Guchen Guasu hexagram

居天寡宿地孤辰，發用當知六甲旬。欲識空亡何宿是，甲戌旬中用酉申如甲戌旬中，胃昴畢觜參是為寡宿，是居天也。申酉為孤辰，是在地也。占人孤獨離桑梓，財物虛無伴不親。官位遇之宜改動，出行防盜擬侵人一作“出行訪謁無親人”。所聞百事皆非實，疾病遭官不害身久病亦畏空亡也。甲戌旬中，申酉空 亡，餘五旬仿此。

In the sky it is called "Gusu," and on the ground it is called "Guchen." To determine it, one must first know which of the six jia cycles the current day belongs to. To find out which stars are affected by kongwang, for example, in the Jiaxu cycle, the branches Shen and You are used. The commentary says that in the Jiaxu cycle, the stars Wei, Mao, Bi, Zi, and Shen are Gusu, which are in the sky, while the branches Shen and You are Guchen, which are on the ground. For a person, this indicates loneliness and being away from one's homeland; for property, it suggests something empty and not real, with no close companions nearby. Officials encountering this should consider transferring to another post; for travel, one should be cautious of thieves, and the text says "traveling to visit people who are not related." All the information heard is not true; if one is sick or involved in legal matters, it does not lead to harm, and the commentary says that people who are long-term ill should also avoid kongwang. In the Jiaxu cycle, Shen and You are kongwang, and the other five cycles follow the same pattern.

龍戰元黃二八門，春生秋殺決於分二月建卯生萬物，八月建酉殺萬一物。卯日出門，酉日入門。但遇卯酉日占事，或用神立卯酉上，或人行年立卯酉上，即應此卦。燕去燕來離會兆，雷收雷發見潛因二月元鳥至，以相來；八月元鳥歸，以相離。二月雷發聲，龍見。八月雷收聲，龍潛。此歷離會隱見之兆也。

"The term 'Dragon Struggle' derives its meaning from the sixth line at the top of the Kun hexagram in the I Ching, which states, 'The dragon struggles in the wild, its blood turns black and yellow.' This should be applied to the months of February and August, which are considered the two gateways. Spring brings birth and autumn brings destruction, and this is determined by the spring equinox and autumn equinox. The commentary explains that in February, the month builder is at Mao, which nurtures all things; in August, the month builder is at You, which brings order and destruction. Mao is the position of departure, while You is the position of entry; whenever one encounters a day of Mao or You, or when the useful god falls on Mao or You, or when a person's age cycle falls on Mao or You, this hexagram should be used. The coming and going of swallows signify separation and reunion; the occurrence and cessation of spring thunder signify manifestation and concealment. The commentary says that in February, swallows fly in, symbolizing reunion; in August, swallows fly out, symbolizing separation; in February, thunder begins, and the dragon appears; in August, thunder ceases, and the dragon hides. This is precisely the sign of separation and reunion, manifestation and concealment."

如今卯酉日占事，行年用起立斯辰。刑德兩途俱合此二月春分生萬物，主德，復有殺氣盜刑而榆葉落。八月秋分殺萬物，主刑，復有德氣盜施而蒜麥生。故云“刑德兩途俱俁此”，出南入北忌曹迍。行人進退心疑惑，兄弟乖張妻不親。

Now, when divining on the day of卯 (Mao) or酉 (You), if the person's year and the initiating transmission god also stand on these two positions, then the paths of punishment and virtue converge here. The annotation says that in February during the spring equinox, which nurtures all things, it is the time of virtue, but there is still hidden punishment, hence the elm leaves fall. In August during the autumn equinox, which brings solemnity and destruction, it is the time of punishment, but there is still hidden virtue, hence garlic and wheat grow. Therefore it is said, "the paths of punishment and virtue both meet here." If this hexagram is obtained, going south and going north should both be avoided due to obstruction. Travelers find themselves in a dilemma, uncertain in their minds, siblings are discordant, and husband and wife are not close.

勵德陰陽何以分，卯酉將為日月門。天乙此時俱上立天乙立卯酉上是也，貴賤尊卑位各陳尊卑以陳，貴賤位矣。陰者，是日辰之陰，乃是第二課、第四課，屬卑下，不可妄居貴人前，必黜退。陽者，是日辰之陽，乃是第一課、第三課，屬尊，不合居貴人之後，必遷進。餘者仿此。陰立在前陽處後，大吏升遷小吏迍。庶人身宅憂移動，魂夢非安謝土神二八月是祭社之月，故主謝土神。

The distinction of yin and yang in the hexagram "Li De" is determined by the positions of卯 and酉, which are the gates where the sun and moon rise and set. At this time, the Heavenly Nobleman is precisely located above these positions; the annotation states that the Heavenly Nobleman is situated at the position of卯 or酉. Thus, the hierarchy of status is established. The annotation says that once the hierarchy is determined, the distinction between high and low is clear.the so-called "yin" refers to the yin spirits of the day stem and day branch, which are the second and fourth lessons, belonging to the lower rank and should not be placed before the nobleman, otherwise they will certainly suffer demotion.the so-called "yang" refers to the yang spirits of the day stem and day branch, which are the first and third lessons, belonging to the higher rank and should not be placed after the nobleman, otherwise it will lead to promotion. Other situations follow the same pattern. If the yin spirits are in front and the yang spirits are behind, then high officials will be promoted while low officials will be in trouble. If a common person divines this, there will be worries about moving house or home, and restlessness in dreams. They should perform a ritual to thank the earth god. The annotation says that February and August are the months for worshipping the earth god, hence the reference to thanking the earth god.

