The Complete Liuren is classified under the category of mathematical divination in the fourth volume.

臣等謹案：《六壬大全》十二巻，不著撰人名氏。巻首題“懷慶府推官郭載騋校”，蓋明代所刋也。六壬與遁甲、太乙，世謂之“三式”，而六壬其傳尤古，或謂出於黃帝元女，固屬無稽，要其為術，固非後世方技家所能造。

We have carefully examined: The book "The Complete Liuren" consists of twelve volumes and does not bear the name of the author. The front cover is inscribed with "Checked by Guo Zailai, Magistrate of Huaiqing Prefecture," indicating that this is a printed edition from the Ming dynasty. Liuren, along with Qimen Dunjia and Taiyi Shushu, is regarded as one of the three major systems of divination, collectively known as the "Three Formulae." Among these three, Liuren has the oldest tradition. Some say that Liuren originated from the Mysterious Lady of the Ninth Heaven in the Yellow Emperor's time; this is naturally an unfounded fabrication. However, considering the structure of this system of divination, it is indeed not something that could have been invented by later-day charlatans.

大抵數根於五行，而五行始於水，舉陰以起陽，故稱壬焉；舉成以該生，故用六焉。其有天地盤與神將加臨，雖漸近竒遁九宮之式，而由干支而有四課，則亦兩儀、四象也；由發用而有三傳，則亦一生二、二生三、三生萬物也；以至六十四課，莫不原本羲爻，蓋亦《易》象之支流，推而衍之者矣。

In general, the foundation of divination systems lies in the Five Phases, with water being the starting point. Among the ten Heavenly Stems, Ren is yang water and Gui is yin water. Using yin water to represent yang water, this system is called "Ren." The Yellow River Chart states that heaven generates water from one and earth completes it with six, so using the number six includes both the generating and completing numbers, hence it is called "six." Six Ren divides the twelve palaces into a fixed "Earth Plate" and a rotating "Heaven Plate" according to the "Month General." Then, the twelve "Heavenly Generals" take turns to be superimposed upon them. Although this structure is similar to the nine palace layout of the Dun Jia system, it uses the day stem and day branch to form the "Four Lessons," which corresponds to the two principles and four images of the Book of Changes. It also determines the "Three Transmissions" through the "Initiating Transmission," which aligns with the sequence described in the Dao De Jing: from one comes two, from two comes three, and from three comes all things. Even the term "sixty-four lessons" is derived from the yao images of Fuxi's hexagrams. This shows that Six Ren is also a branch of the Book of Changes, extending its principles outward.

考《國語》伶州鳩對七律，以所稱“夷則”、“上宮”、“大呂”、“上宮”推之，皆有合於六壬之義。然占卜之屬，特以五音、十二律定數，未可即指為六壬之源。《呉越春秋》載伍員及范蠡“雞鳴”、“日出”、“日映”、“禺中”四術，則時將加乘，與龍、蛇、刑、徳之用，一如今世所傳。而《越絶書》載公孫聖亦有“今日壬午時加南方”之語。其事雖不見經、傳，似出依託，然趙煜、袁康皆後漢人，知其法著於漢代也。

Examining the passage in the Guoyu where the music official Ling Zhoujiu answers King Jing of Zhou's question about the seven-character verse, using the terms 'Yizhe', 'Shanggong', 'Dali', and 'Shanggong' mentioned by him, one can see that they all align with the principles of Liu Neng. However, such divination methods only use the five tones and twelve musical scales to determine numbers and cannot be taken as the origin of Liu Neng. The Wu Yue Chunqiu records that Wu Yuen and Fan Li each used four methods for casting a divination chart according to the time of day: 'Ji Ming', 'Ri Chu', 'Ri Ying', and 'Yu Zhong'. These methods already involve matching the time of day with the Heavenly General and incorporate terms such as Qinglong, Teng Snake, Xing, and De, which are exactly the same as those used in today's Liu Neng. The Yue Ju Shu also records that Gongsun Sheng said something like 'Today is Renwu, the time is added to the south'. Although these stories are not found in the canonical historical texts and may be later fabrications, the authors of the Wu Yue Chunqiu, Zhao Yu, and the Yue Ju Shu, Yuan Kang, were both from the Eastern Han dynasty, indicating that the method of Liu Neng was established and popular during the Han dynasty.

其書之見於史者，《隋志》二家，《唐志》六家，《宋志》三十家。而焦竑《經籍志》所列，多至八十三家，然多散佚不傳；其存者，如徐道符《心鏡》，蔣日新《開雲觀月歌》，凌福之《畢法賦》，及《五變中黃經》，術家奉為蓍蔡。而流傳既久，其說多岐，或専論課體而失之拘，或専主類神而失之粗，或雜取神煞而失之支，又皆不可以為法。

Classical texts on the Six壬 system are recorded in the bibliographies of historical records throughout the ages. The Sui Shu Jingji Zhi lists two schools, the Tang Shu Jingji Zhi lists six schools, and the Song Shi Yiwén Zhi lists thirty schools. By the time of the Ming dynasty, in the Guoshi Jingji Zhi compiled by Jiao Hong, as many as eighty-three schools are listed, but most of them have been lost and are no longer transmitted. Among those that still exist today, works such as Xu Daofu's Xin Jing, Jiang Rixin's Kai Yun Guan Yue Ge, Ling FuZhi's Bi Fa Fu, and the Wubian Zhonghuang Jing are regarded by practitioners as the standard for divination, as authoritative as the yarrow stalks and turtle shells. However, due to the long period of transmission, different schools have developed divergent views: some focus exclusively on the lesson patterns and thus become too rigid; others emphasize classification and symbolic imagery, thus becoming too superficial; others indiscriminately pile up deities and omens, thus becoming fragmented and incoherent. None of these can be regarded as definitive methods.

是書總集諸書遺文，首載《入手法》、《總鈐》及貴神月將徳煞、加臨喜忌，旁采唐以來諸論，若《括囊》、《雲霄賦》、《課經》之類，而緯以《心鏡》、《觀月》諸篇，採擷頗為詳備。案《明史·藝文志》有袁祥《六壬大全》三十三巻，名目相同而巻帙不符，未必即祥所輯。要其博綜簡括，固六壬家之總彙也。

This book collects the writings of various schools, beginning with sections titled "Methods of Entry" and "General Essentials," as well as discussions on the auspicious and inauspicious aspects of the noble spirit, the Month General, the Heavenly General, and the deities and their influences. It also includes commentary from various scholars since the Tang dynasty, such as the "Kuan Nang Fu," "Yun Xiao Fu," and "Ke Jing," and weaves together chapters like the "Heart Mirror" and "Observing the Moon Song" for compilation. The collection is quite comprehensive. The "Ming Shi · Yi Wen Zhi" records a thirty-three-volume work titled "The Complete Liuren" by Yuan Xiang, but although the title is the same, the number of volumes differs, so it is uncertain whether this is the same compilation. In any case, this book gathers a wide range of opinions and extracts their essentials, truly serving as a comprehensive summary of the entire school of Liuren.

惟是六壬所重，莫過於天乙貴神陰陽順逆，為吉凶所自出，如匠者之凖繩矩矱。而先天之徳起於子，後天之德起於未，以五干徳合神取貴。承學之士多未究其源，我聖祖仁皇帝《御定星曆考原》一書，貫串璣衡，權輿圭臬，以訂曹震圭晝丑夜未之訛，實足立千古之標凖。我皇上御纂《協紀辨方書》，復申暢斯旨。

The most important aspect of Liu Xin is the concept of "Tianyi Guiren" (Heavenly Nobleman), which emphasizes the distinction between Yin and Yang, and the direction of movement, either in harmony or in reverse. All auspicious and inauspicious outcomes are derived from this principle, much like a carpenter's measuring tool and rules. The method of determining Tianyi Guiren begins with the Earlier Heaven's virtue starting from the Zi position and the Later Heaven's virtue starting from the Wei position. This is determined based on the relationship between the ten heavenly stems' deities and their corresponding partner deities. Many later scholars have not thoroughly investigated this source and lineage. The book "Yudi Xingli Kaoyuan," officially compiled by the present dynasty's Renzong Emperor, integrates the study of astronomy and celestial phenomena, establishing fundamental principles for calculation methods and correcting the error from the Yuan dynasty's Cao Zhengui, who claimed that the daytime nobleman is at Chou and the nighttime nobleman is at Wei. This work is truly sufficient to set a standard for all time. The current emperor's personally compiled "Xieji Bianfangshu" has again emphasized and elaborated on this principle.

