One-character诀 Zhi Lian Huan

老子云：“禍兮福所倚，福兮禍所伏，孰知其極，是何禍福？”聖人猶難，況兀兀之眾？豈能前期之得失，察品物之情狀者哉？此陰陽者流不闕於世也。

Laozi said: "Disaster contains the basis of good fortune, and good fortune also hides disaster. Who can investigate to the end and clearly distinguish which is disaster and which is good fortune? This principle of mutual dependence between misfortune and good fortune is even difficult for sages to determine in advance, let alone ordinary people who are so confused. How could they foresee the gains and losses of an affair or clearly understand the true nature of all things in the world? Because ordinary people cannot see through this, those who practice yin and yang and numerology, and predict good or bad fortune for others, have never ceased to exist in the world."

黃帝軒轅以中式開天下聾瞽，雖為其書，而得其妙用寡矣。近世徐次賓潛心斯道，為人稽吉征凶，委曲詳悉，遂將所得述成一書，題曰《一字訣》，十五門互相發揮，循環不止。又曰《玉連環》，寶之雲意。九逸仙人見其簡略，慨然詳註，覽之者尋源討流，不待《金匱》、《玉函》，已造會要。

It is said that the Yellow Emperor Huangdi invented the method of "Zhongshi" for casting a divination chart. This method involves placing the Month General on the given time and turning out the Heaven Plate, then combining it with the Earth Plate to form a chart. He used this method to enlighten the people who were as blind as the deaf. Although there are classical texts transmitting this knowledge, few people truly understand its subtle applications. In recent times, Xu Cibin from Luxi devoted himself to studying this discipline, using it to investigate auspiciousness and verify dangers, analyzing matters in a thorough and detailed manner. He then compiled his insights into a book titled "Yizijue" (One-Character诀). The book is divided into fifteen sections, each section using a single character to summarize the method of interpreting a particular type of chart. The sections complement each other, interconnect, and form a continuous cycle. He also named the book "Yulianhuan" (Jade Linked Rings), meaning that the book should be cherished like a precious jade, and its structure is tightly connected. However, the Nine Immortals found the text too concise and provided detailed annotations for each part, enabling readers to trace the source and follow the flow. Thus, readers no longer need to refer to complicated ancient texts such as the "Jingu" (Golden Chest) and "Yuhuan" (Jade Cabinet), but can directly enter the hall of the art and grasp the essential principles of the Six壬 (Rén) system.

金大定二十一年，歲次辛丑，孟冬朔日，翠微樵隱王順謹序

In the twenty-first year of King DING of the Jin dynasty, which corresponds to the Xinchou cycle (equivalent to 1181 AD, the eighth year of the Chunxi era of the Southern Song dynasty's Emperor Xiaozong), on the first day of the tenth lunar month in early winter, Wang Shun, who styled himself as "Cuiwei Qiaoyin," respectfully wrote this preface.

廬溪徐次賓述

The following text is written by Xu Cibin from Luxi. "Luxi" is his place of origin, and Xu Cibin is the author of this book. The person praised in the preface who devoted himself to the study of Liu Ren is none other than him.

中式大體有八門，一曰先鋒，二曰直事，三曰外事，四曰內事，五曰發端，六曰移易，七曰歸計，八曰變體，曰時、日、辰、年、命、三傳也。

To cast a lesson in Six Rats (Ling), one generally needs to examine it through eight categories: the first is called the "Vanguard Gate," the second the "Direct Affairs Gate," the third the "External Affairs Gate," the fourth the "Internal Affairs Gate," the fifth the "Origin Gate," the sixth the "Transformation Gate," the seventh the "Return Calculation Gate," and the eighth the "Variation Gate." These eight gates are positioned on the time of divination, the day stem, the day branch (called "Chen" in Six Rats), the current year's heavenly stem, the person's birth year's heavenly stem, and the three transmissions. When interpreting the lesson, one takes the images from these positions to determine fortune and misfortune.

先鋒門者，謂所占之正時也，為財、為合、為刑、為害，不待運式而先有所主，故曰先鋒門。

The so-called "Frontier Gate" refers to the "correct time" used in casting the divination chart, which is the current moment when the question is asked. For the day stem, this time may be exactly "wealth," "conjunction," "conflict," or "harm." One does not need to wait for the rotating disk to produce the four lessons and three transmissions; by simply looking at this relationship with the day stem, the main aspect of the matter being divined is already revealed. It is like the vanguard advancing before the main army, hence it is called the "Frontier Gate."

直事門者，謂天上正時也。假令甲日未時為日下之財。若小吉上乘天空，是虛妄干財也。謂天上正時將直事，故曰直事門。

The term "straight affairs gate" refers to the deities and generals on the Heaven Plate that are positioned above the palace corresponding to the exact hour. For example, on a Jia day, if the hour is Wei (which belongs to earth), earth is overcome by wood, making it the "wealth" of Jia day. However, if the small favorable deity (Wei) on the Heaven Plate is occupied by "Tian Kong," which signifies falsehood and deception, then this wealth is illusory and not genuine. Seeking wealth in such a case would result in fruitless efforts. Since this is the Heavenly General on the Heaven Plate that is in charge of affairs during the exact hour, it is called "straight affairs gate."

