The Four Seasons' Divine Malefics and Benefics

壬占須識四時神，大德午辰迄子寅，天赦戊寅夏甲午，戊申甲子秋冬雲。游神丑子亥兼戌，巳子酉辰戲視臨。丑子戌亥憂泰決，巳辰未酉天車驚，春戌逆回為死別，春寅退孟是奸神。申寅巳亥為飛禍，巳卯酉子時盜尋。

This song explains the calculation of divine omens based on the four seasons. In the Great Six壬 divination, one must recognize these divine spirits of the four seasons: Heavenly Virtue is in the午 position in spring, the辰 position in summer, the子 position in autumn, and the寅 position in winter; Heavenly Pardon is in theWuyin position in spring, theJiawu position in summer, theWushen position in autumn, and theJiazi position in winter. The wandering spirits are in the丑 position in spring, the子 position in summer, the亥 position in autumn, and the戌 position in winter. The heavenly play and heavenly view follow the order of巳, 子, 酉, and 辰. The sorrowful spirit and the peaceful spirit are taken from丑, 子, 戌, and 亥; the heavenly chariot is taken from巳, 辰, 未, and 酉; the death separation starts from the戌 position in spring and moves backward; the wicked spirit starts from the寅 position in spring and moves backward through the four young months. The flying calamity falls on申, 寅, 巳, and 亥; the time thief is taken from巳, 卯, 酉, and 子.

此十一位以四時例起之。天德宮遷來望大吉。天赦災散百事吉。遊戲二神加孟行人未來，加仲在途，加季即至。泰憂二神加季信實，加孟信虛，旺相信實，空亡信虎。天車忌出行，主車敗馬亡兵覆。死別不利四季。奸神併合后主淫。飛禍所為皆忌。時盜有盜賊。）

The above eleven divination factors are all calculated according to the four seasons. Heavenly Virtue signifies official promotion and visits from others, which is highly auspicious. Heavenly Pardon indicates the dispersal of calamities and smooth affairs. The deities of wandering spirits and the deity of heaven's play, when added to the first quarters, indicate that the traveler has not yet departed; when added to the middle quarters, the person is on the way; and when added to the last quarters, the person will arrive immediately. The deity of peace and the deity of sorrow, when added to the last quarters, indicate genuine news; when added to the first quarters, the news is false. If they encounter a prosperous and strong phase, the information is reliable; if they fall into Kongwang, the information is not trustworthy. The deity of the chariot is inauspicious for travel, indicating vehicle damage, loss of horses, and the defeat of troops. The deity of death is unfavorable in the last quarters of the month. The deity of wickedness, if aligned with Liu He and Heavenly Empress, indicates licentiousness. The deity of sudden misfortune is generally inauspicious. The deity of theft indicates the presence of thieves.

金神破碎雞蛇牛，未辰丑上白衣愁。歸忌丑寅子便休。 此三位以孟仲季例起之。金神破碎即紅沙財損病不利，凶速。占墳並空子孫敗絕。凡物破損不完。白衣煞忌加子孫六親上。歸家神為祟出行還家。

The Golden God Fragmentation is calculated using the branches You, Si, and Chou; the White Robe Evil is calculated using the branches Wei, Chen, and Chou; and the Return Taboo is calculated using the branches Chou, Yin, and Zi. These three are all calculated according to the system of the four young months, four middle months, and four seasonal months. The Golden God Fragmentation is commonly known as Red Sand, which indicates financial loss and damage to property, is unfavorable for illness, and brings sudden misfortune. If it occurs in a grave and also meets Kongwang, it indicates that the descendants will be cut off. Any objects encountering it will be damaged and incomplete. The White Robe Evil is to be avoided when it is superimposed on the branches related to descendants and the Six Relations. Once the Return God causes trouble, it indicates that the person who went out will return home.

飛廉夏收戌巳午未，寅卯辰兮此法最，亥子丑兮申酉畏。 求事迅速行人立至有非常不測事凶速。 正寅五卯九天罡，隔二順行小往亡，軍行還娶悉為殃。百事不利。 產婚官病月刑忌，巳子辰申午丑值，寅酉未亥卯戌忌。 月建所刑之位也，諸占不吉。

Flying廉 is one position. In summer, it is found in戌, 巳, 午, 未, and also in 寅, 卯, 辰, then in 亥, 子, 丑, and 申, 酉. This is the most common method. When this position appears, things requested will be achieved quickly and travelers will arrive immediately, but it also indicates unexpected and unforeseen events, which can lead to sudden misfortune. SmallGoing to Death starts from 寅 in the first month, from 卯 in the fifth month, and from Tiangang (Chen) in the ninth month, moving forward every two positions. Military campaigns, returning home, and marriage encounters this position will all suffer misfortune, and all affairs will be unfavorable. Month Punishment is most忌 in matters of childbirth, marriage, official positions, and illness. Its position is determined by the sequence of 巳, 子, 辰, 申, 午, 丑, and 寅, 酉, 未, 亥, 卯, 戌. It is the position where Month Builder is punished. Divination in any matter will be unfavorable.

