Return and Reversal Pattern

乃三傳在四課之中。如辛亥日干上酉、亥上戌，三傳戌酉申是也，此以不備言之。至於干支自作三合者，內多回還格，乃干支相會，不可作不備言之。如丁卯、丁亥、己卯、己亥，皆干上卯或干上亥，諸如此類，占凶凶成，占吉吉就，凡事只宜守舊，不能動作。如占病，其病難退，訟不解。如女命占得干加支，男命占得支加干，來意占婚尤驗，宜詳其生、克、空、脫、刑、沖、破、害、墓言也。

The so-called return pattern is when all three transmissions remain within the scope of the four lessons. For example, on a day of Xinhai, the heavenly stem is on You, and the earthly branch is on Hui. The three transmissions are Hui, You, and Shen. This is discussed in terms of an incomplete lesson pattern. If the heavenly stem and earthly branch form a triple harmony, it is often also a return pattern, because the heavenly stem and earthly branch meet each other, and thus cannot be considered incomplete. For example, on days of Dingmao, Dinghai, Jimao, and Jihai, the heavenly stem is on Mao or the heavenly stem is on Hai. Such cases are suitable for predicting misfortune or good fortune, and in all matters, one should only remain within the existing pattern and not act rashly. If one divines about illness, the illness will be difficult to recover from; if one divines about lawsuits, the case will be hard to resolve. If a woman's fate is divined with the heavenly stem over the earthly branch, or a man's fate is divined with the earthly branch over the heavenly stem, it is especially effective for understanding the intentions of the person or predicting marriage. When making a judgment, one should carefully examine the relationships of generation, overcoming, void, release, punishment, conflict, destruction, harm, and entering the grave.

班超封萬里之侯。簾幕官者，如晝占乃夜貴，夜占乃晝貴。如占科目，專視此神，臨於占人年命之上，或臨日干上，試必高中矣。凡庶人占得簾幕，得林下官扶持。如有官人占得之，為休官之象。

This method uses the story of Ban Chao from the Han dynasty, who gave up his pen to take up arms and eventually received the title of Marquis of Ten Thousand Li. The term "lán mù guān" refers to the nobleman who is behind the curtain and not on duty; during daytime divination, the night nobleman is taken, and during nighttime divination, the day nobleman is taken. When divining about imperial examinations and official titles, this deity is particularly important. If this deity is present in the person's year of birth or on the day stem, the examinee is sure to pass. Commoners who divinate and receive the curtain nobleman may get support from retired officials. However, if an official divines and receives this deity, it is a sign of being dismissed from office.

旬首作簾幕官者臨年命、日干之上尤的，惟乙己辛日有之。又辰戌作旬首臨年命、日干者必中魁元，乃甲辰、甲戌兩旬二十日有之。

Using the heavenly stem of the beginning of the ten-day period as the curtain official, if it appears on the year or day stem, the prediction is especially accurate. However, this only occurs when the day stem is Yi, Ji, or Xin. Additionally, if Chen or Xu serve as the beginning of the ten-day period and appear on the year or day stem, the person is certain to achieve the top rank in the examination. This situation only occurs within the Jia Chen and Jia Xu ten-day periods, which span twenty days.

或丑加未，或未加丑作年命日干者，亦中魁元，緣丑有斗，未中有鬼，斗鬼二字合而為魁故也。亞魁星，天盤酉臨年命日干者，占試必高中，緣酉為從魁也。以上諸說忌空亡。

Either Chou is placed on Wei or Wei is placed on Chou, and if this falls on the year pillar or day stem, it can also result in ranking first. This is because Chou's territory includes the Southern Dipper, and Wei's territory includes Ghost Mansion. The characters "Dipper" and "Ghost Mansion" together form the character "Kui." There is also a concept called "Ya Kui Star": if the Heaven Plate's You falls on the year pillar or day stem, it indicates success in exams. This is because You is known as "Cong Kui" in the Six Rats system. All these interpretations are most忌 to fall on Kongwang; if it falls on Kongwang, they are all invalid.

乃日德加亥為用，士人占之必高中。亥為天門，德者得也。

This pattern is when the Day Stem's virtue god is stationed at the亥 position and initiates the transmission. A scholar who divines this will certainly pass the examination.亥 is the heavenly gate among the twelve earthly branches, and the character「德」is taken to mean「to obtain」. The virtue god ascending the heavenly gate signifies the image of achieving success and attaining one's desires.

