"Observing the Monthly Cycle" New and Old Hexagrams

凡事知新故，得之變生死。五陽德自處，甲丙戊庚壬各以本干為德，故曰五陽德處也。五陰德改移。夫自處德婦從夫，德以陽為正。甲為己德合，庚與乙為德。丙與辛為宜，丁德配在壬。癸德配在戊，生死後篇推。

The book "Observing the Menstrual Cycle" establishes a section called "New and Old Hexagrams," specifically used to distinguish whether the matter in question is newly arisen or already existing. The key to determining new or old lies in whether the deity used is in the position of growth or death. The five yang heavenly stems have their "virtue" placed on themselves—Jia, Bing, Wu, Geng, and Ren each place their virtue on their own stem, so the virtue of the five yang stems is "self-placed." The five yin stems, however, have their virtue moved elsewhere. This is like a husband making the decisions and the wife following him; virtue is always considered to be in the proper position for the yang stems. Jia combines with Ji, so Ji's virtue is in Jia; Yi's virtue belongs to Geng, Xin's virtue is paired with Bing, Ding's virtue is paired with Ren, and Gui's virtue is paired with Wu. As for the growth and death positions of each stem, they will be discussed in the following section.

甲生原在亥，未是死根基。丙生寅上是，死戌是分離。壬壬生傳送，天罡見死悲。庚來生太乙，大吉死無疑。生加日辰上，凡事煥為新。死加日辰上，凡事更無新。假令甲乙日登明加甲上，為新，故曰煥為新。如今日甲乙小吉加甲，為故。剛日以本干之生為新，死加日辰為故，故曰更無新。

Jia wood's growth is originally in Hai, and its burial and death root is in Wei; Bing fire's growth is in Yin, and its death is in Xu, so seeing Xu indicates a dispersing situation; Ren water's growth is in Chuansong (Shen), and seeing Tiangang (Chen) means entering death and being pitiful; Geng metal's growth is in Taiyi (Si), and its death is in Daji (Chou), which is clearly certain. Whenever the growth god is added to the day stem or day branch, the matter in question becomes fresh and new; whenever the death or critical god is added to the day stem or day branch, the matter in question has no new meaning, only old matters. For example, if on Jia or Yi day, Dengming (Hai) is added to Jia, Hai is Jia's growth, so it is judged as a new matter, which is called 'newness'. If on Jia or Yi day, Xiaoji (Wei) is added to Jia, Wei is Jia's burial and death place, so it is judged as an old matter. All yang days take the original stem's growth as new and the original stem's death place added to the day branch as old, so it is said 'no newness'. The original text mentions an extra 'Ren' in the place of 'Ren Ren birth in Chuansong', but it is still recorded as per the original version.

前篇論生死，後法五行中。新來推旺相，凡事旺相加日是新事也。休囚死後終。凡休囚死加日辰是舊事也。其氣兩相見，新故一半通。或曰日上旺相氣，辰上休囚死氣，其物新故相半，故名新故一半通也。傳中先見者，此法續無窮。凡四課三傳先見者知新故，便以日辰推之，故曰傳中見事續無窮。

The previous passage discussed the new and old based on the growth and decline of the Five Phases. This passage, however, focuses on the prosperity and decline of the Five Phases. To determine new matters, one should look at the旺气 (prosperous phase) and相气 (strong phase). If a prosperous or strong god is placed on the day stem, the matter in question is new. If a weak, confined, or death qi god is placed on the day branch, the matter has reached its end. If both types of qi appear together, then the new and old each take half. Some explain that if the day stem is occupied by a prosperous or strong qi and the day branch is occupied by a weak, confined, or death qi, then the matter is half new and half old, which is called 「新故一半通」. In terms of divination, one should take the first god appearing in the four lessons (day stem, day stem's hidden god, day branch, day branch's hidden god) and the three transmissions as the basis to determine new or old, then refer to the day branch for further analysis. This method can be continuously applied, hence the saying that in the transmission one sees the matter, and it continues endlessly.

新故陰陽不易分，剛柔異類辨斯文。剛日用陽及有氣，是物裝成不染塵。剛日用起陽神及有氣神加日上並主生氣，曰物乃是新物。柔日用起陰，及無氣神加日上，並主死氣物，是舊物。

The Six壬 Heart Mirror says: The new or old nature of things should be distinguished through yin and yang, but it is not easy to tell clearly. It must rely on the hardness or softness of the day stem and the similarity or difference between the initiating transmission god and the used god to clarify this meaning. If on a yang day (a hard day), the initiating transmission is a yang god, and this god has qi, the thing being divined is like something newly made, not yet touched by any dust, hence brand new. The explanatory note says: If on a yang day the initiating transmission is a yang god, and there is a god with qi added to the day stem, it indicates life qi, so it is interpreted as a new thing; if on a yin day (a soft day), the initiating transmission is a yin god, and there is a god without qi added to the day stem, it indicates death qi, so it is interpreted as an old thing.

柔須求德看臨日，乙德居庚土是因。大吉臨干為死舊，天罡加日是生新。假令乙日是柔，即乙德在庚，生於土，天罡加日上即生新物，大吉臨干上是死舊物也。

On an inauspicious day, one must first identify the "De" (virtue) of the day stem, then examine the situation of this De appearing on the day stem. The virtue of Yi is寄托 on Geng, and Geng metal is born from earth, so it is said "earth is the cause." When "Daji" (Chou) appears on the day stem, it indicates a situation of being buried and dying, meaning the thing involved is old; when "Tiangang" (Chen) appears on the day stem, it indicates a situation of being born, meaning the thing involved is new. The commentary gives an example: Yi day is flexible, and the virtue of Yi is on Geng, which is born from earth, so when Chen earth appears on the day stem, it is judged as new things; when Chou earth appears on the day stem, it is judged as old and dead things.

