The Three Transmissions (San Chuan, 三传) in Da Liu Ren Divination

Overview

Da Liu Ren (大六壬, "Great Six Ren") stands as one of the Three Styles (San Shi, 三式) of classical Chinese divination, alongside Qi Men Dun Jia and Tai Yi Shen Shu. At the heart of this sophisticated system lies the San Chuan (三传, "Three Transmissions" or "Three Passages"), a dynamic framework that traces the lifecycle of any inquiry—from its inciting spark through its developmental process to its ultimate resolution.

While the Si Ke (四课, "Four Classes") establish the static structural relationships between the Day Stem (Ri Gan, 日干), the Hour Branch (Shi Zhi, 时支), and the cosmic plates, the San Chuan inject temporal movement into the reading. Think of the Four Classes as the stage setting and actors, while the Three Transmissions represent the unfolding plot. Each transmission corresponds to a specific phase: the Chu Chuan (初传, Initial Transmission) reveals the beginning and cause; the Zhong Chuan (中传, Middle Transmission) governs the process and transformation; and the Mo Chuan (末传, Final Transmission) determines the result and final judgment.

Mastering the San Chuan is essential for accurate prediction because these three branches carry the Shen Jiang (神将, Spirit-Generals) and Liu Qin (六亲, Six Relations) that actually execute the events described in the Four Classes. Without understanding how to derive and interpret these transmissions, a Liu Ren practitioner cannot determine whether an auspicious structure in the Four Classes actually materializes—or whether obstacles in the transmissions nullify early promise.

Key Concepts

The Initial Transmission (Chu Chuan / Fa Yong, 初传/发用)

The Chu Chuan, also called Fa Yong (发用, "Issuing Application"), represents the inception point—the trigger that sets events in motion. "Fa" (发) implies emission or generation, while "Yong" (用) refers to function or application, indicating where the energy of the inquiry first manifests.

• Role: Reveals the origin of the matter, the catalyst, or the first significant occurrence
• Nature: Determines the fundamental quality (auspicious or inauspicious) of the event's beginning
• Timing: Often correlates with the initial phase of the inquiry—days or weeks depending on the temporal scale

In practical interpretation, if the Chu Chuan generates the Day Stem (生干), the undertaking begins smoothly with support from the environment. If it overcomes the Day Stem (克干), initial obstacles, opposition, or unexpected complications arise. The Spirit-General (神将) residing in the Chu Chuan describes the psychological atmosphere or external conditions surrounding the start.

The Middle Transmission (Zhong Chuan, 中传)

The Zhong Chuan functions as the developmental bridge, representing the process, evolution, and transitional phase between inception and conclusion. This stage often reveals complications, changes in direction, or the maturation of the initial impulse.

• Role: Shows the progression, intermediate results, and necessary adaptations
• Nature: Indicates whether the process strengthens or weakens the initial momentum
• Connection: Acts as a filter between the Chu Chuan and Mo Chuan—auspicious beginnings can falter here, while difficult starts can transform

When interpreting the Zhong Chuan, practitioners examine its relationship to both the Initial and Final transmissions. A Zhong Chuan that harmonizes with both creates a smooth flow (Chuan Li, 传历), while one that clashes suggests a turbulent middle period requiring adjustment.

The Final Transmission (Mo Chuan, 末传)

The Mo Chuan represents the outcome, settlement, and final state of the matter. While the Chu Chuan shows what is intended, the Mo Chuan reveals what is actually achieved. In many readings, this transmission carries the decisive weight for determining overall success or failure.

• Role: Delivers the ultimate result, conclusion, or destination
• Nature: Provides the final judgment on the matter's auspiciousness
• Timing: Corresponds to the end phase of the event cycle

The relationship between the Mo Chuan and the Day Stem is critical. Even if the Chu Chuan is unfavorable, a Mo Chuan that generates the Day Stem suggests recovery or a happy ending. Conversely, a favorable Chu Chuan followed by a Mo Chuan that overcomes the Day Stem warns of eventual failure despite promising beginnings.

How It Works: Deriving the Three Transmissions

The San Chuan are derived from the Si Ke (四课, Four Classes) through seven primary methods, arranged hierarchically. The practitioner examines the Four Classes in descending order of priority until finding a valid derivation path.

1. Zeike Method (贼克法, Thief-Overcoming)

The primary and most direct method, Zeike searches for克制 (overcoming/controlling) relationships between the upper (Heaven Plate) and lower (Earth Plate) elements in the Four Classes.

• Ze (贼, "Thief"): Lower overcomes upper (下克上). Represents hidden opposition or internal disruption. Priority over Ke.
• Ke (克, "Overcoming"): Upper overcomes lower (上克下). Represents overt authority or external pressure.

Procedure:

1. Scan the Four Classes for a single instance of Ze (lower overcoming upper). If found, this position becomes the Chu Chuan.
2. If no single Ze exists, look for a single instance of Ke (upper overcoming lower).
3. The Chu Chuan is determined by the earthly branch position of this relationship.
4. The Zhong Chuan is found by locating where the Chu Chuan's branch sits on the Earth Plate (地盘), then finding what occupies that position on the Heaven Plate (天盘).
5. The Mo Chuan follows the same procedure from the Zhong Chuan.

2. Biyong Method (比用法, Comparison-Use)

When multiple克 or贼 relationships exist (typically two), the Biyong method resolves the ambiguity by selecting the branch that shares the same Yin-Yang polarity as the Day Stem.

