When the time is harmonious, the divination is auspicious.

《靈轄經》曰：時泰課，占時得太歲發用，為天子月將所合，為青龍。若臨日辰年命發用，為時泰課。利見大人，有福神相助，當有官爵榮遷之喜。

The Lingxia Jing says: The structure of a timely divination is when the time stem is combined with the heavenly stem of the current year as the initiating transmission, and the heavenly stem of the current year symbolizes the emperor. It also harmonizes with the month general, with the azure dragon above it. If this group of deities falls on the day stem, day branch, or one's own birth year and initiates the transmission, it is called a timely lesson. This lesson is favorable for meeting important officials, with auspicious deities assisting from the side, and there will be joy in receiving official rank and honor.

如寅年六月乙丑日丑時占事，四課中陰陽見功曹臨酉，下克上為用，此太歲為用，傳見小吉，得青龍為月建，是為時泰課，宜謁尊貴，覲天庭，有福神相助也此雖夜時，但日間占不用夜貴，只子貴逆治，至未在寅上得青龍太歲發用，旺得青龍貴人。

Example: Divination on a day of Yichou in the sixth lunar month of the Year of Yin. In the sixth month, the general is set as Wu. Wu is placed over Yichou and the Heaven Plate is started. Among the yin and yang spirits of the four lessons, the spirit 'Gongcao' (the spirit of寅 wood) is found over You. You metal overcomes寅 wood, which is a case of lower overcoming upper. According to the 'method of thief overcoming', it is taken as the initiating transmission.寅 is the year's sovereign, so it is the sovereign initiating the transmission. In the three transmissions, the spirit 'Xiaoji' (the spirit of Wei earth) is also seen, riding on the Azure Dragon. Wei is the month's builder. This forms a harmonious lesson, suitable for visiting dignitaries and paying homage to the heavenly court, with the blessing of a divine being. The original note says: although this example is in the night time, when divining in the day, the night nobleman is not used. Instead, the nobleman is started from the Zi position and arranged in reverse. Counting to Wei, it falls on寅, thus the Azure Dragon and the sovereign are both initiating the transmission. In a prosperous atmosphere, the Azure Dragon nobleman is also present.

比寅陰 才未青 印子貴 亥午寅酉 午丑酉乙

This is the example of a divination chart for the day of Yichou in the sixth lunar month of the Year of the Tiger, at the hour of Chou. The top three lines are the three transmissions: the first transmission is Yin, which is the same as the day stem Yi wood, making it a companion爻, riding on Tai Yin; the middle transmission is Wei, which is overcome by Yi wood, making it a wealth爻, riding on the Azure Dragon; the final transmission is Zi, which is water that nourishes wood, making it an official爻, riding on the nobleman. The bottom two lines are the four lessons, read from right to left: the day stem Yi is lodged in Chen, and Chen has You, forming the first lesson You/Yi; using You as the lower, You has Yin, forming the second lesson Yin/You; the day branch Chou has Wu, forming the third lesson Wu/Chou; using Wu as the lower, Wu has Hai, forming the fourth lesson Hai/Wu. In the sixth lunar month, Wu general is added to the hour of Chou, and all the heavenly spirits on the heaven plate are five positions ahead of the earth plate, so Chen has You and Chou has Wu. In the second lesson, the metal You is below and the wood Yin is above, with the lower stealing the upper, so Yin is used as the initiating transmission, which is exactly the image of the sovereign year.

詩曰：用凶終吉衰終旺，天乙順行轉出陽，此名四順初雖否，終來吉慶喜相逢。百事嚮明宜勉進，小求大獲盡褒揚。

The song says: Although the initiating transmission is ominous, the final transmission turns favorable; although it starts weak, it ends strong. The celestial nobleman moves in the right direction and emerges to the yang position — this is called a four-sympathetic lesson. Although it begins obstructed, it ends with auspicious encounters. All affairs tend toward brightness, suitable for striving forward. What is sought may be small, but the gain is great, and all people praise it.

孔明曰：用起凶神惡將，傳得吉神良將，為一順；用起囚死，傳得旺相，為二順；貴人順治，為三順；傳出貴人前，名曰四順。此時百事可為，雖無初亦有終。

Zhuge Liang said: The four harmonies refer to four layers of reversal turning into favorable conditions. The initiating transmission starts from malevolent spirits and evil officials, but the three transmissions obtain auspicious spirits and good officials, which is the first harmony; the initiating transmission starts from a place of captivity and decline, but the three transmissions obtain prosperity and strength, which is the second harmony; the heavenly master nobleman proceeds in a favorable direction and does not reverse, which is the third harmony; the three transmissions are arranged and fall before the nobleman, which is the fourth harmony. At this time, all matters can be undertaken, even if the beginning is unfavorable, the end will ultimately succeed.

詩曰：用起日辰俱旺相，傳中復有吉神並，三光並立無相剋，作事皆歡病者輕。縱逢凶將無憂患，囚繫官災事不成。六月戊寅日占課，三傳俱旺貴人榮。

The song says: If the initiating transmission, the day stem, and the day branch all receive the energy of prosperity and strength, and if there are auspicious deities present in the three transmissions, with three lights standing together without mutual control between them — this is called the Three Lights lesson. Matters will all be pleasant, and the illness of the patient will be mild. Even if a malevolent general appears, there will be no worries. Imprisonment, legal troubles, and other misfortunes will not occur. For example, on the day of Wuyin in June, if all three transmissions are prosperous and there is a nobleman who is prominent, this is an instance of such a lesson.

詩曰：用神逢旺相，一光事所宜。吉將臨其上，三光喜勿疑。日辰兼有氣，三光不改移。求事多來速，官職定不遲。末傳無刑害，車馬鎮相隨。三合與六合，逍遙自在時。忽然刑害破，凶將作頻眉。

The song says: When the useful god receives the energy of prosperity and strength, this is the first level of brightness, and all affairs will be appropriate; if a good general is also riding upon it, the joy of three lights does not need to be doubted; if the day stem and day branch also have energy, the three lights will be stable and unshakable. Requests for things will mostly come quickly, and official positions will certainly not be delayed. If the final transmission has no punishment or harm, then the chariots and horses will follow along the way. If among the three transmissions there are also triple harmony and liu he, that is exactly the time of ease and comfort. But if suddenly there is punishment, harm, or breaking, and aInauspicious General is also riding upon it, then one will have to worry and be troubled.

