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諸神者.靈智無方.隱顯不測.孔子曰.陽之精氣爲神.又曰.陰陽不測之謂神.一解云.神.申也.萬物皆有質礙.屈而不申.神是清虛之氣.無所擁滯.故曰申也.語其神也.名有萬徒.三才之道.百靈非一.竝從五行.難可周盡.今且論所配五行.辨吉凶者.帝系譜曰.天地初起.卽生天皇.以木德王.三五曆紀云.天皇十三頭.帝系譜曰.地皇以火德王.三五曆云.有神人十一頭.號地皇.春秋命曆序曰.人皇九頭.宋均注云.兄弟九人.洞紀云.人皇分治九州.古語質.故以頭數言之.陶華陽云.此三皇.治紫微宮.其精爲天皇太帝.世記云.天皇太帝曜魄寶.地皇爲天一.人皇爲太一.甘公星經云.天皇太帝.本秉萬神圖.一星在勾陳中.名曜魄寶.五帝之尊祖也.天一太一主承神.承.猶侍也.有兩星在紫微宫門外.俱侍星.天皇太帝天一.主戰鬭.知吉凶.甲戊庚壬.王治玉堂宮.乙己辛.王治明堂宮.丙丁癸.王治絳宮.是爲三宮.太神太一.主風雨水旱兵革飢疫災害.復使十六神.遊於九宮.天一是含養萬物.太一是察災殃.是爲天帝之臣.鄭玄注乾鑿度云.太一者.北辰神名.居其所.曰太帝.行八卦日辰之間.曰太一.或曰天一.出入所逝息紫宮之外.其星因以爲名.天一之行.猶天子巡狩方岳.人君亦從而巡省.每卒則復.太一行八卦之宮.每四季乃入於中央.天數大分.以陽出.以陰入.陽起於子.陰起於午.是以太一下行九宮.從坎始也.九宮經云.天一之行.始於離宮.太一之行.始於坎宮.天一主豐穰.太一主水旱兵飢.合十二神.遊行九宮十二位.從少之多.六壬式經云.十二神將.以天一爲主.甲戊庚日.旦治大吉.暮治小吉.乙巳日.旦治神后.暮治傳送.丙丁日.旦治微明.暮治從魁.六辛日.旦治勝先.暮治功曹.壬癸日.旦治太一.暮治大衝.此竝紫微宮門外天一.太一.非紫微之內.北辰之名大帝也.鄭玄謬矣.太一十六神者.地主在子.陽氣動於黃泉.萬物孳産於地.子爲陽氣之首.故曰.地主.陽德在丑.陽能生萬物.至丑方生.故曰陽德也.和德在東北維.此時陰陽氣合.生於萬物.故曰和德.呂申在寅.呂.巨也.申.引長也.萬物漸申而巨大也.故曰呂申.高藂在卯.萬物藂而高大.故曰高藂.太陽在辰.震動已後.陽氣大盛.故曰太陽.太昊在東南維.時陽已著.昊然昭明.故曰太昊.大神在巳.萬物已熟.其氣翼起.故曰大神.太威在午.陽衰陰生.形氣始動.故曰大威.天道在未.百物皆成.莫不資用.故曰天道.大武在西南維.陰氣用事.萬物皆傷.故曰大武.武德在申.薺麥方生.陰懷陽性.故曰武德.大族在酉.陰氣大殺.族類皆盡.故曰大族.陰主在戌.陽氣下藏.陰氣自在於上.故曰陰主.陰德在西北維.乾爲天也.陰氣至此而極.方能生陽.故曰陰德.大義在亥.萬物於此懷任.陰無含陽.故曰大義.又九宮十二神者.天一在離宫.太一在坎宫.天符在中宫.攝提在坤宫.軒轅在震宫.招搖在巽宫.青龍在乾宫.咸池在兌宫.太陰在艮宫.太一在巳如前解.餘七神.皆是星宮之名.與天一.太一行於九宫.一歲一移.九年復位.天一主豐穰.太一主水旱.天符主飢饉.攝提主疾苦.軒轅主雷雨.招搖主風雲.青龍主霜雹.咸池主兵賊.太陰主陰謀.又別有青龍.行十二辰.卽太歲之名也.古者名歲曰青龍.此神主福慶.太陰三歲一徙.右行十二辰.卽太歲之陰神也.后妃之象.主水雨.陰私害氣.右行四孟.一歲一移.以其所至爲害.故言害氣.合爲十二神.九宮之所用也.又玄女拭經云.六壬所使十二神者.神后主子.水神.大吉主丑.土神.功曹主寅.木神.大衝主卯.木神.天剛主辰.土神.太一主巳.火神.勝先主午.火神.小吉主未.土神.傳送主申.金神.從魁主酉.金神.河魁主戌.土神.微明主亥.水神.子神后者.子爲黃鐘君道.