"Correction of Errors" · "Linked Pearls"

連珠：三傳孟仲季相連，或三傳歲月日相連，連如貫珠，故名連珠。占主吉凶各重疊不已，進連珠事順，退連珠事逆。

"The Disputes" says about the "Lian Zhu" (Connected Beads): The three transmissions follow one after another in the order of the first, second, and third months, or the three transmissions exactly correspond to the heavenly stem of the year, the month builder, and the day branch, linking together like a string of beads, hence called "Lian Zhu." When this divination is obtained, both good and bad events proceed in a continuous sequence without end; matters that proceed in the forward direction are smooth, while those that go backward encounter obstacles.

凡課間位作三傳，為間傳課。此順間傳十二格，逆間傳十二格，其義各有所主，詳具於後。蓋間一位遞作三傳，故名間傳。占者順主事順，逆主事逆。統巽之體，乃陰陽升降之課也。

The Three Transmissions are arranged by taking every other branch in sequence, forming what is called an intermittent transmission lesson. It is divided into forward twelve sections and reverse twelve sections, each with its own meaning, which will be detailed later. Since the branches are passed on in sequence with one skipped each time, it is called an intermittent transmission. The forward transmission indicates smooth affairs, while the reverse transmission indicates obstructed affairs. In terms of the hexagram structure, it belongs to the trigram of Xun, representing a lesson pattern of yin and yang rising and falling.

象曰：“間位相傳，事多間阻。順有登天，向陽出戶。逆有回陽，勵明顧祖。占者逢之，皆為吉課。”如日用旺相，神將吉，凡事吉利，則應巽小亨利有攸往，利見大人之象。若日用休囚，神將凶，則應上九喪其資斧，貞凶之象也。

The interpretation says: There is transmission across positions, indicating many obstacles and intervals; however, in the forward direction there are good patterns such as ascending to heaven, facing the sun, and going out the door, while in the reverse direction there are also good patterns such as returning to brightness, striving for brightness, and looking back to one's ancestors. If the person encountering this comes across these, it is considered a favorable divination. If the god used by the day branch is prosperous and strong, and the heavenly general is also favorable, then all matters will be auspicious, corresponding to the hexagram statement of Xun (Wind): "Small success, favorable for going forward, favorable for seeing a great person" — indicating a situation of slight success, favorable movement, and favorable encounter with a superior. If the god used by the day branch is weak and confined, and the heavenly general is also unfavorable, then it corresponds to the line "Nine at the Top" of the Xun hexagram: "Loss of the tools for sustenance, perseverance brings misfortune" — indicating the loss of means for livelihood and misfortune even with perseverance.

如甲子日辰加甲，三傳間位而行，為間傳課，辰午申亦名登三天之格也。

For example: On a Jiazi day branch, the three transmissions are added to Jia, and each transmission is passed down every other position, which is called an intermittent transmission. If the three transmissions are Chen, Wu, and Shen, it is also known as the Three Heavens Pattern.

凡巳午未申四位皆為天，如間傳遇辰午申為登三天格，蓋龍登天則行雨，官登天位主遷轉，惟忌空脫。爭訟事情轉大，占病症候彌深，賊來行人至，久旱則雨也。午申戌為出三天格，蓋亢龍有悔，事情遠大，出行失約，病訟皆凶也。蓋戌為天頭，有超三天之象矣。

The positions of巳, 午, 未, and 申 are all considered heavenly positions. If the intermediate transmission forms the sequence 辰, 午, 申, it is called the "three heavens ascending" pattern: when a dragon ascends to heaven, it will bring rain; when an official reaches the heavenly position, it indicates promotion or transfer. This is unfavorable if it falls into Kongwang or loses energy. In cases of disputes, the matter will escalate; in cases of illness, the condition will worsen; in cases of theft, the thief will come; in cases of travelers, the person will arrive; in cases of prolonged drought, rain will come. If the intermediate transmission forms the sequence 午, 申, 戌, it is called the "three heavens departing" pattern: like the dragon soaring high with regret, although the matter is great, going out will result in broken promises. In cases of illness or disputes, it is ominous—戌 is the end of heaven, implying going beyond the three heavens.

申戌子為涉三淵格，蓋龍涉三淵不雨，賊涉三淵不來，病訟危險，目前阻隔，占官不吉，謀望不成也。戌子寅為入三淵格，蓋亥子丑寅屬地，故有入三淵之象，凡舉皆凶，如履春冰，蹈虎尾，其禍在前。或末傳乘蛇虎為鬼煞，病必死，禍尤凶也。

A divination pattern formed by the trigrams Shen, Xu, and Zi is called the Three Deep Pools Pattern: when the dragon descends into the deep pool, it cannot bring rain, and thieves hide in the deep pool and do not come out. This pattern indicates danger in matters of illness and lawsuits, with obstacles in sight, and is unfavorable for official matters, leading to failure in endeavors. A divination pattern formed by the trigrams Xu, Zi, and Yin is called the Entry into Three Deep Pools Pattern: the trigrams Hai, Zi, Chou, and Yin belong to the underground, so there is an image of sinking into the deep pool. Everything done will be凶, like walking on thin spring ice or stepping on a tiger's tail, with disaster ahead. If the final transmission is occupied by Teng Snake and White Tiger also serves as ghost and evil spirits, the prognosis for illness is certain death, and the disaster is especially severe.

子寅辰為向陽格，蓋子屬北方幽暗之鄉，寅辰乃日出之方，故有向三陽之象，凡舉皆自暗入明，初凶後吉，病癒訟解，人情皆美也。寅辰午為出陽格，蓋午后陰生，自寅傳午，有出三陽之象。凡占災咎相仍，病訟皆凶也。

The arrangement of Zi, Yin, and Chen is called the Yang Progression Pattern: Zi belongs to the northern dark region, while Yin and Chen are directions where the sun rises, so it symbolizes moving towards the three Yangs, indicating that things will change from darkness to light, starting with misfortune and ending with good fortune, illness can be cured, disputes can be resolved, and relationships will be harmonious. The arrangement of Yin, Chen, and Wu is called the Yang Departure Pattern: after Wu, yin energy begins to arise, and from Yin to Wu represents leaving the three Yangs and the arrival of Yang energy at its peak, indicating continuous misfortunes in divination, and both illness and disputes are unfavorable.

