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Chapter 7 of 14
六壬粹言
Ghost is the spirit of harm and theft. On Jia-Yi days, Metal is the ghost; on Bing-Ding days, Water is the ghost; on Wu-Ji days, Wood is the ghost; on Geng-Xin days, Fire is the ghost; on Ren-Gui days, Earth is the ghost. When a ghost-thief appears in the class pattern, and among the six positions (year, month, day, hour, stem, branch) there is a god that generates the self to resolve it, it becomes Official. When a ghost-thief appears in the class and none of the six positions has a generating god, it is Ghost. The old theory holds that Yang attacking Yang stem and Yin attacking Yin stem is Ghost, while Yin attacking Yang stem and Yang attacking Yin stem is Official—this view is inaccurate. When the Day Ghost is on the stem or branch and issues as the initial transmission, the matter divined is mostly inauspicious. Even if there is Virtue-Combination or Flourishing Energy, it is still fortune amidst misfortune. Virtue-Combination refers to cases such as Yi Day encountering Shen, Ding Day encountering Hai, Ji Day encountering Yin, Xin Day encountering Si—this is both the Day Virtue and the Five-Combination of the stem. Flourishing Energy refers to cases such as Wu-Chen Day, with the three transmissions Mao-Yin-Chou, divined in spring as Flourishing Energy—because when the ghost resides in its own flourishing position, it does not harm people. If divined in summer, autumn, or winter, it remains inauspicious.
Stem-Branch Carrying Ghost Pattern: For example, Wu-Chen Day, stem above Mao, branch above Yin; Bing-Wu Day, stem above Hai, branch above Zi—the stem and branch each carry the Day Ghost. For person, injury; for dwelling, damage; for litigation, both parties punished together. If encountering Emptiness, there is no obstruction, but it is still better to have controlling and transforming gods.
Stem-Branch Mutual Attack Pattern: For example, Gui-Mao Day, stem above Shen, branch above Xu; Ren-Wu Day, stem above Zi, branch above Wei—indicates mutual harm and conflict, each harboring thoughts of right and wrong against the other.
Door-Rushing Disorder Pattern: When the branch god overcomes the stem and issues as the initial transmission, it is called Door-Rushing Disorder. For example, Geng-Wu Day, branch god Wu added to the stem and issuing. It indicates the lowly encroaching upon the noble, the household in rebellion, and no undertaking advisable. If among the six positions a god overcomes it, there is rescue at the door of calamity and no harm remains. Also, when the stem is added to the branch and is overcome by the branch, it is called Self-Inflicted Disorder. For example, Geng-Wu Day, stem god Shen added to the branch and issuing. It indicates the superior losing propriety and being violated by inferiors. All divinations follow the same interpretation.
Branch God Assisting the Attack Pattern: For example, Yi-Hai Day, stem above You overcoming the stem, branch above Chen further generating the Day Ghost—indicates family members aiding in evil deeds, and the inauspiciousness is even greater 🔥.
Three Transmissions Sequential Attack Pattern: This pattern has two forms. First, attack from below upward: For example, Bing-Zi Day, three transmissions Zi-Wei-Yin—the last overcomes the middle, the middle overcomes the initial, the initial overcomes the Day Stem—indicates people successively harming one another, the crowd bullying with harsh words; those in office will surely be impeached. Second, attack from above downward: For example, Bing-Chen Day, three transmissions Yin-Wei-Zi—the initial overcomes the middle, the middle overcomes the last, the last overcomes the Day Stem—all divinations follow the same interpretation.
Full Tray All-Ghost Pattern: For example, Gui-Wei Day with Returning Lament, the four classes and three transmissions all being ghost-thieves—nine Earths overcoming one Water, with not a trace of generating energy. Its inauspiciousness is extreme ☠️. This example can only be resolved if the god on the person's yearly destiny position is Yin or Mao to control it. This pattern is only seen in the eight classes of Gui-Wei and Gui-Chou Days.
When ghosts or thieves appear in the transmissions, but a protective god exists in the class, there is no harm. For example, Ren-Chen Day, three transmissions Xu-Chou-Wei acting as ghosts—relied upon the presence of Yin Wood already on the stem to withstand them; also being an Artemisia Arrow Class, selecting the comparable as the initial transmission, and falling into the void—the ghost's power is minimal. Though frightened at first, no disaster ultimately follows.
Another example: Ji-Chou Day, three transmissions Yin-Mao-Chen, the Day Ghost issuing from the branch, and the final transmission returning to the ghost position—this is household ghost causing calamity, relied upon Shen Metal on the stem to resolve the disaster naturally, ultimately causing no harm. In a night divination, assistance from the Nobleman is certain. Another example: Gui-Hai Day, three transmissions Chen-Wei-Xu, the Day Ghost issuing from the stem—indicates misfortune arriving from outside; fortunately Yin Wood on the branch opposes it, and the household will surely deliver resolution.
