Human遁 Example Diagram

人遁以貴人為主，起所用貴人，順數所占時上，看是何神。如丙子日亥將子時占，陽時用陰貴人，酉加戌逆行，申上蛇、未上雀，數到子時上是玄武，即起壬子順數至辛酉，酉即貴人。宮遁得辛酉，是為貴人之遁干也。餘例此。

The person's hidden element is determined by the Heavenly General and Nobleman: first determine the Nobleman for this particular divination, then count from the Nobleman's position in the palace to the hour of the divination, to see which Heavenly General falls on that position. For example: on a Bingzi day, with a Hai General and a Zi hour. The Zi hour is a yang hour, so a yin Nobleman is used for yang hours; the yin Nobleman for a Bing day is at Hai. After the Hai General is added to the Zi hour and transformed into the Heaven Plate, the yin Nobleman falls on the Heaven Plate's You position, and is located at the Earth Plate's Xu position. From Xu, start counting the Nobleman in reverse: Shen is Teng Snake, Wei is Vermilion Bird, and so on until reaching the Zi hour's position, which falls on Xuanwu. Once the Nobleman's position is known, then determine the hidden element of the hour: the Zi hour's hidden element is Renzi. Starting from Renzi, count clockwise through the cycle, and when reaching You, it is Xinyou, and You is the position of the Nobleman. Therefore, the hidden element of the Nobleman's palace is Xin, and "Xinyou" is the hidden element of the Nobleman. All other examples are calculated in the same way.

丙子日子時該是戊子，如何是壬子？蓋貴人隨干用的，是時遁至子，因時是戊子，戊遁壬子，故又言壬子。從壬子順數至酉上，為辛酉，是貴人戊遁壬子者，即戊癸何方覓，壬子順行流也。人遁是從本日子時干上再用五鼠遁。

Here is an explanation to resolve a question from the reader: According to the five rats' method "Jing Xin follows Wu," on a Bingzi day, the initial calculation for the Zi hour should be Wu Zi. However, the text above refers to Ren Zi. The reason is that in the human plate (ren pan), the nobleman (guiren) follows the heavenly stem. First, using the day stem to calculate the Zi hour gives Wu Zi. Then, taking the "Wu" as the new day stem, we apply the five rats' mnemonic "Wu Gui where can we find? Ren Zi is the true path," and start again from Ren Zi. Thus, it is referred to as Ren Zi. From Ren Zi, counting forward to You gives Xinyou, which is the nobleman's stem. In short, the human plate applies the five rats' method again on top of the stem derived for the Zi hour of the original day, adding an extra layer compared to the heavenly plate. This is why it is called the human plate.

丙 丁 戊 己 辰 巳 午 未 卯乙 申庚 寅甲 酉辛 丑 子 亥 戌 癸 壬 癸 壬

This is the diagram for the person's遁 (evading or escaping) method. Since the starting point is at Zi rather than Yin, the arrangement of the four surrounding palace positions differs from the previous two diagrams. The top row, from left to right, is Chen, Si, Wu, Wei, and the evading results are Bingchen, Dingsi, Wuwu, and Jiwei. The left column, from top to bottom, is Mao and Yin, with the evading results being Yimao and Jiayin. The right column, from top to bottom, is Shen and You, with the evading results being Gengshen and Xinyou. The bottom row, from left to right, is Chou, Zi, Hai, Xu, and the evading results are Guichou, Bingzi, Guihai, and Renxu. This diagram corresponds to the example of Bingzi day and hour mentioned earlier: first evading to Wuzi, then starting from Wuzi with Renzi, and proceeding clockwise through the twelve palaces.

丙子日子時亥將例，貴用陰陽酉宮起，是逆行，武到壬子，時壬順至酉，辛酉貴。

This line explains the diagram above: an example is taken for the day Bingzi, the hour Zi, and the general Xinyou. The nobleman is divided into yin and yang types. In this divination, the nobleman starts from the western palace and is arranged in reverse order to set up the twelve heavenly generals. Counting backwards, the Black Tortoise falls exactly on the palace Renzi; then from the hour's Renzi, counting forward to the western palace, we arrive at Xinyou—Xinyou is the heavenly stem that the nobleman has concealed.

占天用天遁，占地用地遁，占人用人遁，分別明白。即可看遁干之生旺，不然三盤上許多遁干，以何為用？

The three types of concealment each have their own uses and must be clearly distinguished: for divining weather conditions like clear or rainy days, and matters concerning spirits and ghosts, use the heavenly concealment. For divining geographical directions, sites for graves and dwellings, use the earthly concealment. For divining human affairs, interactions, character traits, and fortune or misfortune, use the human concealment. Only after clearly distinguishing these can one properly examine whether the concealed heavenly stem is favorable or vigorous. Otherwise, with the heavenly, earthly, and human trigrams each producing a multitude of concealed heavenly stems, it would be unclear which one should be considered the 'use' or main element.

