Heavenly Punishment Lesson

欲知天獄格，發用死囚神。斗繫加日本，相臨犯法人。傳中災劫煞，刑害轉生嗔。正墓加同類，災迷受禍深。

To identify the pattern of Tianyu, first check if the initiating transmission is the dead or imprisoned qi of the current season's god. Then see if the Tiangang is positioned over the "Japanese" position, which refers to the day stem's growth position. If these two are adjacent, the person involved is considered to have committed a crime. If the three transmissions include Zaisha and Jiesha, with punishments and conflicts interacting, resentment and anger will arise. Additionally, if the day stem's main tomb is placed on the same type of god, calamity and confusion will follow, leading to deeper suffering.

占課用神當死囚，仰見其丘俯見仇，更值斗罡加日本。四凶天獄是其由。正月乙酉午時課，小吉臨寅故曰丘。春占土死未為墓，土畏於寅又是仇。乙木生亥將為木，斗繫當為父母憂。臨仲己身兄弟患，加季兒孫妻妾愁。登明小吉例推定，如火如木忌逢秋。行人不可此時出，有事莫為則免憂。

When the useful god is in the state of death and imprisonment, and one looks up to see the burial mound that contains it, and looks down to see the enemy god that restrains it, and then encounters the tiangang and chen on the day stem's growth position, these four ominous factors come together, and the name 'heavenly prison' is thus formed. Taking an example of a divination on the Yiyou day in the first lunar month at the noon hour: Xiaoji (Wei) is located on Gongcao (Yin). Wei is the burial place of wood, so it is called 'mound'. In spring, the earth element is in a dead position, so Wei earth is the burial place, and since Wei earth fears Yin wood, it is also called 'enemy'. The growth position of wood is in Hai, and if the general on Hai is also wood, and the tiangang is located here, then one should worry about parents. If the tiangang is located on the four central positions of Zi, Wu, Mao, and You, then one should worry about oneself and brothers; if it is located on the four seasonal positions of Chen, Xu, Chou, and Wei, then one should worry about children, grandchildren, wives, and concubines. Dengming (Hai) and Xiaoji (Wei) are determined in this way. All spirits of fire and wood are most disliked when encountering the autumn season. At this time, people should not go out, and nothing should be done to avoid worries.

天獄貴人臨戌辰，日辰斗上得子孫，德神吉德乘良將，天獄清平可釋迍。厄難之中逢解救，官訟無凶主鬼神。

If the Nobleman is located in the Chen or Xu positions, and the Day Stem and Day Branch together with the Tiangang also receive the assistance of the Son and Grandson deities, and the Deity, Virtuous Deity, and auspicious deities are all riding on capable generals, then it forms the pattern of "Clear Peace in the Heavenly Prison." Difficulties can be resolved. When encountering troubles, there is rescue, and there is no danger in legal disputes. However, the cause should be attributed to supernatural disturbances.

用起死囚當亡日，中傳日上旺墓生。天獄外憂凶禍發，多憂動土及登程。獄訟疾病有神責，若見丘仇更可驚。生為父母墓卑下，旺是自身及弟兄。要使天將斷其事，所作百事總無成。

The initiating transmission originates from the energy of death and imprisonment, occurring precisely on the day of death. The middle transmission falls upon the day stem, either in a state of strength, burial, or being supported and generated. The heavenly prison signifies external troubles and calamities, often arising due to breaking ground or starting a journey. Matters concerning imprisonment, lawsuits, illness, and disasters often involve divine punishment; if further accompanied by grave sites and enemy gods, it becomes even more alarming. The position of long life indicates parents, the position of burial and storage indicates younger generations, and the position of strength indicates oneself and siblings. When making a judgment, one must rely on the heavenly generals accompanying to determine the subject. In summary, any action will find everything difficult to succeed.

孔明曰：囚死墓神發用者，為天獄，主死喪囚繫之事。囚者，時令囚氣也。墓者，日之暗庫也。我克者為死，克我者為囚，囚死發用，又斗加日本。斗者，天罡也。日本者，長生位也。罡壓日本，則失其所生，故有囚禁之災。若日本不犯斗而生旺，雖囚死可解。若斗繫日本，中末再遇災劫刑害，則真天獄，乃致死之地也。占者憂患相仍難解，統噬嗑之體，萎靡不振之課也。

Zhuge Liang said: When the initiating transmission is made up of imprisoned qi, death qi, or tomb spirits, it is called the heavenly prison, which indicates matters of death and imprisonment. The term 'imprisoned' refers to the imprisoned qi in the current season; the term 'tomb' refers to the hidden repository of the day stem. The one I overcome is called death, and the one that overcomes me is called imprisonment. When the spirits of imprisonment and death are used as the initiating transmission, and the heavenly罡 is placed on the long life position of the day stem — the heavenly罡 is the heavenly罡辰, and the Japanese is the long life position of the day stem. When the heavenly罡 suppresses the long life position, the day stem loses its source of birth, thus leading to a calamity of imprisonment. If the long life position is not attacked by the heavenly罡 and the day stem is strong and flourishing, then even with the presence of imprisoned and death qi, it can still be resolved. However, if the heavenly罡 indeed binds the long life position, and the middle and final transmissions also meet with zaisha, jiesha, and punishment and harm, then it is a true heavenly prison, resulting in a deadly situation. The person in the divination will face one worry after another, which is difficult to resolve. This divination is classified under the hexagram of '噬嗑', indicating a weak and depressed hexagram image.