詩曰：三光並立，用在其中，日辰之陽，吉神旺相，用起相傳，旺生良將，上下相生，自獲吉昌，雖有凶將，亦不為殃，當此之時，入水不溺，入病惡思不當，入兵不傷，所種者成，所為者遂，所求者得，所欲者諧，病困不死，繫者無刑，刀雖臨頸，亦為虛驚，舉尸入猶後回生，出幽入明，是謂神靈。

The song says: Three bright lights stand together, with the Useful God in the center; the yang spirits riding on the Day Stem and Day Branch are all auspicious deities carrying the energy of prosperity and strength; the Initiating Transmission flows continuously, with the strong energy supporting capable generals; the upper and lower parts mutually generate each other, naturally bringing good fortune and flourishing. At such a time, even if there are evil generals, they cannot cause disaster. In such a situation: entering water will not lead to drowning, getting sick will not worsen; going into battle will not result in injury; what is planted will grow, what is done will succeed, what is sought will be obtained, what is desired will be fulfilled; even if the illness is severe, one will not die; those who are imprisoned will not suffer punishment; although a knife is placed at the neck, it is just a false alarm; even if a corpse is carried in, one can later recover. This is moving from darkness into light, hence called divine protection.

又曰：三光日辰天乙後，中末囚死將神凶，此是三光失明象，本明向自暗昏，前看虛喜後枉悶，抑塞屈招難泰通，在上雖明不見察，所為無就喪前功。

It is also said that in the Three Lights divination system, if the day stem and day branch fall after the Heavenly Nobleman, and the middle transmission and final transmission are in a state of captivity or death, with all the accompanying deities and generals being凶 (malevolent), this indicates the image of the Three Lights losing their clarity: originally bright, they now turn towards darkness. At first it seems like a hollow joy, but later it leads to mere frustration; everywhere there is suppression and blockage, with grievances being acknowledged but unable to achieve relief. Although those above are discerning, they cannot see the truth of the situation; one's actions achieve nothing, and the previous merits are lost.

孔明曰：日為人，如得旺相氣，則人口安寧建旺，諸鬼不能犯，一光也；辰為宅，若得旺相氣，則宅居新美，氣運方亨，則益主人，諸邪不侵，二光也；用神乃日用所占發端之事，若得旺相氣，則所為無阻，豐亨盛大，德以速成，三光也。此三者，又乘吉將，故曰三光課。占者遇之，光其神又光其宅，而又光其動作，遂所為不費力矣。此課與官爵乘軒等占課並，主仕人加官進職，如有喜神，亦必見吉慶，雖有凶神凶將，始終有福，但日辰發用，要在天乙前。

Zhongming said: The day stem represents a person; if it receives the prosperous and strong energy, then the family will have peace and prosperity, and all evil spirits will not be able to invade, which is the first light. The day branch represents the dwelling; if it receives the prosperous and strong energy, then the residence will be new and beautiful, with a smooth flow of fortune, benefiting the owner and keeping evil spirits away, which is the second light. The useful god is the starting point of the current matter; if it receives the prosperous and strong energy, then all actions will have no obstacles, be prosperous and smooth, and success will be achieved quickly through virtue, which is the third light. These three aspects are all riding on auspicious generals, so it is called the three lights. When a diviner encounters this, the person will shine, the dwelling will shine, and the actions will shine, and nothing will be difficult to accomplish. If this lesson appears together with the official rank lesson or the carriage lesson, it indicates that an official will be promoted; if there is a happy god, there will certainly be good fortune; even if there are凶 spirits and凶 generals, there will always be blessings. The only condition is that the day stem, day branch, and initiating transmission must fall before the Tianyi Nobleman.

外有三光失明，為烏雲蔽天格。蓋日辰在天乙後為陰，中末傳又囚死，乃自明入暗，自旺入衰，故凶。主作為朦朧遲滯，吉事變為凶事，病人痊而作，終不起矣，占人主愚昧。

In addition, there is a variation called the "Dark Clouds Covering the Sky" pattern, which refers to three lights being obscured. If the day stem and day branch fall after the Heavenly Nobleman, it becomes yin. If the middle transmission and final transmission are in a state of captivity or death, this signifies moving from brightness to darkness and from strength to decline, hence it is凶. This indicates that one's actions are vague and sluggish, turning originally auspicious matters into ominous ones; for a sick person, it appears to improve but will actually recur and ultimately fail to recover; when predicting a person's character, it indicates ignorance.

如正月甲寅日巳時反吟課，春月甲寅木旺，傳送作青龍加日辰，功曹加申為用，用神乘旺作天后，正合三光課，雖反吟而神將並吉。法曰“有凶，從其吉多者”，此之謂也。 比寅后 官申青 比寅后 寅申寅申 申寅申甲

Example: On the day of Jiayin (Jia Yin) in the first lunar month, at the hour of Si (Snake), a reverse chant lesson is obtained. In the first lunar month, the use of the亥 (Hai) general is applied to the hour of Si. The Heaven and Earth plates are directly opposite, thus forming a reverse chant. In spring, the wood energy of Jia Yin is at its peak; the 'Chuansong' (Shen) god, which is the metal god of Shen, rides the Azure Dragon and is placed on the day stem and day branch. The 'Gongcao' (Yin) god, which is the wood god of Yin, is placed on Shen as the initiating transmission. The useful god is riding strong energy, and the riding general is the Heavenly Empress, which perfectly matches the Three Lights lesson. Although it is a dynamic reverse chant, both the gods and generals are auspicious. In terms of interpretation, it is said, 'When there is misfortune, follow the side with more auspiciousness,' which exactly describes this situation. Below is the lesson format. The top three lines are the three transmissions: the first transmission is寅 (Yin), which shares the same wood element as Jia, making it a companion爻, riding the Heavenly Empress; the middle transmission is申 (Shen), which is metal overcoming wood, making it an official ghost爻, riding the Azure Dragon; the final transmission is again寅 (Yin), still a companion爻, riding the Heavenly Empress. In a reverse chant lesson, the Heaven and Earth plates are opposite, so the first and final transmissions repeat. The bottom two lines are the four lessons, read from right to left: the day stem Jia is lodged in寅 (Yin), with申 (Shen) on寅 (Yin), forming the first lesson of Shen/Jia; taking Shen as the lower, with寅 (Yin) on Shen, forming the second lesson of Yin/Shen; the day branch is寅 (Yin), with申 (Shen) on寅 (Yin), forming the third lesson of Shen/Yin; taking Shen as the lower, with寅 (Yin) on Shen, forming the fourth lesson of Yin/Shen. The four lessons only involve the two gods of Yin and Shen alternating in opposition, which is exactly the image of a reverse chant.

