"The Correction of Errors"

涉害二三或四上下相剋，俱比俱不比，以涉害深者為用。涉，渡也；害，克也。從地盤曆數歸本家受克深者。假如庚子日午加庚，戌加子，兩上克下，俱與陽日比。午加庚金，前行歷酉辛金二重歸本家地盤午位。戌加子水，前行歷癸水一重歸本家地盤戌位。二重者較一重為深，取午發用。

The "Ding'e" says: The "Shehai" method involves mutual control occurring in two, three, or even four places, where these places either compare with the day stem or do not. The one that is most heavily controlled is chosen as the initiating transmission. "She" means to cross over, and "hai" means to control; the method is to count from the position where the transmission is located back to its original position, seeing which one is more heavily controlled. For example, on a Gengzi day, Wu is placed on Geng and Xu is placed on Zi. Both are instances of upper controlling lower, and both compare with the yang day stem Geng. Wu is placed on Geng metal; from the position of Shen where Wu is located, moving forward, it passes through You, which contains two layers of Xin metal, before returning to its original position at Wu. Xu is placed on Zi water; from the position of Zi, moving forward, it only passes through one layer of Ji water before returning to its original position at Xu. Since two layers are heavier than one, Wu is chosen as the initiating transmission.

丁卯日丑加卯、亥加丑，兩下克上俱與陰日比。丑加卯木，前行歷辰中乙木一重歸本家地盤丑位；亥加丑土，前行歷辰、戊、未、己、戌土五重歸本家地盤亥位，五重者較一重為深，取亥發用，此皆遍歷艱難險阻，故名涉害。

For example, on a Dingmao day, Chou is placed above Mao, and Hai is placed above Chou. In both cases, there is a situation of lower overcoming upper, and both are compared with the Yin day Ding. Chou is placed above Mao wood; moving from Mao forward, one only passes through the single layer of Yi wood hidden in Chen before returning to the original position of Chou. Hai is placed above Chou earth; moving from Chou forward, one must pass through five layers of earth—Wu in Chen and Si, Ji in Wei and Wu in Xu—before returning to the original position of Hai. Five layers are deeper than one, so Hai is chosen as the initiating transmission. These all represent the meaning of encountering difficulties along the way, hence it is called 'involving harm'.

占主疑難遲滯，欲行不得，行事有兩而取一，歷盡風霜而後已，乃苦盡甜來之兆也。上克下憂輕，下賊上憂重。二克又神將吉憂輕，三四克又神將凶憂重。

Divination results indicating the lesson of involvement in difficulties suggest that matters will be complicated and delayed, with the situation appearing to be stuck. When making decisions, there seem to be two options, yet only one can be chosen. The process will be arduous and require enduring hardships before resolution, indicating a sign of eventual relief after hardship. If the upper deity controls the lower deity, the worries are lighter; if the lower deity controls the upper deity, the worries are heavier. If there are two instances of mutual control and the deities involved are auspicious, the worries are light. However, if there are three or four instances of mutual control and the deities involved are inauspicious, the worries are severe.

見機，涉害俱深則四孟上神發用。孟為時令之首，一季之氣候悉已胚胎，如事之初起，禍福藏焉，須見機詳慎可也，故名見機。占主事有疑，急須改變，若守舊則愈稽留難解矣。此多算勝少算，趨安避危，先難後易之兆。若魁罡加日辰，官事欲起。

The "See Opportunity" pattern: When calculating through involvement, if two places are equally deep, take the deity at the position of the first month of each season to initiate the transmission. The first month of each season is when the climate of the season begins to take shape, like the beginning of an affair, where good or bad fortune is already hidden within. Therefore, one must be cautious and act according to the opportunity, hence the name "See Opportunity." If this pattern appears, it indicates matters with doubts and the need for a change in approach; if one persists with old methods, it will only lead to further delays and difficulty in resolution. This is a sign that more calculations are better than fewer, moving towards stability and avoiding danger, and that difficulty comes first followed by ease. If Hekui (Xu) or Tiangang (Chen) are added to the day stem or day branch, there will be litigation.

察微，涉害俱深，無孟則取仲上神發用。孟為四生地，生處見克，受害獨深，由孟及仲，害漸淺而微矣。無孟必審仲季而察其微，故名察微。占主恐人不仁，或有計算謀害意，必思慮提防可無患也。此少算勝無算，乃思患預防之兆。若魁罡加日辰，婦人產難。

Observing Subtleties: If the harm is equally deep but there is no position of the first month, then take the upper god of the middle position to initiate the transmission. The four first months are the places of growth in the Five Phases. Being restrained in the place of growth results in deeper harm. Moving from the first month to the middle month, the harm gradually becomes lighter and more subtle. Since there is no first month position, one must carefully examine the middle and last positions to detect subtle instances of restraint, hence the term Observing Subtleties. When this occurs, it indicates fear that others may lack benevolence or harbor intentions of harm. As long as one exercises caution and vigilance, there will be no calamity. This is a sign that a small amount of calculation is better than complete neglect and forewarning. If Hekui and Tiangang are added to the day stem or day branch, it indicates difficulties in childbirth for a woman.

綴瑕，亦名復等。涉害俱深，孟仲季復又相等，則陽日取干上神為用，陰日取支上神為用。干上神乃干兩課之先見者；支上神乃支兩課之先見者，二物相併，深中取先，高中取捷，冠上綴有瑕玉飾之為裹，故名綴瑕。

The pattern called Zhu Xia Ge, also known as Fu Deng, occurs when the degree of harm is the same and the positions of Meng, Zhong, and Ji are identical. On a Yang day, the spirit associated with the Day Stem is used as the initiating transmission, while on a Yin day, the spirit associated with the Day Branch is used. The spirit on the Day Stem refers to the first appearing spirit in the two lessons associated with the Day Stem; the spirit on the Day Branch refers to the first appearing spirit in the two lessons associated with the Day Branch. When both are present and equally deep, the one that appears first is chosen; if equally high, the more convenient one is chosen. This is like attaching a piece of jade as an ornament on a hat, hence the name Zhu Xia.

占主兩雄交爭，經延歲月，人眾牽連，惟才德服眾者吉也。切宜親君子而遠小人。無綴瑕取法，姑存之易無思按：戊辰日亥時午將之課即綴瑕格。

The divination result is Zhuixia pattern, indicating a situation where two strong forces are in conflict, leading to prolonged disputes lasting for many years, involving a large number of people. Only those who possess both talent and virtue can achieve a favorable outcome. It is essential to associate closely with virtuous individuals and avoid those with petty minds. As for the claim that Zhuixia has no fixed method of interpretation, this view is temporarily set aside. According to Yi Wu Si's commentary, on the fifth day of the Wu Chen stem and the亥 hour with the Wu general, the lesson corresponds exactly to the Zhuixia pattern.

