Reverse Movement Pattern Analysis

逆間又名侄拔蛇。1、冥陰：寅子戌。逆間三傳有自明投暗，如寅子戌者，遊則終溺，訟則終凶，自食狂妄，自貽伊戚。以寅賓日出，已露光明，不自振作，傳入子戌，陰氣籠罩，清風戒寒，退入盛陰，如鼠入牛角，入定易，出定難。如多情者之遇多多情者之纏夾，當局不迷其神氣乎？其占似可愛，實堪憂，喪鐘已動，魂兮歸來乎。

The reverse transmission of the intermediate transmission pattern, also known as the nephew pulling the snake pattern. The first pattern is called the hidden shadow. The three transmissions are寅, 子, 戌. In the reverse intermediate transmission, there is a path from brightness to darkness, which is寅, 子, 戌. This pattern indicates that when one goes out, they will inevitably drown in water; when there is a lawsuit, it will end in danger. One will suffer the consequences of their own recklessness and invite suffering. Because the position of寅 corresponds to the saying in the Book of Documents, Yao's Classic, "寅 receives the sun," which already reveals brightness. If one does not strive to rise, but instead proceeds to子 and 戌, the dark energy will dominate, bringing a chill with the breeze, and the path leads into deep darkness, like a rat entering a bull's horn, easy to enter but difficult to exit. This is like a sentimental person encountering even more sentimental people, how can one in the situation not lose their spirit? This divination seems charming but is actually worrying. The bell of doom has already rung, and there is nothing but to summon the soul.

2、偃蹇：子戌申。申為陰方，子亦陰氣，自子傳申，以陰入陰，其陰暗不明歟，抑陰謀慘淡也？動作威儀，出入謹慎，無咎。3、悖戾：戌申午。午乃陰氣始生，申戌由之而盛旺，申比焉馬之伏櫪，戌午困之以自傷，捕不獲，物報廢，行人阻，婚作變。

The second pattern is called Yǎnjiǎn. The three transmissions are Zi, Xu, and Shen. Shen is a yin element, and Zi is also yin energy. From Zi to Shen, it is yin entering yin. Is this dark and obscure, or is it a sinister and gloomy situation? In such a case, one's actions must conform to propriety, and one's movements in and out must be cautious, so as not to make mistakes. The third pattern is called Pèilì. The three transmissions are Xu, Shen, and Wu. Wu is the beginning of yin, and Shen and Xu become increasingly strong from there. Shen is like a fine horse resting in its stall, while Xu and Wu trap it and cause self-harm. In this pattern, if it is about hunting or trapping, nothing will be caught; if it is about objects, they will be ruined; if it is about travelers, they will be obstructed; if it is about marriage, there will be changes.

4、凝陽：申午辰。凝一辰之陽，處二陰之下，會半局之水，結一離於是，陽凝在陰，火不勝水，滔滔不止，有自溺之憂，濟濟多能，慎招尤之戒，事有未了，行人不來，進取不前，詞訟憂恐，後吉悲之。

The fourth pattern is called Níng Yáng, with the three transmitters being Shen, Wu, and Chen. It traps the Yang energy of Chen under two layers of Yin energy, forming a partial water pattern of Shen, Zi, and Chen. Thus, it forms an image of Li fire. Yang energy is trapped within Yin, and fire cannot overcome water, which flows endlessly, leading to worries of drowning oneself. Although this pattern has great ability, one must be cautious to avoid causing resentment. In divination, if it concerns matters, they remain unresolved; if it concerns a traveler, they will not come; if it concerns advancement, progress is difficult; if it concerns a lawsuit, there is anxiety and unease. Even if it eventually turns favorable, looking back on it will cause sorrow.

5、顧祖：午辰寅。午為寅之子孫，子以顧母。寅乃午之生長，火以木明，文鳥升騰，武德光輝，以比回龍顧祖，大地鍾英而衣冠萬國。有若鄉農翻身，熱烈生產而米粟盈舍倉蓋。

The fifth pattern is called Gu Zu, with the three transmitters being Wu, Chen, and Yin. Wu is the son of Yin, and the son turns back to think of his mother; Yin is the fundamental basis for Wu, and fire shines because of wood. This pattern is like the rise of the literary bird and the radiance of martial virtue, similar to what geomancers call "returning dragon to ancestral roots," where the land is rich in talent and culture, leading the world in ceremony and music. It is also like peasants in the countryside turning their lives around, enthusiastically engaging in production, filling their houses and granaries with rice and millet.

6、涉凝：辰寅子。陽主進，辰寅將進；陰主退，子寅將退；進難退易，高尚其事，進銳退速，赫濯其功，知進知退，知存知亡，知得知喪，在公吉，無不利。吉士憂不憂，行人來不來，小焉者耳利大。

The sixth pattern is called Shengning, with the three transmitters being Chen, Yin, and Zi. Yang energy governs advancement, so Chen and Yin are advancing; Yin energy governs retreat, so Zi and Yin are retreating. Advancing is difficult while retreating is easy, so one should pursue lofty endeavors. Advancing too sharply leads to rapid retreat, and only in this way can one achieve great success. One must understand when to advance and when to retreat, comprehend the principles of existence and non-existence, gain and loss, and thus achieve good fortune in public affairs, with nothing going wrong. As for whether a virtuous person should worry or not, or whether a traveler will come or not, these are minor matters. The great advantage of this pattern lies not in these trivialities.

7、極陰：丑亥酉。陰主退，逢丑到酉，以陰入陰，而終於極，此其所以為極陰歟？原夫陰者，有煙露痼疾，泉石膏肓者也。肥遁而隱之也宜，斯人不出，如蒼生何？雖然，極則變，變則通，一念之差，出潛離隱，一技之長，利民益國。斯人晚出，又如蒼生何？此課有之，拭目待之。

The seventh pattern is called Extreme Yin. The three transmissions are Chou, Hai, and You. Yin energy signifies retreat, and from Chou it retreats to You, with Yin entering Yin until it reaches its extreme, which is why it is called Extreme Yin. The term Yin refers to those with a hidden and reclusive inclination, characterized by a fondness for misty mountains and streams, and a deep-seated yearning for seclusion. This pattern is suitable for someone who can drift away and live in seclusion. However, as the Analects of the World says, such people are unwilling to take up official positions, leaving the common people without guidance. Yet when things reach their extreme, they must change, and change brings about smoothness. With a single thought, one can emerge from seclusion and take on responsibilities. By utilizing one's skill, one can benefit the people and the country. Although such a person may emerge later, if they never do, how will the common people be helped? Since this pattern presents this possibility, we can only wait and see.

8、時遁：亥酉未。酉為太陰，為地私門。未為太常，六丁玉女，酉又全身巖穴，未又鹿伍羊群。鬼狐為鄰，草木同腐，固江上之清風，山間之明月，有以自得者。惟淡泊明志，如隆中之君子有吉耳。若小人占之，行人不來，兼有吝有悔雲。

The eighth pattern is called "Time Concealment." The three transmissions are亥, 酉, and 未. 酉 is Tai Yin, representing a private gate on the ground; 未 is Tai Chang, representing the Six Ding Jade Maiden. 酉 also signifies the body hidden in a cave, and 未 also signifies being with a herd of deer and sheep. This pattern is adjacent to ghosts and foxes, decaying together with grass and trees. The enjoyment it brings is exactly what Su Shi described as the clear wind over the river and the bright moon among the mountains, possessing a unique sense of contentment. Only those who are detached and clear-minded, like the gentleman Zhuge Liang of Longzhong, will find this pattern auspicious; if a petty person obtains this pattern, travelers will not come, and there will also be matters of regret and hardship.