丑卯巳為出戶格，蓋卯為門戶，巳為地戶，自丑傳巳，有人出戶之象。凡占訪人不在，行人出，利干望，君子升揚，小人狐疑而不吉也。卯巳未為盈陽格，蓋卯巳為二陽，未乃陰之始，自卯傳巳未，日中將反陽已至盈，物物極必反故也。凡事當急就之則吉，遲干則為凶也。

The arrangement of Chou, Mao, and Si is called the Chutu pattern: Mao represents the door, Si the ground door, and the transmission from Chou to Si symbolizes someone leaving the house. If used for divination about a person's whereabouts, it indicates the person is not at home; if about a traveler, it suggests the person has already left. It is favorable for seeking favor or making requests, beneficial for a gentleman's promotion, but unfavorable for a petty person who experiences doubt and uncertainty. The arrangement of Mao, Si, and Wei is called the Yingyang pattern: Mao and Si are two yang forces, and Wei marks the beginning of yin energy. The transmission from Mao through Si to Wei signifies the sun passing noon and beginning to tilt, indicating that yang energy has reached its peak. When things reach their extreme, they must reverse. Therefore, acting promptly brings good fortune, while delaying leads to misfortune.

巳未酉為充盈格，蓋陽至午而盈，未為一陰，酉為二陰，自巳傳酉，物滿必缺，勢過人衰故耳。凡占皆凶，占官被黜，占物非當時用者，占新病死，久病癒也。未酉亥為入冥格，蓋酉亥日冥之時，有明消暗長之象。凡占事體速干則可，緩則不及時，病訟凶，官不利，吉漸消而凶漸長也。

The arrangement of巳, 未, and 酉 is called the Fullness Pattern: when yang energy reaches 午, it is full. 未 is the first yin, 酉 is the second yin. From巳 to 酉, east and west are filled, but when full, there must be a deficiency, and when the momentum passes, people decline. This pattern is generally凶: if it is about official positions, it indicates dismissal; if about objects, they are not useful now; if about new illness, it indicates death, but for long-term illness, recovery is possible. The arrangement of 未, 酉, and 亥 is called the Entry into Darkness Pattern: 酉 and 亥 are the times when the sky turns dark. There is an image of brightness gradually decreasing and darkness gradually increasing. If things are dealt with quickly, it is still okay, but if delayed, it will be missed. This pattern is凶 for illness and lawsuits, and unfavorable for official matters. Good fortune is gradually fading while bad fortune is increasing.

酉亥丑為凝陰格，蓋亥丑屬北，冬令陰氣凝結，有嚴霜冰堅之象。凡占有淫慾奸盜之事，多主幽暗及事之不明也。亥丑卯為溟濛格，蓋亥丑陰極，卯為一陽始生，二陰之下，有明在溟濛時之象也。凡占事體不真，憂懼不寧，進退未決也。

A chart with the trigrams You, Hai, and Chou is called the Neng Yin pattern: Hai and Chou belong to the northern direction, representing the winter season when cold energy is condensed, symbolizing severe frost and thick ice. This pattern often relates to matters involving lust, adultery, and theft, mostly concerning hidden and unclear affairs. A chart with the trigrams Hai, Chou, and Mao is called the Ming Meng pattern: Hai and Chou represent extreme cold, while Mao signifies the first emergence of yang energy. Under two layers of cold energy, the light is still dim and not yet clear. This pattern often relates to unclear situations, inner anxiety and unease, and indecision in making choices.

寅子戌為冥陰格，蓋寅為日出曉方，子戌陰氣盛旺，自寅傳戌，有陽退入陰之象。凡占事自明入暗，凶暗在前，猶防暗損，占官最為凶也。子戌申為偃蹇格，蓋申亦陰方，自子傳申，以陰入陰，歷涉艱難，有重遭荊棘之象。凡舉迷暗不明，行軍被圍，出入作為亦不吉。

The arrangement of Yin, Zi, and Xu is called the Meditative Yin Pattern: Yin represents the direction of daylight and sunrise, while Zi and Xu are the directions where Yin energy is strongest. Moving from Yin to Xu signifies the retreat of Yang energy back into Yin, symbolizing a shift from brightness to darkness. Matters predicted will turn from the light to the dark, with danger lurking ahead, and there is also a risk of hidden damage. This pattern is especially ominous for official positions. The arrangement of Zi, Xu, and Shen is called the Obstructed Pattern: Shen also belongs to the Yin direction. Moving from Zi to Shen indicates a progression deeper into Yin, representing continuous difficulty, like encountering thorns repeatedly. Actions will be confused and unclear, military movements may be surrounded, and all activities will be unfavorable.

戌申午為悖戾格，蓋午為陰氣始生，申戌乃陰之盛旺，自深退淺，逃禍不能，有勉強後退之象。占行人未至，占賊不來，作事成禍。申午辰為凝陽格，蓋辰為一陽，申午皆陰，自申傳辰，陽凝在陰，有災尚縈繫之象。占事前者未了，行人來遲，占訟留連，謀遲。

A combination of Wu, Shen, and Xu is called the Contrary Formation: Wu is where the Yin energy is just beginning to arise, Shen and Xu are where Yin energy is at its peak. From deep to shallow, it is like trying to retreat but unable to escape, indicating a forced retreat. If this formation is used for predicting a traveler, the traveler will not arrive; if for a thief, the thief will not come; if for affairs, it will lead to unexpected troubles. A combination of Shen, Wu, and Chen is called the Accumulated Yang Formation: Chen represents a single Yang, while Shen and Wu are all Yin. From Shen to Chen, Yang energy is gathered within Yin, indicating that misfortune lingers and does not dissipate. If this formation is used for affairs, the previous matter has not been resolved; if for a traveler, the traveler arrives late; if for lawsuits, the case is prolonged and unresolved; if for plans, progress is slow.

