Disaster and Misfortune Divination

游魂與凶將，加年及日辰。飛魂神不定，鬼祟欲牽人。

The evil spirits of wandering souls and malevolent generals are added together on the person's year stem or day stem and day branch, leading to calamity. When the wandering soul moves, a person's spirit becomes unsettled, which is a sign that malevolent spirits are trying to lead them astray. The terms "wandering soul" and "flying soul" are both names ofInauspicious Sha calculated according to the month. The method of calculation is detailed below.

游魂來加日干上，用起兼之悉所並。但見飛魂魂不定，行逢鬼祟夢神驚。若問煞居何處所，順行正月起登明，喪門三月未為是，四季逆行數逆推。用在行年支干上，病人必死健人危。白虎若臨愈凶惡，依將決之必無疑，天罡若臨四仲神。建寅居酉逆相巡，行年日上來並用，伏殃兵火亂殺人。

The evil influence of the wandering soul is placed upon the day stem, and if it coincides with the initiating transmission, all signs of misfortune are complete. Once the wandering soul appears, a person's spirit becomes unsettled, and they may meet ghosts when going out, or be startled by divine spirits in their dreams. To determine where these evil influences are located, the method is: the wandering soul begins at Dengming (Hai) in the first lunar month and proceeds in order through the twelve earthly branches. The Mourning-and-Condolence spirit starts at Wei in the third lunar month and is counted backward through the four seasonal branches (Chen, Xu, Chou, Wei). If these evil influences fall on the person's age branch or the day stem and day branch and serve as the initiating transmission, the patient will surely die, and even a healthy person will be in danger. If the White Tiger joins them, the evil becomes even worse. The judgment should be based on the heavenly general it is riding, and this will be accurate. If the Tiangang (Chen) is located on the four central heavenly stems (Zi, Wu, Mao, You), it starts from寅 (Yin) month and is placed at You, then proceeds backward through the branches. If it coincides with the person's age branch or the day stem and serves as the initiating transmission, it is the hidden calamity, indicating sudden warfare and chaos that will cause deaths.

孔明曰：凡喪車、游魂、伏殃、病符、喪吊、丘墓、歲虎發用，為災厄課。喪車一名喪門，為惡鬼臨門，主病憂死，婦人產死，非病必有厄困。游魂鬼主妖怪不祥，精神驚恐，病患災凶。伏殃為天魁殺，主殃禍所侵，伏兵殺傷，病符臨支克支，主合家病，並天鬼主時疫，並白虎主死喪甚凶，或臨干支相生帶日財貴人，即合成就舊歲之事。

Zhongming said: Whenever theInauspicious Sha such as丧车, 游魂, 伏殃, Bingfu, 丧吊, 丘墓, and 岁虎 serve as Initiating Transmission, it indicates a calamity lesson. 丧车 is also called The Mourning-and-Condolence spirit, symbolizing evil spirits approaching the door, which presages illness and death, and for women, difficult childbirth and death. Even if no illness occurs, there will certainly be hardships. 游魂 spirits are associated with ghosts and misfortune, causing people to be frightened and leading to illness and disaster. 伏殃 refers to the killing power of Hekui, which brings calamity and harm to the body, with the danger of hidden troops causing injury. If Bingfu is located on the Day Branch and overcomes the Day Branch, it indicates illness throughout the family; when combined with 天鬼, it signifies an epidemic; when combined with White Tiger, it indicates death and is extremely凶险. However, if Bingfu is located on both the Day Stem and Day Branch and they mutually generate, and it is accompanied by 日财 and Nobleman, it can instead resolve matters left over from last year.

喪吊全加支干年命，動身披孝服，並死氣絕神白虎主身死災中，人掛孝；並鬼，愈出病不可療，並歲作鬼亦然。並五墓亦凶，並虎雀喪門有葬埋之事；臨丑有墓田之事；或丘墓入傳，季神逢丁神，將又凶，主惡禍官病之災。此等凶煞皆主災殃危厄，故名曰災厄課。統歸妹之體，乃鬼祟作孽之象也。