天遁地遁與人遁，三遁之中有神妙。天時神鬼天遁重，地域墳宅地遁求。中惟人遁推人事，此法神秘不輕傳。三干遁用有重輕，其中揀取臨生旺。旺用遁干與日干，兩字從教著意看。旺用兩字秘中秘，認得真時決不誤。

This is the first half of the Three Evade Songs. Among the three types of evading methods—Heavenly Evade, Earthly Evade, and Human Evade—each has its own mysteries: for divining weather conditions such as clear or rainy skies and supernatural calamities, Heavenly Evade is most important; for matters concerning territory directions, tombs, and dwellings, one should refer to Earthly Evade; while Human Evade, which focuses on human affairs, is the most secret level and is not easily passed on. The three levels of evading methods have different weights when used. One should select the one that is located at the place of Growth and Prosperity. After selecting it, the evading method that is considered "Prosperous" and the Day Stem of the current day must be carefully examined. Because the term "Prosperous" is the secret within the secret; once it is clearly recognized, the divination will not be wrong.

首詳遁干旺與衰，二察年命並月將。細看日干生兼破，兩字分明來掌上。克洩刑沖及破穿，德合生扶並祿馬。三盤上下六層研，占斷吉凶無謬者。

This is the latter part of the San Dun Ge, explaining the order of steps to follow. The first step is to carefully determine whether the chosen hidden stem is strong or weak. The second step is to examine the natal chart, the year pillar, and the month general. Then, carefully observe whether it is beneficial or harmful to the day stem, making sure to clearly distinguish these two aspects on the palm. For the harmful path, look at the aspects of being conquered, drained, punished, and conflicting, as well as being broken and pierced (six harms are also called piercing). For the beneficial path, look at the heavenly virtue, Liu He, mutual generation, support, as well as the禄神 and the post-horse. Study thoroughly the three disks of heaven, earth, and humanity, and the six layers above and below. Then, judging good and bad fortune will not be mistaken.

凡日上神、辰上神、三傳上神，太歲、月建、正時、方位上神之遁干，皆以生比日干為吉。有一處生比，即取為用，有一處克害亦取為用，更較其兩途衰旺，此八處皆有遁干，先看生比，後看克害，兩者既定，再尋何干得五旺為旺，不得五旺為衰。旺者有力，衰者無力。

All heavenly stems that appear on the day stem, day branch, three transmissions, the sovereign year, month builder, the hour of the day, and the direction, are considered favorable if they are either generating or similar to the day stem. Among these eight positions, if any one generates or supports the day stem, it can be taken as the "useful" stem. Similarly, if any one harms or controls the day stem, it should also be noted as a contrast. After determining these two, compare the strength of the stem that supports the day stem and the one that controls it. Each of these eight positions has a hidden heavenly stem. First, examine the generating and supportive stems, then the controlling ones. Once both sides are determined, check which stem meets the criteria of "five strengths" (heavenly strength, earthly strength, daily strength, hourly strength, and transformation strength). Those that meet the criteria are considered strong, while those that do not are considered weak. The strength or weakness determines the degree of good or bad fortune.

正時太極，日辰兩儀，陰陽太少，四象列成，陽干寄祿，陰干寄刃，戊己無位，各依所生，九宗包羅，克賊斯興，三傳遞因，始終未形，體凡七變，逆順兩輪，刑沖德合，立胎建運，宗門附例，一體數名，顧名思義，占斷如神，七百二十，演式斯全，遁干取用，秘法真詮。

This is the fourth verse of the classic text, explaining the entire framework of the Six壬 (Liuren) divination system. The chosen moment for divination is like the "Taiji" (Supreme Ultimate); the day stem and day branch are like the "two principles" (Liangyi) derived from the Taiji. Further dividing into Taiyang (Yang Sun), Shaoyin (Lesser Yin), Taiyin (Great Yin), and Shaoyang (Lesser Yang), the four lessons are arranged like the "Four Symbols" (Sijiang). Heavenly stems do not have their own positions and must reside in the earthly branches: yang stems reside in their own禄 (favorable position, like Jia residing in寅), while yin stems reside in their own 刃 (sharp position, like Yi residing in辰). The two earth stems, Wu and Ji, have no inherent positions and must reside in the positions they generate (Wu follows Bing and resides in巳, Ji follows Ding and resides in未). The "Nine Categories" encompass all types of lesson patterns, with "killing" (ke) and "stealing" (zhe) serving as the key elements for initiating the transmission. The three transmissions follow one after another, successively generating each other, revealing the initial, middle, and final stages of an event before they take shape. There are seven major categories of lesson patterns, further divided into reverse and forward sequences. In addition, there are relationships such as punishment (xing), opposition (chong), heavenly stem virtue (gandei), and Liu He (Six Harmonies), used to establish the beginning and development of events. Each category also includes various special cases, and the same lesson pattern may have several names; as long as one understands the meaning of the name, the divination can be accurate. Altogether, there are 720 types of lessons, making the lesson system complete. However, the secret method and true诀 (secret technique) used at the end still rely on the concept of "dun gan" (hidden stem).

