In the sequence of the twelve lessons, the Three Marvels are connected in succession.

亥子丑陽光在下，空懷寶以迷邦。子丑寅含春，和氣積中，勿炫玉而求售。丑寅卯將泰，有聲名而未蒙實惠。寅卯辰正和，展經略而果沐恩光。卯辰巳離漸，利用賓于王家。辰巳午升階，親觀光於上國。

The twelve consecutive forms each have their symbolic representations. The Three Transmissions begin with亥, 子, 丑. The yang energy is still suppressed below, like possessing a fine jade but causing the state to be in confusion, with no opportunity to display one's talents. Then comes子, 丑, 寅. Spring is present but not yet revealed, and harmonious energy is accumulating within. At this time, one should not display fine jade and urgently seek to sell it. Next is丑, 寅, 卯. The situation is about to improve, with a reputation already formed but no actual benefits yet obtained. Then 寅, 卯, 辰. The situation is favorable, and one can display one's strategies and plans, indeed receiving grace and honor. Following that is 卯, 辰, 巳. One is gradually moving away from the old position and ascending, suitable for serving as a guest and approaching the royal court. Then comes 辰, 巳, 午. One ascends step by step, personally going to the capital to observe the grandeur of the central state.

巳午未迎陽，名實相須。午未申麗明，威權獨盛。未申酉回春，若五夜殘燈。申酉戌流金，似霜橋走馬。酉戌亥革故鼎新，小人退而君子進。戌亥子隱明就暗，私事吉而公事凶。

The Three Transmissions correspond to the periods of巳, 午, and 未, which are times when yang energy is at its peak, and name and reality complement each other. The periods of 午, 未, and 申 are like the sun at its zenith, attached to brightness, with power and authority prevailing at that time. The periods of 未, 申, and 酉 mark the return of yang energy, similar to a dim lamp at the end of the fifth watch, with limited light. The periods of 申, 酉, and 戌 are times when metal energy is prevalent, like galloping across a frost-covered bridge, appearing beautiful but actually dangerous. The periods of 酉, 戌, and 亥 signify the removal of the old and the introduction of the new, with small people retreating and the virtuous coming into power. The periods of 戌, 亥, and 子 involve the withdrawal of brightness and the movement towards darkness, with private matters being favorable and public affairs being unfavorable.

亥戌酉回陰，必懷闇昧之私。戌酉申返駕，主行肅殺之道。酉申未出獄、出丑、離群，疏者親而親者疏。申未午凌陰，主行險僥倖，危者安而安者危。未午巳漸希，脫凡俗而入高明。午巳辰登庸，舍井蛙而旋登月闕。

Twelve forms arranged in reverse order, their imagery is opposite to the previous. Three transmissions:亥, 戌, 酉, the return of yin energy, indicating hidden private thoughts in the mind. 戌, 酉, 申, turning back like reversing a carriage, following a path of severity. 酉, 申, 未, like escaping from prison, shedding disgrace, and leaving the group, the distant becomes close, and the close becomes distant. 申, 未, 午, surpassing yin energy, indicating taking risks forby chance, danger turning into safety, and safety turning into danger. 未, 午, 巳, worldly concerns gradually diminish, able to escape the mundane and enter a higher realm. 午, 巳, 辰, being recommended and appointed, like leaving the narrow view of a well-bottom frog to suddenly ascend to the moon palace.

巳辰卯正己，人物咸亨。辰卯寅返照，行藏攸利。卯寅丑聯芳悔吝，須知否極泰來。寅丑子游魂、乘凶，坐見事成立敗。丑子亥入墓，有收藏之態，仕進無心。子亥戌重陰，安嘉遁之貞，寧甘沒齒。

The Three Transmissions are in the order of Si, Chen, and Mao, indicating that one should maintain proper conduct, and both people and things will be smooth and prosperous. When the order is Chen, Mao, and Yin, it is like the setting sun shining again, which is beneficial whether one enters officialdom or retreats into seclusion. When the order is Mao, Yin, and Chou, it seems as if flowers are blooming in succession, but in reality, there is regret and hardship involved; one should know that after darkness comes light. When the order is Yin, Chou, and Zi, the soul is wandering and unstable, and it is accompanied by aInauspicious General (malevolent general), leading to situations that are just about to succeed but then immediately fail. When the order is Chou, Zi, and Hai, it is like entering a storage place, showing a posture of gathering and concealing, indicating a lack of interest in pursuing official positions. When the order is Zi, Hai, and Xu, there is a heavy accumulation of yin energy, and one should be content with a quiet retreat, preferring to live in seclusion for life.

凡課的旬首之儀發用或入傳，為六儀課。甲子旬用子，甲戌旬用戌，甲申旬用申，甲午旬用午，甲辰旬用辰，甲寅旬用寅，此為旬六儀。子午、丑巳、寅儀辰，卯卯、巳丑、辰儀寅，午未、未申、申儀酉、酉戌、戌亥、亥子神，此為支儀也。蓋旬首為六陽，支神星宮之長、直符之使，有禮儀之尊也。故名六儀課，占者凡事吉慶，家集千祥。統兌之體，乃喜氣溢眉之課。

When casting a divination, if the spirit of the first day of the current ten-day period (旬首) becomes the first transmission (初传), or falls into the three transmissions (三传), it is called a "Six Instruments lesson" (六仪课). The six instruments (六仪) are selected according to the ten-day periods of the Six Jia (六甲): for the Jiazi period, use Zi; for the Jiaxu period, use Xu; for the Jiashen period, use Shen; for the Jiawu period, use Wu; for the Jiachen period, use Chen; and for the Jiayin period, use Yin. These six characters are called "the six instruments of the ten-day period" (旬六仪). There is also another set called "branch instruments" (支仪), determined by the day's branch (日支): on a Zi day, use Wu; on a Chou day, use Si; on a Yin day, use Chen; on a Mao day, use Mao; on a Chen day, use Yin; and on a Si day, use Chou — this is from Zi moving backward. On a Wu day, use Wei; on a Wei day, use Shen; on a Shen day, use You; on a You day, use Xu; on a Xu day, use Hai; and on a Hai day, use Zi — this is from Wu moving forward. The beginning of the ten-day periods of the Six Jia are all yang positions, and they are also the leaders of the twelve branches' spirits and the messengers of the direct symbol (直符). They carry the honor of ritual, hence they are called "Six Instruments lessons." When this lesson is obtained, all matters are auspicious, and the family gathers a thousand kinds of good omens. It corresponds to the Dui hexagram (兑卦) in the Zhou Changes (周易), which is a lesson full of joy.

象曰：兆多喜慶，求旺相宜。罪逢赦宥，病遇良醫。投書見喜，干貴逢時。殺神迴避，喜轉愁眉。如魁罡加日辰年命，遇六儀為用，變凶為吉。或旬日儀神俱在傳，更乘天乙吉將，為富貴六儀。傳並支干之用，主人宅皆吉。或乙丑、己巳日夜占，乙酉、己丑日晝占，皆旬首作簾幕官，占科舉必獲高第。理得奇儀全會，萬事動用無阻有喜，縱並諸惡，不能為害，初終傳神將吉，乃終始有慶，應兌初九和兌吉之象。如有支儀無旬儀，神將凶，則應兌九五有厲凶象也。儀用克行年者凶。

The symbolic interpretation says: The signs are mostly auspicious, and whatever is sought is suitable if it is in a prosperous and strong condition; those with crimes meet pardon, the sick encounter a good physician; sending letters or writings brings good news, meeting a nobleman is timely; evil influences retreat, and worry turns into joy. If the days of Wu (Tian Gui) and Chen (Tian Gang) are added to the day stem, day branch, or personal year, and at the same time the six instruments are activated in the first transmission, even misfortune can turn into good fortune. If both the weekly instrument and the branch instrument fall into the three transmissions, and they are accompanied by auspicious generals such as Tian Yi, it is called "Prosperous Six Instruments"; if the three transmissions also align with the deities used by the day stem and day branch, it indicates auspiciousness for both people and their homes. For example, if on the days of Yichou or Jisi the divination is done at night, or on the days of Yiyou or Jichou during the day, the spirit of the beginning of the week will exactly serve as the nobleman, and the result of the examination will be a high rank. If the odd spirits and the instrument spirits come together, all affairs will proceed smoothly with good fortune, and even if they are combined with various evil influences, they will not cause harm; if both the first and final transmissions are auspicious, it means continuous good fortune, corresponding to the image of the first line of the Dui hexagram, "Harmonious Joy, Auspicious." Conversely, if there is only the branch instrument but no weekly instrument, and the spirits are evil, it corresponds to the image of the fifth line of the Dui hexagram, "Trust in the time of decay, there is danger." Another point: if the instrument spirit is reversed to overcome the person's year, it indicates misfortune.

