Triple Harmony Divination Chart

孔明曰：“三合者，申子辰合水局，寅午戌合火局，亥卯未合木局，巳酉丑合金局。水曰潤下，炎曰炎上，木曰曲直，金曰從革，此水火木金俱以三合成局，若辰戌丑未全者則為稼穡課，此一課不入三合體，兼四象而五之四五行門。夫三合之課，總生旺墓之神而成一局，要論當令不當令，用起生神，加於旺氣，則事可成。若加相墓之地，主事欲廢而又興。若用起旺神加於生地，則是非常之事，所舉行中道，成了又再舉一事。若加於墓地，則所舉無氣，銳志已沮，又復真行。用起墓神加生死，主舊事又舉。若加旺相，雖心閉氣阻，猶未釋機。凡三合課若見支干上有一神與傳中一神六合，凡謀必遂，全無阻滯。但當詳其衰旺斷之。如春夏火旺相，水囚死；秋冬月水旺相，火囚死之例。值旺相則用事有氣，孕生男，求利吉；值囚死坐守財吉。用爻無氣，孕生女。總之統大畜之體，乃同類歡會之課也。”

The so-called Triple Harmony refers to the combination of the three branches Shen-Zi-Chen forming a Water trinity, Yin-Wu-Xu forming a Fire trinity, Hai-Mao-Wei forming a Wood trinity, and Si-You-Chou forming a Metal trinity. These four trinities are named according to the nature of the Five Phases as described in the Book of Documents, the Classic of Documents. Water is called "Ru Xia" (moistening and descending), Fire is called "Yan Shang" (inflaming and ascending), Wood is called "Qu Zhi" (bending and straightening), and Metal is called "Cong Ge" (following and changing). These four trinities are all formed by the combination of three branches. As for the case where the four Earthly Branches Chen, Xu, Chou, and Wei are all present, it is called "Jia Se Ke" (harvest and cultivation), which is not included in the Triple Harmony, but rather combines the four elements into one of the Five Phases. The Triple Harmony lesson involves combining the three phases of growth, prosperity, and storage of a particular element into one trinity. When interpreting, one should first check whether it is in season. If the first transmission starts at the growth phase and is placed on the prosperity phase, the energy moves towards its peak, and the matter can be accomplished. If it is placed on the storage phase, the matter was originally to be abandoned but then reappears. If the first transmission starts at the prosperity phase and is placed on the growth phase, it indicates an extraordinary action, with the matter being half done and another matter arising. If it is placed on the storage phase, the matter lacks strength and has lost its momentum, yet one must still proceed. If the first transmission starts at the storage phase and is placed on the growth or death and extinction phases, it indicates the revival of old matters. If it is placed on the prosperous and strong phase, although there is a sense of frustration, the opportunity has not yet been lost. In general, for all Triple Harmony lessons, if the god riding on the day stem and day branch combines with one of the three transmissions to form aLiu He (six harmonies), then the matter will certainly succeed without any obstacles. However, it is still necessary to further analyze the seasonal decline and strength. For example, in spring and summer, fire is in its prosperous and strong phase while water is in captivity and death; in autumn and winter, water is in its prosperous and strong phase while fire is in captivity and death. When the useful god is in its prosperous and strong phase, it is favorable for conceiving a male child and gaining profit in seeking wealth. When the useful god is in captivity and death, it is better to remain passive rather than take action, and by staying within one's own bounds, one can still gain wealth. If the divining element lacks strength, it is favorable for conceiving a female child. In summary, the Triple Harmony lesson belongs to the structure of the Great Accumulation hexagram from the Book of Changes, representing a lesson where like elements gather together in joy.

象曰：二財會金，得成一本，吉事必成，凶禍難離。尊長恩榮，常人財喜。和合婚姻，謀為大利。 如求財，傳中有財財易得，傳中有官求官易就。日用旺氣相生，神將吉，大利謀為，則應大畜卦上九爻曰“天衢亨”之象也。若日用衰，水倒逆，主事遲逆；火併火鬼，主火災；金並金鬼，主血光，忌行兵；木並木鬼，主木怪木壓；戊己丑未主田宅事，丑戌未乘虎主病死訟獄，則應大畜卦九三爻曰“輿脫輻”之象也。

The lesson's interpretation says: Triple Harmony is like two pieces of wealth combined into one ingot, the capital gathered together, so good things will certainly succeed, and misfortunes cannot be avoided; those of high status receive honor and favor, common people gain wealth and joy, marriages become harmonious, and endeavors are greatly beneficial. Specifically, when seeking wealth, if the three transmissions contain the 'wealth line' (a god that I overcome), wealth is easily obtained; if the three transmissions contain the 'official line' (a god that overcomes me, representing official position when seeking officialdom), seeking officialdom is easily achieved. If the day stem and the first transmission are both strong and in the right season, and they mutually generate, and the twelve heavenly generals accompanying them are favorable, then endeavors are greatly beneficial, corresponding to the line statement of the upper ninth line of the Great Accumulation hexagram, 'What heavenly path is this? It is prosperous.' Conversely, if the day stem and the first transmission are both weak, and the water flows in reverse, it indicates delays and obstacles in affairs; if fire and fire ghosts appear together, it indicates fire disasters; if metal and metal ghosts appear together, it indicates bloodshed and should avoid military action; if wood and wood ghosts appear together, it indicates troubles from trees or being crushed by them; if the day is Wu or Ji and the earth god at Chou or Wei is in charge, it indicates matters concerning land and property; if the three gods Chou, Xu, and Wei are accompanied by the White Tiger, it indicates illness or death and lawsuits—this corresponds to the line statement of the ninth third line of the Great Accumulation hexagram, 'The cart wheel falls off,' indicating a dangerous situation where the vehicle breaks down halfway.

袁天罡曰：三合之體，孟為隱伏，仲為進神，季為遊蕩，皆屬刑沖破害。況孟有孤神，仲有敗煞，季有華蓋，豈為全美？若日辰上神有一神與傳中一神六合，凡謀事主有人相助於中，但求解事，則不能散；若見天將六合亦妙；或有一傳於干支上作刑沖破害者，名三合殺散，合如不合，美中有冤，俗為“笑裡藏刀”是也。若合中有日刑，則主三人共謀，其志不一，朋友期會，交相爭競。若占得水火木金四局，不論那一局，皆如推磨，無休歇之象，一事未了又一事，來往不竭。又得吉將，用事須借人引進，亦須十四五度乃可。從革先從後革，炎上有影無形，潤下往而不返，稼穡艱難，作事無頭。又如甲乙日得稼穡課，土神將；丙丁日得從革課，金神將；戊己日得潤下課，水神將；庚辛日得曲直課，木神將；壬癸日得炎上課，火神將，是重重財物。若傳將克行年，來意主爭財論訟。若凶將入傳克，來必有公訟臨門。若貴人入傳生日辰行年，必有喜慶。若逢朱雀，來意必占文書或占信息。

Yuan Tiangang discusses the Triple Harmony Formation: the Triple Harmony Formation is composed of one branch from each of the four young (Yin, Shen, Si, Hai), four middle (Zi, Wu, Mao, You), and four seasonal (Chen, Xu, Chou, Wei) groups. The four young groups indicate hidden and unmanifested matters, the four middle groups represent advancing deities, and the four seasonal groups denote wandering and instability. Moreover, these three categories are all accompanied by punishment, clash, destruction, and harm. Furthermore, the four young groups are accompanied by solitary deities, the four middle groups by broken and bathed deities (Xianchi), and the four seasonal groups by Huagai. How can this be considered perfect? If the deity riding on the day stem and day branch forms a Liu He with one of the three transmissions, then any matter in question will have someone helping from the side. However, if the matter is to resolve an entanglement, it will not be resolved. If the Heavenly General "Liu He" appears in the three transmissions, it is also favorable. If one of the deities in the three transmissions forms punishment, clash, destruction, or harm with the day stem and day branch, it is called "Triple Harmony Destruction," which means the harmony is ineffective, and there is a sense of resentment, as the saying goes, "a knife hidden in a smile." If there is a clash with the day stem within the harmony, it indicates three people conspiring on a matter with different intentions, and a gathering of friends turns into mutual competition. If any of the four formations of water, fire, wood, and metal is obtained, the matter will keep turning without end, one matter not settled before another arises, continuing endlessly. If it is further accompanied by favorable deities, the matter still requires someone to recommend it, and it will take about fifteen to seventeen trips to complete. Regarding the nature of each of the four formations: the From-Revolution lesson is first to follow and then to change, the Inflaming lesson is invisible, the Moistening lesson is gone and not returning, and the Cultivating lesson is difficult at first and then successful, with no clear order. Now looking at the combination of the day stem and the lesson formation: if the day stem is wood (Jia or Yi) and the formation is earth (Jia or Yi), if the day stem is fire (Bing or Ding) and the formation is metal (Bing or Ding), if the day stem is earth (Wu or Ji) and the formation is water (Wu or Ji), if the day stem is metal (Geng or Xin) and the formation is wood (Geng or Xin), and if the day stem is water (Ren or Gui) and the formation is fire (Ren or Gui), the formation obtained is the wealth that the day stem controls, and it is accompanied by similar deities, indicating abundant wealth. If the deities in the three transmissions go on to control the "year of the person," the person's intention is to fight over wealth and go to court. If a凶将 (malevolent deity) enters the transmission and controls the day stem, it will certainly bring legal troubles. If the "Heavenly Nobleman" enters the transmission and benefits the day stem, day branch, or the year of the person, there will be good news. If the "Vermilion Bird" (a deity associated with documents and speech) appears, the matter in question will certainly be about documents or messages.