象曰：日月迍邅，刑獄之愆。犯法難解，染病未痊。出門凶也，謀事徒然。兵家大忌，出軍禍纏。如用神囚死，俯仰丘仇，斗繫日本，又帶刑煞災劫，雖有青龍，莫能救止；或為魄化、死奇，繫日本凶禍尤速，不可出行及造作，百事皆凶，應噬嗑卦上九曰“何校滅耳”，凶之甚也。

The image text says: The sun and moon move with difficulty and cannot advance easily, indicating calamity from legal troubles; when one breaks the law, it is hard to escape punishment, and when one falls ill, it is impossible to recover. Traveling is dangerous, and efforts to achieve something are in vain. For those engaged in military affairs, this is especially ominous, as going to war will surely bring misfortune. If the useful god is located in a position of captivity or death, then looking up or down, one sees only graves and enemy gods, and the heavenly stem is tied to the day stem's position of growth. It also brings along punishments, calamities, and disasters. Even if there is a good general like the azure dragon in the chart, it cannot prevent these evils. If further, the chart forms patterns such as 'ghost transformation' or 'dead oddity' that tie up the position of growth, then the misfortune comes even faster. One must not travel, nor start new projects, for all things will be disastrous. This corresponds to the line 'What is the name of the heavy wooden collar that covers the ears?' from the upper ninth line of the Book of Changes, which represents an extremely ominous situation where a heavy wooden collar is placed around the neck, even covering the ears.

然辰為天罡，戌為地網，若囚罪入獄，喜見貴人臨辰戌，有貴人審獄錄囚之義。兼日辰行年得生氣、子孫、德合、解神加之，為天獄清平課，危中有救，憂中有喜，官訟理，賊圍可解，噬嗑卦九四曰“得金矢”之吉也。若魄化為用神，死囚繫日本，凶倍於天獄，為之絞斬卦，大凶，占賊不來，被圍無救，人在獄中必死。

However, since the hour of Chen is Tiangang and the hour of Xu is Diwang, if a person is already in prison due to a crime, they actually prefer to see the nobleman deity appearing in the two houses of Chen and Xu, symbolizing the nobleman personally reviewing the prisoner. If the day stem, day branch, and the year pillar also receive the influence of life qi, descendants, virtue harmony, and relief deity, it forms the "Clear Heavenly Prison Lesson." In danger there is salvation, in worry there is joy, the case can be clearly explained, and even if surrounded by thieves, one can escape. This corresponds to the auspicious image of "Obtaining the golden arrow" in the ninth line of the fourth in the "Shihe" hexagram. Conversely, if the "Pohua" deity is used as the useful deity, and the dead prisoner's qi is tied to the day stem's growth position, the danger is double that of the heavenly prison, known as the "绞斩卦" (绞斩 hexagram), which is extremely inauspicious. If used for predicting thieves, the thieves will not come; if surrounded, there is no way to escape; if already in prison, death is certain.

袁天罡曰：天獄課，公用則驚憂生，私用則喪亂至。雖天之靈祗，地之嶽瀆，無不惟懼此，而況人乎？若帶劫殺刑害，刑年命，無救則不能久居人世矣。如得貴人、龍、常，來意主望天恩赦宥也。

Yuan Tiangang said: The Heaven Prison lesson, when used for official matters, brings about alarm and worry, and when used for private matters, invites calamity and disorder. Even the heavenly deities and the five mountains and four rivers on earth must fear it; how much more so humans. If it is combined with Jiesha, punishment, and harm, and it harms the person's own destiny without a saving deity to rescue, then the person will not live long. If the lesson contains the fortunate generals Tianyi, Qinglong, and Tai Chang, then the person's intention is mostly to seek the heavenly grace of the court for pardon.

時辰俱剋日，萬禍競相逢。事及因爭鬥，人傷禍必從。傳中災劫殺，犯法的難容。旺相凌囚死，迍有數千章。乙酉六月課，同時第二人。顛狂偏僻害，免得法傷凶。管鑰論孤寡，相逢災更濃。

When the time of divination and the four lessons all come to attack the day stem, countless misfortunes gather together. Matters often arise from quarrels, and once a person is injured, calamity inevitably follows. The three transmissions contain zaisha and jiesha, and committing a crime will not be tolerated. The prosperous and strong god oppresses the captive and dying god, and difficulties are numerous and endless. For example, in a lesson on the Yiyou day of the sixth month, when the time of divination and the useful god both attack the day stem, the second person is also affected. At this time, the master is mad and eccentric, suffering harm, and being able to avoid legal punishment is already a fortunate thing. If further considering theInauspicious Spirit such as guan yao and gu la, when they meet, the calamity becomes even heavier.

用起並辰同剋日，四張天網有災臨。庚辛占值日中課，火作初傳火克金。甲乙申時得傳送，他皆仿此例推尋。問其憂事緣何發，消息天官服眾心。

The initiating transmission and the hour of the four lessons together attack the day stem. The four-sided heavenly net will then descend to bring calamity. For example, if a day with metal (Geng or Xin) is divined during the noon lesson, fire is the first transmission, and fire attacks metal. Another example is when a day with wood (Jia or Yi) is cast at the hour of Shen and the transmission is Shen, which is metal and thus attacks wood. All other cases can be examined in the same way. To find out the source of the worry, one should carefully examine the message of Tian Kong, the heavenly general. Tian Kong is mainly associated with deceit and can best explain why people's hearts are not in agreement.