故稱后.陽之始也.陽動於內而未形.故稱神也.丑大吉者.萬物至丑.皆萌.得陽生.故大吉也.寅功曹者.萬物至寅.其功已見.曹.衆也.衆物功既見於寅也.卯太衝者.萬物至卯.其皆太衝其心皮抽萼也.辰天剛者.當斗星之柄.其神剛強也.巳太一者.純乾用事.天德在焉.故太一.神后也.午勝先者.陽氣大威.陰氣時動.惟陽在先爲勝也.未小吉者.萬物畢熟成.故爲小吉也.申傳送者.傳其成物.送與冬藏也.酉從魁者.從斗之魁第二星也.戌河魁者.河當首也.當斗魁首也.亥微明者.水體內明.不見於外.微其陽氣.至子方明也.神后主婦女.大吉主田農.功曹主遷邦.大衝主對吏.天剛主殺伐.太一主金寶.勝先主神祀.小吉主婚會.傳送主掩捕.從魁主死喪.河魁主疾病.微明主辟召.又.十二將者.天一土將.前一.騰蛇火將.前二.朱雀火將.前三.六合木將.前四.勾陳土將.前五.青龍木將.後一.天后水將.後二.太陰金將.後三.玄武水將.後四.太裳土將.後五.白虎金將.後六.天空土將.天一已如前解.騰蛇主驚恐.朱雀主文書.六合主慶賀.勾陳主拘礙.青龍主福助.天后猶是神后.天一之妃.太陰主陰私.玄武主死病.大裳主賜賞.白虎主鬭訟.天空主虛耗也.遁甲九神者.天逢在坎.一名子經.木神.在斗居破軍星.天內在坤.一名子成.水神.在斗居破軍星.天衝在震.一名子翹.金神.在斗居破軍星.天輔在巽.一名子文.土神.在斗居武曲星.天禽在坤.一名子公.火神.在斗居廉貞星.天心在乾.一名子衰.木神.在斗居文曲星.天柱在兌.一名子違.水神.在斗居祿存星.天任在艮.一名子金.金神.在斗居巨門星.天英在離.一名子殺.土神.在斗居貪狼星.天逢已下.皆是星名.子經者.以子午爲天地之經.位既在坎.故名經也.天內子成者.坤爲地.能成萬物也.天衝子翹者.翹.動貌.翹在震動之象也.天輔子文者.巽爲號令.有文章也.天禽子公者.居五土位.寄在坤土.爲萬物之父.故言公也.天心子衰者.衰.善也.乾爲天.慈施.故善也.天柱子違者.兑主金.金有殺伐.違天之道故也.天任子金者.艮在丑.丑.金之本也.天英子殺者.離.火也.火有燒燃之義也.遁甲經云.天逢宜安邊保固.天內宜宗道結友.天衝宜出軍伏仇.天輔宜修禮設教.天禽宜請福除惡.天心宜避病求藥.天性宜匿屯守固.天任宜慶謁通財.天英宜遠行作樂.九神之名.上竝云天.下皆曰子者.此神屬於北斗.皆隸於天故也.子者.美稱.以此神尊美故也.孔子元辰云.北斗第一神.字希神子.第二神.字貞文子.第三神.字祿存子.第四神.字世惠子.第五神.字衛不鄰子.第六神.字微惠子.第七神.字大景子.此亦竝稱子也.春秋佐助期云.第一星神.名執陰.姓頸梁.第二星神.名斗諒.姓伊偊當.第三星神.名拒理.姓英領許.第五星神.名防仵.姓雞尹堵.第六星神.名開寶.姓蚩.一名蒼兒部.第七星神.名招.姓肥脫絡馮.七星之名.竝是人年命之所屬.恆思誦之.以求福也.黃帝八神圖云.乾神軒轅.天承相使.舍於辰星.兌神時刑.北斗之使.舍於牛星.主軒研.坤神招搖.天之上公使.舍於角星.主殺害.離神昊時.天之游徼使.舍於翼星.巽神天候.天執法使.舍觜星.震神雷公.大陰之候使.舍於七星.艮神曲隆.天候東明之使.舍於奎星.坎神咸池.天雨師使.舍於井星.主雨.此八使之神.婦人産乳.忌低向之.此亦九宮之神.神既清虛.遊無定所.故在宮間牙時有不同.既八卦配於五行.故附此而錄.諸神占候之法.各有別注.不勞於此委碎.名字之義.故以略談.至如日月星辰.風雨雷電.山川岳瀆.井竈衡門.爰及人身.諸神非一.帝王之所崇祭.百姓之所祈禱.如此之例.名數甚多.其於五行.更無別義.故不備說.又.卜筮所用殺曆諸神.正是左右歲月之閒.逆順季孟之際.亦無俟於具談.寧勞曲解.此前諸神.占候之網維.三才之理要.故以次述.