涉害卦相爭，還從比用生。前頭看同類，路涉阿誰同。有克旺重數，偏多得用情。假令甲辰日亥將卯時占，河魁加寅下賊上，看地下前去離河魁本宮有八辰，路涉前頭一重卯木、二重乙木，為涉害。其神后加辰下賊上，看前去神后本家亦八辰，巳上戊土、未土、未上己土，前又戌土，共四重，為受克多，故當以神后發用為精也。又神后為仲，河魁為季，孟深仲淺季無取，用戌者非也。

The "Observing the Monthly Cycle" verse says: When there are two conflicting positions in the Harmful Influence hexagram, one must also consider the use of comparison and generation to determine which is more suitable. First, look at which position is of the same type as the day stem, then examine the path from that position to the other, and see which has experienced more influences. At places where there is a conflict, count the number of influences experienced, and the position that has been affected more heavily is the one to be chosen. The explanation says: For example, on a Jiachen day, using the亥 (Hai) general added to the卯 (Mao) hour for divination, the Hekui (Xu) is placed on the寅 (Yin), which is a lower god overcoming an upper god. Looking at the Earth Plate, from寅 (Yin) to戌 (Xu) counts eight positions, passing through卯 (Mao) wood once and辰 (Chen) earth with 乙 (Yi) wood twice, which is the Harmful Influence. The Shenhou (Zi) is placed on the辰 (Chen), also a lower god overcoming an upper god. From辰 (Chen) to子 (Zi) also counts eight positions, passing through巳 (Si) earth with戊 (Wu) earth, 未 (Wei) earth, 未 (Wei) earth with己 (Ji) earth, and前面 (before)戌 (Xu) earth, totaling four layers, which is more affected. Therefore, it is more appropriate to use Shenhou as the initiating transmission. Moreover, Shenhou (Zi) belongs to Zhong (middle), while Hekui (Xu) belongs to Ji (third), with Meng (first) being the deepest, Zhong (middle) next, and Ji (third) not being chosen. Therefore, using Xu is incorrect.

忽然涉害起，先舉莫相爭。俱孟俱仲，受克地盤俱同，為復等卦。如六月甲午日申加午下賊上，路涉丁火一重；辰加寅下賊上，前涉卯木一重，此受下賊俱同丁火，為涉害復等，辰加日為先舉，當以辰為用，三傳辰午申也。卦入誰家體，相隨災福生。看卦入何體，隨卦吉凶斷之也。

The song says, "Suddenly involved in harm, first raise and do not contend," and the explanation states: if both instances are in the beginning or middle of the cycle, and the number of times they are harmed is exactly the same, it is called a repeated equal hexagram. For example, on the sixth month Jiawu day, if Shen is placed on Wu, it is the lower god harming the upper god, and the harm only involves Ding fire once; if Chen is placed on Yin, it is also the lower god harming the upper god, and the harm only involves Mao wood once; both instances are harmed once, thus belonging to the category of repeated equal harm. Since Chen is placed on the day stem first, it is taken as the initiating transmission, and the three transmissions are Chen, Wu, and Shen. The song says, "The hexagram enters which lesson pattern, follows the birth of fortune and misfortune," and the explanation states: look at which lesson pattern this lesson falls into, and judge fortune and misfortune according to the auspiciousness or inauspiciousness of the lesson pattern.

見機察微：用孟為見機，仲季為察微。二上雙克下，卦元分兩名。見機起四孟，求事後須成。四課之中有二上克下，分見機察微也。假令正月己丑日卯時占事，繫二上克下，卯臨未、巳臨酉，以巳為初傳，是巳為孟故，以巳為用。求事先難後易也。

Regarding seeing the opportunity and observing subtle signs: taking the god of the first month (孟) as the initiating transmission is called seeing the opportunity, and taking the god of the middle (仲) or the last (季) as the initiating transmission is called observing subtle signs. The mnemonic says, "When two upper elements overcome the lower ones, the卦's origin is divided into two names; seeing the opportunity starts with the first month, and seeking something after this will surely succeed." The explanation states that when there are two instances of an upper element overcoming a lower one among the four lessons, one must distinguish between seeing the opportunity and observing subtle signs. For example, on the day of Jichou in the first month at the hour of Mao, there are two instances of upper elements overcoming lower ones, namely Mao overlying Wei and Si overlying You. In this case, take Si as the first transmission, because Si is one of the four first months, so it is used for seeing the opportunity. In such a case, the matter sought will be difficult at first and then become easy.

用起季兼仲，察微產婦驚。魁罡臨四孟，必定舉哀聲。涉害用仲季者為察微也，主產婦驚恐。如魁罡臨四孟發用，即主傷產婦也。如正月庚寅日卯時占事，戌加寅為初傳，是河魁臨孟也。又酉時占事，天罡臨寅亦是也。

The song says, "When the use begins in the middle or the end of the season, observe the subtle signs of the mother's fright; if the Hekui or Tiangang is present in the first of the four months, it certainly indicates mourning." The explanation states that when the harmful influences are taken into account and the god in the middle or end of the season is used as the initiating transmission, this is called observing the subtle signs, indicating the mother is frightened. If the Hekui (Xu) or Tiangang (Chen) is present in the first of the four months and serves as the initiating transmission, it indicates harm to the mother. For example, on the day of Gengyin in the first month, if the transmission starts with Wu added to Yin at the卯 hour, then the Hekui is present in the first month. Similarly, if at the You hour, the Tiangang (Chen) is present in Yin, it is also the same situation.

神有兩比兩不比，上天垂象見人機。涉害發用為初傳，作事稽違多憂疑。患難消散經幾日，占胎傷孕忌當時。失物定知家內竊，逃亡親隱已非遲。

The Xin Jing song says: In the divination, either two places or none are compared with the day stem, and the heavenly signs clearly reveal the subtle aspects of human affairs. Using the method of involving harm to determine the initiating transmission, affairs will be obstructed and reversed, accompanied by worries and doubts. Difficulties will take a long time to dissipate; when divining pregnancy, it is unfavorable at this time, as there may be a risk of harming the fetus. Lost items are certainly stolen by family members; the person who has fled is hidden by relatives, and it is too late to pursue them now.