如六己日於四季年占，用夜貴逆布，乃朱雀乘午，占春闈，其文貼上意，必得高中，緣朱雀主文書，生太歲又生日干。如真朱雀克太歲，占訟必達朝廷，罪必致死，惟申酉歲的。朱雀乘神克簾幕官，占試其文不貼主文意。朱雀乘丁馬，榜將出，忌。

For example, if there are six Ji days, and the class is cast in the years of Chen, Xu, Chou, and Wei, using the night nobleman's reverse arrangement, the Vermilion Bird is exactly on Wu. This is used to divinate the spring imperial examination. The article written will exactly match the examiner's intention, and the candidate will certainly pass, because the Vermilion Bird governs documents, and the fire on Wu both generates the soil of the current year and the dry branch Ji. Conversely, if this true Vermilion Bird overcomes the current year, the case will certainly reach the imperial court, and the punishment will be severe, possibly leading to death, but only in the years of Shen and You. If the Vermilion Bird overcomes the curtain official, then in the case of an examination, the article will not match the examiner's intention. If the Vermilion Bird is riding on the Ding god and the post-horse, this indicates that the list of successful candidates will soon be announced, and it is therefore something to be cautious about.

晝夜貴人拱年命者，赴試必中。如丁酉日干上酉、支上亥，占人年命在申，大宜占試，緣干支上神作晝夜貴人拱年命上河魁。

When the day nobleman and the night nobleman both enclose the person's year and destiny in the middle, it is certain that the examinee will pass the exam. For example, on a Dingyou day, if the heavenly stem has you and the earthly branch has hai, and the person's year and destiny falls on shen, this is most suitable for predicting the exam. Because the two deities on the heavenly stem and earthly branch are exactly the day and night noblemen, enclosing the 'Hekui' (xu) on the person's year and destiny.

如癸卯日干上卯、支上巳，年命在寅，大宜占試，不在此論，緣只取二貴拱年命也，但高中矣，恐以不攝終成勞瘵。

For example, on a Guimao day, if the heavenly stem is paired with the earthly branch of Mao and the earthly branch is paired with Si, and the person's year of birth is in Yin, this is most suitable for divining about an examination. However, it is not based on the original meaning of eliminating the root and tracing back, because here only the aspect of two noblemen surrounding the person's year of birth is considered. Although it is possible to pass the examination, there is a fear that due to lack of restraint and proper care, over time it may lead to a wasting illness.

簾幕貴人尤分喜畏，細具於後。甲日不喜未墓為之，庚日不喜丑墓為之。又甲寅日不喜丑空為之，庚寅日不喜未空為之，丙寅、丁卯日不喜亥空為之，己卯、乙亥日不喜申空為之，壬子、癸丑日不喜卯空為之，壬寅、癸卯日不喜巳空為之，六辛日不喜午克為之，又辛亥日不喜寅空為之，空亡尤甚，使試官置卷不視，徒勞一次。

The Nobleman associated with the curtain also needs to be distinguished between favorable and unfavorable situations. Below is a detailed list: On days of Jia, it is not favorable for the tomb god Wei to serve as the curtain Nobleman. On days of Geng, it is not favorable for the tomb god Chou to serve as the curtain Nobleman. On days of Bingyin, it is not favorable for the empty Chou to serve as the curtain Nobleman. On days of Gengyin, it is not favorable for the empty Wei to serve as the curtain Nobleman. On days of Bingyin and Dingmao, it is not favorable for the empty Hai to serve as the curtain Nobleman. On days of Jimao and Yihai, it is not favorable for the empty Shen to serve as the curtain Nobleman. On days of Renzi and Guichou, it is not favorable for the empty Mao to serve as the curtain Nobleman. On days of Renyin and Guimao, it is not favorable for the empty Si to serve as the curtain Nobleman. On the six days of Xinhai, it is not favorable for the defeated Wu to serve as the curtain Nobleman. On day of Xinhai, it is also not favorable for the empty Yin to serve as the curtain Nobleman. Among these, the empty Kongwang is the worst. Once it is empty, it is like the chief examiner putting the exam paper aside without looking at it, making all the hard work in vain.

占武舉法，以巳為弓弩，申為矢箭，申加午必箭中紅心。如申加寅、申、巳、亥為四腳花，以第幾課發用言其箭中之數。四墓脫垛。

The method for divining success in the military examination: take Si as the bow and arrow, and Shen as the arrowhead. If Shen is placed on Wu, it indicates that the arrow will surely hit the center. If Shen is placed on Yin, Bing, Si, or Hai, which are the four young positions, it is called 'four feet flower,' meaning the arrows scatter and do not gather, and the number of arrows that hit is determined by the lesson of the initiating transmission. If Shen falls on Chen, Xu, Chou, or Wei, the four grave positions, it means the arrow misses the target and lands outside the board.

