Closed-mouth lesson

凡旬尾加旬首，或旬首乘元武，或旬首位上神乘元武發用者，為閉口課。如甲申日巳加申，丙辰日亥加寅之類，皆旬尾加旬首為用也。如丁酉日午加酉夜將之類，皆天盤旬首乘元武為用也。如甲子日辰加子晝夜皆地盤旬首上神乘元武為用也。如六甲占盜賊，責元武旬首為陽神，逆數四神，六癸旬尾為陰神，不論發用，為閉口也。

Whenever the last branch of a ten-day period is placed on the first branch of the same period, or when the beginning of the period is occupied by the Black Tortoise, or when the god on the position of the beginning of the period is occupied by the Black Tortoise and initiates the transmission, it is called a closed mouth lesson. For example, on the day of Jiashen with the branch Si placed on Shen, or on the day of Bingchen with the branch Hai placed on Yin, these are cases where the end of the period's branch is placed on the beginning of the period's branch and initiates the transmission. The first branch of the Jiashen period is Shen, and the last branch is Si. The first branch of the Jiayin period is Yin, and the last branch is Hai. Cases like the day of Dingyou with the branch Wu placed on You and using the night general are instances where the Heaven Plate's beginning of the period is occupied by the Black Tortoise and initiates the transmission. Cases like the day of Jiazi with the branch Chen placed on Zi, regardless of whether it is a daytime or nighttime divination, are instances where the Earth Plate's beginning of the period's god is occupied by the Black Tortoise and initiates the transmission. Another example is when divining about thieves on six days of Jia, specifically taking the Black Tortoise's position in the period's beginning as the Yang god, counting backwards four positions from it. For the six days of Gui, the end of the period is taken as the Yin god. Regardless of whether the transmission is initiated or not, these are considered closed mouth lessons.

夫首尾相加，似物閉藏，環圓無端，不見其口，故名閉口。其旬首六儀神吉將凶不能與善。旬尾度四，即武之終陰，不論首尾相加發用，自有旬首尾之意。占人求事，不語有無之態，統謙之體，上下朦朧課也。

The beginning and end are joined together, resembling an object sealed and stored away, turning in a circle with no beginning or end, its mouth invisible, hence the name "closed mouth." The six instruments of the first day of the ten-day cycle are the ones that are in charge, even if the heavenly general is fierce, it cannot act wickedly without restraint. The four positions counted backward from the end of the cycle correspond to the final yin position of the black tortoise—even without the beginning and end joining together to initiate the transmission, the meaning of the beginning and end connecting is inherent. The person seeking divination is always hesitant, not clearly indicating whether the matter is favorable or not. This lesson belongs to the structure of the "Modesty" hexagram from the Book of Changes, which is a lesson with unclear and indistinct upper and lower parts.

象曰：禁口不語，事蹟難明。尋人沒影，失物潛形。告貴弗允，論訟不平。孕生啞子，占事終成。如旬尾加首傳逢六合，事成而凶難散。朱雀訟屈難伸，白虎不明遭罪。占病痰氣阻塞，喉腫口禁。失物人見不肯明言。凡事多有閉口之意。

The divination statement says: remaining silent, the true circumstances cannot be ascertained; searching for a person, their trail is lost; losing something, its whereabouts are unknown; appealing to the nobleman is denied; litigation fails to achieve justice; a pregnant woman gives birth to a mute child, yet the matter eventually succeeds. If the end of the ten-day period is combined with the beginning and the three transmissions meet the condition of Liu He, the matter may succeed, but the ominous influence remains. If the Vermilion Bird is encountered, the case of injustice cannot be resolved; if the White Tiger is encountered, one suffers unjustly without clear cause. For illness, it indicates obstruction by phlegm and qi, swollen throat, and locked jaws; for lost items, someone sees them but refuses to speak. All matters carry the implication of remaining silent.

辛未日酉加寅，日祿作閉口，又係無祿，病者必絕食而死。甲戌甲辰日旬首作元武，旬尾作為終陰。甲子、甲申、甲甲寅四日，非旬首作元武，俱以元武所居為陽，逆數度四為陰神，不論旬尾，六癸神亦作閉口也。

On the day of Xinwei, the酉 (You) is placed on the寅 (Yin), making the day's禄神 (lucky god) become closed-mouthed. This day also belongs to a lesson without禄 (lucky), meaning the patient will certainly die from starvation. On the days of Jiaxu and Jiachen, the beginning of the ten-day period is occupied by the Black Tortoise (元武), and the end of the period is considered the position of the final yin. The days of Jiazi, Jiashen, Jiawu, and Jiayin (with the character 午 missing in the original text between 甲 and 甲寅) are not the beginning of the ten-day period with the Black Tortoise. Instead, the Yang god is located where the Black Tortoise is, and the Yin god is counted backward four positions from there. There is no need to consider the end of the period. The six days of癸 (Gui) also follow the same rule of being closed-mouthed.

甲辰日辰為旬首，乘元武為陽神加申，女走求男之下，去西南方捕之可獲。逆數四丑為陰神加巳，奴走從女之下向東南捉之可得。非六甲日元武陽神本位上所得為陰神。乙卯日或卯為元武，陽神臨戌，女往西北方自追之。申為元武陰神加卯，捕逃奴並盜賊，正東方獲之。

On Jiachen day, the day's stem is Jiachen, with the hour stem being Chen. The hour stem Chen is the start of the ten-day period. The Chen is multiplied by the Black Tortoise as a yang spirit and placed on Shen. This indicates that a woman has fled to the man's side, and she can be captured by searching toward the southwest direction where Shen is located. Counting backward four positions, we arrive at Chou, which is the yin spirit. Chou is placed on Si. This indicates that a servant has followed the woman, and she can be captured by searching toward the southeast direction where Si is located. If it is not a day of the six Jia stems, then the yin spirit is determined by the Black Tortoise's yang spirit's original position. On Yimao day, if Mao is multiplied by the Black Tortoise, the yang spirit is placed on Xu. This indicates that the woman has fled toward the northwest, and she can be found by searching in that direction. Shen is the yin spirit of the Black Tortoise and is placed on Mao. To capture a fleeing servant or thief, search toward the east direction where Mao is located.

三傳相剋帶凶神並勾陳克元武，追逃亡，武受剋日時決可獲也。相生吉將則難獲也。藏物陰神生處搜之，金神求水澤，水神隱林丘，木藏窯冶處，火藏泥窖投，土藏金石之下也。

The three transmissions are mutually controlling and accompanied byInauspicious Spirit, plus Gou Chen controlling Yuan Wu, to pursue a fugitive, on the day branch moment when Yuan Wu is controlled, one will certainly catch him; if the three transmissions are mutually generating and accompanied by auspicious generals, it will be difficult to catch. To search for hidden things, one should look where theYin Spirit is generated: if Yuan Wu rides the metal god, metal generates water, look by the water and marshes; if it rides the water god, water generates wood, hide in the woods and hills; if it rides the wood god, wood generates fire, hide near kilns, stoves and forges; if it rides the fire god, fire generates earth, hide in mud cellars; if it rides the earth god, earth generates metal, hide under metal and stone.