此探六壬，雖重遁干，而四課三傳，玄女所重，額定之硬局，原不可棄。蓋支之課傳既定，以七百二十，然後可以遁干而究其活變。無支何以遁干乎？

This passage is an explanation from Xiancha: Although this book constantly emphasizes the hidden stems, the four lessons and three transmissions are what the Mysterious Lady of the Ninth Heaven values and considers fixed, known as the "hard structure." They should never be discarded. First, one must establish the four lessons and three transmissions formed by the earthly branches, making up the fixed patterns of seven hundred and twenty lessons. Only then can one use the hidden stems to explore the dynamic changes on top of them. Without the foundation of the earthly branches, where else could the heavenly stems hide?

正時，太極也。日辰，兩儀也。四課，即四象而分陰陽太少，日辰之干寄於支宮。寄祿寄刃，各有精義；九宗七體，俱有妙理。四課為彼我現在之形象，三傳乃此事始終之形象。惟加以遁干，則活變而有把提，所以為真詮也。若金口訣之干神將位詭六為四，指為六壬，差池極矣。

The correct time is the Taiji, the day branch is the two principles, the four lessons are the four images divided into Sun, Tai Yin, Minor Sun, and Minor Yin; the heavenly stems of the day branch must reside in the earthly branches' palace, with yang stems residing in their禄 (favorable position) and yin stems residing in their刃 (sharp position), each having its own profound meaning. The classifications of "nine sects" and "seven bodies" among the lesson patterns also each have their own subtle principles. The four lessons reveal the current situation of both parties; the three transmissions reveal the entire course of the matter. Only by adding another layer of hidden stems can the divination become practical and have a basis for judgment, so the hidden stems are truly the essential key. As for the "Jin Kou Jie" school, which alters the positions of the heavenly stems, deities, and generals from six to four, yet still calls it Liuren, it is greatly different.

四課三傳用遁干者，蓋地支陰也，遁也。天干陽也，用也。干能制支，支不能制干，陽能制陰，陰不能勝陽，陰者遁之已然，陽者用之變動；而必尋旺用者，陽衰終不能勝陰也。

The reason why the Four Lessons and Three Transmissions must be combined with concealed heavenly stems is that the Earthly Branches belong to the yin, which is the hidden aspect, hence called "遁" (concealed); the Heavenly Stems belong to the yang, which is the active aspect, hence called "用" (used). The Heavenly Stems can control the Earthly Branches, but the Earthly Branches cannot control the Heavenly Stems; yang can control yin, but yin cannot overcome yang. The Earthly Branches represent already formed, concealed and unmanifested aspects, while the Heavenly Stems represent changing and active aspects. The reason for emphasizing the term "旺用" (prosperous use) is that if yang is weak, it will ultimately not be able to suppress yin—only when the Heavenly Stems are strong and flourishing can they truly control the Earthly Branches.

故課以日干為我、身，日支為人、宅，日上所加之支干為陽神，自上而臨我身者也。生合旺我則身受其吉，刑剋洩我則身受其殃，故干上神將遁干為最切，而又必看陽神所加之支神轉吉，倘陽神吉而陽神之支干反剋制陽神，則陽神雖欲生旺我，而受陰神之制不能生旺我矣。蓋居下從上，不敢有違，理勢然也。惟陽神克陰神，則陰神不得不聽令於我矣。

Therefore, when arranging the course, the day stem represents 'I' and myself, while the day branch represents others and the dwelling. The earthly branch and its hidden stem added above the day stem are called 'Yang Shen' (Yang Spirit), which is something descending from above onto me. If it generates, harmonizes with, or strengthens me, I will receive good fortune; if it harms, overcomes, or drains me, I will suffer misfortune. Thus, the noble spirits, heavenly generals, and hidden stems above the day stem are most closely related. However, we must also consider what is added above the Yang Shen—that layer is called 'Yin Shen' (Yin Spirit). If the Yang Shen itself is auspicious, but the earthly branch and its hidden stem above it instead overcome the Yang Shen, then even though the Yang Shen wishes to generate or strengthen me, it cannot do so because it is suppressed by the Yin Shen. This is like how those in lower positions must obey those above them and dare not defy them; this is the natural order of things. Conversely, only when the Yang Shen can overcome the Yin Shen will the Yin Shen be forced to obey my command.