外事門者，以日干為外也。若時與日合為外合，若時與日害則主外憂。蓋日為陽、為尊、為外事，故曰外事門。

The "Outer Affairs Gate" refers to using the day stem to examine external matters. If the time of divination harmonizes with the day stem, it indicates that external affairs will be smooth and favorable. If the time of divination conflicts with the day stem, it suggests that there may be troubles or difficulties outside. Since the day stem is yang and holds a position of respect, it represents the outward aspect of a person. All matters related to the outside, distant places, and public dealings are governed by it, hence it is called the "Outer Affairs Gate."

內事門者，以辰為內也。若時與辰害則內憂，若與辰沖即主內動。蓋辰為陰、為卑、為宅、為內事，故曰內事門。

The "Inner Affairs Gate" refers to using the Day Branch (known as "Chen" in the Six Rats system) to examine matters within the household. If during a divination the branch is in conflict with the Day Branch, it indicates trouble within the family. If it is in opposition to the Day Branch, it suggests changes within the household. Since the Day Branch is yin and of low status, it represents the dwelling place and the people in the family. All matters concerning the household, nearby things, and close relatives are governed by it, hence it is called the "Inner Affairs Gate."

發端門者，初傳是也。假令正月占事，若用起大吉丑，即為過去事；用起功曹寅，即為目今事；用起太沖卯，即為未來事；以其為災福發用之端，故曰發端門。

The "Fāduān Mén" refers to the first transmission among the three transmissions. For example, if an event is divined in the first month, the month builder for the first month is寅. If the initiating transmission starts with Daji (Chou), which is before寅, the divination concerns something that has already passed; if it starts with Gongcao (Yin), which is the same as the month builder, the divination concerns something happening now; if it starts with Taichong (Mao), which is after寅, the divination concerns something yet to come. The first transmission marks the initial beginning of misfortune or good fortune, as the matter starts from here, hence it is called "Fāduān Mén."

移易門者，中傳是也。謂如初傳凶，中傳吉，即移易其凶象，變而為吉，故曰移易門。

The "Shift and Transformation Gate" refers to the Middle Transmission among the Three Transmissions. For example, if the First Transmission shows an ominous omen, but the Middle Transmission receives a favorable deity and general, then the ominous nature of the First Transmission is transformed and turned into a favorable outcome by the Middle Transmission. Conversely, if the First Transmission is favorable but the Middle Transmission is ominous, the original favorable outcome may be transformed into an ominous one. All turning points in a matter are determined by this position, hence it is called the "Shift and Transformation Gate."

歸計門者，末傳是也。如四月甲日占事，而用傳見申酉，末傳見午，即主五月內無事，故曰歸計門。

The "Guo Ji Men" refers to the final transmission among the three transmissions, which governs the final outcome and the month and day when an event is fulfilled. For example, if an event is divined on the fourth month and first day of the month, and the first and middle transmissions show the metal of Shen and You, which are the official ghosts of Jia wood and thus indicate harm, but the final transmission shows Wu fire, which can overcome the Shen and You metals. Moreover, Wu fire is the month builder of the fifth month, so it is concluded that the matter will naturally conclude and be safe within the fifth month. The final transmission is where the entire matter is settled and accounted for, hence it is called "Guo Ji Men."

變體門者，人命之事也。謂四課雖同時而人命不同，以人命所見神將各異，故變其卦體，所主災福亦不同，故曰變體門。

The so-called "Variation Gate" refers to the differences caused by one's birth year and destiny. Even when the same hour and the same Four Lessons are used for divination, people with different birth years and destinies will have different outcomes. The heavenly spirits and Heavenly Generals associated with the palace where their destiny falls vary, thus changing the overall pattern of the lesson and the nature of the fortune or misfortune it indicates. Because it can alter the lesson pattern, it is called the "Variation Gate."

凡占一課，八門之內須要消息詳審，擇其精要而斷之。若習之不正，擇之不當，則毫釐之差，千里之失。當首立此章以明課體之要，次標假令以明課式之用，故學者於此當盡心焉。

When divining a single lesson, one must repeatedly consider and carefully examine it within these eight gates, selecting the most important aspect to make a judgment. If one's foundation of learning is not correct and one's decision-making in practical situations is improper, then even a slight error at the beginning will lead to a vast difference in the outcome. Therefore, this book first establishes a chapter called "Lesson Pattern Essentials" to clearly explain the principles of lesson patterns; then it proceeds to list "Suppose" examples to demonstrate the actual application of lesson patterns. Students reading this section should pay particular attention and deeply understand it.