剛日用起陽及有有氣神加日，並主發物類。柔日用起陰及無氣神加日，並主死物及為舊物。旺相加日辰為生新，囚死加日辰為舊。

The book "Xiu Zhong Jin" summarizes this principle more clearly: on a yang day, the initiating transmission starts with a yang spirit, and if there is a spirit with qi added to the day, it indicates things that are growing; on a yin day, the initiating transmission starts with a yin spirit, and if there is a spirit without qi added to the day, it indicates things of dead qi, that is, old things. In summary, a prosperous and strong spirit added to the day branch indicates new things, while a confined and dead spirit added to the day branch indicates old things. The original text has an extra character "有" (have) in the place where it says "有有气神", but it is still recorded according to the original version.

十雜拘鈐，支干配合色數，以四時休旺斷之。數目顏色言倍者，加一倍也。言進者一十進一百也。

"Jiuqian" is a method that consolidates the meanings of the ten miscellaneous elements into a fixed pattern: matching the earthly branches with the heavenly stems, each assigned a color and a number, then adjusting according to the strength and decline of the four seasons. Whenever a mnemonic mentions "bei" (double), it means multiplying the original number by two; whenever it mentions "jin" (advance), it means moving up one place, ten times becoming one hundred. The distance of lost items and the quantity of things are all determined through this system of colors and numbers.

甲子日亥將寅時占 午蛇 卯勾 子白 蛇 陰 后 常 午 酉 申 亥 酉 子 亥 甲 青勾六朱 寅卯辰巳 空丑 午蛇 白子 未貴 亥戌酉申 常元陰后

This is an example of a lesson format: On a Jiazi day, with the month general being Hai, the class is started at the寅 hour. The month general Hai is placed on the寅 hour, and the Heaven Plate is then rotated accordingly. The middle three lines are the "Four Lessons," read from right to left—on the day stem Jia, the day stem is lodged in寅, so on寅 there is Hai, which is乘 by Tai Chang, forming the first lesson; on Hai there is Shen, which is乘 by Heavenly Empress, forming the second lesson; on the day branch Zi there is You, which is乘 by Tai Yin, forming the third lesson; on You there is Wu, which is乘 by Teng Snake, forming the fourth lesson. The top three lines are the "Three Transmissions": starting from Wu on the fourth lesson as the initial transmission, then moving to Mao as the middle transmission, and finally to Zi as the final transmission. The three transmissions, Wu, Mao, and Zi, are respectively乘 by Teng Snake, Gou Chen, and Bai Hu. The box at the bottom lists the Heavenly Generals each of the twelve branches of the Heaven Plate are乘 by: On a Jia day at the寅 hour, the night nobleman is used, and the nobleman is乘 by Wei and moves in reverse, so Wei is the nobleman, Wu is Teng Snake, Si is Zhu Que, Chen is Liu He, Mao is Gou Chen,寅 is Qing Long, Chou is Tian Kong, Zi is Bai Hu, Hai is Tai Chang, Xu is Yuan Wu, You is Tai Yin, and Shen is Heavenly Empress.

此午克酉為用，午是九數，酉是六數，色從赤白。春月火相數，宜加倍。甲己子午九，乙庚丑未八，丙辛寅申七，丁壬卯酉六，戊癸辰戌五，巳亥無干四。此一節論走失、遠近、物類多少，依此推之。

This lesson uses the principle of the fire element (午) overcoming the metal element (酉) as the initiating transmission. The number associated with 午 is nine, and that of 酉 is six. Their colors are red and white respectively. The divination is performed in the spring month, when fire is in the position of "reigning" and its energy is increasing, so the numbers should be doubled. The numbers assigned to each heavenly stem and earthly branch are as follows: Jia and Ji, along with Zi and Wu, are assigned nine; Yi and Geng, along with Chou and Wei, are assigned eight; Bing and Xin, along with Yin and Shen, are assigned seven; Ding and Ren, along with Mao and You, are assigned six; Wu and Gui, along with Chen and Xu, are assigned five; the branches Si and Hai have no heavenly stems associated with them and are assigned four. This section is specifically used to determine the distance and direction of lost items, as well as the quantity of the things being divined, based on these numbers.

甲己半青黃，乙庚碧綠竹，丙辛帶赤白，丁壬暗慘黑，戊癸灰黃樣，大干中洲版本作“天子”十敝居。酉白子純黑，卯青午赤逐。辰戌丑未黃，寅來緋碧服。申主白黑色，巳上斑點綠。亥來淡淡青，發用為骨肉。

The color matching rules are as follows: Jia and Ji are half blue and half yellow; Yi and Geng are the bright green of bamboo; Bing and Xin have a reddish and whitish hue; Ding and Ren are dark and gloomy black; Wu and Gui are a yellowish gray. The last line, "Da Gan Shí Bì Jū," is in the Zhongzhou edition written as "Tian Zi," and the two versions differ; both are retained for now. For the Earthly Branches, You is white, Zi is pure black, Mao is blue, Wu is red, and these four follow in sequence; Chen, Xu, Chou, and Wei are all yellow; Yin is a reddish green; Shen combines white and black; Si is green with spots; Hai is a faint blue. The color associated with the Initiating Transmission deity corresponds to the inherent color of the object being divined, fitting as closely as bone and flesh.

先乃窮顏色，次神言數目。正月甲子日，寅時來買卜。勝光加酉支，上下相驅逐。下神本白色，上神赤不黑。上神其數九，下神本管六。六九五十四，地裡宜數足。旺相倍加進，囚死退數目。休者五十里，囚死者，五十四里之半也。旺相五百四十里。不離反與覆。賊盜依數推，萬數悉皆卜。六十四卦中，從頭盡檢束。聖人言會者，神仙見骨肉。

The order of deduction is first to examine the color, then to explain the number according to the position of the spirits. Take the example above — on the first day of the first month, Jiazi, someone comes to seek divination at the hour of Yin. The Heaven Plate's "Shengguang" (Wu) is placed on You. The upper and lower spirits mutually control each other. The color of the lower You is white, while the color of the upper Wu is red and not black. The number of the upper Wu is nine, and the number of the lower You is six. Nine multiplied by six gives fifty-four, which is the number of miles for the distance. If it meets the prosperous and strong condition, the number is doubled; if it meets the condition of being restrained and dying, the number is reduced. The resting condition counts fifty miles; the commentary says that the condition of being restrained and dying takes half of fifty-four miles, while the prosperous and strong condition increases it to five hundred forty miles. The thing sought is always within the range of going and coming. Divination about thieves also follows this number, and thousands or even ten-thousands of miles can be calculated this way. Combined with the sixty-four hexagrams, checked one by one from beginning to end, the method becomes complete. The sage said that those who master this discipline can see through a person's bones and flesh like a god, seeing clearly at a glance.

