Master Feng Kuiyang of the Grand Historian identified The Warp and Weft of Liuren, written by the Iron Jar Master of Jingjiang.

丹徒毛氏以數學名於鄉薦，紳士大夫咸欽其術。有毛生者，持《六壬經緯》來謁，請為序。其書六卷，曰演法，曰神煞，曰格局，曰斷占，曰類相，曰定式，條分縷析，皆其祖父所傳，秘不示人者。

The Mao family from Dantu County is well known in the local scholarly community for their expertise in "mathematics," which refers to the study of numerical calculations. The local gentry and those who have pursued official careers all hold great admiration for the family's skills. One young member of the Mao family came to visit me with a copy of The Warp and Weft of Liuren, asking me to write a preface for it. This book consists of six volumes, named sequentially as The Method, The Divine Stars, The Patterns, The Divination and Judgment, The Categories and Correspondences, and The Fixed Forms. Each section is clearly separated and thoroughly analyzed, presenting the content in a highly organized manner. All the material in the book comes from the family's scholarly tradition passed down through two generations, the grandfather and father, and has been kept secret throughout the years.

餘儒家也，儒者言數始《河圖》、《洛書》，大《易》之卦象、《尚書》之《洪範》並言數，而理即寓焉。《春秋左氏傳》所載龜筮之占，其理頗微妙，非有所授受，不得其解。漢以後，各自為家，如九流一十一家，傳其術者，各有師授，莫得而○考。

I am someone who studied Confucian texts. Confucianism discusses "numbers" (shu), originating from the River Chart (He Tu) and the Lo Book (Lu Shu). The hexagrams of the Zhou Changes (I Ching) and the nine categories (jiu chou) discussed in the Shang Shu's Hong Fan chapter also all involve "numbers," and the principles of heaven and earth are embodied within these numbers. The divination practices recorded in the Spring and Autumn Zuo Zhuan, such as oracle bone divination and yarrow stalk divination, are quite subtle. Without direct transmission from a teacher, outsiders would find it extremely difficult to understand. After the Han dynasty, various schools of divination established their own separate doctrines, similar to the nine streams of the Warring States period, dividing into eleven schools. Those who practiced these arts each had their own lineage of teachers, making it impossible for outsiders to trace their origins (the original text is missing one character, represented here by "○," and I dare not make up a replacement).

近世所傳，獨六壬占多奇中，考前代如《常陽經》、《金鑾密記》，亦有所授受。大都自隱其名，弗令人通曉，術家務秘其傳，以矜奇闢云爾。丹徒毛氏擅是術三世矣，毛生欲以是書傳諸人，其意蓋以數者天地自然之理，趨吉避凶亦儒家之道所宜通曉。毛生其不囿於術者歟！生祖一駒、父翥並以術名，生名志道，號鐵甕子，世居丹徒千秋橋畔雲。

Among the various divination methods passed down in recent times, only "Liuren" (Six Changes) has produced the most accurate and verified results. Examining ancient texts on Liuren such as the "Changyang Jing" and "Jinluan Mijì," they all have their own lineage and sources, but most authors conceal their names and do not allow people to fully understand them—this is merely the way of divination practitioners clinging to family traditions, using them to show off their peculiarities. The Ma family from Dantu has been skilled in this art for three generations, yet this Ma gentleman is willing to make his family's secret texts public to the world. His intention is probably to believe that "numbers" are the natural principles of heaven and earth, and that seeking good fortune and avoiding misfortune is a path that Confucian scholars should also be familiar with. This Ma gentleman can indeed be considered someone not confined by the limitations of divination itself! His grandfather was named Yiju, and his father was named Zhu, both well-known for their expertise in divination. The Ma gentleman himself is named Zhidao, with the courtesy name Tiewengzi, and his family has lived in the Qianqiu Bridge area of Dantu County for generations.

雍正三年乙巳五月。賜進士出身、翰林院庶吉士、特授江南鎮江府丹徒縣知縣金溪馮詠拜譔。

Written in the third year of Yongzheng, in the year Yisi (1725), in the fifth month. The compiler: Feng Yong, a person granted the title of Jinshi (imperial scholar), a candidate for the Hanlin Academy, specially appointed as the magistrate of Dantu County, Zhenjiang Prefecture, Jiangnan Province, from Jinxī, Jiangxi. He respectfully compiled this. ('Shujishi' is an official title for newly appointed Jinshi scholars undergoing further training in the Hanlin Academy; 'te shou' refers to an appointment made by imperial decree, not through the regular examination system.)

餘漢儒毛公諱萇裔也，自宋龍圖閣待制諱友公來任鎮江軍府，啟宇千秋橋畔，名曰歸與齋，宦跡居址兩載郡志，丹徒故里由此昉焉。溯友公及道，凡二十一世。

I am a descendant of Mao Chang, a Han dynasty scholar of the classics. Since my ancestor, named You, who held the official position of Dragon Pavilion Attendant during the Song dynasty, served in the military administration of Zhenjiang, built a residence by the Qianqiu Bridge and named it "Guiyu Study," his official career and place of residence were recorded in the county annals of Zhenjiang. It was from this time that the Mao family regarded Dantu as their ancestral home. Counting from my ancestor You down to me, Zhidao, there have been twenty-one generations.

先祖子千公幼習經史，兼精數學，隱茅山白雲觀中，與泰郵鐵山王公、吳門豈金公最契，二相國屢欲薦於朝，卒託疾弗起。吾父際生公敬承家學，為人卜休咎，其應如響。都統北平蔡公、總河長沙陳公知交尤其密，其隱逸事蹟載在郡志，彰彰可考。

My ancestor, Zi Qian Gong, studied classics and historical texts from a young age, and was also skilled in the study of divination. Later, he retired to live in seclusion at the Baiyun Guan in Mao Mountain. He had especially close relationships with Wang Gong from Tieshan in Taizhou and Gaoyou, and Qi Jin Gong from Suzhou. These two gentlemen, who later reached high positions in the government, repeatedly wanted to recommend him to the imperial court, but he always claimed to be ill and refused to come out of seclusion. My father, Ji Sheng Gong, respectfully inherited this family tradition, and practiced divination for others, with his predictions proving as accurate as an echo. He had especially close relationships with Cai Gong, the military commander from Beiping, and Chen Gong, the chief in charge of river channels from Changsha. His story of living in seclusion and refusing official posts is recorded in the local annals, clearly documented for reference.

餘於經史諸書未及肄業，惟專意六壬之法，嘗鑑群書，旁搜秘旨，見諸家簡內有演法而無定式，有格局而無神煞，有類相而無斷占，遂鍵戶潛心，錯綜經緯，條分縷析。一演法，以七例為衡；二定式，以七百二十局為法；三格局，以九十一款為度；四神煞，以四十四種為準；五類相，以綱領一十一門為規；六斷占，以一十三篇為則。

I have not studied enough classical texts and histories, but have instead concentrated my efforts on the art of Liu Neng. I have extensively examined various works on Liu Neng, searching for the essential principles from different schools. I found that some ancient writings only explained the method of casting a lesson 「Yan Fa」 without providing ready-made lesson patterns, some only discussed 「Ge Gu」 without mentioning 「Shen Sha」, and others only dealt with 「Lei Xiang」 (classification of human affairs and natural phenomena) without covering 「Duan Zhan」 (actual divination). Therefore, I secluded myself, integrating these aspects thoroughly, cross-referencing them, and analyzing them clause by clause, to compile this book into six volumes: The first volume, 「Yan Fa」, uses seven general principles to determine the method of casting lessons; the second volume, 「Ding Shi」, establishes seven hundred and twenty ready-made lesson patterns for comparison; the third volume, 「Ge Gu」, defines ninety-one types of patterns as standards; the fourth volume, 「Shen Sha」, selects forty-four kinds of divine influences as criteria; the fifth volume, 「Lei Xiang」, groups them into eleven categories; and the sixth volume, 「Duan Zhan」, establishes thirteen chapters as rules for divining events.

