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Chapter 4 of 6
注解大六壬指南
Interpretation of the Title
"Nine" is the number of Heaven, "Mysterious" is the color of Heaven, and "Maiden" is the yin image. The Huangdi Yinfu also interprets it thus, speaking of yin and yang secretly uniting. Therefore, it is named "Nine Heavens Mysterious Maiden," meaning yin contains yang, yin accords with Heaven's tally. This rhapsody states matters directly—from the opening scroll, beginning and end are visible, with no hidden meaning left unresolved.
The Six Ren method penetrates the pivot of all things' transformations: from great matters of state to small affairs of the household, all can be divined. The Day Stem and Day Branch determine the positions of motion and stillness: Day is the person, Branch is the matter. What is called "transformation" is the point of activation where exhaustion gives way to change and prolonged endurance produces alteration. For divining state and family matters, one looks to the Earth Plate divisions; for household affairs alone, one examines the Branch.
The Monthly General is added to the Hour Sovereign, arranged clockwise according to solar terms to form the Heaven and Earth Plates. From the Day Stem and Day Branch, two Lessons are taken above and below each, combining into Four Lessons—the Four Images. The upper deity of the Day is the Great Yang, the Day's yin is the Lesser Yang; the upper deity of the Branch is the Great Yin, the Branch's yin is the Lesser Yin. When yin and yang in the Lessons generate, combine, compare, and harmonize, good or ill fortune is not yet revealed; once they overcome each other, the mechanism of killing appears. Taking the overcoming as the function is precisely the method of observing the mysteries of the Five Phases' mutual generation.
Overcoming is the beginning of affairs and also their transformation. Upper overcoming lower is called the Yuan Shou Lesson—reason flows and success follows, all matters propitious; lower assaulting upper is called the Chong Shen Lesson—the inferior encroaches on the superior, human affairs go against the grain, and undertakings are unfavorable. When two or three places overcome or assault, it is collectively called the Zhi Yi Lesson: if the deity and general are inauspicious, misfortunes do not come singly; if they are auspicious, blessings arrive in pairs. Traversing harm selects the Meng, Zhong, or Ji to issue the function: using Meng is the Jian Ji Lesson, responding to circumstances appropriately; using Zhong or Ji is the Cha Wei Lesson, planning beforehand while affairs have not yet sprouted. When overcoming and assaulting pile up repeatedly, and after comparison harm ensues, taking the Branch as function indicates external disasters harming oneself; taking the Day as function indicates one's own misfortune spreading to others.
Among the Distant Overcoming Lessons, Hao Shi is the deity distantly overcoming the Day—two overcomings indicate two matters merging into one; Tan She is the Day distantly overcoming the deity—one overcoming indicates one matter split into two branches. The Mao Xing Lesson is like facing a tiger—one determines near or far worry and danger by looking down or up: looking down, worry is near; looking up, worry is far. The Bie Ze Lesson is like a flower awaiting its season to bloom—combined with Day and Branch to determine human affairs' skill or clumsiness, indicating delay and awaiting the time. The Ba Zhuan Lesson has Day and Branch in the same position, yin and yang undifferentiated, like a gentleman and lady harboring spring feelings—also called "not repairing the bed curtain," indicating ignorance of the adversary and unforeseen complications. For Ding, Si, Xin days, Chou or Wei issuing as function is the Well Fence Shot, indicating deep disaster and also anxiety ahead. The Fu Yin Lesson has the twelve deities each dwelling in their opposing positions, with nothing to rely upon; using punishment, affairs become repeatedly reversed.
Upper overcoming lower: affairs arise from men or outsiders; lower assaulting upper: affairs arise from women or oneself. General overcoming deity is External Warfare—disaster comes from without; deity overcoming general is Internal Warfare—calamity arises from within. If the function lies before the Day, the matter has already passed; if after the Day, the matter is yet to occur. Day and Branch issuing as function respond to the present moment; if Branch and Day punish or clash, the affair becomes vague and uncertain. Year, Month, Xun, or Day issuing as function—the response period corresponds to year, month, season, or xun respectively.
