Chong Po Ke

凡課日辰之沖神，加破為用，曰沖破課。沖者，動搖也。初雖有德，後必傾覆。如子沖午，主道路馳逐，男女爭謀變動。卯酉相沖，主門戶或改移，或逃亡失脫，外人淫亂奸私。寅申相沖，主人鬼相傷，夫婦異心。巳亥相沖，主事反覆無實，重求輕得。丑未相沖，兄弟興衰相持，謀心不同，幹事不遂。辰戌相沖，主僕離異，貴賤不明，不義之爭。

All divination lessons that take the day stem and day branch to find the conflicting god, then add it to the position that is defeated by it and initiate the transmission, are called conflicting and breaking the lesson. Conflicting means a state of instability: although there may be initial kindness and benefits, eventually there will be a downfall. In terms of pairs: the conflict between Zi and Wu indicates movement on the road, with men and women competing and scheming, causing disturbances; the conflict between Mao and You indicates changes in the household, or someone fleeing, something being lost, and disorder from outsiders; the conflict between Yin and Shen indicates harm between people and spirits, with husband and wife having different intentions; the conflict between Si and Hai indicates matters that are repeated and not genuine, with repeated efforts leading to only minor results; the conflict between Chou and Wei indicates rivalry between brothers, with each rising and falling alternately, differing thoughts, and failure to complete tasks; the conflict between Chen and Xu indicates the separation of master and servant, the confusion of rank, and disputes of injustice.

破者解散也，主事更改，多有中輟。若午破卯、酉破子，主門戶破敗，陰小有災。辰破丑，主丘墓寺觀破損。戌破未，先破後刑。亥破寅、申破巳，先破後合。蓋沖主反覆，破主傾壞，沖破凶為一類，故名沖破。統“夬”之體，乃雪上加霜之課。

Breaking signifies dispersion and indicates that matters may change midway, often resulting in abandonment. When the horse (午) breaks the rabbit (卯) or the rooster (酉) breaks the rat (子), it indicates the collapse of the household, with misfortune for female members and young children. When the dragon (辰) breaks the ox (丑), it suggests damage to the tomb or temple. When the dog (戌) breaks the sheep (未), it means initial destruction followed by mutual conflict. When the pig (亥) breaks the tiger (寅) or the monkey (申) breaks the snake (巳), it indicates initial destruction followed by reconciliation. Conflict signifies instability and change, while breaking indicates collapse and damage. Both conflict and breaking belong to the category of ominous signs, hence they are collectively referred to as conflict and breaking. In terms of the hexagram structure, it belongs to the hexagram of夬, which is a lesson of adding insult to injury.

象曰：“人情反覆，門戶不寧。婚姻不遂，胎孕難成。疾病凶散，財利事平。凡有謀望，成而復傾。”如用時與歲月日時沖破，亦是。或甲歲忌見申，子歲忌見午沖、酉破之類，日時支干皆同此推。

The interpretation says: human emotions are changeable and unpredictable, causing family peace to be disturbed; marriages do not succeed, and pregnancies are uncertain; diseases come suddenly and then subside; matters concerning wealth and profit are mediocre; any plans or aspirations seem to be achieved but then collapse. If the initiating transmission god conflicts or clashes with the heavenly stem of the year, the month builder, the day, or the hour, it is considered as a conflict or clash. For example, in the year of Jia, the year's stem should not meet Shen; in the year of Zi, the year's stem should not meet Wu or You. The day, hour, and all stems and branches should be treated in the same way.

凡占凶事，遇白虎蛇雀凶將，及死神喪車惡殺宜沖，沖散則不成爭。凶旺不宜沖，沖動則為凶也。類神歲月空亡，沖則暗動，日時次之。吉空宜沖，凶空不宜沖。沖則反實，破與沖同。宜散凶事，不宜吉事。

When divining about ominous matters, if theInauspicious General such as White Tiger, Teng Snake, and Vermilion Bird, along with the Death Deity, funeral carriage, and evil spirits appear, it is actually favorable to have them opposed. Opposing them disperses the conflict and prevents disputes from arising. However, if theInauspicious Spirit is in its strong position, opposing it is not advisable, as it may instead activate the ominous influence. If similar spirits fall in the Kongwang of the Tai Su or the Month Builder, opposing them will secretly trigger their influence, while Kongwang on the day or hour has a weaker effect. It is favorable to oppose吉神 that fall in Kongwang, but unfavorable to opposeInauspicious Spirit that fall in Kongwang—opposing them turns Kongwang into something real. The use of破 is similar to that of冲: it is suitable for dispersing ominous matters, but not suitable for good affairs.

乘破碎，又凶沖動，主人情不順，暗中出入難久。乘凶將無救解禍甚，當應夬上六，無號終有凶象。若內有德合喜神吉將旺相氣，凡事艱難，當應夬九五中行無咎之象。

If the situation is further compounded by the 'Shattered Evil Spirit,' theInauspicious Spirit is again disturbed, leading to the person's affairs not proceeding smoothly, with secret comings and goings that cannot last long. If凶将 is present without a saving deity to resolve the issue, the calamity will be extremely severe, which corresponds to the image of the upper sixth line of the《夬》hexagram, 'No cry, ultimately there is misfortune.' Conversely, if the divination includes virtuous deities, Liu He, joy spirits, and auspicious generals, all in a prosperous and strong state, even though things are difficult at every step, they will eventually be overcome, which corresponds to the image of the ninth fifth line of the《夬》hexagram, 'Acting in the middle without blame.'

如子年庚子日，午加卯占，子日以午為沖，以酉為破，午加卯為用。子歲、子日午為歲沖、日沖；酉為歲破、日破；卯為午破，又加刑發用，故曰為沖破之課。 午虎 酉勾 子蛇 虎 陰 后 朱 午 卯 寅 亥 卯 子 亥 庚 申酉戌亥 未 子 午 丑 巳辰卯寅

For example, on a day of Gengzi (庚子) in the year of Zi (子), with Wu (午) added to Mao (卯) to start the divination. On a day of Zi, Wu is the opposing force and You is the breaking force. This lesson properly takes Wu added to Mao as the initiating transmission. The year and day are both Zi, so Wu is both the annual opposition and the daily opposition; You is both the annual breaking and the daily breaking; Mao is broken by Wu. Wu added to Mao also involves a crime, so the transmission starts here, making it an opposition and breaking lesson. When starting the lesson, the heavenly plate deities are three positions ahead of the earthly plate: Geng is lodged in Shen, so the first lesson is on the earthly position Hai; the second lesson is on寅; the third lesson is on 子's branch, which is Mao; the fourth lesson is on Mao, which is Wu. The four lessons have no direct conflicts, except that Wu fire is indirectly conflicting with the day stem Geng metal, which is a remote conflict and thus the initiating transmission. Therefore, the first transmission is Wu, the middle transmission is You, and the final transmission is Zi. The nobleman is in Chou, falling on the earthly position Xu. The heavenly generals are arranged in reverse order. Thus, Wu is riding the White Tiger, You is riding Gou Chen, and Zi is riding Teng Snake. The deities on the four lessons ride in the order of Vermilion Bird, Heavenly Empress, Tai Yin, and White Tiger.