後更詳歸凡例，衍釋精微，公諸同好。乙巳歲太史金溪馮公出宰吾邑，以數學試餘，餘出是書就正，公贈以序，更編入郡志，以垂示將來，不可謂非餘之知遇也。在昔大易始於伏羲，成於文書周孔，天下宗之。六壬始於黃帝，雖有成書，尚未明備，余竊不自揣，纂成是帙，以坊友之請授，之梓人刊以問世，庶使遠近流傳。趨避之道，不可與有志者共喻哉。至於盡洩其傳，質直無隱，《經緯》出而知我罪，惟聽之斯世斯人而已。志道謹序。

After completing the entire book, I further summarized several 'example statements' to elaborate on its subtle points and made them public for those who share my interest. In the year of Yisi, Feng Gong, a man from Jinxī who had served as a Hanlin scholar, was appointed as the county magistrate of Dantu County. He tested me with the study of divination techniques, and I presented this book to him for his guidance. Feng Gong wrote an introduction for me and included the story of this book in the county annals, leaving it for future generations to see. This cannot be said not to be meeting a true understanding. Previously, the Zhou Changes began with Fuxi's hexagrams, and was compiled by King Wen, the Duke of Zhou, and Confucius, and was revered throughout the world. The art of Liuren began with the Yellow Emperor, although there have been books passed down through the ages, they have never been fully explained and made clear. Without measuring my own ability, I compiled this book, and also responded to the request of my publishing friends, entrusting it to the printer to be published, so that it may spread far and wide. The principles of seeking good fortune and avoiding misfortune, should not we explain them together with those who are dedicated to this path? As for revealing my family's teachings completely and without any concealment, once The Warp and Weft of Liuren is published, whether people understand me or blame me, I can only leave it to the judgment of contemporaries. Zhi Dao respectfully concludes.

卷之一　演法　卷之二　定式　卷之三　格局　卷之四　神煞　卷之五　類相　卷之六　斷占

The entire book is divided into six volumes in the following order: Volume One, "Yan Fa," explains the methods of divination; Volume Two, "Ding Shi," arranges various lesson patterns into fixed forms for comparison; Volume Three, "Ge Ju," discusses the names and methods of determining lesson patterns and structures; Volume Four, "Shen Sha," explains the methods of determining and the functions of various deities and spirits; Volume Five, "Lei Xiang," deals with the classification of images representing human affairs and all things; Volume Six, "Duan Zhan," provides categorized explanations of actual divination practices.

一、演法傳述皆訛，學者難以遵守，謹更定七例，為初學之津樑。 二、傳課裝訛，占斷不驗，今立成七百二十局，使學者觀此瞭然，庶幾無惑。 三、格局推設多端，瑕瑜互見，爰增減別成九十一格，其講斷一一載之集中。

The first rule: The method of casting a divination lesson "Yan Fa" has been passed down through generations with many errors, making it difficult for learners to follow. Therefore, I have redefined seven general principles to serve as a bridge for beginners. The second rule: When arranging the "Three Transmissions" and setting up the "Four Lessons," if they are incorrectly arranged, the divination's interpretation will not be accurate. Now I have established all 720 types of lesson patterns in ready-made forms, so learners can understand them at a glance and will not have much doubt. The third rule: In the past, there were many names for divination patterns, with both good and bad ones mixed together. Therefore, I have added some and deleted others, and established 91 new patterns. The explanations and interpretations for each pattern are all included in this book.

四、神煞異說紛紜，並無理據，謹刪定四十四種，增著解義，其無用者皆去之。 五、類相不能盡述，但諸家互相是非，今提綱挈領，只著十一門，覽者由此引申觸類。 六、斷法不可勝紀，然諸家秘旨未傳，謹著一十三篇，如規矩準繩以資幼學，至於變化通微，尤在識者神而明之。

Article four: "Spiritual omens" have always had conflicting interpretations among different schools, and most lack logical basis; I have carefully selected forty-four types and written explanations for each, removing all useless ones. Article five: "Classification of phenomena" (the categorization of human affairs and all things) cannot be fully explained, and different schools often criticize each other; now I have established eleven main categories, allowing readers to extend and apply them through these categories. Article six: There are many methods for divination, too numerous to remember, but the secret techniques of each school have never been made public; I have carefully written thirteen chapters, like the rules and measuring tools of a carpenter, for beginners to follow. As for the myriad changes and subtle understanding in actual situations, that depends on the insight of those who practice it.

目錄：干支　占時　月將　四課　三傳　本命　貴神。正文

This volume contains seven topics: Heavenly Stems and Earthly Branches, Time of Divination, Month General, Four Lessons, Three Transmissions, Personal Destiny, and the Twelve Heavenly Generals (also known as the Noble Spirits). These seven topics explain in order the entire process of casting a divination chart. First, the Heavenly Stems and Earthly Branches are determined as the main elements. Then the time of divination is set, followed by determining the Month General and arranging the Heaven Plate. From the Heaven Plate, the Four Lessons are selected, and from the Four Lessons, the Three Transmissions are derived. A separate Personal Destiny is established to represent the person being divined, and finally, the Twelve Heavenly Generals (Noble Spirits) are placed on the plate. The following is the main content of this volume.

干支 演六壬數，先以本日干支為主，而陰陽五行生剋由是推之。其陽干，甲丙戊庚壬；陽干，乙丁己辛癸。陽支，子寅辰午申戌；陰支，丑卯巳未酉亥。五行，甲乙寅卯屬木，丙丁巳午屬火，庚辛申酉屬金，壬癸亥子屬水，戊己辰戌丑未屬土。生克，水生木，木生火，火生土，土生金，金生水；水克火，火克金，金克木，木克土，土克水。凡占某事，以本日之干為人，本日之支為事。若占某人，則以本日之干為我，本日之支為人。此干支、陰陽、五行、生克之辨也。

The Heavenly Stems and Earthly Branches: To calculate the Six壬 (Six Changes) divination, one must first take the Day Stem and Day Branch of the day of the question as the main reference. All interactions of yin and yang and the Five Phases, including mutual generation and mutual control, are derived from this pair of Day Stem and Day Branch. The ten Heavenly Stems are divided into yin and yang: Jia, Bing, Wu, Geng, and Ren are yang stems; Yi, Ding, Ji, Xin, and Gui are yin stems (the second occurrence of 'yang stem' in the original text is a carving error and is recorded as is). The twelve Earthly Branches are also divided into yin and yang: Zi, Yin, Chen, Wu, Shen, and Xu are yang branches; Chou, Mao, Si, Wei, You, and Hai are yin branches. The assignment to the Five Phases is as follows: Jia and Yi, along with Yin and Mao, belong to wood; Bing and Ding, along with Si and Wu, belong to fire; Geng and Xin, along with Shen and You, belong to metal; Ren and Gui, along with Hai and Zi, belong to water; Wu and Ji, along with Chen, Xu, Chou, and Wei, belong to earth. The order of mutual generation is water generates wood, wood generates fire, fire generates earth, earth generates metal, and metal generates water. The order of mutual control is water controls fire, fire controls metal, metal controls wood, wood controls earth, and earth controls water. When divining about a particular matter, the Day Stem represents 'person' and the Day Branch represents 'matter'; if divining about a particular person, the Day Stem represents 'self' (the person asking the question) and the Day Branch represents 'the other person'. The above explains the distinctions of Heavenly Stems and Earthly Branches, yin and yang, the Five Phases, and their interactions of generation and control.

占時 取時之法，用雷劈棗木，擇十一月壬子日子時制成小盒，圓廣五寸，上下相連，內周圍刻十二塘。用赤珊瑚為珠，從左旋轉，盒面周圍刻十二孔，觀珠所落之處。中雕太極圖，以離坎兩分子午，定其某某時。

"The method of determining the time for divination involves a specific procedure to select the appropriate hour. The family tradition specifies using wood from a jujube tree struck by lightning, carving a small round box in the eleventh month on a Renzi day and hour. The box has a diameter of five inches, with two interlocking layers. The inner layer has twelve recesses around its circumference, corresponding to the twelve earthly branches. A red coral bead is placed inside the box and rotated from left to right. Twelve holes are drilled around the outer edge of the box, and after stopping the rotation, the position where the bead falls determines the corresponding earthly branch for the 'time of divination'. A Taiji diagram is carved in the center of the box's surface, using the positions of the Li and Kan trigrams to fix the 'zi' and 'wu' directions as coordinates for the twelve branches, thus determining the specific hour of divination. (This is the family tradition of the Mao clan for determining the time, differing from the common practice of directly using the time of the question as the 'time of divination' in the system of壬."

