Ninth: Reversal of the Oracular Response

訣曰：返吟有剋剋初生，理取先沖而後刑。次傳後在自刑上，須求破法沖也是原因。按：返吟課天地盤十二神均在對沖位上，對立交沖，動搖不安之象。與伏吟靜體不變者相反，然雖振動卻有克應，所謂六沖課是。有克取克，初沖為中，中刑為末，中遇自刑，末取沖。

The mnemonic says: In a return chant divination, if there is a conflict, take the conflicting element as the initial transmission; the principle is first to take the opposition, then the punishment. When the middle transmission falls on the position of self-punishment, the final transmission should seek another method of resolution, still using opposition as the way out. Note: In return chant divination, the twelve heavenly stems on the heaven plate and the twelve earthly branches on the earth plate are all in pairs of opposition, facing each other, indicating instability. It is opposite to the stillness of hidden chant, although the entire situation is shaken, there is still a conflict to rely on, which is called the six conflicts divination. The method of selection: if there is a conflict, take the conflicting element as the initial transmission, the opposing god of the initial transmission as the middle transmission, and the punishing god of the middle transmission as the final transmission; if the middle transmission happens to fall on the position of self-punishment, the final transmission should instead take its opposing god.

無依格外，有無親格，無克者六日，即辛未、丁未、己未、辛丑、丁丑、己丑。此六日取驛馬發用為初傳，中用支上末用干上。蓋井欄格，動而不能動，有所欄如井也。

Return echo divination, apart from the no reliance pattern, also includes the no kin pattern. There are only six days when there is no conflict throughout the entire chart: Xinwei, Dingwei, Jiwei, Xinchou, Dingchou, and Jichou. On these six days, the initial transmission is determined by theThe Post-horse (post-horse) initiating transmission, the middle transmission is taken from the heavenly stem above the day branch, and the final transmission is taken from the heavenly stem above the day stem. This pattern is also known as the well rim pattern. Although the entire chart is in motion, it cannot move out, resembling being surrounded by a well rim.

以上伏吟十二神歸家隱伏，返吟十二神對立沖突，動作威儀，變化不測。視其機之動處以判斷之，如神。但不可有一毫私意在其中。

In summary, Fu Yin refers to the twelve gods returning to their respective homes and remaining hidden, while Fan Yin involves the twelve gods opposing each other in conflict, with their actions being loud and their changes unpredictable. When making a divination, one simply needs to identify where the signs of movement are triggered and use that to judge the outcome, which will be as accurate as a god's prediction. However, one's heart must not hold any slightest private intentions or preconceived notions.

例1、無依格。下克上用寅，沖中刑末。三傳寅申寅。寅，申，寅。戌辰申寅，辰戌寅庚。亥子丑寅、戌卯、酉辰、申未午巳。

The first example is the form of no support: the lower god overcomes the upper god, taking寅as the initiating transmission. The first transmission's opposing god申serves as the middle transmission, and the god that is mutually harmed by the middle transmission serves as the final transmission. The three transmissions are寅, 申, and寅. The structure of the lesson is: the three transmissions, from top to bottom, are寅, 申, and寅; the four lessons have the upper row as戌, 辰, 申, and寅, and the lower row as辰, 戌, 寅, and the day stem庚. The diagram of the heavenly and earthly plates has the upper row as亥, 子, 丑, and寅, the left side as戌 and 酉, the right side as卯 and 辰, and the lower row as申, 未, 午, and巳. The entire plate is in opposition with no support, hence it is called no support.

例2、無親格，無克取馬亥為用，中支末干，三傳亥未辰。亥，未，辰。丑未戌辰，未丑辰辛。亥子丑寅、戌卯、酉辰、申未午巳。

The second example is the No Kin Structure: On a Xinchou day, there is no element that is overcome throughout the entire chart. The initiating transmission is taken from the亥 (Hai) as the post-horse. The middle transmission uses the earth plate of the day branch, which is 未 (Wei), and the final transmission uses the earth plate of the day stem, which is 辰 (Chen). The three transmissions are therefore亥 (Hai), 未 (Wei), and 辰 (Chen). The three transmissions are arranged from top to bottom as亥 (Hai), 未 (Wei), and 辰 (Chen). The four lessons have the upper row as丑 (Chou), 未 (Wei), 戌 (Xu), and 辰 (Chen), and the lower row as未 (Wei), 丑 (Chou), 辰 (Chen), and the day stem 辛 (Xin). The diagram of the heavenly and earthly plates has the upper row as亥 (Hai), 子 (Zi), 丑 (Chou), 寅 (Yin), the left side as戌 (Xu), 酉 (You), the right side as卯 (Mao), 辰 (Chen), and the lower row as申 (Shen), 未 (Wei), 午 (Wu), and 巳 (Si). The upper and lower plates are in opposition, and there is no place where they are close to each other, so it is called the No Kin Structure.

