The chaotic first lesson is also known as the abnormal lesson.

象曰：日為尊長父，辰作卑幼兒。尊者來加子，少者反克之。此名為亂首，老者必低蕤。家內應無禮，官心不喜之。先宗或外姓，上祖別人兒。從此家和順，官私免被欺。年上功曹木，妻年魁罡悲。壬癸日值上，今後必分離。

The lesson's explanation says: The day stem represents elders and fathers, while the day branch represents younger members and children. When the spirit of the elder is placed upon the head of the younger, and the younger in turn overcomes the elder, this is called disorder at the head. The older generation will certainly be forced to submit. There is no distinction of rank within the family, and officials will not be pleased. If the family's ancestor was originally from another clan, or if a previous generation was adopted from another family, then from this point on, things may be harmonious, and both public and private affairs will be free from being wronged—because the status is already like this, and there is no contradiction. If the person's destiny and age are associated with 'Gongcao' (Yin wood), but the wife's destiny and age fall into the sorrowful positions of 'Hekui' and 'Tiangang' (Xu and Chen), and it is also a day of Ji and Gui, then the couple will certainly part ways in the future.

又曰：日德加辰辰剋日，發用當為亂首名。臣叛君兮子害父，妻背夫兮弟凌兄。奴婢反心欺凌主，將軍出塞失其兵。日為尊長辰卑幼，犯上之時忌此刑。正月酉時庚午日，傳送臨支午克庚，略舉一課須取識，他占仿此例須明。

It is also said that the virtue of the day stem is applied to the day branch, but the day branch turns back to overcome the day stem, thus initiating the transmission. This type of divination is called "luanshou" (chaos first). Its predicted outcome is: ministers betraying their sovereign, sons harming their fathers, wives abandoning their husbands, younger brothers oppressing their elder brothers, servants rising in rebellion and oppressing their masters, and generals going out on military campaigns and losing their troops. The day stem represents the superior, while the day branch represents the inferior. Whenever divination concerns matters of subordinates acting against their superiors, this kind of mutual overcoming is most to be avoided. For example, take the case of the day being Gengwu (庚午) in the hour of You (酉) of the first month: "Chuansong" (传送, Shen) is located on the day branch Wu (午), and the fire of Wu overcomes the metal of Geng, which exactly fits this pattern. This is only a brief example to help recognize the pattern; other cases can be understood in the same way.

亂首課案 申朱 戌勾 子空 勾朱空勾 戌申子戌 申午戌庚 未申酉戌 午 亥 巳 子 辰卯寅丑

This is the example of a disordered beginning lesson on the day of Gengwu in the first lunar month at the hour of You. The top three lines are the three transmissions: the first transmission is Shen, riding the Vermilion Bird; the middle transmission is Xu, riding Gou Chen; and the final transmission is Zi, riding Tian Kong. The three transmissions only indicate the earthly branches and the heavenly generals, not the six relations. The middle three lines are the four lessons, read from right to left: the day stem Geng is lodged in Shen, with Shen having Xu, forming the first lesson Xu/Geng, riding Gou Chen; taking Xu as the lower, with Xu having Zi, forming the second lesson Zi/Xu, riding Tian Kong; the day branch Wu, with Wu having Shen, forming the third lesson Shen/Wu, riding the Vermilion Bird; taking Shen as the lower, with Shen having Xu, forming the fourth lesson Xu/Shen, riding Gou Chen. The third lesson has Wu fire below and Shen metal above, with the lower element attacking the upper, so according to the method of attacking and overcoming, Shen is taken as the initiating transmission. The fire of the day branch overcomes the metal of the day stem, which represents the image of a younger person offending an elder, the sign of a disordered beginning. The bottom four lines are the heaven and earth plates: in the first lunar month, the hour of You is added to the hour of You, with the heavenly plate gods all advancing two positions ahead of the earthly plate. Therefore, the earthly plate has:巳 on 未, 午 on 申, 未 on 酉, 申 on 戌, 酉 on 亥, 戌 on 子, 亥 on 丑, 子 on 寅, 丑 on 卯, 寅 on 辰, 卯 on 巳, 辰 on 午.

又曰：辰剋日而日加辰，或將日賊作初因。此為亂首無頭尾，條理縱橫事不分。歲墓逢凶多墓弒，月建若逢有逆臣。更看親疏詳用起，酉戌奴婢害主人。若為異姓或僧道，可以終身免禍迍。

It is also said that if the day branch overcomes the day stem, and the stem of the day is further added to the day branch; or if the god that overcomes the day stem is taken as the initiating transmission, this is called a disorderly beginning, with the beginning and end reversed and the matters entangled and confused. If the god of the tomb of the sovereign is also encountering a凶 (evil), it often indicates hidden plots of regicide; if it meets the month builder, there may be a traitorous minister. One should also examine the closeness or distance between the initiating transmission god and the day stem for a detailed analysis: if the initiating transmission is the god of酉 or戌, it indicates servants or attendants harming their master. If the person in question is originally from another family through adoption or has taken monastic vows and is not by birth part of the family, they may be free from such calamity throughout their life.

又曰：辰剋日而日克辰，反常作事不相宜。小來作大皆紊逆，此際人情不順時。下奪上權少壓長，百事凶災不可量。又於亂首課消息，氣類初傳立見危。

It is also said that when the day branch overcomes the day stem, and the day stem in turn overcomes the day branch, they mutually overcome each other, leading to abnormal actions and everything becoming unsuitable. The inferior僭越 the superior, causing great disorder and rebellion. At this time, human feelings are not smooth. The lower ranks seize the power of the upper ranks, the young overpower the old, and the calamities of all affairs are unpredictable. In such a chaotic initial divination, one should further examine the situation by looking at the nature of the first transmission. The crisis will immediately become apparent.

孔明曰：日往加辰被支辰所克，名亂首格。或支辰剋日又相加為用，亦名亂首。或辰上神剋日上神，亦名亂首者，無紀綱也。首者指尊長言也。尊長無紀綱而不持重，卑下有欺惘侮慢，因上之不正，故在下凌犯亂上之紀綱也。經曰“日克其辰，辰又剋日，亂首殃深，君臣反側。”

Zhongming said: When the stem of the day is overcome by the branch of the day, and the stem of the day is added to the branch of the day, it is called the "Disordered Chief" pattern; or when the stem of the day is overcome by the branch of the day, and the branch of the day is added to the stem of the day as the initiating transmission, it is also called the "Disordered Chief" pattern; or when the stem of the day is overcome by the stem of the branch, it is also called the "Disordered Chief" pattern. The term "disordered" refers to the absence of order and discipline; the term "chief" refers to the superior. When the superior lacks order and discipline and cannot be steady, the inferior will have thoughts of deceit and disrespect. This is because the superior is not upright, the inferior dares to violate, thus disturbing the order above. The classic text says: When the stem of the day overcomes the branch of the day, and the branch of the day turns back to overcome the stem of the day, the calamity of the "Disordered Chief" is extremely deep, with mutual suspicion and repeated betrayal between sovereign and minister.

又《金匱》云：日為長為身，辰為卑為家為眷屬。干神臨支被支克，為自取禍，是我為尊長不合，自去受幼所克犯，事體稍輕。若支神臨干克干，為上門亂首，此卑下自來犯上，事體稍重。日臨辰受克者，謂自挾以臨其辰，如丙子日太乙挾丙加子，乙酉日太沖挾乙加酉，壬戌日登明挾壬加戌，癸未日神后挾癸加未，丁亥日勝光挾丁加亥，甲申日功曹挾甲加申，辛巳日從魁挾辛加巳，己卯日小吉挾己加卯，戊寅日天罡挾戊加寅，此伐日又用下克上，統臨之體，乃鳳入雞群之象。

The Golden Chest also says: the Day Stem represents the superior elder and oneself, while the Day Branch represents the inferior younger and the family residence along with relatives. When the god of the Day Stem arrives at the Day Branch and is overcome by it, it is a self-inflicted misfortune—since I am the superior elder, I should not have gone forward voluntarily, yet I was instead overcome by the inferior younger, and the matter is still relatively minor. If the god of the Day Branch arrives at the Day Stem and overcomes it, this is called "upward disorder," which means the inferior person actively attacks the superior, and the matter is more serious. When it is said that the Day Stem is overcome by the Day Branch, it refers to the Day Stem bringing its own Lodging Palace god to press upon the Day Branch. For example: on a Bingzi day, the Taiyi in Si is used to place Bing upon Zi; on a Yiyou day, the Taichong in Mao is used to place Yi upon You; on a Renxu day, the Dengming in Hai is used to place Ren upon Xu; on a Guiwei day, the Shenhou in Zi is used to place Gui upon Wei; on a Dinghai day, the Shengguang in Wu is used to place Ding upon Hai; on a Jiashen day, the Gongcao in Yin is used to place Jia upon Shen; on a Xinsi day, the Congkui in You is used to place Xin upon Si; on a Jimao day, the Xiaoji in Wei is used to place Ji upon Mao; on a Wuyin day, the Tiangang in Chen is used to place Wu upon Yin. Such a situation attacks the Day Stem, and the Initiating Transmission takes a downward overcoming of an upward one, which is the form of "unified arrival." This is like a phoenix falling into a flock of chickens.