Overall Paraphrased Translation
Deities are dynamic, intelligent, and omnipresent beings, elusive and unpredictable 🌫. Confucius once said: "The essence of yang condenses to form deities," and also: "The unfathomable phenomena of yin and yang transformations are called deities." Another interpretation suggests: "神 (shén)" means "申 (shēn)"—while all things have physical forms that cause obstruction and bending, deities are the ethereal essence of qi 🌬, unimpeded and free-flowing, hence the term "申." To delve deeper into deities, their names and categories are vast. The principles of the Three Realms (Heaven, Earth, and Humanity) and the myriad spirits all arise from the Five Elements and are too numerous to fully describe. Here, only those deities corresponding to the Five Elements and capable of discerning auspicious and inauspicious signs are discussed.
According to the Di Xi Pu (帝系谱), at the beginning of heaven and earth, the Heavenly Sovereign (天皇) appeared first, ruling with the virtue of wood 🌱; the San Wu Li Ji (三五历纪) states that the Heavenly Sovereign had thirteen heads. The Di Xi Pu also records the Earthly Sovereign (地皇) ruling with the virtue of fire 🔥; the San Wu Li Ji describes the Earthly Sovereign as an eleven-headed divine being. The Chun Qiu Ming Li Xu (春秋命曆序) mentions the Human Sovereign (人皇) with nine heads, and Song Jun’s commentary explains that this actually refers to nine brothers; the Dong Ji (洞纪) states that the Human Sovereign divided and ruled the nine provinces. The ancients used simple language, so the number of heads referred to the number of people. Tao Huayang said: The Three Sovereigns governed the Ziwei Palace, and their essence transformed into the Heavenly Sovereign Great Emperor (天皇太帝). The Shi Ji (世记) records: The Heavenly Sovereign Great Emperor is named Yao Po Bao (曜魄宝), the Earthly Sovereign is Tian Yi (天一), and the Human Sovereign is Tai Yi (太一). The Gan Gong Xing Jing (甘公星经) states: The Heavenly Sovereign Great Emperor holds the Chart of Ten Thousand Deities, a star within Gou Chen named Yao Po Bao, the ancestor of the Five Emperors. Tian Yi and Tai Yi govern "serving deities" (承神, where "承" means to serve); two stars outside the Ziwei Palace gate are both attendant stars. The Heavenly Sovereign Great Emperor and Tian Yi govern warfare and discern auspicious and inauspicious signs: on days of Jia, Wu, Geng, and Ren, they govern the Jade Hall Palace; on days of Yi, Ji, and Xin, they govern the Bright Hall Palace; on days of Bing, Ding, and Gui, they govern the Crimson Palace—collectively known as the Three Palaces. Tai Yi governs wind, rain, floods, droughts, war, famine, plagues, and disasters, and dispatches sixteen deities to patrol the Nine Palaces. Tian Yi nurtures all things, while Tai Yi inspects calamities; both are ministers of the Heavenly Emperor.