午辰寅為顧祖格，蓋午為寅之子孫，寅乃午之長生之地，自午傳寅，子回顧母，有復舊廬之象。凡求財謀望皆吉，占賊去，行人來。惟庚日占病凶，占官大吉也。辰寅子為涉疑格，蓋陽主進，寅子不進而反退，又自明退入暗處，有涉歷疑難，莫知深淺之象。占事進退不決，行人未來，欲出不出，關渡防人賊埋伏，安營不吉，不可舉兵用事，官病皆凶也。

A divination arrangement consisting of Wu, Chen, and Yin is called Gu Zu Ge: Wu is the son of Yin, and Yin is the place of growth for Wu. Moving from Wu back to Yin is like a child looking back at his mother, indicating a return to the original place. This is favorable for seeking wealth and making plans; if it refers to thieves, the thieves have already left; if it refers to a traveler, the person will return. However, if it is on a Geng day and refers to illness, it is unfavorable; if it refers to official positions, it is very favorable. A divination arrangement consisting of Chen, Yin, and Zi is called She Yi Ge: Yang energy should move forward, but Yin and Zi move backward instead, retreating from light to darkness, indicating being trapped in confusion and uncertainty. It is unfavorable for making decisions, travelers not coming, and being unable to go out. When passing through checkpoints or crossing rivers, there should be vigilance against hidden people or thieves. Setting up camp is unfavorable, and military action should not be taken. This is also unfavorable for official positions and illness.

丑亥酉為極陰格，蓋陰主退，自丑傳酉而終於極，有陰人入陰之象。凡占有淫泆酒色奸亂等事，病主死，訟至省部，或淫亂而生疾也。亥主淫亂，酉主酒色耳。亥酉未為時遁格，蓋酉為太陰，未中丁為玉女，利隱遁潛形。自亥傳未，如人入幽暗求隱，有遁身之象。占行人不出，出行不行，捕盜不獲，賊去不來，君子吉而小人凶也。

A configuration of Chou, Hai, and You is called the Extreme Yin Pattern: Yin energy naturally signifies retreat, and moving from Chou to You signifies retreating to the extreme, indicating the image of a Yin person entering a Yin place. When divining, such a pattern often relates to licentiousness, drunkenness, and disorder. If it concerns illness, it may indicate death. If it relates to legal matters, it suggests disputes escalating to higher authorities or illness caused by licentiousness. Hai represents licentiousness, while You represents drunkenness and sensuality. A configuration of Hai, You, and Wei is called the Time Evasion Pattern: You is Tai Yin, and the hidden Ding spirit within Wei is the Jade Maiden, both favorable for hiding and concealing one's form. Moving from Hai to Wei is like a person retreating into darkness to hide, indicating the image of evasion. When divining about a traveler, the person will not leave. When divining about travel, the journey will not happen. When divining about capturing a thief, the thief will not be caught, as the thief has already left and will not return. A virtuous person will have good fortune, while a wicked person will have misfortune.

酉未巳為勵明格，蓋巳為陽明之地，自酉傳巳，從暗入明，有歷陰暗而後得明之象。凡舉皆由勉強而後去，君子利取祿位，小人宜早營運也。未巳卯為回明格，蓋未為一陰，巳卯為二陽，自未傳卯，由陰至陽，有缺月漸回之象，凡事不可驟舉，只宜遲進。久雨則晴，吉事漸成，凶事漸消也。

A chart with the branches You, Wei, and Si is called the Li Ming pattern: Si is a place of bright yang energy. Moving from You to Si represents moving from darkness to light, symbolizing a process of first enduring a period of darkness before regaining brightness. In all affairs, one must first make great efforts and struggle before progress can be made. The virtuous should take advantage of this to seek official positions, while the petty should begin to plan for their livelihoods early. A chart with the branches Wei, Si, and Mao is called the Hui Ming pattern: Wei is a place of one yin, while Si and Mao are places of two yangs. Moving from Wei to Mao represents returning from yin to yang, like a waning moon gradually regaining its fullness. In all affairs, one should not act hastily but proceed slowly. Prolonged rain will eventually clear, good things will be achieved gradually, and bad things will be resolved gradually.

巳卯丑為轉悖格，蓋巳卯二陽，丑乃純陰，巳入丑避明向暗，以巧就拙，棄正歸邪，事轉悖戾之象。主家零身怯，怪夢，作事似邪摩隨，事好出頭，不知省檢守分以安命也。卯丑亥為斷澗格，蓋卯為一陽，丑亥二陰，自卯傳亥，一陽深入二陰，陽斷斷送，漸入深澗水底，有暗長明消之象。凡占君子退職，小人遇凶事者也。

A configuration of巳, 卯, and 丑 is called the Turned Contrary Pattern:巳 and 卯 are two yang, while 丑 is pure yin. Moving from巳 to 卯 to 丑 represents avoiding brightness and heading towards darkness, transforming cleverness into clumsiness, abandoning the right path for the wrong one, indicating a reversal of affairs. This suggests the decline of the family, timidity in people's hearts, frequent strange dreams, actions as if guided by malevolent spirits, a tendency to show off, and a lack of self-reflection, restraint, and contentment with one's proper role. A configuration of卯, 丑, and 亥 is called the Broken Stream Pattern:卯 is one yang, while 丑 and 亥 are two yin. Moving from卯 to 亥 represents a single yang being deeply submerged in two layers of yin, with the yang energy thus cut off and gradually sinking to the bottom of a deep stream, indicating a decline of light and growth of darkness. Those who encounter this pattern will see gentlemen lose their official positions and commoners face misfortune.

以上陰陽各有三說，或以晝為陽，夜為陰。或以子丑寅卯辰巳為陽，午未申酉戌亥為陰。或以子寅辰午申戌為陽，丑卯巳未酉亥為陰。

The yin and yang discussed in the above sections were divided into three methods by earlier scholars: the first is to consider day as yang and night as yin; the second is to regard the first six earthly branches, zi, chou, yin, mao, chen, and si, as yang, and the latter six, wu, wei, shen, you, xu, and hai, as yin; the third is to classify the six branches zi, yin, chen, wu, shen, and xu as yang, and the other six, chou, mao, si, wei, you, and hai, as yin.

