Heavenly General Jiayin Wood Azure Dragon

吉將也，合己而從人，合亥而生我。旺作財物、玉帛、喜慶米穀、生產事，利公裕民，益國建勞。又主遷升、尊貴、文龍武常、新婚、嘉會、龍夫後婦、宜乘旺也。若衰反有耗失。克干鬥殺，喜以憂終，失陷遷變為棺木，胎產亦然，行人歸不歸，見首不見尾。

The Azure Dragon is associated with the stem Jiayin and represents a favorable general. It harmonizes with Ji and is obedient to others, and it harmonizes with Hai to support itself. When prosperous and strong, it governs wealth, silk, joy, grain, and childbirth, benefiting the government and enriching the people, contributing to national strength and achieving merit. It also signifies promotion and honor. In matters of literature, the Azure Dragon is favorable; in matters of military affairs, the Tai Chang is favorable. It also presides over new marriages and auspicious gatherings, with the Azure Dragon representing the husband and the Heavenly Empress the wife. Overall, it is most favorable when in its strong state. If it is in decline, it leads to loss and misfortune. If the Azure Dragon overcomes the day stem, it indicates conflict and warfare, and joyful matters end in sorrow. If it is weakened and causes change, it turns into an image of a coffin, and in matters of pregnancy and childbirth, it is similarly unfavorable. In matters of travelers, it indicates that the person returns but does not actually return, only the head is seen but not the body.

其類為貴官、上級、良人、龍虎豹、貓狸、草木、羽毛、文章、棺、病主肝膽目疾、肝陽膽黃、怒狂傷胃、治宜息影歸林以平之。為雨神、文官、夫宮。龍行災生，春丑夏寅秋辰冬辰。青龍開眼降福，春寅、夏午、秋冬戌。

The class deity of Qinglong governs officials, superiors, and virtuous people in terms of people; in terms of animals, it governs dragons, tigers, leopards, cats, and civets; in terms of objects, it governs grasses and woods, feathers, writings, and coffins. In terms of diseases, it governs ailments of the liver and gallbladder and eye diseases, such as liver yang rising, yellow bile, and sudden anger leading to madness and injury to the spleen and stomach. The treatment should involve retreating to the mountains and forests to calm the energy. It is also the deity of rain, governing literary officials and the male palace. There are two lines of rhyming verses: "When the dragon moves, calamity arises," with its position in the spring at Chou, summer at Yin, autumn at Chen, and winter also at Chen; "Qinglong opens its eyes to bring blessings," with its position in the spring at Yin, summer at Wu, and in the autumn and winter at Xu.

乘子：妊伏、乘風、涉川。加子：入海、吉多。乘丑：風雨、自強。加丑：蟠泥、得失。乘寅：文光、進吉。加寅：吉神、乘龍、雲行。乘卯：親求、少小。加卯：驅雷、自振。乘辰：魚雁、風雲、防失。加辰：掩目、不測。乘巳：私謁。加巳：登天、升吉、重慶。

The Azure Dragon rides the Heaven Plate at the Zi position, indicating pregnancy and concealment, moving with the wind and crossing rivers; when it is added to the Earth Plate at the Zi position, it signifies the dragon entering the sea, with many auspicious events. Riding the Chou position, it indicates storms and rain, as well as self-reliance and perseverance; when it is added to the Earth Plate at the Chou position, it signifies the dragon coiled in mud, with mixed gains and losses. Riding the Yin position, it indicates brilliant literary achievements and favorable progress; when it is added to the Earth Plate at the Yin position, it signifies the assistance of auspicious deities, the dragon rising and flying, and summoning clouds and rain. Riding the Mao position, it indicates requests from relatives and friends, as well as matters concerning young people; when it is added to the Earth Plate at the Mao position, it signifies summoning thunder, rising from the ground, and self-renewal. Riding the Chen position, it indicates communication through letters and a meeting of winds and clouds, with caution against loss; when it is added to the Earth Plate at the Chen position, it signifies obscured vision and unexpected events. Riding the Si position, it indicates private meetings; when it is added to the Earth Plate at the Si position, it signifies a dragon ascending to heaven, promotion and favorable outcomes, with abundant joy and celebration.

乘午：莫測、善長。加午：燒身。乘未：私孕、靜觀。加未：無鱗、自信、斗凶。乘申：道遠、折足、求安。加申：剋夫、折角、動失。乘酉：伏匿、不明、刀劍。加酉：酒病、陰症、伏隱。乘戌：芳小、印綬。加戌：登魁、爭利、宰獄。乘亥：樓臺、舟車。加亥：吉多、遊江。

Azure Dragon rides the Wu God, indicating unpredictable changes and a tendency to do good; when it is added to the Wu position, it signifies being burned by fire. Azure Dragon rides the Wei God, indicating secret pregnancy and the need for quiet observation; when it is added to the Wei position, it signifies a dragon without scales, despite self-confidence, there will be danger in disputes. Azure Dragon rides the Shen God, indicating long journeys and difficulty in movement, only seeking safety is advisable; when it is added to the Shen position, it signifies harming the husband, breaking the dragon's horn, and loss if there is any movement. Azure Dragon rides the You God, indicating concealment and unclear matters, also indicating weapons and swords; when it is added to the You position, it signifies illness after drinking, diseases of the Yin aspect, and hidden retreat. Azure Dragon rides the Xu God, indicating a small but honored name; when it is added to the Xu position, it signifies reaching the top position, competing for profit, and holding judicial power. Azure Dragon rides the Hai God, indicating towers, pavilions, and boats and carriages; when it is added to the Hai position, it signifies mostly auspicious events, and traveling along rivers and lakes.

合癸無情義，合卯困手足，凶將也。得天地之雜氣，作人間之詐神，動無利濟之心，靜有妖毒之氣，位天乙之對方，乃作代表、欽差之使，與空亡而同類，本為有名無實之神。以虛偽詐巧、有利舌人，出奴入主，世業孤寡。但宜奏書之用，大有雪訟之猷。

Sky Kong is associated with the Wuxu earth element, which combines with the癸 (Gui) element but lacks sincerity and righteousness, and combines with the卯 (Mao) element causing hardship for family and kin. It is a fierce general. It receives the chaotic qi from heaven and earth, acting as a god of deception in the human world. When active, it has no intention of benefiting others or contributing to society; when still, it hides sinister and poisonous energies. Its position is opposite to the Tianyin Nobleman, so it serves as a messenger and envoy. It belongs to the same category as Kongwang, being a god with a name but no real substance. It acts with deceit and pretense, benefiting only those who rely on speech and rhetoric. It appears as a servant but occupies a position of authority, often leading to a lonely and isolated family with few relatives. However, it is suitable for official documents and petitions, possessing strategies to clear wrongful accusations.