謹按《呉越春秋》所載子胥之占，三月甲戌，時加雞鳴，而以為青龍在酉，是甲日丑為陰貴也。范蠡石室之占，十二月戊寅，時加日出，而亦以為青龍臨酉，功曹為螣蛇，是戊日丑為陽貴也。沿溯古義，皆與聖謨垂示先後同符，是書所取天乙尚沿俗例，巻中僅載先天貴人一圖而不用，未免失之舛漏。又所載十二宮分野，亦多拘牽舊說，未能訂正；今以原本所有，姑仍其舊録之，而附訂其失如右。

According to the account in the "Spring and Autumn Annals of Wu and Yue," when Wu Zixu performed a divination, it was on the third month, the Jiaxu day, with the hour added to the time of the rooster's crowing, which is the Chou hour. He concluded that the "Azure Dragon" was in You, showing that on a Jia day, Chou is considered the Yin Nobleman. In another divination performed by Fan Li in a stone chamber, it was on the twelfth month, the Wuyin day, with the hour added to the time of sunrise, which is the Mao hour. He also concluded that the "Azure Dragon" was in the You position, and the "Gongcao" at the Yin position was regarded as the "Teng Snake," showing that on a Wu day, Chou is considered the Yang Nobleman. Following this line of reasoning, the ancient meanings all align with the teachings of our dynasty. However, the method of calculating the Heavenly Stem Nobleman used in this book still follows the old popular practices. Although the book includes a diagram of the Earlier Heaven Nobleman, it does not use it, which is a mistake and a lack of accuracy. The book also mostly adheres to old views regarding the twelve palaces and the regions corresponding to the states and countries on earth, without making corrections. Since the original is like this, I will copy it as it is, and record its errors and corrections as above.

干隆四十六年九月恭校上。總纂官：臣紀昀、臣陸錫熊、臣孫士毅。總校官：臣陸費墀。

In the 46th year of Qianlong (1781 AD), in the ninth month, we respectfully completed and submitted the collation. The chief editors were Minister Ji Yun, Minister Lu Xixiong, and Minister Sun Shiyi, while the chief proofreaders were Minister Lu Fei Chi.

甲課寅兮乙課辰，丙戊課巳不須論。丁己課未庚申上，辛戌壬亥是其真。癸課原來丑宮坐，分明不用四正神。

The ten heavenly stems do not have fixed positions among the twelve earthly branches on the Earth Plate. When setting up a divination chart, one must first borrow the position of a particular earthly branch to place the heavenly stem, a process known as "lodging palace." The mnemonic states: Jia lodges in the寅 (Yin) palace, Yi lodges in the辰 (Chen) palace; Bing and Wu both lodge in the巳 (Si) palace, without needing separate placements; Ding and Ji both lodge in the未 (Wei) palace, Geng lodges in the申 (Shen) palace; Xin lodges in the戌 (Xu) palace, Ren lodges in the亥 (Hai) palace, and this is considered the correct method; Gui originally lodges in the丑 (Chou) palace. It can be seen that lodging palace generally avoids using the Zi (子), Wu (午), Mao (卯), and You (酉) branches—these four are the central positions, reserved for the four cardinal deities, and the heavenly stems do not occupy them, hence the saying "the heavenly stems do not use the four cardinal deities."

一下克上曰重審，一上克下曰元首取課先從下賊呼，如無下賊上克初。初傳之上名中次，中上加臨是末居。三傳既定天盤將，此是入式法第一。

This method first explains two types of lesson patterns. In Six Rén, the day stem and day branch are combined as the "day branch." From the day branch and the day stem's lodging palace, one god is selected on the heaven plate, forming four paired groups, known as the "four lessons." Among the four lessons, if the god on the earth plate is overcome by the god on the heaven plate, it is called the "re-examining lesson." If the god on the heaven plate overcomes the god on the earth plate, it is called the "original leader lesson." The order of taking the lesson is first to find the "lower stealing upper" lesson. If there is no "lower stealing upper," then take the "upper overcoming lower" lesson, and set its upper god as the "first transmission," which is called the "initiating transmission." Once the first transmission is determined, look at the character of the first transmission and find the corresponding upper god on the heaven plate, which becomes the "middle transmission." The upper god of the middle transmission, where it is placed, is the "final transmission." After the three transmissions are determined, the twelve heavenly generals are then placed on the heaven plate according to their positions. This is the first method of starting a lesson in Six Rén.

即知一也下賊或三二四侵，若逢上克亦同雲。常將天日比神用，陽日用陽陰用陰。若或俱比俱不比，立法別有渉害陳。

The method of "Comparison" is also called the "Knowing One Method." When there are multiple instances of lower overcoming upper in a divination, or multiple instances of upper overcoming lower, it is impossible to determine the initiating transmission solely based on the thief and the overcome. In such cases, one should compare the heavenly ruler (the god of overcoming) on the Heaven Plate with the day stem: if it shares the same yin or yang with the day stem, then on a yang day, take the one that is yang; on a yin day, take the one that is yin. In general, choose the one that matches the yin or yang of the day stem, that is, the one that is "compared" with the day stem, to initiate the transmission. If several overcoming gods compare with the day stem or none do, then the method of comparison fails, and one should use the method of "Involving Harm" mentioned later.

渉害行來本家止，路逢多克為用取。孟深仲淺季當休，復等柔辰剛日宜。

The "Involving Harm Method" is used when the "Comparative Method" still fails to determine the outcome. The method involves counting back from each god that is being harmed from its current position on the Earth Plate to its original palace. Along the way, any palace that can harm it is counted as one. The god that has the most harm inflicted upon it, and thus is most deeply involved in harm, is chosen as the initiating transmission. If the number of harms inflicted on each god is equal, then look at the palaces they are located on: those located on the four beginning palaces (寅, 申, 巳, 亥) are considered most deeply involved, and are chosen first; those located on the four middle palaces (子, 午, 卯, 酉) are considered less deeply involved, and are chosen next; those located on the four seasonal palaces (辰, 戌, 丑, 未) are considered least involved, and are thus left out. If they are still equal, then on a flexible day (a yin day), take the god on the day branch; on a strong day (a yang day), take the god on the day stem.

神遙剋日曰蒿矢，日遙克神曰彈射。四課無克號為遙，日與神兮逓互招。先取神遙克其日，如無方取日來遙。或有日克乎兩神，復有兩神來剋日。擇與日干比者用，陽日用陽陰用陰。

Among the four lessons, if neither the upper nor the lower ones show mutual control, the "remote control method" should be used. When a heavenly stem on the Heaven Plate controls the day stem from a position apart, it is called the "Arrow Lesson," symbolizing an arrow that is shot but weak in force. When the day stem controls a heavenly stem on the Heaven Plate from a position apart, it is called the "Sniper Lesson." The term "remote" refers to the day stem and the heavenly stems in the four lessons mutually attracting each other from a distance and exerting control. The order of selection is: first take the heavenly stem that remotely controls the day stem as the initiating transmission. If there is no heavenly stem controlling the day stem, then take the heavenly stem that is controlled by the day stem. If the day stem controls two heavenly stems at the same time, or if two heavenly stems control the day stem at the same time, then use the method of comparison to choose, taking the one with the same yin-yang attribute as the day stem. A yang day stem uses a yang heavenly stem, and a yin day stem uses a yin heavenly stem.

無遙無克昴星窮，陽仰陰俯酉位中論初傳也。剛日先辰而後日，柔日先日而後辰論中末也。

When the four lessons have neither贼克 nor遥克, the method of selection is exhausted, and one must use the "昴星 method." This method takes the You palace as the standard, since You corresponds to theHairy Head mansion position among the twenty-eight constellations, hence the name. The small note says "discussing the first transmission," meaning the first two sentences explain how to determine the first transmission: on a yang day, which is an odd day, use "looking upward," observing the heavenly palace's You position to find the heavenly god that is present there, which becomes the first transmission. On a yin day, which is an even day, use "looking downward," observing where the heavenly You falls on the earthly palace, and take the god of that palace as the first transmission. The latter two sentences of the small note say "discussing the middle and final transmissions," meaning the method for determining the middle and final transmissions: on a yang day, first take the god on the day's earthly branch as the middle transmission, then take the god on the day's heavenly stem as the final transmission; on a yin day, it is reversed, first take the god on the day's heavenly stem as the middle transmission, then take the god on the day's earthly branch as the final transmission.