• Compare the earthly branches of the competing克/贼 relationships with the Day Stem's polarity.
• Select the one that "matches" (比, compares with/agrees with) the Day Stem's Yin or Yang nature.
• This becomes the Chu Chuan; Zhong and Mo follow standard derivation.

3. Shehai Method (涉害法, Harm-Involvement)

When multiple克/贼 relationships exist and both share the same Yin-Yang polarity as the Day Stem (making Biyong impossible), calculate which branch causes the most "harm" (涉害) in the Earth Plate sequence.

Calculation: Trace backwards through the earthly branches from the candidate positions, counting how many times each would overcome or clash with encountered branches. The branch with deeper involvement (higher count) becomes the Chu Chuan.

Alternative: If harm is equal, use the Meng-Zhong-Ji (孟仲季) positions:优先选择四孟 (Si Meng, the four opening positions: Yin, Shen, Si, Hai) over四仲 (Si Zhong, the cardinal directions: Zi, Wu, Mao, You), and these over四季 (Si Ji, the corners: Chen, Xu, Chou, Wei).

4. Yaoke Method (遥克法, Distant Overcoming)

Applied when the Four Classes contain no direct克 relationships (neither Ze nor Ke). The system looks for distant overcoming:

• First priority: The Day Stem overcomes a branch on the Heaven Plate (干克神)
• Second priority: A branch on the Heaven Plate overcomes the Day Stem (神克干)

This indicates external forces acting from a distance rather than immediate environmental pressure.

5. Maoxing Method (昴星法, Star of Mao)

Used when no克 relationships exist at all in the Four Classes. Named after the Rooster (You, 酉) constellation (昴日鸡).

• Yang Days (阳日): Look at what is above You (酉) on the Earth Plate (酉上神)
• Yin Days (阴日): Look at what is below You (酉) on the Heaven Plate (酉下神, effectively the branch that sends to You)

This method relies on the metal energy of You to "cut through" stagnation when no natural overcoming exists.

6. Fuyin Method (伏吟法, Hidden Chant/Repetition)

Applied when the Heaven Plate and Earth Plate are identical (天地盘相同), creating a state of stagnation or repetition.

• Chu Chuan is taken from either the Day Stem's upper position (日上神) or the Hour Branch's upper position (辰上神)
• Zhong and Mo Chuan are derived through Six Relations (六亲) progression rather than plate movement

This indicates situations that develop slowly, involve repetition, or require internal rather than external action.

7. Fanyin Method (返吟法, Return Chant/Counter-flow)

Applied when the Heaven Plate and Earth Plate are in direct opposition/clashing positions (相冲), creating a state of rapid change or return.

• Chu Chuan is determined by specific rules depending on whether克 exists in the reversed positions
• Often involves "jumping" transmissions where Zhong or Mo may return to previous positions

This indicates sudden reversals, returns, or rapidly changing circumstances.

Interpretation Framework

Transmission Flow Patterns

Six Relations (Liu Qin, 六亲) in Transmissions

The relationship between the San Chuan and the Day Stem through the lens of the Five Elements creates the Six Relations:

• Sheng Wo (生我, Generates Me): Parent/Support—indicates assistance, protection, or burdensome care
• Wo Sheng (我生, I Generate): Offspring/Idea—indicates creativity, investment, or draining expenditure
• Ke Wo (克我, Overcomes Me): Official/Ghost—indicates pressure, authority, obstacles, or career advancement
• Wo Ke (我克, I Overcome): Wealth/Asset—indicates resources, profit, or controlled challenges
• Tong Wo (同我, Same as Me): Sibling/Friend—indicates competition, partnership, or peer support

Common Pitfalls

• Conflicting Priorities: Beginners often prioritize Ke (upper overcoming lower) over Ze (lower overcoming upper). Remember: Ze (thief) always takes precedence over Ke (overcoming) because internal disruption is more immediately significant than external pressure.
• Shehai Miscalculation: When calculating harm depth, practitioners sometimes count only direct overcome relationships. Proper calculation requires tracing the entire chain of generation and overcoming backwards through the earthly branches.
• Ignoring Empty Death (Kong Wang, 空亡): If any transmission falls into an Empty Death position, its power is diminished or delayed. A favorable Mo Chuan in Kong Wang may indicate that the successful outcome never materializes or occurs much later than expected.
• Static Reading: Treating the San Chuan as isolated points rather than a flowing narrative. The relationship between Chu and Mo is often more important than the individual characteristics of either.
• Neglecting the Spirit-General (Shen Jiang): Focusing only on the earthly branches while ignoring which celestial general (如青龙, 朱雀, etc.) resides there. The general modifies the branch's expression significantly.

Related Terms

• Si Ke (四课, Four Classes): The static framework from which San Chuan are derived, consisting of Dry Lesson (干上), Dry Lower (干下), Branch Lesson (支上), and Branch Lower (支下).
• Tian Pan (天盘, Heaven Plate): The rotating plate of earthly branches positioned according to the Month General (月将) and Hour (时辰).
• Di Pan (地盘, Earth Plate): The fixed earthly branch positions representing spatial and foundational elements.
• Yue Jiang (月将, Month General): The solar position that determines the alignment of the Heaven Plate.
• Kong Wang (空亡, Empty Death): The two earthly branches currently "empty" in the sexagenary cycle, where energy is hollow or delayed.
• Tian Chuan (天传, Heaven Transmission): Alternative term for the Three Transmissions emphasizing their heavenly mandate.
• Liu Qin (六亲, Six Relations): The five relational patterns (plus repetition) derived from Five Element interactions with the Day Stem.