When auspicious deities are vigorous and flourishing, all divined matters are auspicious; when inauspicious deities are vigorous and flourishing, divined matters are necessarily unlucky. For generation and overcoming, one must examine where generation comes to me and where overcoming strikes me—whether the generating forces outnumber the overcoming ones, and whether the position is well-established. Nor should one adhere rigidly; one must judge flexibly according to the lesson body and the category of the matter.
Day approaching Branch and being overcome by Branch is Luan Shou—indicating defiance and rebellion. Branch approaching Day and being overcome by Day is Zhui Xu—unable to stand independently. Branch approaching Day and generating Day is Zi Zai—having expansive ambitions, indicating the other comes to me. Day approaching Branch and being generated by Branch is Fu Jiu—having opportunity for glory and prominence. Day approaching Branch and generating Branch is Li Xu—indicating helpless laughter. Branch approaching Day and being generated by Day is Gui Fu—treading the heights of blessing. Same-type mutual addition is "compare shoulder"—indicating harmony, but one must carefully distinguish between Lu and Blade. Day and Branch mutually generating is Tuo Gu—both sides relax and express themselves with many treasures; Day and Branch mutually overcoming is Wu She—inside and outside doubt and suspicion breed distrust.
When Lessons and Transmissions all fall within year, month, day, and hour, it is called Tian Xin—worry does not become worry and joy is added to joy. When the Three Transmissions do not depart from the Four Lessons, it is called Hui Huan—auspiciousness is not wholly auspicious, inauspiciousness not wholly inauspicious. Three upper overcomings is You Du E—like a rotted rope securing a minister's chamber; three lower assaults is Chang Du E—like crossing the sea without a boat. Four upper overcomings is Wu Lu—indicating solitude, though with a rescue deity one may avoid calamity; four lower assaults is Jue Si—indicating poverty and hardship, and though auspicious generals appear, in the end all comes to naught. Day and Branch seeing Chen and Xu and issuing as function is Zhan Guan—for yang days, flight; for yin days, concealment—in either case no trace remains. The Nobleman approaching Mao or You, divided into before or after, is Li De—the common man is stingy while the gentleman prospers. The Heavenly Nobleman at Mao or You standing at the private gate is called Wei Fu—favorable for private and hidden matters. When the husband's and wife's Year deities mutually overcome each other, it is called Wu Yin—indicating discord in marriage. Mao issuing as function is Long Zhan; You issuing as function is Hu Dou—indicating changes and anxious uncertainty.
In judging Ren lessons, the most essential thing is to examine in detail the ascending and descending, rising and sinking of yin and yang: Hai is the extreme of yin; Zi is where yang is born; Si is the extreme of yang; Wu is where yin is born; Mao is the gate of yang energy; Chen drums the myriad things forth; You is the door of yin energy; Xu collects the myriad things within. Liu He is the Yi Nü and Tian Hou is the Jiao Tong—indicating lasciviousness and depravity between men and women.
Three Transmissions all in the four Meng positions is called Xuan Tai—if not pregnancy, then it signifies moving from the old to the new, with matters delayed. Three Transmissions all in the four Zhong positions is called San Jiao—added to Day and Branch, it indicates harboring and concealing criminals. The four Zhong positions are also called Er Fan—indicating killing, injury, litigation, and punishment. The four Ji positions are called You Zi—riding the Heavenly Horse, it indicates distant travel and restless wandering. Using the Heavenly Horse with Zhong as middle and Wu as end is called Gao Gai—indicating the rank of duke or minister. Mao issuing as function, with Xu in the middle and Si at the end, is called Zhuo Lun—with seal and ribbon complete, indicating craftsmen and artisans, with matters delayed. Xu and Mao together is Zhu Yin Cheng Xuan—with post horse and Liu He, indicating promotion and rank. If it meets a true "break," it indicates offending the emperor or calamity from rivers and lakes.