其類為奴隸、騙子、丑婦、妄人。又狼犬靈嗅、井灶不安、金鐵尖虛之物、陶冶、機弩之奇、為活無常、絕嗣、鬼之荒唐。病屬脾土氣虛，胃火痢下，感懷驚夢，諱疾忌醫，治宜易居更處為晴星，利考試。天空下淚，有死亡、旬遁水干。天空閉口，小可成，乘四墓神。

The celestial deity Tian Kong governs slaves, deceivers, ugly women, and arrogant people. It also rules the keen sense of smell of wolves and dogs, unrest in wells and hearths, sharp and hollow objects like metal and iron, pottery and metalworking, and ingenious devices like crossbows. It also oversees the living death, childlessness, and absurdities of ghosts and spirits. In terms of illness, it relates to spleen deficiency and stomach fire causing diarrhea, emotional distress leading to frequent dreams, and avoiding medical treatment. The appropriate remedy is to move to a new place. Tian Kong is also the star of clear weather, beneficial for examinations. There is another couplet: "Tian Kong shedding tears" indicates death, referring to the water element obtained from the ten-day cycle; "Tian Kong closing its mouth" signifies small matters can be achieved, indicating Tian Kong occupying the four grave elements of Chen, Xu, Chou, and Wei.

乘子：分娩、產婦。加子：伏室、溺水、多一。乘丑：雨師、小成。加丑：善善、侍側、播災。乘寅：自是、懷刑。加寅：被制、公訴。乘卯：陰小、被欺、潔身。加卯：乘侮、暴露。乘辰：孝親、柔克。加辰：肆意、凶災。乘巳：倒灶、遠爐。加巳：受辱、下痢。

The Heaven Plate's Zi God is in the sky, governing childbirth and the mother; when it is added to the Earth Plate's Zi position, it signifies staying indoors, drowning in water, and an additional outcome. When the Zi God is in the Heaven Plate's Chou position, it governs the rain god, with small achievements; when it is added to the Earth Plate's Chou position, it signifies being kind to people, standing by someone's side, and dispersing calamities. When the Zi God is in the Heaven Plate's Yin position, it signifies being self-willed and suffering from injuries; when it is added to the Earth Plate's Yin position, it signifies being controlled by others and facing legal disputes. When the Zi God is in the Heaven Plate's Mao position, it signifies being oppressed by a woman or a small mouth, and it is advisable to maintain personal integrity; when it is added to the Earth Plate's Mao position, it signifies being bullied and hidden matters being revealed. When the Zi God is in the Heaven Plate's Chen position, it signifies being filial to both parents and overcoming difficulties with gentleness; when it is added to the Earth Plate's Chen position, it signifies acting recklessly and inviting misfortune. When the Zi God is in the Heaven Plate's Si position, it signifies the stove being overturned and the fire going out, and being away from the fire; when it is added to the Earth Plate's Si position, it signifies being insulted by others and suffering from dysentery.

乘午：紅衣、廢物。加午：識字、觀瀾。乘未：井泉、小謀。加未：趨進、宿恙。乘申：孝服、怪娼。加申：鼓舌、戒動。乘酉：走失、出戶。加酉：長舌、奸人。乘戌：犯上、防詐、墨吏。加戌：居家、虛堂。乘亥：坑廁、戒貪。加亥：誣詞、詭計。

The Heavenly Stem occupies the position of Wu, indicating red clothing and also useless waste. When it is added to the position of Wu, it signifies reading and writing, and observing water and waves. The Heavenly Stem occupies the position of Wei, indicating water wells and small schemes. When it is added to the position of Wei, it signifies advancing forward and also the recurrence of old illnesses. The Heavenly Stem occupies the position of Shen, indicating mourning clothes and also strange prostitutes. When it is added to the position of Shen, it signifies verbal disputes and one should beware of rash actions. The Heavenly Stem occupies the position of You, indicating loss of people and leaving the home. When it is added to the position of You, it signifies slander and wicked people. The Heavenly Stem occupies the position of Xu, indicating offending superiors and needing to beware of fraudulent and corrupt officials. When it is added to the position of Xu, it signifies staying at home and also an empty hall. The Heavenly Stem occupies the position of Hai, indicating dirty latrines and should guard against greed. When it is added to the position of Hai, it signifies false accusations and deceitful schemes.

合乙專橫，合巳刑破，凶將也。刀光劍影，有如太阿在龍泉，帶煞披刑，不異迅雷風烈，乘雄豪之氣，為威猛之將星，作大事，施大功，樹奇勳，立異功，強國利民，威邊除暴，不朽之功，視白虎之光明磊落也。衰則疾病裂死亡，血光狼狽矣。

The White Tiger is associated with Gengshen metal and is naturally inclined to act decisively and aggressively when it combines with Yi. When it combines with Si, it causes punishment and clash, leading to damage. It is a fierce general, wielding sharp swords and blades, like the precious sword Taia hidden in Longquan. Once it is accompanied by malevolent forces and punishment, its power is as fierce as thunder and fierce winds. It rides on a bold and heroic spirit, being a powerful general star capable of accomplishing great deeds, establishing great achievements, creating extraordinary merits, and achieving unique accomplishments, benefiting the country and people, shaking the borders, and eliminating chaos, thus achieving immortal achievements, all depending on whether the White Tiger is upright and honorable. If it encounters decline, it turns into illness, death, bloodshed, and hardship.

其類為道路、病人、岩石、尸骨、銅鐵、兵氣死鬼、陳亡魂。病主腸紅、肺炎、怔忡、嘔血、產崩、骨斷，治宜調養，以精神安方生療效，主麥，為虎，衰為猿猴，發用主颶風，行人至，末傳否。白虎仰視，殃作。正五九月在申，二六十月在寅，三七十一月在巳，四八十二月在亥。

The White Tiger's class deity governs roads, the sick, rocks, bones, copper and iron, as well as spirits formed from the atmosphere of weapons and the souls of those who died in battle. In matters of disease, it presides over bloody discharges, pneumonia, palpitations, vomiting blood, postpartum hemorrhage, and fractures. Treatment should focus on rest and nourishment, and the patient's spirit must first be calmed before any effect is seen. In crops, it governs wheat, and in animals, it governs tigers; when in decline, it represents monkeys. When the White Tiger initiates the transmission, it indicates a typhoon and the arrival of travelers; if it falls in the final transmission, travelers will not come. There is also a verse that says, "The White Tiger looks up," indicating calamity occurs. Its position is in the hour of Shen in the first, fifth, and ninth months; in the hour of Yin in the second, sixth, and tenth months; in the hour of Si in the third, seventh, and eleventh months; and in the hour of Hai in the fourth, eighth, and twelfth months.