月將 正月亥，二月戌，三月酉，四月申，五月未，六月午，七月巳，八月辰，九月卯，十月寅，十一月丑，十二月子。月將既明，則以值月之將加臨，運定之時，餘將左轉，依此周流順布，至於更換值月之將，不可拘定月分，當按歷家中氣交節時刻換之。

The "Month General" is the palace where the sun resides each month, matched in reverse order with the months: the first month uses Hai, the second month uses Xu, the third month uses You, the fourth month uses Shen, the fifth month uses Wei, the sixth month uses Wu, the seventh month uses Si, the eighth month uses Chen, the ninth month uses Mao, the tenth month uses Yin, the eleventh month uses Chou, and the twelfth month uses Zi. After determining the Month General for the month, the Month General for that month is added to the position of the hour determined by the "占时" (hour divination). The remaining eleven generals are then arranged in order to the left, continuing in a cycle, thus completing the Heaven Plate. As for the time when the Month General changes each month, one should not be bound by the start and end dates of the month in the calendar. Instead, it should be based on the moment of the "middle qi" (中气) as determined by the calendar experts. The Month General is changed only after the middle qi has passed.

四課 甲同寅，乙同辰，丙戊同巳，丁己同未，庚同申，辛同戌，壬同亥，癸同丑。其法：先取日干所同之位上之將加於日干上，為第一課。又以第一課位上之將加於第一課上為第二課。次取日支位上之將加於日支上為第三課，又以第三課位上之將於第三課上為第四課。占事者以第一課干陽應人，第三課支陽應事。占人者，以第一課干陽應我，第三課支陽應人。其第二課干陰、第四課支陰，不必論。其支與干所同者，即亦以干論之。

The "Four Lessons" are four paired groups extracted after the Heaven Plate is set. The Heavenly Stems do not have a fixed position on the Earthly Branches, so they must first be assigned to a "Lodging Palace": Jia is assigned to Yin, Yi to Chou, Bing and Wu to Si, Ding and Ji to Wei, Geng to Shen, Xin to Xu, Ren to Hai, and Gui to You. The method of taking a lesson is as follows: first look at the palace where the Day Stem is assigned, and note which general is located on the Heaven Plate above that palace, writing it above the Day Stem; this is the "First Lesson." Then look at the position of that general on the Earth Plate, and note which general is located on the Heaven Plate above that position, writing it above the First Lesson; this is the "Second Lesson." Next, look at the position of the Day Branch, and note which general is located on the Heaven Plate above that position, writing it above the Day Branch; this is the "Third Lesson." Then look at the position of that general from the Third Lesson, and note which general is located on the Heaven Plate above that position, writing it above the Third Lesson; this is the "Fourth Lesson." When divining about an event, the First Lesson (which belongs to the Day Stem and is yang) corresponds to "person," and the Third Lesson (which belongs to the Day Branch and is yang) corresponds to "matter." When divining about a person, the First Lesson corresponds to "self," and the Third Lesson corresponds to "the other." The Second Lesson belongs to the yin aspect of the Day Stem, and the Fourth Lesson belongs to the yin aspect of the Day Branch; they do not require separate discussion. There is another situation: if the Day Branch happens to be the same palace as where the Day Stem is assigned (such as Jia Day encountering Yin Day or Geng Day encountering Shen Day), then this lesson is directly attributed to the Day Stem for analysis.

三傳 四課中取五行上下相剋為初傳，初傳位上之將為中傳，中傳位上之將為末傳，謂之三傳。但四課中先取一下克上為初傳，縱有二三上克下，亦勿論。如無一下克上，方取一上克下為初傳。

The Three Transmissions are three generals derived from the Four Lessons, respectively called the First Transmission, Middle Transmission, and Final Transmission, used to observe the beginning, middle, and conclusion of an event. The method is: among the Four Lessons, find the one where the upper and lower characters belong to the Five Phases and mutually control each other, taking the general that is being used as the First Transmission; the general occupying the position of the First Transmission on the Heaven Plate is the Middle Transmission; and the general occupying the position of the Middle Transmission on the Heaven Plate is the Final Transmission. The three together are called the Three Transmissions. However, the selection has a specific order: among the Four Lessons, if there is any lesson where the lower character controls the upper one (lower controls upper), it is taken first as the First Transmission, even if there are two or three other lessons where the upper controls the lower, they are all disregarded; only when there are no lessons with lower controlling upper, then the lesson with upper controlling lower is taken as the First Transmission. This is known in the school of Ren as the "Thief Control Method" — first looking at the thief (lower controlling upper), then looking at the control (upper controlling lower).

四課中有二三下克上，則取將與干陰陽相比為初傳，或有二三上克下，亦取將與干陰陽相比為初傳。四課中有二三四下克上或二三四上克下，將與干陰陽俱比俱不比，則取寅申巳亥位上為初傳，如無寅申巳亥所乘，則取子午卯酉位上為初傳。或俱是寅申巳亥所乘，或俱是子午卯酉所乘，陽日干則取干兩課，屬日中先見之時為初傳。陰日干則取支兩課屬日中先見之時為初傳。

If there are two or three lessons among the four lessons where "the lower overcomes the upper," and it is not possible to determine immediately, then select the lesson that shares the same yin-yang attribute as the day stem to be the first transmission. "Comparing" means both being yin or both being yang. Similarly, if there are two or three lessons where "the upper overcomes the lower," choose according to the comparison of yin-yang attributes. If there are two, three, or even four lessons where either "the lower overcomes the upper" or "the upper overcomes the lower," and these all share the same yin-yang attribute with the day stem or none do, making it impossible to choose, then look at the positions on the Earth Plate. First, select the one sitting on the positions of寅, 申, 巳, or 亥 (the four beginning positions). If none are on these positions, then select the one sitting on the positions of子, 午, 卯, or 酉 (the four middle positions). If all these lessons are on the four beginning positions or all on the four middle positions and still cannot be distinguished, then look at the yin-yang of the day stem. For a yang day stem, choose the first of the two lessons (the first and second lessons) that appear earlier in the twelve hours of the day. For a yin day stem, choose the first of the two lessons (the third and fourth lessons) that appear earlier in the twelve hours of the day.

四課中若上下俱無克，則取二三四課克干為初傳。如二三四課不克干，則取干克二三四課為初傳。或二將克干，干克二將，亦擇將與干陰陽相比為初傳。四課中上下俱無克，二三四課不克干，干不克二三四課，陽日干取酉上之將為初傳，中傳則取支上將，末傳則取干上將。陰日干取酉下之將為初傳，中傳則取干上將，末傳則取支上將。

If there is no mutual control between the four lessons, look further: select the general from the second, third, and fourth lessons that can control the day stem to serve as the first transmission. This is called "remote control" because the control comes from a distance. If none of these three lessons control the day stem, then take the general that the day stem controls as the first transmission. If there are two generals that control the day stem or the day stem controls two generals, choose one based on the yin and yang relationship with the day stem. If all else fails and there is no control among the four lessons, and neither the day stem nor the day branch control each other, then use the "昴星 method." On a yang day stem, take the general on the heaven plate that is at the earth plate's酉 position as the first transmission, the general on the day branch as the middle transmission, and the general on the day stem as the final transmission. On a yin day stem, take the general on the earth plate that is under the heaven plate's酉 position as the first transmission, the general on the day stem as the middle transmission, and the general on the day branch as the final transmission.

四課中若支加干，或干加支，上下俱無克，二三四課不克干，干不克二三四課，戊辰、戊午日取丑上之將為初傳，丙辰日取戌上之將為初傳，辛丑日取巳為初傳，辛未日取亥為初傳，辛酉日取丑為初傳，中末兩傳俱取干上之將。四課中干支相同，若上下俱無克，不取二三四課克干，不取干克二三四課。甲寅、庚申日取第一課，順數第三將為初傳；丁未、己未、癸丑日第四課逆數第三將為初傳，中末兩俱取干上之將。

In addition to the aforementioned methods, there are two other cases requiring separate rules. The first case occurs when the day branch is added to the day stem's palace or the day stem is added to the day branch's palace (mutual addition of stem and branch), and there is no mutual conflict among the four lessons, nor do the second, third, and fourth lessons conflict with the day stem, nor does the day stem conflict with them. In such cases, the initial transmission is determined based on the day: on Wuchen and Wuwu days, the general at the Earth Plate's Chou position is taken as the initial transmission; on Bingchen day, the general at the Earth Plate's Xu position is taken as the initial transmission; on Xinchou day, the general at the Earth Plate's Si position is taken as the initial transmission; on Xinwei day, the general at the Earth Plate's Hai position is taken as the initial transmission; on Xinyou day, the general at the Earth Plate's Chou position is taken as the initial transmission. The middle and final transmissions are all taken from the general at the day stem's position. The second case occurs when the palace where the day stem resides coincides exactly with the position of the day branch (as previously mentioned, 'the branch and stem are in the same position'), and there is no mutual conflict above and below, nor is there any conflict between the second, third, and fourth lessons and the day stem, nor does the day stem conflict with them. In such cases, on Jiayin and Gengshen days, the third general from the first lesson is taken as the initial transmission; on Dingwei, Jiwei, and Guichou days, the third general counted backwards from the fourth lesson is taken as the initial transmission. The middle and final transmissions are also taken from the general at the day stem's position.

