The Great Six壬 Integrated Five Essentials: Weighing the Importance

式者，理人事也。課一入手，先以五行變化觀正時、來情、四課、三傳、用神、指斗、類神、主事、枝幹、年命、太歲、月建，月建見課體之大端，繼之以祿馬、貴人、德合、鬼墓、破害、刑沖，然後分彼我、內外、主賓、尊卑，明天時、地理、內外、喜怒、虛實、聚散，知進退、動靜、終始、遲速、存亡、勝負、幽明、鬼神、人物、情狀、男女、貴賤、親疏、老少、新舊、多寡，定方向、遠近、前後、左右、高下、顯晦、向背，總而天地人三才之道備矣。

A "shi" is a method of divining and handling human affairs by using a divination disk. Once a lesson is set, one must first examine the interactions of the Five Phases (Wu Xing) among these elements: the "zhengshi" (correct time) used to start the lesson, the "laiqing" (incoming situation) in the person's mind, the "siku" (four lessons) formed by the heavenly stems and earthly branches, the "sanchuan" (three transmissions) derived from the four lessons, the "yongshen" (useful god) upon which the judgment depends, the direction pointed by the "tian gang" (heavenly gang) (i.e., "zhidou"), the "leishen" (similar god) corresponding to the matter in question, the dominant transmission in the three transmissions, the heavenly stem and earthly branch of the "richen" (day branch), the native's own destiny and age, the "taisui" (great year) of the current year, and the "yuejian" (month builder) of the current month; among these, the "yuejian" most clearly reveals the overall trend of the lesson. Then one should check for "lu" (favorable position), "yimash" (post-horse), "guiren" (nobleman), and "dehe" (virtuous harmony), as well as "gui" (ghost), "mu" (burial), "po" (destruction), "hai" (harm), "xing" (conflict), and "chong" (opposition) - these are theInauspicious Spirit (malevolent spirits). After determining these, one should distinguish between oneself and the other party, whether the matter is external or internal, who is the main party and who is the guest, who is superior and who is inferior; clarify the four seasons' energies, geographical directions, internal and external positions, whether something is favorable or unfavorable, whether it is real or imaginary, whether it should be gathered or dispersed; then deduce movement and stillness, beginning and end, speed and slowness, existence and non-existence, victory and defeat, the spiritual and the worldly, the supernatural and the human, the state of affairs and appearance, male and female birth, status and rank, intimacy and distance, age, newness and oldness, quantity and number; finally determine direction, distance, front and back, left and right, high and low, visibility and concealment, facing and turning away. When all these are in place, the principles of heaven, earth, and humanity are complete and comprehensive.

論彼我一。干為我，為占人，為行人；三傳為地，對行人而定，為彼，為事情。地下曰體也，如甲日寅方，寅上乘何將；天上曰用也，如甲日寅支臨何地，皆身我也。

First, we discuss the distinction between 'self' and 'other'. The 'Day Stem' represents the self, that is, the person seeking the divination. If the divination is about a person traveling, the Day Stem also represents the person being asked about. The 'Three Transmissions' belong to the earth, and are positioned relative to the traveler, representing the other party and the matter being inquired about. The fixed positions on the Earth Plate are called 'Body', for example, if the Day Stem is Jia, then the禄 (favorable position) is in寅 (Yin), we look at which Heavenly General is occupying the寅 position on the Earth Plate. The gods that move and overlay on the Heaven Plate are called 'Use', for example, if the Day Branch of Jia Day falls on a certain palace of the Earth Plate. The information revealed by these two aspects concerns the self and the side of the inquirer.

論內外二。日為外，日陰亦為外；辰為內，辰陰亦為內外。自外傳內、自內傳外，則出內則入，斯明白矣。

Second, we discuss the distinction between 'inner' and 'outer'. The day stem belongs to the outer side, and the yin spirit of the day stem (second lesson) also belongs to the outer side. The day branch belongs to the inner side, and the yin spirit of the day branch (fourth lesson) is also considered within the inner and outer categories. If the three transmissions proceed from the outer side to the inner side, or from the inner side to the outer side, then what goes outward is called 'exit', and what comes inward is called 'entry'. By distinguishing between this exit and entry, we can understand whether the matter originates inside the gate or outside the gate.

論主賓三。我去見人，以干為我，以支為他，他為主，我為客也；彼來見我，以干為他，以支為我，我為主，他為賓也。

Third, the discussion of the positions of 'host' and 'guest'. If I go to visit someone else, then the day stem represents me and the day branch represents the other person. The other person is the 'host' in their own home, and I am the 'guest' visiting. Conversely, if the other person comes to visit me, then the day stem represents the other person and the day branch represents me. I am the 'host' in my own home, and the other person is the 'guest'. For the same divination chart, depending on the direction of the visit, the method of determining 'host' and 'guest' should be reversed.

論尊卑四。日尊辰卑。干加支，尊統卑也；支加干，卑就尊也。交加有俯就、培本、亂首諸格，註明在後《日辰四課》中。

Fourth, we discuss the order of 'respect and hierarchy'. The day stem is superior, and the day branch is inferior. When the heavenly stem of the heaven plate is added to the branch, it signifies the superior governing the inferior; when the branch god is added to the stem, it signifies the inferior approaching the superior. When the stem and branch mutually influence each other, they form structures such as 'bowing down', 'cultivating the root', and 'disorder at the beginning'. The detailed methods of interpreting these structures are explained in the following section titled 'Discussion of the Four Lessons and the Day Branch'.