故日上陽神生日干之吉凶，而陰神又助陽神之吉凶，陰陽二神若相比相生，或陽神克陰神，則日干之吉凶如一人矣。惟陰神制陽神，則吉變為凶，凶變為吉，陽神不能自主而惟陰神是從矣。故日上陽神主性情美惡、品格尊卑，其應數俱以陰神之干支變化而決。此論日干二課之陰陽也。

Therefore, whether the heavenly stem (yang spirit) on the day is beneficial or harmful to the day stem depends on whether the yin spirit supports it. If the yin and yang spirits are of the same type, or if they mutually generate, or if the yang spirit can overcome the yin spirit, then the good or bad fortune affecting the day stem will be consistent, as if coming from the same source. However, when the yin spirit reverses and controls the yang spirit, the situation changes completely—what was originally beneficial becomes harmful, and what was originally harmful becomes beneficial, because the yang spirit cannot take the lead and must follow the yin spirit. Thus, the yang spirit on the day mainly indicates the nature and social status of a person's character; the specific number of outcomes and final result, however, are entirely determined by the changes in the yin spirit's stem and branch. The above discussion concerns the yin-yang relationship in the first and second lessons (courses) of the day stem.

第三課支神為人、宅，人者，他人也；宅者，居也，事也。支上陽神主他人、宅屋、事情之吉凶也。支上陰神能制辰上陽神，與日之陰神同例。身與人、宅之吉凶既判，各為吉凶並提而論之為吉凶。此論日支二課之陰陽也。

The third lesson takes the day branch as its main focus, and the day branch represents "person" and "residence": by "person" is meant the other party or others, and by "residence" is meant dwelling place, which also extends to the matter being divined. The yang spirit above the day branch governs the other party, residence, and the fortune or misfortune of the matter itself. The yin spirit on the day branch can restrain the yang spirit on the day branch, and the principle is exactly the same as the yin spirit on the day stem. Once both my side (self) and the other side (person, residence) have been assessed for fortune and misfortune, the two sides' fortunes and misfortunes should be combined and considered as a whole to determine the overall fortune of the lesson. The above discusses the yin and yang relationships in the two lessons (third and fourth lessons).

四課列而吉凶明，遁干見而變化決。此四課硬局，安可少哉？

The four lessons are arranged, and the overall trend of good or bad fortune becomes clear; the hidden heavenly stems become apparent, and the direction of change can be decided. Clearly, this fixed "hard formation" of the four lessons, how could it be missing?

看課之法，首看日干之衰旺何如，次看日之陽神與日生克何如，次看陰神陽神相生克何如，次看陰陽二神所得天官即十二貴何如，則事情之中路變易可知矣。

The process of divination involves four steps. First, determine whether the day stem is weak or strong. Second, examine whether the yang spirit above the day stem generates or controls the day stem. Third, check whether the yin spirit and the yang spirit generate or control each other. Fourth, determine which of the twelve noble spirits each yin and yang spirit is riding upon—the twelve noble spirits include the nobleman, the Teng Snake, the Vermilion Bird, Liu He, Gou Chen, the Azure Dragon, Tian Kong, the White Tiger, Tai Chang, the Black Tortoise, Tai Yin, and the Heavenly Empress. After completing these four steps, one can understand how the matter will change during the process.

看末傳之法，如中傳，又兼看與日、辰、初、中傳相生克何如，則人已性情之吉凶無不了然矣。地為方所，干為衣著，神為形貌，主事之人逐層可知矣。

The method for examining the final transmission is the same as for the middle transmission, but also one must consider whether it is in mutual generation or mutual control with the day stem, day branch, first transmission, and middle transmission. In this way, both the other person's nature and one's own fortune become clear. As for the specific circumstances of the person involved, they can be analyzed layer by layer: the palace of the earth plate indicates the location, the hidden heavenly stem indicates the color of clothing, and the riding god indicates the appearance—thus, who the person is can be determined step by step.

將有六吉，曰生、曰扶、曰官、曰祿、曰德、曰合。有六凶，曰鬼、曰脫、曰刑、曰害、曰破、曰沖，以干支上三傳內遁干所帶之支分屬吉凶何如。

The relationships carried by the Heavenly General include six auspicious ones: first, mutual generation; second, support; third, official star; fourth,禄神 (favorable fortune); fifth, dryness and virtue; sixth, Liu He (six harmonies). There are also six inauspicious ones: first, official ghost; second, depletion of energy (leaking my energy); third, mutual punishment; fourth, six harms; fifth, mutual destruction; sixth, mutual conflict. When judging, one should look at the day stem, day branch, and within the three transmissions, and see which of the twelve auspicious and inauspicious categories each hidden stem is associated with.