滿破開兮天賊逮，辰酉寅未子巳在，戌卯申兮丑午亥。舉動招盜。 五鬼之星忌出行，午辰寅共酉卯申，丑巳子亥未戌尋。出行大凶。 正二登明三四丑，依例順陰人相負，冤枉屈情沖位有。主被人負及有冤。 陽日瓦煞陰沖出，正巳子丑寅卯辰，七亥午未申酉戌。此陽日之瓦煞也，陰日干沖位取之。 正五九兮三合輪，三酉辰卯煞曰門，辰戌丑未夢神論。此二位以正五九例起之，門煞主門戶事。夢神主夢事。

The Heavenly Thief is located on the three days of fullness, rupture, and opening among the twelve divination gods, with the branches being Chen, You, Yin, Wei, Zi, Si, Xu, Mao, Shen, Chou, Wu, and Hai. When actions are taken on these days, it is easy to attract thieves. The Five Ghost Stars are most unfavorable for travel, with their positions being Wu, Chen, Yin, You, Mao, Shen, as well as Chou, Si, Zi, Hai, Wei, and Xu. Traveling on these days is extremely dangerous. The position of someone being wronged by others is in Dengming Hai during the first and second months, and in Chou during the third and fourth months, following the same pattern sequentially. Cases of injustice and委屈 are in the opposite position, indicating being betrayed and suffering wrongs. For the瓦煞 on Yang days, starting from Si in the first month, then Zi, Chou, Yin, Mao, Chen, and from Hai in the seventh month, then Wu, Wei, Shen, You, Xu. This is the calculation for Yang days; for Yin days, the position is determined by the opposite branch of the day stem. The door煞 and dream神 are calculated according to the same pattern as the first, fifth, and ninth months: door煞 is in You, Chen, and Mao, indicating matters related to the household. Dream神 is in Chen, Xu, Chou, and Wei, indicating matters related to dreams.

三奇六儀 旬乙盜神庚響動，丁祥動處六親詳，旬辛便是五亡煞，癸閉空為孤寡方。 旬乙為盜神主盜賊。旬庚為響動官病忌。旬丁須視六親如壬癸日見丁卯則因子動而有財之力。旬辛為五亡七煞，出逢盜賊，若並空亡主走失。旬癸為閉口主機關莫測，病不食人不言。空亡十干不到之處，主失脫憂喜不成。凡凶神將喜空，吉神將忌空。

This passage discusses the Three Marvels and Six Instruments among the divine omens within a ten-day cycle. A "ten-day cycle" refers to the sixty Jiazi cycles, with each ten days forming a cycle. Within each cycle, the characters Yi, Geng, Ding, Xin, and Gui are each associated with a specific divine omen: the Yi of the cycle is the Thief God, the Geng of the cycle is the Sound and Movement, the Ding of the cycle is associated with the Six Relations, the Xin of the cycle is the Five Losses and Seven Evils, and the Gui of the cycle is the Closed Mouth. The two branches not included in the cycle's ten heavenly stems are the positions of the Orphan and the Widower, known as Kongwang. The Yi of the cycle, representing the Thief God, indicates the presence of thieves. The Geng of the cycle, representing the Sound and Movement, is unfavorable in matters of officialdom and illness. The Ding of the cycle must be examined based on which of the Six Relations it falls into; for example, if Dingmao appears on a Ren or Gui day, it signifies the generation of wealth through the descendants. The Xin of the cycle, representing the Five Losses and Seven Evils, indicates encountering thieves when traveling; if it coincides with Kongwang, it suggests loss. The Gui of the cycle, representing the Closed Mouth, indicates hidden mechanisms and unpredictable situations, with patients refusing to eat and individuals unwilling to speak. Kongwang refers to the positions within the cycle's ten heavenly stems that are not included, indicating loss, financial loss, and the inability to achieve matters of both joy and sorrow. Malevolent spirits and generals prefer to fall into Kongwang, while benevolent spirits and generals should avoid falling into Kongwang.

陽德自居陰在合，克偏為鬼正為官，長生順逆宜詳取，祿墓須教此處看。 天月干支四德為百福佑助之神，臨日入傳轉凶為吉。干德尤良，俱宜生旺，不宜休囚，忌逢落空，與神將外戰。

The day stem's virtue: for yang stems, they reside in their original position; for yin stems, they take the position of their matching stem. Among what the day stem overcomes and what overcomes the day stem, the biased one is considered a ghost, and the balanced one is considered an official. The position of growth should be carefully determined whether it proceeds in the normal order or in reverse. The position of official luck and the position of burial are also considered here. Heavenly Virtue, Monthly Virtue, stem virtue, and branch virtue are four virtues that assist in bringing hundred blessings. When they appear on the day stem or enter the three transmissions, they can transform misfortune into good fortune. Among these, stem virtue is especially favorable. All four virtues are suitable when they are in a state of growth and strength, and they should not be in a state of weakness and confinement. They are most忌 to fall into Kongwang and should also avoid conflicting with the divine generals they are riding upon.

