Supplemental Discussion

凡干支相害，犯外好裡槎枒者，止五日：丙寅、壬申、乙夘、辛酉、戊寅。凡上神作合，支加干鄰近相會，止三日：壬子、丙午、戊午。凡萬事喜忻三六合，止八日九課：壬寅、乙酉、壬午、丙申、丙辰、丙子、戊辰、戊申。

The Heavenly Stems and Earthly Branches may appear harmonious on the surface but have hidden conflicts, with their branches intertwining in a complicated manner. When examining all sixty Jiazi, only five days have such conflicts: Bingyin, Renshen, Yimao, Xinyou, and Wuyin. On these days, the Heaven Plate deity combines with the Day Stem, and the Day Branch joins the Day Stem closely, only occurring on three days: Renzi, Bingwu, and Wuwu. There are eight days with nine types of lessons where all matters are pleasant and smooth, and both Triple Harmony and Liu He are fully present: Renyin, Yiyou, Renwu, Bingshen, Bingchen, Bingzi, Wuchen, and Wushen.

凡源消根斷課，止四日四課：癸未、癸巳、癸夘、辛夘。凡六庚日，巳加申，皆丁神臨宅，人災宅動，旦將反生。凡六辛日，午加辛，亦丁神臨宅。凡昴星止十六課。

The "Source Dried Up and Root Cut Off" divination lesson has only four days with four types of lessons: Guiwei, Guisi, Guimao, and Xinmao. On any of the six Wu days, if Si is placed on Shen, the spirit of the tenth heavenly stem will be on the house, indicating disaster for the mouth and instability of the residence; if the divination is done during the day, the month general will be able to generate and support, reducing the凶 portent slightly. On any of the six Xin days, if Wu is placed on the lodging palace of Xin, the spirit of the tenth heavenly stem will also be on the house, and the interpretation is the same. As for the昴 star lesson, there are altogether sixteen types of lessons.

凡喪吊全逢，惟十日：甲午、丁亥、己亥、庚子、癸巳，乃干上乘弔客，支上乘喪門；甲戌、丁卯、己卯、庚辰、癸酉五日，乃干上喪門，支上吊客。

The Mourning-and-Condolence spirit and the Guest spirit are twoInauspicious Sha that appear together only on ten specific days. On the five days of Jiawu, Dinghai, Jihai, Gengzi, and Guisi, the Day Stem is occupied by the Guest spirit and the Day Branch is occupied by the Mourning-and-Condolence spirit. On the other five days of Jiaxu, Dingmao, Jimao, Gengchen, and Guiyou, the Day Stem is occupied by the Mourning-and-Condolence spirit and the Day Branch is occupied by the Guest spirit. The Mourning-and-Cond-olence spirit indicates internal family mourning, while the Guest spirit indicates external visits. When these twoInauspicious Sha are sandwiched between the stem and branch, they are particularly inauspicious for divination regarding illness or mourning. Whether the situation is favorable or not depends on whether there is a saving deity in the person's birth year and current age.

己 戊巳 午 未 申庚 辰 酉辛 丁卯 戌 寅 丑 子 亥 丙 乙癸 甲壬

This is a diagram showing the position of the Nobleman (the celestial nobleman, Tianyi Guishen) during daytime divination. The twelve earthly branches are arranged in a circle: the top row goes from left to right as Si, Wu, Wei, Shen; the right column goes from top to bottom as You, Xu; the bottom row goes from right to left as Hai, Zi, Chou, Yin; and the left column goes from bottom to top as Mao, Chen. The heavenly stems attached to each palace indicate where the Nobleman resides during daytime divination for that stem: Jia is in Zi, being the first heavenly stem; Yi and Gui are both in Chou; Bing is in Yin, Ding is in Mao; Wu and Ji are both in Si; Geng is in Shen, Xin is in You, Ren is in Hai. The palaces of Chen and Xu are Heavenly Prisons, where the Nobleman does not sit. The palace of Wu is directly opposite the palace of Jia in Zi, so no heavenly stem is placed there either, leaving these two positions empty.

丙 乙癸 丁巳 午 未 申甲 辰 酉壬 戊卯 戌 寅 丑 子 亥 己 庚 辛

This is a diagram showing the position of the Nobleman (Guiren) during the night, which falls in a particular palace. The arrangement of the twelve palaces is the same as in the previous diagram, but the Nobleman moves in the opposite direction at night, so the palaces associated with the heavenly stems change accordingly: Bing and Ding are near Si, Yi and Gui are located above Wu and Wei, Jia is in Shen, Ren is in You, Wu is in Mao, Ji is in Yin, Geng is in Zi, and Xin is in Hai. Gui is located in Wei during the night. Chen and Xu are positions of imprisonment, and the Nobleman does not reside there at night. By comparing the two diagrams, one can immediately determine the positions of the ten heavenly stems' Noblemen during day and night.