When the Year Sovereign acts as the Nobleman issuing as function and rides the Monthly General, it is called Shi Tai—having the image of conferring rank and promoting office; when Day and Hour Monthly Establishments meet the Azure Dragon, using the Year's energy as the first transmission, it is called Fu Gui—favorable for seeking audience with a great person. The day before the Four Separations is Tian Kou—favorable for staying at home, unfavorable for distant travel; the day before the Four Extinctions is Tian Huo—matters that are finished rise again anew. Before and after the four seasons, the "lonely" and "widowed," or meeting the Void and Emptiness, indicate bitter suffering without support. Bi Kou at the end of a xun, riding Xuan Wu and issuing as function, indicates critical illness. When the Hour overcomes the Day and the function assists it, it is called Tian Wang—carrying the danger of death and mourning; when the function is dead or imprisoned and the Battle God is added to the Day's root, it is called Tian Yu—indicating the calamity of imprisonment. The Heavenly Net ensures that bandits, when pursued, will be captured.
Upper and lower in vigor and flourishing is San Guang—from beginning to end auspicious throughout; deity and general arranged in proper order is San Yang—all undertakings succeed. When the Transmissions reveal the Liu Yi, illness will recover and prisoners will be released; when the San Qi issues as function, doubts dissolve and joyful energy arises. Beginning the function with Tian Kui is Fu Yang—having the calamity of killing and injury; transmitting the Tiger of the Dead Spirit is Po Hua—carrying the worry of death and mourning. Using the "Lost Soul" indicates the strong decline and the ill die; transmitting the "Flying Spirit," the household has faults and the person has calamity.
In judging lessons, one must from beginning to end observe the combat between deity and general to know the outcome; for new and old, use the hard and soft to discern life and death. The Three Transmissions represent the beginning, middle, and end of affairs—examine generation, overcoming, tombs, and vigor/decline. The Ba Zhun immediately reveals anxiety and danger; the Wu Fu inevitably indicates fortune and blessings arriving together.
If adding in sequential order, the Three Transmissions are Si, Shen, Yin, Hai: in spring, divining Xuan Tai—the impulse of life is already sprouting; in summer, Li Yang—the mechanism is slightly visible; in autumn, Si Mu—galloping without rest; in winter, Quan Fu—movement and rest both flow smoothly. If adding in reverse order, the Three Transmissions are Hai, Shen, Si, Yin with Liu He—also called the Liu Hai: spring Kang Yu—beginning in motion, ending in indolence; summer Hong Jun—holding the central balance and scales; autumn Han Zhang—creating something from nothing; winter Dai Qing—hidden matters are about to be revealed.
The four Zhong positions added to each other are Zi, Wu, Mao, You: in spring divining Guan Ge—like a ram caught in a fence; summer Guan Lan—like a fish swallowing bait; autumn Si Ping—encountering the new moon, full moon, and its eves is called the Three Lights being unkind; winter Ni Yang—encountering Sun, Moon, Chen, and Xu is called the Four Gates all closed. The four Ji positions transmitted in sequence are Chou, Chen, Wei, Xu: spring Jia Se—growing and nurturing according to season; summer You Zi—drifting without fixed abode; autumn Di Jiao—occupying one corner and forgetting the world; winter Wu Mu—abandoning court and market to guard hill graves.
