Mutual prosperity is also prosperous; sitting in planning is suitable, seventh and eighth.

運籌於帷幄之中，決勝於千里之外。互旺格：止甲申、庚寅二日有之。甲申日干上酉，乃是支之旺神，支上卯乃是干之旺神。庚寅日干上卯乃是支之旺神，支上酉乃是干之旺神。凡值此者，惟宜兩相投奔，各有興旺，客旺主而主旺客，人旺宅而宅旺人，夫旺妻而妻旺夫，父旺子而子旺父，兄旺弟弟旺兄，朋友彼此助益。

Military divination uses analogy to explain: those who can plan from within the tent can decide the outcome of a battle thousands of miles away. "Mutual Prosperity Pattern": this occurs only on the days of Jiashen (甲申) and Gengyin (庚寅). On Jiashen day, the day stem is supported by You (酉), which is the Prosperity position of Shen (申) metal; the day branch is supported by Mao (卯), which is the Prosperity position of Jia (甲) wood. On Gengyin day, the day stem is supported by Mao (卯), which is the Prosperity position of Yin (寅) wood; the day branch is supported by You (酉), which is the Prosperity position of Geng (庚) metal. When this pattern occurs, it is most favorable for mutual support and exchange between parties, with each side benefiting from the other's prosperity: the guest can strengthen the host, and the host can strengthen the guest; people can strengthen their homes, and homes can strengthen people; a husband can strengthen his wife, and the wife can strengthen her husband; a father can strengthen his son, and the son can strengthen his father; an elder brother can strengthen his younger brother, and the younger brother can strengthen his elder brother; friends can support each other and both benefit.

皆旺格：支干上皆乘旺神者，乃彼我、客主、夫婦、父子皆然興旺，凡謀事順利，不勞其力，惟宜坐待，不利謀動，止可就本身之宅職而靜聽造轉，或已遭失而欲復舊事極妙。倘若意外之求，或遠謀動用，則變為網羅纏繞身宅，乃作羊刃，反為災禍。如或坐待，則人口通泰，宅復興隆，並無心中得人扶持而發旺，斯占最的。甲申日干上卯、支上酉，庚寅日干上酉，壬申、壬寅日干上子，丙申、丙寅日干上午，忌空亡。

The "All Prosperous Pattern" refers to a situation where both the day stem and the day branch are supported by their respective strong energies. In this pattern, relationships such as between partners, superiors and subordinates, husband and wife, and father and son all flourish, and endeavors proceed smoothly without much effort. However, it is most suitable to wait patiently rather than actively seek change: maintaining one's home and position, and waiting for favorable opportunities to come naturally. If one has lost something and wishes to restore the previous situation, this pattern is especially effective. If one engages in unnecessary requests or travels to seek fortune, the prosperity will turn into a trap, entangling both oneself and one's family, leading to the "Yang Ren" (Sharp Claws) pattern. When prosperity reaches its peak, it generates harmful energy, resulting in misfortune. If one remains patient, the family members will be prosperous, and the household will revive, often achieving success unintentionally through the help of others. This pattern is highly accurate. Examples of this pattern include: on Jiashen day, the day stem is supported by Mao and the day branch by You; on Gengyin day, the day stem is supported by You; on Renshen and Renyin days, the day stem is supported by Zi; on Bingshen and Bingyin days, the day stem is supported by Wu. However, all these are most忌 to fall into Kongwang (Empty Wasteland).

立三穴而欲晉室，終不能遂其謀。如甲申、甲寅日返吟，乃支干上皆乘絕神。又丙申、丙寅日亦是返吟，絕神作鬼，止宜結絕凶事，亦宜釋解官訟，占病痊。丙辰、丙戌日如晝占，亦宜告貴結絕，凶吉二事皆可。戊寅、庚寅、壬寅、戊申、庚申、壬申六日返吟，緣絕神作日之財神，止宜結絕財物事，惟不利占妻病，值此必死；又作月內之死氣者，妻死尤速。壬辰、壬戌日，如旦占，亦宜告貴結絕財物事。

Military divination uses analogy to explain: planning three strategies to plot against the Jin state, in the end, one cannot achieve their desires. For instance, on days like Jiashen and Jiayin, the "returning sound" lesson appears — returning sound is a lesson pattern where the Heaven Plate and Earth Plate are completely opposing, and all deities are disturbed — both the day stem and day branch are occupied by the绝神. Similarly, on days like Bingshen and Bingyin, it is also returning sound, where the绝神 here is the official ghost of the day stem. This type of lesson is suitable for concluding bad affairs and resolving legal disputes. When it is day time on days like Bingchen and Bingxu, it is also suitable to consult the nobleman to settle old cases, handling both good and bad matters. On the six days of Wuyin, Gengyin, Renyin, Wushen, Gengshen, and Renshen, the returning sound lesson occurs, and since the绝神 is exactly the wealth deity of that day, it is suitable only for concluding matters related to money; it is particularly unfavorable for divining illness of the wife, and if it occurs, death is certain. If the绝神 is also the dead qi of that month, the wife will die even faster. On days like Renchen and Renxu, if the divination is done in the morning, it is also suitable to consult the nobleman to settle matters related to property.

以上返吟結絕事極速，緣絕神投絕鄉故也。亦不宜占食祿事，緣神神投絕，如占病又作死氣，必絕食而死。外有乙未日干上申為乙木之絕，支上亥乃未土之絕，如夜占卻宜告貴結絕事理。又辛未日干上寅、支上亥，如夜占亦宜結絕告貴之事。又癸未日干上巳、支上亥，晝占亦宜告貴結絕事理。丁未日支干上皆乘亥，己未日干上亥、又干上巳，以上皆宜結絕，亦不宜占食祿事，此言土內有寄寅者，故以亥為絕也。

The above divination results indicate that matters already concluded are resolved quickly, as the spirit has returned to its absolute state. However, they are not suitable for predicting matters related to clothing, food, salary, or income. If illness is consulted and the death qi is present, it will lead to starvation and death. Additionally, on Yiwei day, the day stem is supported by Shen, which is the absolute state of wood; the day branch is supported by Hai, which is the absolute state of earth. It is more appropriate to consult a nobleman and settle matters at night. On Xinwei day, the day stem is supported by Yin and the day branch by Hai; it is also suitable to settle old matters and seek help from a nobleman at night. On Guiwei day, the day stem is supported by Si and the day branch by Hai; it is suitable to consult a nobleman and resolve matters during the day. On Dingwei day, both the day stem and day branch are supported by Hai; on Jiwei day, the day stem is supported by Hai and also by Si. All these days are suitable for concluding matters but not for predicting income or salary. The reason Hai is considered the absolute state of earth is that earth follows fire and its growth is associated with寅. Counting twelve positions from寅 in order, the absolute state falls on Hai.

絕神加生格：如庚辰寅加亥為用是也，凡巳加寅、申加巳、亥加申、寅加亥，最不宜占結絕事，緣絕神反坐長生之上，凡占事卒未了當，必止了又興，或年命乘之。遞互作絕神格：最宜兩相退換屋宇，或兌替差遣、交代職任等事。如甲申、庚寅二日伏吟，又癸未日干上亥、支上巳，丁丑日干上亥、支上巳，丁未日干上亥，癸丑日干上巳。

"The 'Absolute God Adding Birth' pattern": For example, on a Gengchen day, if the initiating transmission is寅 added to亥, Geng metal is in its absolute state at寅, but this寅 is sitting on亥, which is the place of birth, so it is called 'Absolute God Adding Birth'. Any of the following combinations—巳 added to寅, 申 added to巳, 亥 added to申, and寅 added to亥—are most unsuitable for matters concerning final settlement, because the absolute god is sitting on the birth place: the matter will end up not being settled cleanly, and it will either restart after stopping, or the person's fate or current year's position will be affected by it. "Interchangeal Absolute God Pattern": This pattern is most suitable for matters involving mutual exchange of houses between two parties, or swapping duties and transferring responsibilities. For example, on Jiashen and Gengyin days, the 'Hidden Chant' lesson, where the Heaven Plate and Earth Plate are exactly the same and all deities remain stationary. Also, on Guiwei day, the day stem is乘亥 and the day branch is乘巳; on Dingchou day, the day stem is乘亥 and the day branch is乘巳; on Dingwei day, the day stem is乘亥; and on Guichou day, the day stem is乘巳.