《訂訛》沖破，干支沖神加破為用，或用神與歲月日時沖破亦是。沖者，沖動意，亦反覆意。破者，解散意，亦破損意，如子年庚子日未時戌將，三傳午酉子，午為歲沖、日沖，酉為歲破、日破。沖又加卯破為用，又甲年忌見申沖亥破。沖破並而為課，故名沖破。

The "Disputing Errors" clarifies that "conflict and destruction" involves taking the conflicting branch of the heavenly stem and placing it on the position of the destructive god to initiate the transmission; or if the initiating god conflicts or destroys with the heavenly stem, the month builder, the day, or the hour, it is also considered. "Conflict" means to provoke or stir up, and also implies uncertainty or inconsistency; "destruction" means to disperse or break apart, and also implies damage or ruin. For example, in a year of Zi with a day of Gengzi and a time of Wei, with a general of Xu, the three transmissions are obtained as Wu, You, and Zi: Wu is both the annual conflict and the daily conflict, while You is both the annual destruction and the daily destruction. The conflicting god is also placed on the position it destroys, which is Mao, to initiate the transmission. Another example is that in the year of Jia, one should avoid the conflict of Shen or the destruction of Hai. When conflict and destruction occur together in one lesson, it is called "conflict and destruction."

占主人情反覆，門戶不寧，婚難遂，孕難成，病凶散，財平常，謀望而復傾。子午沖，道路馳逐。男女爭謀變動。卯酉沖，門戶改移或逃亡失脫，淫亂奸私。寅申沖，人鬼相傷，夫婦異心。巳亥沖，事反覆無實。丑未沖，兄弟興衰相持，謀心不同，幹事不遂，辰戌沖，奴僕離異，貴賤不明，不義之爭。

In terms of divination, this chart indicates that the person's emotions are fickle and the household is unstable: marriage prospects are difficult, pregnancy is uncertain, illness comes suddenly and then fades away, finances are average, and endeavors seem to be successful but eventually fail. Specifically, the conflict between the子 and午 signs indicates travel and movement, with men and women competing for gains and causing disturbances. The conflict between卯 and酉 signs indicates changes in the household or home, or someone fleeing or something being lost, along with possible immorality or secret affairs. The conflict between寅 and申 signs indicates mutual harm between the person and ghosts, or discord between husband and wife. The conflict between巳 and亥 signs indicates that matters are inconsistent and unreliable. The conflict between丑 and未 signs indicates that brothers have opposing fates, differing thoughts, and fail to accomplish tasks. The conflict between辰 and戌 signs indicates that servants or subordinates scatter, with distinctions between high and low being blurred, leading to disputes of injustice.

午卯破、子酉破，門戶破敗，陰小災。辰丑破，墳墓寺觀破損。戌未破，先破後刑。亥寅破、申巳破，先破後合。沖主人情暗中不順，出入難久。乘凶將無救，凶甚。破加破碎煞尤凶。

Midday (Wu) breaks卯 (Mao), and Zi breaks You, indicating the family's main gate and courtyard are ruined, with misfortune for female family members and children; Chen breaks Chou, indicating damage to graves and temples; Xu breaks Wei, meaning first there is destruction and then mutual punishment; Hai breaks Yin, and Shen breaks Si, meaning first there is destruction and then mutual harmony. The effects of冲 (clash) are that human relationships are not smooth, and there is difficulty in going out and coming in over a long period. If it is accompanied by aInauspicious General (malevolent general) and there is no救神 (saving deity), the situation is very bad. If the破碎神 (shattered deity) is added with the破碎煞 (shattered evil star), it is especially dangerous.

此課旺不宜沖，衰墓宜沖；吉不宜沖，凶將宜沖。凶空不宜沖，吉凶宜沖。類神空亡，歲月沖則暗動，日辰次之。破不宜望成事，宜散凶事。

The use of this lesson is: deities in their prime should not be冲 (conflicted), but when they are in decline or buried, they should be冲; auspicious deities should not be冲, while malevolent deities should be冲; malevolent deities falling into kongwang are not suitable for冲, whereas auspicious deities falling into kongwang are suitable for冲. If similar deities fall into kongwang, they will be secretly activated when conflicted by the sovereign year or month builder; being conflicted by the day or hour is less powerful. Breaking deities are not favorable for expecting success, but they are beneficial for dispersing misfortune.

凡課初傳卯酉為用，將乘后合，為淫泆課。蓋卯酉為陰私之門，后合乃淫慾之神，主淫奔泆欲，故名淫泆課。如用起六合，終於天后，為狡童格。主男誘乎女，有逃亡之事，如狡頑好色之童，不顧廉恥之風，故名狡童。凡繫淫泆課，利私謀而不利公謀也。統既濟之體，乃陰陽配合之課也。

If the first transmission starts with the Earthly Branch Mao or You, and the celestial general riding on it is either the Heavenly Empress or Liu He, it is called the "Lascivious Course." Mao and You are the gateways for private entry and exit, while the Heavenly Empress and Liu He are deities associated with lust. Together, they indicate secret elopements and indulgence in desires, hence the name "Lascivious Course." If the initiating transmission starts with Liu He and the final transmission falls on the Heavenly Empress, it is called "Jiao Tong Ge," indicating a man deceiving a woman, followed by flight or escape. This is like a cunning and lustful youth who disregards propriety and moral standards, hence the name "Jiao Tong." All Lascivious Courses are favorable for private planning but unfavorable for public actions. In terms of the hexagram, they belong to the "Already Completed" hexagram, representing a lesson where yin and yang are in harmony.

象曰：男子就室，女婦有家。陰私莫禁，淫慾轉加。嫁娶不吉，逃亡可嘉。捕捉難獲，訪人自差。如與三交併，為濁濫淫泆，所私非一人一處而已。加天羅地網甚凶，又主惡聲。如子日丑為天羅，未為地網，並天煩主男遭殺傷；並地煩主女遭殺傷；並二煩九丑，男女皆遭殺傷。當應既濟上六濡其首，厲之凶象。

The divination statement says: A man has a wife and family, a woman has a place to return to, but private matters cannot be restrained, and lust becomes even more intense. If marriage is divined with this hexagram, it is not auspicious; instead, those who flee will find success. Capturing is difficult, and searching for someone will be fruitless. If this hexagram is combined with the Three Intersections, it indicates widespread licentiousness, with the person involved in secret relationships having multiple partners in various places. If further combined with "Heavenly Net" and "Earthly Net," the misfortune becomes even worse, and the person's bad reputation will spread. For example, on a day of Zi, if Chou is the Heavenly Net and Wei is the Earthly Net, and combined with "Heavenly Distress," it indicates harm to the man; combined with "Earthly Distress," it indicates harm to the woman. If both "Heavenly Distress" and "Earthly Distress" and "Nine Disgrace" are present together, both man and woman will suffer harm. This corresponds exactly to the hexagram of "Final Completion" with the line "His head is wet, danger."

若后合臨日辰、男女行年並者，占婚不用媒，先奸後娶。值空亡為虛意也。神將吉，日用旺相，則應初九濡尾無咎之象。

If the Heavenly Empress and Liu He are exactly on the day stem and day branch, and also coincide with the natal years of both partners, then in a marriage divination, there is no need to invite a matchmaker, as it often indicates that there was prior private affection before marriage. However, if these positions fall on Kongwang, it signifies mere pretense and false feelings. If all the divine attendants are auspicious, and the day stem coincides with the initiating transmission in a prosperous and strong condition, then it corresponds to the auspicious image of the first line of the Ji Ji hexagram, "Soaking the tail, no blame."