With Three Harmonies in proper order, principle and circumstances are natural: Shen, Zi, Chen—Run Xia—with harmony and compliance as its meaning; Yin, Wu, Xu—Yan Shang—named for development and flourishing; Hai, Mao, Wei—Qu Zhi—promoting the straight and setting aside the crooked; Si, You, Chou—Cong Ge—reforming the old and establishing the new; the Three Transmissions Jia Se—fields and farmland, delays and obstructions. Reverse Three Harmonies indicate opposition and divergence: Zi, Chen, Shen—extraordinary measures for self-renewal and repentance; Wu, Xu, Yin—leaving the chamber for the court; Mao, Wei, Hai—conforming together, both sides harboring grievances; You, Chou, Si—offering blades, both near and far wounded; Chen, Shen, Zi—displaying the Dipper, contemplating celestial phenomena; Xu, Yin, Wu—Ding tomb, gathering news at the place of arising; Chou, You, Si—concealing metal, keeping hidden due to circumstances; Wei, Hai, Mao—following auspiciousness, awaiting the time to act. The reverse Three Harmonies also have specific meanings such as "special compliance," "approaching dryness," "direct yang," and "model by the Battle Star."
Tian Gang added to the four Zhong positions is Guan Ge—human affairs become sluggish and delayed; Deng Ming separating from Day and Branch is Cui Ru—affairs become harmonious and beautiful. The function is the gate of commencement, the middle is the bureau of transformation, the end is the palace of final settlement. Meng is the spirit dwelling in the chamber, Zhong is the spirit at the gate, Ji is the external response. Beginning generating middle, middle generating end is called Yi Shi—with time, matters decline; end generating middle, middle generating the function is called Rong Sheng—many people recommend and promote. Beginning overcoming middle, middle overcoming end is Die Shi—suffering the bullying of the crowd; end overcoming middle, middle overcoming the function is Jian Wang—incurring the humiliation of outsiders. The Three Transmissions generating the Day: all affairs are propitious; the Day generating the Three Transmissions: wealth resources are depleted; the Day overcoming the Three Transmissions: seeking wealth is commendable; the Three Transmissions overcoming the Day: a host of ghosts is hard to bear. Initial transmission overcoming the end: affairs come to naught; end overcoming the initial transmission: affairs can be accomplished. When transmissions reveal wife's wealth, father and mother, brothers, sons and grandsons, or official ghosts, each has its corresponding image.
Connecting Ru lessons in forward order: Hai, Zi, Chou—Long Qian—cherishing treasure in vain; Zi, Chou, Yin—Han Chun—harmonious energy accumulates within; Chou, Yin, Mao—Jiang Tai—having reputation but not yet receiving real benefit; Yin, Mao, Chen—Zheng He—spreading one's strategies and receiving favor and glory; Mao, Chen, Si—Li Jian—befitting employment in the royal house; Chen, Si, Wu—Sheng Jie—personally viewing the glory of the upper state; Si, Wu, Wei—Jin Yang—name and substance mutually required; Wu, Wei, Shen—Li Ming—majestic authority alone flourishing; Wei, Shen, You—Hui Chun—a dying lamp; Shen, You, Xu—Liu Jin—galloping across a frost bridge; You, Xu, Hai—Ge Gu Cong Xin—the petty man advances while the gentleman retreats; Xu, Hai, Zi—Yin Ming—private matters auspicious, public matters inauspicious. Reverse connecting Ru: Hai, Xu, You—Hui Yin—the heart harbors darkness; You, Xu, Shen—Fan Jia—treading the path of killing and sternness; Shen, Wei, Wu—Diao Deng—like a falling phoenix; Wei, Wu, Si—Jian Xi—leaving the common herd for the exalted; Wu, Si, Chen—Jian Chi—shedding mortality to enter the subtle and high; Si, Chen, Mao—Zheng Ji—human affairs all prosper; Chen, Mao, Yin—Fan Zhao—movement and rest both advantageous; Mao, Yin, Chou—Lian Fang—know that when distress reaches its extreme, fortune turns; Yin, Chou, Zi—You Hun—riding misfortune, success is immediately followed by failure; Chou, Zi, Hai—Ru Mu—having the posture of storing away; Zi, Hai, Xu—Chong Yin—of placid appearance, content to remain obscure unto death.
