"Observing the Monthly Cycle"

四課無遙克，神仙立此門。五陽看酉上，見發卦基根。四課無克賊又無遙克，剛日看酉上所得天盤之神為發用初傳也。辰作中傳用，末傳日上論。看辰上所得之神為中傳，日上所得之神為末傳也。出行遭禁繫，淫亂暗乾坤。昴星主淫亂奸邪之事也。

The song says "If the four lessons have no remote or hidden conflicts, even the immortals can establish this gate; for five yang days, look at the heavenly stem on the earth branch酉 to find the initiating transmission." The explanation states: if the four lessons have neither conflicts nor hidden conflicts, then on a yang day, look at the heavenly stem on the earth branch酉 to determine the initiating transmission. The song says "The middle transmission is determined by the辰, and the final transmission is determined by the day stem." The explanation states: look at the heavenly stem obtained from the day branch for the middle transmission, and the heavenly stem obtained from the day stem for the final transmission. The song says "Traveling meets restrictions, and there is hidden disorder in the heavens and earth." The explanation states: the star昴 governs matters of lust and wickedness.

冬蛇交掩目，萬事不相從。五日柔為用，從魁初傳臨。中傳在日上，末傳在辰宮。五柔日看天上從魁臨地盤下之神為用也。假如乙未日寅時辰將占，一課寅乙，二課子寅，三課巳未，四課卯巳，上下無克又無遙克，當以昴星觀之，從魁加亥，亥為初傳，寅作初傳，巳作末傳，取上卦為例也。伏罪何須出，無勞西與東。主匿罪不通，不宜出行也。此凶神之卦，再遇凶將，尤凶也。

The song says, "In winter, the snake covers its eyes; nothing goes smoothly. On the fifth day of yin flexibility, from kui starts the first transmission. The middle transmission is on the day stem, and the final transmission is in the chen palace." The explanation says: On the five days of yin flexibility, look at which earthly branch the heavenly plate's from kui (you) is pressing on the earth plate, and take that as the initiating transmission. For example, on yiwei day with chen general starting the lesson, the first lesson is yin added to yi, the second is zi added to yin, the third is si added to wei, the fourth is mao added to si. Since neither the upper nor the lower are mutually controlling or remotely controlling, it should be viewed according to the method of the昴 star: the heavenly plate's from kui is directly on hai, so hai is the first transmission, the day stem's yin is the middle transmission, and the day branch's si is the final transmission—this is an example from the upper trigram. The song says, "No need to go out, no need to go east or west." The explanation says: The main subject is hidden guilt or messages not passing through, not suitable for traveling far. This is aInauspicious Spirit trigram, and if it meets anotherInauspicious General, it becomes even worse.

用起昴宿為虎視，秋分在酉知生死。出入關梁日月門，舉事稽留難進止。剛日出身身不歸，柔日伏匿憂難起。女人淫泆問何因，此地名為難禁止。

The Heart Mirror verse says: The Initiating Transmission begins at the Hairy Head mansion, which signifies a tiger's gaze. The autumn equinox falls in You, from which one can see the cycle of life and death. You is the gate of entry and exit, the door of the sun and moon. Any action will be obstructed and difficult to proceed, with difficulty in advancing or retreating. On a strong day, the master of the house cannot return home; on a weak day, one hides and remains concealed, with troubles that cannot be resolved. If one asks why women often indulge in licentiousness, it is precisely because this place is known as a difficult-to-restrain area.

剛日看酉所得之神為用，是虎視轉蓬也；柔日視從魁所臨地盤之神為用，是冬蛇掩目卦，此論昴星也。占主人事稽留伏匿，陽日如虎睛光，轉運不息，主病多驚恐，轉蓬不已；陰日如冬蛇蟄藏，掩目不動，主事多闇昧，進退遲疑驚恐。陽日稽留於外，陰日隱伏於內。酉為天之私門，肅殺之地，故仰俯取之為用。昴日雞酉中之宿，剛日昴星者，取雞鳴必仰之象，西方白虎亦昴宿也。柔日虎視者，是取虎視必伏之義，尤忌子午卯酉日得之，昴星虎視必災危也。

The *Xiu Zhong Jin* says: On a yang day, look at the god on the Earth Plate at You (酉) to determine the initiating transmission, which is called "White Tiger Watching the Drifting Grass"; on a yin day, look at the god on the Earth Plate under the Heaven Plate's Congkui (从魁) at You (酉) to determine the initiating transmission, which is called "Winter Snake Covering Its Eyes" — this is how the昴星 lesson is determined. When this lesson appears, it indicates that affairs are stagnant and hidden. On a yang day, it is like a tiger's eye shining and turning constantly, indicating many diseases and fear, like drifting grass that is unstable; on a yin day, it is like a winter snake coiled up, with its eyes closed and motionless, indicating many hidden matters, hesitation in advancing or retreating, and fear in the heart. On a yang day, the stagnation is outside; on a yin day, the concealment is inside. You (酉) is the private gate of heaven, a place of severity and killing, so one must either look up or look down to determine the transmission. The昴 star is the star mansion in the You palace; on a yang day, taking the昴 star is taking the image of a rooster crowing and looking up. The Western White Tiger is also the昴 mansion. On a yin day, saying "White Tiger Watching" is taking the image of a tiger crouching and watching, which necessarily involves crouching first. Especially avoid getting this lesson on the days of Zi, Wu, Mao, and You, as the昴 star watching will certainly bring disaster.

凡三課無克，別取一神為用，曰別責格。蓋陽干常動而易位，故剛日初傳用干合上神，如戊癸合，癸寄丑，即丑上神為用。陰支常靜而守位，故柔日以支三合前一辰，如未日三合前一辰即亥字為初傳，中末俱並日上。此三課不備，別從其類，責取一合神為用，故名別責，占者凡事不備，主有留連之體。

If the four lessons are incomplete, forming only three lessons without mutual control, then another god is selected to initiate the transmission, called the 'Alternative Responsibility Pattern'. Since yang stems are usually active and prone to change, on a yang day the first transmission is taken from the god located in the palace of the stem that is in harmony with the day stem. For example, if the day stem is Wu and it is in harmony with Gui, and Gui's palace is Chou, then the god in Chou is used for the first transmission. Since yin branches are usually static and remain in their original position, on a yin day the first transmission is taken from the first branch before the triple harmony of the day branch. For example, on a Wei day, the triple harmony of Wei is Hai-Mao-Wei, and the first branch before Wei is Hai, so Hai is used as the first transmission. The middle and final transmissions both use the god on the day stem. This situation occurs when the four lessons are not complete, and another god of the same type is sought for the transmission, hence it is called 'Alternative Responsibility'. When this pattern appears, all matters are incomplete and have a nature of delay and procrastination.

象曰：“謀為處正，財物不全。臨兵選將，欲渡尋船。求婚別娶，胎孕多延。損而能益，事遇神仙”。如神將凶，日用休囚，則應凶象。神將吉，日用旺相，則應吉象也。

The rules for interpreting signs state: When planning matters, one should stand on the right path, but wealth may not be complete; when leading an army, one should choose a capable general, and when crossing a river, one should seek another boat; if marriage proposals fail, one should consider marrying someone else, and pregnancy often experiences delays; one can gain benefits amidst losses, and the affairs seem to be assisted by a deity. If theInauspicious Spirit (evil spirits) and the general arevicious (evil), and the day stem and initiating transmission are in a weak and confined state, then an evil omen is indicated. If the神将 (spirit generals) are吉利 (auspicious) and the day stem and initiating transmission are in a prosperous and strong state, then a favorable omen is indicated.

如丙辰日卯時辰將占，昴星四課不備，剛日取丙合辛，辛寄於戌，即戌上亥發用。 亥 貴 午 龍 午 龍 龍 空 勾 龍 午 巳 未 午 巳 辰 午 丙 午未申酉 巳 戌 辰 亥 卯寅丑子

For example, on a day of Bingchen with a time of Mao, the divination is started with the hour of Chen as the general. I intended to use the method of the star Mao, but found that the four lessons were not complete—the upper deities of the first and fourth lessons were both Wu, forming only three lessons. Bing is a yang day, so I took the one that combines with Bing, which is Xin. Xin is lodged in Xu, so I took the亥 on Xu as the initiating transmission. The three transmissions are: the first transmission is亥 riding the nobleman, the middle transmission is午 riding the azure dragon, and the final transmission is午 riding the azure dragon. The four lessons, from right to left, are: the day stem Bing is on Wu, Wu is on Wei, the day branch Chen is on Si, and Si is on Wu. The upper deities of the four lessons are Wu, Wei, Si, and Wu, which ride the azure dragon, Gou Chen, Tian Kong, and azure dragon respectively. At the bottom is the earth plate with the twelve branches. The middle and final transmissions both repeat and use the Wu on the day stem, which is exactly the method of the special pattern of separate responsibilities.