Drawing the Ghost to Generate Pattern: When the initial transmission acts as the Day Ghost but instead generates the final transmission, which in turn nurtures the Day Stem. For example, Bing-Zi Day, three transmissions Zi-Wei-Yin—the initial acts as ghost yet generates the final transmission's Yin Wood, serving as the Long Life of Bing Fire; moreover, with Wei Earth on the branch providing protection, there is no harm.
Transmitting the Ghost for Generation Pattern: When all three transmissions are ghosts, yet they generate the god above the stem, which nourishes the Day Stem. For example, Geng-Wu Day, three transmissions Xu-Wu-Yin—though they harm the Day Stem, unknown to the diviner they generate Chen Earth above the stem, nourishing Geng Metal, and the divination turns auspicious 🌱.
Heavenly General as Rescuer Pattern: For example, Xin-Si Day, three transmissions Wu-Yin-Zi, the entire pattern overcoming the stem—an exceedingly inauspicious class. Yet observing both day and night Heavenly Generals—all being Nobleman, Constancy, and Hooked Chen, Earth spirits—they steal the Fire energy and generate the Day Stem, thereby averting disaster.
When the initial transmission sits in a conquering position and is also wounded by the Heavenly General, it is Dual Coverage. If it is wealth, the wealth is spent not by one's own choice; if it is a same-class element, the person acts not of their own will. Only when the ghost receives Dual Coverage can misfortune turn to fortune. For example, Six Ren Days, Wu added to Hai and issuing—day or night the Heavenly Generals ride Dark Martial and Empress—indicates wealth spent involuntarily, or a wife frequently ill. For example, Yi-Chou Day, You added to Si and issuing—in a night divination riding Flying Serpent—a ghost under Dual Coverage, one may face worry without actually worrying.
Three Transmissions Dual Coverage Pattern: For example, Yi-Chou Day, three transmissions Yin-Wei-Zi—in a day divination Yin sits on You ridden by Great Yin, Wei sits on Yin ridden by Azure Dragon, Zi sits on Wei ridden by Nobleman—all three transmissions receive Dual Coverage, greatly bound, desiring to act but unable. All divinations are inauspicious ⛓.
Prostrate-Seeing Mound and Opponent Pattern: There are two varieties. First: For example, Jia-Zi Day, Yin added to Wei and issuing—in a night divination ridden by White Tiger—Yin takes Wei as its mound, seeing it prostrate; above it is overcome by the Tiger, seeing its opponent above. Internally deceived by others, externally constrained—the inauspiciousness is evident. Second: Yi-Chou Day, three transmissions Yin-Wei-Zi, Yin added to You and issuing—this is prostrating to see its opponent; the upper being Wei is seeing its mound prostrate. All divinations follow likewise.
Position conquering spirit, spirit conquering general, constitutes Internal Strife. For example, Six Gui Days, Mao added to Shen and issuing—in a night divination ridden by Nobleman—the Nobleman is overcome by Mao Wood, which is itself overcome by Shen Metal—Nobleman Internal Strife, indicating instability brought about by authority figures. Ren-Wu Day, Shen added to Wu and issuing—in a day divination ridden by Six Harmony—Six Harmony Internal Strife, indicating undertakings half-succeeding and then failing. Ding-Mao Day, Xu added to Mao and issuing—in a day divination ridden by Empress—Empress Internal Strife, indicating a wife constantly quarreling and restless, or frequently ill. The remaining generals all follow the same reasoning; only Dark Martial has no Internal Strife example.
Stem-Branch Three Transmissions Internal Strife Pattern: When stem, branch, and three transmissions all have the lower conquering the upper, it indicates familial discipline being improper, giving rise to disputes. For example, Gui-You Day, Wu on the stem, Yin on the branch—initial Wei added to middle Zi added to Wei, final Si added to Zi—all have the lower thieving the upper. In litigation, judgment against; in illness, death; in office, however, there is the joy of gradual promotion.
The god on the stem acting as Manifest Ghost, and the hidden stem on the branch acting as Hidden Ghost, indicates simultaneous overt and covert attacks—the most intense disaster. For example, Six Jia Days, Shen added to the stem, Geng added to the branch; Six Ji Days, You added to the stem, Geng added to the branch—one may check daily; only Six Gui Days lack this example.
Ghost Aiding Ghost Pattern: When the ghost visits its own ghost position and issues. For example, Geng-Chen Day, Wu added to Si and issuing; Gui-Wei Day, Xu added to Chou and issuing—indicates two layers of misfortune; even encountering a rescue spirit only resolves one of them.
