The "Excessive Woman" divination.

初傳見卯酉，六合天后來。末傳二相應，泆人暗門開。天后入六合，婦人暗使媒。背夫欲逃走，從此降成災。六合入天后，此是狡童排。男誘他人婦，商量走去來。二辰同一將，反覆二徘徊。盡意思量看，不覺笑顏開。

The first transmission falls on the卯 or 酉 branch, and also sees the presence of the Liu He and Heavenly Empress generals; the final transmission corresponds with the first, indicating a person who runs away in secret, opening the private door. If the Heavenly Empress initiates the transmission and the final transmission falls on Liu He, it signifies a woman secretly entrusting someone else to act as a matchmaker, planning to run away from her husband, bringing disaster upon her. If Liu He initiates the transmission and the final transmission falls on the Heavenly Empress, this is the pattern of the 'clever young man,' where a man seduces another's wife, and both conspire to run away together. If the same heavenly general is riding over both branches, the situation becomes uncertain, with both parties hesitating and wavering. Considering these various situations in detail, one cannot help but feel amused.

天后常為厭翳神，須知六合是私門。二將相傳名泆女，夫妻失友畢情思。欲知男女須淫蕩，更向傳中辨將論。六合即為男誘女，天后女攜男子奔。

The Heavenly Empress, as a Heavenly General, usually governs concealment and secrecy, things that should not be exposed. The Liu He represents a private entrance and exit. When these two generals enter the Three Transmissions in sequence, it is called the 'Lushan Course,' indicating that both husband and wife are involved with secret lovers, focusing all their thoughts on romantic affairs. To determine which partner is more indulgent, one must examine the Heavenly Generals accompanying the Initiating Transmission and the Final Transmission within the Three Transmissions: if Liu He is in the Initiating Transmission, it suggests the man is enticing the woman; if Heavenly Empress is in the Initiating Transmission, it indicates the woman is leading the man to run away secretly.

天后六合在傳中，更並卯酉為狡童。泆女陰私相誘逐，事多嫌疑有淫通。所作中末多狡詐，淫亂相欺心不公。純陽除不備，家道不整私相通。

The Heavenly Empress and Liu He appear together in the three transmissions, and when they also appear with the private doors of卯 and酉, it forms the pattern of "Cunning Youth." This type of divination indicates a situation where men and women secretly attract and pursue each other, and the matters involved are mostly related to suspicion and illicit relationships. By examining the middle and final transmissions, one can see that the person's actions are often cunning, with mutual indulgence, deceit, and improper intentions. If the lesson pattern is purely yang and the four lessons are not complete, it indicates a disorderly household and secret dealings between inside and outside.

孔明曰：日出乎卯而奸盜所由入，日入於酉而奸盜所由出，此卯酉為私門，六合天后皆私淫之物也。六合主男，天后主女，此二物臨於二八私門之上，為之泆女課。用起六合終於天后，為之狡獞課。狡者，狡猾也。獞者，童獞獸好淫也。用起天后，終於六合，謂之泆女課，主女隨男也。皆主男女淫奔之象也。

Zhuge Liang said: The sun rises at the卯 position, and at this time, villains and thieves enter; the sun sets at the酉 position, and at this time, villains and thieves leave; therefore, the卯 and酉 positions are called 「private doors」. BothLiu He andHeavenly Empress are heavenly generals governing private relationships between men and women. Liu He represents men, andHeavenly Empress represents women. When these two heavenly generals fall into the private doors of the second month builder at卯 and the eighth month builder at酉, it is called 「excessive woman's lesson」. If the three transmissions begin withLiu He 「initiating transmission」 and end withHeavenly Empress, it is called 「sly beast lesson」: 「sly」 means cunning, and 「beast」 refers to a wild animal that enjoys淫乱, used to describe such people. IfHeavenly Empress initiates and ends withLiu He, it is called 「excessive woman's lesson」, indicating that women follow men. The heavenly general that initiates first refers to the one who first has the thought: ifLiu He is first, it means the man is the one who initiates; ifHeavenly Empress is first, it means the woman is the one who initiates. In both cases, the pattern indicates the image of a man and woman running away together.

經曰：用起天后，中見六合，泆女之課，陰私頻作，主有闇昧私情，淫亂不正之事。占者得之，宜善馭童僕，謹其出入，否則小人猖狂欺我，所不見不關有難言者。蓋天后主婦女，女子不可倚門當戶而立，其意必有私望耳。占家宅宜謹慎家門，以杜陰私之亂。如丙丁日六合為天后，則男誘女；壬癸日元武為天后則女誘男；故經曰：發傳六合終傳元武為狡童課，是元武亦主陰私竊奸拐之事。

The text says: If the Heavenly Empress initiates the transmission and the middle transmission shows Liu He, this is the lesson of the wanton woman, indicating continuous private matters, mainly involving ambiguous relationships and improper behavior. Those who receive this lesson should carefully control their household servants, pay attention to their comings and goings, otherwise the servants may behave recklessly and deceive the master, committing indecent acts in secret. The Heavenly Empress primarily governs women; women should not lean on the gate and look around, for if they do, they must have ulterior motives. If this lesson is obtained for the household, one should be cautious about guarding the gate and preventing internal disorder. If it occurs on a Jia or Yi day, Liu He takes the role of the Heavenly Empress, indicating a man enticing a woman; if it occurs on a Ren or Gui day, Xuanwu takes the role of the Heavenly Empress, indicating a woman enticing a man. Therefore, the text also says: If the first transmission is Liu He and the final transmission is Xuanwu, it is the lesson of the cunning youth. This shows that Xuanwu also governs secret affairs such as illicit relationships and abducting people.

