Ghost Ancestral Tomb Divination

凡日辰墓神及日鬼發用，為鬼墓課。蓋鬼者賊也，陽見陽，陰見陰為鬼。如甲日用申，乙日用酉，丙日用子，丁日用亥，戊日用寅，己日用卯，庚日用午，辛日用巳，壬日用辰戌，癸日用丑未，為鬼也。鬼多主事不美，謀望不成，且災凶及己身。陰鬼星宿神祗，陽鬼公訟是非。

Whenever theTomb Spirit of the day stem and day branch, or the ghost of the day stem, serves as the initiating transmission, it is called the "ghost and tomb lesson." The term "ghost" refers to the one that comes to harm me; if a yang stem is harmed by a yang branch, or a yin stem is harmed by a yin branch, it is considered a ghost. For example, if Jia day uses Shen as the initiating transmission, Yi day uses You, Bing day uses Zi, Ding day uses Hai, Wu day uses Yin, Ji day uses Mao, Geng day uses Wu, Xin day uses Si, Ren day uses Chen or Xu, and Gui day uses Chou or Wei, these are all ghosts. When there are many ghosts, the matters inquired about will not be favorable, endeavors will be difficult to achieve, and misfortunes will involve oneself. Yin ghosts are often related to star mansions and divine beings, while yang ghosts are usually connected to official litigation and disputes.

墓者，蒙昧也。如甲乙寅卯見未，丙丁巳午見戌，戊己、辰戌丑未、壬癸亥子見辰，庚辛申酉見丑。若用起丑加申、辰加亥、未加寅、戌加巳，為用起四墓格。或甲日未加寅為墓神覆日，主人口災晦；或丁卯日戌加卯為干墓臨支，主宅舍衰廢，為關神尤甚。關神，春丑夏辰秋未冬戌也。

The concept of "mù" refers to a state of darkness and confusion. The method of pairing is as follows: Jia and Yi belong to wood along with Yin and Mao, and their "mù" is in Wei; Bing and Ding belong to fire along with Si and Wu, and their "mù" is in Xu; Wu and Ji belong to earth along with Chen, Xu, Chou, and Wei, and their "mù" is in Chen; Ren and Gui belong to water along with Hai and Zi, and their "mù" is also in Chen; Geng and Xin belong to metal along with Shen and You, and their "mù" is in Chou. If the initiating transmission begins with Chou added to Shen, Chen added to Hai, Wei added to Yin, or Xu added to Si, it is called "Yong Qi Si Mu Ge." For example, on a Jia day, if Wei is added to Yin, the wood "mù" covers the day stem, called "Mu Shen Fu Ri," indicating misfortune and bad luck in the household. On a Dingmao day, if Xu is added to Mao, the day stem's "mù" presses upon the day branch, called "Gan Mu Lin Zhi," indicating decline of the dwelling. If this situation coincides with the "guan shen," the harm is even more severe. The method of determining "guan shen" is: in spring it is Chou, in summer it is Chen, in autumn it is Wei, and in winter it is Xu.

或壬寅干上辰支上未，為干支乘墓，如人在雲霧中行也，家宅凋弊，凡占皆不亨快。如申加丑、亥加辰、寅加未、巳加戌，為自坐四墓格，乃人自招其禍，身心甘受昏迷，家宅願假與人作踐兌賃，終不能出脫，占病顛狂，行人失路。或甲申日寅加丑、申加未，為干支互換坐墓，乃彼此各招晦滯，不宜兩相投奔。

For example, if on a Renyin day stem there is a Chen and on the day branch there is a Wei, both the stem and branch are in theTomb Spirit (mournful god), which is called 'dry and branch both riding the墓' (dry and branch both in the tomb). It is like a person walking in fog and unable to find direction, with the family in decline and nothing being smooth. If it is arranged as Shen added to Chou, Hai added to Chen, Yin added to Wei, and Si added to Xu, this is called 'self-sitting four tombs pattern', meaning that the person himself invites misfortune, willingly being trapped in confusion, even willing to let others destroy and occupy the family property, eventually unable to escape. When predicting illness, it indicates madness; when predicting travelers, it indicates getting lost. Another example is on a Jiashen day, if Yin is added to Chou and Shen is added to Wei, the day stem and day branch step into each other's tombs, called 'dry and branch exchanging sitting in the tomb'. Both sides bring about gloom and blockage, and neither should go to visit the other.

蓋鬼主傷殘，墓主閉塞不通、闇昧不振，凡事逢墓則止。此五行受鬼克賊，又加四墓，故名鬼墓。凡人占，鬼入傳及傳墓不吉，非官訟必疾病。辰未為日墓，暗中有明，及夜墓坐日亦吉。丑戌為夜墓，昏昧自甚。日墓坐夜亦然。辰戌墓主剛猛急速，丑未墓主事遲延柔緩。統“困”之體，乃守己待時課也。

In general, the ghostly master causes injuries and damages, while the tomb signifies blockage, darkness, and lack of vitality. Any matter encountering the tomb comes to a halt. This lesson involves both the five phases being attacked by the ghost and the叠加 of four tombs, hence it is called the ghost tomb. For ordinary people divining a lesson, if the ghost enters the three transmissions or if the tomb appears among the three transmissions, it is not auspicious; it usually indicates legal troubles or illness. Chen and Wei are considered the tombs of the day, still showing some brightness in the darkness. If the night tomb falls on a lesson divined during the day, it is considered auspicious. Chou and Xu are considered the night tombs, with particularly deep darkness. If the day tomb falls on a lesson divined at night, it is the same. The tombs of Chen and Xu indicate matters that are fierce and urgent, while those of Chou and Wei indicate matters that are delayed and gentle. This lesson belongs to the body of the Confusion hexagram from The Zhou Changes, indicating a lesson where one should consolidate oneself and wait for the right opportunity.

