Guchen Guasu

《心鏡》居天寡宿地孤辰，發用須依六甲旬。欲識空亡何宿定，甲戌旬中用酉申。甲戌旬中胃昴畢觜參為寡宿，居天上也。申酉為孤辰，在地下也。占人孤獨離桑梓，財物虛無伴不親。官位遇之須改動，出行訪謁無親人。所問百事皆無實，卒遭官司不害身。久病亦畏空亡。

The Xin Jing says: Those that fall into emptiness on the Heaven Plate are called "Gusu," and those that fall into emptiness on the Earth Plate are called "Guchen." Whether the initiating transmission is "Guchen" or "Gusu" depends on the six Jia cycles. To determine where the emptiness is and which stars define it, look at the Jiaxu cycle. In the Jiaxu cycle, the emptiness is in the branches of You and Shen. In the Jiaxu cycle, the stars Wei, Mao, Bi, Zi, and Shen are in the empty positions, which are the heavenly Gusu. The branches of Shen and You falling into emptiness are the earthly Guchen. When this appears in divination about people, it indicates being alone and away from one's homeland; wealth is illusory and not real, with no close companions nearby. When this appears in divination about official positions, there will be a transfer of position. When going out to visit someone, one will not find close relatives. Whatever question is asked will not be realized. Even if a lawsuit suddenly arises, it will not harm the body. Those who are ill for a long time are especially afraid of emptiness.

《袖中金》地盤空亡為孤辰，天盤空亡為寡宿。蓋十干不到之地，五行脫空之鄉，能減凶禍，主人孤獨離鄉背井也。春巳午孤、子丑寡，夏申酉孤、卯辰寡，秋亥子孤、午未寡，冬寅卯孤、酉戌寡。此二卦各看發用。如春占巳午發用，即孤辰卦；子丑發用，即寡宿卦。餘例仿此。總屬親情離散之象。若有奇儀三光等救神者反吉。

The "Xiu Zhong Jin" says: When the empty void falls on the Earth Plate, it is called Guchen; when it falls on the Heaven Plate, it is called Guasu. The empty void is the place that is not included in the ten heavenly stems over the ten-day cycles. The Five Phases end here and become empty, so it can reduce misfortune, but it indicates a person who is lonely and isolated, or who leaves home. Each season has its own set of Guchen and Guasu: in spring,巳 and 午 are Guchen, and 子 and 丑 are Guasu; in summer, 申 and 酉 are Guchen, and 卯 and 辰 are Guasu; in autumn, 亥 and 子 are Guchen, and 午 and 未 are Guasu; in winter, 寅 and 卯 are Guchen, and 酉 and 戌 are Guasu. These two divination signs are determined by the initiating transmission: for example, if in spring the initiating transmission is 巳 or 午, it is the Guchen hexagram; if it is 子 or 丑, it is the Guasu hexagram, and so on. In general, these indicate the image of family separation; if the divination includes the Three Marvels, Six Instruments, or other saving deities, the outcome turns favorable.

《訂訛》孤寡，旬中孤寡有三：發用值旬空，陽空為孤，陰空為寡，一也。發用地盤空為孤，天盤空為寡，二也。發用空為孤，末傳空為寡，三也。四時孤寡有二，如春以巳為孤，丑為寡等，一也；春又以生我之水絕神在巳為孤，我克之土墓神在辰為寡，二也。十干不到之地，五行藏脫之鄉，前去後空，陰惆陽悵，所謂孤辰寡宿，故名孤寡。

"The Dispute on Errors" clarifies that the concepts of Guchen and Guasu have two systems: one based on the ten heavenly stems and another based on the four seasons. There are three methods to determine Guchen and Guasu within a ten-day period: first, if the initiating transmission falls exactly on the empty place of the current ten-day cycle, a yang branch falling into an empty place is considered Guchen, and a yin branch falling into an empty place is considered Guasu; second, if the initiating transmission falls on the empty place of the earth plate, it is Guchen, and if it falls on the empty place of the heaven plate, it is Guasu; third, if the initiating transmission falls into an empty place, it is Guchen, and if the final transmission falls into an empty place, it is Guasu. For the four seasonal systems, there are two methods: first, like in spring when Si is considered Guchen and Chou is considered Guasu, based on seasonal positioning; second, in spring which belongs to wood, the water that generates me is extinguished at Si, so Si is Guchen, and the earth that I overcome is buried at Chen, so Chen is Guasu. Empty places are originally the positions within the ten heavenly stems' cycle that are not included, the places where the five phases hide and fall away. Moving forward is called 'going', moving backward is called 'empty'. Yin is melancholic, yang is also sorrowful, which is called Guchen and Guasu, hence they are collectively referred to as Guchen and Guasu."

占主孤獨，離鄉背井，官易位，財空手，婚斷絃，孕虛有，出入防盜。日辰無氣最凶。孤辰，父母災，亦主離宗棄祖。寡宿，妻子離，六親叛。如旬孤寡又並四時孤寡，為空孤空寡，更凶。凡值空亡，憂喜皆不成，託人多詐。謀望近事，出旬可圖，遠事終難。時空事亦難成。或中傳空為斷橋折腰，主事中止難就。或中末俱空，為移遠就近，動中不動，尋遠人即在近也。初中空推末傳，中末空取初傳，以不空者斷吉凶。新病空病，久病空人，吉空反凶，凶空反吉。

This lesson indicates that the subject is lonely and without support, often needing to leave home and travel. Let's explain each aspect: asking about official position suggests changes in position and difficulty in holding onto the current one; asking about money indicates that financial paths will be empty and ultimately result in nothing; asking about marriage suggests that relationships will be cut off, like a broken string of a zither; asking about pregnancy indicates that the body may appear pregnant but the fetus will not form; when going out or traveling, one must also be cautious of thieves. If the day stem and day branch both meet the month's lack of strength, the danger is greatest. If Guchen is used as the initiating transmission, it suggests that parents will suffer misfortune and also indicates leaving the family and abandoning ancestral property; if Guasu is used as the initiating transmission, it suggests that the wife will separate and the six relations will turn their backs. If the isolated and lonely in the ten-day cycle coincide with the isolated and lonely of the four seasons, it is called Konggu Konggua, which is even more dangerous. Whenever "Kongwang" (empty) occurs (in a ten-day cycle, there are only ten stems but twelve branches, so two branches have no stem to match, which is called empty or Kongwang), both good and bad things will not be realized, and when asking others to do things, there will be deception. Planning for near-term matters may still have hope after this cycle, but planning for long-term matters will ultimately fail. If the matter falls into an empty position, the matter will also be difficult to handle. If "Three Transmissions" (the first, middle, and final transmissions derived from the divination) have the middle transmission falling into an empty position, it is called "Broken Bridge and Bent Waist," indicating that the matter will stop midway. If both the middle and final transmissions are empty, it is called "Moving Far and Approaching Near," which seems to be moving but actually not, and searching for distant people will appear close by. If both the first and middle transmissions are empty, then the final transmission is used; if both the middle and final transmissions are empty, then the first transmission is used. The transmission that does not fall into an empty position is used to determine fortune or misfortune. For a new illness, the illness is considered empty; for a long-term illness, the person is considered empty. Good events meeting an empty position turn into misfortune, and misfortune meeting an empty position turns into good fortune.