袁天罡曰：泆女課與天后並，主男子遭殺，與地煩並，主女子遭殺；利私謀不利公干，訪人不遂，捉賊難獲；與三交會，濁濫淫泆，所私非止一處一人，不論在卯酉皆然。經曰：天后主厭翳六合為私門，若無逃女，必有淫婦，忌嫁娶婚配之事。或合后乘卯酉，或乘神入卯為淫泆課。

Yuan Tiangang said: If the "Yi Nu" lesson appears together with the Heavenly Empress, it indicates that a man will suffer a fatal accident; if it appears together with "Di Fan," it indicates that a woman will suffer a fatal accident. This lesson is favorable for private planning but unfavorable for official requests; when seeking someone, they cannot be found, and when searching for a thief, they cannot be caught. If it also meets with "San Jiao," the situation becomes even more corrupt and widespread, with the person involved in secret affairs not being only one place or one person. Moreover, regardless of whether these two generals fall exactly on the卯 or酉, the situation remains the same. The classic text says: The Heavenly Empress indicates concealment, and Liu He indicates private matters. When predicting for a family, it is not that a woman has run away, but that there must be a woman committing adultery, so this lesson is most inadvisable for predicting marriage and union. In addition, if the Liu He and Heavenly Empress generals are on the卯 or酉, or if the deities entering these positions are in the卯 palace, they are also considered as the "Yin Yu" lesson.

孔明曰：凡日辰六沖神，加破為用，曰沖破課。沖者，動搖也。初雖有得，後必有傾覆。如子午沖相加，主道路馳逐，男女爭鬥變動。卯酉沖主門戶相沖，或改移，或逃亡失脫，外人淫亂奸私。寅申沖主人鬼相傷，夫婦異心。巳亥沖主人事反覆無實，重求輕得。丑未沖主兄弟興替相衰，謀心不同，幹事不遂。辰戌沖主奴婢離異，貴賤不明，不義之事。

The term "Six Clashes" refers to the six pairs of Earthly Branches that are six positions apart: Zi and Wu, Chou and Wei, Yin and Shen, Mao and You, Chen and Xu, and Si and Hai. "Break" refers to another set of combinations that indicate damage and separation. Zhongming said: whenever the heavenly stem and earthly branch of the day are in conflict with a god, and that god is also located in the position that is in conflict with it, it is called "Clash and Break." Clash signifies instability and unrest; such a divination lesson initially seems to bring gain, but eventually leads to downfall. Specifically: when Zi and Wu clash, it indicates travel and movement, disputes between men and women, and changes in affairs; when Mao and You clash, it indicates conflict between the household, relocation, or loss of people, and involvement in improper relationships by outsiders; when Yin and Shen clash, it indicates harm between the person and spirits, and discord between husband and wife; when Si and Hai clash, it indicates affairs that are unstable and without resolution, great effort with little reward; when Chou and Wei clash, it indicates brothers experiencing rise and decline, holding different thoughts and unable to cooperate, leading to failure in matters; when Chen and Xu clash, it indicates servants dispersing, confusion between ranks and status, and actions that are against propriety.

破者，解散也。主事更動，中有多輟。若午破酉，酉破子，主門戶破敗，陰小災病。辰破丑，主丘墓寺觀破損。戌破未主先破後刑。亥破寅，申破巳，主先破後合。蓋沖主反覆，破主損害，沖破合一，乃雪上加霜之象。

Breaking signifies dispersion and dissolution, indicating that matters will change midway and be stopped halfway. For example, if午 breaks酉 or酉 breaks子, it indicates the decline of the family and misfortune for women and children; if辰 breaks丑, it indicates damage to tombs and temples; if戌 breaks未, it suggests initial destruction followed by punishment; if亥 breaks寅 or申 breaks巳, it indicates initial breaking followed by reunion, although temporarily dispersed, eventually they can come together again. In general,冲 indicates fluctuation and uncertainty, while破 indicates damage and ruin. When冲 and破 occur together, it signifies an additional hardship, like snow on top of snow. If such a situation appears in a divination, one should be cautious of any existing situation being overturned midway.

天祿秘典大六壬靈覺經神課卷之三終

The third volume of The Heavenly禄 Secret Classic: The Divine Insight Scripture of Great Six壬 is concluded here. The lessons included in this volume start from the lesson on the赘婿 and continue up to the lesson on 法女 and 冲破, discussing all kinds of lesson patterns involving disorder in the combination of yin and yang, hidden private feelings, and instability and collapse.

正月癸酉日，午時亥加午甲子旬。小吉臨功曹，為囚四土中。此之為墓氣，是為第一迍；旺氣之所聚，是為第二迍；丘墓怕木位，此為第三迍；朱雀與刑合，算來是五迍；中傳子臨未，名為第六迍；星傳虛宿同宿，是在七迍；勝光臨癸位，下克是八迍；此名八迍課，凶咎不可論。

On theGuiyou day of the first lunar month at the hour of午, a divination is made using Dengming (Hai) added to the time of 午, starting the chart. This day falls within the Jiazi (甲子) ten-day period. The initiating transmission is Xiaoji (Wei), which is placed upon Gongcao (Yin). In spring, the earth element is in a state of captivity and death, and Wei is one of the four seasonal earth deities. Wei is the burial place of wood, and the useful god carries the burial energy, which is the first difficulty. Wei added to Yin, Yin wood is vigorous and strong in spring, the thriving energy is concentrated below and suppresses the upper god, which is the second difficulty. Burial places are most feared when they are on the wood position, and the burial place Wei is precisely on the wood position Yin, which is the third difficulty. The god riding on the initiating transmission is Shengguang (Wu), which is the Vermilion Bird, and it combines with the刑 and 相, making it the fifth difficulty. The middle transmission Shenhou (Zi) is placed on Wei, which is the sixth difficulty. The star family mentions that the mansion of Emptiness coincides with the god in the transmission, which is the seventh difficulty. Shengguang (Wu) is placed in the palace of the day stem Gui, and the lower god conquers the upper god, which is the eighth difficulty. All these are collectively called the 'Eight Difficult Lessons,' which are full of misfortunes and evils that cannot be fully described. Note: The song says that from the third difficulty it directly connects to the fifth difficulty, missing the sentence about the fourth difficulty in between. The original text has a missing part here, and it should not be guessed or added. The meaning should be understood according to the later text 'Seeing captivity and being conquered is the fourth difficulty.'

