Section 8, Part 9

八專之課號蕪淫丁未、癸丑、甲寅、己未、庚申，皆兩課也，有克比並涉害深即不取遙克。無克須當逆順數，數時仍復看陽陰。剛日便從陽順數，柔日還從陰逆行。皆數三神為發用，中末日上合天心四經云：“剛日從日上順數三神為用，陰日從二課逆尋三神為用，次傳與中傳俱重日上，合天意。

The type of lesson called "Bazhuang" is also known as "Wuyin." The commentary lists days such as Dingwei, Guichou, Jiayin, Jiwei, and Gengshen, because the day stem lodges in the same palace as the day branch, and the four lessons are considered as two lessons. If there is a conflict in Bazhuang lessons, it is still determined by comparing the use and the depth of involvement, without considering remote conflicts. If there are no conflicts at all, the initiating transmission is determined by counting forward or backward. When counting, it is necessary to distinguish between yang days and yin days: on yang days, count forward from the yang god of the first lesson, and on yin days, count backward from the yin god of the second lesson, until reaching the third god, which is the initiating transmission. The middle transmission and final transmission are both assigned to the god above the day stem, taking the meaning of harmonizing with the heavenly heart. The classic says: "On a yang day, count forward three positions from the god above the day to determine the use; on a yin day, count backward three positions from the yin god of the second lesson to determine the use; the middle and final transmissions both repeat the god above the day, which is to harmonize with the heavenly will."

有時數到日辰上，三傳飛散莫重臨。正月己未酉時用，此卦占之難可尋獨足課，經云：“假令正月己未日，酉時課從酉逆數到日辰上，三傳飛散，如常課之法，不可重臨在日上。”鄭按，末四句入式作“有時三傳疊日辰，還須飛散莫重臨。假如正月己未酉，常人莫作獨足吟”。

Sometimes, when counting forward or backward, the count returns exactly to the position of the day stem and day branch. In such cases, the three transmissions must "fly apart" and cannot be superimposed again on the day stem. For example, in a class on the day of Jiwei in the first lunar month at the You hour, the divination becomes very difficult to interpret, and the annotation calls it "single-footed class." The text says: "Suppose it is the first lunar month on the day of Jiwei, and the class is started at the You hour. Counting backward from You to the position of the day branch, the three transmissions must fly apart, and they should not be repeated on the day stem according to the usual method." Zheng Tianmin notes: The last four lines in the text are from "Liù Rén Rù Shì" as "Sometimes the three transmissions overlap with the day branch, they must fly apart and not be repeated. Suppose it is the first lunar month on the day of Jiwei at the You hour, ordinary people should not mistake it for a single-footed class."

八局之列，分為九科。每科成一卦，是九科之宗首。此九卦外皆獨類於枝葉也。詳卦名義，六十四卦。

The eight types of structures in the Six壬 (Liuren) divination method, when arranged in order, can be divided into nine categories. Each category forms one trigram, and these nine trigrams are the overall framework of all lesson patterns, hence called "the first of the nine categories." All other lesson names outside these nine trigrams are merely branches growing from them. To thoroughly distinguish the names of each trigram, there are a total of sixty-four trigrams.

四課陰陽一克下，卦名元首是初神。臣忠子孝皆從順，憂喜因男非女人上克下，事因男子起。上即為尊下卑小，斯為正理悉皆真。論官先者當為勝，後到之人理不伸四上克下，利為客。爭訟先起者勝，宜先訴，不宜被告。

In the four lessons, among the yin and yang, there is only one instance where the superior god overpowers the inferior god. Take that superior god as the first transmission, and this hexagram is called "Yuan Shou." When the superior overpowers the inferior, it follows the order of respect and hierarchy, so it indicates loyalty of ministers and sons, filial piety of children, and smoothness in all affairs. Worry or joy mostly arises from the man rather than the woman, as the annotation says that when the superior overpowers the inferior, the matter originates from the man. The superior position symbolizes the elder and the higher, while the inferior position symbolizes the younger and the lower. Respect for the superior and subordination to the inferior is the correct principle in heaven and earth. Therefore, when this hexagram is divined, the interpretation is true. In a lawsuit, the party that initiates first is likely to win, while the one who comes later has difficulty having their case heard. The annotation says that when the four lessons have the superior overpowering the inferior, it is favorable for the guest side; in disputes, the one who initiates the lawsuit is likely to win, so it is favorable to take the initiative in filing a lawsuit rather than being the defendant.

鄭按：一上克下名“元首”，一下賊上“名始入”，一上在下又有一下賊上名“重審”，不可不細辨也。一歌云：“一位上克下，元首數為君。一位下克上，始入不忠稱。”又云：“凡四課只有一上克下者，名曰元首數。凡四課只有一下克上者，為始入數。”

Zheng Tianmin says: There is only one instance where the upper god overcomes the lower god, which is called "Yuan Shou"; there is only one instance where the lower god steals from the upper god, which is called "Shi Ru"; outside of the upper overcoming the lower, if there is another instance where the lower steals from the upper, it is called "Chong Shen". These three must be carefully distinguished and not confused. There is a mnemonic that says: "One instance of the upper overcoming the lower, Yuan Shou is the ruler. One instance of the lower overcoming the upper, Shi Ru is called unfaithful." It also says: "In the four lessons, if there is only one instance of the upper overcoming the lower, it is called Yuan Shou number; if there is only one instance of the lower overcoming the upper, it is called Shi Ru number."