詩曰：從革怕火日，定有事招殃。土日見潤下，金日曲直逢，木遇稼穡地，水家炎上當，在吉又可取，小事定遭傷。君子又可用，小人災異凶。 又詩曰：三合之課是雜神，二姓公婆及議人，凡事干謀宜託人，不然帶眾事縈心。

The rhyme says: When the Triple Harmony Formation and the Five Phases of the Day Stem are in mutual control, one must be especially cautious. The metal formation of From-Revolution (from-revolution metal) should avoid encountering the fire of Bing and Ding, as fire controls metal and will certainly bring misfortune. When the earth of Wu and Ji meets the water of Rùnxià (rùnxià water), or when the metal of Geng and Xin meets the wood of Qūzhí (qūzhí wood), or when the wood of Jia and Yi meets the earth of Jiàsè (jiàsè earth), or when the water of Ren and Gui meets the fire of Yánshàng (yánshàng fire), these are cases where the Day Stem controls the formation, and the formation is the wealth of the Day Stem. These combinations, when viewed from a larger perspective, may still bring good fortune, but in smaller matters, one will certainly suffer some loss. A noble person with high status can manage these situations, but a petty person encountering them will result in calamity. Another rhyme says: The Triple Harmony divination involves different directions and miscellaneous spirits, symbolizing two families who are relatives and the mediator between them. Whenever there is a request or matter to be dealt with, it is advisable to entrust someone else to handle it, otherwise, it will involve many people and cause worry and burden. "Yíng" means to be entangled or to be constantly on one's mind.

詩曰：曲直東方是木形，三傳亥卯未相併。人占桴篾並栽植，病者傷寒致久縈。 又曰：三傳皆屬木，其位名曲直。利作舡車事，修造覓財植。震動雖然有，求財無壅塞，百事悉皆通。

The rhyme says: "Curved and straight belong to the east, taking the form and nature of wood; the three transmissions are亥, 卯, 未, completing the wood pattern. When divining matters, they often relate to bamboo and wood rafts, bamboo wares, and planting; when divining illness, they indicate a prolonged condition like cold damage." Another rhyme says: "When the three transmissions are all wood, this position is called curved and straight. It is suitable for building boats and carts, for constructing and managing affairs related to plants and trees for profit. Although wood is active and may cause some disturbance, the pursuit of wealth is not blocked, and all matters can proceed smoothly." "舡" means boat.

又詩曰：曲直多不一，日又屬木神，亥卯未三傳，此名曲直課，固蒂亦深根。栽培方有獲，攸久始榮光。歷風易搖動，枝葉連遷延。吉則人謀害，凶為自己奸。近事休謀度，終應不濟美。災過當亨泰，秋冬占必殘。路逢須瘦僕，木事必姻緣。 又詩曰：曲直神后為天乙，傳中蛇虎憂訟官。后合陰龍傳曲直，大吉並之課親傳。

Another verse says: The image of bending and straightening is shown by branches and twigs that are crooked and uneven, with many branches but not aligned. If the day stem itself is wood, and the three transmissions also include Hai, Mao, and Wei, then it is called a bending and straightening lesson. Its strength is deep rooted and firm. In all matters, one must cultivate like planting a tree to have a harvest, and it requires time before success is seen. Tall trees are easily shaken by the wind, and branches and leaves are connected, causing delays in matters. From a good perspective, it means others are planning for you; from a bad perspective, it means you have other plans in your mind. Immediate matters do not need planning, and they will not end well. Once this period of misfortune passes, things will become smooth. If this lesson is taken in autumn or winter, the wood energy has already declined, and it will surely lead to loss. People encountered on the road will be thin servants; any matter involving plants and trees is likely to be connected with a marriage. Another verse says: If the bending and straightening lesson has the "Heavenly Empress" (the god of Zi water) riding on the "Heavenly Ethical Person," and the three transmissions include the "Teng Snake" and "White Tiger," then there will be worries about lawsuits and disputes. If the three transmissions are bending and straightening and ride on the "Heavenly Empress," "Liu He," "Tai Yin," and "Azure Dragon" these auspicious generals, and the "Great Good" (the god of Chou earth) is also included, then it is a harmonious lesson with affectionate transmission.

孔明曰：木為曲直，三傳見亥卯未，或臨日辰，則為曲直課。《集靈經》云“斗加亥，前五卯，後五未，以應此課。”蓋木生於亥，旺於卯，墓於未，為木之始終。木至始終豈無曲直之處？故名之。主有克樹克木之應，有種植之事及委蛇贊佑之事，或主舡車之事。凡事主先曲後直，利修造，但謀為遲滯，或先直而後曲，變象多端，事多從雜；自下傳上則直，上傳下曲；未加亥為下傳上，亥加未為上傳下；自生傳旺墓則謀事有成，自量傳墓生則前事已成後舉；自墓傳生則事已廢復行，但以曲襯直，則不能無是非也。若見勾朱鬼煞，必有因林木爭鬥之事。其占官主同僚有爭；占行兵主群黨背叛，居家者主親族爭撓；占訟先直後曲，或先曲後直，須委始其詞；又主與朋友致爭。

Zhuge Liang said: The nature of wood is to be flexible and straight. If the Three Transmissions show the trinity of wood (Hai, Mao, Wei), or if the wood trinity is present on the day stem or day branch, it is called the flexible and straight lesson. The "Classic of Gathering Spirits" says, "Place the Big Dipper's Tiangang on Hai, then count forward five positions to reach Mao, and backward five positions to reach Wei," which exactly matches the arrangement of this lesson. Wood is born in Hai, reaches its peak in Mao, and enters its tomb in Wei. These three branches govern the entire life cycle of wood. From birth to burial, how could there be no twists and turns in its growth? Therefore, it is called the flexible and straight lesson. This lesson usually relates to cutting down trees, planting trees, or situations involving winding paths and assistance from others. It may also relate to ships and vehicles. In general, matters tend to start with twists and turns and then become smooth, which is favorable for construction and development, but the planning and progress may be slow. There are also cases where things start smoothly but then become complicated, with many changes and confusion. When examining the direction of transmission: transmission from below to above is straight, and from above to below is curved. If Wei is added to Hai, it is transmission from below to above; if Hai is added to Wei, it is transmission from above to below. Transmission from the long life position to the peak position and then to the tomb position indicates that matters can be successfully accomplished. Transmission from the peak to the tomb, and then from the tomb back to the long life position indicates that one matter has been completed and another is about to begin. Transmission from the tomb back to the long life position indicates that something previously abandoned is now being restarted. However, the curved and straight aspects complement each other, and there are inevitably disputes in between. If the heavenly generals "Gou Chen" and "Zhu Que," which are associated with disputes and verbal conflicts, or if there are wood ghosts andInauspicious Sha, there will certainly be disputes related to trees. When predicting official positions, it indicates conflicts among colleagues; when predicting military campaigns, it indicates betrayal by subordinates; when predicting domestic affairs, it indicates disputes among relatives; when predicting lawsuits, it may indicate either a situation that starts straight and then becomes curved or one that starts curved and then becomes straight, and one must carefully investigate the initial statements. It may also indicate disputes with friends.

袁天罡曰：曲直課屬木，木以水為根，秋氣斂，雖不浮華，枝蔓有損，但內氣緊實，有結果，加以生日，亦有代斷木植之事，或修造事。日辰見金或年見金，有三合之財。若春夏則木氣敷榮散，內伐而外柔，多虛少實。壬癸甲乙日得此；戊己根固有傷；丙丁日枝枯，有英華；庚辛日斫削成，艱難後得。

Yuan Tiangang said: The curved and straight lesson belongs to wood, and wood needs water as its root. In autumn, the metal energy becomes收敛, though the wood no longer flourishes on the surface, its branches and twigs may be broken, but the internal energy becomes dense and solid, thus able to bear fruit. If the wood is in a favorable position and also supports the day stem, it indicates activities related to cutting down forests or building and repairing. If there is metal on the day stem or day branch, or if the person's birth year and current year involve metal, then metal is the official of wood, and wood is the wealth of the day. Thus, there is a triple harmony bringing wealth. If it occurs in spring or summer, the wood energy is expanding and spreading, appearing soft on the outside but already exhausted inside, with more emptiness than substance. Considering the day stem: if the day is壬 or癸 water, or甲 or乙 wood, this lesson is water nurturing wood and wood being harmonious, which is most favorable. If the day is戊 or己 earth, the roots are solid but the earth is weakened by the wood, causing some damage. If the day is丙 or丁 fire, the wood nourishes the fire, but the branches wither, resulting in only superficial brilliance. If the day is庚 or辛 metal, the metal can shape the wood into an object, requiring hardship first and then success.

順三局申加子 逆三局辰加子

This example illustrates two methods of arranging the Triple Harmony system, known as "curved straight" and "three harmonies." For the "forward triple arrangement," take the example of Shen added to Zi: the Heaven Plate Shen is placed over the Earth Plate Zi, and the Growth, Prosperity, and Storage are taken in sequence from Shen to Zi to Chen in a forward direction. For the "reverse triple arrangement," take the example of Chen added to Zi: the Heaven Plate Chen is placed over the Earth Plate Zi, and the sequence is taken in reverse from Chen to Zi to Shen. The forward arrangement moves from Growth to Storage, with the energy progressing forward, indicating that matters develop smoothly. The reverse arrangement moves from Storage back to Growth, with the energy turning back, indicating that old matters are revisited and progress is reversed. All four arrangements follow this pattern.

