Variations Gate

前賢諸經所載，假令義旨宏深直開捷徑，至於日時人事之法、貴賤男女之異，多秘而不宣，所謂書不盡言，言不盡意者，蓋欲學者之自得也。蓋能盡術之妙不達人事之變可謂學而不思，若能明人事，而不精於達陰陽又可謂思而不學，罔殆之失安可『』也。

Examples from previous generations' texts are profound in meaning and directly point out a shortcut for later scholars. However, when it comes to how to match the day branch and hour to specific human affairs, and how to adjust the methods according to differences in status and gender, most of these are not explicitly stated. This is exactly what is meant by "written words cannot express all that needs to be said, and words cannot fully convey one's true meaning." The intention is for scholars to understand through their own reflection. One must realize that merely mastering the techniques of divination without understanding the changes in human affairs is "learning without thinking." Conversely, if one understands human relationships and social customs but lacks mastery of the principles of yin and yang and the calculation of time, that is "thinking without learning." "Learning without thinking leads to confusion, and thinking without learning leads to danger." How can one avoid these two kinds of mistakes? (The original text here is missing one character, marked by brackets, and is left as is without supplementation.)

又古人立次客法，所以待同時而占時不知次客法既繁與正法反相混，猶『』者理亂絲紛然而無緒也。今立此門首革次客之弊，次明陰陽人事之變非筆舌所能盡書，特令一二入禪子參學庶可因言而悟矣。

In addition, ancient people established another method called "secondary guest method" specifically to deal with situations where several people asked for divination at the same time. However, people at that time did not truly understand this method. The secondary guest method itself was both complicated and entangled with the main method, like trying to untangle a ball of yarn, only making it more chaotic and confusing. Now, the establishment of the "variant school" first aims to eliminate the drawbacks of the secondary guest method, and secondly, to clarify how the principles of yin and yang and changes in human affairs correspond. These changes cannot be fully expressed by words or writing; only a few examples can be given, similar to the public cases in the Chan school, allowing scholars to understand them through these few sentences on their own.

假令丁亥日巳將午時。

Take an example: On a Dinghai day, using巳 as the month general, divining at the hour of午. The巳 general is placed on the hour of午. The heaven plate is one position behind the earth plate. Using the same lesson pattern, match it with three different personal birth dates, and observe how the lesson pattern changes according to the personal birth date.

龍 空 虎 常 辰 巳 午 未　　陰 后 空 虎　　子 丙戌 后 勾卯　　申玄　　酉 戌 巳 午　　財 乙酉 陰 合寅　　酉陰　　戌 亥 午 丁　　財 甲申 玄 丑 子 亥 戌 朱 蛇 貴 後

In the Heaven Plate, the Earth Plate's position of Si is occupied by the Heaven Plate's Chen, riding the Azure Dragon; the position of Wu is occupied by Si, riding the Tian Kong; the position of Wei is occupied by Wu, riding the White Tiger; the position of Shen is occupied by Wei, riding the Tai Chang; the position of You is occupied by Shen, riding the Black Tortoise; the position of Xu is occupied by You, riding the Tai Yin; the position of Hai is occupied by Xu, riding the Heavenly Empress; the position of Zi is occupied by Hai, riding the Nobleman; the position of Chou is occupied by Zi, riding the Teng Snake; the position of Yin is occupied by Chou, riding the Vermilion Bird; the position of Mao is occupied by Yin, riding the Liu He; the position of Chen is occupied by Mao, riding the Gou Chen. The four lessons are arranged from right to left: the first lesson, Ding Fire is lodged in Wei, with Wei occupied by Wu, riding the White Tiger; the second lesson, Wu is occupied by Si, riding the Tian Kong; the third lesson, the Day Branch Hai is occupied by Xu, riding the Heavenly Empress; the fourth lesson, Xu is occupied by You, riding the Tai Yin. The three transmissions are: initial Xu (Bing Xu riding the Heavenly Empress, Xu Earth is generated by Ding Fire, which is the son grandson爻), middle You (Yi You riding the Tai Yin), end Shen (Jia Shen riding the Black Tortoise). Shen and You Metal are attacked by Ding Fire, which are both wealth爻. The day of Ding Hai belongs to the Jiashen decade, with the positions of Wu and Wei falling into the旬空.

一人五十四歲戊申生男子占來意，因其子在外飲酒過多，胃有宿食，冷氣得病。

The first person to come for divination was a man who was fifty-four years old and was born in the year Wushen. The interpretation of his coming: his son was drinking excessively outside, had food from the previous day that had not been digested, and had caught a cold, hence he was ill.