如辛未日申時辰將，乘后合，卯加未用，為淫泆課。 卯六 亥虎 未后 虎 六 勾 貴 亥 卯 寅 午 卯 未 午 辛 丑寅卯辰 子 巳 亥 午 戌酉申未

On the day of Xinwei with the hour of Shen, the use of the Chén general added to the Shen hour, the Heaven Plate advances eight positions ahead of the Earth Plate. The lodging palace of Xin is in Xu, and on the Earth Plate Xu position comes Wu, forming the first lesson Wu added to Xin; on Wu comes Yin, forming the second lesson; on the day branch Wei comes Mao, forming the third lesson Mao added to Wei; on Mao comes Hai, forming the fourth lesson. The first lesson Wu fire overcomes Xin metal, and the third lesson Mao wood overcomes Wei earth, both instances of upper god overcoming lower god. Since the day stem Xin is yin, the same yin Mao is chosen as the initiating transmission. The middle transmission is Hai, and the final transmission is Wei, forming the triple harmony of Hai-Mao-Wei wood. On a Xin day, the nobleman is in Wu during the day, but in this lesson the nobleman falls on the Earth Plate Xu position. The heavenly general is arranged in reverse order, so the initial transmission is Mao with the Liu He, the middle transmission is Hai with the White Tiger, and the final transmission is Wei with the Heavenly Empress. The initial transmission is Mao with the Liu He, exactly matching the pattern of licentiousness.

凡淫泆課為用起天后，終傳六合神，為泆女洛。如淫奔泆欲，自嫁之女，故名泆女。主女隨於男，有通私奔走之事也。

Whenever the initiating transmission starts from the Heavenly Empress and the final transmission falls on Liu He, it is called the "泆女" pattern (originally written as "泆女洛"). It resembles a woman who indulges in lust and runs away, making her own decisions about marriage, hence named "泆女." This pattern indicates a woman following a man, involving secret meetings and fleeing. It contrasts with the previous "Jiao Tong" pattern, where a man seduces a woman, forming a reciprocal relationship.

如戊戌日辰時午將，子加戌為用，初傳天后，末傳六合，為泆女格。 子后 寅蛇 辰六 蛇 后 常 空 寅 子 酉 未 子 戌 未 戊 未申酉戌 午 亥 巳 子 辰卯寅丑

On a Wuxu day, the divination is performed at the hour of Wu. The Heaven Plate is two positions ahead of the Earth Plate. The Wutu (戊) lodges in Si, and on the Earth Plate Si, we get Wei, which is the first lesson; on Wei, we get You, which is the second lesson; on the Day Branch Xu, we get Zi, which is the third lesson, Zi added to Xu; on Zi, we get Yin, which is the fourth lesson. The third lesson, Xu earth, overcomes Zi water, which is the lower god overcoming the upper god. Therefore, Zi is the initiating transmission, the middle transmission is Yin, and the final transmission is Chen. On a Wutu day, the nobleman is in Chou during the day. In this case, the nobleman falls on the Earth Plate position Hai. The Heaven General proceeds in order, so the first transmission is Zi riding the Heavenly Empress, the middle transmission is Yin riding the Teng Snake, and the final transmission is Chen riding Liu He. The transmission starts with the Heavenly Empress and ends with Liu He, forming the pattern of the promiscuous woman.

《訂訛》意同。《觀月經》名龍虎交戰：初傳是卯酉，六合天后來。末傳兩相應，泆女閨門開。天后入六合，初傳天后，末傳六合。

The explanation in "Ding E" is the same as above. "Guan Jing Xue" refers to this lesson as "Long Hu Jiao Zhan," stating that the first transmission is either卯 or酉, with the generals Liu He and Heavenly Empress following; the final transmission corresponds to the first, and the woman then opens the door. The phrase "Heavenly Empress enters Liu He" refers specifically to the arrangement where the first transmission is occupied by Heavenly Empress and the final transmission by Liu He.

婦人暗使媒。背夫欲逃走，從此降成災。六合入天后，此是狡童排。男誘他人婦，商量走去來。二神同二將，反覆兩徘徊。二神卯酉也，二將后合也。見斯決然如此。其它卦雖有后合不是。盡意思量者，不覺笑顏開。仔細思量自然見也。

The song continues to say: A woman secretly asks someone else to act as a matchmaker, and she tries to run away from her husband, and thus misfortune comes upon her. Conversely, "Liu He enters Heavenly Empress" means that the first transmission is accompanied by Liu He and the final transmission is accompanied by Heavenly Empress, which indicates the pattern of a cunning young man: a man seducing another's wife, and the two of them planning to run away together. What is meant by "two deities with two generals" is that the two deities refer to卯 and酉, and the two generals refer to Heavenly Empress and Liu He; when all four are present, the matter will certainly unfold as such. Although other divination charts may also include Heavenly Empress and Liu He, they are not considered significant. Once this principle is fully understood, one cannot help but smile—careful consideration will naturally make it clear.

《心鏡》天后常為厭醫神，須知六合是私門。二將取名稱泆女，夫婦俱懷淫奔心。欲知男女為淫蕩，更向傳中把將論。六合即知男誘婦，天后女攜男子奔。

The Xin Jing says: The Heavenly Empress is usually regarded as the deity of repelling medicine, and Liu He is the private door in the heavens. When the two generals come together, they are called Yuyu, indicating that both husband and wife have the desire to run away together. To determine whether the one who is lustful is male or female, one must look at the heavenly generals accompanying the three transmissions: if it is Liu He, then it is the man enticing the woman; if it is the Heavenly Empress, then it is the woman leading the man to run away secretly.

《袖中金》天后厭醫，六合私門。用起天后，終於六合，必有逃亡婦女，曰泆女。用起六合終於天后，曰狡童。

The book "Xiu Zhong Jin" states: The Heavenly Empress is a deity who detests physicians, and Liu He is the deity of private doors. If the initiating transmission begins with the Heavenly Empress and the final transmission falls on Liu He, there must be a woman fleeing the household, which is called "Yu Nu" (fleeing woman). Conversely, if the initiating transmission begins with Liu He and the final transmission falls on the Heavenly Empress, it is called "Jiao Tong" (deceitful youth), indicating that a man is enticing the wife or daughter.

《曾門》天合為厭醫，六合是私門。謂用起天后，終於六合，名為泆女，家必有走婦。天后者，後宮婦女之位。六合者，為天地之私門，蔽翳萬物，出入莫有禁止。女子游於私門，奔亡之象。

The "Zeng Men" says: The Heavenly Empress is the deity of repelling physicians, and Liu He is the deity of private doors. When the initiating transmission starts from the Heavenly Empress and the final transmission ends at Liu He, it is called Yu Nu, indicating that there must be a woman leaving the household. The Heavenly Empress governs the ranks of women in the inner court; Liu He governs the private doors between heaven and earth, which can conceal all things and allow entry and exit without restriction. A woman wandering within the private door signifies an image of fleeing and escaping.