涉害淺深為見機，欲用不用，欲言不言，事有兩件而取一也。事主遲疑艱難，進退不定，難於先而易於後也。其法以受克神往前數至本位止，遇地所克深多者即起用傳。若所克俱多，先取孟神，如無即取仲神為用，如無孟仲方取季神。或俱孟俱仲季，受克又同，此之謂復等，陽日用日上神，柔日用辰上神也，故曰孟深仲淺季無取，復等柔辰剛日擬。

The book "Xiu Zhong Jin" says: To determine the opportunity by comparing the depth of the harmful influences, the situation is like wanting to use something but not daring to, wanting to say something but not willing to. Two things are present, but only one can be chosen. The divination indicates that the matter is hesitant and difficult, with difficulty at the beginning and ease afterwards. The method is to count from the position of the god that is being harmed, forward to its original position, and the branch along the way that adds more and deeper harm is selected to initiate the transmission and the three transmissions. If the harm received is the same in two places, first take the god that is in the beginning (孟); if there is no beginning, take the one in the middle (仲); if neither beginning nor middle is present, then take the one in the end (季). If all are in the beginning, or all in the middle or end, and the harm received is the same, this is called "Fu Deng" (repetition of equal). On a yang day, take the god on the day stem; on a yin day, take the god on the day branch. Therefore, the mnemonic says, "Clan deep, middle shallow, season not taken; in case of repetition of equal, take the soft branch on a yang day, and the strong branch on a yin day."

舍輕就重，趨安避危之象，事宜見機而作。涉在孟，事多反覆。四仲四季，進退無定，《心鏡》云：略舉課體而巳，吉凶便以五行天將定之。一應四課取象克賊為用，惟有元首、重審決事有準，餘者各詳之。經云：“入不入，事最急。”凡課以克賊發用者為入，無克賊發用者為不入。

The "Pointer" says: "Involving harm" indicates a situation where one abandons the light and chooses the heavy, moving towards safety and avoiding danger. When dealing with matters, one should act according to the opportunity. If "involving harm" falls in the first quarters, things tend to be fluctuating. If it falls in the middle quarters or the final quarters, progress and retreat are uncertain. The "Heart Mirror" says: This is only a general description of the lesson pattern. The specific fortune or misfortune must be determined by the generation and overcoming of the Five Phases and the Heavenly General. In all cases of taking the image from the four lessons, the initiating transmission is based on one instance of mutual control or mutual harm. Among these, the first lesson and the review lesson are most accurate in determining matters, while the other lessons require further detailed examination. The classic text says: "Entry or non-entry, the matter is most urgent." Those lessons whose initiating transmission is based on mutual control or mutual harm are called "entry." Those without such control or harm, and which choose another initiating transmission, are called "non-entry."

凡課無克，取日干與四課上神相剋者為用，曰遙克課。遇有兩克，相比為用，遙相剋賊，故名遙克。如蒿矢無鏃，彈射無丸，射物難中，不足為畏。凡事禍福不測，憂在西南而在西北有喜，干陽方也。蓋此課先盡四課上神剋日干為用，曰蒿矢格。如遙神剋日，緩而且輕，折蒿為矢，力弱難傷，故名蒿矢。占事始而雷吼驚恐，終卻無妨。統睽之體，乃狐假虎威之課也。又睽，乖異也，小事吉。

Whenever the four lessons do not mutually control each other above and below, one should take the one that mutually controls the day stem and the heavenly stem above the four lessons to initiate the transmission, called remote control. If there are two such remote controls, still choose the one that compares with the day stem. Since the two controlling sides are not directly connected above and below, but control each other from a distance, it is called remote control. This is like using straw as an arrow without a head, or shooting with a slingshot without a stone; although it is shot out, it is difficult to hit the target, so there is no need to be afraid. In all things, fortune and misfortune are unpredictable. Worry is in the southwest, while the northwest has joy instead—northwest is the direction of the Qian trigram, which represents yang energy. This lesson first takes the one among the four lessons' heavenly stems that control the day stem as the initiating transmission, called the蒿矢格. A distant heavenly stem controls the day stem, which is slow and light in its approach, like breaking a strand of straw into an arrow, which is weak and cannot harm. Therefore, it is called蒿矢. The matter at first seems startling like thunder, but in the end causes no harm. It belongs to the nature of the Kui hexagram in the Zhou Changes, which is like a fox riding on a tiger's back. Kui means discord and separation, and small matters bring good fortune.

象曰：“始有凶勢，愈久愈休。憂喜未實，文書虛謀。外禍干己，有客為仇。兵利為主，不利他求”。如神將凶，貴逆，日辰用神無氣，主盜賊陰謀，有“載鬼一車”之凶象。若神將吉，貴順，日辰用神有氣，則干貴有喜，行人來，來訪人見事有成，災禍漸小而安，有婚媾遇雨吉象也。凶吉應在睽上九推之。

The mnemonic for interpreting signs says: At first there is a dangerous trend, but the longer it drags on, the more it calms down; neither joy nor sorrow materializes, and plans on documents are empty; external misfortunes interfere with oneself, and strangers become enemies; in military matters, it is advantageous to take the initiative, but not to seek elsewhere. If the controlling spirits and generals arevicious, the nobleman moves in reverse, and the day stem and day branch along with the initiating transmission spirit are all weak, then there is a plot by thieves in secret, corresponding to the ominous image of the Upper Ninth Line of the Zhou Changes (I Ching) Kui Hex: "A cart full of ghosts." If the spirits and generals are auspicious, the nobleman moves in the right direction, and the day stem and day branch along with the initiating transmission spirit are all strong, then meeting the nobleman brings joy, travelers return, visitors can be seen, things are accomplished, disasters gradually lessen and peace is restored, corresponding to the favorable image of the Upper Ninth Line of the Zhou Changes (I Ching) Kui Hex: "Meeting rain brings good fortune," which signifies a joyful union. Both good and bad outcomes are derived from the Upper Ninth Line of the Kui Hex.