詩曰：三傳俱是火，炎上勢沖天，利為窯冶事，分明爐火燃，五姓看宅上，切怕見行年，若到火炎上，火起皆日延，辰神又屬火，三傳戌午寅，名曰炎上課，顯赫皆日新，內謀方有礙。外事已昭然。初則端微細，終成長大倫。易衰還易發，迅速必驚人。炎上多勢大，遏止則沈淪。定有文書動，見火有災殃。白虎更乘死，必有燒死魂。庶言炎火事，天必大晴明。冬占人問墓，所往必蒙親。文書主往來，仍看本宅主。行年相生合，火災決宅真。

A song says: if all three transmissions are fire, it forms a lesson of fire rising, with a powerful momentum reaching the sky. It is suitable for activities such as kiln firing and metal smelting, clearly indicating a flourishing fire in the furnace. When predicting the condition of a house, one must consider the five family types and their corresponding house positions. The most dangerous situation is when the fire element falls on the "year of the person" (行年). Once it falls there, the fire spreads to the person, and fire disasters are likely to occur. The god of the day branch is also fire, and if the three transmissions are arranged as Xu, Wu, and Yin, it is clearly a lesson of fire rising, with a powerful and prominent momentum, growing more and more prominent day by day. Secret plans in the mind may be obstructed, while external matters are clearly visible. At first, the signs are subtle, but eventually they develop into a major situation. Fire is easily extinguished and easily ignited, coming quickly and often causing fear. Since the momentum of fire rising is strong, if one tries to suppress it forcefully, it may instead be buried. When predicting events, there will be movement of documents and affairs. Seeing fire indicates disaster. If the White Tiger (a heavenly general associated with bloodshed and death) is combined with death qi, there will certainly be a soul burned to death. Whenever fire is involved, the sky is usually clear. When asking about graves in winter, the place chosen will certainly be protected by relatives. Documents represent movement and travel, and one must also consider the fate of the house owner. If the fire god is in harmony or generates with the year of the person, then predicting a fire disaster in the house is accurate.

又曰：寅午戌為炎上課，三傳皆火是其名。日象為君人性急，釜鳴爐冶卜天晴。占人欲行憂口舌，婦人占孕是嬰孩。

It is also said that when the three transmissions are arranged as寅 (Yin), 午 (Wu), and 戌 (Xu), forming the fire trinity, it is called "Innoshu" (Innoshu), which refers to the meaning of all three transmissions being fire. The sun is the essence of fire, symbolizing the sovereign in human affairs and representing a quick-tempered nature. When this is used in divination regarding the sound of pots and cauldrons in a household, or matters related to metalworking, it indicates clear weather. If used in divination about a person needing to go out, one should beware of verbal disputes. For a woman divining about pregnancy, it indicates the birth of a male child—since fire is yang in nature, it is interpreted as male.

孔明曰：火曰炎上，乃三傳見寅午戌，或在日辰上，故名炎上課。《集靈經》云“斗加寅，前五午，後五戌，以應此課。以火生於寅，旺於午，墓於戌，為火之始終。”火有始終，其勢必上炎，故名之，主有熔煅爐冶之事。又主大利文章之事，主有主主君事，皆火之精為日為君象。火生土，主有土之君，又主文書口舌事，事體急速，應離卦，內暗外明，內柔外剛。凡事多虛少實，有始無終。如火之炎光，暫時便暗也。主朋黨群隊疏狂，鼓扇而成事，先欣後嗔。蓋火之初燃，其勢掀熾，一滅而成灰燼，故無長久。又暴燥好怒不正。占雨必晴，晴久必雨。占命必虛氣淫慾，年命更來火神，其病必凶，炎症瘦疾。占孕婦必生男子。占訟有刑罰，占謀望主舊事欲成。或旺相生日辰，最利文場，文字清新，必然高顯。旺不宜於老景，及囚死之月則不吉矣。又訟事大鬧而散，陳詞多虛，行人口舌。

Zhuge Liang said: Fire's nature is to rise upward and burn. When the Three Transmissions show Yin-Wu-Xu, or when the fire element is present in the Day Stem and Day Branch, it is called the lesson of Inflaming Ascension. The "Classic of Gathered Spirits" says, "Place the Northern Dipper's Tiangang on Yin, then count forward five positions to reach Wu, and backward five positions to reach Xu," which exactly matches this lesson. This is because fire's growth begins at Yin, reaches its peak at Wu, and enters its tomb at Xu. These three branches govern the entire life cycle of fire. Since fire has a beginning and an end, its power must inevitably rise upward, hence the name Inflaming Ascension. The matters associated with this lesson are mostly related to melting, casting, and forging, as well as furnace and metalworking. It is also favorable for literary pursuits and matters concerning the sovereign or superior, because the sun is the essence of fire, and in symbolism it represents the sun and the sovereign. Fire generates earth, so it also signifies the earth-decorated sovereign. Additionally, it relates to written documents and verbal disputes, and affairs tend to come quickly. This lesson corresponds to the "Book of Changes" Li hexagram: bright on the outside and dark on the inside, strong on the outside and soft on the inside. Matters are often illusory and lacking in substance, with beginnings but no endings, like a flash of fire that quickly fades. It also signifies a group of people forming factions and acting recklessly, using agitation and incitement to accomplish things, starting with joy and ending in betrayal. This is because when fire is first lit, its power is intense, but once it goes out, it turns to ashes and cannot last. It also indicates a person with a hot temper, easily angered, and lacking in propriety. When predicting rain, it will certainly be sunny; when there has been prolonged sunshine, rain will follow. When predicting a person's fate, it indicates a weak constitution and a tendency toward lust. If the person's destiny and the current year's stem and branch again involve fire elements, illness will be severe, often involving inflammation and weight loss. When predicting a pregnant woman, it indicates the birth of a male child. In lawsuits, there will be punishment. When predicting endeavors, it suggests that old matters will be completed. If fire is strong and flourishing and comes to the Day Stem and Day Branch, it is most favorable for the imperial examination, with clear and fresh thoughts, and a sure path to fame. However, strong fire energy is not suitable for old age, nor for months when fire is in captivity or death, which would be inauspicious. When predicting lawsuits, this lesson often leads to great commotion but eventually ends in dispersal, with many false statements in the testimony. When predicting the whereabouts of a person, it indicates disputes over words.

袁天罡曰：寅午戌刑在午，有刑無德，事若火焚，但主利見大人，虛聲皂白，見朱雀公訟，見后合主婦女姦淫，見蛇虎主婦女血疾，見天空主屋宇損壞，大忌戌加寅，是墓臨生地火散則炎，塞則無光。所占明白反為闇昧狂鄙不遂，秋得之主恃勢謀事有成。若庚辛日得此名帶煞，來意主官疾患，又主災疾火之病。惟庚辛酉日寅加辛為用，主因財反仇；戊己日得曲直，丙丁日得潤下，甲乙日得從革，壬癸日得稼穡，並依此例斷之。壬癸日見炎上，雖為財局，其實是鬼。蓋火能生土，土反克水故也。名子母鬼，占事被骨肉解破，狂鄙不遂。

Yuan Tiangang said: The Yin-Wu-Xu fire trinity, with Wu self-inflicting punishment on Wu, indicates punishment without virtue, and matters seem urgent like being burned by fire. However, fire represents civilization, so it still favors visiting important people, though the reputation is uncertain. If the three transmissions include the Vermilion Bird, it indicates disputes in the lord's household; if they include the Heavenly Empress or Liu He, it indicates women's affairs; if they include Teng Snake or White Tiger, it indicates women's blood-related illnesses; if they include Tian Kong, it indicates damage to houses. The most dangerous situation is when Xu is added to Yin, which is the tomb god pressing on the place of growth: fire spreads upward, but if blocked, it loses its light, so clear matters become obscure, and people become arrogant and shallow, with all things not going well. If this divination is taken in autumn, the fire's strength has declined and the metal's power is dominant, so achieving success through strength is favorable. If the day is a庚 or 辛 metal day and the fire is strong, the fire overcomes the metal, which is called carrying a malevolent influence, indicating the person's intention is mostly about official matters or illness, and also indicates diseases with fiery characteristics. Only when the day is a庚 or 辛 metal day or a酉 day, with Yin added to 辛 as the first transmission, it indicates disputes over property turning into enmity. Similarly, if the day is a戊 or 己 earth day and the curve-straight wood trinity is present, or the day is a丙 or 丁 fire day and the moistening-down water trinity is present, or the day is a甲 or 乙 wood day and the following-reforming metal trinity is present, or the day is a壬 or 癸 water day and the cultivating-planting earth trinity is present, they are all interpreted in the same way. If the day is a壬 or 癸 water day and the fire is strong, even though fire is the wealth trinity that water overcomes, in reality it is a ghost, because fire generates earth, and earth turns around to overcome water, so it is called "mother and child ghost": wealth is generated by me overcoming, but the earth generated by fire turns around to harm me, so the matter is split by close relatives, and people become arrogant and shallow, with their wishes not fulfilled.

詩曰：三傳皆是金，從革課內生。兵家為大忌，臨見血光臨。求財獲珍寶，遠行利相尋。利成反覆旺，有祿必相侵。問病傷筋骨，又主神勞侵。 詩曰：日辰又屬金，巳酉丑三辰。此名從革課，還多改變心。所為鬧津渡，必有重權任。心煩易煎怒，人有暗謀深。吉則招喜事，多從憂撓尋。凶則病血氣，瘡痍勞疾禁。應日光有響，逢熔鑄冶金。

The song says: If all three transmissions belong to metal, this produces a lesson of transformation and change. Military people most fear this lesson, as soon as they face battle, there will be bloodshed. Seeking wealth can obtain treasures, traveling is favorable for meeting and uniting. The gains are easily fluctuating, even if one has an official position, it is unavoidable for others to encroach. Divining illness indicates injury to bones and joints, and also indicates exhaustion of the mind and spirit. Another song says: If the day stem and day branch also belong to metal, and the three transmissions are arranged as the three terms of巳, 酉, and 丑, this is called the transformation and change lesson. People's minds often have changing thoughts. The affairs concerned are mostly noisy near river crossings and ferry piers, and there must be important official duties. People are easily irritated and angry, and someone nearby is secretly planning. If it is favorable, it brings good fortune, but mostly arises from worries and troubles. If it is unfavorable, it leads to diseases of the blood and flesh, and chronic illnesses. The fulfillment occurs in places with sunlight and noise, or precisely during the time of melting and casting metal.