午蛇 卯勾 子虎 蛇 陰 后 常 午 酉 申 亥 酉 子 亥 甲 寅卯辰巳 丑 午 子 未 亥戌酉申

This is the same formula as from the previous lesson; the four lessons and three transmissions are exactly the same, except that in this case, the White Tiger riding the child is written as "虎" instead of "白虎." The square frame of the Heaven and Earth plates only lists the positions of the twelve earthly branches, without indicating the heavenly generals riding each branch. The three transmissions remain as:午 rides Teng Snake,卯 rides Gou Chen, and子 rides White Tiger. The four lessons remain as: Jia rides亥 and is accompanied by Tai Chang,亥 rides申 and is accompanied by Heavenly Empress, the day branch子 rides酉 and is accompanied by Tai Yin, and酉 rides午 and is accompanied by Teng Snake. The square frame lists from top to bottom and left to right:寅,卯,辰,巳,丑 and午,子 and未,亥,戌,酉,申, which is exactly the order of the twelve earthly branches on the Heaven plate. Readers can compare this with the heavenly generals marked in the previous formula.

諸卦推始終，此卦最為良。初傳為始位，末傳是終鄉。始吉兼終吉，萬事太無妨。初凶末有吉，從空喜並強。初傳囚死刑害，天空朱雀，是初傳凶。末傳見吉將三合、六合、青龍，主喜事從空而來也。

The "Observing the Monthly Cycle" also establishes the "Beginnings and Endings Hexagram" section: among various types of divination, this method is most accurate in predicting the start and outcome of events. The first transmission represents the beginning of an affair, while the final transmission represents its conclusion. If both the beginning and the end are auspicious, all matters will proceed smoothly without obstacles; if the beginning is inauspicious but the final transmission turns auspicious, then good fortune will suddenly arise from unexpected and unseen sources. The commentary explains: if the first transmission falls on a captive or death qi, and also encounters the three punishments and six harms, or is accompanied by the "Heavenly General" of "Tian Kong" and "Zhu Que," these two deceptive and litigious generals, then even though the first transmission is inauspicious; if the final transmission encounters the Triple Harmony, Liu He, and Qing Long, these auspicious generals and deities, it indicates that good fortune will suddenly come from the void.

始吉終不善，先喜後乖張。初傳見吉將良神，末傳見三刑六害凶神者，主先吉後凶也。始吉終見破，遇克卻馨香。消息皆如此，論情道理長。克末破也。

The beginning is auspicious but the end is not favorable, meaning first joy followed by discord. The commentary says: if the first transmission meets a good general and virtuous deity, but the final transmission encountersInauspicious Spirit such as the Three Punishments and Six Harmful Influences, it indicates first good fortune followed by misfortune. If the beginning is auspicious but the final transmission meets the 'Breaking' deity, and this breaking deity is further restrained by another deity, it may instead result in a favorable outcome. All principles of increase and decrease are viewed in this manner, reasoning through human affairs and worldly matters, with profound implications. The last sentence '克末破也' refers specifically to the restraint of the breaking deity in the final transmission.

始終之卦再臨時，神將相傳為正義。始吉終凶終不善，先凶後吉慶相隨。善惡等分無咎舉，首末俱吉福大奇。中末克初無不利，始往克末憂害身。三傳相生萬事成，若或相剋為鬼賊。用神生旺，吉凶為方來，囚死為已往。

The Six Rén Heart Mirror says: The initial and final hexagrams should have the month general repositioned on the time of divination, with the heaven plate deities and the riding heavenly generals sequentially connected through the three transmissions, which is the correct interpretation. If the beginning is auspicious but the end is inauspicious, it is not truly favorable; if the beginning is inauspicious but the end is auspicious, joy will follow. For divinations where good and evil are equal in measure, there is no need to specially judge good or bad fortune, and no disaster will come. If both the first and final transmissions are auspicious, the fortune will be extraordinarily great. If the middle and final transmissions go back to control the first transmission, there will be no adverse effects; but if the first transmission goes on to control the final transmission, one should worry about harm to oneself. If the three transmissions mutually generate each other, all things can be accomplished; but if they mutually control each other, it becomes like malevolent ghosts and thieves working in secret. The commentary explains: If the useful deity encounters a favorable and vigorous state, the good or bad fortune will be something about to happen; if it encounters captivity and death, the good or bad fortune will be something that has already passed.

論三傳初中末，即事有創始，在成終，方為始終有全。凡初傳凶，終末吉，能解之。三傳凶，行年吉，能解之。三傳行年盡凶，則凶不可解也。

The book "Xiu Zhong Jin" explains that discussing the first, middle, and final transmissions of the Three Transmissions is about examining whether an event has both a beginning and a completion, thus making the start and end complete. If the first transmission is凶 and the final transmission is吉, the final transmission can resolve the凶 of the first transmission. If all three transmissions are凶 but the person's year is吉, the person's year can resolve the凶 of the three transmissions. If the three transmissions and the person's year are all凶, then there is no way to resolve the凶 further.