象曰：臣子不道，悖逆綱常，或上失禮，或下為殃，家宅不吉，累世不昌。偷營劫寨，多主刑傷。如逢凶將，死囚大凶。若得吉將旺相，可也。 將得青龍，一克，來意因陰小不和，別藉異居之事。若得元武等凶將，必有叛逆，臣殺其君，子弒其父，妻謀其夫，奴害其主，百事俱凶。

The divination text says: A minister or subject is acting against the proper order, violating the principles of hierarchy, either the superior has lost propriety or the inferior has caused calamity; the household is not auspicious, and no generation will flourish. If military action is taken to attack an enemy's camp, it often leads to injuries and punishments. If this is combined with malevolent generals and the presence of death qi and imprisoned qi, it is extremely inauspicious. However, if a favorable general is present and the qi is prosperous and strong, it is still acceptable. If the accompanying element is the Azure Dragon and there is only a single instance of overcoming, the person's intention is likely due to conflicts with the wife, concubine, or children, who are young and weak, leading to a desire to live separately. If the accompanying element is the Black Tortoise, a malevolent general, there will certainly be rebellious actions: a subject killing the sovereign, a son killing the father, a wife plotting against her husband, servants harming their master, and all affairs will be disastrous.

袁天罡曰：尊去臨卑而卑賤之，是客去臨主而主克之，事因內而起於外，用兵不宜作客，惟宜固守解圍，安營不利。若辰來加日而日被辰克，主卑下著意謀叛，犯上作亂，此尊不惹卑，卑自害之；客不干主，主來勝之，事伏外而起於內，用兵不利主。更四課俱是下賊上，不免窩犯丑聲，禍自內出也。上下無禮，家作亂賊，來去不宜，攻掠干傷。占官不吉，支傷謀望不成，占身主家主受制，卑幼休囚則柔懦不振，致下人欺侮。旺相帶凶將，主剛狠橫逆，欲侵凌卑下，反被卑下所害；或入贅而被妻所欺，或淫狎奴婢，反為奴婢所害。日往加辰被辰克，不利出外；日往見日克不利守祖，或因祖業敗害惹禍。又主下克上，不利子息，主忤逆，或是螟蛉，又主奴婢犯主。若占君國，主臣無忠節，謀欺君上。若天官見龍常，當是文過飾非之人。如見陰后合，則陰佞奸邪。如見朱勾，是偽直道以求容之人。如白虎與死神並者，見於日辰年上，又值魁罡相併，其危尤重。

Yuan Tiangang said: When a superior goes to dominate an inferior, but is despised by the inferior, it is like a guest army attacking the host's camp and being defeated by the host. The root of the matter lies within but manifests outside. At this time, it is not advisable to attack as a guest force; instead, one should defend and relieve the situation. Setting up camp or launching an attack is not favorable. If the god of the day branch is added to the day stem and the day stem is defeated by it, this indicates that the people below have ill intentions and rebel, committing disorder and rebellion. This is when the superior does not provoke the inferior, but the inferior harms the superior; similarly, the guest army does not attack the host, but the host defeats the guest. The matter is hidden outside but manifests inside. At this time, it is unfavorable to defend. If all four lessons are lower forces attacking the upper, there will inevitably be hiding criminals and spreading scandals, misfortune coming from within the family. There is disorder within the family, and there are rebels. Going out or coming in is not advisable, and attacking and plundering will result in injury. This is unfavorable for official affairs; if the day branch is injured, then plans will not succeed. For personal fate, the head of the family is controlled by others. If the inferior is in a weak and confined state, it shows weakness and lack of strength, leading to being bullied by subordinates. If the inferior is strong and prosperous but accompanied byInauspicious General (malevolent generals), it indicates harshness and brutality, intending to oppress the lower ranks, but being harmed by them instead. It may also mean being married in a marriage of convenience and being bullied by the wife, or indulging in improper relationships with servants and being harmed by them. If the god of the day stem attacks the day branch and is defeated by it, it is unfavorable to go out. If the god of the day stem goes away and is defeated, it is unfavorable to hold onto ancestral property, or to cause trouble due to the decline of ancestral property. This lesson also indicates lower forces attacking the upper, which is unfavorable for offspring, indicating rebellious children, or adopted sons. It also indicates servants committing offenses against their masters. If this is used to predict state affairs, it indicates ministers not being loyal, plotting to deceive the sovereign. If the heavenly generals are accompanied by Azure Dragon or Tai Chang, they are people who cover up their faults. If they are accompanied by Tai Yin, Heavenly Empress, or Liu He, they are deceitful and cunning people. If they are accompanied by Vermilion Bird or Gou Chen, they are people pretending to be upright to gain acceptance. If White Tiger and Death Deity appear together, and they appear on the day stem, day branch, or personal year, and are accompanied by Hekui and Tiangang, the danger becomes especially severe.

象曰：三下賊其上，六親事不虞。日干分貴賤，我克是婕妤。同類為宰相，我生是比閭。生我皇宗族，克我乃刑餘。吉氣仍欣樂，凶神豈自如？慮患厚貴早，免得費逐驅。

The lesson says: Among the four lessons, three are instances of lower elements attacking the upper, indicating unexpected events among the six relations. To interpret, first determine the status of the nobleman and the six relations based on the day stem. The day stem that controls is considered wife or concubine, like a lady in the palace; the day stem of the same type is considered brother or peer, like a prime minister; the day stem that is generated by another is considered children, like neighbors; the day stem that generates another is considered parents, like the royal family. If the governing deity carries auspicious energy, it can bring joy; but if it is a malevolent deity, how can one remain at ease? One must think deeply about potential misfortunes and treat the nobleman with care, to avoid future troubles and hardships.

又曰：三下賊其上，六親事不虞。事還同長幼，凶即暗嗟吁。生氣逢欣樂，休囚下淚珠。五行皆如此，消息用工夫。 又曰：四課之中三賊來，課名度厄甚為凶。事多不順憂疑重，患難遷延節節逢。子孫犯上妻奴逆，後應偏宜作主翁。更逢一課上克下，上下相侵事斗推。

It is also said that among the four lessons, if three of them have the贼上 (attacker from above), this indicates unexpected events arising among the six relations, similar to the situation where elders and juniors conflict. When encountering misfortune, one can only sigh in despair. The deity governing the lesson gains life qi and thus brings joy, but if it falls into a state of weakness and confinement, it can only lead to sorrow. All five phases should be interpreted in this way, and one must carefully investigate each detail. It is also said that among the four lessons, if three of them have the贼上 (attacker from above), this lesson is called degree of hardship, which is extremely凶 (dangerous). Affairs often go against one's wishes, with deep worries and doubts, and difficulties that persist and accumulate. One after another, difficulties arise. The descendants rebel, the wife and servants act against their superiors; afterwards, it becomes favorable for the person to take charge personally. If among these there is another lesson where the upper part overcomes the lower, then there is mutual infringement between upper and lower, and it should be interpreted according to the pattern of conflict.

孔明曰：三下賊上名度厄課，主綱常不正，卑幼凌長。 象曰：卑幼害長，病患重來，家門不吉，骨肉尤乖，出軍失利，行者多災，將神旺相，禍去福來。如發用陽神乘凶將，主伯叔尊長有災，陰神發用乘凶將，主姑姨姆姐妹小有災。應剝上九“不利攸往”之象。三上制其下，根源長幼推。子孫先發動，小者必依蕤。父母相連用，凶神入墓悲。且看末傳位，人生福可期。

Zhongming said: If in the four lessons three lessons have the thief above and the victim below, it is called the degree of hardship lesson, which indicates disorder in the family hierarchy and the younger generation oppressing the elders. The lesson's meaning says: the younger generation harms the elders, illness recurs repeatedly, the family is not auspicious, and family members are especially discordant; military campaigns fail, and those who travel face many misfortunes. If the spirits and generals accompanying are prosperous and strong, then misfortune leaves and good fortune comes. If the initiating transmission is a yang spirit but accompanied by a malevolent general, it indicates disaster for uncles, cousins, and other elders. If the initiating transmission is a yin spirit but accompanied by a malevolent general, it indicates minor misfortunes for female relatives such as aunts, maternal aunts, wet nurses, and sisters. This lesson corresponds to the image of the "Bao" hexagram's upper nine, "It is not advantageous to go somewhere." Conversely, if in the three lessons the upper is superior to the lower, one should trace back to the source of seniority and juniority: if the descendants initiate first, the younger generation will inevitably be submissive; if the parents' lines continue into the transmission and malevolent spirits fall into the storage position, it is lamentable. Finally, one still needs to look at where the final transmission falls, for the fortune of life lies there and can be expected.

