Ghost

鬼者，賊害之神也。干支之中，陽克陽為鬼，陰克陰為鬼。《經》曰：“傳中多鬼，事事不美。謀望不成，凶災及已。”凡晝鬼主公訟是非，夜鬼主神袛妖祟。

"The term 'ghost' refers to a malevolent spirit. In terms of the Heavenly Stems and Earthly Branches, a Yang stem overcoming another Yang stem counts as a ghost, and a Yin stem overcoming another Yin stem also counts as a ghost—this is mutual control among the same type, which is the most ruthless form of control. The classic text states: if there are many ghosts among the three transmissions, nothing will go smoothly, all endeavors will fail, and misfortune and calamity will ultimately fall upon oneself. If a ghost appears in a divination during the day, it indicates involvement with official lawsuits and entanglements in disputes; if a ghost appears at night, it signifies interference by deities and disturbances caused by supernatural beings."

凡鬼入傳，若日干旺相，及傳中命上見子孫，亦不為凶。凡占訟、占病，忌鬼入傳臨日，見子孫為救神，減凶。凡占盜，鬼入傳自相沖，或與盜神相沖，其盜自敗。若落空帶合，返難捕捉。

If a ghost enters the three transmissions, and the day stem is in a prosperous and strong position, or if the three transmissions contain a son and grandson in relation to the native's chart, then it is not considered凶 (unfavorable). The son and grandson can control the ghost, and a strong day stem prevents the ghost from causing harm. In divination regarding lawsuits or illness, it is most unfavorable if the ghost enters the three transmissions and also appears on the day stem. At such times, if there is a son and grandson present, they act as a saving deity, reducing the severity of the adverse influence. In divination regarding theft, if the ghost enters a transmission and is in conflict with itself, or conflicts with the deity of theft, the thieves will be exposed. However, if the ghost falls into kongwang and is accompanied by a harmonizing deity, it becomes difficult to capture the thieves.

凡干上鬼發，事多不美。若用見徳合，猶可望事求官，凡傳鬼帶合，又剋日之上神，主求事返覆，進退而後成。凡鬼宜衰敗，不宜生旺。若鬼當時亦不為凶如甲為戊鬼，若在仲春，木貪生發，返不制圡之例防過時為凶。

Whenever the spirit on the day stem issues a ghost, the matter being sought is likely to be unsatisfactory. However, if the initiating transmission spirit is also accompanied by a virtuous spirit and a harmonious spirit, there is still hope for success in endeavors and official matters. If the ghost in the three transmissions is accompanied by a harmonious spirit and then goes on to restrain the spirit on the day stem, the matter being sought will be complicated and require several rounds of progress and retreat before it can be completed. Ghosts are favorable when they are weak and unfavorable when they are strong and prosperous. If the ghost is in its proper season, it may not necessarily be harmful. For example, take the case of Jia wood as the ghost of Wu earth. If it occurs in the middle of spring when wood is strong, the wood will focus on growth and may not attack the earth. However, one should be cautious if it passes its season and becomes harmful.

凡鬼發用又臨剋日之鄉，名攅眉格，占事主有兩重不美。即遇救神，惟解其一如庚辰日午加巳發用之例。凡辰上神發用為日鬼，占事主自家人暗害。凡鬼多有制，返不為凶，占事未免先值驚危，終乃無畏。若聞人謀害，但是商量，不能為禍。惟白虎發用，大有畏忌。要年命上有制虎之神如壬辰日遙克，戌加未發用，三傳戌丑辰，上下六鬼，午上寅木制之之例。

Whenever a ghostly element initiates the transmission and is located in the position that is harmful to the day's stem, it is called the "Accumulated Brow Pattern." In such cases, the matter being divined will involve two layers of misfortune. Even if there is a saving deity, it can only resolve one of the layers. An example given is on Gengchen day, with Wu added to Si initiating the transmission. When a deity on the day's branch initiates the transmission and becomes the ghost of the day's stem, it indicates that someone within the family is secretly causing harm. If there are many ghosts but they are controlled, it is not dangerous. The matter will inevitably involve some initial fear and uncertainty, but in the end, there will be no real fear. If someone is rumored to be plotting harm, it is merely talk and will not result in actual harm. The most dangerous is when the White Tiger initiates the transmission, and one must have a deity in the year or destiny that can control the White Tiger. An example given is on Renchen day, with Wu remotely controlling Wei, and Wu added to Wei initiating the transmission. The three transmissions are Wu, Chou, and Chen, forming six layers of ghosts in total. The entire situation relies on the寅 wood on Wu to control it.

凡鬼發用是支上神，又引中末入鬼鄉，謂之家鬼弄家神，有救無禍，無救有禍如己丑日支上寅發用作鬼，三傳寅卯辰皆歸木鄉之例。此課干上申制鬼有救。凡鬼臨日干，得支上神救者，主一切事自外來，要家內人解救如癸亥日，辰加干發用為鬼，支上寅制之之例。凡鬼發用，生末傳作干長生，名鬼脫生格，主一切先凶後吉如丙子日，干上子發用為鬼，生末傳寅之例。

Whenever the initiating transmission is a ghost, it is located on the day branch, and it also draws the middle and final transmissions into the ghost's territory, which is called "family ghost disturbing family spirit." If there is a saving element, there will be no disaster; if not, there will be disaster. A small note takes Jichou day as an example: the branch has Yin as the initiating transmission and acts as a ghost, and the three transmissions Yin-Mao-Chen all fall into the wood territory. This lesson is fortunate because the metal Shen on the day stem controls the ghost, thus providing salvation. Whenever a ghost is located on the day stem and is saved by the spirit on the day branch, it indicates that all matters come from outside and require family members to resolve them. A small note takes Guihai day with the branch adding to the stem as the initiating transmission of the ghost, and the wood Yin on the branch controlling it as an example. Whenever the initiating transmission is a ghost and produces the final transmission, and the final transmission becomes the long life of the day stem, it is called "ghost escaping and generating a favorable condition," indicating that all matters start with danger but end with good fortune. A small note takes Bingzi day with Zi on the stem as the initiating transmission of the ghost and producing the final transmission Yin as an example.

凡三傳入局為鬼，返生起干上神生干者，主一切返凶為吉如庚午日，干上辰，三傳戌午寅火局為鬼，生起辰土以生干之例。庚寅午戌、乙巳酉丑、己巳七日同。凡貴徳臨身制鬼者，返吉如乙丑、乙巳二日，酉加巳發用，三傳酉丑巳，金局為鬼，申加干為徳、為貴，初傳螣蛇火制破其局，末傳巳返作救神之例。

Whenever the three transmissions form a pattern that becomes a ghost, but then turn back to generate the heavenly stem of the day, and further generate the heavenly stem of the day through the heavenly stem, it indicates that all misfortune turns into good fortune. A small note takes the example of a day with Gengwu: the heavenly stem is on Chen, the three transmissions Wu, Wu, and Yin form a fire pattern which is a ghost, but fire generates Chen earth, and Chen earth then generates Geng metal; the small note also says that the days of Gengwu, Gengyin, Gengxu, Yisi, Yiyou, Yichou, and Jisi all follow the same pattern. Whenever a nobleman and a virtue god are on the heavenly stem of the day and can control the ghost, it indicates good fortune. A small note takes the example of Yichou and Yisi: You added Si as the initiating transmission, the three transmissions You, Chou, and Si form a metal pattern which is a ghost, but Shen added to the heavenly stem of the day is both a virtue god and a nobleman, the initial transmission 'Teng Snake' belongs to fire, which can break this metal pattern, and the final transmission Si fire becomes a saving god instead.