全師皆沒。干支上互乘死氣格：如戊申日干上子、支上卯，庚申日干上子，庚寅日干上午、支上子，甲寅日干支上午諸例，惟不宜弔喪問病，如乘月內之死氣尤的，如占病必死。支干全乘死氣格：如庚寅、庚申、辛丑日並干上子，乙丑、甲申、甲寅日干上午，己未、壬申、壬寅並干上卯，丙寅、丙申、丁丑日並干上酉，此例止宜休息，萬事不利謀動。

The "Mutual Multiplication of Death Qi" in military divination indicates total defeat. For example, on a Wu Shen day, the day stem is accompanied by Zi and the day branch by Mao; on a Geng Shen day, the day stem is accompanied by Zi; on a Geng Yin day, the day stem is accompanied by Wu and the day branch by Zi; on a Jia Yin day, both the day stem and day branch are accompanied by Wu—these examples are most unsuitable for mourning or inquiring about illness. If the accompanying elements also correspond to the month's Death Qi, the prediction is especially accurate, and illness is certain to be fatal. The "Complete Multiplication of Death Qi" occurs when both the day stem and day branch are accompanied by Death Qi. For example, on Geng Yin, Geng Shen, and Xin Chou days, the day stem is accompanied by Zi (metal dies in Zi); on Yi Chou, Jia Shen, and Jia Yin days, the day stem is accompanied by Wu (wood dies in Wu); on Ji Wei, Ren Shen, and Ren Yin days, the day stem is accompanied by Mao (water dies in Mao); on Bing Yin, Bing Shen, and Ding Chou days, the day stem is accompanied by You (fire and earth die in You). When this pattern occurs, it is best to rest and remain calm, as all affairs are unfavorable for planning or action.

當知主客孰憎孰愛。此等例詳初傳是何類神而言之，如是日之財神、祿神、長生、官星等，不可值中末之墓，如是日之鬼及盜炁等，卻喜中末墓也，細具於後。生我者傳墓入墓，如辛未日，三傳巳戌卯，巳加子為初傳，乃日之長生，豈宜中傳戌來墓巳，末傳又入戌鄉。又己巳卯未亥丑日，並巳加子為用，大不利占生計及長上之事，如辛未日有官人占之，緣官星、德神、長生入墓。如常人占之，反喜鬼入墓也。

In divination for military purposes, one must determine whether the ruler or the guest is more favorable. In such cases, one should first examine the initial transmission among the three transmissions to determine which type of divine entity it is, as the three transmissions represent the three layers of dynamic development derived from the four lessons in the Six壬 system. If the initial transmission is a wealth god,禄神, long life, or official star of the current day, then the middle and final transmissions should not be its storage; if the initial transmission is an official ghost or thief energy of the current day, it is actually favorable for the middle and final transmissions to store it. Now I will explain each case in detail. First, the case where the god that generates me falls into storage: for example, on a Xinwei day, if the three transmissions are巳,戌,卯, with巳 added to子 as the initial transmission,巳 is precisely the long life of Xin metal, how can it withstand the middle transmission戌 earth storing巳 fire and the final transmission again falling into戌 territory? Another example is on days such as Jisi, Jimao, Jiwei, Jihai, and Jichou, all of which have巳 added to子 as the initiating transmission, which is very unfavorable for divination regarding livelihood and superiors. On a Xinwei day, if someone with an official position divines, the official star, virtue god, and long life all falling into storage is particularly bad; but if a common person divines, it is actually favorable for the official ghost to fall into storage, as it would not harm people.

德祿傳墓格：如丙子日巳加子為用，癸未、壬子日巳加子為用，乃財神入墓；戊子日巳加子，乃德祿並生炁入墓。長生入墓格：如庚子日巳加子用，常人占之，喜鬼入墓。脫氣入墓格：乙未日巳加子用。

The "De Lu Chuan Mu Ge" pattern: For a Bingzi day, if the initiating transmission is set with Si added to Zi, Si is both the禄神 (L禄神) and the德神 (De神) of Jia fire, and the middle transmission of this divination is Xu, which is the墓 (burial) of fire. Similarly, for Guiwei and Renzi days, when Si is added to Zi, Si fire is the wealth god for water days and also falls into the Xu墓. For Wuzi day, when Si is added to Zi, the德神 (De神),禄神 (L禄神), andLife Qi (Life Qi) all fall into the墓 (burial). The "Changsheng Ru Mu Ge" pattern: For a Gengzi day, if the initiating transmission is set with Si added to Zi, Si is originally theGrowth (growth) of Geng metal, but it falls into the墓 (burial). For an ordinary person divining this, they would actually prefer that the official ghost also falls into the墓 (burial). The "Tuo Qi Ru Mu Ge" pattern: For a Yiwei day, if the initiating transmission is set with Si added to Zi, Si fire is the place where Yi wood is born and releases its qi, but now this脱气 (qi release) god also falls into the墓 (burial).

財神傳墓格：丙戌日申加卯、庚辰日寅加酉乃財入墓、庚戌日申加卯用乃德入墓格。長生脫氣入墓：戊戌日申加卯用。鬼入墓格：戊辰日寅加酉用，以上占行人來遲。

The "Wealth God Enters the Grave" pattern: On a Bingxu day, use the combination of Shen added to Mao; on a Gengchen day, use the combination of Yin added to You. The first transmission's Shen metal is the wealth for Bing fire, and Yin wood is the wealth for Geng metal. The middle transmission exactly corresponds to their grave positions—metal's grave is Chou, wood's grave is Wei, so it is called wealth entering the grave. "Longevity Departs and Qi Escapes into the Grave": On a Wuxu day, use the combination of Shen added to Mao. Shen metal is both the nurturing god of Wu earth and the position of longevity, yet it is still buried by the middle transmission's Chou earth. "Ghost Enters the Grave" pattern: On a Wuchen day, use the combination of Yin added to You. Yin wood is the official ghost of Wu earth, and it is buried by the middle transmission's Wei earth. In all these cases, if used to divinate when an absent person will return, they all indicate a delayed return.