惟將赴任宜見。凡占上官赴任，見日鬼乘白虎加臨日干或年命之上，乃名催官使者，縱是遠缺，必催速赴任也。如催官使者空亡，又是虛信，或被遣差。

The interpretation of this method is: only those about to take up a position should encounter it. When predicting an appointment or taking up a post, if the day stem's ghost is riding on the white tiger and is placed on the day stem or the year pillar, it is called "the messenger of promotion." Even if the position is in a distant place, one will certainly be urgently summoned to take up the post. If this messenger of promotion falls into kongwang, then it is just an empty promise, or perhaps being sent on a minor errand only.

如官星臨日干年命者，其三傳上神生其官星是也。

The so-called Guanfu acceleration refers to the official star being present on the day stem or the year pillar, and the upper gods of the three transmissions all coming to generate and support this official star. Since the official star receives support and assistance, official documents prompting the official to take office naturally follow one after another.

傳、年、日辰有父母爻者是，亦為食祿之地，如值長生作貴人亦如之。如乙日見日貴為父母，己日見夜貴為長生。外乙卯日晝貴空，己卯日夜貴空不用。

In cases where the parents' yao appears among the three transmissions, the year's branch, and the day's branch, it indicates a situation where there is a place to receive俸禄. If the long life god also serves as the nobleman, the effect is the same. For example, if on a Yi day the daytime nobleman is encountered, that is exactly the parents' yao; if on a Ji day the nighttime nobleman is encountered, that is exactly the long life. However, there are two exceptions to be excluded: the daytime nobleman on Yimao day falls into the empty position, and the nighttime nobleman on Jimao day also falls into the empty position, neither of which should be used.

占赴任極遲。夫返本煞者，春得金局，夏得水局，秋得火局，冬得土局是也。如赴任占得返吟，多不滿任。

If this situation arises, it indicates a delay in taking office. The so-called "return to origin" is referring to the case where in spring one gets the triple harmony of metal, in summer the water trinity, in autumn the fire trinity, and in winter the earth trinity. The trinity obtained is exactly the one that restrains the current season's energy, causing a reversal of the energy flow, hence called "return to origin." If one takes office and encounters a returning lesson, they are likely to leave their post before completing their term.

隨六三，係丈夫，失小子，隨有求得，利居貞，揚兵於九天之上。

This method cites the line statement from the "Book of Changes," the "Following" hexagram, line six in the third position: binding the adult husband results in abandoning the young son; following what is pursued leads to obtaining what is sought, and it is appropriate to remain in a stable and upright position. The interpretation also states "displaying troops in the ninth heaven," describing a hexagram with six yang lines, full of yang energy, with a prominent and visible presence, like spreading banners in the ninth heaven, with everything clearly exposed.

謂支干四課三傳皆居六陽之位是也，凡占皆利公干而不利私謀。假令庚子日第一課戌加庚，第二課子加戌，第三課寅加子，第四課辰加寅作初傳，其中傳午加辰，末傳申加午，卦名登三天，宜占天庭事，有動達高尊之象，如君子占之稍畏初中空亡而減力。如常人占之，賴初中空卻省力也，尤未免公干，明白事理。

The so-called Six Yang Pattern occurs when the day stem, day branch, four lessons, and three transmissions all fall on the six yang positions: Zi, Yin, Chen, Wu, Shen, and Xu. Any divination using this pattern is generally favorable for official duties but unfavorable for private schemes. For example, on a Gengzi day, the first lesson is Xu placed on Geng, the second lesson is Zi placed on Xu, the third lesson is Yin placed on Zi, the fourth lesson is Chen placed on Yin and serves as the initial transmission, the middle transmission is Wu placed on Chen, and the final transmission is Shen placed on Wu. The name of this pattern is "Ascending to the Three Heavens." Such a pattern is suitable for divination concerning the imperial court or government affairs, showing an atmosphere where actions quickly reach the attention of the powerful. If a distinguished gentleman divines this pattern, it is slightly unfavorable because the initial and middle transmissions fall into empty positions, reducing their strength. However, if an ordinary person divines this pattern, they benefit from the initial and middle transmissions falling into empty positions, saving them effort, although they still inevitably have to deal with official matters, and the reasoning is clear.