贅婿日干加克辰，辰來加日制其身今日干加克支辰，或支辰加日被克為用，卑被尊制，故不由自用也。原作“尊被卑制”，今據許本改。如婿寄在妻家住偉堂按：此句是日干加支克支者，若嫁拎男適就人偉堂按：此句是支辰加日被克者。意欲所為全不肯，心懷不願抑今雲郭本“今”作“勒”。凶災吉慶皆主內，故以天官決事因偉堂按：原本“天官”作“天干”，今據郭本改。

The hexagram "Zhu Xu" (赘婿) indicates that the day stem is added to the day branch and thus overcomes the day branch, or the day branch is added to the day stem and is thereby restrained. The annotation states that when the day stem approaches the day branch and overcomes it, or the day branch approaches the day stem and is overcome by it, these are taken as initiating transmissions. In both cases, the inferior is subdued by the superior, hence the person is unable to act freely. Originally it was written as "the superior is subdued by the inferior," but now it has been corrected according to Xu's edition. The first situation is like a son-in-law living in his daughter's home, as noted by Cheng Weitang: this refers to the case where the day stem approaches the day branch and overcomes it. The second situation is like a man going to rely on another family after marriage, as noted by Cheng Weitang: this refers to the case where the day branch approaches the day stem and is overcome by it. One's intended actions cannot be realized, and although one is unwilling, one is still suppressed. The character "jin" in the Guo edition is written as "le." Whether it is misfortune or good fortune, they all affect the inner family, so one should determine the cause by means of the heavenly general. Cheng Weitang notes that originally "tian guan" was written as "tian gan," but now it has been corrected according to the Guo edition.

用神與日類須詳，物氣分明辨否臧立用神與日有族類。甲乙初傳水為氣甲乙日用德，用水神，為有氣，木因水生故也，占者當憂父母◎。若見木神為兄弟，則類之稱事可量。如逢小吉知何類甲乙日屬木，亥卯未合日支，皆今日之族類，鷹雁妻奴及酒羊。亥豬卯圖甲乙類，旺盯為生墓己傷旺相為生物，墓則為死物是也。

The Useful God must be of the same type as the Day Stem, and it must be carefully distinguished. The essence of things must be clearly defined in order to judge their good or bad nature. The annotation says that when determining the Useful God, we should check whether it has a kinship with the Day Stem. If the Day Stem is Jia or Yi wood and the First Transmission is water, then it is considered to have vitality. The annotation says that for Jia or Yi wood days, using water as the Useful God is considered to have vitality, because wood is born from water; in this case, the divination should concern the parents. If the Wood God appears, it belongs to the category of brothers, and the extent of the matter can be measured. If the 'Xiaoji' (Wei) is encountered, to which category should it be assigned? The annotation says that on Jia or Yi wood days, the combination of Hai, Mao, and Wei with the Day Branch are all of the same kinship as the day, so they represent eagles, geese, spouses, servants, wine, and sheep. Hai represents pigs, Mao represents rabbits, and they all belong to the category of Jia and Yi. When they are prosperous and strong, they represent living things; when they are in the墓 (grave), they represent dead things. The annotation says that when they are prosperous and strong, they represent living things, and when they are in the墓, they represent dead things.

新故陰陽不易分，剛柔異類辨斯文。剛用陽神及有氣，是物裝成不梁塵剛日用起陽神及有氣神加日上，主生氣物及新物。用起陰神及無氣神加日上，是無氣物，乃是故物，餘仿此。柔須求德加臨日，乙德成庚是土因。大吉臨干為死舊，天罡加日是生新假令乙丑日是柔日，乙德在庚；金生於土，天罡小吉加日上，即生新物。大吉加日上是故舊物也。

Whether an object is new or old cannot be easily distinguished by simply looking at yin and yang. Instead, it should be categorized into two types based on whether it is a strong day or a gentle day. On a yang day, if the yang spirit is used and the spirit is in its season and has vitality, the object is newly made and clean, not stained with dust from the ceiling. The annotation says that on a strong day, using the yang spirit and adding the spirit that is in its season and has vitality to the day stem indicates an object with life and is new. If the yin spirit is used or the spirit without vitality is added to the day stem, it indicates an object without vitality, which is old. The same logic applies to other cases. On a yin day, one should look at where the "de" of the day stem is located. For example, the "de" of Yi is on Geng, and Geng metal is born in the earth, so the reason lies in the earth. If the day stem has "Daji" (Chou) on it, it indicates an old and dead object; if "Tiangang" (Chen) is added to the day stem, it indicates a newly born object. The annotation says that if Yi Chou day is a gentle day, the "de" of Yi is on Geng. Since metal is born in the earth, if Tiangang (Chen) or Xiaoji (Wei) is added to the day stem, it indicates a newly born object. If Daji (Chou) is added to the day stem, it indicates an old object.

八迍五福詳凶吉，以意推之無定神。欲別凶徵吉有力原本作“欲知凶徵吉有利。”今偉堂據郭本改，不推八五是常文又名三近四吉卦。沖剋休囚刑墓殺，惡將都看有幾迍。旺相相生吉神救，又是福之多少均。福利多時災漸退，病癒遭官理得伸五福者，個如用起死墓氣，終量相氣，為一福。子母相生，為二福。日上見螣蛇，辰上見元武，為三福。金神三殺救之為四福。癸德在戊，戊寄在丙來為今日中傳，為五福也。

"The Eight Troubles and Five Blessings" is a method that separately counts and weighs the number of凶 (adverse) and吉 (favorable) factors, relying entirely on calculation without fixed deities or auspicious signs. To distinguish between adverse signs and favorable forces, the original text says "Want to know the signs of misfortune and the benefits," but Cheng Weitang revised it according to the Guo edition. If one does not count these eight and five, it would merely be ordinary text. The commentary states that this hexagram is also called the "Three Near and Four Blessings Hexagram." All unfavorable factors such as conflict, overcoming, rest, captivity, punishment, tomb, and killing, along with the凶 (adverse) generals they are riding on, are counted to determine how many "troubles" there are. All favorable factors such as strength, mutual generation, and rescue by auspicious deities are counted to determine how many "blessings" there are. When there are many blessings, calamities gradually recede, the sick recover, and in legal matters, justice is served. The commentary explains that the five blessings are: the useful deity originates from the dead tomb energy but the final transmission receives the mutual energy, which is one blessing; the three transmissions have mother and son mutual generation, which is two blessings; the day pillar has the Teng Snake and the hour pillar has the Black Tortoise, which is three blessings; the metal deity is rescued by three killing deities, which is four blessings; the virtue of the癸 (Ji) is in the戊 (Wu), and the戊 (Wu) lodges in the丙 (Bing) and coincides with the middle transmission of the day, which is five blessings.