9、勵明：酉未巳。巳為陽明之地，自酉傳巳，生長之時，棄暗投明，明時明勢，勵志勵德，將降大任於斯人。豈見可而進，知難而退之謂？要竭股肱之力，繼之以忠貞。此大人之德，其動則有利人群，出必有益當世，可卜而知。

The ninth pattern is called Lì Míng. The three transcriptions are You, Wei, and Si. Si is a place of Yang brightness. From You to Si is the time of growth, symbolizing moving from darkness to light. At this time, one is clear in both timing and circumstances. It is the moment to sharpen one's aspirations and cultivate virtue. This is exactly what Mencius said about heaven about to entrust a great responsibility to a person. How can it be as simple as advancing when something is visible and retreating when something is difficult? One must exert all one's strength and follow it with loyalty and sincerity. This is the virtue of a great person. Any movement benefits the people, and any action benefits the present age. The oracle can foresee this.

10、回明：未巳卯。未固一陰，巳卯二陽，由陰和陽，出死入生，化敵為友，轉敗為勝，一鼓作氣，凡占急行則僕，安步當車，久雨必晴，久病能醫，吉事漸成，凶事漸消。

The tenth pattern is called Returning to Light. The three transmissions are Wei, Si, and Mao. Wei is originally a yin, while Si and Mao are yang. From yin to harmonize with yang, this signifies a transformation from death to life, capable of turning enemies into friends and reversing defeat into victory, allowing for a surge of momentum. When encountering this pattern, rushing too quickly may lead to falling, so it is better to proceed calmly and steadily. Prolonged rain will surely clear up, prolonged illness can be cured, good things will gradually come to fruition, and bad things will gradually dissipate.

11、轉悖：巳卯丑。二陽歸於一陰，純陰誘導重陽，門戶之沖，有美一人，作祟風雨之夕，高軒載鬼一車。雖目無下士，而心有靈犀，恍惚巳丑之交纏，隱約酉卯之突變。如悖入悖出，自作自受者，忍哉！經云：「德業不修，世業不振，邪魔作矣。」守兮為難，無可奈何花落去也。雖然用慧劍斬之，置於死地而後生。

The eleventh pattern is called turning paradox, with the three transmissions being巳, 卯, and 丑. Two heavy yang energies converge into one yin, and pure yin leads the heavy yang back. 卯 and 酉 are the conflicting gates, and the "beautiful person" mentioned in the Book of Poetry appears to cause trouble on a rainy night, with a carriage full of ghosts. Though this person looks down on others and treats the humble with contempt, his heart is secretly in tune with something. It is confused between巳 and 丑, and vaguely between酉 and 卯. If one enters and exits against the natural order, then it is self-inflicted, how cruel! The classics say, "If virtue and achievements are not cultivated, the family's fortune will not be revived, and evil spirits will cause chaos." At this time, it is hard to guard against, and one can only helplessly watch the flowers fall. However, if one can use the sword of wisdom to cut through the entanglements, and survive by being pushed to the brink, there is still a chance.

12、斷澗：按：卯正陽，退入丑亥重陰；以卯大壯，行遇亥丑坎陷。獨行踽踽，前路茫茫，致禹步之艱難，短英雄之氣，亦固其所然。

The twelfth pattern is called Cutting Stream. The three transmitters are Mao, Chou, and Hai. According to this, Mao is a pure yang position, yet it retreats into the two yin energies of Chou and Hai; originally intending to move with the strength of Mao, it instead encounters the depression of Hai and Chou. Thus, it walks alone, with a sense of confusion ahead, moving as difficult as the steps of Yu, and the spirit of a hero is thus diminished, which is inevitable.

而盤根錯節，森森若千丈之松；斷澗細流，汪汪若萬頃之波者；其亦曾經涸澤，幾歷風霜來也。善處否塞之際，愈修謙吉之身，增益其所不能，自期其所遠大。

However, that great tree with its twisted roots and towering branches, and that narrow stream in the broken ravine that eventually becomes a vast ocean, have both experienced dry pools and endured many hardships. Those who are skilled at dealing with situations that are closed off and unsmooth should even more diligently cultivate virtuous humility, developing abilities they originally lacked, and set their aspirations on distant and great things.

況人有能不能，時有利不利；善刀而藏，及鋒而試；苦心人天不負，有志者事竟成。惟愛人以德，視民如傷者，造福人民，惠此中國，創樹空前之業，遂成不朽之功。用昭先哲，啟迪後賢，事在人為耳。

Moreover, each person has their own abilities and limitations, and circumstances have their own advantages and disadvantages. When it is appropriate to conceal, one should be like the master butcher who sharpens his knife and keeps it hidden; when it is appropriate to act, one should seize the opportunity and make a bold move. The diligent person will eventually be rewarded by heaven, and those with aspirations will ultimately succeed. Only those who love people with virtue, who regard the people as if they were their own wounded bodies and take care to comfort them, can benefit the people, serve China, initiate unprecedented achievements, and accomplish immortal merits. These deeds can illuminate the wisdom of the ancients and enlighten future generations. In the end, everything depends on people.

此課一陽深入二陰，暗長明消之象。落簣適阻斷，亡羊歧路之中，老去良多，壯懷不菲◎。君子退職，小人構凶之似艱難，己能反身而誠，轉迷為覺，則可以為天地立心，為生民立命雲。

This lesson represents a single yang energy penetrating into two layers of yin, indicating the growth of hidden energy and the decline of manifest energy. Just as the Analects say, the work is nearly completed but fails due to a single篑, and as the Liezi says, losing a sheep while on a forked path. With the years passing, much has been lost, yet the ambitious heart remains strong. This pattern signifies that the virtuous person may be dismissed from office, while the petty person may conspire against him; it seems difficult. However, as long as one can turn inward with sincerity and transform confusion into awakening, one can establish the mind of heaven and earth and secure the destiny of the people.

此十二逆格之間傳課體。最末一課，有何去何從、孰吉孰凶之機，占者不可不謹慎也。初學者更不可不明。吾雖費詞，示人以誠，況每日僅十二課，六甲一周，亦僅七百二十課，皆以高明配天，廣大配地，三式之哲學，天地之精神可以觀。

That is the lesson pattern of the twelve reverse patterns. The last lesson contains the key to deciding where to go and which is auspicious or inauspicious; the diviner must be cautious, and beginners especially must understand it clearly. Although I have used more words, it is to show sincerity to others. Moreover, there are only twelve lessons each day, and the six heavenly stems cycle through once, making a total of seven hundred and twenty lessons; all of these can be seen as embodying the philosophy of the three systems, the spirit of heaven and earth.

我國六千年之歷史，源流真實者，有伏羲前之干支，有熊初之六十甲子，可以紀年月日時也。世界第一，不獨象形文字耳。大撓作納音，曆法早密；干支五行。為科學母，豈止天文？

Our history of six thousand years has authentic and verifiable origins. The Heavenly Stems and Earthly Branches existed even before Fuxi, and the system of the sixty Jiazi was established during the time of the Yellow Emperor, the ruler of the Youxiong clan. This system is used to record years, months, days, and hours, and it is unparalleled in the world, not only because of its ideographic script. Daonao invented the Nayin sound elements, and the calendar was already highly precise at an early stage. The Heavenly Stems and Earthly Branches combined with the Five Phases are the mother of science; how can they be considered relevant only to astronomy?