如丙辰日寅時未將，寅為旬儀，又為支儀，加酉，一下賊克上為六儀課。 寅青 未陰 子合 青貴空蛇 寅酉卯戌 未辰戌丙 戌亥子丑 酉 寅 申 卯 未午巳辰

For example, if the day is Bingchen (丙辰) with the day branch in寅 (寅) at the beginning of the hour, the month general is Wei (未). Bing is located in Si (巳) as its lodging palace. When Wei is added to寅 at the beginning of the hour, the heaven plate advances five positions ahead of the earth plate: Si (巳) sees Xu (戌), so the first transmission is Xu added to Bing; Xu (戌) sees Mao (卯), so the second transmission is Mao added to Xu; the day branch is Chen (辰), which sees You (酉), so the third transmission is You added to Chen; You (酉) sees Yin (寅), so the fourth transmission is Yin added to You. In the fourth transmission, the metal You below is reversed to overcome the wood Yin above, which is the only instance of lower overcoming upper. Therefore, Yin is taken as the first transmission. The Yin on Yin is Wei as the middle transmission, and the Wei on Wei is Zi as the final transmission, making the three transmissions Yin, Wei, and Zi. Bingchen day belongs to the Jiayin (甲寅) ten-day cycle, and the correct instrument for the cycle is Yin (寅); the instrument for the day branch Chen is also Yin (寅), so the two instruments combine into one and initiate the transmission, making it a six instruments lesson. The first transmission Yin is ridden by the Azure Dragon, the middle transmission Wei is ridden by Tai Yin, and the final transmission Zi is ridden by Liu He. Other elements on the four lessons include the Nobleman, Tian Kong, and Teng Snake.

《訂訛》：六儀，旬儀、支儀發用或入傳是也。旬儀支儀並臨，為上有旬儀。無支儀亦可，若止有支儀，不名六儀。占主凡事逢凶化吉，不忌刑殺，求望得，投書干貴宜，病遇良醫，罪赦官擢。若旬首為用，更作今日貴人，為富貴六儀。作簾幕官，士人高第。若奇儀全遇，凡百吉不可言。此課吉，惟儀克行年凶。

"The Book of Rectifying Errors" says: Six Instruments refer to the occurrence of the Ten Heavenly Stems as the first transmission or their falling into the three transmissions. When both the ten-day cycle instruments and the branch instruments appear together in the divination, it is considered the best; if only the ten-day cycle instruments are present without the branch instruments, it is still acceptable; but if only the branch instruments are present without the ten-day cycle instruments, it cannot be considered as the Six Instruments. In terms of divination: any affair encountering misfortune can turn into good fortune, and one should not fear punishments or malevolent influences. If one has a wish, it can be fulfilled; sending letters or seeking the favor of a nobleman is appropriate; if one is sick, they may meet a good doctor; if one is guilty, they may be pardoned; if one is in official position, they may receive promotion. If the god of the first day of the ten-day cycle becomes the first transmission and also serves as the nobleman of the current day, it is called "Prosperous Six Instruments." If it serves as the nobleman behind the curtain, then scholars taking the examination may achieve a high rank. If both the odd gods and the instruments are present together, there are countless good omens. This textbook considers all these as favorable, but if the instrument god overcomes the person's birth year and month, it indicates misfortune."

《觀月經》：甲子神后是，旬中即用之。神仙致六儀，六甲本根基。甲子旬中神后發用六儀卦。甲戌旬中看，河魁改變時。河魁本是凶神，甲戌旬中遇之發用，是六儀卦，主改禍為福，亦是喜神也。甲申傳送是，甲午勝光期。甲辰天罡怒，愁容作笑眉。天罡本是凶神，主死亡。死奇卦中註定，甲辰旬中，若天罡發用者，不得斷為凶兆。終來歡喜，故曰愁容作笑眉，每遇爭競，亦先凶後吉也。

The *Observation of the Monthly Cycle* says: In the Jiazi (甲子) ten-day period, take Zi (子), which is called "Shenhou," and use it within this period. The immortals established the method of the Six Instruments. The beginning of each Jia (甲) ten-day period is its foundation. In the Jiazi ten-day period, Zi acts as the first transmission, forming the Six Instruments hexagram. "In the Jiaxu (甲戌) ten-day period, when Hekui changes": Wu (戌) is called "Hekui," which is aInauspicious Spirit (malevolent spirit), but in the Jiaxu ten-day period, if Hekui initiates the transmission, it becomes the Six Instruments hexagram, transforming misfortune into fortune, and the malevolent spirit becomes a favorable one. "In the Jiashen (甲申) ten-day period, take Shen (申), called 'Chuansong'; in the Jiawu (甲午) ten-day period, take Wu (午), called 'Shengguang'." "In the Jiachen (甲辰) ten-day period, Tiangang is angry, but the expression turns from sorrow to joy": Chen (辰) is called "Tiangang," which is aInauspicious Spirit (malevolent spirit), associated with death, as noted in the "Death and Strange Portents Hexagram." However, in the Jiachen ten-day period, if Tiangang initiates the transmission, it should not be interpreted as an omen of misfortune, but rather as a turning point leading to joy. Therefore, it is said that sorrow turns into a smile. In matters of contention and competition, it also begins with ill fortune but ends in good fortune.

甲寅功曹動，萬類得其儀。甲寅旬中，功曹發用，為六儀卦，其萬類皆動。六甲取首用，有罪計非危。家事皆如此，病者得天醫。六儀救之也。求財倍獲利，投書喜不遲。見貴投書亦喜，諸事皆吉慶之兆。

"Jia Yin Gongcao moves, all things gain their proper order": In the Jia Yin cycle, the initial transmission is triggered by the Yin (named "Gongcao"), forming the Six Instruments hexagram. All things and categories thus begin to move and each find their appropriate place. "Six Jia take the first of the cycle as their basis, even with guilt, the plan is not dangerous": For the Six Jia, each takes the deity at the beginning of its cycle as its basis. Even if there is guilt, the plan does not lead to danger. This is also true for family matters. A patient encountering a heavenly gifted physician is a sign of the Six Instruments protecting them. "Seeking wealth brings double profit, sending letters brings joy without delay": Seeking wealth brings double profit, sending letters brings joy without delay. Meeting noblemen and submitting documents are also joyful, all signs of good fortune.

《心鏡》：六儀一段居旬首，甲子旬中神后為。更復子當從午配，又一段六儀。子日起午，丑日在巳，逆行至丑上得巳是也。逆行相配逐辰移。驅來巳日終於丑，午還居未順求之。午日未，未日申，順數行之。用得此神名善卦，又須傳末吉將臨。凡用神六儀，中傳又乘吉將，乃始終有慶也。

The Xin Jing says: The first set of the Six Instruments is derived from the beginning of the ten-day cycle. In the Jiazi cycle, the first Instrument is taken as Zi. "Another set of the Six Instruments is determined by the Day Branch: on a Zi day, start from Wu; on a Chou day, take Si; this set proceeds in reverse order, changing with each branch, until it reaches Si day, which ends at Chou." "Starting from Wu, proceed in the forward direction: on a Wu day, take Wei; on a Wei day, take Shen, and so on in sequence." When this Instrument is obtained, it is called a favorable hexagram; however, it also requires that the final transmission has a favorable general. - Whenever the first transmission obtains one of the Six Instruments and the middle transmission is accompanied by a favorable general, then the entire process is considered auspicious from beginning to end.