下之凌上名重審有上克下，有下賊上，當以下賊上為用，子逆臣乖弟不恭。事起女人憂稍重，防奴害主起妻從下賊上名重審，為不順之理。凡事不順。萬般為事皆難順，官病相侵恐復重。論訟對之伸理吉，先訴虛張卻主凶。

When the lower position overpowers the upper one and initiates the transmission, this hexagram is called "Chong Shen" (Re-examination). The annotation states that when both upper overcoming lower and lower stealing from upper occur among the four lessons, one should take the one where the lower steals from the upper as the useful god. This hexagram indicates a son being rebellious, subordinates being disobedient, and younger brothers being disrespectful. Matters are mostly caused by women, with greater worries, and one should also be cautious of servants harming their master or calamities arising from the wife or concubine. The annotation explains that "lower stealing from upper" is called "Chong Shen," which reflects the principle of disorder caused by subordinates defying superiors. Therefore, all matters are not smooth. Everything is difficult to achieve smoothly, with legal troubles and illness interfering with each other, and the situation may worsen repeatedly. When involved in a lawsuit, being the defendant can be favorable; however, initiating the lawsuit aggressively or exaggerating the case leads to misfortune.

知一卦何知，陰陽比日宜。事因同灰起，婚嫁失和怡。失物鄰人取，逃亡不遠離。論訟和允好，為事尚狐疑。

The "Zhi Yi" hexagram is known because among the four lessons there are several instances of mutual control. It takes the spirit that shares the same yin and yang as the day stem and initiates the transmission, hence the name Zhi Yi. When this hexagram is drawn, the matter is mostly caused by accomplices or people of the same kind. In matters of marriage, the couple will have discord and lack harmony. Lost items are taken by neighbors. A person who has run away will not go far. In legal disputes, reconciliation is best. In handling affairs, one's mind is always full of hesitation and doubt, making it difficult to decide.

神有兩比兩不比，上天垂象見人機。涉空發用為初將，作事羈遲多有疑。憂患難消經幾日，占胎傷孕婦忌當時。盜賊不過鄰里起逃良心必隱戚親基。

In the divination, if there are several overcoming elements, or if they are compared with the day stem or not compared at all, there is no clear choice, so we have to use the depth of "involved harm" to determine the useful god. This is the sign given by heaven, teaching people to act according to the situation. If the initiating transmission element involved in harm falls into kongwang, the matter will be delayed and difficult to achieve, with much doubt in the mind. Troubles will take a long time to resolve; in matters of pregnancy, there is a risk of miscarriage, and pregnant women should especially avoid getting this divination. When encountering thieves, it is usually due to intentions between neighbors; the person who has fled will certainly hide in the home of relatives.

神遙剋日名蒿矢，射我雖端當不畏。日遙克神名彈射，縱饒得中定無力鄭按：原本作“還無利。”今據《入式》改。貴人逆轉子不良，天乙順行臣不義。家有賓 來不可容，每憂口舌西南至。

In this divination, the god of the lesson is at a position opposite the day stem, and it is said to be attacking the day stem. This hexagram is called "Hao Shi," meaning "arrow made from hogweed," symbolizing an arrow aimed at the person but with weak force, not to be feared. Conversely, if the day stem attacks the god of the lesson from an opposite position, the hexagram is called "Tan She," meaning "shooting with a bow," indicating that even if the arrow hits, its power is weak. Zheng Tianmin notes that the original text said "Huan Wu Li," but according to "Liunin Rushi," it is now changed to "Ding Wu Li." If the nobleman moves in reverse, it indicates that the children are not filial. If the celestial nobleman moves forward, it suggests that the ministers are not loyal. There are guests coming to the house, but they cannot be received, and there is often worry about disputes coming from the southwest.

用起昴星名虎視，秋兮在酉知生死。出入關梁日月門，舉動稽留難進止三傳上內有卯酉二字，主凶。剛日出門身不歸，柔日伏匿憂難起柔日防不測災來。女多淫泆問何歷？此地出門難禁止。

The divination lesson called "Hǔshì" (Tiger Watching) is derived from the昴星 (Amber Star). TheHairy Head mansion belongs to the western White Tiger and appears in the autumn season, located on the earthly branch "You." From this, one can infer matters of life and death. This lesson indicates that the subject moves through gates and bridges, and the gates of the sun and moon, which correspond to the earthly branches "Mao" and "You." The subject's actions are often delayed or obstructed, facing difficulties in both advancing and retreating. The annotation states that if the three transmissions contain the characters "Mao" and "You," it indicates misfortune. If this lesson is cast on a yang day, the person will not be able to return home; if cast on a yin day, the person will hide and avoid, suffering from worries that are hard to escape. The annotation also warns that on a yin day, one should be cautious of unexpected calamities. As for why women often engage in improper behavior, it is because "Mao" and "You" are the gates of entry and exit. When a person is at this position, it is difficult to prevent them from leaving.

信任伏吟神，行人立至門。失物家內盜，逃者隱鄉鄰。病合難言語，占胎聾啞人。訪人藏不出，行者卻回輪行人即到，如若不到，即不來也。

The "Trust" hexagram is a hidden chant pattern, with the Heaven and Earth discs each in their proper positions, remaining still and unmoving. If divining about a traveler, the person who has gone out will soon return home; if divining about a lost item, it was stolen by a family member; if divining about someone who has fled, the person is hiding among neighbors and fellow townspeople. If divining about illness, the patient is likely unable to speak; if divining about pregnancy, there is a fear that the child may be born deaf and mute. If visiting someone, the person will avoid meeting you; travelers will also return halfway. The annotation says the traveler will arrive immediately, but if they do not arrive at this time, it means they will not come at all.