但花甲六十僅廿二字，初學難記，運用之生，茲舉例如下：凡干克支沖為七數，干比支沖為卅一數，以本年支上倒退三今庚子退三到戌上為將來之十一數。順進三為寅是已過之十一數。同干以生年干數至本年干，如丙至庚為五作零數，如甲申生人申倒退午為甲午十一小數零上即十七歲。凡1931、43、55均支沖。

However, the sixty jia characters only use twenty-two characters in a cycle, making it difficult for beginners to memorize and use. Now let us take an example. When heavenly stems are in mutual control and earthly branches are in conflict, they are seven numbers apart. When heavenly stems are in mutual comparison and earthly branches are in conflict, they are thirty-one numbers apart. From the current year's earthly branch, count back three positions. For example, from this year's Gengzi, counting back three positions leads to Xu, which represents the future eleven numbers. Counting forward three positions from Gengzi leads to Yin, which represents the past eleven numbers. If the heavenly stems are the same, count from the birth year's heavenly stem to the current year's heavenly stem. For example, counting from Bing to Geng is five, which is the zero number. For instance, someone born in Jiashen year, counting back from Shen to Wu leads to Jiawu, which is eleven. Adding the zero number gives seventeen years. In the years 1931, 1943, and 1955, the earthly branches are in conflict.

課傳以天神為主，以旺相為吉，休囚死為不吉。天將從之以推生克，類分眾寡勢視制也。

The lesson pattern and the three transmissions are based on the heavenly spirits. If the heavenly spirits are prosperous and strong, it is auspicious; if they are in a state of rest, captivity, or death, it is inauspicious. The heavenly general follows the heavenly spirits to calculate generation and overcoming, taking into account the time and distinguishing between numbers and strength. When considering the situation, one should focus on which party can control and subdue the other.

當旺者王，為現在；將來者相，為未來，為進氣；生我者休，為過去，為退讓，老矣；我克者死，所勝者，變化者；克我者囚，所不勝，反動者，最不吉。比如春月木旺火相均入用神，向上前進，有發展。土死金囚水惟休耳，五行生剋作用以此。

When a heavenly stem or earthly branch is in its season and flourishing, it is called "Wang" (prosperous), like a king in power, governing current affairs. When it is about to take over, it is called "Xiang" (auxiliary), governing future affairs, representing advancing energy. When it is born by another element, it is called "Xiu" (resting), governing past affairs, representing retreating energy. When it is overcome by another element, it is called "Si" (death), representing something that can be overcome and transformed. When it overcomes another element, it is called "Qiu" (captured), representing something that cannot be overcome and has a counteracting effect, which is most inauspicious. For example, in spring, wood is prosperous and fire is auxiliary, both can be used as useful gods, indicating upward progress and development. Earth is in death, metal is in captivity, and water is merely resting. The function of the five phases' generation and overcoming is thus determined.

天乙貴人為壬學之天將，順逆從時，衰旺視神，比類尋用，吉凶所繫者。其根源出於卦象，有由先天坤卦起甲順行者，除對宮空位外，不臨辰戌，以先天為體也。有由後天坤位起甲逆行者，經過同上，以後天為用也。

The Tian Yi Guiren is the leading Heavenly General in the Six Rén school of divination. It proceeds in either the forward or reverse direction depending on the time of divination. Its strength and decline are determined by the heavenly spirits it rides upon. By analogy and association, one can seek out the Useful God. The fortune and misfortune of a single divination lesson are all tied to it. Its origin comes from the hexagram: one theory states that it starts from the Qian hexagram of theEarlier Heaven (primordial) diagram and proceeds in a clockwise direction, excluding the empty position of the opposite palace and not encountering the positions of Chen and Xu; this is based on the primordial diagram as the foundation. Another theory states that it starts from the Kun position of theLater Heaven (later heaven) diagram and proceeds in a counterclockwise direction, with the same positions as before; this is based on the later heaven diagram as the application.

先天為氣、為基礎理論，後天為質、為方位、為行動，所以壬課用後天。如《吳越春秋》、《越絕書》，自宋以來一致，即茅元儀之《武備志》，郭御青之《大全》，紀大奎之《類聚》與《指南》、《粹言》等等皆同。

TheEarlier Heaven belongs to the nature of qi, which is the fundamental theory; theLater Heaven belongs to the material aspect, which relates to direction and action. Therefore, the six壬 system uses theLater Heaven in its divination. As recorded in texts like the "Spring and Autumn Annals of Wu and Yue" and the "Yue Ji Book," there has been a consensus since the Song dynasty. Even works such as Mao Yuanyi's "Wu Bei Zhi," Guo Yuting's "The Complete Liuren," Ji DaKui's "Classification of Liuren," and others like "Liuren Guide" and "Essential Words on Liuren" all agree on this point.

壬學之貴人，事類之方向也。其順逆所治，陽順陰逆，依地盤之支位，左右旋由時間而進推。方位之哲學，範圍天地而不過曲成萬物而不遺。是故用後天，日用旦貴，夜用暮貴，理氣先至者物本乎初。十二生肖屬相出於三垣二十八宿，故天象宜尊重。

The concept of the Nobleman in the Six Rats system indicates the direction of a matter. It progresses or regresses according to its jurisdiction, with yang moving forward and yin moving backward, following the positions of the Earthly Branches on the Earth Plate, rotating either left or right, advancing with the passage of time. This is a philosophy of direction, as stated in the Great Treatise of the Book of Changes, which can encompass the transformations of heaven and earth without missing anything, and thoroughly understand the nature of all things without omission. Therefore, the Six Rats system uses the method of the Later Heaven, employing the morning Nobleman during the day and the evening Nobleman at night. The principle and energy that arrive first are because all things originate from their initial state. The twelve zodiac animals come from the Three Enclosures and the Twenty-Eight Mansions, so one should hold respect for celestial phenomena.

壬學根於天學，應於人事，為三式最，自有干支五行以來集大成者，民用不亞於《易》內二經也。唐宋著述較醫籍多，觀茅元儀《武備志》，可知其中《賊符》一書，即郭御青之《大全》且未收入，紀大奎《類聚》蒐羅頗備。

The study of Liuren is rooted in astronomical knowledge and finds its verification in human affairs. Among the three systems, it is the most complete, serving as a culmination of the system of heavenly stems and earthly branches. Its application in daily life is no less than the Inner Canon of the I Ching. During the Tang and Song dynasties, the number of writings on Liuren surpassed that of medical texts. If one looks through Mao Yuanyi's "Wubeizi," one can see that the book "Zefu" included in it was not even listed in Guo Yucheng's "The Complete Liuren." However, Ji DaKui's "Classification of Liuren" collected a fairly comprehensive range of materials.

苗氏《畢法》，可讀其判斷；簡抄者，為陳公獻等之《指南》耳；茲宗之。他若汗牛充棟，可有可無，若廣孝之月將，餘子之貴人，作《管輅神書》類看而已，見仁見智，是在學者。

Miao Gongda's "Bi Fa Fu" can be read to understand its method of judgment; as for concise copies, Chen Gongxian and others' "Liu Ren Zhi Nan" are the best. This book takes it as its main reference. Other books are numerous and can be considered optional. Things like the Moon General discussed by Yao Guangxiao and the Nobleman discussed by other schools should be regarded as part of the "Guan Lu Shen Shu" category. It is up to the scholar to form his own opinion.

1、壬課占時最為重要。2、三傳有賊克而旺相者多應。3、貴人登天門吉多。4、罡塞鬼戶亦吉，如五月五日午時者必杜艮度內。5、初傳感應遲速應視陰神。

First, in the practice of Liu Ren divination, the time of casting the horoscope is most important. Second, among the three transmissions, if there is a thief or arestrain and it is in a prosperous and strong state, it is likely to come true. Third, when the nobleman is on the heavenly gate at the亥 position, it is mostly auspicious. Fourth, when the heavenly gang and the celestial deity block the ghost gate in the Gen palace, it is also auspicious. For example, when casting a horoscope at the fifth month and fifth day at the noon hour, the heavenly gang will certainly block the Gen palace within its degree. Fifth, the speed or delay of the initial transmission's response depends on its yin spirit.

