The sun shines upon the military and is favorable for capturing the thief, third nine.

不利劫營伐路。謂元武坐於太陽月將之上，占賊必敗，緣賊人喜夜而可以隱形，豈宜被太陽之光照耀，以致盜賊之形現露，不勞捕捉，必然自敗，縱太陽月將乘天空或作空亡，及坐空亡尤好，緣太陽不被雲翳，更光明也，惟畏占時在夜，賊反大幸也。

When using military tactics, it is disadvantageous to attack enemy camps or intercept their routes. This pattern describes the Black Tortoise sitting on the "Sun Month General" (the deity corresponding to the position of the Sun in the current lunar month). If this is the case, the enemy is certain to be defeated. Bandits prefer darkness and often hide in the night, but they cannot withstand the light of the sun. Once their presence is revealed, they do not need to be captured; they will naturally suffer defeat. Even if the Sun Month General is accompanied by the Sky Void, or if the position itself is empty, it is actually better, because the sun is not obscured by clouds and shines even more brightly. The only thing to fear is if the calculation is made at night, in which case the enemy would gain a great advantage.

尤宜逐季推尋日出日入之時，極準。如止以卯為日出，酉為日入，則元武止有臨地盤之申上者為晝，緣不臨地寅卯辰巳午未故也。如推究節氣，日出日入，則元武縱臨酉戌，尚可作太陽照武之用也。

It is best to calculate the actual times of sunrise and sunset separately for each season, as this will be extremely accurate. If one simply takes卯 as sunrise and酉 as sunset, then the Black Tortoise can only be considered as daytime when it is located at the position of申 on the Earth Plate, because it cannot reach the positions of寅, 卯, 辰, 巳, 午, and 未 on the Earth Plate. If one is willing to carefully calculate the true sunrise and sunset according to the solar terms, then even if the Black Tortoise is located at the positions of酉 or戌, it can still be used as the Sun's position for calculation.

如壬申日返吟卦，十月占，且支上寅木乃是日之盜氣，上又乘元武，必是家中人作盜，後必敗露，緣寅為月將照破元武故也。如辛亥日亥將戌時，三傳丑寅卯，此課所合主失脫而無疑也，緣干上亥是日之盜神又乘元武，又初傳是日之墓神，中傳雖寅卯為日財，又是旬空，雖是太陽照武，奈何是戌時，太陽已歸地下，其賊難獲，此例極多，餘皆仿此。

On a Renshen day, if the divination is a return lesson, and the month is the tenth month, the branch of寅wood is the thief god that drains the energy of the壬water. The寅branch also carries the Black Tortoise, indicating that the thief is a family member. However, the thief will eventually be discovered, because the month general of the tenth month is寅, and the sunlight exposes the Black Tortoise. Another example is on a Xinhai day, with the亥branch as the month general and the hour of戌. The three transmissions are丑,寅, and卯. This lesson clearly indicates a theft: the亥branch on the heavenly stem is the thief god that drains the energy of the辛metal, and it also carries the Black Tortoise. The first transmission is theTomb Spirit of the辛metal. The middle transmission of寅and卯, although they are the wealth of the辛metal, are in the旬空, meaning that there are no heavenly stems in this旬 that can pair with these two earth branches. Although the sun is shining on the Black Tortoise, since the divination is made at戌hour, the sun has already set, so the thief is difficult to catch. There are many such examples, and the rest can be interpreted in the same way.

至元武雖不臨太陽之上，如於卯辰巳午申天盤之上者，尚可捕盜，或元武臨天馬六丁，更臨酉戌亥子丑上，其賊終不敗露，必至遠竄。如占失財，其財坐長生之上者，終不致失，或所失物類坐於長生之上者，亦不至失也。

As for the Black Tortoise, even though it is not sitting directly on the Sun, if it falls on the positions of Mao, Chen, Si, Wu, or Shen in the Heaven Plate, it can still capture the thief. If the Black Tortoise is associated with the Heavenly Horse (a deity governing movement and pursuit) or the Six Ding deities, and it falls on the positions of You, Xu, Hai, Zi, or Chou, the thief will certainly not be discovered and will flee far away. If the divination concerns lost property, the lost item is safe if it is located in the Growth position; or if the deity associated with the lost item is in the Growth position, it will also remain safe.

天網四張格：最宜占賊必獲，謂用神與正時同剋日是也，惟在破網卦反難捉賊矣。破網者，有神克其初傳是也。賊向防連坐者例：緣元武所臨之神有神作六合是也。如元武加子臨丑，子與丑作六合故也。

The "Heavenly Net Spread Four" pattern is most suitable for predicting thieves, and it definitely indicates that the thief will be captured. This refers to the "Useful God" (the initiating transmission deity) and the "Correct Hour" (the hour used to cast the divination) both coming to overcome the Day Stem. The four sides are covered like a net, and the thief has nowhere to escape. However, if the "Broken Net" hexagram appears, it becomes difficult to catch the thief; the "Broken Net" means another deity comes to overcome the first transmission. The "Thief's Prevention and Linked Responsibility Example" states that the deity where the Black Tortoise is placed is joined by another deity to form the "Six Harmonies." For example, if the Black Tortoise is on Zi and is located on Chou, Zi and Chou form the Six Harmonies, which means the thief may reveal accomplices and cause others to be implicated.

捉賊不如趕賊格：假令甲日占，以申為賊，不可便以丙火剋剋之，雖去其鬼賊，亦竊甲干之氣，尤憂所費，以此推之，不如以壬水暗竊其申金尤生其甲木為妙。游都下捉賊必獲，游都煞者，甲己日丑，乙庚日子，丙辛日寅，丁壬日巳，戊癸日申。

"The principle of 'Catching the Thief is Not as Good as Driving Away the Thief'": If on a Jia day one is divining about a thief, and the thief is represented by Shen metal, one should not directly use Bing fire to overcome it. Although Bing fire can eliminate the ghost thief, it will also drain the vital energy of Jia wood, resulting in effort and loss. Therefore, it is better to use Ren water to subtly drain the Shen metal. Moreover, Ren water also nourishes Jia wood, which is more effective. When divining about a thief under the 'You Du' evil star, one is certain to catch the thief. The calculation for 'You Du' is as follows: on Jia day or Ji day, it falls in Chou; on Yi day or Geng day, it falls in Zi; on Bing day or Xin day, it falls in Yin; on Ding day or Ren day, it falls in Mao; on Wu day or Gui day, it falls in Shen.