時辰及用俱剋日，課為天網四張名。動多抵障不通泰，鬥爭鬼賊相交迎。必有官災刑獄事，凶惡相傳禍患並。天網卻逢中末救，日上之神克初傳。二處有一逢良將，此為天網解網篇。先凶後吉終凶猛。不須憂患不為僭，囚繫囚空逢天赦，疾病須遭太乙丹。天網課中有勝光，逃盜原來在目前。

When both the time of divination and the useful god come to afflict the day stem, this divination is called "Heavenly Net Spread Wide." Once anything is set in motion, it meets resistance everywhere and nothing goes smoothly. Struggles and ghosts come face to face, and there will certainly be legal troubles and punishments. Evil energy spreads through the three transmissions, and misfortunes arise all at once. If the middle and final transmissions of the Heavenly Net divination have a rescue, or if the god above the day stem can overcome the first transmission, then as long as one of these two situations encounters a good general, it is considered the "Net Released" pattern. Although it starts with misfortune and ends with good fortune, the evil force is still strong. However, one should not be overly fearful and lose composure. If someone is imprisoned and encounters a void in the ten-day cycle along with Heavenly Pardon, they can escape. A sick person must receive the miraculous medicine governed by Taiyi to be saved. If in the Heavenly Net divination there is Shengguang at noon, then the thief who has fled is actually nearby.

《金匱》經曰：凡事原始可以要終，時為目前，用為事初，二處既為日鬼，則主至近之處，先有阻。其像有天網之在頭，不能踴躍而去。與日前一辰之網，辰為天之網戌為地之網不同，所主與天獄、死奇一致，死亡尤甚。傳見災劫，為之入網，凶禍難脫，旺相凌囚死，為之天網四張，萬物盡傷，占賊不來，不利先舉，解圍難出，占訟入獄，時剋日，孕產損子，求望難成。

The *Golden Chest Classic* says: Whatever matter is investigated, by examining the beginning one can know the end. When the time is represented by the current day, and the initiating transmission represents the beginning of the matter; if both of these become the "day ghost" that harms the day, it indicates that there will be obstacles first in the near future, like a net covering the head, making it impossible to jump out. This is different from the net formed by the day stem's previous hour, where the hour is considered the heavenly net and the hour of戌 the earthly net. However, the calamity it brings is similar to that of the heavenly prison and the dead oddity, and especially severe in terms of death. If the three transmissions contain Zaisha and Jiesha, it is called "entering the net," and misfortune is hard to escape. When a prosperous and strong god oppresses a captive or dead god, it is called "the heavenly net spreading wide," and all things are harmed. In divination about thieves, the thieves will not come, and it is unfavorable to act first; being surrounded makes escape difficult. In divination about lawsuits, one will be imprisoned. When the time is in conflict with the day, in matters of pregnancy and childbirth, it harms the fetus, and all desired outcomes are difficult to achieve.

孔明曰：時克其日，用又助之，所治之事，上下為憂，神將內戰，天網四張，如今日甲乙時加庚辛，是時剋日也。若用起又是傳送，從魁又克甲乙木，是用去助時，得剋日也。神將內戰者，申酉上見龍合也。故凶禍難救，凡事不能踴躍，登高致遠，統蒙之體，乃羅網在頭之課也。

Zhongming said: When the time element overcomes and harms the day stem, and the initiating transmission also supports it, then the matters to be done will cause worry from above and below; and with the gods and generals fighting among themselves, it becomes a net spread out four ways. For example, if today is a Jia or Yi wood day, and the time element is added on Geng or Xin metal, this is when the time element overcomes the day; if the initiating transmission also takes the Chuansong Shen in the direction of Shen, and adds Congkui You, both of which overcome Jia and Yi wood, this is when the useful god supports the time element to jointly overcome the day. The so-called gods and generals fighting among themselves refers to the two metal gods of Shen and You, which are occupied by the Azure Dragon and Liu He, two auspicious wood generals. The gods and generals are in conflict in terms of the Five Phases. Therefore, misfortune is hard to save, and nothing can be accomplished with vigor or reach great heights. This lesson is summarized as the hexagram of Meng, which is an image of a net covering the head.

先凶有救，後獲吉祥。如占時及用神俱剋日干，並天網煞正月起亥，逆地四孟。及天刑煞，或天網地網入傳，多凶愈甚。主官災口舌難消，出軍被圍難出，則應蒙卦六四“困蒙，吝。”之占，若末傳及年命有救神，克初傳為解網課，反凶為吉，應蒙卦二爻“子克家”之吉占也。

First there is danger but then there is salvation, and later one can still attain good fortune. If at the time of divination both the useful god and the heavenly net evil influence are coming to harm the day stem, and if this is combined with the heavenly punishment evil influence, or if the heavenly net and earthly net are included in the three transmissions, then the situation becomes even more dangerous. At this time, there will be legal disputes and verbal conflicts that are difficult to resolve, and military forces will be surrounded and unable to escape, which corresponds to the line six in the fourth of the "Obstructed" hexagram, which indicates being trapped in ignorance and feeling regret. If there is a saving god in the final transmission or in the person's birth year and destiny, which can overcome the first transmission, then it becomes "resolving the net," turning danger into good fortune, corresponding to the line nine in the second of the "Obstructed" hexagram, which indicates a son who can shoulder the family responsibilities.

歌曰：天網卻逢中末救，日上之神克初傳。三處有逢良將者，名為解網不為愁。君子得之宜謹言、節事、屈己、斂意，始免其咎，苟為不然。如鳥之投網，必遭折羽亡身之殃。

The song says: If the middle transmission and the final transmission can come to rescue, or if the day stem's controlling spirit can overcome the first transmission, then as long as these places meet auspicious generals, it is called "release from the net," and there is no need to worry. When a gentleman divines this lesson, he should be cautious in speech, restrain affairs, humble himself, and restrain his mind, in order to avoid misfortune; if he refuses to do so, it is like a bird flying into a snare, inevitably leading to the breaking of its wings and loss of life.