別責，亦名蕪淫。不備課無克又無遙克者，別取一合神為用，中末傳重並干上。陽日取干合上神為用。如戊日合癸，癸課寄丑，取丑上神為用。丙日合辛，辛課寄戌，取戌上神為用是也。陰日取支前三合神為用。如未日取未前三合亥，酉日取酉前三合丑為用是也。

"The Disputation of Errors" says: Another method of divination is called "Wu Yin." Whenever the four lessons are not complete, and there is neither mutual control nor remote control, another harmonious god is taken to initiate the transmission. Both the middle transmission and the final transmission are repeated and used with the god on the day stem. On a yang day, the god that is harmonious with the day stem is taken from the palace where the harmonious god is lodged. For example, on a Wu day, which harmonizes with Gui, and Gui's lesson is lodged in the Chou palace, the god on the Chou palace is taken to initiate the transmission. On a Bing day, which harmonizes with Xin, and Xin's lesson is lodged in the Xu palace, the god on the Xu palace is taken to initiate the transmission. On a yin day, the god in the triple harmony formation that comes before the day branch is taken to initiate the transmission. For example, on a Wei day, the god in the triple harmony formation that comes before Wei is Hai, so Hai is taken to initiate the transmission. On a You day, the god in the triple harmony formation that comes before You is Chou, so Chou is taken to initiate the transmission.

蓋四課不全，又不克，欲如昴星取酉，而課又不備，只得別從其類，責取一合神為用，故名別責。陰陽全無剋制，二陽一陰如二男爭一女，二陰一陽，如二女爭一男。舍正而別求合，夫婦各得無淫泆之意乎？故亦名蕪淫。

The four lessons are not complete and there is no mutual control among them. Originally, one intended to take You according to the method of the昴 star, but the lessons are still incomplete. Therefore, one had to seek another compatible god to initiate the transmission, which is called "alternative responsibility." At this time, there is no control between yin and yang: two yangs and one yin, like two men competing for one woman; two yins and one yang, like two women competing for one man. Abandoning the proper match to seek another compatible one, how could there be no suspicion of immorality between husband and wife? Therefore, this lesson is also called "waste and indulgence."

占主凡事不備，謀為欠正，且合神事主留連，臨兵欲進不進，胎孕多延。凡事倚仗他人，借徑而行，吉凶多繫於人，不干己也。求婚另娶，占家宅夫妻事，當以淫斷。

The divination indicates a situation of incomplete matters and improper planning. Since the method used involves a harmonious deity, the matter is likely to be delayed and prolonged. In military situations, there is hesitation to advance; pregnancies may be delayed. Matters generally require reliance on others or indirect approaches, with success or failure depending largely on others rather than oneself. Proposals for marriage may fail, leading to marriage with someone else. If this is about domestic affairs or marital issues, it should be interpreted along the lines of licentiousness.

此課外又四課備有日辰互克各生者，亦名蕪淫。如甲子日，戌甲、午戌、申子、辰申，三傳戌午寅。甲干夫也，子支妻也，甲欲從子憂申克，子欲就甲畏戌克，然申子又自相生，乃妻與人有私，夫上戌為用，傳逢三合，內外生奸，各相背也。

In addition to this lesson, there is another case where the four lessons are complete and the day stem and day branch mutually control each other, while each also generates with another deity. This is also called Wuyin. For example, on a Jiazi day, the four lessons are戌 added to Jia,午 added to戌,申 added to子, and辰 added to申. The three transmissions are戌, 午, and寅. Jia, the day stem, represents the husband, and Zi, the day branch, represents the wife. Jia wishes to be close to Zi, but worries about the control of Shen metal. Zi wishes to be near Jia, but fears the control of Xu earth. However, Shen metal and Zi water actually generate each other. This indicates that the wife has an affair with an outsider. On the husband's side, Xu is taken as the initiating transmission, and the three transmissions meet the triple harmony, causing both internal and external affairs. The husband and wife each turn away from each other.

戊午、戊辰與丙辰，干上皆午是為親。辛丑、辛未各二日，干上皆是丑未真。丁酉當為巳丁是，辛酉原來是酉辛。

There is a mnemonic specifically for remembering the common day branches in the category of separate responsibility divination: on the days Wuwu, Wuchen, and Bingchen, the day stem is all Wu, belonging to the same category; on Xinchou and Xinwei, each counts as two days, with the day stem being Chou or Wei respectively; on Dingyou day, the day stem is treated as Si with Ding, and on Xinyou day, the day stem is originally You with Xin. Master these fixed patterns of the day stem gods, and you will be able to recognize them at a glance when encountered.

法云：皆以天上作初傳，剛日人皆知取天盤矣，柔日人皆取支前三合，獨不用三合上之神，何也？如巳日取酉上神非取酉也，存疑。別責雖亦名蕪淫，其實蕪淫乃另一取三課有克者是也，別責無克。

According to the method described, in all cases the first transmission is taken from the heavenly stem on the heaven plate. On a yang day, everyone knows to take the heavenly stem on the heaven plate. On a yin day, everyone takes the branch that forms a triple harmony with the day branch, but does not use the heavenly stem that is overlying that branch. Why is this so? For example, on a snake day (巳), one should take the heavenly stem on the rooster (酉) rather than the rooster itself. There is some doubt here that requires further investigation. Although both are called 'wuyin', the true wuyin refers to a different type of lesson, which is when the four lessons are incomplete, forming three lessons, and there is mutual control among them. 'Bieze' is another type, which is entirely without mutual control.

凡干支同位無克，取陽順陰逆三神為用，曰八專課。蓋八專日有五，除癸丑日俱有克，無克者甲寅、庚申。剛日從陽，主超進順布。己未、丁未柔日主退縮，逆行。中末傳俱並日上神。如甲寅日干上陽神亥，順數至丑，乃丑亥亥也。丁未日辰上陰神卯，逆數三辰至丑，乃丑巳巳也。皆日辰陰陽共處論。伏吟四課，八字干支神同一位，如八家同井事專，故名八專。占理家務，重輕易舉，不利奔波於外。統同人之體，乃諸侯會盟之課也。

Whenever the day stem and day branch are located in the same palace and the four lessons do not involve mutual control, the third god is counted out by moving forward in sequence on a yang day or backward on a yin day, and this is called the Eight Special Lesson. There are five days that belong to the Eight Special Lessons, and among them, only the Guichou day has mutual control, while the Jiayin and Gengshen days, which are both yang days, do not have mutual control. On yang days, the movement is forward, indicating advancement and expansion; on the two yin days, Jiwei and Dingwei, the movement is backward, indicating retreat and regression. Both the middle transmission and the final transmission use the gods located on the day stem. For example, on Jiayin day, the yang god on the day stem is Hai, and counting forward three positions from Hai leads to Chou, so the three transmissions are Chou, Hai, Hai. On Dingwei day, the yin god on the day branch is Mao, and counting backward three positions from Mao leads to Chou, so the three transmissions are Chou, Si, Si. This is all based on the day stem and day branch being of the same yin or yang in the same palace. The four lessons resemble a hidden chant, with all eight characters of the stem and branch gods located in the same position, like eight families sharing one well, with matters concentrated in one place, hence the name Eight Special. When predicting domestic affairs, matters of any importance are likely to be successfully handled, but it is not favorable for traveling or moving away. It corresponds to the nature of the Tongren hexagram in the Zhou Changes, representing a lesson of a prince's assembly.

象曰：“二人同心，其利斷金。陽進男喜，陰進女淫。兵資眾捷，物失內尋。成功異路，顯擢士林”。此八專為兩課，陰陽並，雖主事乖疏，凡事以兩課決之。陽日尊長欺卑幼，則主超進，主事欲速出。陰日夫妻懷背及奴婢反主，柔主退縮，主事遲欲歸。占婚姻進人口，主口舌分離，則應九三“三歲不興”之凶象。若龍常天乙吉將及天月二德善神，則應同人九五“大師克相遇”吉象也。

The rules for interpreting divination signs state: When two people are of one mind, their sharpness is sufficient to cut through metal — these words come from The Zhou Changes (I Ching) Great Treatise; when the yang spirit advances, a man will have good news, while when the yin spirit advances, a woman may be unchaste; in warfare, victory depends on numbers, and if something is lost, it should be looked for within the home; success comes through a unique path, allowing one to rise in the ranks of scholars. In reality, the eight specialized lessons form only two lessons, with yin and yang together in one place, which although indicating disorder and omissions, can only be judged based on these two lessons. On a yang day, the superior will oppress the inferior, with a forward-moving momentum, and matters will urgently seek to move outward; on a yin day, the husband and wife have different intentions, and servants may reverse their roles to dominate the master, with a weak and retreating nature, and matters will be slow and inclined to return. When divining about marriage or adding household members, it indicates disputes and separation, corresponding to the ominous image of the third line in the Tong Ren hexagram, 'Three years without success'; if one sees auspicious generals such as Qinglong, Tai Chang, and Tianyi, as well as the two benevolent spirits Tian De and Yue De, it corresponds to the auspicious image of the fifth line in the Tong Ren hexagram, 'The great army meets and overcomes'.