戊辰、戊午、丙辰三剛日各一課，辛未二課，辛丑二課，丁酉、辛酉各一課四課不全三課備，無遙無克別責例。剛日干合上頭神，柔日支前三合取。皆以天上作初傳，陰陽中末干中寄。剛三柔六共九課，此課先賢俱隠秘。戊午戊辰與丙辰，干上皆午是為親。辛丑辛未各二日，下上皆是丑未真。丁酉當為己丁是，辛酉原來是酉辛。

The small note first lists the days applicable to the method of alternative responsibility: on the three days of Wuchen, Wuwu, and Bingchen, each day is assigned one lesson; on Xinwei day, there are two lessons; on Xinchou day, there are two lessons; and on Dingyou and Xinyou days, each day is assigned one lesson. The term "four lessons are not complete" refers to the situation where two of the four lessons are repeated, resulting in only three distinct lessons. On such days, if there is neither a remoterestrain nor a thiefrestrain, the method of alternative responsibility is used. On a yang day, take the heavenly stem that is in harmony with the day stem, and look at the god that resides in the palace of that stem to serve as the initiating transmission. On a yin day, take the third branch before the day branch, which forms a triple harmony with the day branch, and use that as the initiating transmission. In both cases, the character from the heaven plate is used as the first transmission, while the middle and final transmissions are both taken from the god residing in the palace of the day stem. On yang days, there are three lessons, and on yin days, there are six lessons, totaling nine lessons. This method was kept secret by previous diviners. The last four lines of the rhyme are examples to clarify: on the days of Wuwu, Wuchen, and Bingchen, the heavenly stem above the day stem is always Wu, so it is said "this is close"; on the days of Xinwei and Xinchou, the characters seen above and below do not go beyond the characters Chou and Wei; on Dingyou day, the palace of Ding's residence, which is Wei, is paired with Ji to determine it, while on Xinyou day, the pairing is naturally between You and Xin.

論克不論遙兩課無克號八專，陽日日陽順行三連本位數。陰日辰陰逆三位，中末總向日上眠。

A note explains that in the case of the Eight Special Lessons, only the mutual control between upper and lower elements is considered, and remote control is not taken into account. On days when the day stem and day branch are in the same position, such as Jiayin (甲寅) or Jiwei (己未), the four lessons merge into two lessons, which is called "Eight Special." If there is no mutual control within the two lessons, on a yang day, the initial transmission is determined by starting from the heavenly stem above the day stem and counting forward to the third position, including the original position. On a yin day, the initial transmission is determined by starting from the heavenly stem above the day branch and counting backward to the third position. The middle and final transmissions are not separately determined; they are all taken from the heavenly stem above the day stem. Therefore, it is said, "the middle and final transmissions all rest upon the day stem."

伏吟有克還為用，無克剛干柔取辰。迤邐刑之作中末，從茲《玉厯》職其真。若也自刑為發用，次傳顛倒日辰並。次傳更復自刑者，沖取末傳不論刑。

The "Month General" corresponds to the time of divination, with the Heaven Plate directly covering the Earth Plate at the same position, and the twelve gods remaining unmoved; this is called "Hidden Chant Lesson." If there is arestrain (restraint) among the four lessons, the method of taking the restrained god remains as per the usual rules. If there is no restraint, on a yang day, the god above the day stem is used as the initiating transmission, and on a yin day, the god above the day branch is used as the initiating transmission. The middle and final transmissions are determined by following the sequence of mutual restraint: the god restrained by the first transmission becomes the middle transmission, and the god restrained by the middle transmission becomes the final transmission. This method comes from the "Ji Li" and is most appropriate. If the first transmission itself is a self-restraining god such as Chen, Wu, You, or Hai, then the middle transmission is reversed, taking the god above the day branch or day stem that corresponds. If the middle transmission also encounters a self-restraining god, the final transmission takes its opposite god, without considering restraint further.

返吟有克亦為用，無克別有井欄名。若知六日該無克，丑未同干丁己辛。丑日登明未太乙，辰中日末識原因陽日用辰，陰日用日，辰上作中，日上作末。

When the Month General and the time of divination are exactly opposite, and the Heaven Plate and Earth Plate are always opposing each other, this is called "returning recitation." If there is a conflict in a returning recitation, the conflict is taken as the Initiating Transmission as usual. If there is no conflict, there is another pattern called "well barrel shooting." To know which days have no conflict, there are only six days: Dingchou, Jichou, Xinchou, Dingwei, Jiwei, and Xinwei. These are all days where the branches Chou and Wei are paired with the stems Ding, Ji, and Xin. On Chou days, the Initiating Transmission is taken from the position of Hai, which is Dengming. On Wei days, the Initiating Transmission is taken from the position of Si, which is Taiyi. The Middle and Final Transmissions are determined according to the small notes: on Yang days, the god above the Day Branch is used, and on Yin days, the god above the Day Stem is used. First, the god above the Day Branch is used as the Middle Transmission, and then the god above the Day Stem is used as the Final Transmission.

歲君：甲見甲之類。年中天子之象，統攝諸位神煞。入占尊長、部官之事。占官有面君之喜，不宜受克。太歲：子年見子之類，利仕人不利常人。受克尊長凶。如六月以前見舊年太歲，舊年事；七月以後見來年太歲，來年事。

"The year ruler" refers to the heavenly stem of the current year, such as Jia in a Jia year. It represents the emperor throughout the year and governs all deities and omens. When used in divination, it relates to matters concerning elders, superiors, and authorities. If one seeks official positions, it signifies the joy of meeting the emperor. It is most unfavorable if it is overcome. "The year master" refers to the earthly branch of the current year, such as Zi in a Zi year. It benefits those in official positions but is unfavorable for common people. If the year master is overcome, it indicates misfortune for elders. There is also a rule for determining the year: if the previous year's year master appears in a divination lesson cast before June, the question relates to last year's past events; if the next year's year master appears after July, the question relates to the new events of the coming year.

太歲神煞：太歲排輪十二宮，歲破大耗與年沖，前五死符並小耗，病符後一不離宗。後二太陰並弔客，後四白虎是凶神。歲前二辰喪門凶，前四畜官官符神。太歲前維力士位，對沖蠶室有災星。奏書後維沖博士，五鬼逆行子加辰。黃幡只向三合來，對沖豹尾不虛雲。金神之殺隨年干，納音金位同庚辛。三合中沖兩邊去，便是伏兵大禍神。亥子丑年將軍酉，三年一移順仲神。

The deities associated with the Tai Suai are determined by the branch of the Tai Suai, and they are arranged around the twelve palaces. The palace opposite the Tai Suai is called "Sui Po" (Great Loss); the fifth palace before the Tai Suai is "Si Fu" (Death Symbol), which also serves as "Xiao Hao" (Minor Loss); "Bing Fu" (Disease Symbol) is in the first palace after the Tai Suai, and this pattern holds. The second palace after the Tai Suai is "Tai Yin" (Great Yin), which is also the position of "Diao Ke" (Guest); the fourth palace after the Tai Suai is "Bai Hu" (White Tiger), which is aInauspicious Spirit (malevolent deity). The second palace before the Tai Suai is "Sang Men" (Mourning-and-Condolence Spirit), which presages misfortune and death; the fourth palace before the Tai Suai is "Xu Guan" (Animal Official), which is also "Guan Fu" (Official Symbol). The four cardinal positions before the Tai Suai are "Li Shi" (Strong Men), and the palace opposite "Li Shi" is "Can Shi" (Silkworm Room), which is a calamity star; "Zou Shu" (Presenting Documents) is located in the four cardinal positions after the Tai Suai, and the palace opposite "Zou Shu" is "Bo Shi" (Doctor). The "Wu Gui" (Five Ghosts) start from the Zi position and move backward, calculating up to the Chen position. The "Huang Pan" (Yellow Banner) falls only on the storage position that forms a triple harmony with the Tai Suai, and the palace opposite "Huang Pan" is "Bao Wei" (Leopard Tail), which is not false. The "Jin Shen" (Metal Deity) calamity depends on the heavenly stem of the year; for years with a nayin sound element of metal, they are treated the same as years of Geng and Xin. By extending from the central deity of the triple harmony formation to the two opposite sides, we get the deities "Fu Bing" (Hidden Army) and "Da Huo" (Great Disaster). The "Jiang Jun" (General) for the three years of Hai, Zi, and Chou are all in the You position, moving every three years, following the rotation of the four central deities of Zi, Wu, Mao, and You.