玄武加丁主失脫。賊捉賊格：如壬癸日辰戌未丑等為傳，三傳自相刑沖，可以凶制凶，又內有四金字可以化鬼也。又元之本家上神能制元亦是。鬼作生氣，賊來不已，如日之劫財，或占失財，亦以此為賊，或鬼賊本家與元武本家上神乘太陽，占盜立獲。

The Black Tortoise is combined with the Ding spirit, indicating there may be theft or loss. "Zhe Zhuo Ge" (Catcher Catching a Thief Pattern): For example, on a Ren day or Gui day, if the three transmissions are made using Chen, Xu, Wei, or Chou, and the three transmissions mutually attack and conflict with each other, it is possible to use a凶 to control another凶. The four burial places also contain metal qi, which can resolve the ghost. There is also the "original position" of the Black Tortoise, which is the original branch it belongs to. The spirit above this branch that can control the Black Tortoise also counts as this pattern. If the ghost and the thief are the same, the thief will continue to come. As for the "劫财" (wealth loss) of the day stem, which is the爻 that competes with the same type and steals wealth, it is also regarded as the thief when predicting loss of wealth. If the original position of the ghost and the original position of the Black Tortoise have the spirit above them exactly as the sun and the month general, the theft can be caught immediately.

大過九五枯楊生花，家人九三嗃嗃嘻嘻，占兵有敵與臣下私謀者。謂干為夫，支為妻，凡占婚全看此，豈宜支干上乘天后、六合，以應私情，那更女之行年居在干上，男之行年居在支上，此乃私情，先相交通，至嫁娶之時，何有用媒伐乎。

The imagery comes from The Zhou Changes: The line statement of the ninth line in the fifth position of The Great Excess says that a withered elm tree blooms; the line statement of the ninth line in the third position of The Family speaks of being too strict in managing the household and of laughter without restraint. If this is used for military matters, it indicates that there is secret collusion between the enemy and our subordinates. This passage discusses taking the day stem as the husband and the day branch as the wife, and for all matters of marriage, one should look at these two positions. How are the stem and branch positions suitable for riding upon the Heavenly Empress and Liu He, these two generals who govern affection? This is precisely about private affection. Moreover, if the woman's year pillar falls on the stem and the man's year pillar falls on the branch, this is even more about private affection: the two have already been in contact beforehand, and when it comes to the formal marriage, there is no need for a matchmaker.

如占婚值此者，必有有先奸後娶之意也。如丁卯日干上寅，晝乘六合，支上戌乘天后，又干上子夜乘六合，支上申乘天后，又干上戌乘天后，支上午乘六合夜。更看那邊空亡，審其真偽，如值空亡，則雖乘天后、六合，既已坐空，乃止懷虛意也。

When divining marriage, if this type of chart appears, it indicates that there was prior affection before the marriage. For example, on a Dingmao day, if the stem is寅 and during the day, the寅 is covered by Liu He, and the branch is戌 which is covered by Heavenly Empress; or if the stem is子 and during the night, the子 is covered by Liu He, and the branch is申 which is covered by Heavenly Empress; or if the stem is戌 covered by Heavenly Empress, and the branch is午 covered by Liu He, and it is night time. One must also check whether both sides fall into Kongwang to determine if it is genuine or not: if they fall into Kongwang, even though they are covered by Heavenly Empress and Liu He, since they are sitting in an empty place, it is just a hollow affection.

謂干上有支驛馬，支上有干祿神者，故名真富貴卦，凡君子占之加官添俸，富貴雙全，常人占之，病訟俱凶，宅移身動。如丙寅日干上申，乃支驛馬，支上巳乃干祿，餘仿此。

The day's heavenly stem is called "dry" and represents the person seeking divination; the day's earthly branch is called "wet" and represents the family residence and the other party. The god riding on the day's heavenly stem is precisely the "Post-horse" of the day's earthly branch, which is a moving star determined by the Triple Harmony Formation, indicating movement and change. The god riding on the day's earthly branch is precisely the "L禄" (favorable position) of the day's heavenly stem, which is the place where the heavenly stem is in its official position, indicating salary and wealth. When "L禄" and "Post-horse" alternate and occupy each other, it is called a true prosperous lesson. Scholars and gentlemen who receive this divination are likely to be promoted in office and receive increased salary, achieving both fame and profit. However, ordinary people who receive this divination may not necessarily gain fortune; if they inquire about illness or litigation, the outcome is unfavorable, often indicating the need to move residence or relocate, leading to instability in their lives. For example, on a Bingyin day, the heavenly stem Bing has the god Shēn (申) riding on it, and Shēn is precisely the Post-horse of the earthly branch Yin. The earthly branch Yin has the god Si (巳) riding on it, and Si is precisely the禄 position of the heavenly stem Bing fire. This pattern applies to other days as well.

且夫三奇者有二等，有三傳全遇甲庚戊者，有三傳全遇乙丙丁者。其法亦有二，有遁旬中之干者，有遁五子元建之法者，凡值此二例，君子占之，官居一品之尊，貴入巖廊，縱使常人占之，雖無吉泰之兆，亦可消除災禍。

The Three Marvels are divided into two categories: one category consists of the three branches (initial, middle, and final transmissions) derived from the four lessons, where the heavenly stems Jia, Geng, and Wu all appear together; the other category consists of the three branches where the heavenly stems Yi, Bing, and Ding all appear together. There are two methods of calculation: one method uses the heavenly stems hidden according to the current ten-day cycle, determining the heavenly stems of the three transmissions based on the day branch's corresponding ten-day cycle; the other method uses the Five Sons' Initial Construction method to determine the heavenly stems. If either of these two patterns occurs, those who divinate will attain high official rank and be able to enter the imperial court; even if ordinary people divinate and encounter these patterns, although they may not necessarily receive great fortune, they are sufficient to eliminate misfortune and dispel calamity.