此貴神晝順行，夜逆行。不坐辰戌牢獄之地。各取喜其合處，不喜其刑害之方。如晝貴甲從子起，為諸干之首。且貴人之前不敢有對沖坐者，故午上無寄。干癸無所處，特寄在別宮。故晝寄丑宮，夜寄未宮。今內干係晝，外干係夜，互相取合。今畫其晝貴，夜貴仿此。其說甚有理，而近不用。

This particular noble deity moves through the twelve earthly branches in the order of the branches during the day and in reverse order at night. The positions of Chen and Xu are considered Heavenly Prison and Hell, and the noble deity does not sit there. Each heavenly stem prefers to be in the branch that matches it, and dislikes being in a branch that conflicts or harms it. For example, during the day, the noble deity starts at Zi from Jia. Jia is the first heavenly stem, so it is placed first. Also, the noble deity does not allow a conflicting branch to be opposite it. Since Zi and Wu are directly opposite, no heavenly stem is placed at Wu. Among the ten heavenly stems, Gui has no original position and must be placed elsewhere. During the day, it is placed at Chou, and at night, it is placed at Wei. The heavenly stems written inside the circle belong to the daytime noble deity, while those written outside belong to the nighttime noble deity, and they correspond with each other. Here only the daytime noble deity is illustrated; the nighttime noble deity follows the same pattern. This system has a solid reasoning, but it is no longer used in modern times.

子上解息用童僕，丑上升堂名利途。寅上按幾可干謁，卯上登車宜奔囑。辰戌入獄多憂懼，巳午受貢君臣福。未上列席申求干，酉入私室亥操笏。貴人在申願神動，丑巳圡地及皂神。酉上逢之多咒詛，須防午上貴人嗔。

The Nobleman (Heavenly Master of Auspiciousness) falling in the twelve palaces has various symbolic meanings: when it is in Zi, it is called "Resolving Restraints," suitable for employing servants; when in Chou, it is called "Ascending the Hall," indicating one is on the path of fame and fortune; when in Yin, it is called "Approaching the Throne," suitable for seeking an audience with superiors; when in Mao, it is called "Mounting a Vehicle," suitable for making requests and seeking favors; when in Chen or Xu, it is called "Entering Prison," indicating much worry and fear; when in Si or Wu, it is called "Receiving Tribute," benefiting both ruler and subject; when in Wei, it is called "Seating at the Table," and when in Shen, it is called "Seeking Favor," both indicating efforts to make requests. When in You, it is called "Entering the Private Chamber," and when in Hai, it is called "Holding the Board," one indicating secrecy and the other indicating governance. If the Nobleman is in Shen, the wishes one has made will show some movement; if in Chou or Si, it involves the Earth Deity and the minor officials' deity; if in You and encounters the Nobleman, there may be much slander and curses; if in Wu, one must be especially cautious as the Nobleman may become angry.

貴神當權，神藏煞沒。天乙入獄，諸事不治。貴登天門為當權，到辰戌上為入獄。

When the Nobleman is in power, all other deities hide and malevolent forces disappear, so no evil spirits dare to cause trouble. Conversely, if the Heavenly Nobleman falls into prison, nothing can be accomplished. Being in power means the Nobleman ascends to the heavenly gate, which is at the亥 position. Falling into prison means the Nobleman is in the辰 or 戌 positions.

子上墜水可消憂，丑上盤龜福善儔。寅上生角宜進用，卯上當門主官愁。辰上化龍利科甲，巳上入穴不出頭。午上飛空才官利又云乘霧，未上入林防暗幽。申上銜刀酉露齒，戌眠亥掩目無咎。螣蛇在酉他多妒，陰人不足怒嗔心。若是男兒傷風病，卯中門戶鬧時臨。

The imagery of "Teng Snake" in the twelve palaces: when it is in Zi, it is called "falling into water," and worries can be resolved; when in Chou, it is called "coiling a turtle," and it is favorable to accompany good fortune; when in Yin, it is called "growing horns," suitable for advancement and appointment; when in Mao, it is called "at the gate," indicating troubles with official matters; when in Chen, it is called "transforming into a dragon," beneficial for passing exams and achieving success; when in Si, it is called "entering a hole," trapped and unable to escape; when in Wu, it is called "flying in the air" (or "riding the mist"), beneficial for both talent and official luck; when in Wei, it is called "entering the forest," warning of hidden dangers; when in Shen, it is called "biting with a knife," and when in You, it is called "showing teeth," both indicating danger from weapons and disputes; when in Xu, it is called "sleeping," and when in Hai, it is called "covering the eyes," as the snake is asleep, there is no fault. When Teng Snake is in You, it indicates jealousy from others, women's dissatisfaction leading to anger; if it is a man, it indicates a cold illness; when the snake is in Mao, there is constant quarreling at the gate.

螣蛇交戰，毒氣凌遲。螣蛇當臥，鬼怪傷夷。交戰者，正卯、二酉、三子、四午，周而復始；逢之則凶。當臥者，春亥、夏子、秋巳、冬酉，遇之皆吉。

The Teng Snake in the "battle" position causes poison to rise gradually; the Teng Snake in the "lying still" position causes ghosts to harm people. The "battle" position refers to the卯 in January, the酉 in February, the子 in March, and the午 in April, repeating every four months, and when encountered, it brings misfortune. The "lying still" position refers to the亥 in spring, the子 in summer, the巳 in autumn, and the酉 in winter. Since the snake is lying still and motionless, encountering it brings good fortune.

