Chapter 36: Assisting the Wound

助鬼傷身，以世爻受鬼克，而鬼長生於日，是為引禍以自害。世亦稱身，實世而非身也。夫世爻，卦之宰也，占之主也，問者之身也，故曰傷身。然官鬼遇空破者弗能傷，世爻逢旺相者弗能傷。

The phrase "assisting the official ghost to injure oneself" refers to the world line being attacked by the official ghost, and this official ghost gaining strength through the day branch. This is like bringing disaster upon oneself. Here, "self" refers to the world line, specifically the world line rather than the hexagram body or the world body. The world line is the main element of the hexagram, the central subject of the divination, and represents the person seeking the divination. Therefore, it is called "injuring oneself." However, if the official ghost is empty or broken, it cannot harm the person. If the world line itself is strong and prosperous, it cannot be harmed either.

雖曰長生，臨於歲月動變之位者則非；雖長生於日，而巳日之巽，申日之革則非；雖曰助鬼，而午日之坎，酉日之離則非。是以前賢舉申日之離，寅日之咸，亥日之泰者為法。（五行大生謂之真生，巽鬼革鬼非大生，坎鬼離鬼非長生，所以有間。）

Although it is called growth (长生), if it only appears in the positions of the year stem, the month builder, the moving line, or the changing line, it is not considered valid; although it is said to be growth on the day branch, if on a巳 day the Ghost of the Trigram 《巽》 is present, or on a申 day the Ghost of the Trigram 《革》 is present, it is also not considered valid; although it is said to be assisting the ghost, if on a午 day the Ghost of the Trigram 《坎》 is present, or on a酉 day the Ghost of the Trigram 《离》 is present, it is still not considered valid. Therefore, previous scholars cited examples such as on a申 day with the Trigram 《离》, on a寅 day with the Trigram 《咸》, and on a亥 day with the Trigram 《泰》 as standard cases. (Note: Only the proper growth according to the Five Phases is called true growth; the Ghosts of the Trigrams 《巽》 and 《革》 are not proper examples of growth, and the Ghosts of the Trigrams 《坎》 and 《离》 also do not count as growth, hence they are different.)

占身命者認禍為福，比匪為良，因財喪身，貪色亡命，妻妾不賢而歸夫咎，奴僕肆逆而累主殃。（以財為利，以鬼為害，天下之害皆伏於利，理固然也。）國占為奸臣聚斂，為宦官專恣；師占為將病防刺，及自兵之叛；占家者主人貪利忘害，求益遭損，鬼臨雀起非，臨武被劫，臨虎見喪，臨蛇而驚；娶婦則主婦不賢；收僕則主僕懷叛。若女占夫而官星為用者，遇之反吉也；占官驟升，占武即發。（大抵用官吉而用財凶，世爻尤凶也。）

When divining about one's own life and fate, if the official ghost harms the self, one will mistake misfortune for good fortune and villains for good friends. One may lose one's life for greed of wealth and lose one's life for lust. If the wife or concubine is unvirtuous, it will bring misfortune upon the husband. If the servant is rebellious, it will bring disaster upon the master. (Note: Wealth is beneficial, but the official ghost is harmful; all calamities are hidden within benefits, which is a common truth.) When divining about state affairs, it indicates the gathering of corrupt ministers and eunuchs gaining power. When divining about military affairs, it suggests the commander falling ill, the need to guard against assassination, and the possibility of soldiers rebelling. When divining about the household, it indicates the master being greedy for profit and forgetting harm, seeking benefit but suffering loss. If the official ghost is associated with the Vermilion Bird, there will be disputes. If associated with the Black Tortoise, there will be robbery. If associated with the White Tiger, there will be funerals. If associated with theTeng Snake (Tengshe), there will be fright. Marriage divination indicates an unvirtuous wife. Hiring servants indicates servants with rebellious intentions. However, if a woman divines about her husband and the official star is used as the useful god, encountering it is actually auspicious. Divining about official positions indicates sudden promotion, and divining about military positions indicates immediate success. (Note: Generally speaking, using the official as the useful god is auspicious, using wealth as the useful god is inauspicious, especially when it harms the world line, which is the most dangerous.)