如甲午日干上子，雖四課三傳皆處六陽之地，緣三傳退間，主事間阻艱難，兼被初傳戌財引入中末鬼鄉，凡占事皆艱辛，尤不免公用也。如甲戌日干上子，四課三傳亦皆處六陽位，以上是自夜傳出晝，尤明白。

For example, if on a Jiawu day the stem is on the Zi position, although the four lessons and three transmissions all fall in the six yang positions, the three transmissions move backward in a staggered manner, indicating that the matter will encounter obstacles in the middle and be difficult to handle. Furthermore, the initial transmission's Wu wealth is led through the middle and final transmissions into the ghostly territory, so any divination shows effort and hardship, and one cannot escape official duties. Another example is on a Jiaxu day when the stem is on the Zi position, and the four lessons and three transmissions also fall in the six yang positions. All these lessons move from the night side to the day side, making the matters particularly clear and distinct.

課傳居五陽之上者，或占人年命填之，亦名六陽，事主公用明白，利公不利私也。此例極多，不暇細具。

The Four Lessons and Three Transmissions occupy only five yang positions. If the missing position is filled by the person's birth year, it is also called six yang. The nature of such a divination remains related to public affairs, with clear circumstances that are favorable to the public rather than private interests. There are many such examples, but it is not possible to list them all.

隨六二，係小子，失丈夫。伏兵於九地之下。

This method cites the Line Statement of the Second line of the "Following" hexagram from the Book of Changes: "Binding the young child, one leaves behind the adult husband." The interpretation further states "hidden troops beneath the ninth earth layer," describing a situation of heavy yin energy where the yin forces overlap and remain concealed, like hiding troops deep beneath the earth, with matters proceeding entirely in secret.

謂課傳皆居六陰之位是也，凡占利陰謀私干，不利公聞，尤盡昏迷也，或自晝傳夜昏迷愈甚。如己卯日第一課酉加巳，第二課亥加酉作初傳，第三課巳加卯，第四課未加巳，中傳丑加亥，末傳卯加丑，課名溟濛，凡占事必是陰謀奸私之象，兼天將天后、螣蛇、六合、元武，支干上皆乘盜氣，又是彈射發用坐於空鄉，至費力而不可言也，占病必死，求望皆為脫耗。又己亥日干上巳同。

The concept of the Six Yin Pattern refers to all four lessons and three transmissions falling on the six Yin positions: Chou, Mao, Si, Wei, You, and Hai. When this pattern occurs, it is favorable for secret planning and private requests, but unfavorable for open actions. The situation tends to be obscure and unclear. If the transmission moves from day to night, the confusion becomes even more pronounced. For example, on the day of Jimao, the first lesson has You added to Si, the second lesson has Hai added to You and serves as the initial transmission, the third lesson has Si added to Mao, the fourth lesson has Wei added to Si, the middle transmission has Chou added to Hai, and the final transmission has Mao added to Chou. The name of this pattern is "Ming Meng." When this pattern occurs, the matter being inquired about is necessarily related to secret schemes and private affairs. Furthermore, the celestial generals involved are Heavenly Empress, Teng Snake, Liu He, and Black Tortoise, and the heavenly stems and earthly branches carry an atmosphere of theft and leakage. It is also a pattern of shooting and firing, with the initiating transmission sitting in the Kongwang position. The effort required is almost impossible to describe. If this pattern is used for divination regarding illness, it indicates certain death. Any request for success or gain will result in loss and emptiness. The same situation applies on the day of Jihai, where the day stem is accompanied by Si.

課傳止五陰者，占人年命填之，凡占利私不利公，利小人不利君子。

The Four Lessons and Three Transmissions occupy only five yin positions. The missing position is filled by the year of the person divining, and it is treated as a sixth yin. When divining this type of lesson, it is favorable for private matters but unfavorable for public affairs. It benefits the petty person but is detrimental to the gentleman.

如癸卯、癸未、癸巳，干上卯，課傳俱在五陰之位，又是下生上神，迤邐而脫去，占病緣不攝而致病，豈不危絕乎？凡占皆脫耗，其法如神，切宜秘之。又如辛卯日干上子，自干至支及初中末，迤邐下生上神，盡被脫盜，雖不繫五陰位全，其理其理一同。以上例除占病外，諸占未免脫耗，日漸消鑠也。

For example, on the days of Gui Mao, Gui Wei, and Gui Si, the heavenly stem is all Mao, and the four lessons and three transmissions all fall on the five yin positions. Moreover, they are all cases where the lower god generates the upper god, layer by layer draining the original energy. When predicting illness, this precisely indicates a condition caused by lack of restraint and improper care, which is extremely dangerous. Any divination using this pattern generally shows a sign of depletion and loss, and this method of interpretation is as accurate as a divine oracle, and should be kept secret. Another example is on the day of Xin Mao, where the heavenly stem is Zi. From the day stem to the day branch, and then to the initial, middle, and final transmissions, the energy is continuously drained as the lower god generates the upper god. Although not all five yin positions are involved, the principle is exactly the same. The phrase "its principle" appears twice in the original text, and is retained as in the original version. In all these examples, apart from predicting illness, other types of divination also inevitably show signs of depletion and loss, and over time, the energy is gradually consumed.