四課之中三克下，課名長幼事須知。須得下勢先通利，上無承接下不隨。居上自如不利下，雖望遠方不見歸。若還長幼來相問，用起親疏說禍機。此係長幼課。

The song says: Among the four lessons, if three of them have the upper one overcoming the lower one, this lesson is called Longyou. The principle behind it must be understood first. It is necessary that there is a smooth and unobstructed situation below; if there is no support above, then the lower part will not follow. The superior is at ease, but the inferior is unfavorable; although one is looking forward to someone from afar, he will not return. If the person asking the question is concerned about matters of Longyou, then one should explain the portents according to the relationship between the initiating transmission god and the day stem. This pattern belongs to the Longyou lesson.

孔明曰：《金匱》云“課有三上克下，名長幼課。主長來欺幼，亦名幼度厄，主禍自外來。”經云“長傷卑幼災網布。”又曰：“長幼不利於小。”此度厄課，亦不可以全凶目之。若日用旺相乘吉將，主幼得長力，長得幼力，則應“君子得輿”之象。

Zhongming said: The "Golden Chest" explains that among the lessons there are three types of lessons where the superior overpowers the inferior, called the lesson of senior and junior, which indicates that elders oppress the young, also called the lesson of the young overcoming misfortune, which indicates that calamity comes from outside. The classic says, "The superior injures the inferior, and the disaster network is opened," and also says, "The lesson of senior and junior is unfavorable to the younger party." However, the lesson of overcoming misfortune cannot be regarded as entirely凶 (evil): if both the day stem and the initiating transmission are prosperous and strong and are accompanied by auspicious generals, it actually indicates that the younger generation receives assistance from the elders and the elders also receive assistance from the younger generation. In this case, it should be interpreted according to the "Book of Changes" upper ninth line of the "Splitting of the Earth" hexagram, "The gentleman receives a carriage," indicating a favorable omen of being carried by a carriage.

象曰：四課克其上，名為絕嗣凶。中年多子息，墓歲滅先宗。有救同前例，無依傳後宗。專看發用類，年月日時同。 四課俱克下，男鰥女寡孤。三傳如有救，子必勝於吾。首尾俱相制，臨年子失途。切須看族類，到老如無憂。

The lesson's interpretation says: If all four lessons are instances of the lower overcoming the upper, this lesson is called "绝嗣" (extinction of descendants), which is very ominous. There will be many children in middle age, but by the year of the storage (墓库), the family's lineage will be extinguished. If the lesson contains a "救神" (savior deity), the interpretation is the same as in previous examples; if there is no support, the lineage will be passed on to the secondary wife. When interpreting, focus solely on which of the six relations the initiating transmission (发用) belongs to, and the Tai Su (太岁), month builder (月建), day branch (日辰), and the time of divination are all examined in the same way. In reverse, if all four lessons are instances of the upper overcoming the lower, this indicates a man living alone and a woman remaining a widow, with the family being isolated. If the three transmissions (三传) contain a "救神" (savior deity), the son's generation may surpass the current one. If both ends are restricted, when it reaches the person's own age, the son will lose his prospects. Always clearly identify which of the six relations the category belongs to, so that one can be free of worries in old age.

又曰：四課下神俱賊上，孤立如何保二親？妻叛夫兮奴叛主，子殺父兮臣弒君。占胎長憂遭刑害，定是縈獨失業人。欲擬爭訟忌先起，卻被翻之難雪陳。若占朝廷下生叛，關隔九族不能親。凡事切忌乎先舉，為主不利之為賓。

It is also said that in the Four Lessons, the lower spirits have completely left and are attacking the upper spirits, standing alone, how can they maintain harmony with the parents? The implications of this lesson are that the wife betrays the husband, the servant betrays the master, the son kills the father, and the subject kills the sovereign. When divining about pregnancy, one will long worry about being subjected to punishment, and if born, the child will certainly be lonely and without employment. If one seeks to take legal action, it is inauspicious to initiate the lawsuit first, for once initiated, the case may be overturned, and the injustice will be difficult to clear. If divining about the court, it indicates rebellion arising from below, with barriers between the nine generations, preventing mutual affection. In all matters, one should avoid taking the initiative; being the passive party is more advantageous than being the active one.

又曰：四課並來皆克下，占人無祿主孤窮。自信當權不信人，下無承順應不忠。內窮勢迫難為遂，僕從俱無屋內空。雖有吉將還何用，刑以尊上卑下凶。 又曰：四課並皆來賊上，絕嗣之課甚不好。中年之前祿昌盛，脫歲之後頗衰病。若為人從事由己，居首之時僭逆多。利以為主莫為客，卑犯尊兮其奈何。

Another saying: If all four lessons are instances of the upper overcoming the lower, then the divination indicates a person without official rank and suffering from loneliness, poverty, and hardship. This person only trusts himself and refuses to believe others. Those below him do not obey, and those who respond to him are disloyal. Inside, he is in poverty and under pressure from external circumstances, making it difficult for things to succeed. He has no servants, and his house is empty. Even if there are auspicious generals, what use are they? He uses legal punishments to oppress those above him and to bully those below. In the end, it will be a凶 (adverse) outcome. Another saying: If all four lessons are instances of the lower stealing from the upper, this is a lesson indicating no descendants, which is very unfavorable. Before middle age, his official rank and status are still prosperous, but after that age, he becomes quite sickly and weak. Such a person acts entirely on his own initiative. When he is in a position of authority, he often engages in rebellious and improper behavior. This lesson is favorable for being the master and unfavorable for being the guest. If the younger generation rebels against the elders, what can be done about it?

孔明曰：四課俱賊上，名絕嗣課。是下逆而上傷，是上失其威，為下所亂，豈能有其妻子，故曰絕嗣。凡得此課，若遇神將吉，主分財異居；神將凶，主骨肉分離。又主靜而必動，暗中生災。病者必死，逃者轉匿。凡事宜後施，主身命主克雙親，幼為孤子。此時若生男女多克父母。又主子孫悖逆，滅毀祖先，雖父母已亡，不備祭祀之禮。

Zhongming said: If all four lessons are lower elements overpowering upper ones, it is called the lesson of绝嗣. Below rebels and above is injured; the superior position loses authority and is disturbed by the lower, so how can one keep wife and children? Therefore it is called绝嗣. If one receives this lesson, and the accompanying deities and generals are auspicious, it indicates division of family and property, and living separately; if the deities and generals are inauspicious, it indicates dispersion of family members. This lesson also indicates that what was originally quiet must now become active, and hidden disasters will arise. When predicting illness, it indicates death; when predicting escape, it indicates the person moving to another place to hide. All affairs should be taken up later rather than first. When predicting one's fate, it indicates being overcome by both parents, becoming an orphan at a young age; children born at this time are mostly harmful to their parents. It also indicates rebellious descendants who destroy the ancestors; even if the parents are already dead, they will not perform the rites of worship.

雜占主陽虧陰盛，卑害尊居，上位者未免有困篤之憂。在下位者則無不吉，福神所佑也。忌占盈，罡加孟，傷胎子病，主喪訟罪；在先起之人，占此更值天空旬空，主來占者孤獨，名曰單孤課。若不空，亦主小人無禮，訟宜後舉，中年有子，晚亦無。

In divination, this lesson indicates a loss of yang energy and an excess of yin energy. Those of low status may harm those above them, and those in high positions will inevitably face difficulties and serious illness. Those in lower positions, however, will find no misfortune, as they are protected by the gods of fortune. It is advisable to avoid using this lesson for matters of fullness or abundance. If the Tiangang (Chen) is placed on the first of the four Meng positions (Yin, Shen, Si, Hai), it indicates harm to the fetus, illness in children, funerals, and legal troubles, and the outcome will favor the party that acts first. If this lesson coincides with Tian Kong and the旬空 (empty period), it suggests that the person consulting is lonely and without support, which is called the Single Orphan Lesson. Even if it does not fall into an empty period, it indicates that petty people are disrespectful; in lawsuits, it is better to act later. Although there may be sons in middle age, they will not be retained in old age.

袁天罡曰：絕嗣乃群下賊上，臣輕其君，子逆其父，弟賊兄，妻悖夫，奴悖，主娘宜謹婢。反吟之課，亦照此推。若末傳見子孫，為有救。

Yuan Tiangang said: The lesson of绝嗣 (no descendants) is when many lower positions attack the upper positions. Therefore, ministers are disrespectful to the sovereign, sons rebel against their fathers, younger brothers harm their elder brothers, wives defy their husbands, and servants rebel against their masters. The mistress should be cautious of the female servants around her. The lesson ofReverse Chant (reverse chant) involves heaven and earth opposing each other, and upper and lower positions being reversed; it should be interpreted in the same way. If the final transmission (末传) meets the爻 of descendants (子孙爻), then there is a way to save the situation.