蓋時為日干六合，支上發用，本命上俱得子孫爻，乘休氣，故為子孫病，命上小吉太常為飲食，併發用，戌為脾胃，上得天后水為冷飲，又值事門得白虎為道路，故云因子孫在外飲食，傷脾胃得病，來占。

At the time of the noon hour, the fire of Ding is in the palace of Wei, forming aLiu He with the branch of Wu. The initiating transmission is taken from the戌 on the day branch. The person's birth stem is Wu Shen, and the palace where Wu Shen falls is occupied by the sons' yao, which are in a state of decline. Therefore, the illness is attributed to the son. On the person's birth stem, there is the small auspicious sign of Wei, which is occupied by Tai Chang, indicating food and feasting. The initiating transmission of戌 corresponds to the spleen and stomach in the human body, but on top of戌 is the Heavenly Empress, which belongs to water and indicates cold drinks. The gate of the matter is occupied by the White Tiger, which relates to roads and external matters. Considering all these signs together, it indicates that the son consumes food improperly while outside, damaging his spleen and stomach, leading to illness, hence the father comes to seek divination.

一人三十五歲丁卯生男子占來意，因在外與二卑下婦人來往，得氣痞嗽血之病。

The second person to come for divination was a man of thirty-five years old born in the Dingmao year. With the same divination chart, the interpretation of his intention was different: he was having relations with two women of low status outside, thus contracting a disease of stagnated qi, coughing with blood.

蓋命上見六合為私門，天后主厭翳，中傳見太陰主伏匿，天魁從魁主奴婢，上得天后、太陰，故曰與二卑下婦人往來，天后剋日、末傳玄武又剋日，戌酉申俱是日干死墓之鄉，丁主心血，故得病嗽血也。

This person's natal stem is Dingmao. The hexagram on the卯 (Mao) is Liu He, which represents private doors and hidden places. The initiating transmission is on the戌 (Xu), where the Heavenly Empress is present, indicating concealment and obstruction. The middle transmission is on the酉 (You), where Tai Yin is found, which signifies concealment. The Heavenly General Xu and the Companion General You represent lowly servants in human affairs, and these two positions are occupied by the Heavenly Empress and Tai Yin, both female generals, so it is concluded that the person associates with two women of low status. The Heavenly Empress belongs to water, which overcomes the Ding fire; the final transmission on the申 (Shen) has the Black Tortoise, also belonging to water, which also overcomes the day's stem. The Xu, You, and Shen branches are all the death and storage places of the Ding fire. The Ding stem in the human body represents the heart and blood, and when the heart and blood are overcome and fall into the death and storage places, the person suffers from symptoms such as qi stagnation and hemoptysis.

一人八十一歲來占辛巳生來，占來意，因家中走失奴婢兩口，得一姓馬人往西南追捕捉獲。

The third person to come for a divination is an 81-year-old man born in the Xinsi year. Divining his intention: two servants ran away from home; later, with the help of a man surnamed Ma, he went to the southwest to chase them and brought the servants back.

蓋發用天魁主奴，從魁主婢，末得元武臨門，為窺戶，又值事門上見白虎主道路，卦得斬關主逃亡，今年老有官者來占，豈不是奴婢逃亡也。先鋒門勝光為今日等輩，又主姓馬人克玄武，故捉獲，言往西南追捕者，蓋元武陰神所居也。

The initiating transmission's Tiankui (天魁) is in the earth branch Xu (戌), which in human affairs signifies a male servant. The middle transmission's Congkui (从魁) is in You (酉), which signifies a female servant. The final transmission is in Shen (申), where the Black Tortoise (玄武) is present and located at the position of the door and gate, indicating a situation of peeking through the door and seeking an opportunity to escape. The direct matter door also shows the White Tiger (白虎), which signifies roads. The lesson pattern is "Zhangguan" (斩关), which originally indicates that defenses are not properly maintained and that someone is fleeing outside. Now, the person consulting the divination is an elderly man with an official position who has servants at home. This particular lesson pattern clearly suggests that the servants are fleeing. The time of the initial transmission is Shengguang (胜光) in Wu (午). Wu and Ding belong to the same element of fire, representing someone of the same generation as the day stem who can be used. Wu, as a zodiac sign, is the horse, and the surname associated with Wu is Ma (马). The fire of Wu can overcome the metal and water of the Black Tortoise in the final transmission, so it is concluded that a person surnamed Ma has captured the runaway servant. The direction of the southwest is suggested for pursuit because the Black Tortoise belongs to the yin, and the yin spirit resides in the southwest direction.

假令七月甲子日午將申時。

Take another example: in the seventh month, on a Jiazi day, using Wu as the Month General, the time is Shen hour. The Wu General is placed on the Shen hour. The Heaven Plate is two positions behind the Earth Plate.