占訟有重責之憂，占失有再偷之慮；投軍脫役，魚為餌鉤，昧事修方，步遭荊棘；求財有妄求之害，出行有行險之虞；離塵修戒，障業未除，公役參房，杖笞難免；占監獄囹圄之災未滿，占疾病枕蓆之患未離；奉神神怒，安靈靈哭，占怪怪真，占夢夢實；避禍禍必臨，防害害必至。總之以鬼為忌者，助傷固凶，即以官為用者，亦嫌其克世，靜遲動速，旺大衰小，惟空破散則吉也。

Divination on lawsuits indicates the worry of being severely punished; divination on lost items suggests the fear of being stolen from again; enlisting in the army or escaping from service is like a fish biting the hook; acting against one's conscience or moving in an improper direction for construction brings immediate obstacles; seeking wealth leads to reckless pursuit; traveling involves danger; becoming a monk and observing vows does not fully remove karmic obstacles; serving in public duties or appearing before officials inevitably leads to caning or punishment; divination on prison indicates that prison troubles have not yet ended; divination on illness shows that bedridden illness has not yet passed; worshiping deities will provoke their anger, and calming spirits will make them weep; divination on strange occurrences indicates that the strange events are real; divination on dreams shows that the dreams are fulfilled; wanting to avoid misfortune leads to misfortune arriving; wanting to prevent harm leads to harm coming. In summary, whenever the official ghost is considered a hostile god, it harms the body and is definitely dangerous; even when the official ghost is considered a useful god, it is still unfavorable because it harms the world line. When the official ghost is still, the outcome is slow; when it moves, the outcome is quick; when it is strong, the matter is big; when it is weak, the matter is small; only when it meets an empty, broken, or scattered condition is it favorable.

何謂之局？物有始終，故謂之局也；何謂之會？物必有麗，故謂之會也。（生乃物之始，藏乃物之終，既成始終，故謂之局，如卯木生亥墓未，為木局是也，若亥卯未而會，物必有麗也。）夫局會有成不成之分，當明化不化之義，然後得局會之秘也。中神主也，失其主則不能會，傷其中則不能局。是以火神局會，以午為要，午不失傷，即寅戌失一而亦局會也。傷其始者，局會之力小，傷其終者，局會之力存，終始不傷。局會之力大矣。（始失長生故力小，終失墓藏故力猶存，得三位皆全，其力更大。午會為火，寅戌雖會，而土木本質，則不隨火變也。）

What is meant by "局"? Since things have a beginning and an end, it is called a "局". What is meant by "会"? Since things must have something to rely on, it is called a "会". (Note: "长生" is the beginning of a thing, and "入墓" is its end; since there is both a beginning and an end, it is called "局". For example, the wood element is born in "亥" and dies in "未", so "亥、卯、未" forms a wood "局". When "亥、卯、未" three branches come together, it is the thing having something to rely on.) A "三合局" can be formed or not formed, and one must understand the principle of "化与不化" to grasp the secret of "局" and "会". In a "三合", the central element is the main one; if the main element is lost, the "会" cannot be formed, and if the central element is injured, the "局" cannot be formed. Therefore, in a fire "局", "午" is crucial. As long as "午" is not displaced or injured, even if "寅" or "戌" is missing, it still counts as a "局" and "会". If the element that starts the "长生" is injured, the power of the "局" and "会" is weak; if the element that ends in "墓库" is injured, the power of the "局" and "会" is still present; if neither the beginning nor the end is injured, the power of the "局" and "会" is strong. (Note: If the "长生" is missing, the power is weak; if the "墓藏" is missing, the power is still present; if all three are present, the power is greater. "午" forms fire, while "寅" and "戌" although participating, are essentially wood and earth, and do not change with fire.)

局會有三：一曰動會，二曰變會，三曰伏會，則必由日月而懸之也。動會者，周流六虛而皆會也；變會者，交重一爻而相會也；伏會者，發動飛爻而相挈也。（凡局必得日月有一在局，始成動會，如寅建戊戌日，用官得乾之既濟是也；變會如戌建甲寅日，用官得遁之乾是也；伏會如卯建戊寅日，用父得大畜之離是也。）

There are three types of formations: first, "dynamic harmony" (动会), second, "changing harmony" (变会), and third, "hidden harmony" (伏会). All of them must have either the day builder or the month builder present within the formation to be valid. Dynamic harmony occurs when the six lines of the primary hexagram harmonize with each other. Changing harmony happens when a changing line, derived from a爻 that transforms, harmonizes with the primary hexagram. Hidden harmony occurs when a flying line activates and lifts up the hidden god below to harmonize. (Note: Any triple harmony formation must have either the day or the month builder within the formation to be considered valid. For example, in the case of dynamic harmony, if the official ghost is used, and the month is寅 and the day is戊戌, the hexagram changes from Qian to Ji Ji. For changing harmony, if the official ghost is used, and the month is戌 and the day is甲寅, the hexagram changes from遁 to Qian. For hidden harmony, if the parents are used, and the month is卯 and the day is戊寅, the hexagram changes from Da Xu to Li.)