遁旬中之干者，如己卯日干上午，第四課發用，初傳丁丑加寅，中傳丙子，末傳乙亥。又己巳日丁卯加辰，丙寅加卯，乙丑加寅，又壬申日初傳乙丑加子，中傳丙寅，末傳丁卯。戊辰日初傳丁卯加辰，中傳丙寅，末傳乙丑。

First, we consider the sequence of hidden stems in the current ten-day cycle. For example, on the day of Ji Mao, the day stem Ji is associated with Wu. The initiating transmission is taken from the fourth lesson: the first transmission is Chou, and the hidden stem is Ding, placed on Yin; the middle transmission is Zi, with the hidden stem Bing; the final transmission is Hai, with the hidden stem Yi. The three hidden stems, Yi, Bing, and Ding, are all present. Similarly, on the day of Ji Si, Ding Mao is placed on Chen, Bing Yin on Mao, and Yi Chou on Yin, again all three marvels are present. On the day of Ren Shen, the first transmission is Yi Chou placed on Zi, the middle transmission is Bing Yin, and the final transmission is Ding Mao. On the day of Wu Chen, the first transmission is Ding Mao placed on Chen, the middle transmission is Bing Yin, and the final transmission is Yi Chou. All these cases belong to this sequence.

遁甲己還生甲者，如辛巳日干上午，初傳甲午加戌，中傳庚寅，末傳戊戌。己酉日初傳乙亥加戌，中傳丙子，末傳丁丑，餘仿此。

Now talking about the method of five elements and their establishment, the mnemonic says "Jia and Ji give birth to Jia," meaning that on days of Jia or Ji, the hidden stem starts again from Jia and is pushed forward in order. For example, on a day of Xinsi, the stem of the day is Xin, and the hour stem is Wu. The first transmission is Jia Wu placed on Xu, the middle transmission is Geng Yin, and the final transmission is Wu Xu, forming the three marvels of Jia, Geng, and Wu. On a day of Jiyou, the first transmission is Yihai placed on Xu, the middle transmission is Bingzi, and the final transmission is Dingchou, forming the three marvels of Yi, Bing, and Ding. The rest of the days are calculated in the same way.

如甲申日未加申為夜貴，乃日之墓神，丑作晝貴，又受寅木克，又作天空，初傳子與未又為害，如占訟理雖直而必致曲斷，事小而必大凶。餘占皆弄巧成拙，止宜識時而屑就，庶不為大禍，其餘五甲日未加寅用夜貴，亦如其說。

For example, on a Jiashen day, the You branch is placed on Shen. You is the night nobleman used in night divination (the heavenly virtue nobleman has two forms, day and night; during the day, the day nobleman is used, and at night, the night nobleman is used). However, You is also the tomb of Jia wood. Another nobleman, Chou, which is normally the day nobleman, is restrained by Yin wood and is riding on the deceptive 'Tian Kong'. In addition, the first transmission's Zi and You are mutual six harms. The two noblemen are one trapped in the tomb and the other harmed, so even if the person's case is just, the judgment will inevitably be wrong, and a small matter will end up as a great misfortune. If other matters are divined with this lesson, they will also result in making things worse, and it is best to understand the situation clearly and be willing to compromise to avoid great disaster. The same applies to the other five Jia days where You is placed on Yin and the night nobleman is used.

又如乙酉日未加寅作初傳，害中傳之晝貴，其象稍相類占，亦如前說，曲直作鬼枷錮，如六己日逢曲直課也也，卯加亥先曲後直，卯加未先直後曲。凡申加午為白虎投朱雀，午加辰為朱雀投勾陳，皆主訟。

For example, on an Yiyou day, if Wei is added to Yin to form the first transmission, it turns around to harm the daytime noble (Zhou Gui) in the middle transmission. The imagery is similar to the previous example, and the method of interpretation is the same as before. If a curved and straight lesson (three transmissions form the wood triad of Hai-Mao-Wei) results in wood that becomes the official ghost that restrains the day stem, it is like putting a person in chains. This is the case when six Ji days meet a curved and straight lesson with a wood triad. If Mao is added to Hai, it indicates suffering first and then gaining relief; if Mao is added to Wei, it indicates smoothness first and then suffering. Additionally, if Shen is added to Wu, it is called White Tiger entering Vermilion Bird; if Wu is added to Chen, it is called Vermilion Bird entering Gou Chen. 'White Tiger' signifies bloodshed and injury, 'Vermilion Bird' signifies disputes and documents, and 'Gou Chen' signifies conflicts and entanglements. When these occur, there will be legal disputes.

如丁酉日第一課，干上酉乃夜貴，第二課酉上見亥乃晝貴，第三課酉亥相加，第四課又歸亥鄉，然後三傳酉亥丑，此四課三傳，皆是晝夜貴人所聚，名曰遍地貴人，貴多者不貴，凡占不歸其一，反無依倚，或權攝所委不一，託事無成。

For example, on a Dingyou day: the four lessons (four groups of relationships formed by the day stem, day branch, and their upper gods) are as follows. The first lesson has the day stem bearing You, and You is the night nobleman. The second lesson has You bearing Hai, and Hai is the day nobleman. The third lesson again combines You and Hai. The fourth lesson remains on Hai. Then the three transmissions are arranged as You, Hai, and Chou. In this case, the four lessons and three transmissions are all located in areas where day and night noblemen gather, which is called "prevalent noblemen." When there are too many noblemen, they become less significant. Any divination concerning affairs lacks a specific focus and becomes uncertain. When handling matters, there may be multiple people taking charge or acting on behalf of others, each giving different opinions, leading to the eventual failure of the task.