官未朱 兄子白 才巳貴 朱元空螣 未寅亥午 寅酉午癸 戌亥子丑 酉 寅 申 卯 未午巳辰

This is the divination board for the lesson on the day of Guiyou (癸酉) in the first lunar month at the hour of Wu (午). The top three lines are the three transmissions: the first transmission is Xiaoji (小吉) in the sign Wei (未), which is the official ghost (官鬼) on the day of Gui water (癸水), riding the Vermilion Bird (朱雀); the second transmission is Shenhou (神后) in the sign Zi (子), which is the brother (兄弟) riding the White Tiger (白虎); the third transmission is Taiyi (太乙) in the sign Si (巳), which is the wife's wealth (妻财) riding the Heavenly General (天乙贵人). The middle three lines are the four lessons, read from right to left: the lower god (下神) line "Yin You Wu Gui" starts from the right as Gui, Wu, You, Yin; the upper god (上神) line "Wei Yin Hai Wu" starts from the right as Wu, Hai, Yin, Wei; the heavenly general (天将) line "Zhu Yuan Kong Teng" starts from the right as Teng Snake (螣蛇), Tian Kong (天空), Black Tortoise (玄武), Vermilion Bird (朱雀). The day branch (日支) is You (酉), and Gui water (癸水) is lodged in Chou (丑), so the first lesson is Gui (癸) on Chou (丑) with Wu (午) riding Teng Snake (螣蛇); the second lesson is Wu (午) on Hai (亥) riding Tian Kong (天空); the third lesson is You (酉) with Yin (寅) riding Black Tortoise (玄武); the fourth lesson is Yin (寅) with Wei (未) riding Vermilion Bird (朱雀). The initiating transmission (发用) is determined by adding the sign Wei (未) from the fourth lesson to Yin (寅), where Yin wood (寅木) overcomes Wei earth (未土), which is a case of the lower overcoming the upper, so Wei (未) is the first transmission. Then take the sign Zi (子) from Wei (未) as the second transmission, and the sign Si (巳) from Zi (子) as the third transmission. The bottom four lines are the heaven and earth plates (天地盘): the earth plate still starts with the sign Si (巳) at the top left, proceeding clockwise as Wu, Wei, Shen, You, Xu, Hai, Zi, Chou, Yin, Mao, Chen; the heaven plate is written inside the grid, starting from the top left and proceeding clockwise as Xu, Hai, Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You. This is exactly the board formed by the month general (月将) Dengming (登明) in Hai (亥) added to the hour of Wu (午) in the first lunar month—Hai (亥) overlying Wu (午), Wu (午) overlying Chou (丑) (since Gui water is lodged in Chou, Gui is seen on Chou), Wei (未) overlying Yin (寅), Zi (子) overlying Wei (未), and this corresponds with the four lessons and three transmissions.

用死終生為一福，子母相生二福。天乙為用為三福，用得救神解禍冤。德臨日為五福，五福兼全福祿寬。八迍五福詳凶吉，以意推之無定神。欲別凶吉微有力，不為八五是詳文。

The useful god originates from death qi and the final transmission returns to a prosperous and strong state, which is the first blessing; the three transmissions above and below have mother and son trigrams that mutually generate, which is the second blessing; the nobleman god takes the initiating transmission, which is the third blessing; the useful god receives a saving god to resolve misfortune and injustice, which is the fourth blessing; the virtuous god of the day stem is present on the day stem, which is the fifth blessing. When all five blessings are complete, blessings and honors will naturally be abundant. The eight misfortunes and the five blessings are the two measuring rods to distinguish good and bad fortune, but they should be judged according to one's own discernment, and there is no fixed and unchanging determining god. If one wants to distinguish good and bad fortune but feels uncertain, one should not rigidly check whether the eight misfortunes are sufficient or the five blessings are sufficient. Instead, one should carefully examine the text and logic of the lesson pattern itself.

沖剋休囚刑墓殺，惡將都看有幾迍。旺相相生吉神救，又視福之多寡均。福力均時災漸退，病瘥遭官理自伸。用起死囚旺相券，俯見其仇仰見丘。初傳克賊終無救，凶將惡神日辰頭。中末得凶而自戰，時賊行年八迍愁。事無大小皆不泰，出入迍遭是滯留。所作百事皆不可，居行必有大殃仇。

Whenever there are unfavorable combinations such as conflict, defeat, rest, imprisonment, punishment, burial, or killing, along with malevolent generals, they should be counted one by one to determine how many misfortunes are involved. Conversely, when there are prosperous and strong forces or beneficial gods that come to rescue, one should also count how many blessings there are and whether they are balanced. When the power of blessings is equal to that of misfortunes, calamities gradually subside, the sick recover, and those involved in legal disputes can clearly present their case. However, if the initiating transmission originates from a state of death and imprisonment, with strong and prosperous gods pressing down below, looking up to see the burial place of the self, the initial transmission is attacked and the final transmission has no relief, evil generals and malevolent gods are precisely on top of the day stem and day branch; the middle and final transmissions also involve evil gods that fight among themselves, and the divination also harms the 'year of the person'—when all eight misfortunes are fully combined, one should truly worry. In such a situation, no matter how big or small the matter, everything goes against the person, both going out and staying home face obstacles, nothing can be done, and great misfortune and enmity will surely occur at home or on the way.

五福起生處，旺相為一福。子母相生處，便為第二福。用傳是天乙，吉將第三福。天乙亥子水，三宿為四福。發福戊寄丙，中傳是五福。癸日利於未，中用功曹復。此之為成例，故名曰五福。

The five blessings all originate from the Life Qi: if the initiating transmission falls in a prosperous and strong position, that is the first blessing; if the three transmissions mutually generate each other through parent and child relationships, that is the second blessing; if the useful god or among the three transmissions there appears a favorable general like Tianyi Guiren, that is the third blessing; if the water position of Tianyi, which is亥 and 子, matches with the corresponding three star mansions, that is the fourth blessing; if the virtue god of the day stem resides in a powerful position - for instance, Wu and Bing both reside in the Si mansion, and the virtue god falls into the middle transmission - that is the fifth blessing. For a癸 day, it is appropriate to take Xiaoji Wei as the useful god, and then take Gongcao Yin as the middle transmission to protect it. These are all established examples, so they are collectively called the five blessings.

