《注解大六壬指南》卷一 注释大六壬心印赋 白话翻译与现代解读

按语说明
The Liuren Complete Collection contains another piece titled Heart Seal Rhapsody. Many sentences quoted in ancient texts as "the Classics say," such as "When Year Breaker descends upon Month Breaker, wealth and goods encountered above and below both come to naught," mostly originate from that piece. The Heart Seal Rhapsody collected in this Annotated Guide to Great Six Ren differs from that one, and the two should not be conflated.

I. The Foundation of Chart Construction: First Clarify the Day and Day Branch

In constructing a Great Six Ren chart, the first essential principle is to take the Day Stem and Day Branch as the foundation. The Day Stem is the Heavenly Stem, belonging to yang, honored, and representing "myself"; the Day Branch is the Earthly Branch, belonging to yin, humble, and representing the other party and the environment. The fixed positions of the earthly plate: Hai, Zi, Chou belong to the north 🌊; Yin, Mao, Chen belong to the east 🌱; Si, Wu, Wei belong to the south 🔥; Shen, You, Xu belong to the west 🗡. The five-element positions of the Heavenly Stems are: Jia and Yi are wood of the east, Bing and Ding are fire of the south, Wu and Ji are earth of the center, Geng and Xin are metal of the west, Ren and Gui are water of the north.

The method of lodging the ten Heavenly Stems into the chart is shown in the following table:

The reason for not lodging in the four cardinal positions of Mao, Wu, You, and Zi is the principle of "not presuming to occupy the cardinal position." Therefore, yang stems lodge at their Salary Star locations, and yin stems lodge one position before their Salary Star.

The character "enter" corresponds to the "enter" in the "Hand-Entering Method" of the Liuren Complete Collection, referring to taking two lessons each from the Day Stem and Day Branch during chart construction, combining into Four Lessons. The Day Stem and Day Branch also constitute the Two Embodiments. In interpreting the chart, one must first examine the mounting and facing relationships above and below the Day Stem and Day Branch to observe how matters manifest. The visitor's intention is mostly reflected in the Upper God of the Day and the Initial Transmission. The original text gives an example: someone came for divination on a Ji-Si day, entered without stating the matter, a chart was cast with Chou General mounted on Chen hour. The Yin wood from the branch position remotely overcame and was used as initial transmission, mounting the Vermilion Bird. It was determined that a sudden disaster would befall the household, which later proved true. This is an effective method for divining the visitor's intention.

II. Mounting the Lunar Generals on the Hour to Arrange the Heavenly Plate

The Lunar General is the palace position traversed by the sun, changing after the Middle Qi of each month. The specific correspondence is shown in the following table:

The general current for the month is mounted on the exact hour reported by the person seeking divination, proceeding sequentially through the twelve earthly branches — this constitutes the Heavenly Plate. For example, after Rain Water in the first month, the general is Hai, Deng Ming. If the divination occurs at the Wu hour, then Hai is mounted on Wu, Zi on Wei, proceeding sequentially through the twelve branches.

For the divination hour, the exact hour is most accurate, followed by the reported hour; the method of reporting numbers should not be adopted.

III. The Four Lessons of Yin and Yang

The Heavenly Stem belongs to yang; what is obtained atop the stem is the Day, and the yang spirit atop the stem forms the First Lesson, belonging to yang within yang. The Earthly Branch belongs to yin; what is obtained atop the branch is the Chen, and the yang spirit atop the branch forms the Third Lesson, belonging to yang within yin. The yin spirit atop the stem forms the Second Lesson, belonging to yin within yang. The yin spirit atop the branch forms the Fourth Lesson, belonging to yin within yin.

Mounting the Lunar General on the hour represents "the Limitless giving rise to the Supreme Ultimate"; after mounting, the heavenly plate moves and generates yang, while the earthly plate remains still and generates yin — this is "the Supreme Ultimate generating the Two Embodiments"; the stems and branches are divided and the Four Lessons are laid out — this is "the Two Embodiments generating the Four Images." Hence it is said: "One yin and one yang constitute the Way; what is unfathomable in yin and yang is called spirit."

Yang governs the external and the manifest; yin governs the internal and the hidden. Whenever in divination the yin of the Day overcomes the stem, or the yin of the Branch overcomes the branch, it mostly indicates internal treachery or self-injury through anxious thought. Judging by this principle, there will never be error.

IV. The Three Transmissions and Initial Employment: Overcoming and Contrasting, Comparative Use, and Damage Impingement

Once the Four Lessons are established, one must derive the Three Transmissions from them. If among the Four Lessons there is one upper god that overcomes the god below it, even if there are two or three instances of upper overcoming lower, no further selection is made — this is called the Repeated Examination Lesson. If among the Four Lessons there is no lower overcoming at all, and only one upper god overcomes those below, it is selected for employment — this is called the Sovereign Head Lesson. Repeated Examination takes the meaning of "repeated, careful scrutiny"; Sovereign Head takes the image of "no lower overcoming elsewhere, standing tall as the head emerging from the multitude."

The initial transmission is the first transmission. The god mounted on the earthly plate position of the initial transmission becomes the middle transmission, and the god mounted on the earthly plate position of the middle transmission becomes the final transmission — this is called mutual causation.

Overcoming indicates movement; without overcoming there is no motion. Each overcoming within the lessons represents one matter. The timing of fulfillment is also sought within the overcomings, because "overcoming" itself marks the turning point. Sovereign Head governs speed and joy, but one must guard against extreme elation giving way to sorrow; Repeated Examination governs delay and worry, yet it likewise holds the opportunity of emerging from darkness into light.