象曰：“五行克賊，死墓之鄉。人丁多耗，家宅不昌。行人可至，病者如狂。謀為遲滯，捕盜深藏。”如鬼在日上發用，常人占卜事多凶。或內有德神旺氣，求官大利。或辰戌丑未作日鬼為魁罡，占科舉必高中，餘占用神剋日，吉凶相半，事反覆而後成。鬼帶惡殺，多主怪禍，舉動不利。

The interpretation states: The Five Phases are mutually overcoming and harming each other, causing people to be trapped in a state of death and desolation; family members suffer many losses, and the household does not flourish; those who go out may still return, but the sick become狂躁 and mad; all plans are obstructed and delayed, and when pursuing thieves, the thieves hide very deeply. If the ghost is above the day stem and serves as the initiating transmission, common people asking about this usually face misfortune; however, if the lesson contains virtue spirits and strong energy, seeking official positions brings great benefit. If the day ghost is made up of the years Chen, Xu, Chou, or Wei, it becomes the魁罡, and those taking the imperial examination will certainly succeed. In other cases, if the initiating transmission spirit overcomes the day stem, the outcome is mixed, and matters will require repeated efforts to succeed. If the ghost carries evil stars, it often leads to strange calamities, and all actions will be unsmooth.

若寅加酉、巳加子、申加卯、亥加午為用，乃傳墓入墓，自明投暗，如人下井，一腳深於一腳，健人必病，病人必死。或未加亥、戌加寅、丑加巳、辰加申用，墓加長生，舊事再發，訟斷了又論，病痊了又作，事許了又悔，人喜了又怒，仇和了又怨。

If the initiating transmission is made by using寅over酉, 巳over子, 申over卯, and 亥over午, it is like passing from one grave to another, moving from the bright to the dark, similar to a person going down a well, step by step deeper. A healthy person will surely become ill, and an ill person will surely die. If the initiating transmission is made by using 未over亥, 戌over寅, 丑over巳, and 辰over申, then the grave is placed over the growth, and old matters are revived: cases decided are reopened, diseases cured relapse, matters agreed upon are regretted, people happy then become angry, and old enmities resolved are renewed.

或生旺入墓，事成終止；墓入生旺，事廢又興。中傳見墓，主進退，求財無，百事不稱意，合則晦甚。日鬼墓神俱發用無氣，占病大忌，乘虎必死。或財神、祿神、官星、長生，中末見墓，仕人不利，當應六三困于石之凶象。

Also, when the spirit of growth and prosperity enters the grave, the matter has already been completed but ultimately comes to a halt; when the grave spirit enters the land of growth and prosperity, the matter has already been abandoned but then revives again. If the middle transmission contains the grave spirit, it indicates difficulty in moving forward or backward, failure in seeking wealth, and everything not going as desired. If the combined spirit is also present, the situation becomes even more obscure. If the daily ghost and the grave spirit both initiate the transmission but lack strength, it is especially ominous for illness. If the White Tiger is also present, death is certain. If the spirits of wealth,禄, official stars, and growth fall into the middle or final transmission and meet the grave, it is unfavorable for officials. This corresponds to the hexagram "困" (Obstruction) in the Zhou Changes, specifically the third line, which says "困于石" (trapped by a stone) — being blocked by a stubborn stone, unable to advance or retreat.

若日鬼盜氣，中末逢墓，常人為喜。或鬼墓臨日作生氣，或自墓傳生，或鬼墓有剋制沖破，變凶為吉，病者生，囚者釋，凡事先憂而後喜也，當應困亨貞大人吉之象也。

In reverse, if the day's ghost (ghost element) exhausts its own strength, and both the middle and final transmissions meet the墓 (burial) to contain it, ordinary people who divinate this would be happy. Or if the墓 (burial) is adjacent to the day's stem and is in the state of growth, or if the墓 transmits to the long life (longevity), or if another divine force comes to control or break the墓, then misfortune can turn into good fortune: the sick may recover, prisoners may be released, and all matters begin with worry and end with joy. This corresponds to the hexagram statement of the困 (Obstruction) hexagram in The Zhou Changes, which says, "困,亨,贞,大人吉" — being in a difficult situation yet the path remains open, and the righteous person ultimately attains good fortune.

如壬申日丑時午將，壬日屬水，以辰為墓，又為日鬼，加日發用為鬼墓。 辰后 酉空 寅蛇 玄 朱 空 后 午 丑 酉 辰 丑 申 辰 壬 戌亥子丑 酉 寅 申 卯 未午巳辰

Take the day Renshen as an example: at the hour of Chou, the month general is Wu, and Wu is placed over Chou. The heaven plate advances five positions ahead of the earth plate. The day stem REN belongs to water, and the burial place of water is Chen. However, Chen earth also overcomes REN water, so Chen is both the burial place and the ghost of the day stem. REN is lodged in Hai, and Hai is exactly where Chen is located. Chen is placed over the day stem and acts as the initiating transmission, thus it is determined as a ghost burial lesson. The four lessons are arranged from right to left: REN has CHEN, CHEN has You, the day branch Shen has Chou, and Chou has Wu. The four heavenly spirits are successively occupied by Tianhou, Tiankong, Zhuque, and Xuanwu. The three transmissions are taken as Chen, You, and Yin, respectively occupied by Tianhou, Tiankong, and Tengsnake. The burial and ghost combine in the same position to press upon the day stem, which is the origin of this lesson's name. The last four lines show the arrangement of the twelve earthly palaces on the earth plate.

凡日辰墓神乘蛇虎加卯酉，並人行年，為墓門開格。如日墓加卯為外喪，支墓加卯為內喪，出外宜遷葬以禳之。日墓加酉為內喪，支墓加酉為外喪，入內宜合壽木以禳之，惟不可納人。此水火木日辰有之外，有丁癸卯酉四日，墓臨卯酉，真墓門開格，或見喪吊、死神、死氣尤的。更發用囚死，克賊歸墓何類神，以定何人喪也。

Whenever theTomb Spirit of the day stem and day branch rides upon the Teng Snake or White Tiger and comes to rest on the卯 or酉, and coincides with the占者's year of birth, it is called "Mumen Kai Ge," meaning the gate of the墓 is opened. If the墓 of the day stem is on the卯, it indicates a death outside the family; if the墓 of the day branch is on the卯, it indicates a death inside the family. If a person is outside, it is advisable to relocate the burial site to avert misfortune. If the墓 of the day stem is on the酉, it indicates a death inside the family; if the墓 of the day branch is on the酉, it indicates a death outside the family. If a person is at home, it is advisable to prepare funeral materials to avert misfortune, but at this time, one must not allow outsiders to enter the house. This pattern occurs only for day stems and branches of the water, fire, and wood elements, as well as for the days of Dingmao, Dingyou, Guimao, and Guiyou, where the墓神 is directly on the卯 or酉, which is the true "Mumen Kai Ge." If the pattern is further accompanied by the presence of the Mourning-and-Condolence spirit, the Death Deity, and Death Qi, it becomes even more certain. Then one should examine whether the Initiating Transmission is in a state of imprisonment or death, and determine which type of spirit is being overcome and returned to the墓, thereby identifying which person will die.