損羽投江子丑為，寅卯安巢文書遅。辰上投網巳翱翔，午銜符凶未喙食。申上厲嘴主怪異。酉上夜鳴官降職。戌上無毛亥入水，朱雀行宮須細推。朱雀來飛申酉位，傳言妄說酉申看。談天論地戌咒詛，要之酉上是為端。

The Vermilion Bird in the twelve palaces: when it is in Zi or Chou, it is called "loss of feathers and drowning," with feathers completely wet; when it is in Yin or Mao, it is called "nesting safely," with slow communication; when it is in Chen, it is called "falling into a net"; when it is in Si, it is called "soaring," alternating between being trapped and released; when it is in Wu, it is called "carrying a symbol," but this brings misfortune; when it is in Wei, it is called "eating with the beak"; when it is in Shen, it is called "sharp beak," indicating strange events; when it is in You, it is called "nocturnal cry," indicating officials being demoted; when it is in Xu, it is called "no feathers," and when it is in Hai, it is called "entering water." Whenever the Vermilion Bird arrives at a palace, it must be carefully examined. When the Vermilion Bird reaches Shen or You, it indicates false rumors, and one can judge by looking at Shen and You; when it is in Xu, it indicates talking about trivial matters and attracting curses. In summary, the most important is when it is in You.

朱雀銜物，婚姻財物。朱雀開口，爭鬥填塞。銜物者，正酉、二巳、三丑、四子、五申、六辰、七卯、八亥、九未、十午、十一寅、十二戌，宜求財婚事。開口者，正巳、二辰、三午、四未、五卯、六寅、七申、八酉、九丑、十子、十一戌、十二亥。

The Vermilion Bird 'carrying an object' signifies success in marriage and wealth; the Vermilion Bird 'opening its mouth' indicates disputes and blockages. The position of 'carrying an object' is determined by the month: in January it is in You, February in Si, March in Chou, April in Zi, May in Shen, June in Chen, July in Mao, August in Hai, September in Wei, October in Wu, November in Yin, and December in Xu. When this position is favorable, it is auspicious for seeking wealth and discussing marriage. The position of 'opening its mouth' is also determined by the month: in January it is in Si, February in Chen, March in Wu, April in Wei, May in Mao, June in Yin, July in Shen, August in You, September in Chou, October in Zi, November in Xu, and December in Hai. When this position occurs, disputes and conflicts are likely to arise.

反目嚴妝子丑是，寅上乘軒卯入室。辰上違禮巳賀書又云不諧驚悖，升堂納彩午未居。申上結髮成歡好，酉上私竄走陰私。戌上亡羞加罪過，亥上待命便為吉。六合失利申酉鄉，消災折本業將亡。辰上大小生唇吻，戌上姑姐也難康。

The term "Liu He" in the context of each palace's symbolic representation: when it is in the Zi palace, it is called "Fan Mu" (dispute); in the Chou palace, it is called "Yan Zhuang" (strict makeup); in the Yin palace, it is called "Cheng Xuan" (ride in a carriage); in the Mao palace, it is called "Ru Shi" (enter the room); in the Chen palace, it is called "Wei Li" (violate propriety); in the Si palace, it is called "He Shu" (receive a letter) (another interpretation suggests it indicates disharmony and sudden changes); in the Wu palace, it is called "Sheng Tang" (enter the hall); in the Wei palace, it is called "Na Cai" (present gifts), all indicating marriage and betrothal; in the Shen palace, it is called "Jie Fa" (tie the hair), signifying the establishment of affection; in the You palace, it is called "Si Cuan" (secret escape), indicating secret running away; in the Xu palace, it is called "Wang Xiu" (loss of shame), leading to added guilt; in the Hai palace, it is called "Dai Ming" (awaiting orders), which is favorable. When "Liu He" reaches the Shen and You palaces, it loses its advantage. Even if it can eliminate misfortune, it will result in loss, and family affairs will decline. When "Liu He" is in the Chen palace, there will be constant quarrels between adults and children; when it is in the Xu palace, the health of the maternal aunts and sisters will be difficult to maintain.

六合不合，陰陽相雜。不合者是六合乘子午卯酉又或入四仲之辰，為之相雜，主陰私不明事，凶。

Liu He originally signifies harmony, but if it becomes discordant, it indicates that yin and yang are not clearly separated.the so-called discordance refers to Liu He being in the positions of Zi, Wu, Mao, or You, or falling into the four central positions of Zi, Wu, Mao, and You. When yin and yang are mixed together, it indicates obscure and private matters that cannot be clearly explained, and such a divination is considered ominous.