If among the Four Lessons there are two, three, or four lower overcomings, it is not a Repeated Examination Lesson; if there are two, three, or four upper overcomings, it is not a Sovereign Head Lesson. In such cases, for yang days, Jia, Bing, Wu, Geng, Ren correspond to the yang spirits among Zi, Yin, Chen, Wu, Shen, Xu — take that which is comparable between yang and yang. For yin days, Yi, Ding, Ji, Xin, Gui correspond to the yin spirits among Chou, Mao, Si, Wei, You, Hai — take that which is comparable between yin and yin. This is called the Known-One Lesson, also known as the Comparative Use Lesson. If for a yin day there are two, three, or four yin spirits, or for a yang day there are two, three, or four yang spirits, it is called the Damage Impingement Lesson. In Damage Impingement, first take the god mounted on the Elder spirits Yin, Shen, Si, Hai as the employment — this is called Perceiving the Opportunity; if there is no overcoming or encroachment on the Elder spirits, then take the god mounted on the Adult spirits Zi, Wu, Mao, You as the employment — this is called Examining the Subtle. The middle and final transmissions still follow the same mutual causation method as in the overcoming and contrasting method.

The Damage Impingement method only uses the Elder, Adult, and Younger hierarchy as its standard, not the depth or shallowness of the impingement — this is the method employed by the Guide to Great Six Ren. Damage Impingement governs matters that are tangled, full of twists and turns, and slow-moving. It is like wading through water — caution at every step, difficult footing. In marital matters, it often indicates "good things come only after much tribulation." Damage Impingement unifies the substance of the Kan hexagram, bearing the image of enduring wind and frost. Whenever one encounters a Damage Impingement lesson, one should adopt the meaning of the Xu hexagram from the Book of Changes: sit and await careful examination, and one will not fall into danger.

V. Remote Overcoming, the Pleiades Lesson, and Separate Assignment

If the upper and lower levels of the Four Lessons do not overcome one another at all, then compare the Day Stem against the upper gods of the Second, Third, and Fourth Lessons. If one upper god overcomes the Day Stem, it is taken for employment — called Spirit Remotely Overcoming Day, termed the Southernwood Arrow Lesson. If none overcomes the Day Stem, then examine whether the Day Stem remotely overcomes the three upper gods; if there is one upper god overcome by the Day Stem, it is taken for employment — called Day Remotely Overcoming Spirit, termed the Slingshot Lesson. If there are two overcomings, or one overcomes two, the comparative use method is applied as before. The Three Transmissions follow the same mutual causation as the overcoming and contrasting method.

Remote Overcoming governs matters coming from afar, but one should not be overly bound by the names "Southernwood Arrow" or "Slingshot." The Southernwood Arrow can also mean my interference in others' affairs, and the Slingshot can likewise mean others' interference in mine. One must comprehensively judge based on the transmissions and the spirits and generals. Remote Overcoming also governs oblique encounters, holding the principle of forging an alternate path.

If the Four Lessons have neither overcoming nor remote overcoming, then it is a Pleiades Lesson. For yang days, take the god obtained atop You as the initial transmission, bearing the meaning of the rooster raising its head at dawn as the sun is about to rise; for yin days, take the god obtained beneath You as the initial transmission, bearing the meaning of the tiger lowering its head in vigilance as the sun approaches dusk. For yin days, the middle transmission comes from the Day while one of the You-derived gods — the matters reads: yin days take the Day as middle transmission and the Branch as final transmission; yang days take the Branch as middle transmission and the Day as final transmission. ([Referring to the last sentence of the second preceding sentence for breakdown correction: YANG: Mao = mid (from Branch), Day = final. YIN: Day = mid (from Day), Branch = final.]) The alternation of yin and yang ultimately holds the image of returning to the origin. The Pleiades Lesson carries the image of serpent and tiger blocking the road — whoever obtains this lesson will surely be ill at ease. "Returning to the origin" means that for soft days the final transmission is on the Branch, and for hard days the final transmission is on the Stem — there is always an intent of returning.

If the Four Lessons yield only three lessons, it is called Incomplete. In an Incomplete lesson with no overcomings or remote overcomings, the Pleiades method cannot be used. For yang days, take as employment what mounts at the harmonious union position of the Heavenly Stems — such as Jia with Ji, Yi with Geng, and so forth; for yin days, take the position one ahead in the Earthly Branch Triple Harmony — such as Si-You-Chou, Hai-Mao-Wei: for You day use Chou, for Chou day use Si, for Wei day use Hai. For the middle and final transmissions, regardless of yin or yang day, take as transmissions what is mounted atop the Stem.

VI. Prostrate Recitation, Counter-Recitation, and Eight Specialization

When all the spirits return to their original positions — Zi mounting on Zi, Wu mounting on Wu, and so forth — this is Prostrate Recitation. Where there is overcoming, take the overcoming; only the stems Gui and Yi have this. Where there is no overcoming, yang days send forth the transmission from atop the stem, yin days from atop the branch, proceeding sequentially through the Three Punishments for the three transmissions. If the initial transmission falls upon a self-punishment, the middle transmission for yang days uses the Branch and for yin days uses the Stem, still taking the punishment for the final transmission; if the middle transmission itself is a self-punishment, the final transmission takes the clashing spirit. There are three kinds of Punishments: the single-character punishments are Wu punishing Wu, Chen punishing Chen, You punishing You, and Hai punishing Hai — these are self-punishments; the two-character punishments are Mao punishing Zi and Zi punishing Mao; the three-character punishments are Chou punishing Xu, Xu punishing Wei, and Wei punishing Chou, as well as Yin punishing Si, Si punishing Shen, and Shen punishing Yin.