看人我兩邊誰吉誰凶、半吉半凶、全吉全凶、應在何時何時何人、其始中終何如、兩邊人我之衰旺何如、兩邊陰神二神之相助何如，旺衰分則強弱見矣。陰陽助洩則吉凶辨矣。

To assess the overall situation, one must look at both sides: which is favorable and which is unfavorable, whether it is half favorable and half unfavorable or entirely favorable or entirely unfavorable; when the outcome will occur and who it will affect; what the beginning, middle, and end of the matter are like; whether each side is weak or strong; and whether the yin and yang spirits of both sides support or hinder each other. A difference in strength and weakness becomes clear through the distinction in strength and weakness; and whether the yin and yang spirits assist or drain each other determines the clarity of fortune and misfortune.

又逐字看得何貴神、帶何等煞、披何等遁干，則事類情形之吉凶，莫不了然於心矣。再看占人之行年命上得何干支，乃其人一年所主之吉凶，應於本歲者。與日干課傳參看，或自人傳己，或自己傳人，或自凶傳吉，或自吉傳凶，或課中相傳，或課外相傳，有何救助，而人己之端的瞭然矣。

Further, examine each character one by one: which noble deity it multiplies, which divine omens it carries, and which hidden stem it wears. In this way, one can clearly understand the category of the matter being divined, its circumstances, and whether it is auspicious or inauspicious. Then, one should also look at the stem and branch falling on the person's current age and their birth year — these represent the auspiciousness and inauspiciousness of that year, which should be considered within the current year. Combine this with the day stem, the four lessons, and the three transmissions to see whether the matter is transmitted from others to oneself or from oneself to others; whether it changes from inauspicious to auspicious or from auspicious to inauspicious; whether the transmission occurs within the lesson pattern or outside of it; and whether there is a deity that can resolve the situation. In this way, the exact circumstances of both the person and the other party become clear at a glance.

蓋課傳硬局，眾所同者，公也。年命上干支，人所獨也，私也。局凶而年命干支有救助者，雖凶可解，若年命上凶局，局雖吉亦減。

The key point is that the Four Lessons and Three Transmissions form a fixed structure for the same hour of divination, which is a public element shared by everyone. However, the heavenly stem and earthly branch of the person's age and birth year are unique to each individual, belonging to the private aspect. Therefore, even if the divination chart is unfavorable, if the heavenly stem and earthly branch of the person's age and birth year can provide assistance, the bad fortune can be mitigated. Conversely, if the person's age and birth year already form an unfavorable structure, then even a favorable divination chart will have its benefits reduced.

《中黃經》曰：「我為日干最要明，其餘皆是屬他人。」四課三傳除日干一字，俱主他人。日者，我也。日之陰陽二神，從我者也。支者，他也。支之陰陽二神，從他者也。日之陰陽二神與我為吉凶者也，支之陰陽二神與人為吉凶者也。

The Zhonghuang Jing says: "Only the day stem represents me, and it is most important to recognize it clearly; all the other characters belong to others." Among the four lessons and three transmissions, apart from the day stem, all the others pertain to others. The day stem is me; the yang and yin spirits above the day stem are those who follow my side. The day branch is the other party; the yang and yin spirits above the day branch are those who follow the other side. Therefore, the yang and yin spirits above the day stem determine the fortune and misfortune of my side; the yang and yin spirits above the day branch determine the fortune and misfortune of the other side.

若我與人相交，則人與我為吉凶；而從人之人，亦與我為吉凶矣。故生、克、脫、比，無論其為從我之人與從人之人，莫不欲其生比、惡其克脫，故四課之內各以人與己相生相剋審之，則吉凶各有在矣。

However, once I engage in dealings with the other party, the fortune or misfortune of the other party will affect me. Consequently, those on the other side will also have a relationship of fortune or misfortune with me. Therefore, the four relationships—generation, control, release (leak of my energy), and mutual assistance (same kind helping)—regardless of whether the other party is on my side or their side, I always hope that they generate me or assist me, and I dislike them controlling me or releasing my energy. Therefore, within the four lessons, I should examine one by one the relationships of generation and control between others and myself. Thus, fortune and misfortune will naturally fall into their proper places.