《袖中金》：六甲旬首見於初傳用之，又子日在午，丑日在巳逆行，午日在未順行，俱為儀神發用。末傳得吉將終始喜慶，大吉之卦也。

The Xiu Zhong Jin says: The deity at the beginning of the ten-day cycle (six Jia) appears in the first transmission and is used, which is one path; additionally, on a Zi day, the Wu is taken, on a Chou day, the Si is taken, and so on in reverse order. On a Wu day, the Wei is taken, and so on in forward order, all of which are considered as the initiating transmission of the divine. As long as the final transmission also obtains a favorable general, it signifies continuous joy from beginning to end, belonging to the Daji hexagram.

凡課用起太歲、月建，乘青龍、六合，又帶財德之神，為時泰課。蓋太歲為天子，月建為諸侯，青龍為官長尊貴、錢財喜慶吉神，六合為謀干利祿、婚姻合和吉利。四者為用併入傳，更為日辰財德吉神，如人時運通泰，故名時泰，占者萬事亨利，統泰之體，乃天地和暢之課也。

When casting a divination, if the initial transmission is initiated by the Sovereign or the Month Builder, with the Azure Dragon or Liu He riding upon it, and accompanied by the Wealth God and the Virtue God, it is called the "Time Prosperity Lesson." The Sovereign is like the emperor, and the Month Builder is like the feudal lord; the Azure Dragon is a fortunate deity governing officials' honor, wealth, and joy, while Liu He is a fortunate deity governing affairs, seeking official positions, and marital harmony. If these four elements appear in the initial transmission and all fall into the three transmissions, and at the same time are the Wealth and Virtue deities of the day stem and day branch, it is as if a person is experiencing a prosperous time, hence the name "Time Prosperity." When this lesson is drawn, all matters will proceed smoothly and be beneficial. It corresponds to the Tai Hexagram in the Zhou Changes, representing a lesson where the energies of heaven and earth are harmonious and interconnected.

象曰：課入時泰，皇恩欲拜。災患潛消，謀為無礙。逃亡必歸，盜賊自敗。孕育貴兒，前程浩大。如初傳青龍末傳六合，或初傳六合末傳青龍，但逢太歲月建月將並財德合吉神，則為福神相助，利見大人，朝天子、謁諸侯大貴人皆吉。仕宦則逢榮寵、詔命、喬遷，常人則獲財吉，大有嘉慶，當應泰六五帝乙歸妹，以祉元吉之象也。

The symbolic interpretation states: The divination indicates a time of great auspiciousness, meaning the emperor's grace will be received; disasters will quietly dissipate, and all plans will proceed without obstruction; those who have fled will surely return, and thieves will be exposed on their own; pregnant women will give birth to noble children, and their future will be vast and prosperous. If the first transmission is accompanied by the Azure Dragon and the final transmission by Liu He, or vice versa, and if this is further supported by the presence of the Tai Sui (Year God), the Month Builder, the Month General, and the Wealth God, the Virtue God, and the Union God—these being auspicious deities—it signifies that benevolent gods are assisting from the side. This is favorable for meeting important officials, paying homage to the emperor, and visiting noble princes. Officials will receive honor, imperial orders, and promotion, while common people will gain wealth and good fortune, marking a great occasion for celebration, corresponding to the image of the sixth line of the Tai卦 (Tha卦), which says, "The Emperor Yi marries the maiden, thus bringing great auspiciousness."

如子年戌月戊寅日戌時卯將，子為太歲，又為日財德合加未為用，初傳青龍，末傳六合，為時泰課。 子青 巳陰 戌六 青 貴 常 六 子 未 卯 戌 未 寅 戌 戊 戌亥子丑 酉 寅 申 卯 未午巳辰

For example, if the year is Zi, the month is Xu, the day is Wu Yin (Wu寅) and the hour is Xu, the lesson is started with the month general being Mao. Wu is lodged in Si, and Mao is added to Xu at the hour. The heaven plate advances five positions relative to the earth plate: Si has Xu, the first lesson is Xu added to Wu; Xu has Mao, the second lesson is Mao added to Xu; the day branch Yin has Wei, the third lesson is Wei added to Yin; Wei has Zi, the fourth lesson is Zi added to Wei. The third and fourth lessons both have the earth branch countering the heavenly god above, which is a case of mutual destruction. Therefore, according to the method of 'comparison', we select the one with the same yin and yang as the day stem. Wu is yang, and Zi is also yang, so Zi is chosen as the first transmission. The transmission on Zi is Si as the middle transmission, and the transmission on Si is Xu as the final transmission, making the three transmissions Zi, Si, and Xu. This year is a Zi year, and Zi is both the sovereign and the wealth god and virtue harmonizing god of the day stem, appearing on Wei to initiate the lesson. The first transmission Zi is riding the Azure Dragon, the final transmission Xu is riding the Liu He, and the middle transmission Si is riding the Tai Yin, thus forming a harmonious lesson.

《訂訛》：值逢太歲月建作日財德，太歲發用更佳，入傳亦可。天恩，干支得用，乘貴人兼青龍、天后入傳，或在年命是也。干支屬本季旺氣，謂之得用。如春占值甲寅乙卯日之類，兼貴龍后湊合，是上天布降恩澤，故名天恩。

The "Orderly Correction" says: When the time is favorable in the divination chart, it is best if the Tai Su or the Month Builder coincides with the day stem as the wealth god and virtue god. If the Tai Su starts the first transmission, it is most favorable; even if it only falls into the third transmission, it is still acceptable. There is another pattern called "Heavenly Grace": when the day stem and day branch are exactly in their proper use, and there is a nobleman above them, with the Azure Dragon and Heavenly Empress also falling into the third transmission, or appearing on the person's birth year, this is considered "Heavenly Grace." The term "getting the proper use" refers to the day stem and day branch being in the flourishing phase of the current season, such as encountering Jiayin or Yimao days in spring. When combined with the nobleman, Azure Dragon, and Heavenly Empress together, it is like heaven bestowing grace, hence the name "Heavenly Grace."

占主仕者膺朝廷恩典，常人獲貴人恩惠，孕生貴子，病痊囚赦。此課若傳見空亡，又名天恩未定，事多虛喜，上人雖有意施惠，猶豫不決。

In the interpretation of this divination, those in official positions may receive the grace of the court, ordinary people may gain the favor of a nobleman, pregnant women may give birth to a noble child, the sick may recover, and prisoners may be pardoned. However, if among the three transmissions there is a kongwang, it is called "Heavenly Grace Not Yet Determined": the matter is likely to end in empty joy, as those above may have the intention to grant favor but hesitate and fail to decide.

凡太歲月將乘貴人發用，為龍德課。當時太歲，人君也，首出庶物，而德被天下；月將，一月主宰之神，太陽也，懸象在空，而明照四方；天乙貴人，吉將之首也，降福致祥，而消苦超貧。若太歲與月將並者，更乘今日之貴神作用神，如龍行雨澤，德及萬物，故曰龍德課。占者主天子恩澤，福神相助，統萃之體，乃雲龍際會之課也。

Whenever the sovereign or the month general is combined with the nobleman to form the first transmission, it is called the "Dragon Virtue Lesson." The current sovereign is like a sovereign ruler, occupying the position of the head of all things and bestowing grace upon the world; the month general is the deity who governs the month, like the sun, high in the sky and illuminating all directions; the "Heavenly Ethical" nobleman is the leader among all auspicious generals, capable of bringing blessings, eliminating difficulties, and uplifting the poor. If the sovereign and the month general happen to be the same character and are combined with the nobleman of the current day to form the first transmission, it is like a dragon moving in the sky, spreading rain and dew, benefiting all things, hence called the "Dragon Virtue Lesson." When this lesson is drawn, it indicates receiving the grace of the emperor and having a deity of fortune assisting from the side. It corresponds to the "Cui" hexagram in the Zhou Changes, symbolizing the union of cloud and dragon, and the harmonious meeting of sovereign and minister.