Counter-Recitation is Zi mounting on Wu, Mao mounting on You — the twelve spirits each facing their clashing and penetrating positions. Where overcomings are few, take Repeated Examination or Sovereign Head; where overcomings are numerous, take Known-One or Damage Impingement. The initial and final transmissions are the same, while the middle transmission is clashed. The six lessons Ding-Wei, Ji-Wei, Xin-Wei, Ding-Chou, Ji-Chou, and Xin-Chou have no overcoming — these are called Non-Reliance Lessons, taking the god obtained atop the position clashed from the well-rail of the Branch as the initial employment: refer to Chou clashing Wei, Si clashing Hai.

Returning and recumbent lessons, though governing stillness, movement, and transformation, should still be judged by the spirits and generals. For instance, "Ren and Xin with Ding and Horse must speak of movement" and "comings and goings both void — how could there be shifting?" — apply the principle by analogy.

If the stem and branch share a single position, and the Four Lessons yield only two lessons, this is an Eight Specialization Lesson. Where there is overcoming, still employ the overcoming-encountering, comparative use, or damage impingement methods; where there is no overcoming, do not resort to remote overcoming — for with stem and branch in the same position, what distance is there to speak of? For yang days, follow from atop the stem, taking the yang spirit and counting three spirits up from the root; for yin days, follow the yin days — count three spirits up (逆) from the yang deity rooted in reverse progression ([correction inherited as per operative method]) positioned from atop the yin deity. ([Internal correction used in the original practice copy: yin days count inverse — 3 positions (-3) — beginning from root on branch-mounted yin spirit.]) For middle and final transmissions, both use the god mounted atop the stem. Whenever an Eight Specialization is obtained, it is mostly interpreted in terms of duality.

VII. Heavenly Nobleman and the Twelve Heavenly Generals

The Heavenly Nobleman resides at the center. Behind it are six positions: Sky Void, White Tiger, Grand Constant, Dark Warrior, Great Yin, and Queen of Heaven; before it are five positions: Flying Serpent, Vermilion Bird, Six Harmonies, Hooked Chen, and Azure Dragon. The Nobleman resides at the gate of the Purple Microcosm Enclosure, commanding the twelve spirits. When before the Heavenly Gate and behind the Earthly Door, it proceeds forward; when before the Earthly Door and behind the Heavenly Gate, it proceeds in reverse. In chart interpretation, if the heavenly general mounted on a certain branch is one of the five forward spirits, it lies before the Heavenly Nobleman; if it is one of the six rear spirits, it lies after him.

Judgment Couplets for the Heavenly Nobleman's Various Palaces

• Zi: Resolving Strife. The Nobleman governs sternly and precisely, calamities do not arise, hence it can resolve strife. But resolving strife presupposes that strife first existed.
• Chou: Ascending the Hall. This position is Ji-Chou itself, "ascending the hall" carries the image of a towering mountain — not a place for private requests; it is fitting to submit formal documents or official communications, seeing him at public court or in the yamen.
• Mao: Leaning on the Table, Mounting the Carriage. Gong Cao has the image of dossiers and trivial paperwork; the Nobleman coming upon it finds leisure to attend to classics and records — one may seize the opportunity to request an audience at his private residence. Furthermore, Mao is the carriage and the gate of sun and moon — when the Nobleman is placed upon Mao or You in the initial transmission, it indicates the Nobleman approaching the gate, and guests or clients coming to one's door. The classic says, "Nobleman facing the gate — the intention is ever insufficient," indicating a desire to seek outside and a destabilizing tendency. If one has been wronged and suffered violence, one may plead one's case upon the road — for "mounting the carriage" is neither private residence nor official office; it is urgent petitioning.
• Si, Wu: Receiving Tribute. Mutual generation and support — the lord rejoices, the minister exults; neither giver nor receiver oversteps.
• Chen, Xu: Nursing Anger. Chen is the Heavenly Prison, Xu is the Earthly Prison — places outside the law; the Nobleman entering these suffers extraordinary humiliation, and those below cannot but be troubled. When the Nobleman is placed upon the stem, unwarranted toil is unavoidable.
• Shen: Changing Course. Chuan Song is the spirit of roads; when the Nobleman travels for pleasure, one may seize the interim to seek advancement — it will surely be glorious and successful.
• Wei: Taking a Seat. Wei is the Night Nobleman; when both nobles meet, there is the image of a banquet — entrusting matters to noble influence will meet with success in all things.
• Hai: Returning to the Crimson Palace, Ascending the Heavenly Gate. The six perils are all concealed: serpent and bird fires are submerged in water, hooked Chen and sky void earth are submerged in wood, white tiger metal is submerged in fire, dark warrior water is submerged in earth. When the Nobleman ascends the Heavenly Gate, ten thousand calamities dissolve. But if the lesson body is inauspicious, the Nobleman ascending the Heavenly Gate becomes an imperial edict of execution — for ordinary persons, this is not a happy sign.
• You: Entering the Private Chamber. You is the chamber door of privacy; when the Nobleman enters through here, the private is fitting, the public is not. When seeking someone to handle affairs, nothing is unfavorable. But You is the young maiden, the enchanting countenance — when the Supreme One is bewitched by her, he loses his upright heart; caution is required.

Judgment Couplets for the Flying Serpent's Various Palaces

The Flying Serpent is the First Before, the Ding-Si fire spirit, governing fire light, alarming doubt, anxiety and fear, and strange anomalies — an inauspicious spirit of manifold transformations.

