Incorrectly adding the Heavenly Stem Yi to the divine beings, causing confusion.

後天坎下，先天之坤，陰中藏陽，陽貴所起，後天坤位，老陰退申，得其所止，陰貴起焉。一干統二，順逆求合，避去魁罡，去其沖首，陰時用陽，陽時用陽，靜動互根，陰陽顛倒，干用支貴，支用干貴，天地兩盤，各有其貴，世人不知，顛倒誤戾。

This is the fourth-line text of the sixth verse, specifically explaining the correct method of determining the nobleman (guìrén). In the Later Heaven Trigrams, the Kan trigram is located at the bottom (the position of the northern direction, the Zi position). In the Earlier Heaven Trigrams, this position corresponds to the Kun trigram. The Kun trigram represents pure yin, yet within the yin there is a hidden yang, so the "Yang Nobleman" originates here. In the Later Heaven Trigrams, the Kun trigram is located in the southwest, which is where the old yin retreats to the position of Shen. At this point, the yin energy finds its resting place, so the "Yin Nobleman" originates here. Each heavenly stem governs two noblemen (one yang and one yin), and one should seek their heavenly stem harmonious partner in either a forward or reverse direction. When arranging, one should avoid the Chen and Xu positions, as Chen is Tiangang and Xu is Hekui, which are places of imprisonment and detention; noblemen do not reside there. The opposite position of the nobleman is called "Tiankong," also known as "Chongshou," which should also be excluded. Thus, only nine earthly branches remain in a circular arrangement to accommodate the ten heavenly stems. When using the nobleman, one must also consider the time of day: during the yin hours, use the Yang Nobleman, and during the yang hours, use the Yin Nobleman (the original text here reads "use yang" for both, but the second line "Yang hours use yang" should be "Yang hours use yin" as a correction). Motion and stillness are interdependent, and yin and yang mutually reverse each other. In addition, heavenly stems should take the nobleman corresponding to their paired earthly branch, and earthly branches should take the nobleman corresponding to their paired heavenly stem. The nobleman on the Heaven Plate differs from the nobleman on the Earth Plate. People who do not understand these principles often reverse the order and cause confusion, leading to complete errors.

此探貴人源起於先、後天八卦。先天為陽，後天為陰，故先天坎位起陽貴，後天坤位起陰貴，先天坎位在子，故陽貴起子，子上起申，順行求干合為貴，而辰戌為魁罡，牢獄之地，貴人不居而避之，貴人之對沖為天空，名曰沖首，亦去之而不居，惟取九支環列十干，仿卦例納甲以取合神。

The origin of the Nobleman comes from both the Earlier Heaven and Later Heaven trigrams. Earlier Heaven belongs to Yang, and Later Heaven belongs to Yin. Therefore, the Yang Nobleman starts from the Kan position in Earlier Heaven, and the Yin Nobleman starts from the Kun position in Later Heaven. The Kan position in Earlier Heaven is at Zi, so the Yang Nobleman begins at Zi. Starting from Zi, count to Shen, then proceed in order to find the heavenly stem that combines with the original stem. The branch that matches is the Nobleman. When arranging, exclude the Chen and Xu positions, as Chen is called Tiangang and Xu is called Hekui, which are dangerous places like prisons, and the Nobleman does not reside there. The position directly opposite the Nobleman, known as Tian Kong or "opposite," should also be excluded. Thus, among the twelve branches, nine remain arranged in a circle to be used for assigning the ten heavenly stems. This method follows the example of "Najia" in the trigrams, selecting the matching divine entity.

而求貴人又以子午分陰陽之時，陽時用陰貴，陰時用陽貴，太極陰陽互根之理也。又干取支貴，支取干為貴，天地二盤各有貴人，干陽主動，支陰主靜，陰陽相遁之義也。

When seeking the nobleman, one also uses the points of Zi and Wu to divide the day into yin and yang hours: the yang hour uses the yin nobleman, and the yin hour uses the yang nobleman — this is precisely the principle of yin and yang mutually relying on each other in the Taiji. In addition, the heavenly stems should take the nobleman paired with the earthly branches, and the earthly branches should take the nobleman paired with the heavenly stems; the Heaven Plate and Earth Plate each have their own nobleman. The heavenly stems belong to yang and are active, while the earthly branches belong to yin and are still; one moves and one remains still, mutually hidden, which is the meaning of yin and yang escaping each other.

俗術紛紛不明，至理勉強穿鑿，遂有旦暮晝夜之說，不察陰陽干合之理，硬分混淆，兼用一干二支，首字為陽貴，次字為陰貴，日出為旦貴，日入為夜貴，夢中說夢，遂至謬天乙而亂神祗矣。今列圖說取貴用貴之秘法，詳加辨擇，庶不虛銀河之一棹云爾。

Common practitioners of divination are confused and fail to understand this fundamental principle, so they resort to forced interpretations, creating concepts like "morning nobleman, evening nobleman, day nobleman, night nobleman." They do not investigate the principles of yin and yang and the combination with heavenly stems. Instead, they arbitrarily divide the two earthly branches governed by a single heavenly stem into front and back. According to their mnemonic, the character that comes first is considered yang nobleman, and the one that comes later is considered yin nobleman. They use "morning nobleman" after sunrise and "night nobleman" after sunset. This is like talking about dreams in a dream, leading to errors in the position of Tianyi nobleman and completely mixing up the order of the twelve heavenly generals. Now I will explain the secret method of selecting and using nobleman, presented in a diagram, to distinguish and choose them one by one, so that this "single oar in the Milky Way" is not in vain.