始之與終，傳自相窮。進退輕重，何喜何怒。始吉終吉，自窮於吉。始凶終凶，自窮於凶。始吉終凶，先吉後凶。始凶終吉，先凶後吉。神將俱和，是為大吉。相剋不和，名曰大凶。《定章》曰：終始即初終二傳，以見吉凶。神將俱和，如子歸母為吉。神將不和，即仇怨為凶也。

The "Zeng Men" explains: the beginning and the end of an affair are determined entirely within the three transmissions, thoroughly examined from one to the other. Whether to advance or retreat, whether light or heavy, where joy is due and where anger is due, all are revealed through these transmissions. If the beginning is auspicious and the end is also auspicious, then the whole affair is filled with good fortune; if the beginning is inauspicious and the end is also inauspicious, then the whole affair is filled with misfortune; if the beginning is auspicious but the end is inauspicious, it is first good then bad; if the beginning is inauspicious but the end is auspicious, it is first bad then good. When the heavenly spirits on the Heaven Plate harmonize with the heavenly generals they ride, it is considered great auspiciousness; when they mutually control and are not harmonious, it is called great misfortune. The "Ding Zhang" explains: the term "beginning and end" refers specifically to the first and final transmissions, from which the auspiciousness or misfortune is discerned. When the spirit and the general harmonize, it is like a son returning to his mother, which is auspicious; when they do not harmonize, they become enemies and rivals, which is inauspicious.

第一法：前後引從升遷吉，第二法：首尾相見始終宜。第三法：簾幕貴人高甲第，第四法：催官使者赴官期。第五法：六陽數足須公用，第六法：六陰相繼盡昏迷。第七法：旺祿臨身徒妄作，第八法：權攝不正祿臨支。第九法：避難逃生須棄舊，第十法：朽木難雕別作為。

The *Bi Fa Fu* compiles the one hundred key patterns of the Six壬 divination into couplets for easy memorization, followed by detailed explanations. The first method discusses when the first transmission is before the day stem, called "leading," and the final transmission is after the day stem, called "following." When the first leads and the final follows, it indicates good fortune in promotion or moving house. The second method discusses when the stem is at the last position of the ten-day cycle and the branch is at the first position, with the beginning and end connecting cyclically, indicating that all endeavors will have a beginning and an end and will succeed. The third method discusses the "Lan Mu Guiren" (the nobleman who occupies the night's noble position during the day or the day's noble position at night) appearing on the person's birth year or day stem, indicating success in imperial examinations. The fourth method discusses the day ghost riding the White Tiger and resting on the day stem or birth year, called "Cui Guan Shi Zhe" (the official's messenger), indicating that the day for taking office is being urgently pushed forward. The fifth method discusses when all four lessons and three transmissions fall on the six yang positions, with abundant yang energy, suitable for official matters. The sixth method discusses when all lessons and transmissions fall on the six yin positions, with continuous yin energy, indicating unclear situations. The seventh method discusses when the day's wealth and strength are on the stem, already sufficient, and seeking other opportunities is reckless. The eighth method discusses when the day's wealth is not on the stem but on the branch, indicating improper authority and being subordinate to others. The ninth method discusses when the three transmissions are unhelpful, suggesting the need to abandon the old and embrace the new, indicating a sign of escaping danger. The tenth method discusses when the卯 wood in the Zou Lun lesson falls into Kongwang, indicating rotten wood that cannot be carved, suggesting a need to change one's profession and seek new livelihood.

第十一法：眾鬼雖彰全不畏，第十二法：雖憂狐假虎威儀。第十三法：鬼賊當時無畏忌，第十四法：傳財太旺反財虧。第十五法：脫上逢脫防虛詐，第十六法：空上乘空事莫追。第十七法：進茹空亡宜退步，第十八法：踏腳空亡進用宜。第十九法：胎財生氣妻懷孕，第二十法：胎財死氣損胎推。

The eleventh method states that although the three transmissions are full of day ghosts, if there is another saving deity controlling them, they are entirely not to be feared. The twelfth method states that although oneself is weak, one can rely on the strength of others to suppress the deity that harms me, like a fox borrowing the tiger's power, thus having worries but no harm. The thirteenth method states that the ghost thief is at its peak season, greedy for its own glory and without the heart to harm me, so there is no need to be cautious for a while. The fourteenth method states that the wealth transmitted by the three transmissions is extremely strong, and the wealth is greedy for its own strength and unwilling to return to me, so seeking wealth will result in loss. The fifteenth method states that the day stem generates the upper deity, and the upper deity generates the heavenly general, with the energy gradually being drained, so one should be cautious of false words and fraud. The sixteenth method states that the upper deity has fallen into the旬空 and is riding the Tian Kong, talking about emptiness and nothingness, with no real substance, so there is no need to pursue further. The seventeenth method states that the three transmissions, when progressing step by step, all fall into Kongwang, so it is advisable to withdraw and retreat. The eighteenth method states that the three transmissions, when progressing step by step in reverse, all fall into Kongwang, with nowhere to retreat, so it is better to advance forward instead. The nineteenth method states that the胎神, which is also the wife's wealth, is riding the current month's Life Qi, so predicting the wife's condition indicates she is pregnant. The twentieth method states that theFetal Spirit, which is also wealth, is riding the Death Qi, so one should infer miscarriage or loss of the fetus.

第二十一法：交車相合交關利，第二十二法：上下皆合兩心齊。第二十三法：彼求我事支傳干，第二十四法：我求彼事干傳支。第二十五法：金日逢丁凶禍動，第二十六法：水日逢丁財動之。第二十七法：傳財化鬼財休覓，第二十八法：傳鬼化財錢險危。第二十九法：眷屬豐盈居狹宅，第三十法：屋宅寬廣致人衰。

The twenty-first method discusses the interaction between the heavenly stem and earthly branch spirits, where they cross and combine like two vehicles meeting, indicating favorable trade and exchange. The twenty-second method discusses the combination of spirits above and below, where both sides have the same intention. The twenty-third method discusses the transmission of the three transmissions starting from the day branch and moving to the day stem, indicating that the other party has a request. The twenty-fourth method discusses the transmission of the three transmissions starting from the day stem and moving to the day branch, indicating that I have a request for the other party. The twenty-fifth method discusses when a day of metal (Geng or Xin) encounters the "Ding spirit" (the Ding odd within the ten-day cycle, which actively moves), leading to misfortune. The twenty-sixth method discusses when a day of water (Ren or Gui) encounters the Ding spirit, resulting in movement of wealth, indicating change in property. The twenty-seventh method discusses when wealth in the three transmissions transforms into a ghost, meaning there is no need to seek for wealth. The twenty-eighth method discusses when a ghost in the three transmissions transforms into wealth, meaning money is obtained but with danger. The twenty-ninth method discusses a prosperous family with many people but a narrow residence, leading to crowded living conditions. The thirtieth method discusses an excessively large residence with few people, leading to decline in family fortune.