孔明曰：四上克下，名無祿，謂十干之祿皆寄地盤之支，今上克之則祿不存矣。取第四課為用，又曰下供上食，謂之祿之為養命之本，無祿則上下不食也。是上慢而賤下，豈能保佑其祿位？故曰無祿。主動而不靜，室家孤獨，病不久退，訟不久散，囚者出，逃者獲。凡事宜先舉，但舉事不得下情，又主虛人不祿，有官罷職，輕者罰俸，重者削權。蓋以上制也，臣子受災。屈者難伸，對敵利客，訟宜先起，罪在後舉之人，占病不利少者，天不佑，地不容。凡事動於外，起因男子，空室無人，老必孤獨。臣子受殃，六親死亡。彼此離散，客勝主負。經曰“無祿是上驕而下殘。”

Zhuge Liang said: If all four lessons are instances of the upper overcoming the lower, it is called "no禄". The禄 of the ten heavenly stems are located in the earthly branches on the earth plate. Now the upper god has overcome the earthly branch, so the禄 naturally disappears. Therefore, the fourth lesson is taken as the initiating transmission. Another explanation says: the lower provides sustenance, and the upper receives food.禄 is the fundamental for sustaining life. Without禄, neither the upper nor the lower have anything to eat. This is when the superior is arrogant and despises the inferior, how can the superior retain their禄? Therefore it is called "no禄". This lesson is active rather than static, indicating a lonely household; illness will not quickly subside, lawsuits will not quickly resolve; those imprisoned can be released, and those who have fled can be captured. All affairs should be initiated quickly, but once initiated, the lower details are unknown. It also indicates that superficial people cannot retain theirofficial stipend, those in office may be dismissed; light punishment is a deduction ofofficial stipend, heavy punishment is the loss of power—because the superior is controlled, the subject suffers accordingly. The innocent cannot clear their names; when two armies face each other, the guest side is advantageous; lawsuits should be initiated first, and the responsibility falls on the one who acts later. Divination on illness is unfavorable for the young; heaven does not protect, and earth does not accept. All affairs originate externally, and the cause is often related to a man; the household is empty and lonely, and in old age, one will certainly be isolated. Subjects suffer, six relations die, they scatter from each other, the guest side wins while the host side loses. The classic says: "No禄 lesson is when the upper is arrogant and the lower is broken."

袁天罡曰：四上克下曰無祿課，神將俱吉，來意主分財異居。若神將凶，主骨肉分離。又名單羈課，必無妻妾，又無男兒，若遇吉將，乃尚可為，若末傳得父母，可解此凶。

Yuan Tiangang said: If all four lessons are instances of the superior overcoming the inferior, it is called the No Fortune Lesson. If the divine generals accompanying them are all auspicious, the person's intention is to divide property and family, and to establish a new household. If the divine generals are malevolent, it indicates the dispersion of family members. This lesson is also called the Single Captivity Lesson, indicating that the person certainly has no wife or concubine and no male descendants. If auspicious generals are present, there may still be some hope. If the final transmission includes the generational line爻, it can resolve this severe misfortune.

又曰：絕嗣無祿總名無路。蓋日陰陽既相剋制，不得其所依，不免投辰上二課，辰之陰陽又相剋，則無所投之路，故總名曰無路課。統否之體，乃上下僭亂之課也。占曰：上克無祿，下賊無嗣，君臣悖義，父子分離，求謀不遂，動作憂疑。三傳有救，方免災危。如神將凶，則應否卦之三爻，有“包羞”之象也。要發用有救者，如用是水，末傳是金，用是金，末傳是土之類。此名救神 ，不可克初，又不可克末，欲斷何人受災，以發用之神看所屬何六親言之。

It is also said that cases of no descendants and no fortune are collectively called "no path." The yin and yang spirits associated with the day stem are already mutually controlling each other, having nowhere to rely on, so they have to turn to the third and fourth lines of the day branch. However, the yin and yang spirits of the day branch also mutually control each other, thus cutting off the path of refuge, hence the name "no path." This type of divination is associated with the "Guan" hexagram from the Book of Changes, representing a disorderly and inverted situation. The interpretation states: if the superior controls the inferior, there will be no fortune; if the inferior harms the superior, there will be no descendants. Rulers and subjects part ways, parents and children separate, and desires are unfulfilled, causing anxiety and doubt with any action. Only if there is a saving spirit in the three transmissions can the danger be avoided. If the god and general used in the initial transmission are凶 (malevolent), then it corresponds to the third line of the "Guan" hexagram, "bao xiu," which symbolizes being humiliated and disgraced. The term "fayong you jiu" refers to the final transmission being able to generate the initial transmission: for example, if the initial transmission is water and the final transmission is metal, or if the initial transmission is metal and the final transmission is earth, this is called a saving spirit. The saving spirit must not be controlled by the initial transmission nor by the final transmission. To determine which person is受灾 (suffering misfortune), one looks at which type of Six Relations the god in the initial transmission belongs to.

假令正月庚辰日辰時占，四下賊上，課名絕嗣課。以寅為用，將得白虎占婦人始於死亡，連及貴人爭及財物而絕嗣也。 官午白 父丑貴 兄申青 白朱六陰 午亥戌卯 亥辰卯庚 子丑寅卯 亥 辰 戌 巳 酉申未午

Example: On the day of Gengchen in the first lunar month, at the hour of Chen, the four lessons are all instances of lower elements attacking upper ones, resulting in the lesson name "No Succession." The initial transmission is taken as Yin (as per the following lesson format, the first transmission is actually Wu, and there may be an error in the original text, which is preserved for reference). The heavenly general accompanying it is the White Tiger. In divination concerning a woman, this indicates death, leading to disputes among noble persons over property, ultimately resulting in no succession. Below is the lesson format. The top three lines are the three transmissions: the first transmission is Wu, fire overcoming Geng metal as the official ghost爻, accompanied by the White Tiger; the middle transmission is Chou, earth generating metal as the parents爻, accompanied by the nobleman; the final transmission is Shen, sharing the same element as Geng metal as the brother爻, accompanied by the Azure Dragon. The middle three lines are the four lessons, read from right to left: the day stem Geng is lodged in Shen, with Shen having Mao, forming the first lesson Mao/Geng, accompanied by Tai Yin; taking Mao as the lower, with Mao having Xu, forming the second lesson Xu/Mao, accompanied by Liu He; the day branch Chen, with Chen having Hai, forming the third lesson Hai/Chen, accompanied by the Vermilion Bird; taking Hai as the lower, with Hai having Wu, forming the fourth lesson Wu/Hai, accompanied by the White Tiger. The four lessons are successively Geng metal overcoming Mao wood, Mao wood overcoming Xu earth, Chen earth overcoming Hai water, and Hai water overcoming Wu fire, all instances of lower elements attacking upper ones, hence the judgment of no succession. The bottom four lines are the heaven and earth plates: in the first lunar month, the hour of Chen is added to the day of Gengchen. The heavenly plate gods are all seven positions ahead of the earthly plate. Therefore, the earthly plate: Si is added to Zi, Wu to Chou, Yin to Wei, Mao to Shen, Chen to You, Si to Xu, Wu to Hai, Zi to Zi, Chou to Wei, Yin to Shen, Mao to Xu, Chen to Hai.

假如六月癸丑日未時占，神后臨丑，下賊上為用，是首制也。末傳見河魁臨亥，是尾制也。其神后受制，慾望功曹為子來救，又被地神是火去脫之，欲觀從魁為母，又被天罡土壓之，此天不容，地不載也。 兄子元 兄亥常 官戌白 常元常元 亥子亥子 子丑子癸 辰巳午未 卯 申 寅 酉 丑子亥戌

Another example: On the day of Guichou in the sixth month, at the hour of Wei. Shenhou Zi is located on Chou, and Chou earth overcomes Zi water, which is a case of 'lower attacking upper,' so we take the initiating transmission, which is called 'first control'—being controlled at the beginning. The final transmission shows Hekui Xu located on Hai, and Xu earth again overcomes Hai water, which is called 'last control'—being controlled at the end. Since Shenhou Zi is controlled, it originally hoped that Gongcao Yin would act as the son爻 to save it, but Yin wood was weakened by the fire energy of the earth branch. It then looked to Congkui You as the mother爻 to generate it, but You metal was suppressed by Tiangang Chen earth. This is the heavens not allowing and the earth not supporting. Below is the lesson format. The top three lines are the three transmissions: the first transmission is Zi, which shares the same water element with the day stem Gui, and is ridden by Xuanwu; the middle transmission is Hai, also a brother爻, ridden by Tai Chang; the final transmission is Xu, earth overcoming water as the official ghost爻, ridden by Baihu. The middle three lines are the four lessons, read from right to left: the day stem Gui is lodged in Chou, and Chou has Zi, forming the first lesson Zi/Kui, ridden by Xuanwu; taking Zi as the lower, Zi has Hai, forming the second lesson Hai/Zi, ridden by Tai Chang; the day branch Chou, and Chou has Zi, forming the third lesson Zi/Chou, ridden by Xuanwu; taking Zi as the lower, Zi has Hai, forming the fourth lesson Hai/Zi, ridden by Tai Chang. The bottom four lines are the heaven and earth plates: in the sixth month, with the general Wu and the hour Wei, the heaven plate spirits are all one position behind the earth plate. Therefore, on the earth plate, Si has Chen, Wu has Si, Wei has Wu, Shen has Wei, You has Shen, Xu has You, Hai has Xu, Zi has Hai, Chou has Zi, Yin has Chou, Mao has Yin, and Chen has Mao.