如壬辰日巳時申將占，課上下俱無克，取遙克，則以辰上陰神戌土剋日干壬水為用，曰蒿矢格。 戌 龍 丑 常 辰 后 龍 朱 貴 元 戌 未 巳 寅 未 辰 寅 壬 申酉戌亥 未 子 午 丑 巳辰卯宙

On a Renchen day at the hour of Si, a lesson was cast with the Shen general. The four lessons above and below do not mutually control each other, so the remote control is taken. The Yin spirit Wu earth on the day branch Chen is used to control the day stem Ren water, initiating the transmission. This is the Hao Shi pattern. The lesson disk is as follows: the three transmissions are initial transmission Wu riding the Azure Dragon, middle transmission Chou riding Tai Chang, and final transmission Chen riding Heavenly Empress. The four lessons, from right to left, are Ren day stem on寅,寅 on Si, day branch Chen on Wei, and Wei on Wu. The heavenly spirits on the four lessons, namely寅, Si, Wei, and Wu, ride the Black Tortoise, Nobleman, Vermilion Bird, and Azure Dragon respectively. At the bottom is the Earth Plate with the twelve earthly branches. Within the four lessons, there is neither upper controlling lower nor lower stealing upper. Only the heavenly spirit Wu earth on the fourth lesson is at a distance to control the day stem Ren water, so Wu is taken as the initiating transmission.

如課上下無克，又無神剋日，則以日干遙克課上神為用，曰彈射課。蓋我去克他，以致遠如彈丸，當箭遙射，傍物難中，故名彈射。占者事遠難就，縱成虛名虛得，不得實用。或日克兩神，為箭中雙鹿，事尤多心兩意。

If the four lessons do not mutually control each other, and none of the upper deities can control the day stem, then the day stem is used to remotely control one of the upper deities in the lessons, which is called the "reversal transmission." Since it is I who controls the other, and the distance is far, it is like shooting an arrow from afar with a mud ball; things nearby are difficult to hit. Therefore, it is called the "reversal transmission." When this occurs, the matter is distant and difficult to achieve; even if it is achieved, it is only empty fame and profit, without real benefit. If the day stem controls two upper deities at the same time, it is called "one arrow hitting two deer," and the matter is especially prone to being divided in mind and purpose.

象曰：“己謀他事，禍從內施。兵用客利，事宜後為。訪人不見，行人未歸。空亡發用，動作尤虛”。如神將凶帶刑害，貴逆，主事不睦，多冤仇盜賊凶象。神將遇德合、貴順，則親朋和氣吉象也。

The mnemonic for interpreting signs says: when someone plots against others, calamity arises from within; using military force against the opposing side is advantageous, and affairs are better handled by acting later; visiting someone may result in not seeing them, and those who have left home have not yet returned; if the Kongwang deity initiates the action, all endeavors will be in vain. If the divine generals arevicious and accompanied by punishment and harm, and the nobleman moves in reverse, the owner will experience disharmony, frequent grievances, and signs of thieves and bandits. If the divine generals meet the Heavenly Virtue, Monthly Virtue, and Liu He, and the nobleman moves in the correct direction, this indicates a favorable omen of harmony among relatives and friends.

如壬申日申時亥將占，用日克神、巳加寅為用，曰彈射。 巳 貴 申 合 亥 空 元 空 貴 元 寅 亥 巳 寅 亥 申 寅 壬 申酉戌亥 未 子 午 丑 巳辰卯寅

For example, on the day of Renshen (壬申) at the hour of Shen (申), the divination is started with the zodiac sign Hai (亥) as the general. The day stem is taken to control the god on the lesson, and the transmission starts with Si (巳) added to Yin (寅). This is known as the shooting lesson. The lesson disk is as follows: the three transmissions are the first transmission Si (巳) riding the nobleman, the middle transmission Shen (申) riding Liu He, and the final transmission Hai (亥) riding Tian Kong; the four lessons, from right to left, are the day stem Ren (壬) on Yin (寅), Yin (寅) on Si (巳), the day branch Shen (申) on Hai (亥), and Hai (亥) on Yin (寅). The gods on the four lessons, Yin (寅), Si (巳), Hai (亥), and Yin (寅), ride the Black Tortoise, the nobleman, Tian Kong, and the Black Tortoise respectively. At the bottom is the Earth Plate with the twelve zodiac signs. Among the four lessons, there is no mutual control between the upper and lower, and no god on the lesson can control the day stem. Only the day stem Ren (壬) water can control the second lesson's god Si (巳) fire from a distance, so Si (巳) is taken as the starting transmission.

蒿矢，上下俱無克，取神遙剋日為用。神雖遙克，力弱難傷，不能為害，如折蒿為矢，故名蒿矢。占主始如雷吼驚恐，終卻無事，愈遠逾小，漸漸消磨。此時有客不可容納，主小人口舌。凡事憂在西南，喜在西北，干天門也。占事人謀己，利主不利客，利後動，利小不利大。神將凶，日辰無氣，主盜賊陰謀。神將吉，日辰有氣，則干貴有喜，行人來，訪人見。

The "Disputations" says: The蒿矢 pattern occurs when there is no mutual control between the four lessons above and below. It takes one instance where the upper god remotely controls the day stem for the initiating transmission. Although the upper god can remotely control, its power is weak and cannot harm, thus it does not cause harm, just like using broken reeds as arrows, hence called蒿矢. When this pattern appears, it indicates initial alarm like thunder, but eventually peace and safety. The farther away, the weaker the force, gradually fading away. At this time, if a guest comes, one should not accept them, otherwise it may lead to disputes with minor people. All matters have worries in the southwest and happiness in the northwest, because the northwest is the乾 position, the heavenly gate. The matter concerned is someone else plotting against oneself, favorable to the main party but not the opposing party, favorable to striking after the opponent, favorable to small matters but not big ones. If the riding god and general are凶, and the day stem and branch are without vitality, it indicates theft and conspiracy. If the riding god and general are吉, and the day stem and branch have vitality, it indicates meeting a nobleman and good news, returning travelers, and being able to meet visitors.

彈射，無神遙剋日，則取日遙克神為用，日雖克神，終不能害神，如彈丸為箭，故名彈射。占主己謀人，利客不利主，利先動，利上不利下。神將吉，遇德合、順貴，主親朋和氣。神將凶，帶刑害、逆貴，主事不睦，及冤仇、盜賊，訪人不見，行人不來。若克兩神，為一箭射雙鹿，事尤多心兩意也。

The shooting arrow pattern: when there is no superior god that can remotely overcome the day stem, take the day stem's remote overcoming of one of the superior gods as the initiating transmission. Although the day stem can overcome that god, it ultimately cannot harm it, just like throwing a mud ball as an arrow, hence the name shooting arrow. If this pattern appears, it indicates the self seeking to plot others, benefiting the guest side rather than the host side, benefiting those who act first, and benefiting those in superior positions rather than those in inferior positions. If the god and general are auspicious, and also meet heavenly virtue, monthly virtue, liu he, and the nobleman moving in the correct direction, it indicates harmony among relatives and friends; if the god and general are inauspicious, accompanied by punishments and harms, and the nobleman moves in the opposite direction, it indicates discord among people, as well as disputes, thieves, and visitors not being seen, and those who go out not returning. If the day stem overcomes two gods at the same time, it is like shooting two deer with one arrow, making the matter especially prone to being indecisive.