如用夜貴，乃名咄目煞，如貴人咄目專視，反坐罪也，大不利告貴，占訟尤凶，外有三傳皆是貴人者亦可用，辛巳日干上午，丁卯日干上酉，乙亥日干上子、又干上午。

If the night nobleman is used, this pattern is also called the Dumei煞. It is like the nobleman glaring angrily and fixating on you, yet in the end he is the one held responsible. This pattern is especially unfavorable for seeking an audience with a superior or submitting a petition. It is particularly dangerous when asking about legal matters. There are also cases where all three transmissions fall on the nobleman's position, and these are judged in the same way. For example, on a Xinsi day, the day stem has the position of Wu; on a Dingmao day, the day stem has the position of You; on a Yihai day, the day stem has the position of Zi, and also has the position of Wu.

謂六處有旦暮天乙相加者，如占告貴求事，必干涉兩貴人而成就。或占謁貴，必不得見其貴人，緣貴人往見別貴，多不在宅，縱然在宅，必會貴客而排筵，蓋貴臨貴位，乃官人見官人也。如是同官，占之反宜謁見。

The so-called six positions refer to the day stem, the day branch, the upper god above them, and the three transmissions. Among these six positions, if the early and late positions of the "Heavenly Nobleman" (i.e., the daytime nobleman and the nighttime nobleman) are present together, when divining about someone handling affairs, it is necessary to involve both noblemen to accomplish the task. If the divination is about visiting a nobleman, one is likely to fail to meet him, because this nobleman is going to meet another nobleman, and is often away from home. Even if he is at home, he might be entertaining a distinguished guest with a banquet. This is the image of a nobleman meeting another nobleman in his position, and officials meeting other officials. If the person seeking to meet is of the same rank, then this divination is more suitable for visiting.

已後雖值晝夜貴人相加在傳，視其合用之貴，如值空亡，不可照前說。如六丁日亥加酉晝，丁巳、丁亥、丁丑日酉加亥夜，六丙日酉加亥夜，六癸日巳加卯晝，癸未、癸亥、癸巳、癸酉日卯加巳夜，辛酉日午加寅晝，辛巳日寅加午夜，乙酉日子加申晝，申加子夜，甲戊庚日返吟，餘雖有之，緣不在傳課，故不具載。

After this, whenever the nobleman and the day branch combine and fall within the three transmissions, one should determine which nobleman is being used at that time. If it falls exactly on 'kongwang' (the two missing branches in a ten-day cycle, indicating something empty and not substantial), then the previous method should not be applied. Specific day branches are as follows: on six days of Ding, the nobleman is added to You at Hai for daytime; on Ding Si, Ding Hai, and Ding Chou, the nobleman is added to Hai at You for nighttime; on six days of Bing, the nobleman is added to Hai at You for nighttime; on six days of Gui, the nobleman is added to Mao at Si for daytime; on Gui Wei, Gui Hai, Gui Si, and Gui You, the nobleman is added to Si at Mao for nighttime; on Xin You day, the nobleman is added to Yin at Bing for daytime; on Xin Si day, the nobleman is added to Bing at Yin for nighttime; on Yi You day, the nobleman is added to Shen at Zi for daytime, and Zi at Shen for nighttime; and on the reverse lesson lessons of Jia, Wu, and Geng days, this pattern also appears. Other day branches may also have the nobleman added, but since they do not fall within the four lessons and three transmissions, they are not listed individually.

貴覆干支格：緣干支上皆乘晝夜貴人例，凡占亦得兩貴人周全而成事，如甲申日干上丑、支上未，庚寅日干上未，支上丑，己卯日干上子、支上申，己亥日干上申、支上子，丁巳日干上亥、支上酉，丁酉日干上酉、支上亥。

This pattern is called "Guifuzhanzhi" (Nobleman covering the stem and branch). It occurs when the stem and branch of the day are both governed by the day's nobleman and night's nobleman. In any divination, two noblemen will be present to support the matter, ensuring it is handled thoroughly. The days that fall under this pattern are: Jiashen day, where the stem is Chou and the branch is Wei; Gengyin day, where the stem is Wei and the branch is Chou; Jimao day, where the stem is Zi and the branch is Shen; Jihai day, where the stem is Shen and the branch is Zi; Dingsi day, where the stem is Hai and the branch is You; and Dingyou day, where the stem is You and the branch is Hai.

兩貴空害格：如己卯日干上子、支上申，用夜貴乃空亡之貴加宅上，又克宅，干上之晝貴卻作勾陳，又為六害，凡占必家庭神位不齊，尊卑相厭，邪正同處，以致人口災患，又不宜告貴，告貴反逢其怒，或夜貴人加在晝貴人上，宜求關節也。

This pattern is called "Two Noblemen and Empty Harm." For example, on a day with the stem Ji and the branch Mao, the day stem has the branch Zi and the day branch has the branch Shen: taking the night nobleman's time, that nobleman is exactly falling into the empty position, yet is added upon the branch representing the family dwelling, and further harms the dwelling. The day stem's daytime nobleman is riding on the trigram Gou Chen, which represents disputes and entanglements, and forms the sixth harm with the day stem. Whenever this pattern appears, the family's worship of deities is certainly incomplete, with elders and juniors, superiors and inferiors disliking each other, and both righteous spirits and evil spirits coexisting in the same room, leading to many illnesses among the household members. At this time, it is also not advisable to seek an audience with superiors, as doing so may provoke their anger. If the night nobleman is placed upon the daytime nobleman, then it is appropriate to have someone mediate and resolve the matter.