四課中諸將各臨本位，勿論上下有克無克，六甲日三傳寅巳申，六丙日六戊日巳申寅，六庚日申寅巳，壬申日亥申寅，壬午日亥午子，壬辰日亥辰戌，壬寅日亥寅巳，壬子日亥子卯，壬戌日亥戌未，六癸日丑戌未，丁卯、己卯、辛卯日卯子午，丁巳、己巳、辛巳日巳申寅，丁酉、己酉日酉未丑，丁亥、己亥日亥未丑，丁未、己未、辛未日未丑戌，丁丑、己丑、辛丑日丑戌未，辛亥日亥戌未，辛酉日酉戌未，乙丑日辰丑戌，乙亥日辰亥巳，乙酉日辰酉卯，乙未日辰未丑，乙巳日辰巳申，乙卯日辰卯子。

If all the heavenly stems in the four lessons are placed on their own positions (where the heaven plate and earth plate have the same character, i.e., 'Hidden Chant' lesson), then regardless of whether there is a conflict above or below, the three transmissions are taken according to the following fixed patterns. For the six days of Jia, the three transmissions are寅, 巳, 申; for the six days of Bing and the six days of Wu, the three transmissions are巳, 申, 寅; for the six days of Geng, the three transmissions are申, 寅, 巳. For the day of Renshen, the three transmissions are亥, 申, 寅; for the day of Renwu, the three transmissions are亥, 午, 子; for the day of Renchen, the three transmissions are亥, 辰, 戌; for the day of Renyin, the three transmissions are亥, 寅, 巳; for the day of Renzi, the three transmissions are亥, 子, 卯; for the day of Renxu, the three transmissions are亥, 戌, 未; for the six days of Gui, the three transmissions are丑, 戌, 未. For the days of Dingmao, Jimao, and Xinmao, the three transmissions are卯, 子, 午; for the days of Dingsi, Jisi, and Xinsi, the three transmissions are巳, 申, 寅; for the days of Dingyou and Jiyou, the three transmissions are酉, 未, 丑; for the days of Dinghai and Jihai, the three transmissions are亥, 未, 丑; for the days of Dingwei, Jiwei, and Xinwei, the three transmissions are未, 丑, 戌; for the days of Dingchou, Jichou, and Xinchou, the three transmissions are丑, 戌, 未; for the day of Xinhai, the three transmissions are亥, 戌, 未; for the day of Xinyou, the three transmissions are酉, 戌, 未. For the day of Yichou, the three transmissions are辰, 丑, 戌; for the day of Yihai, the three transmissions are辰, 亥, 巳; for the day of Yiyou, the three transmissions are辰, 酉, 卯; for the day of Yixu, the three transmissions are辰, 未, 丑; for the day of Yisi, the three transmissions are辰, 巳, 申; for the day of Yimao, the three transmissions are辰, 卯, 子. In the 'Hidden Chant' lesson, heaven and earth are in the same position, so there is no way to start with a conflict. Therefore, the transmissions mostly come from self-刑 and mutual-刑, and can only be looked up in a separate table.

四課中諸將各臨沖位，若上下俱無克，二三四課不克干，干不克二三四課，辛未日三傳巳丑辰，辛丑日亥未辰，丁丑、己丑日亥未丑，丁未、己未日巳丑丑。凡占人占事以初傳應初，中傳應中，末傳應末。

If all the four lessons fall in positions that are directly opposite to their original positions (heavenly plate covering the opposite position on the earth plate, known as 'reverse echo' lesson), and there is no mutual overcoming between upper and lower, and also the second, third, and fourth lessons do not overcome the day stem, and the day stem does not overcome them, then the three transmissions are determined according to the following fixed patterns: for a day of Xinwei, the three transmissions are Si, Chou, and Chen; for a day of Xinchou, they are Hai, Wei, and Chen; for days of Dingchou and Jichou, they are Hai, Wei, and Chou; for days of Dingwei and Jiwei, they are Si, Chou, and Chou. After determining the three transmissions in this manner, when divining about people or matters, the first transmission corresponds to the beginning of the matter, the middle transmission corresponds to the middle stage, and the final transmission corresponds to the conclusion.

本命 當事者屬相謂之本命，本命即如本人之身。本命位上所乘之神將如日干所乘之神將論焉。

"Benming" refers to the earthly branch of the zodiac corresponding to the year a person is born, for example, someone born in the year of Zi has a benming of Zi. The position of benming is equivalent to the person's own body, and during divination, it is regarded as the person's embodiment. When determining the situation of the person, one should examine the heavenly plate elements that fall on the position of the benming, as well as the deities that ride upon them, using the same method as for the day stem: the day stem represents "I" in terms of circumstances, while the benming represents "I" in terms of personal circumstances, and the two are compared with each other to achieve a comprehensive interpretation.

貴神 貴人、螣蛇、朱雀、六合、勾陳、青龍、天空、白虎、太常、玄武、太陰、天后為十二神。至演法則有陰陽配合、順逆之道。故六甲、六戊、六庚日丑為陽貴，未為陰貴；六乙六己日子為陽貴，申為陰貴；六丙六丁日亥為陽貴，酉為陰貴；六壬六癸日巳為陽貴，卯為陰貴；六辛日午為陽貴，寅為陰貴。陰陽之道如此。

"The 'Gu Shen' refers to the Twelve Heavenly Generals, consisting of twelve positions: Nobleman, Teng Snake, Vermilion Bird, Liu He, Gou Chen, Azure Dragon, Tian Kong, White Tiger, Tai Chang, Black Tortoise, Tai Yin, and Heavenly Empress. These twelve are placed on the board according to three rules: 'yin and yang', 'coordination', and 'order of direction'. First, the rule of 'yin and yang': the Heavenly Nobleman has two positions for day and night. The one used during the day is called 'Yang Gu', and the one used at night is called 'Yin Gu', determined by the day stem. For six Jia days and six Wu days, 'Chou' is Yang Gu and 'Wei' is Yin Gu; for six Yi days and six Ji days, 'Zi' is Yang Gu and 'Shen' is Yin Gu; for six Bing days and six Ding days, 'Hai' is Yang Gu and 'You' is Yin Gu; for six Ren days and six Gui days, 'Si' is Yang Gu and 'Mao' is Yin Gu; for six Xin days, 'Wu' is Yang Gu and 'Yin' is Yin Gu. This is how the Heavenly Nobleman is divided into yin and yang."

若運定卯辰巳午未申六時者，即以貴人乘其陽貴。運定酉戌亥子丑寅六時者，即以貴人乘其陽貴。配合之道如此。若貴在亥子丑寅卯辰六位，餘神依此左傳加臨。若貴在戌酉申未午巳六位者，餘神依此右傳加臨。順逆之道如此。夫然後三傳、四課、占時一一加乘，凡占人占事，以神乘將，將乘神，相參論斷。

Now regarding the aspect of coordination: if the time determined earlier falls within the six daytime hours of卯, 辰, 巳, 午, 未, and 申, then the nobleman is placed at the 'Yang Noble' position of that day; if the time falls within the six nighttime hours of 酉, 戌, 亥, 子, 丑, and 寅, then the nobleman is placed at the 'Yin Noble' position of that day (the original text writes 'Yang Noble' for both sentences, but the latter should be 'Yin Noble', which is a printing error, and we follow the original text as written). This is the rule for coordinating day and night. Now regarding the aspect of direction: if the nobleman falls within the six positions of 亥, 子, 丑, 寅, 卯, and 辰, then the remaining eleven spirits are arranged in sequence from the nobleman to the left in a clockwise manner; if the nobleman falls within the six positions of 戌, 酉, 申, 未, 午, and 巳, then the remaining eleven spirits are arranged in sequence from the nobleman to the right in a counterclockwise manner. This is the rule for direction. After these three rules are properly established, the three transmissions, four lessons, and the time of divination are then matched one by one with the corresponding spirits; for any divination concerning a person or matter, one examines which spirit is under which general, and which general is carrying which spirit, and considers them together for interpretation.

卷二定式取四課三傳略去。

This book originally had Volume Two, titled "Dingshi" (Fixed Forms), which contained the four lessons and three transmissions of the seven hundred and twenty types of divination cases arranged in ready-made formats for reference. However, the current transmitted edition does not include this volume, leaving only a single line indicating that the four lessons and three transmissions in Volume Two have been omitted. Therefore, the six-volume structure mentioned in the preface of this book is actually readable only as five volumes.