八迍者，假如正月癸酉日午時，小吉加寅發用，春土死，用向死氣，為一迍。未土臨寅木，旺氣所勝，為二迍。甲木墓於未，仰見丘，未土畏木俯見仇，為三迍。將得朱雀，為四迍。朱雀與刑合，為五迍。中傳神后水下賊上，為六迍。又乘白虎與墳墓災殺並，為七迍。午加癸上乘元武凶將，下賊上，為八迍也。

Now discussing the eight difficulties. Suppose on the day of Guiyou in the first month, the lesson is cast at the hour of Wu. The 'Xiaoji' (Wei) is placed on the寅 position as the initiating transmission: in spring, earth is in a dead state, and the useful god is in the death qi, this is one difficulty; the earth of Wei is on top of the wood of寅, and is overcome by the strong wood of the current season, this is the second difficulty; the wood of Jia relies on Wei as its tomb, looking up to see a grave, and the earth of Wei fears being overcome by wood and looks down to see an enemy, this is the third difficulty; the riding god is the Vermilion Bird, this is the fourth difficulty; the Vermilion Bird also combines with the刑, this is the fifth difficulty; the middle transmission 'Shenhou' (Zi) water is below and attacks above, this is the sixth difficulty; it also rides the White Tiger, and is combined with the grave, disaster and killing, this is the seventh difficulty; Wu is placed on Gui and rides the Black Tortoise, which is also below and attacks above, this is the eighth difficulty.

始終之卦在臨時，神將相傳仔細思。先吉後凶終不吉，先凶後吉慶相隨。善惡等分無咎譽，首末俱臧福大奇終來克始，吉無不利。始往克終，憂身害己。三傳相生，萬事盡成。忽若相剋，為鬼為賊，用神生死吉凶，旺相為方來，囚死為已往。

The divination should be interpreted based on the specific circumstances at the time of the event. By examining the gods riding the three transmissions and the general in sequence, one should carefully consider them. If something starts auspicious but ends in misfortune, the outcome will ultimately be inauspicious. If something begins in misfortune but turns auspicious, good fortune will follow. If good and evil are equally balanced, there will be neither fault nor praise. If both the beginning and the end are favorable, the blessing will be exceptionally remarkable. The commentary states that if the final transmission comes to control the initial one, it is auspicious and suitable for all matters. If the initial transmission controls the final one, it will bring worries, harm to oneself. If the three transmissions mutually generate each other, all affairs will succeed. But if they mutually control each other, it becomes like ghosts or thieves. As for the fortune and misfortune indicated by the birth, prosperity, death, and decline of the useful god, the flourishing and strong energy signifies what is about to happen, while the imprisoned and dying energy signifies what has already passed.

戊己中央忌木刑，己來妻合甲歡情。六月己懷歸奉戊，果實雖然郭帶青六月木死，己土旺仍歸戊，故懷木胎，瓜果熟帶青色也。

The Earthly Branches Wu and Ji belong to the central earth, and they most fear the Wood of the East coming to harm them. However, Ji earth, in its role as a wife, combines with Jia wood to form a harmonious relationship. By June, Ji earth, carrying the embryo of wood, returns to serve Wu earth. Therefore, although the fruit is ripe, its outer skin still retains a green color. The commentary explains that in June, Wood is in a state of decline, and Ji earth is at its peak, still returning to Wu earth, thus carrying the embryo of wood, resulting in fruits that are ripe yet still green.

木畏西方庚與辛，甲將乙妹合庚金。春時木旺乙歸本，所以瓊花開綠林甲乙東方木，畏西方庚辛金，甲為兄，乙為妹，嫁與庚為妻，所以乙庚合，至春木旺金死之時，卻還家以應。庚色白，乙懷金胎，卻歸東方色，所以春有白花，以雜青色之中，有金也。木青金白，所以瓊花開綠林。

The Heavenly Stems are: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui. The Earthly Branches are: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai. The Trigrams are: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth). Wood fears the Western Geng and Xin Metal, so Jia Wood marries his sister Yi to Geng Metal to harmonize. When spring comes and Wood is strong, Yi returns to her original family, hence in the green woods white jade flowers appear. The annotation says that Jia and Yi belong to Eastern Wood, which fears Western Geng and Xin Metal. Jia is the elder brother, Yi the younger sister, who marries Geng as a wife, thus forming a harmonious relationship between Yi and Geng. When spring comes and Wood is strong while Metal is weak, Yi returns to her family, fulfilling this image. Geng has the color white, and Yi, carrying a Metal fetus, returns to the East, so in spring white flowers appear among the green, indicating the presence of Metal energy. Wood is green, Metal is white, hence it is said that jade flowers bloom in the green woods. The original text should have a section on the Proportion of Bing and Xin after the section on Yi and Geng, but this section is missing; therefore, it is not conjectured.

南方火畏北方水，故將丁妹配於壬。夏旺丁來歸應丙，桑椹熟時當紫青夏丁火懷水胎歸丙火，水黑火赤黑相雜成紫，故桑椹紫也。

In the south, fire fears the water of the north, so they married Ding, the sister, to Ren. When summer comes and fire is strong, Ding returns to join Bing fire. Therefore, when mulberry fruits ripen, their color is purple with a blue tinge. The commentary says that in summer, Ding fire carries a water fetus and returns to Bing fire. Water is black, fire is red, and when black and red mix, it becomes purple, hence the mulberry fruits are purple.

北方水怯中央土，癸戊親情偶室房。立冬水旺癸還舍，土孕和凝殺草黃立冬嚴寒殺草有土色，故色黃也。

In the north, water fears the central earth, so Gui and Wu form a close relationship and become husband and wife. When the winter solstice arrives and water becomes strong, Gui returns to its original position. The earth holds the water fetus and gathers it together, so under the severe cold, the grass turns yellow. The commentary says that at the winter solstice, the severe cold kills the grass, and the grass carries the color of the earth, hence it turns yellow.