謂晝貴臨於夜地，夜貴卻臨晝方，故名貴人差迭，如占告貴人求事，多不歸一，如俗諺云：尖擔兩頭脫也。此例極多，不暇細具，或每日有二課者，但仿此而言之。如甲子日丑為晝貴坐在酉上，未為夜貴卻坐在卯上是也。

During the day, the Nobleman (贵人) is located in a position belonging to the night, and during the night, the Nobleman is located in a position belonging to the day. The positions of the two Noblemen are opposite each other, hence it is called "Nobleman difference" (贵人差迭). When consulting a Nobleman to handle a matter, the authority of the matter is often not unified. This is similar to the proverb "the pointed pole is loose at both ends," meaning neither end can be firmly established. This situation occurs frequently and cannot be listed one by one. On some days, two lessons (课) may appear in a single day, and they are also judged according to this principle. For example, on a Jiazi day, Chou (丑) is the day Nobleman but is located at You (酉), and Mao (卯) is the night Nobleman but is located at Wei (未), which is exactly this pattern.

貴人順治格：緣一日內全無逆貴人者，凡告貴皆順，竟無阻卻，兼宜催督復進取。唯有巳為月將，甲戊庚日有之，內有空亡貴人乃無用，如丑未坐於辰戌上，貴人怒嗔。貴人逆治格：緣一日內全無順貴人者，凡告貴竟無相允意，止宜退步，不宜進前，如進則反受挫，惟亥為月將，甲戊庚日有之，內忌空亡。

The Nobleman moving in the correct direction indicates that both the day and night Noblemen are moving forward without any reversal. Any request to see a superior or to ask for help in matters will go smoothly, with no obstruction, and it is also suitable to urge repeatedly and take advantage of the favorable situation. This type of divination occurs only when the month's general is set as巳 (Si), which is the hour corresponding to the position of the sun in the current month, added to the time of divination to form the Heaven Plate, and it also coincides with the days of 甲 (Jia), 戊 (Wu), and 庚 (Geng). However, if the Nobleman falls into Kongwang, it is ineffective. If the Noblemen at 丑 (Chou) and 未 (Wei) are seated on 辰 (Chen) and 戌 (Xu), it forms an image of the Nobleman being angry. The Nobleman moving in the reverse direction indicates that both the day and night Noblemen are moving backward. Any request for help from others will not be granted, and it is advisable to retreat rather than advance, as forcing forward will lead to setbacks. This type of divination occurs only when the month's general is set as亥 (Hai), and it also coincides with the days of 甲 (Jia), 戊 (Wu), and 庚 (Geng). It is also to be avoided if the Nobleman falls into Kongwang.

日貴在夜，開眼作暗。夜貴在日，自暗而明。貴在干前事不宜迫，迫則反為貴所怒，事必無成，貴在日後，事宜速催，不催事反被散漫，久必有災。

If the nobleman is in the daytime direction but appears in the night position, it is like being awake yet in darkness, where clarity is obscured. If the nobleman is in the nighttime direction but appears in the daytime position, it signifies moving from darkness to light, and matters gradually take shape. If the nobleman's position is before the day stem, one should not push the matter too hard, as pressing too much may anger the nobleman and prevent the matter from being completed. If the nobleman's position is after the day stem, one should hurry to act, for delaying will cause the matter to become scattered and eventually lead to trouble.

謂天乙貴人加臨地盤辰戌上者，雖名入獄，如是乙辛二日占，卻名貴人臨身，反宜干投貴人周全成事。其餘八干，晝夜貴人坐地盤辰戌之上，始名天乙入獄，干官貴怒，惟宜私謀陰禱，亦名貴人受賄。如辰戌二日占之，乃為貴人入宅，非坐獄論也。

The Heavenly Stem Yi and Xin are associated with the Earthly Branches Chen and Xu respectively. When the nobleman (Tianyi Guiren) is positioned on the Earth Plate at Chen or Xu, it is called Tianyi in prison. Chen represents Tian Luo (Heavenly Net) and Xu represents Di Wang (Earthly Net), both being places of confinement. However, if the lesson is cast on the day of Yi or Xin, Chen and Xu become the native positions of the nobleman, resulting in the nobleman being present. In such cases, it is appropriate to seek an audience with the nobleman, and matters can be handled thoroughly. On the other days, when the nobleman is located on the Earth Plate at Chen or Xu during day or night, it is considered Tianyi in prison. In such cases, approaching officials will provoke their anger, and one should instead plan secretly and pray privately. This type of lesson is also called the nobleman accepting bribes. If the lesson is cast on the day of Chen or Xu, it indicates the nobleman entering the family residence, and should not be interpreted as imprisonment.

如六辛日午加干，如用晝占，雖是日鬼臨身，緣為貴人，切不可作鬼祟看，占病必是神祗為害，如臨宅上者，必是家堂神像不肅而致病患，宜修設功德安慰宅神，庶得無咎。又六丙日晝將亥加巳或亥加支，六丁日晝將亥加未，或亥加支，六乙日申加乙或申加支。

For example, on six days with the day stem Xin, the hour stem Wu is placed on the day stem Xin. During daytime divination, Wu is the nobleman for Xin. Although Wu fire overcomes Xin metal, which would normally be considered a ghost or harmful spirit, it is also a nobleman. Therefore, it should not be regarded as a malevolent force. In divination regarding illness, this is often due to divine spirits causing disease. If this hour stem is placed on the day branch, meaning the family residence, it indicates that the family's ancestral shrine has not been properly maintained or respected, leading to illness. One should perform good deeds and pacify the household spirit to avoid misfortune. Similar cases include: on six days with the day stem Bing, during the day, the hour stem Hai is placed on the day stem Si or on the day branch; on six days with the day stem Ding, during the day, the hour stem Hai is placed on the day stem Wei or on the day branch; on six days with the day stem Yi, during the day, the hour stem Shen is placed on the day stem Yi or on the day branch.