孔明曰：八迍者，加死氣為用，旺相所勝，俯仰丘仇，帶凶將刑害，傳逢墳墓，下賊上，殺臨日辰相剋，為八迍課。用起初死終旺，子母相生，始凶終吉，年神制初，旺相臨日，為五福課。此八凶為迍，五吉為福，故曰迍福課。

Zhuge Liang said: The so-called eight misfortunes refer to the initiating transmission being accompanied by death qi, and being overcome by the prosperous and strong deity below; looking down one sees the enemy god that controls me, looking up one sees the hill where I am buried; the heavenly general is fierce and evil, and also brings punishment and harm; the three transmissions meet the deity of the grave; the lower deity overcomes the upper deity; theInauspicious Sha deity is present on the day stem and day branch and overcomes them — when these eight conditions are all present, it is called the eight misfortunes. Conversely, if the initiating transmission starts with death qi but the final transmission returns to the prosperous and strong deity; the three transmissions have mother and son mutual generation; the beginning is凶 but the end is吉; the year deity can control the initial transmission; the prosperous and strong deity is present on the day stem — these five conditions are called the five blessings. Eight misfortunes are called迍, five blessings are called福, so they are collectively known as迍福 lessons.

又曰：時令死氣發用，為一迍；下為旺氣所勝，為二迍；上見丘墓，為三迍；見囚克，為四迍；乘凶將，為五迍；刑害為凶星，其主死亡，為六迍；下賊上，為七迍；凶神臨日辰，為八迍。

Another method of calculation: when the current season's death qi serves as the initiating transmission, this is the first difficulty; when the useful god is suppressed by strong qi below, this is the second difficulty; when a grave spirit is seen above, this is the third difficulty; when囚气 comes to attack, this is the fourth difficulty; when the riding god is aInauspicious General, this is the fifth difficulty; when accompanied by punishment and harm to form a凶星, it indicates death, this is the sixth difficulty; when the lower god attacks the upper god, this is the seventh difficulty; whenInauspicious Spirit is placed above the day stem and day branch, this is the eighth difficulty. The missing difficulty in the previous verse can be completed by this rule.

一曰用得死氣，二曰為旺相所勝，三曰仰見其丘，四曰用得凶將，五曰刑與刑合，六曰傳得下賊，七曰星得凶宿，八曰凶將臨日辰。

There is another more concise method: first, the initiating transmission carries death qi; second, it is overcome by a prosperous and strong deity; third, it encounters its own storage place; fourth, the initiating transmission is accompanied by a malevolent general; fifth, there is mutual punishment; sixth, in the three transmissions, the lower deity attacks the upper deity; seventh, the star mansion is a malevolent mansion; eighth, a malevolent general is placed over the day stem and day branch. These eight points are largely the same as the previous ones, differing only in order and wording.

若用起死氣，末傳旺相，為一福。子逢母凶，帶德神救解，為二福。始雖凶將，終有吉將，為三陽。初傳賊日，末傳為剋制，為四福。日辰有吉將臨，為五福。

If the initiating transmission starts from death qi and the final transmission returns to a prosperous and strong state, this is the first blessing; if the subordinate deity meets the mother deity, which is originally an ominous sign, but a virtuous deity comes to rescue and resolve it, this is the second blessing; if the initial transmission is governed by an evil general, but eventually changes to a favorable general, this is the third blessing; if the first transmission injures the day stem, but the final transmission can reverse and control it, this is the fourth blessing; if there are auspicious generals overseeing the day stem and day branch, this is the fifth blessing.

又曰：一用始終旺，二曰子母相生，三曰始凶終吉，四曰用得生救，五曰德神臨日。

There is another simpler way to say it: first, the useful god remains strong from the first transmission to the final transmission; second, the three transmissions have a mother and son relationship of mutual generation; third, the beginning is凶 and the end is吉; fourth, the useful god receives support and assistance; fifth, the stem of the day has its virtuous god present on the day.

經曰：八迍課大凶，應屯卦“泣血漣茹”之象。如得五福，則先凶後吉，統屯之體，乃雷雨解災之課也。

The text says: The Eight Difficult Lessons are extremely ominous, corresponding to the sixth line at the top of the "Zun" hexagram, which depicts a situation of desperate helplessness and weeping blood, as described as "qilie lian ru" (the original text says "lian ru," while the common version says "lian ru"). If the lesson also includes the five blessings, it will turn from initial misfortune to eventual good fortune. This lesson ultimately belongs to the structure of the "Zun" hexagram, like thunder and rain suddenly descending, thereby resolving the calamity.

象曰：八迍並用，憂患將至，得病傾危，遭官坐死，營干不成，舉動殃累，五福相逢，變憂為喜。

The image text says: Eight difficulties gather together above the Initiating Transmission, and calamity is about to arrive. If one is sick, the illness is severe; if involved in legal trouble, the punishment may lead to death; if engaged in business or endeavors, nothing will be accomplished; every action will bring about further complications. Only when the five blessings come together can misfortune be transformed into happiness.

外有八迍變五福格，主先憂後喜始難終易，應屯卦初九“居貞”之象也。

There is also a pattern called 「Eight Obstacles Transforming into Five Blessings」, which indicates a situation of initial worries followed by happiness, starting with difficulty and later becoming smooth, corresponding exactly to the first line of the Zhun hexagram, 「Beneficial to reside in uprightness」—the yao image of maintaining the right path and waiting for the right opportunity.

假令正月癸酉日午時占，四課陰陽見小吉臨寅與日比為用，春占土死，用得死氣，為一迍；未加寅被木旺相勝，為二迍；木墓在未，仰見其丘，未土畏木，為俯見其仇，為三迍四迍；將得朱雀與刑合，為五迍；中傳神后臨未，下賊上，乘白虎，為六迍；子有虛宿，主墳墓哭泣之事，白虎與墳墓哭泣相併，為七迍；癸上見螣蛇，酉上見元武，皆凶將，為八迍。

On the day of Guiyou in the first lunar month, at the hour of Wu, a divination is made. Among the yin and yang gods of the four lessons, Xiaoji (Wei) is seen, and it is placed on Gongcao (Yin). Since Wei is not of the same type as the day stem Gui, it is taken as the initiating transmission. Divining in spring, earth is in a dead position, and the useful god, Wei earth, carries death qi, which is the first difficulty. Wei is placed on Yin, and is overcome by the strong and prosperous Yin wood, which is the second difficulty. The wood's storage is in Wei, and seeing its own burial place, while Wei earth fears Yin wood, which is the third and fourth difficulties. The initiating transmission is ridden by the heavenly general Zhuque (Vermilion Bird), and it is in conjunction with a刑 (crime), which is the fifth difficulty. The middle transmission Shenhou (Zi) is placed on Wei, with the lower god attacking the upper god, and it is ridden by Baohu (White Tiger), which is the sixth difficulty. The position of Zi is occupied by Xuxu (Emptiness Mansion), which governs matters of graves and mourning, and Baohu (White Tiger) is together with graves and mourning, which is the seventh difficulty. The day stem Gui has Tengshe (Teng Snake), and the day branch You has Xuanwu (Black Tortoise), both beingInauspicious General (malevolent generals), which is the eighth difficulty. All eight difficulties are present, so it is called the Eight Difficulties lesson.