又詩曰：巳酉丑為從革課，兵革相持位屬金。改舊入新為別業，病傷筋骨肺癆侵。 孔明曰：金曰從革，乃三傳巳酉丑全，或臨日辰，皆名從革課。《集靈經》曰“斗加巳，前五酉，後五丑，以應此課，主有兵革、金鐵之應，主軍旅征伐之事。亦多別業，利有更改等事，主先從而後革。”《玉 歌》云：“從革課傳巳酉丑，若卜爭端為大咎。”雖和合亦有更改。占訟三傳見的煞，主有罪。占病主筋骨疼痛及勞血之症，見白虎勾陳主有爭鬥、血光、死亡之事。占婚姻不利。占考試功名事，多執特不完成，或從戎為美，革故鼎新為妙。然必酉加巳，巳加酉方合改革之應。火必金須變革。若火多金少，金旺火囚，及傳得後武水者，即名從革不革格，來意主事欲動而多不從。如六癸日巳加丑發用，三傳巳酉丑，難以從革例言改動也。

Another verse says: The trine of Si, You, and Chou forms a "From-Revolution" lesson, involving military conflicts and belonging to the Western Metal element; it signifies replacing the old with the new and establishing a new enterprise; if used for illness, it indicates injury to the bones and joints or tuberculosis. Zhongming said: The nature of Metal is "From-Revolution" — it is obedient and can be reshaped. If the three transmissions include Si, You, and Chou, or if the spirits in this pattern are located on the day stem or day branch, it is called a "From-Revolution" lesson. The "Ji Ling Jing" says: "Place the Northern Dipper's Tiangang on Si, count forward five positions to reach You, and backward five positions to reach Chou," which exactly matches this lesson. The outcomes are mostly related to military weapons and metal, indicating military campaigns and warfare, and also often signify establishing a new enterprise, which is favorable for change. Its trend is first to comply and then to change. The "Yu Ge" says: "The 'From-Revolution' lesson with the three transmissions of Si, You, and Chou, if used for disputes, indicates great misfortune." Even if this lesson seems harmonious, it ultimately leads to change. For lawsuits, if the transmissions include harmful spirits, the parties involved are likely guilty. For illness, it indicates pain in the bones and joints and blood disorders. If "Bai Hu" or "Gou Chen" appear, it suggests conflict, bloodshed, and death. For marriage, it is unfavorable. For exams and official positions, it often indicates stubbornness and failure, so it is better to join the military instead, as revolution and renewal align with the nature of this lesson. However, it is essential that You is added to Si and Si is added to You — Metal is placed on the Fire position, and Fire is placed on the Metal position — to truly match the meaning of reform. There must be Fire to temper the Metal, so the Metal can take shape. If there is too much Fire and not enough Metal, or if Metal is strong while Fire is weak, or if the three transmissions include water spirits like "Tian Hou" or "Xuan Wu," it is called the "From-Revolution without Revolution" pattern, meaning the person's intention is to make changes, but most of the time, the changes do not succeed. For example, if the day is Ji and the transmission starts with Si added to Chou, even though the three transmissions are Si, You, and Chou, it cannot be interpreted according to the usual rules of change.

袁天罡曰：從革課，水日生氣，火日死氣，丙丁日財氣，戊己日耗氣。若酉加丑發用，將見貴神常勾，此乃為降氣，卻主父母災，多主被勢力之主強劫其財，而不得伸。大抵忌天將降盡絕氣也。又況盡犯孟仲季之呻吟，必主被而不完，先阻而後成也。

Yuan Tiangang said: The metal of the From-Revolution class matches with the day stem, and the qi has four types. For days with Jia and Yi water, metal generates water, which is life qi; for days with Bing and Ding fire, fire is dispelled by metal and metal is also attacked, which is death qi; for days with Bing and Ding fire, metal is what attacks them, which is wealth qi; for days with Wu and Ji earth, earth generates metal but itself is dispelled, which is consumption qi. If the transmission starts with You added to Chou, and the heavenly general also shows the "Heavenly Ethereal Nobleman," "Tai Chang," and "Gou Chen," these are earthy, stable generals, and the metal qi is suppressed, which is called "descending qi," indicating disaster for parents, mostly due to being robbed of property by someone in power without being able to appeal. Generally, the From-Revolution class most fears the heavenly general pressing the metal qi all the way to its end. Moreover, Si belongs to the first quarter, You belongs to the middle quarter, and Chou belongs to the fourth quarter, and the three types of deities are disturbed and groan uneasily, inevitably leading to damage and incompleteness in matters, requiring initial obstacles before success.

又曰：從革課遇旺相與吉神並者，主死喪兵革之事。若日干囚死，有西行之兆。占利進從革事，順丑酉巳為從新革舊，有氣則革而增進，無氣即革而韜退。巳酉丑主幹事有氣而欲就又革；酉丑巳革而不順方革，主雖有和合，亦有更改，內有六合，欲動不動，最忌作金鬼。大抵利更改遷移，商人得從革課主修門換戶事喧嚷。詩曰：春暮舉兵戈，兵家火厄，惟宜求貨利，商賈主大獲。

It is also said that from-reform divination, if the metal energy is prosperous and strong and appears together with auspicious deities, it may instead indicate death and mourning, and warfare and weapons—because metal represents severity and killing, and when its energy is strong, the killing energy becomes stronger. If the day stem is in a state of imprisonment or death, there is a sign of traveling west, because the position of metal is in the west. When predicting advancement, it is suitable to engage in matters of reform. The three transmissions follow the order of丑, 酉, 巳 in sequence, which is called 'reforming the old to create the new': when the metal energy is strong, reform happens along with increase; when the metal energy is weak, after reform, it tends to retreat and conceal. If the three transmissions are 巳, 酉, 丑, the matter originally has strength, but as it is about to succeed, change arises; if the three transmissions are 酉, 丑, 巳, the reform is not smooth and must be forced, indicating that even if there is harmony, there will eventually be change. If the three transmissions include 'Liu He', then there is hesitation and indecision. The most dangerous situation is when metal transforms into the ghost of the day stem to attack the person. In general, this divination is favorable for reform and relocation. Merchants receiving this divination are indicated to engage in repairing doors and changing households, and to be busy and noisy. The rhyme says: in late spring, there is military movement, which is the fire calamity for soldiers; at this time, it is only suitable to seek profits and gains, and merchants can actually gain much.

詩曰：三傳俱是水，潤下本因由。天后與六合，姦情必有憂。忽然盜賊起，玄武倍添愁。萬般皆有忌，順水任遨遊。縱有陰私事，救神主便休。 又詩曰：日辰又屬水，三傳申子辰。名為潤下課，事體分流轉。欲成還就滅，盈以必須傾。吉則宜爭先，凶逢阻障人。君子所謀近，卑小必有聲。雨天有應象，農夫多潤澤。天后並六合，姦情淫泆周。

The song says: When all three transmissions are water, this is called the "Moistening Down" divination. If the "Heavenly Empress" and "Liu He" generals appear, there will certainly be worries about infidelity. If there is suddenly a theft, and the "Black Tortoise" general (which governs theft and conspiracies) also appears, more troubles will be added. This divination has many taboos; it is best to follow the flow of water and go with the current. Even if there are private matters, as long as the divination contains a saving deity, everything will be calm. Another song says: When the day stem and day branch are also water, and the three transmissions are arranged as Shen, Zi, and Chen, it is called the "Moistening Down" divination. The situation is like water, with changes and twists. It seems about to succeed but then disappears, and when the water is full, it will certainly overflow. From a good perspective, it is advisable to act ahead of others. From a bad perspective, one may encounter people who interfere. Those of high status will not achieve success in the near future, while those of low status may gain some reputation. When divining about rain, it shows a response. Farmers will benefit from the rain. If the "Heavenly Empress" and "Liu He" appear together, there will be widespread issues of infidelity and disorder.

又詩曰：立用傳中申子辰，課逢潤下水之因。占者必言溝瀆事，不然舟楫魚網鱗。占胎定是生女子，疾病為殃謝水神。潤下天罡龍合併，有人送物錯斑鱗。潤下後為龍合子，相召飲酒來舟船。

Another verse says: If the first transmission and the middle and final transmissions are all within the water triad of Shen, Zi, and Chen, then this divination is called "Run Xia" (flowing down), because it is related to water. The person asking the question must be concerned with ditches or water channels, or else with boats, fishing nets, fish, and shrimp. When divining about pregnancy, it indicates a female child, since water is yin in nature. When divining about illness, it suggests that the water deity is causing trouble, and one should offer sacrifices to the water deity to eliminate misfortune. If in the "Run Xia" divination, the "Tiangang" (the god of Chen earth) is occupied by "Qinglong" (Azure Dragon) and "Liuhe" (Six Harmonies), it indicates that someone will bring gifts, mostly colorful fish scales or other aquatic products. If "Tianhou" (Heavenly Empress) is in the Zi position and appears together with "Qinglong" and "Liuhe," it indicates that someone will invite others to take a boat ride and drink alcohol.

孔明曰：水為潤下，乃三傳得申子辰全，或日辰上見之，故名潤下課。《集靈經》曰“斗罡加申，前五子，後五辰，以應此課。主溝渠、舟楫、魚鹽、網罟之事。又主淫泆盜賊等事。凡事不急，攸攸久長，淹留伏匿，中不能靜，柔順中伏，險蹈，先暗後明，事體叢雜，口舌陰私。” 經曰：“潤下之課申子辰，口舌陰私徹外人”是也。順生則事皆順，逆生則事皆逆且遲，金生則吉，金克則凶，老人逢此課吉，少人逢此課凶。若在旺相宜問老者，在休宜問少者。

Zhuge Liang said: Water has the nature of flowing downward to moisten, so when the three transmissions of Shen, Zi, and Chen are all present, or when the spiritual element of this pattern appears in the day stem and day branch, it is called the "Moistening Down" pattern. The "Ji Ling Jing" says, "Place the Big Dipper's Tiangang on Shen, count forward five positions to reach Zi, and count backward five positions to reach Chen," which exactly matches this pattern. It indicates matters related to ditches, boats, fish and salt, fishing nets, and also matters of immorality and bandits. All affairs are not urgent, proceeding slowly and lingering, hidden and concealed, appearing calm on the surface but restless within. Beneath a gentle appearance lies danger, beginning secretly and becoming evident later, with complex matters and much verbal conflict and private affairs. The classic text says, "The Moistening Down pattern has the three transmissions of Shen, Zi, and Chen; verbal disputes and private affairs reach outsiders," which is exactly this meaning. When the three transmissions follow in order of mutual generation, all matters proceed smoothly; when they go against the order of mutual generation, all matters become troublesome and slow. If metal generates water, it is auspicious; if earth and metal control water, it is inauspicious. Elderly people receiving this pattern are auspicious, while young people receiving it are inauspicious—water represents hidden and stored energy, which is suitable for stillness rather than advancement. If the water energy is in its prosperous and strong state, it is suitable to consult about matters concerning the elderly; if the water energy is in a weak and confined state, it is suitable to consult about matters concerning the young.