曲直東方是木行，三傳亥卯未相併。占人桴筏並栽木，病者因風致有縈木生亥旺卯墓未，三傳俱木，主木氣之事，木主風也。

"The 'Curve and Straight' (曲直) relates to the nature of wood in the Eastern direction. The three transmissions (三传) exactly form the triple harmony (三合) of the wood triad (亥卯未). When used for divination concerning human affairs, it often relates to things such as bamboo, trees, rafts, and planting trees; when used for divination concerning illness, it indicates disease caused by wind pathogens. The annotation explains that wood is born in亥, reaches its prosperity in卯, and is buried in未. Since all three transmissions belong to the wood element, they indicate matters related to the wood qi. Wood in the five phases (五行) is associated with wind. The original text should have had a section on the 'Inflaming Upward' (炎上)卦 before the 'Curve and Straight' (曲直)卦, but this section is missing. I will not make up the missing part."

戊己占時用土神戊己日三傳辰戌丑未是也，三傳四季合斯名。呼為稼穡緣從土，築室開田墓宅因。

When the day stem is Wu or Ji (earth) and the useful god is also an earth deity, the commentary states that this refers to a day with Wu or Ji as the stem and the three transmissions (three phases) containing Chen, Xu, Chou, or Wei. If all three transmissions are Chen, Xu, Chou, or Wei, the hexagram name is fulfilled. This is called "Jia Se" (cultivation and harvest) because it takes its imagery from the earth. Therefore, the matters divined are mostly related to building houses, cultivating fields, and constructing tombs or dwellings.

巳酉丑是從革卦，兵革相持位屬金。改故入新多別業，病傷筋骨肺勞侵。

The Three Transmissions fall into the Triple Harmony of Si-You-Chou, forming the 'From Metal' hexagram. Metal represents weapons and armor, so there is an image of two armies facing each other. This hexagram signifies the removal of the old and the introduction of the new, often indicating the need to establish a new enterprise. In matters of illness, it suggests injury to the bones and joints, or damage to the lung meridian, or invasion by overwork and strain.

立用傳中申子辰，卦名潤下水之因。占者多因溝澗意，不然舟楫網魚鱗。占胎是女良非謬，疾病為殃謝水神。

The initiating transmission and the three transmissions are all part of the triple harmony of the water trinity, Shen-Zi-Chen, and the hexagram is named "Mo Xia" (Mo means moist, Xia means descending), and the reason lies in water. When divining, the matter is mostly related to ditches and streams, or else it involves boat travel and ferrying, or setting nets to fish. When divining about pregnancy, it indicates the birth of a daughter, and this interpretation is indeed correct. When divining about illness, it suggests that the water deity is causing trouble, and one should worship and appease the water deity to remove the calamity.

乙戊己辛壬五日此五干為日也，四仲相併九丑神子午卯酉四支與五干相合為九丑，乃乙卯、己卯、辛卯、乙酉、己酉、辛酉、戊子、壬子、戊午、壬午十日也。此十日遇大吉加在支辰上，為九丑卦。大吉臨在支辰上，值此凶災將及人。

On the days of the heavenly stems 乙, 戊, 己, 辛, and 壬, the annotations state that these five stems are considered the day stems. When combined with the four central branches 子, 午, 卯, and 酉, they form the "nine Chou" spirits. The annotations explain that the four branches 子, 午, 卯, and 酉 combined with these five stems create the nine Chou. These consist of ten days: Yimao, Jimao, Xinmao, Yiyou, Jiyou, Xinyou, Wuzi, Renzi, Wuwu, and Renwu. If on these ten days the "Great Good" Chou falls on the day branch, it forms the nine Chou hexagram. When the Great Good Chou is on the day branch, it signifies that misfortune will befall a person.

大小二時相濟會大時，正月在卯順行十二宮；小時，正月起卯逆行四仲，剛日男凶柔女迍。重陽害父重陰母剛日日辰在天乙前，為重陽，主害父。柔日辰在天乙後，為重陰，主害母，測以天官決事因大吉與朱雀會，主官事口舌；元武主失財物，或妖淫；勾陳主鬥訟；白虎主疾病死亡。皆以天官決事。不但納妻並嫁女，最忌遊行及出軍。

The two divine omens, Great Hour and Minor Hour, meet at the same position. The annotation states that the Great Hour begins in the second month at the hour of Mao and proceeds through the twelve palaces in order. The Minor Hour also begins in the second month at the hour of Mao, but proceeds through the four central points in reverse. On a yang day, this indicates danger to a male; on a yin day, it indicates danger to a female. If it is "heavy yang," it harms the father; if it is "heavy yin," it harms the mother. The annotation explains that on an odd day, if the day branch is before the Heavenly General, it is considered heavy yang and indicates harm to the father; on an even day, if the day branch is after the Heavenly General, it is considered heavy yin and indicates harm to the mother. To determine the specific matters involved, one should refer to the Heavenly General. The annotation says that if Great Auspiciousness meets the Vermilion Bird, it indicates official disputes and verbal conflicts; if it meets the Black Tortoise, it indicates loss of property or immoral acts; if it meets Gou Chen, it indicates disputes and lawsuits; if it meets the White Tiger, it indicates illness or death. All these matters should be judged based on the Heavenly General. This hexagram not only avoids marriage and wedding, but especially avoids traveling, going on long journeys, and military campaigns.