各以衰旺生克察之，而成敗吉凶各有據矣。更各以所乘之天官主事決之，而所主之事情得矣。某一處干支動，即係某一人；某一處天官來生克，即係某一事；其來情主事，無不前知矣。

By examining each position according to its decline or strength and its generating or overcoming relationships, success and failure, good fortune and misfortune can be determined. Further, we look at the heavenly officials (the twelve noble spirits) governing each position to determine what matters they represent. Based on this, the matters involved become clear. If a particular stem and branch is activated, it relates to a specific person. If a heavenly official comes to generate or overcome me, it relates to a specific event. In this way, the purpose of the person's coming and the matter being consulted can be known in advance without exception.

蓋一字有一字之人，一字有一字之事。第三四課動，定是他人事；自一二課傳歸三四課，是干傳支，必始於我而終於人；自三四課傳歸一二課，是支傳干，其事始於人而終於己。以生克決人己之有情無情，以旺相休囚決人己之有力無力，以十二天官之喜怒分其事類，以發用分事類之動靜，以末傳看事之成敗。

The key point is that each character corresponds to a person and also to an event. When the third and fourth lessons are activated, it definitely refers to matters involving others. If the first and second lessons transmit to the third and fourth, this is called "dry transmitting to branches," meaning the matter starts with me and ends with the other party. If the third and fourth lessons transmit to the first and second, this is called "branch transmitting to dry," meaning the matter starts with the other party and ends with me. Additionally, use generation and overcoming to determine whether there is affection or estrangement between the parties. Use prosperity and decline to judge whether both parties are strong or weak. Use the twelve heavenly officials' preferences and aversions to distinguish the nature of the matter. Use the initial transmission to determine whether the matter is active or passive, and use the final transmission to see whether the matter ultimately succeeds or fails.

吉神以旺月為應，凶神以衰月為應，未有不驗者也。特其變化全在遁干之取舍，旺用貴臨時自悟，斯為善學六壬者也。

The general rule for determining the time of response is: auspicious deities are considered effective in their flourishing months, while inauspicious deities are considered effective in their declining months. Following this principle, there is no failure in prediction. However, the variations lie entirely in how the hidden heavenly stems are selected and used. As for the terms "flourishing use" and "declining use," it is important to understand them through personal experience during divination. Only those who can grasp this are considered truly skilled in the art of Liu Ren.

凡看一字，有六層，須看所遁之干與所遇之時、所臨之地，並本日字上之陰陽神，五者合而詳之。

When examining a single character in a divination lesson, there are actually six layers of meaning. One must carefully consider the heavenly stem hidden by the character, the hour it encounters, the earthly branch palace it is located in, along with the yang spirit and yin spirit associated with that character on the current day. Only by combining these five elements can one thoroughly understand the meaning of that character.

《中黃經》曰：「日上發用己身論，辰上動時占別人。日陰從我事相尋，陰伏小口定災迍。」玄女曰：「閉口閉口，陰在女後，欲得其隱，急發其陰。」蓋言陰神也。不觀陰神之干支，何以決其幽隱乎？

The Zhonghuang Jing says: "If the first transmission initiates on the day stem's two lessons, it indicates matters concerning oneself; if it initiates on the day branch's two lessons, it indicates matters concerning others. The hidden spirit on the day stem follows me, and one should follow it to trace the origin of events; if there is an obstruction at the hidden spirit's concealed place, there will certainly be misfortune involving children or young women." The Nine Heavens Xuan Nu also says: "Keep your mouth closed, keep your mouth closed—hidden spirits lie behind women; if you want to know the hidden truth, hurry to uncover it from the hidden spirit." All of this refers to the hidden spirit. Without examining the dry branch of the hidden spirit, how could one discern the concealed and hidden truths?

凡陽神剋日干者，名官鬼臨身；若陰神為日干之子孫，支即官鬼不能為禍，但子孫爻不入傳則不管事，故曰有鬼須求救；救者，子孫也，制鬼之神也；必入課傳、見年命上方有力。又看衰旺，若鬼旺子孫衰，則難解救。父兄子財同例。

Whenever a yang spirit overcomes the day stem, it is called "official ghost approaching the body." At this time, if the yin spirit happens to be the son or daughter branch of the day stem, then even if the day branch is the official ghost, it will not harm me, because the son or daughter can control the official ghost. However, we must note: if the son or daughter branch does not enter the three transmissions, it will not matter, as if it did not exist. Therefore, it is said, "when there is a ghost, one must seek help"—the so-called help refers to the son or daughter branch, which is the spirit that controls the official ghost; it must enter the four lessons and three transmissions, or appear on the person's own year and destiny, to truly have power. We should also examine the relative strength and weakness of both sides: if the official ghost is strong and the son or daughter is weak, then it will be difficult to save. The methods for judging the six relations of parents, brothers, sons and daughters, and wife and wealth are all the same.