朱 合 勾 龍 卯 辰 巳 午　　虎 玄 玄 后　　財 　戌 玄 ◎ 蛇寅　　未空　　申 戌 戌 子　　官 壬申 虎 貴丑　　申虎　　戌 子 子 甲　　子 庚午 龍 子 亥 戌 酉 后 陰 玄 常

In the Heaven Plate, the Earthly Branch Si is occupied by the Heaven Plate Mao, riding the Vermilion Bird; the Earthly Branch Wu is occupied by the Heaven Plate Chen, riding Liu He; the Earthly Branch Wei is occupied by the Heaven Plate Si, riding Gou Chen; the Earthly Branch Shen is occupied by the Heaven Plate Wu, riding the Azure Dragon; the Earthly Branch You is occupied by the Heaven Plate Wei, riding Tian Kong; the Earthly Branch Xu is occupied by the Heaven Plate Shen, riding the White Tiger; the Earthly Branch Hai is occupied by the Heaven Plate You, riding Tai Chang; the Earthly Branch Zi is occupied by the Heaven Plate Xu, riding the Black Tortoise; the Earthly Branch Chou is occupied by the Heaven Plate Hai, riding Tai Yin; the Earthly Branch Yin is occupied by the Heaven Plate Zi, riding the Heavenly Empress; the Earthly Branch Mao is occupied by the Heaven Plate Chou, riding the Nobleman; the Earthly Branch Chen is occupied by the Heaven Plate Yin, riding Teng Snake. The Four Lessons are arranged from right to left: the first lesson, Jia Wood lodges in Yin, with Yin occupied by Zi, riding the Heavenly Empress; the second lesson, Zi occupied by Xu, riding the Black Tortoise; the third lesson, the Day Branch Zi occupied by Xu, riding the Black Tortoise; the fourth lesson, Xu occupied by Shen, riding the White Tiger. The Three Transmissions start with Xu (riding the Black Tortoise, Xu Earth is overcome by Jia Wood, which is the wealth爻), then Shen (Renshen riding the White Tiger, Shen Metal overcomes Jia Wood, which is the official ghost爻), and ends with Wu (Gengwu riding the Azure Dragon, Jia Wood generates Wu Fire, which is the son and grandson爻). On the Jiazi day, which is the first day of the Jiazi decade, the branches Xu and Hai are in the旬空, so the initial transmission Xu is marked with 「◎」 due to the missing dry branch.

來意因西南上緊速追捕一盜賊，墜馬折傷右足，感風七日而隕。

According to this, the person coming here intended to urgently pursue a thief in the southwest direction on horseback, but fell off the horse and broke his right foot, then caught a cold, and died on the seventh day.

蓋時為日刑、日破，與日馬並，主外動，發用天魁為日下之財，上得元武為盜賊，故知西南追捕盜擊也。先鋒門傳送為中傳，作日馬帶白虎克日，又與日刑殺並，故主墜馬也。馬加辰戌為跌撲，戌為足，在日辰之右，是傷右足也。白虎為風神，七月申為風煞，故感風也。

At the time of divination, the hour stem is the monkey (申), which is in conflict with the heavenly stem Jia (甲) wood and resides in the palace of the tiger (寅). It also breaks through the tiger, and the monkey is the post-horse of the Jia day. Thus, the conflict, breaking, and post-horse all occur together, indicating movement outward. The initiating transmission's Tian Gui (天魁) is in the earth branch戌, which is overcome by the Jia wood. This is the wealth of the day stem. The upper rider is the Black Tortoise (玄武), which is the thief god. Therefore, it is concluded that the person is going southwest to pursue thieves. The leading gate's monkey turns into the middle transmission. It is both the day's post-horse and carries the White Tiger (白虎). The White Tiger is metal, which overcomes the Jia wood, and it is also accompanied by the conflicting evil. The post-horse is accompanied by the White Tiger and is in conflict, indicating falling from the horse. The horse is located on the path of the earth branches辰 and戌, which is an image of falling and overturning. The earth branch戌 corresponds to the foot, and it is located on the right side of the day branch, so the injury is to the right foot. The White Tiger in natural imagery represents wind, and the monkey in July is the wind evil. Therefore, after falling, the person also suffers from a wind illness.

甲木秋死而被旺金鬼所克，申為七數，故言第七日庚午，又合起白虎，故知七日隕也，末傳勝光，不論救神者，蓋秋火已死也。

The Jia wood is already in a dead position by autumn, and is further attacked by the strong metal officials of the season, making the life difficult to preserve. The fixed number of Shen is seven, so the event should occur on the seventh day. Counting to the seventh day is Gengwu. The Geng metal combines with the White Tiger to enhance the凶 power, so the death is predicted on the seventh day. Someone may ask: the final transmission is Shengguang Wu, and the Wu fire can overcome the Shen metal, so isn't it a ready-made saving deity? But we must know that it is July, and the fire power has already died out in autumn. A dead fire cannot save a person, so this lesson does not consider it as a saving deity.