凡時為日干之財，更乘旺氣，得吉神良將，上下相生，定主干財之事。若式中得斬關、遊子發用，子干白虎，必是出入干財。若式中見兄弟爻，上得吉將，便言同人干財。若日落空亡，或上見天空，便言財為等輩取也。或失財，或被等輩收也。若上得朱雀、勾陳、白虎為鬼，便言爭財之人。若見天空、空亡得，必是空手求財也。

This chapter's "one-character诀" focuses on the character "wealth":所谓 "time is the day stem's wealth" means that the hour's earthly branch is exactly overcome by the day stem, forming the wealth hexagram. Whenever such a situation occurs, if the god of that hour is riding on the current strong and flourishing energy, and is supported by auspicious deities and good generals, with the heaven plate and earth plate mutually generating, it is certain that the matter in question relates to seeking wealth and profit. If the lesson produces "cutting the gate" or "wandering son" types of hexagrams that indicate movement, and the water element above is accompanied by the White Tiger, then it is certain that one is going out to seek wealth. If the hexagram shows the brother hexagram, and the deity above is a good general, it is said that one is collaborating with companions to seek wealth. If the day stem falls into the ten-day void or if the deity above the day stem is the Tian Kong (sky), which signifies loss, it is said that the wealth has been taken by peers; or it has been lost; or it has been taken away by peers. If the wealth hexagram is supported by the Vermilion Bird, Gou Chen, or White Tiger, and these deities transform into the official ghosts that overcome the day stem, it is said that someone is coming to compete for this wealth. If the Tian Kong is combined with the ten-day void, it is certain that one goes to seek wealth with empty hands, ultimately ending up with nothing.

若財在日上，乃手內之財，名為出門見財。若太陰乘財與日三合六合，主得陰人財。若見玄武臨財，防盜；更見鬼賊，定是失財。凡財乘旺氣，是目下之財；相氣，是將來之財；休氣，是過去之財，或為舊財，或於有疾病人處求財；囚氣，繫無力之財；死氣，是關死人之財。

If the wealth sign falls directly on the day stem, it indicates wealth already in hand, and the diviner calls this "seeing wealth upon leaving home," meaning that upon going out, there will be income. If Tai Yin is riding on the wealth sign and forms a triple harmony or a six harmony with the day stem, this wealth is obtained from a woman or someone from the yin and soft path. If the Black Tortoise is on the wealth sign, one should be cautious of theft; if the chart also shows the image of ghosts or thieves, then it is certain that the wealth will be lost. Additionally, one should examine the five phases of the qi accompanying the wealth sign: if it rides on a strong phase, it is current wealth; if it rides on a prosperous phase, it is wealth to be obtained in the future; if it rides on a resting phase, it is old wealth from a sick person; if it rides on a restrained phase, it is weak and ineffective wealth; if it rides on a dead phase, it is connected with the dead, indicating wealth from funerals or inheritance.

欲知財數，以神將上下相乘，不用他人之干也。亦量旺相休囚、相生相剋加減言之。

To calculate the amount of wealth, take the fixed number of the heavenly stem on the Heaven Plate where the wealth爻 is located, and multiply it by the fixed number of the heavenly general above it. Only consider these two numbers, without involving other heavenly stems and earthly branches. Then, adjust the result according to whether the heavenly stem is in a旺, 相, 休, or 囚 state, and whether there is mutual generation or mutual control between the upper and lower elements. Adjust the number accordingly and determine the final amount.

假令乙亥日申將未時。

Take an example: On a Yihai day, using Shen as the Month General, the time is Wei hour. Place the Shen General on top of the Wei hour and turn out the Heaven Plate, then observe how it covers the Earth Plate's various palaces, resulting in the following divination chart.

空 虎 常 玄 午 未 申 酉　　蛇 貴 空 龍　　財 丁丑 蛇 龍巳　　戌陰　　丑 子 午 巳　　兄 戊寅 朱 勾辰　　亥后　　子 亥 巳 乙　　兄 己卯 合 卯 寅 丑 子 合 朱 蛇 貴

The method of reading this chart is as follows. The month general is Shen, added to the time of the day Wei, so the heaven plate moves one step ahead of the earth plate. On the earth plate Si, the heaven plate is Wu, accompanied by Tian Kong; on Wu, it is Wei, accompanied by Bai Hu; on Wei, it is Shen, accompanied by Tai Chang; on Shen, it is You, accompanied by Xuan Wu; on You, it is Xu, accompanied by Tai Yin; on Xu, it is Hai, accompanied by Tian Hou; on Hai, it is Zi, accompanied by Gui Ren; on Zi, it is Chou, accompanied by Teng Snake; on Chou, it is Yin, accompanied by Zhu Qiao; on Yin, it is Mao, accompanied by Liu He; on Mao, it is Chen, accompanied by Gou Chen; on Chen, it is Si, accompanied by Qing Long. The four lessons are counted from right to left: the first lesson, Yi wood lodges in Chen, with Si on Chen, accompanied by Qing Long; the second lesson, Wu on Si, accompanied by Tian Kong; the third lesson, the day branch Hai has Zi on it, accompanied by Gui Ren; the fourth lesson, Zi has Chou on it, accompanied by Teng Snake. The three transmissions are the first transmission Chou (Dun Gan Dingchou, accompanied by Teng Snake, Chou earth is overcome by Yi wood, which is the day stem's wealth yao), the middle transmission Yin (Wu Yin, accompanied by Zhu Qiao, Yin wood is of the same type as Yi wood, which is the brother yao), and the final transmission Mao (Ji Mao, accompanied by Liu He, which is also a brother yao). The day Yi Hai belongs to the Jia Xu decade, and in this decade, the positions Shen and You are empty.