日月宿行臨四仲，四宿加仲為天煩，月宿加仲為地煩。日宿者，月將是也。月宿者，太陰度四正是也。正月室，二月奎，三月胃，四月畢，五月參，六月鬼，七月張，八月角，九月氐，十月心，十一月斗，十二月虛。每月初一日移宿起，加值奎井張翼氐宿，皆留一日，數盡即知月宿所在也。如正月十五日之月宿，先從室數起，便知是星宿。星宿在午宮，午若加仲發用，便是地煩卦也。

When the day mansion and the month mansion reach the four central positions of Zi, Wu, Mao, and You, it forms the "Double Disturbance." If the day mansion reaches the four central positions, it is called "Heavenly Disturbance," and if the month mansion reaches the four central positions, it is called "Earthly Disturbance." The day mansion refers to the month general of the current month, and the month mansion refers to the star mansion corresponding to the Tai Yin's movement at the four cardinal positions. The method of arrangement is: in the first month, it is Shi mansion; in the second month, it is Kui mansion; in the third month, it is Wei mansion; in the fourth month, it is Bi mansion; in the fifth month, it is Can mansion; in the sixth month, it is Gui mansion; in the seventh month, it is Zhang mansion; in the eighth month, it is Jiao mansion; in the ninth month, it is Di mansion; in the tenth month, it is Xin mansion; in the eleventh month, it is Dou mansion; in the twelfth month, it is Xu mansion. Starting from the first day of each month, the mansions are moved day by day. Whenever the mansions of Kui, Jing, Zhang, Yi, and Di are encountered, they stay for one day. After counting, it is known where the month mansion is located. For example, to calculate the month mansion on the fifteenth day of the first month, starting from Shi mansion, it is known that the day is Xing mansion. Xing mansion belongs to the Wu palace. If Wu reaches the four central positions and initiates the transmission, it is the Earthly Disturbance hexagram.

起月宿歌曰：“正月起室二硅遊，三胃四畢五參頭。六魁七張八角數，九氐十心數順求。子牛丑虛加月宿，奎井張翼氐重留。室壁奎奎婁昴胃昴，畢觜參井井鬼柳。星張張翼翼軫角，亢氐氐房心尾箕，斗牛女虛危。”數法周而復始也，此卦名為天地煩。

The mnemonic for calculating the lunar mansion is: "In the first month, the start is in the room, then moves to Kuai in the second. In the third, it moves to Wei, in the fourth to Bi, in the fifth to the head of Shen. In the sixth, it moves to Kui, seventh to Zhang, eighth to Jiao, ninth to Di, tenth to Xin, and continues in order. Zi (rat) and Niu (ox) add the lunar mansion, Kuai, Jing, Zhang, Yi, Di, and the movement is repeated. Room, Wall, Kuai, Lao, Wei, Mao, Bi, Zi, Shen, and Liu. Bi, Zi, Shen, and Liu. Star, Zhang, Yi, Zhen, Jiao, Keng, Di, and the movement continues. Keng, Di, Fu, Xin, Wei, and Ji." The term "two Gu" should be "Kuai" due to a possible error in the original text, and it is recorded as such without correction. The method cycles repeatedly, continuing without end. When the solar mansion and lunar mansion are both present, this hexagram is called "Heaven and Earth are confused."

更被斗罡加丑未，復以兼稱名杜傳。男抵日兮女抵月，舉事災殃為汝言。禍散復生歡復怒，仇人和了又成冤。弦望晦朔天煩合，男犯刑傷被吏纏弦望晦朔為四正日，男行年抵日宿，主被吏執也。子午卯酉地煩會，女主血光有迍邅子午卯酉四仲日，女行年抵月宿，主有血光之災。二煩卦主盜賊，不利出行。

If the handle of the dipper and the Tiangang are again positioned at Chou or Wei, this adds another name called 'Du Chuan'. Men should be at the day host, women at the moon host; any action taken will invite calamity, which should be explained in advance. This hexagram indicates that misfortune has just faded away but reappears, joy turns into anger quickly, and enemies who have just reconciled become rivals again. On the days of the waxing moon, full moon, new moon, and dark moon, when combined with Tianfan, men will suffer from legal troubles and be harassed by officials. The annotation says that the days of the waxing moon, full moon, new moon, and dark moon are the four cardinal days; if a man's age aligns with the day host, he will be detained by officials. When Zi, Wu, Mao, and You meet with Di Fan, women will face blood-related disasters and difficulties in their actions. The annotation says that on the days of Zi, Wu, Mao, and You, which are the four middle days, if a woman's age aligns with the moon host, she will suffer a blood disaster. The hexagram of Er Fan generally indicates theft and is unfavorable for travel.

四立日占為百事，切忌干臨向絕神四立日：立春、立夏、立秋、立冬。四立前一日為四絕神，凡四立日占得今日干支臨昨日干支，為天禍課。遇此名為天禍卦，天咎之災四五旬四五旬者，經云：“禍不出一節，應一百四十五日內也。”

On the days of the four beginnings (立春, 立夏, 立秋, 立冬), when divining about various matters, it is most inauspicious if the day stem (日干) is in the position of the "four absolute voids" (四绝). The annotation explains that the four beginnings refer to the start of spring, summer, autumn, and winter, and the day before each of these is called the "four absolute void gods" (四绝神). Whenever a divination is cast starting from the day of the four beginnings, and the current day's stem and branch (干支) falls on the previous day's stem and branch, it is called the "heavenly calamity lesson" (天祸课). When this lesson occurs, it is referred to as the "heavenly calamity hexagram" (天祸卦), and the calamity from heaven will manifest within 145 days. The annotation explains that the term "four and five weeks" (四五旬) refers to this period. The text states: "Calamity does not occur within one solar term, but it will manifest within 145 days."

今日立春當乙酉，昨暮冬窮是甲申。假合乙酉戌時課，乙干臨甲害凌人。欲 知禍患緣何起，以將推之決事因。白虎死亡元武盜，官追朱雀斗勾陳。天空凡事多欺詐，各依天將起邅迍。

For example, if today is the day of the Beginning of Spring, which falls on the Yiyou day, then yesterday was the last day of winter, the Jiashen day. Suppose a divination is cast at the Xu hour on the Yiyou day, with the Yi stem falling on the Ji stem, forming an image of harm and oppression. To know the source of the calamity, one should examine the Heavenly Generals accompanying the three transmissions: a White Tiger indicates death, a Black Tortoise indicates theft, a Vermilion Bird indicates official pursuit, a Gou Chen indicates conflict; a Tian Kong indicates deception and falsehood. In summary, the origin of the calamity is determined by the Heavenly General accompanying each transmission.