The Day Stem's Ghost riding Flying Serpent or White Tiger, added to stem or branch, is inexpressibly inauspicious. Listed below:
Tiger Ghost Pattern: Day Ghost added to the stem. For example, Six Ji Days, stem above Mao, night divination; Ren-Gui Days, stem above Xu, day divination—indicates disaster inescapable, illness certainly critical, litigation certainly punished. If combined with Dying Energy, even more inauspicious—because a Tiger in dying or imprisoned state becomes a Starving Tiger, certainly wounding people. If a god on the class transmissions or yearly destiny position can control it, it may be avoided. If the Tiger Ghost is added to the branch, the household will be unsettled.
Serpent Ghost Pattern: Serpent as ghost added to the stem. For example, Six Wu Days, stem above Yin, day divination; Six Geng Days, stem above Wu, night divination—indicates alarming events. Only if a god among the six positions clashes and overcomes it can it be resolved. If the Serpent Ghost is added to the branch, the household will certainly have strange occurrences.
Serpent and Tiger Riding Hidden Ghost Pattern: For example, Six Jia Days, the hidden Geng within the ten-day cycle riding White Tiger in the six positions—such as Jia-Zi Day, the day Nobleman reversed passing to Wu; Jia-Yin Day, the day Nobleman forward passing to Shen; Jia-Wu Day, the night Nobleman reversed passing to Zi; Jia-Shen Day, the night Nobleman reversed passing to Yin—all cases of hidden Geng riding Tiger overcoming the Day. Six Xin Days, the hidden Ding within the ten-day cycle riding Flying Serpent in the six positions—such as Xin-Wei Day, the night Nobleman forward passing to Mao; Xin-Si Day, the night Nobleman reversed passing to Chou; Xin-Hai Day, the day Nobleman forward passing to Wei; Xin-You Day, the day Nobleman reversed passing to Si—all cases of hidden Ding riding Serpent overcoming the Day. The above two patterns are both utterly inauspicious and bizarre; even Emptiness cannot rescue them. Because Geng is the original home of the Tiger and Ding is the original home of the Serpent, thus Jia and Xin stems avoid them. Yi-Geng days have no such examples.
Serpent and Tiger Riding Ding Ghost Pattern: For example, Ji-Si Day, stem above Mao, night divination riding Tiger with hidden Ding overcoming the stem; Yi-Hai Day, branch above Chou, night divination riding Tiger with hidden Ding overcoming the branch—overcoming the stem brings bodily disaster; overcoming the branch brings harm to the dwelling.
Tomb is the dimming and extinguishing spirit. Wei is the Wood Tomb, Xu is the Fire-Earth Tomb, Chou is the Metal Tomb, Chen is the Water Tomb. In Six Ren applications, Bing-Wu share Si, Ding-Ji share Wei—Flourishing Salary and similar spirits all follow Fire in their function; thus Tomb and Extinction spirits should not follow Water in their function. Therefore Wu-Ji are determined to follow the Fire Tomb as correct. Chen-Xu Tombs govern firmness and distance; Chou-Wei Tombs govern stagnation and delay. When the Tomb spirit issues, the Day Stem must have Flourishing or Strong energy for it to be acceptable; otherwise, inauspiciousness follows. The Tomb seen in the middle transmission indicates regret in advancing or retreating; the Tomb in the final transmission indicates matters ultimately unaccomplished. Detailed listing:
Stem and Branch Carrying Tomb Pattern: For example, Ren-Shen Day, stem above Chen, branch above Chou; Bing-Yin Day, stem above Xu, branch above Wei—stem and branch both carrying the Tomb spirit. The classic says: "Tomb covering day and branch, person and dwelling dim and sunken." Another says: "Stem and branch tombs all present, all endeavors fail to proceed." If a god among the six positions clashes to rescue, or if it falls in Emptiness, there is no concern.
Stem and Branch Mutual Tomb Pattern: For example, Jia-Shen Day, stem above Chou being the branch's Tomb, branch above Wei being the stem's Tomb—indicates in interactions, I intend to deceive him, and he likewise comes to deceive me.
Person and Dwelling Sitting on Tomb Pattern: For example, Ren-Yin Day, stem added to Chen, branch added to Wei—stem and branch both sitting on the Earth Disk's Tomb positions—this is willingly and knowingly accepting being darkened by others, and even allowing one's home to be trampled upon without refusal.