如甲申日卯時子將占，巳為旬尾加申用，為閉口課。 巳勾 寅蛇 亥陰 蛇 勾 白 陰 寅 巳 申 亥 巳 申 亥 甲 寅卯辰巳 丑 午 子 未 亥戌酉申

For example, on the day of Jiashen at the hour of Mao, using Zi as the month general: the Zi on the Heaven Plate is added to the Mao on the Earth Plate, with the Heaven Plate retreating three positions from the Earth Plate. The Ji (甲) lodges in Yin, so Yin receives Hai, which is the first lesson; Hai receives Shen, which is the second lesson; the day branch Shen receives Si, which is the third lesson; and Si receives Yin, which is the fourth lesson. The third lesson Si fire overcomes the Shen metal below, so the initiating transmission is taken from Si; the middle transmission is Yin on Si, and the final transmission is Hai on Yin. The Jiashen decade begins with Jiashen and ends with Guisi, with the beginning of the decade being Shen and the end being Si. Now, the end of the decade Si is added to the beginning of the decade Shen, with the beginning and end connected but the mouth hidden, hence called a closed mouth lesson. The first transmission is Si with Gou Chen, the middle transmission is Yin with Teng Snake, and the final transmission is Hai with Tai Yin.

凡旬尾加干，旬首加支，為一旬周遍格，但日辰相離三位有之，占事不脫，所謀皆就，試宜代筆，訟宜換司，交易去而再來。 惟不宜占解疑事，及疾病難退也。

If the end of a ten-day period is added to the day stem and the beginning of the ten-day period is added to the day branch, it is called the "One Decade Circulation Pattern." This pattern only appears when the day stem and day branch are three positions apart. The outcome of the divination will not be empty; whatever is planned will be accomplished. For examinations, it is advisable to have someone else write on one's behalf; for lawsuits, it is advisable to change the court; for trade, the goods will leave but will return later. However, it is not suitable for divination regarding doubts or illnesses, as the illness will not subside.

如乙未日卯時寅將占，首尾加支干，為一旬周遍格。 戌陰 卯六 午空 青 空 朱 六 巳 午 寅 卯 午 未 卯 乙 辰巳午未 卯 申 寅 酉 丑子亥戌

For example, on the day Yiwei at the hour Mao, using Yin as the month general: the Heaven Plate's Yin is placed on the Earth Plate's Mao, with the Heaven Plate lagging one position behind the Earth Plate. Yi's lodging palace is in Chen, so Chen receives Mao as the first lesson; Mao receives Yin as the second lesson; the day branch Wei receives Wu as the third lesson; Wu receives Si as the fourth lesson. Since none of the four lessons are mutually controlling, the method of using the昴 star is applied. Since Yiwei is a yin day, the initial transmission is taken from the Heaven Plate's You falling on the Earth Plate's Xu position. The middle transmission is taken from the day stem's Mao, and the final transmission is taken from the day branch's Wu. Yiwei is in the Jiawu decade, with the beginning of the decade being Wu and the end being Mao. Now, the end of the decade, Mao, is placed on the day stem, and the beginning of the decade, Wu, is placed on the day branch. Thus, both ends of the decade are complete, which is called the full coverage of the decade. The initial transmission is Xu with Tai Yin, the middle transmission is Mao with Liu He, and the final transmission is Wu with Tian Kong.

陽神作元武課 戌 元蛇后六 丑寅卯辰 元 女走處 午 辰申午戌 元陰 賊與男走處 子 巳 寅 申子戌甲 亥 午 戌酉申未

This is the diagram for "Yang Spirit as the Black Tortoise Lesson." The day is Jiazi. The day stem Jia has Wu on it, and Wu has Wu on it. The day branch Zi has Shen on it, and Shen has Chen on it. The left column, Wu, Wu, and Yin, forms the three transmissions: Jia wood overcomes Wu earth, with the lower overcoming the upper, so Wu initiates the transmission. The middle transmission is Wu's Wu, and the final transmission is Wu's Yin. The four lessons have the heavenly stems Chen, Shen, Wu, and Wu, which are successively occupied by the Black Tortoise, Teng Snake, Heavenly Empress, and Liu He. On the right is the diagram of the twelve earthly branches' earth plate. The place marked "Yuan" is where the Black Tortoise as the Yang spirit falls, which is the direction to search for a woman who has run away; the place marked "Yuan Yin" is where the Black Tortoise's Yin spirit falls, which is the direction for the thief and the man who has run away. When capturing the runaway, the direction is determined by these two places of Yang and Yin spirits: the position under the Yang spirit is where the woman is captured, and the position under the Yin spirit is where the man is captured.

陰神作元武課 寅 後青陰勾 戌亥子丑 未 丑申寅酉 酉 寅 子 申卯酉乙 元陰 賊與男走處 申 卯 元 女走處 未午巳辰

This is the diagram for "Yin Spirit as Yuanwu Lesson." The day is Yimao. The position of Yi is in Chen, and Chen has You, which is the first lesson; You has Yin, which is the second lesson; the day branch Mao has Shen, which is the third lesson; and Shen has Xu, which is the fourth lesson. The second lesson Yin is placed on You, and the metal You below conquers the wood Yin above, so the lower conquers the upper, and Yin is the initiating transmission. The left column of Yin, Wei, and Zi forms the three transmissions, with Wei as the middle transmission and Zi as the final transmission. The four lessons have the heavenly spirits You, Yin, Shen, and Xu, which are successively occupied by Gou Chen, Tai Yin, Qinglong, and Tianhou. Since it is not a day of the Six Jia, there is no need to count backward through four positions. Instead, Yuanwu is placed on the earth plate as the Yang spirit and on the heaven plate as the Yin spirit. The diagram marks "Yuan" as the place where the woman has fled and "Yuan Yin" as the place where the thief and the man have fled. When searching, one should search in each of these directions accordingly.

《訂訛》 閉口，或旬尾加旬首乘元武發用，或旬首在天盤乘元武發用，或旬首在地盤、其地盤上神乘元武發用，皆是也。又法不論發用，但看元武當旬首，逆推度四神，雖無首尾相加，自有首尾之意亦是。首尾相加，似物閉藏，環圓無端，不見其口，故名閉口。

The "Disputes" says: Closed mouth lessons are calculated in three ways: either the end of a ten-day period is placed on the beginning of the same period and multiplied by the Black Tortoise initiating transmission, or the beginning of the ten-day period falls on the Heaven Plate and the Black Tortoise initiates transmission, or the beginning of the ten-day period falls on the Earth Plate, and the deity at that Earth Plate position initiates transmission with the Black Tortoise. All these are considered valid. Another method does not consider whether transmission is initiated or not, but only checks if the Black Tortoise is properly positioned at the beginning of the ten-day period, then counts backward four positions from it. Although there is no addition of beginning and end, the method itself inherently implies a connection between the beginning and the end, and is also considered a closed mouth. The term "closed mouth" comes from the image of a vessel being sealed and stored, turning in a circle with no beginning or end, so its mouth is not visible.

占主閉密，機關莫測，事蹟難明，尋人沒影，失物人見不肯言。縱乘貴，告貴不允。孕生啞子，病痰氣格塞喑啞，或禁口痢，或喉塞不食。訟屈不得伸，有冤莫訴。傳逢六合，喜事成凶難散也。日祿作閉口，病更凶。若又值無祿課必死。

The divination indicates that matters are concealed and secret, with mechanisms difficult to discern and origins hard to trace. Searching for a person will result in no trace, and lost items, even if seen by others, will not be disclosed. Even with the help of a nobleman or appealing to authorities, permission will not be granted. A pregnant woman may give birth to a child who cannot speak; illness may involve phlegm blocking the throat, causing muteness or loss of voice, or suffering from a condition where the mouth is sealed, or throat obstruction preventing eating. In legal disputes, one may be wronged but unable to appeal. The three transmissions meeting Liu He indicate that although good things may come to pass, evil influences are hard to dispel. The daily luck god becomes a closed mouth, making the illness more severe; if this coincides with a lesson without luck, death is certain.