第三十一法：三傳遞生人舉薦，第三十二法：三傳互克眾人欺。第三十三法：有始無終難變易，第三十四法：苦去甘來樂里悲。第三十五法：人宅受脫俱招盜，第三十六法：干支皆敗事傾頹。第三十七法：末助初兮三等訟，第三十八法：閉口卦體兩般推。第三十九法：太陽照武宜擒賊，第四十法：后合占婚豈用媒。

The thirty-first method discusses the three transmissions where each follows the previous one in a sequence of mutual generation, indicating that one will receive recommendations and support from others. The thirty-second method discusses the three transmissions where each mutually controls the others, indicating that one will be oppressed by many people. The thirty-third method discusses a lesson pattern that has a beginning but no conclusion, meaning that matters will be difficult to change or alter. The thirty-fourth method discusses a situation that starts with hardship and ends with sweetness, yet happiness reaches its peak and then sorrow follows. The thirty-fifth method discusses the day stem, representing a person, and the day branch, representing a house, both being drained and weakened, meaning that both the person and the house will attract thieves. The thirty-sixth method discusses the heavenly stem and earthly branch both falling into a state of decline, indicating that matters will ultimately result in failure and collapse. The thirty-seventh method discusses the final transmission supporting the initial one, indicating that in a lawsuit, there will be three parties involved: plaintiff, defendant, and witness. The thirty-eighth method discusses the "closed mouth" lesson pattern, which may bring both good and bad outcomes, requiring two different lines of reasoning. The thirty-ninth method discusses the sun shining upon the "Black Tortoise," which represents thieves, revealing the thieves' presence and making it suitable for capturing them. The fortieth method discusses the "Heavenly Empress" and "Liu He" both appearing together, indicating that a marriage will naturally succeed without the need for a matchmaker.

第四十一法：富貴干支逢祿馬，第四十二法：尊崇傳內遇三奇。第四十三法：害貴訟直作曲斷，第四十四法：課傳俱貴轉無依。第四十五法：晝夜貴加求兩貴，第四十六法：貴人差迭事參差。第四十七法：貴雖在獄宜臨干，第四十八法：鬼乘天乙乃神祗。第四十九法：兩貴受克難干貴，第五十法：二貴皆空虛喜期。

The forty-first method states that if the Day Stem encounters the禄神 and the Post-horse, it indicates wealth and prosperity. The forty-second method states that if the Three Transmissions contain the Three Marvels, it indicates high status and respect. The forty-third method states that if a god harms the Nobleman, even if the case is just, it may be ruled as unjust. The forty-fourth method states that if both the subject and the transmissions are filled with Noblemen, it results in having too many supports and being unable to rely on any. The forty-fifth method states that if both the daytime and nighttime Noblemen are present, one can simultaneously seek the help of two Noblemen. The forty-sixth method states that if the order of the Noblemen is mixed and confused, the matter will also be inconsistent. The forty-seventh method states that even if the Nobleman is in the「Yù」position, as long as it is on the Day Stem, it can still be used. The forty-eighth method states that if the Day Ghost is riding the「Tianyi Nobleman」, it is not a common ghost, but a divine disturbance. The forty-ninth method states that if both Noblemen are restrained, it is difficult to seek their help. The fiftieth method states that if both Noblemen are in the Kongwang position, the desirable outcome will ultimately be empty.

第五十一法：魁度天門關隔定，第五十三法：罡塞鬼戶任謀為。第五十三法：兩蛇夾墓凶難免，第五十四法：虎視逢虎力難施。第五十五法：所謀多拙逢網羅，第五十六法：天網自裹己招非。第五十七法：費有餘而得不足，第五十八法：用破身心無所歸。第五十九法：華蓋覆日人昏晦，第六十法：太陽射宅屋光輝。

This passage originally mistakenly recorded the fifty-second method as "the fifty-third method," causing duplication with the next sentence. It is now still recorded as per the original version. The fifty-first method discusses "Hekui" (Xu) passing through the heavenly gate at the亥 position, with obstacles already set in place. The fifty-second method discusses "Tiangang" (Chen) blocking the ghost's gate, trapping bad luck, and rendering efforts ineffective. The fifty-third method discusses two Teng Snakes enclosing the tomb god, making misfortunes unavoidable. The fifty-fourth method discusses a White Tiger facing another White Tiger, with both unable to exert their strength. The fifty-fifth method discusses the lesson pattern forming the "Heavenly Net" image, with most endeavors being clumsy and failing. The fifty-sixth method discusses the Heavenly Net turning against itself, inviting trouble. The fifty-seventh method discusses spending more than gained, resulting in loss. The fifty-eighth method discusses the useful god being broken, leaving the mind and body without a place to rest. The fifty-ninth method discusses the "Huagai" star evil covering the day stem, causing confusion and dullness. The sixtieth method discusses the sun shining on the house, making the building bright, indicating the family's prestige.