袁天罡：五行正氣，入於揉雜之體，三合則異方生旺墓之神，事主駁雜不一，至於水萬折，必東流而不息。易清易濁，易圓易方；際之則靜，激之則鬧；順則決江河，莫之能御；逆則為挽舟上灘，艱滯莫前；得時則千江萬派，總歸於一；失時則為無源之水，易涸易盈。凡事主淹留，遲伏於中，不能轉靜；干係眾謀， 轉為轉立而不決意，刻應多過月；牽連疑忌，利占成不利占解散，謀事主連累下人。占病凶，以辰為水土墓也。占宅占宅近水居住也。雖然無凶，亦不振發。占訟主官事不成。占孕主女子。占文章不利。占晴雨主陰涉。占求財最忌全財化鬼。

Yuan Tiangang said: When the Five Phases' vital energy enters the Triple Harmony pattern, which is a mixed lesson, because it involves the three deities of Growth, Prosperity, and Storage from different directions, the interpretation becomes varied and inconsistent. Regarding water, it twists and turns but ultimately flows eastward without end: it is easy to be clear or turbid, easy to be round or square; when it is placed, it is still; when it is stirred, it becomes turbulent; flowing in the right direction is like a broken river, which no one can stop; flowing against the current is like pulling a boat upstream, difficult and stagnant, barely moving forward. When it is in season, thousands of rivers and streams converge into one; when it is out of season, it becomes water without a source, easily drying up or overflowing. Therefore, matters tend to be delayed, with things stuck in the middle and not moving, unable to settle down; many people are involved in discussions, repeatedly proposing and retracting plans, indecisive, and the predicted time often passes beyond a month. In human affairs, there are suspicions and conflicts, suitable for predicting success but not for predicting dissolution, and planning matters will involve the lower ranks. It is ominous for illness, because the Chen is the tomb of water and earth. For housing, it indicates living near water. Although this pattern is not particularly凶, it lacks vitality. For lawsuits, it indicates that the case will not be resolved. For pregnancy, it indicates the birth of a daughter. It is unfavorable for writings. For weather, it indicates cloudy and rainy conditions with water involvement. For seeking wealth, it is most dangerous when the entire wealth pattern turns into ghosts to harm the person.

詩曰：日辰屬土三傳季，或日即逢戊己干。初傳丑未終火土，併為稼穡主田園。吉則有喜凶多訟，歲功建立實艱難。若也三傳俱四季，遠行遊子更留連。 又曰：戊己占時用土神，三傳四季合新文。此名稼穡多從土，築圃開田宅墓因。

The song says: If the day stem and day branch belong to earth and all three transmissions fall on the seasonal earth positions of Chen, Xu, Chou, or Wei, or if the day is exactly the earth stems Wu or Ji, and the first transmission starts at Chou or Wei while the final transmission ends at the fire or earth deities, these are all considered Jia Se lessons, which concern matters related to fields and gardens. When interpreted in a favorable way, there may be good news; when interpreted in an unfavorable way, there may be lawsuits. Establishing a good harvest in a year is indeed difficult. If all three transmissions are seasonal earths, it further indicates that a traveler far away will remain detained and not return. It is also said that when the day is Wu or Ji, if the initiating transmission connects with the earth deity and all three transmissions are seasonal earths, they form a single pattern. This is called the Jia Se lesson, and the matters involved mostly arise from the earth, with the causes being mainly related to building gardens, opening fields, constructing houses and tombs.

孔明曰：土為稼穡，乃三傳得辰戌丑未土；或戊己日干支見土神，故名稼穡課。主耕農開墾，土工築室，田園之事。季夏旺相，動作遂意。秋冬喪敗，主田墓有憂。如四季月與夏月占，主田苗墳墓之事。如得土將發用，主事干眾佃，或因田土爭鬥事。如非勾陳將，亦主二人事，爭田土。如戊土日四季為傳，土氣太重，艱難遲滯之象。又不如壬癸多土為脫難煞，蓋物極則變，變則通也。久危者，反有解散之意；無事常占則鯨鯢歸澗格，若遇雷神則能變化。雷神者，太沖六合也。六癸日伏吟同。

Zhongming said: The nature of earth is to plant and harvest. If the three transmissions are in the earth branches of Chen, Xu, Chou, or Wei, or if the day stem and day branch of a Wu or Ji day show the earth deity, it is called the farming and reaping lesson. This lesson governs matters such as farming, clearing land, building houses with夯实 earth, and fields. In June, when earth is strong, this lesson receives the prosperous and strong energy, and actions will go smoothly. However, in autumn and winter, when the earth energy declines, there may be worries about fields and tombs. If this lesson is obtained in the months of Chen, Xu, Chou, Wei, or in summer, it mostly relates to crops and tombs. If the heavenly general of earth nature initiates the transmission, it indicates that the matter involves many tenant farmers or disputes over land. Even if it is not the Gou Chen heavenly general, which governs disputes over land, it still indicates that two people are fighting over land. If the day is Wu earth and the three transmissions are all the seasonal branches, the earth energy is too heavy, indicating difficulty and delay. It is better to have more earth seen on days of Ren or Gui water, because excessive earth will strongly overcome water, creating the "difficulties overcome" pattern, which is an extreme situation that leads to reversal. In such cases, people who have been in danger may find relief. If there is no actual matter but this lesson keeps appearing, it is called the "great fish returning to the stream pattern," where a big fish is trapped in a small stream and cannot fully express its abilities. However, if the "thunder god" appears, it can bring change. The thunder god refers to the Taichong branch of Mao wood and the Liu He branch. TheHidden Chant lesson on a day of Ji is interpreted in the same way.

袁天罡：稼穡課，先難後獲，凡事迫逼，不由己出，只宜靜守田墳，忌逢三刑。如丑刑戌，貴人若與白虎在傳，占病死。蓋內有三刑煞也。正未二辰三丑四戌，周而復始。占訟主入獄刑。占孕主生男。又名遊子課。

Yuan Tiangang said: The Jia Se lesson is like farming; it is difficult at first but eventually yields a harvest. In all matters, one is forced by circumstances and cannot make one's own decisions; it is best to remain quiet and stay by one's land and tomb. It is most dangerous if the lesson contains the Three Punishments. For example, if Chou (the Ox) is punished by Xu (the Dog), and if the "Heavenly Ethical Nobleman" and "White Tiger" are also in the Three Transmissions, then the divination for illness indicates death, because the Three Punishments are hidden within. The Three Punishments shift according to the month: in the first month they are in Wei, in the second month in Chen, in the third month in Chou, in the fourth month in Xu, and so on in a cycle. This lesson, when used for lawsuits, indicates imprisonment and punishment; when used for pregnancy, it indicates the birth of a son. Since the soil of the four seasons is the burial place of the Five Phases, and it represents a person being away from home, this lesson is also called the Wandering Child Lesson.

丑加辰，丑辰煞重，事多不成。詩曰：災病終有恐，改移亦防爭 。庭論雖多事，謀猷定不成。 丑加戌，丑戌暗刑，吉凶虛名。詩曰：吉凶皆在外，群眾倡狐疑。遇後方逢福，保護可扶危。 辰加未，辰未動發，彼此相挾。詩曰：有聲無定跡，作事遂成凶。縱有風光在，名言信不通。 辰加丑，辰丑被刑，事多不成。詩曰：吉小凶應大，變動意而東。損下而益上，更後事有期。 未加戌，未戌不寧，吉事不成。詩曰：事後謀動處，其勢不安寧。艱難起功業，末得見昇平。 未加辰：未辰有情，乃有不成。詩曰：萬事斷中吉，公訟得其平。謀望事宜發，貪勤思害成。 戌加丑，戌丑不葉，親疏改劫。詩曰：事凶有實跡，憂慮有銷熔。舊事如謀動，禍待過時逢。 戌加未，戌未就義，動靜不利。詩曰：衰旺休遲逞，凡事宜守靜。刑雖終有疑，守道保安靜。

The following eight entries are the eight types of agricultural lesson patterns formed by the mutual influence of the earthly branches representing the four seasons' earth elements. One, Chou added to Chen: Chou and Chen are both earth elements, but the evil influence overlaps, leading to many things not being accomplished. A poem says: calamity and illness eventually cause fear, moving or changing things requires caution to avoid disputes; although the officials discuss many matters, the plans will certainly not succeed. Two, Chou added to Xu: Chou and Xu are a pair in the three punishments that hide from each other, thus called hidden punishment. Both good and bad outcomes are just empty names. A poem says: good and bad are all external, people talk endlessly without agreement; only later will fortune come, and with the help of others, one can overcome danger. Three, Chen added to Wei: Chen and Wei combine, and the energy is activated, with mutual restriction. A poem says: only the sound is heard, but no definite trace, and the matter will ultimately result in misfortune; even if there is a moment of success, there is no communication of reputation or news. Four, Chen added to Chou: Chen and Chou are in mutual punishment, leading to many things not being accomplished. A poem says: small good and great bad, the mind of change turns eastward; loss below and gain above, only later will there be hope. Five, Wei added to Xu: Wei and Xu are in mutual punishment and unrest, leading to good things not being accomplished. A poem says: after the matter, plans are made, but the situation remains unstable; great achievements arise from hardship, and only at the end will peace be seen. Six, Wei added to Chen: Wei and Chen have mutual affection, but there are still things that do not succeed. A poem says: all matters are cut off in the middle as good, lawsuits in the government can be fair; plans should be initiated, but excessive diligence brings harm. Seven, Xu added to Chou: Xu and Chou are not harmonious, leading to changes in close and distant relationships and conflicts. A poem says: bad matters have real signs, but worries can be resolved; if old matters are to be reconsidered and acted upon, misfortune will come only after this period. Eight, Xu added to Wei: Xu and Wei come together in harmony, but both action and stillness are unfavorable. A poem says: the rise and decline do not need to be forced, and all matters are suitable for stillness; although there is punishment, there is still doubt, and by keeping to the right path, safety is ensured.