假如正月己巳日辰時占，四上克下，惟從魁加寅為涉害深為用，得六合將；中傳天罡，將得太常；終得登明，將得螣蛇，主始因財物田宅，終有死喪驚恐，為無祿之象也。 子酉六 兄辰常 才亥螣 青貴六陰 未子酉寅 子巳寅己 子丑寅卯 亥 辰 戌 巳 酉申未午

Another example: On the day of Ji Si in the first lunar month, at the hour of Chen, the four lessons are all instances of upper overcoming lower. Since all four lessons are overcoming, the method of thief overcoming cannot be used; instead, the method of 'involving harm' is applied—comparing the depth of each upper god being overcome on the earth plate, selecting the one that is most harmed. Here, Congkui in You is most harmed when moving through the harm path, so it is used as the initiating transmission, with the riding god being Liu He. The middle transmission is Tiangang in Chen, riding Tai Chang; the final transmission is Dengming in Hai, riding Teng Snake. Therefore, the divination is: the matter initially concerns property and land, but eventually leads to death, mourning, and fear, which is the image of no fortune. Below is the lesson format. The top three lines are the three transmissions: initial transmission is You, with Ji soil generating metal as the son爻, riding Liu He; middle transmission is Chen, with Ji and Chen both being soil as the brother爻, riding Tai Chang; final transmission is Hai, with soil overcoming water as the wealth爻, riding Teng Snake. The middle three lines are the four lessons, read from right to left: the day stem Ji is lodged in Wei, with Wei having Yin, forming the first lesson Yin/Ji, riding Tai Yin; using Yin as the lower, Yin has You, forming the second lesson You/Yin, riding Liu He; the day branch Si has Zi on it, forming the third lesson Zi/Si, riding Tai Yin nobleman; using Zi as the lower, Zi has Wei, forming the fourth lesson Wei/Zi, riding Azure Dragon. The bottom four lines are the heaven and earth plates: with the hour of Chen, the heavenly plate gods are all seven positions ahead of the earth plate, arranged the same as the previous example of Geng Chen on the first lunar month.

日加辰而日克辰，或作上克或初因。殘下不宜居上位，客勝難為作主人。倚傍他人威勢重，卻成事濟榮其身。 日為尊長，臨支而克支，殘害無已。若又四上克下為用，主上無慈悲，卑小受剝，為客宜防外禍，惡人入宅，行人將至，夫害婦，婚姻不宜，雖不日加辰為用，而得上克下，亦是。

The song says: When the day stem's god is placed on the day branch and then goes on to overcome the day branch, or when the upper overcomes the lower, or when the first transmission is initiated by the upper overcoming the lower, this is called a broken lower lesson. Those who are harmed in the lower position are not suitable for a position of authority; in this lesson, the guest side prevails, making it difficult to be the host. One must rely on others' authority to maintain control, but the matter ends up being accomplished, and the person gains honor. Explanation: The day stem represents a superior, which is placed on the day branch and then overcomes it, causing harm. If the four lessons are all cases of the upper overcoming the lower and are taken as the initiating transmission, the superior lacks compassion, and the inferior is greatly exploited. The guest is vulnerable to external troubles, wicked people may enter the home, and travelers are about to arrive; the husband harms the wife, making marriage unsuitable. Even if it is not the day stem overcoming the day branch that initiates the transmission, as long as the lesson contains cases of the upper overcoming the lower, it is still treated as a broken lower lesson.

日克辰而下用殘，辰剋日而上克初，此等皆為凌犯課，二強相遇不相容。上凌下犯名悖逆，父子相猜君臣誣。用得官鬼災尤重，下賊為親克下疏。 日克辰乃上殘下之象，而得下賊上為用；辰賊日乃下凌上之象，而得上克下為用，皆名凌犯課。主上凌下，下犯上，尊卑不分，故多弒奪篡奪之禍。若官鬼發用，災禍之至，克下外事起，賊上內事起。

The song says: If the day stem overcomes the day branch, then the transmission that represents the lower overcoming the upper is used as the initiating transmission; if the day branch overcomes the day stem, then the initial transmission that represents the upper overcoming the lower is used. These two situations are called conflicting transmissions, like two strong forces meeting and being incompatible. When the upper dominates the lower and the lower intrudes upon the upper, it is called reverse order: father and son suspect each other, and ruler and subject conspire against each other. If the initiating transmission involves the official ghost爻, the calamity will be especially severe. When the lower overcomes the upper, it is caused by close relatives; when the upper overcomes the lower, it is caused by distant people. Explanation: When the day stem overcomes the day branch, it is naturally an image of the upper harming the lower, yet the transmission representing the lower overcoming the upper is used. When the day branch overcomes the day stem, it is naturally an image of the lower harming the upper, yet the transmission representing the upper overcoming the lower is used. These are both called conflicting transmissions. They represent the upper overpowering the lower and the lower violating the upper, with confusion between hierarchy and rank, leading to frequent occurrences of regicide, usurpation of power, and theft of property. If the official ghost爻 is used in the initiating transmission, calamity is imminent. When the upper overcomes the lower, the matter originates from outside; when the lower overcomes the upper, the matter originates from within.

詩曰：若論孤辰課，四時辰上推。北方亥子丑，寅卯辰得孤。南方巳午未，申酉寡孤移。春東寅卯辰，孤在巳午悲。秋西申酉戌，亥子作孤推。父母分離散，夫妻有生離。忽然諸吉救，禍滅福相隨。前課說孤辰，此法說寡宿。仿象孤辰推，依彼相馳逐。冬天酉戌臨，發用無骨肉。夏天卯與辰，親疏不和睦。秋天午未占，春亥子卜凶，吉與孤辰同，有救禍反福。

The rhyme says: To calculate Guchen (solitary hour), one must push according to the four seasons on the earthly branches. In winter, when the direction is Northern Hai-Zi-Chou, Guchen falls in Yin-Mao-Chen; in summer, when the direction is Southern Si-Wu-Wei, Guchen and Guasu move to Shen-You; in spring, when the direction is Eastern Yin-Mao-Chen, Guchen falls in Si-Wu and brings sorrow; in autumn, when the direction is Western Shen-You-Xu, Guchen moves to Hai-Zi. When this occurs, parents become separated, and the husband and wife, though alive, will part. If various auspicious deities come to save, the calamity will be removed and fortune will follow. The previous passage discussed Guchen; this passage discusses Guasu. The method of calculation is similar to Guchen, but each follows a different direction: in winter, when it is in You and Xu, there is no family support; in summer, when it is in Mao and Chen, there is no harmony between relatives and friends; in autumn, when it is in Wu and Wei, and in spring, when it is in Hai and Zi, all are ominous. Its fortune and misfortune are the same as Guchen; when a saving deity appears, misfortune turns into fortune.

居天孤宿地孤辰，發用須依六甲辰。欲識空亡何日是，甲戌旬中用酉申。占人孤獨離桑梓，財業虛聲伴不親。官位遇之須改動，出行謹防賊人侵。所問傳事皆無實，卒病遭官必害身。

The rhyme says: Those that fall on the Heaven Plate are called Gu Xu, and those that fall on the Earth Plate are called Gu Chen. The initiating transmission must be determined according to the Six Jia periods. To find out which two are Kong Wang, look at the beginning of the period and count downwards: in the Jia Xu period, use Shen and You as Kong Wang. If a person's fortune falls on this, it indicates loneliness and wandering away from home; wealth and career are only empty names, and people around are not close. If this appears in an official position, there must be changes; when traveling far, one must be cautious of thieves. The information about the matter that comes out is not true; if there is an urgent illness or legal trouble, the body will certainly be harmed.