甲在子而己在未，故甲日合未中之己而取羊貴；乙在丑而庚在申，故乙日合申中之庚而取猴貴；丙在寅而辛在酉，故丙日以酉中之辛而取雞貴；丁在卯而壬在亥，故下日合亥中之壬而取豬貴；戊在巳而癸在丑，故戊日合丑中之癸而取牛貴；

The method of determining the earlier heaven yang nobleman is first to determine where each of the ten heavenly stems is located in the earlier heaven positions, then to take the branch where the heavenly stem that combines with the current stem is located as the nobleman. Jia is located at the Zi position, and the heavenly stem that combines with Jia, Ji, is located at the Wei position, so on Jia day, Ji in the Wei palace is taken as the nobleman, and since Wei belongs to the sheep, it is called "sheep nobleman." Yi is located at the Chou position, and the heavenly stem that combines with Yi, Geng, is located at the Shen position, so on Yi day, Geng in the Shen palace is taken as the nobleman, and since Shen belongs to the monkey, it is called "monkey nobleman." Bing is located at the Yin position, and the heavenly stem that combines with Bing, Xin, is located at the You position, so on Bing day, Xin in the You palace is taken as the nobleman, and since You belongs to the rooster, it is called "rooster nobleman." Ding is located at the Mao position, and the heavenly stem that combines with Ding, Ren, is located at the Hai position, so on Ding day, Ren in the Hai palace is taken as the nobleman, and since Hai belongs to the pig, it is called "pig nobleman" (the original text mistakenly writes "Ding day" as "Xia day," but this is recorded as is without correction). Wu is located at the Si position, and the heavenly stem that combines with Wu, Gui, is located at the Chou position, so on Wu day, Gui in the Chou palace is taken as the nobleman, and since Chou belongs to the ox, it is called "ox nobleman."

己在未而甲在子，故己日合子中之甲而取鼠貴；庚在申而乙在丑，故庚日合丑中之乙而取牛貴；辛在酉而丙在寅，故辛日合寅中之丙而取虎貴；行在房租而丁在卯，故壬日合卯而取卯中之丁而取兔貴；癸在丑而戊在巳，故癸日合巳中之戊而取蛇貴也。六壬多取合，如月將取月合，支合也；貴人取干合也。

The next five trigrams are discussed. JI is located at Wei, and the Jia that combines with JI is at Zi, so on JI days, JI combines with Jia in the Zi palace, taking Zi as the nobleman, Zi belongs to the rat, called 'Rat Nobleman'. GENG is located at Shen, and the Yi that combines with GENG is at Chou, so on GENG days, GENG combines with Yi in the Chou palace, taking Chou as the nobleman, called 'Ox Nobleman'. XIN is located at You, and the Bing that combines with XIN is at Yin, so on XIN days, XIN combines with Bing in the Yin palace, taking Yin as the nobleman, Yin belongs to the tiger, called 'Tiger Nobleman'. REN originally resides at Hai, and the Ding that combines with REN is at Mao, so on REN days, REN combines with Ding in the Mao palace, taking Mao as the nobleman, Mao belongs to the rabbit, called 'Rabbit Nobleman' (the original text starts with the four characters 'Xing zai fang shou', which clearly is a mistake for 'Ren zai Hai', but it is recorded as is without alteration). GUI is located at Chou, and the Wu that combines with GUI is at Si, so on GUI days, GUI combines with Wu in the Si palace, taking Si as the nobleman, Si belongs to the snake, called 'Snake Nobleman'. It is evident that Six壬 always takes 'combination' into account: the month general takes the combination of the month builder, which is the combination of the earthly branches; the nobleman takes the combination of the heavenly stems.

甲在申而己在丑，故甲日合丑中之己而取牛貴；乙在未而庚在子，故乙日合子中之庚而鼠貴；丙在午而辛在亥，故丙日合亥中之辛而取豬貴；戊在卯而癸在未，故戊日合未中之癸而取羊貴；貴在己而壬在酉，故丁日合酉中之壬而取雞貴；

In the Later Heaven, the method of determining the Yin Noble is the same as that of the Yang Noble, except that the positions of the Ten Heavenly Stems are changed to those of the Later Heaven. Jia resides in the position of Shen, and the stem Ji, which combines with Jia, resides in the position of Chou, so on Jia day, the noble is taken from the Chou position, called 'Cow Noble'. Yi resides in the position of Wei, and the stem Geng, which combines with Yi, resides in the position of Zi, so on Yi day, the noble is taken from the Zi position, called 'Rat Noble'. Bing resides in the position of Wu, and the stem Xin, which combines with Bing, resides in the position of Hai, so on Bing day, the noble is taken from the Hai position, called 'Pig Noble'. Wu resides in the position of Mao, and the stem Gui, which combines with Wu, resides in the position of Wei, so on Wu day, the noble is taken from the Wei position, called 'Goat Noble'. Ding resides in the position of Si, and the stem Ren, which combines with Ding, resides in the position of You, so on Ding day, the noble is taken from the You position, called 'Chicken Noble' (the original text mistakenly writes 'the noble is in Ji' instead of 'Ding is in Si', and this is recorded as is without correction).