如正月庚申日卯時占，神后臨戌為用，將得天后；中傳功曹，將得螣蛇；末傳天罡，將得六合。秋占，日辰旺相為一光；神后天后發用乘相氣，為二光；吉將在中，為三光。占病不死，囚繫得出，市賈有利，謀望得成，福佑自至，殃禍消除。 子子后 才寅蛇 父辰合 子戌子戌 戌申戌庚

Another example: On the day of Gengshen in the first lunar month at the hour of Mao, the 'Shenhou' (the god of the Water of Zi) is on Wu and serves as the initiating transmission. The heavenly general accompanying it is Shenhou. The middle transmission is 'Gongcao' (the god of the Wood of Yin), accompanied by Teng Snake. The final transmission is 'Tiangang' (the god of the Earth of Chen), accompanied by Liu He. If this divination is done in autumn, the day stem and branch receive prosperous and strong energy, which is the first good sign. Shenhou serves as the initiating transmission with accompanying favorable energy, which is the second good sign. A favorable general is in the middle transmission, which is the third good sign. This divination indicates that the person is not dying from illness, prisoners will be released, business will be profitable, endeavors will succeed, blessings will come naturally, and misfortunes will be eliminated. Below is the lesson format. The top three lines are the three transmissions: the initial transmission is Zi, with metal generating water, which corresponds to the son's hexagram for Geng day, accompanied by Shenhou. The middle transmission is Yin, with metal overcoming wood, which corresponds to the wealth hexagram, accompanied by Teng Snake. The final transmission is Chen, with earth generating metal, which corresponds to the parent and seal hexagram, accompanied by Liu He. The bottom two lines are the four lessons, read from right to left: the day stem is Geng, which is lodged in Shen, and Shen has Wu, forming the first lesson Wu/Geng. Taking Wu as the lower, Wu has Zi, forming the second lesson Zi/Wu. The day branch is Shen, which has Wu, forming the third lesson Wu/Shen. Taking Wu as the lower, Wu has Zi, forming the fourth lesson Zi/Wu. The heavenly plate gods are each two positions ahead of the earthly plate, so Wu has Zi, Zi has Yin, Yin has Chen, and the three transmissions are arranged in order as Zi, Yin, Chen.

詩曰：一陽一順起，用旺二陽知，日辰前天乙，陽神進不回，良將當其上，三陽次第推，病者應無死，獄囚脫災危，凡事皆吉慶，求財利必值，縱逢刑與害，喜事不遲疑。

The song says: The first level of yang is when the qi flows in order; when the useful god receives the qi of prosperity and strength, then the second level of yang is known; if the day stem and day branch are placed before the nobleman, the yang spirit proceeds straight forward without turning back, and there is a good general above, then the third level of yang follows in sequence. With this divination, the sick person will not die, prisoners can escape disasters and dangers, all matters bring good fortune, and seeking wealth will certainly bring profit; even if there is a conflict or harm, good things will not be delayed.

詩曰：貴人順行治，支干俱行前。用傳得有氣，三陽照不偏。利向公直作，莫從私曲權。吉事須揚舉，凶將惡名傳。所為皆有得，運限合通年。 詩曰：天乙順布日居前，日辰逢旺更推詳。三陽偏與人為慶，若乘吉將更為良。見龍常主錢財慶賀事。

The song says: The nobleman follows the order to handle affairs, with the day stem and day branch both preceding the nobleman; the initiating transmission and the three transmissions all have vitality, threefold sunlight illuminating all around without bias. This divination is favorable for proceeding along the path of justice, not relying on private manipulation. Favorable matters should be publicized and carried out; if the riding general is aInauspicious General, the result will be a bad reputation. All actions will bring results, and both fortune and duration will be smooth. Another song says: The nobleman is arranged in order with the day stem preceding it, and the day stem and day branch again meet strong vitality; it is also necessary to carefully examine. The three yang are particularly auspicious, and if they are accompanied by a favorable general, it is even better. If the three transmissions contain the azure dragon and tai chang, they indicate matters related to wealth and celebration.

詩曰：天乙順行為正理，日辰有氣復居前。主用行年並旺相，三陽吉慶保安然。上下旺相神將吉，出行有利職主遷。病者入棺當再活，刀當囚頭卻無愁。

The song says: The nobleman (天乙贵人) should be followed in order, as it is the correct principle. The day stem and day branch have vitality and are positioned before the nobleman. If the useful god and the native's birth year are both prosperous and strong, then three yang auspicious blessings will ensure safety. If both the upper and lower parts are prosperous and strong, and the spirits and generals are all auspicious, then traveling will be beneficial, and official positions will lead to promotion. Even if a sick person has already been placed in the coffin, they will revive. A knife placed on a prisoner's head does not need to cause worry.

詩曰：三陽天乙來辰戌，用神克賊終無救。此時三光不照時，事多闇昧求多就。是非雖滯不傳揚，傍勢堪為終嘆謬。病人雖安亦須死，囚人罪輕赦不宥。望人不來憑人虛。家人衰耗多凶咎。

The rhyme says: When the three yang divination is used and the heavenly master and nobleman are located in the positions of Chen and Xu, the useful god is also harmed and attacked, with no way to save the situation. Chen and Xu are the heavenly net and earthly trap, and the nobleman entering these positions is like being imprisoned. At this time, the three lights cannot illuminate, and matters are often obscure and unclear. Although many things are sought, they can only be forced together. Right and wrong remain stagnant without spreading, and trying to rely on others' power results in nothing but sighs. The sick person appears stable but will eventually die. A prisoner may have a light crime but will not be pardoned. Those who hope for something do not come, and those who entrust others are unreliable. The whole family declines and suffers losses, often encountering misfortune.

孔明曰：三陽者，天乙順行，前三五加日辰為一陽也；旺相不相剋，二陽也；日照今日之本；三陽也。又按《金匱》曰：用神旺相順行，日辰在天乙前，謂之三陽課。蓋主進旺氣，順於前進，謂一陽，主順。天乙在行為順，謂二陽；陽主伸，日辰在天乙前，為伸，謂三陽。兼吉將加臨，謂三陽課。此義甚通，利公干，不利私謀。占賊來，不利為主，無伏兵。占訟得理，病無憂，官升遷，行人來，產易養，孕貴。婚姻求望遂。一曰天乙順治，龍合立於前乘旺生初，正時生行年，為明為泰為生為長，舉事亨通，病者復生，囚者無罪。三陽遇太乙，來意主先喜後憂。