凡旬空遇四時孤辰寡宿發用，為孤寡課。蓋六甲旬首後二位為空亡。如甲子旬空戌亥，陽日空戌，陰日空亥之類。春以巳為孤辰，丑為寡宿。夏以申為孤辰，辰為寡宿。秋以亥為孤辰，未為寡宿。冬以寅為孤辰，戌為寡宿。何以明之？蓋冬令亥子丑水位，以金為父，絕在寅，故定為孤辰也。以火為妻，墓在戌，故以戌為寡宿也。此陰惆陰悵，犯之者必然孤寡也。

All instances of "旬空" (the two heavenly stems not matched within the ten days of a ten-day period) together with the isolated and lonely stems of the four seasons are called the "孤寡课" (isolated and lonely lesson). The "空亡" (void) is determined by counting eleven and twelve days from the beginning of each of the six ten-day cycles. For example, in the Jiazi cycle, the void is in Xu and Hai. On a yang day, Xu is considered the void, and on a yin day, Hai is considered the void. This pattern applies to the other cycles as well. The positions of the isolated and lonely stems in the four seasons are as follows: in spring, Si is the isolated stem and Chou is the lonely stem; in summer, Shen is the isolated stem and Chen is the lonely stem; in autumn, Hai is the isolated stem and Wei is the lonely stem; in winter, Yin is the isolated stem and Xu is the lonely stem. Why are these positions determined this way? Taking winter as an example: in winter, the heavenly stems correspond to Hai, Zi, and Chou, which are all water. Water's parents are metal, and metal is at its end in Yin. When the father is at its end, there is no support, so Yin is designated as the isolated stem. Water's wife and wealth are fire, and fire is buried in Xu. When the wife is buried, there is no partner, so Xu is designated as the lonely stem. This system is based on the cold and bleak nature of the yin energy, and those who commit offenses in such places are sure to be isolated and lonely.

象曰：課入孤寡，其慶難久。名利未遂，胎孕虛有。婚遇斷絃，財求空手。喜美榮華，吉祥解救。 如四時孤寡並旬空，為空孤空寡，日辰無氣最忌，凶犯孤辰主父母災，犯寡宿，主夫妻離散。

The lesson's image and words say: when the lesson falls on Guchen and Guasu, joy and celebration are difficult to last. Fame and wealth cannot be obtained, pregnancy is empty, marriage is like a broken string, and seeking wealth results in nothing. One must rely on auspicious deities and good fortune to rescue and turn things around. If the four seasons' Guchen and Guasu deities appear together with the旬空 (decade void), it is called 'empty Guchen and empty Guasu'. At this time, it is most unfavorable for the day stem and day branch to lack vitality. If misfortune occurs with Guchen, it indicates disaster for parents; if it occurs with Guasu, it indicates separation between husband and wife.

凡生我德神喜神生煞解神吉將空，吉為凶，當應恆上九“振恆，凶。”之象。若甲乙日戌旬占，憂功名；丙丁日憂妻財；或初傳上下俱空，憶喜俱不成，託人多詐，謀望不成，近事出旬可圖，遠事經難時空，事亦難成；或傳中空亡，為空亡折腰，主事中止，謀難就；或中末俱空，是移遠就近，動中不動，尋近人而在近也。初中空，取末傳，末傳空，取初傳，以不空者言其吉凶。若盜我克我，墓神及遙剋日神，凶將，定凶變為吉。或值三奇六儀為救神，及遇太歲月建月將填實，為孤寡再醮，反禍為福，先破後成。日辰年命不論空亡，填實空者次之，時又次之。又有純空反實，或運歲月日時沖起，為逢沖暗動，禍福皆成。當應恆“無咎”之象。

All parents' yao (ancestors), de shen (virtuous spirits), xi shen (auspicious spirits), and saving spirits and auspicious generals that generate and support or remove evils, once they fall into kongwang (void), good things turn bad. This corresponds to the line "Zhen Heng, Xiong" in the Hexagram of Constancy, indicating instability. If the day is Jia or Yi wood and the divination is made in the Jia Xu decade, and kongwang falls in Shen or You, which are the official positions of wood, then there is worry about official rank and fame. If the day is Bing or Ding fire and kongwang falls in Shen or You, which are the wealth positions of fire, then there is worry about wife and wealth. If both the upper and lower spirits in the first transmission fall into kongwang, then expected good things cannot be realized, and those who ask others to do things often meet with deceit, and plans fail. For recent matters, one can still attempt them after this decade, but for distant matters, they will face difficulties and encounter time and space issues, making success difficult. If the middle transmission falls into kongwang, it is called "kongwang zhe yao," indicating that matters will be stopped halfway and plans will not be realized. If both the middle and final transmissions fall into kongwang, it means moving distant matters to the near, appearing to move but actually not, and the person being sought is nearby. If the first and middle transmissions are empty, then use the final transmission for judgment; if the final transmission is empty, use the first transmission. In all cases, the transmission that does not fall into kongwang determines the fortune or misfortune. Conversely, if the spirits that steal from me, those that overcome me, the tomb spirits, or those that remotely overcome the day stem fall into kongwang, or if it is a malevolent general, then the situation turns from bad to good. If there are the Three Marvels or Six Instruments acting as saving spirits, or if the Tai Su, Yue Jian, or Yue Jiang fill the void (fill the empty position), it is called "gu gu zai jiao," turning misfortune into fortune, first breaking then achieving success. The day stem and day branch, as well as the native's year, do not consider kongwang. Filling the void at the time of divination has less effect, and filling the void at the time of the divination has even less effect. There are also cases where pure emptiness turns into reality, or when the void is stirred by the big year, Tai Su, month, day, or hour, called "feng chong an dong," causing both good and bad to manifest, which corresponds to the Hexagram of Constancy saying "wu jiu."

《金匱》云：孤寡者，謂前後不得相望，陰陽不得相合，如孤陽寡陰之義也。假令十月陽始萌於三陰之中，十一月陽始生於二陰之中，十二月陽始生於一陰之中，陽生陰降，皆有互變之理，至於寅卯三陽即出，三陰漸絕，所以冬因寅卯為孤，如男子之無婦也。至於酉戌三陰漸成，三陽已絕，所以冬用酉戌為寡，如女子之無夫也。此陰陽之道，不比諸煞之不經者。此課皆主孤獨。若為今日空亡，則為孤寡，父子分離，夫妻失散，骨肉分散之象。

The *Golden Chest* says: What is meant by "solitude and widowhood" is that there is no mutual correspondence between the front and the back, and the yin and yang are not properly matched. It is like a single yang without yin, or a single yin without yang. Taking the solar terms as an example: In the tenth lunar month, yang energy begins to emerge among the three yins; in the eleventh lunar month, yang energy arises among the two yins; in the twelfth lunar month, yang energy arises among the one yin. Yang rises while yin declines, and there is a mutual transformation between them. By the time we reach the years of Yin and Mao, the three yins are gradually cut off while the three yangs have already emerged, so winter is considered to be in a state of solitude at Yin and Mao, just like a man without a wife. By the time we reach the years of You and Xu, the three yins are gradually matured while the three yangs have already been cut off, so winter is considered to be in a state of widowhood at You and Xu, just like a woman without a husband. This is the correct principle of the waxing and waning of yin and yang, unlike other incoherent and unorthodox influences. This class of divination generally indicates solitude; if these two positions are also the current *Kongwang* (void), then it becomes a *gūguǎ* (solitude and widowhood) divination, indicating the separation of father and son, the dispersion of husband and wife, and the scattering of family members.

《龍轄經》云：占遇寡宿，懦居孤獨。言四課陰陽中用起傳送，遇寡宿，男子婦人皆合懦弱也。求寡宿法，甲子旬室壁，甲戌旬昴畢，甲申旬井鬼，甲午旬翼軫，甲辰旬房心，甲寅旬斗牛。

The Longxi Jing says: When divining an event and encountering Guasu, people become weak and lonely. This means that if among the four lessons' yin and yang spirits, the initiating transmission starts from 'Chuansong' (the spirit of Shen metal) and also meets Guasu, then regardless of male or female, they will appear weak. There is another method to determine Guasu based on the twenty-eight constellations, distributed according to the six jia cycles: in the Jiazi cycle, take Shi and Bi; in the Jiaxu cycle, take Mao and Bi; in the Jiashen cycle, take Jing and Gui; in the Jiawu cycle, take Yi and Zhen; in the Jiachen cycle, take Fang and Xin; in the Jiayin cycle, take Dou and Niu.