逆推四神，專為逃與盜而設。六甲日旬首乘元武，是為元武陽神，其加臨位下，可以捕女。連根逆數四位，即旬尾，是謂元武陰神，其加臨位下，可以捕男。如甲辰日，辰旬首，則丑旬尾，辰乘元武臨申，則尋女於西南申方。逆四度丑臨巳，則尋男於東南方是也。

This method of tracing back four positions from the Black Tortoise is specifically used for divining about missing persons and thieves. On the six days of Jiā (甲), the Black Tortoise is placed at the beginning of the ten-day period, which is called the Yang spirit of the Black Tortoise. The position it covers below can be used to locate women. Counting back four positions from it leads to the end of the ten-day period, called the Yin spirit of the Black Tortoise. The position it covers below can be used to locate men. For example, on Jiāchén (甲辰) day, Chén is the beginning of the ten-day period and Chǒu is the end. If Chén is covered by the Black Tortoise and is on Shēn, then search for women in the Southwest direction of Shēn. Counting back four positions leads to Chǒu, which is on Sì, so search for men in the Southeast direction of Sì.

非六甲日不必度四，但看元武乘地盤為陽神，可以捕女，天盤為陰神，可以捕男。如乙卯日卯乘元武臨戌，則尋女在西北戌方，尋男在正東卯方是也。

If it is not a day of the Six Jia, there is no need to count backward four positions. Instead, observe the Black Tortoise positioned on the Earth Plate as a yang spirit, used to locate a woman; and the Black Tortoise positioned on the Heaven Plate as a yin spirit, used to locate a man. For example, on the day of Yimao, if the卯 (Mao) is occupied by the Black Tortoise and located on the戌 (Xu), then search for a woman in the northwest direction of Xu, and search for a man in the due east direction of Mao.

三傳相剋帶凶神，並勾陳克武，追逃亡，武受剋日時，可獲。相生帶吉將難獲也。失物在陰神生處尋，如元武乘金，金生水，藏水中；乘水，水生生，藏林中；乘木，木生火，藏窯冶中；乘火，火生土，藏泥窖中；乘土，土生金，藏金石下也。

The Three Transmissions mutually control each other and are accompanied byInauspicious Spirit, plus Gou Chen controlling Yuan Wu, it is possible to catch the fugitive on the day branch when Yuan Wu is controlled; if the Three Transmissions mutually generate and are accompanied by auspicious generals, it will be difficult to catch. To find lost items, one should search where the Yin spirit is generated: if Yuan Wu rides metal, metal generates water, it is hidden in water; if it rides water, water generates wood, it is hidden in the forest; if it rides wood, wood generates fire, it is hidden in kilns, stoves, and furnaces; if it rides fire, fire generates earth, it is hidden in mud cellars; if it rides earth, earth generates metal, it is hidden beneath metal and stone.

此課外有旬尾加干，旬首加支，或旬首加干，旬尾加支，名一旬周遍格。占憂喜事各皆不脫，試宜代筆，訟宜換司，交易去而再來。六陰日發用元武，又名察奸課。

In addition to the previously mentioned closed-mouth lesson, there is another variation: the "last day" of the current ten-day period (the final Earthly Branch of the ten days) is added to the Day Stem's Lodging Palace, while the "first day" (the first Earthly Branch of the ten days) is added to the Day Branch; or alternatively, the first day is added to the Day Stem and the last day to the Day Branch. Both methods are called "One Week of the Ten Days" (一旬周遍格), meaning that the beginning and end of the ten-day period are both covered. When used for divination regarding worries or joys, it indicates being entangled and unable to escape: for examinations, it is advisable to have someone else write on one's behalf; for lawsuits, it suggests changing to another court; for transactions, it implies that one must go there and come back again. If the Day Stem is a yin stem (乙, 丁, 己, 辛, 癸) and the initiating transmission god is riding on "Yuanwu" (元武), one of the Twelve Heavenly Generals, which governs theft and secrecy, this pattern is also known as "Detecting Fraud Lesson" (察奸课), specifically indicating the investigation of hidden misconduct.

又有占尋人法，專看干德支刑所臨之處，相剋何如。德如甲己在寅，乙庚在申之類。刑如子卯相刑及辰午酉亥自刑之類。如甲戌日，甲德在寅，戌刑在未，寅臨未，君子隱西南；未臨子，小人逃正北；而寅木克未土，是德克刑也，易獲。如己巳日，己德在寅，巳刑在申，寅臨亥，君子隱西北；申臨巳，小人逃東南；而申金克寅木，是刑剋德也，難獲。

There is another method for searching for a person, which focuses on the position of the 'De Shen' (Benefic God) of the day stem and the 'Xing Shen' (Crime God) of the day branch, and then examines their relationships of generation and overcoming. The method for determining the De Shen is as follows: for Jia day and Ji day, the De Shen is in寅; for Yi day and Geng day, the De Shen is in申; the rest follow the same pattern. The method for determining the Xing Shen is as follows: Zi and Mao mutually form a crime, while Chen, Wu, You, and Hai each form self-crime; all forms of the Three Punishments are included. For example, on Jia Xu day, the De Shen of Jia is寅, and the Xing Shen of Xu is未; the Heaven Plate's寅 falls on the Earth Plate's未 position, and未 belongs to the Southwest, indicating that a person of high status is hiding in the Southwest; the Heaven Plate's未 falls on the Earth Plate's子 position, and子 belongs to the North, indicating that the lower person has fled to the North.寅 belongs to wood and未 belongs to earth, wood overcomes earth, which is De overcoming Xing, making it easier to find the person. Another example is on Ji Si day, the De Shen of Ji is still寅 (Ji takes甲 as its De, and甲's lodging palace is寅), and the Xing Shen of Si is申; the Heaven Plate's寅 falls on the Earth Plate's亥 position, and亥 belongs to the Northwest, indicating that the scholar is hiding in the Northwest; the Heaven Plate's申 falls on the Earth Plate's巳 position, and巳 belongs to the Southeast, indicating that the lower person has fled to the Southeast.申 belongs to metal and寅 belongs to wood, metal overcomes wood, which is Xing overcoming De, making it difficult to find the person.

《觀月經》凡言閉口卦，其理兩般陳。六甲當旬上，須推度四辰。六甲即甲子等六日度四辰推之。陽神作元武，陰逆四旬同。子為元武上，從魁作陰神。逆四是終陰。陽神，六甲旬首。陰神，六甲旬終。子為元武，陰神在酉，是甲子旬終也。

The "Observing the Menstrual Cycle" text discusses the closed mouth hexagram, explaining its meaning in two layers. It begins with the six Jia (Heavenly Stems) and ten weeks. One should start from the god that the Yuanwu (Black Tortoise) is riding and count backward four positions. The six Jia refer to the six initial days of the ten weeks: Jiazi, Jiaxu, Jiashen, Jiawu, Jiachen, and Jiayin. For each of these, the method of counting backward four positions is applied. The god that the Yuanwu is riding is called the "Yang Shen" (Yang God), and the god obtained by counting backward four positions is called the "Yin Shen" (Yin God). This method applies to all six weeks. The Yang Shen is the initial day of the week, and the Yin Shen is the final day of the week. For example, if the Yuanwu is riding the Zi (Rat), count backward from Zi: Zi, Hai, Xu, You. The fourth position is You, which is also called "Congkui" (You), thus being the Yin Shen. The Jiazi week ends with Guiyou, and You is precisely the final day of the Jiazi week.