象曰：君恩及下，萬姓歡忻。罪囚出獄，財喜臨身。利名易萃，爭訟休陳。官爵超擢，利見大人。如太歲乘貴人發用，傳中見月將亦是。主仕宦者加官進爵，君臣際會，及恩詔寵澤之榮。若仕人干求祿位，則有天官賜福，見宰相及君，所謀並吉，當獲重重財喜，則應萃九四大吉無咎之象，縱逢凶將，亦不為害，惟尊貴求卑下不吉，或帶殺為日鬼，占訟則事干朝遷，則應萃初六有孚不終，乃亂象也。

The image and words say: The king's grace extends to the people, and all the people rejoice; prisoners are released from jail, and good fortune and wealth come to oneself; benefits and fame are easily accumulated, and disputes need not be brought up again; official rank is promoted beyond normal standards, and it is appropriate to pay homage to great officials. If the year stem is riding on the nobleman and starts with the first transmission, or if the three transmissions include the month general, this is considered this pattern. It indicates that officials will receive promotions and appointments, and the ruler and ministers will meet and be favored by imperial edicts; scholars seeking official positions will receive heavenly blessings, meet ministers and the emperor, and all their plans will be auspicious, bringing layer upon layer of wealth and good fortune, corresponding to the image of the fourth line of the萃卦 (Gather) hexagram, "Great good fortune, no blame." Even if a凶将 (malevolent general) is present, it will not cause harm. However, if a noble person seeks help from a lowly person, it is inauspicious; or if the divination includes a煞 (malevolent influence) that transforms into the ghost of the day stem, then litigation will involve the court, corresponding to the first line of the萃卦, "Having faith but not persevering, causing confusion and gathering together."

如癸巳年七月癸酉日酉時巳將，巳為太歲，又為月將，又為日貴加酉，上克下為用，龍德課也。 巳貴 丑勾 酉常 勾貴貴常 丑巳巳酉 巳酉酉癸 丑寅卯辰 子 巳 亥 午 戌酉申未

For example, in the year Gui Si, during the seventh month, on the day Gui You at the hour You, the month general is Si. Gui's lodging palace is Chou. Si is placed over You at the hour. The heaven plate advances eight positions ahead of the earth plate: Chou has You, the first lesson is You added to Gui; You has Si, the second lesson is Si added to You; the day branch You also has Si, the third lesson is Si added to You; Si has Chou, the fourth lesson is Chou added to Si. The second and third lessons both show Si fire overcoming You metal, which is an upper overcoming lower, so Si is taken as the first transmission. Chou on Si is the middle transmission, and You on Chou is the final transmission, making the three transmissions Si, Chou, and You. This year is Gui Si, with Si being the sovereign, the seventh month uses Si as the month general, and it is also the nobleman of the Gui day. These three roles are combined into one and placed over You to initiate the course, making it a Long De lesson. The first transmission Si is accompanied by the nobleman, the middle transmission Chou is accompanied by Gou Chen, and the final transmission You is accompanied by Tai Chang.

《訂訛》意同。《心鏡》：太歲今朝作貴人，立用還須月將神。龍德卦宜干祿位，恩賜真官拜聖君。發用神有月將也，太歲乘天乙發用，傳有吉將，官從詔命而出也。

The account in "Ding'E" is the same as above. "Xin Jing" states: When the Tai Su is on the current day, it exactly serves as the Nobleman, and the first transmission established must be the god of the month. The divination of Long De hexagram is suitable for seeking official position, and there will be an appointment to an actual official post, allowing one to meet the wise sovereign. This discusses that the god initiating the first transmission is the month general, the Tai Su is also used together with Tian Yi Nobleman, and if there is another auspicious god in the three transmissions, then the official position will come down with the imperial decree.

《袖中金》：龍德，乙乘太歲發用，主朝遷恩命，仕宦升擢，利有攸往。《通神集》：升遷美兆干祿位，指日衣冠拜紫宸。六壬大全卷七終。

The Xiao Zhong Jin says: The Dragon Virtue pattern is when the Heavenly Nobleman rides the year's ruler to form the first transmission, indicating the court has issued an imperial decree, officials receive promotion, and all endeavors are favorable. The Tong Shen Ji says: This is a good omen for promotion, suitable for seeking official rank, and soon one can tidy up one's attire to attend court at the Purple Chamber Palace to present oneself before the emperor. The Liuren Dquan ends here in volume seven.

凡課得歲月年命驛馬發用，又天魁太常入傳，為官爵課。驛馬者，三合頭沖是也，為驛遞之神，傳命之使也。人命行年，太歲月建並用之馬，華麗異常。又戌天魁為印綬，榮加官職爵祿，名曰官爵也。占事吉慶，仕宦升擢。統益之體，為鴻鵠沖霄之課也。

When casting a divination, if the initial transmission is caused by the heavenly stem of the current year's sovereign, the month builder, one's birth year or current year's驿马, and if the戌 (Tian Gui) and 太常 fall into the three transmissions, it is called the "Official Rank Lesson." The驿马 refers to the branch that is in opposition to the first character of the Triple Harmony Formation, representing the deity of the post-horse, a messenger who delivers commands. The horse shared by one's birth year, current year, the current year's sovereign, and the month builder is particularly splendid. Furthermore,戌 represents Tian Gui, symbolizing the official seal and sash, and when it is added to one's person, it signifies honor and rank. Therefore, it is called "Official Rank." This lesson is auspicious for official matters, indicating promotion and favor. It corresponds to the Yi hexagram of the Zhou Changes, symbolizing a swan soaring straight into the clouds.

象曰：官爵印綬，得之榮華。財名吉利，病訟堪嗟。訪人不在，行者還家。孕生貴子，仕宦尤佳。如四帶印綬更遇德神、天馬、青龍、日辰二馬，尤吉。日用旺相，主事速成，仕宦有遷官進爵之慶，常人有見貴、財利之喜，士子何憂上選不通，則應益初九利用為大作元吉之象。若驛被破，魁常值空亡，日用囚休，主事遲滯，而返棲惶，則為官爵失印之課，主官遭黜罰，文書沉匿，謀為不成，變喜為憂，當應上九立心勿恆凶之象也。

The symbolic interpretation says: official rank and seals of authority bring honor and prosperity; seeking wealth and fame is favorable, but divination about illness or lawsuits is regrettable; if one goes to visit someone, the person is not present, but those who go out are already on their way home; if one is pregnant, the child will be noble, especially favorable for those in official positions. If the four lessons include the seal of authority, and also meet the virtue god, Heavenly Horse, Azure Dragon, and the post-horse in both the day stem and day branch, it is especially favorable. When the day stem and the first transmission are in a prosperous and strong state, things will be accomplished quickly: officials will have promotions and honors, common people will meet noble persons and gain wealth and profit, and scholars need not worry about not being selected. This corresponds to the image of the first line of the Beneficial Hexagram, "It is advantageous to make great efforts, the highest good." Conversely, if the post-horse is broken, the celestial guide and Tai Chang fall into Kongwang, and the day stem and first transmission are in a state of captivity or rest, then things will be delayed, leading to anxiety and worry, forming the lesson of "loss of official rank and seal": officials will be demoted or punished, documents will be held back, plans will not be realized, and good fortune will turn into misfortune. This corresponds to the image of the top line of the Beneficial Hexagram, "Lack of perseverance, misfortune."