干支前一位為關隔。凡日干支有期限，又為關隔。如三傳通連日干為撞干格。或初末傳撞日之關，主事急，及我若向前有為也。若三傳自干支內發用，傳出日辰之外，事雖急而終閒慢。或自干支外發用，傳入干支之內，事先緩而後急也。

The Heavenly Stem and the Earthly Branch of the day each have their own gate. The day's Heavenly Stem and Earthly Branch both indicate the time frame of an event and serve as gates. If the three transmissions lead continuously to the day's Heavenly Stem, it is called a collision with the stem. If the first or final transmission collides with the gate of the day's Heavenly Stem, it indicates urgency in the matter, suggesting action is needed from my side. If the three transmissions originate within the Heavenly Stem and Earthly Branch but proceed beyond the day's Earthly Branch, the matter may be urgent but will ultimately be delayed. If the transmissions originate outside the Heavenly Stem and Earthly Branch and then proceed into them, it indicates a slow start followed by urgency.

辛巳日丑加卯，三傳丑亥酉，本是退間傳，凡事偃蹇阻滯，緣被末傳撞辛之關，所以先緩而後急也。吉凶如此。如三傳通連日之支辰，為撞支格。蓋初末傳撞支之隔，主事宜急倏，彼動而我應之也。或傳帶日貴日財為用，末傳墓絕，大不利貴人交易，因財而有所屈也。

On the day of Xinsi, the Chou hexagram is placed on the Mao hexagram. The three transmissions are Chou, Hai, and You. This is an example of a reverse transmission, which indicates that things will be obstructed and difficult. However, since the final transmission meets the Xin hexagram, the situation changes to one of first being slow and then becoming urgent. The fortune is thus determined in this way. When the three transmissions connect continuously to the day's hexagram, it is called the "colliding with the day's hexagram" pattern. If the initial or final transmission meets the day's hexagram, it indicates that the matter should be handled quickly, as the other party will act first and we must respond. If the three transmissions include the nobleman or wealth hexagram of the day's stem and the final transmission falls in a place of burial or decline, it is very unfavorable for dealing with the nobleman or engaging in business, and one may suffer some委屈 regarding money.

凡四課三傳俱陽，如三傳俱陰，為六純課。如四課屬陽，中一課發用並中末皆陽，為六陽課，宜尊貴占天庭高尊事。初中空，君子畏之減力，常人賴之省力末事得理。

If all four lessons and three transmissions are yang, or if all are yin, it is called a Six Pure Lesson. If the four lessons are yang, and one of them is the initiating transmission, with the middle and final transmissions also being yang, it is called a Six Yang Lesson, suitable for the noble to inquire about matters concerning the upper level of the court. If the initial and middle transmissions fall into kongwang, the gentleman will feel fear and lose half his strength, while ordinary people may take advantage of kongwang to save effort, and ultimately succeed in their cause.

若四課陰，中一課發用並中末俱陰，為六陰格。宜卑下占陰謀奸私事，病者死。此六者陰陽皆純，故名六純，占孕陽男陰女。統革之體，乃天淵懸隔之象也。

If the four lessons belong to yin, and one of them initiates the transmission, along with the middle and final transmissions, all being yin, it is called the Six Yin pattern. This is suitable for someone of low status inquiring about secret or private matters. In divination about illness, it indicates death. These six positions are purely yin and yang without mixture, hence called the Six Purity. In divination about pregnancy, pure yang produces a male child, and pure yin produces a female child. Considering the structure of the hexagram, it belongs to the hexagram of Change, representing the contrast between heaven and the deep abyss.

象曰：六陽動達，如登三天。私凶公吉，官遇升遷。六陰朦昧，似涉重淵。公凶私利，病患纏延。如甲午日干上子，六陽遇退間傳，為倒拔蛇，名悖戾。及兼初傳戌財，引入中末鬼鄉，凡事艱辛不免功勞。或夜傳晝，事有明白。或遇五陽，以人年命定之。

The interpretation states: A lesson with six yang elements is smooth and active, like ascending three heavens in one go; private matters are unfavorable while official matters are auspicious, and officials may encounter promotion. A lesson with six yin elements is dark and confused, like crossing several deep abysses; official matters are unfavorable while private matters are beneficial, and if it concerns illness, it will be prolonged and difficult to recover. For example, on a Jiawu day, the heavenly stem is Zi. If a six yang lesson coincides with a reversed intermediate transmission, it is called "uprooting a snake," which indicates an adverse situation. Moreover, if the initial transmission is Wu, which represents wealth, but leads the matter into the ghostly realms of the middle and final transmissions, then all affairs will be arduous and efforts will be wasted. If the night general transitions to the day general, the matter may eventually have a clear outcome. If only five yang elements are present, then the person's birth year should be considered to determine the outcome.

或六陰遇丑卯巳為出戶，卯巳未為盈陽，酉未巳為勵明，未巳卯為回明，未可以昏迷斷之，凶中有吉，則應革九五大人虎變之象。

If a hexagram with six yin lines presents the Outgoing Gate pattern with the trines of Chou and Mao and Si, the Full Yang pattern with the trines of Mao and Si and Wei, the Enlightened Brightness pattern with the trines of You and Wei and Si, or the Returning Brightness pattern with the trines of Wei and Si and Mao, it should not be universally regarded as obscure and unclear. Instead, it is a situation of misfortune mixed with good fortune, corresponding to the line Nine in the Fifth of the Revolution Hexagram, which signifies a sudden and brilliant transformation, like a tiger shedding its old fur and appearing renewed.

如己卯日酉加未，六陰遇晝將入夜，昏迷尤甚。將乘后合元，支干遇盜氣，彈射發用，坐空費力不可言。問病必死，求望虛耗。或遇五陰以人年命定之。夫五陰相續，盜氣迤邐脫去，為源消根斷，本命緣不攝而死。凡占皆脫耗，則應革上六小人革面征凶之象也。

For example, on a Jia Mao day with You added to Wei, the six yin lesson also encounters the transition from day general to night general, leading to greater confusion. The heavenly generals are riding the Heavenly Empress, Liu He, and Black Tortoise, while the heavenly stem and earthly branch meet a leaking energy. Using the method of shooting to find the initiating transmission, it still sits on Kongwang. The effort required is immeasurable. If predicting illness, it indicates certain death; if predicting a request, it means a futile loss. If only five yin are complete, it is still determined by the person's own year. The five yin follow one after another, leaking energy continuously and draining the original vitality, like the source drying up and the roots cut off, causing the person's own year to lose support and result in death. All divinations indicate loss and depletion, corresponding to the image described in the upper sixth line of the Revolution hexagram, where small people only change their appearance but are doomed to misfortune when they go to war.