夫不行傳者，乃中末空亡是也，中末既空，但只以初傳斷其凶吉，言其事類，此例極多，不必細具，或一日內有三五課者，如甲子日干上巳，初傳申是日之鬼，中傳亥是日之長生，末傳寅是日之德祿，既長生德祿皆空，豈宜獨存初傳之申金為日之鬼而坐實地，若以初傳用事，必好事無而惡事有也。已後如值初傳凶者，若是遙克者，好惡俱無，皆仿此，亦名守株待兔。

The term "inability to transmit" refers to the situation where both the middle and final transmissions fall into Kongwang. When the middle and final transmissions are in Kongwang, only the first transmission is used to determine fortune and misfortune, and to discuss matters. Such examples are numerous and do not need to be listed one by one. Sometimes within a single day there may be three or five lessons. For instance, on a Jiazi day, the day stem is accompanied by Si. The first transmission is Shen metal, which is the official ghost of the day; the middle transmission is Hai water, which is the growth of the day; and the final transmission is Yin wood, which is the virtue god and the禄 god of the day. Now, both the growth and the virtue and禄 have fallen into Kongwang, leaving only the first transmission, which is the official ghost Shen metal sitting on solid ground. How can this still be a good thing? If we use only the first transmission to determine matters, there will be no good things and many bad ones. From now on, whenever the first transmission is a凶, we should use this method. If the first transmission is only "remote control" of the initiating transmission—remote control refers to mutual control across positions, and its strength is naturally weak—then neither good nor bad can be discussed. This type is also called "waiting by the tree stump," which means only waiting at the current position for the result.

獨足卦：己未日干上酉，凡占萬事皆不可行，此一例乃初中末並支干皆在未上，於七百二十課中，止有此一課，故名獨足。既止有一足，焉可行乎。如欲商販，利行舟而不利陸路，如欲逃亡者亦然，占病死。雖眾皆知有獨足例，殊不會稽考。己未伏吟卦亦名獨足，且己未伏吟雖有未丑戌為三傳，緣中傳乃旬內空亡，既中傳空亡，豈能刑其末傳之戌乎？且中末既無，惟支干與初傳皆在未上，與獨足何異耶。凡謀皆不能成也。

The "Solo Foot" divination lesson: On the Jiwei day, the day stem is supported by You. In any divination concerning all matters, no action should be taken. The characteristic of this lesson is that the first, middle, and final transmissions, along with the day stem and day branch, all fall on the character Wei. Among the seven hundred and twenty lessons, this is the only one, hence it is called "Solo Foot." Since only one foot remains, how can one move forward? If one wishes to engage in trade, it is beneficial to travel by water but not by land; if one wishes to flee or leave, it is the same; in divination concerning illness, it indicates death. Although people are aware of this example called "Solo Foot," few are willing to examine it in detail. In fact, theHidden Chant lesson on Jiwei day is also called "Solo Foot." Although theHidden Chant lesson on Jiwei day can arrange the transmissions of Wei, Chou, and Xu, the middle transmission Chou falls exactly within the empty position of this旬 (the Jiwei day belongs to the Jiayin旬, where Zi and Chou are both empty). Since the middle transmission is empty, how can it go on to刑 the final transmission Xu? The middle and final transmissions are effectively nonexistent, leaving only the day stem, day branch, and first transmission all falling on Wei. This is exactly the same as "Solo Foot." Therefore, any plan will fail to succeed.

民豐物阜，君明臣良。謂三傳寅午戌等，或干支上見未；三傳亥卯未等，或干支上見戌；三傳申子辰等，或干支上見丑；三傳巳酉丑等，或干支上見辰，皆名為三合課，又與中間一字作六合者是也。故經云：三六相呼見喜忻，縱然帶惡不成嗔。且夫帶惡者，乃金日得寅午戌，土日得亥卯未，木日得巳酉丑，火日得申子辰，縱然三傳克干亦不能為禍，尚可成合。

The "Bing Zhan Qu Pi" says: When the people are wealthy and the land is bountiful, and the ruler is wise and the ministers are virtuous. This refers to: when the three transmitters form the fire trinity of Yin-Wu-Xu, and the day stem and day branch show Wei; when the three transmitters form the wood trinity of Hai-Mao-Wei, and the stem and branch show Xu; when the three transmitters form the water trinity of Shen-Zi-Chen, and the stem and branch show Chou; and when the three transmitters form the metal trinity of Si-You-Chou, and the stem and branch show Chen. These are called "San He Ke" (Triple Harmony Lesson). Moreover, the extra character coincides with the middle character of the triple harmony to form "Liu He" (Six Harmonies) — for example, Wu and Wei harmonize, Mao and Xu harmonize, Zi and Chou harmonize, You and Chen harmonize. Therefore, the classic says: Triple Harmony and Six Harmonies call to each other; seeing this brings joy. Even if there are evil spirits, one cannot become angry.the so-called "carrying an evil spirit" refers to: when a day stem of metal is accompanied by the fire trinity of Yin-Wu-Xu, when a day stem of earth is accompanied by the wood trinity of Hai-Mao-Wei, when a day stem of wood is accompanied by the metal trinity of Si-You-Chou, and when a day stem of fire is accompanied by the water trinity of Shen-Zi-Chen. Although the three transmitters reverse and harm the day stem, they cannot cause harm, and the matter still proceeds smoothly.

其餘占雖曰未盡善，究竟事亦可成就也，何況三傳生日或作日之財。又三六相呼，凡謀皆遂，全無障礙，不然有人在中相助而成合事。唯不宜占解釋憂疑事。如占病，其勢彌篤。如占行人，忻喜而來。如乙酉日申加辰用，三傳申子辰水局並來生干，又支上見丑，乃名三合中有六合，為全吉之課，兼三傳之天將晝夜皆是貴勾常土神，並作日之財，盡可求財。舍占財外，大不宜尊長，及不利占作生計，緣天將上神克生氣故也。

Other types of divination questions, though not perfect, can still be successful, especially since the three transmissions can support the day stem or act as the day's wealth. Triple harmony and六合 call to each other, so any plan can be fulfilled smoothly without obstacles. Even if one cannot exert effort, someone else will help to bring about success. However, this method is not suitable for divination regarding the resolution of worries or doubts— the closer the harmony, the more difficult it is to dispel the worries. When divining about illness, the condition will become more severe; when divining about someone who has left home, they will return happily. For example, on an Yiyou day, if Shen is added to Chen as the initiating transmission, the three transmissions Shen-Zi-Chen form a water trinity that together nourish the Yi wood day stem. The day branch also has Chou earth, which is called Triple Harmony containing六合, making it a completely auspicious reading. Furthermore, the 'Heavenly General' in the three transmissions— the Heavenly General refers to the twelve divine generals arranged according to the Nobleman— are either day or night, the three earth-type Heavenly Generals: Nobleman, Gou Chen, and Tai Chang (Nobleman signifies honor, Gou Chen signifies disputes and land, Tai Chang signifies clothing, food, and feasts), which also act as the day's wealth. Therefore, one can freely seek wealth. However, apart from seeking wealth, this reading is very unfavorable for matters concerning superiors or livelihood, because the earth deities in the Heavenly Generals are suppressing the life qi.

又如丙申、丙子、丙辰三日干上丑，三傳皆水局來作日干，殊不知三合六合相呼之格，帶惡不成嗔之義也，兼干上丑亦可以敵其傳水，凡謀雖有成意，終是可畏，但顧目下成合，餘畏撥置事也。又辛未日干上寅，壬午日干上卯，辛亥日干上午，壬寅日干上未，戊申日干上丑，三合課中又逢天將六合居干支上者，亦可用，但力稍輕。

For example, on the days of Bing Shen, Bing Zi, and Bing Chen, the day stem is covered by Chou, and the three transmissions all form a water pattern to overcome the fire day stem. However, this is actually a pattern of triple harmony and Liu He, where even though there are evil spirits, they cannot cause trouble, and the Chou earth on the day stem can still resist the water in the three transmissions. Therefore, although there is an indication of success in any endeavor, it is still something to be cautious about: one may focus on completing the matter at hand, leaving the potentially dangerous aspects aside for now. Another example is when on Xin Wei day, the day stem is covered by Yin; on Ren Wu day, it is covered by Mao; on Xin Hai day, it is covered by Wu; on Ren Yin day, it is covered by Wei; and on Wu Shen day, it is covered by Chou. These are cases where the triple harmony is combined with the heavenly general 'Liu He' located on the day stem and day branch. Liu He is a heavenly general of wooden nature, governing mediation, trade, and harmony. Therefore, it can be used, although its power is slightly weaker.