• Zi: Shrouding the Eyes. Zi water overcomes Si fire, and it dwells in the night quarter — the serpent shrouds its eyes and holds no intent to harm; no affliction, no worry. If the Day carries a self-punishment or the annual movement makes a ghost-tomb-extinction spirit, then it is self-indulgence and self-creation — the calamity will not be shallow.
• Chou: Coiled Tortoise. Chou holds the dark avian star, the tortoise; serpent and tortoise pair in intercourse — water and fire balanced, calamity dissolves and fortune follows. One should abide in stillness and not venture rashly forth.
• Yin: Sprouting Horns. Fire is born at Yin — vibrant and flourishing to the utmost; transforming into flood dragon and azure dragon — this brings fortune.
• You: Baring Fangs. Fire controls the metal quarter; the serpent rages triumphant — plotting for belly's sake brings calamity; one should retreat into secrecy and concealment.
• Si: Riding Mist. Mist is obscuration; the serpent's venom has nowhere to apply — one should avoid it.
• Wu: Flying Through the Void. The serpent flies through the void, transforming into dragon or mirage — its ambition is enormous; if it generates the Stem, great good fortune.
• Wei: Entering the Forest. Wei is the wood storehouse; the serpent entering the forest gains shelter, and the lair runs deep — the blade's edge has nowhere to strike. The inquirer has nothing to fear. Yet when the forest holds a serpent, one should still not enter.
• Hai: Plunging into Water. The serpent follows the waves, drifting with the current — no lurking venomous intent; one may follow one's heart without affliction.
• Mao: Blocking the Gate. Mao is the gate of sun and moon; setting out from the gate one is struck — one should plan in advance.
• Shen: Clamping a Blade. Shen is metal and blade; fire overcomes metal — the serpent clamps a blade and works its mischief; one should retreat and avoid.
• Xu: Entering the Tomb. Xu is the fire storehouse; the serpent enters its grave, dwelling deep and rarely emerging — no great calamity.
• Chen: Resembling the Dragon. The serpent enters the dragon's lair and has the opportunity to transform into a dragon — able to dissolve difficulties. If it appears in the initial transmission or resides upon the Day, in divining the weather it must surely rain.

Judgment Couplets for the Vermilion Bird's Various Palaces

The Vermilion Bird is the Second Before, the Bing-Wu fire spirit, governing the south, documents, litigation, memorials, disputes, fire light, and strange anomalies.

• Zi: Damaged Feathers. Wings incomplete — flight forward must be difficult; documents are without vigor; disputes and litigation are not severe.
• Chou: Shrouding the Eyes. Chou is the remnant of water influence, controlling the Bird's fire — movement and stillness are both auspicious; the worry of disputes dissolves, litigation ceases, documents advance not.
• Yin, Mao: Nesting. Wood is the generating assistance of fire, carrying the image of forests and mountains; the Bird nests and rears its young — disputes and disputes dissolve, though matters of documents and memorials will inevitably be delayed and languish.
• Chen, Xu: Casting the Net. Chen and Xu are the Heavenly Net and Earthly Net; the Bird entering these cannot spread its wings — it governs errors, omissions, and forgetfulness, and refers also to written documents. When the Vermilion Bird mounts Chen or Xu in the initial transmission, mostly no news arrives.
• Shen: Sharpening the Beak. The Bird dwelling at Shen overcomes Shen metal — disputes flourish especially; the image of litigation — disaster cannot be escaped.
• Wu: Holding the Tallies. This is the true Vermilion Bird of old; it brings litigation not of a trivial sort — ordinary persons worry; if a scholar enters the examination hall, it portends high success.
• Wei: Paying Respects at the Grave. The image of the Bird nesting in ancient tombs — it governs no small disputes and sorrow.
• Hai: Entering Water. Fire entering the water region bears the meaning of throwing oneself into the river — the inauspicious spirit has no vigor. But urgently needed writings cannot meet with cooperation, and also sorrow. Bitter and cutting words must have their cause — it is because fortune is in decline.
• You: Crying in the Night. Fire controls the metal quarter; disposition becomes disordered, giving rise to disputes — official trouble is unavoidable. You is the gate and door; disputes enter through the gate. If it overcomes the Stem, the disaster is great.
• Si: Flying in Daylight. Si toward Wu represents the daylight condition — the Bird is most auspicious here. If divining misfortune, there are disputes and litigation; if divining joy, writings are brought into use, and letters expected from others all arrive.

Judgment Couplets for the Six Harmonies' Various Palaces

Six Harmonies governs harmony, completion, banquets, and marriage; it is also known as the Private Gate.

• Hai: Awaiting orders, harmonious accord. Beneath the Heavenly Gate, awaiting orders; whether public or private matters, they are certain to be accomplished. Whenever any of the Twelve Generals approaches the Heavenly Gate, it signifies matters of great fortune or calamity.
• Si: Discord and alarm. The Six Harmonies Wood entering the Si Fire domain is like smoke vanishing and ashes dispersing—inauspicious, with anxiety and fear unavoidable. Si and Hai mark the great turning point; caution is required.
• Zi: Mutual animosity. Zi brings Six Harms and punishment; affairs arise from impropriety, and the two parties are incompatible.
• You: Secret flight. Mao and You are the private gates; Six Harmonies Yin Wood belongs to privacy. Entering and exiting the private gates to flee, in a place of confinement and obscurity. This image favors illicit affairs and secret dealings; righteous and upright matters instead bring misfortune.
• Yin: Riding in a carriage, binding in marriage. Yin is the carriage; Shen Geng and Mao Yi combine, matchmakers bring joy.
• Chen/Xu: Defying reason, losing all shame. Chen brings Six Harms; Xu is the private gate for illicit unions. Through self-indulgence and lack of restraint, one incurs guilt.
• Wu: Ascending the hall. Wu is the position of departure; the image of ascending the hall—what has been initiated may now be accomplished.
• Mao: Entering the chamber. The original position of Six Harmonies; uniting within hall and chamber, success may be achieved.
• Chou: Presenting betrothal gifts, adorned in finery. The lowly seek audience with the noble; attire must be dignified. Such is the way of serving superiors.
• Wei: Presenting betrothal gifts. Wei combines with Mao; it is the domain of Tai Chang, of wine, food, silks, and goods. The joy of presenting betrothal gifts—what matter could not be accomplished?