子丑寅卯辰巳午未申酉戌亥 將軍 酉酉子子子卯卯卯午午午酉占行人用 歲刑 卯戌己子辰申午丑寅酉未亥 歲破 午未申酉戌亥子丑寅卯辰巳 歲煞 未辰丑戌未辰丑戌未辰丑戌 大耗 午未申酉戌亥子丑寅卯辰巳即歲沖也，歲建前破也。 小耗 巳午未申酉戌亥子丑寅卯辰歲建前執也

This is a reference table for looking up deities and omens based on the year's earthly branch. The top row lists the twelve earthly branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, and Hai. Below each row is a deity or omen, with the corresponding earthly branch it falls on for each year. For "General" (Jiangjun): In the years of Hai, Zi, and Chou, it falls on You; in the years of Yin, Mao, and Chen, it falls on Zi; in the years of Si, Wu, and Wei, it falls on Mao; in the years of Shen, You, and Xu, it falls on Wu. This is used when asking about people who are away from home. For "Year刑" (Sui Xing): It is the branch that is harmed by the current year's earthly branch. In the year of Zi, it is Mao; in the year of Chou, it is Xu; in the year of Yin, it is Si (the text mistakenly writes "Ji" instead of "Si"). The branches Zi, Wu, You, and Hai self-harm (Zi Xing). For "Year破" (Sui Po): It is the branch that conflicts with the current year's earthly branch. In the year of Zi, it is Wu; in the year of Chou, it is Wei, and so on in sequence. For "Year煞" (Sui Sha): It follows the cycle of triple harmony and storage. In the years of Shen, Zi, and Chen, it falls on Wei; in the years of Si, You, and Chou, it falls on Chen; in the years of Yin, Wu, and Xu, it falls on Chou; in the years of Hai, Mao, and Wei, it falls on Xu. "Great Loss" (Da Hao) is in the same position as "Year破". A note explains that it is the deity that conflicts with the sovereign year, which is the position before the year's starting branch. "Minor Loss" (Xiao Hao) is in the position before the "Zhi" (holding) position of the year's starting branch, and it is one position behind "Year破".

喪門：歲前二辰弔客：歲後二辰歲墓：歲後五位，如子年見未。歲徳：即歲君，陰年從陽，如已年見甲之例。歲合：即甲年見已。

The "Mourning-and-Condolence spirit" (Sangmen) is the second position before the Tai Sui (Year God). For example, in the Year of Zi, it is in the position of Yin, indicating mourning and weeping. The "Funeral Guest" (Diaoke) is the second position after the Tai Sui. For example, in the Year of Zi, it is in the position of Xu, indicating visiting the deceased and attending to the sick. The "Year's Burial" (Su Mu) is the fifth position after the Tai Sui. For example, in the Year of Zi, it is in the position of Wei, indicating obscurity and being buried. The "Year's Virtue" (Su De) refers to the Tai Sui itself. If it is a yin heavenly stem year, one should take the yang heavenly stem that corresponds to it. For example, in the Year of Ji (a yin stem), one takes the stem of Jia, because Jia and Ji are compatible. The "Year's Union" (Su He) refers to the heavenly stem that is compatible with the year's stem. For example, in the Year of Jia, one takes the stem of Ji.

年月三煞：未辰丑戌未辰丑戌未辰丑戌金神：酉巳丑酉己丑酉巳丑酉已丑即破碎。歲宅：歲前五位。如子年見巳。病符：歲後一辰。歲虎：歲後四辰。

The term "year and month triple evils" refers collectively to the Jiesha, Zaisha, and Suasha. They cycle according to the branches of the year or month: Shen-Zi-Chen (Water triad) meets Wei, Hai-Mao-Wei (Wood triad) meets Chen, Yin-Wu-Xu (Fire triad) meets Chou, and Si-You-Chou (Metal triad) meets Xu. These four groups rotate continuously. The "Golden God" follows the order of Zi, Chou, Yin, Mao, and cycles through You, Si, and Chou. For example, in years of Zi, Chou, Yin, or Mao, the Golden God is in You; in years of Chou, Chen, Wei, or Xu, it is in Si; and in years of Yin, Si, Shen, or Hai, it is in Chou (note that "Ji" and "Yi" in the table are both errors for "Si"). It is also known as the "Broken Fragments Evil." The "Year Residence" is the fifth position before the Tai Sui (sovereign star), for example, in the year of Zi, it is in Si, indicating the dwelling place of the family. The "Bingfu" (Disease Symbol) is the first position after the Tai Sui, indicating illness. The "Year Tiger" is the fourth position after the Tai Sui, sharing the same position as the White Tiger, indicating bloodshed and misfortune.

甲乙丙丁戊巳庚辛壬癸 福星 子丑子子未未丑丑巳巳 日徳 寅申巳亥巳寅申己亥已 日祿 寅卯己午己午申酉亥子 日醫 卯亥丑未己卯亥丑未巳 直符 己辰卯寅丑午未申酉戌 儀神 午巳辰卯寅丑未申酉戌

This is a reference table for determining divine omens based on the Ten Heavenly Stems. The first row lists the Ten Heavenly Stems (Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui), with "Si" being a mistake for "Ji." The following rows list the corresponding Earthly Branches for each Heavenly Stem. "Fuxing" (Fuxing): Jia corresponds to Zi, Yi to Chou, Bing and Ding both to Zi, Wu and Ji both to Wei, Geng and Xin both to Chou, Ren and Gui both to Si, indicating auspicious blessings and support. "Ride" (Ride): Jia寅, Yi申, Bing巳, Ding亥, Wu巳, Ji寅, Geng申, Xin巳, Ren亥, Gui巳 are the divine gods that bring fortune and can transform misfortune into good fortune. "Ri Lu" (Ri Lu): Jia's fortune is in Yin, Yi's in Mao, Bing's in Si, Ding's in Wu, Wu's in Si, Ji's in Wu, Geng's in Shen, Xin's in You, Ren's in Hai, Gui's in Zi, indicating official salary and wealth. "Ri Yi" (Ri Yi): Jia卯, Yi亥, Bing丑, Ding未, Wu巳, Ji卯, Geng亥, Xin丑, Ren未, Gui巳 are used when seeking medical help. "Zhi Fu" (Zhi Fu) starts at Si position from Jia, followed by Chen for Yi, Mao for Bing, Yin for Ding, Chou for Wu, Wu for Ji, Wei for Geng, Shen for Xin, You for Ren, and Xu for Gui. "Yi Shen" (Yi Shen) starts at Wu position from Jia, followed by Si for Yi, Chen for Bing, Mao for Ding, Yin for Wu, Chou for Ji. For the remaining five stems (Geng, Xin, Ren, Gui), they share the same positions as Zhi Fu, starting from Wei, Shen, You, Xu.

游都 丑子寅巳申丑子寅巳申 天盜 子亥卯申己子亥卯申巳 天賊 辰午申亥寅辰午申亥寅 稼穡 丑丑辰辰未未戌戌戌戌 羊刃 卯辰午未午未酉戌子丑日前一位。 天羅 卯巳午申午申酉亥子寅 天解 亥申未丑酉亥申未丑酉

"The 'You Du' (Wandering Capital): Jia Chou, Yi Zi, Bing Yin, Ding Si, Wu Shen, and the remaining five stems (Ji, Geng, Xin, Ren, Gui) again appear in the sequence of Chou, Zi, Yin, Si, Shen, indicating the trail of thieves when used for divination about theft." "The 'Tian Dao' (Heavenly Theft): Jia Zi, Yi Hai, Bing Mao, Ding Shen, Wu Si, and the remaining five stems (Ji, Geng, Xin, Ren, Gui) again appear in the sequence of Zi, Hai, Mao, Shen, Si, indicating theft and loss." "The 'Tian Ze' (Heavenly Thief): Jia Chen, Yi Wu, Bing Shen, Ding Hai, Wu Yin, and the remaining five stems (Ji, Geng, Xin, Ren, Gui) again appear in the sequence of Chen, Wu, Shen, Hai, Yin, indicating robbery and plunder." "The 'Jia Se' (Crops and Harvest): The pairs are the same. Jia and Yi are in Chou, Bing and Ding in Chen, Wu and Ji in Wei, and Geng, Xin, Ren, and Gui in Xu, indicating matters related to farming and crops." "The 'Yang Ren' (Shear): It is located one position before the Day Stem's禄 (favorable position). Therefore, the note says 'the position before the day stem': Jia's禄 is in Yin and its Yang Ren is in Mao, Yi's Yang Ren is in Chen, Bing and Wu's Yang Ren is in Wu, Ding and Ji's Yang Ren is in Wei, Geng's Yang Ren is in You, Xin's Yang Ren is in Xu, Ren's Yang Ren is in Zi, and Gui's Yang Ren is in Chou, indicating injuries, conflicts, and disputes." "The 'Tian Luo' (Heavenly Net): Jia Mao, Yi Si, Bing Wu, Ding Shen, Wu Wu, Ji Shen, Geng You, Xin Hai, Ren Zi, Gui Yin, indicating being caught in a web, unable to advance or retreat." "The 'Tian Jie' (Heavenly Release): Jia Hai, Yi Shen, Bing Wei, Ding Chou, Wu You, and the remaining five stems (Ji, Geng, Xin, Ren, Gui) again appear in the sequence of Hai, Shen, Wei, Chou, You, indicating the resolution of doubts and worries."