6、凡占出現而空者，出旬空即應，妙極如影響。7、初筮告，再三瀆，不誠更無物。8、不可占險。9、占利國益民等，齋戒沐浴，虔敬端正，事課合符。10、批判宜如董狐之筆忘我，不落後天，始克有濟。

Sixth, if the divine entity involved in the divination has appeared but falls under the term Kongwang, the prediction will come true once the current ten-day period is completed and the term is filled. Its effectiveness is like a shadow following the form or an echo responding to a sound. Seventh, the Book of Changes, the Meng hexagram, says that if someone asks a question for the first time, it should be told; but if they repeatedly show disrespect, it should no longer be told. If the heart is not sincere, nothing will be obtained. Eighth, one must not use divination for dangerous matters. Ninth, if the matter concerns benefiting the country and the people, one should fast and bathe, be respectful and reverent, and maintain a proper mind and body. Then the divination will naturally align with the situation. Tenth, when making a judgment, one should be like the historian Donghu who wrote truthfully without personal bias, and avoid the traps of later interpretations, in order to truly achieve success.

戊寅三月己巳日乙丑時，占雨。虎、常，空、寅卯辰巳、玄，青、丑、午、陰，六空、青常，官、丙寅、空，勾、子、未、後，亥寅、丑辰，財、乙亥、六，六、亥戌酉申、貴，寅巳、辰己，子、壬申、貴，朱、蛇。

In the year of Wuyin, third month, day of Jisi, and hour of Yichou, the question was about rain. The original text arranged the Heaven and Earth plates, the Four Lessons, and the Three Transmissions side by side in one place, with the original layout recorded line by line above. When arranged, the Earth Plate was laid out as寅,卯,辰,巳. On the left side, from top to bottom, it was丑,子. On the right side, from top to bottom, it was午,未. Below that, it was亥,戌,酉,申. The Twelve Heavenly Generals were arranged around the plate in the order of White Tiger, Tai Chang, Tian Kong, Black Tortoise, Azure Dragon, Tai Yin, Gou Chen, Heavenly Empress, Liu He, Nobleman, Vermilion Bird, Teng Snake. The Heavenly Generals associated with the Four Lessons were Liu He, Tian Kong, Azure Dragon, Tai Chang. The upper gods of the first line were亥,寅,丑,辰. The lower gods of the second line were寅,巳,辰 and the day stem 己. The Three Transmissions, from top to bottom, were official ghost Bingyin riding Tian Kong, wife wealth Yihai riding Liu He, and son grandson Renshen riding Nobleman.

按：初傳功曹寅發用，箕好風，主有猛狂大風，以罡加未為風伯也。況貴人登天門，龍神飛天，皆行雨之象，但中末傳申亥落空，必出旬有驗。結果到甲戌日小雨大風，乙亥日大雨時行矣。見《指南》。其間第四天，壬申陷，必亥日填實方應。

According to the commentary: The first transmission is Gongcao Yin initiating, with Yin corresponding to Ji Xu mansion. The star Ji is fond of wind and indicates a fierce and violent storm. Moreover, the Heavenly Gang is placed on Wei, and Wei is the Wind God, confirming the wind. Furthermore, the Nobleman is on the Heaven Gate position at Hai, and the Azure Dragon soars to the sky, indicating rain. However, the middle transmission Shen and the final transmission Hai both fall into Kongwang. Therefore, the effect must occur after the current ten-day period. The result was light rain with strong wind on Jia Xu day, and on Yi Hai day, heavy rain arrived as expected. This example is found in the "Six Rats Guide." On the fourth day, Renshen, since Shen fell into Kongwang, it had to wait until Hai day to fill in and respond.

辛巳正月乙酉癸未時，占歲。蛇、貴，朱、戌亥子丑、後，青陰陰六，財、乙未、龍，六、酉、寅、陰，未寅寅酉，印、戊子、貴，勾、申、卯、玄，寅酉酉乙，子、癸巳、虎，龍、未午巳辰、常，空、虎。

In the year Xinsi, first lunar month, day Yiyou, hour Guiwei, the divination was made to inquire about the harvest of the year. The arrangement of the earth plate is as follows: the square diagram of the earth plate is arranged with Xu, Hai, Zi, and Chou from top to bottom. On the left side, from top to bottom, it is You and Shen. On the right side, from top to bottom, it is Yin and Mao. At the bottom, it is Wei, Wu, Si, and Chen. The twelve heavenly generals are arranged around the plate in the order of Teng Snake, Nobleman, Vermilion Bird, Heavenly Empress, Liu He, Tai Yin, Gou Chen, Black Tortoise, Azure Dragon, Tai Chang, Tian Kong, and Bai Hu. The heavenly generals accompanying the four lessons are Azure Dragon, Tai Yin, Tai Yin, and Liu He. The upper gods are Wei, Yin, Yin, and You. The lower gods are Yin, You, You, and the day stem Yi. The three transmissions are arranged from top to bottom as wife wealth Guiwei riding Azure Dragon, official seal Wuzi riding Nobleman, and sonGuisi riding Bai Hu.

程翔雲在新安，見氣候失常，路有凍死骨，感而占此。斷云：初傳風伯入箕，中傳神后空陷，風大雨小，亢旱之歲也。未為田園，第四課發用，屬田莊交界，子又為稻穀空陷，故知田禾欠熟。

Cheng Xiangyun was in Xin'an when he noticed abnormal weather and saw dead bodies frozen on the road. Inspired by this, he cast this divination. He judged that the first transmission was the Wind God entering the Winnowing Basket mansion, while the middle transmission was the God of the Son of Water falling into an empty and trapped position, indicating strong winds but little rain, which signified a year of severe drought. The fourth lesson is the main one, and since this divination uses the fourth lesson as the initiating transmission, it corresponds to the boundary between farmland and fields. The Water element, represented by Zi, symbolizes rice but has fallen into an empty position, so he knew the harvest would be poor.

況天鬼克干，上門亂首，三傳遞克，劫煞入辰，而末傳虎乘遁鬼，全無和氣，疫癘死亡，凶荒之徵。外患內憂，人民何堪？所以三年後有甲申之難。程君著有四大奇書，不獨和公獻、廣之等集體研究壬課，有心人哉。

Moreover, the heavenly ghost comes to control the day stem,Inauspicious Spirit ascends and disturbs the head, the three transmissions are successively mutually controlling, jiesha enters the day branch, and the final transmission white tiger takes advantage of the hidden stem transformed official ghost. There is absolutely no harmony, which is a sign of epidemic spreading, population dying, and a year of calamity and famine. Outside there are border troubles, and inside there is worry, how can the people bear it? Therefore, after three years there was the Jiashen calamity. Cheng Xiangyun has written four volumes of extraordinary books, not only participating together with Chen Gongxian and Yao Guangxiao in studying the Six壬 collectively, but he is indeed a person with sincere intentions.