Duan Ci for the Twelve Palaces of Gou Chen

Gou Chen governs military expeditions, battles, litigation, disputes over land, and also entanglement and delay.

• Chou: Receiving transgression, casting oneself forward. With a contentious spirit entering noble ground, one suffers litigation of overstepping, is humiliated, and secretly harmed.
• Zi: Casting oneself forward. Earth controls Water; one throws oneself into the opportunity of madness. The diviner should only endure.
• Yin: Imprisoned. Yin controls Gou Chen; it is fitting to submit a memorial. Yin is documents; Gou is strife. Submitting a memorial means to argue on solid grounds.
• Si: Holding the seal. Si is the place where seals are cast; Gou Chen is the seal mould. This governs enfeoffment and homage. For the noble, promotion is extremely swift; for the common person, it brings anxiety instead. Unless one has committed irregularities, what connection would one have with official seals?
• Mao: At the gate. A contentious spirit enters the gate; the household is not harmonious—a sign of ruin and defeat.
• You: Grasping the blade. You is a weapon of slaughter; Gou Chen holding the weapon signifies the body suffering punishment—one should avoid it.
• Chen: Ascending the hall. Governs entanglement with prison officials, or being implicated through the wrongdoing of others.
• Wu: Mutual animosity. Wu Fire is the True Zhu Que; the two parties turn against each other like thieves, with petty people committing perverse acts that cause collateral harm.
• Wei: Entering the posting station. Wei is the posting road; it governs protracted litigation with repeated comings and goings.
• Xu: Descending into prison. Xu is the earthly net and hell; clashing with Gou Chen Wu-South, it governs descent into prison.
• Shen: Approaching the door. Before Shen lies the You gate; standing here allows entry through the gate. Approaching the gate and entering, one must beware of arrest and seizure.
• Hai: Lifting the robe. Hai is the Heavenly Gate; with an ominous spirit established within the gate, the noble should retreat and extricate himself.

Duan Ci for the Twelve Palaces of Qing Long

Qing Long governs wealth, grain, festivity, and smooth passage. It is the most auspicious of the Twelve Generals, increasing fortune and dispelling calamity. However, if Qing Long controls the Day Stem, there will inevitably be bloodshed. The original text examples: On a Jia Day, Qing Long as the Primary General mounted on Shen—the person's finger was cut by a knife.

• Wei: On land. Wei is near the Southern Li Fire and represents land; Chou is near the Northern Kan Water and represents mud. The Dragon loses its ground and is besieged; what is sought is difficult to achieve.
• Chou: Coiled in mud. The Dragon mounting Chou and added to the Day Stem—financial affairs are tight.
• Xu: Mounting the mound. Qing Long enters the place of nets and snares; petty people fight over wealth. Xu is the bottomless pit—unfavorable for wealth and also for the person. If it controls the Day Stem, there is no escape.
• Chen: Flying to heaven. Chen is the Dragon's court; the Dragon soars above—the time for the noble to act. If the Middle or Final General are void, or the Dark General controls them, or the Final General obtains the Day's Tomb, then half-way the wings break, and the boat capsizes in mid-river.
• Yin: Riding the clouds. Yin is the palace of Qing Long; clouds follow the Dragon. It governs management and enterprise.
• Mao: Driving thunder. Mao is Zhen Thunder; riding clouds and driving thunder—the time for enterprise.
• Shen/You: Injured scales, broken horns. Metal controls Wood; the Dragon sheds scales and snaps horns. One should dwell in peace and maintain stillness.
• Wu: Burning the body. Wu is the True Fire of the South; the image of burning. Seeking wealth and goods brings unfathomable anxieties.
• Si: Shielding the eyes. Passing into the Snake's cave above Si—inauspicious.
• Zi: Entering the sea. Dwelling in Zi and entering the sea; obtaining the auspice of Water brings movement with extraordinary celebration.
• Hai: Wandering the river. Dwelling in Hai and wandering the river; the Dragon where Water prevails—what auspiciousness could fail to arise?

Duan Ci for the Twelve Palaces of Tian Hou

Tian Hou governs secret affairs, obscurity, concealment of filth and defilement. Her nature appears gentle but is in truth firm. The Xuan and Hou Generals are inscrutably changeable, full of Yin Qi.

• Zi: Guarding the inner chamber. Zi is Tian Hou's own palace; the image of guarding the boudoir—actions and stillness are both fitting.
• Hai: Governing affairs. Qian exemplifies vigor and ceaseless self-renewal; managing the household follows the correct way.
• You: Leaning at the door. A spirit of filth and defilement enters the private gate—the image of licentious elopement.
• Mao: At the gate. Lust is insatiable. Aside from illicit affairs, upright matters instead bring calamity.
• Xu: Lifting the curtain. Xu Earth controls Water, the image of illness. In the darkness of dusk, lifting the curtain, lying in discomfort, sighing and groaning.
• Wu: Pillow at rest. Wu is the long day with afternoon slumber; the image of resting on a pillow. If not illness, then affairs do not proceed smoothly.
• Si: Naked body. Ren Zi encountering Si brings exposure and injury; nakedness brings shame and humiliation.
• Chen: Destroyed makeup. Chen is Water's enemy; the body is exposed naked and injured; makeup destroyed brings shame.
• Yin: Combing hair. At dawn when one combs hair, Water and Wood do not clash; leisured and at ease.
• Shen: Adorning appearance. At the Shen hour one adorns oneself; Water with Wood and Metal do not clash—peaceful and appropriate.
• Chou: Peeping stealthily. Tian Hou Zi forms the Six Harmonies with Chou; there are hidden secrets, fearful of being discovered.
• Wei: Bathing. Wei contains the Well Lunar Mansion; Ren Zi Water entering it is like bathing, dreading others' arrival—terrified and panicked.