假令正月甲子日子將寅時。

Take another example: in the first lunar month, on a Jiazi day, using Zi as the month general, the time is Yin hour. The Zi general is placed on the Yin hour. The heaven plate is again two places behind the earth plate, so the resulting heaven plate, four lessons, and three transmissions are exactly the same as in the previous example. The only difference between the two lessons lies in the month general and the month ruler. This is another form of 'variant': although the lesson pattern is the same, the month general differs, and thus the method of interpretation changes.

朱 合 勾 龍 卯 辰 巳 午　　虎 玄 玄 后　　財 　戌 玄 ◎ 蛇寅　　未空　　申 戌 戌 子　　官 壬申 虎 貴丑　　申虎　　戌 子 子 甲　　子 庚午 龍 子 亥 戌 酉 后 陰 玄 常

The layout is the same as the previous example: on the Earth Plate, the branch Si has the branch Mao with the Vermilion Bird, the branch Wu has the branch Chen with Liu He, the branch Wei has the branch Si with Gou Chen, the branch Shen has the branch Wu with the Azure Dragon, the branch You has the branch Wei with Tian Kong, the branch Xu has the branch Shen with the White Tiger, the branch Hai has the branch You with Tai Chang, the branch Zi has the branch Xu with the Black Tortoise, the branch Chou has the branch Hai with Tai Yin, the branch Yin has the branch Zi with the Heavenly Empress, the branch Mao has the branch Chou with the Nobleman, and the branch Chen has the branch Yin with Teng Snake. The Four Lessons: Jia is located on Yin, and Yin has the branch Zi with the Heavenly Empress; Zi has the branch Xu with the Black Tortoise; the Day Branch Zi has the branch Xu with the Black Tortoise; and Xu has the branch Shen with the White Tiger. The Three Transmissions: the initial is Xu with the Black Tortoise, representing wealth and falling into the旬空; the middle is Shen with Renshen and the White Tiger, representing official ghosts; the final is Wu with Gengwu and the Azure Dragon, representing sons and daughters. The difference is that the previous example was in July, when metal was strong and fire was weak, and the saving god was ineffective; this example is in January, when wood was strong and metal was weak, and fire energy transformed and interacted, thus flipping the fortune of the same lesson from good to bad or vice versa, which is the subtlety of variation.

來意緣失陷官錢，勾喚入官而得驚恐，以致得脾虛下臟之疾，見祟持刃相驚，可移病人於南方設緋幕，至第九日南方，有屬馬醫巫，艾薩克火為姓名，下赤藥、艾灸、書朱符，其祟自除也。

According to this divination, the person has embezzled official funds, was summoned to the magistrate's office and frightened, thus developing a spleen deficiency and loose bowels; during the illness, he also saw ghosts holding knives to scare him. The method of exorcism is to move the patient to a place to the south, and set up a large red curtain. On the ninth day, a healer who is of the horse sign and whose name contains the meaning of fire will come from the south (the original text here reads 'Ai Sa Ke Huo Wei Xing Ming', the wording seems to have errors, and it is recorded as is), who will administer red medicine, perform moxibustion, and write red sand talismans, and the ghostly spirits will naturally be dispelled.

何以知失陷官錢而得驚恐？蓋發用天魁為財，上得玄武為失財之象，時為日德日祿，主動官，值事門見螣蛇主驚恐。

How do we know it is about a loss of official funds causing alarm? The initiating transmission (发用) is the heavenly stem Tiankui (戌), which is overcome by Jia wood, representing the wealth爻. However, it is occupied by Xuanwu (Black Tortoise), which signifies theft and loss. This indicates the loss of money. At the time of the divination,寅 is both the daily virtue (日德) and the daily fortune (日禄) of Jia, and the position of virtue and fortune being activated connects with the officialdom. The straight matter (直事) door shows Tengsnake (螣蛇), which specifically governs fear and alarm, so it is concluded that there was an official report and alarm.

何知脾胃、下臟之病？蓋發用天魁主脾，春土無氣，又為甲木所克，故知脾虛也；上得元武水與天魁土內戰，故知下臟之疾。

How do we know the illness is in the spleen and lower jiao? The initiating transmission (发用) is the heavenly stem Tiankui (天魁) in the earthly branch Xu (戌), which belongs to earth and corresponds to the spleen in the human body. In the first lunar month, spring wood is in command, and earth is in a state of weakness. The earth of Xu is already weak, and it is further attacked by the wood of Jia (甲), so it is diagnosed as spleen deficiency. Xu is occupied by Xuanwu (玄武), which belongs to water. Water and earth are in the same position and fight against each other. Earth governs the middle jiao, and water governs the lower jiao. The conflict between them leads to illness in the lower jiao organs.