返吟，乃十二神皆處在相沖對立之位，或互不兼容，或各走極端，有火線接近、一觸即發之機，躍躍欲試之動象也。在矛盾最尖銳、相反比例時，一遇合神，則統一平衡矣。動極以靜，相反而相成。此課有求必應，感而遂通者，因天地盤都動也。

This divination lesson, known as "Fanyin," occurs when all twelve gods are positioned in opposing or conflicting positions, or when they are incompatible with each other, each taking extreme positions. It resembles a situation where flames are approaching, ready to ignite at any moment, indicating a dynamic and eager state. When contradictions reach their peak and the two sides are exactly opposite, the moment a harmonizing god appears, balance is immediately restored. Movement reaches its peak and then turns into stillness; opposite extremes complement each other perfectly. This lesson ensures that whatever is sought will be fulfilled, and a response is immediate, because neither the Heaven Plate nor the Earth Plate remains still.

中沖末刑，可見其威烈。僅六陰日無克賊，無現機者，辛未、丁未、己未、辛丑、丁丑、己丑六天，取馬發用，中支末干上耳。是亦物之不齊，物之情也。觀象玩占者，宜具好生之德，補有情之天，為今之女媧氏也。

The middle transmission takes the conflict, and the final transmission takes the punishment, clearly showing the intensity of their influence. Only six yin days do not have any剋贼 (overcoming and harming), so there is no existing sign or indication, namely the six days of Xinwei, Dingwei, Jiwei, Xinchou, Dingchou, and Jichou. On these days, we should instead take the post-horse as the initiating transmission, take the heavenly stem above the day branch for the middle transmission, and take the heavenly stem above the day stem for the final transmission. This is precisely the meaning of the saying in the "Mencius" that "things are not all the same, which is the natural state of things." Those who observe phenomena and practice divination should hold the virtue of cherishing life, to make up for the shortcomings of this affectionate world, and become a Nuwa of our time.

其法有八：1、先鋒：正時為先鋒，感應之先露之機。2、直事：月將為值事，將加神課立。3、外事：日干為外事，凡占以干為主。4、內事：日支為內事，為對象為宅。5、發端：初傳為發端門，為事之始，一切用神。6、移易：中傳為移易門，過程半路，中段。7、歸計：末傳為歸計門，成否、終結、最末端。8、變體：年命為變體，以占者之行年本命變易其好壞。以上八門，第一在於初傳用神發端。

There are eight methods to enter into divination. The first is called the Vanguard: the time of divination is the Vanguard, which is the first indication or sign. The second is called Direct Matter: the Month General is the god governing the matter, and by adding the Month General to the time of divination, the divination becomes complete. The third is called External Matter: the Day Stem governs external matters, and all divinations take the Day Stem as the main reference. The fourth is called Internal Matter: the Day Branch governs internal matters, representing the subject of the divination and also the family residence. The fifth is called the Beginning: the First Transmission is the gate of the beginning, representing the start of the matter, and all useful gods are taken from here. The sixth is called Change: the Middle Transmission is the gate of change, representing the middle stage of the matter. The seventh is called Conclusion: the Final Transmission is the gate of conclusion, governing success or failure and the final outcome. The eighth is called Transformation: the person's age and destiny are the gate of transformation, which can change the fortune of the divination. Among these eight gates, the most important is the first, which lies in the beginning of the First Transmission.

占時、活時為先鋒門。或為日干之德合鬼墓，或作支辰之刑沖破害。課與傳未成，幾微先露。又如占行人何時歸，時現馬合支或合干，則實時外人到門也。

When casting a divination, the current hour, also called the living hour, is the leading gate of the entire chart. This hour may either be the virtue god, harmonious god, official ghost, or storage of the day stem, or it may exactly form the conflict, opposition, destruction, or harm of the day branch. Before the chart pattern and the three transmissions are arranged, subtle information has already been revealed in advance. For example, if one is divining when a traveler will return, and the hour revealed at the time is the post-horse, and the post-horse harmonizes with the day branch or day stem, then the traveler is likely to arrive at the door at that moment.

為太陽所躔，黃道宮位。為占時所值。將加時，始成立天地盤，始分四課陰陽，三傳生克。

The Moon General refers to the Yellow Path palace position that the sun occupies in the current month, and it is also the deity corresponding to the time of the divination. The Moon General must be added to the time of the divination in order for the Heaven Plate and Earth Plate to be established, the yin and yang of the Four Lessons to be distinguished, and the relationships of generation and overcoming in the Three Transmissions to be determined.