假令河魁下，陰居小吉身。戌上為元武，未上有陰神，甲戌旬終也。忽然臨傳送，太乙為使臣。申為元武，則巳上是陰神，甲申旬終也。易位勝光上，太沖隱去人。午為勝光，太沖是陰神，甲午旬終也。天罡若作武，大吉是其賓。功曹居賊下，登明無處伸。

The following examples illustrate the sequence of the Twelve Month Generals. River魁, Xiao Ji, Chuansong, Taiyi, Shengguang, Taichong, Tiangang, Daji, Gongcao, and Dengming are all alternative names for the Twelve Month Generals. If Yuanwu is on 'Hekui' (Xu), then counting backwards four positions lands on 'Xiao Ji' (Wei): Yuanwu is on Xu, and Wei is the hidden spirit, which is the end of the Jia Xu sheng. If Yuanwu is on 'Shengguang' (Wu), then the hidden spirit is 'Taichong' (Mao): Wu is where Yuanwu is, and Mao is the hidden spirit, which is the end of the Jia Wu sheng. If Tiangang is on 'Chen', then 'Daji' (Chou) is its guest: Chou is the end of the Jia Chen sheng. If Gongcao is on 'Yin', then 'Dengming' (Hai) has nowhere to go: Hai is the end of the Jia Yin sheng.

失男陰下去，六甲日失男子，奔走陰神下去也。元武女人奔。如失了女子，元武位尋也。賊在陰神下，搜尋此處陳。假令甲子日亥將卯時占，來問女人事，其陽貴神自巳逆數至申為元武，申為西南，其西南不見，尋陰神落處。申是元武陰神，落於子，子為正北，若捉盜賊，陰神之下正北獲也。此解乃尉山人書。

The song says "the lost male goes to the阴神's place": on the day of Jiazi, if a man is lost, the person should go to the place where the阴神 is located. It also says "the woman runs to the place of Yuanwu": if a woman is lost, one should look for her at the direction where Yuanwu is located. "The thief is under theYin Spirit": thieves can be found where the阴神 is located. For example, on the day of Jiazi, with the hour of Hai as the general and the time of Mao, if someone asks about a lost woman, the twelve heavenly generals start from the Yang Nobleman on Si and move in reverse order: Si Nobleman, Chen Teng Snake, Mao Vermilion Bird, Yin Liu He, Chou Gou Chen, Zi Qing Long, Hai Tian Kong, Xu Bai Hu, You Tai Chang. Counting to Shen, the position of Yuanwu is on Shen. The direction of Shen is Southwest. First search in the Southwest. If not found there, look at where Shen falls: the Heaven Plate's Shen is over the Earth Plate's Zi, and Zi is in the direction of Due North, so the thief should be searched for in the Due North direction. This explanation comes from the book of Weishanren.

假令正月占，卯時甲子旬。元武天罡上，天罡下臨申。女往西南去，元武所立位下臨申，去西南尋人也。急走在北鄰。西南不得，申臨子位，即於正北上尋之。大吉東南去，陰位伏陽人。甲子日元武在辰，大吉為陰神，丑臨巳，是知東南上伏陽人也。

Now consider another example: a lesson cast in the卯 hour of the first lunar month, with the day falling within the Jiazi decade. For the first lunar month, the general is亥. The亥 is placed over卯, and all the heavenly spirits on the heaven plate are eight positions ahead of those on the earth plate. In this lesson, the Yuanwu is positioned on the Tiangang (Chen) on the heaven plate. The heaven plate's Chen is directly over the earth plate's Shen. The verse says, "The woman goes to the southwest," because the Yuanwu is positioned over Shen, which is in the southwest direction, so one should first look for her in the southwest. It also says, "Hasten to the northern neighbor," meaning if the southwest does not yield results, then look at the heaven plate's Shen over the earth plate's Zi, which is in the due north, so one should go to the north. Furthermore, it says, "Daji goes to the southeast, hiding a man of yang energy": On the Jiazi day, the Yuanwu is on Chen. Counting backward four positions from Chen gives Chou, which is Daji, a yin spirit. The heaven plate's Chou is over the earth plate's Si, which is in the southeast. Thus, there is a man hidden in the southeast direction.

賊盜亦同此，兩般一體陳。若失盜亦東南去，兩般一解也。不見六旬日，陰居下法真。若是六旬首日，元武居之，即在本位下。不在六旬日者，用下法推之也。上法推陽首，此法相兼陰。若非六甲日，元武在巳酉丑、亥卯未，是陰神之下。除六甲之外，皆用此法推之，故曰相兼陰也。

"The thief and the lost person are treated the same" means that both theft and loss are handled with the same method: if it is theft, the thief also goes to the southeast; theft and loss use the same method. "If the Six Spirits are not seen within sixty days, the true method is to take it below the position of the Black Tortoise" means: if the Black Tortoise is exactly on the six initial heavenly stems of the ten-day cycles (Zi, Xu, Shen, Wu, Chen, Yin), then use the previous method to take it below its position; if it does not fall on these six spirits, then use the following method instead. "The previous method pushes the yang branches, this method combines both yang and yin branches" means that the previous method specializes in the yang branches of the ten-day cycles, while this method combines both the yang and yin branches. Whenever it is not one of the six heavenly stems of the ten-day cycles, and the Black Tortoise is on the yin branches (Si, You, Chou or Hai, Mao, Wei), people and things are located below the yin spirits; except for the six heavenly stems of the ten-day cycles, this method is used, hence it is called "combining yin."

元武所乘者，為陽盜賊侵。陽之本位處，所見卻為陰。元武所乘之神為陽神也，便是盜賊之處，其陰神本位上見者，為陰神也。看神陽與此方位相度處詳之。正月乙卯日，午時課六壬。卯為陽在戌，傳送本位金。其卯為元武，是陽神，臨戌。其本位上見申金也，為陰神。言陽金克木，即易見也。比合難見也。

The god that the Yuanwu is riding upon is the Yang spirit, which is where the thief hides. Then look at the position of this god on the Earth Plate (its corresponding position), which is pressed by another god, that is the Yin spirit. By comparing the positions of the Yang and Yin spirits, one can determine the direction. For example, on the second month, Yimao day, at the hour of Wu, the lesson is started. The second month uses the亥 general added to Wu. The Heaven Plate is five positions ahead of the Earth Plate. In this lesson, Yuanwu is riding on卯, which is the Yang spirit. The Heaven Plate's卯 is pressed upon the Earth Plate's戌. Then look at the position of卯 on the Earth Plate, which is pressed by the 'Chuansong' (Shen)申. 申 belongs to metal, which is the Yin spirit. Metal overcomes Wood, so the Yin spirit overcomes the Yang spirit, making it easy to find a person or object. If the two spirits are only like and harmonious or mutually generating, it would be harder to find.

女往西北去，西北是元武所臨之下，戌地也。男往正東尋。元武所乘之神臨戌地，亥將加午，其卯加戌，元武臨之，女逃西北，從地盤之戌，陰求陽也。男逃正東，從天盤之卯，陽求陰也。此解乃尉山人書。

The song says "women go to the northwest," because the Black Tortoise is located on the Earth Plate at戌, which is in the northwest. It also says "men seek the due east": the god ridden by the Black Tortoise is on戌, which is under the influence of the god at卯. In the first month, with the hour of亥 as the starting point and the time of午, the Heaven Plate's卯 aligns with the Earth Plate's戌, so the Black Tortoise rides on this卯. Women fleeing to the northwest take the Earth Plate's戌, which is seeking yang through yin; men fleeing to the due east take the Heaven Plate's卯, which is seeking yin through yang. This explanation also comes from the book of Weishanren.

盜賊同陰作，若失物，盜賊則在正東也。失牛問大吉，失馬問勝光何方。雞犬等項，各看所屬而言之，乃陰神所臨之下也。

"The phrase 'thieves operate with the Yin' means: if something is lost, and it is property, the thief is located in the direction of Due East, which corresponds to the position of the Heaven Plate at Mao. If a livestock animal is lost, then according to its class deity, for example, a cow belongs to Chou, so look at where the 'Daji' (Chou) falls; a horse belongs to Wu, so look at where the 'Shengguang' (Wu) falls; for chickens and dogs, follow their respective earthly branches, and search in the direction where the deity's Yin spirit is located."