干合者甲己中正合類。生合以干合為主，支合次之，行合又次之。凡德合同入傳，百事皆吉。若乘凶神吉助則反凶矣。 晝鬼主公訟是非，夜鬼主神祗妖祟。凡鬼戀生、受制、陷空，皆不能為害。若鬼空無制，則大凶。

The concept of dry harmony refers to the combination of Jia and Ji, and so on. When discussing harmonious relationships, the focus is primarily on the day stem, then the earthy branches, and finally the triple harmony formation. If both virtue and harmony enter the three transmissions, all matters will be auspicious. However, if the accompanying element is a malevolent spirit, even with favorable assistance, it may turn into misfortune. In daytime divination, the ghost represents legal disputes and conflicts, while in nighttime divination, the ghost represents deities, spirits, and supernatural beings. If the ghost is attached to something that nourishes me, is restrained, or falls into kongwang, it will not cause harm. But if the ghost falls into kongwang and is not restrained by anything, it will be extremely dangerous.

日官功名喜。 長生諸事吉。 日祿主食祿事。 墓主闇昧不通。辰未為日墓，主剛速。戌丑為夜墓，主柔延。凡墓逢沖則吉，逢合則凶。若年命上神能沖制亦可救。

The day official (日官) governs matters of fame and achievements. Longevity (长生) signifies smoothness and auspiciousness in all affairs. The day's salary (日禄) relates to matters of俸禄 and sustenance. The墓 (mù) indicates darkness, obstruction, and unsmoothness in affairs. The墓 of Chen (辰) and Wei (未) are those used during the day, and they are strong in nature with quick results; the墓 of Xu (戌) and Chou (丑) are those used at night, and they are gentle in nature with delayed results. Whenever the墓 god is confronted (遇冲), it brings good fortune, but when it is combined (遇合), it brings misfortune. If the god of the person's destiny and age can overcome or subdue it, there may still be some salvation.

莊按：火生寅，金生巳，木生亥，水土生申，有順無逆，此五行長生也。甲生亥，乙生午，丙戊生寅……此十干長生也。五行家土寄於坤，故上行與水行同也。六壬家丙戊同宮，丁己同宮，故土干與火干同也。土干既與火干同位，而復襲水行之生敗墓絕，可乎？且臨官即祿，順逆得之，既為獨不然，今改正如前圖內。

Zhuang's commentary says: Fire is born in寅, metal is born in巳, wood is born in亥, water and earth are born in申, and there is only progression without regression, this is the birth of the Five Phases. Jia is born in亥, Yi is born in午, Bing and Wu are born in寅, and so on, this is the birth of the ten heavenly stems. The school of Five Phases places earth in the position of Kun, so earth shares the same birth with water; the school of Liu Ren has Bing and Wu in the same position, and Ding and Ji in the same position, so earth stems share the same birth with fire stems. Since earth stems have already shared the same position with fire stems, yet they still follow the same birth, bathing, tomb, and death as water, this is not coherent. Moreover, officialdom is the same as the禄 position, which can be derived both in progression and regression, but here it is different. Therefore, now we correct it according to the diagram above.

子奇甲日午行逆，庚日還於未順行。飛符甲日巳逆轉，己日勝光復順征。 子奇消禍增吉。飛符百事勿舉，出行忌，走避出入不可抵向；如日德入傳，凶中生吉，若並朱勾凶尤甚。

The position of Zi Qi starts at Jia and moves backwards to Wu, then turns back at Geng and moves forward again to Wei; the position of Fei Fu starts at Jia and moves backwards to Si, then turns back at Ji and moves forward again from Shengguang to Wu. Zi Qi can eliminate disasters and increase good fortune. Fei Fu, however, is unfavorable for all matters, and it is not appropriate to take action, travel, or face directly in the direction where it is located. If the day's virtue enters the three transmissions, it may turn danger into good fortune, but if it is in the same position as Zhu Que or Gou Chen, the danger becomes even greater.