Tomb in Transmission, Entering the Tomb Pattern: The issuing spirit is entombed by the middle transmission, and the final transmission re-enters the tomb position. It indicates voluntarily moving from light into darkness, like a man descending a well—each step deeper than the last. One must observe the category of the initial transmission to determine fortune or misfortune. For example, Geng-Zi Day, three transmissions Si-Xu-Mao—Si being the Day Stem's Long Life, how could it be fitting to transmit into the tomb and enter it? Divinating livelihood, elders, and similar matters are all unfavorable. Also, Si being the official star, those holding office are likewise not suited. Geng-Xu Day, three transmissions Shen-Chou-Wu, being the Day Salary transmitted into the tomb and entering it—divinating for salary or provisions, difficult to obtain. Geng-Chen Day, three transmissions Yin-Wei-Zi, being the wealth spirit transmitted into the tomb and entering it—unfavorable for seeking wealth. Wu-Chen Day, three transmissions Yin-Wei-Zi, being the Day Ghost transmitted into the tomb and entering it—most auspicious for the common person to divine; only unsuitable for those in office.
Sun refers to the Great Sun; Generation refers to Generating Energy. Listed below:
Tomb Acting as Great Sun Pattern: For example, Jia-Yi Days, stem above Wei being the Tomb spirit covering the Day—if Wei serves as the monthly general, it is called Great Sun Over the Body—indicating that amid difficulty, one will surely receive guidance and support from superiors. Another example: Bing-Wu Day, branch above Xu being the Tomb spirit covering the branch—divinating a dwelling is genuinely displeasing; if Xu serves as the monthly general, it is called Great Sun Shining on the Dwelling—the house will certainly face the sun and be bright 🌞.
Tomb Acting as Generating Energy Pattern: For example, Geng-Xin Days, stem above Chou being the Tomb spirit covering the Day—in the second month this is Generating Energy—divinating for treasury duties or appointments, one will certainly obtain them. Jia-Yi Days, stem above Wei, in the eighth month; Bing-Ding Days, stem above Xu, in the eleventh month.
Tomb Acting as Repository Spirit Pattern: For example, Jia-Yi Days, stem above Wei, in the sixth month; Bing-Ding-Wu-Ji Days, stem above Xu, in the ninth month; Geng-Xin Days, stem above Chou, in the twelfth month—each coincides with its seasonal flourishing energy; the Tomb transforms into a Repository. Divination follows the same as the previous two patterns. Ren-Gui Days are all excluded because it acts as the Day Ghost.
Death refers to the dying and imprisoned energies; Ghost refers to the Day Ghost. Listed below:
Tomb Riding Death or Imprisonment Pattern: Earth is imprisoned in winter and dies in spring. If the Day rides a dying or imprisoned energy to issue, and the Dipper Key lies upon the Japan (the Japan being the Day Stem's Long Life spirit), which cannot support the Day Stem—the Japan thereby weakens further, unable to act productively, and disaster is inescapable. For example, Yi-You Day, three transmissions Wei-Zi-Si, divined in spring—Wei being Death-Tomb, and Chen added above Hai. Only if there is a clashing or conquering rescue spirit on the yearly destiny position can deliverance be found.
Ghost-Tomb Pattern: There are two kinds. First, for example, Ren-Gui Days, issuing from Chen—Chen being both the Day Tomb and the Day Ghost—simultaneously wounded by the ghost and closed off by the tomb, the inauspiciousness is evident. Second, for example, Bing-Shen Day, Zi added to Xu and issuing—Zi being the Day Ghost and Xu being the Day Tomb—the ghost approaching the tomb gains position, with the appearance of drawing companions and summoning associates; its inauspiciousness is even more severe.
The Tomb riding Flying Serpent and White Tiger, positioned over stem and branch, is utterly inauspicious and perilous. Listed below:
Serpent-Tiger Riding Tomb Over Stem Pattern: For example, Six Xin Days, stem above Chou, day divination riding Tiger—indicates the person being dim and confused, and beware of corporal punishment. If joined with Dying Spirit or Death Energy, it is called Tiger Carrying a Corpse—even worse ☠️. Six Ding Days, stem above Xu, day divination riding Serpent—indicates frightening events. The above two examples are somewhat lighter if divined during flourishing times.
Serpent-Tiger Riding Tomb Over Branch Pattern: For example, Bing-Zi Day, branch above Chen, day divination riding Tiger overcoming the branch—indicates mourning and funeral movement in the family. Ren-Zi Day, branch above Chen, night divination riding Serpent overcoming the branch—indicates strange phenomena within the dwelling. If not overcoming the branch, somewhat lighter.
Tomb Gate Opening Pattern: The Day Tomb riding Serpent and Tiger, positioned with Mao-You added to the branch, is called Grave Gate Opening—indicating death and bereavement events. For example, Ding-Mao Day, branch above Xu, night divination riding Serpent; Xin-You Day, branch above Chou, day divination riding Tiger—if the diviner's yearly destiny also rides it, death is certain. If the stem Tomb also serves as the Year Tomb with the Five Tombs, it indicates repeated mourning. The Year Tomb: Zi years at Wei, Wu years at Chou, You years at Chen, Mao years at Xu.