假令十二月乙丑日寅時占事，登明臨丑，將元武，此為發用寡宿；中傳從魁，將得天后；末傳小吉，將得螣蛇，以此占人，始因亡盜，中連婦人而驚恐，後當孤獨。 父亥元 官酉后 才未螣 後元常空 酉亥子寅 亥丑寅乙 卯辰巳午 寅 未 丑 申 子亥戌酉

Example: Divination on the day of Yi Chou in the twelfth lunar month at the hour of Yin. The day Yi Chou belongs to the Jia Zi decade. According to the previous method of the host, in the Jia Zi decade, the host is Shi and Bi, which are located in Hai. This lesson has 'Dengming' (the spirit of Hai water) sitting on Chou, accompanied by Xuan Wu, which is exactly the host initiating the transmission; the middle transmission is 'Congkui' (You), accompanied by Tian Hou; the final transmission is 'Xiao Ji' (Wei), accompanied by Teng Snake. According to this, the divination for a person is: initially, there was a theft and loss, in the middle, it involved a woman and caused fear, and finally, it ended in solitude. Below is the lesson format. The top three lines are the three transmissions: the first transmission is Hai, water nourishing Yi wood as the parent's yao, accompanied by Xuan Wu; the middle transmission is You, metal overcoming wood as the official's yao, accompanied by Tian Hou; the final transmission is Wei, wood overcoming earth as the wealth yao, accompanied by Teng Snake. The middle three lines are the four lessons, read from right to left: the day stem Yi is located in Chen as its lodging palace, Chen has寅, forming the first lesson寅／Yi, accompanied by Tian Kong; taking寅 as the lower,寅 has子, forming the second lesson子／寅, accompanied by Tai Chang; the day branch Chou, Chou has亥, forming the third lesson亥／Chou, accompanied by Xuan Wu; taking亥 as the lower,亥 has酉, forming the fourth lesson酉／亥, accompanied by Tian Hou. The bottom four lines are the heaven and earth plates: in the twelfth lunar month, Zi general is placed on Yin hour. The heaven plate spirits are each two places behind the earth plate. Therefore, the earth plate巳 has卯,午 has辰,未 has巳,申 has午,酉 has未,戌 has申,亥 has酉,子 has戌,丑 has亥,寅 has子,卯 has丑,辰 has寅.

又如乙巳日申時丑將占，寅為旬空會孤寡課，又為冬令孤辰。 兄寅陰 才未龍 父子貴 玄朱陰六 卯戌寅酉 戌巳酉乙 戌亥子丑 酉 寅 申 卯 未午巳辰

Another example: On the day of Yi Si with the hour of Shen, using the general Chou. The day Yi Si belongs to the Jiachen decade, with Kongwang in Yin and Mao. Yin is both the decade's void and the winter's Guchen, so they are together, forming the Gugua lesson. Below is the lesson format. The top three lines are the three transmissions: the first transmission is Yin, which is a brother's yao of wood, sharing the same type as the day stem Yi, riding Tai Yin; the middle transmission is Wei, with wood overcoming earth as a wealth yao, riding Qinglong; the final transmission is Zi, with water generating wood as a parent yao, riding Tianyi Nobleman. The first transmission Yin is exactly in Kongwang, so aspirations will not reach fruition. The middle three lines are the four lessons, read from right to left: the day stem Yi is lodged in Chen, with Chen having You, forming the first lesson You/Yi, riding Liuhe; using You as the lower, You having Yin, forming the second lesson Yin/You, riding Tai Yin; the day branch Si, with Si having Xu, forming the third lesson Xu/Si, riding Zhuque; using Xu as the lower, Xu having Mao, forming the fourth lesson Mao/Xu, riding Xuanwu. The bottom four lines are the heaven and earth plates: with the general Chou added to the hour Shen, the heaven plate gods are all five positions ahead of the earth plate. Therefore, the earth plate Si has Xu, Wu has Hai, Wei has Zi, Shen has Chou, You has Yin, Xu has Mao, Hai has Chen, Zi has Si, Chou has Wu, Yin has Wei, Mao has Shen, Chen has You.

大抵發用天盤空亡，又合當季之寡宿，為寡宿課，主夫妻分散，男女孤單，妻妨婦，婚姻妨幼，女新病，新病久，久病死。凡用起地下空亡為孤辰，並當季之孤辰課，主父子相剋，占人孤獨，財物虛耗，無官改動，出入防盜。

In general, if the initiating transmission god falls on the Heaven Plate in the empty position, and coincides with the current season's Guasu, it forms a Guasu lesson, indicating separation between husband and wife, loneliness between men and women; the wife will hinder and control fellow women, and marriage will hinder the younger party. Women will suffer from new illness, which will develop into a chronic illness, and chronic illness may lead to death. If the initiating transmission starts from the empty position on the Earth Plate, it is called Guchen. If it coincides with the current season's Guchen, it forms a Guchen lesson, indicating mutual control between father and son, loneliness of the person seeking divination, and loss of wealth. Those without official positions will experience changes, and there will be theft during going out or coming in.

歌曰：日辰是卯酉，所臨作用神，名為龍戰課，進退事逡巡。父子難同室，夫妻亦不親。分財爭明外，偷盜在北鄰。立秋乙卯日，辰時登明雲。天罡臨卯上，若用正合嗔。人命合卯酉，正是涉迷津。

The rhyme says: When the day stem and day branch fall on卯 or酉, and the deity governing them is also the useful god, this lesson is called Dragon Struggle, indicating that all matters are indecisive and hesitant. The father and son cannot live under the same roof, and the husband and wife are not close. Disputes over property are open and obvious, while theft occurs in the northern neighborhood. Taking the example of a lesson on the day of Yimao (乙卯) at the hour of Dengming (亥将) on the day of Beginning Autumn: The Tiangang (the deity of Chen earth) is on卯. If it is taken as the initiating transmission, it exactly corresponds to the image of anger and conflict. If the person's own destiny is also on卯 or酉, then they are even more trapped, unable to find a way out.

又曰：龍戰玄黃二八門，春生秋殺決於分。燕去燕歸合離兆，雷收雷現見潛因。假如卯酉日占事，行年用起立斯辰。刑德二途俱合此，出南入北亦遭迍。行人進退多疑惑，兄弟乖張心不親。

It is also said that the idea of "dragon battle" originates from the sixth line of the lower trigram in the Qian hexagram of the I Ching, which states "the dragon battles in the wild, its blood is black and yellow." In the context of the Six壬 system, this corresponds to the two gates of the month builder, which are the卯 (Mao) in the second month and the酉 (You) in the eighth month. The spring equinox governs birth and the autumn equinox governs destruction, and both are determined by these two points. Swallows leaving in autumn and returning in spring are signs of gathering and dispersing; thunder arises in the second month and recedes in the eighth, indicating the emergence and concealment of things. If a divination is made on a day of卯 or酉, and both the year of the person involved and the initiating transmission are established on these two branches, then both the path of punishment and the path of virtue converge here: going south or going north will both lead to difficulties. When divining about a traveler, there will be hesitation in advancing or retreating; when divining about siblings, there will be discord and lack of mutual affection.

《金匱》云：卯之月，陽氣南出，故萬物生，陰氣北入，故疊榆落。建酉之月，陽氣北入，萬物遭傷，陰氣南出，以斷其獄也。此時陰陽俱合於門，陰為刑主殺傷，陽為德主生。其象如二龍，一生一殺，相戰，故曰龍戰。人年立卯酉，卯酉日占事，用其卯酉是也。此時天地離散，欲行不行，欲止不止，家室人離，兄弟移居，相貪克戰，老病者死，克妻相刑起迭，遷移不利，事無果決。

The Golden Chest says: In the month of Jiǎmǎo, yang energy moves southward and emits, thus promoting the growth of all things; yin energy moves northward and retreats, thus causing the elm fruits to fall layer by layer. In the month of Jiǎyǒu, yang energy moves northward and retreats, thus causing all things to be cut off and destroyed; yin energy moves southward and emits, thus being suitable for resolving criminal cases. In these two periods, yin and yang converge at the same gate: yin belongs to punishment, governing injury and killing; yang belongs to virtue, governing life and nurturing. The image is like two dragons, one governing life and the other governing killing, fighting against each other, hence called dragon battle. The conditions for this are: the person's destiny year is positioned at Mǎo or Yǒu, and the matter is taken on Mǎo or Yǒu day, with Mǎo and Yǒu as the initiating transmission. At this time, heaven and earth are separated; one cannot move when wanting to move, nor can one stop when wanting to stop; family members are separated, brothers move out to live separately; they fight with mutual desire and mutual control; the elderly and sick will die; it harms the wife, and punishments accumulate layer by layer; moving is unfavorable, and matters have no decisive conclusion.