論天時五。吉凶之方、未來過去之期，皆觀天時。時者，四時當令之氣也。春木、夏火、秋金、冬水，土寄旺於四季月，各十八日。得氣者旺，將來者相，過去者休，氣克者死，克氣者囚。

Fifth, we discuss "heavenly time." Whether good or bad fortune comes from a particular direction, and whether an event should be considered in the past or future, must be judged according to heavenly time. Heavenly time refers to the five-phase energy that dominates each season. In spring, wood is dominant; in summer, fire; in autumn, metal; in winter, water. Earth does not have a season of its own, but it is dominant in the last months of each season, each season accounting for eighteen days. The phase that is dominant is called "wan" (prosperous), the one about to take over is "xiang" (auxiliary), the one just leaving is "xiu" (resting), the one that is overcome by the dominant phase is "si" (declining), and the one that overcomes the dominant phase is "qiu" (captured). These five levels of strength and decline serve as the standard throughout the book for determining whether there is energy or not.

論地利六。天上將加臨地方，不陷於空，不受剋制，而得照得黨，是得地利。神克將、將克方為外戰，方克將、將克神為內戰。神在貴神，將在十二支也。

Sixth, discussing "favorable terrain." When the generals of the Heaven Plate are added to a particular palace of the Earth Plate, and they do not fall into Kongwang, are not restrained by the palace they are added to, and can receive support from similar ones, this is called gaining favorable terrain. If the upper god restrains the Heaven General, and the Heaven General in turn restrains the palace of the Earth Plate, with the restraining force moving from outside to inside layer by layer, this is called "external conflict." If the palace of the Earth Plate restrains the Heaven General, and the Heaven General in turn restrains the upper god, with the restraining force moving from inside to outside in reverse, this is called "internal conflict." External conflict injures the surface, while internal conflict injures the root. Here, the term "god" refers to the twelve noble gods, and "general" refers to the generals derived from the twelve branches.

論喜怒七。喜者，印、財、德、祿、官、救也；忌鬼、竊、劫、殺、比、梟之氣也。所喜者，要為天時地利；所忌者，要死、絕、墓、空、刑、沖、破、害也。然亦有喜空忌合，馬喜也，然亦有忌動忌合者，皆以日干分生克喜忌論之。

Seventh, we discuss 'favor and dislike,' meaning what is beneficial and what is harmful. What is favorable includes the印绶 (favorable influence), 妻财 (spouse and wealth), 德神 (virtuous deity), 禄神 (favorable deity), 官星 (authority star), and 救神 (savior deity), these six elements. What is unfavorable includes 官鬼 (authority ghost), 脱耗 (loss and expenditure), Jiesha (jiesha), Inauspicious Sha (dangerous killing star), 比肩 (companion star), and Owl Spirit (predatory deity), these six elements. For what is favorable, we want it to be strong, present in the right place, and as vigorous as possible. For what is unfavorable, we want it to be weak, in a dead,绝 (declining), 墓 (burial), or empty state, or to be harmed by刑 (conflict), 冲 (collision), 破 (break), or 害 (harm), the more restricted the better. However, there are exceptions: sometimes we prefer it to be empty and dislike it to be in harmony. TheThe Post-horse (post-horse) is generally a favorable deity, but in some cases it is disliked if it moves recklessly or is caught in harmony. In general, everything is determined by the day stem, distinguishing who benefits me and who harms me, then deciding whether it is favorable or unfavorable.

論虛實八。虛者，旬中空亡也，在天曰寡宿，在地曰孤辰，吉凶相反。克我、害我、刑我、劫我、洩我皆要空；生我、扶我、救我者不可空。天上神臨地下空曰落空，即同空論。實者，不空、不陷、受生、同類比和是也。

Eighth, discussing 'empty and real'.the so-called 'empty' refers to the empty position within the ten-day cycle, known as 'Guasu' on the Heaven Plate and 'Guchen' on the Earth Plate. When encountering an empty position, both good and bad outcomes should be reversed in interpretation. Any force that harms me, injures me, or drains me benefits from falling into an empty position. Conversely, any force that supports me, helps me, or saves me must not fall into an empty position. When a Heaven Plate deity is placed on an empty position of the Earth Plate, it is called 'falling into empty', and it should be interpreted according to the rules of empty positions.the so-called 'real' means not falling into an empty position, not being in a dead position, and being able to receive support, or being of the same type as the day stem and harmonious, which is considered real.

漠江司馬葆曰：世人但泥旬中之空，殊不知旬中之實。所謂實者，旬中干支也。旬空主虛，旬首主實。火神臨日辰發用主虛，水神臨日辰發用主半虛半實，金、木、土臨日辰發用者全實。此天地妙論。課傳既定，觀虛實吉凶可知矣。

Sima Bao of Mojiang said: People only focus on the empty branches within a ten-day period, but they do not know that within a ten-day period there is also the "real" branch. The so-called real refers to the heavenly stems and earthly branches that can be arranged within the current ten-day period. The two missing branches in the ten-day period represent the empty, while the first branch of the ten-day period (the heavenly stem and earthly branch of the initial day) represents the real. According to the Five Phases, if the fire deity is added to the day branch in the initiating transmission, it indicates emptiness, because fire rises upward and is intangible. If the water deity is added to the day branch in the initiating transmission, it indicates half emptiness and half reality, because water has form but no fixed quality. If the metal, wood, or earth deities are added to the day branch in the initiating transmission, it indicates full reality, because these elements have solid and definite qualities. This is a profound discussion of the principle of emptiness and reality in the heavens and earth. Once the lesson pattern and the three transmissions are determined, the emptiness and reality can be seen, and thus the fortune and misfortune become clear.

聚散以天時定，得令有氣為聚，不得令無氣為散。大端相氣更吉於旺氣。如現在之氣來生我，不過眼前吉慶；後季來生福祉龍常。然而有正有變，未可執一。

Ninth, discussing "convergence and dispersion." Convergence and dispersion depend on the heavenly timing: those that are in season and have vitality are called "convergence," while those out of season and lacking vitality are called "dispersion." Generally speaking, "auxiliary" vitality is more auspicious than "prosperous" vitality, because prosperity is at its peak and about to decline, while auxiliary vitality is just beginning to rise. If the heavenly stem that generates me is currently in season and prosperous, it brings only temporary good fortune; but if the heavenly stem that generates me is about to become prosperous in the next season, its blessings will be long-lasting and enduring. However, there are fixed rules and exceptions, and one should not be rigidly attached to a single approach.