如未年二月丁亥日巳時戌將，癸亥生命，行年在午上見亥，歲月日命俱馬在巳發用，傳見魁常，為官爵課也。 巳空 戌蛇 卯常 朱 白 空 后 酉 辰 巳 子 辰 亥 子 丁 戌亥子丑 酉 寅 申 卯 未午巳辰

For example, in the year of Wei, second month, with a day of Dinghai on the fourth hour, the month general is Xu. The person being divined was born in the year of Guihai. The current year's age falls on Wu, and Wu has Hai. Ding is lodged in Wei. Xu general is added to the fourth hour. The heaven plate advances five positions ahead of the earth plate: on Wei there is Zi, the first transmission is Zi added to Ding; on Zi there is Si, the second transmission is Si added to Zi; on the day branch Hai there is Chen, the third transmission is Chen added to Hai; on Chen there is You, the fourth transmission is You added to Chen. The first and second transmissions are both instances of the lower branch overcoming the upper god, which is mutual destruction. Since Ding is a yin day, the yin branch Si is taken as the first transmission. The Si on the戌 is the middle transmission, and the卯 on the戌 is the final transmission, making the three transmissions Si, Xu, and Mao. The year of Wei, day of Hai, and birth year of Guihai form the triple harmony of Hai, Mao, and Wei. The post-horse is all in Si. The month builder's horse is also in Si. The imperial year, month builder, day branch, and birth year all converge on the same character for the initiating transmission. The middle transmission Xu is Tian Gui, and the final transmission Mao is Tai Chang. The seal and robe have entered the three transmissions, so it is determined as an official rank lesson. The first transmission Si is riding Tian Kong, and the middle transmission Xu is riding Teng Snake.

《訂訛》：官爵，或驛馬發用，印綬入傳，或印綬發用，驛馬入傳，都要臨日辰年命為的。天魁，印也，太常，綬也，驛馬，使命之神也。此拜除官爵之象，故名官爵。占主無官得官，有官進爵，傳中合神動，更主重遷。如寅為驛馬發用，末傳亥是也。驛馬既動，行人至，賊來，求望遂，病必魂遊千里，訟者遍於諸司，孕生貴子，訪人不在。此課若驛馬逢沖破，官爵淹留，印綬空亡，官爵脫失。

The "Orderly Correction" says: In the category of official rank, either the post-horse appears in the first transmission while the seal and official title fall into the three transmissions, or the seal and official title appear in the first transmission while the post-horse falls into the three transmissions. Both situations are considered valid only if the relevant elements are present in the day stem, day branch, native's birth chart, or the year of movement. The earth dog (Xu) is the official and seal, Tai Chang is the sash, and the post-horse is the god of the messenger. This represents the atmosphere of being granted an official position and a title, hence it is called "official rank." In divination: those without an official position may gain one, and those with an official position may be promoted in rank. If the divine forces in the three transmissions harmonize, it indicates continuous promotion. For example, if寅 is the post-horse in the first transmission and亥 appears in the final transmission to harmonize with it, this is a favorable sign. When the post-horse is activated, people who are traveling will arrive, thieves will come, and one's wishes will be fulfilled. In matters of illness, the patient's spirit may wander far away; in legal disputes, the case will involve multiple offices. If a woman is pregnant, she may give birth to a noble child; if one visits someone, the person may not be at home. If the post-horse is broken or attacked, the official rank will be delayed. If the seal and official title fall into Kongwang, the official rank will be lost.

《觀月經》：名平地登霄。驛馬當頭發，官爵卦中流。驛馬發動者為官爵卦，若庶人的入官分，準此推之。四路分明取，年月日時周。記年驛馬、月驛馬、日驛馬、時驛馬俱全，為四路分明取之。三合頭沖是，年月一般求。日時同年月，四孟上追遊。申子辰馬居寅，亥卯未馬居巳，巳酉丑馬居亥，寅午戌馬居申，發用準求，年月日時三合也。

The lesson "Observing the Menstrual Cycle" is called "Ascending to the Heavens on Level Ground." The mnemonic says, "The Post-horse is at the hair, the official rank is in the flow of the hexagram": whenever the Post-horse appears in the first transmission, it is considered the official rank hexagram; even for common people, if their destiny includes official rank, they are calculated in this way. "Four paths clearly defined, year, month, day, and hour are all considered": one must look at the Post-horse for the year, month, day, and hour, and only when all four are clearly defined is it called four paths clearly defined. "The triple harmony head is in conflict, the year and month are calculated the same way. The day and hour are the same as the year and month, and the result does not fall outside the four beginning positions of寅,申,巳,亥": the Post-horse is taken as the opposite of the first character of the triple harmony formation. The year and month are calculated in the same way, and the day and hour are also calculated the same way as the year and month, with the result not falling outside the four beginning positions of寅,申,巳,亥. Specifically: the Post-horse for申,子,辰 is寅; for亥,卯,未 is巳; for巳,酉,丑 is亥; and for寅,午,戌 is申. When the Post-horse appears in the first transmission, it is found according to this principle, and the year, month, day, and hour are each calculated according to their respective triple harmony formations.

發用君王詔，加官移好州。若見驛馬四路俱動者，主大僚得位，別加其官。百姓得此主官中有喜事。忽然驛馬破，官職有淹留。若申子辰日時，功曹發用，是驛馬動也。若課中見傳送是驛馬破也，主帝王降罪之兆也。末傳合神動，重前喜不休。如申子辰年月日時，見功曹為驛馬，不見傳送，末傳見登明，為驛馬合神也。

"The Initiating Transmission indicates a royal decree, leading to promotion and transfer to a favorable state": When the Post-horse is in the First Transmission, it signifies that a royal decree is coming, resulting in promotion and transfer to a better state. If all four Post-horse signs are activated, it indicates a high official taking office and receiving additional appointments; for ordinary people, this lesson suggests good news from the government. "Suddenly the Post-horse is broken, official position is delayed": For example, on a day and time of Shen-Zi-Chen, if Yin (named Gongcao) is in the First Transmission, the Post-horse is activated; however, if the lesson also includes Shen (named Chuansong), Yin and Shen are opposing, which breaks the Post-horse, indicating a sign of imperial punishment. "The Final Transmission combines with the divine spirit, leading to continuous joy": Still using the example of Shen-Zi-Chen for year, month, day, and time, if Yin is the Post-horse and the lesson does not include Shen to oppose, but the Final Transmission includes Hai (named Dengming), which combines with Yin, this is the harmonious divine spirit of the Post-horse, leading to continuous joy after joy.

《袖中金》：天魁乘太常入傳，更值歲月日時四路驛馬，主應舉得中，仕宦升官，故曰平地登霄也。

The Xiu Zhong Jin says: Xu is the Tian Kui, which rides on Tai Chang and falls into the three transmissions. If it also meets the Tai Su, Yue Jian, Ri Chen, and the time of divination all having the Post-horse, it indicates that those taking an exam will pass, and those in official positions will be promoted. Therefore, this lesson is called "Ping Di Deng Xiao" — rising from level ground directly to the clouds.

《心鏡》：印綬兩般初用現，天魁為印，太常為綬，此兩般初用俱遇，是大吉之卦也。四驛馬以傳內逢。四驛馬者，太歲、月建、日辰、行年。假如二月建卯，太乙是驛馬；行年在申，功曹是驛馬。值此就是名官爵，末吉何憂選不通。更若末傳德合吉神吉將，助馬求官，入選遷改並通。

The Xin Jing says: The seal and the ribbon both appear in the first transmission. Wu is the seal, Tai Chang is the ribbon. If both appear together in the first transmission, it is a great auspicious hexagram. "Four post-horse must be encountered within the transmissions." The four post-horse refer to the horse of the heavenly stem, the month builder, the day branch, and the personal year. They must be encountered within the three transmissions. For example, if the month builder is in Mao in the second month, Mao belongs to the wood triad of Hai-Mao-Wei, the horse is in Si (named "Taiyi"), which is the horse of the month. If the personal year is in Shen, Shen belongs to the water triad of Shen-Zi-Chen, the horse is in Yin (named "Gongcao"), which is the horse of the personal year. Encountering these is called the official rank lesson. Even if the final transmission is auspicious, how can one worry about promotion? If the final transmission also has virtuous deities, harmonious deities, and auspicious deities and generals to assist the post-horse in seeking official positions, then appointments, promotions, and transfers will all be smooth.