凡傳鬼為貴人盜氣，亦能免禍如辛巳日，午加辛發用，三傳火局，順逆貴皆貴、勾、常，盜火氣，不能為鬼之例。凡傳雖脫干，能制暗鬼，名借益格。猶有人來賺我，恰值我有禍患，欲借其力，姑遂其意，用之反有益也暗鬼者，貴神克干也其凶甚於眀鬼。如壬子日，未加卯發用，三傳木局脫干，夜貴貴、勾、常為鬼，木反制例之例。

Whenever the three transmissions are affected by a ghost and the nobleman steals its energy, it can avoid misfortune. A small note takes the example of the day Xinsi: the transmission starts with Wu over Xin, and the three transmissions form a fire group. Whether the nobleman moves in the same direction or opposite, the ones it rides are the nobleman, Gou Chen, and Tai Chang, which are all heavenly generals of earth. Earth steals the fire's energy, so fire cannot become a ghost. In general, even if the three transmissions release and drain the day stem's energy, if they can control the hidden ghost, it is called the 'Borrowing Benefit Pattern'. It is like someone trying to take advantage of me, but just at the moment I have a problem, I borrow his strength, and by following his intention, it actually benefits me. The so-called hidden ghost refers to the noble god attacking the day stem, and its danger is greater than the obvious ghost. A small note takes the example of the day Renzi: the transmission starts with Wei over Mao, and the three transmissions form a wood group that releases and drains the day stem's energy. At night, the noble god rides the nobleman, Gou Chen, and Tai Chang, which are all earth and become ghosts. The wood group turns around and controls them.

同類受克絶，以神而言：甲乙日寅卯臨申酉，丙丁日以巳午臨亥子，庚辛日申酉臨寅卯，壬癸日亥子臨巳午。同類受克絶，以將而言：甲乙日青龍六合乘申酉，丙丁日朱雀螣蛇乘亥子，戊己日貴人太常勾陳乘寅卯，庚辛日白虎太陰乗巳午，壬癸日玄武天后乗辰戌丑未。

When the same type is attacked and reaches the point of extinction, considering the 'spirit' or the twelve earthly branches: on days of Jia and Yi, the branches Yin and Mao appear on the branches Shen and You; on days of Bing and Ding, the branches Si and Wu appear on the branches Hai and Zi; on days of Wu and Ji, the branches Shen and You appear on the branches Yin and Mao; on days of Ren and Gui, the branches Hai and Zi appear on the branches Si and Wu. The spirit of the original element is attacked in its dead ground, which is equivalent to the root being cut off. Considering the 'generals' or the twelve heavenly generals: on days of Jia and Yi, the generals Qinglong and Liuhe are on Shen and You; on days of Bing and Ding, the generals Zhuque and Tengshe are on Hai and Zi; on days of Wu and Ji, the generals Guiren, Taichang, and Gouchen are on Yin and Mao; on days of Geng and Xin, the generals Baihu and Taiyin are on Si and Wu; on days of Ren and Gui, the generals Xuanwu and Tianhou are on Chen, Xu, Chou, and Wei. All these cases belong to the same type being attacked and reaching extinction.

墓者，伏沒之神也。五行墓於四季，有陰陽生死之分，陽干死地即陰干生地，故未為甲癸之墓，戌為丙戊乙之墓，丑為庚丁己之墓，辰為壬辛之墓。此蓋戊己從丙丁分順逆，以子依母，以生金也。

"Mu" is the god of concealment and burial. The Five Phases all have their Mu positions in the four seasonal positions of Chen, Xu, Chou, and Wei. Among these, there are distinctions of yin and yang regarding birth and death: the death place for yang stems is the birth place for yin stems. Therefore, Wei is the Mu for Jia and Gui, Xu is the Mu for Bing, Wu, and Yi, Chou is the Mu for Geng, Ding, and Ji, and Chen is the Mu for Ren and Xin. This arrangement is because the two earth stems, Wu and Ji, follow Bing and Ding in moving forward and backward, Zi follows its mother, and earth can generate metal. Whenever the Mu god appears on the day and enters the transmission, it indicates that matters are obscure and stagnant, and people or things are concealed and not prominent.

未為木墓，戌為火墓，丑為金墓，辰為水土墓，此蓋單論五行。土寄坤，不以干之陰陽分順逆也。壬課重在日，惟従十干墓，不從五行墓。凡墓入傳臨日，主一切閉塞闇昧，壅蔽不通。

When considering the Five Phases in general, Wei is the 'm墓库' of wood, Xu is the 'm墓库' of fire, Chou is the 'm墓库' of metal, and Chen serves as the 'm墓库' for both water and earth. Earth is located in the southwest, in the坤宫, so when discussing earth's 'mStorage', it is not divided according to the yin and yang of the heavenly stems, following neither forward nor backward order. However, in the practice of Liu Nín divination, the focus is on the day stem. Therefore, only the individual 'mStorage' of each of the ten heavenly stems is used, not this general classification of the Five Phases' 'm墓库'. Whenever the 'm墓库' deity enters the 'Three Transmissions' or approaches the day stem, the matter in question becomes obstructed and obscure, as if blocked by something, with no news and no progress.

凡辰未為日墓，戌丑為夜墓。日墓剛速，夜墓柔延。凡墓，朦昧昏暗。若夜墓臨日，自暗投眀，諸事尚有觧救。如日墓臨夜，自眀投暗，一切愈見模糊。凡寅加戌，巳加丑，申加辰，亥加未，自生入墓。如人墜井中，呼天不應，占病必死，占賊難獲，占行人不來。

Chen and Wei are considered day burials, while Xu and Chou are night burials. Day burials are strong in nature and events proceed quickly; night burials are weak in nature and events tend to be slow and delayed. The nature of burial is dim and obscure: if a night burial appears in a divination for the day, it signifies moving from darkness to light, and there is still a chance for resolution. Conversely, if a day burial appears in a divination for the night, it signifies moving from light to darkness, and things will only become more confused. As for the four combinations of Yin added to Xu, Si added to Chou, Shen added to Chen, and Hai added to Wei, these are all instances of the Long Life God falling into burial. It is like a person falling into a well and calling for help but receiving none: if this appears in a divination about illness, it indicates certain death; if about capturing a thief, it indicates difficulty in obtaining the thief; if about travel, it indicates the traveler will not return.