此課大端不吉，或遇三奇六儀為救神，及遇太歲、月將、月建，為孤寡再醮。又今日所坐位值孤寡為用，曰孤寡得位。如庚日用申是也。皆主反禍為福，事前破後成。日辰年命不論空。又有純空反實，或遇歲月日時沖起為逢沖暗動，禍福皆成。

The lesson pattern of "solitary and orphan" is generally unfavorable. If the lesson includes the Three Marvels or the Six Instruments, which are considered saving deities, or if it encounters the Tai Su, the Month General, or the Month Builder, it is like a lonely person getting married again, leading to improved circumstances. For example, if the day stem is positioned exactly where the solitary and orphan deity is located, and this deity is used as the initiating transmission, it is called "solitary and orphan in proper position." An example is when on a Geng day, the initial transmission is taken as Shen. Both of these situations indicate a transformation from misfortune to good fortune, with matters first breaking down and then succeeding. The day stem, day branch, and the native's birth stem and year stem are not judged based on whether they fall into an empty position. There is also a concept called "pure emptiness turning into reality": if the Tai Su, Month Builder, day branch, or the time of divination is triggered, it is called "meeting a conflict and covert movement," meaning that good things will be good and bad things will be bad, and the fortune or misfortune will manifest accordingly.

元課孤辰卦，四時辰上推。冬北亥子丑，寅卯的孤危。南方巳午未，申酉是孤夷。春三寅卯辰，孤在巳午題。秋天申酉戌，亥子作孤推。父子分離析，夫妻有生離。忽然諸卦救，禍滅福相隨。前孤後是寡，骨肉縱睽違。

The song on the Guchen hexagram in "Observing the Monthly Cycle" says: This lesson belongs to the Guchen pattern, and one should count the earthly branches according to the season. In winter, the northern branches Hai, Zi, and Chou are in charge, so the Yin and Mao branches before them are Guchen, which is most dangerous. In summer, the southern branches Si, Wu, and Wei are in charge, so the Shen and You branches are Guchen. In spring, the branches Yin, Mao, and Chen are in charge, so Guchen is marked on Si and Wu. In autumn, the branches Shen, You, and Xu are in charge, so Guchen is pushed to Hai and Zi. If this hexagram appears, it indicates that father and son live apart, and even if husband and wife are alive, they will be separated. If another lesson pattern or auspicious deity comes to rescue, the disaster can be resolved and good fortune will follow. Remember also: the branch before the current one is Guchen, and the one after is Guasu. If these two appear, even close relatives who try to stay together will eventually be discordant.

前言說孤辰，此卦論寡宿。仿象孤辰推，在後相驅逐。冬月申酉戌，發用無骨肉。夏天寅卯辰，親情不和睦。秋來午未占，春遇子丑宿。吉凶與孤同，有救禍反福。

The previous passage discussed Guchen, and this one concerns Guasu. The method of calculation is similar to Guchen, but the position is moved to the next branch after the current ruling branch, following closely like a shadow. In the month of winter, when Shen-You-Xu are used as the initiating transmission, it indicates family members scattered and without support. In summer, when Yin-Mao-Chen are used as the initiating transmission, it indicates family discord. In autumn, if the divination includes Wu-Wei, and in spring, if it includes Zi-Chou, then Guasu is in effect. Its method of determining fortune and misfortune is the same as Guchen. If there is a saving deity in the chart to rescue, misfortune can be transformed into good fortune.

凡四課內三上克下，或三下賊上，為度厄課。蓋上為尊，下為卑。三上克下，則長欺幼，勢必遭厄，為度厄。三下賊上，則長不正，幼乃凌長，為度厄。占者家宅欠利，老幼見災。統剝之體，乃六親冰炭之課也。

In the Four Lessons, if three of the lessons have the upper god overcoming the lower god, or if three of them have the lower god stealing from the upper god, it is called a Degree of Misfortune lesson. In the Four Lessons, the upper position represents an elder, and the lower position represents a younger person. If three instances have the upper overcoming the lower, it signifies that the elder is oppressing the younger, and the younger is inevitably in trouble, hence called a Degree of Misfortune. If three instances have the lower stealing from the upper, it means the elder is acting improperly, leading the younger to retaliate against the elder, which is also called a Degree of Misfortune. When this lesson is cast, the household is not in harmony, and both the elderly and children are prone to misfortune. It corresponds to the hexagram "Breaking Up," and it is a lesson where the six relations are in conflict between water and fire.

象曰：事憂老幼，患病重來。家門不吉，骨肉尤乖。出軍失利，行者多災。類神旺相，禍去福來。如發用陽神乘凶將，主伯叔尊長有災。陰神主姑姨幼小有災。當應剝不利攸往之象。日用旺相乘吉將，主幼得長力，長得幼力，則應上九君子得輿之象。

The interpretation states that the matter of concern relates to the elderly and children, and old illnesses may recur; the family will be unstable, with close relatives being particularly discordant; military campaigns will be unfavorable, and those traveling will face many misfortunes. The calamity will subside and good fortune will arrive when the relevant deity associated with the matter reaches a prosperous and strong position. If the initiating transmission is a yang spirit riding aInauspicious General (malevolent general), it indicates misfortune for uncles and fathers; if it is a yin spirit riding aInauspicious General, it indicates misfortune for aunts, maternal aunts, and younger generations, corresponding to the image of the Hexagram 44 (Bao) advising against going out. Conversely, if both the day stem and the initiating transmission are in a prosperous and strong position and ride a favorable general, it indicates that the younger generations will receive support from the elders and the elders will receive support from the younger generations, corresponding to the favorable image of the top line of Hexagram 44 (Bao), where the gentleman receives a carriage.