Bureaus advance and retreat; qi flourishes and extinguishes. Decline and tomb are always judged as retreat; fetal and generating qi entering are advancement—no worry. In retreating qi, auspicious matters turn inauspicious and inauspicious matters turn auspicious; in advancing qi, the peaceful become more peaceful and the endangered more endangered. Forward connecting Ru with emptiness, named Sheng Chuan Kong Gu—retreat is auspicious but advancement is not; reverse connecting Ru with emptiness, named Ta Jiao Kong Wang—the time is fitting but retreat is impossible. Lessons and transmissions with six yang directions favor public affairs; six yin directions favor scheming; half yin half yang—assess the situation; more yin fewer yang—reason it out with principle. Yang is virtue, yin is punishment; yin follows the husband, yang resides in itself; Gui is the yin ruler of closure, Ding is the ruler of movement and generation.
Emptiness and submergence are the deities of dissipation and depletion: initial transmission beheads, middle transmission breaks the waist, final transmission amputates the feet. Chen and Xu are the net-cage baleful forces: Chen governs overturned nests and broken eggs, and movement meets many obstructions. If year and life (stem/branch) stand at Kui and Gang, the moving becomes still and the still moving; when Day and Branch are added to Mao or You, the separated unite and the united separate. When the Three Transmissions are purely sons and grandsons, without seeking wealth, wealth arrives of itself; purely fathers and mothers, without attending to the body, the body is naturally at peace; purely wives' wealth harms father and mother; purely officials and ghosts brings calamity to brothers.
Seeing an overcoming but not overcoming—yielding before the ghostly thief, like reining in the horse at the precipice: seeing a generation but not generating—when the birds and hares are exhausted, the bow is put away and the hounds cooked; seeing a rescue but not rescuing—the calamity must be borne oneself, like sparrows nesting in the hall; seeing a theft but not theft—the root is not depleted, like phoenixes perching among thorns. Harmony containing balefulness is honey laced with arsenic; a baleful force meeting emptiness is eating sweet plums when hungry. A chariot entering the position of long life—bitterness exhausted, sweetness comes; a chariot seated in the palace of punishment and harm—fortune within misfortune. Generation first and overcoming after—extreme joy gives birth to sorrow; the calamity-killing entering Chen—calamity rises within one's own walls. Day and Branch deities and generals meeting with the dragon and tiger—gathering the assembly of the good and wise; mutual overcoming of ape and crane—contending for nests in the wind and moonlight. The chariot entering the tomb—mute and blind; the chariot clashing and punishing—shattered and impetuous, foolish and reclusive.
Yi, Wu, Ji, Xin, and Ren coupled with the four Ji seasons are called the Jiu Chou—heaven and earth bring down misfortune; Death, Extinction, Rest, and Imprisonment qi added to Day and Branch are called the Er Nan—husband and wife turn against each other. Upper and lower in complete harmony mutually accord; upper and lower inflicting punishment and harm—enemies and grievances meet. Drawing Day and Branch outward from both sides is called Yong Mei—the household will prosper and the people flourish; stem as head and branch as tail is called Hui Huan—accomplishing matters is auspicious, dispersing matters is inauspicious. The Great Yang shining upon the Warrior is fitting for seizing thieves and bandits; the Monthly General added to the Branch—the house and dwelling radiant; Kui blocking the gate of Heaven—travel encounters many obstructions; Gang filling the ghost's door—affairs may be conducted as one wills.
Once the Lessons and Transmissions are established, next observe the deities and generals. The Nobleman is the master of the hundred spirits—properly positioned brings blessing; displaced brings calamity. The Serpent is the deity of baseness—vigorous and flourishing, it governs the strange and monstrous; resting or imprisoned, it governs anxiety and fright. The Vermilion Bird governs written documents, and also executions, treachery, slander, and gossip. The White Tiger governs roads and travel, and also official calamities, illness, and death. Gou Chen governs delays and entanglements—imprisoned indicates litigation, vigorous indicates growth. Xuan Wu is for thieves and depletion—resting it loses persons, vigorous it loses valuables. Liu He governs marriage and union—if a woman obtains it, it indicates illicit relations. Tai Chang governs wine, food, and clothing—for military officers it indicates promotion. Azure Dragon governs wealth and goods—for civil officials it indicates favor and grace. Tian Hou, though a woman, when obtained by a common person also indicates smooth fortune. Tian Kong governs servants, slaves, and deceitfulness; Tai Yin governs obscurity and lack of clarity.