子丑之宮皆被辱，寅卯受制官事起在寅遭囚，宜上書；在夘臨門，家不寜。辰上升堂獄勾連，巳上捧印官職喜。午上反目未入驛，申上佩劍酉病足。戌上入獄亥遺冠，勾陳方鄉無好處。

Gou Chen over Zi or Chou indicates being humiliated by others; over Yin or Mao indicates being controlled everywhere and legal disputes arising—over Yin signifies being imprisoned, suitable for filing appeals; over Mao signifies the gate, indicating domestic unrest. Over Chen signifies "ascending the hall," involving legal troubles; over Si signifies "receiving the seal," which brings joy from official positions; over Wu signifies "turning back," over Wei signifies "entering the inn"; over Shen signifies "wearing a sword," over You indicates foot illness; over Xu signifies "entering prison," over Hai signifies "losing the cap." In summary, wherever Gou Chen is located, there is no good outcome.

勾陳剋日禍殃纒，公私牽連不暫閒。日克勾陳宜幹事，寅方公吏有災連。亥上見之多不測，子逢出入更難平。巳午只是遲延勢，辰戌二位更難陳。

If Gou Chen overcomes the day stem, misfortune and calamity will follow closely, and both public and private affairs will be continuously entangled, leaving no moment of peace. Conversely, if the day stem overcomes Gou Chen, it will be advantageous for affairs to proceed smoothly and for one to stand out. If Gou Chen is in the寅 direction, the superior officer and his subordinates will suffer continuous misfortunes. If it appears in the亥 position, there will be many unexpected changes. If it is in the子 position, movement and travel will be even more difficult. If it is in the巳 or午 positions, there will only be delays. If it falls in the辰 or戌 positions, the matter will be most difficult to explain or argue about.

勾陳交會，連綿禍深。勾陳本凶將，又值天罡，是神將俱凶，故主連綿之禍也。勾陳仗劍，疾病傷殘。伏劍者，正月起已逆行十二支是也。

The situation of "Gou Chen meeting" brings continuous and severe misfortunes: Gou Chen itself is a malevolent general, and it coincides with the malevolent spirit "Tiangang" (Chen), so both the spirit and the general are malevolent, leading to continuous calamities. The situation of "Gou Chen wielding a sword" indicates illness and disability.the so-called "hidden sword" starts from the fourth month (巳) and proceeds month by month in reverse order through the twelve branches. The branch it reaches is the one affected.

子上入海丑盤泥，寅上乘雲卯戲珠。辰上閉目巳飛空，午上損尾折角未。申上無鱗酉伏路，登途逰江戌亥是。

The Azure Dragon's imagery in each palace: when it is in the Zi palace, it is called "entering the sea"; in the Chou palace, it is called "wading through mud." When it is in the Yin palace, it is called "riding clouds"; in the Mao palace, it is called "playing with a pearl," all indicating favorable conditions. When it is in the Chen palace, it is called "closing its eyes"; in the Si palace, it is called "flying into the sky." When it is in the Wu palace, it is called "losing its tail"; in the Wei palace, it is called "breaking its horn," all showing signs of damage. When it is in the Shen palace, it is called "without scales"; in the You palace, it is called "hidden on the road," indicating weakened strength. When it is in the Xu or Hai palace, it is called "starting the journey" or "wandering along the river," and the dragon is once again able to move.

青龍開眼，萬事相宜。開眼者，孟月寅，仲月酉，季月戌，逢之皆吉。青龍若臥，人災禍隨。臥者，春丑，夏寅，秋辰，冬巳是也。

"The Azure Dragon opens its eyes," meaning all matters are suitable:the so-called opening the eyes means that in the first months (孟月) of the four directions (寅, 申, 巳, 亥), the dragon opens its eyes in the month of寅; in the middle months (仲月) of the four directions (子, 午, 卯, 酉), the dragon opens its eyes in the month of酉; in the last months (季月) of the four directions (辰, 戌, 丑, 未), the dragon opens its eyes in the month of戌; when this occurs, all things are auspicious. "The Azure Dragon lies down," meaning calamity follows the person:the so-called lying down means that in spring, the dragon lies down in the month of丑; in summer, in the month of寅; in autumn, in the month of辰; in winter, in the month of巳.

子上溺水丑虛詐，寅上受制夘被刑。辰上入獄巳被控，午上識字未得食。申上鼓舌酉巧說，居家誣詞戌亥宮。

The imagery associated with "Tian Kong" (sky) in each palace: when it is in the Zi palace, it signifies drowning; in the Chou palace, it indicates false words and deceit; in the Yin palace, it means being controlled; in the Mao palace, it signifies being punished; in the Chen palace, it means imprisonment; in the Si palace, it indicates being accused; in the Wu palace, it suggests knowledge of writing and reading; in the Wei palace, it implies having something to eat; in the Shen palace, it means speaking loudly; in the You palace, it indicates skillful speech, both showing the ability to use words; when it reaches the Xu and Hai palaces, it signifies staying at home and fabricating false and untrue statements.

天空下淚，哀聲聒起。天空凶將而又臨壬癸，故曰下淚，主哭泣之事。凡六甲旬中壬癸日是也。如甲子旬中傳出申酉二字，即是下淚。

"Sky weeps," and the sound of wailing will become loud. The sky is originally a凶 general, and when it falls on top of壬 and癸, it is called weeping, indicating matters of crying and mourning. This refers to the壬 and癸 days within each of the six ten-day cycles. For example, in the cycle starting withJiazi, theRenshen andGuiyou days are in charge. If the "Three Transmissions" contain the characters申 and酉, it is the image of the sky weeping. When divining about illness or death, there will be much wailing.