如凡占皆以氣聚為主，俱以四時詳之，此其正也。然占進用事，課傳俱見有氣為吉；占解散事，反取無氣。變一。

When divining, generally one should focus on the gathering of qi, and carefully analyze the waxing and waning of the four seasons. This is the standard method. However, when divining about matters of advancement or appointment, if both the lesson pattern and the three transmissions have qi, it is auspicious. But when divining about matters such as breaking contracts, parting ways, or concluding affairs that are naturally destined to end, one should instead take the absence of qi as favorable. This is the first variation.

占遇大事，俱以四季得令為主；若射覆等小事，一時俱用，其衰旺只以日干定，不須經天時令。凡兩日二十四時，五行各有旺相死休囚，過兩日而又旺也。如甲乙二日，以木旺、火相、土死、金囚、水休詳之。變二。

When divining about major matters, one should always consider whether the current season is in its prime; however, for minor matters such as guessing an object in a covered vessel, the outcome is known within an hour, and its strength and decline are determined solely by the day stem, without needing to refer to the seasonal influences. Generally, over two days, which consist of twenty-four hours, each of the Five Phases cycles through the stages of strength, decline, death, rest, and captivity. After these two days, the cycle repeats. For example, if the day stem is Jia or Yi, both belonging to wood, then the analysis proceeds according to the sequence: wood is in its prime, fire is in decline, earth is dead, metal is in captivity, and water is in rest. This is the second variation.

又《中黃經》云：莫執東方木旺、春木夏火秋金冬水者，專以初建與復建，干多者為聚，少者為散。何者為初建？日干五子元遁之也。何為復建者？時干五子元遁之也。時遁如後案己酉時占，甲己還加甲也。但以建干多寡，逐情而變，不執本支五行。如巳午本火，上下壬癸又臨水鄉，便還從水，以多為勝耳。此《中黃經》變化元妙也。須看上下，分前後聚散主客，又分建破鬼救。變三。

The Zhonghuang Jing also says: do not stick to the idea that East belongs to wood, spring to wood, summer to fire, autumn to metal, and winter to water. Instead, focus solely on "initial establishment" and "re-establishment." The heavenly stem that appears most frequently among those revealed by the "five sons' original retreat" (i.e., the five mice retreat, starting with Jiazi when the day stem is Jia or Ji) is considered concentrated, while the one that appears least is considered scattered. What is "initial establishment"? It refers to using the day stem to reveal the heavenly stems on the twelve earthly branches according to the "five sons' original retreat" method. What is "re-establishment"? It refers to using the heavenly stem of the time instead, and then applying the same "five sons' original retreat" method again. The method of time retreat is illustrated in the example given later. For instance, if the time is Jiyou, since Ji and Jia belong to the same group, the retreat still starts from Jiazi. Thus, only consider which heavenly stem appears most and which appears least among those revealed, adapting according to the actual situation, no longer clinging to the original five phases of the branches. For example, although Si and Wu belong to fire, if the heavenly stems revealed above and below are all Ren and Gui, and they fall in the water regions of Hai and Zi, then it is appropriate to treat them as water, with the one that appears more dominant. This is the subtle aspect of change in the Zhonghuang Jing. When applying this, one must also distinguish between upper and lower layers, clarify the order of precedence and the concentration and dispersion, and determine which is the establishment, which is the destruction, which is the ghost, and which is the rescue. This is the third variation.

丁亥日，亥將加己酉時，三傳酉、亥、丑，將貴、陰、常。來意占賊殺人，後獲賊是婦人，因奸與一行者殺死一僧一僕於舟，沉之水中。按經為賊是因妻犯事。亥為鬼，為賊，為孤獨人，未敢定論。

Take an example. On a Dinghai day, using the亥 general added to the Jiyou hour to cast the divination, the three transmissions are You, Hai, and Chou, with the heavenly generals successively being Tianyi Guiren, Taiyin, and Taichang. The person asking the question is inquiring about a case of theft and murder. Later, the murderer was caught, and it turned out to be a woman. She had committed adultery and conspired with a traveler to kill a monk and a servant on a boat, then threw their bodies into the water. According to the principles of the classics, this criminal committed the crime due to marital issues. In the divination, Hai represents officials, thieves, and a solitary traveler, all indicated by one divine number image, so at that time they were not yet confident enough to make a definite judgment.

是賊傷人。以初建觀之，今日建鬼，五子遁癸建卯，丁日之鬼是卯，乘空，是行人，又是舟人。辛亥，丁日之辛是亥，乃今日妻，丁火克辛干；亥妻卯鬼相合，是妻與行人謀殺。又以復建觀之，用干五子遁酉，得癸臨丁，酉為妻，癸為鬼，是妻來害己也。此婦是癸酉生，可怪。雖敗入獄，遭世變未結案逸去。

This is indeed a divination lesson indicating a robbery and injury. First, using "Chu Jian" (Initial Establishment): the heavenly stem that escapes on the current day carries the ghost, and the five elements' hidden stem moves to Gui on the卯 (Mao) position. The卯 is the official ghost of the Ding day, and it is also accompanied by Kongwang (Empty Wasteland), which signifies someone traveling without a fixed place, so it is interpreted as a traveler, specifically someone on a boat. Then looking at Xin on the亥 (Hai) position: Xin is what the Ding fire conquers, meaning the wife's wealth of the Ding day, which is exactly on the亥. The wife's wealth on the亥 combines with the official ghost on the卯, indicating that the wife and the traveling person conspired to commit the crime. Using "Fu Jian" (Re-establishment): changing to the heavenly stem of the time, it moves to You, resulting in Gui over Ding. You is the wife's wealth, and Gui is the official ghost, meaning the wife turns against herself. This woman was born in the year Guiyou, which matches exactly with the hidden stems in the divination, which is quite strange. Although she was caught and imprisoned, she escaped due to the chaos of the times, and the case was not concluded.