餌兵勿食。謂三傳寅午戌，如支干上有午為自刑，見丑為六害，見子為沖；三傳亥卯未，如干支上有子為無禮刑，見辰為六害，見酉為沖；三傳申子辰，如干支上有卯為無禮刑，見未為六害，見午為沖；三傳巳酉丑，如干支上有酉為自刑，見戌為六害，見卯為沖，凡值此例，所謂三合犯殺少人知，惟防好裡定相欺，笑裡有刀誰會得，事將成合失便宜。

The "Bing Zhan Qu Pi" section says: Do not eat the bait that the enemy has thrown away. This principle refers to: when the three transmissions form the fire trinity of Yin-Wu-Xu, if the day stem and day branch contain Wu, it is called "self-punishment"; if it contains Chou, it is the "six harms"; if it contains Zi, it is a "clash." When the three transmissions form the wood trinity of Hai-Mao-Wei, if the day stem and day branch contain Zi, it is called "punishment of impropriety"; if it contains Chen, it is the "six harms"; if it contains You, it is a "clash." When the three transmissions form the water trinity of Shen-Zi-Chen, if the day stem and day branch contain Mao, it is called "punishment of impropriety"; if it contains Wei, it is the "six harms"; if it contains Wu, it is a "clash." When the three transmissions form the metal trinity of Si-You-Chou, if the day stem and day branch contain You, it is called "self-punishment"; if it contains Xu, it is the "six harms"; if it contains Mao, it is a "clash." Whenever these situations occur, it is what the ancients referred to as: when the triple harmony is formed, but the punishments, clashes, and harms are also present. Few people understand this. One must be cautious of the subtle deception hidden in apparent harmony, the hidden dagger behind a smiling face, which few can detect. The situation seems to be about to be resolved, yet the advantage has already been lost.

占得此者，必至恩中變怨，合中有破，雖是屬我之事，亦被人在中阻隔，俗諺云：笑裡刀，蜜裡砒，正此意也。其中犯殺空亡，徒為冤憎，下稍成阻，不免先應其事。

Divination shows that this case is bound to bring resentment from what was originally a matter of kindness and harmony, with hidden destruction within. Though it is something that belongs to oneself, it will be obstructed by others. As the saying goes, "a smile hides a dagger, and honey is laced with arsenic," which exactly captures this meaning. If the killing god is also in Kongwang, then it will only result in a vain and painful enmity. In the end, the matter will be blocked, but before the obstruction, there will first be a period of harmonious and pleasant circumstances.

指日克汴，而班師之詔屢頒。謂初傳坐於克方，又被天將所傷，故取名夾克。凡占必身不由己，及受人驅策，尤宜詳其受克者是類而言之。且如夾克者是財，必財不由己費用；或是日之同類受夾克者，乃自身不由己。惟是日鬼受夾克者為妙，乃當憂不憂之義也。

Military divination uses the term "夹克" to describe a situation where the first transmission is seated on the hexagram that it conquers, and is also attacked from above by the heavenly general it is overcoming. Thus, it is squeezed from both above and below, hence the name "夹克". Whenever this hexagram appears, it indicates that the person is not in control of their own actions and is being controlled by others. One must further examine which deity is being squeezed. For example, if the squeezed deity is the wealth god, it means that money is being spent without one's own control. If the squeezed deity is the same type as the day's deity (a brother or companion deity), it means that the person is not in control of themselves. However, if the squeezed deity is the official deity of the day, it is the best situation, which fits the meaning of "one should be worried but actually does not need to be."

如六甲日戌加寅為初傳，晝夜天將皆乘六合木神，此乃夾克其財。六壬日午加亥為初傳，晝夜天將元武水神及天后水神，此乃夾克日財，必財不由己而費用。外有甲辰日辰加卯為初傳，晝夜天將皆是六合木神，夾克其財。又甲申日戌加卯同上，或妻常病。

For example, on the six days of Jia, with the initial transmission being Wu added to Yin: Wu earth is the wealth of Jia wood, and Yin wood sits below to overcome it. Whether it is day or night, the heavenly generals riding on it are both wood, specifically Liu He, which surrounds and overcomes this wealth. On the six days of Ren, with the initial transmission being Wu added to Hai: Wu fire is the wealth of Ren water, and Hai water sits below to overcome it. Whether it is day or night, the heavenly generals riding on it are both water, specifically Yuan Wu, the water deity associated with theft and secrecy, and Tian Jiang, the heavenly empress associated with women's private affairs. They also surround and overcome the day's wealth—this indicates that money is spent without one's own control. Additionally, on Jiachen day, with the initial transmission being Chen added to Mao: whether day or night, the heavenly generals are both wood, specifically Liu He, which also surrounds and overcomes the wealth. On Jiashen day, with the initial transmission being Wu added to Mao, it is similar to the above, and it may also indicate the wife's frequent illness.

家法不正格：緣三傳皆受夾克例，唯乙丑、乙卯、乙亥日並寅加酉，旦占有之。俯丘仰仇格：甲子日夜將寅加未為用，乃俯見丘仰見仇。乙巳日酉加丑，乙未日卯加未夜。

"The 'Home Method Not Proper Pattern'": This pattern is named because the three transmissions are all constrained, causing instability above and below. This pattern only occurs on the days of Yi Chou, Yi Mao, and Yi Hai, with Yin added to You, and it is applicable only when divining in the morning. "The 'Bowing to Mound and Facing an Enemy Pattern'": On Jia Zi day, using the night sky general and with Yin added to Wei as the initiating transmission, looking down one sees a burial mound and looking up one sees an enemy, resulting in instability above and below. On Yi Si day, using You added to Chou, and on Yi Wei day, using Mao added to Wei during the night, these also belong to this pattern.

不知禍起蕭牆內，空築防胡萬里城。六合內戰為發用者，凡用事將成合而被人攪擾也。如癸巳日晝占，六合加申，申金加巳火之上。天后內戰為發用者，如丁卯戌加卯旦占，必妻常作而多病。

Military divination uses analogy to illustrate: not knowing that the trouble originates within one's own walls, yet building a万里长城 to guard against the Hu people. The term "internal warfare" refers to the Heavenly General and the earthly branch it occupies being in mutual control, causing conflict within. WhenLiu He initiates the transmission and internal warfare occurs, any endeavor that seems about to succeed is disrupted by someone in the middle. For example, if a divination is made on aGuisi day during the day, andLiu He is on申, with申 metal added to巳 fire, metal and fire fight each other. WhenHeavenly Empress initiates the transmission and internal warfare occurs, such as on aDingmao day in the morning with戌 added to卯, it indicates that the wife often causes trouble and is frequently ill.