第六十一法：干乘墓虎無占病，第六十二法：支乘墓虎有伏尸。第六十三法：彼此全傷防兩損，第六十四法：夫婦蕪淫各有私。第六十五法：干墓並關人宅廢，第六十六法：支墳財並旅程稽。第六十七法：受虎克神為病症，第六十八法：制鬼之位乃良醫。第六十九法：虎乘遁鬼殃非淺，第七十法：鬼臨三四訟災隨。

The sixty-first method states that if the day stem is accompanied by theTomb Spirit and the White Tiger, it is most unfavorable for predicting illness. The sixty-second method states that if the day branch is accompanied by theTomb Spirit and the White Tiger, there may be fear of an unburied corpse in the house. The sixty-third method states that both sides suffer damage, and one should beware of mutual destruction. The sixty-fourth method states that the husband and wife are indulging in licentiousness and lack restraint, each secretly having affairs. The sixty-fifth method states that if the墓 of the day stem and the 关神 appear together, both the person and the house will decline. The sixty-sixth method states that if the墓 of the day branch and the wealth god appear together, the journey of someone traveling abroad will be delayed. The sixty-seventh method states that the god that is overcome by the White Tiger is the location of the illness. The sixty-eighth method states that the one that controls the day ghost is the skilled physician for treating illness. The sixty-ninth method states that if the White Tiger is accompanied by the ghost transformed from the hidden stem, the calamity will be severe. The seventieth method states that if the day ghost appears in the third and fourth lessons, lawsuits and misfortunes will follow one after another.

第七十一法：病符克宅全家患，第七十二法：喪吊全逢掛縞衣。第七十三法：前後逼迫難進退，第七十四法：空空如也事休追。第七十五法：賓主不投刑在上，第七十六法：彼此猜忌害相隨。第七十七法：互生俱生凡事益，第七十八法：互旺皆旺坐謀宜。第七十九法：干支值絕凡謀決，第八十法：人宅皆死各衰羸。

Seventy-first method discusses "Bingfu" which is a spirit that harms the day branch representing the house, causing the whole family to fall ill. Seventy-second method discusses "Sangmen" and "Diaoke" two evil spirits appearing together, indicating the family should wear mourning clothes and hold funeral rites. Seventy-third method discusses being pressed from both front and back, unable to advance or retreat. Seventy-fourth method discusses an empty and hollow lesson pattern, with nothing substantial, so there is no need to pursue further. Seventy-fifth method discusses the host and guest not being in harmony, with a punishing spirit pressing above. Seventy-sixth method discusses mutual suspicion between parties, with harmful spirits following. Seventy-seventh method discusses the heavenly stem and earthly branch mutually generating, with both upper and lower parts receiving life qi, benefiting all affairs. Seventy-eighth method discusses the heavenly stem and earthly branch mutually thriving, with everything flourishing, allowing one to sit calmly and plan for success. Seventy-ninth method discusses both heavenly stem and earthly branch falling into the dead place, so any plans should be decisively concluded. Eightieth method discusses both person and house being in the death qi, with both sides weak and frail.

第八十一法：傳墓入墓分憎愛，第八十二法：不行傳者考初時。第八十三法：萬事喜忻三六合，第八十四法：合中犯殺蜜中砒。第八十五法：初遭夾克不由己，第八十六法：將逢內戰所謀危。第八十七法：人宅坐墓甘招晦，第八十八法：干支乘墓各昏迷。第八十九法：任信丁馬須言動，第九十法：來去俱空豈動宜。

The eighty-first method discusses when the three transmissions enter the grave, one must distinguish whether the grave contains something loathsome or something beloved. The eighty-second method discusses when the transmission does not move (hidden chant), one should then examine the first transmission and the time of divination. The eighty-third method discusses when the transmissions form triple harmony or six harmonies, all matters bring joy. The eighty-fourth method discusses when harmony is mixed withInauspicious Sha (malevolent killing), like honey mixed with arsenic. The eighty-fifth method discusses when the first transmission is squeezed between upper and lower, meaning the matter is not under one's control. The eighty-sixth method discusses when the heavenly general and the riding god attack each other, indicating danger in plans. The eighty-seventh method discusses when both person and dwelling are seated on the grave, meaning one can only accept bad luck. The eighty-eighth method discusses when both the heavenly stem and earthly branch are ridden by the grave god, meaning both sides are unclear and confused. The eighty-ninth method discusses when encountering the 'ding god' and 'post-horse', one should consider movement. The ninetieth method discusses when both the coming and going paths fall into kongwang, meaning nowhere is suitable for action.

第九十一法：虎臨干鬼凶速速，第九十二法：龍加生氣吉遲遲。第九十三法：妄用三傳災福異，第九十四法：喜懼空亡乃妙機。第九十五法：六爻現卦防其克，第九十六法：旬內空亡逐類推。第九十七法：所筮不入仍憑類，第九十八法：非占現類勿言之。第九十九法：常問不應逢吉象，第一百法：已災凶逃返無疑。

Ninety-first method explains that when the White Tiger is positioned on the Day Stem as a ghost, misfortune comes very quickly. Ninety-second method explains that when the Azure Dragon is placed on top of Life Qi, good fortune arrives slowly. Ninety-third method explains that if the Three Transmissions are taken in disorder, the predicted calamities and blessings will be completely distorted. Ninety-fourth method explains that when something to be joyful about falls into Kongwang, it is regrettable, and when something to be fearful about falls into Kongwang, it is fortunate. Kongwang is a crucial element in divination. Ninety-fifth method explains that when six yao appear in the lesson, one should beware of them turning back to harm oneself. Ninety-sixth method explains that Kongwang within a ten-day cycle should be analyzed according to each category of affairs. Ninety-seventh method explains that if the matter being divined does not appear in the lesson or transmission, it should still be judged based on its category deity. Ninety-eighth method explains that if the category deity appearing in the lesson is unrelated to the matter being divined, one should not force an interpretation. Ninety-ninth method explains that when a question remains unanswered for a long time, a sudden appearance of a favorable omen is significant. One hundredth method explains that when disaster has already occurred and theInauspicious Spirit (malevolent deity) escapes, there is no doubt about the outcome.

引干宜進職，引支宜遷宅。夫前引後從格者有二等，如遇初傳居干前為引，末傳居干後為從，值此格者，必升擢官職；又如遇初傳居支前引，末傳居支後為從，值此格者，必遷修家宅，二事皆吉。

The interpretation of this method is: if the influence is on the day stem, it is favorable for promotion; if the influence is on the day branch, it is favorable for moving house. The structure of "front leading and following behind" is divided into two categories: the first category is when the first transmission falls on the day stem's previous stem, acting as "leading," and the final transmission falls on the day stem's next stem, acting as "following," and those who encounter this pattern will certainly be promoted and appointed to official positions; the second category is when the first transmission falls on the previous stem of the day branch, acting as "leading," and the final transmission falls on the next stem of the day branch, acting as "following," and those who encounter this pattern will certainly move house or construct a new residence. Both matters are auspicious.