若占來情，常以聚散鬼救論；若占休咎，只用干為主，三傳克生論，不必用變求奇。古人云：求奇反不奇也。

If the divination is about what is on the mind of the person asking, it is usually discussed using the concepts of gathering and dispersing, ghosts, and salvation. But if the question is about fortune and misfortune, one should simply take the day stem as the main reference, and judge based on the relationship of generation and overcoming between the three transmissions and the day stem. There is no need to use other variations to seek novelty. The ancients said well: seeking novelty in a single way will not lead to true novelty.

論進退十。傳進為進，傳退為退。進空宜退，退空宜進。又觀其傳，吉則進，凶則退也。

Tenth, discussing "advancing and retreating." When the three transcriptions are arranged from the later branch to the earlier one, it is called "advancing transmission," indicating a tendency to take initiative. When arranged from the earlier branch to the later one, it is called "retreating transmission," indicating a tendency to withdraw. If the advancing side falls into kongwang, it is actually favorable to retreat; if the retreating side falls into kongwang, it is actually favorable to advance. In addition, one should also consider the fortune of the three transcriptions themselves: if the three transcriptions are auspicious, one should take initiative; if they are inauspicious, one should withdraw.

論動靜十一。日辰主靜，三傳主動。日辰有生意，三傳有凶神，宜靜；日辰有惡煞，三傳有扶助，宜動。泛動日主動、辰主靜者，似少明白，不然。剛專日上，柔占辰上，天上日行道相生宜動，克陷宜靜。道者，地方也。斬關、丁馬、遊子則動，稼穡、墓合則靜也。

Eleventh, discussing 'movement and stillness'. The day branch is the unchanging foundation, representing stillness; the three transmissions are the emerging changes, representing movement. If the day branch shows a sign of benefiting me, but the three transmissions containInauspicious Spirit, then one should remain still; if the day branch carries evil stars, but the three transmissions contain assisting deities, then one should take action. Some people generally say that the day stem is active and the day branch is still, but this statement is vague. In fact, on a yang day (a strong day), one should look at the stem above the day stem; on a yin day (a gentle day), one should look at the branch above the day branch. If the day stem on the heaven plate moves through a palace that is in harmony with the palace it is over, then it is suitable to move; if it is overcome or trapped, then it is suitable to remain still. Here, the term '道' refers to the earth plate direction. If the divination shows '斩关', '丁神', '驿马', or '游子', which are deities associated with movement, then action is needed; if it shows '稼穑' (the earth element of the earth branches) and theTomb Spirit is trapped by a combination, then stillness is needed.

論始終十二。課傳中以旬首為首，即事之始；旬尾為尾，即事之終。干支上觀之，凡事始終皆宜。

Twelfth, discussing 'beginning and end'. Within one divination, take the first stem and branch of the current ten-day period as the 'beginning', representing the start of an affair; take the last stem and branch of the current ten-day period as the 'end', representing the conclusion of an affair. Then compare this beginning and end with the day stem and day branch. Thus, the start and outcome of any matter can be discerned.

初傳事之初，中傳事之中，末傳事之末，專以日干分生克。然而有正有變：將神生克為正論，初建、復建生克為變法。又煞之吉凶隨神而變，將之吉凶逐類而遷，此中正論中玄關也。假令初鬼、中印、末財，便是先阻、中助、末得，大略如此，更於六親變化中細觀之。將互參透，則天時、地利、人物、貴賤、虛實、遲速可見矣。此論最妙，每事要分三段，初、中、末何如，大體虛實變化在人。

The first transmission governs the beginning of an affair, the middle transmission governs the middle part, and the final transmission governs the conclusion. All are judged based on the day stem to determine who benefits me and who harms me. However, there are both fixed methods and variable methods: using the generation and control relationship between the heavenly general and the noble spirit with the day stem is the fixed method; using the generation and control relationship of the concealed stems according to the 'initial establishment' and 're-establishment' as previously mentioned is the variable method. Furthermore, the fortune or misfortune of spiritual omens changes according to the noble spirit they ride upon, and the fortune or misfortune of the heavenly general also changes according to the type of matter being inquired about. This is the most crucial point within the fixed method. For example, if the first transmission is official ghost, the middle transmission is official seal, and the final transmission is wife's wealth, this indicates initial obstruction, assistance in the middle, and finally achieving the desired outcome. Generally, this pattern is followed, and then further examined through the interactions of the six relations: parents, brothers, children, wife's wealth, and official ghost. By thoroughly understanding these layers, one can see all aspects including heaven's timing, earth's advantage, people's circumstances, status, reality and illusion, and speed. This passage is particularly profound: every divination should be divided into three parts—beginning, middle, and end—each with its own situation, and the reality and change within them depend entirely on the diviner's own judgment.

凡占動用求謀，視見馬，以馬臨處為方；無馬，以用神加處為方，吉凶以神將定之。發端問初傳也，移易問中傳，初凶中吉，則移其凶將變易為吉矣。歸計用末傳。如四月甲申占事，而用見申酉，末見午，即主五月內無事也。

Whenever divining matters concerning movement, appointment, or seeking, first check if the divination contains the Post-horse. If there is a Post-horse, determine the direction based on the palace where the Post-horse falls. If there is no Post-horse, determine the direction based on the palace where the Useful God falls. As for fortune or misfortune, it is determined by the noble spirit and Heavenly General riding on that palace. The beginning of the matter is determined by the First Transmission, the turning point by the Middle Transmission—when the First Transmission is凶 and the Middle Transmission is吉, it indicates that the initial凶 is transformed into吉. The final outcome is determined by the Final Transmission. For example, on the day of Jiashen in the fourth month, if the Useful God is in Shen or You, and the Final Transmission is in Wu, Wu fire is in command in May and can overcome Shen and You metal, thus indicating peace and safety within May.