日之長生處乗墓，如甲乙日未臨亥，丙丁日戌臨寅，戊己壬癸日辰臨申，庚辛日丑臨巳是也。主舊事再發。長生處自乗墓，主新事廢。如甲乙日辰加亥，丙丁日未加寅，戊己壬癸日丑加申，庚辛日戌加巳是也。天上長生坐墓，如甲乙日亥臨辰，丙丁日寅臨未，戊己壬癸日申臨丑，庚辛日巳臨戌是也。主不能生。

The Day Stem's long life position is occupied by its own墓神. For example, on Jia and Yi days, the long life is in Hai, and the Heaven Plate's Wei is placed over the Earth Plate's Hai. On Bing and Ding days, the Xu is placed over Yin. On Wu, Ji, Ren, and Gui days, the Chen is placed over Shen. On Geng and Xin days, the Chou is placed over Si. This configuration indicates that old matters resurface. If the long life god itself of the same Five Phases is placed over the墓神, such as Hai over Jia and Yi days, Wei over Bing and Ding days, Chen over Wu, Ji, Ren, and Gui days, and Si over Geng and Xin days, it indicates that new matters are abandoned halfway. Conversely, if the Heaven Plate's long life god is placed over theTomb Spirit, such as Hai over Chen, Yin over Wei, Shen over Chen, and Si over Xu, the long life is trapped by theTomb Spirit and cannot regenerate.

以身入墓，如甲乙日末傳遇未，丙丁日末傳遇戌之類。以魂入墓，即墓神覆日。如甲乙日未加寅、辰，丙丁日戌加巳、未之類。以日入墓，即坐墓。如甲乙日寅、辰臨未，丙丁日巳、未臨戌，戊己日巳、未臨辰，庚辛日申、戌臨丑，壬癸日亥、丑臨辰。以支戴墓、坐墓：戴墓，如辰加亥子並辰戌丑未，未加寅夘，丑加申酉，戌加巳午。坐墓，如亥子並辰戌丑未臨辰，寅卯臨未，申酉臨丑，巳午臨戌。

The term "body entering the grave" refers to the grave god falling in the "three transmissions" with the final transmission being the grave. For example, if the final transmission is Wu on the day of Jia or Yi, or Xu on the day of Bing or Ding. The term "soul entering the grave" refers to the grave god covering the palace where the day stem is lodged. For example, on the day of Jia or Yi, the grave Wu is placed on寅 or 辰; on the day of Bing or Ding, the grave Xu is placed on巳 or 未 (Jia is lodged in寅, Yi in辰, Bing and Wu in巳, Ding and Ji in未, which is the "lodging palace" of the ten stems). The term "day entering the grave" or "sitting in the grave" refers to the lodging palace of the day stem pressing upon the grave god. For example, on the day of Jia or Yi, the lodging palace寅 or 辰 presses upon Wu; on the day of Bing or Ding, the lodging palace巳 or 未 presses upon Xu; on the day of Wu or Ji, the lodging palace巳 or 未 presses upon 辰; on the day of Geng or Xin, the lodging palace申 or 戌 presses upon Chou; on the day of Ren or Gui, the lodging palace亥 or 丑 presses upon 辰. The day branch also has the distinction of being "covered by the grave" or "sitting in the grave": "covered by the grave" means the grave god is placed on top of the branch, for example, 辰 is placed on亥, 子, 辰, 戌, 丑, 未; 未 is placed on寅, 卯; 丑 is placed on申, 酉; 戌 is placed on巳, 午. "Sitting in the grave" means the branch is placed on top of the grave god, for example, 亥, 子 and 辰, 戌, 丑, 未 press upon 辰; 寅, 卯 press upon 未; 申, 酉 press upon 丑; 巳, 午 press upon 戌.

行年化氣入墓，如行年立寅午戌，化氣屬火，火墓戌，加戌是也。年命乘墓、坐墓，如年命在子，辰加子為乘墓，天上子臨辰為坐墓。以鬼入墓，如甲乙日申酉加丑，丙丁日亥子加辰之類。

"Running Year's Vital Energy Enters the Grave," refers to when the current year's branch falls on Yin, Wu, and Xu, which together form a fire trinity. Fire's grave is Xu, and at this time, the Heaven Plate's Xu also overlays on top. "Year's Fate Multiplying the Grave" and "Sitting on the Grave" refer to the native's destiny and the current year's branch position in the hexagram: if the native's destiny is in Zi, and Chen is placed over Zi, then it is "Multiplying the Grave"; if the Heaven Plate's Zi falls under the Earth Plate's Chen, then it is "Sitting on the Grave." "Ghost Entering the Grave" refers to the official ghost, which is the element that controls me, falling into the grave. For example, if the day is Jia or Yi (wood), then Shen and You (metal) are the ghosts, and if Shen and You are placed on Chou; if the day is Bing or Ding (fire), then Hai and Zi (water) are the ghosts, and if Hai and Zi are placed on Chen, these all fall under this category.

凡生旺入墓，成而後敗；墓入生旺，敗而復成。凡墓，主闇昧憂鬱。若自墓傳生，凶中變吉。凡墓發用，宜日干有氣。若無氣，占病防死，占訟防屈。凡中傳見墓，百事不順，進退有悔。凡末傳見墓，百事終無成就。凡墓逢沖則吉，逢合則凶，若年命上神能剋制之亦可為救。

Whenever the life qi or strong qi deity falls into the墓 (grave), affairs will first succeed and then fail; conversely, if the墓 deity falls into a place of life and strength, affairs will first fail and then be restored. The nature of墓 is to be dark and gloomy, but if the墓 deity initiates the transmission and then transmits to the deity that generates and supports me, it can turn bad into good. When the墓 deity initiates the transmission, the most important thing is that the day stem has strength. If the day stem is weak and lacks strength, in divination about illness, one should beware of death; in divination about legal matters, one should beware of wrongful accusations. If the墓 falls in the middle transmission, affairs will not go smoothly, and one will feel regretful whether advancing or retreating; if it falls in the final transmission, affairs will ultimately achieve nothing. The墓 is most favorable when it meets a冲 (conflict), as the conflict opens the墓 door and brings good fortune; it is most unfavorable when it meets a合 (union), as the union closes the墓 door and brings misfortune. If the deity of the native's destiny or the year's deity can control this墓 deity, it is considered a secondary relief.

破者，散也，移也。其法以十二支環列，陽日破後四辰，陰日破前四辰。凡破臨日入傳，惟宜散凶事，不宜成吉事。凡破，占事多中輟，有更改，一切主不完全。

The meaning of "破" is dispersion and migration. The method involves arranging the twelve earthly branches in a circle. For a yang branch, count backward from its position to the fourth position; for a yin branch, count forward from its position to the fourth position. The branch reached in this way is its "破." Therefore, Zi breaks You, Wu breaks Mao, Chou breaks Chen, and Wei breaks Xu. When the "破" god is added to the day stem and day branch or enters the "three transmissions," it is suitable only for dispersing misfortunes, not for achieving good outcomes. Whenever "破" appears, the matter in question is likely to be interrupted midway, subject to frequent changes, and everything is difficult to achieve completely.