凡占以日干為主宰，壬課用支，此惟一之天干稱孤道寡，唯我獨尊者。不但為外事，又為我，為身，為全式之主位，四課第一課頂在上神，所有動作謀為皆主乎日，生剋制化均應於干者。

All divination lessons are governed by the day stem. In the Six Rats system, only the day stem is used as the heavenly stem, making it the sole ruler, isolated and supreme. It not only oversees external matters but also represents the self and the individual, serving as the central position in the entire system. Among the four lessons, the first lesson is placed directly on the position of the heavenly stem above the day stem. All actions and plans are based on the day stem, and the results of generation, control, restriction, and transformation are all reflected upon the day stem.

日支為支，又名日之辰，即內事之門。支與干為相對平等之地位，干為對外任務，支乃對內負責。雖因六十甲子立體，的以干動為上，支為下。

The Day Branch is abbreviated as "Zhi" and is also called the "Chen" of the day. It serves as the gateway to internal matters. The Zhi and the Heavenly Stem are in relatively equal positions; the Heavenly Stem takes on external responsibilities, while the Zhi handles internal affairs. However, since the sixty Jiazi are paired with the Heavenly Stems and Earthly Branches in a three-dimensional structure, ultimately the Heavenly Stem is active and occupies a higher position, while the Earthly Branch is passive and occupies a lower position.

干應外，支應內，干為陽象，保衛內陰，支屬陰象，鞏固內功，所以凡占以支為宅，為他，為對象也。欲知宅內之盛衰，須審支辰之休旺；欲知事物之禍福，須察支辰之吉凶，故為內事。又為一切對方對象。

Heavenly Stems respond externally, Earthly Branches respond internally; Heavenly Stems represent the image of Yang, their duty being to protect the internal Yin. Earthly Branches represent the image of Yin, their duty being to consolidate the internal foundation. Therefore, in all divination, the Day Branch represents the family dwelling, represents others, and represents the subject being inquired about. To understand the prosperity or decline within the family dwelling, one must examine the strength or decline of the Day Branch. To understand the fortune or misfortune of things, one must investigate the auspiciousness or inauspiciousness of the Day Branch. Therefore, the Day Branch governs internal matters and also represents all the other parties and subjects involved.

壬課之用神，動機出現處，事物之透露處，故為發端之門。凡占事之端倪，判事之決策，三傳之總紐，四課之結晶，在此初傳。為事之始應，傳吉事吉，傳凶事凶，禍福之端，克應之兆，皆發於此，第一位之第一義。

The first transmission is the useful god of the Six Rats system, where the motive becomes apparent and the matter reveals its message, hence it is called the gate of initiation. All the initial signs of divination and the decisions in judging matters, the central hub of the three transmissions and the crystallization of the four lessons, all fall upon this first transmission. It is the initial manifestation of the matter: if the first transmission is auspicious, the matter will be auspicious; if the first transmission is inauspicious, the matter will be inauspicious. The beginning of fortune and misfortune, the signs of response, all originate from here, which is the first principle of the first priority.

三傳之中段過程，故為移易之門。前有初傳引導，後有末傳附從，此居間之中傳，為事之中應；有初吉中凶者，則事由吉而變凶。有初逆中順者，則自逆而轉順，故為移易之門。蓋活潑潑之地之時耳。

The middle transmission is the middle part of the three transmissions, hence called the gate of transformation. Before it is the first transmission leading the way, and after it is the final transmission following closely. The middle transmission, situated in between, represents the verification of the matter at its midpoint. There are cases where the first transmission is auspicious but the middle transmission is inauspicious, causing the matter to shift from good to bad. There are also cases where the first transmission is adverse but the middle transmission is favorable, leading the matter to change from adverse to favorable. Therefore, it is called the gate of transformation, which is the most dynamic and changeable part and period of the entire situation.

三傳之最終結論，故為歸計門。凡占以末傳為事之終應決定，初中雖凶，末傳卻吉，事終有成。初中雖吉，末傳卻凶，事終有悔。

The final transmission is the concluding part of the three transmissions, hence called the gate of returning to calculation. In all divinations, the final transmission is used to determine the ultimate outcome of matters: if the first and middle transmissions are unfavorable but the final transmission is favorable, the matter will ultimately succeed; if the first and middle transmissions are favorable but the final transmission is unfavorable, the matter will ultimately leave regret.