如甲子日丑時申將占，三上俱克下，為幼度厄課。 寅白 酉朱 辰元 白 貴 元 朱 寅 未 辰 酉 未 子 酉 甲 子丑寅卯 亥 辰 戌 巳 酉申未午

For example, on the day of Jiazi and the hour of Chou, using the general Shen, among the four lessons there are three instances where the upper god overpowers the lower god, thus determining it as a lesson of youth encountering danger. The following divination plate is preserved as per the original carving. The reading is as follows: the bottom box represents the heaven and earth plates. The outer frame consists of twelve sections in the order of Si-Wu-Wei (summer quarter), Shen, You-Xu, Hai-Zi-Chou-Yin, and Mao-Chen, fixed as the earth plate. The gods listed within the frame are the heaven plate gods superimposed upon the earth plate. The general Shen is placed on the hour of Chou, causing the heaven plate to shift seven positions. The middle three rows, read from right to left, are the four lessons. The next character is the lower god, and the previous character is the upper god. The top row is the heavenly general riding on: the first lesson is You metal riding on the Vermilion Bird, added to Jia; the second lesson is Chen earth riding on the Black Tortoise (written as 'Yuan' in the original manuscript) added to You; the third lesson is Wei earth riding on 'Nobleman' (the Heavenly Nobleman, the first of the twelve heavenly generals, representing a superior who offers support); the fourth lesson is Yin wood riding on 'White Tiger' (a凶将 associated with roads, illness, and death) added to Wei. You metal overpowers Jia wood, Wei earth overpowers Zi water, and Yin wood overpowers Wei earth, forming three instances of upper overpowering lower. The top three rows, read from top to bottom, are the three transmissions: the first transmission is Yin wood riding on the White Tiger, the middle transmission is You metal riding on the Vermilion Bird (a general associated with speech and documents), and the final transmission is Chen earth riding on the Black Tortoise (a general associated with theft and secret matters).

又如壬申日子時未將，占三下俱賊上，為長度厄。 午元 丑朱 申白 青 貴 朱 元 戌 卯 丑 午 卯 申 午 壬 子丑寅卯 亥 辰 戌 巳 酉申未午

Another example: A divination at the time of the day of Renshen, using the hexagram of Wei as the general. Among the four lessons, three are instances where the lower god attacks the upper god, thus determining it as a lesson of hardship. The reading of the pan is the same as the previous example. The four lessons, read from right to left, are: Wu added to Ren (the lodging palace of Ren is Hai), Chou added to Wu, Mao added to Shen, and Xu added to Mao, in sequence multiplied by the Vermilion Bird, White Tiger, Nobleman, and 'Azure Dragon' (a favorable general associated with wealth and joy). The water of Ren overcomes the fire of Wu, the metal of Shen overcomes the wood of Mao, and the wood of Mao overcomes the earth of Xu. All three instances are cases where the lower overcomes the upper, which is the image of the younger generation offending the elders. The three transmissions, read from top to bottom, are Wu, Chou, and Shen: the first transmission Wu is multiplied by the Vermilion Bird, the middle transmission Chou is multiplied by the White Tiger, and the final transmission Shen is multiplied by the Azure Dragon.

度厄，三上克下曰幼度厄。三下賊上曰長度厄。三上克下，主卑小有厄難，故曰幼度厄。三下賊上主尊上厄難，故名長度厄。占主家門不吉，骨肉乖離。幼度厄，若子孫發用，凶神入墓，卑者更凶。長度厄若父母發用，凶神入墓，尊者更凶。若仕者占，主事從鄰邑發動，山雀合群，同氣相親之兆也。神將吉，因動成喜。神將凶，面合心離，或反有暗害，或與刑殺並及旺相氣，凶易成。若與德合併，不能害也。

The "Dispute on Errors" clarifies the names of the "Degree of Misfortune" divination: when three upper deities overcome the lower ones, it is called "Infant Degree of Misfortune," and when three lower deities steal from the upper ones, it is called "Length Degree of Misfortune." The former represents elders suppressing the young, and the hardship falls upon the younger generation, hence called "Infant Degree of Misfortune." The latter represents the young offending the elders, and the hardship falls upon the elders, hence called "Length Degree of Misfortune." When this divination is obtained, the family is unstable, and close relatives become estranged. If it is "Infant Degree of Misfortune" and the deities related to descendants are used as the initiating transmission, and malevolent spirits fall into the storage, then the danger to the younger generation is greater. If it is "Length Degree of Misfortune" and the deities related to parents are used as the initiating transmission, and malevolent spirits are in the storage, then the danger to the elders is greater. Officials who obtain this divination indicate that affairs will start from nearby prefectures and counties, like a flock of sparrows, a sign of similar beings gathering together and seeking support. If the accompanying deities and generals are auspicious, this gathering will lead to good fortune; if they are malevolent, there may be apparent harmony but internal division, or even hidden harm. If this is further combined with punishments and killings, and occurs during a prosperous and strong phase, misfortune is likely to materialize. However, as long as it is combined with virtuous deities and harmonious deities, misfortune will not harm people.

此二課同下二課俱以比者為用，俱不吉，然有救又不以凶斷。如火克金則水為救之類。

The two types of divination called Du'e, along with the following two types, WuLu and JieSi, all use the method of comparison to determine the first transmission. This involves selecting the deity that shares the same yin-yang attribute as the day stem from among several deities that are being overcome. All four are considered inauspicious, but if there is another deity in the chart that can save the situation, one should not simply interpret it as entirely凶. The so-called saving deity, for example, if fire is overcoming metal in the chart, but there is also a water deity that can control fire, then water is considered the saving deity for metal.