游都牛鼠虎蛇猴，游都沖處魯都求。亥申未丑酉日解，卯亥丑未巳醫流。 游都主逢盜賊，加大煞來速；占賊來路，出行忌。魯都不可漏稅，占賊去路，出行忌之。日解解凶。日醫病用。

The five earthly branches for You Du are Chou, Zi, Yin, Si, and Shen. On Jia and Ji days, You Du is in Chou; on Yi and Geng days, it is in Zi; on Bing and Xin days, it is in Yin; on Ding and Ren days, it is in Si; and on Wu and Gui days, it is in Shen. The branch that conflicts with You Du is Lu Du. For Ri Jie, the five branches are Hai, Shen, Wei, Chou, and You. For Ri Yi, the five branches are Mao, Hai, Chou, Wei, and Si, and these also cycle every five days. You Du indicates encountering thieves; if combined with Da Sha, the thieves come more quickly. To determine the path from which the thief comes, refer to You Du; it is inauspicious for travel. Lu Du indicates the risk of tax evasion; to determine the path the thief takes, refer to Lu Du; it is also inauspicious for travel. Ri Jie can resolve凶 affairs, and Ri Yi is used when divining illness.

亥酉辰申巳奸言，子亥卯中巳盜伍。日賊辰午申亥寅，賢貴丑申寅寅午。 姦淫盜賊俱不吉。賢貴立天門其人可傳道。二章以甲己日同例起之。 大煞亥未戌寅巳，日淫午未戌寅巳，文星亥寅午巳申，兩兩言之此法是。 日下大煞凡事忌。文星並龍加子大貴。此章以甲乙同例起之。

On days when the Heavenly Stem is Jia or Ji, the positions of the Heavenly Stems and Earthly Branches are calculated in the same way. The day's malevolent forces take the positions of Hai, You, Chen, Shen, and Si; the day's thieves take the positions of Zi, Hai, Mao, Shen, and Si; the day's thieves also take the positions of Chen, Wu, Shen, Hai, and Yin; and the positions of virtuous and noble individuals take the positions of Chou, Shen, Yin, Yin, and Wu. The positions of malevolent forces and thieves are both inauspicious; if virtuous and noble individuals are positioned at Hai, the position of the Heavenly Gate, then the person can teach and spread knowledge. This section is calculated in the same way as Jia and Ji. On days when the Heavenly Stem is Jia or Ji, the positions of the Heavenly Stems and Earthly Branches are calculated in the same way. The day's great malevolent forces take the positions of Hai, Wei, Xu, Yin, and Si; the day's immoral acts take the positions of Wu, Wei, Xu, Yin, and Si; the positions of literary stars take the positions of Hai, Yin, Wu, Si, and Shen. These are all calculated with two Heavenly Stems sharing one Earthly Branch. The position of great malevolent forces is inauspicious for all matters; if the position of literary stars coincides with the Azure Dragon and is added to the position of Zi, it indicates great fortune. This section is calculated in the same way as Jia and Yi.

甲乙福星子丑取，子未丑巳雙雙語，刑沖支位寄官論，癸干亥逆兼務舉。 福星求望吉。刑主人情不美。沖主反覆不寧。舉主兼務官職雙行。 恩赦之星本十干，祿前羊刃對飛安。進神子午卯兼酉，丑未戌辰退莫難。 恩赦吉占。羊刃靜吉動凶，又主血光。飛刃血光凶事。進神凡事不可退，退則可惜。退神凡事不可進，進則多阻。

The Blessing Star begins from the Jia and Yi Day Stems, starting at Zi and Chou. It then pairs Zi with Wei and Chou with Si in pairs. The Day Stem's punishments and oppositions are calculated based on the hidden Earthly Branch of the Day Stem. The Gui Day Stem starts from Hai and moves backward, also taking into account the next position. The Blessing Star indicates favorable outcomes for planning and seeking. Punishments indicate discord among people. Oppositions indicate indecisiveness. The position of the Duty Star indicates dual responsibilities and simultaneous official matters. The Mercy Star is calculated based on the ten Day Stems. The Yangren is located one position before the Day Stem's禄 (favorable position), while the Flying Yangren is located at the opposite position of the Yangren. The Advancing God is taken from the four central positions: Zi, Wu, Mao, and You. The Retreating God is taken from the four seasonal positions: Chou, Wei, Xu, and Chen. The Mercy Star indicates favorable outcomes. A quiet Yangren is favorable, but when activated, it brings misfortune and bloodshed. The Flying Yangren indicates blood-related disasters. The Advancing God indicates that one should not retreat in matters, as any retreat would be regrettable. The Retreating God indicates that one should not force progress, as forced advancement leads to obstacles.