目錄：乾坤、知一、涉害、遙取、昴星、別擇、斷金、伏吟、返吟、歸定、俯就、脫我、歷虛、欺我、取辱、招夫、贅婿、壯基、培本、歸合、求合、連茹、間斷、懸胎、關隔、稼穡、金局、木局、水局、火局、印綬、傷官、官訟、妻財、劫財、遐齡、潔己、凶服、衣祿、崇位、荒淫、從患、昧死、禁繫、決絕、孕兒、異產、刑傷、搖動、破損、仇害、和合、前程、天恩、天禍、及時、失時、既往、將來、時泰、時否、孤寡、螟蛉、鰥居、孀居、失群、干貴、恐懼、文書、交合、爭訟、喜慶、朝天、災喪、宴會、逃脫、闇昧、干婦、斫輪、鑄印、軒蓋、斬關、六陰、六陽、迴環、一體、斬首、斷橋、刖足、始終。正文

This volume establishes ninety patterns of divination, which can be grouped into nine categories according to their nature. The first group consists of nine patterns—Qian and Kun, Zhī Yī, She Hài, Yáo Qǔ, Mǎo Xīng, Bié Zhé, Duàn Jīn, Fú Yín, and Fǎn Yín—which are classified based on different methods of determining the first transmission. These can be called "Nine Doors of Fixed Lessons." The second group includes twelve patterns—Guī Dìng (the text title reads "Guī Fú"), Fǔ Jiù, Tuō Wǒ, Lì Xū, Qī Wǒ, Qǔ Rǔ, Zhāo Fū, Zhuì Xù, Zhuàng Jī, Péi Běn, Guī Hé, and Qiú Hé—which discuss the relationships of generation, overcoming, comparison, and union between the day stem and the day branch. The third group comprises nine patterns—Lián Rú, Jiān Duàn, Xuán Tāi, Guān Gé, Jià Sè, Jīn Jú, Mù Jú, Shuǐ Jú, and Huǒ Jú—which discuss the arrangement of the three transmissions in a sequence or a pattern. The fourth group includes five patterns—Yìn Shòu, Shāng Guān, Guān Sòng, Qī Cái, and Jié Cái—which are the five "Useful Gods" (Six Relations). The fifth group consists of twelve patterns—Xiá Líng, Jié Jǐ, Xióng Fú, Yī Lù, Chóng Wèi, Huāng Yín, Cóng Huàn (the text reads "Jiǔ Huàn"), Mèi Sǐ (the text reads "Àn Sǐ"), Jīn Xì, Jué Jué, Yùn Ér, and Yì Chǎn—which are the twelve Long Lives each paired with a Heavenly General. The sixth group includes five patterns—Xíng Shāng, Yáo Dòng, Pò Sǔn, Chóu Hài, and Hé Hé—which discuss the concepts of punishment, conflict, destruction, harm, and union. The seventh group comprises nine patterns—Qián Chéng, Tiān Ēn, Tiān Huò, Jí Shí, Shī Shí, Jì Wǎng, Jiāng Lái, Shí Tài, and Shí Fǒu—which discuss the relationships between the post-horse, the sovereign, the month builder, and the seasonal strength and decline. The eighth group includes five patterns—Gū Guǎ (the text reads "Gū Āi"), Míng Líng, Guān Jū, Shuāng Jū, and Shī Qún—which discuss the five Useful Gods falling into the empty period of the ten days. The ninth group consists of twelve patterns—Gān Guì, Kǒng Jù, Wén Shū, Jiāo Hé, Zhēng Sòng, Xǐ Qìng (the text title reads "Chóng Qìng"), Cháo Tiān, Zāi Sāng, Huì Yàn, Táozhuō, Àn Mèi, and Gān Fù—which are the twelve Heavenly Generals each associated with the twelve palaces in their interpretations. The remaining twelve patterns—Zhuó Lún, Zhù Yìn, Xuān Gài, Zhǎn Guān, Liù Yīn, Liù Yáng, Huí Huán, Yī Tǐ, Zhǎn Shǒu, Duàn Qiáo, Yuè Zú, and Zhōng Sh始终—are classified as miscellaneous patterns. The following is the main text of this volume. (This list actually contains ninety names, one less than the "ninety-one patterns" mentioned in the preface, which is likely due to an omission in the printing.)

乾坤 取一上克下，一下克上為初傳，曰乾坤。凡占人占事，上克下以尊動卑論；下克上以卑動尊論。視所乘何神、所屬何煞、所臨何煞定其吉凶。 知一 二三上克下、二三下克上，取將與干陰陽相比者為初傳，曰知一。凡占人占事，以兩端擇一論，視所乘何神、所屬何煞、所臨何煞定其吉凶。

"Qian and Kun": Among the four lessons, if only one lesson is an upper overcoming lower or only one lesson is a lower overcoming upper, then the general of that lesson is taken as the first transmission. This type of lesson pattern is called Qian and Kun—Qian represents superiority and Kun represents inferiority, signifying the relationship between upper and lower. In divination concerning people or matters, if it is an upper overcoming lower, it is interpreted as "the superior initiates and controls the inferior," meaning the superior party such as superiors, elders, or authorities acts first. If it is a lower overcoming upper, it is interpreted as "the inferior initiates and offends the superior," meaning the inferior party such as subordinates, juniors, or outsiders acts first. As for fortune or misfortune and their severity, it still needs to be determined by examining the general that the first transmission is riding upon, the type of divine spirit it belongs to, and the position it occupies among divine spirits. These three factors must be considered together. "Zhi Yi": If among the four lessons, two or three lessons are upper overcoming lower, or two or three lessons are lower overcoming upper, then the general that shares the same yin-yang attribute as the day stem is taken as the first transmission. This type of lesson pattern is called Zhi Yi—among many, only one is taken. In divination concerning people or matters, it is interpreted as "between two extremes, only one can be chosen," meaning the matter has two paths, and one must be chosen. Fortune or misfortune is still determined by examining the general that the first transmission is riding upon, the type of divine spirit it belongs to, and the position it occupies among divine spirits. These three factors must be considered together.

涉害 二三四上克下、二三四下克上，將與干陰旨俱比俱不比，先取寅申巳亥位上為初傳。無寅申巳亥所乘，次取子午卯酉位上為初傳。俱是寅申巳亥所乘、俱是子卯午酉所乘，陽日干取干兩課屬日中先見之時為初傳；陰日干取支兩課屬日中先見之時為初傳，曰涉害。凡占人占事，以見機論，視所乘何神、所屬何煞、所臨何煞定其吉凶。

"The method of 'Involving Harm' is applied when among the four lessons, the number of instances where a superior element harms an inferior one reaches two, three, or even four lessons, or the number of instances where an inferior element harms a superior one reaches two, three, or even four lessons. In such cases, all these elements share the same yin or yang attribute as the day stem, making it impossible to choose between them. At this point, one should first look at the positions these elements occupy on the Earth Plate. The one sitting on the four young positions—寅 (Yin), 申 (Shen), 巳 (Si), and 亥 (Hai)—is selected as the first transmission. If none of them are on these four young positions, then the one sitting on the four middle positions—子 (Zi), 午 (Wu), 卯 (Mao), and 酉 (You)—is selected as the first transmission. If all the lessons are on the four young positions or all on the four middle positions and it is still impossible to determine which is superior, then for a yang day stem, the one that appears earlier in the twelve hours of the day among the two lessons related to the day stem is selected as the first transmission. For a yin day stem, the one that appears earlier in the twelve hours of the day among the two lessons related to the day branch is selected as the first transmission. This type of lesson pattern is called 'Involving Harm'—meaning that multiple harms are involved, and the one suffering the most harm is chosen. In divination, whether for people or matters, one should follow the principle of 'acting according to the situation as it arises': when the situation is complicated, one must weigh the advantages and disadvantages and make a choice oneself. The fortune or misfortune is still determined by three factors: the heavenly generals riding the elements, the affiliated divine omens, and the accompanying divine omens."