如甲寅日辰時丑將占，剛日順數至丑用，曰八專課。 丑 貴 亥 陰 亥 陰 虎 陰 虎 陰 申 亥 申 亥 亥 寅 亥 甲 寅卯辰巳 丑 午 子 未 亥戌酉申

On the day of Jiayin (甲寅) at the hour of Chen (辰), the month general used is Chou (丑). The lodgment palace of Jia (甲) is Yin (寅), and the day branch is also Yin (寅), so the heavenly stem and earthly branch are in the same palace. The four lessons, which should normally be formed by the day stem and day branch each forming two layers, can only be arranged into two lessons, which is the mark of "eight special" (八专). Adding the Chou general to the Chen hour, the heaven plate is three positions behind the earth plate. Above the Yin palace where Jia is lodged, we see Hai (亥). Thus the first lesson is Hai over Jia, the second is Shen (申) over Hai, the third is Hai over Yin, and the fourth is Shen over Hai, with the two groups completely overlapping. There is no mutual control between the four lessons. Therefore, the three transmissions (初传, 中传, 末传) must be established differently. On a yang day (刚日), starting from the Hai god on the heavenly stem, count three positions in sequence, including the original position, to arrive at Chou as the first transmission. The middle and final transmissions both repeat the Hai god on the heavenly stem. Therefore, the three transmissions are Chou, Hai, Hai. The first transmission Chou is occupied by the nobleman (贵人), which is Tianyi (天乙), the first of the twelve heavenly generals, representing honor and assistance. The Hai gods in the middle and final transmissions are both occupied by Taiyin (太阴), representing private matters and concealment. Above the four lessons, Taiyin and Baihu (白虎), representing roads, illness, and misfortune, alternate.

凡八專課遇天后、六合、元武一將入傳，為帷簿不修格。蓋重門樹塞，以限內外。講堂設帳，以別男女。今陰陽共處，男女混雜，又遇后合陰私之神，鄭風尤甚，故名帷薄不修。主私泆不明，內失其禮也。

Whenever the eight specialized divination charts include any of the three generals "Heavenly Empress," "Liu He," or "Black Tortoise" entering the three transmissions, it is called the "Vilain Curtain Unrepaired Pattern." Heavenly Empress governs female desires, Liu He governs private matters, and Black Tortoise governs secret theft. In ancient times, people built houses with multiple doors and planted trees as screens to separate inside from outside; when teaching, they set up curtains to distinguish between men and women. The eight specialized charts, however, involve the heavenly stems and earthly branches crowding into one palace, with yin and yang coexisting in one room, mixing men and women without distinction. This situation coincides with generals like Heavenly Empress and Liu He, who oversee private and secret affairs, making it even worse than the illicit love described in the "Book of Songs · Zheng Wind." Therefore, it is named "Vilain Curtain Unrepaired," meaning even the curtains that separate inside from outside are neglected. If this chart is cast, it indicates there are illicit and private affairs within the family, and the inner chamber has already lost its propriety.

如丁未日丑時辰將占，八專課遇天后入傳，名帷薄不修格。 亥陰 戌后 戌后 常 后 常 后 丑 戌 丑 戌 戌 未 戌 丁 申酉戌亥 未 子 午 丑 巳辰卯寅

On a Dingwei day at the Chou hour, the month general used is Chen. The lodgment palace of Ding is also Wei, which coincides with the day branch Wei, making it still the Eight Special position. The Chen general is added to the Chou hour, and the heaven plate moves three places ahead of the earth plate. The Wei palace shows Wu, so the first transmission is Wu added to Ding, the second is Chou added to Wu, the third is Wu added to Wei, and the fourth is Chou added to Wu, repeating in pairs. For the three transmissions, using the reverse counting method for yin days: first find the yin spirit of the day branch Wei. The yin spirit of Wei is Chou, then count back three places from Chou to get Hai. Hai is the first transmission, and the middle and final transmissions both repeat Wu on the heavenly stem. The three transmissions are Hai, Wu, Wu, both Wu being accompanied by the Heavenly Empress. The Heavenly Empress is a female general who specializes in private matters, and when it appears in the three transmissions, the lesson is called "Inappropriate Modesty." In the four lessons, the Heavenly Empress and Tai Chang (which governs clothing, food, seals, and peaceful affairs) alternate.

凡八專課逆數到日，中末相併，為獨足格。夫三傳皆歸一神，如路遙驛遞，無人傳送，獨展一足難行，故名獨足格。凡事不能動移，自己尤多費力，或中末傳皆空亦然也，惟利乘舟。

If the eight specialized divination lessons follow the rules of a yin day, counting backward from the day stem to its original position, and the middle and final transmissions combine with the first transmission to form the same character, it is called "Duzu Ge." When all three transmissions are attributed to the same deity, it is like a long journey that should be relayed by stations, but due to no one taking over along the way, one has to carry it all alone, hence the name "Duzu." When this lesson is cast, all movements are obstructed, and everything must be done personally, which is very laborious. In the eight specialized lessons, if both the middle and final transmissions fall on Kongwang, the interpretation is the same. The only exception is boat travel by water, which is favorable.

如己未日未時酉將占，三傳皆日上神歸，為獨足格。 酉六 酉六 酉六 蛇 六 蛇 六 亥 酉 亥 酉 酉 未 酉 己 未申酉戌 午 亥 巳 子 辰卯寅丑

On the day of Jiwei (己未) at the hour of Wei (未), the lesson is cast with the Month General as You (酉). Ji (己) is lodged in Wei (未), which coincides with the Day Branch Wei, forming only two lessons among the four. The Month General You is placed on Wei hour, with the Heaven Plate advancing two positions ahead of the Earth Plate. On the Wei palace, the Heaven Plate shows You. Thus, the first lesson is You over Ji, the second is Hai over You, the third is You over Wei, and the fourth is Hai over You. There is no mutual overcoming among the four lessons. Following the method for yin days, we count backwards: the yin spirit of the Day Branch Wei is Hai. Starting from Hai and counting backwards three positions, we arrive at You, which falls again on the Heaven Plate You. The middle and final transmissions also fall on You. The three transmissions are all You, one character occupying three positions, all converging in one place, which is called the 'Single Foot Pattern'. The three transmissions all ride the 'Liu He', and above the four lessons are 'Teng Snake' (indicating fear and strange occurrences) alternating with Liu He. This lesson indicates that everything is immobilized.

《訂訛》：八專，四課缺二，止有兩課，剋剋照常，以克、賊、比、涉等項論。干支同位，專聚一處，故名八專。占主二人同心，其利斷金，兵資眾捷，物失內尋。陽日尊長欺卑幼，主事超進迅速。陰日妻奴背夫主，主事退縮遲緩。占婚及進人口，主口舌分離。占憂喜事俱重疊。此課若逢龍常天乙吉將，及天月二德，則有同人協力，眾輕易舉之象也。

"The *Ding'E* says: In the Eight Special class of divination, the four lessons are missing two, and only two are actually arranged. If there is mutual control among them, they are still handled according to the usual methods, using the principles of 'theft and control,' 'comparison and use,' and 'involvement and harm' to determine the useful god. This class becomes a valid divination because the day stem's lodging palace and the day branch are in the same position, gathering together exclusively, hence called 'Eight Special.' In interpretation: it indicates two people working in harmony, their strength sharp enough to cut through metal; in military matters, it suggests winning by relying on the strength of the masses; if something is lost, it should be sought within one's own household. On a yang day, it signifies that elders oppress the younger ones, and affairs proceed quickly and forcefully; on a yin day, it indicates that wives and servants abandon their husbands and masters, and affairs instead retreat and become slow. In matters of marriage or recruitment, it suggests verbal disputes leading to separation; in matters of worry or joy, they come one after another in succession. If this class encounters the auspicious generals 'Azure Dragon' (related to wealth and celebration), 'Tai Chang,' and 'Heavenly Virtue,' along with the deities 'Heavenly Virtue' and 'Monthly Virtue,' it signifies the unity of many people, with a situation where light is used to lift the heavy."