己在丑而甲在申，故己日合申中之甲而取猴貴；庚在子而乙在未，故庚日合未中之乙而取羊貴；辛在亥而丙在午，故辛日合午中之丙而取馬貴；壬在酉而丁在巳，故壬日合巳中之丁而取蛇貴；癸在未而戊在卯，故癸日合卯中之戊而取免貴也。

Now discussing the latter five stems. JI is in the position of CHOU, and the stem JIA, which is compatible with JI, is in the position of SHEN, so on a JI day, JI combines with the JIA in the SHEN palace, taking SHEN as the noble, called 'Monkey Noble'. GENG is in the position of ZI, and the stem YI, which is compatible with GENG, is in the position of WEI, so on a GENG day, GENG combines with the YI in the WEI palace, taking WEI as the noble, called 'Sheep Noble'. XIN is in the position of HAI, and the stem BING, which is compatible with XIN, is in the position of WU, so on a XIN day, XIN combines with the BING in the WU palace, taking WU as the noble, and since WU belongs to the horse, it is called 'Horse Noble'. REN is in the position of YOU, and the stem DING, which is compatible with REN, is in the position of SI, so on a REN day, REN combines with the DING in the SI palace, taking SI as the noble, called 'Snake Noble'. GUI is in the position of WEI, and the stem WU, which is compatible with GUI, is in the position of MAO, so on a GUI day, GUI combines with the WU in the MAO palace, taking MAO as the noble, called 'Rabbit Noble' (the original text had the character '兔' mistakenly carved as '免', which is similar in appearance, so it is recorded as such).

己 戊巳 午 未 申庚 辰 酉辛 丁卯 戌 寅 丑 子 亥 丙 乙癸 甲壬

This is the Earlier Heaven Yang Nobleman Diagram. The twelve palace positions marked within the square box indicate the Earthly Branches where each of the ten Heavenly Stems is located in the Earlier Heaven position: the Si palace is marked with Wu, the Wei palace with Ji, the Shen palace with Geng, the You palace with Xin, the Mao palace with Ding, the Yin palace with Bing, the Chou palace with Yi and Ji (two stems share the Chou palace), the Zi palace with Jia, and the Hai palace with Ren; the Chen and Xu palaces are left unmarked, as Chen is Tiangang and Xu is Hekui, and the Nobleman avoids residing there. To determine the Yang Nobleman for a given day, find the palace where the Day Stem is located, then look for the palace where the stem that combines with it is marked; that palace is the Yang Nobleman for that day. For example, Jia is marked in Zi, and the stem that combines with Jia is Ji, which is marked in Wei, so the Yang Nobleman for a Jia day is in Wei.

丙 乙癸 丁巳 午 未 申甲 辰 酉壬 戊卯 戌 寅 丑 子 亥 己 庚 辛

This is the Later Heaven Yin Nobleman Diagram, indicating the Earthly Branches where each of the Ten Heavenly Stems resides in the Later Heaven positions: the Si palace marks Ding, the Wu palace marks Bing, the Wei palace marks Yi and Gui (two stems share the Wei palace), the Shen palace marks Jia, the You palace marks Ren, the Mao palace marks Wu, the Chou palace marks Ji, the Zi palace marks Geng, and the Hai palace marks Xin. The Chen and Xu palaces are left empty, and the Yin palace also has no stem marked. The method of determining the Yin Nobleman is the same as for the Yang Nobleman Diagram: find the palace where the Day Stem is located, then look at the palace where the stem that combines with it is marked; that palace is the Yin Nobleman for that day. For example, Jia is marked in Shen, and the stem that combines with Jia is Ji, which is marked in Chou, so the Yin Nobleman for a Jia day is in Chou. By comparing the two diagrams, one can understand why the same Day Stem has both a Yang and a Yin Nobleman.

天盤甲羊、戊庚牛、乙猴、己鼠、丙雞、丁豬、壬兔、癸蛇、辛虎，此係陽貴；甲牛、戊庚羊、乙鼠、己猴、丙豬、丁雞、壬蛇、癸兔、辛馬，此係陰貴。

The Heaven Plate's Yang Noble is: Jia Day at Wei (Goat), Wu Day and Geng Day at Chou (Ox), Yi Day at Shen (Monkey), Ji Day at Zi (Rat), Bing Day at You (Rooster), Ding Day at Hai (Pig), Ren Day at Mao (Rabbit), Gui Day at Si (Snake), Xin Day at Yin (Tiger). The Yin Noble is: Jia Day at Chou (Ox), Wu Day and Geng Day at Wei (Goat), Yi Day at Zi (Rat), Ji Day at Shen (Monkey), Bing Day at Hai (Pig), Ding Day at You (Rooster), Ren Day at Si (Snake), Gui Day at Mao (Rabbit), Xin Day at Wu (Horse). The two groups are exactly reversed.

甲戊庚牛羊，乙己鼠猴鄉，丙丁豬雞位，壬癸蛇兔藏，六辛分馬虎，顛倒合陰陽。

This is the traditional "Song of the Nobleman" passed down from ancient texts. Each line lists two zodiac animals, which are the two noblemen associated with a single heavenly stem: the stems Jia, Wu, and Geng are paired with the ox (Chou) and the sheep (Wei); the stems Yi and Ji are paired with the rat (Zi) and the monkey (Shen); the stems Bing and Ding are paired with the pig (Hai) and the rooster (You); the stems Ren and Gui are paired with the snake (Si) and the rabbit (Mao); and the stem Xin is paired alone with the horse (Wu) and the tiger (Yin). The final line, "颠倒合阴阳" (invert and harmonize yin and yang), is the key to the entire song: these two words are not just for rhyming, but indicate that these pairs should be exchanged according to the Earlier Heaven as yang and the Later Heaven as yin, in order to distinguish which is the yang nobleman and which is the yin nobleman.