空亡貴人格：緣貴人作空亡者，亦是神祗撓害，占訟大凶，亦為之閒貴人尤忌。貴人作墓格：六甲日丑為夜貴作墓神加干，六庚日丑為晝貴作墓神加干。貴人脫氣格：如六壬、六癸日以卯為夜貴作脫氣，必被貴人脫賺，或神祗降殃，以致脫耗。

Kongwang and the Nobleman refer to a situation where the chosen Nobleman is located in Kongwang, indicating disturbance by spirits and a very bad omen for legal matters; such a Nobleman is also called an idle Nobleman, and is especially to be avoided. When the Nobleman is in the墓 (mound), it means the Nobleman is also theTomb Spirit (mound deity) of the Day Stem: for the six days when the Day Stem is Jia, the night Nobleman is Chou, which is exactly the mound of Jia Wood, and Chou is placed on the Day Stem; for the six days when the Day Stem is Geng, the day Nobleman is Chou, which is again the mound of the Day Stem. When the Nobleman is in 脱气 (depletion), it means the Nobleman is draining the energy of the Day Stem: for the six days when the Day Stem is Ren, the night Nobleman is Mao, and Mao Wood drains the water of Ren and Gui, leading to being deceived by the Nobleman or suffering from divine punishment, resulting in loss of money and goods.

凡晝夜貴人皆立受克之方者，切不可告貴用事，緣二貴自受剋制，必自怒而不能成就我也，不論在傳不在傳，皆可用之，占得此課，不如不告，天乙謾被怒阻也。如六乙、六己日申加午、子加戌，六丙、六丁日亥加未、酉加巳，六辛日午加子、寅加申，六壬、六癸日巳加亥，卯加酉，惟甲戊庚三干無此例。

If both the daytime and nighttime noblemen are positioned at the place that is being overcome, one must not go to petition superiors or ask others for help. The two noblemen themselves are being overcome and cannot act freely, thus they are naturally filled with anger. How could they possibly help you? Whether or not they are located within the three transmissions, this rule applies. If one divines such a situation, it is better not to make requests, for otherwise one will unnecessarily provoke the heavenly nobleman to block and hinder. Examples include: six days of Yi and six days of Ji, with Shen over Wu and Zi over Xu; six days of Bing and six days of Ding, with Hai over Wei and You over Si; six days of Xin, with Wu over Zi and Yin over Shen; six days of Ren and six days of Gui, with Si over Hai and Mao over You. Only on days of Jia, Wu, and Geng does this pattern not occur.

白虎或乘臨丑格：乃貴人怒惡之貌，凡占干貴官值此，必招貴人嗔怒，占訟尤忌，緣丑乃天乙之本家，不宜見白虎也。或欲告貴人求文書事吉。

The White Tiger is positioned over Chou, indicating an image of the Nobleman's angry face. If one seeks to meet an official and draws this divination, it is certain to provoke the official's anger. This is especially inauspicious for legal matters, as Chou is the native branch of the Heavenly Stem Tianyi (the Nobleman). A White Tiger entering the home is not desirable. However, if one is seeking documents or approval from the Nobleman, this is favorable.

貴人忌憚格：緣朱雀乘神克貴人，不可告貴求托，必貴人忌憚而不肯用事。如甲日丑加寅，乃晝貴臨身，如占用文書之事不吉，緣朱雀乘卯克天乙之丑土故也。又六己日申為夜貴臨身，朱雀乘午而克貴，又六己日晝貴人是子臨身，朱雀乘戌而克貴。

The Vermilion Bird governs documents and speech, and if the deity it rides upon goes on to restrain the Nobleman, this is called the Nobleman being cautious. Such a divination is not suitable for seeking help from others, because the Nobleman has reservations and is unwilling to act on your behalf. For example, if on a Jia day, the Chou is placed on the寅, the Chou is the daytime Nobleman resting on the Day Stem. However, if this is used to divinate matters related to documents, it will not be auspicious. The reason is that the Vermilion Bird is riding on the卯 wood, which restrains the soil of the Heavenly Ethical Person residing in the Chou. Another example is when there are six Ji days, and the Shen is the night Nobleman resting on the body. Here, the Vermilion Bird rides on the午 fire to restrain the metal of the Shen. On six Ji days, the Zi is the daytime Nobleman resting on the body, and the Vermilion Bird rides on the Xu earth to restrain the water of the Zi. These all fall under this pattern.

真朱雀格：緣朱雀臨午，惟可求文書於朝廷，或達於至尊之前最宜。戊己年或辰戌丑未年占之，以真朱雀生太歲故也。若申酉年占之大忌。

The Vermilion Bird belongs to the element of fire, and the position of fire is in the hour of Wu. Since the Vermilion Bird is exactly in the position of Wu, it is in its own place, hence called the true Vermilion Bird. This pattern is most suitable for submitting documents to the court or directly addressing the supreme ruler. It is most appropriate. If this pattern appears in the years of Wu or Ji, or in the years of Chen, Xu, Chou, or Wei, it is even better, because the fire of the true Vermilion Bird can generate the earth element of these years' sovereigns. However, if this pattern appears in the years of Shen or You, it is highly inauspicious, as fire will overcome metal, resulting in conflict.

凡晝夜貴人皆空亡者，如干投貴人，事已蒙許允，後卻被人攙越，凡占若值此，事事成拙，或有人報喜且勿信，恐為同名姓人，後非我喜，誠為虛喜，而己反有所費也，故俗諺云：爭似不來還不往，亦無歡喜亦無憂。如丁丑日酉加未作空，亥加酉又落空之類，主告貴先允而事未決，後換旬始可有望。

Whenever both the daytime and nighttime nobleman are in the empty position, if one goes to seek an audience with the nobleman, the matter has already been verbally agreed upon, but later gets preempted by someone else. Whenever this pattern appears in a divination, all matters will be handled clumsily and fail. Even if someone brings good news, do not believe it lightly, for it is most likely that another person with the same name and surname has benefited, and in the end, the good fortune does not belong to you, resulting in a wasted effort and even a loss of travel expenses. Therefore, there is a saying: It is better not to go and come at all, rather than to go and come in vain, for there will be neither joy nor sorrow. For example, on a Dingchou day, if you have the hour stem酉 added to 未 and falls into the empty position, and the hour stem亥 added to 酉 also falls into the empty position, this is exactly such a case. It indicates that when seeking an audience with a superior, you may first get verbal agreement, but the matter remains unresolved for a long time, and hope only arises after a new cycle of ten days.