袁天罡曰：正時及用神剋日，下克上神，謂之天網。若陰龍合入傳，來意主捕盜。若中傳克末，和占來殺賊。

Yuan Tiangang said: If both the time and the useful god are coming to overcome the day stem, and the lower god overcomes the upper god, this is called the heavenly net. If Tai Yin, Azure Dragon, and Liu He are about to enter the three transmissions, the person's intention is mostly to capture thieves. If the middle transmission can overcome the final transmission, then it is either to negotiate peace or to go kill thieves.

《玉關歌》曰：天網時用來陽，死亡湊集必顛狂。言用神剋日時又助之，惟利捕盜、行刑，若中末傳見財，主捕盜有財。

The "Juguan Ge" says: When the time of the heavenly net and the useful god both fall in a yang position, the death energy converges, and people will inevitably become mad. This refers to the useful god overcoming the day stem, while the time also supports it; such a situation is only beneficial for capturing thieves and carrying out punishments. If the middle transmission and final transmission show wealth hexagrams, then capturing thieves can also result in obtaining wealth.

日辰前一天羅殺，對沖名為地網神。發用行年支干上，官災病厄是其迍，朱雀吏追白虎病，螣蛇主怪夢驚人。從魁發用殃方甚，天魁臨干禍不移。

The god preceding the day stem and day branch is called "Tian Luo Sha," and the god opposing it is called "Di Wang Shen." These two serve as the initiating transmission, or fall upon the year pillar and the day stem and day branch. If they are present, legal troubles, illness, and misfortunes will cause obstruction and difficulty. Now consider the heavenly general accompanying them: Zhu Que indicates officials and pursuit, Bai Hu indicates illness, and Teng Snake indicates strange occurrences, nightmares, and startling events. If Congkui You initiates the transmission, the calamity will be most severe. If He Kui Xu is on the day stem, misfortune cannot be avoided.

孔明曰：凡日辰前一辰為天羅，對沖為地網，並行年日辰發用，為羅網課。遇丁馬主官災疾病，更以神將言之，以天羅課同斷。

Zhuge Liang said: Whenever the day stem and day branch are preceded by one earthly branch, the god of that branch is the Tian Luo. The god that conflicts with it is the Di Wang. If both Tian Luo and Di Wang fall together on the year branch or on the day stem and day branch and serve as the initiating transmission, it forms a 'Luowang lesson'. If this is further combined with the Ding god and the Yimai, it indicates official troubles and illness. Otherwise, the interpretation should still be based on the heavenly general it is riding, and the method of interpretation is the same as that of the Tian Luo lesson.

式家死奇課，天罡日月輪。死亡推斗下，憂患月中陳。日至能除禍，諸家課備均。所生為父母，同類兄弟親。墓處為妻妾，三奇誰苦辛。斗臨遭死損，月至憂更頻。日到深殃散，思量課有神。

The method of the dead marvels in the style disk examines the rotation of the Tiangang, the sun, and the moon. Death is inferred from where the Tiangang points, troubles are revealed where the moon resides, and when the sun appears, calamities are dispelled. All schools of divination agree on this point. If the Tiangang is at the growth position of the day stem, worries concern the parents; if it is at a similar position, worries concern the brothers; if it is at the storage position, worries concern the wife and concubine. Among the three marvels, who suffers the hardship is determined by this distribution. When the Tiangang arrives, there is loss and injury; when the moon arrives, troubles increase; when the sun arrives, severe misfortunes are dispelled. Upon careful consideration, this method has its own profound mystery.

天有三奇日月星，日為福德月為刑。星為死奇為死繫，更互加之各有靈。加孟所生憂父母，臨仲為身及兄弟。季上見之妻與子，看其藏否與誰並。日主旬中辰月裡，歲上一年之內。星月獨臨當子患，其中日照免災殃。

There are three marvels in the heavens, which are the sun, moon, and star. The sun is the marvel of fortune and virtue, the moon is the marvel of punishment, and the star refers to the light of the Big Dipper, which is the marvel of death. These three interact with each other, each having its own efficacy. If they are added to the four first positions of the branches (寅, 申, 巳, 亥), worries will be about parents; if they are present in the four middle positions (子, 午, 卯, 酉), the effects will concern oneself and siblings; if they fall in the four last positions (辰, 戌, 丑, 未), the effects will relate to wife and children. One should also consider where they are hidden and which divine general they appear with. The timing of the effect is as follows: if they are added to the day stem, the effect will occur within the current ten-day period; if they are added to the day branch, the effect will occur within the current month; if they are added to the heavenly stem of the year, the effect will occur within the current year. If the star or moon appear alone, it indicates problems with children; however, if the sun is present, the calamity can be avoided.

孔明曰：三奇者，日月星也。日為福德奇，日出則奸盜止，鬼神潛，惡獸伏，病者開口。月為刑奇，蓋月夜則奸盜橫行，鬼寇從生，惡獸不伏，病者多劇。星為死奇，謂北斗之光，不及日月之耀。處暗之中，奸盜邪鬼惡物為害，故曰死奇課。

Zhong Ming said: The Three Marvels refer to the sun, moon, and stars. The sun is the Marvel of Fortune and Virtue: when the sun appears, villains and thieves stop their activities, ghosts and spirits hide, evil beasts conceal themselves, and even sick people can speak. The Tai Yin is the Marvel of Punishment: during the moonlit night, villains and thieves run rampant, ghosts and evil spirits emerge, evil beasts do not hide, and the condition of the sick often worsens. The star is the Marvel of Death, referring to the light of the Big Dipper. Its light is not as bright as the sun or moon. When people are in such darkness, villains, evil spirits, and harmful creatures all come to cause trouble, hence it is called the Death Marvel lesson.