此二課俱主遠事，虛驚不實，縱有成就，亦虛名虛利。帶金土煞則能傷人，蓋蒿矢見金為有鏃，彈射見土為有丸，主驀然有災。若傳空又名遺鏃失矢，不能成事，大端禍福俱輕。若見太陰、元武、天空，當有欺詐之事而禍起。

The divination classes of Gao Shi and Tan She both indicate matters that are far away, leading to mere alarm without actual results. Even if some success is achieved, it is only empty fame and profit. If the煞神 (malevolent spirits) of metal or earth are present, they can cause harm: Gao Shi encountering metal is like an arrow having a tip, and Tan She encountering earth is like a slingshot having a mud ball, indicating sudden misfortune. If the three transmissions fall into Kongwang, it is called losing the arrowhead and the arrow, meaning the matter cannot be completed. Overall, both good and bad outcomes are light. If the spirits Tai Yin, Xuan Wu, or Tian Kong appear, there will be deceit and trouble.

二課有近射、有遠射。第二課發用為近射，是日之兩課自戰，多主外事，不干於內，凶勢略大，不可出尖。第三課第四課發用，為遠射，凶勢漸小，蓋第三課乃辰陽，與日干相競，尚覺凶重有力，不可先動。若第四課無力也。遙克中克多論比，涉害論深，以後凡克多者皆如此論。

These two lessons are further divided into near shooting and distant shooting. The one where the second lesson initiates the transmission is called near shooting, because the first and second lessons both belong to the day stem side, representing a conflict between two of one's own lessons. This mostly concerns external matters and has little to do with internal affairs, and the ominous trend is somewhat stronger, making it unsuitable to take the lead. The third and fourth lessons, when they initiate the transmission, are called distant shooting, and the ominous trend gradually becomes less severe. Among these, the third lesson is the yang spirit of the day branch, which contests with the day stem, still being quite ominous and powerful, so one should not act too hastily. As for the fourth lesson initiating the transmission, it has little power. In cases of remote control, if there are many instances of mutual control, one should follow the method used for a single lesson to select the one that compares with the day stem. If it is still unclear, then follow the method of the involved harm lesson to compare the depth. From this point on, whenever there are many instances of mutual control, this principle should be applied.

四課俱無克，須看日本因。四課無克者，以神遙剋日為用。日本者，即十干也。三神何地類，三神者，日之陰神，辰之陽神辰之陰神也。類內阿誰嗔。俱比俱不比，先舉用為真。四課之中兩課剋日干，以今日比者為用也。比者乃舉也。吉將朝天去，初傳及中末俱見吉將，乃出外朝天去也，觸類而言之。凶神禍到身。若三傳凶將動者，陰將主有盜賊陰謀，陽將主有人來害己身。吉凶災禍在重審卦註定矣。

The song says "If all four lessons are not mutually controlling, look at the Japanese cause," which means that when none of the four lessons mutually control, the initiating transmission is determined by the remote control of the upper god over the day stem. The term "Japanese" refers to the ten heavenly stems. The song says "Where are the three gods located?" which means the three gods refer to the yin god of the day stem, the yang god of the day branch, and the yin god of the day branch. The song says "Which one among them is angry. If they are both compared and not compared, the one first mentioned is truly used," which means that when two of the four lessons control the day stem, the one that is of the same type as the day stem is chosen as the initiating transmission. The term "compare" means to select and use. The song says "A fortunate general goes to heaven," which means if the initial transmission, middle transmission, and final transmission all contain favorable generals, it is a sign of going out to pay homage to heaven. Other cases can be understood by analogy. The song says "Malevolent spirits bring calamity to oneself," which means if a malevolent general is activated in the three transmissions, the yin general indicates theft and secret plots, while the yang general indicates someone coming to harm oneself. As for the details of good and bad fortune and calamity, they are already specified in the annotations of the repeated review hexagram.

欲知彈射卦，日克卦中神。四課無克又無神遙剋日，以日遙克神為用，或有日克兩神，以今日比者為用。求財合吉將，三傳不比，與今日是三合或六合，逢吉將者必為喜慶之事也。凶害遇仇人。若凶將與六害動者，主欲為報仇人也。六害者，合沖助仇也。如甲日沖申，得巳為六害發用是也。丙戊日得寅為發用，亦是害。日上六害乘凶將發用，為外動，仇怨是他人也。辰上六害乘凶將發用，為內動，仇怨是己身也。

The song says, "To know about shooting and shooting, look at the day stem controlling the god in the hexagram." The explanation says: if the four lessons do not mutually control each other and there is no upper god that can remotely control the day stem, then use the day stem to remotely control a certain god to initiate the transmission; if the day stem controls two gods at the same time, choose the one that is in relation to the current day for the initiating transmission. The song says, "Seeking wealth meets a favorable general." The explanation says: even if the three transmissions are not in relation to the day stem, but they form a triple harmony or a six harmony with the current day and also meet a favorable general, it is definitely a joyful event. The song says, "Favorable harm meets an enemy." The explanation says: if a harmful general is combined with the six harms, it indicates that someone is coming to take revenge. The six harms refer to the interaction between the combination and the opposition, which intensifies enmity; for example, on a Jia day, if the巳 is used as the initiating transmission, it is considered a six harm; on a Bing or Wu day, if the寅 is used as the initiating transmission, it is also considered a harm. If the six harms on the day stem are used with a harmful general, it indicates external movement, and the enmity comes from others; if the six harms on the day branch are used with a harmful general, it indicates internal movement, and the enmity comes from oneself.