支德解凶巳順支，六三合事有成期，支儀子日午行逆，午日未宮又順之。 支德解凶增吉。支合者，寅合亥破，亥合寅就，卯合戌新，戌合卯舊，辰合酉合，酉合辰離，巳合申刑，申合巳疑，午合未虛，未合午晦，丑合子空，子合子實。行合者，亥卯未繁冗駁雜，巳酉丑矯革離異，寅午戌黨侶不正，申子辰流動無滯。凡合臨日入傳和合成就，惟不宜占病訟；又當視其進退，傳進利進，傳退利退。支儀解凶增吉。

The branch virtue begins from Zi and proceeds in the order of the earthly branches, capable of resolving misfortune; both theLiu He and Triple Harmony indicate a period of success; the branch ritual begins from Zi and proceeds to Wu, then reverses to Wei and proceeds again. The branch virtue can resolve misfortune and increase good fortune. As for branch combinations, each has its own meaning: Yin combines with Hai and indicates destruction, Hai combines with Yin and indicates achievement, Mao combines with Xu and indicates renewal, Xu combines with Mao and indicates maintaining the old, Chen combines with You and indicates harmony, You combines with Chen and indicates separation, Si combines with Shen and indicates punishment, Shen combines with Si and indicates suspicion, Wu combines with Wei and indicates emptiness, Wei combines with Wu and indicates darkness, Chou combines with Zi and indicates emptiness, and Zi combines with Chou and indicates practicality. As for the triple harmony, Hai, Mao, and Wei indicate complexity and disorder; Si, You, and Chou indicate reform leading to separation; Yin, Wu, and Xu indicate forming cliques in an improper way; Shen, Zi, and Chen indicate smooth movement without obstruction. If the combining deity is present on the day stem or enters the three transmissions, it indicates harmony and success, but it is not suitable for divination regarding illness or litigation; one should also consider whether the three transmissions are advancing or retreating, as advancing transmissions are favorable for progress, while retreating transmissions are favorable for withdrawal. The branch ritual can also resolve misfortune and increase good fortune.

酉子卯午門戶敗，丑辰未戌牆墳壞，亥寅巳申破終欣，雞孟蛇中季牛碎。 支破：人情暗中不順，事多中敗不完，宜散凶，不宜成吉。破碎見月煞凶。

When the Branch of Destruction falls in You, Zi, Mao, or Wu, it indicates the destruction of the family's main gate and courtyard; when it falls in Chou, Chen, Wei, or Xu, it indicates the destruction of walls, tombs, and burial grounds; when it falls in Hai, Yin, Si, or Shen, it actually suggests that after destruction, there will eventually be something pleasant. The Branch of Destruction is taken as You chicken in the first months, Si snake in the middle months, and Chou ox in the last months. The Branch of Destruction indicates that human relationships are not smooth and that matters are mostly ruined halfway and cannot be completed. It is suitable for dispersing misfortune but not for achieving good fortune. If the Branch of Destruction also meets the Month Sha, it indicates great danger.

寅刑巳官災動阻事復起，巳刑申仇將恩報事終成，申刑寅人鬼相殘各不寧，丑刑戌尊傷卑賤憂因桎，戌刑未少凌長上妻財畏，未刑丑大小不利喪孝有，子刑卯門戶敗淫尊卑擾，卯刑子水路不通子不軌。 自刑：自逞其才，妄自更改。

The Three Punishments each have their symbolic meanings: Yin (寅) is punished by Si (巳), indicating official affairs and calamities, with obstacles encountered and old matters needing to be revisited; Si (巳) is punished by Shen (申), meaning enmity turns into kindness, and matters eventually succeed; Shen (申) is punished by Yin (寅), indicating conflict between people and ghosts, with both sides suffering unrest; Chou (丑) is punished by Xu (戌), meaning the superior harms the inferior, and servants suffer from imprisonment and worry; Xu (戌) is punished by Wei (未), indicating the young mistreat the old, and wife and property cause fear; Wei (未) is punished by Chou (丑), meaning disorder in hierarchy and mourning within the family; Zi (子) is punished by Mao (卯), indicating family decline and disorder, with disrespect and chaos; Mao (卯) is punished by Zi (子), meaning waterways are blocked and children act improperly. As for self-punishment, it indicates showing off one's abilities and擅自 changing established rules.

穿心六害暗相傷，對位支沖散事良，戌火丑金木墓未，辰墳水土順支詳。 六害：暗相傷克，子加未官非口舌，未加子阻塞有殃，丑加午官病不睦，午加丑去就不明，巳加寅口舌疑阻，寅加巳進滯退良，申加亥先得後阻，亥加申謀事不長，卯辰相加，虛詐爭財有阻，酉戌兩害，病凶陰小逃亡。

The six harmful combinations indicate hidden mutual harm and control; when there is a direct opposition, it indicates dispersion, which is actually beneficial for dispersing matters. Regarding the branches' graves, the grave of fire is in戌, the grave of metal is in丑, the grave of wood is in未, and the graves of water and earth are in辰, all of which should be analyzed according to the day branch. The six harmful combinations represent hidden mutual harm and control: 子 combined with 未 indicates legal troubles and disputes, while 未 combined with 子 indicates obstruction and calamity; 丑 combined with 午 indicates legal matters and illness, and mutual discord, while 午 combined with 丑 indicates uncertainty about leaving or staying; 巳 combined with 寅 indicates disputes and suspicion, while 寅 combined with 巳 indicates difficulty in advancing but benefit in retreating; 申 combined with 亥 indicates initial success followed by obstruction, while 亥 combined with 申 indicates that plans cannot last long; 卯 combined with 辰 indicates deceit, fraud, and disputes over wealth; and 酉 and 戌 mutually harming indicates danger in illness, and the risk of female relatives or young children fleeing.