凡午破卯，主門戶破敗。辰破丑，主牆墓頹圮。酉破子，主陰小災悔。戌破未，主人物刑傷。亥破寅，申破巳，破中有合，敗而復成。六反皆然。凡四孟見酉，四仲見巳，四季見丑，名破碎煞。主凡物破損不完。

The trine of Wu breaks Mao, and Mao represents the gate, indicating the decline of the family; the trine of Chen breaks Chou, and both Chen and Chou belong to earth, indicating the collapse of walls and tombs; the trine of You breaks Zi, indicating misfortune and regret for women and children; the trine of Xu breaks Wei, indicating harm to people and livestock. The pairs of亥 breaking寅 and申 breaking巳 involve theLiu He (mutual support), so they first suffer damage but can later be restored. The above six pairs reversed, such as Mao breaking Wu, Chou breaking Chen, Zi breaking You, Wei breaking Xu,寅 breaking亥, and巳 breaking申, follow the same principle. Another pattern is when the days of寅,申,巳, and亥 (the first of the four seasons) meet You, or the days of子,午,卯, and酉 (the middle of the four seasons) meet巳, or the days of辰,戌,丑, and未 (the last of the four seasons) meet丑, called "破碎煞" (fragmentation evil), indicating all things being broken and incomplete.

凡破沖，主人情暗中不順，占婚雖強成，難久；占產，胎動難生。若乘喜神、吉神，凡事艱難後遂。若逢空、落空，有聲無形。凡年命上見破，主有傷損。

When there is a break accompanied by a clash, the situation indicates that the person's feelings are not harmonious and are in the shadows. In matters of marriage, even if the union is forced, it will not last long. In cases of childbirth, the fetus may move but will not be delivered. If this pattern is accompanied by the auspicious gods or favorable deities, although the matter is difficult, it will eventually be fulfilled. However, if the breaking god meets the 'Kongwang' or is in the Kongwang position, it will result in empty sounds without real substance, appearing lively but actually yielding nothing. If the breaking god appears in the native's destiny or in the year's position, it indicates injury to the body.

害者，阻也，斗也。其法，以十二從辰戌兩分，自戌至卯橫列於下，自酉至辰橫加其上，上下相交，即為六害。凡害臨日入傳，事多阻隔。

The concept of "Hai" refers to obstruction and conflict. The method involves dividing the twelve Earthly Branches into two columns by splitting them at Chen and Xu: the lower column starts from Xu and proceeds to Mao, while the upper column starts from You and proceeds to Chen. The branches in the upper and lower columns are paired one by one, and those that face each other form a group of "Hai," resulting in a total of six groups, hence called the Six Hais, which are Zi and Wei, Chou and Wu, Yin and Si, Mao and Chen, Shen and Hai, You and Xu. If the Hai branch is added to the Day Stem and Day Branch or appears in the "Three Transmissions," the affairs involved are likely to encounter obstructions.

凡子加未，主事無終始，官非口舌；未加子，主營謀阻滯，暗裡生災。丑加午，主公訟不利，夫妻不和；午加丑，主事不分明，終難成就。寅加巳，主出行改動，退利進阻；巳加寅，主謀事阻難，口舌憂疑。

The Zi branch is pressed upon the Wei branch, indicating that matters will have a beginning but no end, and may lead to legal disputes and verbal conflicts. The Wei branch is pressed upon the Zi branch, indicating that business and planning will face obstacles, with hidden misfortunes emerging. The Chou branch is pressed upon the Wu branch, suggesting that legal disputes will be unfavorable and marital harmony will be lost. The Wu branch is pressed upon the Chou branch, indicating that matters will be unclear and ultimately difficult to achieve. The Yin branch is pressed upon the Si branch, meaning that travel plans will change, with advantage in retreat and difficulty in advancement. The Si branch is pressed upon the Yin branch, indicating that endeavors will be arduous, with disputes and doubts added to the troubles.

夘加辰，主事有虛爭，好中生斗；辰加夘，主求謀多阻，幹事無終。酉加戌，主門戶損傷，陰小災疾；戌加酉，主暗中不美，奴婢邪謀。申加亥，主先阻後得，事必有終；亥加申，主圖謀未遂，事必無始。凡害必無和氣，只宜守舊，動即有失。

The Trine of Mao is pressed by Chen, indicating disputes that are actually empty and unnecessary, with conflicts arising from nothing; when Chen presses Mao, it signifies many obstacles in what is sought, and affairs start but do not finish. When You is pressed by Xu, it indicates damage to the household, illness or misfortune befalling women and young children; when Xu presses You, it suggests something is wrong in secret, with servants and maidens harboring evil intentions. When Hai is pressed by Shen, it means initial obstacles but eventual gain, with matters ultimately being resolved; when Shen presses Hai, it indicates plans falling through, with affairs never getting started. In summary, whenever the Six Harmful Relationships occur, there is no harmony between the involved parties, and it is best to maintain the existing situation. Any movement will lead to loss.

刑者，傷也，殘也。其法，以十二支環列，以丑寅向下兩分，隔四刑之。始分而刑三，沖中者自刑；終交而刑二，沖首者自刑。故丑刑戌，戌刑未，未刑辰，辰沖戌為自刑。寅刑巳，巳刑申，申刑亥，亥沖巳為自刑。子刑夘，夘刑午，午沖子為自刑。夘刑子，子刑酉，酉沖夘為自刑。是以辰亥午酉為自刑，子夘、夘子為互刑，丑戌未、寅巳申為朋刑，故曰三刑也。

The term "刑" means harm or damage. The method involves arranging the twelve earthly branches in a circle, cutting them apart between Chou and Yin, and dividing them into two halves. Every fourth branch is considered to be in a relationship of mutual punishment. The first set of branches is punished three times, and the branch that is opposite to it is called self-punishment. The last set of branches is punished twice, and the branch that is opposite to it is also called self-punishment. Therefore, Chou punishes Xu, Xu punishes Wei, and Wei punishes Chen, while Chen and Xu are opposite, so Chen is self-punished. Yin punishes Si, Si punishes Shen, and Shen punishes Hai, while Hai and Si are opposite, so Hai is self-punished. Zi punishes Mao, Mao punishes Wu, and Wu and Zi are opposite, so Wu is self-punished. Mao punishes Zi, Zi punishes You, and You and Mao are opposite, so You is self-punished. Thus, the branches Chen, Hai, Wu, and You are self-punished. Zi and Mao punish each other, called mutual punishment. Chou, Xu, and Wei form a group, and Yin, Si, and Shen form another group, called mutual punishment. These three categories together are called the "Three Punishments."

凡朋刑，惟丑能刑戌，戌能刑未，未不能刑戌，戌不能刑丑。惟寅能刑巳，巳能刑申，申不能刑巳，巳不能刑寅。而《世本》有以未刑丑，申刑寅者，蓋未考沖首為自刑，而誤以沖為刑也。

Friendship punishment has a direction and can only proceed in one direction: Chou can punish Xu, and Xu can punish Wei, but Wei cannot punish Xu, and Xu cannot punish Chou. Similarly, Yin can punish Si, and Si can punish Shen, but Shen cannot punish Si, and Si cannot punish Yin. The book "Shi Ben" lists the ideas that Wei can punish Chou and Shen can punish Yin. This is because it fails to consider the rule that "only the branch that is in the position of conflict can be self-punishment," and mistakenly takes mutual conflict as mutual punishment.