三傳丑寅卯，將螣蛇、朱雀、六合，來意主出外取索舊財兩重，繫丑年交易，其錢三百二十貫，至六月得錢五十六貫，至十二月再索，乃有口舌相爭，卻得一姓董人和勸，其財盡得。

The Three Transmissions are Chou, Yin, and Mao, in sequence, with Teng Snake, Vermilion Bird, and Liu He respectively. Based on this, the intention of the person coming is determined: he intends to go out to collect an old debt, and it is two debts combined into one; this transaction takes place in the year Chou, with a total principal of three hundred twenty units. In June, he recovers fifty-six units; in December, he goes again to collect, during which there is a verbal dispute, fortunately a man surnamed Dong intervenes and mediates, and finally he retrieves the entire principal and interest.

何以知出外取索舊財？緣時為日干財，直事門見白虎，主道路。又發用大吉，亦為日干之財，大吉土無氣，故言出外取索舊財兩重。繫丑年交易者，發用大吉為丑年也。言三百二十貫者，蓋大吉八數，螣蛇四數，相乘得三百二十貫也。

By what means do we know it is about going out to collect an old debt? Because at the time of divination, the earth branch of the hour was "wu" (earth), which was overcome by "yi" wood. This is the wealth of the day stem. The "straight matter gate" on the heaven plate at the correct hour is occupied by the "white tiger," which governs travel and toil, so it indicates going out to collect. Furthermore, the initial transmission of the divination is "da ji chou" (great good yin), which is also the wealth of "yi" wood. However, "chou" earth is not in its season and lacks vitality, so the matter is old, hence it is said to be going out to collect "old wealth." Since the wealth yao and "chou" earth do not appear together, it is said to be "two layers," meaning collecting two debts. It is said that this matter will be completed in the year of "chou" because the initial transmission is "da ji chou," and "chou" is paired with the year of "chou." The amount is said to be three hundred twenty units because the fixed number of "da ji chou" is eight, and the fixed number of "teng snake" is four. Eight multiplied by four gives thirty-two, and adding one more place makes three hundred twenty units.

六月中得數五十六貫，何也？蓋時為日干財，小吉八數，白虎七數，相乘得五十六也。緣白虎無氣，又未為六月建，故於六月中先得五十六貫也。至十二月再索有口舌相爭，得姓董人和勸，盡得之，何也？蓋發用大吉為財，應十二月；中傳功曹為等輩，上得朱雀，主口舌爭競；末傳卯主千里，六合為草頭，配成董字；六合主和，故得姓董人勸和。

In June, one first receives fifty-six taels, which is calculated as follows: At the time of the divination, the day stem is the wealth sign, and the small auspicious sign of the hexagram is the hexagram of the earth, which has a fixed number of eight. The hexagram above it is the White Tiger, which has a fixed number of seven. Multiplying eight by seven gives fifty-six. The White Tiger is currently without strength, so its power is weak and only a small portion can be recovered first. The earth hexagram is also the month builder of June, so the fifty-six taels should be received first in June. In December, one goes to collect the remaining amount, there is a dispute, and a person surnamed Dong mediates and the entire amount is recovered. This is interpreted as follows: The initiating transmission is the Great Auspicious sign of the earth, which is the wealth sign, and the earth sign matches December, so the time of the event is in December. The middle transmission is the official sign of the rat, which is the same as the day stem of the wood, representing peers. The official sign is above the wood, and the wood is associated with the Vermilion Bird, which governs disputes, so there is a conflict. The final transmission is the great movement sign of the rabbit, which represents a long journey, and the rabbit is above the earth sign. The earth sign, in terms of character shape, is the grass radical, and the grass radical combined with the character 'chong' (meaning a long journey) forms the character 'Dong'. The earth sign also governs harmony, so a person surnamed Dong appears to mediate, and the matter is resolved smoothly.

假令壬申日申將午時。

Take another example: on a Renshen day, Shen is the Month General, and the time of divination is wu hour. The Shen General is placed on the wu hour and turns out the Heaven Plate, which advances two positions ahead of the Earth Plate.

朱 合 勾 龍 未 申 酉 戌　　虎 龍 陰 常　　兄 甲子 虎 蛇午　　亥空　　子 戌 卯 丑　　子 丙寅 玄 貴巳　　子虎　　戌 申 丑 壬　　官 戊辰 后 辰 卯 寅 丑 后 陰 玄 常