帷簿不修，八專無克又無遙克，剛日從干之陽神連根順數第三位為用，柔日從支之陰神連根逆數第三位為用，中末俱重並干上。如甲寅日干之陽神亥，順數三位至丑，乃丑亥亥也。丁未日支之陰神卯，逆數三位至丑，乃丑巳巳也。八專之課，巳為尊卑共室，人宅不分矣。但有克者尚有制縛，不可以淫泆斷。獨此無克者，任順逆數去伸縮而用之，全無剋制防範，故名帷薄不修。占主外不隔內，不備事多重疊，憂喜再來，干涉婦人，久而反背。若後全元陰入傳，淫必矣。

The term "帷簿不修" refers to the case in the Eight Special Divination where there are neither close controls nor distant controls. On a Yang day, the Yang spirit from the Day Stem is used as the starting point, and the third position in the sequence is taken as the first transmission; on a Yin day, the Yin spirit from the Day Branch is used as the starting point, and the third position in the reverse sequence is taken as the first transmission. The middle and final transmissions are both repeated as the spirit on the Day Stem. For example, on Jiayin day, the Yang spirit on the Day Stem is亥, and counting forward three positions leads to丑, so the three transmissions are丑,亥,亥. On Dingwei day, the Yin spirit on the Day Branch is卯, and counting backward three positions leads to丑, so the three transmissions are丑,巳,巳. In the Eight Special Divination, the situation is already such that the superior and inferior are in the same room, and people and the dwelling are not distinct. If there are still mutual controls among the four lessons, there is still a level of constraint and balance, so it should not be interpreted as licentiousness. Only in this case, where there is absolutely no mutual control, allowing for both forward and backward counting and flexible selection, with no restraint or prevention, is it called "帷簿不修." In divination, this indicates that the outside cannot contain the inside, matters are neither complete nor layered, and both good and bad events recur repeatedly, often involving women, and eventually leading to discord over time. If the spirits of Heavenly Empress, Black Tortoise, and Tai Yin all appear in the three transmissions, there will certainly be matters of licentiousness.

獨足，八專課內己未日未時酉將占，三傳皆日上酉酉酉。蓋三傳皆歸一處，如路遙驛遞，無人傳送，獨占一足難行，故名獨足。占主不能動移，極是費力，商賈不可行，占胎不成，遠行宜舟。此課外有八專中末傳皆空者亦如此斷。

The term "dú zú" refers to a situation in the Eight Special Divination where, for example, on Jiwei day at the Wu hour using the You general, all three transmissions are entirely the heavenly stem You. This results in three instances of the character You repeated consecutively. All three transmissions converge at the same place, like a long journey with no one to relay messages, leaving only one foot to support the entire effort, hence the term "dú zú." In divination, this indicates that things cannot be moved or changed, and all actions are extremely difficult. It is unfavorable for merchants to travel, and for pregnancy, it suggests the fetus cannot take form. If a journey is necessary, it is only suitable to travel by water using a boat. Additionally, in the Eight Special Divination, if both the middle and final transmissions fall into Kongwang, they are also interpreted in the same way as "dú zú."

《觀月經》：兩課無克名曰八專。日辰同一位，便是八專門。五日陰陽配，五日者，癸丑、甲寅、丁未、己未、庚申是也。三傳逆順存。陽來順數去，陰至逆行奔。凡八專兩課無克者，是剛日從日上之神順數三辰為用傳也。伏觀日辰上，中末此處論。

"The Observing of the Monthly Cycle" states: When there are only two lessons and no conflicts, it is called the Eight Special Days. If the lodging palace of the day stem and the day branch fall into the same position, then it enters the category of the Eight Special Days. Only five days qualify as the Eight Special Days, paired according to yin and yang, which are Guichou, Jiayin, Dingwei, Jiwei, and Gengshen. Its three transmissions follow either a forward or reverse sequence: on a yang day, they are counted forward, while on a yin day, they are counted backward. For the Eight Special Days where there are no conflicts, on a yang day, the initial transmission starts from the god above the day stem, and counts forward three trigrams to determine the first transmission. The middle and final transmissions do not need to be sought separately; simply look back at the god above the day stem, and determine them there."

如陽日八專，庚申日亥將申時占，一課亥庚，二課寅亥，下二課俱同，無克，從申上亥順數三辰得丑為初傳，日辰上見亥為中末也。又如己未日亥時酉將占，一課酉己，二課亥酉，辰上二課同無克，從亥逆數三辰至酉，復以本日所得之神見酉為中末傳也，此課三酉，是獨腳課也。

Take the example of an even day with a yang day stem: On Gengshen day, using the亥 (Hai) general added to the申 (Shen) hour to cast the divination, Geng is lodged in the申 (Shen) palace. The申 (Shen) has the亥 (Hai) on it, so the first lesson is Hai over Geng. The亥 (Hai) has the寅 (Yin) on it, so the second lesson is Yin over Hai. The next two lessons are the same as above, and none of the four lessons are mutually controlling. Then, starting from the亥 (Hai) on the Shen, count three trines in sequence to get the丑 (Chou), which becomes the first transmission. Then look back at the亥 (Hai) on the day stem, using it as the middle and final transmissions. Now take an example of an odd day: On Jiwei day, using the酉 (You) general to cast the divination, the first lesson is You over Ji. The second lesson is Hai over You. The two lessons on the day branch are the same as above, and none of the four lessons are mutually controlling. Then, starting from the亥 (Hai), count three trines in reverse to get to You. Then take the You on the day stem as the middle and final transmissions. In this case, all three transmissions are You, which is called 'single-footed lesson' or 'single-footed pattern'.

奸邪驚怪起，淫慾亂乾坤。主陰罪是也，凶將自不教覺，吉將事不彰露，重審卦注也。逆到日辰上，三傳別起根。神仙隱秘法，此課少人溫。逆行三辰者，神仙隱秘之術，諸人錯用，不得明顯，術人少得溫尋，今已明之盡矣。

A song verse says: When the divination indicates the Eight Specials, wicked and deceitful matters along with strange and suspicious events emerge together, and lustful desires disturb the heavenly and earthly order. This refers precisely to secret wrongdoing: if the evil is accompanied by aInauspicious General (malevolent general), the misdeed will inevitably be discovered; if it is accompanied by a吉将 (auspicious general), the matter may not yet be exposed. For detailed analysis, one may refer to the annotations on the "Re-examination Lesson." As for selecting the three transmissions, one should count backward to the day stem, and the three transmissions should be established independently. This method of counting backward is originally a secret technique of the immortals, but few people are willing to study it thoroughly. The so-called "reverse movement of the three stars" is exactly this secret art, yet most people use it incorrectly and cannot explain it properly. Few diviners have repeatedly studied it, and now I have fully explained it.

《心鏡》：日值八專為兩課，陰陽並雜不分明。不修帷薄何存禮，夫妻占之總不宜。厭翳合門元武襲，天后為厭翳，六合是私門。初傳見此二神，或見元武，主淫亂之兆。嫂通於叔妹淫兄。人間密事難推測，元女留經鑑此情。傳見元武陰后主淫亂也。

The Xin Jing says: When the day stem meets the eight special positions, the four lessons reduce to only two, and yin and yang become mixed together, making it difficult to distinguish. If the curtain is not properly arranged, how can there be any talk of propriety and ceremony? When a couple comes upon this lesson, it is generally inauspicious. The terms "yanyi" and "hemen" refer to the Heavenly Empress and Liu He—the Heavenly Empress is called yanyi, and Liu He is called simen. If these two deities appear in the first transmission, or if the Black Tortoise appears, it is a sign of licentiousness. In severe cases, it may even lead to a sister committing adultery with her brother-in-law or a younger sister being unchaste toward her elder brother. Such secret matters in the human world are inherently difficult to predict. Fortunately, the Nine Heavens Xuan Nu left behind scriptures and formulas, which can be used to reveal the truth. In summary, if the three transmissions include the Black Tortoise, Tai Yin, or the Heavenly Empress, they all indicate licentiousness.

《袖中金》：帷薄，八專卦。干支共位，陰陽兩課，尊卑同處，人品不分，凡事憂喜再來，事干婦人。帷薄不修，多有不正也。支干共位，陰陽兩課，五日四辰，表裡拱於八極，故曰八專。尊卑共室，人倫不分也，又曰帷薄不修。內不隔而外不遏，事多重疊，憂喜再來，干涉婦人，久而反蔽，后合入傳，則男不知恥，女不知守，門牆生茨之兆也。

The "Xiu Zhong Jin" says: "Wei Bo" refers to the Eight Special Hexagrams. When the Day Stem and Day Branch share the same position, yin and yang only form two lessons, and the superior and inferior are in the same room, making it impossible to distinguish their ranks; all matters of worry and joy recur repeatedly, often involving women. A disorderly curtain often indicates improper behavior. Since the Heavenly Stem and Earthly Branch share the same position and only form two lessons of yin and yang, the five suitable days have their four surrounding positions, with internal and external support connecting to all directions, hence called "Eight Special." When superior and inferior are in the same room and human relationships lose their distinctions, it is also called "Wei Bo Bu Xiu." Its problem lies in the interior not being separated and the exterior not being guarded, with matters layered upon each other, worries and joys recurring repeatedly, involving women, and over time, they end up covering up from each other. If the Heavenly Empress and Liu He enter the Three Transmissions, it indicates the man lacks shame and the woman does not keep her proper role, which matches the omen described in the "Book of Songs" of thorns growing within the walls and family disgrace being hard to eliminate.