陰陽生殺言分至，前之一日是離神陽主生，陰主殺，春分陽氣生在卯，故偷葉落。夏至陰氣生在午，盜殺根本，故蘭菊生萌芽，瓜麥死。秋分陰氣生在酉，故麥瓜生。冬至陽氣生在子，施根本，故蘭菊萌芽動。此四者，名朝氣，不得久立是也。

Yin and yang's generation and destruction are fully explained by the two divisions of the two extremes, that is, the spring equinox, autumn equinox, summer solstice, and winter solstice. The day before these four solar terms is called "Li Shen." The commentary says that yang qi governs generation and yin qi governs destruction: at the spring equinox, yang qi arises at the Mao position, so old leaves fall off; at the summer solstice, yin qi arises at the Wu position, secretly damaging the roots, so orchids and chrysanthemums begin to sprout while gourds and wheat wither; at the autumn equinox, yin qi arises at the You position, so wheat and gourds grow again; at the winter solstice, yang qi arises at the Zi position, bringing vitality to the roots, so orchids and chrysanthemums begin to sprout. The qi of these four seasons is called "Chao Qi," which comes quickly and goes quickly, not lasting long.

假令春分今日卯，離神昨日乃歸寅。占時月宿居寅上月宿所在，如二煩卦，詳其多少悉殃人。月是積陰為殺氣，離上逢之天寇迍。非但行人去遭劫，凡事經營害及身要知心月狐在卯，危月燕在子，張月鹿在午，畢月烏在酉，遇此乃真月宿也。

For example, on the day of Spring Equinox which is the day of Mao, the spirit of Li (Fire) belongs to the previous day of Yin. When setting up the divination, if the moon's position is exactly on the Yin position, the annotation says that the method of determining the moon's position is the same as that of the two troubles hexagram. Further examining its strength, it will affect the human body. The moon is the accumulated yin energy, belonging to killing energy. Once it meets the position of the spirit of Li, it becomes a "heavenly thief" situation. This is not only a problem for travelers who may be robbed, but also any affairs planned will harm oneself. The annotation says that the heart moon fox is in Mao, the danger moon swallow is in Zi, the Zhang moon deer is in Wu, and the Bi moon bird is in You. Only when encountering these constellations is the moon's position truly determined.

用起並時同剋日，天網四張災禍臨經云：“天網四張，萬物盡傷。”。庚辛占值日中課庚辛日屬金，日中午時屬火，火克金也，火作初傳午克金用神又得火，共時剋日，名天網卦。餘仿此。甲乙申時得傳送，他皆仿此例須尋。問其憂事緣何發，消息天官斷客心。

The god initiating the transmission and the time of divination both attack the day stem, which is called "heavenly net" spreading in all directions, indicating calamity approaching. The classic text says, "The heavenly net spreads in four directions, all things are injured." The commentary explains that when a day of metal (Geng or Xin) is divined at the noon hour (Wu), metal belongs to Geng and Xin, and the noon hour belongs to fire, which overcomes metal; fire also serves as the first transmission. The commentary says that the fire overcomes metal, and the useful god also needs fire. When the useful god and the time of divination both attack the day stem, this is called the heavenly net hexagram. Other cases are similar. For example, if a day of wood (Jia or Yi) is divined at the hour of Shen and the transmission starts with Shen (Chuansong), it is the same principle. Other situations should be examined in the same way. To inquire about the source of the worry, one should consider the messages of the heavenly generals to judge the concerns of the person consulting the oracle.

占課用神當死囚其凶一也，仰見其丘其凶二也俯見仇其凶三也。更值斗罡加日本其凶四也，今日生處為日本，四凶天獄是其由。正月乙酉午時課，小吉臨寅故曰丘。春占土死未為墓如春占土死，未是乙木之墓也，土畏於寅又是仇未土被寅木克，小吉與木為仇。

When the useful god is in the position of death qi and imprisonment qi, this is the first凶; seeing the image of a grave mound when looking up, this is the second凶; seeing the image of an enemy when looking down, this is the third凶; and if the handle of the dipper and tiangang are added upon the 'Japanese' position, this is the fourth凶. The annotation says that the position of growth of the day stem is called 'Japanese'. When all four凶 are present, the name 'heavenly prison' comes from this. For example, on the Yiyou day in the first lunar month at the hour of Wu, 'Xiaoji' is not present at the寅 position, so it is called a grave mound. When divining in spring, the earth is in a dead position, and Wei is theStorage of Yi wood. The annotation says that in spring, earth is in a dead position, and Wei is precisely the墓 of Yi wood; the earth of Wei is afraid of the wood of寅 to attack, so it is an enemy. The annotation says that the earth of Wei is attacked by the wood of寅, and Xiaoji Wei forms an enemy relationship with wood.

乙生於亥將為本乙木生於亥，亥是乙木之父母也，斗繫當防父母憂斗柄指亥，主父母憂。臨仲己身兄弟患斗柄指仲，主兄弟憂，加季兒孫妻妾愁斗柄指季，主兒孫妻妾憂。加仲是加卯也。加季是加未也。亥卯未是木之位也。登明小吉斯為例，如火如木忌逢秋秋木死火囚，夏金死水囚，冬火死土囚，各按四季發用而推之。行人不可此時出，百事能知則免憂。

The heavenly stem Yi (wood) is born in Hai, so Hai is its root. The commentary says that Yi wood is born in Hai, and Hai is the parents of Yi wood. If the handle of the dipper points to Hai, one should be cautious of worries about the parents, as the commentary says that the dipper pointing to Hai indicates worries about the parents. If the handle of the dipper points to the middle of the four quarters, then the concern is about oneself and one's brothers, as the commentary says that the dipper pointing to the middle indicates worries about brothers. If the handle of the dipper points to the four seasons, then the concern is about children, grandchildren, wife, and concubine, as the commentary says that the dipper pointing to the season indicates worries about children, grandchildren, wife, and concubine. Pointing to the middle means pointing to Mao, and pointing to the season means pointing to Wei. Hai, Mao, and Wei are the triple harmony position for wood. The examples of "Dengming" (Hai) and "Xiaoji" (Wei) have already explained this. For all things belonging to fire or wood, the most dangerous time is autumn, as the commentary says that in autumn wood dies and fire is confined, in summer metal dies and water is confined, and in winter fire dies and earth is confined. Each season's strength and decline should be matched with the initiating transmission to make the judgment. If this hexagram is drawn, one should not travel at this time. All matters can be foreseen in advance, thus avoiding worries.