日者，我之身也；辰者，我之居也；三傳者，我之所在也。故日上吉則可以自守，辰上吉則可以自安，三傳吉則所往無不利矣。或日吉而辰凶，或辰吉而日凶，或日辰吉而三傳凶，則利靜而不利動，日辰凶而三傳吉則靜凶而動吉，斯動靜知所趨避矣。

The day stem represents myself, the day branch represents my dwelling, and the three transmissions represent the places I go. Therefore, if the day stem is favorable, I can remain secure in my own position; if the day branch is favorable, I can be at ease in my home; if the three transmissions are favorable, I will have smooth progress wherever I go. If the day stem is favorable but the day branch is unfavorable, or the day branch is favorable but the day stem is unfavorable, or both the day stem and day branch are favorable but the three transmissions are unfavorable, then it is better to remain still rather than to move. Conversely, if both the day stem and day branch are unfavorable but the three transmissions are favorable, then staying in place is harmful, but going out is beneficial. Thus, one can know whether to move or stay, to advance or retreat.

三傳如他人之兄弟三人者，有一傳剋日即凶，有助克者愈凶。若一傳生，一傳克，名三傳不合，吉凶無分，或始中終三限看，末生日或制反則凶有救矣。

The Three Transmissions are like three brothers in someone else's family: if one of the transmissions overcomes the Day Stem, it is ominous; if another transmission helps to overcome it, it becomes even worse. If one transmission benefits me and another overcomes me, this is called "Three Transmissions not harmonizing," where good and bad are mixed and it is hard to determine which is better. In such a case, we can consider the initial, middle, and final transmissions as the beginning, middle, and end stages of an event respectively. If the final transmission benefits the Day Stem, or if the final transmission overcomes the one that overcomes me, then the ominous outcome can be salvaged.

鬼以遁干為重，支鬼次之。支不能克干也，有洩於鬼，則吉凶乃見。所謂「壬無遁不靈，遁非干不顯」也。明神暗遁，昔賢蓋慎之而不輕洩耳。幸勿濫傳匪人，以干天律。此一篇乃六壬之大旨，理數之金針，誠仙人之秘蘊也。

When discussing official spirits (官鬼), the ghost formed by the hidden heavenly stem is the most important, while the ghost formed by the earthly branch is of secondary importance. This is because the earthly branch naturally cannot overcome the heavenly stem; it is only when it releases its energy to the official spirit and strengthens the spirit's power that the fortune becomes evident. This is what is meant by "Six Rats divination (六壬) is not effective without the hidden heavenly stem, and the hidden method does not manifest unless it falls on the heavenly stem." The noble spirit is placed in an obvious position, while the hidden heavenly stem is concealed. The elders were cautious and unwilling to easily reveal this, precisely for this reason. May the readers not recklessly transmit this to non-human beings, to avoid violating heavenly laws. The above passage is the main principle of Six Rats divination and the key to the principles of fate, truly a secret insight preserved by sages.

斗建之合，為天月將，餘氣如環，犬牙相入，逆行十二，司權一月，節氣前後，代謝交接，將爻出現，遲留盈昃，授受有期，或趨或接，陽生陰成，河圖數測。

This is the four-character verse of the fifth sentence of the classic text, specifically explaining the original meaning of the month general. The month general is the deity of theLiu He associated with the month indicated by the handle of the Big Dipper, hence it is called "Heavenly Month General," not the sun. The residual energies of the preceding and succeeding generals connect like a circular ring, with their boundaries interlocking. The twelve month generals follow the order of retrograde movement, each ruling for one month. The alternation occurs around the solar terms, with the old and new taking turns and succeeding each other. When this yao (line) of the month general appears, it may be delayed, lingering, full, or waning; the transfer of power has a fixed date, either advancing earlier or delaying later. As for the exact day of the transition, it should be calculated according to the principle of the Yellow River Chart that "the yang numbers govern generation and the yin numbers govern completion."

此探月將之原本於太極河圖，非曆數之太陽也。月將乃斗建之合神，為將，司一月之號令，若天之命卿出將也。故曰月將。其月之氣盡，則更易一將，以司後月之權。十二月將，始登明，終神后，法後天之左旋，其巡行交代雖同太陽之過宮，而實非曆數之太陽也。

The origin of the Month General comes from the Taiji and the Yellow River Chart, not from the sun as calculated in the calendar. The Month General is theLiu He god of the Duojian, called "General," who governs the commands of a month, just as the heavens appoint ministers to serve as generals, hence called "Month General." When the energy of a month is exhausted, a new general is appointed to take charge of the next month. The Twelve Month Generals begin with "Dengming" (Hai) and end with "Shenhou" (Zi), following the left rotating order of the Later Heaven hexagrams. Although its route of succession is the same as the sun's movement through the twelve earthly branches, it is not actually the sun as calculated in the calendar.