此由初傳傳中傳，中傳傳末傳，逐步相傳，有感斯應。必誠以執之，不誠無物，無物則無形無見，茫然不應。此壬課之約言，天機之妙理，有內聖外王之志，裕民愛國之忱者，乃有特別靈感，見仁見智，存乎其人。

This is the process of transmission from the first transmission to the middle transmission, then from the middle to the final transmission, step by step passing on. When there is a feeling, there is a response. The practitioner must hold onto sincerity. The Doctrine of the Mean says, "Without sincerity, there is nothing." If the heart is not sincere, there is nothing to be had; if there is nothing, there is no form or trace to be seen, and it is vast and empty with no response. This is a key point in the art of Liu Xin, and also a profound principle of heavenly mechanisms. Only those with the aspiration of inner sagehood and outer kingship, and a heartfelt devotion to enriching the people and loving the country, will have special inspiration. As for personal understanding, it all depends on each individual.

即占者之行年本命，為變體門。按年命為事之變易。命乃一身之應，年為用神之助。傳有一定吉凶，人有各殊年命。如傳財本吉，年命見官鬼而成凶；傳鬼本凶，年命見子孫而成吉。故課之變體者，可以助之課傳而變化之，以趨吉避凶也，利於人類。

Year and destiny refer to the person's age and their native destiny, which are the gateways to transformation. It is said that year and destiny govern the changes of affairs. Native destiny relates to the person's own body, while the year represents the assistance of the useful god. The good or bad fortune indicated by the three transmissions is predetermined, yet each person has different year and native destiny. For example, if the three transmissions indicate wealth, which is generally auspicious, but if the person's year and native destiny include official ghosts, it turns auspicious into inauspicious. Conversely, if the three transmissions indicate ghosts, which is generally inauspicious, but if the person's year and native destiny include descendants, it turns inauspicious into auspicious. Therefore, the transformation of a divination lesson can assist the transmission of the lesson and bring about change, helping to seek good fortune and avoid misfortune, benefiting people.

男生於寅上起一歲，女生於申上起一歲，男順女逆，是為行年。課例一。三傳：財、辰、玄，官、申、蛇，父、子、龍。四課：蛇、玄、合、後，申、辰、戌、午，辰、子、午、甲。

The method of determining the year's movement is: for a man, start from the position of寅 and count one year, while for a woman, start from the position of申 and count one year. Men proceed in the order of the branches, while women proceed in the reverse order. Counting year by year, the position reached is the current year's movement. In the first example, the three transmissions are: the first transmission is 辰, representing a wealth hexagram, riding on Black Tortoise; the middle transmission is 申, representing an official hexagram, riding on Teng Snake; the final transmission is 子, representing a father hexagram, riding on Azure Dragon. The heavenly generals of the four lessons, from the fourth lesson to the first, are Teng Snake, Black Tortoise, Liu He, and Heavenly Empress; the upper gods are 申, 辰, 戌, and 午, while the lower gods are 辰, 子, 午, and the day stem 甲.

朱合勾青，酉戌亥子，蟲、申、丑、空，貴、未、寅、白，午巳辰卯，後陰玄常。

The diagram of Heavenly Generals over the Earth Plate is arranged as follows: the upper row includes the Earth Plate positions You, Xu, Hai, and Zi, which are successively occupied by Vermilion Bird, Liu He, Gou Chen, and Azure Dragon; the left side of the Earth Plate position Shen is occupied by Teng Snake (originally written as 'chong' in the original text), and the right side of the Earth Plate position Chou is occupied by Tian Kong; the left side of the Earth Plate position Wei is occupied by Nobleman, and the right side of the Earth Plate position Yin is occupied by White Tiger; the lower row includes the Earth Plate positions Wu, Si, Chen, and Mao, which are successively occupied by Heavenly Empress, Tai Yin, Black Tortoise, and Tai Chang.

癸巳命，巳上酉為金，遇生生之金局，乘朱雀為文書。是為本命。巳命人之行年己丑年的，庚子年在酉，天盤丑。

The person being divined was born in the year Guisi, so their native stem is in Si. The position of Si is occupied by the Heaven Plate You, which belongs to metal. It also encounters a layered mutual generation of the metal cycle. The position You is occupied by the Vermilion Bird, indicating matters related to documents and writings. This is the interpretation of the native stem. For someone with a native stem in Si, in the year Jichou, their year position falls on a certain position, and by the year Gengzi, they reach the position You. The position You is occupied by the Heaven Plate Chou.

課例。四課定位：4、3、2、1，主、客，他、我，內、外，宅、人，往、來，靜、動，對方、本身。

The four lessons in the example are arranged from left to right as fourth, third, second, and first. The left half belongs to the principal, and the right half belongs to the guest. The left represents others, while the right represents self. The left is internal, and the right is external. The left signifies the family, while the right signifies the body. The left represents the past, and the right represents the future. The left is associated with stillness, and the right with movement. In summary, the left half represents the other party, and the right half represents oneself.