又言祟者，申金在中傳為鬼，經云傳見魁病必有祟，上得白虎為刀兵，故言見祟持刀相驚，移於南方午上，設緋幕者，南方及緋幕皆火象，能制金祟矣。

As for ghosts and spirits, it is because the Middle Transmission has the metal of the Monkey (申) overcoming the wood of the Jia (甲), which is the official ghost; the ancient texts say that if the Three Transmissions include the Heavenly Stem of Tiankui (戌), there must be supernatural disturbances in the illness. The Monkey is also accompanied by the White Tiger, which governs weapons and blades, so it is concluded that the ghost or spirit is holding a blade and coming to scare the patient. To exorcise this, move the patient to the southern position of the午 (Wu) and set up a large red curtain. The south belongs to fire, and the color red also belongs to fire; fire can overcome metal, so the metal spirit is restrained, and the supernatural disturbance naturally dissipates.

末傳勝光九數，故云九日。午為馬為火，為赤、為灸、為救神，故云醫巫也。經云：土丸木散水湯火灸金針，今傳送為鬼，若針則加病，灸則病減也，金為日鬼，故宜書朱篆以壓之，交春木旺金無氣矣，救神乘相氣病當瘥也。

The final transmission, Shengguang Wu, has a fixed number of nine, so it refers to the ninth day. Wu, in the生肖, is the horse, belonging to the fire element, with the color red. In medicine, it is associated with moxibustion. In this divination, it is also the saving deity that controls metal. Therefore, the person in question is a healer who specializes in moxibustion and is of the horse sign. The ancient texts say: earth governs pills, wood governs powders, water governs decoctions, fire governs moxibustion, and metal governs acupuncture. In this case, the transmission, Shen metal, is the harmful official ghost that harms the person. Therefore, using acupuncture would worsen the condition, but moxibustion would alleviate it. Since metal is the ghost of the day stem, it should be subdued with vermilion talismans and seals. When spring arrives, the wood element becomes strong, and the metal element loses its support. At this time, the saving deity, Wu fire, is in a favorable position, and the illness will naturally recover.

假令六月乙丑日午將未時。

Take another example: in the sixth month, on a Yichou day, using Wu as the Month General, the divination is done at the hour of Wei. Wu General is placed on Wei hour. The Heaven Plate is one position behind the Earth Plate.

勾 龍 空 虎 辰 巳 午 未　　后 貴 朱 合　　父 甲子 貴 合卯　　申常　　亥 子 寅 卯　　父 　亥 后 ◎ 朱寅　　酉玄　　子 丑 卯 乙　　財 　戌 陰 ◎ 丑 子 亥 戌 蛇 貴 后 陰

In the Heaven Plate, the Earth Plate's position of Si is occupied by the Heaven Plate's Chen, riding on Gou Chen; the position of Wu is occupied by Si, riding on Qing Long; the position of Wei is occupied by Wu, riding on Tian Kong; the position of Shen is occupied by Wei, riding on Bai Hu; the position of You is occupied by Shen, riding on Tai Chang; the position of Xu is occupied by You, riding on Xuan Wu; the position of Hai is occupied by Xu, riding on Tai Yin; the position of Zi is occupied by Hai, riding on Tian Hou; the position of Chou is occupied by Zi, riding on Gui Ren; the position of Yin is occupied by Chou, riding on Teng Snake; the position of Mao is occupied by Yin, riding on Zhu Què; the position of Chen is occupied by Mao, riding on Liu He. The four lessons are arranged from right to left: the first lesson, Yi wood lodges in Chen, with Chen occupied by Mao, riding on Liu He; the second lesson, Mao occupied by Yin, riding on Zhu Què; the third lesson, the day branch Chou occupied by Zi, riding on Gui Ren; the fourth lesson, Zi occupied by Hai, riding on Tian Hou. The three transmissions begin with Zi (Jia Zi riding on Gui Ren), middle with Hai (riding on Tian Hou), with water from Zi and Hai nourishing Yi wood, both being parent yao; the final transmission is Xu (riding on Tai Yin, with Xu earth being overcome by Yi wood, thus being the wealth yao). On the day of Yi Chou, it belongs to the first decade starting with Jia Zi, with Xu and Hai falling into the旬空, so the middle and final transmissions are missing and marked as 「◎」.

來意事於西北方，承繼姓王人財產，相托一屬鼠有官人，九月內定成就；又目下西南虛望公財，道路有所畏隔，不敢往也。

According to this interpretation, the matter is in the northwest direction, and he intends to inherit property from a man surnamed Wang; this matter will be entrusted to someone who is a rat sign and has an official position to handle; it will certainly be completed within nine months. On the other hand, he is currently relying on a public source of wealth in the southwest, but it is illusory, and there are fears and obstacles on the way, so he ultimately dares not proceed.