三上來臨下，根源長幼推。四課之中三上克下是長幼卦也。子孫先發用，小者必低蕤。甲乙日用起火神發動也，是子孫低蕤不利之一名也。父母相臨用，凶神入墓悲。甲乙日水神發用，是父母應也。土神發用是妻財，木神發用是比和兄弟。此看三傳末，諸卦總如斯。諸卦入生、入死、入墓、吉凶，在重審卦註定也。

The song of "Observing the Monthly Cycle" says: When three upper deities press down upon the lower deities, the root of the matter should be sought from the relationship between elders and the young. The commentary explains that among the four lessons, if three lessons have the upper deity overcoming the lower one, this is called the lesson of seniority and juniority. The song also says: If a deity of descendants is taken first as the initiating transmission, the younger generation will certainly decline. The commentary gives an example: If Jia and Yi belong to wood, and the fire deity is used as the initiating transmission, since fire is generated by wood, this is exactly the case of descendants, which is called descendants being low and not favorable. The song further says: If a deity of parents is present and used, and ifInauspicious Spirit (evil deities) are in the墓 (grave), it is truly lamentable. The commentary states that on a Jia or Yi day, if the water deity is used as the initiating transmission, it represents the parents' affairs; if the earth deity is used, it represents wife and wealth; if the wood deity is used, it represents siblings. The final line of the song says: All these should be considered together with the final transmission of the three transmissions, and the patterns of the lessons are generally like this. The commentary adds that the distinctions of entering the 生 (favorable), 死 (unfavorable), and 墓 (grave) states, along with their corresponding fortune and misfortune judgments, have already been established in the section on reviewing the hexagram, and can be referred to.

三下制其上，六親竟不虞。事還同長幼，凶即暗嗟吁。今日何神發用，親情與長幼卦同也。生氣逢歡樂，休囚下淚珠。五行皆如此，消息要工夫。三傳入生則歡樂，入死墓為憂愁。凡五行務要精熟，災福自然見也。

The *Observation of the Menstrual Cycle* explains the *Hexagram of Overcoming Misfortune*: three lower spirits restrain the upper spirit, and among the six relations, unexpected changes may occur. The method of interpretation remains the same as in the *Hexagram of Elders and Youngers*, and when misfortune comes, one can only sigh in sorrow. The commentary states that one should look at which spirit is taken as the initiating transmission today, and determine the relation accordingly, using the same method as in the *Hexagram of Elders and Youngers*. The verse says: if the initiating transmission meets the life qi, there will be joy; if it falls in the weak and confined place, one will weep. The principles of the five phases are all based on this, and understanding the waxing and waning, fullness and emptiness requires effort. The commentary clarifies: if the three transmissions enter a place of generation, there will be joy; if they enter a place of death or storage, there will be sorrow; as long as one masters the pure principles of the generating and overcoming of the five phases, calamity and fortune will be clearly discernible.

三上克下為長幼，三下賊上為度厄。長幼不利於小，度厄不利於大。再詳神將吉凶，有救無救酌而用之。

The "Xiu Zhong Jin" establishes another system: when three upper deities overcome three lower deities, it is called "Chang Yu"; when three lower deities steal from three upper deities, it is called "Du E". The "Chang Yu" pattern is unfavorable to the younger generation, while the "Du E" pattern is unfavorable to the elders. When interpreting a divination, one must also carefully examine the fortune of the Heavenly General riding the chart, as well as whether there is a saving deity in the chart. After careful consideration, one then gives the judgment.

凡課四上俱克下，為無祿課。蓋日神陰陽俱相剋，不得其所，不免投辰上兩神，辰上陰陽又相剋，則無所投之路，占者多主孤獨。如四上俱克下，為無祿格。主庶人不祿，有官罰職，輕者罰俸，重則削職。蓋以上制下，臣子受殃，屈者難伸，對敵利客，訟宜先起者勝。惟火多克金，有水可救。其課統否之體，乃上下僭亂之課也。

If all the upper deities in the four lessons are able to control the lower deities, it is called the "No Fortune" lesson. Because both the yang and yin deities on the day stem side are being controlled, they have nowhere to take refuge, so they have to turn to the two deities on the day branch. However, the yin and yang deities on the day branch are also mutually controlling each other, thus cutting off all escape routes. Those who are divined in this lesson are mostly lonely and helpless. When all the upper deities in the four lessons control the lower ones, it is known as the "No Fortune" pattern. It indicates that common people lose their means of subsistence, officials suffer punishment, light cases involve deduction of salary, and severe cases result in dismissal from office. Because there is a constant situation of superior controlling inferior, the subjects suffer, and the innocent find it hard to appeal. In a battle between two armies, the defending side benefits, and in a lawsuit, the party who initiates the case first wins. Only in the case where fire overcomes metal can water be used to resolve the situation. This lesson corresponds to the hexagram "Obstruction," which represents a situation where the upper and lower are out of order, and the strong oppress the weak.

象曰：上克無祿，下克絕嗣。君臣悖逆，父子分離。求謀不遂，動作多疑。三傳有救，方免災危。如神將凶，則應六三包羞凶象。神將吉有救神，則應上九先否後喜之象也。

The interpretation states: When all the upper gods in the four lessons completely overcome the lower gods, it is called no fortune; when all the lower gods in the four lessons completely overcome the upper gods, it is called no descendants. In such a chart, the ruler and subject are at odds, father and son are separated; any endeavor will not succeed, and every action is accompanied by suspicion. It is essential that there is another saving god among the three transmissions to avoid calamity and danger. If the accompanying god and general arevicious, then it corresponds to theinauspicious sign of the sixth line in the hexagram "否" (Obstruction), which signifies humiliation and disgrace. If the god and general are吉利 and there is also a saving god, then it corresponds to the top line of the hexagram "否," which indicates initial blockage followed by eventual joy.

如三月己巳日寅時酉將占，四上俱克下，為無祿格。 酉蛇 辰常 亥六 后 勾 蛇 空 未 子 酉 寅 子 巳 寅 己 子丑寅卯 亥 辰 戌 巳 酉申未午

On the day of Jisi (己巳) in the third month, at the hour of Yin (寅), using the hour of You (酉) as the general, all the heavenly stems in the four lessons are overcome by the earthly branches. Therefore, it is determined to be the form of no fortune (无禄格). The reading of the lesson disk is the same as in the previous examples. The four lessons, read from right to left, are: Yin (寅) added to Ji (己) (the lodging palace of Ji is Wei (未)), You (酉) added to Yin (寅), Zi (子) added to Si (巳), and Wei (未) added to Zi (子), in sequence. The first transmission is 'Tian Kong' (天空), which signifies something false or deceptive; the second is 'Teng Snake' (螣蛇), indicating fear and strange occurrences; the third is 'Gou Chen' (勾陈), representing clothing, food, banquets; and the fourth is 'Tian Hou' (天后), signifying marriage and trade. Yin wood overcomes Ji earth, You metal overcomes Yin wood, Zi water overcomes Si fire, and Wei earth overcomes Zi water, with all four instances being upper overcoming lower. The three transmissions, read from top to bottom, are You (酉), Chen (辰), and Hai (亥): the first transmission is You (酉) multiplied by 'Teng Snake' (螣蛇), the second is Chen (辰) multiplied by 'Tai Chang' (太常), and the third is Hai (亥) multiplied by 'Liu He' (六合).