凡刑入傳臨日，必主傷殘。自刑，主自逞自作，以致落敗，事非順成，死非正命。凡互刑，主無禮無義，大蕩小淫。子刑夘，死敗相刑，門戶不正，尊卑不睦；夘刑子，明入晦出，子息不律，水陸不通。凡朋刑主無情無恩，威凌勢挾。寅刑巳，刑中有害，舉動艱難，災訟駢至。丑刑戌，刑中有鬼，貴賤相侮，病獄交臻；巳刑申，戌刑未，刑中有破，長幼不和，身家零落。

When the god of punishment enters the "Three Transmissions" or is added to the day stem, it inevitably indicates matters of injury or disability. If it is self-punishment, it suggests that the person involved is being stubborn and acting on their own, which leads to their own defeat, and the matter cannot proceed smoothly, with the person unlikely to have a good ending. If it is mutual punishment, it indicates a lack of propriety and righteousness, with the elder being unrestrained and the younger being licentious: when the son punishes the卯 (Mao), it is a mutual punishment between death qi and failure qi, leading to an improper family environment and lack of harmony between elders and juniors; when the卯 (Mao) punishes the子 (Zi), it means entering from the bright side and exiting from the dark side, resulting in the descendants not following rules, and both water and land routes being blocked. If it is mutual punishment among friends, it indicates a lack of compassion and gratitude, with people using power to oppress others: when寅 (Yin) punishes巳 (Si), the punishment also includes harm (Yin and Si are mutually harmful), making every action difficult, with disasters and lawsuits following one after another; when丑 (Chou) punishes戌 (Xu), the punishment also includes ghosts (the metal in Chou and the fire in Xu form official ghosts), leading to mutual humiliation between the high and the low, and diseases and imprisonment occurring together; when巳 (Si) punishes申 (Shen) or戌 (Xu) punishes未 (Wei), the punishment also includes destruction (Si and Shen, as well as Xu and Wei, are mutually destructive), causing discord between elders and juniors, and the loss of family property.

凡刑發用，必見刑傷。刑干憂男，刑支憂女，刑時憂事。凡時刑日憂小人，日刑時憂君子。凡旺刑衰則福過，死刑旺則禍起。凡發用刑月建，不可對訟；刑日陰，不可逺行；刑干支，諸事不安。干刑應在外、速，支刑應在內、遅。凡上下相刑發用，又作日鬼，主返復乖戾，公私兩憂。

When the God of Punishment is initiated, there will certainly be punishment and injury: if it harms the day stem, worry concerns a male; if it harms the day branch, worry concerns a female; if it harms the time being divined, worry concerns the matter being questioned. If the time being divined is in conflict with the day stem, the worry is about small people causing trouble; if the day stem is in conflict with the time being divined, the worry is about virtuous people being burdened. If a prosperous and strong god is used to punish a weak god, the fortune is still acceptable; if a dead qi god is used to punish a strong god, misfortune will occur. If the initiating god is in conflict with the month builder, one should not go to court; if it is in conflict with the yin god above the day stem, one should not travel far; if it is in conflict with both the day stem and day branch, all matters will be disturbed. If the punishment is on the day stem, the result will be quick and external; if the punishment is on the day branch, the result will be slow and internal. If the initiating god and its subordinate gods are in mutual conflict, and at the same time serve as official ghosts of the day stem, the matter will be complicated and contradictory, with troubles arising both from public and private spheres.

沖者，動也，格也。其法，以十二支環列，陰陽各相對為沖，即返吟之例。凡沖日，主身有攸往。沖辰，主宅有動移。

"Chong" means turmoil and obstruction. The method is to arrange the twelve Earthly Branches in a circle, with Yin and Yang branches facing each other in pairs. Those opposite each other are considered to "Chong" each other, which is the same pairing method used in "Fan Yin" divination: Zi and Wu, Chou and Wei, Yin and Shen, Mao and You, Chen and Xu, Si and Hai. If the day stem is "Chonged," it indicates that the person will have travel or movement. If the day branch is "Chonged," it suggests that the residence may experience relocation or change.

凡沖，主動移，返復不寜。子午相加，道路驅逐，男女爭交，謀為變遷，舉動差失。卯酉相加，分異失脫，更改門戶，乘陰臨合淫泆奸私。寅申相加，邪鬼作祟，夫妻異心。巳亥相加，順去逆來，重求輕得。丑未相加，弟兄兩意，謀望無成。辰戌相加，悲喜不眀，奴僕逃走。

Whenever there is a clash, it indicates movement and migration, constant changes, and lack of peace. When Zi and Wu clash, it signifies traveling on roads, being driven away, men and women rushing back and forth, plans changing midway, and actions often going wrong. When Mao and You clash, it indicates separation and loss, changing households; if it is accompanied by Tai Yin or occurs over Liu He, it suggests improper relationships and secret affairs. When Yin and Shen clash, it indicates evil spirits causing trouble, with both husband and wife harboring two hearts. When Si and Hai clash, it indicates going forward but returning against the current, spending much to gain little. When Chou and Wei clash, it indicates brothers having different intentions, and desired things failing to come to pass. When Chen and Xu clash, it indicates confusion between sorrow and joy, and difficulty in distinguishing happiness and sorrow, with servants fleeing away.

凡歲月日干支皆不宜沖，沖歲歲中不足，沖月月中不足。凡吉神不宜沖，沖則不吉。凶神宜沖，沖則不凶。

The Four Key Positions: Tai Sui, Yue Jian, Ri Gan, and Ri Zhi should all avoid being in conflict. If Tai Sui is in conflict, there will be losses during the year; if Yue Jian is in conflict, there will be losses during the month. Beneficent deities should not be in conflict, as a conflict will scatter good fortune and cause good things to fail. Malevolent deities, however, should be in conflict, as this will disperse bad influences and prevent harmful things from occurring.

元首一上克其下，天地得位品亨通一干。重審一下賊乎上，以臣諍君詳審行二坤。知一上下有二克，擇比而用先執中三比。涉害俱比俱不比，度難歸家分深淺四坎。

The "Original Head" lesson is first, paired with the Qian hexagram: among the four lessons, if there is only one instance where the upper god overcomes the lower god, then that instance is taken as the initiating transmission. Upper overcoming lower is like heaven above and earth below, each in its proper place, so all things are harmonious and prosperous. The "Repeated Examination" lesson is second, paired with the Kun hexagram: among the four lessons, if there is only one instance where the lower god overcomes the upper god, it is called "thief," like a minister giving direct and honest advice to the sovereign, so all matters must be carefully examined and considered before action. The "Knowing One" lesson is third, paired with the Bi hexagram: if there are two instances of overcoming, then the one that compares with the day stem is taken. In making a choice, one should first adhere to the middle path. The "Involving Harm" lesson is fourth, paired with the Kan hexagram: if the two instances of overcoming are both Bi or both not Bi, then compare the depth of the harm inflicted on the earthly branches. The one that suffers more is taken as the initiating transmission, like crossing a river to return home, one must first measure how deep the water is.