The spirits of mourning and condolence, along with the spirit of mourning, are added to the day stem, day branch, and the person's birth stem. As soon as one moves, they must wear mourning clothes. If these spirits also appear together with death qi, the spirit of termination, and the white tiger, it indicates that the person will die amidst calamity, and his family will mourn for him. If they appear together with the day ghost, the illness will become more severe and incurable. If they appear together with the ghost of the year's spirit, the result will be the same. Appearing together with the five tombs is also extremely dangerous. If they appear together with the white tiger, the vermilion bird, and the spirit of mourning, there will be matters concerning burial. If they appear on the branch of chou, there will be matters concerning cemeteries and property. If the spirit of the grave enters the three transmissions, and the gods of chen, xu, chou, and wei meet the god of ding, and the heavenly general is凶, it indicates evil calamities, legal troubles, and diseases. All these malevolent spirits indicate disasters and dangers, hence the name disaster and calamity lesson. It ultimately belongs to the hexagram of Guimei, representing a lesson with ghostly disturbances and malevolent influences.

象曰：家門厄會，妖孽為害，疾病死亡，財喜破壞，婚姻多凶，徵人大敗，行人不歸，訪人不出。如絕神申子辰用巳之類，為墓門，主女災，占孕凶，宜絕舊事，血支血忌劍刺，並天空沐浴為產候，血支忌破胎，主傷產婦，羊刃主兵刃凶，有血支，或值日用囚死，將並諸喪車等惡煞，大凶；或青龍作日鬼，為幸中不幸，則應歸妹“征凶”之象。

The symbolic interpretation states: the family encounters misfortune and calamity, with malevolent spirits causing harm; illness leads to death, property and good fortune are destroyed; marriages are fraught with danger, those going to war suffer great defeat, those who leave do not return, and those seeking someone cannot find them. If the vital god falls in the water triad of Shen-Zi-Chen and takes Si as the useful god, it forms the 'gate of the tomb,' indicating disaster for women, and bad omens for pregnancy. It is advisable to cut off old matters. TheInauspicious Sha of blood branch, blood taboo, and sword piercing, combined with Tian Kong and bathing, indicate signs of childbirth; the blood branch is most dangerous for breaking the fetus, leading to injury to the mother. Yangren signifies danger from weapons, and if it appears together with the blood branch, the danger is even greater. Alternatively, if the day stem and the useful god are in a state of captivity or death, and the riding general coincides with evil spirits like a funeral carriage, it is extremely ominous. Moreover, if a good general like Qinglong becomes the day's ghost, it is a fortunate situation with an unfortunate twist, corresponding to the line 'dangerous journey' in the卦 of Gui Mei.

若諸凶煞值日辰年命，中有沖剋，及天地醫解救，反凶為吉，占病可療；或白虎作長生，為不幸中有幸，應歸妹“跛能履”之象也。或發用喪魄，或臨日辰年命，為喪魄課，病人將死，健者將病；更加白虎，並諸惡煞，其人必死無疑，或發用游魂，或加日辰行年者，為飛魂課。

If these malevolent influences fall on the day stem, day branch, and the person's birth year, and there are conflicts and clashes among them, but there are also the deities of Tianyi and Diyi to rescue, they can turn misfortune into good fortune, and the illness can be cured. Or if the White Tiger is exactly in the position of growth, that is a fortunate thing amidst misfortune, corresponding to the line "Boped but still can walk" in the "Gui Mei" hexagram. If the soul-loss evil influence initiates the transmission, or if it is located on the day stem, day branch, and the person's birth year, it is called the "Soul-Loss Lesson." The patient will die, and those without illness will become ill. If the White Tiger and other evil influences are present, the person is certain to die. If the wandering soul initiates the transmission, or if the wandering soul is added to the day stem, day branch, and the person's birth year, it is called the "Flying Soul Lesson."

孔明曰：凡日辰墓神及日鬼發用，為鬼墓課。主凡事多不美，謀事不成，災凶及己；陽鬼主訟庭，陰鬼主星宿神祗。墓者，朦昧也。凡鬼入傳及傳墓，不吉甚矣，非官災必有疾病。辰未入墓，暗中有明；及夜墓生日亦吉。丑戌為夜墓，昏昧愈甚；日墓入夜，亦然。辰戌墓主得剛猛，逢速速之禍；丑未墓主事業遲延。統困卦之體，乃守己待人之課也。