官未朱 兄子白 才巳貴 朱元空螣 未寅亥午 寅酉午癸 戌亥子丑 酉 寅 申 卯 未午巳辰

This chart is the same as the previous one, representing a repetition of the lesson for the day of Guiyou in the first lunar month at the hour of Wu. It is specifically provided for cross-referencing the step-by-step calculations of the eight difficulties mentioned earlier. Checking the chart again: the first lesson has Gui (with its residence in Chou) with Shengguang at Wu, accompanied by Teng Snake; the second lesson has Wu with Dengming at Hai, accompanied by Tian Kong; the third lesson has the day branch You with Gongcao at Yin, accompanied by Xuanwu; the fourth lesson has Yin with Xiaoji at Wei, accompanied by Zhuqiu. The three transmissions are Wei (official ghost, Zhuqiu), Zi (brother, Baihu), and Si (wife's wealth, Guiren). The eight difficulties can be correspondingly identified: the useful god Wei soil dies in spring, is suppressed by the strong Yin wood, Wei is the resting place of wood and fears Yin, which constitutes the first four difficulties; the first transmission has Zhuqiu accompanied by crime, which is the fifth difficulty; the middle transmission has Zi occupying Wei and accompanied by Baihu, with the lower element attacking the upper one, which is the sixth difficulty; the position of Zi is in the mansion of Xushu, which is associated with crying, and it is combined with Baihu, which is the seventh difficulty; the Teng Snake on the day stem and the Xuanwu on the day branch are two evil generals surrounding the day stem, which is the eighth difficulty. The last four lines still show the heaven and earth plates. The earth plate's upper left corner is arranged clockwise with Si, and within the grid, the heaven plate is read clockwise from the upper left: Xu, Hai, Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai. This is exactly the situation where Dengming at Hai is added to the hour of Wu, and the entire heaven plate advances by five positions.

又如正癸酉日午時占，用未，終見太乙，火神乘相氣，為一福；始終相生，有子母之義，為二福；用起朱雀，終見天乙，為三福；以火臨水，得將天乙為救，為四福。癸德在戊，巳中有戊加日，為五福。

The same divination chart for the day Guiyou (癸酉) in the fifth hour of the first lunar month can also be interpreted to reveal five blessings. The initiating transmission takes the hexagram Wei (未) and the final transmission shows Taiyi (太乙) at Yisi (巳). Since Yisi belongs to fire, and fire is the governing element in the first lunar month, the transmission starts from death and ends in strength, which is the first blessing. The three transmissions proceed in a continuous cycle of mutual generation, symbolizing the continuity of parent and child, which is the second blessing. The initiating transmission is governed by the Vermilion Bird, while the final transmission shows the nobleman, which is the third blessing. Although the fire of Yisi is placed over the water of the day stem Gui, which could be harmful, it is saved by the nobleman, which is the fourth blessing. The virtue of Gui lies in Wu, and Wu is hidden within Yisi, which is placed directly over the day stem, which is the fifth blessing. Thus, the same divination chart can show both auspicious and inauspicious aspects. One should not be biased towards either the eight difficulties or the five blessings.

日宿加四仲，發用在其中。斗繫丑兼未，天煩課本宮。愆招男子罪，如何走西東。兵甲將誅戳，加刑命必終。月宿加四仲，地煩發用名，天罡臨丑未，女子血光驚。產婦多憂懼，胎成子不成。傳中雖有救，父子淚淋淋。

The star mansion where the sun resides is positioned over one of the four 'middle' mansions, namely Zi, Wu, Mao, or You. If the initiating transmission also originates from within these mansions, and the Tiangang is located on Chou or Wei, this is the essential nature of the 'Heavenly Distress' divination. It brings about the misfortunes of a man, regardless of whether he goes east or west, he cannot escape; he will be attacked by weapons and suffer execution. If this is accompanied by punishment, his life will certainly be lost. When the star mansion where the Tai Yin resides is positioned over one of the four middle mansions, and the initiating transmission also originates from within these mansions, it is called 'Earthly Distress'. If the Tiangang is also located on Chou or Wei, it indicates a woman will be startled by bloodshed. Many pregnant women will experience great anxiety; although the fetus is formed, the child may not survive. Even if there is a saving deity among the three transmissions, it is impossible to avoid the sorrow of father and son weeping together.

日月宿行臨四仲，此課名為天地煩。又被罡星加丑未，復以兼稱為杜傳。男行抵日女沖月，舉事災殃為汝言。禍散更生歡復恐，仇人和了又成冤。弦望晦朔天煩合，男犯刑傷被吏纏。子午卯酉地煩會，女主血流迍又邅。

The stars occupied by the sun and the moon have reached the four central points of Zi, Wu, Mao, and You. This type of divination is called "Tian Di Fan" (Heaven and Earth being troubled). If the Tiangang (Chen) is also located on Chou or Wei, it is combined with another term called "Du Zhuan," meaning the path is blocked. When a man's "Xing Nian" (personal year) aligns with the day star, and a woman's Xing Nian opposes the moon star, any action will invite disaster. This is clearly warning you. Misfortune just dissipates and arises again; joy still hides fear. Enemies just reconcile, but new enmity forms instantly. If this occurs on the four key days of waxing moon, full moon, new moon, and dark moon, a man will suffer injury and be troubled by officials. If the Zi, Wu, Mao, or You sectors meet the earthly trouble, a woman will face blood-related calamity, with one wave after another.