遙克神日互相剋，蒿矢彈射勢為輕五睽。昂星四課旡克遙，陰伏掩相陽轉逢六履。別責無克三課備，剛三柔六九為宗七。八專二課俱無克，日陽辰陰順逆從八同人。

The fifth lesson, "Remote Control Lesson," is paired with the卦 of Kui (Strife). If there is no mutual control between the upper and lower lessons, then look at the heavenly stem of the upper lesson and the day stem, which are in a distant relationship and mutually controlling each other. When the heavenly stem controls the day stem, it is called "Hao Shi" (Arrow of Grass), and when the day stem controls the heavenly stem, it is called "Tan She" (Shooting Arrow). Both are like arrows shot from afar, with weak force and light consequences. The sixth lesson, "Amber Star Lesson," is paired with the卦 of Li (Walking). If there is neither mutual control nor remote control in the four lessons, then take the酉 position as the initiating transmission. On a yin day, take the heavenly stem on the earthly branch of酉, which represents the image of hiding and covering the eyes, called "Winter Snake Covering Eyes." On a yang day, take the heavenly stem under the earthly branch of酉, which represents the image of turning back to look, called "Tiger Watching the Drifting Grass." The seventh lesson, "Different Responsibility Lesson," is paired with the卦 of Tong Ren (Harmony). If there is no mutual control in the four lessons, but only three lessons are formed, on a yang day, take the heavenly stem of the five harmonies of the day stem and use the heavenly stem above that palace as the initiating transmission. On a yin day, take the heavenly stem of the three harmonies of the day branch, one position before the corresponding palace, and use the heavenly stem above that palace as the initiating transmission. The method is different for yang and yin days, but both follow the "Nine Ancestral Doors" for selection. The eighth lesson, "Eight Special Lesson," is paired with the卦 of Tong Ren (Harmony). If only two lessons are formed and there is no mutual control in the upper and lower lessons, on a yang day, take the third heavenly stem in the order starting from the heavenly stem of the day stem. On a yin day, take the third heavenly stem in the reverse order starting from the heavenly stem of the day branch.

伏吟天地皆不動，乙癸有克法不同九艮。返吟有克往來取，井欄丑未乙巳辛十震。三光用神與日辰，時旺將吉萬事通十一賁。三陽日辰與用旺，日辰貴前貴順登十二晉 四順。

The "Hidden Chant" lesson ninth is paired with the Gen hexagram: the month general and the time of divination are the same, the heaven plate is placed over the earth plate at the same position, and neither heaven nor earth moves. If there is a conflict, follow the usual method to take the conflicting god; if there is no conflict, on a yang day take the god on the day stem to initiate transmission, and on a yin day take the god on the day branch to initiate transmission. However, on days of yi and gui, there is a special method according to the legal system for transmission. The "Reverse Chant" lesson tenth is paired with the Zhen hexagram: the heaven and earth plates each have branches that oppose each other in pairs, and the movement is unstable. If there is a conflict, take the conflicting god to initiate transmission; if there is no conflict, follow the method of "well shaft shooting" to take chou and wei to initiate transmission. This pattern is most accurate on days of yi, si, and xin. The "Three Lights" lesson eleventh is paired with the Ben hexagram: the initiating transmission god is in harmony with both the day stem and day branch, the time of divination is prosperous and strong, the heavenly general is favorable, and all matters proceed smoothly. The "Three Yang" lesson twelfth is paired with the Jin hexagram, also known as "Four Smoothness": the day stem, day branch, and initiating transmission god are all in a strong position, the nobleman is before the day branch and moves in a favorable direction, like the rising sun in the east, and all affairs progress upward.

三奇子戌尋大吉，申午辰寅子亥辰十三豫。六儀六甲勾頭發，日儀午逆未順吉十四兌。時太發用歲日方，龍合財德最為強十五泰 天恩。龍德太歲與月將，天乙發用致福祥十六革。

The "Three Marvels" lesson thirteen, paired with the Yu hexagram: In the two decades of Jiazi and Jiaxu, the Daji (Chou) is considered the marvel; in the two decades of Jiashen and Jiawu, the Zi is the marvel; in the two decades of Jiachen and Jiayin, the Hai is the marvel. These are called the marvel days. When the marvel deities are activated, they can transform misfortune into good fortune. The "Six Instruments" lesson fourteen, paired with the Dui hexagram: In each of the six decades of Jia, the instrument deity is present, that is, the land under the first day of the decade. When "Gou Chen" is at the forefront and initiates, observe it. If the instrument is on the day stem, take it in reverse if it is on Wu, or in the normal direction if it is on Wei. Possessing it is considered auspicious. The "Time and Greatness" lesson fifteen, paired with the Tai hexagram, also known as "Heavenly Grace": When the time and the heavenly stem deity are activated, they fall on the day stem and the heavenly stem's position. If they are accompanied by "Azure Dragon" and "Liu He," and also function as wealth and day virtue, their power is strongest. The "Dragon Virtue" lesson sixteen, paired with the Ge hexagram: If one of the heavenly stem, "Month General," or "Nobleman" is activated, it indicates the arrival of blessings and good fortune.

官爵歲月與年命，驛馬魁常發用者十七益。富貴天乙乘旺相，日乘年命相生良十八大有。軒蓋三傳午卯子，正七兩月相當是十九升。鑄印發用戌加巳，戌卯巳爐綬太常二十鼎。

The "Official Rank Lesson" No. 17, paired with the Beneficial Hexagram: When the Heavenly Stem, the Month Builder, and the god of the person's age are in alignment, or when the Post-horse, Hekui (Xu), and Tai Chang initiate the transmission, it indicates the possibility of obtaining official rank and titles. The "Prosperity and Wealth Lesson" No. 18, paired with the Great Possession Hexagram: When the Nobleman rides on a prosperous and strong force, and the Day Stem is in mutual generation with the god of the person's age, it indicates the prospect of wealth and honor. The "Carriage and Canopy Lesson" No. 19, paired with the Ascending Hexagram: When the three transmissions are午, 卯, and 子, 午 represents the carriage, 卯 represents the wheel, and the first month and seventh month are most appropriate for this, indicating honor of having a carriage and canopy. The "Casting Seal Lesson" No. 20, paired with the Cauldron Hexagram: When 戌 is placed over 巳 as the initiating transmission, 戌 is the seal mold and 巳 is the furnace fire, and the three transmissions include 戌, 卯, and 巳, with Tai Chang, which originally governs seals, just as casting an official seal and receiving an appointment.

斲輪太沖申上傳，卯輪庚斧乙庚歡二一頤。引從二傳引干支，又有貴引干年吉二二渙。亨通三傳遞生日，天生地生有兩般二三漸。繁昌夫妻年為用，德合旺相卦應咸二四咸 德孕 旺孕。

The "Car Wheel Divination" lesson twenty-one, paired with the颐 (Yi) hexagram: "Taichong" (Mao) is placed on Shen and initiates the transmission. Mao is the wood of a wheel, and Shen contains Geng metal, which is the axe. The wood of Yi combines with the metal of Geng, and the axe cuts the wheel, with both sides harmonious, indicating matters of cutting and shaping into useful objects. The "Following Divination" lesson twenty-two, paired with the涣 (Huan) hexagram: the middle and final transmissions come one before the other, guiding the day stem and day branch to move together; there is also a "Nobleman" guiding the day stem and the person's own destiny, all indicating good fortune. The "Smooth Passage Divination" lesson twenty-three, paired with the渐 (Jian) hexagram: the three transmissions are interrelated in mutual generation, finally benefiting the day stem; the generation from the Heaven Plate and the generation from the Earth Plate have different situations. The "Prosperous Offspring Divination" lesson twenty-four, paired with the咸 (Xian) hexagram, also known as "De Pregnancy" and "Prosperous Pregnancy": the person's own destiny and their age's stem and branch initiate the transmission, and they also receive the day's virtue and "Liu He" in a prosperous and strong state. The hexagram should be Xian, which signifies the mutualsympathetic response (response) between husband and wife, thus indicating abundant offspring.