變失始者其局假，伏得生者其局真。是故子變辰者非，午伏寅者是也。日月懸之，懸始吉而懸終凶也。是故申月懸子則是，戌月懸午則非也。（如戌建己酉日，用官得謙之泰，以戌月午變寅爻當成火局，然寅值空，乃失其始，戌月懸午，是墓非生，則此火局休囚，不成會矣。如申建甲辰日，用財得履之睽，子伏申下，財乃長生，申為月建，謂之懸始，則水局旺相，故成會爾，餘仿此。）蓋局會之道雖紛，而生克之理若一，故失中乃失主，失始乃失生，失終乃失墓，則輕重昭矣。

If the initial growth god is missing in the changing hexagram, the entire structure is false; if the hidden god is exactly in the position of growth, then the structure is true. Therefore, if the son line only produces the earth line and lacks the metal line, it does not form a complete structure. However, if the fire line is hidden under the wood line (which is the birth position of fire), then it forms a complete structure. The sun and moon are located within the structure; if they are located at the position of growth, it is auspicious, but if they are located at the position of storage, it is inauspicious. Therefore, if in the month of monkey (申) the water structure is located at the position of monkey, it is correct; but if in the month of dog (戌) the fire structure is located at the position of dog, it is incorrect. (Note: For example, on the day of Jiyou in the month of dog (戌), with official ghost as the main element, the hexagram changes from 'Modesty' to 'Peace'. In the month of dog, the fire line produces the wood line, which should form a fire structure. However, since the wood line is in the empty position of the ten-day cycle, it loses the initial growth god, and the position of the month of dog is the storage position of fire rather than the birth position. Therefore, this fire structure is weak and not formed. Another example is on the day of Jiachen in the month of monkey (申), with wealth as the main element, the hexagram changes from 'Following' to 'Strife'. The water line is hidden under the metal line, and the water wealth is exactly at the position of growth. The month of monkey is also the position of the month builder, which is called 'suspended beginning'. Therefore, the water structure is strong and formed. The rest can be inferred similarly.) In summary, although the theory of structures is complex, the principles of generation and overcoming remain consistent: losing the central god means losing the master, losing the growth god means losing the source of life, and losing the storage position means losing the concealment—thus, the importance and severity are clearly defined.

擬議之三而後刑，故曰三刑，非實有三也。夫刑同殺，故曰西曹，由西而始也。三刑之法，以金局之神，而巡西方之位，所謂巳酉丑而乘申酉戌也。金木水火，五行之順也，西北東南，四方之次也，以金木火水之正，而刑西北東南之邪，則亥卯未而乘亥子丑，申子辰而乘寅卯辰，寅午戌而乘巳午未矣。乘則刑之，上下相對，循環相加，此三刑之立法也。

The term "three punishments" (三刑) comes from the fact that it takes three attempts before the punishment is carried out, hence the name. However, it does not actually involve three separate punishments. "Xing" (刑) and "Sha" (杀) are of the same category, so it is also called "Xi Cao" (西曹), meaning the western office, because punishment originates from the west's severe and killing nature. The arrangement of the three punishments involves placing the three branches of the triple harmony (三合) on the three western positions. Specifically, the branches of the metal triple harmony (巳, 酉, 丑) are placed on the positions of Shen, You, and Xu. The five elements follow the order of metal, wood, water, and fire, while the four cardinal directions are arranged as west, north, east, and south. Using the four main trigrams (金局, 木局, 火局, 水局) to punish the evil in the west, north, east, and south, the branches of Hai, Mao, Wei are placed on Hai, Zi, Chou, the branches of Shen, Zi, Chen are placed on Yin, Mao, Chen, and the branches of Yin, Wu, Xu are placed on Si, Wu, Wei. Whenever the branches are placed on these positions, they form a punishment, with the upper and lower positions facing each other, and the cycle continues. This is the principle behind the three punishments.

孟黨孟刑，仲黨仲刑，季黨季刑，以故有寅巳申、丑戌未、卯子、子卯、辰午酉亥之名也。於是乎，有金剛火強，自刑其方，水局刑木，木局刑水之議。苟曰必三始刑，則卯子子卯之無禮刑，辰午酉亥之自刑，豈必三也？是故三刑之名，不可以三泥也。（孟黨寅巳申亥，仲黨卯午酉子，季黨辰未戌丑。）

The punishments of the three positions, namely the punishments of the first position (孟位), the second position (仲位), and the third position (季位), give rise to the names of the three punishments. These include the combinations of寅 with巳 and申, 丑 with戌 and未, 卯 with子, 子 with卯, and the self-punishments of 辰, 午, 酉, and 亥. From this, there are further statements such as "the metal is strong and self-punishes its own direction" and "the water group punishes the wood group, and the wood group punishes the water group." If one insists that three branches must be present to constitute a punishment, then the mutual punishments between卯 and子, and between子 and卯, known as "punishment of impropriety," and the self-punishments of 辰, 午, 酉, and 亥, would also require three branches? Therefore, the term "three punishments" should not be taken literally as referring to the number three. (Note: The first position includes寅, 巳, 申, and 亥; the second position includes卯, 午, 酉, and 子; the third position includes辰, 未, 戌, and 丑.)