十雜看發用，本姓真不真。辨人家有兩姓同居也。寅中有生火，水土墓於辰。辰中有死水，生死有緣因。水土墓於辰，故辰中有雜水土也。巳上有生金，土乃寄於申。金長生在巳，水土生於申也。

The ten miscellaneous hexagrams look at the initiating transmission deity to determine whether the surname of a family is pure or not—that is, to discern whether two surnames are living in the same household. The mnemonic says: the fire of growth is hidden in the寅, while water and earth are buried in the辰; the辰 contains dead water, so life and death have their reasons—both water and earth are buried in the辰, so the辰 hexagram is mixed with the qi of water and earth. The gold of growth is present in the巳, and the birthplace of earth is located in the申—the gold is born in the巳, while water and earth are born in the申.

未中有死木，木墓在未，故有雜木也。水乃便生申。申中有雜水。戌中有死火，戌為火墓，故有雜火也。木生亥上親。亥中有雜木。金在丑中墓，有雜金也。十干辨假真。生雜本祖宗，死雜兩姓人。

In the hexagram of Wei, there is dead wood—wood's burial place is in Wei, so the Wei palace contains a mixture of wood energy. Water begins to grow in Shen—so the Shen palace contains a mixture of water energy. In Xu there is dead fire—Xu is the burial place for fire, so the Xu palace contains a mixture of fire energy. Wood gains growth in Hai, which is most closely related to Hai—so the Hai palace contains a mixture of wood energy. Metal enters burial in Chou—so the Chou palace contains a mixture of metal energy. Then match with the ten heavenly stems to determine authenticity: if the initiating transmission carries the energy of growth, it indicates a single ancestral lineage; if it carries the energy of burial or death, there are people from two different surnames in the family.

發用得本長生者，上祖是本姓也。如甲乙日用亥，戊己壬癸日用申，庚辛用巳，丙丁用寅，生雜卦也，故曰生雜本祖宗。如甲乙日用未，丙丁日用戌，戊己壬癸日用辰，庚辛日用丑，為死雜卦，家中有兩姓人同居，故曰死雜兩姓人也。

The deity initiating the transmission falls exactly on the position of growth for the day stem, indicating that the ancestor belongs to the same surname lineage. For example, if on a Jia or Yi day the initiating transmission is in Hai, or on a Wu or Ji day it is in Shen, or on a Ren or Gui day it is in Si, or on a Bing or Ding day it is in Yin, these all belong to the category of growth hexagrams, hence the term 'growth hexagram' refers to the ancestral lineage of the same surname. Conversely, if on a Jia or Yi day the initiating transmission is in Wei, or on a Bing or Ding day it is in Xu, or on a Wu or Ji day it is in Chen, or on a Geng or Xin day it is in Chou, these all belong to the category of death hexagrams, indicating that the household includes people from two different surnames. Therefore, the term 'death hexagram' refers to cohabitation by two different surnames.

甲與己合。戊己宮中忌木克，己來嫁甲合親情。六月己迴歸奉戊，瓜果雖熟色帶青。六月木死土旺，己卻歸戊，故懷木胎，瓜果雖熟，尚帶青色，為懷木胎也。

The Xin Jing explains the harmonious relationships among the ten heavenly stems using the concept of marriage. Jia and Ji are said to be compatible. Wu and Ji are both earth elements, and earth is most afraid of wood overcoming it. Therefore, Ji is married to Jia, turning an enemy into a relative. By June, Ji returns to her mother's house to serve Wu. In June, wood has already declined and died, while earth is at its peak. Ji returns to Wu's side, yet carries the essence of wood within her. Thus, although fruits are ripe by then, they still retain a faint green hue, because Ji carries the essence of wood within her.

乙與庚合。甲乙東方木畏金，甲將乙妹去合庚。春時木旺乙歸本，所以園木開瓊花。東方木畏西方金克，甲兄乙妹，將乙配與庚合，至春木旺金囚，乙卻還東方，木色青，金色白，乙懷庚胎歸還，所以春開白花，是乙中有金。

Yi and Geng are compatible. The eastern wood of Jia and Yi fears the metal of the west, so Jia marries his younger sister Yi to Geng to harmonize. In spring, when wood is strong, Yi returns to her original family. The trees in the garden then bloom with white flowers like jade. This illustrates that eastern wood fears western metal. The elder brother Jia marries his younger sister Yi to Geng. In spring, when wood is strong and metal is weak, Yi returns to the east. Wood is originally green, and metal is originally white. Yi brings back the essence of Geng, so the flowers in spring are white—because Yi contains the quality of metal.

丙辛合。庚辛性怯南方火，便以妹辛丙合同。秋間火死辛歸去，棗霜刑葉落紅。丙火死，辛歸庚，刑殺萬物，葉落，棗亦成赤色帶紅，為辛臨丙色，有火氣也。

Bing and Xin are harmonious: Geng and Xin metal fear the southern Bing and Ding fire, so they marry off the younger sister Xin to Bing to harmonize. By autumn the fire has declined and died, so Xin returns to her family, carrying a frosty atmosphere along the way. Pomegranates ripen and leaves fall, all red. This means that Bing fire is in decline and dies, Xin returns to Geng, the frosty atmosphere is severe and destroys all things, leaves fall, and even pomegranates turn red—this is because Xin has taken on the color of Bing, carrying the fire energy with her.

丁壬合。南方火畏北方水，故將丁妹配屬壬。夏旺丁來歸應丙，桑椹熟時帶紫深。夏火旺水囚，丁懷水胎歸丙，水黑火赤，相雜成紫，為丁中有水氣也。

Ding and Ren are paired: Southern Fire fears Northern Water, so Ding, the younger sister, is married to Ren. In summer when Fire is strong, Ding returns to the side of Bing, and at that time the mulberry fruits ripen, turning a deep purple. This means that in summer, when Fire is strong and Water is weak, Ding, carrying the essence of Water, returns to Bing; Water is black and Fire is red, and when the two colors mix, they form purple—indicating that Ding contains the essence of Water.