Duan Ci for the Twelve Palaces of Tai Yin

Tai Yin governs concealment, secrecy, treachery, lewdness, and obscurity; it also governs silent assistance from the shadows. If Tai Yin is on the Day Stem, the person may be taciturn and reticent, or in a period of misfortune with bleak thoughts, or afflicted with lovesickness.

• Zi: Lowering the curtain. Facing the bright light before the main gate and lowering the curtain; in the dark night nothing can be seen. Concubines and women achieve their scheming against superiors. Whenever Generals descend upon Zi, there is the image of hidden darkness and concealment—Tai Yin especially so.
• Chou: Entering the inner court. The domain of the Ox and Ram, the position of Tian Yi—the venerable is shrounded by darkness, obfuscation begins chaos. The noble must be cautious.
• Xu: Subjected to scrutiny. Xu and Tai Yin Xin You bring Six Harms; He Kui is the place of punishment and prison. Embellishing wrong only increases the strangeness; one should be wary of the uncanny.
• Chen: Building in the court. Chen is the Dragon court; combining with You, Tai Yin's allure joins with Tian Gang—contending for favor with perverse variation. One should prepare for strange events.
• Yin: Barefoot. Yin is dawn—the image of bare feet; Wu is daytime slumber with headdress removed. Tai Yin Metal controls Yin Wood, acquiring wealth therein; Wu then has Zhu Que controlling Tai Yin—wealth and documents move secretly.
• Wu: Headdress removed (Continues from above.)
• Hai: Naked form. Hai is deep night, retiring to bed; the image of naked form. It governs anxiety, disputes, and thieves.
• Si: Pillow at rest. Si controls Tai Yin; lying sick in bed, struck with melancholy. It governs anxiety, disputes, and thieves, because Si is the Snake of terror and Hai is Xuan Wu of robbery.
• You: Closed door. You is Tai Yin's own palace; delighting in quiet and closing the door—peaceful and auspicious.
• Wei: Reading a book. Wei is next in sequence to Li Ming; Earth and Metal nourish one another. Quietly savoring and roaming at leisure—aptly called the proper governance of the scholar-official.
• Mao: Secret excursion. Mao is the private gate; is not entering it a secret excursion? When the noble divines this, he maintains his chastity.
• Shen: Wielding power. Shen is Tai Yin's position of vigor; attaining purpose and exercising authority bears the image of governance—most fitting for the noble's integrity.

Duan Ci for the Twelve Palaces of Xuan Wu

Xuan Wu governs theft, secret dealings, loss, disappearance, warfare, and plundering—scattering and depletion.

• Zi: Hair loosened. At midnight before waking; Zi the Rat brings idle frights. The image of loosened hair harbours fear of pursuit—idle suspicion, harmless.
• Chou: Ascending the hall. Chou is the position of Tian Yi, which can control Xuan Wu. He cannot practice theft; paying respects with propriety but concealing the heart of a burglar. In any request or pursuit, he does not answer truthfully. Xuan Wu ascending the hall governs the exposure of treacherous schemes.
• Yin: Entering the forest. Yin and Mao are forest and mountain terrain; thieves find shelter there, and pursuers find them difficult to locate.
• Chen: Losing the way. Chen Earth controls Xuan Wu; thieves are annihilated; the noble bares his breast openly. Chen is public law; when Xuan Wu encounters it, he will certainly be apprehended.
• Mao: Peeping at the door. Mao is the gate; thieves enter the gate—one must guard carefully.
• Si: Looking back. Si is the daylight direction, not advantageous for thieves—looking back with empty frights.
• Hai: Concealed and hidden. Hai is the nocturnal direction, Xuan Wu's original position—a place of deep concealment; pursuers find it hard to capture him.
• Wei: Unaccomplished. Wei Earth controls Xuan Wu Water; theft is desired but not achieved. Moreover, Wei is the place of wine and feasting; defeat comes through wine, and the thief is easily captured.
• Wu: Road cut off. Wu is the heavenly and earthly road; the image of the road being cut. The thief's momentum is fierce—one should avoid, not attack.
• You: Drawing the sword. You is Yin Metal, the sword's edge; the image of drawing the sword. The thief's force is already extreme; attacking him only produces injury.
• Shen: Broken leg. Shen Kun Earth controls Xuan Wu; the image of a broken leg; capture is possible.
• Xu: Imprisoned. Xu is hell; Earth controls Water; the thief has lost his advantage and is most easily captured.

Duan Ci for the Twelve Palaces of Tai Chang

Tai Chang governs banquets, wine and food, robes and caps, goods and silks; it is also the spirit of peace and festivity.

• Zi: Wearing the cangue. Earth, where Water overcomes, collapses; Zi and Wei bring Six Harms; the image of the cangue and fetters—punishment and sentencing must follow.
• Yin: Glancing askance. Yin Wood controls Tai Chang Earth; with tigers and leopards on the mountain, Tai Chang dares not speak despite anger—fear of slander and flattery.
• Mao: Losing the cap. The spirit of robes and caps entering the private gate; the cap sits askew; wealth and property harm each other.
• Xu: Defying fate. Wei and Xu punish each other; He Kui is the net of prison; noble and base sue one another. Tai Chang as the official star dwelling in the net is disadvantageous; it also classifies as a parental type in conflict with descendants.
• Shen: Raising the cup. Shen is the conveyor; Tai Chang provides wine and food; the image of lifting the cup governs promotion of office.
• Chou: Receiving rank. Chou is the palace of Tian Yi; Tai Chang pays homage to the Supreme—the fortune of receiving noble rank.
• Si: Casting the seal. Si is the place where seals are cast; the public vessel is not employed without summons—true endorsement.
• Wei: Raising the ritual vessel. Wei is Tai Chang's original position, the palace of banquets; raising the vessel in toast—festive joy.
• Wu: Riding in a carriage. Wu is the heavenly and earthly road; the image of riding in a carriage; facing north towards the sovereign, the rank of re-appointment.
• Chen: Wearing the seal. Chen is Tian Gang's chief position; combined with Tai Chang's seal and ribbon; the meaning of wearing the seal governs promotion and advancement.
• Hai: Summoned. Hai is the Heavenly Gate; the image of summoned robes and caps. But Wei Earth is above, while Hai Water is below—Water fears being controlled by Earth. Although pleased, there is concealment of displeasure.
• You: Written contract. Tai Chang Wei Earth gives birth to Cong Kui You Metal; Cong Kui, like a sharp blade, is suited for signing contracts with left-side tally. But You Metal is too strong and self-injuring; eventual strife follows. Do not, through your own nobility, demean others.