In this divination chart, the Earth Plate's巳 is overlaid by the Heaven Plate's未, with Vermilion Bird; the Earth Plate's午 is overlaid by the Heaven Plate's申, with Liu He; the Earth Plate's未 is overlaid by the Heaven Plate's酉, with Gou Chen; the Earth Plate's申 is overlaid by the Heaven Plate's戌, with Azure Dragon; the Earth Plate's酉 is overlaid by the Heaven Plate's亥, with Tian Kong; the Earth Plate's戌 is overlaid by the Heaven Plate's子, with White Tiger; the Earth Plate's亥 is overlaid by the Heaven Plate's丑, with Tai Chang; the Earth Plate's子 is overlaid by the Heaven Plate's寅, with Black Tortoise; the Earth Plate's丑 is overlaid by the Heaven Plate's卯, with Tai Yin; the Earth Plate's寅 is overlaid by the Heaven Plate's辰, with Heavenly Empress; the Earth Plate's卯 is overlaid by the Heaven Plate's巳, with Nobleman; the Earth Plate's辰 is overlaid by the Heaven Plate's午, with Teng Snake. The four lessons are arranged from right to left: the first lesson, the壬 water lodges in亥, with亥 overlaid by丑, with Tai Chang; the second lesson,丑 overlaid by卯, with Tai Yin; the third lesson, the day branch申 overlaid by戌, with Azure Dragon; the fourth lesson,戌 overlaid by子, with White Tiger. The three transmissions are: initial子 (Jiazi, with White Tiger, the子 water is of the same type as壬 water, representing a brother爻), middle寅 (Bingyin, with Black Tortoise, the壬 water generates寅 wood, representing a son爻), and final辰 (Wuchen, with Heavenly Empress, the辰 earth controls the壬 water, representing an official ghost爻). TheRenshen day belongs to the Jiazi decade, with戌 and亥 falling into the旬空.

三傳子寅辰，將白虎、玄武、天后，來意主人出外，東南上干財。因一姓崔人成合交易，其人內懷欺詐，終不敢發。又有一屬狗人姓王欲相侵害，終而自解。

The Three Transmissions indicate the child, the tiger, and the dragon. These are successively multiplied by the White Tiger, the Black Tortoise, and the Heavenly Empress. Based on this, we can determine the intention of the person coming: he intends to go to the southeast to seek a fortune. This matter is facilitated by a person named Cui, who acts as an intermediary. However, this person harbors fraudulent intentions but dares not act. Additionally, there is a man named Wang who belongs to the dog zodiac and wishes to harm him, but this attempt also resolves itself without coming to fruition.

何知出外？蓋發用神后，將得白虎，主道路。又天罡臨斬關，故言出外也。何知東南干財？緣時為日下之財，先乘螣蛇，下臨辰，故言東南干財也。

Why do we know that someone is going on a long journey? Because the initial transmission (初传) of the initiating transmission (发用) is Shenhou Zi, which is occupied by the White Tiger (白虎). The White Tiger primarily governs travel and movement. Moreover, the Heavenly Gang (天罡) falls on Chen, which is in the "cutting the gate" (斩关) position. The "cutting the gate" position indicates that the gate is not secure and that one will go directly out, so it is concluded that the person is traveling away. Why do we know that the journey is to the southeast for wealth? Because at the time of the divination, the fire of Wu is overcome by the water of Ren, which is the wealth of the day stem. The Wu position is first occupied by Teng Snake (螣蛇), which belongs to fire and resides in Si. Wu also lies below the Earth Plate's Chen position. Since Chen and Si are both in the southeast, it is said that the person is seeking wealth in the southeast.

何以知人姓崔？以末傳天罡為山，加寅配艮為壘土，艮數八，合而為人字，以山配重土，又有人傍，是崔字。然天罡為日鬼，何以言姓崔人成合交易？緣天罡臨寅，自受其制，又為中傳功曹制之，故不能為鬼。

How do we know that the person's surname is Cui? The final transmission is the Heavenly Gang in the辰 (Chen) position. In terms of symbolic representation, Chen represents a mountain. Chen is placed over寅 (Yin), which corresponds to the Eight Trigrams' Gen (Geng), which represents a mountain and heavy earth. The fixed number of Gen is eight, which matches the shape of the character for "person." Thus, combining the symbol for "mountain" with the heavy earth and adding a "person" next to it forms the character "Cui." However, the Heavenly Gang in the earth position (Chen) is capable of overcoming the water (Ren) which is the official ghost of the day stem. Why then is it said that a person named Cui is the one who facilitates the transaction? Because the Heavenly Gang in the earth position is placed over the wood (Yin), and is first restrained by the wood. The middle transmission, Gongcao (Yin), restrains it again. A restrained ghost cannot manifest its harmful nature, so it cannot act as a harmful ghost, but instead becomes a mediator who facilitates the transaction.

遏為我助，懷欺詐而不能害也？緣天罡為虛詐之神，剋日，故主欺詐也。賴中傳寅木制之，不能發用也。申上天魁為屬狗人，日上大吉為姓王人，皆為今日之鬼。而侵害自解者，緣日落空亡，彼不見我，將與誰爭也？

Since the opponent is restrained and becomes my helper, why does he still harbor a deceitful heart yet fail to harm me? Because the Heavenly Gang is the god of falsehood and fraud, and it also overcomes the day stem, so it indicates that the opponent has a deceitful mind. Fortunately, the Middle Transmission寅 wood restrains it, so this deceit cannot be expressed and remains only in his mind. The Earth Plate 申 is joined by the Heaven Plate 戌, which is the Heavenly魁. 戌 is the dog, so it refers to a person who is a dog sign. The day stem 壬, which is located in the亥 palace, is joined by the great auspicious 丑. 丑 earth combines with one (water number one) to form the character 王, so it refers to a person with the surname Wang. These two are both officials who overcome the day stem today. However, this harm can eventually resolve itself, because the day is Renshen, which belongs to the Jiazi cycle. 戌 and 亥 are exactly in the cycle's void; the亥, where the day stem is located, and the 戌, where the ghost is located, both become void. The opponent cannot see me, so who can he fight against?