不戰而屈人之兵。謂日之祿神，又作日之旺神，臨於干上者，切不可舍此而別謀動作。如乙卯日干上卯，幸得乘日之旺祿，何不守此，乃舍而就初傳之財、中末之生，殊不知皆是旬內空亡，既逢干空，不免囉嚦，再歸干上就祿就旺，誠所謂“到處去來，不如在此。”之語也。

This method's conclusion is based on the idea from The Art of War, "to subdue the enemy without battle." The phrase "prosperous fortune and official position resting on the body" means that the day stem's fortune god is also its strong god, and it is precisely located on the heavenly stem. When encountering this pattern, one must not ignore it and seek other plans. For example, on a Yimao day, if the卯 (Mao) is on the day stem, it is exactly in the day's prosperous fortune. Why would one abandon it to pursue the wealth in the first transmission, and the birth in the middle and last transmissions? Unknowingly, those positions fall into the empty void of this旬 (decade). Since the heavenly stem is empty, one is bound to get involved in endless troubles, and eventually has to return to the heavenly stem to take advantage of this fortune and strength. This exactly matches the old saying: wandering everywhere is not as good as staying here.

又乙酉、乙亥日干上卯，癸巳、癸丑日干上子，辛卯、辛丑、辛酉日干上酉，己亥、己酉、己巳日干上午，雖不繫己土旺神，亦可用也。以上皆在鈐內。又如辛巳日，雖干上酉為日之旺祿，奈是旬空，既旺祿空亡，必所得不償所費，反不宜坐用，未免棄祿而就三傳之財，及別謀改業，遂致亨旺，切不可如前論之。

In addition, on days with the day stem Yiyou and Yihai, the stem gets the branch Mao; on days with the day stem Guisi and Guichou, the stem gets the branch Zi; on days with the day stem Xinmao, Xinchou, and Xinyou, the stem gets the branch You; on days with the day stem Jihai, Jiyou, and Jisi, the stem gets the branch Wu. Although the Wu of the last few days is not considered the strong element of Ji earth, it can still be used. All these examples are included in the fixed pattern table called 「Qian」. For example, on the day with the day stem Xinsi, the branch You, which is the strong and禄 of that day, is located in the旬空. Since the strong and禄 is empty, it will certainly not yield enough to compensate for the loss, and it is not advisable to stay and wait for it. Instead, one should give up the禄 and choose the wealth from the three transmissions, or change to another profession, which can lead to prosperity. This point should not be interpreted according to the previous method of staying and waiting for the禄.

又如癸亥日，干上雖乘子為日之旺祿，亦是旬空，未免棄祿而就初傳之戌，乃值日鬼乘白虎，又不免向前投中傳酉，又值敗氣，又坐鬼鄉酉加戌為鬼鄉也，迤邐至於末傳申，始逢日之長生，凡值此課，未免舍空祿而就艱難中，更進一步，始得如意，此意法奇妙。丁亥日干上午，乙巳日干上卯同。

For example, on a Guihai day, although the day stem is riding on Zi, which is the day's strong and prosperous position, it is unfortunately in the旬空 (empty period). Therefore, we have to abandon the禄神 (prosperous position) and instead take the first transmission's Xu. However, Xu is the day's ghost and is also riding on the White Tiger. We have to move forward again to the middle transmission's You. But You is in a state of decline and is placed on top of Xu, which is exactly in the ghost's territory. This process continues until we reach the final transmission's Shen, where we finally encounter the day's Growth (growth). In such cases, we inevitably have to give up the empty and prosperous positions, and move forward with difficulty before we can achieve our desires. This principle is very profound and intricate. On a Dinghai day, the day stem is riding on Wu, and on a Yisi day, the day stem is riding on Mao, which is similar to the above situation.