Zhongming said: The concept of San Yang refers to three aspects. First, the Tianyi Guiren moves in the correct direction, and by counting forward three and five positions, they are added to the day stem and day branch. Second, each god is prosperous and strong, and they do not mutually control each other. Third, the sun (month general) shines on the fundamental position of the current day. According to the Jin Gui, if the useful god is prosperous and strong and moves in the correct direction, and the day stem and day branch are placed before Tianyi, this is called San Yang Ke. The qi advances to a prosperous place and moves in the correct direction, which is the first yang, indicating smoothness. Tianyi moves in the correct direction without opposition, which is the second yang. The meaning of yang is extension, and the day stem and day branch being before Tianyi is an image of extension, which is the third yang. If good generals are present in their positions, then it becomes a San Yang Ke. This explanation is very clear: this lesson is favorable for official matters, but not for private schemes. When predicting a robbery, it is unfavorable to be the defending side, because there are no hidden troops available. In lawsuits, one can win the case; in illness, there is no worry; in official matters, there is promotion; in the case of a traveler, the person returns; in childbirth, the child is easy to raise; in pregnancy, the child is noble; in marriage and other requests, they are fulfilled. Another explanation: when Tianyi moves in the correct direction to handle affairs, the Qinglong and Liuhexi stand in front and ride on strong qi to generate the first transmission. When predicting the time, they also generate the person's destiny and year, which is clarity, peace, life, and growth, indicating smoothness in affairs. The sick person can recover, and the imprisoned person is innocent. However, if San Yang Ke meets Taiyi (the god of Si fire), the intention of the person coming is often first joy followed by worry.

外有三陽不照格，天乙在辰戌，雖順治亦為貴人入獄，獄乃陰地也，即非陽矣。用神雖旺相卻為鬼氣，鬼貪旺，雖不克人，名既為鬼，即陰物也，豈能照人乎？若三陽無救神，則為三陽不照，未免先吉後凶。

In addition, there is the pattern of Three Yangs Not Illuminating: the Nobleman falls into Chen or Xu. Chen is the Heavenly Net and Xu is the Earthly Net. Even if the Nobleman moves in the correct direction to handle affairs, it is considered that the Nobleman is imprisoned. A prison is a dark place, so it cannot be considered Yang. Although the Useful God is prosperous and strong, it is a ghostly energy that harms the person. Ghosts desire strong energy, but even if they do not immediately harm people, since their name is already that of a ghost, they belong to the Yin, and thus cannot illuminate people. If there is no saving deity in the Three Yangs pattern, it becomes Three Yangs Not Illuminating, inevitably leading to initial good fortune followed by misfortune.

如六月戊辰日辰時，申加午為用，日辰時皆旺相也。 又如二月乙丑日酉時，功曹為用，天乙加亥，辰在天乙前，順行，亦是三陽。

Example one: On the day of Wu Chen in the sixth month at the hour of Chen, the transmission begins with Shen added to Wu. The day stem, day branch, and the time of divination all receive the prosperous and strong energy. This perfectly matches the meaning of the three yangs. Example two: On the day of Yi Chou in the second month at the hour of You, the spirit of Gongcao (the Yin Wood deity) initiates the transmission. The celestial master nobleman is placed on Hai. The day branch comes before the celestial master and the nobleman proceeds in order. This is also a three yang lesson. The lesson forms of both examples are listed below.

申 戌 子 申午酉未 午辰未戊 未申酉戌 午 亥 巳 子 辰卯寅丑

This is the first example of a divination lesson for the day of Wu Chen (戊辰) at the hour of Shen (申) in the sixth month. The top three lines represent the three transmissions: the first transmission is Shen (申), the middle transmission is Xu (戌), and the final transmission is Zi (子). In the sixth month, the general is Wu (午) added to the hour of Shen (辰). The heavenly plate gods are each two positions ahead of the earthly plate. Therefore, Shen (申) gets Xu (戌), Xu (戌) gets Zi (子), and the three transmissions follow in order. The middle two lines are the four lessons, read from right to left: the day stem Wu (戊) is lodged in Si (巳), and Si (巳) gets Wei (未), forming the first lesson Wei (未)/Wu (戊); taking Wei (未) as the next, Wei (未) gets You (酉), forming the second lesson You (酉)/Wei (未); the day branch is Chen (辰), and Chen (辰) gets Wu (午), forming the third lesson Wu (午)/Chen (辰); taking Wu (午) as the next, Wu (午) gets Shen (申), forming the fourth lesson Shen (申)/Wu (午). The bottom four lines are the heavenly and earthly plates. The earthly plate's twelve palaces remain fixed, arranged clockwise from the top-left corner as Si (巳), Wu (午), Wei (未), Shen (申), You (酉), Xu (戌), Hai (亥), Zi (子), Chou (丑), Yin (寅), Mao (卯), and Chen (辰). The heavenly plate gods are placed on each palace: Si (巳) has Wei (未), Wu (午) has Shen (申), Wei (未) has You (酉), Shen (申) has Xu (戌), You (酉) has Hai (亥), Xu (戌) has Zi (子), Hai (亥) has Chou (丑), Zi (子) has Yin (寅), Chou (丑) has Yin (寅), Yin (寅) has Chen (辰), Mao (卯) has Si (巳), and Chen (辰) has Wu (午). Each heavenly plate god is two positions ahead of the corresponding earthly plate palace.

寅 卯 辰 卯寅午巳 寅丑巳乙 午未申酉 巳 戌 辰 亥 卯寅丑子

This is the second example from the previous text, for the day of Yichou (乙丑) in the second month at the hour of You (酉). The top three lines are the three transmissions: the first transmission is Yin (寅), the middle transmission is Mao (卯), and the final transmission is Chen (辰). For the second month, the general is Xu (戌) added to the hour of You (酉). The heavenly plate gods are all one step ahead of the earthly plate. Therefore, Yin (寅) receives Mao (卯), Mao (卯) receives Chen (辰), and the three transmissions proceed smoothly in order, which is the image of "Yang spirits advancing without returning." The middle two lines are the four lessons, read from right to left: the day stem Yi (乙) is lodged in Chen (辰), so Chen (辰) receives Si (巳), forming the first lesson Si (巳)/Yi (乙); taking Si (巳) as the lower, Si (巳) receives Wu (午), forming the second lesson Wu (午)/Si (巳); the day branch Chou (丑) receives Yin (寅), forming the third lesson Yin (寅)/Chou (丑); taking Yin (寅) as the lower, Yin (寅) receives Mao (卯), forming the fourth lesson Mao (卯)/Yin (寅). The bottom four lines are the heavenly and earthly plates: the earthly plate has Si (巳) on Wu (午), Wu (午) on Wei (未), Wei (未) on Shen (申), Shen (申) on You (酉), You (酉) on Xu (戌), Xu (戌) on Hai (亥), Hai (亥) on Zi (子), Zi (子) on Chou (丑), Chou (丑) on Yin (寅), Yin (寅) on Mao (卯), Mao (卯) on Chen (辰), Chen (辰) on Si (巳). Each position differs by only one step.