繁華貴旺祿馬發，干支年命吉將傳二五師。德慶天德與月德，干支二德用為先二六需。合歡日上遁干合，吉將三六合用兼二七井。和美專言四課事，各合互合皆為歡二八豐。

The Twenty-Fifth Lesson, "Prosperous Affairs," paired with the Army Hexagram: The Nobleman is in a strong position, the禄神 and the Post-horse are initiating transmission, and both the Day Stem and Day Branch, as well as the person's birth year, are occupied by auspicious officials entering the transmission, indicating a temporary period of prosperity. The Twenty-Sixth Lesson, "Blessed Celebration," paired with the Waiting Hexagram: The Heavenly Virtue and Monthly Virtue deities are both present, with the virtue of the Day Stem and the virtue of the Day Branch initiating transmission first, indicating good fortune and celebration. The Twenty-Seventh Lesson, "Harmonious Joy," paired with the Well Hexagram: The heavenly stem, according to the ten-day cycle, that is on the heavenly stem above the Day Stem happens to be in harmony with the Day Stem, and it is also riding on a favorable official, and also receives the Triple Harmony and Liu He into use, indicating mutual joy between two people. The Twenty-Eighth Lesson, "Harmonious Beauty," paired with the Abundance Hexagram: This lesson is based solely on the Four Lessons, with each lesson harmonizing with itself and also harmonizing with each other, and there is no place where harmony is lacking.

斬關魁罡日辰用，重土塞門斬關行二九遁。閉口旬尾加旬首，又有武陰逆四從三十謙 刑德。遊子季用又乘丁，再遇天馬是西東三一觀。三交四仲來加仲，三傳皆仲陰合逢三二姤。

"Cutting the Gate" lesson number twenty-nine, paired with the Hidden Gate hexagram: Hekui (Xu) and Tiangang (Chen) are placed on the day stem and day branch to initiate the transmission. Earthly elements are heavily blocking the entrance, requiring forceful breakthrough, indicating a need for strong action to proceed. "Closed Mouth" lesson number thirty, paired with the Humble hexagram, also known as "Crime and Virtue": the last branch of a ten-day period is placed on the beginning of the period, causing speech to be blocked. There is also a situation where Black Tortoise and Tai Yin move backward in the four positions, which also belongs to this pattern, indicating matters that are concealed and not openly spoken. "Wandering Child" lesson number thirty-one, paired with the Observing hexagram: the gods of the four seasons, Chen and Xu, are used to initiate the transmission, and if accompanied by the Heavenly Horse, the person is traveling around outside. "Three Intersections" lesson number thirty-two, paired with the Meeting hexagram: the gods of the four central directions, Zi, Wu, Mao, and You, are placed on the four central directions, and the three transmissions are all central branches. If accompanied by Tai Yin and Liu He, it indicates matters involving both men and women, with ambiguous situations.

亂首支加干克干，干加支上被克同三三觀。贅胥支臨干被克，干加支上克支通三四旅。沖破日辰沖為用，更兼歲月破神並三五。淫泆后合乘卯酉，狡童泆女此中情三六既濟。

The thirty-third lesson, "Disordered Beginning," corresponds to the Observing Hexagram: When the day branch's deity is added to the day stem and overcomes it, or when the day stem is added to the day branch but is overcome by the branch, the hierarchy is reversed, and the household becomes confused. The thirty-fourth lesson, "Attached Servant," corresponds to the Traveling Hexagram: When the day branch is upon the day stem and the day stem is overcome, or when the day stem is added to the day branch but is able to overcome the branch, it is like a man marrying into a woman's family, living as a guest. The thirty-fifth lesson, "Breaking Through," corresponds to when the deity that conflicts with the day stem and day branch is used as the initiating transmission, and the year's master and month's builder's breaking deity appear together, indicating that all matters will break through. The thirty-sixth lesson, "Excess and Discrepancy," corresponds to the Completed Hexagram: When the Heavenly Empress and Liu He are on the卯 and酉, the man becomes a cunning youth and the woman becomes a promiscuous woman, indicating improper relationships.

蕪淫三課有克課，交軍克下男女爭三七小畜。解離日辰互克下，年命互克亦同稱三八。孤寡四季之前後，春巳孤丑寡星臨三九。地盤為孤天盤寡，陽孤陰寡三盤呈四十。

Lesson 37, "Wuyin Lesson," is paired with the Xiaoxu hexagram: Among the four lessons, three carry arestrain (overcoming) relationship, and they also mutually overcome the following deities, like two armies facing each other, with men and women arguing with each other, leading to complicated and chaotic situations. Lesson 38, "JieLi Lesson": The day stem and day branch each overcome their following deities, leading to separation; if the native's destiny and the year's destiny mutually overcome each other, it is also referred to by this name. Lesson 39, "Guguo Lesson": Determine Guchen and Guasu based on the previous and next branches of the four seasonal branches (Chen, Xu, Chou, Wei). For example, in spring, Si is Guchen and Chou is Guasu. If Guchen or Guasu is present on the person's chart, it indicates loneliness and lack of support. Lesson 40 continues to distinguish: If it falls on the earth plate, it is considered Guchen; if it falls on the heaven plate, it is considered Guasu. A yang branch is Guchen, while a yin branch is Guasu. When the heaven plate, earth plate, and person's original energy (ren yuan) are all present, the image of Guchen and Guasu becomes more distinct.

度厄三課上下克，上下相剋長幼驚四一剝。無祿四下賊乎上，小人無禮肆縱橫四二否。迍福八迍兼五福，吉凶參駁此為名四三屯。侵害日辰六害兼，年命發用最凶殘四四屯。

The "Degree of Misfortune" lesson forty-one, paired with the Hexagram of Splitting: Among the four lessons, three are mutually controlling each other, with upper controlling lower and lower controlling upper, attacking each other. Both elders and juniors are disturbed, and one cannot pass through this misfortune. The "No Fortune" lesson forty-two, paired with the Hexagram of Obstruction: All four lessons are lower spirits attacking upper spirits, villains are disrespectful and act without restraint, while the virtuous lose their positions and have no fortune. The "Obstruction and Good Fortune" lesson forty-three, paired with the Hexagram of Sprouting: Eight kinds of obstructions and five kinds of good fortune appear together, with good and bad mixed, hence called Obstruction and Good Fortune. The "Invasion" lesson forty-four, also paired with the Hexagram of Sprouting: There is also the six harmful relationships between the day stem and day branch. If the harmful spirit falls on the person's birth year and initiates the transmission, it is most凶残.