如今日甲子斗加寅，是孟，憂父母；加午仲，憂兄弟；加戌季，憂妻子奴婢。雖星奇主死，月奇主患。若日辰太歲上，或有日奇，則星月不能為殃。蓋日出則星月沒故也。日奇者，日宿也。月奇者，月宿也。如二煩課，加日則吉凶在旬內，奇加辰則吉凶在月內，加太歲則去吉凶在今年內。

Suppose today is Jiazi, the Tiangang falls on Yin, which belongs to the first quarter, so there is worry about parents; if it falls on Wu, which belongs to the middle quarter, there is worry about brothers; if it falls on Xu, which belongs to the last quarter, there is worry about wife and servants. Although the Star Oddity may indicate death and the Moon Oddity may indicate illness, if there is a Day Oddity on the Day Stem, Day Branch, or the Tai sui, then the Star and Moon will not cause harm, because when the sun appears, the stars and moon naturally disappear. The Day Oddity refers to the Day Host, and the Moon Oddity refers to the Moon Host. The method of calculation is the same as explained in the previous section on the Heavenly and Earthly Troubles. The timing of the outcome is as follows: if the Tiangang falls on the Day Stem, the fortune or misfortune will be known within the current ten-day period; if it falls on the Day Branch, the fortune or misfortune will be known within the current month; if it falls on the Tai sui, the fortune or misfortune will be known within the current year.

又曰：斗罡繫日辰陰陽發用，為死奇課，斗罡者，凶惡之神，貴人不臨之地，所指者殃。如罡加四課之神，決主死亡奇怪之事。月星雖為死奇，但為刑未甚，特主疾病憂患而已。日奇為福德，主奸盜屏息，反凶為吉。統未濟之體，憂中望喜之課也。

It is also said that when the Tiangang is placed upon the yang or yin spirit of the day stem and day branch, serving as the initiating transmission, it forms a dead odd lesson. Tiangang is a malevolent spirit; it does not appear where the nobleman is present, and wherever it points, there will be calamity. If Tiangang is placed upon any of the four lessons, it certainly indicates death or strange occurrences. Although the moon odd and star odd are also called dead odds, their punishments are not as severe, only leading to illness and worries. The day odd belongs to fortune virtue, which suppresses wickedness and theft, transforming misfortune into good fortune. This lesson overall belongs to the hexagram of "Not Yet Completed," indicating a situation of sorrow with still hope for a change to happiness.

象曰：辰為天罡，刑獄之曜。疾病死期，征伐凶兆。論訟被囚，干貴失靠。婚嫁出行，禍福自招。如罡帶日鬼、日墓、災煞、劫煞相併克及乘白虎，為死亡之兆，大凶。更乘歲月之上，為三奇死課，其禍尤甚。經云：“三者盡傷，歲必受殃。”當應未濟卦初六“濡尾”之凶象也。

The symbolic interpretation states: Chen is the Tiangang, belonging to the star of punishment and litigation. If used for divination regarding illness, it indicates a death sentence; if used for military campaigns, it is an ominous sign; if used for legal disputes, it signifies being imprisoned; if used for seeking the aid of a Nobleman, it indicates losing support; and if used for marriage or travel, it suggests that fortune or misfortune is self-inflicted. If the Tiangang comes together with the day ghost, day tomb, Zaisha, and Jiesha to attack, and it is accompanied by the White Tiger, it is a sign of death, a great misfortune. If it is further located on the Tai sui and the Month Builder, it becomes the "Three Marvels Death Lesson," with even greater calamity. The classic text says: When the sun, moon, and stars are all injured, the year will surely suffer misfortune. This corresponds to the first line of the "Wei Ji" hexagram, "Ruyi Wei" — a small fox crossing the river, getting its tail wet, unable to advance or retreat, indicating a dangerous omen.

若斗旺相德合相生，遇吉將，或六處有克沖救神，及有日奇反吉，更辰為月將，尤美，為死奇回生課，除禍為福，應未濟卦六五爻“有孕”吉之象也。經曰：“三者太陽，歲中無殃。”又曰：“死奇主五官無主，四大不收。云為措置，多恐亡失，有類行尸也。”

In reverse, if the Tiangang is in a prosperous and strong position, and also harmonizes with the De Shen, mutually generating each other, and meets a favorable General of the Month; or if among the six places—Day Stem, Day Branch, Three Transmissions, and the person's birth year—the controlling, dispersing, or restraining De Shen is present; or if the lesson contains a Day Odd, which can turn misfortune into good fortune; or if the Tiangang is exactly the Month General of that month, it becomes even more favorable, forming the 'Dead Odd Reviving Lesson'. This lesson removes misfortune and brings good fortune, corresponding to the sixth line of the hexagram 'Not Yet Completed' which says 'having sincerity' brings good fortune (the original text says 'having pregnancy', which is likely a mistake for 'having sincerity'). The classic text says: when the sun governs the sun, moon, and stars, there will be no calamity in that year. It also says: the Dead Odd indicates the loss of control over the five senses and the inability to manage the limbs and body, leading to frequent worries about losing things, and people appearing like corpses.

星月臨日，凶在一旬；星月臨辰，凶在一月；星月臨歲，凶在一歲；若日辰太歲上見日奇，則救之。如五月初八甲子寅時，天罡加亥，憂父母。月守元，此為星月二奇皆係日本，為大凶也。卻得太陽在井臨甲者，傾危矣。

When stars and the moon are positioned over the day stem, misfortune will occur within a ten-day period; if they are over the day branch, misfortune will occur within a month; if they are over the sovereign year, misfortune will occur within a year. If the day stem, day branch, or sovereign year has the day oddity, it can avert disaster. For example, on the eighth day of the fifth month, the day is Jiazi with the hour of寅, the Tiangang is placed over亥. 亥 is the position of growth for Jia wood and belongs to the fourth of the four seasons, so there is worry about parents. The moon mansion is also stationed at the original position, which means both the star and moon oddities are tied to the growth position of the day stem, indicating great misfortune. At this time, if the sun is positioned at the Well mansion and over the Jia stem, it should turn danger into safety. However, the original text says "dangerous and perilous," which contradicts the previous statement that "if the day stem, day branch, or sovereign year has the day oddity, it can avert disaster." It is suspected that the word "not" is missing before "dangerous and perilous," and readers should follow the previous meaning.