遙取 四課上下剋剋，取二三四課克干、干克二三四課為初傳，曰遙取。凡占人占事將克干以官與夫遙遠論，干克將以財與妻遙遠論。二將克干、干克二將亦以兩而擇一論。視所乘何神、所屬何煞、所臨何煞定其吉凶。 昴星 四課上下無克，二三四課不克干，干不克二三四課。陽日干取酉上將，陰日干取酉下將為初傳，曰昴星。凡占人占事，以鋒刃、驚險論。視所乘何神、所屬何煞、所臨何煞定其吉凶。

"Remote Taking": When there is no mutual overcoming between the four lessons, take the general that overcomes the day stem from the second, third, or fourth lesson, or the general overcome by the day stem, as the first transmission. This type of lesson is called "Remote Taking" - the overcoming comes from a distance. In divination for people or matters, if the day stem is overcome by another, it is interpreted as "official position and husband are far away," indicating matters related to fame and spouse are distant. If the day stem overcomes another, it is interpreted as "wealth and wife are far away," indicating matters related to wealth and marriage are distant. If there are two generals overcoming the day stem, or the day stem overcomes two generals, choose one from both. The fortune is determined by the general ridden, the inherent divine omens, and the divine omens present. "昴 Star": When there is no mutual overcoming between the four lessons, and neither the day stem nor the lessons overcome each other, on a yang day, take the general on the earth position of You (酉) that is ridden by the heaven plate as the first transmission; on a yin day, take the general on the earth position under the heaven plate You as the first transmission. This type of lesson is called "昴 Star" - You belongs to metal, which is the position of the White Tiger and the mansion of昴. In divination for people or matters, it is interpreted as "a blade strikes the body, danger arises suddenly," indicating matters come suddenly and are dangerous. The fortune is still determined by the general ridden, the inherent divine omens, and the divine omens present.

別擇 支加干、干加支，上下無克，二三四課不克干，干不克二三四課。戊辰、戊午日取丑上將為初傳，丙辰日取戌上將為初傳，辛丑日取巳為初傳，辛未日取亥為初傳，辛酉日取丑為初傳，曰別擇。凡占人占事以另謀別取論，視所乘何神、所屬何煞、所臨何煞定其吉凶。 斷金 甲寅、庚申、丁未、己未、癸丑日，支干相同，曰斷金。凡占人占事以爾我同心論。視所乘何神、所屬何煞、所臨何煞定其吉凶。

"Separation and Selection": When the day branch is placed into the day stem's palace or the day stem is placed into the day branch's palace, and there is no mutual overcoming among the four lessons above and below, with the second, third, and fourth lessons not overcoming the day stem, and the day stem not overcoming them, this situation has no overcoming to consider. In such cases, the initial transmission is determined by the day's position: on Wuchen day and Wuwu day, the general at the Earth Plate's Chou position is taken as the initial transmission; on Bingchen day, the general at the Earth Plate's Xu position is taken as the initial transmission; on Xinchou day, the general at the Si position is taken as the initial transmission; on Xinwei day, the general at the Hai position is taken as the initial transmission; on Xinyou day, the general at the Chou position is taken as the initial transmission. This type of lesson is called "Separation and Selection"—when the main path is blocked, another path is chosen. When divining about people or matters, it is interpreted as "the original plan is not feasible, and one must consider alternative plans and seek another way." The fortune or misfortune is determined by the heavenly general it rides, the inherent divine omens it belongs to, and the divine omens it is accompanied by. "Breaking Metal": On Jiayin day, Gengshen day, Dingwei day, Jiwei day, and Guichou day, the palace where the day stem resides coincides exactly with the day branch (Jia resides in寅 and the branch is寅, Geng resides in申 and the branch is申, Ding and Ji reside in未 and the branch is未, and Gui resides in丑 and the branch is丑). The stem and branch merge into one, and this type of lesson is called "Breaking Metal"—a phrase taken from the "Great Treatise" of the "Zhou Changes" ("Two hearts in harmony can cut through metal"). When divining about people or matters, it is interpreted as "you and I are in harmony as one." This indicates mutual agreement and the possibility of success through cooperation. The fortune or misfortune is still determined by the heavenly general it rides, the inherent divine omens it belongs to, and the divine omens it is accompanied by.

伏吟 課傳諸將各臨本位，曰伏吟。凡占人占事皆以俯伏勿動論。視所乘何神、所屬何煞、所臨何煞定其吉凶。 返吟 傳課諸將各臨沖位，曰返吟。凡占人占事皆以擊動返復論。視所乘何神、所屬何煞、所臨何煞定其吉凶。

"Hidden Chant" refers to a situation where in both the Four Lessons and the Three Transmissions, each general remains in its original position, with the Heaven Plate and Earth Plate showing the same character, not moving at all. This type of lesson pattern is called Hidden Chant, meaning it is hidden and motionless, like a person bending down in pain. When predicting human affairs or events, it is generally advised to follow the principle of "security and stillness, not to act recklessly": affairs remain stagnant, plans are delayed, staying put brings no harm, but action leads to loss. The fortune or misfortune is still determined by the Heavenly General it rides upon, the affiliated divine omens, and the divine omens it encounters. "Reversed Chant" refers to a situation where in both the Four Lessons and the Three Transmissions, each general falls into the position opposite to its original position, with the Heaven Plate entirely placed in the opposite palace of the Earth Plate, resulting in a complete reversal of the entire chart. This type of lesson pattern is called Reversed Chant, meaning it is a mutual clash and back-and-forth movement, with things going away and returning again. When predicting human affairs or events, it is generally advised to follow the principle of "movement and impact, instability and fluctuation": affairs are repeatedly troubled, what goes away comes back, what is fixed becomes moving; it is advisable to act rather than remain still, and stillness leads to being controlled. The fortune or misfortune is still determined by the Heavenly General it rides upon, the affiliated divine omens, and the divine omens it encounters.

歸福 支加干生干，曰歸福。凡占人占事以就我助我論。視所乘何神、所屬何煞、所臨何煞定其吉凶。 俯就 干加支受生，曰俯就，凡占人占事以彼助我論。視所乘何神、所屬何煞、所臨何煞定其吉凶。 脫我 支加干受生曰脫我，凡占人占事以就我脫我論。視所乘何神、所屬何煞、所臨何煞定其吉凶。 歷虛 干加支生支曰歷虛，凡中人占事以就彼脫我論。視所乘何神、所屬何煞、所臨何煞定其吉凶。

The following twelve categories all examine the relationship between the Day Stem and the Day Branch after they influence each other in terms of the Five Phases. The Day Stem represents "me," and the Day Branch represents "the other party or matter." "Branch influencing Stem" means the other party comes to me, while "Stem influencing Branch" means I go to the other party. "Returning Blessing": When the Day Branch influences the Day Stem and generates it, it is called returning blessing. In divination about people or matters, it is interpreted as "the other party actively approaches me and helps me," meaning external blessings come to me naturally. "Submissive Approach": When the Day Stem influences the Day Branch and is generated by it, it is called submissive approach. In divination about people or matters, it is interpreted as "I bend down to approach the other party, and the other party agrees to help me," although I must first lower myself, eventually gaining benefits. "Detaching Me": When the Day Branch influences the Day Stem but is generated by me (I generate it), it is called detaching me. In divination about people or matters, it is interpreted as "the other party comes close, but actually comes to drain me." The other party is eager, but in reality, they are seeking benefits, and my wealth leaks out. "Going Through Void": When the Day Stem influences the Day Branch and generates it, it is called going through void. In divination about people or matters, it is interpreted as "I approach, but the other party consumes me." It means going in vain, wasting effort and money (the original text says "凡中人占事" which should be "凡占人占事"). The fortune or misfortune of these four categories should also be judged together with the Heavenly General, the affiliated divine spirits, and the accompanying divine spirits.

欺我 支加干克干曰欺我，凡占人占事以就我欺我論。視所乘何神、所屬何煞、所臨何煞定其吉凶。 取辱 干加支受克曰取辱。凡占人占事以就彼欺我論。視所乘何神、所屬何煞、所臨何煞定其吉凶。 招夫 支加干受克曰招夫，凡占人占事以妻財就我論。視所乘何神、所屬何煞、所臨何煞定其吉凶。 贅婿 干加支克支曰贅婿，凡占人占事以我就妻財論。視所乘何神、所屬何煞、所臨何煞定其吉凶。

"Qu me": When the day branch is added to the day stem's palace and it comes to overcome the day stem, it is called "Qu me." In divination, this is interpreted as "the other party comes to me to oppress me." It indicates that the other party is not friendly and initiates trouble, placing me in a passive and defensive position. "Qu ru": When the day stem is added to the day branch's palace and is overcome by the day branch, it is called "Qu ru." In divination, this is interpreted as "I go to the other party, but am instead insulted." It indicates that by seeking others, one suffers humiliation, which is self-inflicted. "Zhao fu": When the day branch is added to the day stem's palace and is overcome by the day stem (i.e., the day stem overcomes the day branch), it is called "Zhao fu." In the system of six relations, what is overcome by me is considered "wife and wealth," hence the name. In divination, this is interpreted as "wife and wealth come to me on their own." It indicates that seeking wealth will bring wealth, and discussing marriage will lead to success, as the other party comes to me. "Zhu xu": When the day stem is added to the day branch's palace and it overcomes the day branch, it is called "Zhu xu." Like a man marrying into a woman's family, one must go to the other party. In divination, this is interpreted as "I go to obtain wife and wealth." It indicates that both wealth and marriage can be obtained, but one must personally make efforts and cannot wait idly. The fortune or misfortune of these four patterns should also be considered in conjunction with the heavenly generals, the affiliated divine omens, and the accompanying divine omens.

