孕有病，安得不怕？主災病。見白虎入傳尤的。反吟四孟為絕胎，主胎產之災。若下生上，將得蛇虎，來意主身喜心憂，亦為孕事。

If the day stem and the initiating transmission are both weak and confined, and the Heavenly Empress is in the empty term, it becomes the 'suspended fetus without offspring' divination, indicating that the family should adopt a son or take in a daughter. If this is used to divinate about matters, it suggests that four people are involved in planning, but in the end, there will be discord. (The original text has some errors and omissions; 'finally seeing乖乖加巳' should be 'finally seeing discord.寅加巳', but it is recorded as is.) '寅加巳' is called 'fetus being born', which is a lesson of worry—how could a woman not worry when she is pregnant? It indicates a new event will occur. '巳加申' is called 'ill fetus', which is a lesson of fear—how could one not fear if the fetus is ill? It indicates illness or disaster; if the White Tiger enters the three transmissions, the prediction is more accurate. If there is reverse chant and the three transmissions are in the four young terms, it is called 'cut-off fetus', indicating disaster in childbirth. If the lower god generates the upper god and the riding god is Teng Snake or White Tiger, the meaning suggests there is joy in the body but worry in the heart, also related to pregnancy.

若上生下神，將不和，胎動不安。更得與日辰相剋，魁罡在孕主行年上，主胎動疾病，又寅加亥為生玄胎，懷孕之時，漸有生意，受生男女生旺家門也。如亥加寅為病玄胎，懷孕之時母常有病，受生男女多長進也。寅加辰，亥加丑，為衰玄胎，是懷孕之時，家道衰廢，受生男女身軀衰弱也。”

If the upper god generates the lower god, but the heavenly general it rides upon does not harmonize with the original god, then it indicates instability in the pregnancy; if further it is in conflict with the day stem and day branch, or if the qiwei (戌) and qiang (辰) are pressing upon the pregnant woman's age year, it indicates a pregnancy that leads to illness. Additionally, if寅 is added to亥, it is called 'birth of the mysterious child,' indicating that during pregnancy the family gradually gains vitality, and the children born will bring prosperity to the household. If亥 is added to寅, it is called 'illness of the mysterious child,' indicating that during pregnancy the mother often falls ill, but the children born will have much progress. If寅 is added to辰 or亥 is added to丑, it is called 'decline of the mysterious child,' indicating that during pregnancy the family's fortune declines, and the children born will be weak in body.

袁天罡曰：“既名玄胎，豈不利孕？三傳長生，豈不易產？官遇長生，受皇恩之壽。病遇長生，增沈重之疾。五行受氣，未卜問才；三傳皆生，順成有胎決成；求婚亦就，貪生未生；行人未來，賊不來敵，天后長生，行雲旋雨。”

Tang dynasty diviner Yuan Tiangang discussed the "Xuante Ke" (also written as "Xuante Ke," meaning a lesson pattern where all three transmissions fall in the four "Meng" positions of the twelve earthly branches, namely寅, 申, 巳, and 亥. These four branches are the "growth" positions of the four elements fire, water, metal, and wood. In such a lesson pattern, the three transmissions, which are the first, middle, and final transmissions derived from the initiating transmission, form the main structure of the Six Rats divination system. Yuan said: since this lesson is called "Xuante," which refers to the image of a fetus suspended in the mother's womb, how could there be any disadvantage in divining about pregnancy? Since all three transmissions are in the "growth" position, the vital energy is just beginning to move, so how could there be any difficulty in divining about childbirth? When examining each category: if one divines about an official position and encounters the "growth" position, it indicates receiving imperial favor and long-lasting official rank; if one divines about illness and encounters the "growth" position, the illness will spread and worsen the condition. At this time, the five elements have just received the vital energy and formed shape, and the wealth energy is not yet determined, so it is not suitable to divinate about wealth. When the three transmissions follow each other in mutual generation, all matters can take shape smoothly. Divining about pregnancy will certainly result in conception, and divining about marriage proposals will lead to a successful match. However, the "growth" position only indicates the beginning of life, not the outcome. If one only focuses on growth but has not actually produced life, then divining about a traveler indicates that the person has not yet started the journey, and divining about thieves indicates that the thieves are not brave enough to confront. If the "Heavenly Empress" (a female general among the twelve heavenly generals, who governs women, private matters, and marriage) is exactly riding on the "growth" god, it is like clouds spreading rain, which corresponds to the matter of male and female union and conception.