夜貴內戰格：六癸日卯臨申為用。塍蛇內戰格：丙辰日旦占，子臨辰為用。朱雀內戰格：丁丑日夜占，乃朱雀乘亥臨丑為用。勾陳內戰格：丁丑日晝占，乃勾陳乘卯臨申為用。青龍內戰格：壬寅日夜占，乃青龍乘申臨巳為用。

The "Night Nobleman Internal Strife Pattern": On six癸 days, with the卯 (Mao) facing the申 (Shen), the initiating transmission occurs. The nobleman, originally belonging to earth, is riding on wood and sitting on metal, thus engaging in self-conflict. The "Teng Snake Internal Strife Pattern" (Teng Snake being the fire deity, governing fear and strange occurrences): OnBingchen (Bingchen) day in the morning, with the子 (Zi) facing the辰 (Chen), the initiating transmission occurs. The fire deity is riding on water, resulting in internal strife. The "Vermilion Bird Internal Strife Pattern": OnDingchou (Dingchou) day at night, the Vermilion Bird (fire deity, governing documents and speech) rides on亥 (Hai) water and faces丑 (Chou). The "Gou Chen Internal Strife Pattern": OnDingchou (Dingchou) day during the day, Gou Chen rides on卯 (Mao) wood and faces申 (Shen). The "Azure Dragon Internal Strife Pattern": OnRenyin (Renyin) day at night, the Azure Dragon (wood deity, governing wealth and joy) rides on申 (Shen) metal and faces巳 (Si).

白虎內戰格：丁亥日晝占，乃白虎乘午臨亥為用。太常內戰格：丁酉日晝占，乃太常乘卯臨酉為用。元武無內戰。天空內戰格：如丁丑日卯加申為用，夜占。太陰內戰格：壬辰、壬戌日返吟夜占，乃太陰乘巳臨亥為用。夫十一天將皆有內戰，此例餘尚有之，不暇細具。今略具一例，餘皆仿此，而逐類言其內戰之意也。

The "White Tiger Internal Struggle Pattern" occurs on a Dinghai day during the day, where "White Tiger" (the metal deity, governing roads, illness, and misfortune) rides the午 fire and sits on the亥 position. The "Tai Chang Internal Struggle Pattern" occurs on a Dingyou day during the day, where "Tai Chang" rides the卯 wood and sits on the酉 position. As for "Yuanwu," there is no example of internal struggle. The "Tiankong Internal Struggle Pattern" occurs on a Dingchou day at night, with卯 added to申 as the initiating transmission. "Tiankong" belongs to earth (governing falsehood and deception), yet it rides wood and sits on metal. The "Taiyin Internal Struggle Pattern" occurs on Renchen and Renxu days during night divination, where "Taiyin" (the metal deity, governing private and hidden matters) rides the巳 fire and sits on the亥 position. In summary, among the twelve heavenly generals, except for Yuanwu, the other eleven each have their own internal struggle patterns. There are also many other examples not listed here. Now only one example is briefly given, and the rest can be explained in the same manner.

三傳日辰內戰格：支干三傳皆下克上者，凡占皆是家法不正，或自窩犯，或丑聲出於堂中，以致爭競，斯占極驗。如癸酉日，癸水克上神之午火，酉金克上神之寅木，初傳未加寅，中傳子加未，末傳巳加子，皆下賊上，凡占全無和氣，占訟被刑，占病必死，吉事不成。惟宜占官從卑賤而迤邐遷轉，大為興旺，舍此皆凶。己酉、辛酉日未加寅，戊辰日寅加酉皆如前說。

The "Three Transmissions and Day Branch Internal Struggle Pattern" refers to a situation where the Day Branch, Day Stem, and the Three Transmissions all involve the Earth Plate overcoming the Heaven Plate. Whenever this pattern appears, it indicates that the household is not in order: either there is wrongdoing within the family or scandal occurs in the hall, leading to disputes. This pattern is highly accurate. For example, on a Guiyou day: the water of Gui overcomes the fire above it, and the metal of You overcomes the wood above it; the first transmission has Wei overcoming Yin, the middle transmission has Zi overcoming Wei, and the final transmission has Si overcoming Zi, all showing the lower overcoming the upper. In such a case, there is no harmony at all: lawsuits result in punishment, illness leads to death, and no good fortune can be achieved. However, this pattern is favorable for those seeking official positions—rising from a low position to a higher one, achieving great success. Everything else is unfavorable. On Jiyou and Xinyou days, the pattern is also considered with Wei overcoming Yin, and on Wuchen day, the pattern is considered with Yin overcoming You, following the same interpretation.

魯酒薄而邯鄲圍。謂天盤支干皆坐於地盤墓上者，乃心肯意肯情願受其闇昧，凡事皆自招其禍，切不可怨天尤人也。不惟本身甘招其禍，猶且將家宅亦情願假借與人作賤，欲兌憑終不能脫出也。如壬寅日亥加辰、寅加未，壬申日亥加辰、申加丑，己未日未加辰，丁丑日未加戌、丑加辰、庚寅日申加丑、寅加未，庚申日申加丑，剛日四絕體也。

The divination technique of analogy in military divination states: The wine offered by Lu state was insipid, and Handan city was thus besieged—misfortunes often arise from unexpected connections. This pattern indicates that both the day stem and day branch on the Heaven Plate are seated upon the Earth Plate's storage positions: this is willingly accepting a state of darkness and confusion, leading to self-invoked calamities. One must not blame heaven or earth. Not only does one willingly invite misfortune, but also willingly allows one's home to be ruined by others, trying to sell it off but ultimately unable to escape. For example, on a Renshen day, the combinations are亥 added to 辰 and 寅 added to 未; on a Dingchou day, 未 added to 辰, 丑 added to 辰; on a Gengyin day, 申 added to 丑 and 寅 added to 未; on a Gengshen day, 申 added to 丑. Among these, the days that are yang also belong to the 'Four Absolute' pattern.

互坐丘墓格：干坐於支墓之上，支坐於干墓之上者，乃彼此各招其昏晦，惟不宜兩相投奔，必是愚蠢人也。如丁丑日未加辰、丑加戌；戊寅日巳加未、寅加辰；甲申日寅加丑、申加未；庚寅日申加未、寅加丑，戊申日巳加丑、申加辰。餘傳內雖有所喜之神，其年命上卻克去者，乃心多退懶，自不肯向前也。

"The Mutual Sitting on Burial Grounds Pattern": The day stem sits on the burial ground of the day branch, and the day branch sits on the burial ground of the day stem. Both sides bring about a sense of confusion and darkness. This pattern is most unsuitable for mutual visits or interactions, as those who go to visit will be dull and foolish. For example, on a Dingchou day, the combinations are Wei plus Chen and Chou plus Xu; on a Wuyin day, the combinations are Si plus Wei and Yin plus Chen; on a Jiashen day, the combinations are Yin plus Chou and Shen plus Wei; on a Gengyin day, the combinations are Shen plus Wei and Yin plus Chou; on a Wushen day, the combinations are Si plus Chou and Shen plus Chen. There is also another situation: although there are favorable good deities in the three transmissions, they are overcome by the native's own destiny and the year's destiny. This leads to a lot of hesitation and laziness in the mind, and the person is unwilling to move forward.