四課、三課、二課、一課，支陰、對象、干陰、干陽，申、辰、戌、午，辰、子、午、甲。內事、家宅，外事、自身。支為靜（他），干為動（我）。

When arranged in a table, the fourth lesson, third lesson, second lesson, and first lesson correspond to the yin spirit of the day branch, the subject being divined, the yin spirit of the day stem, and the yang spirit of the day stem, respectively. Their upper spirits are Shen, Chen, Xu, and Wu in sequence, and their lower spirits are Chen, Zi, Wu, and the day stem Jia in sequence. The two lessons on the left govern internal matters and family affairs, while the two lessons on the right govern external matters and personal affairs. The day branch represents others and is static, while the day stem represents oneself and is active.

三傳：用神、財、辰、玄，初，初傳主腦；移易、官、申、蛇，中；歸計、父、子、龍，末。

The three transmissions are arranged in a table: the first transmission is the useful god, representing the wealth爻, with the earthly branch being Chen, riding on the Black Tortoise, occupying the position of the first transmission, serving as the main focus of the entire chart; the middle transmission governs change, representing the official爻, with the earthly branch being Shen, riding on the Teng Snake, occupying the position of the middle transmission; the final transmission governs resolution, representing the father爻, with the earthly branch being Zi, riding on the Azure Dragon, occupying the position of the final transmission.

五月離，六月，七月。四月、巽、酉，戌，亥，子、坤。三月、申，左，上前南，右、丑、八月、兌。二月、震、未，東，下後北，西、寅、九月、干。正月、艮、午，巳，辰，卯。十二月，十一月、坎，十月。

The diagram combines the twelve months, the eight trigrams, and the earth plate directions. Above is the fifth month, which corresponds to the trigram Li (Fire), with the sixth and seventh months to its right. In the upper left corner is the fourth month, which corresponds to the trigram Xun (Wind), and the top row from left to right is You, Xu, Hai, and Zi. In the upper right corner is the trigram Kun (Earth). On the left side, the third month corresponds to Shen, and the diagram marks "left." Above the center it marks "upper, front, south," and on the right side it marks "right," corresponding to Chou, the eighth month, and the trigram Dui (Lake). Below the left side, the second month corresponds to Zhen and Wei, with "east" marked on the left center and "lower, back, north" below. On the right side, it marks "west," with the first month corresponding to Yin, the ninth month, and the trigram Qian (Heaven). The first month is also in Gen (Mountain) and Wu (Fire) positions, and the bottom row from left to right is Si, Chen, and Mao. At the bottom of the diagram, the twelve months are listed in order, followed by the eleventh month corresponding to Kan (Water) and the tenth month. Together, this diagram shows the correspondence between the month builder, the eight trigrams, directions, and the twelve earthly branches of the earth plate.

課傳之生旺第一，貴神順逆次之，其它又次之。

When making a divination judgment, first examine the pattern of the lesson and the vitality, prosperity, decline, and death of the three transmissions; this is the primary consideration. Next, check whether the noble deity is moving forward or backward. The other factors should then be considered in order.

舉例2：八月初十日子時，己丑年癸酉月甲子日甲子時國慶吉課。1949.10.1日。三傳：財、戊辰、玄，官、壬申、蛇，父、甲子、龍。

The second example: On the tenth day of the eighth lunar month at the hour of the rat, the divination for the National Day auspicious lesson was cast on the day of Jichou in the year of Wuchen, the month of Guiyou, and the day and hour of Jiazi. In the Gregorian calendar, this corresponds to October 1st, 1949. The three transmissions are: the first transmission is Wuchen, representing the wealth hexagram, riding on the Black Tortoise; the middle transmission is Renshen, representing the official hexagram, riding on the Teng Snake; the final transmission is Jiazi, representing the father hexagram, riding on the Azure Dragon.

四課：蛇、玄（太陽、合、後（後來，申、辰、光旦）、戌、午、方蘇，辰、子、午、甲。內水局，人民。

The heavenly generals accompanying the four lessons, from the fourth lesson to the first, are Teng Snake, Black Tortoise, Liu He, and Heavenly Empress. The upper gods are in the order of Shen, Chen, Xu, and Wu, while the lower gods are Chen, Zi, Wu, and the day stem Jia. The original text has a marginal note "sunlight and dawn" under Black Tortoise and "later it will revive" under Heavenly Empress. Because the two rows are written side by side, they are interleaved here, taking the meaning of auspicious words. On the left, Shen, Zi, and Chen form a water trinity, noted as "internal water trinity," indicating internal matters. On the right, Wu and the day stem Jia are noted as "people."