又曰：卯酉東西也，合者將離，成者將移，夫妻不同室，兄弟不同居，君臣不同道，朋友不相信也。 經曰：二八之門，用占俱起，欲行不得行，欲止不得止，人年立之，或分或異，刑德集俱會於門，天地分離，不可復合。蓋二月建卯，出萬物之門；八月建酉，入萬物之門。占行人慾行不得行，欲止不得止，刑德俱合於門，出者切勿南，入者勿北；占人搖動不安；夫妻行年立之，室家離散；兄弟行年立之，爭財異居；合者將離，居者將移。經曰：龍戰改更，狐疑不定。

It is also said that卯 is in the east and酉 is in the west, facing each other, so when they are combined, they will separate, and when something is already formed, it will move. Husband and wife live apart, brothers do not live together, sovereign and minister take different paths, and friends do not trust each other. The classic text says: the doors of the second and eighth months, the initiating transmission and the time of divination both begin here, so wanting to go cannot go, wanting to stop cannot stop. The person's destiny and age stand here, either dividing the family or separating. Punishment and virtue both meet at this door, and heaven and earth thus separate, never to reunite again. The second month builds卯, which is the gate of the birth of all things; the eighth month builds酉, which is the gate of the gathering and storing of all things. Divining about a traveler, it indicates wanting to go but unable to, wanting to stay but unable to. Since punishment and virtue both meet at this door, when going out, one must not face south, and when entering, one must not face north. Divining about a person indicates restlessness and uncertainty. If the destiny and age of husband and wife stand here, the family will scatter; if the destiny and age of brothers stand here, they will quarrel over property and live apart. What is united will separate, and what is settled will move. The classic text says: the lesson of dragon fighting indicates change and uncertainty, and the lesson of fox doubt indicates indecision.

又曰：小人無況，年上卯酉，用居其門，龍戰之兆，進退不能。蓋二月建卯春分，萬物立為至以象；八月建酉秋分，肅萬物立象去以象。二月雷發聲，龍現；八月雷收聲，龍潛。以應會離隱之課。又二月萬物生，主德，復有殺氣盜行而榆莢落。八月秋分殺萬物，主刑，復有德氣盜施而薺麥生，故云刑德二途。此言卯酉日占課，用起卯酉，名龍戰課。主身心疑惑，進寸退尺。又有卯酉之位，行年立其上，又發用加之，亦是此課，主行止不定，東西俱凶，南北上得吉將，南北亦吉。

It is also said that when a small person is in a difficult situation, and their age falls on the卯 (Mao) or酉 (You) branches, and the initiating transmission also resides on this branch, it indicates a sign of dragon struggle, where neither advancing nor retreating is possible. In the second month, when the卯 (Mao) branch is the month builder at the spring equinox, all things begin to stand firm from this point; in the eighth month, when the酉 (You) branch is the month builder at the autumn equinox, the severe and killing energy takes away all things. In the second month, thunder begins to sound, and the dragon appears in the sky; in the eighth month, thunder sounds less, and the dragon retreats to the depths. This corresponds to the patterns of meeting, separating, and hiding. Moreover, in the second month, when the growth of all things is naturally governed by virtue, there is still hidden killing energy at work, so the elm fruits still fall; in the eighth month, when the severe and killing energy of autumn takes away all things, there is still hidden virtue at work, so the chickweed and wheat sprouts still grow. This is called the two paths of punishment and virtue. Here, it refers to divination on卯 (Mao) or酉 (You) days, with the initiating transmission also starting from卯 (Mao) or酉 (You), which is called the dragon struggle lesson, indicating confusion in mind and body, advancing an inch and retreating a foot. Another case: when the age falls on the卯 (Mao) or酉 (You) branches, and the initiating transmission is added upon them, it is also considered this lesson, indicating uncertainty in movement, with danger whether going east or west; if the north or south directions are occupied by auspicious generals, then going north or south would be favorable.

孔明曰：凡卯酉日為用，又人年立卯酉，為龍戰課。如卯日占課，遇卯為用，人年復立卯上云云。統離卦之體，乃門戶不寧之課也。

Zhuge Liang said: Whenever the divination is cast on the卯 day or酉 day, and the卯 or酉 is used as the Initiating Transmission, and the person's birth year also falls on卯 or酉, this is called the Dragon Struggle lesson. For example, if the divination is cast on a卯 day and the卯 is used as the Initiating Transmission, and the person's birth year is also on卯, then it is the Dragon Struggle lesson. Similarly for the酉 day. This lesson belongs to the body of the Li hexagram from the Book of Changes, indicating that the household will not be at peace.

象曰：合者將離，居者將徙。欲行不行，欲止不止。出路迍邅，求婚莫娶。胎孕不安，財物不聚。如傳入主賊來必戰，游神相加，遊人不來，游神春子夏丑秋亥冬戌是也。求財不得，占官改動，或夫家行年立其上，室家離散。將得天后，事涉婦女；乘蛇虎玄龍，主驚恐；秋冬占必有死喪，家有重病無痊也。又主事無決斷，進退猶豫，南北二方去則有禍，東西行或東西居者，其禍慘。縱有吉神將，不免其咎，當應離卦九三“大耋嗟，凶。”之象也。

The lesson's interpretation states: when union is about to break apart, when staying is about to change; when one wants to go, they cannot; when one wants to stay, they cannot. Traveling outside leads to difficulties and stagnation; seeking marriage is not advisable. Pregnancy is unstable, and wealth cannot be gathered. If the卯 and酉 are included in the transmission, then in a divination about theft, thieves will definitely come and a battle is certain. If the 'wandering spirit' is present, then those who go out will not return. The position of the wandering spirit is in the zodiac sign of the rat in spring, the ox in summer, the dog in autumn, and the dog in winter. This lesson indicates that seeking wealth will not be obtained, and in a divination about official matters, there will be changes. If the husband's age is positioned on this, the family will be separated. If the riding element is the Heavenly Empress, the matter involves women. If it is the Teng Snake, White Tiger, Black Tortoise, or Azure Dragon, it indicates fear. In autumn or winter, there will certainly be death or mourning, and the seriously ill in the family will not recover. It also indicates indecision and hesitation in matters, with misfortune when going north or south, and even greater misfortune when going east or west or living in those directions. Even with auspicious spirits and generals, this misfortune cannot be avoided, corresponding to the line statement of the ninth line of the third line of the卦 Li (Fire) "Great old age lamentation, misfortune" — an image of old age lamentation.

假如正月丁卯日辰時占，男行年辛卯，二十六歲，河魁臨卯為用，是為天門與用俱動，將得天后，事起婦人，傳得天罡，必相欺，終末於螣蛇，後有驚恐。 詩曰：卯酉日辰年共立，與用相刑龍戰時。事至飛離多撼動，進退行止不安居。官獄連疾如減，斯為纏綿不伸舒。

Example: On the day of Dingmao in the first lunar month, at the hour of Chen, divining for a man whose age is Xinmao and who is twenty-six years old. The Hekui (Xu) is located on the卯 (Mao) and is taken as the initiating transmission, which means the Heaven Gate and the initiating transmission are both activated together. The riding general is the Heavenly Empress, so the matter originates from a woman. Among the three transmissions, there is also the Tiangang (Chen) energy, which indicates there will be an act of deception or欺瞒. The final transmission returns to the Teng Snake, meaning there will be fear or alarm later. The song says: When the卯 (Mao) and酉 (You) are both the day branch and the age, they are both located here, and they are in conflict with the initiating transmission, which is the time of dragon battle. The matter will reach a point of scattering and separation, with constant turmoil. Advancing or retreating, moving or stopping is unstable. Legal disputes and imprisonment are connected with illness, seeming to ease but actually persisting and being difficult to resolve.

子戌后 兄巳空 官子螣 空后陰六 巳戌酉寅 戌卯寅丁 子丑寅卯 亥 辰 戌 巳 酉申未午

This is the example of a divination for the day of Dingmao in the first lunar month at the hour of Chen. The top three lines are the three transmissions: the first transmission is Xu, with the fire of Ding generating earth as the son's hexagram, riding on the Heavenly Empress; the middle transmission is Si, with fire of Ding and Si being the same as fire, forming the brother's hexagram, riding on Tian Kong; the final transmission is Zi, with water overcoming fire as the official ghost's hexagram, riding on Teng Snake. The initiating transmission of Xu directly presses on the day branch of Mao, and since Mao and Xu are in a harmonious relationship and are the gate positions, it forms the image of a dragon battle. The middle three lines are the four lessons, read from right to left: the day stem Ding is lodged in Wei, with the earth of Wei having the wood of Yin, forming the first lesson of Yin/Ding, riding on Liu He; taking Yin as the lower, with the earth of Yin having the metal of You, forming the second lesson of You/Yin, riding on Tai Yin; the day branch Mao, with the earth of Mao having the earth of Xu, forming the third lesson of Xu/Mao, riding on the Heavenly Empress; taking Xu as the lower, with the earth of Xu having the fire of Si, forming the fourth lesson of Si/Xu, riding on Tian Kong. The bottom four lines are the heaven and earth plates: for the first lunar month with the hour of Chen, the heaven plate starts with the hour of Chen and the earth plate starts with the day of Dingmao. The heaven plate gods are all seven positions ahead of the earth plate. Therefore, the earth plate Si has Zi, Wu has Chou, Wei has Yin, Shen has Mao, You has Chen, Xu has Si, Hai has Wu, Zi has Wei, Chou has Shen, Yin has You, Mao has Xu, and Chen has Hai.