子上渡江丑臨欄，寅上登山夘門前。辰上咥人巳喪身，午上斷尾未逰田。申上銜書酉當戶，戌為落井亥溺泉。

The White Tiger's imagery in each palace: when it is in Zi, it is called "crossing the river"; in Chou, it is "standing by the railing"; in Yin, it is "climbing a mountain"; in Mao, it is crouching by the gate; in Chen, it is "biting people," indicating injury; in Si, it is "losing one's life"; in Wu, it is "cutting off the tail"; in Wei, it is "wandering in the field"; in Shen, it is "carrying a message," indicating bad news arriving; in You, it is "facing the door"; in Xu, it is falling into a well; in Hai, it is drowning in a spring, and the power of the White Tiger diminishes.

白虎遭擒，已免凶惡。白虎凶將，若臨巳午為燒身，絕命之災。白虎仰視，凶咎大作。仰視者，正申、二寅、三卯、四亥，周而復始，逢之主咥人之凶。

"The White Tiger is captured," indicating that evil energy has been restrained, thus avoiding disaster. However, the White Tiger is still a fierce general; if it falls in the fire positions of Si or Wu, it signifies "burning the body," leading to a fatal calamity. "The White Tiger looks up" indicates that misfortune will erupt strongly: "looking up" refers to the first month in Shen, the second in Yin, the third in Mao, and the fourth in Hai, repeating in a cycle of four. When this occurs, it signifies a dangerous situation of a fierce tiger attacking a person.

子上遭枷丑受官，寅上側目夘遺冠。辰上捧綬巳作印，午上乗軒未列筵又云升堂。申上捧爵酉作劵，戌上持印又云逆命亥詔宣。

Tai Chang in the imagery of each palace: when it is in Zi, it is called "zao jia" (being bound by a枷); when in Chou, it signifies receiving officialdom; when in Yin, it is called "ce mu" (turning the eyes); when in Mao, it is called "yi guan" (losing the cap); when in Chen, it is called "peng shou" (holding the ribbon); when in Si, it is called "zuo yin" (making the seal), both indicating joy from official seals; when in Wu, it is called "cheng xuan" (riding in a carriage); when in Wei, it is called "lie yan" (being seated at a banquet) or "sheng tang" (ascending the hall), indicating feasting and honor; when in Shen, it is called "peng jue" (holding the cup); when in You, it is called "zuo quan" (making the contract), indicating receiving a cup and establishing a contract; when in Xu, it is called "chi yin" (holding the seal) or (one says) indicating a reversed fate; when in Hai, it is called "zhao xuan" (being summoned by an imperial edict), indicating the imperial decree being issued.

太常被剝，百事銷鑠。銷鑠者，春辰、夏酉、秋夘、冬巳，得之亦凶。

"Tai Chang is being stripped away," and all things are like metal encountering fire, melting completely away. The position of melting and destruction is in the辰 in spring, in the酉 in summer, in the卯 in autumn, and in the巳 in winter. If Tai Chang falls in these positions, the omen is also ominous.

子上散髮丑虛詐，寅上入林夘窺室。辰上入獄巳反顧，午上截路未不治。申上折足酉拔刀，戌上遭囚又云被察亥藏匿。

The imagery associated with "Xuanwu" in each palace: when it is in the Zi palace, it is called "spreading hair"; in the Chou palace, it signifies deceit; in the Yin palace, it is called "entering the forest"; in the Mao palace, it is called "peeking into the room," all indicating the presence of thieves hiding; in the Chen palace, it is called "entering prison"; in the Si palace, it is called "looking back"; in the Wu palace, it is called "cutting the path"; in the Wei palace, things become uncontrollable; in the Shen palace, it is called "breaking a leg"; in the You palace, it is called "drawing a knife"; in the Xu palace, it is called "being imprisoned" (or "being investigated"); in the Hai palace, it is called "hiding."

玄武橫絶，盜賊發兵。玄武凶將，若臨辰戌丑上，主盜賊侵凌事。

"The Black Tortoise is obstructed," meaning thieves will gather like an army. The Black Tortoise is originally aInauspicious General (malevolent general); if it falls on the earthly branches of辰 (Chen), 戌 (Xu), or 丑 (Chou), which are earth territories, it indicates there will be disturbances from thieves and欺凌 (oppression and bullying).