《定章》曰：天后，貴人後宮妻位。六合者，天之私門，蔽翳奸邪，出入無有制約。謂用起天后，終見六合，上下生合，乃為蔽翳；上下相剋，乃為強逼。上克下曰強，下賊上曰逼。且人倫之禮，男子有室，女子有家，無相黷（音獨，垢也、數也）也。今女子游於私門，是不能禁制矣。以此占人，必主家中不正，及有逃亡也。上克下，過在男子；下賊上，過在女人。

The "Ding Zhang" says: The Heavenly Empress is the position of the nobleman's wife in the inner court; Liu He is the private gate in the sky, which can conceal wickedness and allows free entry and exit without restraint. Whenever the initiating transmission starts from the Heavenly Empress and the final transmission appears at Liu He, if the upper and lower elements mutually generate and harmonize, it indicates concealment and protection; if they mutually control and struggle, it indicates forced pressure. When the upper deity controls the lower deity, it is called "qiang" (force); when the lower deity deceives the upper deity, it is called "bi" (pressure). According to human propriety, a man should have a wife, and a woman should have a husband; they should not be disrespectful to each other. Now, a woman is wandering in the private gate, showing that she is not properly controlled. Using this to divinate people, it indicates that the family's morals are not upright and that someone is likely to flee. If the upper deity controls the lower deity, the fault lies with the man; if the lower deity deceives the upper deity, the fault lies with the woman.

又云，用起天后，傳見元武，主婦女逃亡；傳見六合，為他人有逃婦也。何以知之，以主事將決之。白虎殺人，勾陳鬥傷，元武逃亡，太陰陰謀、罪人，太常衣服，天空欺詐他人，朱雀文書口舌，螣蛇驚恐、憂疑，天乙天后貴人，以將決之無有不驗者也。

The initiating transmission starts from the Heavenly Empress. If the three transmissions contain the Black Tortoise, it indicates a woman from one's own household has fled; if they contain Liu He, it signifies a woman from another household has run away. How to determine which case it is? One must refer to the Heavenly General involved. If the White Tiger appears, it indicates murder; if Gou Chen appears, it signifies a fight causing injury; if the Black Tortoise appears, it indicates fleeing; if Tai Yin appears, it suggests conspiracy or hiding a criminal; if Tai Chang appears, it relates to clothing matters; if Tian Kong appears, it indicates deceiving others; if Zhu Que appears, it relates to documents and disputes; if Teng Snake appears, it indicates fear and anxiety. If Tian Yi or Heavenly Empress appear, it relates to matters concerning a nobleman. Judging by the Heavenly General ensures accuracy without exception.

凡四課有克，缺一為不備。及日辰交互相剋，為蕪淫課。邵先生曰：課得不備，剛日從日上起第一課，柔日從辰上起第一課。凡見二陽一陰為陰不備，如二男爭一女。二陰一陽為陽不備，若二女爭一男。及日辰交互相剋，各自相生是也。此夫妻皆有私通，兩情相背，荒淫無度，故名蕪淫。占者家門不正，事多淫亂，統小畜之體，乃琴瑟不調之課。

When among the four lessons there is mutual control, and one of the four lessons is missing, leaving only three, it is called "incomplete." If in addition the day stem and day branch mutually control each other, it is called the "Wuyin lesson." Master Shao said: when the lesson is incomplete, on days with strong stems (Jia, Bing, Wu, Geng, Ren), the first lesson starts from the day stem; on days with weak stems (Yi, Ding, Ji, Xin, Gui), the first lesson starts from the day branch. If there are two yang and one yin, it is called "yin incomplete," like two men competing for one woman; if there are two yin and one yang, it is called "yang incomplete," like two women competing for one man. Additionally, if the day stem and day branch mutually control each other, and each has its own source, it also falls into this category. This represents both husband and wife having private affairs, mutual disloyalty, and licentiousness without restraint, hence the name Wuyin. When this lesson is divined, it indicates an improper family, with many instances of licentiousness. In terms of the hexagram, it belongs to the hexagram of Xiao Xu, which is a lesson of discord between husband and wife.

象曰：陰陽不備，交克最嫌。利名碌碌，獄病淹淹。陰微晴久，陽少雨添。行人未至，征戰愁眉。占如陽不備，用兵利為主，賊不來。陰不備，利為客，賊來不戰，射物必缺，凡得三課為不備，又逢日辰交互相剋，占事最凶，更乘凶將尤甚，則應小畜九三夫妻反目凶象。或四課備、神將吉兼有救神，及課不備、無克不凶，事有遲延，夫妻拆散終復團圓，則應小畜牽復吉之象。

The divination says: Yin and Yang are incomplete, and with mutual control, it is most undesirable. Seeking fame and profit will be mediocre and unproductive, with imprisonment and illness persisting. Weak Yin leads to prolonged dry weather, while insufficient Yang brings more rain. Those who have left home have not returned, and military campaigns cause worry. In terms of divination, if Yang is incomplete, it is advantageous to be the main force in military matters, as enemies will not come; if Yin is incomplete, it is advantageous to be the guest force, as enemies may come but no battle will occur, and guessing hidden objects will certainly be incomplete. If only three lessons are present and the Yin-Yang are incomplete, and the day stem and day branch mutually control each other, the outcome is most ominous, and if further accompanied by malevolent generals, it becomes even worse, matching the ominous image of the "Nine in the Third" line in the "Small Accumulation" hexagram, "spouses turn against each other." If all four lessons are complete, the divine generals are favorable and there is a saving deity, or if the lessons are incomplete but there is no mutual conflict, it is not ominous, only that matters will be delayed. Spouses may be separated but will eventually reunite, matching the auspicious image of the "Tied Return" in the "Small Accumulation" hexagram.

如乙卯日午時未將，柔日從辰上起第一課，蓋巳辰之陰神不復作日之陽神，此二陰一陽不備，曰蕪淫課。 辰勾 巳龍 午空 龍 勾 空 龍 巳 辰 午 巳 辰 卯 巳 乙 午未申酉 巳 戌 辰 亥 卯寅丑子

For example, on the day of Yimao at noon, the divination is conducted with the general of Wei added to the noon hour. The Heaven Plate advances one position ahead of the Earth Plate. Yi is a flexible day, and the four lessons start from the day branch. The first lesson is placed on the day branch of Mao, obtaining Chen, so the first lesson is Chen added to Mao; on Chen, obtaining Si, so the second lesson is Si added to Chen. The lodging palace of Yi is also Chen, so the god on the stem is also Si. Since Si has already served as the yin god of the day branch, it cannot also serve as the yang god of the day stem. Therefore, the four lessons only form three, which is a case of two yin and one yang, known as the 'incomplete' or 'wuyin' lesson. The first lesson, Wood of Mao, overcomes Earth of Chen, with the lower god stealing from the upper god. Therefore, Chen is used as the initiating transmission, the middle transmission is Si, and the final transmission is Wu. On the day of Yi, the nobleman is in Zi during the day, but in this lesson the nobleman falls on the Earth Plate position of Hai. The heavenly generals are arranged in a clockwise order, so Chen is mounted on Gou Chen, Si on Azure Dragon, and Wu on Tian Kong.