孔明曰：同德則行而無阻，名曰德行課。己德在甲，故寅未相加為德；乙德在庚，故卯申相加為德；辛德在丙，故戌巳相加為德；丁德在壬，故午亥相加為德；癸德在戊，故子巳相加為德。外有卯戌相加，雖不為德亦通。為六害子未相加，丑午相加，亦為六害。辰亥相加，酉寅相加，雖不為害，而亦入德之類者，通名德行課。

Zhongming said: When both parties share the same virtue, things will proceed smoothly, and such a lesson is called a virtue lesson.the so-called「virtue」 refers to the harmonious positions between the ten heavenly stems, which are then converted into the twelve earthly branches to determine the addition of the heaven and earth plates. Ji uses Jia as its virtue, Jia's fortune is in Yin, Ji's fortune is in Wu, but the branch belongs to Wei, so Yin and Wei added together form the virtue; Yi uses Geng as its virtue, Yi's fortune is in Mao, Geng's fortune is in Shen, so Mao and Shen added together form the virtue; Xin uses Bing as its virtue, Xin's position is in Xu, Bing's fortune is in Si, so Xu and Si added together form the virtue; Ding uses Ren as its virtue, Ding's fortune is in Wu, Ren's fortune is in Hai, so Wu and Hai added together form the virtue; Gui uses Wu as its virtue, Gui's position is in Zi, Wu's fortune is in Si, so Zi and Si added together form the virtue. In addition, Mao and Xu added together, although not a proper virtue, their energy flow is connected. As for Zi and Wei added together, Chou and Wu added together, these are originally the positions of the six harmful relationships; Chen and Hai added together, You and Yin added together, although they do not form harmful relationships, they can also be included in the category of virtue. All these additions are collectively known as virtue lessons.

巳加子 卯加寅 巳子陽極，謀事元無。詩曰：求望又木逢，遠事喜成遲。六陽今已足，有變不成徵。 酉寅辰，寅未得日，災去喜及。詩曰：乘龍丁上見，天乙喜臨寅。災散福方於，興衰此鑑明。 卯加申，卯申相容，謀事正中。陰私暗謀望，懷喜不成聲。文書須反覆，諫諍有忠言。又名斫輪課。 午丑申，午亥極陰，吉有凶臨。詩曰：刑殘須已破，行謀已撲陰。入為事倒破，災禍二相侵。 酉辰亥，酉寅破喜，暗福重來。詩曰：否中須有喜，災殃後卻榮。陽德無限好，景色又重新。 戌巳子，戌卯喜合，虛語亡多。詩曰：求上三應合，虛驚浪語徵。逢時道又阻，有望出維持。 亥午丑，亥辰重會，舉事有凶。詩曰：事向無心見，安居慮轉移。陰謀多慮子，憂望再相隨。

The following are the various types of divination lessons in order of virtue, each beginning with the three transmissions or added influences, followed by the interpretation, and ending with a verse. First,巳 added to 子, 卯 added to 寅:巳 and 子 form a harmonious connection and the yang energy reaches its peak, leading to a reversal of fortune, and the original plans are bound to fail. The verse says: The desired outcome meets the wood energy, distant matters are pleasant but progress is slow; the number of six yang is now complete, any change will not bear fruit. Second, three transmissions 酉, 寅, 辰: 寅 has not yet received the support of the day stem, but the disaster gradually fades and good fortune is approaching. The verse says: The Azure Dragon appears on the position of 丁, the nobleman is joyfully present on 寅; after the disaster disperses, the blessing settles, and the distinction between fortune and misfortune becomes clear. Third, 卯 added to 申: 卯 wood and 申 metal are compatible, and the plan hits the key point. This pattern often indicates secret planning, with joy in the heart but unable to express it; documents require repeated exchanges, and those who give advice are sincere. This pattern is also called the Wheel-Cutting Lesson. Fourth, three transmissions 午, 丑, 申: 午 and 亥 form a harmonious connection, and the yin energy reaches its peak, leading to good fortune mixed with misfortune. The verse says: The situation of injury and destruction has already been resolved once, and the plan has turned towards the dark side; entering leads to the reversal of affairs, and disaster and misfortune come from both sides. Fifth, three transmissions 酉, 辰, 亥: 酉 and 寅 clash, and good fortune arises from the clash, with hidden blessings returning again. The verse says: In times of blockage, there is hidden joy; after disaster, there is honor and prominence; the yang virtue is abundant without limit, and the scene is completely renewed. Sixth, three transmissions 戌, 巳, 子: 戌 and 卯 form a harmonious connection, but there is much empty talk and false words. The verse says: The desired outcome has three correspondences and a connection, but it is actually a sign of false alarm and empty talk; encountering the right time and encountering obstacles on the way, one still needs someone to mediate. Seventh, three transmissions 亥, 午, 丑: 亥 and 辰 overlap and form a connection, leading to misfortune in undertaking affairs. The verse says: The matter is revealed unintentionally, and even in a state of peace, one must consider moving; under secret schemes, there is much worry for children, and worry and hope follow one after another.

已上是連順德行課，只有八課出現，餘不發用，故不立課。 子巳戌，子未勢阻，謀望未已。詩曰：易置人方美，有始必有終。天族共天眷，損失子重重。 寅未子，寅酉破碎，謀為破損。詩曰：太陽沉反留，春屬合有災。官吏文書失，刑厄動泉臺。 卯申丑，卯戌會遂，終凶始言。詩曰：動謀終有阻，聲大實猶微。欲擬千秋事，逢人始有為。 辰酉寅，辰亥刑凶，生者不寧。詩曰：心勞得猶未，凶殃累子孫。闇昧財上事，心腹與誰論？ 巳戌卯，巳子極會，謀望最吉。千里乏良驥，臨銜始奮庸。又為鑄印格。

The above is a continuous sequence of moral lessons, but only eight forms can actually form a valid lesson, the others cannot initiate the transmission, so they are not given separate names. Here is another set: Three transmissions: Zi, Si, Xu. Zi is blocked by Wei, so the matter has no conclusion. The poem says: It would be better to have someone else handle it, there must be a beginning and an end; relatives support each other, but the descendants suffer greatly. Three transmissions: Yin, Wei, Zi. Yin is broken by You, so the matter is ruined and efforts are lost. The poem says: The sun sets but is detained, there is disaster in spring wood matters; officials lose documents, and punishment disturbs the underworld. Three transmissions: Mao, Shen, Chou. Mao meets Xu, so the matter succeeds, though the end is bad, the beginning is promising. The poem says: Once the idea is formed, there will be obstacles, great reputation but small strength; to achieve great deeds, one must meet the right person. Three transmissions: Chen, You, Yin. Chen is harmed by Hai, which is bad, and the living are unsettled. The poem says: Hard work brings no results, misfortune affects descendants; there are hidden troubles with property, and one's heart can be shared with no one. Three transmissions: Si, Xu, Mao. Si meets Zi, which is the peak, so the matter is most favorable. A journey of a thousand miles lacks one good horse, but once it is harnessed, it will work hard. This form is also called the Casting Seal Pattern.

詩曰：天魁為印如何鑄，臨於丙地始知名。申酉太陰車又在，太沖傳中有即鑄。鑄印乘軒官職成，傳中有氣將為連。又欲兼知驛以並，太陰上取陰私力。天乙加時恩命行，太陰六合為吉物。天乙所居神相生。 戌加巳。詩曰：在職重遷取，當榮更發榮。庶人如逢此，官府目前生。

The song says: "Tiankui" (the god of the戌 earth, shaped like a seal) needs to be cast into a seal. It can only become famous when it is at the location of Bing fire. Bing and Si belong to fire, which is exactly the furnace for melting metal and casting a seal. If the positions of Shen and You have "Taiyin," and "Taichong" (the god of Mao wood, resembling a carriage) is in the three transmissions, then the seal can be cast. This is the image of casting a seal and riding in a carriage, leading to official rank. The spirits in the three transmissions have energy, and thus the energy flows. In addition, one should also check if theThe Post-horse is present at the same time; Taiyin can provide hidden assistance. If Tianyi Guiren is present at the time of the divination, then the favor and command will be carried out. Both Taiyin and Liuhe are auspicious. Also, the god residing with Tianyi should be in mutual generation. The fixed pattern is戌 added to巳. The poem says: those in official positions will have another promotion, already honored will become even more honored; common people encountering this lesson will have official matters happening soon.

午丑申，午丑不明，憂疑暗驚。詩曰：事從陰小起，災病不成凶。理財後晚得，行路在途中。 未子巳，未寅愁嫌，人見有寬。詩曰：吉將若逢凶，行藏漫漫蒙。有謀遲可得，急難乃難通。 申丑午，申卯修政，音無何得？詩曰：謀事皆稱意，陰陽在老人。有雖為吉兆，二雁落寒雲。

Three Transmissions: Wu, Chou, and Shen: There is an unclear dynamic between Wu and Chou, indicating worry and hidden fear. The poem says: The matter begins with a weak and young person, but disaster does not turn into a serious calamity; gains from managing finances come later, and the person is still on the way. Three Transmissions: Wei, Zi, and Si: There is resentment and discord between Wei and Yin, but the person involved finds relief instead. The poem says: A good general encountering a malevolent spirit leads to confusion and uncertainty; careful planning can still succeed, but impatience will not be effective. Three Transmissions: Shen, Chou, and Wu: Shen and Mao form a harmonious relationship, allowing governance to be carried out, yet there is no news, so how can one know? The poem says: All affairs proceed smoothly, but the key to the change of yin and yang lies with the elderly; although it is a favorable omen, it is like two geese falling into cold clouds, and the future remains uncertain.