三竒 乙丙丁　三竒 甲戊庚　三竒 辛壬癸

The Three Marvels refer to three special combinations of heavenly stems: Yi, Bing, and Ding are known as the Three Marvels beneath the earth, Jia, Wu, and Geng are the Three Marvels above the heavens, and Xin, Ren, and Gui are the Three Marvels among people. When all three heavenly stems are present in a divination, it indicates an extraordinary opportunity and assistance, enabling one to achieve remarkable success and turn misfortune into good fortune. However, if the Three Marvels are incomplete or are disrupted by malevolent spirits, their power is diminished, and they may instead lead to wasted effort and loss.

子丑寅卯辰巳午未申酉戌亥 支徳 巳午未申酉戌亥子丑寅卯辰支前五辰 支馬 寅亥申巳寅亥申巳寅亥申巳 支刑 卯戌巳子辰申午丑寅酉未亥 支破 酉辰亥午丑申卯戌巳子未寅 支沖 即對宮。 支害 未子巳辰卯寅丑子亥戌酉申

This is a reference table for checking divine omens based on the day branch. The first row still lists the twelve earthly branches. "Branch Virtue" is the fifth position before the current branch, so the note says "five positions before," for example, Zi is at Si, Chou is at Wu, and so on, in order, indicating assistance from fortune and virtue. "Branch Horse" refers to "Post-horse": in Shen-Zi-Chen, the branch sees Yin; in Si-You-Chou, the branch sees Hai; in Yin-Wu-Xu, the branch sees Shen; in Hai-Mao-Wei, the branch sees Si, indicating movement and travel, and messages from people. "Branch Punishment" refers to the Three Punishments: Zi punishes Mao, Chou punishes Xu, Yin punishes Si, Mao punishes Zi, Si punishes Shen, Wei punishes Chou, Shen punishes Yin, Xu punishes Wei, and Chen and Wu and You and Hai self-punish, indicating punishment and disputes. "Branch Break" is: Zi breaks You, Chou breaks Chen, Yin breaks Hai, Mao breaks Wu, Chen breaks Chou, Si breaks Shen, Wu breaks Mao, Wei breaks Xu, Shen breaks Si, You breaks Zi, Xu breaks Wei, Hai breaks Yin, indicating loss and damage. "Branch Opposition" refers to the opposite position on the earth plate, such as Zi opposing Wu, Chou opposing Wei. "Branch Harm" refers to the Six Harms: Zi and Wei harm each other, Chou and Wu harm each other, Yin and Si harm each other, Mao and Chen harm each other, Shen and Hai harm each other, You and Xu harm each other, indicating hidden hindrance (in the table, the position of Chou is marked as Zi, which is likely an error for Wu).

時煞 巳寅亥申巳寅亥申巳寅亥申 支儀 午巳辰卯寅丑未申酉戌亥子 金神 巳丑酉巳丑酉巳丑酉巳丑酉 收魂 凡墓神為元武皆是。 馬倒 驛馬前一位。

The "Time Harm" (时煞) cycles in groups of four: Zi, Chen, Shen meet Si; Chou, Si, You meet Yin; Yin, Wu, Xu meet Hai; Mao, Wei, Hai meet Shen, indicating misfortune in a particular hour. The "Branch Ruler" (支仪) starts from Zi to Wu, then follows with Chou and Si, Yin and Chen, Mao and Mao, Chen and Yin, Si and Chou, and from Wu onwards it becomes Wei, Shen, You, Xu, Hai, Zi. It pairs with the "Heavenly Stem Ruler" (仪神) to form the annual measure. The "Metal Spirit" (金神) cycles in groups of three: Zi, Mao, Wu, You meet Si; Chou, Chen, Wei, Xu meet Chou; Yin, Si, Shen, Hai meet You, and these Metal Spirits are considered broken harms, similar to those under the ten Heavenly Stems. "Soul Capture" (收魂) does not have a separate position; any place where the "Ancestral Spirit" (墓神) is accompanied by "Black Tortoise" (玄武) is considered soul capture, indicating the gathering of souls and danger to people. "Horse Fall" (马倒) is the position before the "Post-horse" (驿马); when the Post-horse falls, it indicates obstruction in travel and failure to proceed.

劫殺災殺歲殺知，天殺月殺地殺齊。亡神將星扳鞍是，驛馬六厄華蓋馳。

This is the summary of the twelve divine evils related to the Triple Harmony Formation. It arranges the twelve divine evils connected to one's birth chart in order for easy memorization: first come "Jiesha", "Zaisha", and "Suasha"; then "Tiansha", "Yuesha", and "Disha"; followed by "Wangshen", "Tianjiang", and "Pan'an"; and finally "Yimashu", "Liue", and "Huagai". Altogether there are twelve. They are arranged around the twelve palaces according to the order of the Longsheng (growth) in the Triple Harmony Formation. When casting a divination, one examines which palace these divine evils fall into and which heavenly general they are riding, to infer gains and losses in human affairs. The last term, "Huagai", refers to a star, which signifies solitude and artistic talent, and should not be interpreted as "a beautiful umbrella".

每日寅罡在肺經，卯時流入大腸中。辰胃巳脾午心上，未時卻入小腸行。申在膀胱酉在腎，戌在胞絡亥三焦。子膽丑肝循環轉，晝夜周流十二遭。今年某月初一日趕來年某月初一日，有閏前加二十五，無閏後退六爻神。陽日後三辰，陰日前三辰。

This section matches the twelve hours of the day with the twelve meridians of the human body, used for divination and diagnosis. Each day, the qi and blood flow through the meridians in sequence: at the寅 hour, it reaches the lung meridian; at the卯 hour, it flows into the large intestine meridian; at the辰 hour, it reaches the stomach meridian; at the巳 hour, it reaches the spleen meridian; at the午 hour, it reaches the heart meridian; at the未 hour, it moves to the small intestine meridian; at the申 hour, it is in the bladder meridian; at the酉 hour, it is in the kidney meridian; at the戌 hour, it is in the heart package meridian; at the亥 hour, it is in the triple warmer meridian; at the子 hour, it is in the gallbladder meridian; and at the丑 hour, it is in the liver meridian. This cycle repeats twelve times throughout the day and night. The following sentences are supplementary rhymes for calculating the day branch: from the first day of this month to the first day of the next year, if there is a leap month, add twenty-five; if there is no leap month, subtract six. On a yang day, count three branches forward from the original position; on a yin day, count three branches backward from the original position.

天徳丁坤壬辛亥甲癸寅丙乙己庚 月徳巳寅亥申三輪 月合辛巳丁乙三輪 天馬午順六陽 天喜春戌夏丑秋辰冬未 天詔、游魂亥順十二 天赦春戊寅夏甲午秋戊申冬甲子 天醫子卯午酉三輪 天書戌順十二 皇恩戌丑辰未卯酉子午亥寅巳申

The following lists the divine omens by month. Those marked with "顺十二" start from the designated branch in the first month and move forward one branch each month, cycling through twelve months. Those marked with "逆十二" move backward one branch each month. Those marked with "三轮" cycle through four branches in groups, repeating three times. Those specifying spring, summer, autumn, and winter follow the corresponding seasons. "天德" starts in the first month and follows the sequence: Ding, Kun, Ren, Xin, Hai, Jia, Gui, Yin, Bing, Yi, Ji, Geng. It is a fortunate deity capable of turning misfortune into good fortune. "月德" starts in the first month with Si, then follows the sequence: Yi, Hai, Shen, repeating three cycles. "月合" starts in the first month with Xin, then follows the sequence: Si, Ding, Yi, repeating three cycles. "天马" starts in the first month with Wu, then proceeds through the six yang branches in order: Wu, Shen, Xu, Zi, Yin, Chen. "天喜" is in Xu in spring, Chou in summer, Chen in autumn, and Wei in winter, indicating joy and celebration. "天诏" and "游魂" share the same position. "天诏" starts in Hai in the first month and proceeds forward each month. "天赦" is in Wu Yin in spring, Jia Wu in summer, Wu Shen in autumn, and Jia Zi in winter, indicating forgiveness and relief from misfortune. "天医" is in Zi, Mao, Wu, You, repeating three cycles, and is used for seeking medical help. "天书" starts in Xu in the first month and proceeds forward each month. "皇恩" starts in the first month with Xu, then follows the sequence: Chou, Chen, Wei, Mao, You, Zi, Wu, Hai, Yin, Si, Shen, repeating twelve months, indicating grace and pardon.