驛馬者，傳送之神也。主道路出入，若不落空亡、天空，定主出入也。若馬為日干之財，主因財出行也。若馬見白虎發用，休氣所乘，主緊速疾病。若時為日馬帶鬼，或式中更見勾陳、朱雀刑剋於日者，因出入有官事，或往他處衙門動官，不然是急速官事。

This chapter's "one-character诀" focuses on the character "horse." The "Post-horse" refers to a divine spirit governing the transmission and delivery of messages, specifically overseeing travel and movement between places. When determining the situation, the relevant divine spirit is the驿马 of the day stem. If it does not fall into the旬空 and is not occupied by the Tian Kong, it indicates definite travel or movement. If this horse is also the wealth爻 of the day stem, then the travel is for financial reasons. If the horse position is occupied by the White Tiger and is in the declining phase of the rest period, it indicates a sudden illness. If the time of the divination is the day's horse and it is accompanied by an official spirit that restrains the day stem, or if the chart contains Gou Chen or Zhu Que that刑克 the day stem, then this travel will involve official matters—either going to another government office to litigate or facing an urgent legal issue.

若驛馬為貴人，式中見朱雀、太常，與日三合六合，官員差除，或驛遞文字，或式中見關，緣有格不出入。伏吟近出，便出而便歸也。反吟則反覆出入，千里之行也。若得進遊子卦，有天涯地角之行。如斬關、三交，更得凶將，主避罪逃亡也。

If the Post-horse is accompanied by the Nobleman, and the chart also shows the Vermilion Bird and Tai Chang, and forms a Triple Harmony or Liu He with the Day Stem, then it indicates an official's transfer or appointment, or the transmission of official documents through the post stations. If the chart shows the "Gate" spirit, it suggests there are checkpoints blocking the way, making the journey impossible. If the chart is of a Hidden Chant, it means the person will only travel a short distance and return immediately. If the chart is of a Reverse Chant, it indicates repeated travel, involving a long journey across thousands of miles. If the chart is of a "Traveler's Journey" type, it suggests traveling to extremely distant places. If the chart is of a Cutting the Gate or Triple Intersection type, and is further accompanied by malevolent generals, then it is not a normal journey, but rather an escape from guilt or being in exile.

假令壬辰老人占，癸丑日將亥時返吟。

Take an example: an old man whose personal star is Renchen comes to consult. The day branch is Guichou day, and the time is Hai hour. The divination result is reverse repetition. According to the original text, it only writes 'day general at Hai hour', and the name of the month general is missing. By checking the lower plate of the divination, all the heavenly gods on the heaven plate are in conflict with those on the earth plate, which is exactly the method of 'Si general added to Hai hour'. The missing character should be 'Si'. Now it is recorded as it was originally, without adding it arbitrarily.

勾 合 朱 蛇 亥 子 丑 寅　　朱 常 朱 常　　官 丁未 常 龍戌　　卯貴　　丑 未 丑 未　　官 癸丑 朱 空酉　　辰后　　未 丑 未 癸　　官 丁未 常 申 未 午 巳 虎 常 玄 陰

This divination chart is of the reverse echo pattern: the month general,巳, is placed on the hour of亥. The Heaven Plate and Earth Plate are in constant opposition throughout, with each palace's upper god being the opposing branch of the same palace. The Heaven Plate巳 is on the Earth Plate亥, riding on Gou Chen; the Heaven Plate午 is on the Earth Plate子, riding on Liu He; the Heaven Plate未 is on the Earth Plate丑, riding on Vermilion Bird; the Heaven Plate申 is on the Earth Plate寅, riding on Teng Snake; the Heaven Plate酉 is on the Earth Plate卯, riding on Nobleman; the Heaven Plate戌 is on the Earth Plate辰, riding on Heavenly Empress; the Heaven Plate亥 is on the Earth Plate巳, riding on Tai Yin; the Heaven Plate子 is on the Earth Plate午, riding on Black Tortoise; the Heaven Plate丑 is on the Earth Plate未, riding on Tai Chang; the Heaven Plate寅 is on the Earth Plate申, riding on White Tiger; the Heaven Plate卯 is on the Earth Plate酉, riding on Tian Kong; the Heaven Plate辰 is on the Earth Plate戌, riding on Azure Dragon. The four lessons are arranged from right to left: the first lesson,癸 water is lodged in the palace of丑, with丑 having 未, riding on Tai Chang; the second lesson, 未 has 丑, riding on Vermilion Bird; the third lesson, the day branch丑 has 未, riding on Tai Chang; the fourth lesson, 未 has 丑, riding on Vermilion Bird. The three transmissions are 未, 丑, 未 (Ding Wei riding on Tai Chang, Gui Chou riding on Vermilion Bird, Ding Wei riding on Tai Chang). Both 未 earth and 丑 earth overcome Gui water, and all the three transmissions are official ghosts. The day Gui Chou belongs to the Jiachen decade. The palaces of寅 and卯 are in the旬空.