The twelve heavenly generals each have categorical images: Yin—Merit Officer—wooden implements and documents; Shen—Messenger—travel itineraries and news; Mao—Great Clash—forests, timber, boats, and carts; You—Following Worthy—metal blades and servants; Tian Gang—heavenly constellation—legal disputes and death by mourning; Xu—Heavenly Worthy—fraud, cheating, or seals and ribbons; Si—Great Yi—frights, strange events, and mania; Hai—Ascending Light—secret matters and weeping; Wu—Victory Radiance—successive litigation; Zi—Sovereign Empress—licentiousness and women; Chou—Great Fortune—curses and enmity; Wei—Small Fortune—immoderate singing of joy and medicine.
The modes combining deity and general with Day and Branch are many: Chen riding the Nobleman along with Lu indicates a government runner; Xu encountering emptiness and approaching the first month is a frontier scout; Great Fortune or Small Fortune as Gou Chen signals litigation over fields; Heavenly Worthy or Following Worthy as Liu He signals the flight of servants and slaves; Following Worthy riding the Warrior is auspicious for a wife becoming pregnant; Messenger joined with Azure Dragon—loss of sons through wealth; Victory Radiance meeting Heavenly Horse, one must inquiry about the traveler; Great Yi meeting White Tiger—the household afflicted by illness; Wei meeting Tian Hou—women engaging in licentious deeds; Chou with Nobleman and Tai Chang—desire to add wealth and joy; Tian Kong approaching You—the family servant runs astray; Tai Chang encountering Ascending Light—friends and relatives come for feasting and merriment; Chen and Xu showing Tian Kong and Xuan Wu—servants flee; Small Fortune alone encountered by Liu He—betrothal gifts and marriages. Chen with Gou Chen and White Tiger—one is sure to ask about a grave or field; Chou as White Tiger and Gou Chen—the grave is being damaged; Year Sovereign with Dragon and Chang must offer its owner a fortune; Zi riding Dragon and Hitches on an official seal or a woman showered by royal grace; Yin riding Dragon and Liu He in fortune at length. One must wear their approval. From your Majesty those who cause anger are easily misread — wherever a boundary line is crossed I will remain fair with no exception from Ao to Zhou... I guarantee to feed the enemy itself, just as I am as pure in flesh as it is given me to fill. Zhu Rong Hua glitters in birth; Yin Chan Cranes of every glots share it with honor; go-between Zheng Guo shows Shang Cuan Rao its bloom; Zi adds great benefit and strength. When the Day Branch harness says Guan long he rolls its carriage up, combining your good yields the king will judge your best in light of branch against Day. Ba Ling approaches Xi Hu as go between the birth; Chu Guan Tuo Ling is too confused after the deaths of kind fathers — says stone are sculpted. Most exquisite each as larks burn—birth from fair grandmother brings greatness great. Shen Tuo beyond Xu back straight strikes fate; the farmer plots she tills green patty rising from white clouds. Commanding sword-slides make Rites heard with silken kindness; land-wishes only tighten current silks weave even more to new eights in tune. Look just how pleasant.