朱合勾青，酉戌亥子，蟲、申、丑、空，貴、未、寅、白，午巳辰卯，後陰玄常。斷曰：青龍得水，六合聯奎，內局扶元，水火既濟。貴人順行，臨卯朝氣，太陽發用，宅照光輝。玄武化龍，水局生干，末助初傳，天后加干，平旦正氣，光照乾坤。安內和外，億萬斯年。

The diagram of Heavenly Generals over the Earth Plate shows: the upper row has the Earth Plate positions You, Xu, Hai, Zi, successively occupied by Vermilion Bird, Liu He, Gou Chen, and Azure Dragon; the left side at Shen position is occupied by Teng Snake, and the right side at Chou position is occupied by Tian Kong; the left side at Wei position is occupied by Nobleman, and the right side at Yin position is occupied by White Tiger; the lower row has Wu, Si, Chen, Mao, successively occupied by Heavenly Empress, Tai Yin, Black Tortoise, and Tai Chang. The interpretation states: Azure Dragon resides at Zi and gains water, its power is flourishing; Liu He connects with Legs Mansion, indicating a gathering of civilization; the internal water formation of Shen, Zi, and Chen supports the vital energy, and the interaction of water and fire forms the image of completion. Nobleman proceeds in order, arriving at Mao position, exactly corresponding to the east's vital energy; the Sun initiates the transmission, illuminating the family dwelling and producing brilliance. Black Tortoise gains the water formation and transforms into Azure Dragon, the water formation turns back to support the Day Stem, and the final transmission returns to assist the initial transmission; Heavenly Empress is placed over the Day Stem, exactly corresponding to the clear and upright energy of early morning, shining brightly through the universe. Internal stability and external peace can ensure peace for millions of years.

月將，即日躔宮度，太陽星也。得時為地盤，以月將加在時上，則月將乃天盤耳。此每月中氣後之福德，乃幽明之司，動靜之機，到處解咎除殃者。臨日為福助，臨辰為龍德；臨用，臨年命，純吉。臨日身躬少病，臨辰宅舍光輝，臨用動作如意。乘空光耀照人。為消災解厄之最大善力者。

The Moon General is the degree of the Sun's position, that is, the Sun star. When determining the time of divination, the Earth Plate is set, and the Moon General is added upon the time of divination, transforming it into the Heaven Plate. It is the virtue deity in charge of the month after the solar term, overseeing both the underworld and the human world, controlling the key of movement and stillness. Wherever it goes, it can remove misfortune and eliminate calamities. If the Moon General is present on the Day Stem, it brings assistance in fortune; if on the Day Branch, it signifies the virtue of a dragon, which is a noble quality. If it is present on the Initiating Transmission deity or on the diviner's native year and destiny, it is a pure auspicious sign. If it is on the Day Stem, the person will have few illnesses; if on the Day Branch, the dwelling will shine with brilliance; if on the Initiating Transmission, the person's actions will proceed smoothly. Even if it is riding the Kongwang, it still shines brightly upon people. It is the greatest benevolent force for eliminating disasters and removing misfortunes.

即武上歸趙，乘勾常勝，為壬課中第一吉神，屬臺省部院也者，但須在旺相時，始能監察。

The Moon General is positioned over the Black Tortoise, enabling lost items to be recovered intact, like the jade璧 of the Huishì family returning to Zhao. If it rides upon Gou Chen, it ensures victory in all battles. It is the premier auspicious deity in the Six Rats system, holding a position equivalent to the major government offices of the court's Tai, Sheng, Bu, and Yuan. However, it can only truly exercise this supervisory power when it is prosperous and strong.

此十干寄宮也，亦即天干寄於地支之宮位者，干係於支耳。支主靜，寓有干神，則靜中有動矣。如人元用神司事，於是見寅知為甲，見甲知屬寅。以故甲課在寅，壬課在亥。

The concept of lesson pattern refers to the lodgment of the ten heavenly stems in the earthly branches, meaning which palace of the earthly branches the heavenly stems are associated with. The earthly branches are inherently static, but since they contain the spirits of the heavenly stems, they become dynamic within stillness. This is similar to the use of the original heavenly stem as the useful god in action. Therefore, seeing the branch Yin indicates the presence of the heavenly stem Jia, and seeing Jia indicates it belongs to Yin. Thus, the lesson of a day with Jia as the heavenly stem is associated with Yin, and the lesson of a day with Ren as the heavenly stem is associated with Hai.

其訣曰：陽干寄於祿宮，陰干寄於刃位（羊刃，祿前一位是）。壬學用支，僅一日干，因此重視。以支代表干神。例如甲即寅，寅即甲。乙即辰，辰即乙。分則為干支，合則為一體。壬學十干，課體自此出之。

The mnemonic says: Yang stems reside in their own禄 position, while Yin stems reside in the Yangren position (Yangren is the position before the禄). The Six Rats system uses the Earthly Branches throughout, and the entire chart has only one Day Stem, so it particularly values this Day Stem, representing the heavenly stem with the Earthly Branch. For example, Jia corresponds to寅, and寅 corresponds to Jia; Yi corresponds to辰, and辰 corresponds to Yi. Separately, they are two distinct elements, but when viewed together, they form one entity. The lesson patterns of the ten heavenly stems in the Six Rats system are all derived from this principle.