蓋末傳天魁為日干之財，天魁臨亥字主王字，發用神后，為日干三合，上見貴神天乙，故知承繼姓王人財產，而得屬鼠貴人力也。九月成就者，歸計戌為九月建也。

The final transmission's Tiankui (戌) is overcome by the wood of Yi, which is the day stem's wealth. The戌 is located on the亥, which belongs to water, and water is counted as one. Adding one horizontal line to the earth forms the character 'Wang', so this wealth comes from someone surnamed Wang. The戌 is in the northwest direction, so the matter is related to the northwest. The initiating transmission is Shenhou (子), which forms a triple harmony with the Yi wood's lodging palace. The子 is also occupied by the Tianyi Nobleman, and since the子 is the rat in the zodiac, it is concluded that a person of official status who is a rat is entrusted with handling the matter. It is said that the matter will be completed in September, because the final transmission is the Guijimmen (returning calculation gate), and the戌 is exactly the month builder of September.

又言西南虛望財者，未為日下之財，上見天空主虛詐，又值事門上見白虎主道路。白虎金也，為日之鬼，故畏而不敢往也。

Now regarding the wealth that falls empty in the southwest: the earth of the sixth position is overcome by the wood of the second heavenly stem, and it is also wealth beneath the day stem. The sixth position belongs to the southwest direction; however, the sixth position is occupied by the sky void, which specializes in being empty and deceptive. Therefore, this wealth is just empty hope. In the straight matter section, there is also the white tiger, which governs roads, and the white tiger belongs to metal, which overcomes the wood of the second heavenly stem, which is precisely the official ghost beneath the day stem. There is a ghost waiting by the road, so he feels afraid in his heart and dares not go that way.

假令六月丙寅日午將未時。

Now take another example: the same month, the same hour general, and the same time, but the day branch is changed to Bingyin. The first two examples had different birth years and different month generals, while this pair has the same month general and time but a different day branch. Observe how the lesson pattern changes with the day branch.

龍 空 虎 常 辰 巳 午 未　　蛇 朱 勾 龍　　官 甲子 蛇 勾卯　　申玄　　子 丑 卯 辰　　官 　亥 貴 ◎ 合寅　　酉陰　　丑 寅 辰 丙　　子 　戌 后 ◎ 丑 子 亥 戌 朱 蛇 貴 後

When the day branch changes, the position of the nobleman also changes, and the twelve heavenly generals are rearranged. On the heaven plate, the earth plate's巳 is paired with the heaven plate's辰, riding the azure dragon; the earth plate's午 is paired with the heaven plate's巳, riding the sky void; the earth plate's未 is paired with the heaven plate's午, riding the white tiger; the earth plate's申 is paired with the heaven plate's未, riding the tai chang; the earth plate's酉 is paired with the heaven plate's申, riding the black tortoise; the earth plate's戌 is paired with the heaven plate's酉, riding the tai yin; the earth plate's亥 is paired with the heaven plate's戌, riding the heavenly empress; the earth plate's子 is paired with the heaven plate's亥, riding the nobleman; the earth plate's丑 is paired with the heaven plate's子, riding the teng snake; the earth plate's寅 is paired with the heaven plate's丑, riding the vermilion bird; the earth plate's卯 is paired with the heaven plate's寅, riding the liu he; the earth plate's辰 is paired with the heaven plate's卯, riding the gou chen. The four lessons are arranged from right to left: the first lesson, the jing fire is in the lodging palace of巳, with巳 paired with辰, riding the azure dragon; the second lesson, the lodging palace of辰 is paired with卯, riding the gou chen; the third lesson, the day branch寅 is paired with丑, riding the vermilion bird; the fourth lesson, the lodging palace of丑 is paired with子, riding the teng snake. The three transmissions are: initial子 (jiazi riding the teng snake), middle亥 (riding the nobleman), and final戌 (riding the heavenly empress, with戌 earth being generated by the jing fire, which is the son爻). The day ofBingyin belongs to the jiazi decade, with戌 and亥 falling into the旬空.

來意主北面，近水酒筵間，與額尖眼小之人相爭，又一貴人與彼相助，而欲見官，卻得一王姓人勸和無事也。

According to this interpretation, a person came from the north near water and set out a banquet. He had an argument with a man who had a sharp and narrow forehead and small eyes. Another nobleman supported the other party, and the matter was almost going to be taken to the authorities. Later, a man surnamed Wang mediated between them, and everything ended peacefully.