子上垂簾丑入內，寅上跌足夘征行。辰上理冠巳伏枕，午上披髮未書通。申上執正酉閉戶，戌上刺繡亥裸形。

Tai Yin in the imagery of each palace: when it is in Zi, it is called "Cui Lian" (suspended curtain); when in Chou, it is called "Ru Nei" (entering the inner chamber); both indicate a person who stays indoors and does not go out. When in Yin, it is called "Die Zu" (resting feet); when in Mao, it is called "Zheng Xing" (traveling). When in Chen, it is called "Li Guan" (adjusting the hat); when in Si, it is called "Fu Zhen" (lying on the pillow). When in Wu, it is called "Pi Fa" (letting hair hang loose); when in Wei, it signifies communication through letters. When in Shen, it is called "Zhi Zheng" (holding the correct position); when in You, it is called "Bi Hu" (closing the door). When in Xu, it is called "Ci Xiu" (embroidering); when in Hai, it is called "Luo Xing" (naked form).

太陰拔刀，陰謀害之。太陰乗申上，主小人暗害，吉中有凶。臨申酉亦是。

"Tai Yin拔刀" indicates that someone is secretly plotting to harm. When Tai Yin is positioned on Shen, it signifies that small people are acting behind the scenes, appearing favorable but concealing danger; when it falls in Shen or You, the situation is similar.

子上守閨丑窺人，寅上修容夘倚門。辰上毀妝巳裸體，伏枕沐浴午未存。申上理妝酉把鏡，居帷治事戌亥真。

The imagery associated with "Heavenly Empress" in each palace is as follows: when it is in the Zi palace, it is called "guarding the chamber"; in the Chou palace, it is called "peeking at others"; in the Yin palace, it is called "adjusting appearance"; in the Mao palace, it is called "leaning on the door"; in the Chen palace, it is called "destroying makeup"; in the Si palace, it is called "naked body"; in the Wu palace, it is called "lying on the pillow"; in the Wei palace, it is called "bathing"; in the Shen palace, it is called "arranging makeup"; in the You palace, it is called "holding the mirror"; when it is in the Xu or Hai palace, it is sitting inside the curtain chamber managing household affairs, which is the proper role of the Heavenly Empress.

天后淫亂，女喜他人。若陰月臨申，陽月臨酉，為犯淫亂浴盆煞也。

"The Heavenly Empress is淫乱," indicating that a woman's heart belongs to someone else. If the Yin months of丑, 卯, 巳, 未, 酉, 亥 fall on 申, or the Yang months of子, 寅, 辰, 午, 申, 戌 fall on 酉, then the "Bath Tub Harm" is committed, and the manifestation of淫乱 is most clear.

十二天將惟貴神、天空不乗辰戌，玄武、六合不乗丑未，其餘無神不乗。六壬大全巻一終

Among the Twelve Heavenly Generals, only the Noble Spirit and Tian Kong do not ride the Chen and Xu mansions, while Xuanwu and Liu He do not ride the Chou and Wei mansions. The other generals have no mansion that is forbidden for them to ride. The first volume of The Complete Liuren ends here.

十二支神有陰陽之分，各司其事。以十二宮論之，凡五行、五方之次序，四時、四季之循環，三垣、二十八宿之次度，七政、四餘之星辰，九州萬國之分野，陰陽生克之體用，莫不包羅於其內，經緯於其間，斯天神之大概也。

The twelve earthly branches each have their own yin and yang distinctions and oversee specific duties. Considering the twelve palaces, they encompass the order of the Five Phases, the directions of the five elements, the progression of the four seasons, the cycle of the four seasons, the degrees of the three enclosures—Purple微, Taiwei, and Tianshi—and the twenty-eight constellations, the positions of the sun, moon, and five planets, as well as the four additional stars—Zi qi, Yue bo, Luo hou, and Ji du. They also include the territories of the nine provinces and myriad countries, the principles and applications of yin and yang interactions—nothing is excluded from these twelve palaces. They interweave vertically and horizontally within these twelve palaces. This is the general outline of the heavenly deities.

故以天上斗罡旋轉而言，則天罡為首順布；以太陽躔度過宮而言，則登眀為首逆布。逆布者謂之月將，其實即十二神也。壬課取用配合，皆曰“神”，不曰“將”。視其加於日辰年命，或生或克，或刑或合，而休咎判矣。凡十二神相加，上克下與上下生比者，俱取天盤言之；下克上者，取地盤言之。

Therefore, if we consider the rotation of the Big Dipper's handle, we start with "Tiangang" (Chen) and proceed in order; if we consider the sun's movement through the zodiac signs, we start with "Dengming" (Hai) and proceed in reverse. The reverse sequence is called "Month General," which is essentially the same as the twelve gods. In the practice of Six壬 (Liuren) divination, when selecting and combining elements, they are all referred to as "Shen" (spirits) rather than "Jiang" (generals). Observing how they are placed over the day stem, day branch, and the person's birth year, we determine whether they are mutually generating, mutually controlling, mutually injuring, or harmonizing, thereby distinguishing fortune and misfortune. Whenever the twelve gods interact with each other, if a superior spirit controls an inferior one, or if there is mutual generation or comparison between upper and lower spirits, the reasoning is based on the "Heaven Plate." If an inferior spirit controls a superior one, the reasoning is based on the "Earth Plate."