三傳未丑未，將常、朱、常，此人因酒食過多，傷損肝胃，並下孟血痢；又小腸不通，添心腹脹滿，用藥不效，飲食不進，旦暮而死。

The Three Transmissions are in the order of Chou, Chou, and Wei, successively multiplied by Tai Chang, Vermilion Bird, and Tai Chang. Based on this, it is determined that the old man has overindulged in drinking and eating meat, injuring his liver and stomach, and is suffering from bloody diarrhea; at the same time, his small intestine is blocked, adding to a fullness in the heart and abdomen. He has taken no effect from medicine, cannot take food, and is expected to die within a day or two.

何以知酒食傷於脾胃？蓋日上小吉主羊酒，太常主筵宴，土主脾胃，各乘休氣，故言酒食傷於脾胃也。又何知下痢，小腸不通？緣癸丑水變為痢，故言下痢。三傳皆土，故癸水不能流行，故知小腸不通。

How do we know that the injury is due to alcohol and food affecting the spleen and stomach? Because the day stem, which is Gui, is located in the Chou branch, and on top of this Chou branch is the minor auspicious sign Wei. Wei in terms of objects represents mutton and wine. On top of Wei is Tai Chang, which governs banquets and feasts. Both Wei and Chou belong to the earth element, and in the human body, the earth element corresponds to the spleen and stomach. These signs are all in a state of decline and thus are injured, so we conclude that the injury is due to alcohol and food affecting the spleen and stomach. How do we know it is diarrhea and obstruction of the small intestine? Gui and Chou originally belong to the water element. When water loses its normal course, it becomes diarrhea. Therefore, we know it is diarrhea. The three transmissions, Wei, Chou, and Wei, are all earth elements. Too much earth blocks the Gui water, preventing the water from flowing, so we know the small intestine is blocked and unpassable.

心腹脹滿者，癸亥水不能外行也。何知藥不能效，飲食不進？蓋小吉為藥，太常為飲食，即為日鬼，故藥不效，食不進矣。

As for the condition of fullness and distension in the chest and abdomen, it is because the癸water and its corresponding亥water are blocked by earth, unable to discharge outward, thus accumulating inside and causing distension. How do we know that taking medicine is ineffective and food is not being eaten? The small auspicious sign (小吉) does not represent medicine in terms of symbolic meaning, while Tai Chang represents food. However, both medicine and food are actually the official ghosts (官鬼) that overcome癸water. Medicine and food should save lives, but now they have become ghosts that cause death, hence the medicine is ineffective and food is not consumed.

言旦暮死者，蓋時日馬卦，返吟遊子，未為旬中六丁，丑時為日馬，老病得之，豈能出入？當是陽魂乘驛馬、六丁，遊於天涯地角之外，其病身一虛殼耳。又命上乘喪魄，與三傳俱是日鬼，以四鬼守虛殼，豈不應旦墓而死者乎？

He says the person will die within a day or two, and the reason is this: the divination was cast at the time of the day horse, and the lesson pattern is a returning echo of a traveler, indicating the owner is constantly traveling and moving about. The three transmissions include 'wei' which is the Dingwei of this旬, that is, the 'six Ding' spirits mentioned by the diviners, while 'chou' is theThe Post-horse for the day of gwi. A sick old man receiving such a lesson full of movement and activity, where can he possibly go out the door or enter the house? Clearly, his yang soul has already ridden theThe Post-horse and the six Ding spirits to wander far beyond the world, leaving behind his bedridden body as nothing but an empty shell. Now look at his own destiny, which is riding the spirit of loss, and the three transmissions also include three heavy earth ghosts, all of which are ghosts that harm the day. Four ghosts surrounding one empty shell, how could he not die within a day or two? (The original text says '旦墓' but it should be '旦暮', meaning early and late, and the original character is still retained.)

假令壬戌人，辛酉日午將申時，

Here is another example: The person seeking divination has a birth sign of Renxu, the day branch is Xinyou, and the month general is Wu. The time of divination is Shen hour. The Wu general is placed on the Shen hour. The Heaven Plate is two positions behind the Earth Plate.

合 朱 蛇 貴 卯 辰 巳 午　　蛇 后 貴 陰　　官 戊午 貴 勾寅　　未后　　巳 未 午 申　　父 丙辰 朱 龍丑　　申陰　　未 酉 申 辛　　財 甲寅 勾 子 亥 戌 酉 空 虎 常 玄