乘子：音稀、徵歌。加子：溺水、音阻、婦災。乘丑：風伯、牛羊不利。加丑：在野、瘟牛。乘寅：戰危、武器、生孩。加寅：民否、登山、伏進。乘卯：老幼災非、喪車、弔客。加卯：入門、折傷。乘辰：夜行、哭泣、劍俠。加辰：喋人、刑戮。乘巳：紅白、光芒。加巳：喪車、去厄、化身。

The White Tiger riding the Heaven Plate at the Zi position indicates sparse messages and the summoning of singers; when it is added to the Earth Plate at the Zi position, it signifies drowning, communication blockage, and misfortune for women. Riding the Chou position, it indicates strong winds and harm to cattle and sheep; when it is added to the Chou position, it signifies a tiger in the wilderness and cattle suffering from plague. Riding the Yin position, it indicates urgent warfare and weapon-related disasters, as well as childbearing; when it is added to the Yin position, it signifies hardship for common people and mountain climbing, which is suitable for stealthy advancement. Riding the Mao position, it indicates misfortune and disputes for the elderly and children, as well as funeral processions and mourners; when it is added to the Mao position, it signifiesInauspicious Spirit entering the house and broken bones. Riding the Chen position, it indicates nighttime travel and weeping, as well as sword-wielding heroes; when it is added to the Chen position, it signifies rivers of blood and executions. Riding the Si position, it indicates red and white colors and bright light; when it is added to the Si position, it signifies funeral processions, removal of misfortune, and transformation of the body.

乘午：燭天、紅光、病失。加午：燒身、消災、焚凶。乘未：大風、牛走。加未：在野、損羊。乘申：刀兵、疼痛、死亡。加申：銜牒、佳音。乘酉：刀刃、當路、機關。加酉：傷人、臨門、喪門。乘戌：老小、閉口、疾病。加戌：落阱、轉安。乘亥：懷少、慈幼。加亥：妊否、信隔、入水。

White Tiger riding the Wu spirit indicates fire lighting up the sky and red light shining in the eyes, also indicating disease and loss; when it is added to the Wu position, it signifies a fierce fire burning the body, yet it can eliminate disasters and remove all dangers at once. Riding the Wei spirit indicates a great wind and the loss of cattle; when it is added to the Wei position, it signifies a tiger in the open field, causing damage to sheep. Riding the Shen spirit indicates weapons, pain, and death; when it is added to the Shen position, it signifies someone carrying documents by mouth and bringing good news. Riding the You spirit indicates blades, obstacles on the way, and hidden traps; when it is added to the You position, it signifies injuring people,Inauspicious Sha entering the door, and the calamity of the Mourning-and-Condolence spirit. Riding the Xu spirit indicates matters concerning the elderly and children, silence, and disease; when it is added to the Xu position, it signifies falling into a trap, then turning danger into safety. Riding the Hai spirit indicates carrying young children and loving children; when it is added to the Hai position, it signifies difficulty in preserving pregnancy, loss of communication, and falling into water.

吉將也。合甲順人，會午合璧。為衣食之父母，四時之養神。衣冠、文物、酒食、先生、慶祝、和平、歡迎、來者，又未為老圃、老農，志在生活生產，勞思心善，儉德勤能，衣被蒼生，健康社會，此太常所以為五穀大米，在麻、土棉、為雁、為羊、酒食，不獨為土地，作衣冠也。

Tai Chang's native branch is Jiwei earth, which is a fortunate general. It harmonizes with Jia and thus obeys others, and combines with Wu to form a perfect union. It is the parent of clothing and food, and the god who nurtures through the four seasons. It governs matters such as clothing, cultural artifacts, wine and food, scholars, celebrations, peace, hospitality, and guests. The branch Wei also represents an old gardener and farmer, whose aspirations lie in life and production. It is diligent and thoughtful, with a good heart, frugal and virtuous, and industrious. It provides clothing and food for the people, ensuring the health of society. This is why Tai Chang is the deity of rice and five grains. It also governs hemp and cotton, geese and sheep, and wine and food, showing that it is not only the deity of land but also of clothing and hats.

欹倚歟盛哉，民族之光，即使失時不旺，作媒介，比印綬，終吉。此其類耳。於病占則主脾胃、四肢、頭腹、不寧而已，治以按摩，勿藥乃吉。

It is truly magnificent, representing the glory of a nation. Even if it is not in its prime time and lacks vitality, when used as an intermediary, compared to the importance of a seal, it is still auspicious. This is its class of deities. If used for divination regarding illness, it only indicates discomfort in the spleen and stomach, limbs, head, and abdomen. Treatment through massage is sufficient, and taking no medicine is actually favorable.

乘子：捧印、選藥。加子：受罰、荷頸、花衣。乘丑：進取、取土、苗圃。加丑：側目、防讒、焉雀。乘寅：新鬼、慎外、防爭。加寅：橫目、離間。乘卯：女冠、車馬、三合。加卯：遺冠、遊行。乘辰：納土、爭地。加辰：佩印、利官。乘巳：技術、雙吉。加巳：鑄印、吉慶。

Tai Chang rides the Heaven Plate Zi deity, governing the act of holding and presenting seals and selecting medicines; when added to the Earth Plate Zi position, it signifies being subjected to punishment, wearing a neck枷锁, and wearing colorful clothes. Riding the Chou deity, it governs advancement, taking soil and managing a nursery; when added to the Chou position, it signifies being looked at with suspicion, needing to beware of slander, and also indicating the image of kites and crows. Riding the Yin deity, it governs the spirits of newly deceased people, requiring caution in external affairs and vigilance against disputes; when added to the Yin position, it signifies hostile glances and plots of betrayal. Riding the Mao deity, it governs female Daoists, vehicles and horses, and the Triple Harmony; when added to the Mao position, it signifies losing a crown or headdress, and also indicates traveling or moving about. Riding the Chen deity, it governs the offering of land and disputes over land; when added to the Chen position, it signifies wearing seals and belts, and is favorable for official positions. Riding the Si deity, it governs technical matters, with both aspects being auspicious; when added to the Si position, it governs the casting of seals and signifies good fortune.

乘午：美人、恩澤。加午：乘軒、文書。乘未：和苗、米粟、醫巫、園苑。加未：捧觴、徵召。乘申：龍進、婦德。加申：銜杯、升展。乘酉：小麥、防後、羽毛、陰人。加酉：立券、後悔。乘戌：不尊、失禮、印綬。加戌：逆命、不和。乘亥：貢獻、後陰。加亥：徵召、上吉。

Tai Chang rides the Wu deity, governing beautiful women and favors; when added to the Wu position, it signifies riding in a high carriage and receiving official documents. Riding the Wei deity, it governs harmonious crops and abundant grain, also governing physicians, witches, and gardens; when added to the Wei position, it signifies holding a cup to encourage drinking, and also receiving a summons. Riding the Shen deity, it governs the Azure Dragon bringing good fortune and the virtue of women; when added to the Shen position, it signifies holding a cup for feasting and promotion. Riding the You deity, it governs wheat, yet one should beware of the Heavenly Empress and hidden persons, also governing feathers and hidden persons; when added to the You position, it signifies making contracts, but afterwards there is regret. Riding the Xu deity, it governs lack of respect and breach of etiquette, also governing seals and official documents; when added to the Xu position, it signifies defying orders and discord between people. Riding the Hai deity, it governs presenting tribute and also the hidden spirit of the Heavenly Empress; when added to the Hai position, it signifies being summoned by others, which is an upper grade of good fortune.