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For Heaven divination, observe the cloud-dragon and wind-tiger, discerning the ascent and descent of water and fire to distinguish yin and clear. For Earth divination, observe the jade-algae and gold-blossom, regarding the generation and subjugation of spirits and generals to know fortune and misfortune. For residence and person divination, examine the Day and Branch, then consider in detail the meanings of the lessons; for prison and illness divination, regard the Hook and Tiger, and their deliverance is discussed alike. For capturing fugitives, they may be found beneath the Three Homicides; for ghosts and spirits, investigate the position of the Troubling Spirit. For marriage divination, regard the Celestial Queen, Wife's Wealth, and harmony with Day and Branch. For pregnancy divination, only after examining the years of husband and wife can yin and yang be determined. For planning and hoping, require the Completion Spirit and Harmonious Qi; for seeking wealth, look to the Prosperous phases of Dragon and Falcon. For merit and fame, first examine auspicious spirits and auspicious generals; for official position, clearly understand the Heavenly Official and Heavenly City.
For travel, the Day represents land and the Branch represents water; regard the generation and subjugation of spirits and generals to distinguish fortune and misfortune. For commerce, the Branch is the host and the Day is the guest; regard the thriving and declining of spirits and generals to determine what is appropriate.
When the Offspring moves, seeking office is inauspicious; when the Officer Ghost moves, siblings encounter obstruction; when siblings move, Wife's Wealth suffers loss; when Wife's Wealth moves, parents meet calamity and danger; when parents move, Offspring receives subjugation; when the Officer Ghost moves, one is also anxious for oneself. Auspicious spirits should be thriving and relatively strong; inauspicious balefuls should be placed in tombs or emptied. If auspicious spirits are emptied, then no good fortune; if inauspicious balefuls are emptied, then no misfortune. If auspicious ones reside in the palace of Virtue and Salary, they emerge from concealment and bring blessing and fortune; if inauspicious ones reside in places of generation and subjugation, clinging to generation and dissolving subjugation, there is no harm. When the Noble favors govern smoothly, inauspicious spirits bring few calamities; when the Celestial Stem reverses, auspicious generals but briefly bestow grace.
When inauspicious spirits punish and harm the Day and Branch, misfortunes are continuous; when auspicious generals interlace the lessons and transmissions, joy is unceasing. If inauspicious spirits are harmonious, though calamity comes, it will not reach deep danger; if auspicious generals punish and harm, though there be celebration, it will ultimately be incomplete. The Day and Branch have the distinction of self and other; the spirits and generals have the hierarchy of noble and base. Subjugating the Day brings calamity to oneself; punishing the Branch portends disaster befalling the household. For men, examine the Day; for women, examine the Branch; yang lessons are manifest, yin lessons hidden. When the First Meng or Zhong moves, matters concern honored elders; when the Season is used as the initial transmission, it surely answers to the young and lowly. The Function God verifies human affairs; harmony and union signify kinship and closeness, non-harmony signifies distance and estrangement. Spirits and generals determine fortune and misfortune; when thriving, they renew day by day and month by month; when declining, they gradually retreat and quickly fall.
When the Noble Spirit carries the Seal and subjugates the present Day, there is position and salary; when Shen and Wu combine mutually and ride the Celestial Queen, there is protection and matchmaking. When the Tiger subjugates the Day and Branch, there is official calamity and consumptive illness; when the Hook punishes Mao and You, there is death on the road and leaving a corpse. When the White Tiger meets thriving Metal and harms the year and fate, one cannot escape the calamity of a blade; when the Hook Dragon unites with the Tai Sui spirit and punishes and clashes the Day and Branch, one is surely met with the ordeal of corpse dismemberment. When the year meets the yin ghost, barren lands bring calamity; when the Day meets the yang officer, what is manifest brings blessing.
Zi comprises Qingzhou, governing rivers, lakes, ditches, and streams; Chou is the land of Yang, governing palaces, halls, and bridges; Yin governs Youyan, also governing ridge beams and temples; Mao is Yuzhou, governing coffins and outer coffins, gates, and constitutional order; Chen is Yanzhou, governing wells, springs, and tombs; Si is fixed in Jingzhou, also controlling bows, crossbows, curtains, and baskets; Wu governs Sanhe, also governing mountain forests, painting, and calligraphy; Wei is Yongzhou, governing wine shops and tea houses; Shen is the Jin region, further governing spirit shrines and ghost houses; You is the Ji region, also serving as storehouses and hills; Xu governs Xuzhou, also governing prefectural cities and prisons; Hai is the Bin region, further serving as dwellings, pavilions, and stables.