壯基 支加干比干曰壯基，凡占人占事以就我培我論。視所乘何神、所屬何煞、所臨何煞定其吉凶。 培本 干加支比支曰培本，凡占人占事以就彼培彼論。視所乘何神、所屬何煞、所臨何煞定其吉凶。 歸合 支加干合干曰歸合，凡占人占事以就我和好論。視所乘何神、所屬何煞、所臨何煞定其吉凶。 求合 干加支合支曰求合，凡占人占事以就彼和好論。視所乘何神、所屬何煞、所臨何煞定其吉凶。

"Zhuang Ji": When the day branch is added to the day stem's palace and shares the same five phases as the day stem (meaning "similar" or "same type"), it is called Zhuang Ji. In divination about people or matters, it is interpreted as "the other party comes to join forces with me, strengthening my foundation": indicating assistance from peers or colleagues, leading to increased influence and strength. "Pei Ben": When the day stem is added to the day branch's palace and shares the same five phases as the day branch, it is called Pei Ben. In divination about people or matters, it is interpreted as "I go to help the other party build and strengthen their foundation": the effort is mine, the benefit is theirs, suitable for supporting others' affairs. "Gui He": When the day branch is added to the day stem's palace and forms aLiu He (mutual support) with the day stem, it is called Gui He. In divination about people or matters, it is interpreted as "the other party turns back to reconcile and be friendly with me": indicating successful negotiations, resolution of old grievances, and especially favorable for marriage. "Qiu He": When the day stem is added to the day branch's palace and forms a六合 (mutual support) with the day branch, it is called Qiu He. In divination about people or matters, it is interpreted as "I go to the other party to seek reconciliation": harmony can be achieved, but it requires me to be the first to show humility and make the request. The fortune of these four patterns still needs to be considered together with the accompanying heavenly generals, the affiliated divine omens, and the overlying divine omens.

連茹 三傳亥子丑、子丑寅、丑寅卯、卯辰巳、辰巳午、午未申、申酉戌、戌亥子，曰進茹。亥戌酉、戌酉申、酉申未、申未午、未午巳、午巳辰、巳辰卯、辰卯寅、卯寅丑、寅丑子、丑子亥曰退茹。凡占人占事進茹以牽連引進論，退茹以牽連引退論。視所乘何神、所屬何煞、所臨何煞定其吉凶。若進茹末空，返以退論，退茹末空，返以進論。二者初空以不進不退論。

"The term 'Lian Ru' refers to a lesson pattern where the three transmissions are connected in sequence, with the earthly branches forming a continuous chain. The name is derived from the phrase 'Ba Mao Ru Yi Qi Hui' in the first line of the Tai Hexagram in the Zhou Changes, which means 'pulling out the reeds, their roots are connected together.' If the three transmissions are connected in the order of the twelve earthly branches, it is called 'Jin Ru,' such as Zi Chou Hai, Chou Yin Mao, Yin Mao Chen, Mao Chen Si, Chen Si Wu, Si Wu Wei, Wu Wei Shen, Shen You Xu, You Xu Hai (the original text lists only eight groups, missing four groups: Yin Mao Chen, Si Wu Wei, Wei Shen You, You Xu Hai, which can be supplemented from the following text on Jin Ru divination). If the three transmissions are connected in reverse order of the twelve earthly branches, it is called 'Tui Ru,' such as Hai Xu You, Xu You Shen, You Shen Wei, Shen Wei Wu, Wei Wu Si, Wu Si Chen, Si Chen Mao, Chen Mao Yin, Mao Yin Chou, Yin Chou Zi, Chou Zi Hai (the original text omits the group 'Zi Hai Xu'). In general, when interpreting 'Jin Ru,' the events are considered to proceed one after another forward, indicating continuous progress. When interpreting 'Tui Ru,' the events are considered to move backward one after another, indicating continuous regression. The fortune or misfortune should be determined by the heavenly generals accompanying each of the three transmissions, their associated divine omens, and the divine influences they carry. There are also cases of reverse interpretation: if the final transmission of 'Jin Ru' falls into the旬空 (a void period), there is no forward direction, and it should be interpreted as 'Tui Ru'; if the final transmission of 'Tui Ru' falls into the旬空, there is no backward direction, and it should be interpreted as 'Jin Ru'; if both 'Jin Ru' and 'Tui Ru' have the initial transmission falling into the旬空, then the matter is considered to be stagnant, remaining in place without progress."

進茹：亥子丑曰龍潛，陽光在下，空懷寶以迷邦；子丑寅曰含春，和氣積中，勿炫玉以求售；丑寅卯曰將泰，有虛名而未蒙實惠；寅卯辰曰正和，展經略而果沐恩光；卯辰巳曰離漸，利用賓于王家；辰巳午曰升階，親觀光於上國；巳午未曰鋟陽，名實相須；午未申曰勵明，威權獨盛；未申酉曰回春，若午夜殘燈；申酉戌曰流金似霜橋走馬；酉戌亥曰革故從新，小人進而君子退；戌亥子曰隱明就暗，私事吉而公事凶。

The interpretations for the twelve sections of the "Jin Ru" system are as follows. The section for亥, 子, and 丑 is called "Dragon in Concealment": Yang energy is still concealed beneath, like a person holding a precious jade in his arms while allowing the state to be in disorder (based on the saying from the "Analects of Confucius" "carrying his treasure and letting his country be in confusion"), possessing talent but having nowhere to display it. The section for 子, 丑, and 寅 is called "Containing Spring": warm energy is accumulated internally but has not yet emerged, warning people not to rush to display their treasures for sale, but to conceal their abilities and wait for the right time. The section for 丑, 寅, and 卯 is called "Approaching Prosperity": prosperity is about to arrive but has not yet come, at present one can only have a hollow reputation, with real benefits still to come. The section for 寅, 卯, and 辰 is called "Correct Harmony": spring energy is just right, suitable for displaying one's ambitions and planning, and indeed receiving the grace and favor of the court. The section for 卯, 辰, and 巳 is called "Gradual Separation": taken from the "Zhou Changes" "Observing the brilliance of the state, it is suitable to serve as a guest of the king," suitable for entering officialdom and serving as a guest of the royal family. The section for 辰, 巳, and 午 is called "Ascending the Steps": climbing step by step, personally going to the capital to observe the brilliance of the state, indicating advancement in the court. The section for 巳, 午, and 未 is called "Yang in Full": Yang energy reaches its peak, with name and reality mutually supporting each other, both matching. The section for 午, 未, and 申 is called "Stimulating Brightness": brightness and vigor, authority prevailing at one time. The section for 未, 申, and 酉 is called "Reviving Spring": with autumn energy already arrived, yet talking about reviving spring, like the last flickering light of midnight, with limited brightness, only a hollow reputation. The section for 申, 酉, and 戌 is called "Flowing Metal": metal energy is spreading, like galloping on a frost-covered bridge, extremely slippery and dangerous, strictly avoiding impatience. The section for 酉, 戌, and 亥 is called "Renewing the Old and Embracing the New": at the time of discarding the old and embracing the new, villains are promoted while the virtuous retreat. The section for 戌, 亥, and 子 is called "Concealing Brightness and Entering Darkness": concealing brightness and entering darkness, private matters are auspicious, while public matters are inauspicious.