死囚為白虎，來臨日用中。魄化魂銷散，亡神病者愁。行年同一位，患者命難留。細言看年月，凶神禍病由。

The White Tiger falling on the Death Qi and Prison Qi, and also arriving at the Day Stem or Initiating Transmission, results in "Spirit Transformation," where a person's soul and spirit disperse. If this malevolent spirit is accompanied by the Lost God, the patient will be especially worried. If this evil spirit coincides with the year's position, the patient's life is in danger. Carefully observe whether it falls on the Supreme Year or the Month Builder, to determine the source of the misfortune and illness caused by the evil spirit.

白虎西方性屬金，性硬刑殺忌加臨。若與死神相合並，日辰年上見災侵。值此課名為化魄，假若無病亦昏沉。二月寅時甲戌日，勝光為虎是真陰。死神正巳二居午，只怕相乘作害深。六月未時壬戌課，天魁為虎又加壬。六月死神未臨戌，下迫行年依此尋。賊上為內下為外，陽為男子女為陰。行年若值魁罡上，身須逢害必災迍。

The White Tiger belongs to the metal of the west, is fierce and rigid, and governs punishment and killing. It is most undesirable when it is added upon. If it appears together with the Death Deity, disaster will occur on the day stem, day branch, or the year of the person. When this situation appears in the divination, it is called "Hua Po." Even if a person is healthy, they will feel confused and dazed. For example, if a divination is made on the day of Jiaxu in the second month at the hour of寅, the Shengguang is on Wu, and the White Tiger is riding on it, which is exactly on the position of the Yin spirit. The Death Deity is in Si in the first month and in Wu in the second month, which coincides with the White Tiger, so it is feared that they will multiply their harmful effects. Another example is on the day of Renxu in the sixth month at the hour of Wei. The Hekui is on Xu, and the White Tiger is riding on it and added to the day stem Ren. The Death Deity in the sixth month is in Wei, and Wei is also on Xu, pressing down on the year of the person. All these are found according to this method. If the killer is on the upper god, it is an internal response; if it is on the lower god, it is an external response. The Yang spirit corresponds to a man, and the Yin spirit corresponds to a woman. If the year of the person falls exactly on the Hekui Xu or the Tiangang Chen, which are bothInauspicious Spirit, the person will certainly suffer harm and be doomed to misfortune.

魄化貴人為鬼門，日辰年上吉神存。白虎更受諸處制，此為魄化得歸魂。事主先難而後易，須圖終吉勿憂心。舉尸入棺還再活，刀臨頭上亦無痕。白虎乘神入墓中，墓加神宅亦難容。或乘月厭加年命，魄化魂歸事休凶。

If the lesson of魄化 is supported by the nobleman and the heavenly stem of the day is placed at the ghost gate, and there are auspicious spirits on the day stem and day branch as well as on the year of birth, and the white tiger is restrained by many forces, then it is called "魄化 returning the soul." The scattered soul can return. Such matters are difficult at first but easy later; one only needs to seek a good outcome, without worry. A corpse placed in the coffin can still come back to life, and a knife held to the head leaves no mark. If the spirit riding the white tiger falls into the storage place, and the storage spirit is placed on the house governed by the day branch, then it is still not suitable for people. Or if the white tiger rides the month aversion and is placed on the person's birth year, then even though it is called魄化 returning the soul, the matter is not really凶.

《金匱》云“白虎並死神，上迫日辰為魄化課。病主死亡，常人得之，官司血光。”蓋白虎乃凶惡之將，若乘旺則自貪其旺，不能為害。如值死囚，又並死神死氣，即是餓虎，定主傷人。如人魄受化而散飛，故名魄化，又死神死氣乘虎，剋日主己之災，克辰主門戶之災。

The Golden Chest says: When the White Tiger and the Death Deity appear together, they press down upon the Day Stem and Day Branch from above, forming a Pao Hua lesson. In divination for illness, this indicates death; for a common person, it suggests legal troubles or encountering bloodshed. The White Tiger is originally avicious Heavenly General. If it rides a strong and prosperous position, it becomes greedy for this strength and thus does not harm people. However, once it falls into a weak or dying state, and is joined by the Death Deity and Death Qi, it becomes a starving tiger that must harm people. The person's soul and spirit are like being consumed and scattered by it, hence the name Pao Hua. Additionally, if the Death Deity and Death Qi ride the White Tiger to attack the Day Stem, it indicates disaster to oneself; if they attack the Day Branch, it indicates disaster to the family or household.

孔明曰：魄化之課，不利老人占，病訟最凶，占家宅不利，統蠱之體，乃陰害相連之課。

Zhongming said: This lesson of魄化 is most unfavorable for the elderly to divinate; using it to divinate illness and lawsuits is most dangerous, and it is also unfavorable for divining the household. It ultimately belongs to the structure of the《Gǔ》hexagram, representing an image of continuous hidden harm.