戊癸合。北方水懼中央土，戊癸成親燕新妝。立冬水旺癸還舍，土孕嚴凝殺草黃。立冬水旺土囚，癸懷土胎而歸，故殺百草而有黃色，為癸中有土氣也。

The Heavenly Stem Wu combines with the Earthly Branch Gui: Northern water fears the central earth, so Wu and Gui form a union, like newlyweds getting ready for the wedding ceremony. By the time the Cold Dew comes, water is strong, and Gui returns to its own home, carrying the earth's energy within. The cold air becomes severe, killing the grass and turning it yellow. This means that at the time of Cold Dew, water is strong and earth is weak, Gui returns home with the earth's energy, thus causing the withering of all plants and the appearance of yellowing—Gui contains the earth's energy.

凡課俱取初傳動爻，以別五行純雜、數目、物色為用，曰雜狀課。純者，子午卯酉四仲為純。寅中有生火，一雜；辰中有水土墓，二三雜；巳中有生金，四雜；申中有生土，五雜；未中有木墓，六雜；又申中有生水，七雜；戌中有火墓，八雜；亥中有生木，九雜；丑中有金墓，十雜。

Whenever casting a divination, the first moving line is used to determine the purity or mixture of the five elements, the number of things involved, and the color of objects. This is called a mixed condition lesson.the so-called purity refers to the four central branches of Zi, Wu, Mao, and You, which contain pure energy without mixture. If it is mixed, the ten types are arranged as follows: the branch Yin contains hidden fire of growth, which is the first mixture; the branch Chen contains hidden water and earth墓, which are the second and third mixtures; the branch Si contains hidden metal of growth, which is the fourth mixture; the branch Shen contains hidden earth of growth, which is the fifth mixture; the branch Wei contains hidden wood墓, which is the sixth mixture; the branch Shen again contains hidden water of growth, which is the seventh mixture; the branch Xu contains hidden fire墓, which is the eighth mixture; the branch Hai contains hidden wood of growth, which is the ninth mixture; and the branch Chou contains hidden metal墓, which is the tenth mixture.

如寅卯為木，春寅懷火雜木，故卯為純木也。季火金水皆然。惟土守中宮，分旺四季，每季前各旺十八日，總七十二日，合而成歲，故辰中有餘木，未有餘火，戌中有餘金，丑中有餘水，各十二日。然四孟月懷胎，仲月娠壯，季月死墓葬，為五行十雜，紛紜眾事，其應不同。

For example, both寅 and卯 belong to wood, but the寅 in spring contains the qi of fire, so wood is mixed in it; therefore only卯 is considered pure wood. The branches of fire, metal, and water also follow the same principle in their respective young, middle, and old stages. Only earth guards the Central Palace, and its strength is distributed at the end of each season. Each season begins with eighteen days of strength, totaling seventy-two days, which together make up a full year. Therefore, there is still residual wood qi in辰, residual fire qi in未, residual metal qi in戌, and residual water qi in丑, each lasting twelve days. The months of the four young stages are like being in the womb, the months of the four middle stages are when the qi becomes strong, and the months of the four end stages are when things die and are buried. The five elements thus produce ten kinds of miscellaneous qi, and the things they correspond to are varied and unpredictable, so the methods of interpretation differ.

象曰：“五行陰陽，萬物純雜。凶視救神，吉防害鬼。數目日期，顏色物類。覓物尋人，克應可取。”如甲乙初用亥例，為生雜家，是上祖本姓人居住。庚辛日用丑例，是死雜家，有兩姓同居也。

The interpretation says: The Five Phases are divided into yin and yang; all things are either pure or mixed. When encountering an ominous sign, one should check if there is a deity to rescue; when encountering a favorable sign, one should also be cautious of malevolent spirits that may harm. The number of things, the date, the color and type of objects, as well as searching for lost items or people, can all be verified through this. For example: On a Jia or Yi day, if the first transmission initiates at Hai, it belongs to the category of mixed generation, indicating that the household is inhabited by relatives of the ancestral surname. On a Geng or Xin day, if the first transmission initiates at Chou, it belongs to the category of mixed death, indicating that two surnames reside in the same house.

如戌為五數，加未八數，吉凶應在五八四十日，或四個月也。旺相倍數，休囚減之。如正月將甲子日寅時占物色，午加酉為用，主上赤下白色也。

Now consider the numbers: the戌 is paired with the number five, which is added to the branch 未, which is paired with the number eight. Therefore, the fortune should be found in the forty heavens, or in the fourth month. If the divine energy is prosperous and strong, the number doubles; if weak and confined, it decreases accordingly. As for the color: using the month general of the first month, on a Jiazi day at the寅 hour, to determine the color of an object. The午 is placed on the酉 to initiate the transmission. 午 belongs to fire, which is red, and 酉 belongs to metal, which is white. Therefore, it is concluded that the upper part of the object is red and the lower part is white.

凡課俱取初傳動爻，以別五行六親、物類親疏、旺相休囚為用，曰物類課。如甲乙日，日干及寅卯發用，為己身同類占，寅為兄，卯為弟，寅中甲為姐，辰中乙為妹，亥中甲為伯之兄弟，未中乙為叔之兄弟；

All divination lessons begin with the first transmission, which is the moving line. This moving line is used to distinguish the five phases, the six relations, and the closeness or distance of the things represented, as well as their prosperity, strength, weakness, and confinement. This is called the lesson of things. Taking the example of days beginning with Jia or Yi: the day stem itself and the寅 and卯 that initiate the transmission are considered to represent oneself and one's peers. The寅 represents an elder brother, the卯 represents a younger brother, the Jia hidden within寅 represents a sister, the Yi hidden within辰 represents a younger sister, the Jia hidden within亥 represents an uncle's generation, and the Yi hidden within未 represents an uncle's generation.