無依是返吟，逃者遠追尋。合者慶分散，安巢改別林。守官須易位，結友也分襟。臣子俱懷背，夫妻有外心。所為多反覆，占病兩般侵。

The "No Dependence" hexagram is a returning verse chart, with the Heaven and Earth plates everywhere in opposition, causing instability and unrest. When divining about someone fleeing, the person has already run far away and must be sought in distant places; things that were originally gathered should be considered fortunate, but ultimately will disperse; birds also leave their old nests to build new ones. Officials must be transferred to different posts, and friends must part ways. Subordinates and children all have thoughts of separation, and couples each have affairs outside their marriage. Affairs undertaken are mostly unpredictable and changeable; when divining about illness, it indicates the presence of two illnesses interfering with each other.

日值八專惟兩課，陰陽並雜不分明天上一臨地下二神，是謂陰陽並雜。帷簿不修何存禮？夫婦占之總不貞。厭翳私門元武襲天后為厭翳，六合為私門。初傳乘此二將更重。見元武主淫泆也。嫂通於叔妹淫兄。人間密事真難測，元女留經鑑此情

When the day branch meets the Eight Special Lessons, the four lessons become two, and yin and yang become mixed and indistinct. The commentary states that when one god from the Heaven Plate is placed over two gods on the Earth Plate, it is called yin and yang mixed together. This type of lesson is called "Wei Bu Bu Xiu," meaning the curtain and screen are not properly arranged, so what is there to talk about etiquette and propriety? If a couple receives this lesson, it is generally unfaithful. The Heavenly Empress represents "Yan Yi," meaning obstruction, and Liu He represents "Si Men," meaning private door. Adding the attack of the Black Tortoise, the commentary says that if the first transmission is occupied by these two heavenly generals, the situation becomes even worse, especially when the Black Tortoise is involved, which indicates licentiousness. This lesson can even indicate a嫂子 (sister-in-law) having an affair with a younger brother or a younger sister committing incest with her older brother. Such hidden matters in the world are indeed hard to detect. The Mysterious Lady of the Ninth Heaven left scriptures precisely so that people can use them to reveal the truth behind these matters.

《元女經》云：“此卦陰陽不分，凡得此卦者，天將得元武、六合、太陰，皆主不正。

The Yuan Nu Jing says: "This hexagram has no distinction between yin and yang. Those who divinate this hexagram, if the Heavenly General shows the Black Tortoise, Liu He, and Tai Yin, it indicates improper matters concerning men and women." The original text only has the opening quotation mark and lacks the closing one, indicating some missing text. The passage is quoted as is without supplementation.

陰陽不備是蕪淫經云：“蕪淫之卦，奸生其中。”，夫婦奸邪有外心。二女爭男陽不足，兩男共女保單陰。上之克下言夫過，反此誠為婦不仁。陽即不將陰處合，陰來陽處畏刑臨日為陽，為夫；辰為陰噗婦。

The Four Lessons lack balance between yin and yang, which is called "Wu Yin." The classic text says, "When the卦 (divination diagram) of Wu Yin appears, illicit relationships arise within it." If this卦 is divined, there is infidelity between husband and wife, each harboring thoughts of others. If there are few yang spirits and many yin spirits, it indicates two women competing for one man, due to insufficient yang energy; if there are few yin spirits and many yang spirits, it indicates two men sharing one woman, due to a single isolated yin. If the upper spirit overcomes the lower spirit, the fault lies with the husband; conversely, if the lower spirit overcomes the upper spirit, the wife is indeed unvirtuous. The yang spirit refuses to go to the position of the yin spirit to unite, while the yin spirit moves to the position of the yang spirit but fears the punishment of being overcome. The commentary states that the day stem is yang, representing the husband, and the day branch is yin, representing the wife. The original text here mistakenly writes "Chen as the yin wife," where "噗" should be "为," but it is recorded as is without correction.

要知起例看正月，甲子時加卯課尋。甲上天魁子傳送，甲夫陽也子妻陰。甲將就子憂申克甲將就子，為畏傳送金，子近甲兮魁必侵子是水來就甲，怕天魁土克之 。支干上神交互克，是乖和睦失調琴。妻懷內喜私情有，申子相生水合金子上見申金生水，又三合，主妻與西南方人有情，餘仿此。

To understand the principle, consider the lesson on the first day of the first month, with the Heaven Plate placed on the卯 position. The "Jia" stem's Lodging Palace is "Tiankui" (戌), and the "Zi" branch's upper god is "Chuansong" (申). Jia, as the husband, is yang, while Zi, as the wife, is yin. Jia wishes to approach Zi, but fears the metal of 申 to control it. The annotation says Jia compromises with Zi, fearing the control of 申. Zi approaches Jia, but Tiankui 戌 soil must surely invade, and the annotation says Zi, as water, approaches Jia, fearing the control of Tiankui 戌 soil. The upper gods of the day stem and day branch mutually control each other, indicating a discord between husband and wife, the harmony broken, and the relationship strained. This lesson also suggests the wife has hidden joy and another affection, because 申 and Zi are water and metal, which generate each other. The annotation says Zi sees 申, metal generates water, and 申 and Zi belong to the triple harmony of water, indicating the wife has an affection with someone from the southwest. Other situations are similarly inferred.