此十二神之本家原位也。倘居本位還原，為貴神歸家，不治事矣。如貴人在丑位地盤之上，則無力而不任事。等於入定靜息狀態，故不問事。其它十一神同理，凶者不凶，吉者不吉。有若無耳。

The concept of Gu Shen refers to the original positions of the Twelve Heavenly Generals. If a Heavenly General returns to its original position, it is called Gu Shen Gu Jia, meaning it no longer takes charge of affairs. For example, if the Nobleman is located at the Earth Plate position Chou, it becomes weak and ineffective, not assuming its duties, as if entering a state of meditation and rest. Therefore, it does not engage in any matters. The same principle applies to the other eleven Heavenly Generals: those originally considered凶 (malevolent) are no longer malevolent, and those originally considered吉 (benevolent) are no longer benevolent. The presence of such a general is equivalent to its absence.

但在當旺之時，非空陷之地，一旦得助，必乘時而起，又任責治事如常。惟太歲、月建、月將和行年、本命可以助之。亦有占時之吉助者，實時感應如影響。動用之妙，在誠心者，不誠則無物。

But if it is at its peak strength and not in an empty or fallen position, once it receives external support, it will surely rise up at the right time and continue to bear responsibilities. The only ones that can support it are the Tai Su, the Month Builder, the Month General, and the person's own year and destiny. There are also those who rely on the auspiciousness of the time to assist, and at that moment there is an immediate response, like a shadow following a shape or a response to a sound. The effectiveness of action lies entirely in sincerity; if the heart is not sincere, nothing will be accomplished.

歲、月、太陽、年、命，即盤中亦視，占時為貴尤吉。

The five elements of Tai Sui, Month Builder, Sun and Month General, Personal Year, and Personal Destiny should all be examined together when they appear on the disk. If the god of the time happens to be riding with the Nobleman, it is particularly auspicious.

貴人己丑土，主尊者、領導。螣蛇丁巳火，驚、變、胎、火光。朱雀丙午火，文、印、公訟。六合乙卯木，商、婚、吉、友好、子孫。勾陳戊辰土，斗、爭、軍、吏。青龍甲寅木，財帛、夫、米、谷、吉、慶。

The Twelve Heavenly Generals each oversee specific affairs. The Nobleman is associated with Jichou earth, governing respected individuals and superiors. The Teng Snake is associated with Bingwu fire, governing fear, sudden changes, pregnancy, and fire-related calamities. The Vermilion Bird is associated with Bingwu fire, governing documents, seals, and legal disputes involving the government. Liu He is associated with Yimao wood, governing business, marriage, auspicious events, friendly exchanges, and descendants. Gou Chen is associated with Wuchen earth, governing conflicts, lawsuits, military campaigns, and officials. The Azure Dragon is associated with Jiayin wood, governing wealth, husbands, rice, grain, and auspiciousness and joy.

天空戊戌土，文學、空襲、賤、詐。白虎庚申金，凶、器、產、道路、病人。太常己未土，筵、會、衣冠、緯武。玄武癸亥水，盜賊、遺、亡、窮陰。太陰辛酉金，弟、妹、陰私、金品。天后壬子水，妻星、貴婦、內事。

The Tian Kong (Sky) is associated with Wuxu earth, governing literary arts, sudden incidents, lowly people, and deceit. The Bai Hu (White Tiger) is associated with Gengshen metal, governing calamity, weapons, childbirth, roads, and illness. The Tai Chang is associated with Jiwei earth, governing banquets, gatherings, clothing and adornments, and talents in both literature and military affairs. The Xuan Wu (Black Tortoise) is associated with Guihai water, governing thieves, loss, fleeing, and matters of poverty and darkness. The Tai Yin is associated with Xinyou metal, governing younger siblings, private affairs, and silver and gold items. The Tian Hou (Heavenly Empress) is associated with Renzi water, governing the wife star, noble women, and domestic matters.

1、遁干：壬學用支，有時參考旬遁時遁，並可發現丁馬，以決其動向。

The first item is the hidden stem. The Six壬 system mainly uses the earthly branches, but sometimes also refers to the stems hidden in the ten-day cycle and the hidden stems in the hour to determine the heavenly stem, and thus find the ding spirit and the post-horse, to judge the direction of events.