右德行課十二體，其四體不入用傳，只有八體，通一百一十九課，得十六體，其間有傳合無吉慶，傳害為隔傳者，休咎不待辨而明。大率德行之課，本非重以德勝之，反煞為權，而課氣之休旺、天官之善惡必當參用，方可決疑。

The twelve types of virtue lessons listed above include four that cannot enter the initiating transmission and three transmissions, so only eight types actually form valid lessons. Among the total of one hundred and nineteen lessons, the virtue category can produce sixteen types. Some of these three transmissions may be combined but lack auspiciousness, while others may be harmful and form "interrupted transmissions" (interrupted energy flow, disconnected transmission). Good or bad outcomes can be clearly discerned without detailed analysis. In general, virtue lessons are not won solely by the character "virtue," but rather by transforming malevolent influences into authority. One must also consider the prosperity, strength, weakness, and confinement of the lesson's energy, as well as the moral quality of the heavenly general governing it, in order to make a judgment on difficult cases.

六陰日丁丑、丁未、己丑、辛丑、辛未，此五日反吟名井欄射課。如井上架木，易欹易斜，不能長久之象。占事難成易敗。若得吉神良將，亦可豐遂。一雲不空，症病主二症。經曰：井欄則未嘗成事。

On the five days of Dīngchǒu, Dīngwèi, Jichǒu, Xinchǒu, and Xīnwèi among the six Yin days, if arranged as a 'Reverse Chant' lesson (where the Heaven and Earth plates are in opposition, and all deities fall in the opposite palace, indicating instability and unrest), it is called the Well Fence Lesson. It is like a wooden fence set up on top of a well, which is easily tilted and unstable, and cannot last long, so matters under this lesson are difficult to succeed and tend to fail. If the lesson is supported by auspicious deities and capable generals, it may still result in fulfillment of wishes. Another interpretation says that if the lesson does not fall into 'Xun Kong' (the two empty branches in the current ten-day period without a heavenly stem to match), it indicates the person has two illnesses at the same time. The classic says: those who receive the Well Fence lesson have never succeeded in accomplishing anything.

午加子 寅加申 反復其道，八鬼追逐。詩曰：有謀多諫諍，內外恐相攻。交動則興利，奸雄事二端。 卯加酉，卯酉不入，群分各處。詩曰：內外防災盜，分移事從驚。天上又作孽，水火恐遲迎。 巳加亥，巳亥逐馳，天翻地覆。詩曰：歲馬逢天潤，謀成事亦傾。欲家知否泰，變化反枯榮。 內伏吟反吟二課，抄在首卷湊成九宗門矣。故二卷內欠此伏吟反吟之課。

The several fixed patterns of the well frame shooting pattern are as follows. When Wu is added to Zi or Yin is added to Shen, the heavenly plate god and the earthly plate element are directly opposite and conflicting, turning back and forth, resembling eight directions' ghosts chasing behind. The poem says: there are plans but many disputes arise, both inside and outside fear mutual accusations; mutual movements can bring benefits, but villains always have two faces when dealing with affairs. When Mao is added to You, Mao and You are opposite and their energies do not merge, causing people to scatter and occupy different positions. The poem says: both inside and outside need to prevent disasters and theft, and the disturbance of dividing the family and moving house follows; heaven also sends punishment, and water and fire disasters are feared to arrive soon. When Si is added to Hai, Si and Hai are opposite and the movement never stops, like heaven and earth overturning. The poem says: the year's post-horse meets the heavenly moisture, although plans are successful, the affairs will still collapse; to know whether a family is in a difficult or prosperous period, just look at the changes of withering and flourishing. This book originally included the Fu Yin and Fan Yin lessons in the first volume to complete the number of "nine schools", so the second volume lacks the Fu Yin and Fan Yin lessons.

象曰：富貴格為良，權握天乙卿。貴人順旺相，年命日辰中。貴臨名富貴，家門日漸良。四月時加卯，壬子入木鄉，富貴兼權印，萬事喜融融。懷胎生貴子，生下置田莊。福澤從天降，萬里有馨香。約信依時到，家業合宮商。

The lesson says: The prosperous and wealthy pattern is a good structure, with power held by the nobleman, the heavenly yi nobleman, the god of the high official. When the nobleman moves in the right direction and rides on the prosperous and strong energy, it falls on the person's birth stem, the year stem, or the day stem and day branch. Once the nobleman appears, this lesson is called prosperous and wealthy, and the family becomes more and more flourishing. For example, if a divination is made in the fourth month with the time element placed on the卯 (Mao), and the Renzi day enters the wood territory, it becomes a pattern of both wealth and official rank, with all things filled with joy. A woman who is pregnant will give birth to a noble child, and the child will be able to acquire farmland and estates. Blessings come down from heaven, and the reputation spreads far and wide. The agreed-upon messages arrive on time, and the family's affairs are harmonious, like the harmonious tones of the musical scale of宫 and 商.

又曰：天乙順行乘旺相，臨在行年與日辰。發用傳終吉有氣，即見從前富貴人。中遇吉神近榮顯，但見青龍足寶珍眾是天乙順行旺相相加日辰年命，亦欲不逢空及年命日辰不克貴人。又要貴人立於生旺比和德祿長生之地。又要三傳有常龍等吉將扶之，方為全吉，否則虛名虛利，中末不吉者亦是乍得乍失，又要官星天馬方貴。又《望江南》詞曰：“富貴格，天乙有氣吉將臨天乙有氣入年命，吉將加日辰發用。發用年命日辰並並天乙，決然不是凡庸人。雖有凶神還旺相天乙順，凶神不做惡。只要凶神旺相為權，先權貧來後顯宦，將見青龍足寶藏，支干馬祿官俸旺。干上有支之驛馬，支上有干之祿神。”

It is also said that the Heavenly Nobleman moves in a favorable and strong condition, appearing on the year or day stem and branch; if from the initiating transmission to the final transmission all are auspicious and full of energy, then it is a family that has always been wealthy. If the middle transmission meets auspicious deities, one is about to achieve honor and prominence; as long as the Azure Dragon appears, treasures will be sufficient. The original note says: this refers to the Heavenly Nobleman moving in a favorable and strong condition and being added to the day stem and branch or the native's year pillar, and not falling into the empty period, and the native's day branch not being able to overcome the nobleman. In addition, the nobleman should be located in places of favorable energy such as birth, prosperity, harmony, virtue, and official luck, and the three transmissions should also have auspicious generals such as Tai Chang and Azure Dragon supporting it, only then is it fully auspicious; otherwise, it is only empty fame and empty gain. If the middle and final transmissions are not auspicious, then one will only gain and lose alternately. It is also necessary to have the official star and Heavenly Horse appearing together, only then can one be truly esteemed. The poem "Looking Toward the Southern Jiang" says: "The noble birth, the Heavenly Nobleman has energy and auspicious deities arrive." The original note says: the Heavenly Nobleman has energy and enters the native's year pillar, auspicious generals appear on the day stem and branch, and the initiating transmission, native's pillar, and day branch all are together with the Heavenly Nobleman. Such a person is certainly not an ordinary person. Even if there areInauspicious Spirit, as long as the Heavenly Nobleman moves in a favorable direction and theInauspicious Spirit are still in a strong and prosperous condition, theInauspicious Spirit will not cause harm; as long as theInauspicious Spirit are strong and prosperous, they will instead become power, first having power but being poor, later becoming prominent and holding an official position. One can see the Azure Dragon bringing full granaries, the day branch and day stem both having the post-horse and official luck flourishing, and the official salary being abundant. The phrase "the branches and stems meet with official luck and post-horse" refers to the day stem riding on the day branch's post-horse, and the day branch riding on the day stem's official luck.

《金匱》曰：“天乙在紫微近右樞，其神主干貴、上官、慶財、田莊等事。若乘旺氣在日辰年命作初傳，名富貴課，主富貴雙全。如中末傳得戌加巳為印綬，則是正貴，則名富貴權印課，主迎貴人課，望士人薦貴威權，無求不遂。氣足則產易生，貴足則產必貴，家富貴，婚姻遂。貴生身，則訟得理，更得末傳吉將生助，求官入選，皆通而有終慶，恩命升摧，始終不替。如年命日辰上得吉神良將，有旺相氣，三傳始終旺相為積代富貴。若得凶神惡將有旺相氣者，先貧賤後富貴。”

The Golden Chest says: The Heavenly Nobleman is located in the Purple Micro Enclosure in the heavens, near the Right Pivot Star. This deity oversees matters such as seeking a noble patron, promotion and taking up office, celebrating and gaining wealth, and acquiring land and property. If it rides on a prosperous and strong energy and falls on the day stem, day branch, or one's own birth year and becomes the first transmission, it is called a prosperous and wealthy lesson, indicating both wealth and honor. If the middle and final transmissions also receive the combination of Xu adding Si to form the emblem of an official seal, then it is a genuine noble lesson, called the prosperous, wealthy, authority, and seal lesson, indicating the arrival of a noble patron, expecting recommendation from scholars, holding authority, and having all requests fulfilled. If the lesson energy is abundant, childbirth will be smooth; if the noble energy is abundant, the child born will be noble, the family will be wealthy, and marriage will be harmonious. If the noble patron appears on the day stem, then in legal disputes one will win the case; if the final transmission also has auspicious generals supporting it, then seeking official positions and transfers will be smooth and eventually lead to joy and honors, and the imperial decree for promotion will never cease. If the birth year and day branch have auspicious deities and good generals accompanied by prosperous and strong energy, and the three transmissions remain prosperous and strong throughout, then it is a legacy of accumulated fortune over generations; if instead, one receives malevolent deities and evil generals with prosperous and strong energy, then one will first be poor and lowly and later become wealthy and honored.