顛倒者，一干統二肖，互換顛倒，以分陰貴陽貴也。右古訣也，世人不察「陰陽」二字本於先後天之陰陽，遂有旦暮盡夜之訛。不明「顛倒」二字藏有陰貴陽貴之互換，遂有混兼俱用之紊。

The term "颠倒" refers to a heavenly stem governing two earthly branches, which are then swapped to distinguish between yin and yang noblemen. This is the ancient诀. People fail to examine the origin of the term "yin and yang" in the song, which comes from the distinction between Earlier Heaven and Later Heaven, leading to erroneous notions such as morning nobleman, evening nobleman, day nobleman, and night nobleman. They also fail to understand the hidden meaning of "颠倒" which involves the exchange of yin and yang noblemen, resulting in confusion where two noblemen are used together indiscriminately.

六辛句分字是眼暗指陰陽二字之分。俗術改為從字，一日兼兩貴，以上字為陽，下字為陰，而不知陰陽互換之妙，誠俗學之大謬也。必先觀起陰陽貴二圖並觀古訣，始知起貴所以然之理本於先後天之卦。古訣顛倒分列，符合自然。蓋古歌陰陽非指地支天干之陰陽，乃先天為陽，後天為陰也。

The key character in the line "六辛分马虎" is "分," which implies that the nobleman of yin and yang must be used separately. Common practitioners have changed the character "分" to "从," turning it into a phrase that suggests using two noblemen at the same time within a single day. They take the first character as the yang nobleman and the second as the yin nobleman, completely misunderstanding the subtle interplay between yin and yang. This is a major mistake in superficial learning. Scholars must first clearly understand the diagrams of the earlier heaven yang nobleman and the later heaven yin nobleman, then compare them with the ancient诀, to realize why the nobleman is determined in this way. The reasoning behind it originates from the two systems of hexagram positions: earlier heaven and later heaven. The ancient诀 reverses the order and lists them separately, precisely aligning with this natural principle. What is crucial is that the characters "yin" and "yang" in the ancient song do not refer to the inherent yin and yang of the heavenly stems and earthly branches, but rather to the earlier heaven as yang and the later heaven as yin.

甲羊戊庚牛，己鼠乙尋猴，丙雞丁豬位，壬兔癸蛇求，六辛惟用虎，陽貴順行遊。

This is a special rhyme for the yang nobleman (yang gui). It lists the yang nobleman for each of the ten heavenly stems: On Jia day, the yang nobleman is in Wei (sheep); on Wu day and Geng day, the yang nobleman is also in Chou (ox); on Ji day, it is in Zi (rat); on Yi day, it is in Shen (monkey); on Bing day, it is in You (rooster); on Ding day, it is in Hai (pig); on Ren day, it is in Mao (rabbit); on Gui day, it is in Si (snake); and on Xin day, it is in Yin (tiger). The last line, "yang gui proceeds in order," indicates the rule for arranging the twelve heavenly generals: when using the yang nobleman to cast a divination, the twelve heavenly generals are arranged starting from the palace where the nobleman is located, and they are placed in order clockwise.

甲牛戊庚羊，慚鼠己猴鄉，丙豬雞丁位，壬蛇癸兔藏，六辛單用馬，陽貴逆相將。

This is a special rhyme for the Nobleman of the Yin: On Jia day, the Yin Nobleman is in Chou (ox); on Wu day and Geng day, the Yin Nobleman is also in Wei (sheep). On Yi day, it is in Zi (rat); on Ji day, in Shen (monkey); on Bing day, in Hai (pig); on Ding day, in You (rooster); on Ren day, in Si (snake); on Gui day, in Mao (rabbit); on Xin day, it is in Wu (horse). The last line explains the direction for arranging the Heavenly Generals: when setting up the course using the Yin Nobleman, the Twelve Heavenly Generals are arranged in reverse order starting from the palace of the Nobleman. The original text has two errors: the second line mistakenly writes "惭鼠" instead of "乙鼠", and the last line mistakenly writes "阳贵逆相将" instead of "阴贵逆相将". These errors are recorded as they are, and when reading, the correct direction is considered to be the Yin Nobleman moving in reverse.

天盤貴以十干分統兩支，地盤貴以一支分統兩干，上下兼而六層始備。

The nobleman on the Heaven Plate is determined by the ten heavenly stems, each stem governing two earthly branches (one yang nobleman and one yin nobleman). The nobleman on the Earth Plate is the reverse, with each earthly branch governing two heavenly stems (also one yang and one yin). The Heaven Plate uses stems to seek branches, and the Earth Plate uses branches to seek stems. Both upper and lower layers are considered, making the framework of six layers of stem and branch complete.