天后常為厭翳神，須知六合是私門。二將取名淫泆女，夫妻交失異情恩日夫，支妻。欲知男女誰用蕩，更向傳中辨將論。六合好為男誘女，元武女攜男子奔初傳天后，末傳六合，為泆女，主女子淫蕩。若安裝傳六合，末傳天后，為狡童，主狂且誘女子也。

Among the Twelve Heavenly Generals, the Heavenly Empress has traditionally been regarded as the god of concealment and obstruction, known as 'Yanyi'. The Liu He is to be understood as the gate of private communication. These two Heavenly Generals, when combined, are called 'Yinyu Nu', indicating that husband and wife lose their affection for each other and each develops a different heart. The annotation states that the Day Stem represents the husband and the Day Branch represents the wife. To determine whether the person involved is male or female in matters of lust, one must examine the Heavenly Generals riding the Three Transmissions. The Liu He usually signifies a man enticing a woman, while the Black Tortoise indicates a woman leading a man to run away secretly. The annotation says that if the First Transmission is riding the Heavenly Empress and the Final Transmission is riding the Liu He, it is called 'Yunü', indicating a woman who is lustful. If the First Transmission is riding the Liu He and the Final Transmission is riding the Heavenly Empress, it is called 'Jiaotong', indicating a reckless man enticing a woman. The original text here mistakenly writes 'ruanzhuang' instead of 'chuyu', and the error is retained as is.

三傳俱孟是元胎，五行生處主嬰孩。所占百事皆新意，或卜懷胎結偶來一作“結偶胎。“木生亥，火生寅，金生巳，水土生在申，俱孟，是五行生處應。此卦主結胎及結婚姻事也。

The Three Transmissions are all the trigrams of寅, 申, 巳, and 亥, which are the four young months. This hexagram is called "Yuan Tai" (Primordial Fetus). The four young months are precisely the places where the Five Phases are born, so it presages childbirth. When divining various matters, they all carry the meaning of a new beginning, or when divining about pregnancy or marriage, the final sentence reads "Jie Ou Tai" (Union of the Fetus). The commentary says: Wood is born in亥, Fire in寅, Metal in巳, and Water and Earth in申, all belonging to the four young months, which are exactly where the Five Phases are born, corresponding to the meaning of the hexagram. Therefore, this hexagram presages conception and the formation of marriage.

夫婦行年旺相神，異方三合類同群。春占有孕在何處？妻午夫年立在寅假如春占，木旺火相，且如夫年三十七，行年立寅；妻年二十七，立午，故云旺相神。寅在東方，午在南方，寅與午為三合，故云異方三合類同群。寅午戌俱火，故云同類也。受氣於秋何以決？妻在子兮夫立申或秋占，金旺水相，申子辰三合水局，亦是。他局仿此。此類悉皆三合論，欲求他卦自區分。

When examining the 'Xingnian' (personal year) of both husband and wife, if their Xingnian aligns with the current旺神 (strong god) and相神 (auxiliary god), even though they are in different directions, they form a Triple Harmony (三合), indicating a harmonious relationship and the possibility of pregnancy. If the question is asked in spring, the answer is that the wife's Xingnian is in午 (Wu) and the husband's Xingnian is in寅 (Yin). The note explains: if the divination is cast in spring, when wood is strong and fire is auxiliary; for example, if the husband is thirty-seven years old and his Xingnian falls in寅, and the wife is twenty-seven years old with her Xingnian in午, then they are considered the strong and auxiliary gods. Although寅 is in the east and午 is in the south, they belong to the Triple Harmony, so it is said 'different directions but harmonious as a group'; since寅,午, and戌 all belong to the fire trinity, they are considered the same type. In autumn, how is it determined? The wife's Xingnian is in子 (Zi) and the husband's Xingnian is in申 (Shen). The note explains: if the divination is cast in autumn, when metal is strong and water is auxiliary;申,子, and辰 form the water trinity, the reasoning is the same. Other trinities are judged in the same way. This type of divination uses Triple Harmony; for other hexagrams, one must judge them by oneself.

德孕行年課十干，還如甲己例同攢。夫年立甲妻居己，孕即靈胎貴復安。乙將庚會丙辛合甲合己，乙合好為人師，丙合辛，丁合壬，戊合癸。如夫年立庚，妻年立乙。有如此例。皆主福德之胎，大吉也，受氣妻年上是端。年上有神須覓取，日月時皆遞互看

"The concept of 'De Yun' is calculated based on the ten heavenly stems received by the husband and wife's birth years. The method is similar to the example of the combination of Jia and Ji. If the husband's birth year is Jia and the wife's birth year is Ji, the fetus is considered a spiritual and refined one, which is both noble and safe. When the stems of the husband and wife's birth years combine, such as Yi with Geng, Bing with Xin, the annotations state that Jia combines with Ji, Yi combines with Geng, Bing combines with Xin, Ding combines with Ren, and Wu combines with Gui. For example, if the husband's birth year is Geng and the wife's birth year is Yi, it falls into this category, indicating a fetus of fortune and virtue, which is very auspicious. As for the time of conception, it is determined by the wife's birth year. First, identify the heavenly stem deity riding on the wife's birth year, then proceed step by step to determine the month, day, and hour."