子午為陰陽二至，夘酉為日月之門。寅申為道路之神，辰戌為牢獄之地。丑未為天廚之所，巳亥為堂廟之宮。

Zi corresponds to the winter solstice, Wu corresponds to the summer solstice, representing the two extremes of yin and yang energy; Mao is the gate of sunrise, You is the gate of moonrise, marking the entrances and exits of the sun and moon. Yin and Shen branches govern the movement of roads, being the deities of travelers; Chen and Xu branches are the locations of the Heavenly Prison and hell, representing places of confinement. Chou and Wei branches are the locations of the celestial kitchen, governing food and feasting; Si and Hai branches are the palaces of temples, governing the worship of deities.

水神，雨水後日躔娵訾，正月將。登明雲者，正月三陽始兆於地上，見龍在田，天下文明。《易·明夷》有曰：“初登于天，照萬國也。”又亥為天門，故曰登明。

The亥 branch belongs to the water deity. After the Rain Water solar term, the sun moves to the娵訾 position, so亥 is the "Month General" of the first lunar month. It is called Dengming because in the first month, the three yang energies begin to appear on the surface, just as the second line of the Qian hexagram in The Zhou Changes says, "The dragon appears in the fields," indicating the world becomes civilized and bright. The upper sixth line of the Mingyi hexagram also states, "First ascending to heaven, illuminating the four countries" (here cited as "illuminating all countries"). In addition, the亥 position is where the heavenly gate is located, hence it is called Dengming.

登明神，面長髮黃，手足黒色帶破。為陰水，亦名天怪，古之修宮室匠人也。壬寄其上，木生其下，玄武之象。音角，數四，味咸，星室壁，禽豬貐熊，宮雙魚，分野衛、幷州，屬豬，位天門。

Dengming is a deity with a long face and yellow hair, black hands and feet that are broken. It belongs to the Yin water element and is also known as "Tian Guai." In ancient times, it was a craftsman who built palaces and houses. The heavenly stem Ren "resides in the palace" at Hai, and wood is born in Hai, so Hai is the original home of the Black Tortoise. Its five tones are Jue, its number is four, its taste is salty, and it corresponds to the Encampment Mansion and Wall Mansion. Its animals are pig, yu, and bear. Its twelve palaces belong to the Double Fish Palace. Its territory corresponds to the state of Wei and the Bingzhou region. Its zodiac sign is pig, and its direction is the Northwest Heaven Gate.

所主禎祥、徵召、陰私事，為自刑。為極陰之位。又主爭訟、獄囚、沉溺謂乗凶將，主取索、亡失巳酉丑日、不浄。

The亥 branch signifies auspicious signs, imperial summonses, and private matters. It also involves self-punishment, as it is a branch that causes self-inflicted harm, occupying the most extreme yin position. Additionally, it indicates disputes, imprisonment, and drowning dangers—this applies when亥 is accompanied by a malevolent general. It also represents debt collection, loss, and all impure matters. Particularly accurate on巳, 酉, and 丑 days.

類為天雨師，又為鬼神，天馬、天耳，為幼子、將軍、夫人、上客、醉人、乞丐，為肝、腎、髮、頭加酉臨日干、足陽日加申，陰日加未，為脾病、哭臨辰、眼斜青丑、壊頭面亥加已已加亥、病瀉加年命上，為盜作元武、殺賊、奸神作後元。

The symbolic representation of亥 is inferred as follows: In the heavens, it represents the Rain Official and is associated with ghosts and spirits, being the deity of Heavenly Horse and Heavenly Ear. In terms of people, it signifies a young son, a general, a lady, an esteemed guest, a drunkard, and a beggar. In the human body, it corresponds to the liver, the kidney, and the hair; it also represents the head (when亥 is combined with酉 and the Day Stem is present), the feet (when on a yang day,亥 is combined with申, or on a yin day,亥 is combined with未), and it is associated with diseases of the spleen and stomach, crying (when亥 is combined with辰), squinting with a bluish tint (when亥 is combined with丑), damage to the head and face (when亥 is combined with巳 or巳 is combined with亥), and diarrhea and dysentery (when亥 is positioned on one's birth year). In terms of events, it signifies theft (when乘玄武), killing and injury, and the deity of wickedness (when乘天后 or玄武).

為寳殿作貴人、樓閣加寅不作貴加寅又龍為樓合為閣、臺加卯又加卯為燈臺、廷院、坑園、牆基、獄犴、廁加戌又甲乙日作天空加已，為圖畫、幞頭、帳幙、筆墨、傘葢、管鑰加已、笠笈、圓環，為梅花、葫蘆，為廩廏、酢醤酉加、稻、麥、鹽朱雀加。

Now the imagery of亥: it is a palace (when it is combined with 'Nobleman'), a pavilion (when it is combined with寅 without 'Nobleman', and when combined with寅 and also 'Azure Dragon' it is a pavilion, and when combined with寅 and also 'Liu He' it is a pavilion), a platform (when combined with卯, and when combined with卯 and also has a lamp platform), a courtyard, a garden, a wall foundation, and a prison. It is also a toilet (when combined with戌; on甲 or乙 days, when combined with巳 and also 'Tian Kong'). In terms of objects, it is a painting, a headpiece, a curtain, writing materials, an umbrella, a key (when combined with巳), a hat, a bookcase, and a circle. In terms of plants, it is plum blossoms and gourds. It is also a granary and a stable, vinegar and sauce (when combined with酉), rice, wheat and salt (when combined with 'Vermilion Bird').