Zhongming said: Whenever the day stem and day branch's墓神 and 日鬼 take the role of 发用, it is called 鬼墓课. This type of divination indicates that affairs are seldom complete and satisfactory, plans fail, and misfortunes fall upon oneself. A 阳鬼 indicates disputes with officials and courts, while a 阴鬼 indicates interference by star mansions and deities. 墓 means darkness and confusion. If the 日鬼 enters the three transmissions or the three transmissions fall into 墓库, it is very inauspicious, leading either to legal troubles or illness. 辰 and 未 are daytime 墓, and entering 墓 still carries some brightness in the darkness; if the night 墓 can generate and support the day stem, it is considered auspicious. 丑 and 戌 belong to night 墓, and the darkness is even heavier. If the daytime 墓 appears in a night divination, the situation is similar. The 墓 of 辰 and 戌 is fierce and the misfortunes encountered come quickly; the 墓 of 丑 and 未 is gentle and indicates delays in affairs. This type of divination generally corresponds to the卦体 of the "困" hexagram, representing a situation where one should protect oneself and wait patiently for others.

象曰：五行克賊，死墓之鄉。人丁多耗，家宅不昌。行人可至，病者顛狂。謀為遲滯，捕盜深藏。如鬼在日上發用，常人多。或內有德神旺氣，求官大利。或辰戌丑未作日鬼，為魁罡，占科舉必高中；鬼帶惡煞，多主怪禍。

The image text says: The Five Phases mutually control and harm each other, falling into the dead and tomb positions; there is much loss of people in the family, and the household cannot flourish; those who are away from home can return, but the sick will become insane; plans are delayed, and capturing thieves will find them hiding deep. If the day ghost is on the day stem and serves as the initiating transmission, ordinary people are often harmed by it; but if there is another benevolent deity and strong energy in the lesson, seeking official positions will be very advantageous. If the four tomb branches, Chen, Xu, Chou, and Wei, serve as the day ghost, then it is the魁罡 deity, and predicting the imperial examination will certainly result in success. If the day ghost is accompanied by evil stars, it often indicates strange calamities.

鬼墓俱發用無氣，占病大忌，乘虎必死。或財祿神官星長生發用，中末見墓，仕人不利，應六三“困于石”之凶角。若日鬼盜氣，中末逢墓，常人占之喜；或鬼墓臨日辰作生氣，或自墓傳生，或鬼墓有剋制沖破，則反凶為吉，先憂後喜，應困“亨貞，大人吉。”之象。

The day's ghost and the burial god both serve as the initiating transmission but lack life qi, which is most unfavorable for predicting illness. If the White Tiger is also present, death is certain. Alternatively, if the transmission is initiated by wealth爻,禄神, official star, or the growth god, but the middle and final transmissions meet the burial storage, it is unfavorable for officials. This corresponds to the hexagram statement of the Hexagram of Being Entrapped, line six in the third, "entrapped by a stone," indicating a凶爻 blocking the path. If the day's ghost is merely a draining and consuming force, and the middle and final transmissions meet the burial storage, it is actually favorable for ordinary people. Or if the ghost and burial are present on the day's stem and branch and transform into life qi, or if they emerge from the burial storage and transmit to a place of growth, or if the ghost and burial are restrained and broken, these can turn misfortune into good fortune, leading to initial worry followed by joy, corresponding to the hexagram statement of the Hexagram of Being Entrapped, "the gate is open, the gate is firm, the great man is auspicious."

外有日辰墓神乘蛇虎加卯酉，並行年，為墓門開格。如日墓加卯為外喪，支墓加卯為內喪出外，宜遷葬以禳之。日墓加酉為內喪，支墓加酉為真墓門開，或是喪吊死神死煞尤的。更看發用囚死克賊歸墓何類神，以主何人喪也。

There is another pattern: if theTomb Spirit of the day stem and day branch is joined by Teng Snake and White Tiger and placed on卯 or 酉, and also appears with the year stem, it is called 'mournful gate opens'. If theTomb Spirit of the day stem is placed on卯, it indicates external mourning; if theTomb Spirit of the day branch is placed on卯, it indicates internal mourning but the event occurs outside the home, and it is advisable to use relocation of the grave for relief. If theTomb Spirit of the day stem is placed on酉, it indicates internal mourning; if theTomb Spirit of the day branch is placed on酉, it is truly 'mournful gate opens'. If there are also The Mourning-and-Condolence spirit, 吊客, Death Deity, and 死煞 present, the prediction becomes more accurate. One should also examine the Initiating Transmission god: whether it is in captivity or death, who is controlling it, which Storage it returns to, and which 'class god' it belongs to. Class gods are the symbolic deities representing the matters being divined. From this, one can determine which person will experience the mourning.