又如乙亥日巳時子將，為陰不備課也，此二陽一陰。 午勾 丑后 申空 后 勾 勾 蛇 丑 午 午 亥 午 亥 亥 乙 子丑寅卯 亥 辰 戌 巳 酉申未午

For example, on the day of Yihai with the time of Si, the divination uses the general Zi added to the time Si. The Heaven Plate advances seven positions relative to the Earth Plate. This lesson is called "Yin is not complete," belonging to two Yang and one Yin. The stem Yi is located in the palace Chen, and the Earth Plate at Chen receives Hai, which is the heavenly stem on the day stem. The Earth Branch Hai receives Wu. On a flexible day, the lesson starts from the day branch: the first lesson is Wu added to Hai, the second is Chou added to Wu, the third is Hai added to Yi, and the fourth is again Wu added to Hai, repeating the first lesson. Therefore, only three lessons are formed. The first lesson has water Hai overcoming fire Wu, with the lower god stealing the upper god, so Wu is taken as the initiating transmission, the middle transmission is Chou, and the final transmission is Shen. On the lesson plate, the initial transmission Wu is riding Gou Chen, the middle transmission Chou is riding Heavenly Empress, and the final transmission Shen is riding Tian Kong. The heavenly gods of the four lessons successively ride Teng Snake, Gou Chen, Gou Chen, and Heavenly Empress.

如甲子日卯時亥將占，四課備，日辰交克，蕪淫課。 戌六 午虎 寅后 元 龍 虎 六 辰 申 午 戌 申 子 戌 甲 丑寅卯辰 子 巳 亥 午 戌酉申未

For example, on the day of Jiazi with the hour of Mao, the use of Hai general added to the hour of Mao, the Heaven Plate advances eight positions relative to the Earth Plate. This lesson has all four lessons complete, but the day stem and day branch mutually control each other, and thus it is classified as Wu Yin. The lodging palace of Jia is in Yin, and on the Earth Plate, Yin is occupied by Xu, forming the first lesson with Xu added to Jia; Xu is occupied by Wu, forming the second lesson; on the day branch Zi, Shen is added, forming the third lesson; and on Shen, Chen is added, forming the fourth lesson. The wood of Jia controls the earth of Xu, with the lower god stealing from the upper god. Therefore, Xu is taken as the initiating transmission, with Wu as the middle transmission and Yin as the final transmission, forming the triple harmony of Yin-Wu-Xu as a fire trinity. The nobleman is in Chou, and the heavenly generals are arranged in reverse order. Therefore, Xu is riding theLiu He, Wu is riding the White Tiger, Yin is riding the Heavenly Empress, the third lesson Shen is riding the Azure Dragon, and the fourth lesson Chen is riding the Black Tortoise.

蓋甲日夫也，子支妻也。甲欲從子憂申克，子就甲時畏戌侵。然申子又自相生，乃妻與人有私；夫上神為用，課傳逢三合，主有他意或私異姓，內外相好，各相背也。

How do we know this? The day stem Jia represents the husband, and the day branch Zi represents the wife. Jia wants to go to Zi, but fears that the branch's Shen metal will control it; Zi wants to come to Jia, but fears that the stem's Xu earth will invade it: this is mutual control between the day stem and day branch. However, Shen metal and Zi water actually generate each other, indicating that the wife has an affair with someone else. Now looking at the initiating transmission which takes the god of the husband's position, and the combination of the lesson and transmission forming a triple harmony formation, this suggests the husband also has other thoughts, perhaps having an affair with someone of a different surname—both inside and outside have their own favorites, and both sides are turning away from each other.

《訂訛》不備，四課缺一，止有三課，有克照常以克、賊、比涉等項論，但四課必須那動。剛日從日上起一課，柔日從辰上起第一課。蓋第一課為干陽，第二課為干陰，第三課為支陽，第四課為支陰。陰課缺一為陰不周全，陽課缺一為陽不周全。以四課之陰陽論，非以干支之陰陽論也。

"The Disputation on Errors" clarifies "incompleteness": if the four lessons are missing one, leaving only three; if there is arestrain (overcoming) among the lessons, still apply the usual methods of thief-克, ratio, and involvement, but the order of the four lessons must be adjusted. On a yang day, the first lesson starts from the day stem; on a yin day, the first lesson starts from the day branch. The four lessons are defined as: the first lesson is the yang spirit of the stem, the second lesson is the yin spirit of the stem, the third lesson is the yang spirit of the branch, and the fourth lesson is the yin spirit of the branch. If one of the yin lessons is missing, it is called yin incompleteness; if one of the yang lessons is missing, it is called yang incompleteness. Here, the term yin and yang refers to the positions of the four lessons, not to the inherent yin and yang of the stems and branches.

假如乙卯日午時未將，柔日從支上起第一課，辰卯、巳辰、巳乙、午巳。蓋四課先盡，先數兩課，巳辰既作支之陰神，為第二課矣，豈可復作干之陽神為第三課乎。此二陰一陽為陽不備。又如乙亥日巳時子將，亦柔日，從支上起第一課，午亥、丑午、亥乙、午亥。午亥既作支之陽神，為第一課矣，豈可復作干之陰神為第四課乎。此二陽一陰為陰不備。故名不備。

For example, on the day of Yimao at noon, with the hour of Wu and the general of Wei, Yimao is a soft day. Starting from the day branch, the first lesson is Chen added to Mao, then Si added to Chen, then Si added to Yi, and Wu added to Si. The four lessons first count two lessons from the branch. Since Si added to Chen has already served as the second lesson as the hidden spirit of the day branch, how can it again serve as the third lesson as the visible spirit of the day stem? Thus, only three lessons remain, forming two hidden spirits and one visible spirit, with the visible spirit missing. Another example is on the day of Yihai at the hour of Si, with the general of Zi, also a soft day. Starting from the day branch, the first lesson is Wu added to Hai, then Chou added to Wu, then Hai added to Yi, and Wu added to Hai. Since Wu added to Hai has already served as the first lesson as the visible spirit of the day branch, how can it again serve as the fourth lesson as the hidden spirit of the day stem? Thus, forming two visible spirits and one hidden spirit, with the hidden spirit missing. Therefore, it is generally called 'incomplete'.

占主不周全，物偏缺，病難愈，求望難成，行人未至。陽不備，兵訟利為主，賊不來。陰不備，兵訟利為客，賊必來，皆戰不成。三傳陽多，事起男；三傳陰多，事因女。陽多晴久，陰多雨添。凡占多以不周全意斷。

In divination, this hexagram indicates that affairs are incomplete, with a missing corner in the east or west, illness is difficult to heal, and desired outcomes are hard to achieve. Those who have left have not yet returned. If the yang is not complete, it is advantageous for the host in military matters or legal disputes, as enemies will not come. If the yin is not complete, it is advantageous for the guest side, as enemies will certainly arrive, but in both cases, a battle cannot be fought. If there are more yang branches in the three transmissions, the matter is initiated by a man; if there are more yin branches, it is initiated by a woman. More yang indicates prolonged clear weather, while more yin indicates more rain. In general, when interpreting this hexagram, the meaning is mostly about incompleteness.