地盤 己 庚 辛 壬 戊 癸 辛 甲 乙 丙 己 丁 子 丑 寅 卯 辰 巳 午 未 申 酉 戌 亥 日支 乙 甲 辛 癸 己 壬 辛 庚 己 丁 戊 丙

This is the Earth Plate Nobleman Correspondence Table. The middle row represents the twelve Earthly Branches. The upper and lower rows respectively list the two Nobleman Heavenly Stems associated with each branch. The upper row marked "Earth Plate" indicates the yang Nobleman of the Earth Plate: the Zi branch pairs with Ji, the Chou branch pairs with Wu, the Yin branch pairs with Xin, the Mao branch pairs with Ren, the Chen branch pairs with Wu, the Si branch pairs with Gui, the Wu branch pairs with Xin, the Wei branch pairs with Jia, the Shen branch pairs with Yi, the You branch pairs with Bing, the Xu branch pairs with Ji, and the Hai branch pairs with Ding. The lower row marked "Day Branch" indicates the yin Nobleman of the Earth Plate: the Zi branch pairs with Yi, the Chou branch pairs with Jia, the Yin branch pairs with Xin, the Mao branch pairs with Gui, the Chen branch pairs with Ji, the Si branch pairs with Ren, the Wu branch pairs with Xin, the Wei branch pairs with Wu, the Shen branch pairs with Ji, the You branch pairs with Ding, the Xu branch pairs with Wu, and the Hai branch pairs with Bing. The method is: first determine which palace the Day Branch falls into, then take the corresponding Nobleman Heavenly Stem for that palace, which is called "Branch Using Stem Nobleman."

歌曰：地盤旬遁起貴干，但尋支上報干取。假如子日披乙己，乙是陰貴己陽貴，丙蛇丁雀戊六合，巳勾庚青辛天空，壬虎癸常甲元武，乙是太陰丙天后，後陰兩位亦為空，

The song says: The noble stem on the earth plate should start from the hidden stem of the current ten-day period. Once the day branch is located, the heavenly stem reported by that position is taken. For example, on a day of Zi (子): the Zi palace has two stems, Yi and Ji. Yi is the Yin noble stem, and Ji is the Yang noble stem. After determining the noble stem, it is arranged in order from the ten stems to match the twelve heavenly generals. Bing is paired with Teng Snake, Ding with Vermilion Bird, Wu with Liu He, Ji with Gou Chen, Geng with Azure Dragon, Xin with Tian Kong, Ren with White Tiger, Gui with Tai Chang, Jia with Black Tortoise, Yi with Tai Yin, and Bing again with Heavenly Empress. Since there are only ten stems and twelve generals, the last two positions, Heavenly Empress and Tai Yin, will have an empty space.

支用干貴統十位，干用支貴顯易知，支用干貴隱難明。辰戌無貴戊己寄，午寅辛取無同異，陰陽順逆法同干，天地貴人兩盤看。

The song continues to say: using the earthly branches to determine the nobleman among the heavenly stems, each branch governs ten heavenly stems, so it is called "branch uses stem nobleman to govern ten positions." Using the heavenly stems to determine the nobleman among the earthly branches, it is placed in an obvious position, so everyone can easily understand it; using the earthly branches to determine the nobleman among the heavenly stems, it is hidden in a secret position, so it is not easy to understand. The Chen and Xu palaces originally have no nobleman to reside in, their positions are instead occupied by the two earth stems Wu and Ji. The Wu palace and the Yin palace both take Xin as the nobleman, so there is no distinction between yin and yang nobleman here. As for the rules of arranging generals in order of yin and yang and forward and backward, they are exactly the same as when using the nobleman among the heavenly stems. In summary, the nobleman of the heaven plate and the earth plate should be considered together to be comprehensive.

子己丑庚寅取辛，卯壬辰戊巳尋，午辛未甲申用乙，酉丙戌己亥求丁。

This is the rhyme for the Earth Plate's yang nobleman: in the Zi palace take Ji, in the Chou palace take Geng, in the Yin palace take Xin, in the Mao palace take Ren, in the Chen palace take Wu, in the Si palace take Gui, in the Wu palace take Xin, in the Wei palace take Jia, in the Shen palace take Yi, in the You palace take Bing, in the Xu palace take Ji, in the Hai palace take Ding. The second line of the original reads 'Mao Ren Chen Wu Si Xin', the character 'Gui' under 'Si' is missing, here it is recorded as per the original without supplementation; the missing character can be inferred from the preceding Earth Plate nobleman chart as Gui.

子乙丑甲寅辛同，卯癸辰巳己乙中，午辛未庚申用己，酉丁戌戊亥丙逢。

This is the rhyme for the Earth Plate Yin Gui: Zi palace takes Yi, Chou palace takes Jia, Yin palace takes Xin, Mao palace takes Gui, Chen palace takes Ji, Si palace takes Ren, Wu palace takes Xin, Wei palace takes Geng, Shen palace takes Ji, You palace takes Ding, Xu palace takes Wu, Hai palace takes Bing. The second line of the original text is engraved as "Mao Gui Chen Si Ji Yi Zhong," but the order of the heavenly stems for Chen and Si palaces is incorrect and does not match the previous对照表. Here, it is recorded according to the original text without alteration, and the correct order should be "Chen Ji, Si Ren" as listed in the对照表.