蓋值事門上見太常，主酒飲食，發用亥子為北，又臨亥為近水，神后為為日之官鬼，見蛇為眼小額尖之人，中傳登明亦為日鬼，見貴人知與彼相助。緣日上天罡，主怒惡，能制亥子水，故知息怒惡而欲到官，卦體比用主和合，末傳天魁臨亥主王字，故云姓王人勸合。

The matter is under the influence of Tai Chang, which governs feasts and banquets involving wine. The initiating transmission uses亥 and子, which are located in the north direction and are adjacent to亥. Since亥 represents water, it indicates a banquet facing north near water. Shen Hou (spiritual heir) is the water of子, which overcomes Bing fire, thus becoming the official ghost of the day stem. This official ghost is accompanied by Teng Snake, which has a long and slender form with a pointed head, corresponding to a person with a narrow forehead and small eyes. The middle transmission, Deng Ming (Dawn), also uses亥, which is another official ghost overcoming the day stem. This official ghost is accompanied by Tian Yi (Heavenly Virtue), indicating that there is a nobleman supporting the other side. The day stem is accompanied by Tian Gang (Heavenly Gang), which governs anger and malevolence, and the earth of Chen can overcome the water of亥 and子. Thus, there is a situation of anger and the ability to control the other side, almost leading to a court dispute. However, the lesson pattern is "Bi Yong" (mutual use), which indicates harmony between the two sides. The final transmission, Tian Gui (Heavenly Guardian), uses Xu, which is earth paired with water, forming the character "Wang" (king). Therefore, it is predicted that a person surnamed Wang will intervene to mediate, and the matter will be resolved.

右前三課而人命不同，次二課而月將不通，後二課而日辰不同，其災禍所主旺相相生，懸隔學者，悟此可以得之也。

In the above examples, the first divination case is paired with three different personal birth stems, while the middle two cases have the same day branch but different month generals, and the last two cases share the same month general and time but different day branches. The same chart can lead to vastly different outcomes of misfortune or fortune, depending on whether the elements are prosperous and strong, weak and confined, or in a state of generation, control, restriction, or transformation. If students can thoroughly understand these points, they will grasp the principles of variation in divination.

六庚日伏吟者，古法以申寅巳為三傳，又書以申寅申為三傳，余嘗謂刑始於寅終於申。甲戊丙日當盡三刑，庚日先刑而後沖也。

On the six days of Geng (Gengzi, Gengyin, Gengchen, Gengwu, Gengshen, Gengxu), when the Hidden Chant lesson occurs, the method of selecting the three transmissions has traditionally been divided into two schools of thought. The ancient method takes the branches Shen, Yin, and Si, while another text takes Shen, Yin, and Shen. I have examined this matter: the group of branches Yin, Si, and Shen form a triple mutual accusation, starting at Yin and ending at Shen. For the Hidden Chant on Jia day, Wu day, and Bing day, the triple mutual accusation should be fully traversed, proceeding all the way to Si. However, for Geng day, since Geng is lodged in Shen, Shen first accuses Yin, and Yin then turns back to clash with Shen. The accusation is completed before the clash occurs, so the final transmission remains on Shen. This is the basis for the saying 'Shen Yin Shen'.

壬寅秋七月，餘以隴西公事匿村落中，父即求課於元公，得庚午日午將午時，三傳申寅申，將虎蛇虎。

In the autumn of the Renyin year, I was hiding in a village due to being implicated in the case of the Marquis of Longxi. My father went to consult Master Yuan and obtained a divination with the day Gengwu, the time of the noon hour, and a hidden chant lesson. The three transmissions were Shen, Yin, and Shen, with the heavenly generals in sequence being the White Tiger, the Teng Snake, and the White Tiger again.

勾 龍 空 虎 巳 午 未 申　　龍 龍 虎 虎　　兄 壬申 虎　申虎 合辰　　酉常　　午 午 申 申　　財 丙寅 蛇　寅蛇 朱卯　　戌玄　　午 午 申 庚　　官 己巳 勾　申虎 寅 丑 子 亥 蛇 貴 后 陰

The month general is placed on the hour of Wu, so the heaven plate and earth plate completely coincide. In each palace, the upper god is the branch of that palace, which is called hidden chant. In the plate, the earth plate on Si still has Si, riding on Gou Chen; on Wu, it has Wu, riding on Azure Dragon; on Wei, it has Wei, riding on Tian Kong; on Shen, it has Shen, riding on White Tiger; on You, it has You, riding on Tai Chang; on Xu, it has Xu, riding on Black Tortoise; on Hai, it has Hai, riding on Tai Yin; on Zi, it has Zi, riding on Heavenly Empress; on Chou, it has Chou, riding on Nobleman; on Yin, it has Yin, riding on Teng Snake; on Mao, it has Mao, riding on Vermilion Bird; on Chen, it has Chen, riding on Liu He. The four lessons are arranged from right to left: the first lesson, the metal of Geng is lodged in Shen, Shen has Shen, riding on White Tiger; the second lesson is also Shen with Shen; the third lesson, the day branch on Wu has Wu, riding on Azure Dragon; the fourth lesson is also Wu with Wu. The three transmissions column lists two interpretations: on the left, the ancient method has Shen (Renshen riding on White Tiger, same as Geng as brother yao), Yin (Bingyin riding on Teng Snake, Yin wood is overcome by Geng metal as wealth yao), and Si (Jisi riding on Gou Chen, Si fire overcomes Geng metal as official ghost yao); on the right, in small letters, another interpretation has Shen, Yin, and Shen. The day of Gengwu belongs to the Jiazi decade, with Xu and Hai falling into the empty of the decade.