己巳二月乙巳日辛巳時，占差。蛇、貴，朱、戌亥子丑、後，玄朱、陰六，兄、甲寅、陰，六、酉、寅、陰，卯戌、巳酉，財、丁未、龍，勾、申、卯、玄，戌巳、酉乙，父、壬子、貴，龍、未午巳辰、常，空、虎。

In the year Jisi, second month, day Yisi, and hour Xinsi, a divination was made concerning an official appointment. The arrangement of the earth plate is as follows: the upper row is Xu, Hai, Zi, and Chou, the left side is You and Shen, the right side is Yin and Mao, and the lower row is Wei, Wu, Si, and Chen. The twelve heavenly generals are arranged clockwise around the plate as Teng Snake, Nobleman, Vermilion Bird, Heavenly Empress, Liu He, Tai Yin, Gou Chen, Black Tortoise, Azure Dragon, Tai Chang, Tian Kong, and White Tiger. The heavenly generals governing the four lessons are Black Tortoise, Vermilion Bird, Tai Yin, and Liu He. The upper gods are arranged as Yin, Xu, Si, and You, while the lower gods are Xu, Si, You, and the day stem Yi. The three transmissions, from top to bottom, are: brother Jiayin riding Tai Yin, wife's wealth Dingwei riding Azure Dragon, and parents Renzi riding Nobleman.

此郭御青占洪半石差使課也。其辭曰：守土官則論祿，欽差官只論馬。今以三重之馬加午，作木之長生，必是南差。又初中空，末傳貴人天詔生干故也。明日，張先得拈大同西北卯祿，而存九江鈔關，洪半石在後得之。待考《六壬大全》僅存有此課，而其判辭簡單驗證。

This is a divination lesson by Guo Yuqing for Hong Banshi regarding an official assignment. His interpretation states that officials responsible for guarding territory should look at the禄神 (favorable deity), while officials sent by the emperor should focus onThe Post-horse (post-horse). Now, three instances ofThe Post-horse are all placed on午, which is also the long life position of wood. Therefore, it is certain that the assignment is to the southern direction. Moreover, the initial and middle transmissions both fall into empty positions, while the final transmission has the nobleman supporting the emperor's decree and giving birth to the day stem. Thus, the conclusion is reached. The next day, Zhang first drew the卯禄 (卯's favorable deity) in the northwest of Datong, while the position of Jiujiang Chao Guan remained, and Hong Banshi soon obtained it. What remains to be verified is that the Complete Liuren only preserves this lesson, and the interpretation is brief, serving only as a verification.

庚寅十月辛巳朔甲午時，日有食之，莊公遠占候。六、朱，勾、寅卯辰巳、蛇，白勾朱後，財、寅、勾，龍、丑、午、貴，亥寅辰未，子、亥、虎，空、子、未、後，寅巳未辛，兄、申、陰，白、亥戌酉申、陰，常、玄。

On the day of the solar eclipse, which occurred on the 1st day of the 10th month in the year of Gengyin, at the hour of Jiawu, ZHUANG Gongyu made an auspicious observation. The arrangement of the lesson is as follows: on the earth plate, the upper row is寅, 卯, 辰, 巳, the left side is丑, 子, the right side is午, 未, and the lower row is亥, 戌, 酉, 申. The twelve heavenly generals are arranged clockwise around the plate as Liuhe, Zhuque, Gouchen, Tengshe, Qinglong, Guiren, Tiankong, Tianhou, Baihu, Taiyin, Taichang, and Xuanwu. The heavenly generals governing the four lessons are Baihu, Gouchen, Zhuque, and Tianhou. The upper gods are亥, 寅, 辰, 未, and the lower gods are寅, 巳, 未, and the day stem Xin. The three transmissions, from top to bottom, are wife wealth寅 riding Gouchen, son亥 riding Baihu, and brother申 riding Taiyin.

公遠斷云：太歲做游都臨翼軫發用，且乘勾陳，披刑帶煞，應巳分楚地有戰爭之象；彈射有丸，憂驚必重。中傳虎馬居支陰，沖剋日支。末傳太陰披刃，乘歲破沖剋太歲，幸旬空，陰謀必敗。

Zhuang Gong Yuan judged that the Tai Sui is acting as the You Du deity, governing the division between Yi Xu and Chen Xu, and initiating the transmission, while riding on Gou Chen, wearing the刑神 and carryingInauspicious Sha, indicating there will be signs of war in the region associated with Si, which belongs to the state of Chu; this divination forms the pattern of a projectile, like a dart being shot out, with deep worries and fears. The Middle Transmission has Bai Hu and Yì Ma sharing the Yin position of the Day Branch, clashing and controlling the Day Branch. The Final Transmission has Tai Yin wearing Yang Ren, riding on the annual destruction to clash and control Tai Sui; fortunately, it falls into the旬空, so the conspiracy will surely fail.

又河覆井、玄入穴、虎出林、來年風多澇患，奈何？雷煞並作作病胎，氣不收斂，民生多病之徵。越次日，雷電大作，次年災澇，三楚兵、飢。此繼甲申災後分崩離析，民族飲厄也。課亦彰著，思之索然。

The River Chief covers and presses upon the Well Mansion, the Black Tortoise retreats into a cave, and the White Tiger bursts out from the mountains and forests. The following year will see frequent winds and floods, truly beyond our control. Thunder calamities all erupt together, forming a disease fetus, and the energies of heaven and earth cannot be contained, indicating a sign of widespread illness among the people. After one day, thunder and lightning indeed erupted violently; the next year brought disaster with floods, and the three Chu regions suffered both military strife and famine. This is another disintegration following the hardship of Jiashen, with the entire nation sharing the same misfortune. The omens are clearly evident, and thinking about them leaves one feeling disheartened.

己丑五月癸酉日辛酉時，占婚。貴、後，蛇、辰巳午未、陰，陰玄、空龍，鬼、辛未、陰，朱、卯、申、玄，未申、亥子，財、庚午、後，六、寅、酉、常，申酉、子癸，財、暗鬼、己巳、貴，勾、丑子亥戌、白，青、空。

In the year of Jichou, fifth lunar month, day of Guiyou, and hour of Xinyou, a divination was performed regarding marriage. The arrangement of the earth plate is as follows: the upper row of the square diagram is Chen, Si, Wu, Wei, the left side from top to bottom is Mao, Yin, the right side from top to bottom is Shen, You, and the lower row is Chou, Zi, Hai, Xu. The twelve heavenly generals are arranged clockwise around the plate as Nobleman, Heavenly Empress, Teng Snake, Tai Yin, Vermilion Bird, Black Tortoise, Liu He, Tai Chang, Gou Chen, White Tiger, Azure Dragon, and Tian Kong. The heavenly generals governing the four lessons are Tai Yin, Black Tortoise, Tian Kong, and Azure Dragon. The upper gods are Wei, Shen, Hai, and Zi, while the lower gods are Shen, You, Zi, and the day stem Gui. The three transmissions, from top to bottom, are Official Ghost Xinyou riding Tai Yin, Wife's Wealth Gengwu riding Heavenly Empress, and Wife's Wealth Jisi riding Nobleman. The final transmission, Jisi, is noted in the original commentary as an invisible ghost.

友人李庚占得，干支上下相合，支上神又生干，女願與干宅聯姻。火土財妻官夫旺相，夫婦偕老，有子之象。此占婚成且利之課。

This is a divination lesson obtained by a friend named Li Geng. The day stem and day branch are in mutual combination, and the heavenly stem above the day branch also generates the day stem, indicating that the woman is willing to marry into the man's family. The wealth hexagrams representing wife and the official hexagrams representing husband are both in a prosperous and strong condition, which signifies a harmonious marriage, longevity, and the ability to have children. This is a lesson that indicates a successful marriage which is beneficial to both parties.