凡四下俱賊上，乃為絕嗣之格。乃主小人無禮、暗算、橫災、殃禍，病者死，逃者轉匿，尊長見災，戰鬥利主，訟宜後對。中年多子息，老後主孤獨。

If all the lower deities in the four lessons are贼克 the upper deities, it is called the绝嗣 pattern. It indicates that petty people are disrespectful and rebellious, secretly scheming, causing sudden misfortunes: the sick person will die, the person who flees will hide deeper, and the elders will suffer calamities. In military confrontations, the main side benefits, but in lawsuits, the party that responds later gains an advantage. In terms of a person's life circumstances, they may have many children in middle age, but will still be lonely and unsupported in old age.

如正月庚辰日辰時亥將占，四下俱賊上，為絕嗣格。 午白 丑貴 申青 白 朱 六 陰 午 亥 戌 卯 亥 辰 卯 庚 子丑寅卯 亥 辰 戌 巳 酉申未午

On the day of Gengchen in the first lunar month, at the hour of Chen, the divination is performed with the hour stem Hai as the starting point. All the four lessons have the lower gods attacking the upper gods, thus forming the pattern of no descendants. The four lessons, arranged from right to left, are:卯 added to Geng (the lodging palace of Geng is Shen),戌 added to卯,亥 added to辰, and午 added to亥. These are successively multiplied by 'Tai Yin' (a general representing hidden and private matters), Liu He, Vermilion Bird, and White Tiger. Geng metal overcomes卯 wood,卯 wood overcomes戌 earth,辰 earth overcomes亥 water, and亥 water overcomes午 fire, with all four instances showing the lower overcoming the upper. The three transmissions, arranged from top to bottom, are:午,丑,申. The first transmission is午, multiplied by White Tiger; the middle transmission is丑, multiplied by Nobleman; and the final transmission is申, multiplied by Azure Dragon.

絕嗣，四上克下，上不容下，而下難自存，故名絕嗣。占主在上無禮，卑小不利，孕傷胎，病易死，占子病必不起，奴婢逃，骨肉散。若旬空發用，來人必主獨身而已。事起男子，兵訟先者勝，凡事動而必靜。

The "Disputations" gives names exactly opposite to the main text: it calls a situation where all the heavenly stems in the four lessons completely overcome the earthly branches as "绝嗣" (extinction of descendants). The reasoning is that the superior cannot accommodate the inferior, and the inferior has nowhere to exist, hence the name "绝嗣". If this pattern appears in a divination, it indicates that the person in a superior position is disrespectful, and the younger generation faces difficulties everywhere. Pregnant women may suffer miscarriages, sick people are likely to die, and if the illness of a child is divined, it will certainly not recover. Servants may run away, and family members may be separated. If the initiating transmission is exactly on the旬空 (decade void), the person asking the question is likely to be alone. Matters are initiated by men; in warfare and lawsuits, the party that starts first is likely to win. All things seem to be in motion, but ultimately they will return to stillness.

無祿，四下賊上，以下犯上，被上奪祿，故名無祿。占主孤獨失業，多刑傷，病必死，事起女人，兵訟後者勝。凡事靜而必動。此課神將凶，骨肉分離。若神將吉，來意主分財異居。

The "Dispute" text also refers to the situation where the spirits below the Four Lessons are entirely dominated by the spirits above as "No Fortune," because the lower spirits are violating the superior ones, and thus lose their position of honor, hence the name "No Fortune." When this pattern appears in a divination, the person involved is lonely, loses their livelihood, suffers repeated injuries, and if the person is ill, they will surely die. Matters are initiated by women; in military conflicts or legal disputes, the party that comes later will win. Matters may seem quiet at first, but eventually they will become active. If the spirits and generals associated with this pattern are凶 (malevolent), it indicates separation among family members; if they are吉 (benevolent), the visitor's intention is likely to divide the family property and establish separate households.

四課俱臨下，男鰥女寡孤。三傳如有救，子必勝於吾。四課俱臨下者，為無祿卦。如發用是水神，末傳得金神為救。發用是金神，三傳見土神為救神。吾者，父也，其五行並用，此斷之假令己未日亥將辰時，占四上克下，取比用，酉為金神發用，中傳辰土生金為父，末傳亥水為子，即有救也。雖是無祿卦，不言絕也。

The song of "Observing the Monthly Cycle" says: If all the upper spirits of the four lessons are overpowering the lower spirits, men will become widowers and women will become widows, all alone without a partner; but if there is a saving spirit among the three transmissions, the situation of the children will be better than that of the parents. The commentary explains that when all the upper spirits of the four lessons overpower the lower spirits, it is called the "No Fortune" hexagram. If the initiating transmission is a water spirit and the final transmission gets a metal spirit, it is a saving force, because metal generates water; if the initiating transmission is a metal spirit and the three transmissions include a soil spirit, it is a saving spirit, because soil generates metal. In the song, "吾" refers to the parents, and the five elements' generation and overcoming must be connected for analysis. For example: On the day of Jiwei with the hour of Hai and the time of Chen, all four lessons show upper spirits overpowering lower ones. Using the method of comparison, the initial transmission is obtained as You, a metal spirit, as the initiating transmission; the middle transmission is Chen soil, which generates metal, meaning the father who generates me; the final transmission is Hai water, generated by metal, meaning the son I generate. This is a case of having a saving force, so even though the lesson pattern belongs to the "No Fortune" hexagram, it cannot be judged as no descendants.

首尾俱相制，臨年子失途。切須看用數，到老不如無。臨年老也。首尾，初末傳。若今日發用上其神子水，終傳復見土神，此道尾相制也。假令午將甲寅日未時占，神后臨丑，下克上為用，是首制也。終傳河魁土是尾制也。其神子水欲前就功曹為子，又下被大吉怒之，後欲親從魁為母，又被天魁戌土上降殃禍，此占人必災也。

A song explains that if both the first and last transmissions are restrained, in old age, descendants will have no way to go. One must carefully examine the position and number of the initiating transmission, otherwise living a long life is worse than having no descendants. The commentary explains: "Approaching the year" refers to old age, and "head and tail" refers to the first and last transmissions. Suppose today the initiating transmission is water (zi) and the last transmission is earth (wu), this is when both head and tail are restrained. For example, on a Jiayin day with a wu general and a wei hour, Shenhou (another name for zi) is on chou, the lower god restrains the upper god and is taken as the initiating transmission, this is the first restraint; the last transmission Hekui (another name for xu) is earth which restrains water, this is the second restraint. Water originally wanted to go forward to Gongcao (another name for yin) to be regarded as descendants, but was blocked by Daji (another name for chou) below who became angry; turning back, it wanted to get close to Kuixing (another name for xu) to be regarded as mother, but was struck down by xu earth from above. With no way forward or backward, the person being divined will certainly suffer misfortune.