如壬戌日巳時，丑月子將，命在戊子，七月二十六日卯時生，行年未交，生在酉上見辰墓，將乘螣蛇，為墓門開格。 午后 丑勾 申玄 青 貴 勾 后 子 巳 丑 午 巳 戌 午 壬 青勾六朱 子丑寅卯 空亥 辰蛇 白戌 巳貴 酉申未午 常元陰后

Below is a recorded divination: On the day of Renxu, at the time of Si, the month is Chou. The general used is Zi. The Zi general is placed on the Si time. The Heaven Plate is five places behind the Earth Plate. The person's birth date is Wuzi, born on the 26th day of the seventh month at the time of Mao. His current age has not yet changed. His birth star falls on You and sees Chen, which is the tomb, and the tomb is occupied by Teng Snake, thus forming the Tomb Gate pattern. Ren is placed in the亥 palace, with午 on the亥; the day branch Wu has巳 on it. The four lessons, from right to left, are: Ren with午,午 with Chou, the day branch Wu with巳, and巳 with Zi. The four heavenly spirits are successively occupied by the Heavenly Empress, Gou Chen, Nobleman, and Azure Dragon. The three transmissions are午, Chou, and Shen, which are occupied by the Heavenly Empress, Gou Chen, and Black Tortoise respectively. The following circle shows the arrangement of the twelve palaces of the Earth Plate along with the twelve Heavenly Generals, indicating the palace where each general is placed.

此課得一下賊上，為重審課。主女人禍從內起，三傳遞生為亨通課，主舉薦。初傳午加壬下克上，將逢天后上克下，為財受夾克格，主財不由己費用。蓋日為我，子命水旺冬令，喜戌支沖辰，凶散交生，前四月內生疔，服藥危自可救。

This lesson has only one instance where the lower god overcomes the upper god, making it a "re-examination lesson," indicating that misfortune originates from a woman within the household. The three transmissions are午 (Wu) generating丑 (Chou), 丑 (Chou) generating申 (Shen), with each generation leading to the next, forming a smooth and favorable lesson, suggesting that someone will recommend him. However, the first transmission has午 (Wu) placed on壬 (Ren), which is the lower god overcoming the upper god. The god riding on午 (Wu) is the Heavenly Empress, belonging to water, and it is also overcoming from above to below: the wealth god is squeezed by both upper and lower forces, forming the "wealth squeezed by upper and lower overcoming pattern," indicating that money is not under his control and will be spent without his will. The day stem represents the person himself; his birth stem isWuzi (Wuzi), belonging to water, which is strong during winter. Fortunately, the day branch戌 (Xu) can break the墓 (mound) of辰 (Chen), dispersing the bad influence and turning it into mutual generation. The person had a boil four months ago, though dangerous, but he was saved by taking medicine.

壬日以午為妻，乘時死氣，火以戌為墓，加卯將乘白虎。妻辛卯六月命，交生後，行年並臨卯，正墓門開格，故因時患飲水不藥身亡。予初以課傳夾克妻財，財生官，官生印，印生身，只謂破財加納，豈果妻病不服調理而死，財仍浪費，何其驗效如是之神哉。錄此以為記雲。

On a day marked by the stem Ren, the wife's wealth is represented by the fire at Wu. At this time, the fire at Wu is riding on the death qi. The burial place of fire is at Xu, and Xu is placed on Mao while riding on the White Tiger. Her birth month is June, with her birth stem being Xin Mao. After her birthday, her year of travel also arrives at Mao, which is exactly the opening of the burial gate. Therefore, she later fell ill due to the prevailing weather conditions, but she only wanted to drink water and refused to take medicine, eventually dying. At first, I saw the wife's wealth being trapped between two lines in the divination, and the wealth generating official, official generating seal, and seal generating self, thinking it was merely spending some money to donate for an official position. I never expected it to be truly the case that her wife fell ill, refused treatment, and died, with the money being wasted in vain. The accuracy of divination can reach such a level. Therefore, I recorded this, just to keep a true account.

《訂訛》：鬼墓：干支上神發用，或作干鬼干墓，或作支鬼支墓。假如壬日辰加亥發用，既作日鬼，又作日墓，故名鬼墓。

"The 《Ding E》 says: The lesson called 'Ghost Tomb' is when the initiating transmission is carried by the upper god of the day stem or the day branch. This upper god is either both the ghost and the tomb of the day stem, or both the ghost and the tomb of the day branch. For example, on a壬 day, if the transmission starts with 辰 added to 亥: 辰 earth controls 壬 water, making it the ghost of the day stem; the tomb of water is also 辰, making it the tomb of the day stem. Thus, the same heavenly stem holds two roles, hence the name 'Ghost Tomb.'"

占主一切凶。蓋鬼者賊也，主傷殘；墓者昧也，主暗塞，都不利謀望。家不昌，病凶財耗，盜難獲。陽鬼公訟是非，陰鬼神祗星宿。

Divination indicates that all matters are generally unfavorable. Ghosts represent harm and signify injury or damage to the body; a tomb signifies confusion and indicates blocked roads. Both situations are unfavorable for planning or seeking benefits. The family is not prosperous, illness is dangerous, wealth is lost, and stolen items cannot be recovered. Ghosts associated with yang involve legal disputes and conflicts, while those associated with yin involve disturbances from deities and star mansions.