《觀月經》四課如不備，其卦號蕪淫。此論日辰陰陽有不全，止三課備者，為蕪淫卦也。五月乙卯日，未將午時占。辰陽見天罡，卯上見辰，為辰之陽神。太乙作陰神。太乙在辰上為辰之陰神也。日上無陽類，緣乙課在辰，辰上太乙，卻被辰之陰神佔了。

The "Observing the Monthly Cycle" says: If the four lessons are not complete, this hexagram is called "Wu Yin." It refers to the yin and yang aspects of the day stem and day branch being incomplete, and only when three lessons are complete does it become the "Wu Yin" hexagram. For example, on the day of Yimao in the fifth month, with the hour of Wu added, the divination says, "Chen Yang appears in the sky." — This means that on the day branch Mao, there is Chen, which is the "Tiangang" (Chen), the yang spirit of the day branch. "Taiyi acts as the yin spirit" — the "Taiyi" (Si) is placed on top of Chen, serving as the yin spirit of the day branch. "There is no yang spirit on the day" — because the "Jigong" (Lodging Palace) of Yi is Chen, and Chen already has the Taiyi Si on it, which is occupied by the yin spirit of the day branch, leaving no yang spirit available for the day stem.

二女競男心。本分皆有四課，二陽二陰。今止三課，太乙為日之陽神，卻被辰之陰神佔了，不可更作日陽。勝光為日之陰神，天罡為辰之陽神，是二陰一陽也，故曰二女兢男心。

"Two women competing for a man's heart" — originally, the four lessons should have been two yang and two yin, with all four positions complete. Now only three remain: Taiyi (Si) was supposed to be the day stem's yang spirit, but it has been taken by the day branch's yin spirit and can no longer serve as the day stem's yang spirit. The remaining "Shengguang" (Wu) serves as the day stem's yin spirit, and "Tiangang" (Chen) serves as the day branch's yang spirit. Together, this makes two yin and one yang, hence the saying of two women competing for a man's heart.

假令乙亥日，子將巳時占。午為辰之陽，一課亥乙，二課午亥，三課午亥，四課丑午。勝光為日之陰神，先被辰之陽神佔了。丑作午上兼。大吉加午為辰之神。日陽還從亥，乙課在辰，辰上見亥，為日之陽。日陰無處添。日之陰神被辰之陽神佔了。此名為不備，四課止有三課，是二陽一陰之三課也。

Suppose the day is Yihai, with the zodiac hour of Si. "Wu is the yang of Chen" — Wu is the yang spirit of the day branch Hai. The four lessons are as follows: the first lesson is Hai with Yi, the second is Wu with Hai, the third is Wu with Hai, and the fourth is Chou with Wu. "Shengguang" Wu should normally be the yang spirit of the day stem, but it has been taken by the yang spirit of the day branch. "Chou is on Wu and combines" — "Daji" Chou is placed on Wu, which also belongs to the spirit of the day branch. "The day's yang follows Hai" — Yi's lodging palace is Chen, and Chen has Hai on it, which is actually the yang spirit of the day stem. "The day's yin has nowhere to add" — the yin spirit of the day stem has been taken by the yang spirit of the day branch, so there is no place for it to be added. This is called incompleteness: the four lessons form only three, which are three lessons of two yangs and one yin.

雙男競婦兼。二陽一陰之象，是二男爭一女也。主有姦淫事，逢時心意嫌。有救應無事，凶神刑獄淹。三奇六儀德神為救。

"Double Male Competing for Wife" —— This refers to the image of two yang and one yin, meaning two men competing for one woman. This divination indicates matters involving immorality or illicit relationships. If the relevant time is encountered, there will be discord in the heart. If there is a saving deity, the matter will eventually be resolved without incident; but if it coincides withInauspicious Spirit (auspicious deities), it may lead to legal troubles. The saving deities refer to the Three Marvels, the Six Instruments, and the Virtuous Deity.

戊午龍宮課，兩辰丁酉占。金雞皆一例，丑未二辛添。以上七日九課別責是蕪淫卦也。

The end of the rhyme lists several special cases: the Dragon Palace lesson on Wuwu day, the Wu Chen and Ren Chen days, and the Dingyou day, all fall under the same category. The "Golden Rooster" days, which are all You days, are also included in this category. Adding the Xinchou and Xinwei days, which are both Xin days, there are a total of seven days with nine different lessons, all belonging to the category of "Bie Ze," and they are also classified under the Wuyin hexagram.

《心鏡》陰陽不備是蕪淫，夫婦奸邪有外心。二女爭男陽不足，兩男一女共耽淫。上之克下緣夫過，反此誠為婦不仁。陽為陰將陰處合，陰來陽處為刑臨（日為夫，辰為婦）。

The Xin Jing says: When yin and yang are not complete, it is called disorderly indulgence. When husband and wife each harbor deceit and have outside intentions, it results in disorder. When two women compete for one man, it indicates insufficient yang; when two men compete for one woman, both genders become involved in indulgence. If the superior god overcomes the inferior god, the fault lies with the husband; if the inferior god overcomes the superior god, then the woman is unvirtuous. When a yang god is taken by a yin general to the yin position to unite, and a yin god moves to the yang position, it results in punishment and conflict. Here, the day stem represents the husband and the day branch represents the wife.

若知其例看正月，甲子時加卯課尋。甲見天魁子傳送，甲夫陽也子妻陰。甲將就子憂申克，子近甲時魁必侵。十干上神交互克，事乖夫婦失調琴。妻懷內喜私情有，申子相生水合金。子上見申金，金水相生，又三合也。妻與西南有外情也。

To examine an example, take the lesson on the first day of the first month, Jiazi day, Mao hour. The lodgment palace of Jia (the heavenly stem) shows 'Tiankui' (the Wuxing) at Xu. The day branch Zi shows 'Chuansong' (Shen) at Shen. Jia, as the husband, is yang, while Zi, as the wife, is yin. Jia desires Zi, but fears the metal Shen at the branch, which controls Zi. Zi desires to be close to Jia, but the earth Xu at the stem necessarily invades. The heavenly stems' lodgment palaces mutually control each other, causing the matter to go awry, and the husband and wife's harmony is disrupted. However, the wife secretly delights, for she has a private affair. Shen and Zi are metal and water, which generate each other, and Shen, Zi, and Chen form the triple harmony. The presence of Shen metal at Zi's branch generates water, and they combine, indicating the wife has an affair with someone from the southwest.

凡夫妻行年沖剋，及上下神互相剋賊，為解離格。如夫年立午上見寅，妻年立子上見申，乃子上申怕午克，午上寅怕申克。上下互相剋賊，天地解離，各有異心，故名解離。占者非斷絃之凶，必有反目之兆也。

Whenever the "years of life" of a husband and wife, calculated according to their ages, clash and control each other, and the spirits above and below their years also mutually control and attack, it forms the pattern of "Disunion." For example, if the husband's year of life is in Wu, and Wu is occupied by Yin; while the wife's year of life is in Zi, and Zi is occupied by Shen: the Jin (metal) in Shen at Zi fears the Huo (fire) in Wu to control it, and the Mu (wood) in Yin at Wu fears the Jin (metal) in Shen to control it. The upper and lower elements mutually control and attack, causing heaven and earth to become separated, and the couple to have different hearts. Therefore, it is called Disunion. When this pattern appears, it is not necessarily a disastrous event like widowhood or broken strings, but there will certainly be signs of the couple turning against each other.