三刑之法，墓亦賴之，刑則墓開，刑而兼沖，其力更大。（夫墓得刑沖，猶鎖得鑰，故曰墓開，然不及沖，故刑而不沖者輕，刑而兼沖者重，酉建庚申日，用財得困之兌是謂真刑。）夫刑之為象，於物若斃，於心若憂，於事若漓，猶退神之例，而不及旬空月破之凶也。身命遇之，恐骨肉之相殘；婚姻遇之，懼門第之相壓；宦憂內喪，病防帶疾；官克世而問訟，五克世而問疏，若世刑而大凶也。（身命，謂世及用爻遇之，男娶謂財、女嫁謂官遇之。）

The method of three punishments involves the爻 that has entered a tomb, which also depends on this: one punishment opens the tomb; if there is punishment and also a clash, the effect is stronger. (Note: when a爻 that has entered a tomb is both punished and clashed with, it is like a lock being matched with a key, so it is called "tomb opened"; however, punishment is less powerful than a clash, so if there is only punishment without a clash, the effect is light, but if there is both punishment and clash, the effect is heavy. In the case of a酉 month and庚申 day, with wife's wealth as the main element, and the hexagram changing from《困》to《兑》, this is called true punishment.) The imagery of punishment: in things it resembles decay, in the mind it resembles worry, in affairs it resembles thinness, similar to the example of "retreating god," but not as凶 as旬空 or month breaker. When asking about one's own life and fate and encountering punishment, one should fear family members harming each other; when asking about marriage and encountering punishment, one should fear mutual conflict between the two families; those in official positions should worry about family loss, and sick people should be cautious of disability. If the official ghost controls the world line and the question is about a lawsuit, or the fifth line controls the world line and the question is about a petition, and at this time the world line also encounters punishment, it is a great凶. (Note: when referring to one's own life and fate encountering punishment, it means the world line and the main element line encountering punishment; for a man marrying, it refers to the wife's wealth line encountering punishment; for a woman getting married, it refers to the official ghost line encountering punishment.)

夫害者，奪吾之好為害也，上下四方曰六，故名六害，舉天地之內而言也。相合曰好，相沖曰奪，相惡曰害，是故沖吾之合，則猶奪吾之好，吾故惡之，而與相害也。故子合丑而未沖，所以子未為害爾，六合則有六沖，六沖則有六害，此六害之立法也。（古亦稱穿心六害。）

The concept of "harm" refers to the loss of what I like. The combination of above, below, and the four directions is called "six," hence it is called "six harms," referring to the entire universe. When two elements are in harmony, it is called "good"; when they are in opposition, it is called "taking away"; when they are in conflict, it is called "harm." If the harmonious element is destroyed by the opposing element, it is equivalent to losing what I like, and thus I come to dislike it, resulting in a harmful relationship. Therefore, since Zi and Chou are harmonious, and Wu (future) conflicts with Chou, Zi and Wei become harmful. There is six harmony, hence six conflicts; there is six conflicts, hence six harms—this is the principle of six harms. (Note: In ancient times, this was also referred to as "heart-piercing six harms.")

然有生害、有克害，其為象也，心惡而面好，外悅而內仇，此相生之害也。我克彼者，我強而彼弱，志相惡爾；彼克我者，彼剛而我柔，力被制爾。然亦不及六沖之甚也，然亦必兼合沖生克而考之。三刑六害，當別用爻，非以卦象云爾。（大抵六害重克害，克害重用爻世爻，及應克世，若姤恆小畜益卦，雖存六害之名，當察其用而權之。）

Harm can be divided into 'harm through generation' and 'harm through overcoming'. The image taken is: the heart dislikes but the face shows friendliness, the exterior shows joy but the interior harbors hatred—this is harm through generation. If I overcome the other, that means I am strong and he is weak, and there is only mutual dislike in will; if the other overcomes me, that means he is strong and I am weak, and I am controlled in strength. However, harm is still less severe than six clashes, and it must be examined together with combination, clash, generation, and overcoming. Three punishments and six harms should be distinguished according to which useful god they fall on, not just in terms of the entire hexagram. (Note: Generally speaking, among the six harms, harm through overcoming is more serious; among harm through overcoming, the ones falling on the useful god, world line, or response line overcoming the world line are most important. Hexagrams like Gu, Heng, Xiao Xu, and Yi, although named as having six harms, should still be examined according to the useful god and considered accordingly.)