如支干全被上神墓者，其人如雲霧中行，其家宅敝而自塵暗，凡彼此占不亨快，經云：墓覆日辰，人宅昏沉。壬申日干上辰、支上丑；壬寅日干上辰、支上未，己未日干支上辰；丙寅日干上戌、支上未；丙申日干上戌、支上丑；乙丑日干上未，以上諸例，乃干支兩課皆見墓神，經云：干支墓全逢，所為皆不通，兩處欲克害，猶忌合墓神。如甲申日干上未，如用夜貴，則兩處皆空，可以解疑。

If the day stem and day branch are completely covered by the heavenly stem above, the person is like walking in mist, his home is dilapidated and dusty, and it is naturally dark and gloomy. No matter who is consulted, the result is not smooth. The classic says: the spirit of the tomb covers the day stem and day branch, and both person and house are in a state of confusion. This situation occurs in the following cases: on a Renshen day, the day stem is covered by Chen (the tomb of water is in Chen), and the day branch is covered by Chou (the tomb of metal is in Chou); on a Renyin day, the day stem is covered by Chen, and the day branch is covered by Wei (the tomb of wood is in Wei); on a Jiawei day, both the day stem and day branch are covered by Chen; on a Bingyin day, the day stem is covered by Xu (the tomb of fire is in Xu), and the day branch is covered by Wei; on a Bingshen day, the day stem is covered by Xu, and the day branch is covered by Chou; on a Yichou day, the day stem is covered by Wei. All these examples are cases where the tomb spirits appear in both the heavenly stem and earthly branch in the four lessons. The four lessons are the four groups of heaven and earth plates set up first in the Six Rats system, each including one lesson for the day stem, the hidden stem, the day branch, and the hidden branch. The classic also says: if both the tomb of the stem and the tomb of the branch appear together, nothing can be done smoothly. If there is also mutual control or harm between them, it is even more dangerous if the tomb is further sealed by another spirit. However, on a Jiashen day, if the day stem is covered by Wei, and if the night nobleman is used to start the lesson, both places fall into kongwang, which can resolve the confusion.

互乘墓神格：干乘支之墓，支乘干之墓者，此例我欲昏昧他，卻被他已昏昧我也。道典云：天網恢恢，疏而不漏。戊寅日干上未，支上辰；戊申日干上丑、支上辰；辛未日干上辰、支上丑；甲申日干上丑實、支上未空；庚寅日干上未空，支上丑實；乙未日干上辰空，支上未實。

"The Mutual Multiplication of Buried Spirits Pattern": The Day Stem is riding on the burial of the Day Branch, and the Day Branch is riding on the burial of the Day Stem. This pattern signifies that I intended to deceive him, but he had already deceived me. Daoist texts say: "The heavenly net is vast and wide, yet its meshes are loose, yet nothing escapes." When both the Day Stem and Day Branch ride on the burial of each other, it indicates mutual deception. For example, on a Wuyin day, the Day Stem rides on Chou and the Day Branch rides on Chen; on a Wushen day, the Day Stem rides on Chou and the Day Branch rides on Chen; on a Xinwei day, the Day Stem rides on Chen and the Day Branch rides on Chou; on a Jiashen day, the Day Stem rides on Chou and the Day Branch rides on Wei; on a Gengyin day, the Day Stem rides on Wei and the Day Branch rides on Chou; on a Yiwei day, the Day Stem rides on Chen and the Day Branch rides on Wei.

欲棄屋宇格：凡干加支，求宅必得，緣己身入宅故也。或被支所克或所脫，雖目下強，得其屋後無益也。凡支加干得之，尤不費力，緣宅來就人故也，亦不可受宅克、墓、脫，如我有屋宅欲出兌者，如值干加支，乃人尚戀宅，或支加干，乃屋戀人，二項皆不能脫也。其支干相加，宅生其人，切不可棄之，後有長進，如被克、脫、墓者，終被屋所累矣。

The "Wanting to Abandon the House Pattern" indicates that whenever the day stem is placed above the day branch, seeking to buy a house will certainly succeed, because it is as if one walks into the house oneself. However, if the day stem is further weakened by being overcome or drained by the day branch, then although one may obtain the house for now, there will be little benefit in the future. On the other hand, if the day branch is placed above the day stem, obtaining the house requires no effort, because it is as if the house comes to one on its own; nevertheless, it is also not advisable for the house to overcome, bury, or drain the person. Conversely, if one wishes to sell or pawn off a house, encountering the day stem above the day branch means that the person is still attached to the house; encountering the day branch above the day stem means that the house is still attached to the person—both situations make it difficult to part with the house. If the stem and branch interact and the house generates a person, then one must not abandon it, for there will be future advancement. But if it is overcome, drained, or buried, one will ultimately be burdened by the house.

如占訪人雖不藏匿，必在他處相見，有倉卒之軍旅。夫任信者，伏吟卦也。如剛日名自任，可委任於他人。柔日名自信，可取信於自己。凡值伏吟卦，切不可便言伏匿而不動。於傳中及支干上有旬內丁神，或乘天馬驛馬者，必靜而求動，不可不知。

In divination for military affairs, if one is predicting a visit, the person being visited may not be hiding, but they will certainly meet elsewhere, and there will also be military actions that start suddenly. The term "renxin" refers to the Hidden Chant pattern. On a yang day (a strong day), it is called "ziren," meaning the matter can be entrusted to others; on a yin day (a gentle day), it is called "zixìn," meaning the matter must be handled personally to ensure reliability. When encountering the Hidden Chant pattern, one must not assume it is completely stationary. If the three transmissions or the day stem and day branch contain the "ding spirit" of the current ten-day period—that is, the earthly branch ruled by the heavenly stem "ding" in the current ten-day period, which has an active and restless nature—or if it is accompanied by the "Heavenly Horse" or "Post-horse," then it indicates that movement is actually required within stillness. This point should not be overlooked.

如壬辰、戊午、丙辰、甲寅、庚申、癸未、癸丑、己酉、辛亥，以上俱丁神在傳，如占訪人必出外幹事，如先允許，後必改易，故名無任無信也。天馬逐月推之，如填內無天馬、驛馬、旬丁者，如始欲謀事，盡伏盡匿，終不可動謀矣。如已嘗得人先蒙允許，後必有信也。凡占靜中求動終是靜，或動中求靜終是動，諸占不易之故也。

On days such as Renchen, Wuwu, Bingchen, Jiayin, Gengshen, Guiwei, Guichou, Jiyou, and Xinhai, the Ding spirit is located within the three transmissions. If one divines about seeking someone, that person is certainly away doing business; even if they had previously agreed, they will later change their mind. Therefore, this is also called "no responsibility, no trust." The Heavenly Horse is arranged in order according to the month. If the lesson contains neither the Heavenly Horse, nor the Post-horse, nor the Ding spirit of the current ten-day period, then the initial plan to take action is completely hidden and concealed, and will ultimately not proceed. However, if one had already received a promise beforehand, there may still be a response later. In general, when divining, seeking movement within stillness remains still, and seeking stillness within movement remains movement— all types of divination questions cannot escape this principle.

伏吟卦內無丁馬，卻占人本命行年上乘魁罡及丁馬者，亦主動尤速。又乙酉、己丑、癸巳三日伏吟，如占人年命是亥，乃丁馬，又如占身動最速。又乙卯、己未、癸亥三日伏吟，如占人年命是巳，亦丁馬交加身動尤速。

In a Hidden Chant divination chart, although there may be no Ding God or Horse Star, if the person being questioned's true birth year or current year is riding on the 'Kui Gang'—Chen being Tiangang and Xu being Hekui, which are both very strong and active— or if they are riding on the Ding God or Horse Star, then the chart will still be very active, and the movement will be especially rapid. For example, in the Hidden Chant charts on the days of Yiyou, Jichou, and Guisi, if the person's birth year is亥, then亥 will also function as the Ding God and Horse Star, causing the movement to be the fastest for themselves. Similarly, in the Hidden Chant charts on the days of Yimao, Jiwei, and Guihai, if the person's birth year is巳, then it will also be the combination of Ding God and Horse Star, leading to especially rapid movement for themselves.