Flower refers to Flower Canopy, as Shen-Zi-Chen days use Chen and the like. Barrier refers to the Barrier Spirit, spring Chou moving forward through the four seasons.
Canopy-Flower-Tomb Pattern: Chen's Flower Canopy acting as the stem Tomb approaching the Day and issuing. For example, Ren-Shen Day, stem above Chen, three transmissions Chen-You-Yin. It indicates the person being heavily obscured, suffering injustice with no one to appeal to. Divinating travelers, all are having difficulties abroad.
Barrier Spirit Acting as Tomb Pattern: The Day Tomb acting as the four seasons' Barrier Spirit and issuing. For example, Yi-Chou Day, stem above Wei, three transmissions Wei-Xu-Chou, divined in autumn. It indicates the household members afflicted with decline. If the Barrier-Tomb approaches the branch and issues, the dwelling will be abandoned and ruined.
Dao Transmissions Not Moving means the initial transmission is solid while the middle and final are void. Since the middle and final are void, only the initial transmission determines the outcome. For example, Jia-Zi Day, three transmissions Shen-Hai-Yin—the initial being the Day Ghost, the middle and final being Long Life, Virtue, and Salary—all auspicious spirits are void while the inauspicious alone remains; surely good things vanish and evil have materialized. If it belongs to the Remote Attack, Separate Designation, and other such classes, its power is slight—neither good nor evil achieved. Whenever void is encountered, both worry and joy are unrealized. Recent matters may be planned after the ten-day cycle passes; distant matters are ultimately difficult to achieve. If middle and final are void, evaluate the initial; if initial and middle are void, evaluate the final—use what is not void as the determination. Middle void is the Broken Bridge, indicating matters ceasing midway with difficulty in completion. If the spirit and general are auspicious, one need not be overly constrained. (One tradition says: middle and final both void signifies turning the distant toward the near, motion within non-motion; searching for a person finds them nearby.)
Single Leg Difficult to Walk Pattern: For example, Geng-Shen Day, stem above Mao, three transmissions Mao-Chou-Chou—Chou belonging to voidness, only the issuing Mao remains—indicates one leg to walk on, extremely laborious 🦵. Also Ji-Wei Day with Returning Lament, three transmissions Si-Chou-Chou, follows the same. Another example: Ji-Wei Day with Recumbent Lament, three transmissions Wei-Chou-Xu—the middle transmission being the ten-day void. With the middle void, how could it punish the final? Since it cannot punish, only stem, branch, and initial transmission all rest upon Wei—how is this different from the Single Leg? All undertakings fail to be accomplished.
Within the classes, there are four classes all void, three transmissions all void, Day Stem void, and both upper and lower void. Listed below:
Four Classes All Void Pattern: For example, Yi-Si Day—first class Yin void, second Zi sitting in void, third Mao void, fourth Chou sitting void. The classic says: "Four classes without form, matters do not leave their name; even if they issue, they issue as hollow sound." Also, if the yearly destiny rides voidness, nothing is accomplished, or in proxy divinations. Also, Remote Attack, Separate Designation, and similar classes with the initial transmission void or sitting in the void—all lack power.
Three Transmissions All Void Pattern: When all three transmissions are void, this frequently occurs with the successive progression and Returning Lament classes. If Returning Lament meets void—for example, Yi-Wei Day, three transmissions Xu-Chen-Xu; Ji-Hai Day, three transmissions Si-Hai-Si—all three void, indicating empty talk and idle promises, wholly without substance. Divinating illness, litigation, worry, or suspicion is auspicious; divinating hopes and expectations, one must wait for a new ten-day cycle before planning anew. Divinating illness: for chronic illness, death; for new illness, recovery. Also among the Three Harmony classes, if two transmissions are void with one remaining single and ridden by Sky Void, the same applies.
Day Stem Encountering Void Pattern: The Day Stem is void, not merely seeing void above the stem. For example, Xin-Wei Day Xin void, Ren-Shen Day Ren void, Geng-Chen Day Geng void, Yi-Wei Day Yi void, Ding-Hai-Ji-Chou Days Ding-Ji void, Bing-Shen-Wu-Xu Days Bing-Wu void, Jia-Chen Day Jia void, Gui-Hai Day Gui void—on these ten days the Day Stem is void, and the god above the stem sits in void—void upon void. Divinating the person: extreme poverty; divinating illness: death.