論遲速十三。柔日伏吟、涉害，天乙逆行，用在日辰後，主事遲；斬關、占時發用，天乙順行，用在日辰之前，主事速。冬占申酉入傳，天罡在日辰後，是過去事；冬占寅卯入傳，天罡在日辰前，是未來事。第三四課為用，向去事；用二八門，主事速。傳進速，傳退遲；丁神、驛馬速，空亡、墓絕遲。

Thirteenth, discussing 'speed and delay'. On a yin day (a soft day), if the divination shows a hidden chant lesson or an involved harm lesson, and the heavenly master and nobleman are moving backwards, with the useful god located after the day branch, the matter will be slow. If it shows a cutting gate lesson, or if the divination is initiated at the time of the question, and the heavenly master is moving forward, with the useful god located before the day branch, the matter will be quick. In winter divination, if the shen and you branches enter the transmission, the heavenly gang (the hour) is located after the day branch, the matter asked about is something that has already happened. In winter divination, if the yin and mao branches enter the transmission, the heavenly gang is located before the day branch, the matter asked about is something that has not yet arrived. If the third or fourth lesson initiates the transmission, the matter is going outward. If the useful god is located on the mao or you gates corresponding to the second and eighth months, the matter comes quickly. If the three transmissions progress in order, the matter is quick; if they move in reverse, the matter is slow. If the transmission includes the ding god or the post-horse, the matter is quick; if it falls into kongwang or enters a tomb or dead state, the matter is slow.

陰日伏吟、關隔，斗罡加卯酉入傳，歲月久遠事。又太歲在初傳為當年事，在末傳為久遠事，在中傳兮方來過去。傳順年淺，傳逆年深。又如六月以前是去年事，六月以後是來年事。數者非特歲月日辰時發用而已，凡用在歲月日辰時發用皆是。

For divination lessons involving hidden chant (伏吟) on a yin day, or lessons with the heavenly gang (天罡) placed on卯 or酉 and entering the three transmissions, the matters they indicate are usually long-term events spanning more than a year or half a year. Now consider the sovereign year (太岁): if it falls in the first transmission, it refers to events of the current year; if it falls in the final transmission, it refers to events far in the future; if it falls in the middle transmission, it refers to events between the past and the future. When the three transmissions proceed in order, the events are closer in time; when they proceed in reverse, the events are further in time. For example, if a divination is made before June, it usually concerns events of last year; if made after June, it usually concerns events of next year. The above principles are not limited to cases where the sovereign year, month builder, day, hour, and the initiating transmission (发用) exactly coincide; they also apply to any case where the useful god (用神) falls on the sovereign year, month builder, day, hour, or initiating transmission and is used in the divination.

全詳在《應期》中。假令子年九月甲子日戌時，取比為用，發用子為太歲，為旬儀，又得青龍吉將，中傳巳乘陰，末傳戌乘合，課鑄印，始終俱吉，主遷官進秩，應在本年十一月內。

The detailed method for determining the time of fulfillment is fully explained in the section on "Timing." For example, if a divination is made on the day of Jiazi in the ninth lunar month of the year of Zi, at the hour of Xu, take the one that harmonizes with the day stem as the initiating transmission. The initiating transmission's Zi is both the current year's heavenly stem and the "decade ruler" (the first day of the Jiazi decade), and it is accompanied by the auspicious general Azure Dragon above. The middle transmission's Si is accompanied by Tai Yin, and the final transmission's Xu is accompanied by Liu He. The lesson pattern forms the "Casting Seal" pattern, with both beginning and end being auspicious, indicating promotion and advancement in rank, which will be fulfilled within the eleventh lunar month of the current year.

又如丑年十一月丁卯日卯時，亥為天乙，順行，丑加卯為用，將得朱雀凶將，占者為文書口舌之事，主艱難遲延，所作稽留，以涉害為用也。君子為文字方來，主六月內有文字而降至；小人為賊盜，門戶動搖。

For example, if someone comes to seek divination on a Dingmao day in the 11th lunar month of the Chou year at the Mao hour, the Heavenly Ethical Nobleman is on the Hai position, moving in the order of the branches. The Chou adds to the Mao and initiates the transmission. The useful god is on the Mao position, which is occupied by the Vermilion Bird, aInauspicious General. The matter being sought relates to documents and disputes, indicating difficulty and delay, with affairs coming to a standstill, because the useful god is determined by the method of 'involving harm'. If the seeker is a person seeking to study and enter officialdom, the Vermilion Bird indicates the arrival of official documents, and there will be official letters received within six months. However, if the seeker is an ordinary commoner, it indicates that thieves are watching and the household is not at peace.

如辰年三月甲子日巳時，酉加巳，天罡加子發用，元首課，將玄武，天乙立地盤酉位逆行，占盜賊事，盜主近水漁獵人，當敗，其人伏匿水澤之處，不出月必敗矣。一克上為始入，主急，故曰月內敗。天罡屬土，玄武屬水，內戰，且墓月建，故必敗也。

For example, if a divination is made on the day of Jiazi in the third month of the Year of the Serpent, at the hour of Si, with You added to Si, the Heavenly Gang (Chen) added to Zi initiating the transmission, forming the 'Original Head' lesson, the upper deity is the superior Black Tortoise, and the nobleman is positioned at the Earth Plate position You and moves in reverse. The matter divined is about thieves: the thieves are people who fish and hunt near water, destined to be exposed. At this moment, they are hiding in the marshes, and within a month they will certainly be caught. The lower deity is in mutual control with the upper deity, which is called 'Initial Entry,' indicating urgency, so it is said that they will be exposed within a month. The Heavenly Gang belongs to earth, and the Black Tortoise belongs to water, and earth and water in mutual control is called 'internal conflict'; also, since the Year of the Serpent is the month builder of the third month, and Chen is the resting place of water, the thieves are entering the resting place, so it is concluded that they will certainly fail.