外有乙未日干上卯，緣是閉口之祿而不可守，遂投初傳，奈是昴星不入之財，不免中傳再歸干上受其旺祿，又不能守，致於末傳，棄祿而歸於末傳宅上，受其干墓之鄉，以此占之，乃見食於人，把心不定，終處於家中受困厄而已。

There is also a class on the卯 (Mao) in the Yiwei day stem: this is a 'closed mouth'禄 (favor), which cannot be held onto, so it turns to the first transmission. However, the first transmission is a wealth that is out of reach in the昴 (Mao) star class. It then goes back to the second transmission and returns to the day stem to receive this prosperous禄, but still cannot hold onto it. Finally, it reaches the third transmission, and has to abandon the禄 and return to the dwelling governed by the third transmission, falling into the墓 (grave) of the day stem. Thus, the divination indicates that one is dependent on others, living off their provisions, uncertain in mind, and ultimately confined at home, suffering from embarrassment.

如辛卯日，干上酉為日旺祿，緣晝乘元而夜乘虎，遂不可守，未免投初傳丑，又是日墓，中傳子又是脫氣，末傳又是丁亥乘虎而遙傷日干，自末傳至干，雖欠一位，終不能復投其旺祿也。此例尚有，皆在鈐內，甚詳。又辛未日干上酉，夜乘虎，支上午火，初巳、中歸巳鄉，末丁卯。

For example, on a Xinmao day, the酉 (You) on the day stem is the day's旺禄 (prosperous and auspicious position). However, if during the day it is occupied by Yuanwu (Black Tortoise) and at night by Baihu (White Tiger), then the凶将 (malevolent general) occupies it, making it impossible to maintain. It must then transfer to the initial transmission's Chou (丑). But Chou is also theTomb Spirit (burial god) of the day. Then it goes to the middle transmission's Zi (子), which is a泄气之神 (depleting god). The final transmission is Dinghai, which is occupied by Baitu (White Tiger) and attacks the day stem from afar. Although the final transmission counts back to the day stem, it only differs by one position, and ultimately cannot return to that prosperous and auspicious position. There are many such examples, all detailed in the 'Qian' (a divination text). Another example is on a Xinwei day, where the You (酉) on the day stem is occupied by Baitu (White Tiger) at night, and the branch is Wu (午) fire. The initial transmission is Si (巳), the middle transmission remains in Si (巳), and the final transmission is Dingmao, following the same pattern.

不為鄰國之遊士，亦作幕府之客臣。謂日干祿神加臨支辰上者，凡占不自尊大，受屈折於他人。如占差遣，主權攝不正，或遙授職祿，或正宜食宅上之祿；或將本身之職祿替於兒男者，斯占尤的。且此例每日有一課，可逐類而言之。假令甲子日寅加子，乙丑日卯加丑之類，不暇細具，皆仿此。

This method's interpretation says: Even if one cannot become a wandering scholar invited by another country, one can still serve as a guest minister in a military governor's court. The phrase "禄临支" means the禄神 (favorable official) of the day stem is placed on the day branch. When this chart is used for divination, the person finds it difficult to elevate their status and is often subjected to humiliation. If this chart is used for appointments, it indicates that the person is acting as a deputy, holding an unofficial position, or merely holding a nominal title with a salary, or that they are entitled to the benefits of residence and salary. Some people pass on their position and salary to their sons, and this chart is especially accurate for such cases. Each day corresponds to a specific chart, and they can be explained in categories one by one. For example, on Jiazi day, the寅 (Yin) is placed on the Zi (Zi); on Yichou day, the卯 (Mao) is placed on the Chou (Chou), and so on. Due to the large number, they cannot all be listed in detail, but they should all be interpreted in this manner.

外有日干之祿加支上，被支辰墓其祿，或被支克其祿神者，必因起蓋房宅而失其祿。或被支辰脫其祿神者，必因起蓋房宅而以祿償債。假令辛丑日，酉加丑，乃祿神受墓。又乙酉日卯加酉，乃祿神受宅克。乙巳日卯加巳，乃祿神受脫。此例極多，不暇細具，餘仿此。

There is another situation: when the day stem's禄神 is added to the day branch, but is absorbed by the day branch into its storage, or is reversed to be harmed by the day branch, this is certainly due to building a house and losing salary. If the禄神 is drained by the day branch, this is certainly due to building a house and using salary to settle debts. For example, on a Xinchou day, the酉 is added to the丑, and the酉 metal is buried in the丑, which is the禄神 being stored. On a Yiyou day, the卯 is added to the酉, and the酉 metal harms the卯 wood, which is the禄神 being harmed by the house. On a Yisi day, the卯 is added to the巳, and the卯 wood generates the巳 fire, which is the禄神 being drained. There are many such examples, but they cannot all be listed in detail; the rest can be inferred in the same way.