此是一段陳。其賊擒不擒，三傳不相剋，吉將求難尋，凶將有相剋，亡人賊自擒。但凡元武陰神所臨之下，不見克者，看發用三傳，若中二傳逢吉將，三傳上下相生，即亡不見也，賊盜難獲也。故云三傳不相剋，吉將求難尋。若元武所居之處，三傳相剋，更逢凶將，即亡人易獲也，賊盜自擒，故云凶神有相剋，亡人賊自擒也。今日元武陰神申卯，上克下，將勾陳凶將，合主申時敗賊也。

The ability to catch the thief depends on the "Three Transmissions," which are the first, middle, and final transmissions derived from the divination lesson. If the three transmissions do not mutually control each other and are accompanied by auspicious generals, the person is difficult to find; if the three transmissions do control each other and are accompanied by inauspicious generals, the missing person and the thief will naturally be caught. If theYin Spirit of Yuanwu is not controlled by any controlling deity, then we look at the three transmissions of the initiating transmission: if the middle and final transmissions are accompanied by auspicious generals, and the three transmissions above and below mutually support each other, the person will be hidden and not revealed, and the thief will be difficult to catch. Therefore, it is said, "If the three transmissions do not mutually control each other and are accompanied by auspicious generals, the person is difficult to find." If the three transmissions of the place where Yuanwu resides mutually control each other and encounter inauspicious generals, the missing person will be easily found, and the thief will be caught naturally. Therefore, it is said, "If inauspicious deities mutually control each other, the missing person and the thief will be caught." For today's lesson, theYin Spirit of Yuanwu, which is Shen, is pressing on Mao, indicating that the upper deity controls the lower deity. The accompanying general is Gou Chen, an inauspicious general. Therefore, the thief will be caught at the hour of Shen.

欲知藏物處，陰神生處尋。申為元武之陰神，屬金，金生水，藏物當在水中也。金來在水下，金為武之陰，物在水之中也，謂金能生水也。水生在高林。水為元武陰神，藏在林木之中也。木神窯冶處，木為元武陰神，物在火焚之地。言火隱高岑。謂火生土，物在高崖之處。

To find where stolen goods are hidden, follow the direction of the Five Phases generation according to the Yin spirit's element. In the previous example, the Yin spirit was Shen, which belongs to metal. Metal generates water, so the stolen goods should be in water. The verse says, "Gold is beneath the water," meaning that when the Yin spirit belongs to metal, metal generates water, and the objects sink into the water. The line "Water generates in high forest" refers to the Yin spirit belonging to water, which generates wood, so the goods are hidden in the forest. The line "Wood spirit is in the kiln and forge" means the Yin spirit belongs to wood, which generates fire, so the goods are found in places with fire such as kilns and forges. The line "Fire hides on high hills" indicates the Yin spirit belongs to fire, which generates earth, so the goods are located on high hills or earthen ridges.

土言坑壑內，空墓窯藏深。土為陰神，在壑穴之處也。若論尋獲日，元武怕日擒。此法隨身寶，價值百錠金。木為陰神，金日得之，木怕被金克也。

"The earth speaks of pits and hollows, where empty tombs and abandoned kilns lie deep": the spirit of the earth is buried in pits, ditches, empty tombs, and abandoned kilns, which are deep and hidden places. As for which day the spirit can be found, it depends on which day's stem can overcome the Black Tortoise—the Black Tortoise is most afraid of being overcome by the day branch. For example, if the spirit is of wood, it can be found on days with stems of metal, such as Geng and Xin, because wood fears being overcome by metal. The rhyme praises this method as a treasure carried on one's person, worth one hundred taels of gold, meaning it is simple and effective.

《心鏡》陽神作元武，度四是終陰。陽神，六甲旬首。陰神，六甲旬終。功曹作元武，終陰是登明。故曰四是終陰。此名閉口卦，逃者遠追尋。亡人隨元武，捉盜往終擒。逃人在元武方捉，盜在陰神方捉。順行陽所起，天乙順治，在元武陽神所居為起。婢走求陽處，奴逃責陰神。婢走求陽元武，奴逃求陰元武。婢走就奴，故求陽，陽是婢藏之家也。

The Xin Jing also says: The Yuanwu is riding on a yang spirit, and counting backward four positions leads to the yin spirit at the end of the ten-day period. The yang spirit is the beginning of each ten-day period, and the yin spirit is the end of each ten-day period. For example, if the Yuanwu is riding on "Gongcao" (Yin), then the end of the ten-day period is "Dengming" (Hai), so counting back four positions reaches the final yin spirit. This divination is called the Closed Mouth Trigram. A person who has run away should be pursued far away. A lost person should follow the Yuanwu. To catch a thief, one should go to the position of the final yin spirit. The escaped person should be captured at the position of the Yuanwu, and the thief should be captured at the position of the yin spirit. "Following the yang spirit's start" means that the Tianyi Nobleman, when arranging the generals in a clockwise manner, starts from the position of the yang spirit where the Yuanwu resides. "A servant who runs away is pursued to the yin spirit's position, and a maid who disappears is sought at the yang spirit's position." A maid runs away to the place of the servant, so she is sought at the yang position, which is exactly where the maid is hiding.

《袖中金》旬尾加旬首，為閉口，逆數四神責元武。凡占多主閉密，不能測其機關。如占病是啞，或中風不語，痰塞咽喉，或禁口痢，或咽喉腫疼，不能飲食言語。占失脫，縱有見賊亦不肯說。凡事閉口無語，又不相允，有無之意。餘占更詳天將言其事類。如其上乘貴人，告貴不允；上乘朱雀，占訟枉者不伸。上乘白虎，使人不明遭罪。

The "Xiu Zhong Jin" says: When the end of a ten-day period (xun wei) is placed above the beginning of the same period, it forms a closed mouth lesson. Then, from the god riding the Yuan Wu (Black Tortoise), count backward four positions to determine the result. Whenever this lesson appears, matters are mostly concealed and obscure, with unclear mechanisms. In divination about illness, it often indicates inability to speak, or stroke causing loss of speech, or phlegm blocking the throat, or dysentery with difficulty eating, or throat inflammation causing trouble in eating and speaking. In divination about theft, even if someone sees the thief, they will not speak. In general, all matters are kept silent, and when asked, there is no response, leaving things ambiguous between existence and non-existence. For other types of divination, one should also consider the riding heavenly general (tian jiang) to distinguish the nature of the matter: if it is ridden by a nobleman (gui ren), seeking help from the nobleman is not granted; if it is ridden by the Vermilion Bird (zhu qiao), lawsuits with grievances cannot be resolved; if it is ridden by the White Tiger (bai hu), the person is unjustly implicated and suffers without understanding the cause.

《觀月經》刑德卦：日干論德，高人隱之。日支論刑，賤者所隱方。五陽德自處，甲丙庚壬戊自居曰德。陰來合者論。夫唱婦隨之道。乙日庚為德，丁開壬戶門。己土居陽甲，辛金丙處雲。癸德配在戊，以上論德取干合也。刑來支上論。刑論支也。

"Observing the Menstrual Cycle" discusses the criminal virtue hexagram: take the virtue god from the day stem, and those with a status hide in the direction indicated by the virtue god; take the criminal god from the day branch, and the lowly people hide in the direction indicated by the criminal god. "Five Yang Deities Reside in Their Own Positions" means that the five yang stems, namely Jia, Bing, Geng, Ren, and Wu, each take their own position as their virtue. "For Yin, the Combination is Considered" means that the yin stems take the yang stem that is paired with them as their virtue, which corresponds to the principle of husband and wife harmonizing: on the day of Yi, Geng is the virtue; on the day of Ding, Ren is the virtue; on the day of Ji, Jia is the virtue; on the day of Xin, Bing is the virtue; on the day of Gui, Wu is the virtue—these methods of taking virtue all use the principle of the ten stems combining with each other. As for the criminal, it is always taken from the day branch.