如三月甲子日未時酉將，夫年立寅，妻年立午，值三合，逢春旺相氣，為旺孕格。 酉朱 亥貴 丑陰 朱 勾 貴 朱 酉 未 亥 酉 未 巳 酉 丁 未申酉戌 午 亥 巳 子 辰卯寅丑

For example, on the third month at the hour of Wei, with You as the general, the husband's age is at Yin and the wife's age is at Wu. Yin and Wu are exactly the middle of the Triple Harmony, and they also meet the flourishing and strong energy of spring, which forms the 'Prosperous Conception Pattern'. This is exactly opposite to the 'Dispersing Fire' pattern. The actual stem and branch of the lesson disk mentioned is Dingsi on the day of Wei at the hour of You, which does not match the day of Jiazi mentioned in the text. This is likely an error in the printing of the original book. The Dingsi stem is located in Wei, and the Earth Plate at Wei has You, so the first lesson is You added to Dingsi. The Earth Plate at You has Hai, so the second lesson is Hai. The day branch at Si has Wei, so the third lesson is Wei. The Earth Plate at Wei has You, so the fourth lesson is You. Dingsi fire overcomes You metal, with the lower god stealing from the upper god. Therefore, You is the initiating transmission, the middle transmission is Hai, and the final transmission is Chou. For a day of Dingsi, the nobleman is at Hai in the daytime, which falls on the Earth Plate at You. The heavenly generals are arranged in reverse order, so You is multiplied by the Vermilion Bird, Hai by the Nobleman, and Chou by Tai Yin. The third lesson, Wei, is multiplied by Gou Chen.

又如夫年立午上見寅，妻年立子上見申，夫妻行年上下互相沖克，為解離格。

For example, if the husband's age is positioned on Wu (午), and Wu has Yin (寅) above it; while the wife's age is positioned on Zi (子), and Zi has Shen (申) above it. The ages of the husband and wife clash and control each other—Shen metal controls Yin wood, and Zi water clashes with Wu fire—this is called the Jieli (解离) pattern.

《觀月經》夫妻天匹配，有難解離頻。年命交相剋，妻行年上神剋夫，夫行年上神克妻，是交相剋也。始終亦同陳。妻年行至午，夫年立於寅。六月申時占，妻逢配夫嗔。夫年上逢子，妻運仰觀辰。夫運寅上見子，妻運午上見辰。辰逢克子水，的有解離迍。

The *Observation of the Monthly Cycle* says: A husband and wife are naturally matched by heaven, but once difficulties arise, they often part ways repeatedly. "Mutual control of the year's destiny" refers to the wife's year stem controlling the husband and the husband's year stem controlling the wife, with each controlling the other, continuing from beginning to end in this way. For example, if the wife's year reaches the hour of Wu, and the husband's year is at the hour of Yin, and the divination is done at the sixth month and the hour of Shen, the wife will turn against her husband. At this time, the husband's year at Yin has the element Zi, and the wife's year at Wu has the element Chen. This means the husband's destiny at Yin is overlying Zi, and the wife's destiny at Wu is overlying Chen. The earth element Chen controls the water element Zi, which indeed brings about difficulties of separation.

夫年反有克，與此一般伸。夫行年上神克妻行年上神亦同也。遞相淫情起，暗地使媒人。此不與四課三全之事同，若兩家行年相剋，夫有外妻，妻有外夫心，餘仿此。

If the situation is reversed, with the husband's year stem controlling the wife, the principle remains the same, resulting in a similar separation. Both parties independently develop lustful thoughts and secretly ask someone to act as a matchmaker. This pattern is different from the previous case where only three of the four lessons remain; here, if the husband's and wife's years are in mutual control, it indicates the husband has another wife and the wife has an affectionate heart elsewhere, and other situations follow the same logic.

《心鏡》解離之卦看行年，先須察地後觀天。夫妻始終互相剋，二月寅時課請占。妻年立子夫年午，神后須知克勝光。神后子是妻天上行年，勝光是夫天上行年，此解論天上行年另一說。午上功曹子傳，夫年午上見功曹，妻年子上見傳送。

The Xin Jing says: To interpret the Li hexagram, one must look at the person's age. First examine the Earth Plate, then observe the Heaven Plate. If husband and wife mutually control each other throughout, take the lesson at the second month and the寅 hour. The wife's age is placed at Zi, and the husband's age is placed at Wu: "Shenhou at Zi must know it controls Shengguang at Wu." Here, Shenhou at Zi refers to the wife's age on the Heaven Plate, and Shengguang at Wu refers to the husband's age on the Heaven Plate — this is another way of discussing the Heaven Plate ages. "Wu with Gongcao and Zi transmission" means: the husband's age at Wu meets Gongcao at寅, and the wife's age at Zi meets Chuansong at申.

遞相傷殘更何安，子水本來先克午。子上申金怕勝光，午上功曹怕申克。此為始終互相殘，金盆覆水皆斯類。玉軫音悲是斷絃，解離夫妻行年上。神將相剋互相殘。此課不干四課三傳事，但夫妻行年相剋者也。若無刑損，或夫有外妻，妻有外夫也。

The couple is harmed and injured, how can they find peace? The water of the Zi branch originally overcomes the fire of the Wu branch. However, the metal of the Shen branch above Zi fears the fire of Wu, which is Shengguang, to overcome it. The wood of the Yin branch above Wu, which is Gongcao, fears the metal of Shen to overcome it. This is called mutual harm from beginning to end, like water in a golden basin that spills over and cannot be recovered; or like the sad sound of the tuning peg on a jade zither, indicating a broken string. The method of resolving this involves looking only at the years of the husband and wife. The spirits and generals mutually overcome each other, harming each other. This lesson is unrelated to the four lessons and three transmissions. It only examines whether the years of the husband and wife are mutually overcoming. Even if there is no punishment or injury, it indicates that the husband has another wife and the wife has another lover.

夫行年 丑 寅 卯 辰 子 巳 亥 午 戌 酉 申 未 妻行年

This is a diagram used in conjunction with the previous text: the outer circle is arranged according to the Earthly Branches in a square order, starting from Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai, and Zi, connecting back to Chou. The diagram notes "husband's year" and "wife's year," meaning that each person's year is placed on these twelve positions. Then, by observing the heavenly stems above these positions, one determines whether there is a conflict or struggle between them, thus deciding if the relationship will be harmonious or not.

《畢法》真解離卦者，謂干克支上神，支克干上神。或夫婦行年又值此者尤的。此時占人必占解離事。已後例內唯詳空亡而言之，則小畜九三輿說輻，夫妻反目不能正室也之凶象。

The "Bi Fa" says: The true interpretation of the Li Guai (Fire) hexagram is when the day stem overcomes the heavenly stem of the day branch, and the day branch in turn overcomes the heavenly stem of the day stem. If the couple's year of birth also falls into this mutual overcoming, the interpretation becomes more accurate. At this time, the person consulting the oracle is certainly asking about a divorce or separation. In the following examples, one should carefully examine the kongwang (void) to determine the outcome, as it ultimately corresponds to the "Xiao Xu" hexagram's ninth trigram, "Yu Shuo Fu, Fu Qi Fan Mu" (the chariot wheel lacks spokes, and the husband and wife turn against each other), which signifies a凶 (auspicious) omen of the couple turning against each other and failing to maintain harmony in the household.