為姓楊、朱、魯、衛、干、房、季寅卯加、壬丑未加、鄧、範俱六合加、馮蛇乗已午加亥，凡點水字様、直傍之類皆是。

The surnames associated with亥 are Yang, Zhu, Lu, Wei, Gan, Fang, Ji (when亥 is combined with寅 or卯), Ren (when亥 is combined with丑 or未), Deng and Fan (both require the influence of六合), and Feng (which requires the influence of螣蛇, specifically when巳 or午 is combined with亥). Generally, surnames with the radical for water or those with vertical strokes are governed by亥—since亥 belongs to water, it takes the image of water; also,亥 is the heavenly gate, taking the form of standing straight and upward.

登明天柱亥為天柱。廩乘太常。樓臺乗青龍臨申。賊盜乗元武。傷人乗虎。幼子乘六合。哀乗蛇，丙日占更的。獄乗勾主獄，甲戌庚壬癸的。廁穢乗空主穢廁豬憂。溺死乗后主溺死。陰私乗陰主私。管鑰乗雀。召徵乗馬作貴或貴臨亥的來。

Dengming's main points are:亥 itself is the Heavenly Pillar. Riding on 'Tai Chang' indicates grain stores; riding on 'Qinglong' and approaching Shen indicates towers; riding on 'Xuanwu' indicates thieves; riding on 'Baihu' indicates injury; riding on 'Liuhe' indicates young children; riding on 'Tengshe' indicates sorrow, especially on Bing day; riding on 'Gouchen' indicates imprisonment, most appropriate on Jia, Wu, Geng, Ren, and Gui days; riding on 'Tiankong' indicates dirty toilets and worries about pigs; riding on 'Tianhou' indicates drowning death; riding on 'Taiyin' indicates private matters; riding on 'Zhuqiao' indicates keys; riding on 'Yimǎ' as a 'Guiren' or 'Guiren' approaching亥 indicates a summons arriving.

注云：五音山向，以登明為天柱，若乗太常主廩祿，葢太常是穀粟之神，家未與亥三合也。乗青龍主樓臺，然必臨申，加他處則非。乗武主盜賊入室故也，乗虎主傷人，亥是木之父母，虎作木鬼故也。乗六合主小兒，木到亥上方生故也。

The original commentary says: According to the five tones method for selecting mountain and direction, Dengming (Hai) is regarded as the heavenly pillar. If Hai is accompanied by Tai Chang, it signifies granaries andofficial stipend, because Tai Chang is the deity in charge of grain and rice, and its native branch Wei is in the same triple harmony wood cycle as Hai. If accompanied by Qinglong, it signifies towers, but Qinglong must be present on Shen for this to be valid; if it is elsewhere, it is not. If accompanied by Xuanwu, it signifies thieves, based on the meaning of thieves entering a house. If accompanied by Baihu, it signifies injury, because Hai water is the parent of wood (water generates wood), and Baihu belongs to metal, which is the official ghost of wood, and metal overcoming wood causes injury. If accompanied by Liuhe, it signifies children, because wood begins its growth at Hai, which represents the image of new birth.

乗蛇主哀哭，太乙喪車煞，與蛇同體；若丙日占之，更的。乗勾主獄，若甲壬癸三日有戰，主吏嗔；戊庚二日，與神和，不妨甲壬癸三日，又云丙丁二日。乗天空主豬穢廁，亥為天豬殺也。乗天后主溺死，以水投流，溺之象也。

Riding 「Teng Snake」 indicates mourning and crying, because Taiyi's lost chariot evil spirit shares the same nature as Teng Snake; if this occurs on a Bing day, it is especially appropriate. Riding 「Gou Chen」 indicates imprisonment: on days of Jia, Ren, and Gui, the spiritual generals are in conflict, leading to anger from officials; on days of Wu and Geng, the spiritual generals are in harmony, so there is no problem (one interpretation says no problem occurs on Jia, Ren, and Gui days, while another says it occurs on Bing and Ding days). Riding 「Tian Kong」 indicates pig pens and filthy toilets, because Hai itself is the evil spirit of the heavenly pig. Riding 「Heavenly Empress」 indicates drowning death, as water flowing into a stream represents the image of being submerged.

乗太陰主陰私，乗朱雀主管鑰，葢四孟鑰神所居之地；若占訟，得放之象。貴人臨天門主徵召，作驛馬更的。

Riding 'Tai Yin' indicates matters concerning private affairs. Riding 'Zhu Que' relates to keys, as the four 'Meng' positions of寅, 申, 巳, and 亥 are the dwelling places of the deity of keys; if used for divination regarding official matters, it signifies unlocking and releasing people. 'Gui Ren' appearing at the Heaven Gate (亥) indicates being summoned by the court; if this 'Gui Ren' also serves as 'Yi Ma', it becomes even more significant.