神宿之法，災祥非一，吉凶之驗，別演乃殊。有以天象列星而入易者，有以人事占星而入易者，然要無不出乎干支陰陽生克衰旺之情，或年或季或月或日或時或局之例，以辯其有用無用，輕力重力焉。其有星之名，而無所本者不敢列也。（天象，如角亢房，二十八經星也，如木火土金水，五緯星也，如貪狼巨門，九曜星也；人事，如天喜天醫天廚天獄之類是也。雖星煞雜陳，各有所本，否則俗傳無驗也。）

The system of divine stars and mansions covers various aspects of fortune and misfortune, and the manifestation of good or bad outcomes varies according to different methods of divination. Some incorporate actual celestial stars into the divination of the Book of Changes, while others introduce names of stars used in human affairs into the Book of Changes. In the end, all these methods are based on the relationships of heavenly stems and earthly branches, yin and yang, generation, overcoming, decline, and strength. They may be calculated according to years, seasons, months, days, hours, or triple harmony formations, to determine which are useful, which are not, which are strong, and which are weak. Any star name without a documented origin will not be included in this book. (Note: Celestial phenomena include constellations such as Jiao, Kang, Fang, etc., the twenty-eight mansions, and the five visible planets of wood, fire, earth, metal, and water, as well as the nine luminaries such as Tān láng and Jù mén. Human affairs include names such as Heavenly Joy, Heavenly Doctor, Heavenly Kitchen, and Heavenly Prison. Although star and煞 (malevolent stars) are mixed together, each has its origin; those without origin are merely popular but ineffective.)

如經星入易，乾之上九降參，又降鎮星，唯歲時身命之占用之；九曜之立，曰貪狼，曰巨門，曰祿存，曰文昌，曰廉貞，曰武曲，曰破軍，曰左輔，曰右弼是也，唯婚姻才貌墳塋屋宅之占用之。（法曰：月月常加戌，時時起破軍，破軍前兩位，世俗少知聞。兩位，即左輔右弼也，斗柄即破軍。如寅建午時占，以戌加寅起至午時在戌，以戌上為破軍，亥是左輔，子是右弼也。）紫微垣以危室之分起子也，天市垣以尾箕之分起寅也，太微垣以翼軫之分起巳也，唯造化之占用之，此天象立星之略也。（三垣皆以正月起順行。）

For example, introducing the twenty-eight mansions into the divination of the Book of Changes: the upper ninth line of the Qian trigram corresponds to the Three Stars mansion and also to the planet Zhèn Xīng, and it is only used when divining the years and destinies or when divining one's own life and fate. The nine luminaries are Tan Wang, Ju Men, Lu Cun, Wen Chang, Lian Zhen, Wu Qu, Po Jun, Zuo Fu, and You Bi, and they are only used when divining marriage, appearance and beauty, tombs, and houses. (Note: the mnemonic says 'the month always adds Wu, and the hour starts with Po Jun. Po Jun is two positions before, which is little known by the common people.' The two positions refer to Zuo Fu and You Bi; the handle of the Big Dipper is Po Jun. For example, if divining on the first month of the寅 and the fifth hour, place Wu on the寅 and count forward to the fifth hour, which falls on Wu, so Wu is Po Jun,亥 is Zuo Fu, and 子 is You Bi.) The Purple微垣 follows the division of the危 and 室 mansions starting from 子, the Heavenly Market垣 follows the division of the尾 and 犁 mansions starting from 寅, and the Tai Wei垣 follows the division of the翼 and 轸 mansions starting from 巳, and they are only used when divining creation and transformation. The above is a general overview of the celestial establishment of stars. (Note: all three enclosures start from the first month and proceed in order.)

天德之星，正月起亥而順行，蓋天之德澤，從天門而降，亥為天門，因以名之。天干天德寅建在丁，卯建在申，蓋人事天功，陰陽相助也。（天德正月起亥順行，干德法曰：正丁二申宮，三壬四辛同，五亥六甲上，七癸八寅從，九丙十居乙，子巳丑庚逢。）

The star called Heavenly Virtue begins at the亥 (Hai) position in the first lunar month and proceeds in order. This is because the virtue of Heaven descends from the Heavenly Gate, and亥 (Hai) is the Heavenly Gate, hence the name. As for the Heavenly Virtue associated with the Heavenly Stems: in the寅 (Yin) month it is at丁 (Ding), and in the卯 (Mao) month it is at申 (Shen)—this reflects the assistance of Heaven's grace in human affairs, where yin and yang support each other. (Note: Heavenly Virtue begins at亥 (Hai) in the first month and proceeds in order. The mnemonic for Heavenly Virtue of the Heavenly Stems is: "In the first month it is at Ding, in the second at Shen, in the third at Ren, in the fourth at Xin, in the fifth at Hai, in the sixth at Jia, in the seventh at Gui, in the eighth at Yin, in the ninth at Bing, in the tenth at Yi.")