詩曰：支辰得用為天乙，青龍天后來入傳，或在行年日辰上，天恩恩澤求中天。感動尊長非細事，貴人救濟感恩寬。天恩傳見空亡死，天恩未定成虛喜。心下有憂多疑貳，吉凶爭奪多猶豫。

The song says: When the god of the day branch initiates the transmission and ascends to be accompanied by the nobleman and the azure dragon, and the heavenly empress also enters the three transmissions, or when they fall on one's own destiny year, day stem, or day branch, this is called the Heavenly Grace lesson. The grace should be sought at the central court. What is moved is the superior elder, not a trivial matter. The nobleman intervenes to help, and the gratitude is deep. However, if the god of Heavenly Grace in the three transmissions falls into the empty period or death qi, then Heavenly Grace will not be established, resulting in empty joy: there is worry in the heart, doubt and indecision, with both good and bad outcomes competing, and the person is uncertain.

孔明曰：支辰旺相發用，作貴人或臨行年，入傳生日干，名天恩課。主得貴人救濟，尊長賜恩澤，利干謁貴、求選、赦宥之事，終身不逢危險。忌見貴人空亡，則喜事不實，事多猶豫，憂疑不決矣。

Zhongming said: When the Day Branch deity is prosperous and strong and initiates the transmission, it is accompanied by the Heavenly Grace Nobleman, or it appears in the person's own birth year, enters the three transmissions and comes to be born with the Day Stem, this is called the Heavenly Grace lesson. It indicates receiving help from a nobleman, receiving grace from a superior, and is favorable for seeking favor from noblemen, seeking appointments and transfers, and requesting forgiveness. It ensures no danger throughout one's life. However, it is unfavorable if the nobleman falls into the旬空, as this prevents good things from materializing, causing hesitation and uncertainty in matters.

三交 斬關 遊子 閉口 刑德 解散 亂首 度厄 無祿 殘下 凌犯 孤寡 龍戰 勵德 贅婿 無淫 泆女 沖破 天祿秘典大六壬靈覺經神課卷之三

This line is a list of lesson headings for volume three of this book, in order: Sanjiao, Zhan Guan, Youzi, Bokou, Xingde, Jiesan, Luanshou, Du'e, Wulü, Canshà, Lingfan, Guguo, Longzhan, Lide, Zhuixu, Wuyin, Yiniu, Yiju, Chongpo, making a total of eighteen lessons. The entries listed under each of these lesson names are all included in the following section titled "Yinni Men," which discusses lesson patterns related to concealment, fleeing, disorder, loneliness, and licentiousness, focusing on more shadowy or hidden aspects. After the list of headings, the original manuscript repeats a line with the volume title "Tianlu秘典 Da Liu Yin Lingjue Jing Shenke Juan Zhi San," which is retained as it appears originally.

象曰：卯酉加日辰，六合太陰並，用起四仲神，三交是課名釋課名義。 又曰：四仲發用誰可先？其中若有克，三交得此篇。 又曰：昴宿房星加日辰，太陰六合又並臻。今日復臨子午，三傳四仲類相尋。 又曰：三傳日辰俱四仲，太沖從魁加日辰，四三陰合相併見，三交為課主交神。

The lesson says: When the branches of卯 and酉 are added to the day stem and day branch, and when theLiu He andTai Yin appear together, and the initiating transmission starts from the four central divine beings of子, 午, 卯, and 酉, this lesson is called three intersections. This sentence is explaining the meaning of the lesson name. It also says: When the four central divine beings are all used simultaneously, which one should be taken first? If there is mutual control among them, then the method of贼克 is used to determine, and this is how the three intersections lesson is explained. It also says: Hairy Head mansion belongs to酉, 房星 belongs to卯, and both are added to the day stem and day branch. The Tai Yin andLiu He also appear together. The divine beings of today appear at子 and 午, and the three transmissions are all the four central positions. They seek each other in the same category. It also says: When the three transmissions and the day stem and day branch are all in the four central positions, Taichong (Mao) (卯) and Congkui (You) (酉) are added to the day stem and day branch. The yin divine beings of the third and fourth lessons also appear together with Tai Yin andLiu He, and the three intersections lesson is based on these intersecting divine beings.

《金匱》曰：卯酉之位，日月所從；子午之辰，陰陽所起；皆幽暗，謂之私門。若四仲加四仲，是門戶相通，陰陽交媾，私奸聚黨，而中末又兼之，故名三交，太陰六合皆主陰私蔽匿，更見此二神加之，愈是三交。 又曰：卯酉加日辰為一交，作太陰六合為二交，傳中四仲為三交。

The Golden Chest says: The directions of卯 and酉 are the gates through which the sun and moon rise and set; the directions of子 and午 are the starting points of the waxing and waning of yin and yang. These four directions are dark and obscure, so they are called "private doors." If the four central deities are also added to the four central positions, then the gates connect with each other, yin and yang intermingle, indicating secret communications and gatherings of groups; if the middle transmission and final transmission repeat this pattern, it is called three intersections. The Heavenly General Tai Yin and the Heavenly General Liu He both govern hidden and secret matters. If these two deities appear again, the pattern of three intersections becomes even more evident. It also says: When卯 and酉 are added to the day stem and day branch, it is the first intersection. If Tai Yin and Liu He are placed above it, it is the second intersection. If the three transmissions are all filled with the four central directions, it is the third intersection.

又曰：子午卯酉，四仲神也。太沖為天私門，從魁為地私門，六合為地私門，太陰為地私戶，更日辰見四仲，三傳又是四仲，太陰六合入課傳，名曰三交格。 又曰：凡四仲日加傳用為一交，四仲時加傳用為二交，上乘朱雀陰合後為三交。一曰三交課有二例，三傳俱仲是為一例；又仲日四仲發用，又得仲時，傳有雀合陰后，亦為三交。

It is also said that the four central directions, namely Zi, Wu, Mao, and You, are the four central deities. Taichong at Mao is called Tian Si Men, Congkui at You is called Di Si Men. The Heavenly General's Liu He is also called Di Si Men, and Tai Yin is called Di Si Hu. If the Day Stem and Day Branch show the four central directions, and the three transmissions are also all four central directions, and Tai Yin and Liu He enter the four lessons and three transmissions, it is called San Jiao Ge. It is also said that whenever the four central directions fall on the three transmissions and their initiating transmission, it is the first Jiao. If the time of the four central directions falls on the three transmissions and their initiating transmission, it is the second Jiao. If the above is further accompanied by Zhu Que, Tai Yin, Liu He, and Tian Hou, it is the third Jiao. Another saying is that there are two types of San Jiao lessons: one is when all three transmissions are the four central directions; the other is when the day is a four central direction, and the initiating transmission is also a four central direction, the time is also a four central direction, and among the three transmissions there are Zhu Que, Liu He, Tai Yin, and Tian Hou.