引從天干格內，如庚辰日寅加酉為初傳，子加未為末傳，此乃初末引從庚干在內，干上丑為晝貴人，兼三傳下賊上，豈不應升擢官職也？夜占乃墓神覆日亦無畏，緣中傳未作天乙沖破丑墓，乃為吉課也。

This is an example of the Heavenly Stem pattern. For instance, on a Gengchen day, the寅 is placed on酉 as the first transmission, and the子 is placed on未 as the final transmission. The Geng stem is lodged in the申, with the first transmission's寅 and the final transmission's子 positioned before and after the Geng stem, forming the image of initial and final transmissions leading to the stem. The day stem has the丑, which is the daytime nobleman for Geng days. Furthermore, all three transmissions are lower spirits that steal and overcome the upper spirits. How could such a structure not indicate promotion and advancement? If the divination is done at night, the丑 becomes the tomb spirit of Geng, pressing down on the day stem, which seems frightening, but there is no need to be afraid, because the middle transmission's未 is where the night nobleman Tianyi resides. Since the未 cannot break through the丑 tomb, it still counts as a favorable divination.

如壬子日初傳巳加子為晝貴，末傳卯加戌為夜貴，亦是墓神覆日，賴中傳之戌沖辰，不畏墓也。凡值此例，必得上人提攜，或兩處貴人引薦成事，如辰為月將尤妙也。

For example, on a Renzi day, the first transmission has巳 placed over子, and巳 is the daytime nobleman for the day stem Ren; the final transmission has卯 placed over戌, and卯 is the nighttime nobleman for the day stem Ren. The two noblemen come before and after to lead the day stem. This lesson also has theTomb Spirit (burial deity) covering the day stem, but it relies entirely on the middle transmission's戌 to冲开 (break open) the辰墓 (burial of Chen), so it is not afraid of entering the墓. Whenever this situation occurs, one is sure to receive promotion from superiors, or have the matter accomplished through recommendations from two noblemen. If on this day the month general is辰, it becomes even more favorable.

如己亥日初傳巳加子，末傳卯加戌，亦係引從地支格，雖初末加其干墓覆支，賴中傳之戌沖辰亦無畏，宜遷修家宅則吉。又如丁亥日初傳巳加子，末傳卯加戌，亦初末引從地支格，奈晝夜天將皆是白虎居於支上，豈宜遷修宅舍乎？殊不知亦賴中傳戌蛇沖辰虎，不為害也。如用辰為月將尤為妙也，或占人行年本命又居巳位，以巳上二戌沖辰，眾凶皆散矣。

For example, on a Jihai day, the first transmission has巳 on top of Zi, and the final transmission has卯 on top of Xu, which belongs to the pattern of following the earthly branches. Although the first and final transmissions cover the day stem's墓神 over the day branch, the middle transmission's Xu can break the墓 of Chen, so it is not a concern, and it is auspicious for moving house or building a residence. Another example is on a Dinghai day, with the first transmission having巳 on top of Zi and the final transmission having卯 on top of Xu, which is also the pattern of following the earthly branches. However, both the day and night generals are White Tiger sitting on top of the day branch, so is it still suitable for moving house or building a residence? Actually, it is still acceptable, because the middle transmission's Xu is occupied by 螣蛇, which can break the 白虎 at Chen position, turning danger into no harm. If the day's official moon general is exactly Chen, it is even more favorable. Or if the person's birth year is on巳, using the two Wu on巳 to break the Chen, all the evils will naturally disperse.

宜告貴用事，必得兩貴人成就。如丁酉日酉加丁，亥加酉，占人年命在申；丁巳日亥加丁，酉加巳，占人年命在午；癸亥日巳加癸，卯加亥，占人年命在子。

In such a configuration, it is advisable to report to the nobleman and seek his assistance, as the matter will certainly be successfully accomplished by the combined efforts of two noblemen. For example, on a Dingyou day, the酉 is placed on the Ding, and the亥 is placed on the酉; the person's year and destiny is exactly in the申, which is sandwiched between the酉 and the亥. On a Dingsi day, the亥 is placed on the Ding, and the酉 is placed on the Si; the person's year and destiny is exactly in the午. On a Guihai day, the巳 is placed on the Gui, and the卯 is placed on the Hai; the person's year and destiny is exactly in the子. These examples all illustrate the situation where two noblemen are surrounding the person's year and destiny.

凡干支夾拱在下層，惟甲子、甲辰、癸亥、癸卯。在上層惟庚午、庚戌、丁巳、丁酉。易無思注：此處可不必分上下層。甲寄寅宮，與子或辰；癸寄丑宮，與亥或卯；庚寄申宮，與午或戌；丁寄未宮，與巳或酉。以上皆形成夾拱。甲子日及庚午日伏吟課，天盤上可見干支拱貴；丁巳日及癸亥日伏吟課，天盤上可見干支拱日祿；丁巳日、癸亥日亥加未，丁酉、癸卯日酉加未，在天盤上可見兩貴臨干支拱年命。

Whenever the Heavenly Stems and Earthly Branches are adjacent and form a mutual support, only four days fall on the lower Earth Plate: Jiazi, Jiachen, Guihai, and Guimao. Only four days fall on the upper Heaven Plate: Gengwu, Gengxu, Dingsi, and Dingyou. Later commentators added a note saying that it is not necessary to distinguish between the upper and lower plates. The lodgment palace of Jia is Yin, which pairs with Zi or Chen; the lodgment palace of Gui is Chou, which pairs with Hai or Mao; the lodgment palace of Geng is Shen, which pairs with Wu or Xu; the lodgment palace of Ding is Wei, which pairs with Si or You. All of these can form mutual support. On Jiazi day and Gengwu day, the Heaven Plate shows the mutual support of the Heavenly Stem and Earthly Branch with the nobleman. On Dingsi day and Guihai day, the Heaven Plate shows the mutual support of the Heavenly Stem and Earthly Branch with the day's own禄 (favorable day). On Dingsi day and Guihai day, Hai is placed on Wei; on Dingyou day and Guimao day, You is placed on Wei. On the Heaven Plate, two noblemen are seen to be adjacent to the Heavenly Stem and Earthly Branch and support the year and life.