刑動陰謀竊，日干克神更與三刑並，又用凶將，主竊盜賊也。相生各自伸。相生或吉將主各自伸舒也。謀刑劫盜賊，若三刑有殺害之意。如子日得卯，為子刑卯也，為內動，己身謀害他人也。合來喜事頻。若三合六合主喜慶之意。如甲子亥發用為六合，或寅午戌為三合，更得吉將，主內動喜事或青龍財帛喜慶婚姻，逐類推之。分明是兩卦，體段一般陳。陳，說也。一名蒿矢，一名彈射。支德亦喜，子日在巳順十二支也。

The song says "Xing dong meng yu qie" (Crime movement and secret plots), the explanation states: When the day stem's controlling element is also involved in the three punishments, and is accompanied by a凶将 (malevolent general), it indicates theft or robbery. The song says "Xiang sheng zi ji chen" (Mutual generation, each extends itself), the explanation states: When there is mutual generation between elements, or when the accompanying element is a吉将 (auspicious general), it indicates that all parties can proceed smoothly. The song says "Mou xing jie dao zhe" (Plot, punishment, robbery, thief), the explanation states: The three punishments contain the meaning of killing; for example, on a Zi day with Mao as the initiating transmission, it is a case of Zi punishing Mao, which is an internal movement, indicating that the person themselves plots to harm others. The song says "He lai xi shi pin" (Union brings frequent joy), the explanation states: If there is a triple harmony or a六合 (six harmonies), it indicates good fortune; for example, on a Jiazi day with Hai as the initiating transmission, it is a六合, or if Yin-Wu-Xu forms a triple harmony and is accompanied by a吉将, it indicates internal good fortune, or the Azure Dragon brings wealth or marriage joy, and so on. The song says "Fen ming shi liang gua, ti duan yi chang chen" (Clearly two hexagrams, the structure is the same), the explanation states: Chen means to explain; these two hexagrams are named Hao Shi (Arrow) and Tan She (Shooting), and their structures are the same. It also says that the day branch's beneficial element also indicates good fortune; for example, on a Zi day, the branch's beneficial element is in Si, which is obtained by counting the twelve branches in order.

神遙剋日名蒿矢，射我雖端不足畏。日克課神名彈射，縱饒得中還無利。貴神逆轉子無良，天乙順行臣不義。家有賓來不可留，每憂口舌西南至。

The Xin Jing song says: When the upper deity is far away and overcomes the day stem, it is called Hao Shi, although the arrow points at me, it is not enough to be afraid; when the day stem overcomes the deity of the lesson, it is called Tan She, even though it hits, it does not bring real benefit. If the noble deity moves in reverse, it indicates that the sons and daughters are not virtuous; if Tian Yi moves in the normal direction but is abnormal, it indicates that the ministers are not loyal. If there are guests at home, they should not be allowed to stay, often causing worry about disputes from the southwest direction.

神遙剋日名曰蒿矢，日克神名曰彈射。然事多動搖不定，主人情倒置。若帶金土煞，足能傷人。占人禍福俱輕，求事難成。以蒿為矢，以泥為丸，無利勢也。若第二課為用，乃日上兩課自戰，作事無力多虛，不干內事，不可出尖。第三課為用，乃辰之陽神自戰，兩陽相剋，作事凶重有力，不可先動。用第四課又無力。蒿矢利主不利客，利小不利大，利後動。占行人來，訪人見。若朱雀勾陳，當有官事，禍從外來。

The book "Xiu Zhong Jin" says: When the upper deity remotely controls the day stem, it is called "Hao Shi," and when the day stem controls the upper deity, it is called "Tan She." In these two lessons, matters tend to be unstable and the situation is confused and disordered. If there are harmful deities of metal or earth, they can also harm people. Divination regarding misfortune and fortune is light, and the matters sought are difficult to achieve. Using straw as arrows and mud as bullets inherently has little power. If the second lesson is taken as the initiating transmission, then the day stem's two lessons fight among themselves, leading to weak actions and many empty efforts, not involving internal affairs, and it is not suitable to take the lead. If the third lesson is taken as the initiating transmission, then the yang deity of the day branch is fighting, with two yang forces mutually controlling each other, leading to serious misfortune and strong effects, so one should not act first. Taking the fourth lesson as the initiating transmission results in even less power. "Hao Shi" benefits the main party but not the opposing party, benefits small matters but not great ones, and benefits those who act later. When divining about someone leaving home, they will return, and visiting will result in meeting the person. If the Vermilion Bird or Gou Chen appear, there will be legal disputes, and misfortune will come from outside.

彈射利客不利主，利上不利下，利先動，不利占訟，行人不來，訪人不見，憂事主散。若見太陰、元武、天空，當有欺詐虛誕之事，禍從內起。蒿矢傳金為有鏃，彈射傳土為有丸，事主驀然有災。若傳空亡，又名遺鏃失丸，不成事也。

Shooting arrows is favorable to the guest side but not to the host side, favorable to those in a superior position but not to those in a lower position, favorable to taking the initiative but not to litigation; those who go out will not return, those who visit will not find anyone, and the matters of concern will naturally dissipate. If Tai Yin, Xuan Wu, or Tian Kong appear, there will be deceit and falsehood, and misfortune will arise from within. If the three transmissions in the蒿矢 divination show metal, it is like an arrow having a tip; if the three transmissions in the弹射 divination show earth, it is like the crossbow having a bullet, both indicating sudden misfortune. If the three transmissions fall into Kongwang, it is called losing the tip and the bullet, meaning both the arrowhead and the bullet are lost, and the matter will ultimately not be completed.

凡四課上下無相剋，又無遙克，取從魁上下神為用，曰昴星課。夫昴星者，酉中有昴宿也。酉位西方白虎金位，性主刑殺，義司決斷，死生出入之門戶。此從酉立傳，從魁酉之神名，故名昴星。

If the four lessons do not mutually control each other above and below, and there is no remote control, then take the god governing the upper and lower positions of Congkui (You) to initiate the transmission, which is called the昴星 lesson. The term "昴星" comes from the presence of the Hairy Head mansion within the You palace. The You position is located in the west, which is the position of the White Tiger, a metal deity. Its nature is associated with punishment and execution, and its meaning relates to decisiveness, serving as the gateway for life and death. This lesson establishes the three transmissions starting from the You position. Since Congkui is also the name of the god governing the You position, it is called the昴星 lesson.

剛日仰視地盤酉上神為用，中傳辰上神，末傳日上神，為虎視轉蓬格。一曰春虎視，夏轉蓬，秋昴星，冬蛇掩目。剛者，陽也，夫陽性從天，男子氣浮，仰視之，如虎視之轉蓬而動，故名虎視轉蓬。占事驚恐，守靜則吉。統履之體，乃蛇虎當道之象也。履有所躡而進之意，履虎尾而不見傷之象。

On a day with yang energy, one looks up to the Heaven Plate's deity at the You position on the Earth Plate, taking that as the initiating transmission. The middle transmission is taken from the deity at the day branch, and the final transmission is taken from the deity at the day stem. This is called the Tiger's Gaze and Turning Tufted Grass pattern. There is another interpretation: in spring it is called the Tiger's Gaze, in summer the Turning Tufted Grass, in autumn the昴Star, and in winter the Snake Covering Its Eyes. Yang means strength, and yang energy is attached to heaven, with the male energy rising upwards, so one looks upward; the situation is like a tiger staring intently or tufted grass turning with the wind, hence the name Tiger's Gaze and Turning Tufted Grass. When divining, the matter tends to involve fear and alarm, and stillness brings good fortune. It relates to the nature of the Lu hexagram from the Zhou Changes, symbolizing an image of a snake and tiger blocking the path. Lu means to tread carefully and then proceed forward, just like stepping on a tiger's tail without being bitten.