雖然，初傳官鬼太旺，中末傳又生扶初鬼，財遁旬鬼，種種克害日上龍神，必主因妻致訟。果然娶月餘，以前夫之弟告理損鈔。男以乏嗣續娶，於庚寅年得此，連獲佳兒。

Although this is the case, the initial transmission's official ghost is excessively strong, and the middle and final transmissions come to assist the initial ghost. The hidden stem of the wealth爻 also transforms into the ghost of the current ten-day period. All these forces harm the Azure Dragon riding on the day stem. It certainly indicates that the man will get into legal trouble due to his wife. Indeed, after marrying for more than a month, his former husband's younger brother filed a lawsuit against him, causing him to lose money. This man had married again because he had no heirs. He divined this lesson in the Gengyin year, and later he had several good sons.

甲子四月癸卯日戊午時，訪戴羲宇占課。六、勾，朱、未申酉戌、青，朱貴、貴陰，鬼、乙未、朱，蛇、午、亥、空，未巳、巳卯，父、丁酉、勾，貴、巳、子、虎，巳卯、卯癸，兄、己亥、空，後、辰卯寅丑、常，陰、玄。

On the day of Guimao in the fourth lunar month of the Jiazi year, at the hour of Wuwu, a divination was performed for visiting Dai Xiuyu. The arrangement of the lesson is as follows: on the earth plate, the positions are arranged in order from top to bottom as Wei, Shen, You, Xu; on the left side from top to bottom as Wu, Si; on the right side from top to bottom as Hai, Zi; and at the bottom as Chen, Mao, Yin, Chou. The twelve heavenly generals are arranged clockwise around the plate as Liu He, Gou Chen, Vermilion Bird, Azure Dragon, Teng Snake, Tian Kong, Nobleman, White Tiger, Heavenly Empress, Tai Chang, Tai Yin, and Black Tortoise. The heavenly generals governing the four lessons are Vermilion Bird, Nobleman, Nobleman, and Tai Yin. The upper gods are arranged as Wei, Si, Si, Mao, and the lower gods are Si, Mao, Mao, and the day stem Gui. The three transmissions are arranged from top to bottom as Official Ghost Yiwei riding Vermilion Bird, Parent Dingyou riding Gou Chen, and Brother Jihai riding Tian Kong.

餘問戴曰：知來意否？曰：時為日之胎神，必為六甲占也。余曰：然，男乎？抑女也？曰：干上卯屬震，長男之象。又是幕貴，三傳四課純陰，陰極陽生，生貴兒必矣。且支加干，俯首見子，生必順利。但四課不備，未能足月耳。問何時生？曰：六月生。後果一一如斷。

I asked Dai Xi Yu: Do you know the intention of the person who came? He said: The time of divination coincides with the Day Stem's fetal god, so it must be about a pregnancy. I said: That's correct. Then is it a boy or a girl? He said: The god on the Day Stem is the卯 (Mao), which belongs to the Zhen trigram, representing the elder son; also, the Nobleman of the curtain is in charge, and the Three Transmissions and Four Lessons are all of yin deities. When yin reaches its extreme, yang will arise, so it will certainly be a noble son. Moreover, the Day Branch is added upon the Day Stem, and the child is seen immediately, so the delivery will certainly be smooth; however, the Four Lessons are not complete, so there is a fear that the child may not be full-term. I then asked when the child would be born, and he said June. Later, it turned out exactly as he predicted.

餘及細看之，子沖胎神，子上見寅，子日寅時生。壬學重時，斯第一義。四長生之水胎在午，知來意問先鋒，時為尖兵耳，俯首見子，妙判如神。以支為母，俯而無仰象，且不備真神來之筆，知人論世之原理也。後之人須飲水思源，勿忘掘井者，鐵的事實，實有鋼的精神雲。

I carefully reconsider: the子 branch conflicts with theFetal Spirit, and the position of子 also sees寅, so it is a birth on a子 day at a寅 hour. Six Rén divination emphasizes the time of the event, which is the first essential point. In the method of the four growths, water's position of the胎 is in午, so to understand the person's intention, one should ask about the先锋 door, and the time of the event is like the vanguard of the entire situation; looking down one sees子, and the subtlety of judgment is like divine assistance. Taking the day branch as the mother, there is only a downward aspect without an upward one, and with the four lessons not complete, it is exactly one stroke of the true spirit not yet in place. This is the principle of understanding people and their circumstances. Later generations should remember the source, not forgetting the one who dug the well. These are ironclad facts, with a spirit as solid as steel within them.

壬午五月丙戌日己丑時，江陰壬友雜占。朱、六，蛇、子丑寅卯、勾，蛇空、常蛇，鬼、戊子、蛇，貴、亥、辰、龍，子巳、未子，兄、乙未、常，後、戌、巳、空，巳戌、子丙，父、庚寅、六，陰、酉申未午、虎，玄、常。

On the day of Bingxu, the fifth month of the Renwu year, at the hour of Jichou, in Jiangyin, a group of enthusiasts of the Six壬 divination method cast a miscellaneous divination. The arrangement of the lesson is as follows: on the earth plate, the directions are arranged as Zi, Chou, Yin, Mao from top to bottom on the upper row, with Hai and Xu from top to bottom on the left side, and Chen and Si from top to bottom on the right side, and finally the lower row is You, Shen, Wei, and Wu. The twelve heavenly generals are arranged clockwise around the plate as Vermilion Bird, Liu He, Teng Snake, Gou Chen, Nobleman, Azure Dragon, Heavenly Empress, Tian Kong, Tai Yin, Bai Hu, Xuan Wu, and Tai Chang. The heavenly generals governing the four lessons are Teng Snake, Tian Kong, Tai Chang, and Teng Snake. The upper gods are Zi, Si, Wei, and Zi, while the lower gods are Si, Xu, Zi, and the day stem Bing. The three transmissions are arranged from top to bottom as the official ghost Wu Zi riding Teng Snake, the brother Yi Wei riding Tai Chang, and the parent Geng Yin riding Liu He.

占考試不遂，陰不備也。問史撫臺去否，不去！驛坐丑墓，干神歸支，靜象也。又問女病，余曰：胎鬼發用，血忌加支，又四課不全，病主心衰失血，因胎產所致，冬月不保。

Divination for an examination shows that the person will not achieve their wish, because the spiritual forces are not harmonized. Asked about whether the official Shi will leave his post, it is predicted that he will not depart: the Post-horse is located on the branch Chou, which is a storage position, and the Day Stem's spirit returns to the Day Branch, both indicating a state of stillness. Another question about a woman's illness: the official ghost generated by the fetal spirit initiates the transmission, the Blood Taboo malevolent force is added to the Day Branch, and the Four Lessons are not complete. The illness is diagnosed as a decline in heart energy and excessive blood loss, caused by childbirth, and there is a risk of not surviving until winter.

又問今歲城池安堵否？曰：賊符加臨干支，冬月必有兵警，然日之陰陽自戰是害，中傳制初初傳官鬼賊符來寇，中傳子孫乃福神，足夠制鬼，來兵敗怯而退。戌為州城，干神生支，居守保固，無破城之患，有甲申之難耳。是為壬友問答。

You asked again whether the city is secure this year. I said: The evil spirit of the thief symbol (贼符) is added to the day stem and day branch, and in the month of winter there will certainly be military alarms; however, the yang spirit and the yin spirit of the day stem contend with each other, which is the real calamity. The middle transmission can subdue the first transmission: the first transmission's official ghost is the thief symbol, representing the invading enemy, while the middle transmission's descendants are the benevolent spirits, sufficient to subdue the official ghost. Therefore, the invading troops will retreat and flee. The hour of xu represents the city, and the spirit of the day stem nourishes the day branch, indicating that holding the city firmly can ensure safety, without the danger of the city being breached. However, there is inevitably a great calamity on the day of Jiashen. This is the dialogue between those who share the same interest in the Six Rats divination.