將有陰陽，象天地之太極；太極中陰陽二氣，如環相接，陽中有陰，陰中有陽，必有留餘不盡之處，猶分界定界，必有交錯之地，如犬牙相入，故月將之乘權代謝，必前將餘氣未盡，後將新氣未來，必查月中交接之候，

The Month General is divided into yin and yang categories, symbolizing the Taiji of heaven and earth. Within the Taiji, the yin and yang energies form a circular loop, connecting head to tail, with yang containing yin and yin containing yang. In the middle, there must be a segment that remains unfinished; this is like the boundary lines between territories, which always have overlapping areas on both sides. Therefore, the authority and transition of the Month General must necessarily involve the lingering energy of the previous general not yet fully gone and the new energy of the next general not yet arrived. Hence, it is essential to determine the exact time of the transition in the middle of the month.

中節之前看月令之支辰，既出現之日，仿《河圖》之生數，陰將則從《河圖》之成數定其何日交接，如奇門之有超接，非若曆數之太陽，必到中氣始過宮界。是以一宮兼兩月之節令，有是理乎？

The specific method is: before the middle qi and the solar term, first determine the earthly branch of the current month's month ruler. On the day the month general appears, the yang general is calculated according to the generating numbers (one, two, three, four, five) from the Yellow River Chart, while the yin general is calculated according to the completing numbers (six, seven, eight, nine, ten) from the Yellow River Chart. Based on this, the exact day of transition is determined. This is similar to the method of "superior deity receiving qi" in the art of Qimen Dunjia. It is entirely different from the solar calendar, which requires waiting until the middle qi to change the palace boundary. If the month general is changed according to the solar calendar, it would result in a palace governing two months' seasonal changes at the same time—an absurd situation. How could such a thing exist in the world?

諸書皆候太陽過宮方換將，而太陽竟作月將矣。按太陽躔度必在每月中氣後，則與月建合神相去遠矣。世人但尋每月太陽過宮方換將，則月建節令已過，將從何合？

Nowadays, all the books on the壬 system wait until the sun enters a new palace before changing the month general, which is equivalent to directly taking the sun as the month general. However, according to astronomical calculations, the sun enters a new palace only after the middle solar term of each month. In this case, the sun is already far away from theLiu He of the month builder. People only know to change the general when the sun enters a new palace, but by then the current month's solar terms have already passed. So, which month's builder would this general combine with?

姚少師訣曰：「世人用將常落空，太陽誤認各西東，河圖八節生成數，須知過此失無蹤。」又曰：「月將逾太陽，八節圖數藏，陰陽生成合，過此落空亡。」前賢之詩訣具在，世人乃以落空之將加正時，必致東西舛謬，失其一月之真將，以故占事往往不驗。此六壬之首訣也。經文特辨之，而月將之法始明。

Yao Shao Shi's mnemonic says: "The month general commonly falls into emptiness, people often mistake the sun for the month general, one in the east and one in the west; the Yellow River Chart matches the eight solar terms with the generating and completing numbers, this is the accurate standard, one must know that beyond that boundary, the true month general disappears entirely." He also says: "The month general precedes the sun, the numbers of the eight solar terms are hidden within; when the generating and completing numbers of yin and yang combine, beyond this point the month general falls into emptiness." The old masters' poetic mnemonics are clearly stated, yet people use the already fallen month general to add the correct time, resulting naturally in going in the opposite direction, losing the true month general of that month—this is why divination often fails, the root of the problem lies here. This is the first essential principle of Liuren, the classic text especially clarifies this, only then is the method of the month general fully explained.

河圖陰陽之數，陽生陰成，故六壬陽將從生數超接，陰將從成數超接，以定陰陽二將遲留交代之期，豈太陽之躔度哉？南火二七，北水一六，東木三八，西金四九，中土五十。一二三四五為生數，六七八九十為成數，陰陽配象太極。

The numerical patterns of yin and yang in the Yellow River Chart follow the principle that yang represents generation and yin represents completion. Therefore, in the Six Rats system, the yang general is determined by the generating numbers, while the yin general is determined by the completing numbers. This method is used to establish the dates of the delay and alternation of the two generals, not relying on the sun's position. The numbers in the Yellow River Chart are: the south belongs to fire, paired with two and seven; the north belongs to water, paired with one and six; the east belongs to wood, paired with three and eight; the west belongs to metal, paired with four and nine; and the center belongs to earth, paired with five and ten. Among these, one, two, three, four, and five are called "generating numbers," while six, seven, eight, nine, and ten are called "completing numbers." The pairing of one and one, generating and completing, represents the image of the Taiji.