假如壬戌日巳時丑月子將占，子命，又是戊子日七月二十六日卯時生，行年未交占尚在酉，上見辰墓，將得螣蛇，為墓門開格，主內喪。

For example, on a Renxu day at the time of Si, during the month of Chou, the Useful God Shenhou (Zi) is the Month General. The person seeking the divination is born under the Zi sign, in the year of Wuzi, on the seventh month, twenty-sixth day, at the time of Mao. This year's row year has not yet changed, so when setting up the divination, it is still counted under You. Under You, there is Tiangang (Chen), which is the storage of Ren water day. The heavenly general riding on it is Teng Snake, forming a pattern of an open storage. This indicates there is mourning within the family.

孔明曰：凡四課三傳俱陽神，或四課三傳俱陰神，皆名六純課。六陽課宜占天庭尊長之事，若初傳中傳逢空，君子畏之減福。常人賴之有力，未事得理。六陰課宜占女流卑賤之事，乃天淵懸隔之課也。

Zhongming said: Whenever the four lessons and three transmissions are all yang spirits or all yin spirits, they are collectively called 'six pure lessons'. Six yang lessons are suitable for divining matters concerning the court or superiors. If the first and middle transmissions fall within the ten-day void, the virtuous will suffer a reduction in their fortune and feel apprehensive, while ordinary people may benefit from this emptiness, and unfinished matters can be resolved through reasoning. Six yin lessons are suitable for divining matters concerning women or lowly people. The two are one in heaven and one in the abyss, differing greatly.

象曰：六陽動達，乃登三天。私凶公吉，官遇升遷。六陰朦昧，似涉重淵。公凶私利，患病纏綿。

The image interpretation says: A hexagram with six yang lines is smooth and unobstructed, like ascending to the third heaven. When divining personal matters, it is ominous, but when divining public affairs, it is auspicious. Officials may expect promotion. A hexagram with six yin lines is obscure and murky, like crossing a deep abyss. When divining public matters, it is ominous, but when divining personal affairs, it is favorable. If someone is ill, the illness will be prolonged and difficult to recover from.

如甲子日干上子，三傳戌申寅，是六陽課，是退間傳，一名拔蛇，一名悖戾，兼初傳戌財引入中末鬼鄉。凡事艱辛，不免公勞。雖夜傳，主事有明白，或遇五羊，以年命定之。亦是六陽課，或六陰課，值丑卯巳為出戶課，值卯巳未為盈陽課，值酉未巳為勵明課，值未巳卯為回明課，亦未可以昏昧斷之，凶中有吉之課也。應革卦九五爻曰“大人虎變”之象也。

For example, on a Jiazi day, the day stem's heavenly stem is Zi, and the three transmissions are Xu, Shen, and Yin. This is a six yang lesson, also known as "retreating interval transmission," with other names such as "butterfly snake" and "contrary disorder." Furthermore, the first transmission Xu is the wealth hexagram of Jia wood, yet it leads the person into the ghostly domain of the middle and final transmissions. Such a lesson involves difficulties in all matters, inevitably involving labor for public affairs. Although it is a night lesson, the matter is still clear; if it only forms five yang spirits (the original text says "five sheep," "sheep" is likely a mistake for "yang"), then it should be determined based on the person's birth year and destiny, which is also a six yang lesson. As for six yin lessons, those with the three transmissions at Chou, Mao, and Si are called "exit door lessons," those at Mao, Si, and Wei are called "excess yang lessons," those at You, Wei, and Si are called "illumination lessons," and those at Wei, Si, and Mao are called "returning illumination lessons." These types should not all be considered as confused and obscure, but rather as lessons that are凶 with some auspicious elements. They correspond to the hexagram "Revolution" with the line "Great person changes like a tiger," indicating that the great person changes like a tiger, renewing and transforming.