退茹：亥戌酉曰回陰，心懷闇昧之私；戌酉申曰返駕，主行肅殺之道；酉申未曰出獄，離丑離群，疏者親而親者疏；申未午曰臨陰，行險僥倖，安者危而危者字；未午巳曰漸晞，脫凡俗而漸入高明；午巳辰曰登庸，舍井蛙而旋登月闕；巳辰卯曰正己，人物咸亨；辰卯寅曰返照，行藏攸利；卯寅丑曰聯芳，須知否極泰來；寅丑子曰游魂，坐看事成立敗；丑子亥曰入墓，有收藏之態，仕進無心；子亥戌曰重陰，安嘉遁之貞，寧肯沒齒。三將或空一二，勿以此名實論。

The interpretations for the twelve sections of the "Tui Ru" divination system are as follows. The section named "Hui Yin" (returning to darkness) refers to a reversal of Yin energy, with hidden and improper intentions in the heart. The section named "Fan Jia" (returning to the chariot) indicates turning back, following a path of severe punishment and strict justice. The section named "Chu Yu" (leaving prison) signifies escaping from confinement, leaving behind evil and old company, and gradually moving away from the close to the distant and the distant to the close. The section named "Lin Yin" (approaching darkness) refers to taking desperate risks in pursuit ofby chance (侥幸 means侥幸, which can be translated as "侥幸" or "侥幸" as a term, but here it refers to a chance or luck). The stable turns dangerous, and the dangerous turns stable (the original text mistakenly uses "危者字" where "字" should be "安"). The section named "Jian Xi" (gradually fading) describes like dew gradually drying and the sun rising, moving away from worldly affairs and gradually entering a higher realm. The section named "Deng Yong" (being promoted) indicates being recommended and promoted, leaving behind narrow-minded views and suddenly ascending to the Central Palace in the moon. The section named "Zheng Ji" (rectifying oneself) means first rectifying one's own conduct, thus making both people and things smooth and harmonious. The section named "Fan Zhao" (returning light) refers to the setting sun reflecting, indicating benefits for both entering officialdom and retiring. The section named "Lian Fang" (blossoming in pairs) signifies flowers blooming in pairs, knowing that although currently in difficulty, the extreme of misfortune will turn to good fortune. The section named "You Hun" (wandering soul) refers to a soul wandering outside, only able to watch passively the success or failure of affairs. The section named "Ru Mu" (entering the grave) indicates a sign of concealment and concealment, with no interest in advancing in officialdom. The section named "Chong Yin" (double darkness) refers to an accumulation of darkness, adhering to the proper retreat as described in the "Zhou Yi" (I Ching) "Dun Gua" (Retreat Hexagram), "Jia Dun Zhen Ji" (a proper retreat is auspicious), choosing to remain in retreat for life. For these "Tui Ru" sections, if one or two of the three generals fall into the旬空 (a void period), then these names should not be taken as fixed to make a judgment.

間斷 三傳亥丑卯、子寅辰、丑卯巳、寅辰午、卯巳未、辰午申、巳未申、午申戌、未酉亥、申戌子、酉亥丑、戌子寅曰進間斷。亥酉未、戌申午、酉未巳、申午辰、未巳卯、午辰寅、巳卯丑、辰寅子、卯丑亥、寅子戌、丑亥酉、子戌申曰退間斷。凡占人占事進間以前時隔斷論，退間以退後隔斷論。視三將所乘何神、所屬何煞、所臨何煞定其吉凶。

"Intermittent" is a lesson pattern in the Three Transmissions where the three earthly branches are connected by skipping one position each time - unlike continuous clusters which are adjacent, here there is a gap in between, hence the term "intermittent." Counting forward with each step skipping one position is called "forward intermittent," and there are twelve such patterns:亥丑卯, 子寅辰, 丑卯巳, 寅辰午, 卯巳未, 辰午申, 巳未酉 (the original text reads "巳未申," which should be "酉"), 午申戌, 未酉亥, 申戌子, 酉亥丑, 戌子寅. Counting backward with each step skipping one position is called "backward intermittent," also with twelve patterns:亥酉未, 戌申午, 酉未巳, 申午辰, 未巳卯, 午辰寅, 巳卯丑, 辰寅子, 卯丑亥, 寅子戌, 丑亥酉, 子戌申. When divining for a person or a matter, "forward intermittent" is interpreted as "moving forward yet being interrupted in the middle," indicating that although the matter progresses, there are obstacles. "Backward intermittent" is interpreted as "retreating also results in being cut off," meaning that even though the matter recedes, it does not reach a clean conclusion. Whether the outcome is auspicious or inauspicious depends on the heavenly generals accompanying the three transmissions, their associated deities, and the accompanying divine influences.

進間，亥丑卯為溟濛而事多闇昧，子寅辰向三陽而漸望光明，丑卯巳為出戶春雷震蟄，寅辰午出三陽金鯉波中，卯巳未迎陽者鳴高岡之鸞鳳，辰午申登三天得雲雨之蛟龍，巳未酉曰變盈秋場登稼，午申戌出三天似鳴鶴之在天，未酉亥為人局主心勞而日拙，申戌子涉三淵當隱於山林，酉亥丑乃凝陰而憂不可解，戌子寅入三淵而枉不能伸。

The interpretations for the twelve branches of the "Jin Jian" system are as follows. Hai, Chou, and Mao are called "Ming Meng": the sky is dark and unclear, and the matters encountered are mostly obscure and indistinct. Zi, Chen, and Wu are called "Xiang San Yang": gradually turning towards the yang energy, the light can be gradually seen. Chou, Mao, and Si are called "Chu Hu": like the spring thunder shaking, the hibernating creatures break the ground and go out, and those who have been lying dormant begin to move. Chen, Wu, and Shen are called "Chu San Yang": like a golden carp leaping out of the center of the waves, it is the time to rise to the surface. Mao, Si, and Wei are called "Ying Yang": like the phoenixes calling from the high hill, their voices are heard outside, and they are in the right time and position. Wu, Shen, and Xu are called "Deng San Tian": like the dragon getting the clouds and rain, rising upward with the wind. Si, Wei, and You are called "Bian Ying": the peak of prosperity is about to change, like the autumn harvest on the field, it is suitable to harvest in time. Wu, Shen, and Xu are called "Chu San Tian": like the crane calling in the sky, its voice is heard in the deep valley, and its status and position are prominent. Wei, You, and Hai are called "Ren Ju": falling into the trap of human affairs, the mind and strength are exhausted, and the situation is getting worse day by day. Shen, Xu, and Zi are called "She San Yuan": crossing the deep abyss, at this time one should retreat into the mountains and forests to protect oneself. You, Hai, and Chou are called "Ning Yin": the yin energy is condensed and does not dissipate, and the worries cannot be resolved. Xu, Zi, and Chen are called "Ru San Yuan": deeply trapped at the bottom of the abyss, wronged and unable to seek justice.

退間，亥酉未為時遁無出潛之意。戌申午曰悖戾有追悔之心。酉未巳勵明者出入從其所便，申午辰凝陽者動止罔戾於心。未巳卯為回明利有悠往，午辰寅為顧祖喜氣和平。巳卯丑為轉悖當吉凶二者之間，辰寅子為涉凝入禍福雙關之道。卯丑亥名斷澗義利分明，寅子戌為冥陽善人是寶。丑亥酉為極陰如月隱西山，子戌申名偃蹇似馬馳棧道。 三將或空一二，勿以此名實論。

The interpretations for the twelve intermittent sections are as follows. The section named "Shi Dun" (Time Retreat) refers to a time of retreat, with no intention of showing oneself. The section named "Bei Li" (Contradiction) indicates actions that go against the right way, leading to regret afterwards. The section named "Li Ming" (Strive for Light) suggests brightness and effort, allowing one to move forward or retreat as convenient. The section named "Ning Yang" (Accumulated Yang) means that yang energy is gathered, so whether one moves or stays still is in accordance with one's true nature. The section named "Hui Ming" (Returning Light) implies a turning back of light, suitable for long-term actions. The section named "Gu Zu" (Looking Back to Ancestors) indicates returning to the root, bringing happiness and peace to the family. The section named "Zhuan Bei" (Turning to Contradiction) means a shift from favorable to unfavorable, being in a state of both good and bad possibilities. The section named "She Ning" (Entering Stagnation) suggests entering a stagnant situation, walking on a path that brings both good and bad outcomes. The section named "Duan Jian" (Broken Stream) is like a stream that has broken, with clear boundaries, distinguishing between righteousness and profit. The section named "Ming Yang" (Hidden Yang) means that there is yang energy even in darkness, so it is valuable to associate with good people. The section named "Ji Yin" (Extreme Yin) indicates that yin has reached its peak, like the moon disappearing behind the western mountain. The section named "Yan Jian" (Obstacle) means a difficult and obstructed situation, like driving a horse along a narrow mountain path. If any of the three generals fall into the旬空 (ten-day void) among these sections, one should not rely on these names to make definite judgments.