支沖：子午道路奔馳，卯酉門戶改易，寅申人鬼傷殘，巳亥反覆無實，丑未兄弟相持，辰戌奴婢離異，凡沖日身動，沖辰宅移，生旺忌沖，凶旺宜沖。 墓主闇昧不通。 陽克陽兮陰克陰，明傷支鬼宅中侵，死神卯順病符亥，絞即破兮勾對神。 支鬼明相剋傷。死神病凶。病符主疾病。勾絞二神俱主縊絞。

Branches that clash each have their own significance: Zi and Wu clash and indicate travel and toil, Mao and You clash and indicate changes in the household, Yin and Shen clash and indicate harm between people and spirits, Si and Hai clash and indicate inconsistency and deception, Chou and Wei clash and indicate disputes among siblings, Chen and Xu clash and indicate servants dispersing. If a branch clashes with the Day Stem, the person will take action; if it clashes with the Day Branch, the residence will need to be moved. When encountering a prosperous and vigorous phase, it is undesirable to be clashed; when malevolent spirits are strong, it is actually favorable to be clashed. A墓 (mound) indicates darkness and blockage, and matters will not proceed smoothly. Branch spirits are yang clashing with yang and yin clashing with yin, clearly injuring each other, indicating disturbance within the house. The Death Deity starts from Zi and proceeds to Mao in order. The Bingfu (Disease Symbol) starts from Zi and proceeds to Hai. The绞神 (Tie Spirit) is located at the position of branch destruction, and the勾神 (Hook Spirit) is at the opposite position of the绞神. Branch spirits indicate clear mutual control and injury, the Death Deity indicates misfortune, Bingfu indicates illness, and both the Hook and Tie Spirits indicate being bound by ropes or hanging.

雨師申順滂沱落，明朗午宮日影灼，辰未戌丑寅卯排，雙雙雷電空中作。 申為水母，故雨師起焉，此與月煞不同。三位占天時用。 驛馬諸神同歲月，白衣入翰情欣悅，從魁逆轉六陰方，莊氏圖歌掌內訣。 驛馬等詳見歲月煞內。白衣入翰林，上下吉祥之星。 以上支煞載方圓圖下列。

Rain gods begin from the position of Shen and proceed in order, and if they are encountered, it indicates heavy rain. For clear weather, the position of Wu is used, and if encountered, it means bright sunlight. Thunder and lightning are associated with the positions of Chen, Wei, Xu, Chou, and Yin, Mao, arranged in pairs, indicating thunder and lightning in the sky. Shen is the mother of water, so the rain gods start from here, which is different from the rain gods in the month sha. These three are used for divination of weather. The post-horse and other deities are similar to those discussed in the annual, monthly, and sha categories. The star "White Robe Entering the Imperial Academy" indicates joy in matters of affection. "Congkui" moves backward from the position of You, turning to the six yin directions; these are all included in the diagrams and rhymes composed by Zhuang, and can be calculated on the palm. Detailed explanations of the post-horse positions are found in the section on annual, monthly, and sha. The star "White Robe Entering the Imperial Academy" is a harmonious and auspicious star indicating correspondence between above and below. All these branches and sha are recorded in the following square and circular diagrams.

歲月神煞壬式所需，然百家異同，雜駁尤甚，予因遍訪《青囊》，詳搜秘史，刪蕪就簡，去謬標真，復參稽之星家曆紀，選卜陰陽，期在合符有徵，斯能用之不爽。

The categories of heavenly and earthly calamities such as annual sha and monthly sha are essential in the practice of Liu Nv divination. However, there are discrepancies among different schools of thought, making the information chaotic and confusing. Therefore, I extensively consulted old geomantic texts such as Qingang, carefully examined hidden historical records, eliminated redundant information, retained concise explanations, removed errors, and marked authentic transmissions. I also referred to astronomical records from star fate schools, as well as writings on selection, divination, yin and yang, and other disciplines, striving for consistency and verification. Only in this way can the practice be applied without error.