Issuing with Both Upper and Lower Void Pattern: The issuing is void within the ten-day cycle and also sits in a void position. For example, Gui-You Day, three transmissions Hai-Zi-Chou; Jia-Yin Day, three transmissions Zi-Hai-Xu—both the Heaven and Earth disks fall into void. Indicating a twofold vacancy; ultimately useless.
When the three transmissions in the forward retreat (进茹) are all void(kōng), it is called "sound transmitted into an empty valley" (声传空谷). For example, on a Rénzǐ (壬子) day, with Zǐ above the stem, Chǒu above the branch, and the three transmissions Yín, Mǎo, Chén all void—since advancing forward meets emptiness, one should withdraw a step backward to align with the branch's unifying spirit (合神), thereby finding a place of safety. Another example: on a Jiǎwǔ (甲午) day, with Mǎo above the stem, Wèi above the branch, and the three transmissions Chén, Sì, Wǔ all void—one should also retreat a step to avoid complete depletion. However, because the stem and branch are hemmed in front and behind, with the draining qi trapped within, everything is drained into emptiness without end. Only if Chǒu appears in the year or life (年命) can one retreat to approach the salary god (禄神) of Yín.
The Pattern of Pressure from Front and Back (前后逼迫格): On a Rényín (壬寅) day, with Zǐ above the stem, the three transmissions Chén, Sì, Wǔ are all void and thus cannot advance; if one tries to retreat a step, one encounters Yín and Mǎo as robbing qi (盗气); retreating another step, one encounters Chǒu as the day's ghost (日鬼)—thus, one can neither advance forward nor retreat backward. From this reasoning, one should only guard the flourishing (旺) power above the stem. If one resorts to action and planning, depletion and waste will manifest in every direction.
When retreating (退茹) encounters a person stuck in void, it is as if there are three pits behind—one step back and one's foot falls into emptiness, hence the name "treading on void below" (脚踏空亡). Since retreating leads to void, it is appropriate to advance rather than retreat. For example, on a Wùshēn (戊申) day, with Chén above the stem and the three transmissions Mǎo, Yín, Chǒu all ghosts—fortunately they are void, so there is no blame. Yet one should not cling to the old; one must go beyond the three transmissions and the day stem, advancing a step to approach the salary god (禄神) of Sì, thereby finding safety. Another example: on a Bǐngwǔ (丙午) day, where the three transmissions Mǎo, Yín, Chǒu generate the day—how could it be fitting to remain in void? In divination of illness, death; in divination of parents' illness, even more certain. In divination of litigation, the official will not take charge. This is because that which generates the self is void.
When the three punishments (三刑) sit atop the stem and branch and initiate the transmission, it is called the "punishment-harm lesson" (刑伤课). Punishing the stem—males are harmed; the person is at disadvantage. Punishing the branch—females are harmed; the household is not thriving. If auspicious generals ride in, then one can punish others, mainly indicating initial obstruction but later success. The details are listed below:
Self-punishment Pattern (自刑格): For instance, Wǔ (午) punishing Wǔ (午). On a Yǐhài (乙亥) day with hidden-position manifest divination (伏吟), both stem and branch above carry self-punishment; the three transmissions Chén, Hài, Sì further punish the stem and branch repeatedly. On a Yǐyǒu (乙酉) day with 伏吟, both stem and branch above carry self-punishment; the three transmissions Chén, Yǒu, Mǎo further punish the stem and branch again. For all six Yǐ (乙) days with 伏吟, Chén sits atop the stem; for all six Rén (壬) days with 伏吟, Hài sits atop the stem—this is stem self-punishment. In months under Wǔ, Yǒu, Chén, Hài with 伏吟, the branch above appears as Wǔ, Yǒu, Chén, Hài—this is branch self-punishment. When some of these appear in the three transmissions, it is called "repeated self-punishment". This chiefly indicates that the person invites injury through their own will and deeds, not due to others.
Mutual Punishment Pattern (互刑格): Zǐ (子) punishes Mǎo (卯), and Mǎo punishes Zǐ—mutual punishment. For example, on a Jiǎzǐ (甲子) day, Mǎo above the branch punishes Zǐ; on a Yǐmǎo (乙卯) day, Zǐ above the branch punishes Mǎo—like mother and child injuring each other, without propriety or righteousness. The stem has no such precedent.