（天德即天道，陰陽兩互，撫祐八荒，孟季保生墓之人元，四正用陽貴之協力。故寅內人元丙，天與丁助之，卯內人元癸，天與陽貴坤中壬水助之，辰內人元癸，天與壬助之，巳內庚，天與辛，午內乙，天與陽貴乾中甲木助之，未內乙，天與甲也，餘六位仿此。歷日所載，坤乾艮巽，即申亥寅巳爾，其土德周遍，故不列天德也，此法用天干，如寅建丁亥子孫發動，以丁為天德也，利用防非。）

(Notes: Heavenly Virtue refers to the heavenly way, which combines yin and yang to protect all directions. For the first and third positions, the hidden heavenly stem in each branch is matched with its growth and storage to form a pair. For the four cardinal directions, the assistance comes from the power of the nobleman. For example, the hidden heavenly stem in寅 is丙, and heaven uses丁 to assist it; the hidden heavenly stem in卯 is癸, and heaven uses the nobleman from the坤 position, which is壬 water, to assist it; the hidden heavenly stem in辰 is癸, and heaven uses壬 to assist it; the hidden heavenly stem in巳 is庚, and heaven uses辛 to assist it; the hidden heavenly stem in午 is乙, and heaven uses the nobleman from the乾 position, which is甲 wood, to assist it; the hidden heavenly stem in未 is乙, and heaven uses甲 to assist it. The remaining six positions follow the same pattern. The records in the calendar refer to坤,乾,艮,巽, which are actually申,亥,寅,巳. Earth's virtue pervades all directions, so it is not listed separately as Heavenly Virtue. This method uses heavenly stems: for example, if the子孙爻 is activated on a day of丁亥 in the寅 month, then丁 is considered Heavenly Virtue, and it is suitable to use it for preventing disputes.)

月德自未而順行，未為廣寒宮，太陰之府，是以始之。天干月德寅午戌建而舉丙，亥卯未建而舉甲，巳酉丑月德在庚，申子辰月德在壬，太陰之德，亦其助也，蓋以午丁而丙助，卯乙而甲扶焉。（古法以子為帝座，午為端門，卯為雷門，酉為佛境，亥為天門，巳為地戶，申為神門，寅為鬼路，辰為天羅，戌為地網，丑為黃泉殺，未為廣寒宮也，四德俱主福廕，能逃刑免難。）

The Monthly Virtue begins from the position of Wei and proceeds in a clockwise direction, because Wei is the dwelling place of the Broad Cold Palace and the Taiyin Moon. The Heavenly Stems associated with the Monthly Virtue are as follows: for months of Yin, Wu, and Xu, the Monthly Virtue is Bing; for months of Hai, Mao, and Wei, the Monthly Virtue is Jia; for months of Si, You, and Chou, the Monthly Virtue is Geng; and for months of Shen, Zi, and Chen, the Monthly Virtue is Ren. This is also the virtue of Taiyin assisting: in the month of Wu, the person's original element is Ding, so Bing is used to assist; in the month of Mao, the person's original element is Yi, so Jia is used to support. (Note: According to ancient methods, Zi is the Imperial Seat, Wu is the Gate of the End, Mao is the Gate of Thunder, You is the Buddha's Realm, Hai is the Heaven's Gate, Si is the Earth's Gate, Shen is the Gate of the Divine, Yin is the Ghost's Path, Chen is the Heavenly Net, Xu is the Earth's Net, Chou is the Yellow Hell's Evil, and Wei is the Broad Cold Palace. Heavenly Virtue, Monthly Virtue, and the other four virtues all govern blessings and can help avoid punishment and difficulties.)

天乙貴人，有陰陽之別，陽貴始自天王立甲子而順求之，陰貴始自地王起甲申而逆求之。貴人之用，不犯對於君王，貴人之行，不踐入於羅網。甲合己而在子，己以子為陽貴；乙合庚而在丑，庚以丑為陽貴；丙合辛而在寅，辛以寅為陽貴；丁合壬而在卯，壬以卯為陽貴；辰為天羅，逾而不入；戊合癸而在巳，癸以巳為陽貴；午為端門，越而弗對；己合甲而在未，甲以未為陽貴；庚合乙而在申，乙以申為陽貴；辛合丙而在酉，丙以酉為陽貴；配為地網弗履；壬合丁而在亥，丁以亥為陽貴；子為帝座弗犯；癸合戊而在丑，戊以丑為陽貴，陰貴亦然。