《指要》：八專日順逆數為用者，曰帷簿不修，名為蕪淫卦。蓋日辰一位而無別，奸邪之所由生。凡占遇之多主不正，又不能分析，須當以存心正大。若占婚及進人口，當有口舌離別之兆。尤忌太陰六合臨日辰。凡有所占，只於日辰上神將決之無不應也。

The "Zhi Yao" says: On days of the Eight Specials, the first transmission is determined by counting forward and backward, called "Wei Bu Bu Xiu," also known as "Wu Yin Gua." This is because the day stem and day branch occupy the same position without distinction, and wickedness arises from this. Whenever a divination encounters this, it often indicates improper matters that are difficult to clarify. The diviner must maintain a sincere and upright heart. If divining about marriage or taking in new members, it portends disputes and eventual separation. It is especially inauspicious if the generals "Tai Yin" and "Liu He" are positioned over the day stem and day branch. Whenever there is a divination, one should consider the spirits above the day stem and day branch and the future decision, and there will be no failure in the outcome.

《曾門》：一神二神，陰陽共焉。日辰重之，惟用二神。陰陽不克，逆順數之。數至三辰，上神為用。中末二傳，日上神當。此之時，內亂淫泆，父子同妻，姑嫂共夫。定章曰，此謂日辰合為一神，陰陽不相剋，剛日從陽，順數至三神。柔日從陰，逆數至三神，中末在日上，名曰八專，主父子同妻，姑嫂共夫，尊卑不分也。

The "Zeng Men" says: Whether one god or two gods, yin and yang are both in the same palace. Since the day stem and day branch overlap, only two lessons and two gods can be used. When yin and yang do not mutually control each other, count forward or backward: when you reach the third term, take the god on that term as the first transmission; the middle and final transmissions are both taken from the god on the day stem. At this time, the household is in chaos and licentiousness, even to the point of father and son sharing a wife, and aunt and niece sharing a husband. The "Ding Zhang" explains: this refers to the day stem and day branch combining into one god, with yin and yang not mutually controlling each other. On a yang day, count forward from the yang side to the third god; on a yin day, count backward from the yin side to the third god. The middle and final transmissions both fall on the god of the day stem, which is called "ba zhuang," indicating father and son sharing a wife, and aunt and niece sharing a husband, with no distinction between superior and inferior.

凡課月將加時，十二神各居本宮，取神剋日為用，曰伏吟。如子加子之類，則以神剋日干為初傳，取刑為中末傳。此六癸日初傳丑，中戌，末傳未是也。其天地神自居本家，日辰陰陽伏而不動，自相剋賊，獨隱呻吟，故名伏吟。占事靜中有動，統艮之體，守舊待新之課也。

Whenever the Month General is placed over the time of divination and coincides exactly with that time, the twelve heavenly spirits each occupy their own palace and remain stationary. At this time, the spirit that controls the day stem is taken as the first transmission, and this is called "Hidden Chant." For example, when the Zi General is placed over the Zi time, the same principle applies: first take the spirit that controls the day stem as the first transmission, then determine the middle and final transmissions according to the Three Punishments. On the six days with the stem Gui, the first transmission is Chou, the middle transmission is Xu, and the final transmission is Wei. The spirits on the Heaven Plate and Earth Plate each return to their own palaces, and the yin and yang of the day stem and day branch remain inactive, only controlling and harming each other internally, producing a sound like a sigh. This is why it is called "Hidden Chant." The divination situation is one of quiet movement, symbolizing the Guan hexagram from the Zhou Changes, representing a state of holding onto the existing situation while waiting for new opportunities.

象曰：“科舉高中，求名榮歸。病憂土怪，訟爭田廬。春冬災淺，秋夏勢危。律身謹慎，動作無虞”。如春占木旺能克土鬼，冬令水旺不畏土克，季憂土鬼乘旺氣，至秋鬼為崇，更乘凶將，其勢危也，當應艮九三“危厲，熏心”凶象。或天馬、天喜、恩德吉神入傳，日辰旺相，科舉主中魁，求官職等事，則應上九“敦艮”吉象也。

The symbolic interpretation states: taking the examination can lead to success, and seeking official rank will bring honor and return home with glory; if one is sick, one should be concerned about the earth deity causing trouble, and lawsuits are often related to land and property; if one divines disaster in spring or winter, the calamity is relatively mild, but if it is in autumn or summer, the situation becomes dangerous; as long as one restrains oneself and acts cautiously, every action will not lead to any mishaps. This is because in spring, the wood energy is strong and can control the earth demon; in winter, water is strong and one does not fear the earth coming to control it; but during the four seasonal months of Chen, Xu, Chou, and Wei, one should worry about the earth demon taking advantage of its strength; when autumn comes, the demon spirits become more active, and if they are combined withInauspicious General (malevolent generals), the situation becomes very dangerous, which corresponds to the ominous image of the Gèn hexagram's ninth line three, "dangerous and oppressive in the heart." Conversely, if the auspicious deities such as "Heavenly Horse," "Heavenly Joy," and "favor and virtue" enter the three transmissions, and the day stem and day branch are in a prosperous and strong state, then taking the examination will lead to winning the top prize, and seeking official positions and careers will all be smooth, which corresponds to the auspicious image of the Gèn hexagram's top line nine, "firm and steady."

如癸丑日午時午將占，日上神丑加癸用，為伏吟課。 丑勾 戌白 未陰 勾 勾 勾 勾 丑 丑 丑 丑 丑 丑 丑 癸 巳午未申 辰 酉 卯 戌 寅丑子亥

On aGuichou day at the hour of午, the month general is also午, which matches the hour. Adding the later heaven plate twelve spirits, each remains fixed in their own palace, forming aHidden Chant. The癸's lodging palace is丑, and丑 remains丑, which is earth and can overcome癸 water, thus it is called 'spirit overcomes day stem'. Therefore,丑 is taken as the first transmission. The middle and final transmissions are arranged according to the three punishments:丑 is punished by戌, so戌 is taken as the middle transmission;戌 is punished by未, so未 is taken as the final transmission. The three transmissions are丑,戌, and未, which is the fixed pattern ofHidden Chant on six癸 days. The first transmission丑 is occupied byGou Chen, which governs conflict, land disputes, and delays; the middle transmission戌 is occupied byWhite Tiger; the final transmission未 is occupied byTai Yin. The four lessons have all丑 on top and bottom, and the heavenly generals are allGou Chen, showing that the entire lesson pattern is completely still.

凡伏吟課無克，剛日自以日神為用，曰自任格。剛者陽也，日辰陰陽各居本家，並無相剋。如甲日自用寅，三傳寅巳申；丙戊日自用巳，三傳巳申寅；庚日自用申，三傳申寅巳。然自任未免強暴用刑，故以刑為中末傳。此天地神不動不克，無所取，擇自任己之剛進用於時，故名自任。占者自強出頭，此當閉塞，為柔順吉而事可成。

In a Hidden Chant divination, all four lessons do not mutually control each other. If it is a yang day, one directly takes the god of the day stem's lodging palace as the first transmission, which is called "Self-Responsibility Pattern."所谓刚, means yang; the yin and yang of the day stem and day branch each return to their own positions, with no mutual control. For example, on a Jia day, one uses寅 as the first transmission, and the three transmissions are寅, 巳, 申; on a Bing or Wu day, one uses巳 as the first transmission, and the three transmissions are巳, 申, 寅; on a Geng day, one uses申 as the first transmission, and the three transmissions are申, 寅, 巳. However, since everything is taken on by oneself, it is inevitable to use force and apply punishments, so the middle and final transmissions follow the three punishments. In this divination, the heavenly and earthly gods do not move or control each other, so there is nothing else to choose, and one can only take the strong aspect of oneself, taking charge by oneself according to the situation, hence the name "Self-Responsibility." Those who divinate often show off their strength and take the lead, but at present, it is precisely the time to be closed and restrained, and only by being gentle and quiet is it auspicious, and things can be accomplished.