假令夫年三十九歲，立甲子，甲德自處；妻年二十四歲立己亥，己德在甲，是夫年立甲，妻年立己。雙如正月甲子日巳時占，功曹為用，將得天后，次傳青龍，終得天后，始終有慶。妻年立亥上，得太乙，屬火，愛氣於功曹。畫龍點睛月功曹是木，受氣於登明。登明是壬，受氣於傳送申金。法當正月壬日申時受胎。

For example: A husband is thirty-nine years old, and his year stem is Jiazi, so the virtue of Jia is in its original position. His wife is twenty-four years old, and her year stem is Jihai, so the virtue of Ji is associated with Jia. This means the husband's year stem is Jia, and the wife's year stem is Ji. Another example: On the first day of the first lunar month, at the time of Si, the class is started with Gongcao (Yin) as the initiating transmission, and the riding heavenly general is Heavenly Empress. The middle transmission is Azure Dragon, and the final transmission is again Heavenly Empress, so there is continuous joy throughout. The wife's year stem falls on Hai, and she receives Taiyi (Si) from巳.巳 belongs to fire, and fire is influenced by Gongcao (Yin). The original text says 'ai qi' which should be 'shou qi' as a correction. The phrase 'hualong dianjing yue' does not fit the meaning and is therefore recorded as is without supplementation. Gongcao (Yin) belongs to wood and is influenced by Dengming (Hai). Dengming (Hai) is the position of Ren water, and water is influenced by Chuansong (Shen) metal. According to this calculation, the conception should occur on the day of Ren in the hour of Shen in the first lunar month.

假令夫年三十九，立甲辰，妻年三十四，立己亥。日在甲，是夫年立甲，妻年立己。假令正月甲子日巳時占孕，妻年上見太乙，火生於寅，寅是正月建屬木，木生在亥；亥即壬，即是壬日，壬屬水，水生在申，好是壬日申時受氣。如年上見勝光，二月己日戌時見傳送，四月申日亥時見從魁，五月乙日子時此皆看妻年上神，遞相傳，看其月日時也。生時亦是妻年上取天將決之。假令年上見登明，好五月丙日申時生，見神后二月丁日酉時生，見大吉正月戊日戌時生，餘皆仿此。

Another example: the husband is thirty-nine years old, with his year stem assigned as Jiachen; the wife is thirty-four years old, with her year stem assigned as Jihai. The day stem is Jia, so the husband's year stem is Jia, and the wife's year stem is Ji. Suppose the divination is done on the fourth day of the first lunar month at the hour of Si, and the wife's year stem shows 'Taiyi' at Si. Fire's growth is in Yin, which is the first month's month builder and belongs to wood. Wood's growth is in Hai, which is Ren, the day stem of Ren. Water's growth is in Shen, so the hour of Shen on a Ren day is the time when the fetus receives its vital breath. Following this method, if the wife's year stem shows 'Shengguang' at Wu, then the time is on the second month's Ji day at the hour of Xu; if it shows 'Chuansong' at Shen, then the time is on the fourth month's Shen day at the hour of Hai; if it shows 'Congkui' at You, then the time is on the fifth month's Yi day at the hour of Zi. The commentary says that all these are determined by the heavenly generals on the wife's year stem, and by proceeding step by step, the corresponding month, day, and hour are found. As for the time of childbirth, it is also determined by the heavenly general on the wife's year stem: if it shows 'Dengming' at Hai, then the birth is on the fifth month's Bing day at the hour of Shen; if it shows 'Shenhou' at Zi, then the birth is on the second month's Ding day at the hour of You; if it shows 'Daji' at Chou, then the birth is on the first month's Wu day at the hour of Xu. The rest are determined in the same way.

昴宿房星加日辰，太陰六合又駢臻。今日復當逢子午，三傳四仲類相因三傳得子午卯酉，更見太陰，或見六合，為三交，主避匿。三交家匿奸私客，不是自逃將避迍。

The starsHairy Head mansion and 房星, which correspond to You and Mao, are placed over the day stem and day branch. The two heavenly generals Tai Yin and Liu He also arrive together. On this day, it coincides with Zi and Wu, and all three transmissions are composed of the four central stars Zi, Wu, Mao, and You. They are interconnected and interdependent. The commentary states that if the three transmissions consist of Zi, Wu, Mao, and You, and also include Tai Yin or Liu He, it forms a 'three intersection' (三交). This indicates someone hiding or concealing themselves. If this divination result is obtained, it suggests there is a secret outsider within the family, not a family member fleeing from disaster.

螣蛇放火勾陳門，武盜虎傷曾殺人三傳俱仲為三交，四仲日以仲國用，一交；仲時，四仲加用，二交；上更雀合陰后，三交。《神定經》曰：“卯酉加日辰為一交，六合或太陰二交，用起其中為三交。”又曰：“四仲發用為一交，未臨四仲為二交，傳中四仲為三交。”

If the three transmissions are occupied by Teng Snake, it indicates a matter of fire; if occupied by Gou Chen, it indicates disaster related to prison or gates; if occupied by Black Tortoise, it indicates theft; if occupied by White Tiger, it indicates injury, even possibly murder. The annotation says that if all three transmissions are occupied by the four central deities, it forms three intersections. When the four central deities are used as the initiating transmission on a day branch, it is one intersection. When the four central deities are used at the time of the day or placed above the useful god, it is two intersections. Adding the heavenly generals such as Zhu Que, Liu He, Tai Yin, and Tian Hou makes it three intersections. The Shenting Jing says: "When卯 and酉 are placed above the day branch, it counts as one intersection. If another one of Liu He or Tai Yin is present, it counts as two intersections. If the useful god is located among them, it counts as three intersections." It also says: "When the four central deities are used as the initiating transmission, it counts as one intersection. If the four central deities are not present, it counts as two intersections. If all three transmissions are occupied by the four central deities, it counts as three intersections."