象曰：三交主匿罪，女子外交連，占人當六月，丁卯之時寅。秋仲加夏仲，被克是姻緣，有救除高蓋，凡此罪夢延。 又曰：三交家隱奸私客，不是自逃將避迍。螣蛇防火勾陳斗，武盜白虎殺傷人。或幽或明公私絆，門戶開闔事屈伸。謀望遠行皆伏匿，關隔阻滯謀不成。陰私交加有淫泆，室女深閨也逐迎。若因死囚傳惡將，貴人居向戌與辰。二仇定戰不相伏，定因官訟纏其身。更若四正加四仲，人家妨得不分明。年月日時加四仲，所謀之事徒用情。有祿貴人臨四仲，遷移卻有陰私名。

The lesson says: Three Intersections indicate that there is a criminal hiding in the family, or a woman involved in secret affairs with outsiders. For example, if the divination is done in the sixth month on a Dingmao day, with the time in the寅 (Tiger) branch. In autumn, the middle branch (You) is placed over the summer middle branch (Wu), and the one that is being overcome indicates marital affairs. If there is a saving deity or if it turns into the high carriage pattern, it can be resolved; otherwise, such matters drag on like nightmares filled with guilt. It also says: A house with Three Intersections hides secret guests, either the person themselves is fleeing or they are helping someone else to hide. Seeing Teng Snake warns of fire, seeing Gou Chen warns of disputes, seeing Black Tortoise warns of theft, and seeing White Tiger warns of injury or death. Matters may be hidden or revealed, involving both public and private aspects; the door opens and closes, and the matter fluctuates. Plans and long journeys indicate concealment and obstacles, leading to failure. Secret affairs intertwine, leading to disorder and promiscuity, even virgins in the inner chamber may pursue and flatter others. If the lesson contains Death Qi and imprisonment Qi, and the three transmissions are occupied by evil generals, and the Heavenly Ethical Person is located in the Chen or Xu branches (Heavenly Net and Earthly Net positions), the two opposing parties will definitely fight, neither willing to yield, and will be entangled in legal disputes. Furthermore, if the four cardinal deities (Zi, Wu, Mao, You) are placed over the four middle branches, the family will suffer from unclear harm. If the Tai Su, Month Builder, Day Branch, and the time of divination all fall on the four middle branches, the intended matter will be in vain. If a nobleman with a禄 (favor) is located on the four middle branches, although it indicates moving, it carries a reputation of secret affairs.

陰合乘卯酉之神，則為伏匿罪人，或為女子牽連之事，主交加，事體交連，未能得脫。為人好勾惹結交，多私情而不擇精粗美惡，私易不定，更換住場，離鄉異井。或重拜雙親，多妻妾，養螟蛉，內外驚而外施仁義也。終必為犯，被罪外竄矣。

Tai Yin and Liu He are on the trigrams of Mao and You, indicating concealment of criminals or matters involving women, with things entangled and difficult to escape. Such people enjoy forming secret connections and have many private relationships without discerning good or bad, beauty or ugliness. Their actions are secretive and changeable, often moving frequently and leaving their homeland to settle elsewhere. They may also acknowledge a second set of parents, have many wives and concubines, and adopt sons. Inside they are anxious and unsettled, yet outside they appear to be virtuous and benevolent. In the end, they will certainly commit offenses, incur guilt, and be forced to wander away.

《曾門經》曰：三交相因，家匿罪人。人或公訟，或明晦，或出入受害，伏匿關留，又主逃隱不及。凡事被人阻破，求財無得，謀望無成，占病沈重，或日輕夜重，或日重夜輕，多是犯色二三感。占官不吉，六陰日先阻後遂，但多疑，事不歸一。女人得此刑剋疊並，多淫亂或偏寵。

The "Zeng Men Jing" says: When three intersections mutually attract each other, it indicates that there is a criminal person hidden within the family. This person may be involved in legal disputes with the government, or their actions may be unpredictable, sometimes appearing clear and sometimes obscure. They may suffer harm when entering or leaving, being secretly detained and obstructed at checkpoints. It also suggests that they wish to escape but cannot do so in time. In all matters, they are obstructed by others, unable to gain wealth, and their plans fail. If this is used to divinate illness, the condition is severe, possibly lighter during the day and heavier at night, or heavier during the day and lighter at night. It is mostly due to indulgence in lust and infection by two or three diseases. It is unfavorable for official affairs. If this hexagram is drawn on a day of six yin, it indicates initial obstacles followed by eventual success, but with much doubt and confusion, and the matter does not settle clearly. For women, this hexagram indicates repeated punishments, often due to immorality or being favored excessively by others.

孔明曰：三交課，來意主自疑惑，家欲匿罪人。又須陰合併，方名三交。若無此二神，則不為交。又子午為二至，卯酉為二門，若四仲相交，更天將得白虎，並主望行人音信。又若傳不和，有交加難解不明之憂。又帶白虎克日辰行年上神者，來意主殺傷見血之禍。占來賊有戰，或三路來，勾引合交而來，或三路或三疊，陣中有埋伏，須防之。占行人游神動必來，否則主行者勾留牽惹，他事不得來；或來，半路被朋友或婦女引去他方矣。

Zhongming said: The meaning of the Sanjiao lesson usually indicates that the person involved has doubts in their mind and there is a hidden criminal in the family. It is also necessary for Tai Yin and Liu He to appear together, in order to be called Sanjiao; if these two deities are not present, it cannot be considered Sanjiao. Zi and Wu are the positions of Winter Solstice and Summer Solstice, while Mao and You are the gates of Spring Equinox and Autumn Equinox; if the four central branches are combined and meet, and the Heavenly General also has the White Tiger, it indicates the expectation of a traveler's news. If the three transmissions are not harmonious with each other, there will be worries of entanglement and confusion that are difficult to resolve. If the White Tiger is used to overcome the Day Stem, Day Branch, or the person's birth year, the meaning indicates a violent and bloody disaster. When predicting a robbery or attack, it mainly indicates warfare, or an attack from three directions, with mutual connections and combinations, or advancing from three directions, or overlapping in three layers, with ambushes in the army, which must be guarded against. When predicting a traveler, if the 'Woying' is activated, the person will definitely return; otherwise, it indicates that the traveler is detained by something else and cannot return; even if they start their journey, they will be led to another place by friends or women on the way.