賢士去德下，奴婢走刑村。德若克其刑，逃亡路失魂。刑若克其德，逃亡有遁門。刑德不相剋，閉口卦內尋。如有逃去，先以德刑剋上推之。如不相剋者，閉口卦中尋之。正月甲戌日，辰時發課占。賢士西南去，未地有災煩。甲日德自處，賢士在西南。寅臨未也。奴婢正北走，刑地驀牆垣。戌刑未，未臨子，故奴婢走北去也。

A scholar hides beneath the De God, while servants flee towards the刑 God. If the De God controls the刑 God, the fugitive has no way out; if the刑 God controls the De God, the fugitive can escape. If neither controls the other, they should look for the closed mouth hexagram. Whenever there is a case of fleeing, first determine whether the De God controls the刑 God or vice versa. If there is no controlling relationship, then use the method of the closed mouth hexagram. For example, on the day of Jiaxu in the first lunar month, at the hour of Chen. The song says, "The virtuous person goes southwest, with disaster in the Wei place." For a Jia day, the De God is located at寅, which is directly over theEarth Plate's Wei. Since Wei is in the southwest, the scholar hides there. It also says, "The servant flees north, crossing walls and fences." Since戌 controls Wei, and Wei is the刑 God, the天盘's Wei is over theEarth Plate's Zi. Since Zi is in the north, the servant flees north by climbing over walls.

此名德克刑，六月己巳日，卯時走失看，賢士西北去，亥地上繞欄。己德在甲，甲在寅，寅臨亥也。奴婢東南竄，巳上亂情歡。巳臨申，申臨巳也。此謂刑剋德，走人若見難。申克寅，是刑剋德也。巳申寅舉二，此卦不一般。

In the previous example, it is called a case of virtue being harmed by punishment. Now let's look at a contrasting example: on a day of Jisi (己巳) in the sixth month, at the卯 (Mao) hour, a divination is made about a missing person. The rhyme says, "The virtuous person goes to the northwest, circling around the亥 (Hai) position." For a day of Jisi, the virtue is associated with Jia (甲), and the lodging palace of Jia is in寅 (Yin). The Heaven Plate's寅 (Yin) is placed over the Earth Plate's亥 (Hai), and since亥 (Hai) is in the northwest, the virtuous person circles around the northwest. It also says, "Servants and attendants flee to the southeast, causing confusion and joy." The巳 (Si) is in conflict with申 (Shen), so the Heaven Plate's巳 (Si) is placed over the Earth Plate's申 (Shen), and the Heaven Plate's申 (Shen) is placed over the Earth Plate's巳 (Si). Since巳 (Si) is in the southeast, the servants and attendants flee to the southeast. This example is called a case of punishment harming virtue, making it difficult to recover the missing person: the metal of申 (Shen) harms the wood of寅 (Yin), which is exactly the case of the punishing god harming the virtue god. The three branches of巳 (Si),申 (Shen), and寅 (Yin) only mention two of their relationships, showing that the method of interpreting this hexagram has multiple aspects.

《心鏡》刑德追亡好惡分，德在日兮刑論辰。陰德在陽陽自處，乙德在庚訪好人。辛居丙上丁壬位，癸在戊中求見真。寅午戌兮刑在火，申子辰兮在東鄰。金剛刑西木歸根，巳酉丑刑在申酉戌也，亥卯未刑在亥子丑也。賤者逃亡不妄陳。或有德刑同一位，良賤皆於彼隱身。德若克刑尋易見，刑之勝德捉無因。

The Xin Jing says: When using the principles of virtue and punishment to track down a fugitive, the virtuous and the wicked are divided into two paths. Virtue is taken from the Day Stem, and punishment is taken from the Day Branch. For a yin stem, its virtue is attached to the yang stem that it combines with; for a yang stem, its virtue is at the position where it resides. For example, on a yi day, virtue is at geng; to seek a virtuous person, look at the position of geng. On a xin day, virtue is at bing; on a ding day, virtue is at ren; on a gui day, virtue is at wu. All are sought according to the method of combination. As for punishment: the three branches yin, wu, and xu have punishment in the southern fire position; the three branches shen, zi, and chen have punishment in the east. The three branches si, you, and chou belong to metal and are strong, so punishment is in the west, shen, you, and xu. The three branches hai, mao, and wei belong to wood and shed their leaves, so punishment is in the north, hai, zi, and chou. If a lowly person flees, follow these directions. Do not speak randomly. If the virtue god and punishment god fall exactly on the same position, both the virtuous and the lowly will be hidden there. If virtue can overcome punishment, the person is easy to find; if punishment overcomes virtue, the person cannot be caught.

《袖中金》德者，干德也。陽德自處，陰德附陽。寅午戌刑在南方，申子辰刑在東方，亥卯未刑在北方，巳酉丑刑在西方。謂金剛火強，各刑其方也。水流趨東，木落歸根，是君子賁德，小人責刑。德勝刑吉，刑勝德凶。

The "Xiu Zhong Jin" says: Here, the term "de" refers to the virtue of the day stem. A yang stem's virtue is based on its own position, while a yin stem's virtue depends on the yang stem it combines with. The direction of punishment is: Yin, Wu, and Xu form a fire trinity, and punishment occurs in the south; Shen, Zi, and Chen form a water trinity, and punishment occurs in the east; Hai, Mao, and Wei form a wood trinity, and punishment occurs in the north; Si, You, and Chou form a metal trinity, and punishment occurs in the west. Metal is strong and fire is fierce, each suffering punishment in their own direction; water flows eastward, and wood returns to its root, each following its own direction. When making a judgment, the virtuous seek the virtue position, while the petty blame the punishment position. If virtue overcomes punishment, it is auspicious; if punishment overcomes virtue, it is inauspicious.

六壬大全卷八終

The Complete Liuren ends at volume eight.

凡課三傳皆土，遇旬丁天馬為用，曰遊子課。蓋土者辰戌丑未，季神歸墓，五行之時，主巡遊考績之期。旬丁者，每旬丁干所值之神，主搖動，事最速。天馬者，正月起午，順行六陽位也，又為驛遞之神。身勢搖動，使人好遊，故名遊子。居者占之慾遊，遊者欲還家也。統觀之體，乃云萍聚散課也。

Any divination lesson where all three transmissions are governed by earth deities, and the initiating transmission coincides with either the "tens-day Ding" or the "Heavenly Horse," is called a "Woyi lesson." Earth refers to the branches Chen, Xu, Chou, and Wei, which are the deities at the end of each season and the resting places of the Five Phases. These deities are associated with regular inspections and periodic movements. The "tens-day Ding" refers to the earthly branch corresponding to the Jia branch in the current tens-day cycle, indicating instability and quick response to events. The "Heavenly Horse" begins at Wu in the first month and moves through the six yang branches—Zi, Yin, Chen, Wu, Shen, and Xu—by skipping positions. It is also the deity of relay stations. When the body's energy moves, people tend to move as well, hence the name "Woyi." Those at home who divinate this lesson may wish to leave, while those away may wish to return. In terms of the overall卦 structure, it corresponds to the image of the "Guan" hexagram, representing a lesson where people gather and scatter unpredictably like floating water plants.