李淳風曰：“占遇懸胎，孕產嬰孩。若是無謀計，妻妾必孕。經曰‘玄胎利卜乎嬰孩。’又曰‘玄胎合後青龍入，並喜謀與婦人歡。’又如人懷孕，吉凶未判，男女未分，事在胸腹，外人不覺，必謀生涯，攸久事也。出行則宜遠去二千里外。若天后作財爻主結偶懷胎；或妻財值生氣，胎神發用，主妻有孕如正月戊己日用子，四月庚辛日用卯，七月壬癸日用午，占妻懷孕無疑，或年命見之，遇玄胎尤的。”

Li Chunfeng, a Tang dynasty astronomer and expert in calendar calculations, discussed the lesson of suspended pregnancy, saying that when an event falls under this lesson, it indicates pregnancy and childbirth. If the person being consulted has no specific matter in mind, it is mostly that the wife or concubine is pregnant. The classic text says, "The lesson of suspended pregnancy is favorable for inquiries about infants," and also says, "If the trigrams of Liu He, Heavenly Empress, and Azure Dragon are present in the lesson of suspended pregnancy, it indicates smoothness in planning matters and harmony with women." Liu He governs marriage and matchmakers, Heavenly Empress governs women, and Azure Dragon governs joy and wealth. When these three are present together, it is interpreted as a happy event. Furthermore, the image of this lesson is like a person being pregnant: the fortune is not yet clear, the gender is not yet known, the matter is hidden within the chest and abdomen, and it is not visible to outsiders. Therefore, the matter the person is planning must be a long-term livelihood, something that will take a long time to see results. When divining travel, it is suitable to go far, possibly as far as two thousand li away. If the Heavenly General of Heavenly Empress falls on the wealth trigram (the god that represents the wife when related to the day stem by the relationship of me overcoming it), it indicates marriage and pregnancy; or if the wealth god is in its season and the god of pregnancy is the first transmission (the initial transmission, which is the beginning of a lesson), it also indicates the wife is pregnant. For example, if in the first month on a戊 or己 day, the initial transmission is Zi, or in the fourth month on a庚 or辛 day, the initial transmission is Mao, or in the seventh month on a壬 or癸 day, the initial transmission is Wu, then divining about the wife's pregnancy can be clearly concluded. If these gods fall on the person's own destiny or the year of birth (the god that moves according to age each year), and are combined with the lesson of suspended pregnancy, the prediction will be even more accurate.

寅加巳，寅巳交加，逃者遠行。詩曰：內外皆懷望，音書暗報凶，權謀須在鄉，逃者無覓方。 寅加亥，盤結勢，天外一番春。詩曰：憂喜懷未久，權謀是入新。深根盤結勢，天外一番春。 巳加申，巳申合刑，喜有凶並。詩曰：歲運逢災眚，懷謀事恰成。禍害和根處，三家多逢迎。 巳加寅，巳寅相合，謀事有成。詩曰：內外多逢吉，謀為事已伸。屬事成有待，千載會風雲。 申加亥，申亥求庚，吉里凶生。詩曰：持危須損下，客得守諸宮。千謀運參處，前吉後仿凶。 申加巳，申巳全甲，脫節亨通。詩曰：有事喜重得，十脩始一新。圖謀須在外，在外破財亡。

The following six are the six types of lesson patterns formed by the mutual succession of the heavenly stems over the earthly branches in the four beginning months. "A adds to B" refers to the heavenly stem pressing upon the earthly branch. First,寅 adds to巳:寅 is the growth of wood, and巳 is the growth of metal; they also mutually injure each other, so it is called "Yin and Si Interfere with Each Other," indicating that a person who has fled is already far away. The poem says: both inside and outside the family are waiting for news, but the coming message carries ominous signs; planning within one's own territory is effective, while the person who fled is nowhere to be found. Second,寅 adds to亥:亥 is the growth of wood, and寅 is the officialdom of wood; they support each other, like tree roots entwined, so it is called "Spring in the Sky." The poem says: neither joy nor sorrow has been decided, yet plans have already taken new turns; the roots are deep and the power is firm, and a new scene naturally emerges afar. Third,巳 adds to申:巳 and申 are both in mutual generation and mutual injury, so it is called "Joy with Misfortune." The poem says: encountering misfortune in the current year, yet the plans in hand are just completed; the roots of misfortune and the roots of the matter are entangled, and people from all sides are involved. Fourth,巳 adds to寅:巳 and寅 are in mutual generation and mutual support, so the plans can be realized. The poem says: both inside and outside are auspicious, and the plans have already taken shape; although the matter is completed, it still needs to wait for the right time, and when the opportunity comes, it will be a rare chance in a thousand years. Fifth,申 adds to亥:申 metal generates亥 water, which is me generating another, so it is called "Shen Hai Seeking Geng," which is auspicious but also contains misfortune. The poem says: to help in times of danger, one must first sacrifice the lower part; a guest should only stay in his original place; all kinds of plans are mixed together, starting auspicious but turning to misfortune. Sixth,申 adds to巳:申 and巳 are in mutual generation, and the growth of jia wood is in亥, its officialdom is in寅, and here the energy flows smoothly, so it is called "Disconnection and Smooth Passage." The poem says: there is something to be happy about, and after repeated repairs, it becomes new again; plans should go outward, but it is easy to lose money outside.