神臨四仲雖天煩，斗繫丑未丈夫愆。月宿臨仲名地煩，斗繫丑未女人顛。日宿月宿俱臨仲，斗繫丑未為妄傳。地煩金氣為凶咎，不獨婦人憂產厄，男兒亦自懼爭喧。此時課傳名杜塞，無門無戶鬼相逢。天意為災不可避，惟宜謹守把門關。

The sun and moon residing in the four central positions may cause heavenly troubles, but only when the Tiangang is connected to Chou or Wei will the misfortune affect the husband. If the moon resides in the four central positions, it causes earthly troubles, and if the Tiangang is connected to Chou or Wei, the misfortune affects the woman. If both the sun and moon reside in the central positions and the Tiangang is connected to Chou or Wei, this is called 'false transmission,' and the spirits involved are not trustworthy. If earthly troubles are accompanied by the metal element, it will not only cause the woman to worry about childbirth difficulties but also make the man anxious, quarrelsome, and restless. At this time, the lesson and transmission together are called 'blockage,' with no entrance in front and no exit behind, encountering ghosts everywhere. This is a divine punishment from heaven, which cannot be avoided; one can only be cautious and close the doors tightly.

孔明曰：凡四仲遇四正及四平日，占得日月宿加四仲，斗罡繫丑未，為二煩課。四仲者，子午卯酉也；宿者，躔宮神也。正月起亥，逆行十二宮神也。月宿者，太陰躔宮神也。正月起虛逆行十二神也。正月初一日移一宿，逐二十八宿，遇奎張井室氐斗宿，重留一算，數盡月宿住處，為太陰所在宮神，更詳七政歷細度為準。

Zhong Ming said: On the days of Zi, Wu, Mao, and You, which are the four central branches, if they also coincide with the four cardinal days of new moon, full moon, and the two quarter moons, and if the solar mansion and lunar mansion are both added to the four central branches, and the Tiangang is located on Chou or Wei, then it is called the "Er Fan Ke." The four central branches refer to Zi, Wu, Mao, and You. The term "host" refers to the celestial mansion where the sun is located; in the first month, it starts from the Hai mansion and moves counterclockwise through the twelve mansions. The term "lunar mansion" refers to the celestial mansion where the moon is located; in the first month, it starts from the Emptiness mansion and moves counterclockwise through the twelve mansions. The method of calculation is to move one mansion each day from the first day of the month, counting through the twenty-eight mansions. When encountering the mansions of Kui, Zhang, Jing, Shi, Di, and Dou, an extra mansion is added. The final mansion reached is where the moon is located at that time. For more precise degrees, one should refer to the Seven Planets Calendar.

斗罡者，辰也；四正者，朔望弦晦也。初一日為朔，八日為上弦，十五日為望，二十三日為下弦，月終為晦；四平者，即四仲也，子平卯，卯平午，午平酉，酉平子也。如日月經仲宿度數，多有稽留，及天罡凶神交繫丑未，貴人不得理事，則三光不明，德氣在內，刑氣在外，此二者天地煩相併之，故名之。

The so-called "斗罡" refers to the "Tiangang" in the "Chen" position. The so-called "four cardinal points" refer to the nodes of the new moon, full moon, waxing moon, and waning moon: the first day of the month is the new moon, the eighth day is the waxing moon, the fifteenth day is the full moon, the twenty-third day is the waning moon, and the last day of the month is the waning moon. The so-called "four levels" are actually the "four middle" positions, meaning that Zi and Mao are balanced, Mao and Wu are balanced, Wu and You are balanced, and You and Zi are balanced. If the sun and moon pass through the middle palace's host stars and linger for a long time, and at the same time the凶神 "Tiangang" is connected to Chou and Wei—Chou and Wei are exactly where the nobleman "Tianyi" resides—the nobleman is hindered by the凶神 and thus cannot manage affairs. As a result, the three luminaries, sun, moon, and stars, become dim and unclear, and the virtue energy retreats inward while the punishment energy spreads outward. When both "Heavenly Distress" and "Earthly Distress" occur together, this divination is thus named.

又曰：日宿加仲為天煩，月宿 加仲為地煩；日宿者，天將也；月宿者，太陰行度是也，正月起室，二月起奎，三月胃，四月結，五月參，六月魁，七月張，八月軫，九月氐，十月心，十一月斗，十二月虛。如正月十五占，從室宿數起，值奎井張重算，得張宿加四仲，即名地煩課。

Another explanation says that when the solar mansion is added to the four cardinal directions, it is called heaven's annoyance, and when the lunar mansion is added to the four cardinal directions, it is called earth's annoyance. The solar mansion refers to the mansion corresponding to the Heavenly General; the lunar mansion refers to the movement of Tai Yin. The method of calculation starts with the Room Mansion in the first month, the Legs Mansion in the second month, the Stomach Mansion in the third month, the Net Mansion in the fourth month (the original text says 'jie', which is likely a mistake for 'bi'), the Three Stars Mansion in the fifth month, the Turtle Beak Mansion in the sixth month, the Extended Net Mansion in the seventh month, the Chariot Mansion in the eighth month, the Root Mansion in the ninth month, the Heart Mansion in the tenth month, the Dipper Mansion in the eleventh month, and the Emptiness Mansion in the twelfth month. For example, if one divines on the fifteenth day of the first month, one starts counting from the Room Mansion, and when encountering the Legs Mansion, the Well Mansion, and the Extended Net Mansion, they are counted again. The result is the Extended Net Mansion added to the four cardinal directions, which is called earth's annoyance.

《金匱》云：子午卯酉為四極，其四極之辰，每多一宿度數，日月到此未免杜塞，留久而後出其宮。丑未十干貴人之首也，天罡者凶神也，若繫之故貴人不得理事，故名二煩。

The Golden Chest says: Zi, Wu, Mao, and You are the four extreme points of heaven and earth. The host stars of these four palaces often cover more degrees than those of other palaces. When the sun and moon pass through these areas, they inevitably encounter blockages and have to stay for a long time before leaving the palace. Chou and Wei palaces are the first to have the nobleman among the ten heavenly stems, while Tiangang is aInauspicious Spirit. When theInauspicious Spirit is attached to these two palaces, the nobleman cannot take charge. Therefore, this divination is called "Two Troubles," where "trouble" means being disturbed and unable to rest peacefully.