非伏吟而乘丁馬者亦主動。如癸亥日干上巳為財動，餘同。又癸酉、己未、丙子、戊寅、辛巳、丁亥、甲午、庚戌九日伏吟，占行人必中路被阻，緣中傳空亡而不能刑至末傳，故前後難進退耳。餘占必先雖允許，後卻無實惠也。六丁加天馬，或天馬加六丁，必非小動也。如甲子日卯加甲，十一月占是也，餘皆仿此言之。如值丑為本命，乃名本命戀宅，全無動意，此法極驗。

If it is not aHidden Chant lesson but instead has the丁神 and马星, it is still active. For example, onGuihai day, the day stem is乘 on巳, and巳 fire is the wealth of癸 water, so the wealth is moving; the rest can be similarly inferred. Another example is theHidden Chant lessons onGuiyou, Jiwei, Bingzi, Wuyin, Xinsi, Dinghai, Jiawu, Gengxu days (the original text refers to nine days). When predicting about someone who is traveling, they will certainly be blocked halfway, because the middle transmission falls onKongwang, and does not刑 the final transmission. Therefore, it is difficult to move forward or retreat backward. For other inquiries, it is often the case that although something was promised at first, there is no real benefit later. If the丁神 in the current ten-day period is added to theHeavenly Horse, or theHeavenly Horse is added to the丁神, the situation will certainly be significant. For example, onJiazi day, with卯 added to甲, and in the eleventh month, the situation is similar. If丑 is the native's birth star, it is called「本命恋宅」, and there is absolutely no intention to move. This method is very accurate.

伏吟卦六丙日吉，緣初傳為德祿，中傳為財，末傳為長生，各忌空亡。伏吟卦六戊日伏吟凶，緣初傳巳火克中傳申金，中傳克末傳寅木而作日干，似乎無和氣也，且戊日伏吟切不可被是人惑作甲戊庚三奇言之，且初傳天盤乃巳火，地盤乃戊土，豈可言三傳甲戊庚耶，此之不可不知者也。

TheHidden Chant lesson on the six days of 丙 is favorable, because the first transmission is the virtue and禄 of 丙, the second is wealth, and the third is growth, all of which are good, but each should avoid falling into Kongwang. TheHidden Chant lesson on the six days of 戊 is unfavorable: the fire of the first transmission (巳) overcomes the metal of the second transmission (申), the metal of the second transmission (申) overcomes the wood of the third transmission (寅), and the wood of the third transmission (寅) turns back to overcome the day stem 戊 earth. There is continuous mutual control, with no harmony. Moreover, on 戊 days, theHidden Chant should not be misled by people saying it is the "甲戊庚 three marvels"—the heaven plate of the first transmission is clearly fire (巳), and the earth plate is 戊 earth. How can the three transmissions be connected to 甲, 戊, and 庚? This point must be understood.

復，七日來復，虛張攻勢。夫來去者，返吟卦也，緣初傳與末傳、初中末往來交互也。故凡占得返吟卦，切不可便言凡事往來動移，內有三傳皆空亡者，雖有動意，實不動也。尤詳其空亡有用及無用言之。

The military divination method of taking analogies says: The hexagram Fu in The Zhou Changes speaks of "seven days to return," meaning going away and coming back again. Here it refers to a feigned attack. The term "coming and going" refers to the returning transmission divination, because the first transmission and the final transmission, as well as the first, middle, and final transmissions, interact with each other. Therefore, when one divines a returning transmission, one must not immediately say that all matters require movement and change. If all three transmissions fall into kongwang, although there may be an intention to move, in reality there will be no movement. One must further distinguish whether the kongwang is useful or not, before making a judgment.

己酉返吟，三傳卯酉卯，此用鬼皆空亡，正宜處難中解禍，餘占空空然。乙丑日三傳戌辰戌，此傳財俱空亡，止宜占病，不宜問婚，妻及財凶。戊辰日返吟，三傳巳亥巳，此乃生氣落空亡，不利長上，或六月、十二月占之，尊長病死尤的。戊寅、戊午、戊戌、戊申、戊子、己亥、庚戌、甲辰等日返吟皆空，更宜逐類推之。德喪祿絕格：乃陽日返吟者是，若陰日子加巳，乃四絕體也。

On the day of Jiyou, the return echo divination shows the three transmissions as Mao, You, and Mao. The official ghost in the initiating transmission is entirely absent, which is most suitable for escaping troubles in times of hardship; all other questions will be empty and meaningless. On the day of Yichou, the three transmissions are Xu, Chen, and Xu. The wealth god in the transmission is entirely in Kongwang, so it is suitable only for illness divination, not for marriage inquiries. Both wife and wealth are dangerous. On the day of Wuchen, the return echo divination shows the three transmissions as Si, Hai, and Si. The life qi is in Kongwang, which is unfavorable for elders. If divined in June or December, the prediction of elders' illness or death is especially accurate. On the days of Wuyin, Wuwu, Wuxu, Wushen, Wuzi, Jihai, Gengxu, and Jiachen, the return echo divination also shows the three transmissions falling empty, and each case should be analyzed accordingly. The "Loss of Virtue and Loss of Wealth Pattern" refers to return echo divination on a yang day. If on a yin day, the Zi is added to Si, it becomes the "Four Extremes Pattern."

移遠就近格：天罡乘青龍、六合在日上，乃真斬關卦。如占時為發用，名動中不動，尋遠在近處。兼中末空亦然。如初見太歲，中末見月建或日胡，亦名移遠就近，將緩為速。又如己丑日干上辰、支上戌，雖干支上全乘魁罡，緣干上墓覆，又是柔日昴星，伏匿萬狀，終不能動。庚寅日干上辰、支上戌亦是真斬關卦，必主動，緣中末空亡，反不能動；又干上戌、支上辰同。後二假令乃言斬關卦之義，非返吟也，須知之。

The "Moving Far to Near Pattern": When the hour is Chen (the Heavenly Stem), if the Tiangang (Chen) is occupied by the Azure Dragon or Liu He (Six Harmonies) and falls on the Day Stem, it forms a true "Cutting the Passes" hexagram. Cutting the Passes signifies breaking through barriers and traveling far. If the hour in question is the Initiating Transmission, it is called "movement within stillness," meaning one intends to go far away, but in reality, the destination is nearby. If the Middle and Final Transmissions fall on empty positions, it is the same. If the First Transmission meets the Tai sui (Great Age), and the Middle and Final Transmissions meet the Month Builder or "Day Hu" (the deity corresponding to the Day Branch), it is also called "Moving Far to Near," meaning something that should be slow becomes quick. For example, on Jichou day, the Day Stem is occupied by Chen and the Day Branch by Xu, although both the Heavenly Stem and Earthly Branch have Tiangang and Hekui, the Day Stem is covered by a tomb, and it is an昴星 (Mao Star) lesson on a yin day, so the situation is hidden and concealed to the extreme, and thus cannot move. On Gengyin day, the Day Stem is occupied by Chen and the Day Branch by Xu, forming a true Cutting the Passes hexagram, which should be active, but because the Middle and Final Transmissions fall on empty positions, it cannot move; the same applies when the Day Stem is occupied by Xu and the Day Branch by Chen. These two examples are discussed in terms of the meaning of the Cutting the Passes hexagram and are not examples of the Reverse Echo lesson, so they must be clearly distinguished.

似返吟卦，癸未日干上寅，雖不繫返吟卦，緣三傳申寅申，往來皆在支干上，似乎與返吟相類也，如占事雖不免往來交通，下稍全無一事，緣始末皆空，又是柔日昴星，故伏匿也。如用晝貴，三傳合元合，陰私萬狀，兼支干上皆乘脫氣，占事不出旋窩。諸返吟卦占事難成而覆破，訪人差迭，復被誘差迭。

There is another type that resembles a reverse transmission but is not actually a reverse transmission: On a Guiwei day, the day stem is occupied by Yin. Although it does not belong to a reverse transmission, the three transmissions are Shen, Yin, and Shen. They come and go and fall on the day branch and day stem, appearing similar to a reverse transmission. Although the matter being divined may involve some back and forth, in the end nothing is accomplished because the first and last transmissions fall into emptiness. It is also an昴star lesson on a yin day, indicating concealment and hiding. If the lesson is cast using the daytime nobleman, the three transmissions are occupied by Liu He, Black Tortoise, and Liu He again. Secret matters arise frequently. Moreover, both the day branch and day stem are occupied by the depleting god, which drains my strength. The matter remains trapped in this cycle. Generally, reverse transmission lessons are difficult to succeed and lead to reversal and failure: visiting someone results in repeated missed opportunities and being deceived, with repeated failures.