如辰年三月丙寅日未時，重審課，天罡加支為用，白虎凶將，天乙臨酉，將主憂終驚恐，事在月內見，並主關梁隔絕、兵革盜賊之事。白虎有氣，主兵革鬥爭傷人。書曰：卯辰巳等須防賊兵。家說此忌三刑，斗繫日本為天獄，主疾病死喪，國事則兵革也。天乙立卯酉，門戶動搖；天罡入宅，主事急，合應於月內，以辰為月建也。

For example, on a day of Bingyin in the third lunar month of the Chen year, during the Wei hour, the divination forms the "Chong Shen" (Re-examination) lesson. The Heavenly Gang is placed on the day branch and initiates the transmission. The superior general is the White Tiger, aInauspicious General (malevolent general), and the Heavenly Ethical Person is located at the You position. This lesson indicates that worries will eventually turn into fear, and matters will become evident within a month. It also suggests obstacles at gates and crossings, and incidents involving soldiers and thieves. The White Tiger is in command and has strength, leading to conflicts, disputes, and injuries. The text says that the positions of卯, 辰, and 巳 should be guarded against thieves and soldiers. Various sources also mention that this lesson is most unfavorable when the Three Evils are involved. When the Heavenly Gang is on the day stem's original position, it is called "Heavenly Prison," which in personal matters indicates illness or death, and in state matters indicates military conflict. The Heavenly Ethical Person standing at卯 and酉 positions indicates instability in the household. When the Heavenly Gang enters the house, it indicates urgency. Overall, the event should occur within this month, as 辰 is the month builder of the third lunar month.

又如丑年十一月己巳日卯時，大吉加卯為用，將螣蛇凶惡，且遁鬼克干，主驚憂，事應在十二月，大吉為月建也。經云：吉凶須視方來已去。蓋丑為方來，亥為已去也。

For example, if someone comes to consult on the day of Jisi (己巳) in the eleventh month of the Year of the Ox, at the hour of Mao, it is a great auspicious omen. The Month Builder (月建) is Chou, and the Day Stem (日干) is Ji. The Initiating Transmission (发用) is Ji added to Mao. The upper trigram is Teng Snake (螣蛇), which is inherently ominous. Furthermore, the hidden heavenly stem transforms into the official ghost (官鬼) to overcome the Day Stem, indicating fear and worry. The matter should occur in the twelfth month, because Chou is the Month Builder of the twelfth month. The classic says: to determine good or bad fortune, one must distinguish which is the coming and which is the past. In this divination, the eleventh month's Month Builder is Hai, and Chou comes after Hai, so it is future; Hai is the current month, so it is past.

如巳年正月己丑日午時，知一卦，太乙發用，將白虎，來乘死神。經云：死神死氣乘白虎發用為魄化，虎在陽傷男，在陰傷女。下克上為用，憂在內，主家有陰人病喪。假令正月占得寅用，應在月內；得卯辰方來，應在二三月內。

For example, if someone comes to consult on the day of Jichou in the first month of the year of Si at the hour of Wu, the divination forms the 'Know One' lesson. The Taiyi (Si) initiates the transmission, with the upper rider being the White Tiger, and it also arrives at the position of the Death Deity. The classic states: when the Death Deity and Death Qi ride upon the White Tiger initiating the transmission, it is called 'Spirit Transformation'. The White Tiger falling on a yang branch harms male members, while falling on a yin branch harms female relatives. This lesson involves the lower god overcoming the upper god in the initiating transmission, indicating troubles arising within the household, mainly concerning the illness and death of women in the family. As for the timing: since the consultation occurs in the first month, the Useful God receives the branch of Yin (the first month's builder is Yin), so the event should occur within this month; if it receives branches such as Mao or Chen, which are approaching, the event should occur within the second or third month.

論存亡十四。生旺為存，墓鬼為亡。占久出之人，若行年臨四季為亡，四孟為存。若問人不知存亡，看白虎，克辰則亡，不克則存。

Fourteenth, discussing 'presence and absence'. If the person being questioned is in the position of Growth or Prosperity, they are still alive. If they are in the position of Storage or transformed into an official ghost, they are considered deceased. When questioning someone who has been away for a long time and has not returned, if their age position falls on the four seasonal positions of辰, 戌, 丑, 未 (which are Storage positions), it indicates they are dead. If their age position falls on the four beginning positions of寅, 申, 巳, 亥 (which are Growth positions), it indicates they are still alive. If there is no information about the person's life or death, then focus on the White Tiger: if the White Tiger overcomes the Day Branch, it indicates the person is dead; if it does not overcome the Day Branch, it indicates the person is still alive.

論勝負十五。日克辰我勝，辰剋日彼勝，日辰俱不克，彼我俱不勝。上克下，日克辰，先舉勝；下克上，辰剋日，後應勝。日被上克尊負，辰被上克卑幼負，日辰俱傷為卑負。日被辰上克我負，辰被日上克彼負。

Fifteenth, discussing 'victory and defeat'. If the day stem overcomes the day branch, it indicates our side wins. If the day branch overcomes the day stem, the opposing side wins. If the day stem and day branch do not overcome each other, neither side can be determined as winning. When the upper god overcomes the lower god and the day stem overcomes the day branch, the one who acts first wins. When the lower god overcomes the upper god and the day branch overcomes the day stem, the one who responds later wins. If the day stem is overcome by the god above it, the superior side loses. If the day branch is overcome by the god above it, the inferior side loses. If both the day stem and day branch are injured, the inferior side loses more severely. If the day stem is overcome by the god above the day branch, our side loses. If the day branch is overcome by the god above the day stem, the opposing side loses.