The Heavenly Stem and Earthly Branch system is used to determine the positions of the Nobleman (贵人). The Nobleman has two systems: the Yang Nobleman and the Yin Nobleman. The Yang Nobleman is calculated by starting from the Heavenly Stem Jia (甲) and the Earthly Branch Zi (子) during the ancient era, and proceeding in order. The Yin Nobleman is calculated by starting from the Earthly Branch Shen (申) and the Heavenly Stem Jia (甲) during the era of the Earth Emperor, and proceeding in reverse. There are two prohibitions when using the Nobleman: one must not face directly the position of the Emperor, and one must not enter the area of the Heavenly Net and Earthly Net. The method for calculating the Yang Nobleman is as follows: Jia (甲) combines with Ji (己), and Jia is at the position of Zi (子), so Ji (己) takes Zi (子) as the Yang Nobleman. Yi (乙) combines with Geng (庚), and Yi is at the position of Chou (丑), so Geng (庚) takes Chou (丑) as the Yang Nobleman. Bing (丙) combines with Xin (辛), and Bing is at the position of Yin (寅), so Xin (辛) takes Yin (寅) as the Yang Nobleman. Ding (丁) combines with Ren (壬), and Ding is at the position of Mao (卯), so Ren (壬) takes Mao (卯) as the Yang Nobleman. Chen (辰) is the Heavenly Net, so it is skipped. Wu (戊) combines with Gui (癸), and Wu is at the position of Si (巳), so Gui (癸) takes Si (巳) as the Yang Nobleman. Wu (午) is the Gate of the End, so it is skipped. Ji (己) combines with Jia (甲), and Ji is at the position of Wei (未), so Jia (甲) takes Wei (未) as the Yang Nobleman. Geng (庚) combines with Yi (乙), and Geng is at the position of Shen (申), so Yi (乙) takes Shen (申) as the Yang Nobleman. Xin (辛) combines with Bing (丙), and Xin is at the position of You (酉), so Bing (丙) takes You (酉) as the Yang Nobleman. Xu (戌) is the Earthly Net (the original text says '配', which is likely a mistake for '戌'), so it is skipped. Ren (壬) combines with Ding (丁), and Ren is at the position of Hai (亥), so Ding (丁) takes Hai (亥) as the Yang Nobleman. Zi (子) is the Imperial Seat, so it is not approached. Gui (癸) combines with Wu (戊), and Gui is at the position of Chou (丑), so Wu (戊) takes Chou (丑) as the Yang Nobleman. The method for calculating the Yin Nobleman follows the same pattern.

（法曰：甲羊戊庚牛，乙猴巳鼠頭，丙雞丁豬走，壬兔癸蛇游，六辛騎猛虎，陽貴用斯求。甲牛戊庚羊，乙鼠巳猴鄉，丙雞丁豬位，壬蛇癸兔藏，六辛乘駿馬，陰貴用心詳。六壬數，巳至戌用陽，亥至辰用陰，未當。當以子至巳用陽，午至亥用陰，易筮不分陰陽。）

(Note: The formula for Yang Guì is "Jia sheep Wu Wu cow, Yi monkey Si rat head, Bing chicken Ding pig walk, Ren rabbit Gui snake tour, six Xin ride fierce tiger, Yang Guì use this to seek." - Jia Guì is in Wei, Wu and Wu Guì are in Chou, Yi Guì is in Shen, Ji Guì is in Zi, Bing Guì is in You, Ding Guì is in Hai, Ren Guì is in Mao, Gui Guì is in Si, and Xin Guì is in Yin. The formula for Yin Guì is "Jia cow Wu Wu sheep, Yi rat Si monkey village, Bing chicken Ding pig position, Ren snake Gui rabbit hidden, six Xin ride swift horse, Yin Guì use this to examine carefully." In the system of Da Liu Ren, Yang Guì is used from the hour of Si to Xu, and Yin Guì is used from the hour of Hai to Chen, which is inappropriate; it should be Yang Guì used from the hour of Zi to Si, and Yin Guì used from the hour of Wu to Hai. As for divination using the Book of Changes, it does not distinguish between Yin and Yang, and uses a single set.)

福星貴人，即食神星也。甲之五遁，丙為食神，故寅為福；乙之五遁，丁為食神，丑亥為福星也。（法曰：甲虎乙豬牛，丙同犬鼠遊，丁雞戊猴走，己羊庚馬頭，辛蛇癸逐兔，壬日占龍樓。）天廚貴人，祿上生祿，是為天廚。甲之五遁，祿於丙寅，寅上之丙，復祿於巳，故甲以巳為天廚；癸之五遁，祿於壬子，子上之壬，復祿於亥，故癸以亥為天廚也。（法曰：甲丁蛇位號天廚，丙鼠壬雞癸伴豬，乙戊辛干皆向馬，己猴庚虎福神殊。右二星主祿食。）