聖心亥己子午丑未寅申卯酉辰戌 進爵申亥己申亥巳申亥己申亥巳 鳯輦辰未戊丑三輪 鑾輿戌丑辰未三輪 會神未戌寅亥酉子丑午己卯申辰 天解申戌子寅辰午申戌子寅辰午 皇書春寅夏巳秋申冬亥 解神申申酉酉戌戌亥亥午午未未 風煞申逆十二 逰神春丑夏子秋戌冬亥，主行人至

The Sacred Heart begins from the first month, in sequence as亥, 巳, 子, 午, 丑, 未, 寅, 申, 卯, 酉, 辰, 戌, indicating the sovereign's favor and attention. "Advancing Rank" occurs on申 in the first month, 亥 in the second, and 巳 in the third, repeating in groups of three for four cycles, indicating promotion and rewards. "Imperial Coach" involves the positions 辰, 未, 戌, 丑 for three cycles, and "Palanquin" involves 戌, 丑, 辰, 未 for three cycles, both indicating the grandeur and honor of the imperial carriage. "Meeting Deity" starts from the first month with 未, 戌, 寅, 巳, 酉, 子, 丑, 午, 巳, 卯, 申, 辰, indicating gatherings and assemblies. "Heavenly Relief" involves 申, 戌, 子, 寅, 辰, 午 for two cycles, indicating the resolution of troubles and anxieties. "Imperial Edict" occurs on寅 in spring, 巳 in summer, 申 in autumn, and 亥 in winter, indicating imperial decrees and documents. "Relief Deity" moves every two months: in the first and second months it is in申, third and fourth in酉, fifth and sixth in戌, seventh and eighth in亥, ninth and tenth in午, eleventh and twelfth in未, indicating the removal of calamities and the forgiveness of sins. "Wind Harm" begins from the first month on申 and moves backward. "Wandering Deity" occurs on丑 in spring, 子 in summer, 戌 in autumn, and 亥 in winter, with a note stating it indicates the arrival of travelers from afar.

戲神春巳夏子秋酉冬辰 信煞酉順十二，主逺信至 信神申戌寅丑亥辰己未己未申戌 成神巳申亥寅三輪。 福星甲丙丁在子乙庚辛在 丑戊巳在未壬癸在巳 天巫主婚姻，辰順十二 生氣子順十二 喝散巳夏申秋亥 雨煞、災煞子酉午卯三輪 雌虎地醫酉逆十二 逰煞卯順十二

The "God of Theater" is in the positions of巳 in spring, 子 in summer, 酉 in autumn, and 辰 in winter, and it governs entertainment and revelry. The "Disaster of Trust" begins at酉 in the first lunar month and proceeds in order, with a note indicating it governs the arrival of messages from afar. The "God of Messages" starts at申, 戌, 寅, 丑, 亥, 辰, 巳, 未, 巳, 未, 申, 戌 from the first lunar month, and also governs messages. The "God of Success" is in the positions of巳, 申, 亥, and 寅 in three cycles, and it governs the completion of affairs. The "Favorable Star" is determined by the day stem: the stems 甲, 丙, and 丁 are in 子, the stems 乙, 庚, and 辛 are in 丑, the stems 戊 and 己 are in 未, and the stems 壬 and 癸 are in 巳. The "Heavenly Shaman" governs marriage matters, starting at 辰 in the first lunar month and proceeding in order. The "Life Qi" begins at 子 in the first lunar month and proceeds in order, governing the emergence of vitality. The "Scattering" is in巳 in spring, 申 in summer, 亥 in autumn (the winter position is missing), and it governs shouting and dispersing. The "Rain Disaster" and "Disaster" share the same position, being in 子, 酉, 午, and 卯 in three cycles. The "Female Tiger" and "Earth Doctor" share the same position, starting at 酉 in the first lunar month and proceeding in reverse. The "Wandering Disaster" begins at 卯 in the first lunar month and proceeds in order.

轉煞 天目春辰夏未秋戌冬丑 月符春辰夏未秋戌冬丑 天鬼酉午卯子三輪。 天咒酉午卯子三輪 天轉春乙卯夏丙午秋辛酉冬壬子 地轉春辛卯夏戊午秋癸酉冬丙子 天廁寅巳申亥三輪 天耳春戌夏丑秋辰冬未 天坑丑順十二 天盜春酉夏午秋卯冬子 天煞正月丑逆行四季，見之戌逆十二並朱雀剋日主怪異

"Turn Evil" is a general term referring to things like heavenly turning and earthly turning. "Heaven's Eye" is in the positions of Chen in spring, Wei in summer, Xu in autumn, and Chou in winter; "Moon Symbol" is in the same position as Heaven's Eye and governs documents, seals, and official seals. "Heaven's Ghost" is in the positions of You, Wu, Mao, and Zi, each for three cycles; "Heaven's Spell" is in the same position as Heaven's Ghost and both govern ghosts, curses, and spells. "Heaven's Turning" is in Yimao in spring, Bingwu in summer, Xinyou in autumn, and Renzi in winter; "Earth's Turning" is in Xinmao in spring, Wuwu in summer, Guiyou in autumn, and Bingzi in winter, both governing matters that change repeatedly. "Heaven's Toilet" is in the positions of Yin, Si, Shen, and Hai, each for three cycles, governing filth and impurity. "Heaven's Ear" is in Xu in spring, Chou in summer, Chen in autumn, and Wei in winter, governing rumors. "Heaven's Pit" starts from Chou in the first lunar month and proceeds in order, governing falling into pits or traps. "Heaven's Theft" is in You in spring, Wu in summer, Mao in autumn, and Zi in winter, governing theft and loss. "Heaven's Evil" starts from Chou in the first lunar month and proceeds in reverse through the positions of Chen, Xu, Chou, and Wei; if it falls on Xu and proceeds through the twelve palaces in reverse, and coincides with "Vermilion Bird" to attack the day stem, it indicates strange and unusual events.

天獄春未夏戌秋丑冬辰 月沖申順十二。 月破亥午丑申卯戌巳子未寅酉辰 月刑巳子辰申午丑寅酉未亥卯戌 月害巳逆十二 井煞未順十二 小煞卯巳未酉亥丑卯巳未酉亥丑 煞神春申夏亥秋寅冬巳 大時卯子酉午三輪。 小時即月建 地獄春辰夏午秋戌冬子 受死戌辰亥巳子午丑未寅申卯酉 市曹辰亥子丑申酉戌巳午未寅卯 飛廉巳午未申酉辰亥子丑寅卯天煞卯子酉午

"The Heavenly Prison" occurs in the hours of Spring's Wei, Summer's Xu, Autumn's Chou, and Winter's Chen, indicating imprisonment. "Month Opposition" begins with the hour of Shen in the first month and proceeds in order, meaning the position opposite to the Month Builder. "Month Breaker" starts with the hour of Hai in the first month and proceeds in order: Hai, Wu, Chou, Shen, Mao, Xu, Si, Zi, Wei, Yin, You, Chen, indicating destruction. "Month Punishment" starts with the hour of Si in the first month and proceeds in order: Si, Zi, Chen, Shen, Wu, Chou, Yin, You, Wei, Hai, Mao, Xu, indicating punishment and suppression. "Month Harm" begins with the hour of Si in the first month and proceeds in reverse order. "Well Demon" starts with the hour of Wei in the first month and proceeds in order, indicating a calamity related to well water. "Minor Demon" starts with the hour of Mao in the first month, skipping one position and proceeding in order: Mao, Si, Wei, You, Hai, Chou, repeating for two cycles. "Demon God" occurs in the hours of Shen in Spring, Hai in Summer, Yin in Autumn, and Si in Winter. "Great Hour" consists of the hours of Mao, Zi, Yin, and Wu, repeating for three cycles; "Minor Hour" does not start anew, but is simply the Month Builder of the current month. "Hell" occurs in the hours of Chen in Spring, Wu in Summer, Xu in Autumn, and Zi in Winter. "Death" begins with the hour of Xu in the first month and proceeds in order: Xu, Chen, Hai, Si, Zi, Wu, Chou, Wei, Yin, Shen, Mao, You, which is most unfavorable when encountered in a divination for illness. "Market Square" begins with the hour of Chen in the first month and proceeds in order: Chen, Hai, Zi, Chou, Shen, You, Xu, Si, Wu, Wei, Yin, Mao, indicating a place of punishment and disorder. "Fēilían" begins with the hour of Si in the first month and proceeds in order: Si, Wu, Wei, Shen, You, Chen, Hai, Zi, Chou, Yin, Mao, indicating slander and disputes. The final phrase "Heavenly Demon Mao, Zi, Yin, Wu" is another deity that accompanies Fēilían."