墓有五格，日上得日墓為墓神覆日，主人昏晦，乃命運衰弱，天羅自裹，宜醮禳之。辰上得日墓為干墓臨支，主宅傾頹。或日上得日墓，辰上又得辰墓，為干支乘墓，人宅俱不利。

There are five types of patterns in the grave (mù). The first is when the day stem (rì gān) is found on the day stem itself, called "mù shén fù rì" (grave spirit covering the day), indicating a person who is dull and obscure, with a weak destiny, as if trapped by the heavenly net; one should perform a ritual to appease and resolve it. The second is when the day stem's grave is found on the day branch (rì zhī), called "gān mù lín zhī" (day stem's grave on the branch), indicating the family residence is in decline and ruined. The third is when the day stem is found on the day stem's grave and the day branch is found on the day branch's grave, called "gān zhī chéng mù" (day stem and branch both in grave), indicating both the person and the residence are unfavorable.

或日下臨日墓，辰下又臨辰墓，為干支坐墓，乃自招禍，身心甘受昏迷，家宅願假與人作踐，占病顛狂，行人失路。或日上得辰墓，辰上得日墓，為干支互換坐墓，彼此各招晦滯，不宜兩相投奔。

The fourth case is when the Day Stem is sitting on top of its own墓, and the Day Branch is also sitting on top of its own墓, called "干支坐墓." This indicates self-invited misfortune, with the mind and body willingly sinking into confusion and ignorance, even willing to let the family home be used by others for destruction. In terms of illness, it indicates madness; in terms of travel, it indicates getting lost. The fifth case is when the Day Stem is sitting on top of the Day Branch's墓, and the Day Branch is sitting on top of the Day Stem's墓, called "干支互换坐墓." This leads to both sides suffering from bad luck and blockages, and neither side is suitable for seeking support or relying on each other.

辰未為日墓，暗中有明，夜墓坐日亦吉。丑戌為夜墓，昏昧自甚，日墓坐夜亦然。辰戌墓主事剛速，丑未墓主事延緩。墓臨長生，舊事再發，訟斷又起，病痊又作，事許又悔，仇解又生。生旺入墓，事成中止。墓入生旺，事廢復興。

Chen and Wei are considered the burial places of the day, yet even in darkness they still show a little light. If a night burial is used in a daytime divination, it is also considered auspicious. Chou and Xu are considered the burial places of the night, and since darkness is already deep, a daytime burial used in a night divination is similar. The burial of Chen and Xu indicates matters that are strong and quick, while the burial of Chou and Wei indicates matters that are slow and delayed. If the burial is placed over the position of growth, old matters will recur: lawsuits are settled but then arise again, diseases are cured but then return, matters are agreed upon but then reversed, and enmities are resolved but then renewed. If a spirit of growth and vitality enters the burial, the matter will be completed halfway and then stop. If the burial spirit moves towards the position of growth and vitality, the matter will be abandoned and then revived.

凡日辰墓乘蛇虎加卯酉與行年並，為墓門開。如日墓加卯為外喪，辰墓加卯為內喪，出外宜遷葬以禳之。日墓加酉為內喪，辰墓加酉為外喪，入內宜合壽木以禳之。

If the day stem and day branch's墓 are occupied by Teng Snake or White Tiger, and they are combined with the占者's age year, then the墓 door is opened. If the day stem's墓 is on卯, it indicates a death outside the family; if the day branch's墓 is on卯, it indicates a death within the family. Those who are outside should move the remains for relief. If the day stem's墓 is on酉, it indicates a death within the family; if the day branch's墓 is on酉, it indicates a death outside the family. Those who are at home should prepare funeral materials in advance for relief.

卯酉日墓臨卯酉為真墓門開，見喪吊、死神、死氣尤的，更看發用囚死，克賊歸墓，是何類神，以定何人喪也。大都鬼墓發用無氣，病最忌，乘虎必死。或財神、祿神、官星、長生在中末見墓，仕人不利。

On days of卯 or酉, if theTomb Spirit is exactly at卯 or酉, then the墓门 is truly open; if further encounteringThe Mourning-and-Condolence spirit, 吊客, Death Deity, and Death Qi, it becomes even more certain. One should also examine whether Initiating Transmission is in a囚 or 死 position, and determine which type of spirit is being overcome and brought into the墓. Based on this, one can judge which person will die. Generally speaking, if 鬼墓 serves as Initiating Transmission and has no strength, it is most unfavorable for illness. If it is further accompanied by White Tiger, death is certain. If good spirits like 财神, 禄神, 官星, and Growth fall into Middle Transmission or Final Transmission and encounter 墓, it is unfavorable for officials.

此課常人更忌見鬼，鬼帶惡殺更凶。惟內有德神旺氣，求官大利。或魁罡及丑未作日鬼，占科名高中。若日鬼發用，中末逢墓，常人為喜。或鬼墓臨日辰作生炁，或自墓傳生，或鬼墓有剋制沖破，或墓逢空，變凶為吉，病者生，囚者散，凡事先憂後喜也。

In ordinary people's affairs, encountering a ghost is particularly undesirable, and if the ghost is accompanied by malevolent forces, it becomes especially dangerous. However, if the divination contains virtuous deities and strong vital energy, seeking official positions will be highly beneficial. If the day ghost is occupied by the魁罡 or the branches 丑 or 未, then predicting success in exams is certain. If the day ghost serves as the initiating transmission, and the middle and final transmissions meet the墓 to contain it, ordinary people would actually be pleased. Alternatively, if the ghost and墓 are in the position of the day stem or day branch at the time of vital energy, or if the墓 transmits towards the long growth, or if the ghost and墓 are restrained or broken by another deity, or if the墓 is exactly empty, then danger can turn into good fortune: the sick can recover, prisoners can be released, and all matters will first bring worry and then bring joy.

《訂訛》：鬼呼，天盤作鬼加地盤墓神是也，行年神將凶更的。鬼臨墓則鬼為得地，引類呼朋，故名鬼呼。占主壯者亦病，病必有崇，事多暗害，或連累入獄。

The "Disputing Errors" says: "Ghost Call" is when the heavenly stem representing the ghost is placed over the earth stem's tomb god on the Heaven Plate; if the year stem's god and the general also are凶, it becomes even more certain. Once the ghost arrives at the tomb, it gains the advantage of the terrain, thus attracting similar beings and calling friends to come, hence the name "Ghost Call." If one divines this pattern, even a healthy person may fall ill, and once ill, there must be supernatural interference; all affairs are often harmed from behind, and one may even be implicated and imprisoned.