經曰：若見地煩，無天煩，日月異宮，不在一處，其弦望二日，是仲在上發用，方可言煩。夫天覆於上，地載於下，人住於中，故為三才，人受天地覆載以生者也。煩者，亂也，厭憎之意，天煩為天厭憎而不知。蓋地煩如地厭憎之而不知，載之地即如此，人將何求哉？

The text says: If only the earthly烦 is present but not the heavenly烦, and the sun and moon are in separate palaces, not together, then on the days of the waxing moon and full moon, the spirit of the middle branch should be at the top and serve as the initiating transmission, in order to interpret it as烦. Heaven is above covering, earth is below supporting, and humans are in the middle. Together they are called the three elements. Humans survive by being covered by heaven and supported by earth.烦 means disorder, or aversion and rejection. Heavenly烦 means that heaven has rejected this person, but he himself does not know it; earthly烦 means that the earth has rejected this person, but he himself does not know it. If even the earth that supports him rejects him, what can a person still seek for?

占者得此，主家有災禍，統明夷之體，乃荊棘滿途之課也。象曰：男遇天煩，命遭刑戮；女遭地煩，身受荼毒；徵占傷亡，疚病號哭；刑獄徒流，胎孕不育。

The divination indicates that the household of the subject is facing calamity. It corresponds to the structure of the卦 of Mingyi (Brightening), which presents an image of a path full of thorns and obstacles. The explanatory text states that a man encountering this situation will face heaven's distress, leading to punishment or death; a woman encountering it will face earth's distress, resulting in bodily harm. For military campaigns, it signifies casualties; for illness, it indicates lamentation; for legal matters, it suggests exile; and for pregnancy, it implies infertility.

經曰：日月二宿若加在仲，天煩之課，男人無用；罡入丑未地煩之課，立命當之，傷殘淫佚。

The text says: If the sun and moon are both placed on the four central points and form a heaven trouble lesson, then for a man's divination, it will be of no use. If the Tiangang enters the Chou or Wei and forms a earth trouble lesson, and if it falls exactly on the person's "life god" — that is, the heavenly god on the heavenly plate corresponding to the person's own earthly branch — then it indicates injury and licentiousness.

又曰：得天煩者，百事未遂，當見訟獄，又本命在四季上，四仲在本命上，大凶，縱有吉將在傳，亦不可免。男行年抵日宿，主被吏執；天地煩並，男女俱有患難。春夏可生，秋冬必死，當此之時，利居家，不利出行及干求舉事。凡有謀為造作，決招凶禍，則應明夷卦上六“後入于地，失明。”之象也。

It is also said that if the divination shows heaven and earth both being troubled, nothing can go as desired, and one may end up involved in legal troubles and even be imprisoned. If one's birth year falls on the Earthly Branches of Chen, Xu, Chou, or Wei, and the four intermediate deities are positioned above the birth year, it is extremely dangerous. Even if the three transmissions contain auspicious generals, misfortune is unavoidable. For a man, if his age corresponds to the day's host, he will be arrested by officials. When both heaven and earth are troubled, both men and women will face difficulties. In spring and summer, one may still survive, but in autumn and winter, death is certain. At this time, it is advisable to stay at home, avoid traveling far, and refrain from making requests or initiating affairs. Any planning or construction will certainly bring disaster. This corresponds to the sixth line of the hexagram Mingyi (Brightening): "After entering the earth," which signifies moving from light to darkness, ultimately leading to blindness. The term "row year" refers to the yearly branch calculated according to a person's age, and when determining fortune or misfortune, it must be considered together with the birth year.

又曰：天煩主男人犯法而死，刀兵血光，兵刃誅戮，縱有解救，亦作徒配；地煩女子血光產厄，或犯法而死，春夏天煩災罪立生，秋冬則死。卯午，春夏也；酉子，秋冬也。若日月臨四仲，天罡不繫丑未，名杜傳，利居家不利遠行。凡舉皆凶，若與三交、龍戰並，其凶尤甚。

It is also said that the Heavenly Stems indicate a man's involvement in crime and death, encountering weapons and blood, suffering from military attacks and execution; even if there is a saving deity, it can only reduce the punishment to exile or military service. The Earthly Stems indicate a woman's blood-related calamities or death due to offenses. In spring and summer, encountering the Heavenly Stems brings immediate disaster and guilt; in autumn and winter, it directly leads to death. The hours of卯 (Mao) and午 (Wu) belong to spring and summer, while酉 (You) and子 (Zi) belong to autumn and winter. If the sun and moon are only present at the four central points, but the Tiangang is not connected to丑 (Chou) or未 (Wei), then it is called 'Du Zhuan', which is suitable for staying at home and not for long journeys; any action taken is inauspicious. If this is further combined with the two ominous patterns 'Sanjiao' and 'Longzhan', the danger becomes even greater.

假如九月初一丙午日午時卯將占，寅命，行年在午，月將為日宿，躔氐二度，月宿躔氐五度，日月俱在卯宮，加午為仲，辰為斗罡，臨未二者為天地煩課。

On the first day of the ninth month, on the day of Bingwu, at the hour of Wu, the month general is Taichong (Mao). The person being divined is of the zodiac sign Yin, and their year of movement is Wu. Here, the month general is used to represent the day's mansion. The sun is located at the second degree of Dishi mansion, and the moon is at the fifth degree of Dishi mansion, both the sun and moon are in the mansion of Mao. The mansion of Mao is placed over Wu, and Wu is one of the four central points. The Tiangang (Chen) is also located over Wei. Both the sun and moon's mansions are placed over the central points, and the Tiangang is located on both Chou and Wei, thus it is judged as a Heaven and Earth trouble course. The first day of the month is a new moon, which also matches the previous statement about the 'four cardinal points' days.