如天喜為四季養神（春戌順四季者是，順十二者不是），大煞為三合旺氣（正午逆四仲者是，正戌逆四季者非），雷公風伯位起先天震巽（雷公正寅逆四孟者是，順十二者非。風伯正申逆子二者是，餘說非。）雨師晴朗位起後天之坎離（雨師正子順四仲者是，晴朗子日午順十二者是，餘說非），雷動風散自下及上以逆行，雨潤日暄由上及下而順轉。

For example, Heavenly Joy is originally the nurturing of the spirit in the four seasons, so it starts with戌 in spring and follows the order of the four seasons, not the order of the twelve branches. Great Sha is originally the flourishing energy of the Triple Harmony Formation, so it starts with午 in the first lunar month and follows the reverse order of the four seasons, not the reverse order of the twelve branches. The positions of Lei Gong and Feng Bo originate from the Earlier Heaven trigrams Zhen and Xun, so Lei Gong starts with寅 in the first lunar month and follows the reverse order of the four primary months, not the order of the twelve branches. Feng Bo starts with申 in the first lunar month and counts back two positions, while other statements are incorrect. The positions of Yu Shi and Qing Lang originate from the Later Heaven trigrams Kan and Li, so Yu Shi starts with子 in the first lunar month and follows the order of the four seasons, while Qing Lang starts with子 and follows the order of the twelve branches. Other statements are incorrect. Lei Gong and Feng Bo move from below to above, so they follow the reverse order; Yu Shi and Qing Lang move from above to below, so they follow the forward order.

諏訾次有霹靂雷電之星，析木次有南箕好風之宿，此雷風二煞所從起也（雷煞正亥逆四孟者是，風煞正寅逆十二者是），然雷公風伯神之號也，是以居乎先天之位，而雷煞風煞化之行也，是以占於有象之星。

In the twelve star mansions, the Zouzi mansion includes stars of thunder and lightning, and the Ximu mansion includes the star Nanji, which is the star governing wind. The thunder calamity and wind calamity are calculated from here: the thunder calamity starts at亥 in the first month and should move backward through the four young months, while the wind calamity starts at寅 in the first month and should move backward through twelve positions. However, Leigong and Fengbo are names of deities, so they are placed on the earlier heaven's trigram positions. The thunder calamity and wind calamity, on the other hand, are manifestations of natural forces, so they should be determined by visible star mansions for divination.

坎陽陷陰中，故天耳起先天坎位而居支，離陰麗陽，故天目起先天離位而居干，此耳目二司所由附也。（天耳春戌夏丑秋辰冬未，天目春乙夏丁秋辛冬癸，相對者是）然坎離正卦雖定例於東西，而耳目傍官不得行乎仲位。

The trigram Kan represents a yang element sinking into yin, so the heavenly ear originates from the Kan position of the Earlier Heaven and is attached to the earthly branches; the trigram Li represents yin attached to yang, so the heavenly eye originates from the Li position of the Earlier Heaven and is attached to the heavenly stems. The roles of heavenly ear and heavenly eye are thus arranged in this way. The heavenly ear is in the position of Xu in spring, Chou in summer, Chen in autumn, and Wei in winter, while the heavenly eye is in the position of Yi in spring, Ding in summer, Xin in autumn, and Gui in winter. Only when they are paired in this manner does it constitute the correct example. However, although the trigrams Kan and Li are positioned in the east and west respectively, the roles of ear and eye cannot reach the four intermediate positions.

轉煞雲者，言物極必反也（春卯順四仲者是，順十二者非）。四廢雲者，言囚死而無用也（春酉順四仲者是，正申順十二者非），秦野有輿鬼尸氣，故枯骨起於此（正未順十二者是，正申正辰俱非），趙次有捲舌天讒，故天機生焉（正酉順十二者是，正丑逆十二者非），四孟玄胎逢三合絕地，非女之災乎？（正亥逆四孟者是，正未順十二者非）登明幼子作哭忌飛魂，非兒之厄乎（兒煞正亥順十二者是，正巳亥非）？

The concept of turning off the evil spirits is based on the principle that extremes must reverse. In spring, the sequence should start from the卯 (Mao) and proceed in the order of the four middle terms. Starting from the twelve positions in sequence is incorrect. The Four Wastes refer to being trapped and useless. In spring, the sequence should start from the酉 (You) and proceed in the order of the four middle terms. Starting from the申 (Shen) in the first month and proceeding in sequence is incorrect. The territory of Qin has the ghost mansion star's corpse energy, so the dry bone evil spirit starts from here. In the first month, the sequence should start from the未 (Wei) and proceed in the order of the twelve positions. Starting from the申 (Shen) or the辰 (Chen) in the first month is incorrect. The territory of Zhao has the stars of rolling tongue and heavenly slander, so the heavenly mechanism evil spirit arises from here. In the first month, the sequence should start from the酉 (You) and proceed in the order of the twelve positions. Starting from the丑 (Chou) in the first month and proceeding in reverse order is incorrect. The four young months belong to the position of the dark embryo, and they also meet the absolute position of the triple harmony, which is precisely the calamity for women. Therefore, in the first month, the sequence should start from the亥 (Hai) and proceed in reverse order. Starting from the未 (Wei) and proceeding in sequence in the first month is incorrect. The Dengming position at亥 (Hai) is the place where young children cry, and it is most忌 (to be avoided) for flying souls, which is precisely the calamity for children. Therefore, the child evil spirit should start from the亥 (Hai) in the first month and proceed in sequence. Saying it starts at巳 (Si) and亥 (Hai) is incorrect.