象曰：丁馬加季，奔走西東。出行吉利，坐守困窮。疾病難產，官訟多凶。天陰不雨，婚事胡從。如傳出陽神，欲遠行，初未中戌之類；傳入陰神欲私歸，初戌中未之類。或並斬關為絕跡，猶范蠡去越、張良歸山，不欲露跡之態。

The interpretation states: When the term 'Ding' of the ten heavenly stems and the Heavenly Horse are placed upon the earth deity of the four seasons, people will be constantly moving around, going east and west. It is auspicious to go out and travel far, but to stay at home and be still will lead to difficulties. This indicates illness, difficult childbirth, and lawsuits, which are generally unfavorable. Although the sky is cloudy, there is no rain, and marriage matters cannot be carried out. If the three transmissions progress from yin to yang, it indicates a desire to travel far, for example, the first transmission being 'Wei' and the middle transmission 'Xu', moving forward continuously. If the three transmissions move from yang to yin, it indicates a desire to quietly return home, for example, the first transmission being 'Xu' and the middle transmission 'Wei', moving backward. If this is further combined with the 'Cutting Gate' evil influence, it signifies a complete disappearance and fleeing away, like Fan Li leaving the state of Yue after achieving success, or Zhang Liang abandoning the Han dynasty to retreat into the mountains, both unwilling to leave any trace behind.

與淫泆並，主私慾事，欲遠行。與天寇並，主盜賊事，欲遠匿；與行年並身，欲逃亡。與五墓四殺並，神將凶，主事迍邅，歲內官災，行藏出入，惡禍相攻，破敗在三年審定內，當應觀初六：觀凶象。若遇三奇、六儀、神將吉，年命、日辰六處有沖剋救神，可解禍為吉，行人來，出者順，事多遂意，當應觀六四：觀國之光吉象也。

If this combination appears with the '淫泆' deity, it indicates matters arising from private affection, with a desire to flee far away. If it appears with the '天寇' deity, it suggests issues involving theft or bandits, with a wish to avoid danger. If it coincides with the person's '行年' (a position determined by age), it indicates the person's desire to flee. If it appears together with '五墓' and '四杀', and the accompanying '天将' (heavenly general) is凶 (malevolent), then all affairs will be difficult and obstructed, with legal troubles within a year, and misfortunes will occur wherever one goes, leading to ruin within three years, matching the ominous image of the '初六' line in the '观' hexagram. Conversely, if it encounters '三奇' and '六仪', and the '天将' is auspicious, and the six positions of year, day, and hour have saving deities that overcome theInauspicious Spirit (malevolent spirits), then misfortune can be transformed into good fortune: travelers will proceed smoothly, those away will return, and all matters will be favorable, matching the auspicious image of the '六四' line in the '观' hexagram.

如三月將，乙巳日午時，三傳土遇丁馬用，為遊子課。 未龍 戌朱 丑后 蛇 勾 朱 龍 亥 申 戌 未 申 巳 未 乙 申酉戌亥 未 子 午 丑 巳辰卯寅

Using the general of You in the third month, on the day of Yi Si at noon, if the three transmissions are all earth and meet the旬丁 and the Heavenly Horse as the initiating transmission, it is called the Woyi lesson. When setting up the lesson, place the general of You on the hour of Wu. The heavenly plate gods follow in order, each advancing three positions from the earthly plate. The lodgment palace of Yi is in Chen, so on the earthly Chen, we get Wei, which is the first transmission Wei with Yi. Using Wei as the earthly plate, we take the upper god to get Xu, which is the second transmission Xu with Wei. On the day branch Si, we get Shen, which is the third transmission Shen with Si. Then using Shen as the earthly plate, we get Hai, which is the fourth transmission Hai with Shen. The first transmission has Yi wood overcoming Wei earth, and the third transmission has Si fire overcoming Shen metal, both are lower gods overcoming upper gods. Since the day stem Yi is yin, we take the same yin Wei as the initiating transmission, with the middle transmission Xu and the final transmission Chou, all three gods being earth. The day Yi Si is in the Jiachen旬, and within this旬, the dry branch Ding is Ding Wei, so Wei is the旬丁. The Heavenly Horse in the third month is in Xu, so Xu is the Heavenly Horse. For a day of Yi, the nobleman is in Zi during the day, but in this lesson, the nobleman falls on the earthly plate position You. The twelve heavenly generals are arranged in reverse order, so the first transmission Wei is occupied by Qinglong, the middle transmission Xu by Zhuque, and the final transmission Chou by Tianhou. The upper gods in order are Tengsnake, Gouchen, Zhuque, and Qinglong. The outermost circle of the lesson plate is the arrangement of the twelve heavenly gods on the twelve earthly branches.

《訂訛》遊子，三傳皆土，又或見旬丁，或見二馬。土為季神，有遍歷巡遊之象。旬丁二馬，俱主搖動，使人好遊，故曰遊子。見天馬又名海角課。

"The Disputation of Errors" clarifies that the condition for a "Wandering Son" chart is that all three transmissions are earth, or alternatively, the presence of the "Tenth Day's Metal" or the "Two Horses," that is, the Heavenly Horse and the Post-horse. Earth represents the deities of the four seasons, symbolizing traveling everywhere and moving without fixed direction; the Tenth Day's Metal and the Two Horses both indicate movement, causing people to be inclined to travel, hence the term "Wandering Son." If the Heavenly Horse appears in the chart, this chart is also called the "Sea Corner Chart," referring to the idea of a person traveling to the farthest corners of the sea and land.

占主利出行，不利守靜，病凶婚阻，逃難獲，天陰不雨。或支二課加干二課為用，或傳送白虎為用，主動更的。未戌丑為陰傳陽，欲在家遠出。丑戌未為陽傳陰，欲在外思歸。丑加辰為破遊，戌加未為衰遊，返吟四季為復遊。

In divination, this chart is favorable for going out, but unfavorable for staying still; illness is dangerous, marriage encounters obstacles, and a fugitive is difficult to capture. The sky is cloudy but no rain falls. If the third and fourth lessons of the day branch are added to the first and second lessons of the day stem to initiate the transmission, or if the 'Chuansong' (Shen) is taken with the White Tiger, the meaning of action becomes more accurate. The three transmissions are made as 'Wei', 'Xu', and 'Chou', indicating a transition from yin to yang, meaning a person at home wishing to go far away; if the three transmissions are 'Chou', 'Xu', and 'Wei', it indicates a transition from yang to yin, meaning a person outside wishing to return home. 'Chou' added to 'Chen' is called 'Poyou', 'Xu' added to 'Wei' is called 'Caiyou', and the return of the four seasons' spirits with the heavens and earth plates in opposition is called 'Fuyou', each representing a variation of movement without success.

傳值墓神煞害，主冤家逼迫。傳值合龍戲驛，主萬里奮飛。斬關併為絕跡，課如范蠡、張良歸山來跡。淫泆並，因陰私慾逃。天寇並，因為盜欲逃。行年並，主身欲逃故。來問，五墓四煞並，神將凶，主事迍邅破敗。

If the three transmissions meet the tomb god and harmful stars, it indicates that there will be disputes and enemies pressing in; if the three transmissions meet auspicious stars such as Liu He and Azure Dragon and also encounter the post-horse, the person is like a bird flying high for a long distance. If it is combined with the cutting gate evil star, it means to disappear completely, just like Fan Li leaving Yue and Zhang Liang returning to the mountains, leaving no trace. If it is combined with the淫泆 god, it indicates wanting to escape due to private matters between men and women; if combined with the heavenly thief, it indicates wanting to escape due to theft matters; if combined with the person's own age star, it indicates the person themselves wants to escape. If the questioner's matter also meets the five tombs and four evils together, and the heavenly general is also凶, the matter will be obstructed and difficult, ultimately leading to failure.