死氣、謾語午順十二 死神巳順十二 游禍巳逆十二 墓門、女災亥申巳寅三輪 飛禍春申夏寅秋巳冬亥 賊神春卯夏午秋酉冬子 繩索午卯未酉午卯未酉午卯未酉 長繩亥逆十二 絞神酉辰亥午丑申卯戌己子未寅 勾神卯戌己子未寅酉辰亥午辰申 奸門申亥寅巳三輪 奸神春寅夏亥秋申冬巳 白浪寅順十二 覆舟申順十二

"Death Qi" occupies the same position as "False Words," starting at the fifth earthly branch in the first lunar month and moving in a clockwise direction, indicating death and false speech. "Death Deity" starts at the fourth earthly branch in the first lunar month and moves clockwise. "Wandering Misfortune" starts at the fourth earthly branch in the first lunar month and moves counterclockwise. "Gate of the Grave" and "Female Disaster" occupy the same position, appearing at the tenth, seventh, fourth, and second earthly branches in three cycles. "Flying Misfortune" appears at the seventh earthly branch in spring, the second in summer, the fourth in autumn, and the tenth in winter. "Thief Deity" appears at the second earthly branch in spring, the fifth in summer, the eighth in autumn, and the first in winter, used for predicting theft. "Rope" appears at the fifth, second, sixth, and eighth earthly branches in three cycles, indicating entanglement. "Long Rope" starts at the tenth earthly branch in the first lunar month and moves counterclockwise. "Strangulation Deity" begins at the tenth earthly branch in the first lunar month, then the fifth, tenth, fifth, second, seventh, second, ninth, fourth, first, sixth, and second earthly branches, indicating danger from hanging. "Linking Deity" starts at the second earthly branch in the first lunar month, then the ninth, fourth, first, sixth, second, eighth, fifth, tenth, fifth, seventh earthly branches, indicating entanglement and connection. "Disgraceful Gate" appears at the seventh, tenth, second, and fourth earthly branches in three cycles, and "Disgraceful Deity" appears at the second earthly branch in spring, the tenth in summer, the seventh in autumn, and the fourth in winter, both indicating private misconduct. "White Waves" starts at the second earthly branch in the first lunar month and moves clockwise, and "Capsizing" starts at the seventh earthly branch in the first lunar month and moves clockwise, both indicating dangers on water.

旬盜旬前一辰是也 日盜甲己子、乙庚亥、丙辛卯、丁壬申、戊癸巳 喪魂未辰丑戌三輪 往亡寅巳申亥卯午酉子辰未戌丑 產煞寅巳申亥三輪 血忌丑未寅申卯酉辰戌己亥 歲虎申順十二 飛橫亥順十二 黃幡戌未辰丑戌未辰丑戌未辰丑 豹尾辰丑戌未辰丑戌未辰丑戌未 血支丑順十二 邪神未逆十二 時盜春巳夏卯秋酉冬子

"Xun Dao" occurs one position before the beginning of the current ten-day period. "Ri Dao" is determined by matching the day stem with its branch: Jia and Ji days are in Zi, Yi and Geng days are in Hai, Bing and Xin days are in Mao, Ding and Ren days are in Shen, Wu and Gui days are in Si. "Sang Hun" appears in the positions Wei, Chen, Chou, and Xu, cycling every three rounds. "Wang Wang" starts from the first month with the sequence Yin, Si, Shen, Hai, Mao, Wu, You, Zi, Chen, Wei, Xu, Chou, and is most inauspicious for long journeys or departures. "Chan Sha" appears in the positions Yin, Si, Shen, and Hai, cycling every three rounds, and is inauspicious for pregnancy and childbirth. "Xue Ji" starts from the first month with the sequence Chou, Wei, Yin, Shen, Mao, You, Chen, Xu, Si, Hai, and signifies danger from blood knives. "Sui Hu" starts from the first month with Shen progressing in order, and "Fei Heng" starts from the first month with Hai progressing in order, both indicating sudden misfortunes. "Huang Pan" appears in the positions Xu, Wei, Chen, and Chou, cycling every three rounds, and "Bao Wei" appears in the positions Chen, Chou, Xu, and Wei, cycling every three rounds, and they are exactly opposite, forming the image of banners and funerals. "Xue Zhi" starts from the first month with Chou progressing in order. "Xie Shen" starts from the first month with Wei progressing in reverse. "Shi Dao" is in Si in spring, Mao in summer, You in autumn, and Zi in winter.

五盜、咸池卯子酉午 火鬼春午夏酉秋子冬卯 火怪戌未辰丑三輪 天車春丑夏辰秋未冬丑 雷煞亥申巳寅三輪 火燭正月起巳順數。 天機正月起丑逆數。 陰煞寅亥申巳三輪 喪魄未辰丑戌周而復始 火神春丑夏子秋戌冬亥 懸索卯子酉午三輪 月鬼正午、二辰、三寅、四酉、五卯、六申、七丑、八巳、九子、十亥、十一未、十二戌 憂神春丑、夏子、秋戌、冬亥。

The "Five Robbers" and "Xianchi" share the same position, which is the "Taohua" position, corresponding to the branches of卯, 子, 酉, and 午, cycling through these four positions, indicating matters of licentiousness and loss. "Fire Ghost" occurs at午 in spring, 酉 in summer, 子 in autumn, and 卯 in winter. "Fire Monster" occurs at戌, 未, 辰, and 丑, cycling through these four positions. "Heavenly Cart" occurs at丑 in spring, 辰 in summer, 未 in autumn, and 丑 in winter (the last position should be戌). "Thunder Evil" occurs at亥, 申, 巳, and 寅, cycling through these four positions, indicating fear and thunder. "Fire Lantern" starts from the first month at巳 and proceeds in order, "Fire God" occurs at丑 in spring, 子 in summer, 戌 in autumn, and 亥 in winter, all indicating fire disasters. "Heavenly Mechanism" starts from the first month at丑 and proceeds in reverse order, indicating schemes and changes. "Yin Evil" occurs at寅, 亥, 申, and 巳, cycling through these four positions, indicating private and obscure matters. "Loss of Soul" occurs at未, 辰, 丑, and 戌, cycling through these four positions without end, indicating loss and death. "Hanging Rope" occurs at卯, 子, 酉, and 午, cycling through these four positions, indicating the danger of hanging. "Moon Ghost" varies each month: 午 in January, 辰 in February, 寅 in March, 酉 in April, 卯 in May, 申 in June, 丑 in July, 巳 in August, 子 in September, 亥 in October, 未 in November, and 戌 in December. "Worry God" occurs at丑 in spring, 子 in summer, 戌 in autumn, and 亥 in winter, indicating worry and indecision.

子 生氣 天醫 地醫 外解 雨煞 災煞 弔客 天獄 丑 游神 雨師 天煞 月煞 憂神 三丘 天牢 勾陳 天機 寡宿 天車 血支 血忌 火神 迷惑 關神 寅 皇書 戰雄 天耳 風煞 往亡 天廁 奸神 吏神 卯 游煞 小煞 日煞 盜神 賊神 咸池 懸索 勾陳 天盜 大時 辰 天巫 天醫 時煞 雌虎 浴盆 上喪 市曹 地獄 月符 豹尾 天日 巳 月德 鑰神 成神 戲神 喝散 游禍 死神 朱雀 陰煞 時盜 亡神孤辰 螣蛇 雷煞 天目 大禍 午 天馬 死氣 謾語 繩索 火鬼 未 天德 會神 天赦 歲煞 天空 哭神 月鬼 五墓 喪魄 下喪 枯骨 獄神 邪神 申 驛馬 信神 解神 天解 內解 風伯 月破 伏殃 殺神 白虎 姦淫 天猴 風煞 飛禍 戰雌 天吞 酉 信煞 天雞 破碎 金神 天鬼 四廢 門神 喪車 天刑 絞神 戌 皇恩 天喜 飛廉 大煞 地獄 受死 月厭 神豪 火災 黃幡 昏迷 亥 天詔 聖心 游魂 病煞 墓門 陽煞 玄武 劫煞 女災 長繩 飛橫 血腥 滅門