象曰：“任己剛暴，必成過愆。行人近至，逃亡眼前。胎孕啞聾，禍患留連。干謁不出，株守吉言”。如甲日春占，丙戊日夏占，庚日秋占，三刑全有氣無克，傳逢驛馬劫煞，主守己待時，或不獲已而動，亦動中有成，則應吉象。惟庚寅日三傳申寅巳，末太乙為勾陳刑剋日干，非秋占者多凶象也。餘詳神將吉凶推之。

The symbolic interpretation says: acting solely on one's own strength and being fierce and violent will certainly bring about mistakes; a person going out will soon arrive, and someone who has fled will be seen soon; in a divination about pregnancy, there is fear of giving birth to a child who is mute or deaf, with continuous misfortunes; one wishes to see an official but cannot go out, so it is better to remain loyal to one's original position for good fortune. For instance, if the day stem is Jia in spring, or the day stem is Bing and Wu in summer, or the day stem is Geng in autumn, and the three punishments are all present but each has a strong position, and the four lessons do not attack, and the three transmissions meet the "Post-horse" and "Jiesha," it indicates staying firm and waiting for the right opportunity; even if one must act, success can be achieved in the midst of action, which corresponds to the auspicious signs mentioned above. However, on the day of Gengyin, if the three transmissions are Shen, Yin, and Si, and the final transmission is Si (i.e., "Taiyi") riding on Gou Chen, which also harms and attacks the day stem Geng metal, and if it is not divined in autumn, it is mostly an ominous sign. For other situations, one should judge according to the auspicious or inauspicious nature of each god and general.

如丙辰日申時申將占，伏吟無克，剛日以巳為用，曰自任格。 巳空 申元 寅六 青 青 空 空 辰 辰 巳 巳 辰 辰 巳 丙 巳午未申 辰 酉 卯 戌 寅丑子亥

On the day of Bingchen with the hour of Shen, the month general is also Shen, so the hour and month general are the same. The heaven plate returns to its original palace, resulting in a hidden chant. Bing is lodged in Si, and Si remains on Si. The day branch is Chen, which remains on Chen. There is no mutual control between the upper and lower parts of the four lessons. Since Bing is a yang day, the initial transmission is directly taken from the heavenly stem on the dry branch, which is Si. This is known as the self-appointment pattern. The middle and final transmissions are determined by the three punishments: Si is punished by Shen, so Shen is the middle transmission; Shen is punished by Yin, so Yin is the final transmission. The three transmissions are Si, Shen, and Yin. The initial transmission Si is accompanied by Tian Kong (indicating falsehood and lack of truth), the middle transmission Shen is accompanied by Yuanwu, and the final transmission Yin is accompanied by Liu He. The Si in the first and second lessons both have Tian Kong, while the Chens in the third and fourth lessons both have Qinglong.

凡伏吟無克，柔日以支神為用，曰自信格。柔者陰也，天地神不動不克，如丁巳、辛巳、己巳，自用巳，三傳巳申寅；丁丑、辛丑、己丑用丑，三傳丑戌未；丁未、辛未、己未用未，三傳未丑戌，此自信其己之柔進用於人，故名自信。凡事不能動身，家宅不寧之體也。

Whenever there is a Hidden Chant (伏吟) lesson with no mutual control (相克) among the four lessons, and it falls on a yin day, the initial transmission (初传) is taken from the god on the day branch (日支). This is called "Self-Confidence Pattern" (自信格).the so-called "flexible" refers to yin; the gods on the Heaven Plate (天盘) and Earth Plate (地盘) do not move and do not mutually control each other. For example, on days of Dingsi (丁巳), Xinsi (辛巳), and Jisi (己巳), the self is used as the巳; the three transmissions are巳, 申, 寅; on days of Dingchou (丁丑), Xinchou (辛丑), and Jichou (己丑), the self is used as the丑; the three transmissions are丑, 戌, 未; on days of Dingwei (丁未), Xinwei (辛未), and Jiwei (己未), the self is used as the未; the three transmissions are未, 丑, 戌. This represents relying on one's own weak and flexible side to deal with others, hence the name "Self-Confidence." When this lesson is drawn, nothing can be moved, indicating an unstable home situation.

象曰：“潛藏伏匿，身不自由。逃亡近覓，盜賊內搜。病人喑啞，行者淹留。檢身謹恪，無不優悠”。如三刑全有氣，主不獲己協動事，四季全爭訟及田土事。日用休囚，神將凶，則主凶象。日用旺相，神將吉，則有吉象也。

The image and words say: all things are hidden and concealed, and a person's actions are not entirely under their own control. To find someone who has fled, search nearby; to catch a thief, search within their own home. The sick person will be mute and unable to speak, and the traveler will be detained and unable to return. As long as one examines themselves carefully and behaves with respect and caution, there will be no lack of ease and security. If the three punishments are all present and are in a prosperous and strong state, it indicates being led by others and being forced to act together with people. If the three transmissions are accompanied by the four seasonal deities of the months of chen, xu, chou, and wei, it indicates disputes and matters concerning land and property. If the day stem and the first transmission are in a weak and confined state, and the spirits and generals are凶 (malevolent), then an ominous sign is indicated. If the day stem and the first transmission are in a prosperous and strong state, and the spirits and generals are吉 (auspicious), then a favorable sign is indicated.

假如丁丑日未時未將占，伏吟無克，柔日用丑，為自信格。 丑朱 戌后 未常 朱 朱 常 常 丑 丑 未 未 巳 午 未 申 丑丑未丁 辰 酉 卯 戌 寅丑子亥

Now looking at the divination for Dingchou day at Wei hour, the month general is also Wei, so the hour and month general are the same. The heaven plate remains unchanged, which is a case of hidden chant. The lodging palace of Ding is on Wei, so Wei remains on Wei. The day branch is Chou, which remains Chou. There is no mutual overcoming among the four lessons. Since Ding is a yin day, the spirit on the day branch, Chou, is taken as the first transmission, which is the self-confidence pattern. The middle and final transmissions are determined by the three punishments: Chou punishes Xu as the middle transmission, and Xu punishes Wei as the final transmission, making the three transmissions Chou, Xu, and Wei. The first transmission, Chou, is ridden by the Vermilion Bird (which governs documents, speech, and fire), the middle transmission, Xu, is ridden by the Heavenly Empress, and the final transmission, Wei, is ridden by Tai Chang. Both instances of Wei in the heavenly stems are ridden by Tai Chang, and both instances of Chou in the earthly branches are ridden by the Vermilion Bird. The original text mistakenly places the lower spirits of the four lessons in the third row alongside the earth plate. When reading, one should restore them according to the lesson format.

凡伏吟用起自刑之神，傳行杜塞，為杜傳格。蓋用日則終投於辰，用辰則終投日。次傳復自刑，以沖為末傳。次傳非自刑，以刑為末傳。如壬辰日三傳亥辰戌，壬午日三傳亥午子，乙亥日三傳辰亥巳，乙酉日三傳辰酉卯，皆初傳用日自刑，中傳用辰。次傳支又自刑，取沖為末也。

In cases of a Hidden Chant divination, the first transmission starts with a self-punishing deity, and the three transmissions proceed but eventually become blocked, which is called the "Obstructed Transmission Pattern." The rule is: if the first transmission is derived from the day stem, it must ultimately fall on the day branch; if the first transmission is derived from the day branch, it must ultimately return to the day stem. If the middle transmission is also a self-punishing deity, then the final transmission should be taken as its opposite; if the middle transmission is not self-punishing, then the final transmission is determined according to the three punishments. For example, on a Renchen day, the three transmissions are亥, 辰, 戌; on a Renwu day, they are亥, 午, 子; on a Yihai day, they are辰, 亥, 巳; on a Yiyou day, they are辰, 酉, 卯. These examples all involve the first transmission being derived from the day stem's lodging palace and coinciding with self-punishment, so the middle transmission shifts to the day branch. If the day branch itself is self-punishing, then the final transmission is taken as its opposite.