辰 申 子 申 辰 戌 午 辰 子 午 甲 酉 戌 亥 子 申 丑 未 寅 午 巳 辰 卯 女行年 男行年 甲子日干上午，甲木克支上辰土，子水克干上午火。男行年三十五在子，女行年三十一在寅。

This is a true explanation of a separated lesson from the "Bi Fa" text: On the Jiazi day, the heavenly plate gods are each four positions ahead of the earthly plate. Jia is lodged in the寅 (Yin) palace, and the earthly plate Yin has the Wu (Wu) on it, so the first lesson is Wu added to Jia. Wu has the Xu (Xu) on it, so the second lesson; the day branch Zi has the Chen (Chen) on it, so the third lesson is Chen added to Zi; Chen has the Shen (Shen) on it, so the fourth lesson. The earth (Chen) is strong and overcomes the water (Zi), with the upper god overcoming the lower god, so the initiating transmission is Chen, the middle transmission is Shen, and the final transmission is Zi. The day stem Jia wood overcomes the day branch Chen earth, and the day branch Zi water overcomes the day stem Wu fire, which is exactly the image of mutual overcoming, indicating a separation. The diagram notes that a man's age of thirty-five is in the Zi palace, and a woman's age of thirty-one is in the Yin palace; the outer circle, arranged in order from You (You), Xu (Xu), Hai (Hai), and Zi (Zi), is the earthly plate where the two people's ages are placed.

甲午日干上酉、支上丑，甲戌日干上亥、支上未，甲辰日干上亥、辰上丑，乙亥日乙上午、亥上丑，戊辰、壬辰、辛丑、庚戌並干上子，丁卯日干上丑，乙酉日乙上寅，辛酉日辛上卯，癸卯、己卯日干上辰，丙午日干上申，辛巳日辛上申，丁亥日干上巳，乙巳日乙上酉，癸未日干上亥。

Here are the combinations of heavenly stems and earthly branches for each day that form the separation and union: On Jiawu day, the stem sees You and the branch sees Chou; on Jiaxu day, the stem sees Hai and the branch sees Wei; on Jiachen day, the stem sees Hai and the branch sees Chou; on Yihai day, the stem's lodging palace sees Wu and Hai sees Chou; on Wuchen, Renchen, Xinchou, and Gengxu days, the stem sees Zi; on Dingmao day, the stem sees Chou; on Yiyou day, the stem sees Yin; on Xinyou day, the stem sees Mao; on Guimao and Jimao days, the stem sees Chen; on Bingwu day, the stem sees Shen; on Xinsi day, the stem sees Shen; on Dinghai day, the stem sees Si; on Yisi day, the stem sees You; on Guiwei day, the stem sees Hai. All combinations that match these are taken as separation and union for interpretation.

蕪淫與解離之所以分者，蕪淫乃干支上神互克下，解離乃干支互克上神。至於年命互克，則同取。

The difference between Wu Yin and Jie Li lies in the following: Wu Yin is when the heavenly stem and earthly branch of the day each descend to control the day stem and day branch. Jie Li, on the other hand, is when the day stem and day branch each ascend to control the heavenly stems above them. As for the aspect where the two people's years and lives mutually control each other, both lessons use the same method.

《曾門》夫妻行年在上相剋，在下相賊。夫以陽年為始，陰年為終。妻以陰年為始，陽年為終。終始相生，為和合。終始相剋，為俱解。是謂無陰，天地解離，各有他心。

The "Ceng Men" says: The years of the husband and wife, when placed on the Heaven Plate, are in mutual control, and when placed on the Earth Plate, are in mutual theft. The husband starts with the year of his yang position and ends with the year of his yin position; the wife starts with the year of her yin position and ends with the year of her yang position. If the beginning and end are in mutual generation, it indicates harmony; if they are in mutual control, it indicates both leaving each other. This is called "no yin," where heaven and earth are separated, and both have separate thoughts.

《定章》曰：夫年立甲午，妻年立壬子。登明臨午，上克下。太乙臨子，下賊上。妻之陽年神后克午。此時天地解離，各有他心。所謂無陰者，無子孫也。天地解離者，言陽年為天上，陰年為地下。今登明加午上克下，太乙臨子下賊上，故曰在上相剋，在下相賊。

The "Dingzhang" says: The husband's year is established at Jiawu, and the wife's year is established at Renzi. "Dengming" Hai is placed over Wu, which is an upper god controlling the lower god; "Taiyi" Si is placed over Zi, which is the lower god stealing from the upper god. The wife's year, which is in the yang position and called "Shenhou" Zi, also controls the husband's Wu. At this time, heaven and earth are separated and the two have different hearts. The term "wu yin" means there are no descendants; the term "tian di jie li" means the yang position's year belongs to heaven and the yin position's year belongs to earth. Now, "Dengming" Hai is placed over Wu and controls it, while "Taiyi" Si is placed over Zi and is stolen from by the lower, so it is said that above there is mutual control and below there is stealing.

夫以陽年為始者，言天上勝光也。妻以陰年為始者，言地盤神后也。以神后制天上勝光，為始相剋。夫以陰年為終者，言地盤勝光也。妻以陽年為終者，言天上神后也。以神后制地盤勝光為終相剋也，故曰俱解。始為上，終為下，上下相剋，為刑傷；上下相生，為和合。

The concept of a husband beginning his year with the yang position refers to the Heaven Plate's "Shengguang" at Wu; a wife beginning her year with the yin position refers to the Earth Plate's "Shenhou" at Zi. Using the Earth Plate's Shenhou to control the Heaven Plate's Shengguang is called "initial mutual control." The husband ending his year with the yin position refers to the Earth Plate's Shengguang at Wu; the wife ending her year with the yang position refers to the Heaven Plate's Shenhou at Zi. Using the Heaven Plate's Shenhou to control the Earth Plate's Shengguang is called "final mutual control," hence the saying that husband and wife both depart. The beginning is considered above, and the end is considered below: mutual control between upper and lower leads to harm, while mutual generation between upper and lower leads to harmony.

正月午時占，夫年立酉，妻年立亥。夫以陽年為始，天上從魁。妻以陰年為始者，年上神天罡也。從魁與天罡相生，為始吉。夫以地盤年上神為終者，功曹也。妻以陽年為終者，天上登明也。寅與亥相生為終吉，主夫妻和合也。 夫 年 戌亥子丑 酉 寅 後夫年 申 卯 未午巳辰 妻 后 年 妻 年

For example, when divining on the fifth month at noon, the husband's age is placed on酉 (You), and the wife's age is placed on亥 (Hai). The husband starts with his age in the yang position, and on the Heaven Plate, it is 「从魁」 (Congkui) on You. The wife starts with her age in the yin position, and her heavenly stem is 「天罡」 (Tiangang) on Chen. Earth produces metal, so Congkui and Tiangang are mutually generating, indicating a favorable beginning. The husband ends with the earthly stem on the Earth Plate, which is 「功曹」 (Gongcao) on寅 (Yin) when the fifth month's亥 (Hai) is added to the noon hour. The wife ends with her age in the yang position, and on the Heaven Plate, it is 「登明」 (Dengming) on Hai. Water produces wood, and Yin and Hai form aLiu He (Liu He), so the ending is also favorable, indicating harmony between husband and wife. The outer circle of the diagram, arranged in order from戌 (Xu),亥 (Hai),子 (Zi),丑 (Chou), represents the Earth Plate where the ages are placed. The annotations 「夫年」 (husband's age) on You, 「后夫年」 (after husband's age) on寅 (Yin), 「妻年」 (wife's age) on亥 (Hai), and 「后妻年」 (after wife's age) on辰 (Chen) refer to the positions of their ages and the heavenly stems that fall upon them.