日辰上見魁罡立天罡河魁加日辰上者是，此卦名為是斬關。前翳神光參玉女四傳中有天乙為神光，有今旬六甲為玉女，天梁地戶太陰間四功曹為天梁，太陰為地戶。更有青龍並六合，勿用差人捕此奸天魁為天關，功曹為天梁，六合為天門，此三天俱動，逃者不可尋。

The day stem and day branch have the "Tiangang" (Chen) and "Hekui" (Xu) above them. The annotation says this is the situation where Tiangang and Hekui are added to the day branch. This divination is called "Zhangguan," symbolizing cutting through barriers and breaking through obstacles. Before the lesson, there is a "Shen Guang" (divine light) that obscures, and the "Yunü" (Jade Maiden) is also involved. The annotation explains that the "Shen Guang" refers to Tianyi Guiren (Heavenly Ethereal Nobleman) among the four lessons and three transmissions, and "Yunü" refers to the six Jia of the current ten-day period. Additionally, there is "Tianliang" (Heavenly Beam) and "Dihù" (Earthly Gate) in between. The annotation says Gongcao寅 is Tianliang, and Taiyin is Dihù. If the "Qinglong" (Azure Dragon) and "Liuhe" (Six Harmonies) also appear together, there is no need to send someone to capture the person who has fled. The annotation explains that Tiankui戌 is Tian Guan (Heavenly Gate), Gongcao寅 is Tianliang, and Liuhe is Tianmen (Heavenly Gate). When these three heavenly gates are activated, the person who has fled cannot be found.

蓋天乙神光引道，六丁玉婦來扶，青龍飛螣萬里，太陰地戶閉形。凡占逃亡遇此卦，不能捕。此逃者之福也。六丁，甲子旬中丁卯，甲戌旬中丁丑，甲申旬中丁亥，甲午旬中丁酉，甲辰旬中丁未，甲寅旬中丁巳是也。

This is because the Heavenly Ethereal Nobleman emits divine light to guide the way, and the Six Dings Jade Maiden supports from the side. The Azure Dragon soars ten thousand miles, while the Tai Yin closes the gate of the earth, concealing the trace of the fugitive. Whenever a divination for escape encounters this hexagram, the person cannot be captured, which is actually a blessing for the fugitive. The so-called "Six Dings" refer to the six positions: Ding Mao in the Jia Zi decade, Ding Chou in the Jia Xu decade, Ding Hai in the Jia Shen decade, Ding You in the Jia Wu decade, Ding Wei in the Jia Chen decade, and Ding Si in the Jia Yin decade.

四季三傳有六丁，不然天馬又相拜。占身欲出名遊子傳得四季，內有旬丁並天馬者，為遊子卦。其人若不遠行，必欲逃良心。傳出陽者，必欲遠行；傳入陰者，將欲伏藏。偉堂按：《通龜》云：“傳出陽神欲 遠行，初未中戌之類；傳入陰神欲 私歸，初戌中未之灰。”《訂訛》則云：‘未戌丑為陰傳陽，谷在家遠出；丑戌未為陽傳陰，谷在外私歸。“，逃者天涯地解尋見天馬為地角卦。

The three transmissions are all the spirits of the four seasons, namely Chen, Xu, Chou, and Wei. In the middle, there is also the Six Ding, or perhaps the Heavenly Horse comes to join. The annotation says that if the three transmissions are the spirits of the four seasons, and among them there is the Ding spirit of the current ten-day cycle and the Heavenly Horse, it is called the "Woyi" hexagram. When divining about a person, this indicates that the person wants to go out, hence called "Woyi" (wanderer); if the person does not travel far, it must mean that he wants to run away. If the three transmissions move from inside out, from yin to yang, he will certainly travel far; if they move from outside in, from yang to yin, he will hide. Cheng Weitang notes: "The Transmission of the Yang spirit indicates a desire to travel far, such as the initial transmission being Wei and the middle transmission being Xu; the Transmission into the Yin spirit indicates a desire to return secretly, such as the initial transmission being Xu and the middle transmission being Wei." "Ding'e" says: "The transmission from Wei and Xu to Chou is from Yin to Yang, meaning the person is at home and about to go out; the transmission from Chou, Xu, and Wei is from Yang to Yin, meaning the person is outside and about to return secretly." If a person is running away, one must search to the ends of the earth. The annotation says that if the Heavenly Horse is seen, it becomes the "Dijiao" hexagram. In the original text, the quotation marks are inconsistently used, one as the opening and one as the closing, so it is recorded as is without alteration.

乙巳午時三月課，用神小吉未為丁乙巳是甲辰旬，小吉丁未是也。中見天魁是天馬天馬正月起午，順行六陽神，終於大吉例斯成大吉丑並季神。若值墓神並殺害，恐有冤家來逼刑若今日之墓神與四殺並，即名五墓四煞卦。占主不可遠行，行逢凶禍，或主病訟相纏。

For example, on the day of Yi Si in the third month, at the hour of Wu, the divination is set. The useful god is 'Xiao Ji' (Wei). It is exactly the day of Ding in the current ten-day period. The annotation says that Yi Si belongs to the Jiachen ten-day period, and in this period, Ding falls on Xiao Ji (Wei). The middle transmission shows 'Tian Kuai' (Xu), which is the Heavenly Horse. The annotation explains that the Heavenly Horse begins in the first month at Wu, and proceeds through the six Yang branches in order. The final transmission falls on 'Da Ji' (Chou), which is the season's god. The structure of the Youzi hexagram is thus formed. If there is also a conjunction of the tomb god and凶杀 (malevolent spirits), it is feared that enemies will come to harass and harm. The annotation says that the tomb god and four malevolent spirits are together on this day, called the 'Five Tombs and Four Malevolent Spirits Hexagram'. The divination indicates that one should not travel far, for if one does, one will surely meet misfortune or calamity, or be plagued by illness and legal troubles at the same time.