謂戌為天魁，亥為天門，凡戌加亥為用者，占謀用皆被阻隔，或壬癸日占，旦暮皆乘白虎，占病多是隔氣，或食積隔，或是邪祟為災，服藥宜下之為佳。如占盜賊難獲，訪人不見，諸占總不免關隔二字也。

When戌 is called Tiankui and亥 is called Tianmen, if戌 is placed on top of亥 and used for the Initiating Transmission, all matters under consideration will encounter obstacles. If the day is壬 or癸, whether morning or evening, this position will be occupied by the White Tiger. In divination regarding illness, it often indicates blocked qi flow, food stagnation causing obstruction, or interference from malevolent spirits. Treatment should focus on promoting circulation and eliminating accumulation. In divination concerning capturing thieves, the thieves are difficult to capture; in divination regarding seeking people, the person is hard to find. All types of divination tend to revolve around the concept of obstruction and blockage.

如壬午、壬辰、壬子、壬戌、癸亥五日並戌加亥為用，旦暮天將皆是白虎，又乙亥、丙子、丁亥、戊子、乙未、己亥、庚子、己酉、辛亥，此九日亦見戌加亥為用者，宜視晝夜之天將以定其吉凶之兆。

Specifically, on the days of Renwu, Renchen, Renzi, Renxu, and Guihai, the transmission begins with Xu added to Hai, and the heavenly general accompanying this is the White Tiger, regardless of whether the divination is done in the morning or evening. Additionally, on the days of Yihai, Bingzi, Dinghai, Wuzi, Yiwei, Jihai, Gengzi, Jiyou, and Xinhai, the same situation occurs where Xu is added to Hai for the transmission. In these cases, one must determine whether the accompanying heavenly general is the day general or the night general, in order to judge the auspicious or ominous signs.

謂辰為天罡，寅為鬼戶，凡辰加寅為罡塞鬼門，不論在傳不在傳，皆名罡塞鬼戶，使眾鬼不得窺覷，宜閃災避難，陰謀私禱，或弔喪問病，合藥書符。

Chen is called Tiangang, Yin is called Guhù. Whenever Chen is placed on top of Yin, it means Tiangang is blocking the Guhù. Whether or not it falls within the three transmissions, it is considered that Tiangang is sealing Guhù, preventing all ghosts from peeking in. Such a divination is suitable for avoiding disasters, planning secretly, praying privately, as well as attending funerals, visiting the sick, and preparing medicine or writing talismans.

如甲戊庚日尤的，緣晝貴登天門，天罡塞鬼戶，凡占無不亨利，又如己丑日卯加丑為初傳，乃是日之鬼，中傳巳又入鬼鄉，末傳未空，誠為凶課，如用辰為月將尤妙，名天網四張，賴天罡塞鬼戶，使萬鬼潛惡獸伏，所作任意謀為，無阻無障礙也。

On Jia day, Wu day, and Geng day, the divination is most accurate, because on these three days the nobleman is positioned at the亥 position (the heavenly gate), and the Tiangang (Chen) blocks the ghost gate. Any divination on these days will be smooth and favorable. For example, on Jichou day, if卯 is placed over丑 as the first transmission,卯 wood is the official ghost of己 earth. The middle transmission巳 falls into the ghost territory, and the final transmission未 falls into Kongwang (emptiness). This forms a very ominous chart. However, if the month general is set as辰 on this day, it becomes the best situation. This pattern is called "heavenly net spread wide." It relies entirely on the Tiangang blocking the ghost gate, causing all ghosts to hide and evil beasts to remain concealed. Thus, anything one wishes to do can be accomplished without any obstacles.

貴塞鬼戶格：緣三傳作日鬼，賴貴人塞鬼戶也，亦任謀為。如壬戌、壬辰日巳加寅，癸丑、癸亥、癸未、癸酉四日亦巳加寅，三傳辰未戌皆鬼，如用晝貴乃名貴人臨寅鬼門，杜鬼賊不出，萬事皆寬。以上例如不在傳上，或占人行年本命在寅亦是也。

The term "guì sāi guǐ hù" means that although the three transmissions are all officials and ghosts of the day stem, they are all controlled by the nobleman, so one can still proceed with plans. For example, on days like Renxu and Renchen, the fire sign Si is added to the寅 position. On days like Guichou, Guihai, Guiwei, and Guiyou, the fire sign Si is also added to the寅 position. The three transmissions are arranged as Chen, Wei, and Xu, which for water signs like Ren and Gui are all officials and ghosts. At this time, if we take the daytime nobleman, the nobleman is located at the寅 position, the ghost gate, blocking the ghost thieves inside the gate so they cannot escape, thus everything becomes smooth. The above examples show that even if the nobleman is not in the three transmissions, as long as the person's "xíng nián" (the hour sign according to age) or "běn mìng" (the birth year sign) is exactly at the寅 position, it still counts.