丁卯、己卯、辛卯日卯子午，皆柔日用辰，取卯支刑子為中傳，子卯兩刑，不復再傳，以子沖午為末傳也。壬申日亥申寅、壬戌日亥戌未，壬子日亥子卯，壬寅日亥寅巳，乙丑日辰丑戌，乙未日辰未丑，乙巳日辰巳申，乙卯日辰卯子，皆用日自刑，中傳支辰，以刑為末傳也。丁酉、己酉酉未丑，辛酉酉戌未，丁亥、己亥亥未丑，辛亥亥戌未，皆用支辰自刑，中傳用日，及日刑為末傳也。蓋用起辰午酉亥自刑，傳刑杜塞，故名杜傳。占事中止，改求則可成也。

On days of Dingmao, Jimao, and Xinmao, the three transmissions are Mao, Zi, and Wu. All of them take the day stem as the initial transmission because on Yin days the day branch is used as the initial transmission. The transmission from Mao to Zi is mutual punishment, so the transmission cannot proceed further, and thus Wu, the opposite of Zi, is taken as the final transmission. On days of Renshen, the three transmissions are Hai, Shen, and Yin; on days of Renxu, they are Hai, Xu, and Wei; on days of Renzi, they are Hai, Zi, and Mao; on days of Renyin, they are Hai, Yin, and Si; on days of Yichou, they are Chen, Chou, and Xu; on days of Yiwei, they are Chen, Wei, and Chou; on days of Yisi, they are Chen, Si, and Shen; on days of Yimao, they are Chen, Mao, and Zi. In all these cases, the initial transmission is taken from the day stem's lodging palace, resulting in self-punishment, the middle transmission is taken from the day branch, and the final transmission is determined by the three punishments. On days of Dingyou and Jiyou, the three transmissions are You, Wei, and Chou; on days of Xinyou, they are You, Xu, and Wei; on days of Dinghai and Jihai, they are Hai, Wei, and Chou; on days of Xinhai, they are Hai, Xu, and Wei. In these cases, the initial transmission is taken from the day branch, resulting in self-punishment, the middle transmission is taken from the day stem, and the final transmission is determined by the god punished by the day stem. In summary, whenever the initial transmission starts from the self-punishing positions of Chen, Wu, You, or Hai, the three transmissions are all blocked by punishment, so it is called "Du transmission." In divination, this indicates that the matter will experience a halt in the middle, and changing direction to seek another way can lead to success.

象曰：“居者將移，合者將離。道由中止，事宜改為。傳陽人至，傳陰未歸。占人求物，不出庭除”。如將乘龍常貴人，身吉坐而獲喜。見虎合二馬，靜中有動，人信到門。見勾陳沉屈不伸，動止稽留。見太陰，陰私難明。見天空，主虛詐。見六合孟神，傳陽生男子，或子午全，則主道路及望信事。卯酉全，主門戶事。四季全，主爭訟田產事。四孟全，主不獲已與人協動事。日用旺相有吉象。

The symbolic interpretation says: those who are staying will be moving, and those who are partners will be separating; the journey is interrupted halfway, and the matter should be approached in a different way; if the three transmissions are yang, the traveler has already arrived; if the three transmissions are yin, the traveler has not yet returned; whether divining a person or searching for an object, the result will not go beyond the family courtyard. Regarding the heavenly generals: if they are riding the Azure Dragon, Tai Chang, or Nobleman, the person is safe and sitting quietly will bring good fortune; if they are encountering the White Tiger and Liu He, along with the Heavenly Horse and Post-horse, there is still movement hidden within stillness, and a message will arrive at the door; if they are encountering Gou Chen, there will be stagnation and suppression, and both movement and stillness will be hindered; if they are encountering Tai Yin, private matters will be hard to uncover; if they are encountering Tian Kong, it indicates false words and deceit. If Liu He is on the four young positions of寅,申, 巳, and 亥, and the three transmissions are yang, it indicates the birth of a son; if the three transmissions include both 子 and 午, it indicates matters related to travel and the expectation of news; if they include both 卯 and 酉, it indicates matters concerning the household; if they include all four seasonal positions of 辰, 戌, 丑, and 未, it indicates disputes over land and property; if they include all four young positions of 寅, 申, 巳, and 亥, it indicates being forced to act together with others. If the day stem and the first transmission are in a prosperous and strong state, it indicates a favorable omen.

假如壬辰日酉時酉將占，剛日用自刑，中傳支辰，又自刑，取沖戌為末傳，曰杜傳格。 亥空 辰蛇 戌白 蛇 蛇 空 空 辰 辰 亥 亥 辰 辰 亥 壬 巳午未申 辰 酉 卯 戌 寅丑子亥

On a Renchen day at You hour, the lesson is cast with the month general also being You, so the hour and month general are the same. The Heaven Plate remains stationary, which is a Hidden Chant. The lodgment palace of Ren is in Hai, and Hai remains on Hai. The day branch is Chen, which remains Chen. There is no conflict among the four lessons. Since Ren is a yang day, the initial transmission should normally be the god on the heavenly stem, which is Hai. However, Hai is a self-punishing god, so it cannot be used. Therefore, the middle transmission is taken from the day branch Chen. But Chen is also self-punishing, so the final transmission must be the opposite of Chen, which is Xu. The three transmissions are Hai, Chen, and Xu, forming the Du Transmission pattern. The initial transmission Hai is accompanied by Tian Kong, the middle transmission Chen is accompanied by Teng Snake, and the final transmission Xu is accompanied by Bai Hu. The heavenly stem's two lessons both have Hai accompanied by Tian Kong, and the earthly branch's two lessons both have Chen accompanied by Teng Snake.

《訂訛》：伏吟，十二神各居本位，如子加子、丑加丑之類。有克以克者為用，中取初傳所刑，末取中傳所刑。蓋俯伏本家不能變動，只有呻吟愁嘆而已，故名伏吟。占主屈不得伸，靜中思動。

The "Ding'E" says: "Fu Yin" refers to the twelve heavenly spirits each remaining at their own position, such as Zi added to Zi, Chou added to Chou, and so on. If there is mutual control among the four lessons, then the one that is mutually controlled is taken as the first transmission; the middle transmission is taken from the god that is punished by the first transmission; and the final transmission is taken from the god that is punished by the middle transmission. The entire lesson pattern is confined within its own gate, unable to move, left only with groaning and lamentation, hence it is called "Fu Yin." In divination, it indicates a situation where one is oppressed and unable to express oneself, remaining still yet with restless thoughts.

自任者，伏吟課陽日無克，取干上神為用，中末傳取刑。蓋天地鬼神不動不克無所取，擇自任其己之剛進用於時，故名自任。占主自強出頭而當閉塞，惟柔順守靜吉而事成也。若任己過剛，必成愆咎。行人立至，然亦本家暫出之人，原非遠也。失物逃亡，俱不遠。胎孕啞聾，禍患流連。病主不語而呻吟，淹滯歲月，干謁不出。此課如甲日春占，丙日夏占，庚日秋占，壬日冬占，三刑有氣無克，傳逢驛馬，或不得已而動，亦動中有成也。

The concept of "self-reliance" refers to a situation where the hidden chant is on a yang day and there is no mutual control. In such cases, the initial transmission is taken from the day stem's heavenly stem, and the middle and final transmissions are determined by the three punishments. Since the heavenly and earthly stems, ghosts, and spirits do not move or control, there is nothing else to take, so one must rely on their own strong side at the right time, hence it is called self-reliance. In terms of divination, it indicates a tendency to be strong and to take the initiative, but if the timing is unfavorable and things are blocked, only by being gentle and quiet will fortune be favorable and matters be accomplished. If one relies solely on strength, misfortune is sure to follow. Those who are going out will arrive immediately, but they are only temporary family members who do not go far. Lost items and those who have run away will not go far either. In matters of pregnancy, there is fear of giving birth to a child who is mute or deaf, leading to continuous misfortunes. In matters of illness, the patient will not speak but only moan, and the illness will last for many years. One who wishes to seek favor with the powerful will be unable to leave the house. If this lesson occurs on a Jia day in spring, a Bing day in summer, a Geng day in autumn, or a Ren day in winter, and the three punishments are in harmony while the four lessons have no mutual control, and the three transmissions also meet the post-horse, then even if one is forced to move, success can be achieved within the movement.

自信者，伏吟課陰日無克，取支上神為用，中末傳取刑，自信其在己之柔而自用，故名自信。占主不能動身，乃家宅不寧之兆。此課與自任課占病產盜逃俱同，訟獄俱主土田，關梁俱主杜塞，惟行人則自任立至，自信難期。出行則自任欲行中止，自信潛藏不出。若有丁馬俱可言動。

the so-called "self-confidence" refers to a situation where theHidden Chant lesson occurs on a yin day and there is no mutual control. In such cases, the god at the day's branch is taken as the first transmission, and the middle and final transmissions are determined according to the three punishments. This is because it relies on one's own gentle and compliant nature to take action, hence it is called self-confidence. In terms of divination, if the subject is unable to take initiative, it indicates instability at home. This lesson is similar to the self-assumed lesson in matters of illness, childbirth, theft, and fleeing: lawsuits are indicative of disputes over land, and inquiries about passageways and bridges suggest blockages. The difference lies in the case of a traveler—self-assumed lessons indicate the person will arrive soon, while self-confidence lessons suggest an uncertain return date. For travel, self-assumed lessons indicate the person intends to go but stops halfway, while self-confidence lessons suggest the person will not go at all. If the lesson contains the "ding god" or the post-horse, both lessons can be interpreted as indicating movement.