四面受敵，亦有無敵之處。

This method's interpretation states that enemies surround from all four directions, yet there is always one place without an enemy that can be found. Although the lesson pattern is constrained on all sides, as long as one identifies that path of escape, abandoning the old for the new, a person can escape.

如甲子日戌加子作初傳，雖曰日財，乃是旬空，中傳申金又是日鬼，末傳午火作日之脫氣，且三傳既無所益，不免只就干上子水而受生，乃應避難而逃生之語。丁卯日干上亥，乙亥日干上酉，戊寅日干上申，庚戌日干上午，辛未日干上丑，戊午日干上辰，己巳日干上酉，辛酉日干上亥，壬申日干上寅，庚辰日干上子。

For example, on a Jiazi day, the Xu is placed on Zi as the first transmission: although Xu is the wealth of Jia wood, it falls in the旬空; the middle transmission, Shen metal, is the ghost of Jia wood; and the final transmission, Wu fire, drains the energy of Jia wood. Since none of the three transmissions can help, it has to return to the day stem and take the water of Zi for nourishment, which exactly matches the saying 'avoiding danger by escaping'. Similar cases include Dingmao day with Hai on the day stem, Yihai day with You on the day stem, Wuyin day with Shen on the day stem, Gengxu day with Wu on the day stem, Xinyou day with Chou on the day stem, Wuwu day with Chen on the day stem, Jisi day with You on the day stem, Xinyou day with Hai on the day stem, Renshen day with Yin on the day stem, Gengchen day with Zi on the day stem, all of which show the pattern of abandoning the three transmissions to seek life qi from the day stem.

避難逃生，如甲子日辰加寅為初傳，雖曰日財，奈晝夜天將皆是六合，其財受上下夾克，終不可得，中傳午火乃日之脫氣，末傳申金又是日鬼，三傳既無所益，不免日干就子支上而受生，亦謂之避難而逃生。

Another example, also falling under the category of avoiding danger and escaping: On a Jiazi day, the day branch is placed on寅 as the first transmission. Although辰 is the wealth of Jia wood, it is unfortunate that both the day and night heavenly generals are Liu He, which belongs to wood. Above there is wood coming torestrain it, and below it is on寅 wood, so this wealth is squeezed between upper and lower and gets injured, ultimately not being obtained. The middle transmission is午 fire, which disperses the energy of Jia wood, and the final transmission is申 metal, which is the ghost of Jia wood. Since none of the three transmissions can provide any benefit, the day stem has to turn back to the day branch's Zi water for support, which is considered escaping from danger.

又如庚子日子加申，此乃支神上門而脫干，兼三傳水局皆作脫氣，及晝夜天將蛇龍武皆是水中之獸也，愈擊其水而蝕庚金，誠所謂脫耗迍邅，而不可逃；熟視之，天盤申金坐於辰土之上就生，子水坐於申金之上長生，豈能蝕天上之申金？亦為避難逃生也。

For example, if Gengzi (庚子) is placed on Shen (申): this is when the god of the day branch comes to drain the day stem, and the three transmissions form a water pattern, together draining the energy of Geng metal. The snakes, azure dragon, and black tortoise riding the day and night are all water creatures, further increasing the water power to erode the Geng metal. Truly, this is a situation of loss and distress with nowhere to escape. However, upon closer examination: the metal Shen on the heaven plate sits on Chen earth, thus receiving earth's nourishment; the water Zi sits on Shen metal, which is its place of growth. Since the water Zi is generated by the metal Shen, how could it reverse and erode the heavenly Shen metal? Therefore, this divination still counts as escaping danger and finding safety.

占人本命作丁神，動搖不安，而坐長生之上，亦為避難逃生。避難逃生而終不能逃生者，例如丁亥日干上戌，夜占昴星，三傳午戌寅，緣始棄干上之墓，遂投初傳之祿，奈是旬空，不免棄空祿而再歸干上中傳戌墓，終不可受，其久困又投未之長生，奈值白虎，未免止居宅中，受驚危之長生爾。

The person's destiny branch coincides exactly with the "Ding God," causing instability and restlessness, yet it sits on top of the Growth position, which is considered a way to avoid danger and escape. There is another situation where one tries to escape but ultimately cannot: for example, on a Dinghai day stem, if the戌 is on the day stem, and the night divination shows the昴 star lesson, with the three transmissions being午, 戌, and 寅. At first, it abandons the戌墓 on the day stem and turns to the initial transmission's午禄, but the午 falls into the旬空; then it gives up this empty禄 and returns to the day stem, but the middle transmission is still the戌墓, and it cannot bear it. After being trapped for a long time, it turns to the long life position on 未, but the 未 is occupied by the White Tiger. In the end, it can only stay at its own home, enjoying a kind of anxious long life.