五墳四煞，稼穡課作本日墓神乘凶將發用，五墓為墳，四神為煞，故名五墳四煞。占主不可獨行遠出，出逢凶禍，或訟病相纏。

The pattern of five graves and four evils appears in the divination lesson of farming and cultivation. It occurs when theTomb Spirit (storage deity) of the day rides upon aInauspicious General (malevolent general) to serve as the initiating transmission. The five storage deities of the Five Phases are called坟 (graves), and the four earth deities at the hours of辰, 戌, 丑, and 未 are called煞 (evils). Together they form the pattern of five graves and four evils. When this pattern appears, one should not travel alone. If one does, they will encounter misfortune, or be plagued by legal troubles and illness at the same time.

《心鏡》喪門卦：喪門正月未為之，（正月未逆行四季。）四季流行逆數推。用在行年支干上，病人憂死健人衰。白虎若臨轉凶惡，所主之事必無疑。

The Xinjing text establishes a separate hexagram for the Mourning-and-Condolence spirit. The mnemonic says: The Mourning-and-Condolence spirit falls on Wei in the first lunar month. The explanatory text clarifies that in the first month, the Mourning-and-Condolence spirit begins on Wei, and then proceeds in reverse order through the four seasons' positions of Chen, Xu, Chou, and Wei. After this, it is calculated in reverse sequence through these four positions. If it falls on the person's age or on the day branch or day stem and serves as the initiating transmission, the patient should be concerned about death, and even the healthy person will turn towards decline. If the White Tiger also appears in this position, the evil omen becomes even more severe, and the outcome of the matter is certain.

凡天乙立卯酉，為勵德課。蓋卯酉為陰陽交易之位，貴人由之而遷易。如日辰陰神在天乙前，貴人不得引從則退陰，主小吏退剝。蓋小人恃勢，不知謹身修德則凶。若日辰陽神在天乙後，貴人前引而從則進陽，主君子進用。蓋君子知機而能行仁布德則吉，此天道福善禍淫，獎勵有德，占利君子不利小人。統隨之體，乃反覆不定之課也。

Whenever the Nobleman (天乙贵人) is positioned at the卯 (Mao) or酉 (You) branches, it is called the "Lide Lesson." This is because the卯 and酉 positions represent the transition between yin and yang. When the Nobleman arrives here, his movements forward or backward become uncertain. If the yin spirit associated with the day stem and branch is positioned before the Nobleman, the Nobleman cannot bring it behind him, and this yin spirit will be suppressed, indicating the dismissal of a minor official—small people take advantage of power without restraint or moral cultivation, hence it is凶 (unfavorable). If the yang spirit associated with the day stem and branch is positioned after the Nobleman, the Nobleman leads and it follows, allowing this yang spirit to rise, indicating the appointment of a virtuous person—virtuous people recognize the right time and act with benevolence and virtue, hence it is吉 (favorable). This is precisely the principle of the heavenly path bestowing blessings upon the virtuous and misfortune upon the licentious, rewarding those with virtue. Therefore, this lesson benefits the virtuous but not the petty. It belongs to the structure of the "Following" hexagram from the Zhou Changes, and it is a lesson of uncertainty.

象曰：“陽神前引，陰神后隨。君子則吉，小人則危。陰神前立，陽神后居。小人得意，君子失機。”前既曰陽後得貴人接引利君子，此又曰陽神后居，君子失機，何也？前乃止於陽後，今乃陰前陽後俱全，故云君子失機也。

Divination interpretation says: if the yang spirit is in front leading the way and the yin spirit follows behind, then the gentleman gains good fortune and the petty person faces danger; conversely, if the yin spirit is in front and the yang spirit is behind, then the petty person gains advantage while the gentleman loses opportunity. Someone might ask: previously it was said that the yang spirit being behind the nobleman allows the gentleman to receive the nobleman's guidance and thus benefits the gentleman, so why does this passage say that the yang spirit being behind leads to the gentleman losing opportunity? The answer is: the previous situation only mentioned the yang spirit being behind, while this case involves both the yin spirit in front and the yang spirit behind. Since the yin spirit has taken the front position, the gentleman naturally loses the initiative.

如陽前則貴人得其接引，陰前則貴人受其羈絆。陰在貴人前，訟則卑遭責。陽在貴後，災則修德自愈。若貴立卯酉，陽前陰後，當應隨六三係丈夫失小子之象。陰前陽後，當應隨六二係小子失丈夫之象也。

The heavenly spirit comes before, and the nobleman receives its recommendation and support; the earthly spirit comes before, and the nobleman is instead hindered by it. When the earthly spirit precedes the nobleman, the party of lower status in a lawsuit will suffer punishment; when the heavenly spirit comes after the nobleman, encountering misfortune can be resolved simply by cultivating virtue. If the nobleman is positioned at卯 (Mao) or酉 (You), and the heavenly spirit is ahead while the earthly spirit is behind, this corresponds to the image of the sixth line of the third trigram in the "Zhou Yi" (I Ching), "binding the adult male and losing the young child" — attaching to an adult man and abandoning the child. If the earthly spirit is ahead and the heavenly spirit is behind, it corresponds to the image of the sixth line of the second trigram in the "Zhou Yi," "binding the young child and losing the adult male" — attaching to the child and losing the adult man.