From this point on, the twelve months are divided to list the deities and omens associated with each branch. The reading of each section is as follows: first, the earthly branch is mentioned, then directly below it is the auspicious deity associated with that branch, and on the next line, lower in format, is the inauspicious deity. When casting a divination, observe where the four lessons and three transmissions fall on a branch, and take the auspicious and inauspicious deities associated with that branch to interpret the meaning. In the first month, the month builder is寅 (Yin), which is the branch of the month. It has the deities 「Huangshu」, 「Zhanxiong」, and 「Tian'er」 above it, but it is忌 (to be avoided) 「Wangwang」, which is not suitable for traveling or long journeys. The branch申 (Shen), which is in opposition to寅 (Yin), is the 「Yuepo」 (Month Breaker) of this month. Although it has 「Yi Ma」 (Post-horse) and 「Jieshen」 (Relief Deity) in the same palace, it is also overshadowed by 「Baihu」 (White Tiger) and 「Fuyang」 (Hidden Harm). It is active but prone to change. The branch未 (Wei) has three auspicious deities 「Tiande」 (Heavenly Virtue), 「Huishen」 (Meeting Deity), and 「Tiansha」 (Heavenly Pardon) together, making it the most reliable position for resolving misfortunes in this month. The branch巳 (Si) has 「Yuede」 (Monthly Virtue), 「Chengshen」 (Achievement Deity), and 「He San」 (Drinking Dispersal) and is also considered a good place, although it is shared with 「Sishen」 (Death Deity), 「Zhuque」 (Vermilion Bird), 「Tengshe」 (Winding Snake), 「Wangshen」 (Death Deity), and 「Guchen」 (Solitary Hour), resulting in a mixture of auspicious and inauspicious influences. The branch子 (Zi) has 「Shengqi」 (Life Qi), 「Tianyi」 (Heavenly Doctor), and 「Di yi」 (Earthly Doctor), which can be used for seeking medical advice, but it also carries 「Zashe」 (Misfortune), 「Diaoke」 (Funeral Guest), and 「Tianyu」 (Heavenly Prison). The branch丑 (Chou) has the densest concentration of inauspicious deities, with 「Tiansha」 (Heavenly Sha), 「Yuesha」 (Monthly Sha), 「Sanqiu」 (Three Hills), 「Tianla」 (Heavenly Prison), 「Gouchen」 (Gou Chen), 「Gusu」 (Solitary Host), 「Xuezhi」 (Blood Branch), and 「Xueji」 (Blood Taboo) layered upon each other, and encountering this position often indicates being detained or troubled by doubts. The branch卯 (Mao) has 「Dao Shen」 (Theft Deity), 「Zhe Shen」 (Thief Deity), 「Xianchi」 (Xianchi), 「Xuan suo」 (Suspension Rope), and 「Dashi」 (Great Hour) together, indicating loss and licentiousness. The branch辰 (Chen) has 「Tianwu」 (Heavenly Shaman) and 「Tianyi」 (Heavenly Doctor), making it suitable for discussing marriage or seeking medical advice. The branch午 (Wu) has only 「Tianma」 (Heavenly Horse). The branch酉 (You) carries 「Pocai」 (Fragmentation), 「Jin Shen」 (Metal Deity), 「Sifei」 (Four Wastes), and 「Tianxing」 (Heavenly Punishment). The branch戌 (Xu) has 「Huang'en」 (Royal Grace) and 「Tianxi」 (Heavenly Joy) along with 「Feilian」 (Feilian), 「Dasha」 (Great Sha), 「Shousi」 (Receiving Death), and 「Yueyan」 (Monthly Aversion). The branch亥 (Hai) has 「Tianzhao」 (Heavenly Decree) and 「Shengxin」 (Sacred Heart), but it is also accompanied by 「Xuanwu」 (Black Tortoise), 「Jiesha」 (Jiesha), 「Mumen」 (Gate of the Tomb), and 「Memen」 (Gate of the Tomb), which are major inauspicious influences. In terms of the overall situation for this month, the three branches寅 (Yin), 午 (Wu), and 戌 (Xu) form the fire trinity, with this month being the first. The fire energy is just beginning to emerge, and the deities of wood and fire are most timely. Auspicious deities are mostly concentrated in the branches未 (Wei), 戌 (Xu), and 亥 (Hai), while inauspicious deities are mostly concentrated in the branches丑 (Chou), 卯 (Mao), and 申 (Shen). First remember this overall trend, and then examine each branch in detail, so as not to be confused.

子 天詔 日煞 游魂 病煞 天機 玄武 咸池 懸索 飛橫 大時 血腥 大禍 丑 皇恩 游神 生氣 地醫 風煞 時煞 憂神 三丘 弔客 天機 寡宿 火神 豹尾 關神 寅 皇書 天師 天耳 戰雄 天牢 勾陳 陽煞 亡神 奸神 血支 吏神 卯 天醫 天獄 賊神 繩索 天盜 辰 游煞 歲煞 游禍 受死 浴盆 喪魄 下喪 地獄 陰煞 月符 絞神 天目 巳 驛馬 聖心 鑰神 戲神 天巫 外解 喝散 往亡 飛廉 破碎 金神 小煞 雌虎 時盜 天廁 天猴 孤辰 午 天鬼 死神 月鬼 朱雀 盜神 邪神 螣蛇 雷煞 火鬼 滅門 未 風伯 死氣 哭神 五墓 上喪 謾語 血忌 火怪 風煞 申 天馬 成神 天雞 解神 內解 煞神 枯骨 墓門 劫煞 女災 飛禍 戰雌 酉 雨煞 月破 大煞 災煞 四廢 伏殃 月厭 白虎 門神 喪車 天刑 天火 昏迷 戌 天喜 信神 會神 信煞 天解 天赦 天煞 天空 天獄 勾神 長繩 黃幡 月煞 迷惑 亥 天書 神豪 市曹 姦淫 刑亡 天吞

In the second lunar month, the month builder is Mao. On Mao, only the auspicious deity Tianyi (Heavenly Medicine) is present, while the inauspicious deities Tianyu (Heavenly Prison), Ze Shen (Thief God), Shengsuo (Rope), and Tiandao (Heavenly Theft) are also present. When predicting illness, seeking medical treatment is advisable, but one should be cautious of theft. The position You, which is in opposition to Mao, is the Month Breaker of this month, and it is also occupied by the deities Dasha (Great Sha), Zaisha (Disaster Sha), Sifei (Four Wastes), Fuyang (Hidden Misfortune), Yueyan (Month Aversion), Baihu (White Tiger), Tianxing (Heavenly Punishment), and Sangche (Funeral Cart). This is the most inauspicious position of the entire month, and any endeavors passing through this position are likely to result in failure. The position Xu, on the other hand, is the most auspicious position of the entire month, with six deities—Tianxi (Heavenly Joy), Xingshen (Trust God), Huishen (Meeting God), Xinsa (Trust Sha), Tianjie (Relief Deity), and Tiansha (Heavenly Pardon)—gathered together. These can be used to resolve misfortune and transform inauspiciousness, although there are still deities Tiansha (Heavenly Sha), Tiankong (Heavenly Void), and Huangpan (Yellow Banner) that restrict this position. On Si, the deities Yimǎ (Post-horse), Shengxin (Sacred Heart), Tianwu (Heavenly Shaman), Xishen (Dance God), and Heshan (Drunk Dispersal) are present, which is suitable for travel and marriage discussions. However, the deities Wangwang (Going to Death), Feilian (Flying廉), Pochuan (Broken), Jinshen (Metal God), and Guchen (Orphan Star) are also present, so one should be cautious of returning home midway if traveling. On Chou, there are deities Huang’en (Imperial Grace), Youshen (Wandering God), Shengqi (Life Qi), and Diyi (Earth Medicine). On Yin, there are deities Huangshu (Imperial Book), Tianshi (Heavenly Master), and Tian'er (Heavenly Ear), which are favorable positions for seeking fame and writing. On Chen, the deities Suasha (Year Sha), Youhuo (Wandering Misfortune), Shoushi (Receiving Death), Sangpo (Funeral Soul), Xiaosang (Lower Funeral), and Diyu (Hell) are all present, which is strongly inauspicious for predicting illness. On Wu, all auspicious deities are absent, and the deities Tian鬼 (Heavenly Ghost), Sishen (Death Deity), Yuegui (Month Ghost), Zhuque (Vermilion Bird), Tengshe (Teng Snake), and Menumen (Family Destruction) are dominant. On Shen, there are deities Tianma (Heavenly Horse), Chengshen (Achievement God), Tianji (Heavenly Rooster), and Jieshen (Relief Deity). On Wei, there is Fengbo (Wind God), but it also carries the deities Sique (Death Qi), Wumu (Five Tombs), and Xueji (Blood Taboo). On Hai, there is only Tianshu (Heavenly Book) as an auspicious deity, but it also carries the deities Jianyin (Immorality) and Xingwang (Death by Punishment). The second lunar month is in the middle of spring, and the triple harmony of Hai, Mao, and Wei (Wood triad) is in full force. When wood is strong, metal is weak, so in any divination, deities Shen and You are often restrained. The auspicious deities of the entire month are mainly concentrated in the positions Xu and Si, while the inauspicious deities are mainly concentrated in the positions You, Chen, and Wu. Although the position Zi has Tianzhao (Heavenly Decree), it is overshadowed by the deities Rishasha (Day Sha), Youhun (Wandering Soul), Bingsha (Disease Sha), Xuanwu (Black Tortoise), and Dahuo (Great Misfortune), so it is advisable to avoid predicting illness or traveling.