王元明曰：「地下支元之貴，即人元旺用之稱。隱伏其下，人所難曉，地下有旬遁之干支，靜而有動。世人皆謂奇門重干不重支，六壬重支不重干，皆偏廢之說。地盤貴人佐天盤之不足，六層乃全。」

Wang Yuanning said: The nobleman hidden in the earthly branches beneath the earth plate is another term for "the person of power in the heavenly stem." It is concealed beneath the earthly branches, and ordinary people find it difficult to perceive. Originally, there are the ten heavenly stems hidden in the earthly branches, which seem static, but in fact there is movement within stillness. Everyone says that in the art of Qimen, the heavenly stems are emphasized while the earthly branches are neglected, and in the art of Liuren, the earthly branches are emphasized while the heavenly stems are neglected. These two views are both partial. In reality, the nobleman in the earth plate precisely complements the deficiency of the heaven plate. When the two plates are combined, the six-layer structure is complete.

夏至一陰生 巳 午 未 申 辰 酉秋分 春分卯 戌 寅 丑 子 亥 冬至一陽生

This is the diagram for determining the nobleman (guìrén) according to the time of day. The twelve sections outside the square are marked with the directions of four seasonal periods: the top of the diagram (on the side of the午 position) is marked 「Summer Solstice, the beginning of Yin」, the bottom (on the side of the子 position) is marked 「Winter Solstice, the beginning of Yang」, the right side (the酉 position) is marked 「Autumn Equinox」, and the left side (the卯 position) is marked 「Spring Equinox」. It expresses the idea that in a year, Yang energy begins at the Winter Solstice and Yin energy begins at the Summer Solstice. Applying this principle to a day, Yang begins at the子 hour and Yin begins at the午 hour. When determining which nobleman to use in a divination, refer to the boundaries shown on this diagram.

巳為陽極，純陽之月也，地雷復。亥為陰極，純陰之月也。天風姤。

The hour of Si is where yang energy reaches its peak, corresponding to the month of pure yang (April, hexagram Qian); the hour of Hai is where yin energy reaches its peak, corresponding to the month of pure yin (October, hexagram Kun). As for the attached hexagram 'Fu' (Earth over Thunder), it originally represents the hexagram of the first yang emerging in the month of Zi; the hexagram 'Gou' (Heaven over Wind) originally represents the hexagram of the first yin beginning in the month of Wu. The mention here refers to the two endpoints of yin and yang's emergence, contrasting with the extreme points of Si and Hai. Readers should not confuse these hexagrams with the ones associated with Si and Hai themselves.

按：冬至一陽生於子，止於巳；夏至一陰生於午，止於亥；乃天地真陰真陽之分際也。法以一日之干分統兩支之貴，又以六時之支分用兩般之貴。陰時卻用陽貴，陽時卻用陽貴，自子時起巳時止用陰貴，陽乘地將也。午時起亥時至用陽貴，陰乘天將也。

The commentary says: At the winter solstice, the first yang begins at Zi and ends at Si; at the summer solstice, the first yin begins at Wu and ends at Hai—this marks the true boundary of genuine yin and yang in the universe. Based on this principle: the day stem governs two earthly branches, each representing a nobleman (one yang nobleman and one yin nobleman). The day is divided into twelve hours, with the first six hours and the last six hours each using a different nobleman. The rule is that during yin hours, yang nobleman is used, and during yang hours, yin nobleman is used (the original text here has both sentences as 'use yang nobleman,' and the latter sentence should be 'during yang hours, use yin nobleman' as a mistake). Specifically: from Zi hour to Si hour, these six hours belong to yang hours, and yin nobleman is used, called 'yang riding the earthly general'; from Wu hour to Hai hour, these six hours belong to yin hours, and yang nobleman is used, called 'yin riding the heavenly general.'

天動為陽、地動為陰，陰陽互根之理也。一陽生子，子至巳而極；一陰生午，至亥而極，故一日分陰分陽互用兩貴，陰陽配合而化育成也。豈以日出日入分旦暮哉？豈陽貴治晝，陰貴治夜哉？旦暮夜以地盤所臨言則可也，豈以時分哉？

Heaven belongs to yang and Earth belongs to yin. In times of yang, yin noblemen are used; in times of yin, yang noblemen are used. This is exactly the principle that yin and yang depend on each other as their roots. One yang begins at Zi and progresses through Si to reach its peak. One yin begins at Wu and progresses through Hai to reach its peak. Therefore, within a day, yin and yang are divided into two parts, alternately using the two types of noblemen. Through the combination of yin and yang, the process of generation and nurturing can be completed. How can the morning and evening be divided according to the rising and setting of the sun? How can the yang nobleman be responsible for the day and the yin nobleman for the night? The terms "morning," "dusk," and "night" are only meaningful if we consider the nobleman's position on the Earth Plate. How can they be divided according to the time of day?

凌移文劉演輩所注《畢法》《心印》皆暗藏其旨而不輕洩，世俗不知而謬解訛傳，壬學之時失真也久矣，能不為之關明乎？

Ling Yiwén and Liu Yan, these predecessors, in their annotations of the "Bifa Fu" and "Xinyin Fu," concealed this meaning within their words without easily revealing it. Common people do not understand, thus leading to misunderstandings and errors in transmission. The study of Liu Xin has been losing its authenticity for a long time; how can we not clarify it?