象曰：人身喪魄，憂患相仍。病多喪死，訟有憂驚。產孕傷子，征戰損兵。謀為招禍。切莫遠行。

The symbolic interpretation states: When a person loses their spirit and soul, they face continuous worries and troubles; when predicting illness, it often indicates death; when predicting disputes, there is fear and alarm; when predicting childbirth, it may harm the fetus; when predicting warfare, it signifies loss of soldiers; any plan made will bring misfortune, and one must not travel far.

如日墓乘白虎，或斗罡作日墓帶死神發用，為虎銜尸課，極凶。在年月又為日鬼，乃自己喪魄，動則自尋死也。或是墓虎，鬼臨干，身受殃，其禍甚速。若日墓乘虎臨宅，主宅有伏尸作鬼，或有形響，虎在陽憂在男，虎在陰憂在女，上克下與日主外喪，下克下與辰主內喪。或人年命在魁罡蛇虎之下，無沖剋解救，決主死亡。當應蠱三爻之象。

If the day stem's墓神 is riding upon the White Tiger, or if the Tiangang (Chen) serves as the day's墓 and carries the Death Deity in its transmission, it is called the "Hǔ Xián Shī Kè" (Tiger Swallowing Corpse Lesson), which is extremely dangerous. If this combination also falls upon the Month Builder and becomes a day ghost, it indicates the loss of one's soul, and any movement leads to self-destruction. If the墓神 and White Tiger are together, and the day ghost also falls upon the day stem, the person will suffer calamity, and misfortune will come swiftly. If the墓神 riding the White Tiger falls upon the day branch's associated dwelling, it indicates that there are hidden corpses haunting the house or strange shapes and sounds. If the White Tiger falls upon the yang spirit, it brings worry about male members; if it falls upon the yin spirit, it brings worry about female members. If the upper spirit overcomes the lower spirit and relates to the day stem, it indicates external funerals; if the lower spirit overcomes the upper spirit and relates to the day branch, it indicates internal family funerals. If a person's year of birth and personal destiny are precisely under the Hekui, Tiangang, Teng Snake, or White Tiger without any breaking or overcoming to relieve it, it certainly indicates death, corresponding to the hexagram "Gǔ" (Guilt) and its third line.

若貴人加鬼門，虎陰制虎神，日辰年命六處有沖剋，及有吉神救爭，為魄化魂歸課，主先憂後喜，則應蠱卦上九“高尚其志”之占也。

If the nobleman is placed at the ghost gate position, and the white tiger's yin spirit can reverse to control the god that the white tiger is riding, and if the day stem, day branch, three transmissions, and the year of birth's destiny have conflicts and mutualrestrain, with auspicious spirits coming to resolve the struggle, then it becomes the 'soul returning and spirit transforming' divination. This indicates a situation of initial worry followed by joy, corresponding to the upper ninth line of the 'Guzhu' hexagram, 'Not serving kings and nobles, but holding high aspirations'—a divination phrase indicating good fortune through maintaining a detached and lofty attitude.

袁天罡曰：魄化課，虎在死氣休囚，臨人年命日辰發用，為銜尸，其凶尤甚。在人年命上，謂之魄之，極凶。如年命囚死，為死墓，乘虎，謂之喪。占者無病防病有病必死。又白虎為遞牒，論訟凶，出戰必被圍。惟沖散，則為救解。占兵初凶後吉，遇圍有解救得蘇，行人來。君子占遇魄化，宜存誠定志，以待方來，庶無大咎。若白虎在日前，神后加行年，必占官災疾病之事，若甲乙日主滿宅有災。

Yuan Tiangang said: In the context of the魄化 system, if the White Tiger is located in a place of death qi and weakness, and it is also on the person's year of birth or day stem and day branch, acting as the initiating transmission, it is called "衔尸," which is especially dangerous. If it presses upon the person's year of birth, it is called "魄之," which is extremely凶. If the person's year of birth is already in a state of confinement and death, and it is occupied by the White Tiger, it is called "丧." Those who are originally healthy should beware of illness, and those who are already ill will surely die. The White Tiger also governs the transmission of documents, so in matters of litigation it is凶, and in military engagements, the forces will be surrounded. Only by dispersing it can one receive relief. In military situations, it begins with danger but ends with good fortune; being surrounded can also be rescued and the person can recover. Those who are away from home will return. A gentleman who encounters the魄化 should maintain sincerity, stabilize his mind, and wait for the right opportunity to arrive, thus avoiding major calamities. If the White Tiger is placed before the day stem, and the Shenhou Zi is added to the year of birth, the matter being consulted will surely involve legal disputes or illness. If it occurs on a Jia or Yi day, it indicates disaster throughout the entire household.

三傳剋日，神將相戰，或日干乘墓，為殃咎課。如己巳日三傳巳申寅，初傳克中傳，中傳克末傳，末傳剋日干。又如丙子日三傳子未寅，末克中，中克初，初剋日，為之遞克，主他人欺凌，互相戰害，宜自損，防合臺交章論劾，常人有凶損之禍，或被鄰人雷狀交攻。

The three transmissions all attack the day stem, with the spirit and general fighting each other, or the day stem riding on the tomb god, which is called a calamitous lesson. For example, on a Jisi day, if the three transmissions are巳, 申, and 寅, the first transmission attacks the middle transmission, the middle transmission attacks the final transmission, and the final transmission again attacks the day stem; or on a Bingzi day, if the three transmissions are子, 未, and 寅, the final transmission attacks the middle transmission, the middle transmission attacks the first transmission, and the first transmission attacks the day stem — this is called 'sequential attack,' indicating being bullied by others, with mutual conflict and harm. At this time, one should reduce self and retreat, officials should beware of being impeached by the council of state critics, and ordinary people may suffer from misfortune and loss, or be attacked by neighbors with urgent accusations.