戊辰十一月壬戌乙巳時，占行人。朱、蛇，六、寅卯辰巳、貴，蛇陰貴玄，財、丁巳、貴，勾、丑、午、後，辰未巳申，子、甲寅、六，龍、子、未、陰，未戌申壬，比、癸亥、空，空、亥戌酉申、玄，虎、常。

In the year of Wuchen, the 11th lunar month, on the day of Renxu and the hour of Yisi, a divination was performed to inquire about a person who is away from home. The arrangement of the lesson is as follows: on the earth plate, the directions are arranged as Yin, Mao, Chen, and Si from top to bottom on the upper row, with Chou and Zi from top to bottom on the left side, and Wu and Wei from top to bottom on the right side, and Hai, Xu, You, and Shen from top to bottom on the lower row. The twelve heavenly generals are arranged clockwise around the plate as Vermilion Bird, Teng Snake, Liu He, Nobleman, Gou Chen, Heavenly Empress, Azure Dragon, Tai Yin, Tian Kong, Black Tortoise, White Tiger, and Tai Chang. The heavenly generals accompanying the four lessons are Teng Snake, Tai Yin, Nobleman, and Black Tortoise. The upper gods are Chen, Wei, Si, and Shen, while the lower gods are Wei, Xu, Shen, and the day stem Ren. The three transmissions are arranged from top to bottom as wife wealth Dingsi accompanied by Nobleman, son Jiayin accompanied by Liu He, and companion Guihai accompanied by Tian Kong.

驛馬加干，丁馬臨干之陰，且末傳為行人足，亥加寅上，寅乃幽燕分野，行人已抵燕界矣。二陰夾陽，中傳見寅，故應丙寅日到。因玄武乘馬加干，遙制午命上神，主大路馬賊劫奪之應。果於寅日至城門外，雪中遇馬賊，劫去銀四十兩。

The Post-horse is added to the Day Stem, and the horse of the Ding spirit also approaches the Day Stem's Yin spirit. The Final Transmission represents the traveler's movement. The亥 is placed on the寅, and the寅 is the region corresponding to Youzhou and Yan. This indicates the traveler has reached the border of Yan. Two Yin spirits are surrounding one Yang spirit, and the Middle Transmission also shows the寅, so it is determined that the traveler will arrive on the Bingyin day. Since the Black Tortoise is riding the Post-horse and approaches the Day Stem, it remotely controls the Upper God of the午 year's birth, indicating the traveler will be robbed by bandits on the road. The traveler indeed arrived at the city gate on the寅 day, encountering bandits in wind and snow, and lost forty taels of silver.

凡占行人，視馬動否，如馬加干，則行人已動身。如發用之墓絕日、填空日準到。

In general, when divining about a traveler, one should check whether the Post-horse has moved. If the Post-horse is combined with the Day Stem, then the traveler has already departed. As for the day of arrival, it is determined by the day when the initiating transmission god enters its墓 (mound) or绝 (extinction), or the day when Kongwang is filled.

辛卯二月丁未癸卯時，占病。朱、六，蛇、子丑寅卯、勾，陰六陰六，財、己酉、陰，貴、亥、辰、龍，酉寅酉寅，子、甲辰、青，後、戌、巳、空，寅未寅丁，鬼、辛亥、貴，陰、酉申未午、虎，玄、常。

In the year Xinmao, second lunar month, day Dingwei, time Guimao, the divination was about illness. The arrangement of the lesson is as follows: on the earth plate, the directions are arranged as Zi, Chou, Yin, Mao from top to bottom on the left side, and Chen, Si from top to bottom on the right side, with You, Shen, Wei, Wu from top to bottom at the bottom. The twelve heavenly generals are arranged clockwise around the plate as Vermilion Bird, Liu He, Teng Snake, Gou Chen, Nobleman, Azure Dragon, Heavenly Empress, Tian Kong, Tai Yin, White Tiger, Black Tortoise, and Tai Chang. The heavenly generals governing the four lessons are Tai Yin, Liu He, Tai Yin, and Liu He. The upper gods are You, Yin, You, and Yin, while the lower gods are Yin, Wei, Yin, and the day stem Ding. The three transmissions are arranged from top to bottom as wife wealth Jiyou governed by Tai Yin, son Jiachen governed by Azure Dragon, and official ghost Xinhai governed by Nobleman.

卯為足加申，戌辛又加卯，寅上酉，艮手傷，病乃中風，手足不舉，全無一點生氣，不但祿臨絕地，行年官鬼子巳相加，傳死墓絕，亡之矣。在申日子時。此久病，四長生之死墓強制，其全無生理，況巳命上神子水，投胎乎？

The trigram Mao represents the feet and is placed on Shen. Xu and Xin are added on Mao, and the position of Yin is above You. The trigram Gen governs the hands and indicates injury, showing that the illness is a stroke, with both hands and feet unable to move, completely lacking life qi. Not only does the禄神 (favorable deity) appear in the绝地 (decline place), but the year pillar also shows the official ghost. Zi and Si are combined, and the three transmissions progress into death,墓 (burial), and绝 (decline) places, indicating a certain death. This should occur at the hour of Shen and the day of Zi. It is a long-term illness, with the four growth positions being forcefully suppressed by death and burial qi, showing no signs of recovery. Moreover, the year of Si has the native's base occupied by Zi water, suggesting the possibility of rebirth.

凡占病，逢鑄印、馬現、祿絕、子巳申卯相加卯為床，申為身、鬼虎克干，均凶。

In general, when divining about illness, if the Cast Seal pattern appears, the Post-horse is present, the Favorable God is in its decline, or if the branches Zi and Si, or Shen and Mao, are in mutual influence (Mao represents the bed, Shen represents the body), or if the Official Ghost and White Tiger overcome the Day Stem, these are all ominous signs.

庚寅四月乙酉辛巳時，占逃亡。朱、蛇，六、酉戌亥子、貴，虎後、貴勾，官、甲申、勾，勾、申、丑、後，巳丑、子申，父、戊子、貴，龍、未、寅、陰，丑酉、申乙，財、壬辰、常，空、午巳辰卯、玄，虎、常。

In the year of Gengyin, fourth lunar month, day of Yiyou, and hour of Xinsi, the divination was made to inquire about a person who had run away. The arrangement of the lesson is as follows: on the earth plate, the directions are arranged as You, Xu, Hai, Zi from top to bottom on the upper row, with Shen and Wei from top to bottom on the left side, and Chou and Yin from top to bottom on the right side, and Wu, Si, Chen, and Mao from top to bottom on the lower row. The twelve heavenly generals are arranged clockwise around the plate as Vermilion Bird, Teng Snake, Liu He, Nobleman, Gou Chen, Heavenly Empress, Azure Dragon, Tai Yin, Tian Kong, Black Tortoise, White Tiger, and Tai Chang. The heavenly generals governing the four lessons are White Tiger, Heavenly Empress, Nobleman, and Gou Chen. The upper gods are Si, Chou, Zi, and Shen, and the lower gods are Chou, You, Shen, and the day stem Yi. The three transmissions are arranged from top to bottom as official爻 Jiashen with Gou Chen, parents Wu Zi with Nobleman, and wife's wealth Ren Chen with Tai Chang.

判云：此子逃於西南四十八里親戚之家，其家近水樓房，門前有二羊、柳數株，爾子與金山僧往來，尋之兩丁日可見。以申為金，加辰為山；又水局圍繞，豈非金山勾留乎？

The judgment says: This child has fled to the home of a relative forty-eight miles southwest, which is a house by the water, with two sheep and several willow trees in front of the door; your son has had contact with the monks of Jinshan Temple, so go to him, and you can see him within two days of the Ding day. This is because Shen belongs to metal, added to Chen, and Chen represents a mountain, and there is also a water formation of Shen, Zi, and Chen surrounding all around, is it not exactly the 'Jin Mountain' that has detained the person?