如壬午日，辰加亥作初傳，乃是墓神覆日為用，三傳辰酉寅，不免棄墓而投中傳酉金之生，又是旬空，遂再投末傳寅木，又是脫氣，然後棄其三傳，而壬干加午而取財也。如丙寅日寅加丙，申財加亥乘元，三傳亥申巳，緣申見在之財落空，又焉能求外來之財也。

For example, on a Renwu day, the initial transmission is set with Chen added on top of Hai, which is considered as the initiating transmission. This is because theTomb Spirit (mound spirit) covers the day stem. The three transmissions are Chen, You, and Yin. We can only abandon Chen, the墓 (mound), and turn to You metal for assistance in the middle transmission, but You is in the旬空 (decade void). Then we turn to Yin wood in the final transmission, but Yin wood drains the energy of Ren water. Thus, the three transmissions are all unreliable, and in the end, we can only let the Ren stem approach the day branch Wu to obtain wealth. Another example is on a Bingyin day, where Yin is placed on top of Bing. The wealth sign Shen is placed on Hai and is accompanied by Yuanwu. The three transmissions are Hai, Shen, and Si. The existing Shen wealth is already in the旬空 (decade void), so how can we expect to obtain external wealth?

亦名不受福德，賁初九：“賁其趾，舍車而徒”。如壬寅日不就干上之申金為長生，願以壬干加寅木而受脫。

This pattern is also called "not receiving fortune and virtue." It refers to the line statement from the first line of the Qian hexagram in the Book of Changes: decorating one's toes rather than giving up the carriage to walk. For example, on a day with the stem Renyin, the stem Ren water clearly has the metal Shen to be its growth, yet it deliberately avoids using it, preferring to let the stem Ren be connected to the day branch Yin wood, which drains it. This is choosing to suffer loss instead of taking advantage of the benefit.

如乙酉日干上亥，辛丑日干上未，唯有庚子日干上辰乃空亡，庚午日干上戌乃空亡。

For example, on the day stem Yiyou, if the branch Hai is present, and on the day stem Xinchou, if the branch Wei is present, it is neither appropriate nor suitable, and there is nowhere to rely. In the case of Gengzi day stem with the branch Chen, this Chen is exactly Kongwang; and on Gengwu day stem with the branch Xu, this Xu is also Kongwang, making it even more difficult to find a place to rely.

謂墓神覆日，卻作太陽，處難中得上人提攜，共有五等：一、就干上之生，二、就支上之生，三、日干坐地盤之生，四、本命乘丁坐地盤長生，五、日干下臨財鄉。

The concept of "mù zuò tài yáng" refers to a situation where theTomb Spirit (mound spirit) although covering and pressing upon the day stem, is simultaneously located at the position of the sun. Thus, despite being in difficulty, one can receive assistance from a higher authority. This pattern has five levels: the first level is when the spirit on the heavenly stem brings about growth, the second level is when the spirit on the earthly branch brings about growth, the third level is when the day stem is seated exactly on its long life position on the earth plate, the fourth level is when the native's destiny is riding on the spirit of Ding and seated on the long life position of the earth plate, and the fifth level is when the day stem is located exactly at the wealth area.

謂斫輪課中，卯為空亡者，故名朽木不可雕也。凡值此例，宜改科易業而別作營生。如庚戌日卯加申，辛亥日卯加辛，此二者尤的，餘有癸丑日卯加申發用。

The phrase "rotten wood cannot be carved" refers to the "Zhuolun lesson" where the卯 (Mao) falls on Kongwang. When the wood is already rotten, it cannot be shaped into a useful object, hence the name. Whenever this situation occurs, one should consider changing occupations and seeking new means of livelihood. For example, on Gengxu day when Mao falls on Shen, or on Xinhai day when Mao falls on Xin, these two lessons are particularly accurate. Additionally, cases on Guichou day where Mao falls on Shen and the action is initiated also fall into this category.

如丁丑日卯加申為發用，乃申酉空亡，卯木加空地，非朽木難雕之例也，凡謀不遂。

For example, if on a Dingchou day, the卯 (Mao) wood is placed on the申 (Shen) and initiates the transmission: within this ten-day cycle, the empty places are Shen and You. The Mao wood is placed on an empty spot—the emptiness is not in the wood itself, but in the ground it stands upon. Therefore, this lesson is not an example of朽木难雕 (decaying wood that cannot be carved), but rather a case where the axe has no place to strike, and any plan is difficult to achieve as desired.