陽貴乘地將，陰貴乘天將，動靜互為根，陰陽得真將。午後為陰將，陽貴盤上乘；子起為陽時，陰貴盤上乘，先後天不明，貴人失所親，牛羊分旦暮，夢中說夢因。

This is a verse on the use of the Nobleman in time division. The Yang Nobleman is paired with the earthly branch for use, while the Yin Nobleman is paired with the heavenly branch. Motion and stillness are interdependent, thus yin and yang can each attain their true Nobleman. After noon, the Yin Nobleman is in command, so the Heaven Plate should take the Yang Nobleman; starting from the hour of Zi, which is Yang time, the Heaven Plate should take the Yin Nobleman. If one does not understand the origin of Earlier Heaven and Later Heaven, the Nobleman cannot find its proper position to attach to. As for the idea of dividing the branches of Ox (Chou) and Sheep (Wei) as early and late Nobleman, it is purely a dream within a dream, with no basis at all.

右歌發明用貴之真訣，合前圖說，看之明白瞭然矣。世俗不明所以然之，故宜其舛謬也。

The song above clearly explains the true秘诀 of the Nobleman. When combined with the previous two diagrams and their explanations, the meaning becomes clear. Ordinary diviners do not understand the underlying reasons, which is why they often make mistakes.

地戶巳 午 未 申人門 辰 酉 卯 戌 鬼戶寅 丑 子 亥天門

This is a diagram showing the division between the forward and reverse movement of the Nobleman. The twelve palace positions are marked with four gates: the Si palace is marked "Di Hu," the Shen palace is marked "Ren Men," the Yin palace is marked "Gui Hu," and the Hai palace is marked "Tian Men." The four sides of the diagram are arranged as follows: the top side includes Si, Wu, Wei, and Shen; the left side includes Chen and Mao; the right side includes You and Xu; and the bottom side includes Yin, Chou, Zi, and Hai. These four gates serve as markers for determining the direction of movement when arranging the Twelve Heavenly Generals: if the Nobleman is located on the side of Hai (Tian Men), the Heavenly Generals move forward; if the Nobleman is located on the side of Si (Di Hu), the Heavenly Generals move in reverse.

辰戌為陰陽之界，貴人登天門以前俱順行，貴人臨地戶以後俱逆行，豈以卯酉寅申分旦暮哉？貴人臨地盤則有晝夜之異。《畢法》之雲晝夜貴人，蓋以臨地盤論，後人錯解之也。

The two palaces of Chen and Xu are the boundaries of yin and yang. Before the Nobleman reaches the Heavenly Gate (Hai Palace), the Twelve Heavenly Generals all move in a clockwise direction; after the Nobleman arrives at the Earthly Gate (Si Palace), they all move counterclockwise. How can the palaces of Mao, You, Yin, and Shen be used to distinguish morning and evening? The palace where the Nobleman is located on the Earth Plate indeed has distinctions between day and night positions. The "Day Nobleman and Night Nobleman" mentioned in the "Bi Fa Fu" refers specifically to the position of the Nobleman on the Earth Plate. Later commentators mistakenly interpreted it as using two different Noblemen for day and night.

訣曰：貴人在亥子為先，在戌邊將酉引前，在巳俱從辰位轉，若居辰位巳為先。

The mnemonic says: if the Nobleman is in theHai Palace, then the next position is theZi Palace; if in theXu Palace, then the previous position is theYou Palace (still in the forward sequence); if in theSi Palace, then it is always reversed from the辰 position; if in theChen Palace, then the starting position is the巳. These four lines teach people to directly determine the direction of the Twelve Heavenly Generals from the position of the Nobleman, without needing to remember additional rules.

夜將日將，四課三傳，九宗七體，年命六樣，為綱為領，孰重孰輕，合法顯應。非法不靈，局外行藏，變動難名，笥中奧妙，得中則神，知開三遁，得撥五行。

This is the four-character text of the seventh and eighth lines of the classic. The night general and the day general, the four lessons and the three transmissions, the nine categories and seven structures, and the year of birth and the personal destiny are all regarded by people as the main principles of the Six壬 (Six Changes). However, among these principles, which is more important and which is less so? Only those in accordance with the true method will show results; those not in accordance with the true method will naturally fail. The true key lies beyond the structure of the lesson pattern, involving the movement of advancing, retreating, leaving, and staying, which is difficult to describe. The profound secrets contained in this box are incredibly marvelous once understood— the key lies in knowing how to reveal the three hidden paths of heaven, earth, and humanity, and to clarify the prosperity and decline of the five phases.

此探六壬月將貴人課傳宗體年命六親，俱有真法在笥中，世人不知，錯解誤用，則皆非真法矣。且煩冗散漫，毫無把握，孰為綱領，孰為輕重，何以決斷哉？

In the Six Rén system, the month general, the nobleman, the four lessons and three transmissions, the lesson pattern, the personal year and the six relations all contain true methods hidden away in chests. The world does not know them, and misinterprets and misuses them, so they are no longer true methods. Moreover, these terms are complicated and scattered, leaving scholars with no clear basis to hold on to: which one is the main principle? Which is more important, and which is less? Then how can one decide fortune and misfortune?