2、陰神：干上為陽，二課為陰。支上為支陽，四課為支陰。陽顯陰隱，暗影為陰，故欲窮事之究竟，當重視隱蔽之陰神。

The second item is the yin spirit. The spirit above the day stem is yang, and the second lesson is its yin spirit; the yang spirit above the day branch is called branch yang, and the fourth lesson is the branch yin. The yang aspect is revealed on the surface, while the yin aspect is hidden within. The shadow in the dark is the yin spirit; therefore, to thoroughly investigate the details of a matter, one must pay attention to this concealed yin spirit.

惟貴人旦暮互為陰神，如旦用陽貴，則陰為簾內貴人，作閒神論。如占怪異及兒病視蛇陰，占婚吉與子孫視合陰，占考選文信責朱陰，占訟爭責勾陰，財物吉好看龍陰，病視虎陰，捕緝問玄陰，婦女和妻看後陰，筵會責常陰，役使看空陰。

Only the Nobleman is both the daytime Nobleman and the nighttime Nobleman, acting as the yin spirit of each. For example, if the daytime Nobleman is used during the day, then the nighttime Nobleman is considered the Nobleman within the curtain, and is treated as an idle spirit. As for the yin spirits corresponding to various types of divination: for strange occurrences and children's illnesses, refer to the yin spirit of Teng Snake; for marriage fortune and descendants, refer to the yin spirit of Liu He; for examinations, selections, and documents or messages, refer to the yin spirit of Vermilion Bird; for lawsuits and disputes, refer to the yin spirit of Gou Chen; for whether wealth is auspicious and abundant, refer to the yin spirit of Azure Dragon; for illness, refer to the yin spirit of White Tiger; for capturing fugitives and recovering stolen goods, refer to the yin spirit of Black Tortoise; for women and spouses, refer to the yin spirit of Heavenly Empress; for banquets and gatherings, refer to the yin spirit of Tai Chang; for employing or dispatching people, refer to the yin spirit of Tian Kong.

3、類神：以類取，以氣求。如占晴以虎朱火，占雨則玄陰水、龍昇天也。如占病以日為病人，辰為症候，又為醫藥。占胎產則日為子，辰為女。如出行，日為陸、為動、為來，辰為水、為應、為靜等等。東方朔云「午乘天馬，必問行人」云云。

The third category is class-based deities, and their symbolic representations should be determined according to the nature of the matter and the corresponding energies. For example, when predicting weather, one should look at deities associated with fire such as White Tiger and Vermilion Bird; when predicting rain, one should look at deities associated with water such as Black Tortoise and Tai Yin, as well as the image of Azure Dragon ascending to heaven. For predicting illness, the day stem represents the patient, the day branch represents the symptoms and also the medicine. For predicting childbirth, the day stem represents the son, and the day branch represents the daughter. For predicting travel, the day stem represents land travel, movement, and arrival, while the day branch represents water travel, response, and stillness. The rest follow the same pattern. Dongfang Shuo said, "At the hour of Wu, the Heavenly Horse is riding, which certainly means someone is asking about a traveler," which illustrates the principle of selecting symbols based on their categories.

4、太歲：天元一氣，一年之主，號令四時，至尊貴者，應大事、上事，不獨歲功。5、月建：月支也，主一月之事，又作頂頭之領導者，最親切主要，宜生日。6、月將：為福德星，巡行解厄救苦者。

The fourth item is the Tai Su. Tai Su is the primordial energy of the Heavenly Stem, the master of the entire year, commanding the four seasons of spring, summer, autumn, and winter. It is the most esteemed, and is particularly relevant to major affairs and matters concerning higher levels, not merely the harvest of crops for the year. The fifth item is the Yue Jian, which refers to the Earthly Branch of the current month, governing affairs within the month and serving as the leading authority, which is most intimate and important. It is preferable for the Yue Jian to be able to generate the Day Stem. The sixth item is the Yue Jiang, which is the star of Fortune and Virtue, touring various places to relieve calamities and save people from suffering.

7、日辰：日干為人，日支為宅。日陰為鄰，支陰為界。干男支女，日我辰它，此正軌定律也。8、正時：神機朕兆於占時，微妙發生於傾刻，所以為先鋒，注意先決之端倪。蓋時刑日憂小人，日干刑時憂君子。時之義大矣哉。

The seventh item is the day branch. The day stem represents the person, and the day branch represents the family dwelling; the hidden spirit of the day stem represents neighbors, and the hidden spirit of the day branch represents the land boundary. The stem signifies male, and the branch signifies female. The day stem is I, and the day branch is the other, which is an unchanging principle. The eighth item is the hour of the day. Subtle omens first appear in the time of divination, and subtle messages occur in an instant, so the time of divination is the vanguard of the entire situation. One should pay attention to the initial signs it reveals. If the time of divination is in conflict with the day stem, one should worry about small people causing trouble; if the day stem is in conflict with the time of divination, one should worry about the loss of the virtuous. The significance of the time of divination is indeed great.