如癸未日初傳巳加子，未傳卯加戌，占人行年本命在亥，宜告貴成事，名末助初財初德，亦貴人助貴人也。

For example, on a Guiwei day, the first transmission starts at Si and is placed over Zi, while the final transmission starts at Mao and is placed over Xu. When divining a person's age and birth year, which falls on Hai, it is exactly between the two transmissions. In such a case, it is favorable to report the matter to a nobleman to achieve success, which is called 'end assisting beginning'—the final transmission, in relation to the first transmission, is both wealth and virtue, equivalent to one nobleman helping another nobleman. The term 'Final Transmission' in the original text should be understood according to the meaning as 'final transmission'.

惟伏吟卦為的，如丁巳、己巳、癸亥皆伏吟，宜占食祿事。癸亥為嫌祿空。

This pattern is only accurate when the Hidden Chant is present. For example, on days like Dingsi, Jisi, or Guihai, if the Hidden Chant is formed, the day stem and day branch exactly sandwich the day's禄神, making it suitable for matters related to salary and food. Among these, the Guihai day is considered one step less favorable, as its禄神 falls exactly on Kongwang, appearing present but actually unattainable.

惟伏吟為的，如庚午、己酉支干拱夜貴，甲子支干拱晝貴，皆伏吟卦，宜告貴人求事。

This pattern is only accurate for hidden chant divination: for example, on a Gengwu day or Jiyou day, the heavenly stem and earthly branch exactly sandwich the night nobleman in between; on a Jiazi day, the heavenly stem and earthly branch exactly sandwich the day nobleman in between, all of which belong to hidden chant divination. When encountering such a divination, it is suitable to report to the nobleman or entrust the nobleman with matters.

如庚午日干上戌，支上申，乃支干並初中拱夜貴也；又庚午日干上酉、支上未，又庚午日干上午、支上辰，乃支干初中皆拱地盤之夜貴，皆宜告貴而成合事。餘皆仿此。

For example, on a Gengwu day, if the stem is on Wu and the branch is on Shen, along with the first and middle transmissions, they all jointly enclose the night nobleman on the earth plate. Similarly, on a Gengwu day, if the stem is on You and the branch is on Wei, or if the stem is on Wu and the branch is on Chen, the stem and branch together with the first and middle transmissions also jointly enclose the night nobleman on the earth plate. In all such cases, it is appropriate to inform the nobleman and facilitate the matter that needs to be arranged. The same principle applies to other days as well.

攻必取，戰必勝。謂干上有旬尾，支上有旬首，名周而復始格，亦名一旬周遍格，凡值此者，占事不脫，所謀皆成。占赴試，宜代工；占訟宜換司易局；占交加用事，去而復來。惟不宜占釋散事，如有憂疑，其事盡在未能決斷。

The interpretation of this method is: attacking will surely lead to victory, and engaging in battle will certainly achieve complete success. The phrase "the head and tail meet" refers to the day stem being the last character of the current ten-day cycle, and the day branch being the first character of the same cycle. This is called the "Cyclic Reiteration Pattern," also known as the "Complete Cycle Pattern." Whenever this pattern appears, the matter being divined will not fail, and whatever is planned will be accomplished. If divining about an examination, it is advisable to have someone else handle it; if divining about legal disputes, it is better to change the responsible authority and alter the situation; if divining about trade or exchanges, the matter will return again. However, this pattern is not suitable for divining about dissolving partnerships or parting ways. If there is already some doubt or concern in the mind, the matter will remain unresolved and no decision can be made.

干上有旬尾，支上有旬首，惟乙未卯加辰、辛丑卯加戌、丙申卯加巳、壬寅卯加亥、戊申丑加巳五日有之。干支隔四位方有。前四日俱甲午旬，惟戊申乃甲辰旬。干上有旬首，支上有旬尾，惟乙丑子加辰、辛未子加戌、丙寅丑加巳、戊寅戌加巳、壬申子加亥五日有之，諸占亦照前斷。惟戊寅乃甲戌旬，其餘四日俱甲子旬。

When the Heavenly Stem is on the last day of the ten-day cycle and the Earthly Branch is on the first day, there are only five such days: Yichou day with卯 added to辰, Xinchou day with卯 added to戌, Bingshen day with卯 added to巳, Renshen day with卯 added to亥, and Wushen day with丑 added to巳. The Heavenly Stem and Earthly Branch must be four positions apart to form this pattern. The first four days belong to the Jiawu cycle, while Wushen day belongs to Jiachen cycle. Conversely, when the Heavenly Stem is on the first day of the ten-day cycle and the Earthly Branch is on the last day, there are also five such days: Yichou day with子 added to辰, Xinhui day with子 added to戌, Bingyin day with丑 added to巳, Wuyin day with戌 added to巳, and Renshen day with子 added to亥. The interpretations for various divination questions are the same as before. Among these, Wuyin day belongs to Jiawu cycle, while the other four days belong to Jiachen cycle.

乃年月日時皆在四課之內，凡占乃非常之事，即日而成，或干天庭之事，定然成就。如占陰私、常用鄙俚之事，反成咎也。

The so-called Tianxin pattern occurs when the year stem, month stem, day stem, and the stem of the time of divination all appear within the four lessons. Whenever this pattern arises, the matter being questioned is certainly of great importance, and it will be resolved on the same day. If it is about matters concerning the imperial court or government officials, it will certainly succeed. Conversely, if this pattern is used to divinate private, ambiguous, or trivial matters, the pattern is too grand while the matter is too minor, and it may instead bring about misfortune.