凡課得天乙乘旺相氣，上下相生，更臨日辰年命發用，為富貴課。蓋天乙在紫微門外近左樞，居太乙右，為十二神元首，主干貴上官田土等事。然貴人理事而且貴，占者家道榮昌，官職顯耀，統大有之體，乃金玉滿堂之課也。

When casting a divination, if the "Heavenly Nobleman" (天乙) is riding on a prosperous and strong energy, with mutual generation between the upper and lower, and is located on the day stem, day branch, or the person's birth year to form the first transmission, it is called a "Prosperous and Wealthy Lesson" (富贵课). The star of Heavenly Nobleman is located near the left pivot outside the Purple Micro Enclosure, to the right of the Taiyi star, and is the leader among the Twelve Heavenly Generals. It governs matters such as meeting noble people, promotion in official positions, property, and housing. Since it is handled by a noble person and itself is highly esteemed, those who receive this lesson will experience family prosperity, flourishing, and prominent official positions. It corresponds to the Dàyǒu hexagram in the Zhou Changes, symbolizing a lesson of full hall of gold and jade.

象曰：天降福德，萬事新鮮。財喜雙美，富貴兩全，孕生貴子，婚配嬋娟，獄訟得理，謀望勝前。如戌加巳則富貴權印之象，最吉，更逢太常為綬，逢驛馬乘青龍，則主獲財利珍寶，積代富貴，無官必遇上臺委用，有財喜勝常，有官者決遇明君取擢，享福祿尤濃，則應大有上九，自天佑之吉無不利之象。若貴人臨辰戌為入獄，其勢消減，則不美，當應九三小人弗克為害之象也。

The image interpretation says: Heaven bestows blessings and virtue, bringing new beginnings to all things; wealth and joy both come to fruition, and prosperity and honor are both attained; a pregnant woman gives birth to a noble child, and marriage brings a beautiful wife; legal disputes and imprisonment are resolved, and all endeavors and aspirations surpass previous achievements. If in the chart the戌 is placed over the巳, it indicates a situation of wealth, honor, and holding authority, which is most auspicious; if further accompanied by Tai Chang acting as a ribbon, and encountering the Post-horse riding on the Azure Dragon, it signifies gaining wealth and treasures, and enduring prosperity for generations: those without official positions will surely be entrusted with important duties by superiors, and those with wealth and joy will surpass the ordinary; those already in official positions will certainly encounter a wise sovereign who promotes them, enjoying exceptionally abundant blessings and favors, corresponding to the image of the upper nine in the Great Possession hexagram, "Heaven aids, auspiciousness without any adverse outcomes." However, if the Nobleman is positioned on the辰 or戌, it is called "entering prison," reducing the momentum, making it no longer favorable, corresponding to the image of the ninth three in the Great Possession hexagram, "the petty person cannot overcome," and suffering adverse effects instead.

如二月辛巳日丑時戌將，寅命行年巳占，寅為天乙旺氣臨行年，日支巳相氣，上下木火相生發用，為富貴課。 寅貴 亥六 申空 六 貴 陰 白 亥 寅 辰 未 寅 巳 未 辛 寅卯辰巳 丑 午 子 未 亥戌酉申

For example, if a divination is cast on the day of Xinsi (辛巳) at the hour of Chou (丑) in the second month, with the month general being Xu (戌), and the person's birth sign is Yin (寅) and their current age sign is Si (巳). The stem Xinh (辛) is lodged in Xu (戌), and the hour Xu (戌) is placed over Chou (丑). The heaven plate advances nine positions relative to the earth plate: Xu (戌) shows Wei (未), so the first transmission is Wei (未) added to Xinh (辛); Wei (未) shows Chen (辰), so the second transmission is Chen (辰) added to Wei (未); the day branch Si (巳) shows Yin (寅), so the third transmission is Yin (寅) added to Si (巳); Yin (寅) shows Hai (亥), so the fourth transmission is Hai (亥) added to Yin (寅). All four lessons are in mutual generation and comparison, with no close克制 (overcoming), except that the day stem Xinh (辛) metal is remotely overcoming Yin (寅) wood, which is considered remote overcoming, so Yin (寅) is taken as the first transmission. The middle transmission is Hai (亥) on Yin (寅), and the final transmission is Shen (申) on Hai (亥), making the three transmissions Yin (寅), Hai (亥), and Shen (申). In the second month, the wood energy is at its peak, so Yin (寅) has strong energy. Since the divination was made at night, the nobleman is exactly on Yin (寅), which also coincides with the person's birth sign. The day branch Si (巳) fire is in its season and receives favorable energy, and Yin (寅) wood and Si (巳) fire generate each other, thus initiating the transmission. Therefore, this is considered a prosperous and wealthy lesson. The first transmission Yin (寅) is accompanied by the nobleman, the middle transmission Hai (亥) is accompanied by Liu He, and the final transmission Shen (申) is accompanied by Tian Kong.

《訂訛》：富貴，天乙發用乘旺相，臨日辰行年，傳終有氣是也。又干支逢祿馬亦是。天乙為十二神元首，專主財喜官爵等事，富而且貴，故名富貴。占主家昌官顯，富貴兩全，孕生貴子，訟理謀遂。如傳遇戌加巳，又富貴權印之象，更吉。若遇常為綬及驛馬乘青龍，尤主積代富貴，無官者有官，有官者高官。

The "Ding'uo" says: So-called wealth and honor arise when the Heavenly Nobleman serves as the first transmission and rides on the prosperous and strong energy. It also appears on the day stem, day branch, or the year of birth, and the final transmission still retains some strength. Additionally, if the day stem and day branch meet the禄神 or the post-horse, it also falls into this category. The Heavenly Nobleman is the leader of the twelve heavenly generals, and is specifically in charge of matters related to wealth, happiness, and official rank. Therefore, it is called "wealth and honor." In divination, it indicates family prosperity, official success, and both wealth and honor. It also suggests the birth of a noble child, victory in lawsuits, and success in endeavors. If the three transmissions include 戌 added to 巳, it adds an appearance of holding power and authority, making it even more auspicious. If the Tai Chang serves as the ribbon and the post-horse rides on the Azure Dragon, it particularly indicates generations of wealth and honor: those without official positions will gain them, and those already in official positions will rise to higher ranks.

此課如貴人入獄，又名勢消課，告貴不允，所占皆凶。乙辛辰戌日及辰戌年命之人又不以坐獄論。又貴人坐獄為受賄，宜陰祭私禱。凡傳見晝夜兩貴，主告貴求事必干兩處成就，然或四課三傳皆晝夜貴，為遍地貴人，乃貴多不貴，告貴反無依，在任多差使，或權攝不一，占訟主干多官尤凶。

This lesson is called "Nobleman in Prison" or "Declining Power Lesson." "Nobleman" refers to Tianyi Nobleman, the most esteemed among the Six Rens Twelve Heavenly Generals. Chen is Tiangang and Xu is Hekui, which are the Heavenly Prison locations. When the Nobleman falls into the Chen or Xu palace, it is called "in prison," meaning the esteemed deity is trapped and its power is exhausted. Therefore, appeals to authorities are not granted, and all matters predicted are generally dangerous. Only on days of Yi, Xin, Chen, or Xu, or for those whose birth year or destiny is in Chen or Xu, the Nobleman is naturally in its proper position and is not considered as being in prison. When the Nobleman is in prison, it also implies the possibility of bribery. At this time, it is advisable to secretly pray and make private vows, rather than publicly appeal. If both the daytime Nobleman and the nighttime Nobleman appear in the "Three Transmissions" (the first, middle, and final transmissions of the three-step deduction), it indicates that the matter sought must be handled by two noblemen. If both the "Four Lessons" (the four groups formed by the day stem, day branch, and their respective deities) and the three transmissions contain both daytime and nighttime noblemen, it becomes "noblemen everywhere." Too many noblemen are not actually noble, and seeking help becomes untrustworthy. For those in official positions, their duties become complicated, or their authority is shared and not exclusive. In cases of lawsuits, it indicates involvement of multiple government offices, which is especially dangerous.