如戊子日申時午將占，晝丑加卯，為勵德也。 丑貴 亥陰 酉常 白元貴朱 申戌丑卯 戌子卯戊 卯辰巳午 寅 未 貴 丑 申 子亥戌酉

Take the day of Wuzi as an example: divination is done at the hour of Shen. The month general is Wu, and Wu is placed over Shen. The heaven plate is two places behind the earth plate. The lodgment palace of Wu is Si, and there is Mao on Si; the day branch Zi has Wu on it. This is a daytime class, and the daytime nobleman for Wu day is Chou. The Chou on the heaven plate is exactly on the earth plate's Mao. The nobleman is located at Mao, forming the Li De class. The four lessons are arranged from right to left: Wu with Mao, Mao with Chou, the day branch Zi with Wu, and Wu with Shen. The four heavenly spirits are successively multiplied by Vermilion Bird, Nobleman, Black Tortoise, and White Tiger. The three transmissions are Chou, Hai, and You, respectively multiplied by Nobleman, Tai Yin, and Tai Chang. The section marked 「贵」 on the earth plate diagram is exactly where the nobleman is located.

夫天乙為門內君子，處事之所，小吏犯罪而到。如日辰陰陽俱在天乙後，為微服格。主君子遷官，小人退職，事體稍遲，大干則可，小處則不可也。如辛丑日寅時丑將。 子陰 亥元 戌常 元陰空白 亥子申酉 子丑酉辛 辰巳午未 卯 申 貴 寅 酉 丑子亥戌

Heavenly Master Nobleman is like a gentleman within the gate, the place where affairs are handled, and minor officials who commit crimes are brought here for trial. If both the yin and yang spirits of the day stem and day branch are arranged after Heavenly Master, it is called 'Disguised Rank,' similar to the Nobleman changing into plain clothes. This indicates the promotion of gentlemen and the removal of positions from petty people; affairs progress somewhat slowly, making it suitable for handling major matters but unsuitable for minor ones. The example given is on Xinchou day at the寅 hour, with the month general being Chou: Chou general is placed on寅 hour, and the heaven plate is one step behind the earth plate. The day stem辛 is lodged in戌, with酉 on戌; the day branch丑 has子 on it. The four lessons are arranged from right to left as酉 on辛, 申 on酉, 子 on丑, and亥 on子. The four heavenly spirits are successively multiplied by White Tiger, Heaven Void, Tai Yin, and Black Tortoise. The three transmissions are taken as子,亥,戌, respectively multiplied by Tai Yin, Black Tortoise, and Tai Chang. The section marked 'Nobleman' on the earth plate is the palace where the Nobleman resides.

如日辰陰陽俱在天乙前，為蹉跎格。主小人進職，君子退位，事體稍遲，處小則可，大干不可，如庚申日 午蛇 辰六 寅青 六蛇六蛇 辰午辰午 午申午庚 卯辰巳午 寅 未 貴 丑 申 子亥戌酉

In reverse, if both the yin and yang spirits of the day stem and day branch appear before Tianyi, it is called the "Cetuoge" pattern. This indicates that petty people may be promoted while the virtuous are demoted; affairs progress slowly, and small matters can be handled, but great ones cannot. An example is a Gengshen day: Geng is lodged in Shen, and Shen has Wu above it, indicating that the heaven plate is two places behind the earth plate. The day branch is also Shen, with Wu above it, so the first and third lessons overlap, and the second and fourth lessons overlap. The four lessons, from right to left, are Geng with Wu, Wu with Chen, the day branch Shen with Wu, and Wu with Chen. The upper spirits successively ride on Teng Snake, Liu He, Teng Snake, and Liu He. The three transmissions are Wu, Chen, and Yin, each riding on Teng Snake, Liu He, and Azure Dragon respectively. The place marked "Gu" on the earth plate diagram is where the nobleman is located.

《訂訛》（解之甚明）：勵德：貴人臨卯酉。卯酉為陰陽交易之位，貴人臨之，門戶搖動，進退分焉。如干支陰神屬卑，乃妄立貴人前，是小人恃勢不謹，定當黜下，主小吏退剝。干支陽神屬尊，乃退處貴人後，是君子謙沖循省，定當進用。主大吏升遷。此天道福善禍淫，獎勵有德，故名勵德。

The "Ding'E" explains this divination most clearly. It says: "Lide" means the nobleman is at the position of卯 and酉. 卯 and酉 are the positions where yin and yang change, so when the nobleman is here, the gate becomes unstable, and whether to advance or retreat is decided here. The yin spirit of the day stem and day branch is of low status, yet it takes a position before the nobleman, which is like a petty person using power carelessly and will certainly be dismissed, indicating a minor official losing his post. The yang spirit of the day stem and day branch is of high status, yet it retreats behind the nobleman, which is like a gentleman being humble and self-reflective, and will certainly be promoted, indicating a high-ranking official receiving a promotion. This is exactly how heaven's way bestows blessings on the virtuous and calamity on the licentious, rewarding those with virtue, hence the name "Lide."

占主反覆不定，理宜遷動官位，君子遷，小吏黜，庶人身宅不安，宜謝土神。此課外有干支陰陽俱在貴人後，為微服。君子升遷，小吏黜，事體稍遲，大干則可，小處不可也。有干支陰陽俱在貴人前，為蹉跎格。主小吏遷，君子黜，事體亦稍遲，小處則可，大干不可也。

The key points of divination are: affairs are fluctuating and uncertain, and according to principle, there will be changes in official positions — the virtuous will be promoted, the minor officials will be dismissed; common people will experience unease in their bodies and homes, and it is advisable to perform a ritual to thank the earth deity. This main pattern also has two additional patterns: if both the yin and yang spirits of the day stem and day branch are positioned after the nobleman, it is called 'disguised travel', indicating the virtuous will be promoted and the minor officials will be dismissed, with the matter progressing slowly, suitable for major affairs but not for minor ones; if both the yin and yang spirits of the day stem and day branch are positioned before the nobleman, it is called 'wasted effort pattern', indicating the minor officials will be promoted and the virtuous will be dismissed, with the matter also progressing slowly, suitable for minor affairs but not for major ones.

《觀月經》（名鸞失鳳）：天乙立二八，卯酉日月門。貴神當其上，勵德卦基根。日出卯為二門，入酉為八門。天乙立其上，更詳日之陰陽二神，辰之陰陽二神，居前後者是也。

The lesson "Observing the Menstrual Cycle" is given another name called "Luan Shi Feng," meaning the loss of the phoenix companion by the luan bird. The verse says: The Heavenly Ethical God is positioned at the second and eighth gates, which are the卯 and酉 gates, the doors through which the sun and moon rise and set; the nobleman is exactly above, forming the foundation of the moral virtue hexagram. The annotation explains: The sun rises at卯, which is the gate of the second month; the sun enters at酉, which is the gate of the eighth month. When the Heavenly Ethical God is positioned at these two places, one must also carefully examine the yang and yin spirits of the day stem and the day branch, determining whether they are positioned before or after the nobleman.