四課上神俱克下，法式嚴時不可論。四上克下即法令嚴加，有屈不得伸雪也。臣子受殃從此起，無祿如何獨處尊。占人孤老誰扶侍，空室窮人豈得存。官門競訟必當罪，對者應知理不伸。

The Xin Jing says: When the upper spirits of the Four Lessons all overcome the lower spirits, it is a time of strict laws and regulations, where even if there is reason, it cannot be expressed. The commentary points out that when the upper spirits overcome the lower ones in the Four Lessons, it is like the law net becoming tighter, and the innocent cannot get justice. The verse continues: The calamity of ministers and descendants arises from this, having already lost their official status, how can they still enjoy high rank? The person divining will grow old alone, relying on whom for support; in an empty house, destitute, what can they live on? Litigation in the government office will surely result in guilt, and the one who comes forward to confront will know they are right but cannot make their case.

無祿，四上克下。絕嗣，四下賊上。上下之分，貴於忠恕。四下賊上，是無其尊，為不忠矣。四上克下，是不容其下，為不恕矣。若得此體，則主奴婢散失，子孫他之孤子空室。上不能保其祿位，下不能友其妻子，不友不親不弟不義之恥焉。又曰，無祿主動而必靜，室家孤獨，病不久退官事不妨；囚者脫，逃者獲，凡事宜先舉者。絕嗣主靜而必動，小人犯上無禮之兆，暗橫災殃，病者易死，逃者轉匿，凡事宜後施者。

The book "Xiu Zhong Jin" says: When the heavenly stems in the four lessons are superior to those below, it is called "wu lu" (no fortune). When the heavenly stems in the four lessons are inferior to those above, it is called "jue si" (no descendants). The distinction between upper and lower is most important, and the two key virtues are loyalty and forgiveness. When the lower lessons steal from the upper, it means there is no respect for superiors, which is called unloyal. When the upper lessons overcome the lower, it means one cannot tolerate the inferior, which is called unforgiving. If such a lesson pattern is obtained, it indicates servants and attendants dispersing, descendants wandering away, leaving only orphans to guard an empty house. Those above cannot keep their positions, and those below neglect their wives and children, resulting in shame from lack of affection, harmony, filial piety, and propriety. The book also says: "Wu lu" is active at first but eventually becomes still, with the family feeling lonely and cold. Illness will not last long, lawsuits will not cause trouble. Those in prison can escape, and those who have fled can be captured. Matters are suitable for taking the initiative. "Jue si" is still at first but eventually becomes active, indicating a sign of small people committing offenses and being disrespectful. Hidden disasters will arise, the sick are likely to die, and those who have fled will hide even more. Matters are suitable for waiting and then acting.

四上克下名曰無祿，室空無人，老而孤獨，臣子受殃，六親死亡。當此之時，戰鬥客勝，利以先舉。《定章》曰：父以子為下，君以臣為下，夫以婦為下，兄以弟為下，四課皆上克下，是為孤獨。法曰，君欲害臣，父欲殺子，兄欲損弟，夫欲傷妻，主欲害奴，是空室無人也。

The "Zeng Men" says: When the Four Lessons have upper elements overcoming lower ones, it is called "wu lu," indicating an empty house with no one, loneliness in old age, and misfortune for subordinates and children. There will be deaths among the Six Relations. When encountering such a chart, in a battle between two armies, the guest side will win, and it is favorable to initiate the attack first. It cites the "Ding Zhang," which states: The father regards the son as subordinate, the ruler regards the minister as subordinate, the husband regards the wife as subordinate, and the elder brother regards the younger brother as subordinate. If all four lessons have upper elements overcoming lower ones, it signifies solitude. In terms of interpretation, this is equivalent to the ruler wanting to harm the minister, the father wanting to kill the son, the elder brother wanting to injure the younger brother, the husband wanting to harm the wife, and the master wanting to harm the servant. Therefore, it is said to indicate an empty house with no one.

四下賊其上，名為絕嗣凶。中年多子息，五旬為中年始有子也。暮歲滅先宗。五十以後主老無子，初傳發用是木，末傳有水為子孫救之也。如末傳見金克木，即主絕後也。假令甲寅日亥將午時占，即四下賊上，取未上子水為比用，子為水神，末傳見戌土克之，又是孤辰無依也。又甲寅日亥將子時占，三傳子亥戌亦是絕嗣。

The song of the "Observing the Monthly Cycle" for the卦 of绝嗣 says: When all the lower gods of the four lessons are attacking the upper gods, it is called绝嗣, which is a凶卦; there are still many children in middle age. The commentary explains that middle age is calculated as fifty years old, and at that time children will begin to come. The next line of the song says: In old age, the family line will be cut off. The commentary explains that after fifty, one will be old and childless; if the initial transmission is wood and the final transmission has water, water can generate wood, so the descendants will come to save. If the final transmission has metal that attacks wood, then the family line will truly end. For example, on a Jiayin day with亥 as the general and午 time for the lesson, it is exactly the case where the lower gods attack the upper gods. The子 water of the未 is taken according to the method of using it as the initial transmission;子 is water, but the final transmission sees戌 earth that attacks it, and also encounters Guchen, making it even more helpless. Another example: on a Jiayin day with亥 as the general and子 time for the lesson, the three transmissions are子,亥,戌, and it is also judged as绝嗣.

假令己未日亥將午時占，即四下賊上，三傳巳戌卯，初巳火發用，與今日己土比合，中傳戌土為子孫，末傳卯木為父母，不得言絕嗣，為有救也。假令庚申日亥將辰時占，三傳戌巳子，初傳戌土，中傳巳火為母，末傳子水為子，即當頭救神，不得言絕矣。

Another example is on a Jiwei day with Hai as the hour stem, and the lesson starts at noon. The four lessons have the贼上 (hidden enemy above) situation, and the three transmissions are Si, Xu, and Mao. The first transmission is Si fire, which initiates the lesson. Fire generates earth, which harmonizes with the day's Ji earth. The middle transmission is Xu earth, which is the same as the day's stem, and according to the six relations, it is considered the son. The final transmission is Mao wood, which controls earth, and according to the six relations, it is considered the parent. This lesson cannot be interpreted as no descendants, because there is a saving element. Another example is on a Gengshen day with Hai as the hour stem, and the lesson starts at辰 (dragon) time. The three transmissions are Xu, Si, and Zi. The first transmission is Xu earth, the middle transmission is Si fire which generates earth, which is the mother that generates me, and the final transmission is Zi water, which is generated by metal, which is the child I generate. The saving god is right above, so it cannot be interpreted as no descendants.