子為父，亥為母，亥中壬為伯，丑中癸為叔，申中壬為長姑，辰中癸為小姑；申為祖父，酉為祖母，巳中庚金為伯祖，戌中辛金為叔祖，丑中辛金為祖姑；

Going one generation higher: Zi represents the father, Hai represents the mother, the hidden Ren in Hai represents the paternal uncle, the hidden Gui in Chou represents the maternal uncle, the hidden Ren in Shen represents the maternal aunt, and the hidden Gui in Chen represents the maternal aunt; Shen represents the grandfather, You represents the grandmother, the hidden Geng in Si represents the paternal grandfather, the hidden Xin in Xu represents the paternal uncle, and the hidden Xin in Chou represents the maternal aunt.

未墓為妻，辰為繼妻，丑為妾，戌為婢妻；土生庚申金為媒人，午為男，巳為女，寅中火為兄之男女，未中火為弟之男女，戌中火為姐妹之男女；生祖者為曾祖，生曾祖者為高祖，男生者為孫，孫生者為元孫。

Among peers and younger generations: Wei is the storage for wood, representing the main wife; Chen represents a second wife; Chou represents a concubine; and Xu represents a servant girl taken in. Earth generates the metal of Gengshen, so Gengshen represents a matchmaker. Wu represents a son; Si represents a daughter; the hidden fire in Yin represents the children of the elder brother; the hidden fire in Wei represents the children of the younger brother; and the hidden fire in Xu represents the children of sisters. Moving further up and down, the one who gives birth to the grandfather is the great-grandfather; the one who gives birth to the great-grandfather is the high ancestor; the son's offspring are the grandson; and the grandson's offspring are the great-great-grandson.

丙丁日火，戊己日土，庚辛日金，壬癸日水，六親之類各仿此推。惟妻妾則陽為妻，陰為妾也。若占父母，要父母出現；占子孫，要子孫出現。或父母興旺則克子孫，兄弟興旺必克妻財。旺相相生吉，休囚刑剋凶。

On days of Jia and Yi, the heavenly stems are considered as wood; on days of Bing and Ding, as fire; on days of Wu and Ji, as earth; on days of Geng and Xin, as metal; and on days of Ren and Gui, as water. The classification of the Six Relations follows the pattern of Jia and Yi days. The wife and concubine are differentiated by yin and yang: a yang branch represents the wife, while a yin branch represents a concubine. When divining about parents, the parent爻 must appear in the hexagram; when divining about children, the child爻 must appear. A strong and prosperous parent爻 will harm the child爻, while a strong and prosperous brother爻 will harm the wife and wealth爻. If all the lines are strong and prosperous and mutually supportive, it is auspicious. If they are weak and confined and subject to mutual harm, it is inauspicious.

陽神下臨陽宮，有德合為親；入陰宮為疏。陰神下臨陰宮，有德合為親，入陽宮為疏。更以神將吉凶參詳，則富貴貧賤存亡應驗，瞭然可見。此六親吉凶之族類也。

A heavenly spirit falling into a yang palace, with virtue and harmony, indicates close relations; if it falls into a yin palace, the relationship is distant. A yin spirit falling into a yin palace, with virtue and harmony, indicates close relations; if it falls into a yang palace, the relationship is distant. Further consider the fortune or misfortune of the heavenly general, and thus the prosperity or poverty, life or death of the family will be clearly verified. The above discusses the fortune or misfortune of the six relations.

如剛日用起陽神，旺相有氣加日上，是新物。用起陰神，休囚無氣加日上，是舊物。或甲日日辰見亥，乃木生，為生事，將來新物，應在父母；見卯乃木旺，為目下事，主不新不舊之物，憂在同類己身朋友；見未乃木死處，為死事，主已過舊事及舊物，憂在妻奴下人。

When discussing the new or old nature of an object, if the day is a yang day and the initiating transmission is a yang spirit, and it is prosperous and strong with energy added to the day stem, then the subject is about new things. If the initiating transmission is a yin spirit, weak and confined, with no energy added to the day stem, then the subject is about old things. For example, if on a Jia day the day branch is亥, which is the long birth of wood, indicating something that is currently growing and developing, there will be new things in the future, and this relates to the parents. If the day branch is卯, which is the prosperity of wood, indicating something current, the thing in question is neither new nor old, and the worry comes from one's peers or friends. If the day branch is未, which is the death and burial place of wood, indicating something that has already passed, the thing in question is old, and the worry comes from the wife, servants, or subordinates.

又剛日用神在干前為未來，干後為過去。柔日用在干前為過去，干後為未來。或乙日屬陰，婦德從夫，日上見辰為陽，是生新物；見未為陰，亦是新物，乃陰德在陽，乙庚化金，辰巳金生處，未亦金冠帶之位也。丑加日上為死故物，金死墓於丑也。此陰陽盛衰、生死新舊之物類也。

Again, when starting a divination lesson with a yang day stem, the initiating transmission is considered future if it comes before the day stem, and past if it comes after. When starting with a yin day stem, it is the opposite: the initiating transmission is considered past if it comes before the day stem, and future if it comes after. Taking the day stem Yi (Yin) as an example, Yi is yin, like a woman's virtue following her husband. If the day stem has Chen (Yang) on it, it is a new thing, as Chen is the place of birth for metal. If the day stem has Wei (Yin) on it, it is also considered new, because the virtue of yin relies on yang. Yi combines with Geng to form metal, and Chen and Si are the places of birth for metal, while Wei is also the position of cap and adornment for metal. If Chou is placed on the day stem, it is an old thing that has already died, because metal dies in Chou. The above discusses such imagery related to the waxing and waning of yin and yang, and the concepts of birth, death, newness, and oldness.

如初傳旺相，神將吉，末傳囚死，神將凶，為始吉終凶，事先成後敗。若初傳休囚，神將凶帶刑害，末傳旺相，神將吉，見合德救制，為始凶終吉，事先難後遂。此始終吉凶之物類也。統節之體，乃蜃氣樓臺之課也。

Now looking at the beginning and the end. If the first transmission is prosperous and strong with a favorable Heavenly General, but the final transmission is weak and dying with an unfavorable Heavenly General, then the matter starts well but ends badly, succeeding at first and then failing. Conversely, if the first transmission is weak and dying with an unfavorable Heavenly General and also involves punishment and harm, but the final transmission is prosperous and strong with a favorable Heavenly General, it still needs the assistance of harmony and virtue to protect and control it, meaning the matter starts badly but ends well, facing difficulties at first and then succeeding. The above discusses the category of matters that have a beginning and an end, with their good and bad fortune. In the category of object lessons, the hexagram structure is considered as a unified and governing hexagram, which is like a mirage.