六月甲子日，寅時得此門。天乙立酉是八門也。辰午陽在後，辰是辰之陽神，午是日之陽神，俱在天乙之後也。申戌陰前存。申是辰之陰神，戌是日之陰神，俱在天乙之前，正是天乙勵德之卦也。

A verse example says: On the Jiazi day in June, if the time is寅 (Yin), then this gate is obtained. The annotation explains: At this time, Tianyi is positioned on You (You), which is one of the eight gates. The verse says "Chen Wu Yang is behind," and the annotation explains: Chen is the Yang spirit of the day branch, Wu is the Yang spirit of the day stem, both of which are positioned after Tianyi. The verse also says "Shen Xu Yin is before," and the annotation explains: Shen is the Yin spirit of the day branch, Xu is the Yin spirit of the day stem, both of which are positioned before Tianyi. Yang comes after, Yin comes before, which is exactly the hexagram of Tianyi's virtue.

小吏犯剝退，官人轉更尊。居官貪祿，小吏剝退也。忽然申時算，微服別一般。陰陽俱在後，君子賜朱欄。假令六月甲子日申時，一課子甲、二課戌子、三課戌子、四課申戌。天乙立二門卯上，子為日之陽神，戌為日之陰神，戌又為辰之陽神，申為辰之陰神，俱在天乙之後也，主君子得之，加官進祿。

The song says: petty officials will be demoted and lose their positions, while those in official positions will become even more esteemed. The commentary explains: this refers to the aspect of being in office and craving salary, forming a contrast with the demotion of petty officials. The song also says: if suddenly using the hour of Shen for calculation, it becomes the case of secret travel, with a different situation - both the yin and yang spirits are behind the nobleman, and the gentleman will be granted honor and glory. The commentary calculates: on the Jiazi day of June, at the hour of Shen, the first lesson is Jia with Zi, the second lesson is Zi with Xu, the third lesson is the day branch Zi with Xu, and the fourth lesson is Xu with Shen. Tianyi is positioned at the second gate's Mao position; Zi is the yang spirit of the day stem, Xu is the yin spirit of the day stem, and Xu is also the yang spirit of the day branch, while Shen is the yin spirit of the day branch. All four are positioned behind Tianyi, so it indicates that the gentleman who takes this lesson will receive promotion and increased salary.

小人逢此卦，四大不能安。天乙立二八，陰陽在後，名凶卦，小人退職之象。要知蹉跎體，陰陽翻在前。天乙立二八之門，其日辰陰陽居天乙之前者，名蹉跎卦也。君子災迍悶，小人喜牽連。蹉跎卦小人喜，君子憂也。

The rhyme says: When a small person encounters this hexagram, his body and mind are all restless. The commentary explains: Tianyi is positioned at the second and eighth gates, with both the yin and yang spirits following behind it. For a small person, this is a凶 hexagram, indicating loss of office and dismissal. The rhyme also says: To recognize the蹉跎 pattern, look at the yin and yang spirits turning to the front. The commentary explains: When Tianyi is positioned at the second and eighth gates, and the yin and yang spirits of the day stem and day branch are located before Tianyi, it is called the蹉跎 hexagram. The last line of the rhyme says that the gentleman is troubled and distressed, while the small person is happy and celebrates together. The commentary points out: The蹉跎 hexagram is a favorable one for the small person and a troubling one for the gentleman.

《心鏡》：勵德陰陽何以分，卯酉將為日月門。天乙此時居位上，天乙立卯酉之上。貴賤尊卑位各陳。尊卑以陳貴賤位，失則尊卑之分紊矣。

The song of the "Heart Mirror" says: In the lesson of cultivating virtue, how are yin and yang ultimately distinguished? The key lies in the two gates of the rising and setting of the sun and moon, namely the卯 and酉. At this moment, the Heavenly Stem Tianyi is standing at this position — the explanatory note clarifies that Tianyi is standing at the卯 or酉 position. The song also says that the distinctions of honor and humility, respect and subordination are arranged in order; the explanatory note explains: once the order of respect and subordination is determined according to their positions, the distinction between honor and humility is clear. If this order is wrong, the distinction between respect and subordination becomes confused.

陰妄立前陽處後，陰者，乃日辰之陰第二課、第四課，屬卑，不合妄居貴人之前，必主黜退。陽者，乃日辰之陽第一課、第三課，屬尊，不合居於貴人之後，必遷進也。大吏升遷小吏迍。庶人身宅憂移動，魂夢不安謝土神。二八月是祭祀社稷之月，故曰土神。

The song says: "The yin spirit擅自 moves forward, while the yang spirit retreats to the back." The annotation explains: "所谓阴" refers to the yin spirits of the day stem and day branch, which are the second and fourth lessons, respectively. These are of low status and should not be placed before the nobleman. If they do, they will certainly be demoted. "所谓阳" refers to the yang spirits of the day stem and day branch, which are the first and third lessons, respectively. These are of high status and should not be placed behind the nobleman. If they do, they will certainly be promoted. Therefore, the song continues: "High officials will be promoted, while low officials will be in trouble; common people will worry about their bodies and their homes needing to move, and they will have restless dreams at night. They should perform the earth thanksgiving ritual." The annotation adds: February and August are the months for worshiping the state gods, hence they are called the earth thanksgiving ritual.

此課通龜與《訂訛》皆說不明，止曰日辰陰神在天乙前，而不說出陽神在何處。如俱在前為蹉跎，如在後為君子失機，止曰日辰陽神在天乙後而不說出陰神在何處。如俱在後為微服，如在前亦為君子失機矣。

This lesson, both the books "Tong Gui" and "Ding E" explain insufficiently: they only mention that the yin spirits of the day stem and day branch are before Tianyi, but they do not indicate where the yang spirit is located - it must be known that if both yin and yang are in front, it is a wasted effort; if the yang spirit is behind, it is a case of the gentleman missing an opportunity. Similarly, they only mention that the yang spirits of the day stem and day branch are after Tianyi, but they do not indicate where the yin spirit is located - if both yin and yang are behind, it is a case of being in disguise; if the yin spirit is in front, it is again a case of the gentleman missing an opportunity.