有救同前例，亦用前例救之也。無醫斷後宗。醫者救也，無醫者絕後也。專看發用類，年月日時逢。此年月日時，元首卦內註定也。

The song continues to say: When there is a saving deity, follow the previous examples. The annotation explains that one should still find the saving deity according to the methods mentioned in the previous examples. The next line of the song says: When there is no physician to heal, the family line will be cut off. The annotation explains that "physician" refers to salvation, and the absence of a saving deity means the family line will end. The last line of the song says: Specifically examine which type of Six Relations the Initiating Transmission belongs to, then compare it with the Heavenly Stem of the year, the Month Builder, the Day Branch, and the time of divination to determine. The annotation adds that the way the year, month, day, and hour are combined has already been explained in the section on the original hexagram, and can be referred to for further understanding.

四課下神俱賊上，絕嗣如何保二親。妻背夫兮奴叛主，子弒父兮臣弒君。孕長為男刑剋子，定是失業孤煢人。事訟切忌於行起，卻被番兮難訴陳。

The Heart Mirror says: In the Four Lessons, all the lower spirits are stealing and overcoming the upper spirits, which is called absolute lack of descendants. Then how can one ensure the safety of both parents? Such a chart indicates that the wife turns her back on her husband, servants betray their masters, sons kill their fathers, and ministers kill their sovereigns. A woman who is pregnant and gives birth to a son will instead harm his children. The person being divined is destined to lose his livelihood and live a lonely and helpless life. When encountering a lawsuit, it is most undesirable to initiate the case oneself. Once one starts the lawsuit first, it will be turned against him, and even if he has something to say, he will find it hard to defend himself.

四上克下為無祿，四下賊上為絕嗣。上下之分貴於忠恕，四下賊上為不忠，四下克下為不恕。

The Xiu Zhong Jin text reiterates: when the four lessons have something above overcoming what is below, it indicates no fortune; when something below steals from what is above, it indicates no descendants. The distinction between above and below lies in maintaining the virtues of loyalty and forgiveness. When something below steals from above, it shows a lack of respect for superiors, which is unloyal. The final sentence in the printed version reads 'four below overcome below,' but according to the meaning, it should be 'four above overcome below,' indicating an inability to tolerate the younger generation, which is unforgiving.

四下賊上名曰絕嗣，亡其先人，後有孤子，戰鬥利主，必不利客。《定章》曰：臣忠君子，孝親為正，今皆下賊上，是為滅絕。法曰，臣害君，子弒父，妻害夫，奴反主。生男則傷父，生女則傷母。經曰：亡其先人是為孤子。此占利居家，不利為客、訪館、訓教子弟。

The "Zeng Men" says: When the Four Lessons have a lower element attacking an upper one, it is called "Jue Si," indicating the family line is cut off, and after death there are only orphans left. When two armies fight, it is advantageous for the main side and disadvantageous for the guest side. It cites the "Ding Zhang," which says: Devotion to the sovereign and filial piety to parents are the proper ways. Now, if all four lessons are lower elements attacking upper ones, it is a sign of the family line being cut off. In terms of interpretation, this is equivalent to ministers harming the sovereign, sons killing their fathers, wives harming their husbands, and servants rebelling against their masters. Giving birth to a son harms the father, and giving birth to a daughter harms the mother. The classic says that when the family line is cut off, what remains are orphans. If this lesson is drawn, it is suitable to stay at home and avoid going out, traveling, seeking lodging, or educating children.

凡八迍課得五福為迍福課。如死氣為用，旺氣下勝，俯仰丘仇，帶凶將刑害，傳逢墳墓，下賊上，殺臨日辰相剋，為八迍格。用起初死，終旺，子母相生，始凶終吉，年神制初，旺相臨日辰，為五福格。此八凶者為迍，五吉者為福，故名迍福。

In the eight difficult patterns of divination, if the five blessings are also present, it is called the difficult yet blessed pattern. The eight difficult patterns refer to the initiating transmission taking the death qi of the season, and then being overcome by the flourishing qi below. In the relationship between upper and lower, there are encounters with grave sites and enemies, along withInauspicious General and punishments and harms. In the three transmissions, there is the appearance of the spirits of graves, with the lower overcoming the upper, andInauspicious Sha appearing on the day stem and day branch, and clashing with them. The five blessings pattern refers to the initiating transmission starting from death qi and the final transmission returning to flourishing qi, with the five elements of mother and son mutually generating. It begins with misfortune but ends with good fortune, and the year god such as the sovereign year can control the first transmission, while the flourishing and strong gods appear on the day stem and day branch. These eight aspects of misfortune are called difficult, and the five aspects of good fortune are called blessings. When both are present, it is called the difficult yet blessed pattern.

蓋時令死氣發用為一迍；下為旺氣所勝為二迍；上見丘墓為三迍；下見仇克為四迍；乘凶將為五迍，帶刑害子為墳墓星，主死亡，為六迍；下賊上為七迍；凶神臨日辰相剋為八迍。若用起死氣，末傳旺相為一福；子逢凶，母帶德解之為二福；始為凶將，終有吉神為三福；初傳見鬼賊，年命剋制為四福；日神吉，臨旺相為五福。占事先凶後吉，統屯之體，乃雷雨解災之神也。

The eight difficulties are as follows: taking the death qi of the season as the first difficulty; the initiating transmission being overwhelmed by strong qi from below as the second difficulty; seeing a hill and tomb when looking up as the third difficulty; seeing an enemy and mutual control when looking down as the fourth difficulty; the initiating transmission riding on aInauspicious General as the fifth difficulty; carrying punishment and harm, and the son being a tomb star, indicating death, as the sixth difficulty; the lower god贼克 the upper god as the seventh difficulty;Inauspicious Spirit being present on the day stem and day branch and mutually controlling them as the eighth difficulty. The five blessings are as follows: although the initiating transmission starts from death qi, the final transmission turns to prosperity and strength, as the first blessing; the son being subjected to凶克, but the mother brings a virtuous god to rescue, as the second blessing; starting on aInauspicious General but ending with a auspicious god, as the third blessing; the initial transmission showing official ghosts and harmful forces, but being restrained by the god of destiny and the god of the year, as the fourth blessing; the god on the day stem being auspicious and present in a prosperous and strong position, as the fifth blessing. The outcome of the divination is first ominous and then favorable. This divination belongs to the hexagram of屯, like a thunderstorm that dispels disaster.