日貴在夜，夜貴在日，為貴人蹉跌，告貴幹事多不歸一。然日貴在夜，開眼作暗。夜貴在日，自暗而明。日貴臨夜貴，夜貴臨日貴，官訪官得見，下人謁官不見，以貴在往見貴故也。貴在干前事不宜迫，迫反為貴所怒。貴在干後，宜催不催，事慢。兩貴逢空，或事許後無成，或誤報虛喜，換旬可成。兩貴坐受克方，不可告貴用事，占訟貴人怒。朱譽所乘神克貴，求文書貴人忌憚。六丁日貴作日鬼臨日，占官利，占病神祗所害，臨支家神致病，宜修設安慰宅神。墓鬼尤凶，貴作六害，占訟理直而遭曲斷，此皆不論發用與否也。

When divining during the day, one should use the night nobleman; when divining at night, one should use the day nobleman. This is called the nobleman's stumble, and when seeking help from officials, the affairs often become confused and not unified. However, if one divines during the day and gets the night nobleman, it is like opening one's eyes to enter darkness; if one divines at night and gets the day nobleman, it is like moving from darkness to light, with the future gradually becoming clearer. When the day nobleman is overlaid by the night nobleman, or the night nobleman is overlaid by the day nobleman, it indicates that officials may meet officials, but subordinates may not meet their superiors, because the nobleman is out meeting another nobleman. If the nobleman is before the day stem, the matter should not be hurried, for pressing it may anger the nobleman; if the nobleman is after the day stem, the matter should be urged, otherwise it will be delayed. If both noblemen fall into 'kongwang' (the two branches in a ten-day cycle that have no stem to match), or if the matter is first promised but then fails, or if someone wrongly reports good news, the matter can only be handled after changing to another ten-day cycle. If the positions of both noblemen are being restrained by other deities, then one should not seek help from officials. In cases of litigation, the nobleman will be angry. If the deity 'Zhuque' (the deity of documents and speech, originally written as 'Zhu Yu') is the one that restrains the nobleman, then when seeking documents, the nobleman will be cautious. On the sixth day of the heavenly stems, the nobleman becomes the day's ghost, which is favorable for official matters but indicates supernatural interference in cases of illness. If the nobleman is on the day's branch, it indicates illness caused by the household deity, and it is advisable to perform worship and appease the household deity. If the nobleman becomes a tomb ghost, it is even more dangerous. If the nobleman meets the 'six harms' (two branches that harm each other), even if the case is just, it will still be ruled as unjust. All these points apply whether the nobleman is used as the first transmission or not.

《觀月經》：名葵花向日 富貴天乙卦，發用最為良。因此名富貴，家門日日昌。 凡天乙發用，富貴也。 四月申加卯，壬子入本鄉。富貴兼權印，官私兩用張。 假令四月壬子日申將卯時占，一課辰壬，二課酉辰，三課巳子，四課戌巳，三傳巳戌卯，天乙在巳加子為用，此名富貴卦。又巳戌卯為鑄印，公私皆喜，加官進財之象也，又為權印。

The "Observing the Monthly Cycle" refers to this pattern as "Chrysanthemum Facing the Sun." The mnemonic says: the best lesson pattern is when the Nobleman is the first transmission, which is why it is called prosperous and wealthy, and the family naturally becomes more flourishing day by day. Any lesson where the Nobleman is the first transmission is considered a prosperous and wealthy pattern. The mnemonic also says: in the fourth month, with the Month General as Shen and the time as Mao, on a Renzi day, the Nobleman returns to his own palace, thus gaining both wealth and authority, and being able to handle both public and private affairs. For example, in the fourth month, with Shen as the Month General and the time as Mao, the lesson is cast on a Renzi day: the day stem Ren is in the palace of Hai, with Hai having Chen as the first lesson; Chen having You as the second lesson; the day branch Zi having Si as the third lesson; and Si having Xu as the fourth lesson. The three transmissions are Si, Xu, and Mao. The night Nobleman on a Ren day is at Si, which is placed on Zi and initiates the transmission, hence called the prosperous and wealthy pattern. The three transmissions Si, Xu, and Mao also form the image of "casting an official seal"—Si represents the furnace and Xu represents the seal, indicating that both public and private matters are fulfilled, which is a sign of promotion and wealth, hence also called authority and seal.

懷孕生貴子，生下置田莊。福祿從天降，萬里有馨香。約信依時到，家業合宮商。 天乙發用順行，主有印綬者，主與貴人有約信也。貴人乘巳發用，傳中見戌加巳為權印，即加官進財，孕生貴子。合宮商之姓者尤驗。若為信，亦主依期而至。

The song continues to say: If this divination is obtained, a pregnant woman will give birth to a noble child, and the child will be able to acquire land and estates; blessings and salary will descend from heaven, and reputation will spread far and wide; agreed-upon messages will arrive on time, and family affairs will harmonize with the tones of Gong and Shang. This refers to the Heavenly Nobleman (Tianyi Guiren) initiating the transmission, with the three transmissions proceeding in order, indicating that the master holds a seal and official documents, and also suggests an early agreement with a nobleman. The nobleman is riding on the fire of Si, and in the three transmissions, Wu is placed on top of Si, forming the image of authority and official seal, thus leading to promotion, increased salary, and expanded wealth. For a pregnant woman, it indicates the birth of a noble child. If the other party's surname belongs to the five tones of Gong or Shang, the prediction will be especially accurate. If asking about messages, it also indicates they will arrive on time.

《心鏡》 天乙幸來乘旺相，臨在行年與日辰。發用傳中吉有氣，即是從前富貴人。中遇凶神近業顯，更喜青龍足寶珍。 末傳吉將求官必達之兆也。 《袖中金》 天乙發用乘旺相神或臨行年日辰，三傳有氣，是富貴卦。在朝有恩命，仕宦升擢，利有攸往。

The Heart Mirror says: The Heavenly Nobleman arrives exactly riding on the prosperous and strong energy, and also rests upon the person's "yearly position" (the annual palace calculated by age) and the day branch; if the initiating transmission and the three transmissions are all auspicious and have energy, this person is originally of noble birth; even if the middle transmission meets an evil spirit, it is only that recent career achievements are particularly prominent; if further aided by the Azure Dragon (a heavenly general representing wealth, blessings, and joy), it means wealth in abundance. A favorable heavenly general in the final transmission is a sign of certain success in officialdom. The Golden Treasure in the Sleeve says: When the Heavenly Nobleman is used and rides on the prosperous and strong spirits, or rests upon the yearly position and the day branch, and all three transmissions have energy, this is a fortune卦 (auspicious hexagram). Officials in service will receive imperial edicts for promotion, have smooth career advancement, and success wherever they go.

凡課值勝光為用，遇太沖、神后，為軒蓋課。神后子也，為紫微華蓋；太沖卯也，為天駟天車；勝光午也，為天馬。此三神並遇，如乘駟馬軒車，高張華蓋，故名華蓋。占者加官榮顯，凡事吉慶，統升之體，乃士子發達之課也。

Whenever the 'Shengguang' initiates the transmission in a divination, and it coincides with 'Taichong' and 'Shenhou', it is called the Huagai lesson. These three are all alternative names for the twelve earthly branches in the Six Rats system: Shenhou corresponds to Zi, representing Purple Micro and Huagai; Taichong corresponds to Mao, representing Tian Su and Tian Che; Shengguang corresponds to Wu, representing Tian Ma. When these three deities converge, it is like riding a four-horse carriage with a high canopy, thus called Huagai. Those who receive this lesson will be promoted in rank and achieve glory and success, with all matters auspicious. This lesson corresponds to the Ascending Hexagram from the Book of Changes, and is a favorable lesson for scholars to rise in status.