象曰：“關梁閉塞，越度稽留。行人作禁，孕男無憂。事恐惟外，禍起無由。家居守靜，方免閒憂”。如用囚死，罡乘死氣，蛇虎入傳，大凶，病者死，訟者獄，見龍亦凶，應六三履虎尾咥人凶象。或日用旺相見魁罡龍虎為吉，占科舉主高中，則有上九視履“考祥，元吉”之象。

The mnemonic for interpreting signs states: barriers and bridges are blocked, attempting to cross borders is hindered; those going out are obstructed, and those carrying male fetuses have no cause for worry; feared events come from outside, yet the source of misfortune is unclear; if one remains calm and still, unnecessary worries can be avoided. If the initiating transmission falls in a state of captivity and death qi, and the Tiangang (Chen) is also in death qi, with Teng Snake and White Tiger entering the three transmissions, it is a great凶 (misfortune): the sick will die, those involved in legal matters will be imprisoned, even seeing the Azure Dragon is ominous, corresponding to the image in the Zhou Changes (I Ching) hexagram Zhi (履卦) line six: "Treading on a tiger's tail, the tiger bites,凶 (misfortune)." If the day stem and initiating transmission are both in prosperous and strong positions, and also see Hekui (Xu), Tiangang (Chen), Azure Dragon, and White Tiger, it turns to good fortune, indicating success in exams, corresponding to the auspicious image in Zhi hexagram line nine: "Observing the steps, examining the auspicious signs, turning in a harmonious way, the original good fortune."

假如戊申日卯時辰將占，剛日昴星取酉上戌為用，曰虎視格。 戌 元 酉 常 午 龍 元 常 空 青 戌 酉 未 午 酉 申 午 戊 午未申酉 巳 戌 辰 亥 卯寅丑子

For example, on the day of Wu Shen with the time of Mao, the divination is started with the Chén general. Wu is a strong day, so according to the method of the昴 star, the戌 is taken from the Earth Plate at the position of You as the initiating transmission, which is called the Tiger Watching pattern. The course of the lesson is as follows: the first transmission is戌 riding the Black Tortoise, the middle transmission is酉 riding the Tai Chang, and the final transmission is午 riding the Azure Dragon. The four lessons, from right to left, are: Wu day stem is seen on the position of午, 午 is seen on the position of未, the day branch Shen is seen on the position of酉, and 酉 is seen on the position of戌. The heavenly stems on the four lessons, 午, 未, 酉, and戌, ride the Azure Dragon, Tian Kong, Tai Chang, and Black Tortoise respectively. At the bottom is the Earth Plate with the twelve earthly branches. Since there is neither mutual control above and below nor remote control among the four lessons, looking up to the戌 on the Earth Plate at You, it is taken as the first transmission. Then the 酉 on the day branch is taken as the middle transmission, and the 午 on the day stem is taken as the final transmission.

凡昴星課，柔日伏視天盤酉下神為用，曰冬蛇掩目格。中傳日神，末傳辰上神。柔者陰也，陰性從地，女子氣沉，則伏視之，如冬日蛇之掩目，故名冬蛇掩目。剛日本乎天者親上，末傳歸干，從天類也。柔日本乎地者親下，末傳歸辰，從地類也。占者事多闇昧，猶豫難行，惟欲潛藏者吉也。

All cases of the昴 star divination, when encountering a day with a yin and soft stem, should look up to the god beneath the酉 position on the Heaven Plate to take as the initiating transmission, called the Winter Snake Covering Eyes pattern. The middle transmission takes the god on the day stem, and the final transmission takes the god on the day branch. Softness is yin, and yin is close to the earth, with a feminine nature that descends, so it looks down. This situation is like a snake in winter closing its eyes and remaining still, hence the name Winter Snake Covering Eyes. For a strong day, the principle is based on heaven, which is close to the upper position, so the final transmission belongs to the day stem, which is of heavenly origin. For a soft day, the principle is based on earth, which is close to the lower position, so the final transmission belongs to the day branch, which is of earthly origin. When this pattern appears, matters are mostly obscure and unclear, with hesitation and difficulty in action. Only those who are willing to remain hidden will gain good fortune.

象曰：“人情失意，進退無憑。女多淫泆，內有憂驚。訪人不見，作事難成。行者淹滯，逃亡隱形”。如螣蛇尤多怪夢憂疑，或申加卯為車輪倒斫，傳見虎武甚凶。惟午加卯為明常，主萬事昌隆，蓋午為離明，卯為天駟，房心明堂之宿，縱遇衰敗凶神亦主吉象也。

The mnemonic for interpreting signs says: when people are in low spirits and have no clear direction, women may engage in improper behavior, and there is worry and disturbance within the household; visiting others may result in not finding them, and affairs may not be completed; those who go out may be stranded, and those who flee may hide their traces. If the Teng Snake appears, there will be many strange dreams and doubts; or if the hour of Shen is placed on the hour of Mao, it is like a cart wheel being cut in reverse, and if the three transmissions again meet the White Tiger and Black Tortoise, it is extremely ominous. However, if the hour of Wu is placed on the hour of Mao, it is called the Bright Hall, which signifies prosperity in all things—because Wu belongs to the Li trigram, representing brightness, and Mao is the Heavenly Steed, also the dwelling of the Room Mansion and Heart Mansion, the Bright Hall. Even if encountering declining and ominous spirits, it still indicates a favorable omen.