克干客敗，傷支主敗。謂日干之鬼上乘白虎者，凡占凶禍速中又速。如六己日卯加未夜占，六壬日戌加亥旦夜占，六癸日戌加丑晝占，此三干乃虎鬼臨干者。六六日申乘白虎旦將順行有之，但不臨干而在五處；六戊日寅乘白虎夜將順行有之，亦不臨干；六庚日午乘白虎旦將逆行，不臨干而在五處。若乙丙丁辛四干無此例。唯宜詳其虎鬼或空亡、或鬼坐鬼方、或坐生方。及虎之陰神能制虎者，雖目前值其災禍，後卻無畏也。

The principle of divination in military affairs states that if the heavenly stem of the day is overcome, the opposing side will suffer defeat; if the earthly branch of the day is harmed, the ruling side will suffer defeat. This principle refers to the official ghost (官鬼) riding upon the White Tiger (白虎) above the day's heavenly stem. Whenever an ominous fate is predicted, it tends to occur quickly. For example, on six days with the heavenly stem Ji (己), if the hour is added to the earthly branch Mao (卯) and Wei (未), on six days with the heavenly stem Ren (壬), regardless of morning or evening, if the hour is added to the earthly branch Xu (戌) and Hai (亥), and on six days with the heavenly stem Gui (癸), during the day, if the hour is added to the earthly branch Xu (戌) and Chou (丑), these three heavenly stems are the ones where the White Tiger ghost is directly riding upon the day's heavenly stem. On six days with the heavenly stem Jia (甲), the metal element Shen (申) rides the White Tiger during the day when the general moves in the forward direction, but it does not ride upon the day's heavenly stem, instead falling upon the day's earthly branch, the three transmissions, and the year's stem and other five positions. On six days with the heavenly stem Wu (戊), the wood element Yin (寅) rides the White Tiger during the night when the general moves in the forward direction, but again it does not ride upon the day's heavenly stem. On six days with the heavenly stem Geng (庚), the fire element Wu (午) rides the White Tiger during the day when the general moves in the reverse direction, and again it does not ride upon the day's heavenly stem, but falls upon the other five positions. As for the four heavenly stems Yi (乙), Bing (丙), Ding (丁), and Xin (辛), there is no such example. When encountering such a situation, one should carefully examine several aspects: whether the White Tiger ghost has fallen into the position of Kongwang (空亡), whether the ghost is seated in the position that overcomes it, or whether it is seated in the position of growth (长生); also, one should check whether the yin spirit of the White Tiger can control the White Tiger itself. If it can be controlled, then although there may be a disaster in the present, there will be no great fear in the future.

如甲子日申加戌晝將，上乘白虎作中傳，誠為可畏，殊不知申坐戌空，又賴虎之陰神上乘午火而制虎鬼。經云：“虎之陰神還制虎，生者安寧病者愈”，此虎鬼論，如小人稍得其勢，即為禍患極速，倘受制伏，隨即縮首拘捉，灰飛煙滅而不能為害也。

For example, on a Jiazi day, if the hour stem is placed on the Xu branch and the day's heavenly general is the Shen, with the White Tiger riding on Shen and acting as the Middle Transmission, it appears quite terrifying. But in reality, Shen is seated on Xu, and Xu is the Kongwang of the Jiazi day. Fortunately, the White Tiger's hidden spirit is riding on the Wu fire, which exactly restrains the White Tiger. The classic says: the hidden spirit of the White Tiger restrains the White Tiger, allowing the living to be safe and the sick to recover. The principle of the White Tiger is like a petty person who gains a bit of power and immediately causes rapid disaster; once restrained, it quickly retreats and is destroyed, no longer causing harm.

又如甲子日申加午晝將，上乘白虎作末傳，其申不空，誠為可畏，尤賴申金坐於午火之上。經云：“鬼坐鬼方無所畏”。又如戊寅日寅加亥夜將，上乘白虎作中傳，縱干上有申金，緣作空亡而不能克其寅鬼，誠為凶也，殊不知寅木坐於亥水之上，寅木受亥水作長生，不來為害。經云：“鬼自就生不來侵”。其餘虎鬼無制不空等，占訟被刑，占病作死氣必死，所占萬事禍不可逃。唯有官人占赴任，卻名催官符，赴任極速，反不宜受制及空。餘仿此而推之。

For example, on a Jiazi day, if the hour stem is placed on Wu and the day is taken as a daytime general, the Shen (Hour Stem) is riding on the White Tiger and forms the final transmission. The Shen does not fall into an empty position, and it appears quite terrifying. Fortunately, the metal Shen is sitting on top of the fire Wu and is being restrained. The classic says: if the ghost is sitting in the direction that controls it, there is nothing to fear. Another example is on a Wuyin day, using a nighttime general, with the stem Yin placed on Hai. The Yin is riding on the White Tiger and forms the middle transmission. Although the day stem has Shen metal that can control Yin, it is unfortunate that the Shen falls into an empty position and cannot control the Yin ghost. It seems dangerous, but in reality, the wood Yin is sitting on the water Hai, which is the long life of wood. The Yin wood receives nourishment and does not harm people. The classic says: if the ghost itself goes to its long life, it will not come to invade. Other cases where the White Tiger ghost is not restrained and does not fall into an empty position, will result in being punished in legal matters, and if death qi is also present, death is certain. In all matters, misfortune is unavoidable. However, for those holding official positions, when they take office, this situation is called 'prompting the official symbol,' meaning they will be promoted quickly. At this time, it is actually not suitable for them to be restrained or to fall into an empty position. All other cases should be analyzed in this way.

馬載虎鬼格：乃虎鬼作日之驛馬是也，凶禍尤速。占訟必得罪於遠方極妙。如戊辰日夜將，得寅加未作末傳，乃鬼乘白虎，又是驛馬。又戊辰日寅加酉夜，又戊辰日寅加亥夜，戊子日寅加未夜，甲寅日申加午晝，甲寅日伏吟晝，甲寅日申加戌晝，甲午日申加午晝。甲戌、戊申二日雖有，因虎鬼空亡，不足論也。

The "Horse Carries the White Tiger Ghost" pattern occurs when the White Tiger and the ghost are both acting as the day's Post-horse, leading to particularly swift misfortune. In cases of legal disputes, the person will certainly be sent to a distant place to be punished. This pattern is highly accurate. For example, on a Wuchen day using the night general, if the寅 is added to the未 and serves as the final transmission, the寅 wood is both the official ghost of the戊 earth and rides the White Tiger, and it is also the day's Post-horse. Another example is on a Wuchen night, if the寅 is added to the酉 or the亥, on a Wuzi night if the寅 is added to the未, on a Jiayin day during the day if the申 is added to the午, or on a Jiayin day during the day with theHidden Chant pattern, or on a Jiawu day during the day if the申 is added to the午, all fall under this pattern. As for the Jiaxu and Wushen days, although they also have such patterns, the White Tiger and ghost fall into the Kongwang, so they are not considered.