象曰：課遇高軒，車馬皆全，朱輪穩上，詔用榮宣，求財大獲，疾病難延，干貴歡會，行者必旋。如勝光又作月內天馬，太沖又作月內天車，正七月內是也。然車馬既動，出者必行，聞賊必來，餘月軒蓋又帶三交，出軍沖野，決防戰鬥。論訟換司易衙，病者魂遊千里。

The interpretation states: In the divination, if there is a high carriage, the carriage and horse are fully matched, the red-painted wheels move steadily on the road, and the decree is announced with honor; seeking wealth will bring great gains, illness will not be prolonged, meeting the nobleman will be pleasant, and those who are away will certainly return. If Shengguang at Wu is also the Heavenly Horse of the month, and Taichong at Mao is also the Heavenly Carriage of the month, this is exactly the situation in the first and seventh months. However, once the carriage and horse have started moving, those who wish to go out will certainly go, and even if they hear of thieves, they will come; in other months, if the轩盖 lesson is accompanied by the 'three intersections' (a凶格 indicating conflicting spirits and active turmoil), then military campaigns will encounter conflict and attack in the open field, and one must be cautious of battle. In legal matters, the case will be transferred to another court and change the judge, while the sick person's spirit will wander thousands of miles away.

或年命有龍，出行大雨。車馬作財，財自外來，更日用旺相，又為太歲月將，德神上乘貴人、龍常后合吉將，當主出入見君，拜官驛馬，高車華蓋，執飾喜慶，寵祿十全之榮，官爵當踐公卿之位，則應初六允升大吉之象。若三傳帶殺，乘蛇虎死氣，克年命日辰，或空亡，或卯作喪車，則刑沖從凶而動變為三交，身弱人衰，則為乘軒落馬之象。主傷躬被脫，望事無成，則應上六冥升消不富之象也。

If a person's year stem is accompanied by the Azure Dragon, they will encounter heavy rain when going out. The vehicle and horses transform into the wealth hexagram, indicating that wealth comes from outside. If the day stem and the initiating transmission are prosperous and strong, and they are in the position of the current year and month general, with the virtue god riding on nobleman, Azure Dragon, Tai Chang, Heavenly Empress, and Liu He, it indicates entering the court to meet the sovereign, receiving official positions and the post-horse, traveling in a high carriage with a canopy, dressed in festive attire, enjoying full favor, rank and fortune complete, and achieving high official rank, corresponding to the hexagram of the Ascending in the first line, "Permitted ascent, great good fortune." If the three transmissions involve凶杀, riding on the Teng Snake (a heavenly general indicating fear and strange occurrences), the White Tiger (a heavenly general indicating injury and danger on the road), and death qi, and they injure the year stem and day branch, or fall into kongwang, or the卯wood transforms into a funeral carriage, then punishments and clashes follow the凶, turning into three intersections, resulting in physical weakness and decline in affairs, resembling a situation where one rides a carriage and falls from a horse, indicating self-injury and loss of property, and nothing desired is achieved, corresponding to the hexagram of the Ascending in the sixth line, "Dark ascent, decline and not rich."

如甲子日卯時子將，三傳卯午子，為軒蓋課。 午青 卯朱 子后 青 常 白 陰 午 酉 申 亥 酉 子 亥 甲 寅卯辰巳 丑 午 子 未 亥戌酉申

For example, on the day of Jiazi with the hour of Mao, take Zi as the month general. Place the Heaven Plate's Zi on the Earth Plate's Mao, making the Heaven Plate three positions behind the Earth Plate. The lodgment palace of Jia is in Yin, so Yin receives Hai as the first lesson; Hai receives Shen as the second lesson; the day branch Zi receives You as the third lesson; You receives Wu as the fourth lesson. The fire of Wu overcomes the metal of You below, so the initiating transmission is taken from the upper overcoming the lower, thus the first transmission is Wu, the middle transmission is the卯 on Wu, and the final transmission is the子 on卯. The original text writes 'three transmissions: Mao, Wu, Zi', and the lesson plate lists from the first transmission downwards as Wu, Mao, Zi, so it should be taken as Wu, Mao, Zi. Wu is Shengguang and Heavenly Horse, Mao is Taichong and Heavenly Cart, Zi is Shenhou and Huagai, with the three deities present, which exactly matches the name of the carriage and canopy. The first transmission Wu rides on Qinglong, the middle transmission Mao rides on Zhuque, and the final transmission Zi rides on Tianhou; the deities on the four lessons, Wu, You, Shen, and Hai, ride respectively on Qinglong, Tai Chang, Baihu, and Taiyin. The last four lines are the twelve earthly branches diagram, which is the framework of the Earth Plate in the lesson plate. With the carriage, horse, and Huagai all present, it indicates promotion and honor.

《訂訛》意同 《觀月經》 名鵬得搖風 勝光本是馬，太沖本是車，神后為華蓋，三傳有不虛。 假令正月己酉日寅時占，發用天馬，是午勝光加酉，上克下，中傳見太沖木，本為車也。 終末傳神后，華蓋下鋪書。

The book "Ding'E" holds the same view. "Guan Yueling" refers to this pattern as "Peng De Yao Feng." The mnemonic says: "Shengguang at Wu is originally the Heavenly Horse, Taichong at Mao is originally the carriage, Shenhou at Zi is Huagai, and when the three transmissions are complete, they never fall short." For example, on the day of Jiyou in the first month at the hour of寅, the month general is亥. The Heaven Plate advances nine positions ahead of the Earth Plate, so on the day branch酉, it arrives at午. Fire at午 overcomes metal at酉, taking the superior overcoming the inferior, so午 is used as the initiating transmission, which is the Heavenly Horse in motion. The middle transmission reaches Taichong at Mao, which is originally the carriage; the final transmission falls on Shenhou at Zi, and Huagai spreads out over the head.

大抵午卯子三傳便是甲子日首課也。癸酉、丙子、戊子、丁酉、庚子、己酉、壬子、辛酉巳上九日首一課。午卯子三傳，反吟者有六日，丙子、壬子等。午卯子三傳是華蓋卦也。

In general, the three transmissions of Wu, Mao, and Zi form the first type of divination lesson for the day of Jiazi. The days of Guiyou, Bingzi, Wuzi, Dingyou, Gengzi, Jiyou, Renzi, and Xinyou, together with Jiazi, can all produce this first lesson. Among these, six days with the same three transmissions of Wu, Mao, and Zi belong to 'Reverse Chant' (where the Heaven Plate and Earth Plate are in opposition). Days such as Bingzi and Renzi are examples. Any divination lesson with three transmissions of Wu, Mao, and Zi is considered the Huagai hexagram.

明君加寵祿，聖主賜天書，官職自特別，皇宮親不疏，從前聖天子，目下自相如。 相如即有氣度之官也。 《袖中金》 卯乘天馬或龍常為華蓋，軒車之象，占宜加官喜慶事論，見三交卦。

The song says: A wise sovereign bestows grace and honor, and a sage emperor issues an edict, so official rank naturally becomes unique, and in the palace he is close and not distant. Having encountered a wise emperor above, he is now as prosperous as Sima Xiangru. Sima Xiangru refers to an official of noble bearing and grace. The "Golden Treasure in Sleeve" says: If the卯 wood is riding the Heavenly Horse, or riding the Azure Dragon, Tai Chang, and forming Huagai, these are all signs of a grand carriage. When interpreting such a divination, one should consider it as a sign of promotion and celebration, and also refer to the section on the Three Intersections.

《心鏡》 紫微華蓋居神后，天駟房星是太沖，馬既勝光正月騎，六陽行處順同申，華蓋乘軒又騎馬，更得龍常祿位豐。 太沖卯即天駟房星，又為軒車。天馬，正月午順行六陽。華蓋是紫微宮，在神后上，凡得此入傳，主恩詔加官。

The song of the Heart Mirror says: The Purple Micro and Huagai are placed on Shenhou Zi, while the Heavenly Horse, represented by the star Fangxing, is located on Taichong Mao. The Heavenly Horse begins from the fifth heavenly stem Wu in the first month and moves along the six yang branches in sequence until it reaches Shen. When Huagai is beneath the carriage and rides the Heavenly Horse, and also receives the company of Qinglong and Tai Chang, the official rank will be exceptionally prosperous. Taichong Mao refers to the Tian Si Fangxing in the Twenty-Eight Mansions, also known as the carriage. The Heavenly Horse starts from Wu in the first month and proceeds sequentially through the six yang branches. Huagai belongs to the Purple Micro palace and is positioned on Shenhou Zi. Whenever these positions appear in the Three Transmissions, it indicates an imperial edict granting promotion.