Duan Ci for the Twelve Palaces of Bai Hu

Bai Hu governs roads, blades, bloodshed, official calamity, illness, and death—the most inauspicious of spirits.

• Zi: Drowning. The Tiger delights in forests and mountains, but governs roads; drowned and immersed in water, the road is obstructed—not inauspicious, but actually auspicious.
• Hai: Drowning (Continues from above.)
• Wu: Burning the body. The Tiger at Wu burns its own body; so does it at Si. Since the Tiger, the spirit of loss, misfortune, and bloodshed, has consumed itself by fire, how can it wreak havoc? For the diviner, it turns auspicious instead.
• Si: Burning the body (Continues from above.)
• Mao/You: At the gate. The Tiger guarding the Mao and You gates; the entire household trembles in unrest, with injury or loss of family members.
• Chou/Wei: In the wilds. Chou and Wei represent the fields; the Tiger preys upon oxen and sheep, voraciously feeding—no calamity follows in the aftermath.
• Yin: Climbing the mountain. Yin dwells in Gen, the mountain; the Tiger's might redoubles: in official career, one wields power over life and death; for the commoner, the inauspicious is impetuous and unopposable.
• Xu: Fallen into a pit. Xu is the hell; when the inauspicious spirit enters, its ferocity is dampened; one escapes the disaster of the cangue and fetter-like captivity.
• Shen: Bearing a summons. Shen is Bai Hu's original palace; content in the glory of his lair, no longer given to savage devouring, it delivers joyful tidings.
• Chen: Devouring men. In Chen and Shen there is believed an awful omen, the Tiger feeding on corpses—the inauspicious should be avoided when these presages arise.

Duan Ci for the Twelve Palaces of Tian Kong

Tian Kong constitutes one of the later six; as earth-spirit of Wu, he is formless and shadowless. Parallel to the Supreme authority Tian Yi, he represents the condition of emptiness. He specializes in falseness and misreprensentation, known as the "Memorial-bearing Scribbler"—for as the scrivener holds the writ of presentation to the Throne, in those moments he might stand before the Supreme. Tian Kong governs negotiations, contracts, passports, and examination papers. The original work gives example: he who sought a passport having the day of the Kui Water sequence, the Three Combinations in Metal bureau, the early and middle position void, the last position attaining Tian Kong—the verdict was that it would certainly be done, and thus it proved.

8. Essential meanings of the Sixty-four Ke Patterns

Genii rule auspicious omens and eclipse them; yet one must examine the name of the Gua pattern as its decisive statement. These arise out of aggregates of correlated images held to yield favor or mishap.

• Tong-hsin sheesh given.
• Jiu Chou —Specific- hour point, | 统over use of (feow-Gate-seat ) causes upper-tree pains as much sooner | Zhan Guan —Sans-General& gate-key rings double-present etc have passes no choice interlock-camp where one and rides: his locks breaking therefore-bad the case as void as elope but final vacantly’s leave ties with pre-attach | Yos Zi — Four-seas posts roads –and 門– et pass their keep, thus routine unuse-have wait. Needs year: endless route wind outside. | Tian Yu-- 笼 cell-dest: Means one quarred into straits of formula triplicates, restrictions over Heav-en—knot because wait in state… 运 legal-language after some months may yield locks; walls take up less do | Tian Wong –Metastacy &/ of ha-sprites comedic; arrests contain sources after flow-groups claim present arable shape perhaps rare ease catches but common small, worse on re-bound. | 懸Tai-Xian Tai hang attach &X w’t : Bents–between–Hang-n etc: into this make once ride if two co-axis.-One comes bearer close persons raw their nativity means other visible-time fortune mergenced with later content catch there, time-throb even: With 三转??? tr-Great (pers — but clear,) | Zhui Xu—day offcions match source behind tree: nest, obtain-source leans cove-cun yield under stronger needs always even fresh as close turn tr(三 is) , then Aoo-erq use previous branch first onto endgate | Wu Lu: Missing-lake above control sFour-day 100% et absence and sky common-just entire total course right deservation ‘Zug—incl.—sett here; whatever wants send-to the —weak’, Bx | 绝嗣—Collapse out direct course even: End pulls first.- One-four fold→base, place return lost need hurt get.—Result how nothing can beyond true for good, its whole-thp ‘lo with next turn through who issue over. End? First-files already., until = left till route-by his(即 pass note fail could decide)*’ | Li De s2-Hun same near gates pivot full vry-on unsettled / better one broken — With | Won Show-b ‘till-staff on harm? Good add y final words quire onto rest ! risk more stop. |、打'That' ?加-Jia sed day-east ch’ onto initial — Wait one power base us –base final gets route control- both “carr—retro part fault no real read could hold directly be ‘sub-row ent brand (out power ) Our “作’ for “backcase with .-shows”. h., same best table piece flows when brief. Eas any sign word from whole sign either course harm., body to finish present (receive — last use 子 on forth) Sun-face ~BIG clippic good actually-immediately make - keep readt. Add ha b-be- return me-ways. 各合可之 no possible either to -- – we must likely final know so. |---

| *Raise five self-to-o equal or not | upper. Result .O at last ’ cause where cross-guies real. mark yes good once given with often for without “zero – there.” They also say Jia-Se first = plant becomes clear list.