Associates Punishment Pattern (朋刑格): These are the Yín-Sì-Shēn (寅巳申) and Chǒu-Xū-Wèi (丑戌未) punishments. For instance, on the six Jiǎ (甲) days, Shēn above the stem punishes Yín; on the six Bǐng (丙) and six Wù (戊) days, Yín above the stem punishes Shēn; on the six Gēng (庚) days, Sì above the stem punishes Shēn—that is punishment among the stems. On Chǒu days, Wèi above the branch; on Xū days, Chǒu above the branch; on Wèi days, Xū above the branch—that is punishment among the branches. When the three punishments of Yín-Sì-Shēn are engaged, it resembles father and son harming one another—grace turning to grievance 💔. When the three punishments of Chǒu-Xū-Wèi are engaged, it resembles brothers injuring one another—abusing authority to bully the weak. Among the stems, Jiǎ-Shēn days also have Yín-Shēn clashing each other; five Chǒu days have Chǒu-Wèi clashing each other—punishment combined with clash, even more inauspicious.
Handover-vehicle Punishment Pattern (交车刑格): For instance, on Bǐngyín (丙寅) and Xīnchǒu (辛丑) days with 伏吟, when the intersecting vehicles punish one another—may indicates that when interactions occur, rivalry will surely break out.
Zǐ and Wèi harm each other, in this category. Whenever the six harms (六害) adjoin the stem and branch and initiate the transmission, it is called the "invasion-harm lesson" (侵害课). If malefic generals ride in, many undertakings will end in harm; six relatives lose their support. If spirit and generals are auspicious, matters may start with obstruction but succeed afterward.
The Pattern of Harms Above and Below the Stem and Branch (干支上下六害格): For example, on a Jiǎshēn (甲申) day, Sì above the stem harms Yín; Hài above the branch harms Shēn—the divination suggests that each side is conspiring against the other, both harboring harmful intent.
The Pattern of Harms Befalling the Upper Spirits of Stem and Branch (干支上神相害格): For instance, on a Xīnmǎo (辛卯) day, Wèi above the stem, Zǐ above the branch—the upper spirits of stem and branch create mutual harm. The divination is the same as above. Furthermore, when internal and external are both subject to the six harms, e.g., Xīnyǒu (辛酉) day with 返吟, the upper spirits Mǎo (卯) and Chén (辰) harm, while the stem and branch Xū and Yǒu also form a harm—pointing to stronger reciprocal harm between the two sides.
Handover-vehicle Six Harms Pattern (交车六害格): For instance, on a Dīngchǒu (丁丑) day, Wǔ above the stem, Zǐ above the branch—although the stem and branch form a six-combination (六合), the handover vehicles nonetheless create six harms. For this pattern, stillness and endurance alone are auspicious; when interacting, scheming harm will necessarily arise.
Jiǎyǐ (甲乙) is drained by Sì/Wǔ (巳午); Bǐngdīng (丙丁) is drained by four seasons (辰戌丑未); the four season deities are drained by Shēn/Yǒu (申酉); Gēngxīn (庚辛) is drained by Hài/Zǐ (亥子); Rénguǐ (壬癸) is drained by Yín/Mǎo (寅卯). When the draining qi above the stem and branch starts the transmission, the person will be consumed or beguiled, the household plundered, and disaster and blame are unavoidable. If the three transmissions go on to form a complete combination to drain, iniquity is even graver. For instance, on a Jiǎwǔ (甲午) day, Xū above the stem and the three transmissions Yín, Wǔ, Xū together come to rob the stem, is such a case. Whenever the draining qi enters the lessons, the one holding office is most discouraged—it is the harm-official sha (伤官煞). As for an ordinary person, if ghosts appear in lessons and transmissions, then it is favorable to see them—since they become the deliverer.
Handover-vehicle Mutual Drainage Pattern (交车相脱格): On a Rénwǔ (壬午) day, Wèi above the stem, Yín above the branch—the interplaying vehicles mutually deplete, symbolizing that during engagements each side harbours ideas of draining the other at the expense of resources.
Full-Palace Drainage Pattern (满盘脱气格): On Dīngchǒu (丁丑) and Dīngwèi (丁未) days with 伏吟, the three transmissions and the four lessons are exclusively season deities—one fire generates nine earthen elements, washing the entire board in draining qi. If one is aggrieved, it will be about more than one affair 😰.
Draining Above Draining (脱上逢脱) Pattern: When the day stem generates the upper spirit, and that upper spirit generates the heavenly general, this is named "draining-upon-draining" (脱上脱). On, for instance, the six Gēng (庚) days, with Zǐ above the stem, multiplying Long (青龙) in might-night divination, and three transmissions of the water configuration also coming to rob the day stem—every divination encounter ends in further costly depletion. Within this setup, for Gēngzǐ (庚子) day, Zǐ accords to Gēng; being the branch door coming to drain the stem, the depleting loss is the most extreme.
Jia-Yi are defeated by Zǐ (子) accordingly. When the defeated spirit (败神) sits atop the stem and branch, most works will tend to collapse. For example, Jia-Shēn (甲申) day, with Zǐ atop the stem and Wǔ atop the branch—both stem and branch ride fatigue. Physiognomic divination shows qi and blood failing; household divinity predicts a house verging on deterioration; contention and grievances will inevitably accrue.