天有三奇日月星，日為福德月為刑月宿在天罡之宮而發用為死奇卦。言三光皆靈奇也。日為福德者，日出則奸盜止，鬼神藏，惡煞伏，病者愈，故為福也。月為刑者，月乃夜曜，則奸盜不止，魁神不藏，惡煞不伏，病則殃，故為刑也。星為死奇者，謂北斗也。星斗之光，不及日月之輝，故處幽暗之中，不惟奸盜為害，又是指揮之曜，生死莫不從也，故曰死奇。

In the heavens there are three extraordinary lights: sun, moon, and stars. The sun represents fortune and virtue, the moon represents punishment, and the stars are called the "dead odd." The commentary says that when the moon's position falls on the Tiangang (Chen) palace and initiates transmission, it forms the "dead odd hexagram." Here, the three lights are all considered extraordinary and supernatural. The sun is called fortune and virtue because when the sun appears, villains and thieves stop their activities, ghosts and spirits hide, evil forces are subdued, and the sick recover, hence it is associated with fortune. The moon is called punishment because it is the light of the night; during the night, villains and thieves continue their activities, the魁神 (chief spirits) do not hide, evil forces are not subdued, and illness leads to calamity, hence it is associated with punishment. The stars are called the "dead odd" because they refer to the Big Dipper. The light of the stars is not as bright as the sun and moon, so they reside in darkness. Not only do villains and thieves take advantage of this darkness to cause harm, but the Big Dipper is the commanding star that governs life and death, so it is called the "dead odd."

如加孟主憂父母，加仲主己身及兄弟，加季子孫妻妾奴僕。星是死奇為北斗，更互加之各有靈更斗加孟仲季，假令今日丙丁，斗加寅憂父母，加午仲憂兄弟，加盛開季憂妻子奴婢。寅是火生，午是火旺，戌是火墓，他皆仿此而推之是也。

The Dead Star is added to the four beginning positions of the Earthly Branches, which are寅,申,巳, and亥, indicating worries about parents; when added to the four middle positions, which are子,午,卯, and酉, it indicates worries about oneself and brothers; when added to the four seasonal positions, which are辰,戌,丑, and未, it indicates worries about children, wives, and servants. The star referred to as the Dead Star is the Big Dipper, which takes turns to be added to each position, with corresponding effects. The annotation says that the handle of the Big Dipper is added to the beginning, middle, and end positions, for example, if the current day is a day of丙 or丁 fire, then when the Big Dipper is added to寅, there will be worries about parents; when added to午, the middle position, there will be worries about brothers; when added to戌, the end position, there will be worries about wives and servants. The original text here says "加盛开季" which should be a mistake for "加戌季," and we record it as is without correction.寅 is the place of growth for fire,午 is the place of prosperity for fire, and戌 is the place of storage for fire, and the rest follow the same pattern.

加孟所生憂父母，臨仲為身及兄弟。季上見之妻與子，看其臧否與誰並。看是何奇，又加何位，即可知之。日主旬中辰月裡死奇加日吉凶在旬內，加辰吉凶在月內，歲上一年之內程加太歲吉凶在今年內也。星月奇臨主死患星奇加，主死；月奇加，主患，其中日照免災傾星月二奇別主凶惡，或日辰太歲上有日奇，則星月不能為殃。蓋日出則星月沒故耳。日奇者，日宿也。月奇者，月宿也。所以如二煩卦。

When the star or moon is added to the position of the four beginning months (四孟), it indicates worries related to parents; when it appears in the four middle months (四仲), it relates to oneself and siblings; and when it appears in the four final months (四季), it concerns wife and children. One should also consider which of the auspicious deities or malevolent officials it is combined with, as the good or bad outcome is determined by this. In summary, by identifying which of the odd numbers (奇) it is and which position it is added to, the meaning becomes clear. If it is added to the day stem (日干), the fortune or misfortune will occur within the current ten-day period (旬); if it is added to the day branch (日支), the fortune or misfortune will occur within the current month; if it is added to the year stem (太岁), the fortune or misfortune will occur within the current year. The note expresses this meaning. The star odd number (星奇) added to a position indicates death, while the moon odd number (月奇) indicates illness; however, if the sun is present, the disaster can be averted. The note says that the star and moon odd numbers are both associated with misfortune, but if the sun is present in the day or year position, the star and moon will not cause harm, because the sun's appearance causes the star and moon to disappear. The term 'day odd number' (日奇) refers to the position of the sun (日宿), and the 'moon odd number' (月奇) refers to the position of the moon (月宿), and the method of calculation is the same as that of the two troubles (二烦卦).

白虎西方本屬金，性威刑煞忌加臨西方屬金，其蟲毛，毛蟲虎也。金色白，主刑煞，性威猛食人也。若與死神相會合，日辰年上見災迍。遇此即為魂魄化，縱教無病也昏沉。二月寅時甲戌日，勝光為虎是其陰甲上天魁，戌上勝光，是甲上之陰神。死神正巳二歸午死神者，正月起巳，二月在午，順行十二辰也，虎怕相兼作害深虎與死神相逼。

The White Tiger belongs to the west, which in the Five Phases is metal. It is fierce and governs punishment and killing, and it is most undesirable when it appears. The commentary says that the west is metal, and it is paired with hairy animals, and among hairy animals is the tiger. The color of metal is white, which governs punishment and killing, and it is fierce and capable of eating people. If the White Tiger combines with the Death Deity in the day stem, day branch, or in the year pillar, calamity will appear. When this happens, it is called "soul and spirit transformation." Even if one is not sick, they will feel dazed and listless. For example, if a class is started on the day of Jiaxu at the hour of Yin in the second month, the Shengguang at Wu rides the White Tiger, which is its hidden spirit. The commentary says that Jia receives the Tiankui at Xu, and Xu receives Shengguang at Wu, which is the hidden spirit of Jia. The Death Deity is arranged starting from Si in the first month, and then proceeds in order through the twelve earthly branches. The White Tiger is most afraid of being combined with the Death Deity, and the harm becomes even greater. The commentary says that the White Tiger and the Death Deity are in conflict.