似不吉。合戊火，合寅化木。北方玄武氣至陰凝，河伯水神，私多陷溺，位在四時之盡，元當六甲之窮，盜賊小人遺失走失陰私作敵，邪氣為仇，非吉將也。

The Black Tortoise is associated with Guihai Water, which does not seem auspicious. It combines with Wu to transform into fire and with Yin to transform into wood. The Black Tortoise's energy is extremely yin and stagnant, resembling the river god, often indicating entanglements in private matters. Its position is at the end of the four seasons, originating from the extreme end of the Six Jia cycle, governing thieves, small people, loss and disappearance, private affairs, enmity, and resentment. It is not a favorable general.

其類為豆豬河豚。於病為腎虧、疝氣、睪丸炎、會陰腫、膀胱下塞、腎水上泛。治宜氣功妙運呼吸、高深火候、時溫丹田、夜暖固中、靜裡返本還原、卻病以延年，惟遵行之。盜神之陰神為賊窩，所生之神為贓物在所。玄武之陰神為所匿處，又為盜神。

The spiritual counterpart of Xuanwu governs beans, pigs, and pufferfish. In matters of illness, it presides over kidney deficiency, hernia, inflammation of the testicles, swelling of the perineum, obstruction at the lower part of the bladder, and rising of kidney water. The treatment should involve practicing qigong, skillfully regulating breathing, focusing on profound fire control, constantly warming the dantian, keeping the central palace warm at night, and achieving fundamental restoration through stillness, thus eliminating illness and prolonging life. As long as these practices are followed, the results will be achieved. When divining about thieves, the hidden spirit of the thief god indicates the location of the thief's hideout, and the spirit generated by the thief god shows where the stolen goods are stored; the hidden spirit of Xuanwu is where the thieves hide, and Xuanwu itself is the thief god.

乘子：伏匿、散髮、有失、盜防。加子：機密、過海、陰私、盜賊。乘丑：干求、登雲、失牛、升堂。加丑：不就、蹉跌、盜敗。乘寅：文吉、不獲、安居。加寅：入林、豹皮、走失。乘卯：窺戶、內盜、舟車、兄弟。加卯：退失、惡少。乘辰：逃亡、構訟、防幼。加辰：失路、入獄。乘巳：反顧、破散、驚異、跣足。加巳：道迷、幼失、勾連。

The Black Tortoise occupies the Heaven Plate position of the Zi (Rat) deity, indicating concealment, disheveled hair, and loss, requiring vigilance against thieves; when it is placed on the Earth Plate position of Zi, it signifies secret matters, crossing the sea, private affairs, and theft. Occupying the position of Chou (Ox), it indicates making requests and rising smoothly, as well as losing cattle and intruders entering the house; when placed on the Earth Plate position of Chou, it indicates matters not succeeding, setbacks in the middle, and thieves being discovered. Occupying the position of Yin (Tiger), it indicates favorable outcomes for literary matters, but failure to capture thieves, and is suitable for staying put; when placed on the Earth Plate position of Yin, it indicates fleeing into the woods, and also signifies leopard skins and loss. Occupying the position of Mao (Rabbit), it indicates spying on the household, internal theft within the family, and matters concerning boats, vehicles, and brothers; when placed on the Earth Plate position of Mao, it indicates retreat, loss, and the presence of wicked youths. Occupying the position of Chen (Dragon), it indicates fleeing, accusations, and legal disputes, requiring vigilance over the young; when placed on the Earth Plate position of Chen, it indicates losing one's way and being imprisoned. Occupying the position of Si (Snake), it indicates looking back, disintegration, panic, and running barefoot; when placed on the Earth Plate position of Si, it indicates getting lost, the loss of the young, and mutual connections.

乘午：礙道、拒捕、不攻、天開眼。加午：截路、失脫。乘未：莫測、親累、朝天、入城。加未：忌酒、轉化。乘申：失勢、見形、遠信、害親。加申：遊行、莫測、刀刃。乘酉：拔劍、虛偽、陰謀。加酉：不攻、持刀、私盜。乘戌：回足、入囚、戰危。加戌：逃失、女患、潛伏。乘亥：深伏、陰病、水賊、貪小。加亥：自失、血崩、歸垣。

Xuanwu riding on the Wu god indicates obstruction on the road, resistance and refusal to submit, unsuitability for attack, and also indicates that heaven opens its eyes and hidden evils are revealed; when it is added to the Wu position, it indicates obstruction and theft. Riding on the Wei god indicates unpredictable changes and being burdened by relatives, also indicating court attendance and entering a city; when it is added to the Wei position, it indicates a taboo on drinking and matters changing. Riding on the Shen god indicates loss of power, exposure of traces, distant messages, and harm to relatives; when it is added to the Shen position, it indicates wandering around, unpredictable movements, and also indicates a blade. Riding on the You god indicates drawing swords, falsehoods, and conspiracies; when it is added to the You position, it indicates unsuitability for attack, and also indicates holding a knife for robbery and secret theft. Riding on the Xu god indicates retreating, being imprisoned, and urgent warfare; when it is added to the Xu position, it indicates fleeing and loss, women causing trouble, and remaining hidden. Riding on the Hai god indicates concealment, illness of the Yin aspect, thieves on water, and seeking small gains; when it is added to the Hai position, it indicates loss of self, hemorrhage, and also indicates thieves returning to their original place.

合丙有情，乘龍無邪。小吉之將。情有獨鍾，愛人人愛。流年似水，如花美眷，變化感江湖風流，盛衰視洛陽牡丹，人情之有不能已者，此太陰。得地則正直無私，婢作夫人，失地則淫亂無恥，奴人欺主，其象為陰私蔽慝，奸邪闇昧，天地之私門。

Tai Yin originates from Xinyou metal, and harmonizes with Bing fire, expressing a sincere relationship. When accompanied by the Azure Dragon, it lacks deceit and is a minor auspicious general. It is devoted in affection, loving others and being loved in return. Time flows like water, and a good partner is as captivating as a blooming flower. Its changes evoke feelings of the romantic and turbulent world, its rise and fall resemble the blooming and withering of peonies in Luoyang. In human relationships, there is an irresistible longing, which is precisely this Tai Yin. When it is in a favorable position, it is upright and impartial, and a servant can become a lady. When it is in an unfavorable position, it becomes licentious and shameless, with servants turning against their masters. Its image represents hidden secrets and sinister deeds, serving as a private gateway between heaven and earth.

其類為姐妹兄弟，外戚內親，雉雞與金，麥，正人之不正，獲盜之有道，在占者之誠格之。病主肺臃，為癆瘵，金錢作祟，每欲為勞，治宜在光天化日之下乞靈，於太陽開，晨鐘暮鼓之聲，打參於我佛解脫之。

Tai Yin's class deity governs sisters, brothers, relatives by marriage, and inner family members in human terms; in animals, it governs wild pheasants and domestic chickens; in objects, it governs metal and wheat. It can bring unrighteous people back to the right path and can have methods to capture thieves, depending on whether the diviner approaches with sincere heart. In terms of illness, it governs lung congestion, tuberculosis, and being troubled by money, often thinking of hard work. The treatment should involve seeking spiritual protection in broad daylight, allowing the sun's energy to spread, and then using the sound of morning bells and evening drums to pay homage to Buddhism in order to attain liberation.