如乙卯日酉加未，六陰課，旦將入夜，昏迷尤甚。將得合後玄，支干盜氣發用，彈射坐空費力，不可占病，必死，占求謀主虛耗。或只有五陰，以年命定之，亦是六陰課。夫五陰相續盜氣，迤邐脫去，為消源斷本，占病不攝而死，占事皆主脫耗，應革卦“小人革面，征凶。”之象也。

For example, on a Yimao day, if the酉 is placed on the 未 to cast the lesson, it forms a Six Yin lesson. During the day, the Heavenly Generals shift to those used at night, and the situation becomes even more confused and unclear. The ones they ride upon are in sequence: Liu He, Heavenly Empress, and Black Tortoise. The qi of the Day Stem and Day Branch is used as the Initiating Transmission, which is taken in the manner of 'shooting' but sits on the旬空. This is a waste of effort. This type of lesson should not be used to divinate illness, for if it does, the person will surely die. If used to divinate seeking gain, it indicates a complete loss. If only five Yin spirits are formed, then the person's birth year and destiny are used to complete the lesson, which is still considered a Six Yin lesson. Five Yin spirits in succession leak and consume each other, continuing to lose their essence, as if the source is entirely consumed and the root is cut off. If used to divinate illness, the vital energy cannot be retained and death follows. If used to divinate matters, it generally indicates loss and consumption. This corresponds to the sixth line of the卦《革》: 'Small people change their faces, going forward brings danger' — meaning that small people only change their appearance on the surface, and going forward brings a dangerous line.

用吉終凶昧未衰，天乙逆行轉陰歸，四逆事主多怯惡，隔滯難成亡復萊。有頭無尾意俱拙，始知遂稱終無為。不特求謀並無益，更定防慎妻與兒。

The initial aspect is favorable but the final outcome turns adverse, with the dull and murky energy not yet diminished. The nobleman moves in reverse to arrange the general, proceeding gradually towards darkness and returning. This is a lesson of four reversals, indicating that the main person is mostly timid and harbors evil intentions. The matter is obstructed and difficult to accomplish, and once lost, it comes back. It starts with a head but ends with nothing, with both intention and methods being clumsy. At first, it seems smooth and satisfactory, but in the end, nothing is achieved. This is not only of no benefit in seeking endeavors, but also requires extra caution regarding troubles involving wife and children.

天乙原來是貴神，三傳刑剋非良因。此為刑非於貴德，見貴被責無上嗔。出入逢災多危難，家內神明作禍延。三傳若或克其貴，必卑犯長瀆神明。天災貴人雖獲罪，尊長生嗔禍及身。

Heavenly Ethical God was originally the most honored deity. However, the Three Transmissions attack and overcome it, which is not a good omen. This is called using punishment to offend the Nobleman and the virtuous deity. Seeking the Nobleman leads to blame instead, provoking the anger of those above. One meets calamity when entering or leaving, facing difficulties everywhere, and even the deities worshipped at home bring down misfortune that lingers. If the Three Transmissions truly overcome the Nobleman, it must be due to a younger person offending an elder or showing disrespect to the deities. The calamity sent by Heaven causes the Nobleman to also be guilty. When the elder becomes angry, the disaster falls upon oneself.

日鬼用加墓中兼，兼之年上有神凶。鬼呼為課憂官病，被人牽累入牢中。病人有鬼相纏繞，事多罪病作奸雄。

The day ghost serves as the initiating transmission and is placed within the storage, with aInauspicious Spirit appearing again on the year pillar. This is called 'ghost calling the lesson,' indicating worries about official affairs, illness, and being implicated and imprisoned. For the sick, there are lingering ghosts that cannot be dispelled; the matters involved are mostly related to guilt and illness, with mixed elements of forceful manipulation, cunning, and showing off strength.

日之死絕為用神，更逢絕處立其身。此象名曰死絕課，綱紀敗紊禍及身。壯者將病病將死，百事衰微不可論。

Using the god of the day stem's death and绝 place as the useful god, and if the person is also exactly in the绝 place, this divination image is called 'Death and绝 Lesson'. It indicates disorder and collapse of rules and regulations, calamities falling upon oneself; strong people will fall ill, those already ill will die, all affairs decline, no need for further discussion.

天祿秘典大六壬靈覺經神課卷終

The Heavenly禄 Secret Classic · Great Six壬 Divine Insight Sutra divine lesson concludes here. The fourth volume "Door of Misfortune and Blame" begins with the lesson of "Disaster and Favor" and proceeds through two troubles, nine shamefulness, three yin, heavenly bandit, heavenly calamity, heavenly prison, heavenly net, heavenly rope and earth net, death oddity, soul transformation, calamity and blame, disaster and hardship, ghost grave, six yang and six yin, four reversals, virtue and punishment, ghost call, ending with the lesson of "Death and Extinction." All the lessons collected here belong to the category of ominous and blameworthy lesson patterns, complementing the three previous volumes which discuss auspicious lessons.