此課動搖不定之象，大端凶。若值三奇六儀，神將吉，六處沖剋救神，可化凶為吉，主行人遂意也。

In summary, this lesson indicates an unstable situation and generally suggests misfortune. If the lesson includes the Three Marvels or the Six Instruments, which are auspicious deities, and the riding Heavenly General is also favorable, along with the presence of saving deities that counteract theInauspicious Spirit at the year, destiny, day, and hour positions, the misfortune can turn into good fortune. This is favorable for those traveling abroad, as they may achieve their wishes.

《觀月經》何類名遊子，五墳稼穡同。三傳皆四季，惡事亦相攻。土為三傳，名遊子卦，主惡事起。病者應難愈，逃走與西東。主病疾連綿、人離。破財三年內，官災在歲中。三傳如有救，反禍卻為通。或傳奇儀為救神，遇吉神亦救吉。

The divination text "Observing the Monthly Cycle" asks: Which type of divination is called the "Wandering Son" chart? The answer is: It shares the same foundation as the "Five Mounds" and "Cultivation and Harvest" charts. Both are based on the condition that all three transmissions are governed by the gods of the four seasonal months—Chen, Xu, Chou, and Wei. This indicates that misfortunes will attack from all sides. If all three transmissions are earth gods, it is called the "Wandering Son" chart, indicating the occurrence of bad events: the sick person will find it difficult to recover, family members will be constantly moving around; there will be continuous suffering and pain, and family members will be separated; within three years, there will be financial loss, and within one year, legal troubles will arise. If there is a saving god among the three transmissions, the misfortune can be reversed— for example, if the three transmissions include the Three Marvels or the Six Instruments acting as saving gods, or if auspicious gods are encountered, good fortune can be restored.

《心鏡》三傳四季有六丁，不然天馬又相併。占身欲出名遊子，逃者天涯地角停。三傳四季，更有六丁天馬者，天涯地角卦也。中見天魁為天馬，末於大吉利斯成。若值墓神並殺害，恐有冤家來逼刑。用神今日之墓與殺並者，即為五墳四殺卦也。

The Xin Jing says: If all three transmissions are the four seasonal earth deities, and among them there are also the six Dings; or if it is the Heavenly Horse included as well, then when divining about oneself, it indicates a desire to go out, hence called the Woyi (traveler) divination. When divining about a person who has fled, it suggests that the person has run all the way to the farthest corners before stopping. If all three transmissions are earth deities and also include the six Dings and the Heavenly Horse, it is called the Tianyadijiao (farthest corners) divination. If the middle transmission meets the Tiankui (Heavenly General) at Xu, and Xu is exactly the Heavenly Horse, and the final transmission falls on Daji (Chou), then this pattern is established. If the three transmissions meet the tomb deity and also coincide with the killing deity, there is a fear of冤家 (wronged people) coming to harass and pressure. If the initiating deity is exactly the tomb deity of the current day's stem and also coincides with the killing deity, then it becomes the Wufen Sisha (five tombs and four killings) divination.

《袖中金》三傳俱季名曰遊子。若旬中六丁與天馬上卦者，主其人若不遠行必欲逃亡，占捕盜難獲。

The book "Xiu Zhong Jin" says: If all three transmissions are the heavenly stems of Chen, Xu, Chou, and Wei, which are the gods of the four seasons, this divination is called "You Zi" (Wandering Child). If the six Ding of the current ten-day period and the Heavenly Horse are also on the divination board, it indicates that the person is either about to travel far away or has a mind to run away; when used to catch thieves, it is difficult to capture the thief.

《指竅》四季相傳丑辰未戌，春曰稼穡，而生長以時；夏曰遊子，而漂流不定；秋曰地角，據一隅而亡天下；冬曰五墓，舍朝市而守丘虛。逆傳四季丑戌未辰，春占越庫，散財不以其道；夏占傳魁，委用不得其人；秋占殺墓，勢將興而將起；冬占伏陰，機漸收而漸藏。

The Zhiquan says: The three transmissions follow the order of the four seasons' deities, proceeding in the sequence of Chou, Chen, Wei, and Xu, and the name varies according to the season of the divination. If it is in spring, it is called "Jia Se" (cultivating crops), indicating growth in accordance with the season; if in summer, it is called "You Zi" (wandering child), indicating instability and drifting; if in autumn, it is called "Di Jiao" (corner of the earth), indicating being confined to a small area and losing the whole world; if in winter, it is called "Wu Mu" (Five Tombs), indicating abandoning the city to guard the desolate hill. If the transmission is reversed, proceeding in the order of Chou, Xu, Wei, and Chen: if in spring, it is called "Yue Ku" (transferring the treasury), indicating dispersing wealth without following the proper path; if in summer, it is called "Chuan Kuai" (transmitting the leader), indicating improper use of people; if in autumn, it is called "Sha Mu" (killing the tomb), indicating the momentum about to rise but not yet risen; if in winter, it is called "Fu Yin" (hidden Yin), indicating the vitality gradually retreating and being hidden.

四季為稼穡，辰為五陽之促易為夬卦，戌為五陰之促易為剝卦，名為老陽老陰，病者氣短，占物價高。辰戌無貴人見之者凶。辰罡戌魁，經魁經罡，壓宅宅凶，壓人人困。故曰斗柄知時節，人間日履新。辰為更新，戌為故舊，舅伯之親，占病氣滿腸脾，小口災，欲浮腫，以日鬼言之。

The deities of the four seasons are named Jia Se. Chen is the turning point where five yangs reach their peak, corresponding to the Gua "Gua" from the Zhou Changes; Xu is the turning point where five yins reach their peak, corresponding to the Gua "Bo", together called old yang and old yin. When used for divination on illness, it indicates shortness of breath; when used for divination on prices, it indicates rising costs. If there is no Nobleman seen above Chen and Xu, it is ominous. Chen is called "Tiangang" and Xu is called "Hekui". When they are combined, it is called Jingkui and Jinggang. If they are placed over a house, the house becomes unstable; if they are placed over a person, the person becomes distressed. Therefore, when the handle of the Big Dipper turns, the season changes, and on earth, it is a new day. Chen represents renewal, Xu represents the old, both belonging to the category of maternal uncles and elder uncles. When used for divination on illness, it indicates fullness in the stomach and intestines, misfortune for the family's children, and swelling on the body, all of which are determined by the official ghost of the current day.

四季為墓，占訟不動。獨辰戌對沖，占事則緊。丑未貴常本家，占之者主兄弟和氣不足，田園改拓亦是，倚勢作威之象。壬癸日皆主不好，癸未日得之有救有財。辰戌白虎凶重，作元武有兇徒之攪，壬癸日用之尤凶。白虎主家有靈柩孝服之事，乙日得之不防。虎蛇主虛耗。

The spirits of the four seasons are also known as the four graves, and when they are involved in divination regarding legal matters, it indicates that the case is stagnant and not moving forward. Only when the branches of Chen and Xu are in opposition does the situation become urgent. The branches of Chou and Wei are the native branches of the Nobleman and Tai Chang, and when they appear in divination, it suggests that there is a lack of harmony among brothers, the land and fields need to be changed and expanded, and there is also an implication of relying on power and showing off strength. On days of Ren and Gui, the outcome is not favorable, but on the day of Guiwei, there is hope and the possibility of gaining wealth. When the branches of Chen and Xu are occupied by the White Tiger, the situation is most dangerous; if occupied by the Black Tortoise, there will be trouble from wicked people, and this is especially dangerous on days of Ren and Gui. The White Tiger indicates that there is a deceased family member and mourning clothes involved, but on days of Yi, it is not a problem. When the White Tiger and Teng Snake appear together, it indicates loss and waste.