假如年命在寅，十月丙寅日巳時占事，惟登明遙剋日為用，十月登明水正旺，為丙之官星，登明加寅上下相生為用，天乙旦在亥，此人主積代富貴。 又如四月申將壬子日卯時占，三傳巳戌卯，天乙在巳加子發用，為富貴課。戌加卯為權印，公私有喜，加官進財之象。經曰：富貴增財喜慶。《畢法賦》曰：“富貴支干逢祿馬。”謂干上有支之驛馬，支上有干之祿神，名富貴君子格。主加官進祿，富貴雙全，常人宅移身動，病訟俱興。如丙寅日干上申支上巳。如戊寅日干上申，支上巳之例。

Example one: If the person's birth year is in the寅 (Bing) position, and a divination is made on the day ofBingyin (Bingyin) at the巳 (Si) hour in the tenth month, the four lessons contain only 「Dengming」 (Hai water spirit) which is remotely and indirectly attacking the day stem. This is taken as the initiating transmission. In the tenth month, the Hai water is at its peak, and the Hai water attacks the Bing fire, which is the official star of the Bing day. Dengming is placed on the寅 (Bing) position, where water generates wood and wood generates fire, creating a mutual generation between upper and lower, thus initiating the transmission. During the day, the heavenly nobleman is at the Hai position. This type of lesson indicates that the person has been wealthy and noble in previous generations. Example two: In the fourth month, using the申 (Shen) general, a divination is made on the day ofRenzi (Renzi) at the卯 (Mao) hour. The three transmissions are arranged as巳 (Si),戌 (Xu), and卯 (Mao). The heavenly nobleman is at the巳 (Si) position and is placed on the子 (Zi) position to initiate the transmission. This is a prosperous and wealthy lesson. The Xu added to the Mao forms the image of authority and official seal, indicating joy in both public and private affairs, which is a pattern of promotion and wealth. The classic text says: "Prosperous and wealthy lessons indicate increased wealth and joy." The "Bi Fa Fu" says, "Prosperous and wealthy lessons, when the day stem and day branch both meet the禄 (favorable position) and驿马 (post-horse)," meaning that the day stem is riding theThe Post-horse of the day branch, and the day branch is riding the禄 of the day stem, which is called the prosperous and wealthy gentleman pattern, indicating promotion and increase in rank, and prosperity and wealth together. If ordinary people encounter this, it indicates moving house, illness, and litigation occurring at the same time. For example, on the day ofBingyin (Bingyin), the申 (Shen) is seen on the day stem and the巳 (Si) on the day branch; or on the day ofWuyin (Wuyin), the申 (Shen) is seen on the day stem and the巳 (Si) on the day branch, which are both examples of this.

詩曰：驛馬當頭發，官爵課中留。四路分明取，年月與日辰。三合頭沖是，年月一般求。時日同年月，四孟上追遊。發動君王詔，加官移好州。忽然驛馬破，官職有淹流。末傳合神動，重遷喜不休。 詩曰：二般印綬初用見，四個驛馬傳內逢。值此定名官爵課，仕官得此喜匆匆。

The song says: When the Post-horse is in the first transmission and leads the movement, this falls under the official rank lesson. The Post-horse should be clearly determined from four directions: the sovereign's year, the month builder, the person's own birth year and the current day each have one Post-horse. The method is to take the first branch of the Triple Harmony Formation and find the branch it conflicts with. For example, the first of Shen-Zi-Chen is Shen, which conflicts with Yin, so the Post-horse is in Yin; the rest follow the same pattern. The Post-horse for the year and month is determined in the same way. The Post-horse for the time and day follows the same method, and its position moves around the four beginning branches: Yin, Shen, Si, and Hai. When this lesson is activated, it indicates the imperial decree being issued, promotion to a good state or prefecture. If the Post-horse is suddenly broken, the official position will be delayed. If the final transmission has a harmonizing god that is activated, then there will be another promotion and continuous good fortune. Another song says: When two heavy seals appear in the first transmission and four Post-horses meet in the three transmissions, this is definitely the official rank lesson. Officials who receive this will experience quick and urgent good fortune.

又曰：日辰年年無克賊，或逢德合相加臨。天魁太常全見用，太歲月建入傳心。天乙後朱龍入課，此名官祿福祿深。喜美大招財祿至，遷官轉職顯佳音。若是凶神乘吉將，有氣之時土化金。微賤之人暴名譽，平下占之慶賀臨。

It is also said that if the day stem and day branch do not clash with the flowing year or the native's birth year, or if they are exactly supported by virtue deities or harmonious deities; the "Heavenly Qiu" (戌 earth, symbolizing seal) and "Tai Chang" (symbolizing sash) both appear in the initiating transmission; the sovereign year and month builder also enter the center of the three transmissions; and the heavenly generals such as Tianyi Guiren, Heavenly Empress, Vermilion Bird, and Azure Dragon are included in the divination chart—this is called an official fortune chart, with great blessings and wealth. It brings joy and fulfillment, attracting great wealth and official promotion, revealing good news. If aInauspicious Spirit is present but rides on a吉将, as long as the course of the divination is strong, it is like earth generating metal, turning凶 into吉. At this time, even a person of low status may suddenly gain fame, and an ordinary person who divines will have good fortune come to him.

孔明曰：印綬與驛馬入傳發用，更吉神在末傳，又見吉將，無刑沖破害者，名官爵課。蓋天魁為印，太常為綬，驛馬投遞之神、傳命之使也。傳見本命、太歲、月建、今日四處之驛馬發用，中末傳見印綬，如君命欽賜所臨，故為官爵課。又凡人年命日辰發用，見印綬驛馬亦是官爵課。有旺相氣，求事皆得，求官入選，有升遷之喜；馬動行人來；占賊至；訪人不遇。占訟歷通諸司；占病必是游魂鬼。占孕必生貴子；若發用驛馬，終傳合之，主職位高遷；如中傳沖破主降官失職。如甲戌人二十五歲，行年在寅，正月庚寅日亥時占事，則太歲、行年、月建、今日驛馬俱在申，用起傳送，得四驛馬，當有添官榮遷之喜。經曰：官爵改轉升遷。詞曰：官爵課，印綬四馬當頭發，日辰年命旺相夾，不落空亡必顯達。初傳寅馬末是申，卻為破馬官不寧。末傳亥馬合生，管取超遷得美名。

Zhuge Liang said: The official seal and the post-horse enter the three transmissions and serve as the initiating transmission, with a good god in the final transmission. Also seeing good generals, and no punishments, conflicts, breaks or harms, this is called the official rank lesson. The heavenly marshal戌 earth resembles a seal, so it is called the official seal; Tai Chang governs clothing, silk and cloth, so it is called the sash; the post-horse is the messenger who delivers documents and conveys orders. If the three transmissions see the native's destiny, the current year's master, the month builder and the day branch, all with the post-horse serving as the initiating transmission, and the middle and final transmissions also see the official seal, it is like the emperor's order being personally delivered, so it is called the official rank lesson. In addition, whenever the native's destiny, the current year's master or the day stem and branch serve as the initiating transmission and see the official seal and post-horse, it is also the official rank lesson. This lesson has the prosperity and strength of the five elements, so whatever is sought will be achieved: seeking official positions and transfers brings promotion; the post-horse moving brings the return of a traveler, thieves also come; seeking a person will not find them; in lawsuits, the case will go through several offices; in illness, it is the wandering ghost causing trouble; in pregnancy, it will be a noble child. If the initiating transmission is the post-horse and the final transmission is in harmony with it, it indicates a high promotion; if the middle transmission breaks the post-horse, it indicates demotion and loss of position. Example: A person born in the year Jiaxu, at the age of twenty-five, with the current year in寅, on the day of Gengyin at the hour of Hai, the current year's master, the current year's master, the month builder and the day branch all have the post-horse in申. The initiating transmission starts with 'Chuansong' (the god of申 metal), with all four post-horses complete, there will be joy of promotion and honor. The classic says: the official rank lesson indicates a change of post and promotion. The text says: in the official rank lesson, the official seal and the four post-horses lead the initiating transmission, the day branch and the native's destiny and current year's master are prosperous and strong, as long as they do not fall into the empty period, they will certainly achieve success. If the first transmission is寅 post-horse and the final transmission is申, with寅 and申 conflicting, it becomes broken post-horse, and the official position is unstable; if the final transmission is亥 post-horse and it harmonizes and generates with it, it will certainly result in promotion beyond one's level and gain a good reputation.

外有驛馬沖破，天魁太常空亡，名官爵失印格。詩曰：驛馬逢沖破，印綬落空亡，官爵遭失印，吉後反棲遑貶黜，謀望亦虛空。 詩曰：用逢官爵課全強，河魁太常附空亡，此為官爵失印逃，遺失好信情惶惶。求望亦應不利捷，文書沈溺忽思量。居官在職憂公亂，拆資祿位亦無昌。

There is also another variation: when the Post-horse is broken, and Hekui and Tai Chang fall into the旬空, it is called the official rank losing seal pattern. A poem says: When the Post-horse is broken, the seal falls into the empty space, the official rank is like having lost the seal. At first it is favorable, but later it turns into panic and hurried movement, and one is subjected to demotion. All endeavors turn out to be in vain. Another poem says: Although the initiating transmission meets the official rank pattern and has strong momentum, Hekui (Xu) and Tai Chang are both attached to the empty space, which is the image of the official rank losing seal. Good news is lost halfway, and one feels anxious and uneasy. Matters one hopes for will not proceed smoothly, documents are delayed, and only when one suddenly remembers does one realize the problem. Officials in office will worry about disturbances in public affairs, their ranks are reduced, and their official positions are not prosperous.