The Pattern of Ruin-Fail Spirits at the Gate (破败神临宅格): Break, i.e., Ruin day, breaks on Yǒu in mid-month and Hài in late-month. When something above the handle rests the stem’s or branch’s dejecting influence, and further stirs the branch toward disintegration, any break in the household members’ maintenance will slide toward decline in turn—like Rénshēn (壬申), Rényín (壬寅), Guǐsì (癸巳), Guǐhài (癸亥) points earlier should breakdown ensues) tend even generations ruin one after breaks coming for elder’s sway from earlier yin.
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For each absolutely Ending deity cast over stem/branch, expect to foresee deterministic claims drawn into knot-bound; thus, future the returned actualized speed increases, due to linkage engender-ment earlier fall details stand direct vicinity: For instance, at fire onset-Grad chnl-to in plain god-place=total?
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Mutual Extinction Pattern (互作绝神格): On Jiǎshēn day’s V-Four-Qt, Yín (upp) act to stem’s own (Jav; a;mnt); Shēn of Branch interplay actual reverse settlement likewise treat Swap contract/home, agent proceeding resolution cases fine agreement sealed.
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This volume systematically elaborates the compositional logic and discriminative guidelines of each type of inauspicious, deadly-extremity patterns within the Six-Rén lessons. The pivotal principles are decomposable into several planes —
“Ghost-strain and pressure-model psychology”: The demon-control discourse mirror Contemporary Burn-O mapping differently when include A can at: controlled-ch burn: guide-influ—faculty-end→ + drive; vs ing one; lo energy sees burnout. A reminder thereof for variation plus cross human discrepancies high practical for workplaces tailored – why facing similar obstacle force some find meaningful vs others collapse.
“Tomb-effect Dazzle or obscurity”: Insufficient not-l leg-w Info opaque cognitive noise-f. In white vs organizational communications this one kind "go-en-s right up in area" Possibly said O/R role clears shift ironically might turn the original drawback marker into redeploy — Analogies boss when intrudes in fog one unclaimed (tomb-decision).
“Assessing with void–probability management”: Efficient as modern Project-Kings Avoid (but call) via time/res allocation check; void = stage get No result from down-. V-ox equivalent early knowing.
Two sharp counter-th row tells with both stasis steps at each ends: — “retrace, cover basics due lead cheap fade all gate, — then charge far due rule no-path survive”. Those classic strategies still pervades current Boardroom tone to make adjacent options set e.g. business Dev divers similarly.
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Practical Method: Judgment translates directly a hypothesis—the motion—and feedback reexam assembly framework. Design, say if outcome “entomb-return,” speculate as “current state's explicitness waning”; stage as—"stage actions, surveillance process testing; conclusion subsequently replicate a second gloss/data re-check path set.” This integrates or old omen-engaged pragmatically as sensemaking aid versus prediction-culture 🔬.
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The Paradox of the Void Void carries et-not-state meanings but lacks-action functional word outside efficient-/ inefficacy-. This links famous Daology "with empty place does presence invaluable”; Another repeated mantra V-called valle echo(声传空谷)–context advises But reminds under-cl: void this way offers Protection there ; Or zero may ‘absorbs meaningly personal sape → deep reflection onto nihil paradoxical dyad embeds tao.
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The Interpersonal Philosophy of "Punishment" (Xing) and "Harm" (Hai): Self-punishment, mutual punishment, and peer punishment correspond respectively to three destructive modes: self-injury, mutual ruin, and internal group friction. The six harms represent the hidden attrition of "mutual suspicion." These configurations systematize the destructive forces within interpersonal relationships, and their philosophical insight lies in: frustrations occur in eight or nine cases out of ten, and attrition originating from the "relational" dimension is far more fundamental than that arising from "matters" themselves. This resonates remarkably with modern sociology's attention to the negative effects of "social capital."
Freedom Between Advance and Retreat: "When sound carries through an empty valley, one must retreat" and "When treading on emptiness, advancing is favorable" form a paired dialectical proposition. Their shared premise is: the direction of action is not absolute, but determined by the configuration one occupies. When what lies ahead is empty, retreat; when what lies behind is empty, advance—it seems that one has no room for independent choice within a given configuration. Yet upon deeper examination, this is precisely another interpretation of "timely centrality" (shizhong)—true freedom lies not in arbitrarily choosing a direction, but in accurately discerning the fullness and emptiness of one's configuration, then following the prevailing momentum. This is in direct lineage with the Confucian wisdom of "knowing when to advance and when to retreat, preserving one's integrity without fail" 🌊.