陽神作元武，度四是終陰陽神者，六甲旬首；陰神者，六甲旬是登明。是寅之末逆數四神，故曰度四。此名閉口卦，逃者遠追尋。亡人隨武匿，盜賊往終擒捕逃在元武方，捉盜在陰神方。順行陽數起，逆行陰所臨天乙逆行在元武陰。婢走求陽處，奴逃須責陰婢走求陽元武，奴走求陰元武。婢走就奴，故求陽，是婢藏家。奴走就婢，故求陰，陰是奴藏處。

The superior spirit of the Yang is riding on the Black Tortoise, and counting four positions from it leads to the end of the Yin spirit. The annotation says that the Yang spirit refers to the first day of each ten-day period (six Jia), and the Yin spirit refers to the last day of the period. Counting backwards from the寅 position by four steps, so it is called "degree four." This hexagram is named "closed mouth," and when predicting a missing person, one should look for them far away. The person who has run away is hiding with the Black Tortoise, but the thief will eventually be captured. The annotation says that to catch the missing person, one should go to the direction of the Black Tortoise, and to catch the thief, one should go to the direction of the Yin spirit. When the Nobleman moves in the forward direction, it starts from the Yang spirit; when the Nobleman moves in the reverse direction, it looks at the position of the Yin spirit. The annotation says that when the Heavenly Ethical Person moves in reverse, it takes the Yin spirit of the Black Tortoise. A maid servant who has run away should be searched for in the Yang direction, while a servant who has run away should be pursued in the Yin direction. The annotation says that to find a maid servant, one should seek the Yang Black Tortoise, and to find a servant, one should seek the Yin Black Tortoise. A maid servant leaving is going to join a servant, so one should seek the Yang, and the Yang position is where the maid servant hides; a servant leaving is going to join a maid servant, so one should seek the Yin, and the Yin position is where the servant hides.

刑德追亡好惡分，德在日兮刑在辰。陰德從陽陽自處，乙日逢庚訪好人。辛居丙上丁壬位，癸向戊兮求見真。

To track down a fugitive, one must use the "刑" (punishment) and "德" (virtue) to distinguish between the virtuous and the wicked: the virtuous are found through "德", while the wicked are found through "刑". "德" is derived from the Day Stem, and "刑" is derived from the Day Branch. For a yin stem, its "德" depends on the yang stem, whereas for a yang stem, its "德" is at its own position. Therefore, on an 乙 day, one should look in the direction of 庚 to find the virtuous person. Similarly, on a 辛 day, one should look in the direction of 丙; on a 丁 day, in the direction of 壬; and on a 癸 day, in the direction of 戊. In this way, one can find the true location.

甲德在甲，己德亦在甲；庚德在庚，乙德亦在庚，故云“陰從陽，陽自處。”陽者，干合也。甲己合，乙庚合，丙辛合，丁壬合，戊癸合。六合也。甲寅日追逃，好人在甲地，己日亦在甲地。

The commentary further explains: the virtue of Jia is in the position of Jia, and the virtue of Ji is also in the position of Jia; the virtue of Geng is in the position of Geng, and the virtue of Yi is also in the position of Geng. Therefore, the song says, "Yin follows Yang, and Yang stays in its place." The term "Yang" refers to the combination of heavenly stems: Jia combines with Ji, Yi combines with Geng, Bing combines with Xin, Ding combines with Ren, Wu combines with Gui. This is called the combination of heavenly stems. For example, on a JiaYin day, the virtuous person is in the direction of Jia; on a Ji day, the virtuous person is also in the direction of Jia.

寅午戌兮刑在火，寅刑巳，戌刑未，午自刑，皆是南方，故曰在火。

On days when Yin, Wu, and Xu form a Triple Harmony of fire, the "刑" (punishment) falls in the southern fire position. This is because Yin is punished by Si, Xu is punished by Wei, and Wu is self-punished. Since Si, Wei, and Wu are all in the south, it is said that the punishment is in the fire position.

申子辰兮在木林。申刑寅，子刑卯，辰自刑，東方木也，故曰在木林。

On days of the Water Triple Harmony (申子辰), the "刑" falls on the eastern wood position. This is because Shen (申) harms Yin (寅), Zi (子) harms Mao (卯), and Chen (辰) harms itself. Yin and Mao both belong to the eastern wood, so it is said that the harm is in the wooden forest.

巳酉丑兮皆仿此，巳刑申，酉自刑，丑刑戌，皆在西方金。亥卯未日在北方，亥自刑，子刑卯，未刑丑，故在北方。

The day of the Triple Harmony of the Metal triad (巳酉丑) is determined by the method of mutual punishment. On such a day,巳 punishes申,酉 punishes itself, and丑 punishes戌. The elements申, 酉, and戌 belong to the Western direction and are of the Metal element. Similarly, on the day of the Triple Harmony of the Wood triad (亥卯未), punishment occurs in the Northern direction:亥 punishes itself,子 punishes卯, and未 punishes丑. Therefore, it is said that punishment occurs in the Northern direction.

賊盜逃良心不妄陳。或有德刑同一位，忍受賤皆於彼隱身。占逃亡，君子責德，小人責刑。若遇德刑同位，良賤必皆隱身於其方也。德若勝刑尋易獲，刑如勝德捉無因。

To track the whereabouts of thieves and runaways, using this method of criminal and virtue directions will not miss. If the virtue and criminal directions fall in the same direction, then both the virtuous and the lowly will hide there. When searching for a righteous person, look for the virtue direction; when searching for a wicked person, look for the criminal direction. If virtue and criminal directions are the same, both the virtuous and the lowly will be hiding in that direction. The virtue direction is stronger than the criminal direction, making it easier to capture; if the criminal direction is stronger than the virtue direction, then capture is impossible.