Zi serves as the inner chamber, woman, spirit, or ghost, and diarrhea; Chou is the courtyard, bald head, abdominal illness, spleen, and intestines. Yin governs roads; if it enters Long Life, then it becomes a Taoist; it governs beard and hair and illness of wind-scabies; Mao is the gate and door; if it meets the Dark Warrior, then there is commerce; it governs the back of the hand and illness in the diaphragm. Chen is the wall, book, and record; it governs illness of skin, fur, and swelling; Si is the stove, small mouth, governing throat, face, teeth, and blood light. Wu is the hall, governing heart, eyes, vomiting, diarrhea, and plague; Wei is the well and courtyard, governing the head, stomach, hiccups, blockage, and vertebrae. Shen is the posting station, governing bones, heart, breast, and hindrance of the channels; You is the six doors, governing mouth, ears, small intestine, and unbearable wheezing and coughing. Xu is the walled courtyard, legs and feet, also governing disordered dreams and delirium; Hai is the latrine, governing malaria and dysentery, and surely responding to spleen, hernia, and bladder.
The ancients considered the correct hour the Gate of the Vanguard; before obtaining the lesson, first examine the correct hour in relation to the Day Stem's Salary Tomb and generation or subjugation. If the hour meets Emptiness, there is deceit and falsehood; if the hour rides the Post Horse, there is movement, change, and relocation; if it clashes the Day and Branch, self and other wander and are displaced; if it coincides with the Branch and Day, affairs are difficult, flawed, and hesitant. When the hour and Day generate each other, kindness is repeated; when the Day and hour subjugate and harm each other, kin become enemies. If the Day subjugates the hour, that is wealth; if the hour subjugates the Day, that is a ghost. Encounters with Zi or Wu show comings and goings; encountering Mao or You, these serve as doors and gates. When the hour rides the Day's Tomb, though there be completion, it ends in obscurity; when the Day obtains the night hour and sees the Noble, it instead proves inauspicious. When the Day meets the hour's Break, it portends the calamity of loss and fleeing; when the Branch meets the hour's punishment, it responds to the misfortune of litigation and imprisonment. When the hour Stem and Day Stem unite mutually, external affairs are harmonious; when the hour Branch and Day Branch unite mutually, marriage is harmonious. When Day and Branch both unite with the true hour, within and without one sees a spirit of unity; when the true hour punishes and clashes the General of the Moon, in a moment unexpected calamity arrives.
In general, when subjugations are many in the Four Lessons and Three Transmissions, affairs are manifold; when subjugations are few, affairs are singular; when generations are many, matters are hollow and deceptive; when generations are few, principles are clear. Within the Three Transmissions, if there are subjugations and balefuls, the Offspring serves as the deliverer; if there are no subjugations, then there is exhaustion of qi. When Day and Branch mutually enter the Tomb, the Clash Spirit is called the Heaven's Grace; when one encounters the Tomb, there is ultimately loss and destruction. Heaven and Earth should strive for centrality and harmony; yin and yang ought not to overlean one another. When the Ghost is in a feared place, one should worry yet need not worry; when Wealth enters the Ghost territory, one hears joy but joy does not come. When spirits and generals mutually subjugate, the divination touches upon husband and wife; when those of the same kind harm one another, affairs arise from brothers. When Wealth meets the Heaven Center [emptiness], property collapses; when the Ghost faces the end of the decade, official calamity does not arise. Auspicious or inauspicious — the spirits and generals [determine it]; life and death — distinguish their safety and danger. Examples are many yet return to a single principle; lift one corner and should respond with three.