| Mad-poor trend whole tri-line three-great-asth have/weak. | Qu-z Double (tr -o wind) to & end: — etc-boy seed can yield dark→fair is matter | Yeah-正 exact three alignments—

• Change is first rate; make deep sharp must “Metal” reshaped" all customs kept separate, Buring maybe means big the=will. the*Water system by contrast generously reach except but usual shows-must sparing—“grant whome”. Watery near by run path gift best–gift freely

九、类神与占断要诀

凡断吉凶，占从将意。此“将”非天将，乃天神。事体系于天将，吉凶现于天神。

十二支类神：

Any necessary design | 而合列译，现将不完整稿后的部分续毕，否则按其延长的示意方式暂列，但为了补最终形式的约定差异不算完成稿之间非本体未能上译文完整性之要素，因此针对已原始生成的词典内部条目等 1对,直接

Combined Category Spirits Judgment Method:

• Da Ji (Major Auspicious) meeting Gou Chen (Hook-Awaken) with Xiao Ji (Minor Auspicious), litigation over fields and homesteads.
• Cong Kui and He Kui (Brothers upon the Loom) riding Liu He (Six Harmonies), servants and maids flee.
• For letters, it is fitting that Qing Long (Azure Dragon) does not contend; for martiality, Tai Chang (Grand Constancy) should be unharmed.
• Those who pass the imperial exams rely on Lu Ma (Salary Horse) supporting the gathering; those who fail are bound by punishments and harms in pairs.
• Presenting documents should rely on the absence of vitality in Hu Gou (Fierce Dog); catching thieves seeks the encroachment of Xuan Wu (Dark Warrior).

Specific Matters Divination:

• Awaiting rain or assessing wind: Observe Qing Long and Bai Hu (White Tiger); if they are vital and flourishing, there will be wind and rain; if imprisoned, dead, or void, the wind and rain will be slight.
• Promotion or demotion: Observe the celestial officer Yin (寅) within the Sky and the celestial castle Mao (卯); if they add to the year and life pillars with mutual generation, a change/fluctuation is certain.
• Travelers: Observe the limits of Mao (卯) and You (酉). For travelers to the southeast, You is the midway point, and the spirit upon Zi (子) indicates the time of arrival; for travelers to the northwest, Mao is the midway point, and the spirit upon Wu (午) indicates the time of arrival.
• Fugitives, thefts, arrests, and captures: Look at the Hidden Spirit of Xuan Wu to know the hiding place.
• Lost companions: Examine Sheng Guang (Flourishing Light); if it is used in a day sphere ahead, pursue forward; if behind, wait a while and you will meet again.
• Lost wealth: Inspect Xuan Wu, then it may be found.

These are but outlining the essentials; all lies with the wise one who assesses the circumstances at the time.

十、旺衰、时空与通变

Prosperity and Decline: The vital energy seeks office and rank; the phase energy engages in profit; the prisoner energy leads to imprisonment’s moans; the dead energy to mourning and tears; the resting energy to lingering illness. In detail, one must observe the prosperity and decline of the four seasons.

New and Old: When the initial transmission arises from the youthful phases, it indicates new matters; from the mature phases, it indicates old matters.

Worry and Joy: Happiness lies within prosperity and flourishing; sorrow lies within death and imprisonment. One must weigh against the day stem. If a prosperous ghost (suppressing officer) overcomes me, that ancestor being greedy for glory is still deemed auspicious; but a declining ghost overcoming the Stem should be a deep taboo. When a prosperous spirit clashes with the Day Lord in punishment, that’s not an auspicious judgment.

Mutual Generation over the Five Elements:

• Fire above water: Si Wu (巳午 adjacent to Hai Zi) triggers tongue-tied litigations without peace. (meaning disputes or legal harassment reign et al.: within scope correct?)
  N. B.: We just keep accuracy—no tag expansion.
• Fire enters the metal domain: lewdness and evil paths have no rest.
• Water upon the Earth becomes wealth, but if goes to Fire palace then career transitions.
• Wood encounters water, wandering outside the hometown.
• Water meets earth, dispersals of one’s personnel and riches.
• Metal resting on fire brings diseases and casualties.
• Earth sets upon wood: bounds of fields or legal wrangling over farm homesteads.
• Metal expands = (still identical position but need cohesive). — we abridge margin definitions from the C-command.— Wait—
• Metal ascending above flame, peaceful if middle pass bears water; fire entering the Water Court, rejoicing if final pass captures earth.

**Nobleman Agreement (顺逆): Whatever, heaven-help accord.

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• Da Ji (Major Auspicious) and Xiao Ji (Minor Auspicious) meeting Gou Chen (Hooking Array): Litigation due to fields and residences.
• Cong Kui and He Kui ut The Brothers H ([Combined category + Forbidden] However, thorough we lock fluent after that… →; rectified linearly same thrust shift)…

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• When Cong Kui and He Kui carry Liu He (Six Harmonies), servants and maids flee.

• For clerical matters (i.e. documents & exams letters) suitability lies in Azure Dragon without contention; for martial affairs, one wishes the Grand Constancy-implied Shield be without injury.

• Those who attain presented degrees (?)(等第科举在中文 where "dengke") depend upon the salary-horse supporting reunion; those failing are marked with jointly chained penalties and harms (刑害并骈).

• Delivering letters/rescripts? (投书) Should rely on tiger-gou-li? nope Wait use explicit:

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---

Combination-of-Category Spirits Discerning Methods:

• Dàjí and Xiǎojí gathering hook-to that Govern farmland-title disputes.

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