八專在分陰陽配偶喜忌斷之。如己未日，己為我，未為彼。己所畏卯與六合之克，所喜寅與青龍得甲己合；未所畏寅與青龍之克，所喜卯與六合為同氣三合。凡得八專課皆宜仿此，不僅以勝負論。

When encountering the "Eight Special" lesson (where the heavenly stem and earthly branch are in the same palace and the two sides are difficult to distinguish), one should judge based on the preferences and aversions of yin and yang pairs. For example, on a Jiwei day, Ji represents me and Wei represents the other party. Ji earth fears the卯 wood and Liu He (the六合) to attack, and prefers the寅 wood with the Azure Dragon, because the寅 contains Jia, which harmonizes with Ji; Wei earth fears the寅 wood and Azure Dragon to attack, and prefers the卯 wood and Liu He, because亥,卯, and 未 all belong to the wood trinity and share the same scent. Whenever encountering the Eight Special lesson, follow this approach, and do not simply judge based on who attacks whom.

論幽明十六。明為人物，幽為鬼神造化。幽生我，則造化通達，命分當然；克我，則鬼神所侮，造化弄人。明克我，則盜賊官訟相侵；生我，則遇人來扶助我也。夜為幽，晝為明；死神、死氣為幽，生氣為明，月將為明。

Sixteenth, discussing "Yōu Míng" (the interplay of the hidden and the manifest). The manifest side refers to human affairs and objects, while the hidden side refers to ghosts, spirits, and the workings of heaven and earth. When the hidden side generates me, it signifies favorable fortune and destiny; when the hidden side overcomes me, it indicates being wronged by spirits or deceived by fate. When the manifest side overcomes me, it means being robbed or involved in legal troubles; when the manifest side generates me, it means someone is supporting and helping me. The distinction is: courses cast at night belong to the hidden, while those cast during the day belong to the manifest; the death deity and death qi belong to the hidden, while life qi belongs to the manifest, and the month general belongs to the manifest.

論鬼神十七。旺為神，衰為鬼。天乙為神，加刑沖破害是猛將神、惡鬼。金刑、水溺、木縊、土疫、火熱死。合為親，不合為疏。鬼神上之神為方所，如申鬼，申上見酉為西方類。如申為鬼，七月占為金神，為五嶽神；五月占為嗷鬼；加刑害為斬死鬼。老少形狀，以意決之。

Seventeenth, discussing 'ghosts and spirits'. Those with strong energy are considered righteous spirits, while those with weak energy are considered evil ghosts. The Heavenly Nobleman is originally a righteous spirit, but if combined with punishment, conflict, destruction, or harm, it becomes a fierce general spirit or an evil ghost. Further, according to the Five Phases, the cause of death is determined: metal corresponds to being killed by a blade, water corresponds to drowning, wood corresponds to hanging, earth corresponds to plague, and fire corresponds to dying from heat. Those that are in harmony with the day stem are spirits of family and familiar people, while those that are not in harmony are ghosts from outside, unfamiliar and strange. The direction where the ghost or spirit is located is determined by the god or spirit that is above the position of the ghost or spirit: for example, if the position is Shen (申), and there is You (酉) above it, then the location is in the western area. If the position is Shen (申) as a ghost, and the consultation is in the seventh month, it is the metal spirit, which is the god of the Five Mountains; if it is in the fifth month, it is a wailing ghost; if there is also punishment or harm, it is a ghost that was killed by being beheaded. As for the age, appearance, and form of the ghost or spirit, they are determined by these signs and images.

如戊子日伏吟，夜貴，寅為鬼，乃東北廟神，二重心願為祟。其廟在山上，廟前後有樹木，上見青龍也。蓋龍上下俱寅，三木森然，且寅中艮為山也。

For example, on a Wuzi day with a Hidden Chant lesson, the night dignitary is used for the night lesson. The寅 is the official ghost of the day stem. It is interpreted as a divine spirit in the Northeast temple causing trouble, and there are two unfulfilled vows that are纠缠. The temple is built on a mountain, with trees both in front and behind it, because the寅 has the Azure Dragon. The Azure Dragon belongs to wood, and the dragon's upper and lower positions are also寅 wood, creating three layers of wood energy, indicating the presence of trees. The寅 in the later heaven trigrams belongs to the艮, which is mountain, so the temple is located on a mountain.

論人物十八。干為人，動；辰為物，靜。子為婦女，為陰神，小人為媒人，為盜賊；一雲子為染工，為媒媼，為僧尼，為孀婦，為屠兒，為盜賊，為邪師，為孩童。丑為貴人，為將軍，為尼僧；一雲丑為長者，為大腹人，為尼僧，空乘為矮子。寅為吏，為道士，為醫人；一雲寅為椅，為女婿，為家長，為媒妁，為官長，為貴客。卯為術士，為沙門；一云為童稚，為長子，為梢公，為商賈，為母姑。

Eighteen, discussing "people and things," that is, which type of person each of the twelve branches represents. The day stem represents people, which is dynamic; the day branch represents things, which is static. Zi represents women, belonging to the yin category, and among small people it represents matchmakers and thieves; another view says Zi represents dyers, old matchmakers, monks and nuns, widows, butchers, thieves, heretical practitioners, and children. Chou represents noblemen, generals, monks and nuns; another view says Chou represents elders, plump people, monks and nuns, and if it meets kongwang, it represents short people. Yin represents officials, Taoist priests, and doctors; another view says Yin represents chairs and tables, sons-in-law, family heads, matchmakers, officials, and distinguished guests. Mao represents practitioners, monks (sandmen, those who have left home), another view says Mao represents young children, eldest sons, boatmen, merchants, mothers and aunts.