如丁酉日亥卯未，將得貴常勾；如庚午日戌午寅夜將合後虎，將克神為外戰，禍患易解。或壬子日午加亥為用，將乘元武，上下夾克，主身不由己，上下夾攻之。或受人有拘束，財不由己費。若上下夾克為鬼煞，反吉。

For example, on a Dingyou day with a three transmission sequence of Hai-Mao-Wei, the gods riding on them are successively the Nobleman, Tai Chang, and Gou Chen; another example is on a Gengwu day with a three transmission sequence of Xu-Wu-Yin, at night the gods riding on them are successively Liu He, Heavenly Empress, and White Tiger. When the Heavenly General is reversed to attack the god it is riding on, this is called 'external combat', and the misfortune is easier to resolve. Another example is on a Renzi day with Wu added to Hai as the initiating transmission, the god riding on it is Black Tortoise, with gods above and below pressing in to attack, indicating that the person is not in control of themselves, being attacked from both above and below, or being restricted and controlled by others, with money spent away without their control. If the gods pressing in from above and below are exactly the day's ghostly evil spirits, then the evil spirits being pressed will be unable to cause harm, turning into good fortune instead.

如己酉日三傳酉丑巳，晝將合後虎，神克將，為內戰，禍患難解。又如丁巳日乘六合，初傳下克上，又克將，為內戰，主謀事將成被人攪擾。天后內戰，主多病。又如壬申日亥加辰，申加丑，為干支坐墓，乃心肯意甘受禍。又如丙寅日，干加戌，支加未，亦為干支坐墓，人宅皆不亨通。此例非殃必有過失之咎。故名殃咎課。統解卦之體，乃內外凌辱之課也。

For example, on a Jiyou day with the three transmissions being You, Chou, and Si, during daytime divination, the gods riding the heavenly stems are in sequence Liu He, Heavenly Empress, and White Tiger. When the gods riding the heavenly stems reverse and overcome the Heavenly General, it is called 'internal conflict,' and the calamity is difficult to resolve. Another example is on a Dingsi day with Liu He as the riding god, the first transmission is a lower god overcoming the upper god, which then goes on to overcome the riding general, again an internal conflict, indicating that matters seem about to succeed but are disrupted by others. If the internal conflict involves Heavenly Empress, it signifies prolonged illness. Another example is on a Renshen day with Hai added to Chen and Shen added to Chou, the day stem and day branch both sitting on the storage position, indicating willingly accepting misfortune. Another instance is on a Bingyin day with the day stem added to Xu and the day branch added to Wei, also resulting in the stem and branch sitting on the storage, meaning both person and dwelling are not prosperous. All such cases are not obvious calamities, yet they must have resulted from past mistakes, hence named 'calamity lesson.' It ultimately corresponds to the hexagram of 'Release,' depicting a situation where internal and external conflicts mutually humiliate each other.

象曰：五行克賊，征戰災禍。疾病遭厄，論訟反坐。官遭彈劾，人罹罪過。營干不宜，出行有阻。如三傳遙剋日干為凶，如末傳助之，主他人發唆賊害。如三傳下賊上及日辰內戰，主家法不正，致爭窩犯，丑聲於外。出占病訟極危，惟占官自慎，從微至著迤邐轉遷則吉。舍之皆凶。

The image text says: The Five Phases mutually control and harm each other. If used to predict warfare, there will be calamity; if used to predict illness, there will be hardship; if used to predict litigation, the person will be convicted; officials will be impeached; ordinary people will be involved in wrongdoing; all endeavors and plans will be unsuitable; traveling far will meet obstacles everywhere. If the three transmissions control the day stem from a distance, it is ominous; if the final transmission also supports it, it indicates that others will incite and harm from the side. If all three transmissions are lower spirits harming upper spirits, and the day stem and day branch are in internal conflict, it indicates disorder within the family, leading to internal disputes and lawbreaking, with bad reputation spreading outside. Using this to predict illness or litigation is extremely dangerous; only when predicting official positions, if the person is cautious and progresses gradually from a lower position to a higher one, it is considered auspicious; otherwise, everything is ominous.

如墓神覆日之為天羅自裹，主命運衰弱，作事昏迷，被人抑揄虧算，宜本醮禱本命星辰。如干支逢墓，二處逢空，可解。如三傳皆鬼，雖制無畏。鬼自榮貪，無意興災，主囚死之月，禍方發。如傳財大旺，財反傾危。或冬占水旺克火，主大災，但財自貪生旺，身弱難管。至身旺財衰生時可取。凡相剋又遞遇刑害更凶，應解卦六三“致寇至”之凶也。

If theTomb Spirit is covering the day stem, it is called "Heavenly Net Envelops Self," indicating a weak destiny, confusion and lack of clarity in affairs, being oppressed and mocked by others, and being subject to secret schemes. It is advisable to set a ritual offering to pray to the stars of one's birth year in order to seek relief. If the day stem and day branch happen to be in a墓 position, but both are also in the旬空, then the situation can be resolved. If all three transmissions are day ghosts, even if there is a controlling deity, there is no need to fear—because the ghosts themselves are greedy for prosperity and do not intend to cause harm, and disaster will only occur in the month when they are in囚 or死. If the财爻 in the three transmissions is too strong, the wealth can actually lead to danger; for example, if a divination is done in winter and the water is strong and overpowers the fire, it indicates a major disaster, because the wealth itself is greedy for prosperity and vitality, and if the day ruler is weak, it cannot control the wealth. It is only beneficial when the body is strong and the wealth is weak. Whenever mutual control is accompanied by repeated instances of刑 and害, it becomes even more dangerous, corresponding to the line "Carrying and occupying, leading to the arrival of bandits" in the hexagram 解, indicating a凶兆 of being attacked by thieves.