袁天罡曰：此可知四仲純全，前無孟之可就，後無季之可奔，是謂四平，互刑互破，前不能進，後不能退，交加之旬。凡事失節阻礙，謀則被人破矣。后合又入傳，主陰私違法之事。虎勾入傳，主事爭鬥喪孝之事，或殺傷逃亡之事。 李淳風曰；孟神加孟，仲神加仲，季神加季，故曰三交。孟主未來，課名玄胎；仲主現在，課名三交；季主已往，課名稼穡遊子。

Yuan Tiangang said: From this we can see, when the four middle terms are pure and unimpeded, there is no four beginning term before to rely on, nor any four end term after to retreat to. This is called "Four Evenness." When they mutually injure and destroy each other, they cannot advance or retreat, which is exactly the time of entanglement. All matters lose their order and are obstructed. As soon as there is a plan, it is disturbed by others. If the Heavenly Empress and Liu He enter the Three Transmissions, it indicates secret illegal activities. If the White Tiger and Gou Chen enter the Three Transmissions, it indicates disputes and mourning, or cases of killing, injury, and fleeing. Li Chunfeng said: When the four beginning deities are placed on the four beginning positions, the four middle deities on the four middle positions, and the four end deities on the four end positions, they are all called "Three Intersections." The four beginning deities govern future matters, with the lesson name "Dark Fetus"; the four middle deities govern present matters, with the lesson name "Three Intersections"; the four end deities govern past matters, with the lesson names "Harvesting" and "Wandering Child."

子加卯，子卯相刑，舉錯不吉。詩曰；變異謀還遠，須訪卑下凌。陰亡陽始虛，賤否貴方榮。 子加酉，子酉遇破，舉事多端。詩曰：事因多閉起，變異及災亡。闇昧無分曉，蹇過後方亨。 卯加午，卯午遞志，老凶幼喜。詩曰：病凶訟不利，懷主欲登坡。暑天炎涼日，秋來始發輝。 午加酉，午酉光置，災福二慮。詩曰：小榮傾否日，老病事難言。火死金當旺，秋老生墓天。 午加卯，午卯沐浴，言好動逐。詩曰：事應言在位，便見後遷移。戶口多逢破，效治失多歧。 酉加子，酉子遇破，可禳災禍。詩曰：天禍終難解，金水來傷多。火燥其陰內，空木轉春和。 酉加午，酉午變應，事有凶證。詩曰：水力方行衣，樽節當日持。事後陰小敗，火力不相依。 卯加子，高蓋乘軒，紫微華蓋。詩曰：太沖為天駟，勝光為天馬。更得龍常將，祿位喜重重。 概見高蓋乘軒內。

The following eight are the eight types of three-way interactions formed by the four middle deities mutually influencing each other. One, Zi added to Mao: Zi and Mao are mutually harmful, every action and movement is inauspicious. A poem says: calamity arises suddenly, plans become more distant; one must consult the lower class who are oppressed. Yin Qi is exhausted and Yang Qi is weak, the lowly are blocked and the powerful are prosperous. Two, Zi added to You: Zi and You are mutually destructive, affairs are complicated and confused. A poem says: affairs arise from too much blockage, calamity follows disaster; everything is dark and unclear, only after this difficult period will things become smooth. Three, Mao added to Wu: Mao and Wu exchange intentions, it is凶 for the elderly and 喜 for the young. A poem says: it is凶 for illness and不利 for litigation, yet one's mind is thinking of climbing higher; in summer the cold and heat are unpredictable, but in autumn the light will appear. Four, Wu added to You: Wu and You have conflicting light and shadow, both disaster and fortune need to be considered. A poem says: a small honor is just at the time of overturning and blockage, the elderly have illness and affairs are difficult to discuss; fire has entered its death place while metal is at its peak, late autumn is the time when life Qi returns to its tomb. Five, Wu added to Mao: Wu and Mao are added together in the "Bathing" position (the twelfth life stage, which signifies indulgence and change), speech is persuasive and one is fond of chasing. A poem says: affairs should be in the position, and then there will be a transfer; the household has many broken things, and following governance leads to many wrong paths. Six, You added to Zi: You and Zi are mutually destructive, it is suitable to perform rituals to eliminate disasters. A poem says: the heavenly calamity is ultimately hard to resolve, metal and water have injured the way; fire is dry in the Yin, and the empty wood needs to turn into the harmonious spring Qi. Seven, You added to Wu: between You and Wu there are many changes, affairs have ominous signs. A poem says: the power of water has just begun to flow, one must control it on the same day; after the event, the weak and young side will fail, and the fire force is already unreliable. Eight, Mao added to Zi: this pattern is called High Cover Riding the Chariot, the image of Purple Micro and Huagai. A poem says: Taichong Mao is the Heavenly Horse, Shengguang Wu is the Heavenly Horse; further obtaining the Azure Dragon and Tai Chang generals, the joy of official rank is layered and repeated. The detailed explanation of this is found in the previous lesson on High Cover Riding the Chariot.

又曰：凡課入三交體，則以三交宮時斷之，絳宮時孟也。 詩曰：三神入仲是絳宮，此法幽微是經蹤。絳宮時得登明入，更有六神相隨從。天罡是德得生氣，辰午申上宜見進。功曹只是名華蓋，有恐居之可免凶。魁罡加孟丑為煞，行人不到渡江風。占賊未來亡叛獲，病瘥囚徒凶犯重。人情不實行宜止，路若迷時左道通。見怪身通妖不出，孕主生男財主空。

It is also said that whenever a divination falls into the pattern of the Three Intersections, it should be interpreted according to the 'Three Intersections and Time'. The term 'Jiang Gong' refers to the four beginning months. The rhyme says: when the three deities enter the four middle months, it is called Jiang Gong. This method is subtle and profound, with a basis in classical texts. When 'Dengming' (the water deity of the亥 position) enters Jiang Gong time, there are six other deities accompanying it. 'Tiangang' (the earth deity of the辰 position) here is considered a virtuous deity, capable of bringing life energy. If it falls on the positions of辰,午, or申, it is favorable for taking initiative. 'Gongcao' (the wood deity of the寅 position) here is only named as Huagai, and when there is fear, staying beneath it can avoid misfortune. If 'Hekui' and 'Tiangang' (the戌 and辰 positions) are placed on the four beginning months with Chou as the harmful position, then the traveler will not arrive, and crossing the river will encounter a great storm. For predicting thieves, the thieves have not yet arrived, but those who have fled or rebelled can be captured. For predicting illness, the illness will recover, but the prisoner's punishment will become heavier. Human relationships are not sincere, so travel should be stopped; if the path is lost, taking a narrow and secluded path will actually be passable. If strange phenomena are encountered, the person can pass through while the ghosts and spirits do not appear. For predicting pregnancy, it indicates the birth of a son; for predicting wealth, it indicates a loss.