象曰：“物以聲應，方以類萃。六親俱現，以用為主。旺相吉言，休囚凶語。始終吉凶，神將分取。”如甲乙推六親，見亥卯為今日族類也。或用起水神無氣乘凶將，占者當憂父母長上及文書。見木神，憂己身兄弟及同類爭財事。見土為妻奴及婚姻財產事，推類見亥為豬，卯兔、未羊及酒食之類。六畜有刑無氣，主殘傷，有氣無刑即生育。更神將凶吉、旺相相生、休囚，逐類推之。

The interpretation states: All things respond through sound and breath, and each category gathers according to its kind. If all six relations appear in the divination, then the initiating transmission deity is the main focus. If the deity is prosperous and strong, it indicates good fortune; if weak and confined, it indicates misfortune. The good or bad fortune of the beginning and end should be considered separately based on the heavenly generals at both ends. For example, on a day of Jia or Yi, if the divination shows亥 and卯, these are considered the same clan deities of the day. If the initiating transmission is a water deity without vitality and accompanied by a malevolent general, the diviner should be concerned about parents, elders, and matters related to documents. If it is a wood deity, then there is worry about brothers or peers competing for wealth. If it is a soil deity, then matters concerning the wife, servants, marriage, and property are involved. Further, according to the categories of things,亥 represents a pig,卯 a rabbit, and未 a sheep, which also includes wine and food. If the divination shows the yao of domestic animals with punishment and without vitality, it indicates injury to livestock; if there is vitality without punishment, it indicates breeding and growth. Additionally, the good or bad fortune of the heavenly generals, their prosperity and strength, mutual generation, and weakness should be considered together, category by category.

如丙午日三月占，三傳寅午戌火局，與日辰同類，為生物，占事必干新象。火有氣，謀為成就而速，秋冬火囚死事稍緩，成就艱難中得。

For example, if the day branch is Bingwu on the third month, and the three transmissions are寅, 午, 戌 forming a fire trinity, which belongs to the same category as the day branch, it is considered as having life qi. The matter being divined is definitely related to new developments. The fire qi is strong, so plans will be realized quickly. However, in autumn and winter when fire is in captivity and dying, the matter will progress slowly, and it will only be accomplished after much difficulty.

如乙日陰德從庚化金，金雖以土生，然死墓於丑，故辰臨乙為新，丑臨乙為故，蓋丑中之土惡見乙中之木也，乙中之木惡見丑中之金也。

For example, on a Yi day, the Yin Virtue of Yi combines with Geng to form metal; although metal is born from earth, it is in a state of death in Chou. Therefore, when Chen (the Earthly Branch representing the Dragon) is present on Yi, it is considered new, while Chou on Yi is considered old—because the earth in Chou dislikes the wood in Yi, and the wood in Yi dislikes the metal in Chou, leading to mutual dislike.

如初傳凶，克末傳吉神，為始克終，所事困窮。或末傳吉，克初傳凶神，為終來克始，萬物皆美。或將乘六合，旺相私事私心，囚死闇昧不明。螣蛇旺相，驚恐稍散，囚死倍起憂惶。凶將囚休，凶事至甚。吉將旺相，吉事永久。凶將乘旺相氣不為凶，吉將乘囚休氣不為吉。

The first transmission is aInauspicious Spirit that overcomes the final transmission's吉神, called "beginning overcomes end," leading to difficulties and hardships in the matters at hand. The final transmission is a吉神 that overcomes the first transmission'sInauspicious Spirit, called "end overcomes beginning," resulting in everything going smoothly. If the Heavenly General is riding on Liu He, during prosperous and strong conditions, it indicates private matters and private thoughts; during囚死 conditions, it signifies darkness and confusion. When Teng Snake is prosperous and strong, fear and anxiety can be somewhat dispelled; when Teng Snake is in囚死 conditions, worry and anxiety are doubled. IfInauspicious General is located in囚休 conditions, the凶 events are most severe; if吉将 receives the prosperity and strength of theprosperous and strong, the吉 events will last long. However, ifInauspicious General is accompanied byprosperous and strong conditions, it will not be as凶; if吉将 is accompanied by囚休 conditions, it will not be as吉.

初傳言事之始，末傳決事之終，初末神將凶，始終皆凶，則應節九二不出門庭凶象。初末神將吉，始終皆吉，則應九五甘節吉之象也。

The first transmission speaks of the beginning of a matter, and the final transmission determines its conclusion. If both the spirits and generals in the first and final transmissions are凶 (unfavorable), then the entire matter is unfavorable from start to finish, corresponding to the image of the line Nine in the Second of the Hexagram of节 (Restraint), "Not going out of the courtyard,凶" — a situation where staying shut inside brings misfortune. If both the spirits and generals in the first and final transmissions are吉 (favorable), then the entire matter is favorable from start to finish, corresponding to the image of the line Nine in the Fifth of the Hexagram of节 (Restraint), "A joyful restraint," — a state where restraint is practiced with contentment and moderation, leading to good fortune.

如甲寅日冬占，子水母旺氣用，為新氣，曰物類課也。

For example, on a Jiayin day in winter, the旺气 of the parent爻 Zi water is used as the initiating transmission, which is a new vital energy, and this is called a lesson of things and their kinds.

子 亥 戌 子 丑 子 丑 丑 寅 丑 甲 卯辰巳午 寅 未 丑 申 子亥戌酉

The above is the format of this lesson. The top vertical row represents the Three Transmissions, with the First Transmission to the Final Transmission in order being Zi, Hai, and Xu. The middle two rows are the Four Lessons: the upper row, Zi, Chou, Zi, Chou, are the Upper Gods, and the lower row, Chou, Yin, Chou, Jia, are the Lower Gods, with the last Jia being the Day Stem. The outer circle of twelve branches represents the fixed positions of the Earth Plate. In winter, water is at its peak, and the First Transmission Zi water is also the parent of Jia wood, so the mother's energy is timely, thus it is interpreted as a new qi lesson belonging to the category of object lessons.