乘子：私淫、隱愀。加子：傷心、開簾、大小侮慢。乘丑：偽婚、不愛、侮上。加丑：守局、蒙蔽。乘寅：忘返、關節、忡忡、斧成。加寅：跣足、有恥。乘卯：自鬻、沐浴、小小、不明。加卯：微行、外親。乘辰：墮胎、法官、花徑。加辰：遭屯、勾繫。乘巳：釵光、日睽、雙影、刀尺。加巳：伏枕、驚盜。

Tai Yin occupies the Heaven Plate Zi position, indicating private relationships between men and women, as well as hidden worries and sorrows; when it is placed over the Earth Plate Zi position, it signifies heartache, opening curtains, and disrespect between superiors and inferiors. Occupying the Chou position, it indicates false marriage contracts, mutual lack of affection, and disrespect towards superiors; when placed over the Earth Plate Chou position, it signifies being stuck in a situation and being deceived. Occupying the Yin position, it indicates lingering and being unable to return, smoothing over matters, and being anxious; it also signifies the creation of tools; when placed over the Earth Plate Yin position, it indicates walking barefoot and still knowing shame. Occupying the Mao position, it indicates selling oneself, bathing, trivial matters, and confusion; when placed over the Earth Plate Mao position, it indicates secret travel and relations with relatives of another surname. Occupying the Chen position, it indicates abortion, judges, and paths among flowers; when placed over the Earth Plate Chen position, it indicates encountering difficulties and being captured by others. Occupying the Si position, it indicates jewelry shining, separation during the day, twin shadows, and scissors and measuring tools; when placed over the Earth Plate Si position, it indicates illness in bed and being startled by thieves.

乘午：眾陰、紅人、血光。加午：脫巾、暗動。乘未：陰群、潔身、唱和。加未：觀光、守口。乘申：鐵化、徘徊、拔劍。加申：執政、堅貞。乘酉：酒酸、銅崩、銅臭。加酉：閉戶、利貞、自好。乘戌：防孤、間諜、彼怒。加戌：被察、陰失。乘亥：私遁、孕小。加亥：裸形、陷溺。

Tai Yin occupies the position of Wu, indicating many women, those with red faces, and bloodshed; when it is added to the position of Wu, it signifies removing a headscarf and acting secretly. Tai Yin occupies the position of Wei, indicating many women gathering, self-preservation, and mutual communication; when it is added to the position of Wei, it signifies viewing scenery and being suitable for keeping silent. Tai Yin occupies the position of Shen, indicating melting metal, hesitation, and facing a sword; when it is added to the position of Shen, it signifies handling government affairs and maintaining chastity. Tai Yin occupies the position of You, indicating sour wine, broken bronze vessels, and being covered in copper stench; when it is added to the position of You, it signifies staying indoors, being suitable for upholding righteousness, and maintaining self-purity. Tai Yin occupies the position of Xu, indicating caution against loneliness, spies watching, and the other party being angry; when it is added to the position of Xu, it signifies being noticed by others and losing secret matters. Tai Yin occupies the position of Hai, indicating secret escape and carrying a young child; when it is added to the position of Hai, it signifies exposing the body and drowning in water.

天后吉將也。合丁生意，會丑坤型。貴婦名媛，賢妻淑女，吉人之佳耦，內正之家人，民族之慈母也。乘太歲臨日辰主大赦作三光，為三陽，慶尊榮，乃恩澤之福音，殷勤之德曜者。

The Heavenly Empress originates from the Renzi water branch, and is a favorable general. It harmonizes with Ding to generate prosperity and business, and combines with Chou to form the shape of the Earthly Virtue. It symbolizes noble women, virtuous wives, and is a good match for righteous people, representing upright family members and the nurturing mother of a nation. When the Heavenly Empress rides the Tai Sui and approaches the day branch, it signifies a great amnesty throughout the world. It transforms into the three luminaries of the sun, moon, and stars, and heralds the opening of the three yang energies, bringing joy, honor, and blessings. It is the good news of grace and the diligent star of virtue.

失時或變陰私曖昧，蔽奸匿邪，下賊而凌辱，馬奔以仳離，自然之缺撼有之。其類神為泉為鹽為豆為稻為蝠為鼠，以溺江波為占。病應膀胱內傷腰痛敏感，腠理外感，皮層，涉及水神，波於土痢，以東南金醫治理，以復健康，後德天恩，以應尊引效。

When the Heavenly Empress is lost, it may lead to private and ambiguous matters, covering up wickedness and concealing evil people. If lower deities are attacked and overcome, it brings humiliation. A swift post-horse indicates separation and living apart, which is a natural regret. Its associated deities govern spring water, salt, beans, rice, bats, and mice. In divination, it often appears as drowning in a river. In terms of illness, it relates to injury of the bladder, lower back pain, and bodily sensitivity, as well as external infections affecting the skin. Since the illness involves water spirits, it may spread to the earth element, causing dysentery. Treatment should use medicines from the southeast direction associated with metal to restore health. When the Heavenly Empress's virtue is like Heavenly Grace, it can take effect through the support of elders.

乘子：婚姻、安宅。加子：守閨。乘丑：老婦、遇波。加丑：偷窺、驚惶。乘寅：介合、合婚、美女、紅旗。加寅：理髮、間聽。乘卯：有情、暗合。加卯：臨門、失度。乘辰：墮胎、病血、遺骨。加辰：毀妝、悲哭。加巳：妊娠、見血。加巳：羞辱、裸體。

The Heavenly Empress riding on the Heaven Plate at the Zi position governs marriage matters and domestic peace; when added to the Earth Plate at the Zi position, it signifies a woman remaining chaste within her chamber. Riding on the Chou position, it signifies an elderly woman and encountering disturbances; when added to the Chou position, it signifies secret observation and panic. Riding on the Yin position, it signifies mediation, successful marriage pairings, beautiful women, and red flags; when added to the Yin position, it signifies combing hair and eavesdropping from the side. Riding on the Mao position, it signifies mutual affection and secret union; when added to the Mao position, it signifies a malevolent spirit entering the door and improper behavior. Riding on the Chen position, it signifies miscarriage, blood disorders, and remains of bones; when added to the Chen position, it signifies disfigured appearance and sorrowful weeping. The following two lines in the original text both mention 'add Si,' the first line governing pregnancy with bleeding, and the second line governing humiliation and exposure of the body. Among these, one should originally be 'riding Si.'