至壬申日勾喚予妻到官，以中傳寅為妻爻，為用申所克也，予於是日避難赴官出頭，蓋傳送白虎俱為道路，故壬申日動也。背予妻回家予下村去，至戊寅日喚予至州，蓋應中傳寅字，為庚日之驛馬也，至乙卯日間，隴西公承服予復下村去，至壬午日斷訖。

Later on the Renshen day, the officials summoned my wife to appear at the case, which corresponds to the middle transmission's寅: the寅 wood is the wife's wealth爻, which is overcome by the initiating transmission's申 metal. I also ended my hiding on this day and appeared before the authorities, because the transmission of申 and the White Tiger both relate to roads, so my journey began on the Renshen day. Afterwards I sent my wife home and then went to the countryside; on the Wuyin day, the officials summoned me again to the county, which corresponds to the middle transmission's寅 character, for寅 is theThe Post-horse of the庚 day. Between theYimao day, the Marquis of Longxi confessed and admitted guilt, and I returned to the countryside again; until the Renwu day, the case was finally concluded.

蓋庚日課中正是謂螣蛇至壬午日制之，又發用申與白虎俱是七數，二七十四數，彼以己巳日入州，壬午日事畢，蓋是十四日也。戊申日予始歸，蓋末傳申為歸計，申乃庚之本位，故申日至家也。

In this lesson on a庚 day, the disturbing force is the Teng Snake, which is carried by the Middle Transmission. Teng Snake belongs to the fire element, and on the Renwu day, it is restrained by the Ren water, thus the matter is resolved. Now calculate the days: the Initiating Transmission of the申 has a fixed number of seven, and the fixed number of the White Tiger is also seven; the two sevens make fourteen. The Lengxi Gong started his journey to the state on the Jisi day, and the matter was completed on the Renwu day, exactly fourteen days in total. As for myself, I did not return home until the Wushen day, because the final transmission of the申 is the Returning Gate, and the申 is also the original position of the庚 metal. When a person returns to their original position, they arrive home on the day of申.

先鋒門為日破主破財，又中傳寅為財爻被初末二申制之。傳送主姓張人，先鋒門午亦主姓張人，案吏姓張，住正南勝光也。占親人請客亦姓張住西南，傳送也。破財二十七數，同前數也。

The first transmission's午 is considered day break for the day of庚, and day break signifies loss of wealth. The middle transmission's寅 is originally the wealth hexagram, but it is restrained and controlled by the first and final transmissions'申, so wealth cannot be retained. The transmission of申 corresponds to the surname Zhang, and the first transmission's午 also corresponds to the surname Zhang. The clerk handling this case is named Zhang, living due south, which corresponds to the hexagram of Shengguang午; the relative who acted on our behalf also is named Zhang, living southwest, which corresponds to the transmission of申. As for the amount of loss being twenty-seven, the calculation is the same as the previous day count, derived from the fixed number of申 and the White Tiger.

予父經兩丁月對問應予命上大吉為父母爻，見天乙主動官也，所居村去州七里，連高阜蓋中傳寅為東北，為七里建得戊字寅配艮為山得戊寅即阜也，村名黃村，戊土黃也，申數亦七，而只言七里者，伏吟主近故也。

My father was summoned for questioning twice during months containing the character Ding. This corresponds to the large auspicious sign of Chou in my birth chart. Chou is the parent element, and it is occupied by the celestial stem Tianyi (the Nobleman), which signifies disturbance from the authorities. The village where I live is seven li away from the prefecture city. Beside the village is a high hill. The middle transmission of Yin belongs to the northeast direction, and the fixed number of Yin is seven, hence the seven li. Yin also carries the character Wu, and Yin corresponds to the trigram Gen (Mountain), which represents a mountain made of earth. The village is called "Huang Village" because Wu belongs to earth, and earth is yellow. The fixed number of Shen is also seven, but why is it only seven li and not double? Because the lesson of Fu Yin emphasizes stillness and proximity, so it does not take the distant number.

右一字訣，並假令悉是分城元先生所傳，百端如用日擊而神應，僕參以古經而為編次，並非臆說，強為辯論而欲邀譽於人矣。

The above "One-Character诀" together with all the examples is entirely passed down by Master Fencheng Yuan; with thousands of methods applied according to these principles, they respond as smoothly as striking a drum, without fail. I have merely arranged them in order according to ancient classics, not inventing them out of nowhere, nor fabricating arguments to seek fame among people.