官亥貴 才申元 兄巳空 螣勾貴六 子卯亥寅 卯午寅丙 寅卯辰巳 丑 午 子 未 亥戌酉申

This is the divination chart for the day of the ninth month's first day, Bingwu (丙午) day, noon hour, with Taichong (太冲) Mao as the month general. The top three lines are the three transmissions: the first transmission is Dengming (登明) Hai, which is the official ghost for the day of Bing fire, riding on Tianyi (天乙) Nobleman; the middle transmission is Chuansong (传送) Shen, which is the wife's wealth, riding on Black Tortoise (玄武); the final transmission is Taiyi (太乙) Si, which is the brother, riding on Tiankong (天空). The middle three lines are the four lessons, read from right to left: the lower god line "Mao Wu Yin Bing" starts with Bing, Yin, Wu, Mao; the upper god line "Zi Mao Hai Yin" starts with Yin, Hai, Mao, Zi; the heavenly general line "Teng Gou Gui Liu" starts with Liu He, Tianyi Nobleman, Gou Chen, Teng Snake. Bing fire is lodged in Si, so the first lesson has Bing (Si) with Yin riding on Liu He; the second lesson has Yin with Hai riding on Nobleman; the third lesson has the day branch Wu with Mao riding on Gou Chen; the fourth lesson has Mao with Zi riding on Teng Snake. There is no mutual control among the four lessons, only the second lesson's upper god Hai and the fourth lesson's upper god Zi can control Bing fire, which is a remote control. The main chart uses Dengming Hai as the initiating transmission, then follows in order to get Shen from Hai and Si from Shen as the middle and final transmissions. The bottom four lines are the heaven and earth plates: the upper left corner of the earth plate is still the Si palace, proceeding clockwise as Wu, Wei, Shen, You, Xu, Hai, Zi, Chou, Yin, Mao, Chen; within the grid, the heaven plate is read clockwise from the upper left as Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai, Zi, Chou, which is three positions behind the earth plate. This is exactly the situation where the month general Mao is added to the hour of Wu - Mao controls Wu, matching the previous statement "adding to Wu as the middle"; Chen controls Wei, matching "Chen is the斗罡 (dou gang) over Wei"; Hai controls Yin, Bing is lodged in Si and Si has Yin, which can all be verified.

假如三月十五日己卯子時酉將占，男命，行年在子，月宿是酉，加子為加仲，罡加未為地煩課。又女命行年在午，月宿卯臨午為加仲，罡加未為地煩課。

For example, on the fifteenth day of the third lunar month at the Zi hour, using Congkui You as the month general. If the person asking the question is a man with his age in Zi: the moon's position is at You, which is placed on Zi. Zi is one of the four central points, known as 'adding to the central point'; the Tiangang Chen is also placed on Wei. These two lines combine to form the 'Di Fan' lesson. If the person asking is a woman with her age in Wu: then we look at Taichong Mao placed on Wu. Mao is also on Wu, which is again 'adding to the central point'; the Tiangang Chen is still on Wei, so it is also judged as the 'Di Fan' lesson. The fifteenth day is the full moon, which is one of the four cardinal points.

才子勾 子酉螣 印午陰 螣勾青常 酉子丑辰 子卯辰己 寅卯辰巳 丑 午 子 未 亥戌酉申

This is the divination chart for the day of the fifteenth day of the third lunar month, at the hour of Zi (rat), with the month general being You (酉) from Qiongui (从魁). The top three lines represent the three transmissions: the first transmission is Shenhou (神后) at Zi, which corresponds to the wife's wealth on the day stem Ji (己) soil, riding on Gou Chen (勾陈); the middle transmission is Congkui (从魁) at You, which corresponds to the son, riding on Teng Snake (螣蛇); the final transmission is Shengguang (胜光) at Wu, which corresponds to the official seal and parents, riding on Tai Yin (太阴). The middle three lines are the four lessons, read from right to left: the lower god line "Zi Mao Chen Ji" starts from the right as Ji, Chen, Mao, Zi; the upper god line "You Zi Chou Chen" starts from the right as Chen, Chou, Zi, You; the heavenly general line "Teng Gou Qing Chang" starts from the right as Tai Chang (太常), Qinglong (青龙), Gou Chen (勾陈), Teng Snake (螣蛇). The day stem Ji (己) soil is lodged in Wei, so the first lesson is Ji (未) with Chen riding on Tai Chang; the second lesson is Chen with Chou riding on Qinglong; the third lesson is the day branch Mao with Zi riding on Gou Chen; the fourth lesson is Zi with You riding on Teng Snake. There is no conflict between the upper and lower lessons, except that the day stem Ji (己) soil can overcome the third lesson's upper god Zi (子) water, which is a remote overcoming of the upper god by the day stem, so Shenhou (神后) at Zi is used as the initiating transmission. Then, the transmission is taken from Zi to You, and from You to Wu. The bottom four lines are the heaven and earth plates: the earth plate starts at Si in the upper left corner and is arranged clockwise, with the heaven plate reading from the upper left clockwise as Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai, Zi, Chou. The heaven plate is three positions behind the earth plate, which matches the situation of Qiongui (从魁) at You added to the time of Zi. On the plate, You covers Zi, Mao covers Wu, and Chen covers Wei, which exactly corresponds to the addition of Zhong (仲) and Gang (罡) over Wei as mentioned in the previous discussion on male and female fate.

假如六月壬子日卯時午將，勝光臨卯，日遙克神為用，日月宿俱臨午加卯，斗加丑，晦朔弦望為四正，男行年抵日，主被吏執，子午卯酉為四仲；女行年抵月宿，主被盜賊。一雲男行年忌宿；女行年忌抵月宿。一雲日宿加卯午，為春夏天煩；加酉子為秋冬天煩，男人忌之；月宿加卯午為春夏地煩；加酉子為秋冬地煩，女人忌之。

For example, on a day of Renzi in the sixth month at the卯 hour, the month general is Shengguang at Wu. Wu is placed over卯, and there is no conflict between the upper and lower lessons. The initiating transmission is taken from the god that remotely controls the day stem. Both the day host and the month host fall on Wu and are placed over卯. The Tiangang at Chen is placed over Chou. The terms of waning, new moon, first quarter, and full moon are called the four cardinal points, while the directions of Zi, Wu, Mao, and You are called the four central points. If a man's age corresponds to the day host, he is likely to be arrested by officials; if a woman's age corresponds to the month host, she is likely to be robbed. Another view is that a man's age should avoid corresponding to the day host, and a woman's age should avoid corresponding to the month host. There is also a third view: if the day host is placed over Mao or Wu, it indicates the sky's heat in spring and summer; if placed over You or Zi, it indicates the sky's heat in autumn and winter, which is most unfavorable for men. If the month host is placed over Mao or Wu, it indicates the earth's heat in spring and summer; if placed over You or Zi, it indicates the earth's heat in autumn and winter, which is most unfavorable for women. Thus, the day and month hosts on the same chart, when placed on the positions of spring and summer versus autumn and winter, produce different effects in terms of speed, severity, and outcome.