乘午：病目、產厄、紅光、女災。加午：伏枕、呻吟。乘未：憂母、醫藥、亂忙。加未：沐浴、悚懼。乘申：遊失、血神、婿佳。加申：危殆、修容、優遊、不潔。乘酉：恐怖、家私、妊居、下犯。加酉：失節、倚戶。乘戌：不偕、有恐。加戌：嘆息、蹇帷。乘亥：關溺、小合、人愛。加亥：不明、治事。

The Heavenly Empress riding the horse of the午 (Wu) sign indicates eye disease, difficulties in childbirth, red light, and misfortune for women; when it is added to the position of午, it indicates illness in bed, continuous moaning. The Heavenly Empress riding the horse of the未 (Wei) sign indicates worry about the mother, seeking medical treatment, and being in a state of confusion; when it is added to the position of未, it indicates bathing and washing the body, as well as fear and apprehension. The Heavenly Empress riding the horse of the申 (Shen) sign indicates going out and losing one's way, the god of bloodshed, and a good-in-law; when it is added to the position of申, it indicates being in a dangerous situation, taking care of one's appearance, idling away time, and matters of unclean things. The Heavenly Empress riding the horse of the酉 (You) sign indicates fear, family wealth, pregnancy and a peaceful home, as well as lower ranks rebelling against higher ones; when it is added to the position of酉, it indicates losing one's moral standards and leaning on doors and gates. The Heavenly Empress riding the horse of the戌 (Xu) sign indicates that husband and wife cannot live to old age, and there is fear in the heart; when it is added to the position of戌, it indicates sighing and lamenting, and difficulties in the bedroom. The Heavenly Empress riding the horse of the亥 (Hai) sign indicates involvement in drowning, slight harmony, and being loved by others; when it is added to the position of亥, it indicates confusion in matters, yet still being able to strive to manage affairs.

壬課克應，全在生克衰旺四字，而以初傳判斷之，十九有驗。雖事由屬於天將，其凶實係天神。比如貴人本屬土將，占尊貴事，若乘神后，則以水論生旺吉凶矣。天神有陰陽之分，各司其事；天將有階級之別，各從其類。

The response in the Six Rén divination system depends entirely on the concepts of generation, overcoming, decline, and strength. It is further determined by the first transmission. In most cases, the outcome will be accurate. Although the matter is governed by the Heavenly General, its fortune or misfortune actually depends on the Heavenly Deity. For example, if the Nobleman is a terrestrial general of the earth element, and it is riding on the Water of the God of the Rear (Shi Shui), then it should be judged according to the water's strength and vitality for fortune or misfortune. The Heavenly Deity has a distinction of yin and yang, each governing its own affairs. The Heavenly Generals have different ranks, each belonging to its own category.

支神之子午為陰陽之極，卯酉為日月之門，寅申道路之神，辰戌牢獄之地。丑未乃天廚之所，巳亥乃堂廟之官。此五行之方，四時之序，太陽躔度，九州島分野，體用衰旺，總經練之。而天將應天盤，為天官，在天應十二神，在地應十二野，在人應十二經。

Among the twelve earthly branches, Zi and Wu represent the two extremes of yin and yang, Mao and You are the gateways where the sun rises and sets, Yin and Shen are the deities governing roads, Chen and Xu are the places of imprisonment, Chou and Wei are the kitchens of heaven, and Si and Hai are the officials of halls and temples. These contain the directions of the Five Phases, the order of the four seasons, the path of the sun, the divisions of the nine provinces, and the waxing and waning of the body and its use. As for the Heavenly Generals, they should be located on the Heaven Plate, serving as heavenly officials: in the heavens they correspond to the twelve celestial deities, on the earth they correspond to the twelve regions, and on the human body they correspond to the twelve meridians.

以天乙貴人為主宰，居中馭外，占事尋類，以貴賤論變化，順逆論治否。此其大較也。若神將不和，事物違志；將克神為外戰，咎或可解；神克將為內戰，憂必加深，況忌者將興神休，失時失地也。雖然三種公式，壬課第一，以應人事，而前民用為經典哲學，有向上發展者，裨益人類社會事業，理當進一步發揚之。

With the Heavenly General and Nobleman as the main factors, they reside in the center and control the four directions; when divining, one should classify matters and seek out the Nobleman, using the concept of high and low to discuss changes, and using the concept of smooth and obstructed to discuss order, disorder, success, and failure. This is the general principle. If the Heavenly Spirits and Heavenly General are not in harmony, the outcome will be contrary to one's wishes: if the Heavenly General overcomes the Heavenly Spirit, it indicates external conflict, and the fault may still be resolved; if the Heavenly Spirit overcomes the Heavenly General, it indicates internal conflict, and the worries will certainly deepen. Moreover, the most undesirable situation is when the Heavenly General is rising while the Heavenly Spirit has already declined, resulting in the loss of both timing and place. Although three systems are presented together, the Six壬 (Rén) system is the most important, as it best corresponds to human affairs. It was originally ahead of common use and became a classic philosophy, possessing a progressive aspect that benefits human social endeavors. By reason, it should be further promoted and developed.

1、元首：一上克下，統干之體。吉多婚諧，孕男，上和下睦，民強國富，事順物阜。2、重審：一下賊上，統坤之體。柔順利貞，事宜後動，先難後成，逆征內否，戰利主軍。

The first is the Supreme Leader divination: there is only one instance where the upper god overpowers the lower god, forming a structure governed by the Heaven trigram. This divination is generally auspicious, with harmonious marriages, successful childbirth of a son, harmony between superiors and inferiors, a strong and prosperous country, smooth affairs, and abundant resources. The second is the Re-examination divination: there is only one instance where the lower god steals and overpowers the upper god, forming a structure governed by the Earth trigram. This divination favors flexibility, adherence to correctness, and taking action after others. Initiating actions too early will lead to difficulties, but success will follow later. If one opposes the trend and launches an attack, internal blockages will occur, and in warfare, it is advantageous for the main army.

3、知一：克賊不一，以比發用。統比之體，貞固擇一，事牽二三，歧出熒惑，取一比用，去讒任賢，舍遠就近，舍疏就親，類同恩怨，追求近鄰。

Thirdly, knowing the lesson: when therestrain and 贼 are not in one place, take the initiating transmission that is of the same type as the day stem, which is governed by the hexagram of comparison. This lesson is suitable for maintaining firmness and choosing one definite course. When matters involve two or three aspects, the threads become divergent and confusing, so only take one of the same type as the initiating transmission. In divination, this mainly indicates repelling slanderers and employing the virtuous, choosing the near over the distant, the close over the remote; both favor and resentment belong to the same category, and what is sought is also among the near.

4、涉害：克賊交叉，或俱比不比，涉深複雜，有艱難意，統坎之體。苦盡甘來，孟深仲淺，見機察微。5、遙克：課無賊克，遙克發用，統睽之體。吉凶少力，先遙克干，可防蒿矢。次干克遙，為彈丸射。西南失朋，先不利客，陌然射遠，主動費力。

The fourth is the lesson of involvement with harm: the victim and the attacker are intertwined, either in the same ratio or not in ratio with each other, and the depth and complexity of their involvement contain the meaning of hardship, and this lesson is characterized by the structure of the Kan hexagram. This lesson signifies the end of hardship and the arrival of sweetness. In determining the use, one should take the god of the first month whose involvement is deepest and the god of the second month whose involvement is shallower as the standard. In divination, it is important to be alert and observe subtle signs. The fifth is the lesson of distant attack: among the four lessons, there is no victim or attacker. The distant attack is used as the initiating transmission, and this lesson is characterized by the structure of the Kui hexagram. This lesson has neither strong good nor strong bad fortune: first, take the heavenly god that remotely attacks the day stem, and beware of injury from a stray arrow; second, take the day stem that attacks a distant god, which is like the image of a projectile being shot from afar. This lesson is as the Book of Changes says, "loss of companions in the southwest," starting with disadvantage to the guest side, aimlessly shooting far away, and taking the initiative only to waste effort.