假如丁丑日辰時丑將占，柔日昴宿取酉下神為用子。 子 蛇 辰 龍 戌 后 常 后 朱 龍 未 戌 丑 辰 戌 丑 辰 丁 寅卯辰巳 丑 午 子 未 亥戌酉申

On Dingchou day, the divination is performed at the hour of Chou. Ding is a soft day, so the method of the昴 star is used to determine the initiating transmission. The Heaven Plate's You is placed over the Earth Plate's Zi, and Zi is taken as the initiating transmission. The three transmissions are: the first transmission is Zi riding the Teng Snake, the middle transmission is Chen riding the Azure Dragon, and the final transmission is Xu riding the Heavenly Empress. The four lessons, from right to left, are: Ding day stem is on Chen, Chen is on Chou, Chou is on Xu, and Xu is on Wei. The deities on the four lessons, Chen, Chou, Xu, and Wei, ride the Azure Dragon, Vermilion Bird, Heavenly Empress, and Tai Chang respectively. The bottom is the Earth Plate's twelve branches. Since the Heaven Plate's You is directly over the Earth Plate's Zi, Zi is taken as the first transmission. Then the deity on the day stem, Chen, is the middle transmission, and the deity on the day branch, Xu, is the final transmission.

虎視轉蓬，則日四課無上下克，又無遙克，取酉宮上神為用，中傳支上，末傳干上。酉中有昴宿，屬秋分，為天地關梁，為日月出入門戶，且屬白虎金位，性主肅殺，義司決斷，取以為用。故總以昴星名之。剛者陽也，陽性從天，男子氣浮，則仰視之如虎視轉蓬而動，故名虎視轉蓬。

The "Ding'E" says: The "Hu Shi Zhuan Peng" pattern occurs when the four lessons have neither mutual control nor remote control. In such cases, the god governing the酉宫 (You Palace) is taken as the initiating transmission, the middle transmission is taken from the god on the day branch, and the final transmission is taken from the god on the day stem. The酉宫 contains the mansion of "Mao Xu" (Hairy Head), and the season is the autumn equinox, which is the gateway between heaven and earth, the entrance and exit of the sun and moon, and also belongs to the White Tiger's metal position. Its nature is characterized by severity and killing, and its meaning is characterized by decisiveness, so it is taken as the initiating transmission. Therefore, all such classes of divination are named after the star "Mao Xu." Yang is strong, and the yang nature is attached to heaven, with the male energy rising upwards. Hence, it is called looking up, like a tiger staring and the蓬 grass turning and moving, hence the name "Hu Shi Zhuan Peng."

占主驚恐，關梁閉塞，津渡稽留。出行身不得歸，恐死於外。大抵禍從外起，惟家居守靜則吉。此課如日用囚死，罡乘死氣，蛇虎入傳，大凶，病者死，訟者獄。若日用旺相，又不在此論。

This divination indicates the main concern of fear and anxiety, with obstacles and blockages in bridges and crossings, and difficulty in passing through ferry points. Those who are away from home cannot return, and there is even a risk of dying in a foreign land. Generally, misfortune comes from outside, and it is auspicious to remain at home and keep quiet. If the day stem and the initiating transmission are both in囚气 andDeath Qi, and the tiangang is also inDeath Qi, with teng snake and white tiger entering the three transmissions, it is a major凶. The sick person will die, and those involved in legal cases will be imprisoned. However, if the day stem and initiating transmission are both inprosperous and strong, this does not apply.

冬蛇掩目，柔日四課無克，又無遙克，取酉下神為用，中傳干上，末傳支上。柔者陰也，陰性從地，女子氣沉，則俯視之如冬日蛇之掩目，故名冬蛇掩目。占主事闇昧不明，進止兩難，女多淫泆，禍從內起，訪人不見，行者淹滯，逃亡隱形。

The divination pattern known as Winter Snake Covering Its Eyes occurs when on a day with a yin stem, the four lessons show no mutual control and also no remote control. In such a case, the initiating transmission is taken from the heavenly stem酉 (You) on the heaven plate, the middle transmission is taken from the heavenly stem on the day stem, and the final transmission is taken from the heavenly stem on the day branch. Yin represents softness, and yin energy is attached to the earth, like the qi of a woman which descends, so it looks downward, like a snake in winter closing its eyes and retreating. This is why it is called Winter Snake Covering Its Eyes. When this pattern appears, it indicates matters that are obscure and unclear, difficulties in both advancing and retreating, and for women, it suggests promiscuity, with calamity arising from within. It also means that when visiting someone, they cannot be found, travelers are detained outside, and those who have fled hide their tracks.

此課如螣蛇入傳，尤多怪夢憂疑，或申加卯為車輪倒斫，傳見元武，凶甚。惟午加卯為明堂，主萬事昌隆。蓋午為離明，卯為天駟，房心明堂之宿，遇凶亦吉也。

If the Teng Snake enters the three transmissions, there will be especially many strange dreams and doubts; or if the monkey is placed on the rabbit, causing a reversed wheel, and the three transmissions again meet the Black Tortoise, the situation will be very凶. However, if the horse is placed on the rabbit, called the Bright Hall, it indicates prosperity in all affairs—because the horse belongs to the Li trigram, representing brightness, and the rabbit is the Tian Si, also the dwelling place of the Room Mansion and Heart Mansion, known as the Bright Hall. Even if encountering凶 spirits, it still results in good fortune.

上二課剛日本乎天者親上，傳終歸干上，從天類也。柔日本乎地者親下，傳終歸支上，從地類也。以天道言，昴星陰氣用事，微霜始降，枯槁皆死，此決斷萬物、收斂精神之時也。以人事言，昴星於五行為金，五常為義，當其言不必信，行不必果，惟義所在，然後決之，故以昴星作課，然雖斷之以義，亦歸責於己，斯可矣，故終末從其日辰也。酉為天獄，二課最忌，刑獄大端，惟潛藏稍吉耳。

The two lessons above, the first one is strong and rises to heaven, drawing near the upper position, with the three transmissions ultimately returning to the day stem, belonging to the category of heaven; the second one is gentle and rooted in the earth, drawing near the lower position, with the three transmissions ultimately returning to the day branch, belonging to the category of earth. From the perspective of heaven's way, during the time of the昴 star, the yin energy of the hour prevails, light frost begins to fall, and grass and trees wither, which is the time for cutting off all things and gathering the spirit. From the human aspect, the昴 star belongs to metal in the five phases and to righteousness in the five constants; at this time, speaking should not be rigidly bound by old trust, and doing things should not insist on certain results, but rather look to where the righteousness lies and then decide. Therefore, the lesson is established using the昴 star. Although it is based on righteousness for judgment, in the end, it still needs to fall back on oneself to take responsibility, thus being complete. Therefore, the final transmission must always return to the day stem or day branch. The酉 is also the heavenly prison, and these two lessons most fear it, as punishment and imprisonment are its main aspects. Only when it is hidden and still can it slightly bring good fortune.