Zheng Xuan’s commentary on the Qian Zao Du (乾凿度) states: Tai Yi is the name of the North Star deity. When residing in its original position, it is called the Great Emperor; when traveling between the eight trigrams and celestial stems, it is called Tai Yi or Tian Yi. It moves beyond the Ziwei Palace, and its star is named accordingly. Tian Yi’s travels resemble an emperor’s inspection tours, with rulers following its path and returning after each visit. Tai Yi passes through the eight trigram palaces, entering the center at the end of each season. The grand division of celestial numbers follows yang emerging and yin entering: yang begins at Zi, yin begins at Wu. Thus, Tai Yi’s descent through the Nine Palaces starts from the Kan Palace. The Jiu Gong Jing (九宫经) states: Tian Yi begins its journey in the Li Palace, while Tai Yi starts in the Kan Palace. Tian Yi governs abundance, while Tai Yi governs floods, droughts, war, and famine. Together, they form twelve deities patrolling the Nine Palaces and twelve positions, increasing in number from few to many.
The Liu Ren Shi Jing (六壬式经) records: Among the twelve divine generals, Tian Yi is the chief. On days of Jia, Wu, and Geng, it governs Da Ji (大吉) at dawn and Xiao Ji (小吉) at dusk; on days of Yi and Ji, it governs Shen Hou (神后) at dawn and Chuan Song (传送) at dusk; on days of Bing and Ding, it governs Wei Ming (微明) at dawn and Cong Kui (从魁) at dusk; on days of the six Xin, it governs Sheng Xian (胜先) at dawn and Gong Cao (功曹) at dusk; on days of Ren and Gui, it governs Tai Yi (太一) at dawn and Da Chong (大冲) at dusk. These are Tian Yi and Tai Yi outside the Ziwei Palace gate, not the North Star Great Emperor within Ziwei. Zheng Xuan’s commentary is incorrect.
The sixteen deities of Tai Yi include:
The Nine Palaces and twelve deities include:
Additionally, Qing Long travels through the twelve celestial stems, known as the name of Tai Sui (太岁). In ancient times, the year was called Qing Long, governing blessings and celebrations. Tai Yin moves once every three years, traveling rightward through the twelve stems. It is the yin deity of Tai Sui, symbolizing the empress, governing rain, yin secrets, and harmful qi. It moves rightward through the four孟 (first months of the seasons), shifting once per year, bringing harm wherever it goes.
The Xuan Nv Shi Jing (玄女拭经) records the twelve deities of Liu Ren:
Their name interpretations:
The twelve deities’ governance:
The twelve generals:
The nine deities of Dun Jia (遁甲):
All nine deities are prefixed with "Tian" (天) and suffixed with "Zi" (子), as they belong to the Big Dipper and are subordinate to heaven; "Zi" is an honorific. Confucius’s Yuan Chen records that the seven stars of the Big Dipper all have divine names ending with "Zi," such as Xi Shen Zi (希神子) and Zhen Wen Zi (贞文子). The Chun Qiu Zuo Zhu Qi (春秋佐助期) records the names and surnames of the seven star deities, which are associated with human fate; chanting them is believed to bring blessings.
The Huang Di Ba Shen Tu (黄帝八神图) records the eight emissary deities:
Women in childbirth should avoid facing these eight deities. These are also deities of the Nine Palaces, wandering without fixed positions, so their timing and palace positions vary. As the eight trigrams correspond to the Five Elements, this record is appended here. The methods of divination for each deity have separate annotations and are not detailed here. As for the sun, moon, stars, wind, rain, thunder, lightning, mountains, rivers, lakes, wells, hearths, gates, and deities within the human body, their names and numbers are vast and hold no distinct meaning in relation to the Five Elements, so they are not elaborated. Deities used in divination, such as those involving yearly and monthly cycles or seasonal transitions, are also not discussed. The deities mentioned above form the framework of divination and the essential principles of the Three Realms, hence their sequential description.
Ancient systems constructed multi-layered frameworks of deities and spirits (e.g., twelve deities, nine palace deities, Dun Jia deities) to couple astronomy, geography, human affairs, and the Five Elements with celestial stems and earthly branches. This formed a cosmological framework for interpreting the operation of all things and predicting auspicious and inauspicious signs. Deities are essentially symbolic expressions of energy nodes or information interfaces.
Deity systems reflect the ancient philosophy of "天人感应" (heaven-human resonance): the universe is an organic whole where the local and the global are holographically connected. Though this thinking differs from modern scientific paradigms, it represents an early exploration of complexity, and its holistic perspective is worth pondering.
Note: This chapter focuses on classifying deities and summarizing their functions, without specific Bazi case studies, hence no component tags are inserted. Practical application requires analysis based on specific stem-branch sequences and personal命盘.