此課止宜以四段定之，一曰日辰陰陽俱在天乙前，為蹉跎格，主小人進職，君子退位。二曰俱在後，為微服格，主君子遷官，小人退職。三曰陽前陰後，君子則吉，小人則危。雖曰小人危，乃得陰陽之定位，小人如守分循理，亦獲吉象。

This lesson should be divided into four cases for determination. First, if both the yin and yang spirits of the day stem and day branch are before Tianyi, it is called the蹉跎格, indicating that small people will rise in position while virtuous people will be demoted. Second, if both the yin and yang spirits are after Tianyi, it is called the微服格, indicating that virtuous people will be promoted while small people will lose their positions. Third, if the yang spirit is before and the yin spirit is after, virtuous people will gain good fortune while small people will face danger; although small people are in danger, since yin and yang are in their proper places, as long as they behave properly and act according to reason, they can also attain good omens.

四曰陰前陽後，小人得意，君子失機。雖曰小人得意，蓋陰在天乙前，貴人不得引從，則必退抑，其陰又小人恃勢，不知謹身修德，必至於凶。雖曰君子失機，然陽乃貴人同類，貴人前引則必進，扶其陽又君子知機而能行仁布德，終當獲吉。蓋小人得意，君子失機者，其象也。其吉凶自取者在人也，此理須明。

Fourth, the Yin spirit is in front while the Yang spirit is behind, resulting in the small person gaining advantage and the gentleman losing opportunity. Although this is the case, since the Yin spirit is positioned before the Tianyi, the Nobleman cannot bring it behind to follow, and it will ultimately be suppressed and retreated. Moreover, this Yin spirit originally represents a small person who takes advantage of power without self-restraint and moral cultivation, and in the end, it will surely lead to misfortune. Conversely, although the gentleman loses an opportunity, the Yang spirit is of the same type as the Nobleman, and since the Nobleman leads the way, it will certainly rise. Supporting this Yang spirit is a gentleman who understands the right timing and can practice benevolence and virtue, and in the end, it will surely bring good fortune. It is evident that "the small person gains advantage, the gentleman loses opportunity" is merely the surface appearance presented in the hexagram. As for whether good or bad fortune ultimately occurs, it depends on how people choose to act. This principle must be clearly explained.

定章曰：天乙立卯酉之上，為二八門，刑德之會，搖動不安，所居法有轉移。陽立於陰者，在天乙之後也。陰立於陽者，在天乙之前也。

"The Dingshang says: The Tianyi is established above the卯 and酉, which are the two gates of eight, also the meeting place of the penal energy and the virtuous energy. The energy fluctuates restlessly, and the position according to the rule must undergo a change.所谓 'Yang stands on Yin' refers to the Yang spirit being arranged after Tianyi;所谓 'Yin stands on Yang' refers to the Yin spirit being arranged before Tianyi."

假令七月辛亥日巳將申時，小吉加辛，天罡為陰神。傳送加亥，陰得太乙。勝光為天乙，立酉逆行。小吉傳送為日辰之陽神，居天乙之後。天罡太乙為日辰之陰神，反居天乙之前，故曰陰立天乙前，陽立天乙後，陰陽錯亂，居非其居。故曰不安。陽在陰位，今當進上。陰在陽位，今當黜下。以此占人貴者將遷，下吏罷退，庶人居宅不安。 巳蛇 寅勾 亥白 蛇 陰 朱 后 巳 申 辰 未 申 亥 未 辛 日 支 陰 陰 勾六朱蛇 寅卯辰巳 青丑 午貴 空子 未后 亥戌酉申 白常元陰

On the Xinhai day of the seventh month, with the month general as Si and the time as Shen, the Si general is placed on the Shen time. The heaven plate is three places behind the earth plate. The stem Xin is lodged in Xu, and Xu has Xiaoji (the alias of Wei), which is the yang spirit of the day stem. On Wei, Tiangang (the alias of Chen) is found, which is the yin spirit of the day stem. On the day branch Hai, Chuansong (the alias of Shen) is found, which is the yang spirit of the day branch. On Shen, Taiyi (the alias of Si) is found, which is the yin spirit of the day branch. The daytime nobleman for Xin day is Wu, which is Shengguang. At this time, Shengguang is exactly on You. The heavenly master establishes at You and moves backward. Xiaoji and Chuansong, these two yang spirits, are both placed after the heavenly master, while Tiangang and Taiyi, these two yin spirits, are placed before the heavenly master. Therefore, yin is established before the heavenly master and yang is established after the heavenly master, resulting in a disorder of yin and yang, with neither being in their proper positions, hence called 'unrest'. Since the yang spirits are now in the yin positions, they should now ascend. Since the yin spirits are now in the yang positions, they should now be removed. Based on this, the divination indicates that the powerful will be promoted, while lower officials will be dismissed, and common people will experience unrest in their homes. The three transmissions on the divination board are taken as Si, Yin, and Hai, each successively riding Teng Snake, Gou Chen, and Bai Hu. The annotations marked as 'day yin' and 'branch yin' refer to the positions of the yin spirits of the day stem and day branch. The outer circle shows the arrangement of the earth plate's twelve palaces and the twelve heavenly generals.

勵德言前後者，指天將而言，非論日辰午以未為前，巳為後也。賦曰：天乙居中，後六前五是也。

In the Li De Ke, the terms "before" and "after" refer to the order of the Twelve Heavenly Generals, not by counting the Earthly Branches. It does not mean that if the Day Branch is Wu (午), then Wei (未) is considered before and Si (巳) is considered after. The "Fu" states, "Tian Yi is in the center, with six behind and five before," which means that taking the Nobleman as the center, five Heavenly Generals are arranged before and six after, determining the front and back in this way.