6、昴星：無克無遙，俯仰酉神，統履之體。虎狼如秦，陽仰陰俯，中末反尋，虎視眈眈，沉潛遁形。按七姊妹昴星躔酉僅二三度，參考武備志。

The sixth is the昴星 lesson: there is neither a direct clash nor a remote clash, and it is taken by looking up and down on the酉 god, embodying the nature of the履卦. This lesson resembles the fierce and intimidating power of the Qin dynasty's tiger and wolf; on a yang day, it looks upward, while on a yin day, it looks downward, and the middle and final transmissions are reversed. Looking upward signifies fierce and intense gaze, while looking downward implies concealing and retreating. Note:昴宿 refers to the Pleiades star cluster, which is located only a couple of degrees away from the酉 position; one may refer to Mao Yuanyi's "Wu Bei Zhi" for more details.

7、別責：三課無克，另取他求，巡逡不前，統卦中孚。陽用干合，借徑而行，支前三合，擇善新謀。中末干上終回頭，別開生面見新猷。

The seventh is called the "Alternative Responsibility" method: when there are only three lessons and no element to take as a master, one can only seek help from elsewhere, thus hesitating to move forward, which is characterized by the structure of the Zhongfu hexagram. On a yang day, one takes the god in the lodging palace of the stem that harmonizes with the day stem, as if taking a detour; on a yin day, one takes the triple harmony god ahead of the day branch, as if choosing a better plan and making a new strategy. Both the middle and final transmissions return to the god of the day stem, ultimately leading back to the original point, thus opening a new path and presenting a new strategy.

8、八專：干支同位，兩無賊克，八家共井，同心協力，陽從干上順三發用，陰從支陰逆三數用，中末歸干，舉足輕重，二人同心，其利斷金，尊卑上下，君子小人。

The eighth is the Eight Special Class: the day stem and day branch are in the same palace, and there is no mutual harm or conflict between the two lessons, like eight families sharing one well, requiring unity and cooperation. On a yang day, the initiating transmission is counted three steps forward from the day stem deity; on a yin day, it is counted three steps backward from the yin deity of the day branch. The middle and final transmissions both return to the day stem. This lesson determines the outcome with a single step, which corresponds to the saying in the Great Treatise of the Book of Changes, "When two people have the same heart, their strength can cut through metal." When making a divination, one must distinguish between hierarchy and status, as well as between the virtuous and the petty.

9、伏吟：神居本位，守舊待新，艮有止意，動有呻吟，無克用干，三傳刑神，自任自信，自杜自刑，利堅貞。

The ninth is the Hidden Chant lesson: the twelve spirits each occupy their own position, and it is only suitable to maintain the status quo and wait for new opportunities; for example, the mountain trigram has the meaning of stillness, and once it moves, there will be suffering. When there is no conflict, take the spirit on the day stem as the initiating transmission, and the three transmissions take the spirit that is mutually penalizing. Thus there are several patterns such as self-assumption, self-confidence, blocking transmission, and self-punishment. This lesson is favorable for maintaining steadfastness and integrity.

10、返吟：各居沖位，對立反動，無依無親，震驚種種，因素反射，分崩離析，安危所繫，成敗攸關，利鈍備我，行易知難，無克用馬，沖破關闌，高岸為谷，深谷為陵，舊事復發，萬變惟人。

The tenth is the returning echo lesson: the twelve gods each occupy the position opposite to their own, facing each other and moving in opposite directions, thus forming two categories, without support and without kinship, causing constant alarm. Various factors reflect upon each other, leading to disintegration and fragmentation. Safety and danger depend on this, success and failure relate to this. Sharpness and dullness are both within me. Action is easy, but understanding is difficult. When there is no overcoming, take the post-horse as the initiating transmission, breaking through all obstacles and barriers. Just as the Book of Poetry says, a high bank becomes a deep valley, and a deep valley becomes a hill, old matters resurface, and all changes ultimately depend on human action.

餘有五十格，合六十四卦，宜盡人事，安天命。茲附三傳順逆各十二格於後。易象示其變例，壬式根於天文，無迷信之色彩，有學術之精神，須明洪範之真理，莫泥左傳之爻辭，神而明之矣。

In addition there are fifty sections, combining with the previous nine to make up the sixty-four hexagrams. Scholars should do their best and accept the will of heaven. Now the three transmissions are arranged in both forward and reverse order, each with twelve sections, appended below. The images of the Book of Changes merely show the general principles of change, while the system of Six Jia is rooted in astronomy, without any superstitious elements, but with an academic spirit. To understand the truth of the Book of Documents, the Hongfan section, one should not be confined to the line statements in the Zuo Zhuan, thus achieving a profound and clear understanding.

1、登三天：辰午申。蓋以巳午未申四位屬天，為地平之上，地球三分之一之境界，仰首視線所見者，天位也。人立天下之正中，左東右西，前南後北，父幹母坤，上天下地，舉頭紅日近耳。課之巳午未申方位之間即六合之天位。傳遇辰午申雖作間傳順格，名登三天云爾。青龍登天行雨，公官登天升階，久旱甘霖，行人至門以時。

The first pattern is called "Ascending to the Three Heavens," with the three transmissions being Chen, Wu, and Shen. This is because the positions of Si, Wu, Wei, and Shen belong to the heavens, situated above the horizon, representing one-third of the earth's domain. When one looks up, the sun is close at hand. A person standing at the center of the world has the east on the left, the west on the right, the south in front, and the north behind. Qian represents the father, Kun the mother, above is heaven, below is earth, and raising one's head makes the red sun appear near. The positions of Si, Wu, Wei, and Shen in the lesson pattern correspond to the "Liu He" or the heavenly position. Although the three transmissions encountering Chen, Wu, and Shen belong to the pattern of intermittent transmission in a forward sequence, it is given the name "Ascending to the Three Heavens." This pattern signifies the Azure Dragon ascending to the heavens and raining, officials ascending to the heavens and ascending steps, prolonged droughts meeting timely rain, and travelers arriving at their doors on time.

2、出三天：午申戌。戌為頭，倒退出，事情遠大。病訟不堪，君子防微杜漸，自強不息處之。3、涉三淵：申戌子。蓋以亥子居寅四神屬地，在地平之下，為不見天，莫測高深。只能恍惚察之。如蹈虎尾，如履春冰，主病訟垂危，眼前阻隔，公私不吉，求望不成。

The second pattern is called "Emerging from Three Days," with the three transmissions being Wu, Shen, and Xu. Taking Xu as the starting point, it signifies a reverse progression, indicating matters that are lofty and grand. However, in cases of illness or litigation, it is difficult to bear, so the gentleman should be vigilant, prevent small problems from growing, and strive ceaselessly for self-cultivation. The third pattern is called "Crossing Three Deep Pools," with the three transmissions being Shen, Xu, and Zi. This is because the four divine animals of the earth—Hai, Zi, Chou, and Yin—are located below the horizon, unseen by the heavens, their depths indeterminate. One can only vaguely perceive them. This pattern is like walking on a tiger's tail or stepping on thin ice in early spring, indicating critical illness and litigation in peril, with obstacles everywhere, and misfortune on both public and private fronts, making all aspirations difficult to achieve.