刑傷干支三刑用，又兼本命與年命四五損 凌犯。二煩日月加四仲，斗擊丑未此為言四六訟。天禍四立絕神用，昨日之干加今干四七明夷。天獄墓死作囚用，天罡日木之宮纏四八大過。

"Crime and Injury" Lesson 45, paired with the卦 of Loss, also known as "Ling Fan": The day stem and day branch carry the Three Punishments and initiate transmission, and further connect with the native's destiny and the year's stem, indicating calamity and injury. "Two Troubles" Lesson 46, paired with the卦 of Strife: The day and month stems are placed on the four central branches of Zi, Wu, Mao, and You, and there is also a conflict between Chou and Wei, all indicating disturbance and unrest. "Heavenly Misfortune" Lesson 47, paired with the卦 of Brightness Dimmed: On the days of Beginning of Spring, Beginning of Summer, Beginning of Autumn, and Beginning of Winter, the absolute spirit initiates transmission, and the day stem of the previous day is added to the day stem of the current day, indicating heavenly calamity and disaster. "Heavenly Prison" Lesson 48, paired with the卦 of Excess: The tomb spirit and death qi serve as the imprisoned spirit initiating transmission, and "Tiangang" (Chen) is entangled around the five elements palace of the day stem. For example, if the day stem is wood, then Tiangang is entangled around it, as if the body has entered a prison.

天寇分至前一日，月加離辰發用先四九噬嗑。天網時用俱剋日，物孕有損病纏綿五十蹇。魄化死囚白虎隨，干支年用凶禍連五一蒙 羅網。三陰貴迍日辰後，死囚玄虎時克年五二中孚 四逆。

The "Heavenly Robbers" lesson, number forty-nine, corresponds to the噬嗑卦 (Crushing the Bones) hexagram: when divining on the day before the vernal equinox, autumnal equinox, summer solstice, or winter solstice, the Month General is placed on the hour of 午 (horse) in the position of 离 (fire), and the initiating transmission begins there. This indicates encountering robbers or bandits. The "Heavenly Net" lesson, number fifty, corresponds to the蹇卦 (Obstruction) hexagram: when both the initiating transmission and the divine spirit are in a position that overcomes the Day Stem, it is like a net descending, indicating harm to pregnant or developing things and prolonged illness. The "Soul Transformation" lesson, number fifty-one, corresponds to the蒙卦 (Obstruction) hexagram, also known as "The Net": with Death Qi and Prison Qi above, followed by the White Tiger, the Day Stem, Day Branch, and the person's own birth year and initiating transmission all indicate misfortune, leading to continuous calamities, causing the soul and spirit to change. The "Three Yins" lesson, number fifty-two, corresponds to the中孚卦 (Faith in the Middle) hexagram, also known as "Four Reversals": the Nobleman moves in reverse and is in a state of difficulty behind the Day Stem and Day Branch, with Death and Prison Qi combined with the Black Tortoise and White Tiger, and the divining time also overcomes the person's true destiny, resulting in three layers of Yin Qi surrounding and not dispersing.

龍戰卯酉日兼用，年立卯酉事迍邅五三離 飛魂 喪魄 喪門。死奇月纏天罡用，丘墓歲伏殃災隨五四離。災厄喪吊游魂用，丘墓歲虎伏殃邊五五 死色。殃咎三傳剋日囚，神將克戰乘墓真五六歸妹。

The "Dragon Struggle Lesson" number fifty-three, paired with the Li hexagram, also known as "Flying Soul," "Lost Soul," and "Mourning-and-Condolence Spirit": the God of卯 and酉 are both on the day stem and serve as the initiating transmission. The person's birth year also stands on卯 and酉, with yin and yang in conflict, causing all matters to be obstructed and difficult to proceed. The "Dead Odd Lesson" number fifty-four, also paired with the Li hexagram: the place where the month general is entangled and the Tiangang (Chen) serves as the initiating transmission, leading to the arrival of various evils such as the tomb, annual evil, and hidden calamity. The "Calamity and Misfortune Lesson" number fifty-five, also known as "Dead Color": the Mourning-and-Condolence Spirit and the Guest of Death two evils serve as the initiating transmission, and when encountering the tomb, annual evil, White Tiger, and hidden calamity again, calamity and misfortune will be upon the person. The "Calamity and Blame Lesson" number fifty-six, paired with the Return Marriage hexagram: the three transmissions overcome the day stem and are in a state of imprisonment, and there is also mutual overcoming and conflict between the heavenly generals, and with the tomb god, calamity and blame are indeed present.

九丑子午與卯酉，配合乙戊己辛壬五七解。鬼墓日辰鬼作墓，鬼克墓覆禍宅身五九困 鬼呼 喪門 五墳四煞。勵德日辰看前後，天乙立在二八門六十隨。盤珠歲月與日時，傳課俱全此為雲六一大壯 即天心格、迴環格。

The "Nine Disgrace Days" lesson number fifty-seven, paired with the Hexagram of the Nine Disgraces: The four central branches of Zi, Wu, Mao, and You are combined with the five heavenly stems of Yi, Wu, Ji, Xin, and Ren, forming nine days of disgrace, which indicate licentiousness and disgrace. The "Ghost Ancestral Tomb" lesson number fifty-nine, paired with the Hexagram of Difficulty, also known as "Ghost Call," "Mourning-and-Condolence Spirit," and "Five Tombs and Four Evils": The official ghost and the tomb god both appear on the day stem and day branch, with the ghost attacking and the tomb covering from above, bringing calamity to the household and personal fortune. The "Moral Cultivation" lesson number sixty, paired with the Hexagram of Following: Observe the positions before and after the day stem and day branch, with the "Nobleman" standing at the second and eighth gates, indicating the need to strive for moral cultivation to receive blessings. The "Pearl Disk" lesson number sixty-one, paired with the Hexagram of Great Strength, also known as "Heavenly Heart Pattern" and "Circular Pattern": The sovereign, month builder, and day and hour, together with the three transmissions and four lessons, are all complete, like pearls in a disk moving freely without obstruction.

全局三合之課是，水火木金土中存六二大畜。玄胎三傳皆四孟，玄中有胎名義深六三家人。聯珠連茹兼進退，間傳順逆此中論六四復 間傳 撞支巽 撞干 。六純十難兼物類，三課之說是紛紜六五革 新故 拘檢 始終。

The "Global Lesson" number sixty-two is paired with the Great Accumulation hexagram: when the three transmissions form a Triple Harmony Formation, Shen-Zi-Chen combines to form water, Yin-Wu-Xu combines to form fire, Hai-Mao-Wei combines to form wood, and Si-You-Chou combines to form metal, while earth is considered to be in its flourishing state among them. The "Mysterious Embryo" lesson number sixty-three is paired with the Family hexagram: the three transmissions are all branches of the four young months, Yin, Shen, Si, and Hai, which contain the meaning of pregnancy within their mystery, and the name is deeply meaningful. The "Linked Pearl" lesson number sixty-four is paired with the Return hexagram, also known as "Intermediate Transmission," "Colliding Branches," and "Colliding Heavenly Stems": the three transmissions are like connected roots being pulled up, one branch connected to another, with both movement and retreat; the distinction between forward and backward transmission across one position is also discussed in this category. Finally, the "Six Purity" and "Ten Difficulties" along with various other types of lessons, also known as "New and Old," "Restriction and Inspection," and "Beginning and End," are paired with the Revolution hexagram, numbered sixty-five. The various interpretations of the four lessons and three transmissions have now become diverse and inconsistent.