解離之卦在行年，先須察地後觀天。夫妻終始互相剋，二月寅時卦請占。妻年立子夫年午此先視地行年，天地盤中仔細研神后子是妻之行年，勝光午是夫之行年。

The hexagram "Jie Li" (Release of Fire) should be examined by looking at the "Xing Nian" (personal years) of both husband and wife. First, observe the position indicated by the Earth Plate, then check the god added by the Heaven Plate. If the personal years of husband and wife mutually control each other from beginning to end, it indicates the hexagram of "Jie Li". For example, in a lesson of February at the hour of Yin, the wife's personal year is Zi, and the husband's personal year is Wu. The annotation says to first look at the position of the personal year on the Earth Plate, then carefully analyze it in both the Heaven and Earth Plates; "Shenhou" (Zi) is where the wife's personal year is located, and "Shengguang" (Wu) is where the husband's personal year is located.

午上功曹子傳送夫年午上見功曹，妻年子上見傳送，遞相殘賊豈安然？本來子水先傷午子水克午火，正克也，上有申憂午火燃子上申金，又被夫年上午火克。午得功曹被申克，此為終始互相煎傳送金又克午上功曹木，故主始終相殘害。金盆覆水皆斯類，玉軫音悲劇可憐。

The position of Wu has the 'Gongcao' Yin, and the position of Zi has the 'Chuansong' Shen. The annotation says that the husband's year of life is on Wu and meets Gongcao Yin, while the wife's year of life is on Zi and meets Chuansong Shen. They mutually attack and overcome each other, how can they be peaceful? Originally, the water of Zi first harms the fire of Wu, the annotation says that Zi water overcomes Wu fire, which is a direct overcoming. However, the metal of Shen in the position of Zi is also worried about being burned by the fire of Wu, the annotation says that the Shen metal in Zi is overcome by the Wu fire of the husband's year. The wood of Gongcao Yin in the position of Wu is also overcome by the Shen metal, so they mutually attack each other from beginning to end. The annotation says that Chuansong Shen metal overcomes the Gongcao Yin wood in Wu, so it indicates that the husband and wife will always harm each other. This is like water spilled from a golden basin that can never be recovered, or the jade tuning pegs on a zither emitting a sorrowful sound, truly lamentable.

日往加辰辰剋日，發用當為亂首名日為尊，辰為卑，尊就卑被卑克，故曰亂首。臣犯君兮子害父，妻背夫兮弟犯兄。奴婢不從主委任，將軍出塞憤其兵。日為尊長辰卑小，犯上之時忌此刑。正月酉時庚午日，傳送初傳午克庚。略舉一隅須自識，餘皆仿此例分明。

The day stem is placed above the day branch, and is instead overcome by the day branch. Taking the initiating transmission, this hexagram is called "Disorderly Beginning." The commentary says that the day stem represents the superior and the day branch represents the inferior. The superior being subjugated by the inferior, and being overcome by the inferior, is called "Disorderly Beginning." This hexagram indicates situations where subordinates defy their superiors, sons plot against their fathers, wives abandon their husbands, and younger brothers violate their elder brothers; servants refuse to obey their masters, and generals lead troops out of the border while soldiers are resentful. The day stem represents the superior, and the day branch represents the inferior. Any case of lower-ranking individuals committing offenses against higher-ranking ones should most avoid this type of conflict. For example, if the lesson is cast on the day of Gengwu (庚午) at the hour of You (酉) in the first lunar month, the initiating transmission is Shen (申), and the Wu fire overcomes the Geng metal, which is this pattern. Here only a single example is given; readers must understand it themselves. All other situations should be analyzed in the same way, and the meaning will become clear.

四課上神俱克下，法式嚴時不可論四課上克下，即法令嚴加，有冤屈不得申雪。臣子憂殃從此起，無祿如何獨處尊？古人孤老誰扶持？空室無人豈得存？官門有小竟當罪，對者多應理不伸。

The four lessons have their upper deities all overcoming the lower ones, and this hexagram is called "No Fortune." The commentary says that when the upper deities overcome the lower ones, it indicates harsh laws and strict regulations, so even if there is injustice, there is nowhere to appeal. Troubles and calamities for ministers and children arise from this; since there is no fortune to be had, on what grounds can one occupy a high position? The elderly and lonely have no one to support them; how can they survive in an empty house? In the government, minor offenses are punished severely; for those involved in lawsuits, it is difficult to have their cases heard and their grievances resolved.

四課下神俱賊上，絕嗣如何保二親？妻背夫兮奴背主，子弒父兮臣弒君。占孕常憂刑害子，定是孤煢失業人。論訟對之忌先起，卻被他番難雪伸他番者，難雪隱，先起失理也。

The four lessons have all the lower spirits harming the upper spirits, and this hexagram is called "Discontinuation of Offspring." Even the parents cannot be preserved, let alone the children. This hexagram indicates a wife abandoning her husband, servants betraying their masters, and even sons killing their fathers or ministers killing their sovereigns. When divining pregnancy, there is often great concern about legal troubles harming the child. When divining a person's circumstances, it certainly refers to someone who is lonely and without support, having lost their means of livelihood. In a lawsuit, if one is the defendant, it is most inauspicious to initiate the case first, otherwise they will be suppressed by the other party and their grievances will remain unresolved. The annotation says that "he pán" refers to hidden circumstances that make it difficult to clear one's name. The party who initiates the lawsuit first loses the moral ground.