In the Heaven Plate, the Earth Plate's Si position is occupied by the Heaven Plate's Mao, accompanied by Liu He; the Wu position is occupied by Chen, accompanied by Vermilion Bird; the Wei position is occupied by Si, accompanied by Teng Snake; the Shen position is occupied by Wu, accompanied by Nobleman; the You position is occupied by Wei, accompanied by Heavenly Empress; the Xu position is occupied by Shen, accompanied by Tai Yin; the Hai position is occupied by You, accompanied by Black Tortoise; the Zi position is occupied by Xu, accompanied by Tai Chang; the Chou position is occupied by Hai, accompanied by White Tiger; the Yin position is occupied by Zi, accompanied by Tian Kong; the Mao position is occupied by Chou, accompanied by Azure Dragon; the Chen position is occupied by Yin, accompanied by Gou Chen. The four lessons are arranged from right to left: the first lesson, Xin metal lodges in Xu, with Xu occupied by Shen, accompanied by Tai Yin; the second lesson, Shen occupied by Wu, accompanied by Nobleman; the third lesson, the Day Branch You occupied by Wei, accompanied by Heavenly Empress; the fourth lesson, Wei occupied by Si, accompanied by Teng Snake. The three transmissions are: initial Wu (Wu Wu accompanied by Nobleman, Wu fire overcomes Xin metal, which is the official ghost爻), middle Chen (Bing Chen accompanied by Vermilion Bird, Chen earth generates Xin metal, which is the parent爻), and final Yin (Jia Yin accompanied by Gou Chen, Yin wood is overcome by Xin metal, which is the wealth爻). The day of Xin You belongs to the Jiayin decade, with Zi and Chou positions falling into the旬空.

三傳午辰寅，將貴朱勾，來意因藏有夫婦人，事敗露到官，旬日案成，累罪斷徒五年，杖一百，丁丑日決之，發鄰州居住。

The three transmissions are午, 辰, and 寅, in sequence. Each is successively multiplied by the Nobleman, Vermilion Bird, and Gou Chen. Based on this, the meaning of the person coming is that he concealed a woman who had a husband, and the matter was exposed and reported to the authorities. Within ten days, the case file will be completed, and several charges will be accumulated, resulting in a sentence of five years of penal servitude and a hundred lashes. On the Dingchou day, the punishment will be carried out, and then he will be sent to reside and serve in a nearby state or prefecture.

何以知之？蓋本命日上見太陰，主伏匿陰人不正之事。阮在我本命日上，故知藏匿婦人也。何知事敗？蓋先鋒門勝光為發用，上見天乙為今日之鬼，故言事敗到官。

How is this divination determined? My birth stem is Renxu, and the day stem is Xin, which is associated with the Xu palace. This palace is the same as my birth stem. Above this palace is Tai Yin, which governs concealment and is associated with women and hidden, improper matters, so it indicates hiding a woman. The original text here reads 'Ruan is on my birth stem,' but 'Ruan' is likely a homonym error for 'Yin' or 'Shen.' Tai Yin is actually on the Heaven Plate Shen, which falls on my birth stem and the day stem's palace, so it is interpreted as hiding a woman. The original text is retained with 'Ruan' unchanged. And how do we know the matter has been exposed? The leading gate shows that at the time of the divination, Shen is occupied by Shuguang and Wu. Wu is the initiating transmission, and above it is Tianyi Nobleman. Wu fire overcomes Xin metal, which is today's official ghost. The ghost accompanied by a nobleman indicates that the authorities are involved, hence the matter has been exposed to the authorities.

何知旬中案成？時日主於緊速，故言旬日也。何知徒罪五年？蓋傳天乙剋日干，中傳天罡，得朱雀火神，又為今日之鬼，末傳勾陳又是凶神。此課傷日，始末俱凶，又辰午為兩重自刑。古經云“三刑棄世，二刑徒遞。”今日徒五年是也。

Why do we know the case will be resolved within ten days? The time of divination coincides with the day stem, indicating urgency and speed, so the matter is predicted to be settled within a ten-day period. Why is the sentence determined to be five years of imprisonment? The first transmission is the god riding on the horse of the午 (Wu) position, which is the nobleman (tian yi guiren) that controls the god of the day stem. The middle transmission is the heavenly gang (tian gang) on the辰 (Chen) position, which is accompanied by the vermilion bird (zhu qiao), which belongs to fire and is also the official ghost of the day. The final transmission is theGou Chen (gou chen), aInauspicious General (malevolent general) in charge of prisons and jailers. This entire divination course continuously harms the day stem, with all transmissions being ominous. Moreover, the辰 (Chen) and辰 (Chen), as well as the午 (Wu) and午 (Wu), each form mutual punishment, creating two layers of self-punishment. The ancient texts say: three layers of punishment will lead to loss of life, while two layers of punishment result in imprisonment and gradual release. This divination exactly has two layers of punishment, so it is judged to be five years of imprisonment.

何知丁丑日斷發鄰州居住？緣丁馬為一今日之鬼，又為日刑故也。帶瘡行路艱難，住鄰州者，蓋為日上鬼見馬也。

How do we know that the judgment and transfer to a neighboring state would take place on Dingchou day? Ding belongs to fire, and fire is the official ghost of Xin metal; Chou is also the post-horse of Xinyou day. When the official ghost and the post-horse appear together on the same day, the judgment should occur on Dingchou day. As for the person being forced to travel with a staff wound and having difficulty walking, and finally being settled in a nearby state, this is because the day stem already shows both the official ghost and the post-horse. The official ghost indicates receiving a punishment and injury, while the post-horse indicates being driven away and relocated. When these two signs are combined, it means traveling with an injury and being settled nearby.