4、入三淵：戌子寅。凡為不妥，所舉皆妄，傳蛇傳虎，為鬼為祟，死病皆傷，回頭是岸，宜未雨而綢繆。5、向陽：子寅辰。子固北朔，幽暗之神，而寅辰乃日出之方，自暗入明，初凶終吉，吸平旦之空氣，美人意而新鮮。

The fourth pattern is called entering three depths, with the three transmissions being戌, 子, and 寅. Whatever one does is not appropriate, and whatever one initiates is baseless; if the three transmissions reach Teng Snake or White Tiger, it transforms into ghosts and spirits causing disturbances, and when divining about death or illness, it indicates harm. At this point, turning back is like returning to the shore, so one should prepare in advance and take precautions. The fifth pattern is called facing the sun, with the three transmissions being 子, 寅, and 辰. 子 is originally the northern wind god, representing cold and darkness, while 寅 and 辰 are the directions where the sun rises, transitioning from darkness to light. Therefore, it starts off ominous but ultimately leads to good fortune; just as inhaling the fresh air at dawn refreshes the mind and revives the spirit.

6、出陽：寅辰午。寅先泰，午后陰生，自寅傳午，有出陽之朕兆。朝暮無忘投筆之雄心。莫午倦而卷書，宜雞鳴而起舞，磨劍自勵。7、出戶：丑卯巳。卯為門戶，巳為地戶，出門入地，極暗棄明，或自負以鳴高，或惡勞而好逸，墮落之象也，惟君子升揚。

The sixth pattern is called "Emerging Yang," with the three transmissals being寅, 辰, and 午. When寅 occurs during the Tai hexagram, it signifies the beginning of yang; by the time of午, yin begins to emerge. From寅 to午, there is a sign of yang energy departing. This pattern advises people to never forget their ambition to serve the country and fight for righteousness, day and night. One should not roll up the books due to drowsiness in the afternoon, but rather rise with the rooster's call and sharpen the sword to self-improve. The seventh pattern is called "Leaving the Door," with the three transmissals being丑, 卯, and 巳. 卯 is the door, and 巳 is the earth door. Leaving the door and then entering the earth door is like heading toward extreme darkness and abandoning light; or it may mean being conceited and pretending to be refined, or hating labor and seeking comfort, which are signs of decline. Only the virtuous can rise above this and ascend.

8、盈陽：卯巳未。卯巳二陽，背城一借，未局陰始，庶克有終。月盈則虧，日中則昃，物極必反，水滿則傾，宜持中和之氣，以收謙益之功。時不再來，機不可失，乘時以赴，迎頭而追；或秉燭以達旦，或揮戈而返日，此火急則就，狐疑則凶。

The eighth pattern is called Yingyang. The three transcriptions are Mao, Si, and Wei. Mao and Si are both yang positions, which is exactly the time to rely on the city walls and make a bold move; but by the time it reaches Wei, the beginning of yin energy appears, so perhaps it is still possible to achieve a good beginning and a good end. When the moon is full, it will wane; when the sun reaches its zenith, it will begin to tilt. When things reach their peak, they must turn around. When water is full, it will overflow. Therefore, one should maintain harmony and balance, to gain the benefit of humility. Opportunity does not return once it is gone, so one must seize it promptly, act decisively, and pursue it directly. One may work hard all night, or like Lu Yang wielding his spear to chase the sun back. If one acts quickly in this pattern, success can be achieved; hesitation and indecision will bring danger.

9、變盈：巳未酉。陽至午而為陰，未一盈縮，酉被黜受罰，吉事變凶，其反應，新病死，久病癒，仇所吉，親所悲，須反省以全。10、入冥：未酉亥。酉亥為日冥之時，陽消陰長，申戌乃虎狼之影，兵凶戰危，凡占速尚可為，遲則不及，所吉將去凶將來者。

The ninth pattern is called "Changing to Fullness," with the three transmitters being巳, 未, and 酉. When yang energy reaches the position of 午, it turns to yin. At 未, there is a state of one full and one shrinking. By 酉, it is subjected to punishment and disgrace, turning good fortune into misfortune. Its response is: a newly acquired illness will result in death, while someone with a long-term illness will recover; enemies will think it auspicious, but relatives will grieve. The person making the divination must examine themselves carefully to preserve safety. The tenth pattern is called "Entering the Darkness," with the three transmitters being 未, 酉, and 亥. 酉 and 亥 are times of sunset and darkness, when yang energy declines and yin energy increases. 申 and 戌 are the shadows of tigers and wolves, indicating military disaster and danger, as well as urgent warfare. Whenever this pattern is divined, one should act quickly while there is still opportunity, for if delayed, it will be too late, as the auspicious general is about to depart and the ominous general is about to arrive.

11、凝陰：酉亥丑。亥丑以北，履霜冬戒，陰氣凝結，商旅不行，有堅冰至之象，宜思患豫防也，占遇利慾奸盜，幽暗不明，慎之哉！

The eleventh pattern is called凝阴, with the three transmissions being You, Hai, and Chou. Hai and Chou are both in the northern direction, which perfectly aligns with the warning of the坤卦 (Earth Trigram) regarding the tread of frost and the precautions of winter; the cold energy is condensing, making it impossible for merchants to travel, indicating the approach of solid ice. One should foresee potential troubles and take precautions in advance. When this pattern appears in divination, it often relates to matters involving profit and desire, deceit, and theft, which are obscure and unclear. One must be extremely cautious!

12、溟濛：亥丑卯。亥丑陰氣，北風多厲，卯乃微陽，伏二陰之下，黎明將至，警冥濛之時，持盈保泰，好自為之，憂懼不寧，進退未決，惟君子終日干干，夕惕若，厲則雖凶無咎，可趨吉。以上十二順格，以後十二逆格，均專論三傳天神體象者，觀玩有物，可神乎技。

The twelfth pattern is called Ming Meng. The three transmissions are Hai, Chou, and Mao. Hai and Chou are both yin energies, representing cold northern winds with many dangers; Mao is a weak yang energy, hidden beneath two layers of yin. At this time, dawn is approaching, and it is precisely the moment to be alert amidst confusion and darkness. One should maintain prosperity and stability, and take care to act properly. This pattern indicates anxiety and unease, with indecision in advancing or retreating. Only the virtuous, as described in the Qian Hexagram, remain diligent all day and remain cautious even at night. Though in a dangerous and perilous situation, they will not suffer misfortune, but instead may move toward auspiciousness. The above is the twelfth of the twelve regular patterns. Following these are the twelve reverse patterns, all of which are based specifically on the forms and characteristics of the heavenly spirits in the three transmissions. Through careful contemplation, one can find tangible support, and with mastery, it approaches the skill of a deity.