法用遁干，動中有變，周流六處，即能窺天地未發之機，闡課傳吉凶活動之妙，要在變通。遁干所在之方，即六壬傳課之方也，豈若金口訣以占人來方、坐方為方哉？故遁之一字，神機變化；推年月日之歸程的路，全在箇中，不以遁干取用，將何為據？不以旺字取舍，斷法終是模糊。可告者神也，虛而善應者亦神也，必學者誠心澄慮，依法求用。

The true method is to use the concealed stem (遁干), which changes as it moves through the six positions of the heavenly stem: the current year, the month builder, the day branch, the exact hour, the person's age, and their birth stem. By doing so, one can perceive the hidden signs of the universe before they manifest, and reveal the living fortune and misfortune contained within the four lessons and three transmissions. The key lies entirely in the principle of change and adaptability. The position where the concealed stem resides is the direction indicated by the six壬 (Six壬) transmission. How is this different from the "Golden Mouth" method, which only uses the direction from which a person comes or the direction they are sitting in as the direction? Therefore, the character "遁" (concealment) is precisely where the divine mechanism of change resides. To determine where the heavenly stem, the month builder, and the day branch will ultimately lead, everything is contained within this. Without using the concealed stem to determine the basis, how else can one proceed? Without using the concept of "prosperity" (旺) to decide what is favorable or unfavorable, the method of divination will remain vague. The one who can convey messages to people is the divine, and the one who is quiet and responsive is also the divine. Therefore, scholars must approach with sincerity and clarity of mind, and follow the method to seek out the "use" (用).

然此旺用二字，非三傳發用之用，亦非占時取用之用，圓通無方，不可執是彼是我之稱。若就我而言，則是有我之運用，是我為主。自彼而言，則有彼之運用，是彼為主。若我用帶刑害則我之運用必坎坷，我用帶德祿則我之運用必多吉慶。

However, it must be clarified: the term 「旺用」 here is neither the 「use」 in the first transmission of the three transmissions nor the 「use」 taken at the time of divination. It is comprehensive and not fixed, and one should not rigidly identify which character is the other or oneself. If we speak from the perspective of myself, it refers to my own application, with myself as the main focus; if we speak from the perspective of the other party, it refers to the other party's application, with the other party as the main focus. For example: if the useful god on my side is accompanied by punishment or harm, my actions will certainly encounter difficulties; if the useful god on my side is accompanied by dryness and honor, my actions will certainly bring many auspicious outcomes.

然占天時之晴雨，則我之一字難言矣。占六甲則我又屬彼。占行人則我字盡屬他人，妙在觸類旁通，取物象形，以知箇中之旺用。若必要分彼字我字，則非壬遁圓通之說矣。

But when the subject changes, the situation is different: when predicting weather conditions, the term 'I' cannot be used; when predicting pregnancy (six jia), the term 'I' should be attributed to the other party; when predicting the whereabouts of a traveler, the term 'I' entirely belongs to others. The beauty lies in the ability to apply principles universally, taking the image and form of the subject being divined, and identifying the dominant useful god. If one insists on rigidly distinguishing between 'self' and 'other,' then it is not in line with the principles of the Six壬 (Six壬) system, which is flexible and comprehensive.

若拘定硬局，四課三傳，如時俗之解，則以干為我，支為彼；占行人以干為動，占他人以支為靜，屬宅；占胎孕以支靜為母，日動為子。若此之論彼我，果是乎？否乎？在卜者果驗乎否？

If one rigidly adheres to the fixed structure of the four lessons and three transmissions, according to current popular interpretations, it would be stated as follows: the day stem is regarded as oneself, and the day branch as the other party; when divining about a person's whereabouts, the day stem is considered as the moving element and the day branch as the stationary one, belonging to the dwelling place; when divining about pregnancy, the stationary day branch is considered as the mother and the moving day stem as the child. Is this way of distinguishing between self and other correct? Is this method of divination actually effective?

且鈐上三傳結構於課中，共有九字，初發用，次變體，末歸計，九宗七綱領，非一全用乎？抑不用乎？如用三傳，則先有四課；用四課，必棄三傳；煩冗散漫，反無依據把握。且更有門類附課、卦名神煞、德合刑沖等字，年月日時、本命行年上下字都不能盡用。欲去惑而反生惑矣。

Furthermore, the three transmissions are structured within the four lessons in the lesson bell, totaling nine characters: the first transmission represents the beginning of the matter, the middle transmission indicates changes along the way, and the final transmission signifies the conclusion. Along with the nine categories and seven forms, the question arises as to whether all of them should be used or none at all. If one says the three transmissions should be used, then the four lessons come before them; if one says the four lessons should be used, then the three transmissions must be discarded. The terminology is complicated and scattered, making it difficult to find a basis or grasp a handle. Moreover, there are also various additional categories,卦 names, divine omens, and terms such as virtue, conjunction, punishment, and opposition, along with the heavenly stem of the year, the month builder, the day branch, the correct hour, and the personal destiny and age, which are all impossible to use exhaustively. The intention was to remove doubts, but instead, more doubts have arisen.

惟智者超乎課體之外，而又不離乎課體之中，不為課體所蔽，開三遁而撥五行，斯妙手萬化，生身從茲而定，故曰「局外行藏」。蓋言取用也，能取課中之真用，則課傳硬局皆為我用而活矣。

Only the wise can transcend the lesson pattern while remaining within it, not obscured by its names, and thus reveal the three escapes of heaven, earth, and humanity, and clarify the prosperity and decline of the five phases. Only then can a master skillfully generate myriad changes, and his own fortune and misfortune become certain. Therefore, the classic says, "hidden movements outside the pattern." It refers precisely to the method of selection: being able to extract the true "use" from within the lesson, transforming the rigid structure of the four lessons and three transmissions into something alive and dynamic.