玄武卯加亥，即近水樓房；亥支居未，上下相乘，四十八耳；玄陰未加卯門，內有鬼柳二宿，故言門前有羊有柳。蓋歲馬在申，月馬丁馬在亥，巳時之馬上乘玄武，下臨未方。凡占逃亡失物，均玄琥為對象，得勾陳制之生之，可還。

The Black Tortoise is located on the卯 branch, which is placed on the亥 branch, forming a building over water. The亥 branch falls on the未 position, with the upper and lower branches multiplying to give forty-eight li. TheYin Spirit of the Black Tortoise, which is the未 branch, is placed on the卯 position, which is the entrance. The未 branch contains both the Ghost mansion and the Willow mansion, so it is said that there is a sheep and a willow in front of the door. Originally, the annual horse is in the申 position, and the monthly horse and the丁 horse are both in the亥 position. At the巳 hour, the horse is on top of the Black Tortoise and below the未 position. Generally, when predicting escape or loss, the Black Tortoise and the White Tiger are considered. If the Gou Chen can control or assist them, people and objects can be recovered.

庚寅十月癸卯庚申時，占失物。勾、六，龍、子丑寅卯、朱，貴虎、朱玄，子、癸卯、朱，空、亥、辰、蛇，巳戌、卯申，官、戊戌、白，虎、戌、巳、貴，戌卯、申癸，財、乙巳、貴，常、酉申未午、後，玄、陰。

On the day of Gui Mao in the tenth month of the year Geng Yin, at the hour of Geng Shen, a divination was performed to find a lost object. The arrangement of the chart is as follows: on the earth plate, the directions are arranged as Zi, Chou, Yin, Mao from top to bottom on the left side, and Chen, Si from top to bottom on the right side, with You, Shen, Wei, Wu from top to bottom at the bottom. The twelve heavenly generals are arranged clockwise around the plate as Gou Chen, Liu He, Qing Long, Zhu Que, Tian Kong, Teng Snake, Bai Hu, Gui Ren, Tai Chang, Tian Hou, Xuan Wu, and Tai Yin. The heavenly generals associated with the four lessons are Gui Ren, Bai Hu, Zhu Que, and Xuan Wu. The upper gods are Si, Xu, Mao, and Shen, while the lower gods are Xu, Mao, Shen, and the day stem Gui. The three transmissions are arranged from top to bottom as the son and grandson Gui Mao riding Zhu Que, the official Wu Xu riding Bai Hu, and the wife's wealth Yisi riding Gui Ren.

失馬者向何方，何日可尋到否。茲課玄武加干生干，朱雀發用文將，占失不失。末傳巳馬，貴人空而又見支陰，此機發現處也。抓住玄前，切勿放鬆，由此深入，驪珠可得。

A person asked: In which direction has the lost horse gone, and on which day can it be found or not found. In this reading, the Black Tortoise is combined with the Approach Day and is also born to the Day Stem. The Vermilion Bird initiates the transmission as a literary general, so the lost object is actually not lost. The Final Transmission is on巳, with the Post-horse riding upon it. The Nobleman falls into emptiness but appears at the position of the hidden spirit of the Day Branch. This is exactly where the sign of opportunity appears. Grasp the step before the Black Tortoise, do not relax, and proceed deeply into it, and even the pearl under the dragon's chin can be obtained.

失馬即以此巳馬作用神，巳加在西北山崗，巳之陰神子水乘龍，此青黑之馬，在西北山岡，四九里之間也。巳乃旬空，填實之斯發現。果於乙巳日申時尋獲。此旬空出現，填實之，極妙。

When the horse was lost, theThe Post-horse (Post-horse) was used as theUseful God (Useful God). The巳 (Si) was placed on theNorthwest (Northwest) mountain ridge. TheYin Spirit (Yin spirit) of巳, which is子 (Zi) water, was also riding onAzure Dragon (Azure Dragon), indicating a black and white horse. It was located on the mountain ridge in theNorthwest direction, at a distance of about thirty-six li. The巳 was in the旬空 (decade void), and it would only appear when it was filled. On theYisi (Yisi) day at申 (Shen) hour, the horse was found. This is an example of the旬空 (decade void) deity already appearing and responding when filled, which is very exquisite.

（原判辭：此馬青黑色，在西北山崗，三日必獲。蓋因末傳之馬（此以驛馬為馬）而乘旬中之空，必俟出旬乙巳日填實，方能得馬也。何以知其色為青黑？因馬陰神見子乘青龍，故知色青黑。何以知其在西北山崗也？因馬居戌地故知在西北。果三日後自劉家集尋得。（陰神為形狀，地盤為方向。）

The original judgment states: This horse is black and blue in color, located on a hill in the northwest, and will certainly be found within three days. This is because the horse in the final transmission (here, the post-horse is considered as the horse) rides on the empty of the ten-day period, and must wait until after this ten-day period, when the day of Yisi arrives and fills the empty, in order to find the horse. How do we know its color is black and blue? Because the hidden spirit of the post-horse meets the Zi (the first earthly branch) and rides the Azure Dragon, thus knowing the color is black and blue. How do we know it is on a hill in the northwest? Because the post-horse resides in the Xu (earthly branch), thus knowing it is in the northwest. Three days later, the horse was found at Liu Family Settlement. The original note also says: the hidden spirit governs shape, and the earth plate governs direction.

甲申正月子將丁亥日酉時歲占。兄、午、合，子、戌、後，父、寅、虎。勾、虎、常、後，巳、寅、丑、戌，寅、亥、戌、丁。丑寅卯辰、子巳、亥午、戌酉申未。

In the year Jiashen, during the first lunar month, using the Zi month general, on the Dinghai day at the You hour, the divination was made to inquire about the harvest of the year. The three transmissions, from top to bottom, are: a brother horse riding Liu He, a son dog riding Heavenly Empress, and a parent tiger riding White Tiger. The heavenly generals riding the four lessons, from the fourth lesson to the first, are Gou Chen, White Tiger, Tai Chang, and Heavenly Empress. The upper gods in sequence are Si, Yin, Chou, and Xu, while the lower gods are Yin, Hai, Xu, and the day stem Ding. On the celestial and earthly plates, the arrangement is: Chou, Yin, Mao, Chen, with the left side being Zi, Hai, the right side being Si, Wu, and the lower row being Xu, You, Shen, Wei.

此墓神覆日，虎符入支，喪吊杜傳，刑沖剋歲，豈無恙耶？勾陳游都入支陰，寅燕兵喪，又刑剋太歲，上層不吉。日陰克支，西北急變，支自沖陰，軍民異離。干支乘脫，內外空虛，後果有三月十九日事。

This lesson involves theTomb Spirit covering and pressing upon the day stem, the White Tiger and the military symbol entering the day branch, while the Mourning-and-Condolence spirit and the guest spirit block the transmission path. Punishment and clash are combined, leading to the injury of the sovereign. How could there be peace and safety? The Gou Chen takes on the role of the wandering spirit of Youtou entering the day branch as aYin Spirit, and寅 is the land of Yan, indicating that there is military disaster and chaos in this area, which also harms the sovereign. The day stem'sYin Spirit harms the day branch, indicating an urgent change in the northwest; the day branch itself goes to clash with itsYin Spirit, indicating that the military and civilians are divided. Both the stem and branch are riding on the spirit of losing energy, resulting in emptiness inside and out. Later, on the nineteenth day of the third month, Chongzhen committed suicide by hanging, and the capital fell, as predicted.