象曰：八迍並用，憂患將至。得病傾危，遭官坐死。營干不成，動作被累。五福相逢，變憂為喜。如課遇八迍，占者大凶，則應屯上六泣血漣如之象。或八迍變五福，主事先憂後喜，始終成就，則應屯初九居貞之象。

The divination statement says: When all eight difficulties are combined and appear in the initiating transmission, calamity is imminent; if illness occurs, it will be severe, and if involved in legal trouble, it may lead to imprisonment and death. Business and plans will not succeed, and every action will be plagued by misfortune. However, if one encounters the five blessings, worries will turn into joy. In the course of the divination, if only the eight difficulties are present, the person is in great danger, corresponding to the image of the sixth line of the Hexagram Zun (Obstruction), where tears flow like ripples. If among the eight difficulties, the five blessings emerge, then the matter will first bring worry and then joy, and everything from beginning to end can be accomplished, corresponding to the image of the first line of the Hexagram Zun (Obstruction), where one remains upright and self-restrained.

如癸酉日午時亥將春占，未上死氣，下為寅木所勝，俯仰丘仇，乘朱雀凶將，末傳相氣貴人為迍福課。 未朱 子白 巳貴 朱 元 空 蛇 未 寅 亥 午 寅 酉 午 癸 戌亥子丑 酉 寅 申 卯 未午巳辰

On a Guiyou day at noon, using the亥 as the general, the season is spring. The initiating transmission is the earth element of Wei, which is the death qi of spring. Below it is the wood element of Yin which overpowers it. Looking up, there is a hill; looking down, there is an enemy. It is also accompanied by the Vermilion Bird, a凶 general. However, the final transmission is the phase of harmony and is accompanied by the Nobleman, so it is determined as a difficult but fortunate lesson. The four lessons, arranged from right to left, are:午 added to癸 (the lodging palace of癸 is Chou),亥 added to午,寅 added to酉, and未 added to寅. They are successively accompanied by Teng Snake, Tian Kong, Black Tortoise, and Vermilion Bird. The three transmissions, arranged from top to bottom, are: Wei, Zi, and Si. The initial transmission is Wei accompanied by Vermilion Bird, the middle transmission is Zi accompanied by White Tiger, and the final transmission is Si accompanied by Nobleman. The凶 general is in front, and the吉 general is behind, forming a pattern of initial difficulty followed by fortune.

五福，初傳囚氣，末傳旺相，一也；子逢凶，母帶德解救之，二也；初傳凶將，末傳吉神，三也；初傳鬼，年命上神克之，四也；德臨日上，五也。此五者轉禍為福之象，故名五福。占主一切吉。

The "订讹" reclassified the five blessings: the first transmission is in a state of imprisonment while the final transmission turns into prosperity and strength, which is the first; the younger generation suffers misfortune, but the older generation brings in virtuous spirits to rescue, which is the second; the first transmission is occupied by a malevolent general, while the final transmission meets auspicious spirits, which is the third; the first transmission shows officials and ghosts, which are restrained by the personal destiny and the year's spirit, which is the fourth; virtuous spirits are present on the day stem, which is the fifth. These five are all omens of turning misfortune into blessing, hence called the five blessings. If one divines the five blessings, all matters will be auspicious.

迍福。八迍課又得五福。假如癸酉日午時亥將，春占，課得午癸、亥午、寅酉、未寅，傳得未子巳，將得雀虎貴。用死一迍，未下寅，春木太勝，二迍；木墓在未，仰見其丘，土畏木克，俯見其仇，三迍；將雀，四迍；雀與刑合，五迍；子臨未，下賊上又乘虎，六迍；子得虛宿，主墳墓哭泣，七迍；干上蛇支上武，俱凶將，八迍。初未死，末巳相，一福；末生初，子投母，二福；初雀末貴，三福；巳受子克，得救人救，四福；癸德附戊，戊寄丙，午臨日，五福。迍中有福，故名迍福。占主化凶為吉，先憂後喜。

The concept of "zhun fu" refers to a situation where both the eight "zhun" difficulties and the five "fu" blessings are present in a divination chart. Using the same chart as before: on a Guiyou day at noon, with You as the hour stem, and in spring, the four lessons are: Wu added to Gui, Hai added to Wu, Yin added to You, and Wei added to Yin. The three transmissions are: Wei, Zi, and Si. The heavenly general riding on the transmission is the Vermilion Bird, White Tiger, and Nobleman. The initiating transmission, Wei earth, in spring belongs to death qi, which is one difficulty. Wei is seated on Yin, which is the season of strong wood, and the wood suppresses the earth completely, which is the second difficulty. The burial place of wood is in Wei, so when it rises, it sees its own tomb, and when it lowers, it sees its enemies, which is the third difficulty. The initial transmission rides the Vermilion Bird, which is the fourth difficulty. The Vermilion Bird also combines with the刑 (crime), which is the fifth difficulty. The middle transmission, Zi, is placed on Wei, and it attacks from below while riding the White Tiger, which is the sixth difficulty. Zi also corresponds to the Emptiness mansion, indicating mourning at graves, which is the seventh difficulty. The day stem is ridden by the Teng Snake, and the day branch is ridden by the Black Tortoise, both beingInauspicious General (malevolent generals), which is the eighth difficulty. Now counting the five blessings: the initial transmission, Wei, is dead, but the final transmission, Si, is in its phase, which is the first blessing. The final transmission generates the initial transmission, like a child returning to its mother, which is the second blessing. The initial transmission rides the Vermilion Bird, and the final transmission rides the Nobleman, which is the third blessing. The fire of Si is attacked by the water of Zi, but it is saved by the saving god, which is the fourth blessing. The virtue of Gui is attached to Wu, and Wu is寄托 (entrusted) to the position of Bing, which is occupied by Wu on the day stem, which is the fifth blessing. In the midst of difficulties, there is also blessing, hence the term "zhun fu." When this chart is obtained, it indicates transforming misfortune into good fortune, first worry then joy.