神藏煞沒格：如甲戊庚三日以丑未臨亥者尤的，餘日有神藏無煞沒，有煞沒無神藏，緣貴人登天門，百煞拱護，凡謀亨利，且夫六神藏者，如甲戊庚日，丑未為晝夜貴加地盤亥，乃名貴登天門，塍蛇臨地盤子，名墮水；朱雀臨地盤癸丑，名投江；勾陳臨地盤卯，名受制；天空臨地盤巳，名投絕；白虎臨地盤午，名燒身；元武臨地盤申，名現形，此乃六神藏也。夫四煞沒者，緣辰戌丑未五墓煞，陷於四維而沒，故也。四孟月占尤的，緣四維為月將故也。餘月尚未可用。

The divine spirits are concealed and the malevolent forces are absent, and on the days of Jia, Wu, and Geng, the two noblemen at Chou and Wei are stationed on Hai, which is most accurate. On other days, there is often only the concealment of the divine spirits without the absence of the malevolent forces, or only the absence of the malevolent forces without the concealment of the divine spirits. The nobleman ascends the heavenly gate, and all the malevolent forces bow in reverence, so any endeavors will be smooth and beneficial. The term "six spirits concealed" refers to the noblemen at Chou and Wei being stationed on the earth plate at Hai on the days of Jia, Wu, and Geng, which is called "nobleman ascending the heavenly gate." The Teng Snake is stationed at Zi, which is called "falling into water." The Vermilion Bird is stationed at Guichou, which is called "drowning in the river." The Gou Chen is stationed at Mao, which is called "being restrained." The Tian Kong is stationed at Si, which is called "falling into oblivion." The White Tiger is stationed at Wu, which is called "burning the body." The Black Tortoise is stationed at Shen, which is called "revealing the form." These six malevolent generals lose their power, hence it is called the concealment of the divine spirits. The term "four malevolent forces absent" refers to the墓煞 (mound evils) at Chen, Xu, Chou, and Wei sinking into the four cardinal directions and disappearing. This is most accurate when the lesson is cast in the months of寅 (Tiger), 申 (Monkey), 巳 (Snake), and 亥 (Pig), because at that time the four cardinal directions exactly serve as the month general. In other months, this is not applicable.

謂丙戌日戌加巳及支辰來墓日干，兼晝夜天將皆乘蛇及地盤之巳亦是螣蛇之位，故名為“兩蛇夾墓”也，如占病必有積塊在腹中，因此疾以至不救，或行年本命是戌，其死尤速。如年命居亥上乘天罡辰虎沖戌蛇故名“破墓”，庶得少延。如丙申日得此，終不能救，緣辰作空虎，無力沖其戌蛇也，外四丙日亦然。

On a Bingxu day, the Wu (戌) is placed on the Si (巳), and the day branch Chen (辰) comes to serve as the tomb of the day stem Binghuo (丙火). In addition, regardless of whether it is a daytime or nighttime divination, this position is occupied by the Teng Snake. The Si (巳) on the earth plate is also the original position of the Teng Snake. Thus, the two Snakes surround the tomb god in the middle, which is called two snakes enclosing the tomb. In matters of illness, there will certainly be a mass in the abdomen, and the illness is often incurable. If the person's age or birth year is exactly Wu (戌), death will come especially quickly. If the year or birth year falls on Hai (亥), then Hai (亥) is occupied by Tiangang (天罡) and also by the White Tiger. The Chen (辰) can break open the snake tomb on Wu (戌), which is called breaking the tomb, and this can prolong life a bit. However, if it is on a Bingshen day, the outcome is ultimately fatal, because the Chen (辰) is occupied by the fallen White Tiger, which lacks strength to break open the snake on Wu (戌). The same applies to the other four days of Bing.

但不得如丙戌日例，巳上占訟必被囚禁，凡占事已見凶禍卒難脫免，轉昏轉晦不能亨快，占病難愈，占產凶。此例邵師為“抱石投江”之喻。

It is only less thorough than on a Bingxu day. All the above examples indicate that when divining about legal cases, the person will certainly be imprisoned; when divining about affairs, misfortune has already manifested, and it is difficult to escape in a hurry, the situation becoming increasingly dark and suffocating; when divining about illness, recovery is difficult; when divining about childbirth, it is ominous. This pattern, Mr. Shao Yanhe compared to throwing a stone and jumping into the river, holding a stone and leaping into the river, once sinking, there is no possibility of rising again.

外有六己日辰加未夜占，乃兩常夾墓；辰加辰伏吟，兩勾夾墓。六壬日辰加亥乃兩後夾墓；六辛日丑加申兩虎夾墓。六甲日未加丑夜貴，兩貴夾墓；未加戌晝貴，兩空夾墓。六乙日未加巳兩蛇夾墓。六壬、六癸日辰加巳，兩蛇夾墓。六庚日丑加丑，兩貴夾墓；丑加戌兩空夾墓。六丁日戌加巳兩蛇夾墓，六己日辰加辰兩勾夾墓。

In addition, there are a number of similar variations: on six days with the Day Branch Ji, if the branch is placed on Wei and the lesson is cast at night, with both upper and lower sections taking Tai Chang (which governs food, clothing, banquets, and also mourning attire and silk), it is called two Tai Chang surrounding the墓 (burial). If the branch is placed on the same branch, forming aHidden Chant lesson, with both upper and lower sections taking Gou Chen, it is called two Gou Chen surrounding the墓. On six days with the Day Branch Ren, if the branch is placed on Hai and both upper and lower sections take Tian Hou (which governs women's private affairs), it is called two Tian Hou surrounding the墓. On six days with the Day Branch Xin, if the branch is placed on Shen and both upper and lower sections take Bai Hu, it is called two Bai Hu surrounding the墓. On six days with the Day Branch Jia, if the branch is placed on Chou and night nobleman is taken, with both upper and lower sections taking Nobleman, it is called two Nobleman surrounding the墓. If the branch is placed on Xu and day nobleman is taken, with both upper and lower sections taking Tian Kong, it is called two Tian Kong surrounding the墓. On six days with the Day Branch Yi, if the branch is placed on Si, it is called two Sha (serpent) surrounding the墓. On six days with the Day Branch Ren and six days with the Day Branch Gui, if the branch is placed on Si, it is also called two Sha surrounding the墓. On six days with the Day Branch Geng, if the branch is placed on Chou, it is called two Nobleman surrounding the墓. If the branch is placed on Xu, it is called two Tian Kong surrounding the墓. On six days with the Day Branch Ding, if the branch is placed on Si, it is called two Sha surrounding the墓. On six days with the Day Branch Ji, if the branch is placed on Chou, it is called two Gou Chen surrounding the墓.