大吉居仲是玉堂，軫星是德生天梁，申酉卯同名為德，神后之位華蓋方，天罡加仲亥為煞，賊人來路戰俱傷。上者遭繫追逃獲，天乙無風可渡江。謁人相見胎生女，若問人歸半路傍。

"Big Auspiciousness" (the deity of Chou earth) falling in the position of the four middle directions indicates the time of Jade Hall. The position corresponding to the Zhen star is the virtue deity, which can generate Tianliang; Shen, You, and Mao are also called virtue. The position of Shenhou Zi is where Huagai is located. If Tiangang Chen is placed above the four middle directions and亥 is the harmful position, then both parties involved in a conflict will suffer injuries. Those in higher positions will be detained, and those pursuing fugitives will be able to capture them; with the presence of Tianyi Nobleman, one can smoothly cross the river without wind. Those who seek an audience will be able to meet, and divination regarding pregnancy indicates the birth of a daughter; if one inquires about the return of a distant person, the person is currently on the roadside.

神后入仲明堂時，從魁為德未申隨，功曹別立為生氣，丑是華蓋避凶進。魁罡加季河魁煞，囚人得出病難醫。看人不出上無見，占賊即來急防之。逃亡不獲得人到，納財惟上類須遲。

When the "Shenhou" (Zi) falls in one of the four central positions, it is the time of "Mingtang". At this time, "Congkui" (You metal deity) serves as the virtuous deity. The positions of Wei and Shen follow. "Gongcao" (Yin) stands separately as "Shengqi" (life qi). "Chou" is "Huagai", which can avoid misfortune and promote progress. If "Hekui" and "Tiangang" are placed on the four seasonal positions, with "Hekui" in Xu being the evil deity, then prisoners may be released but the sick will be difficult to cure. When seeking people, people will not leave their doors and superiors cannot be seen. When predicting thieves, thieves will come immediately and must be prepared for urgent defense. Escaped persons cannot be caught, but others will arrive. Receiving wealth is only in the upper category and will be delayed.

陽日三交課，日前四仲因。交刃天羅體，陰私來上門。有金斷傷殺，無金纏繞論。更值三交重，勾連事亦昏。如在三陰日，則為交祿雲。倘乘元武將，陰私失祿存。若得乘吉將，高蓋格為尊。

The song says: On a yang day, if the three intersecting lessons are formed, the cause lies in the four central deities preceding the day stem. At this time, the formation is of the "intersecting blade" and "heavenly net" type, and private matters come to light. If there is metal in the lesson, it is interpreted as a calamity of injury and killing; if there is no metal, it is interpreted as private entanglements. If the three intersecting pattern is further overlapped, leading to more complications, the matter becomes even more obscure. If the lesson is taken on a yin day, it is called "intersecting official." If the rider is the Black Tortoise, aInauspicious General, it indicates loss of official position due to private matters; if the rider is a benevolent general, then it is considered the high cover and grand carriage pattern.

如在六陽日，逢三交，則為交刃羅網之格，主刑剋疊疊，因罪被刑，因陰私逃匿，破敗危亡，殺傷纏繞事。有金主殺傷損害，無金主陰私是非纏繞事。如在六陰日則為交祿格，主交接印信，私求官祿，則若乘元武凶神，則為陰私而失祿。如饋遺賄賂私托漏洩，被人毀謗害，因之而失祿矣。

If on the days of Jia, Bing, Wu, Geng, or Ren (the six yang days) the trigram encounters three intersections, it forms the pattern of "Intersecting Blades and Net," indicating overlapping punishments: being punished for crimes, hiding due to secret matters, experiencing ruin and danger, and being entangled in killings and injuries. If the hexagram contains metal, it indicates injuries and damages; if there is no metal, it only indicates entanglements in secret matters and disputes. If on the days of Yi, Ding, Ji, Xin, or Gui (the six yin days) this pattern occurs, it forms the pattern of "Intersecting Favor," indicating the exchange of official seals and secretly seeking official positions. However, if it is accompanied byInauspicious Spirit such as Xuanwu, it leads to losing official position due to secret matters—such as giving gifts and bribes, secretly requesting favors and leaking information, leading to slander and defamation, and thus losing one's official position.

如子午卯酉逆加三位，名破交愁課，凡事不免阻破，見后合主欲奸邪之事，被人阻破不成。 又三交內有伏殃格，寅午戌月酉，亥卯未月午，申子辰月卯，巳酉丑月子是也。

If the four central heavenly stems (子, 午, 卯, 酉) are reversed and added over three positions, it is called "破交愁课," meaning that all affairs are bound to encounter obstacles and be ruined. If this is further combined with the Heavenly Empress and Liu He, it indicates that one intends to commit wicked deeds, but they are ruined by others and cannot be carried out. Among the three intersections, there is also a pattern called "伏殃格." According to the monthly stem, take the position of bathing: in the months of寅, 午, 戌, take 酉; in the months of亥, 卯, 未, take 午; in the months of申, 子, 辰, take 卯; in the months of巳, 酉, 丑, take 子. When this occurs, calamities are hidden and latent.

假如正月己未日卯時占事，太沖為六合，加日辰上，上克下為用，太沖發動為一交；將得六合為二交；發用其中為三交。假如正月乙酉日寅時占事，勝光臨酉上克下為用，傳見太沖，終於神后，皆四仲，以終傳決之，中見白虎，主煞人，終見勾陳，主有鬥傷者。

Example one: On the day of Jiwei in the first lunar month, at the hour of Mao, divination is performed. Taichong is on Mao, with Liuhe riding on it, placed on the day stem and day branch. The wood of Mao overcomes the earth of Jiwei, which is an upper overcoming lower. According to the method of贼克, it is taken as the initiating transmission. Taichong is the first transmission, the heavenly general riding on it is the second transmission, and the initiating transmission is in the middle of the four directions, making the third transmission. The names of the three transmissions are thus determined. Example two: On the day of Yiyou in the first lunar month, at the hour of Yin, divination is performed. Shengguang is at Wu, resting on You. The fire of Wu overcomes the metal of You, which is an upper overcoming lower, and it is taken as the initiating transmission. In the three transmissions, Taichong appears on Mao, and finally it ends at Shenhou on Zi. The initial, middle, and final transmissions are all in the four directions. The method of interpretation takes the final transmission as the conclusion: the middle transmission sees White Tiger, indicating a case of murder; the final transmission sees Gou Chen, indicating a person injured in a fight.