杜傳者，伏吟課發用干自刑，則次傳取支；發用支自刑，則次傳取干。次傳非自刑，末傳仍取刑。次傳復自刑，則末傳取沖，蓋傳行杜塞，故名杜傳。占主事中止，改圖則可成。

The "Du Chuan" refers to a situation in a hidden chant divination where the first transmission takes the day stem's lodging palace and coincidentally encounters self-punishment; then the middle transmission changes to take the day branch. Alternatively, if the first transmission takes the day branch and encounters self-punishment, the middle transmission changes to take the day stem. If the middle transmission is not a self-punishing deity, the final transmission is still determined by the three punishments. However, if the middle transmission is also a self-punishing deity, the final transmission takes its opposite. The three transmissions are all blocked by punishment and cannot proceed smoothly, hence it is called "Du Chuan." In divination, this indicates that matters may be halted midway, and changing the plan may lead to success.

《觀月經》：自任卦，剛日伏吟，名隔山照水。天地伏吟卦，陰陽歸本家。十二神將各歸本家，如子加子、丑加丑是也。剛以日來用，刑處作中涯。剛日取日為用。如甲用寅、丙戊用巳、庚日用申、壬日用亥為初傳，刑處為中傳也。末在刑沖處，三傳立爪牙。中傳刑處為末傳，若遇自刑，更用沖處也。居者將離析，逃亡路不遐。剛日伏吟自任，主家中不寧，的有哭泣，定主分離之事，若占逃亡不遠也。

"The Observing of the Menstrual Cycle" discusses the self-occupied hexagram: on a yang day, the hidden chant is this hexagram, also known as "Looking at Water Across a Mountain." The mnemonic says that when the heavens and earth both engage in hidden chant, yin and yang each return to their own palace—meaning the twelve heavenly spirits return to their respective palace positions, like Zi added to Zi, Chou added to Chou, and so on. "The strong use the day stem, and punishment occurs at the middle boundary" means that on a yang day, the spirit of the day stem's lodging palace is used as the first transmission. For example, on Jia day, use Yin; on Bing or Wu day, use Si; on Geng day, use Shen; on Ren day, use Hai. Then take the place it is punished to as the middle transmission. "The end is at the place of punishment and clash, and the three transmissions establish the claws and teeth" means that the place punished by the middle transmission is the end transmission; if the middle transmission encounters self-punishment, use its opposite instead. "The one who resides will leave and separation occurs, the person fleeing does not go far" means that on a yang day, the hidden chant of self-occupation indicates that the family is not at peace, there will certainly be crying and separation; if it is about a person fleeing, the person does not run very far."

自信卦，柔日伏吟。自信伏吟體，同前分兩者。六辰柔日用，柔日用辰為初傳，巳酉丑亥卯未是也。刑處作中程。末在刑沖處，以初傳刑處為中傳，中傳刑處為末傳。中傳自刑以沖處為末傳也。假令丑日丑為初傳，丑刑戌為中傳，戌刑未為末傳。三傳為兄弟。忽然值惡將，破散別離情。值惡將者，主破散、哭泣、逃亡、離別之兆也。剛日刑中正，柔日宅內驚。剛日伏吟卦欲刑中正，柔日伏吟卦主家宅動搖不寧也。

Now discussing the self-confidence hexagram, which is the hidden chant on a yin day. The rhyme says that self-confidence and hidden chant belong to the same category, but they are divided into two paths according to the yin and yang. "Six branches on the soft day" means that on a yin day, the initial transmission is taken from the day's branch deity. These are the six branches:巳, 酉, 丑, 亥, 卯, 未. "The punished place becomes the middle transmission, and the end is at the place of punishment and clash" means that the deity punished by the initial transmission becomes the middle transmission, and the deity punished by the middle transmission becomes the final transmission; if the middle transmission is self-punishing, then its opposite branch is taken as the final transmission. For example, on a丑 day, the initial transmission is丑, which punishes戌, making戌 the middle transmission, and戌 punishes未, making未 the final transmission. The three transmissions are like brothers in succession; when encountering an evil general, there is a situation of breaking apart and dispersing—those who ride on evil generals indicate signs of breaking apart, crying, fleeing, and separation. "On a strong day, the punishment is proper; on a soft day, the house is startled" means that on a yang day, the hidden chant hexagram focuses on proper punishment, while on a yin day, the hidden chant hexagram indicates disturbance and unrest within the house.

《心鏡》：任信伏吟神，行人立到門。失物家內盜，逃者隱鄉鄰。病合難言語，占胎聾啞人。訪人藏不出，行者卻回輪。

The Xin Jing says: The two types of Fu Yin divination, self-reliance and self-confidence, indicate that a traveler will arrive home immediately. If divining about lost property, it suggests someone in the family has stolen it. If divining about a person fleeing, it indicates the person is hiding among neighbors. If divining about illness, the patient is likely unable to speak. If divining about pregnancy, it warns of a child who may be deaf and mute. If visiting someone, the person will avoid appearing. If someone has already left, they will return.

《袖中金》：伏吟，支干各居其位，日辰只有兩課，用刑以起傳。剛日自任，柔日自信，占事靜則宜，動則滯，藏匿不動之象。主事屈不得伸，靜中鬼動，且藏伏而呻吟，豈能已哉。考用見日則舍陰，用辰則舍陽，故天地不備，陰陽獨彰，實為不足之體。

The book "Xiu Zhong Jin" says: In a Hidden Chant lesson, the day stem and day branch each remain in their own position. Only two lessons can be arranged on either side of the day stem and day branch, relying entirely on the Three Punishments to generate the three transmissions. On a yang day, the movement is self-directed; on a yin day, the movement is self-trusted. Matters should be still and not active; once movement begins, it becomes blocked, indicating a hidden and unmoving situation. This lesson signifies that affairs are constrained and unable to develop, with hidden evils moving secretly in stillness. People can only hide and groan, unable to stop. Upon careful examination of its method of selection: the first transmission takes the day stem, thus abandoning the yin side; the first transmission takes the day branch, thus abandoning the yang side. Therefore, the heavens and earth disks cannot both be present, and yin and yang only one side is evident, making it truly a lesson of deficiency and incompleteness.

然有克無克，三刑自刑，至於六乙日財多害己，六癸日否極泰來，六甲丙庚有祿有馬，六戊日有三奇，六壬日自刑，壬辰、壬午重犯，壬申日不為空亡，丁巳、辛日用支無德。陽日先刑後沖以見伏外，陰日刑害破沖以見伏內，皆是刑中有害，破中有合，凶中有吉，禍福倚伏，不可一概而推，更有助刑戕德，歲月、日辰、沖破、空亡，全在五行德、馬、天官、神煞、刑沖破害，詳之可也。

However, although both are instances of hidden chant, there are differences between those that involve a clash and those that do not; there are also differences between the three punishments and self-punishment: on six days with the day stem 乙, the wealth is abundant but harmful to oneself; on six days with the day stem 癸, fortune turns from bad to good; on six days with the day stem 甲, 丙, or 庚, there are respective禄神 and The Post-horse to rely on; on six days with the day stem 戊, there are the three marvels; on six days with the day stem 壬, there is self-punishment, with Renchen and Renwu days being especially severe; on Renshen day, it is not considered as Kongwang. On Dingsi day and various 辛 days, the day branch is used but the virtue god is not obtained. On yang days, the punishment is first received and then a clash occurs, with the hidden chant appearing externally; on yin days, the punishments, harm, destruction, and clashes are intertwined, with the hidden chant appearing internally. These are all cases where punishment includes harm, destruction includes union, and evil contains good; fortune and misfortune depend on each other and cannot be treated as a single case. In addition, there are situations where assistance to punishment harms virtue, as well as the influence of the sovereign year, month builder, day stem and day branch, clashes and destruction, and Kongwang, all of which must be considered together with the five phases' virtue gods, The Post-horse, 天官, and various divine omens, as well as the punishments, clashes, destructions, and harms, in order to make an accurate prediction.

《指要》：自任自信，天地如一，隱伏未發之象。靜則宜，動則滯。一雲主事藏匿不動，靜中求勞，有屈不得伸之象。失物不遠，訪人不出，病主不言語而呻吟。《心鏡》云：行人立至門者，是本家暫出之人，非遠行人至也。陽日尚可言立歸，陰日則難期矣。蓋所主皆遲也。

The "Zhi Yao" says: The two categories of self-reliance and self-confidence are when the Heaven Plate and Earth Plate completely coincide, indicating a hidden and unmanifested situation; it is suitable for stillness rather than movement, and once movement occurs, it becomes sluggish. Another interpretation says that the main matter is concealed and motionless, and within stillness, one needs to exert mental effort, showing a situation of being restrained and unable to express oneself. Lost items are near at hand, inquiries about people result in the person being inquired about refusing to show their face, and in cases of illness, the patient remains silent and only moans. The "Xin Jing" says that a traveler will arrive at the door immediately, referring to someone who has temporarily left home, not someone returning from a long journey; on a yang day, it can be said that they will return immediately, but on a yin day, the return date is uncertain. In summary, the matters indicated by this divination lesson tend to be slow and delayed.