四土之神令人昏暗，故日逢之而迷（迷惑正丑逆季者，逆十二者非），夜逢之夢也（夢神辰戌丑未三輪者是，正丑順十二者不用），狴犴之司不敢當陽，故天獄居三合絕位（正亥逆四孟者是，餘說不用），地獄居四時墓鄉也（春未順四季者是，餘說不用），驛馬不同天猴，吉凶異焉（驛馬正申逆四孟，天猴正申逆十二不同），天車不同關鎖，占候殊為（天車春巳夏辰秋未冬酉，關鎖丑夏辰秋未冬戌不同），以至子天鼠起子，天牛起丑墓不以類相從，然鼠畏縮猴猱貪，故退而逆行（順者非），牛馴順羊剛躁，故進而順轉（逆行者非）。

The spirits of the four earthy branches, Chen, Xu, Chou, and Wei, cause confusion and daze. Therefore, encountering them during the day leads to confusion, and the confusion spirit begins with Chou in the first month, moving in reverse order through the four seasons. The reverse order of the twelve positions is not used. Encountering them at night leads to dreams, and the dream spirit takes the three rounds of Chen, Xu, Chou, and Wei. The first month begins with Chou and moves forward through the twelve positions, and other methods are not used. The office of the jailer does not face the yang position directly, so the heavenly prison is placed at the absolute position of the triple harmony. The first month begins with Hai, moving in reverse order through the four young months. Other methods are not used. The hell is placed at the tomb positions of the four seasons. In spring, it begins with Wei and moves forward through the four seasons. Other methods are not used. The post-horse and the heavenly monkey are not the same, and their fortune and misfortune are different. The post-horse begins with Shen in the first month and moves in reverse order through the four young months. The heavenly monkey begins with Shen in the first month and moves in reverse order through the twelve positions, and they are different. The heavenly chariot and the lock are not the same, and their divination methods differ. The heavenly chariot is in Si in spring, in Chen in summer, in Wei in autumn, and in You in winter. The lock is in Chou in spring, in Chen in summer, in Wei in autumn, and in Xu in winter. They are different. As for the heavenly rat beginning with Zi and the heavenly ox beginning with Chou, the tomb positions are not grouped by category. However, the rat is timid and the monkey is greedy, so they should retreat and move in reverse, and moving forward is incorrect. The ox is gentle and the sheep is impetuous, so they should advance and move forward, and moving in reverse is incorrect.

聊舉數端，可推其餘，斯理既明，厥數亦符，此皆天地萬物自然之化，非有牽強附會於其間也。孝訂十稔，始獲小成，次第為韻語，既可輪於掌上（將前歌於掌上一句一位移讀便是）；復層疊作旋圖，更了徹乎目中（轉法如子年正月甲子旬甲子日，先將上位圓圖，以太歲加子，歲驛加寅，儀神加子，奇神加丑次地。下位圓圖，以天喜加戌，月建加寅，月合加亥，月驛加申，成神加巳，天馬加午，聖心加亥，而圓圖所不能載者，則於前列方圖內視之，即此時之歲月旬煞也，其日煞則於後列方圖內視之，即此日之干支煞也，餘仿此）雖不免金根之誚，或可闢三豕之訛，其於壬式未必無小補焉。雲嶽山人莊廣之再識。

Let me just give a few examples, the rest can be inferred in the same way. Once the principle is understood, the numbers will naturally match. These are all natural changes of heaven and earth and all things, not something I have forced or fabricated. After ten years of study, I have made some progress, and I arranged them in rhyme, so that they can be turned through the palm, that is, reading the rhyme one line at a time on the palm. I also arranged them in layers to form a rotating diagram, which makes it clearer. The method of turning through the palm, for example, on the first day of the first month of the year Zi, in the first ten-day period of Jiazi, first look at the upper circular diagram, placing the master year on Zi, the year's messenger on Yin, the instrument god on Zi, and the odd god on Chou, in order. Then look at the lower circular diagram, placing Heavenly Joy on Xu, the month builder on Yin, the month's conjunction on Hai, the month's messenger on Shen, the forming god on Si, the Heavenly Horse on Wu, and the Sacred Heart on Hai. If something cannot be placed on the circular diagram, then refer to the square diagram listed before, which shows the current year's sha, month's sha, and ten-day sha. As for the day's sha, refer to the square diagram listed after, which shows the heavenly stem sha and earthly branch sha of that day. The rest can be done in the same way. Although this method may be criticized as mistakenly writing 'jin gen' instead of 'jin yin', it might also help correct errors like the 'three pigs crossing the river' mistake, and perhaps offer some small benefit to the method of Six Changes. Cloud Mountain Man ZHUANG Guangzhi records again.