辰為惡人，為獄人，為二千石；一雲辰為賓客，為漁人，為將軍，為丑婦，為鹽販。巳為孕婦，為弔客，為醫術士，為窯灶匠；一云為丹書，為乞婦，為舟客，為廚子，為歌兒。午為下人，為善人，為亭長；一云為騎士，為士工，為蠶姑。未為媒婆，為師巫，為寡婦，為野人，為酒人；一云為裁縫，為帽匠。申為商人，為僧，為醫，為鋪兵，為行路人；一云為銀匠，為獵師。酉為婦人，為妾婦，為酒人；一云為僕從，為乞丐。戌為奴，為軍人，為賤人，為獄卒，為長者，為統轄眾人之人；一云為獵師。亥為醉人，為幼子，為先人，為乞丐，為盜賊；一云為土工，為上客。太歲為天子，月建為公卿宰相。

The Earthly Branch 辰 represents a wicked person, a prisoner, or a high-ranking official of the second thousand stones rank; another interpretation says it represents guests, fishermen, generals, women with ugly appearances, and salt traders. The Earthly Branch 巳 represents pregnant women, those coming to mourn, doctors and diviners, and craftsmen who make kilns and stoves; another interpretation says it represents red ink documents, beggar women, passengers on boats, cooks, and actresses. The Earthly Branch 午 represents servants, good people, and minor officials like station heads; another interpretation says it represents horse riders, craftsmen, and women who raise silkworms. The Earthly Branch 未 represents matchmakers, witches, widows, country folk, and wine sellers; another interpretation says it represents tailors and hat makers. The Earthly Branch 申 represents merchants, monks, doctors, soldiers at relay stations, and travelers; another interpretation says it represents silver craftsmen and hunters. The Earthly Branch 酉 represents women, concubines, and wine sellers; another interpretation says it represents servants and beggars. The Earthly Branch 戌 represents servants, soldiers, lowly people, jailers, elders, and leaders who command others; another interpretation says it represents hunters. The Earthly Branch 亥 represents drunkards, young children, deceased ancestors, beggars, and thieves; another interpretation says it represents masons and honored guests. In addition, the Tai Su represents the emperor, and the Month Builder represents ministers and high officials. Each branch is given two interpretations because different schools of thought have different symbolic associations. When making a divination, one should choose the interpretation that best fits the question and the general involved, without insisting on a single interpretation.

朱雀得旺相官星，又為學堂星，主翰林。月建得官星乘青龍，吏部並吏利；乘勾陳旺相，戶屬；乘青龍或為寅卯，禮屬；乘太常或為巳午火，兵屬；乘勾、朱、劫煞、三刑，或為申酉金，刑屬；乘天后或亥子水，工屬。然俱要官星旺相。內帶朱雀多給事中，為行人。大抵常、龍、天驛馬相併，得月建官星旺相者，多為出使之屬。若白虎得官星，御史。

The Vermilion Bird, if encountering a prosperous and strong official star and also functioning as the 'Academy' star, indicates a position akin to a Hanlin scholar-official. If the official star is present on the Month Builder and accompanied by the Azure Dragon, it suggests a position in the Ministry of Personnel or among civil officials, beneficial for an official career; if accompanied by Gou Chen and prosperous and strong, it belongs to the Ministry of Revenue; if accompanied by the Azure Dragon or located in the寅 or卯 positions, it belongs to the Ministry of Rites; if accompanied by Tai Chang or located in the巳 or午 fire positions, it belongs to the Ministry of War; if accompanied by Gou Chen, Vermilion Bird, Jiesha, or the Three Crimes, or located in the申 or酉 metal positions, it belongs to the Ministry of Justice; if accompanied by Heavenly Empress or located in the亥 or子 water positions, it belongs to the Ministry of Works. However, these all require the official star to be prosperous and strong. In divination lessons containing the Vermilion Bird, it often indicates a censor or a person assigned a mission. Generally, if Tai Chang, Azure Dragon, and Heavenly Post-horse are all present, and the official star on the Month Builder is prosperous and strong, it mostly indicates a position involving being sent on a mission. If the White Tiger has the official star, it indicates an inspector or a supervisory official.

朱雀臨卯、寅、午，官星不現，或傳入休囚者，林下人也。財生官，官星又得學堂，監生也。官星乘朱旺動者，必為科第之人。丑未為田園，得木犁，更申酉入傳，此必農人。丁馬發用，休囚死絕空亡，不帶財官者，必見遊方人。天空旺相帶丁並朱雀者，多主術士。申子相加值空亡，太常發用主保甲。子見空亡，元武發用道士。天地繫位太常主醫，六合值喜神發用主媒。人物類詳《射覆》門。

The Vermilion Bird falling on卯, 寅, or 午 indicates that the official star does not appear or enters a weak and confined position, suggesting a person who retreats to live in seclusion and does not pursue an official career. If the wife's wealth generates the official star, and the official star is supported by the academy star, this person is a student at the Imperial Academy. If the official star is strong and active with the Vermilion Bird, this person is sure to have passed the imperial examinations. If 丑 or 未 indicates fields and the presence of wood as farming tools, and if 申 or 酉 enters the transmission (as 申 and 酉 indicate harvesting), this person is definitely a farmer. If the 丁 spirit and the Post-horse initiate the transmission, but fall in weak, dead, or empty positions without accompanying the wife's wealth or official star, this person is certainly a wandering traveler. If the Sky Void is strong and active, accompanied by the 丁 spirit and the Vermilion Bird, this person is mostly a fortune teller. If 申 combines with 子 and encounters empty position or the Tai Chang initiates the transmission, this indicates someone in a local militia or village duty. If 子 meets an empty position with the Black Tortoise initiating the transmission, this indicates a Taoist priest. If the Heaven Plate and Earth Plate are in the same position with the Tai Chang, this indicates a doctor; if theLiu He meets the Joyful God initiating the transmission, this indicates a matchmaker. The classification of people can be further detailed in the section on "Shèfù" (Covering the Cup).