六月未時壬戌日，天魁為虎又加壬。六月死神來至戌，下逼行年依此尋行年又被逼。賊上為內下為外，陽為男子女為陰。行年若遇魁罡立，身須加害禍相侵用在陽憂男，用在陰憂女。上克下外喪，下賊上內喪。行年在魁罡下，自身喪也。

Now looking at the sixth month,戌 hour, Renxu day: "Tiankui" (Heavenly Guide)戌 is riding on the White Tiger, and also rests upon Ren; the death deity of the sixth month is exactly at the position of戌, pressing from below towards the year pillar. The method of calculating the year pillar is to seek it in this way. The commentary says that the year pillar is also pressed by the death deity. The lower attacking the upper signifies internal matters, while the upper overcoming the lower signifies external matters; the Yang deity corresponds to a man, and the Yin deity corresponds to a woman. If the year pillar falls exactly under Tiankui戌 or Tiangang辰, the person himself will suffer harm, and misfortune will invade. The commentary says that if the useful deity is Yang, then there is worry about a man; if it is Yin, then there is worry about a woman; the upper overcoming the lower indicates there will be loss outside, while the lower attacking the upper indicates there will be loss within the family; if the year pillar falls under Tiankui and Tiangang, then the person himself is in danger of life and death.

天乙逆行為不順，元白二神居日前為一陰也。用終囚死又相剋立用傳終並休囚死神將，又相剋者，為二陰也，時賊行年凶又殘占時克行年為三陰。三陰任爾能行計，卦主精神入墓間。百事盡乖家業散，縱使登科位不遷又云：“日辰見元武為一陰，日辰在天乙後為二陰，神將囚死者為三陰是也。” 。

Heavenly Ethical Person (Tianyi Guiren) is moving in reverse, indicating an unfavorable situation. The two凶 generals, Yuanwu (Black Tortoise) and Baihu (White Tiger), are located before the day stem, which counts as the first yin. Both the initiating transmission and the final transmission are in a state of being confined and dying, and they also mutually control each other. The annotation states that the initiating transmission and the final transmission are both associated with spirits in a state of weakness and confinement, and they mutually attack each other, which counts as the second yin. At the time of the divination, there is also a thief's control over the year, adding more harm. The annotation says that when the time of divination controls the year, this counts as the third yin. With all three yins present, no matter how one tries to devise strategies, it is of no help. The person's spirit is like being trapped in a storage place, feeling dull and listless. All affairs go against the person, family businesses disperse, and even if one passes the imperial examination, one cannot be promoted. The annotation also says, 'When the day branch meets Yuanwu, it is one yin; when the day branch is after Tianyi, it is two yins; when the spirit and general are in a state of confinement and dying, it is three yins.'

游魂來加年日上行年日辰，用起兼之惡將並。便是飛魂魂不定，行逢鬼祟又生驚。若問煞居何處所，順行正月起登明

The "Wandering Soul" appears over the year stem or the day branch, and the annotation refers to the year stem and the day stem and branch. The initiating transmission god coincides with an evil Heavenly General, which is called "Flying Soul," indicating an unstable soul. When traveling, one may encounter ghosts causing trouble and suffer unexpected fright. To ask where this evil influence falls, it starts from "Dengming" (Hai) in the first month and proceeds sequentially through the twelve earthly branches. The original text ends without punctuation, and the following text continues from another section, leaving the passage incomplete. The translation is provided as is.

喪門正月未為之正月未，二月辰，三月丑，四月戌，五月未，六月辰，七月丑，八月戌，九月未，十月辰，十一月丑，十二月戌，四季流行逆數推。用在行年支干上，病人憂死健人衰。白虎若臨凶轉惡，依將言之事莫疑但依將言之事莫疑也。

The "Sangmen" spirit begins in the sixth Earthly Branch in the first lunar month and is recorded for the whole year: first month in Wei, second in Chen, third in Chou, fourth in Xu, fifth in Wei, sixth in Chen, seventh in Chou, eighth in Xu, ninth in Wei, tenth in Chen, eleventh in Chou, and twelfth in Xu. It moves in reverse order through the four Earthly Branches of Chen, Xu, Chou, and Wei. If the Sangmen falls on the person's age or on the day stem and day branch, the patient is in danger of life and death, and even a healthy person will suffer decline. If the White Tiger is also present, the evil becomes more severe. At this time, one should judge the matter based on the Heavenly General that is riding on it, without hesitation.

天魁常依四仲神，建寅居酉逆相尋天鬼一名伏殃，正月酉，二月午，逆行四仲。凡主伏兵殺傷，或全家病，宜禳禱以除之。行年日上如逢此，殃伏兵傷亂殺人。

The evil influence called "Tian Kuai" always occupies the four central positions of the Earthly Branches, which are Zi, Wu, Mao, and You. In the first month, when the Month Builder is in Yin, Tian Kuai is located in You. Then it moves in reverse order through the four central positions. The commentary states that Tian Gui is also known as "Fu Yang." In the first month, it is in You; in the second month, it is in Wu, moving in reverse through the four central positions. If this influence is present, it indicates hidden dangers, attacks by weapons, or illness affecting the whole family, and one should perform rituals to eliminate these evils. If this influence appears on the person's age or on the Day Stem, it signifies hidden calamities, attacks by weapons, or killings by rebels.

日前一辰天羅殺，對沖名為地網神。發用行年支干上，官災病厄是其迍如庚日庚課申，則酉為天羅，卯為地網。朱雀火災白虎病，螣蛇憂夢怪驚人。

The day stem is said to be in the lodging palace; counting back one position from it is called "Heavenly Net" (tian luo); the position that is in opposition to it is called "Earthly Net" (di wang). If Heavenly Net or Earthly Net appear in the initiating transmission, the year pillar, or the day stem and day branch, it indicates legal troubles, illness, or difficulties. For example, on a Geng day, Geng's lodging palace is in Shen; therefore, You is Heavenly Net and Mao is Earthly Net. If these are accompanied by the Vermilion Bird, it indicates fire disaster; if accompanied by the White Tiger, it indicates disease; if accompanied by the Teng Snake, it indicates nightmares and unexpected fright.