The star of Good Fortune and Nobleman is the Food God star. For Jia, using the Five Rats method, Bing is Jia's Food God, and since Bing is in Yin, Jia uses Yin as the star of Good Fortune. For Yi, using the Five Rats method, Ding is Yi's Food God, and since Ding falls in Chou or Hai, Yi uses Chou or Hai as the star of Good Fortune. (Note: The mnemonic says "Jia's Good Fortune is in Yin, Yi's is in Hai and Chou, Bing's is in Xu and Zi, Ding's is in You, Wu's is in Shen, Ji's is in Wei, Geng's is in Wu, Xin's is in Si, Gui's is in Mao, and Ren's is in Chen.") The star of Heavenly Kitchen is based on the meaning of "the birth of禄 on the禄." For Jia, using the Five Rats method, the禄 is in Bingyin; the Bing in Yin has its禄 in Si, so Jia uses Si as the Heavenly Kitchen. For Gui, using the Five Rats method, the禄 is in Renzi; the Ren in Zi has its禄 in Hai, so Gui uses Hai as the Heavenly Kitchen. (Note: The mnemonic says "Jia and Ding's Heavenly Kitchen is in Si, Bing's is in Zi, Ren's is in You, Gui's is in Hai, Yi, Wu, and Xin's is in Wu, Ji's is in Shen, Geng's is in Yin. Both stars relate to salary and food.")

天元祿者，臨官則食祿。甲木生亥，臨官於寅，乙木生午，臨官於卯，丙戊生於寅，臨官於巳，丁己生於酉，臨官在午，陰陽順逆，各以類推。（天元祿法：從臨官而得，四位臨官，即名祿位，如甲木生亥，順行四位，臨官在寅，故甲祿在寅；如乙木生午，逆行四位，臨官在卯，故乙祿在卯之類。）

"The heavenly stem's official position" refers to the "Lingguan" position among the twelve long lives, and reaching Lingguan means receiving a salary. For Jia wood, the long life is in Hai, and the Lingguan is in Yin; for Yi wood, the long life is in Wu, and the Lingguan is in Mao; for Bing and Wu wood, the long life is in Yin, and the Lingguan is in Si; for Ding and Ji wood, the long life is in You, and the Lingguan is in Wu. Yang stems proceed in order, while Yin stems proceed in reverse, and the rest follow the same pattern. (Note: The heavenly stem's salary comes from Lingguan: counting from the long life to the fourth position is Lingguan, which is the salary position. For example, Jia wood's long life is in Hai, and counting forward four positions leads to Lingguan in Yin, so Jia's salary is in Yin; Yi wood's long life is in Wu, and counting backward four positions leads to Lingguan in Mao, so Yi's salary is in Mao, and the rest follow the same example.)

天地財，遁甲以戊己為五馬六財，而戊己坐辰巳之上，故正月以辰為天財，巳為地財，順而終之，乃天地財也。（馬，即財也，法曰：正七起龍蛇，二八馬羊家，三九循申酉，四十犬豕牙，子午鼠牛索，丑未寅卯查，遁甲因戊己，問利自當沙。）

In the system of Qimen Dunjia, the two principles Wu and Ji are referred to as the "Five Horses and Six Currencies." Since Wu and Ji are located on the positions Chen and Si respectively, in the first lunar month, Chen is considered the heavenly currency and Si the earthly currency. Subsequently, the positions progress in order each month, forming the concept of heavenly and earthly currencies. (Note: Here, "horse" refers to currency. The mnemonic states: "In the first and seventh months, the dragon and snake are in Chen and Si; in the second and eighth months, the horse and sheep are in Wu and Wei; in the third and ninth months, the horse and sheep are in Shen and You; in the fourth and tenth months, the dog and pig are in Xu and Hai; in the fifth and eleventh months, the rat and ox are in Zi and Chou; in the sixth and twelfth months, the rat and ox are in Yin and Mao." This sequence originates from Wu and Ji in Qimen Dunjia, and when seeking information about wealth, one should refer to these positions.)

文章德業，必臨官設政，三歲後而吾道始昌，因曰文昌。甲祿在寅，逾三位而巳是也。辛則不然，逾三位而當子，子為帝座，弗敢犯之，物不可盈，藏於文庫，是以辛以戌為文昌也。（法曰：甲蛇乙馬號文昌，丁己尋雞辛犬方，庚豬癸兔壬從虎，丙戊揚猴最吉祥。蓋火墓在戌，離為文明，故曰文庫；金墓於丑，金為兵革，故曰武庫也。）

The cultivation of virtue and accomplishments in writing must first reach the stage of managing affairs and governing properly. Only after three years will one's own views begin to be widely accepted, hence it is called "Wen Chang" (literary virtue). For Jia (甲), the禄 (favorable position) is in寅 (Chen), and moving three positions further leads to巳 (Si), which is Jia's Wen Chang. However, for Xin (辛), it is different: from Xin's禄 in酉 (You), moving three positions leads to子 (Zi), which is the position of the Emperor's seat and thus cannot be violated. Also, because things should not be overly full, it is concealed in the repository of literature, so Xin's Wen Chang is in戌 (Xu). (Note: The mnemonic says "Jia's Wen Chang is in Si, Yi's in Wu, Ding and Ji's in You, Xin's in Xu, Geng's in Hai, Gui's in Mao, Ren's in Yin, and Bing and Wu's in Shen." The fire墓 (burial place) is in Xu, and since fire represents civilization, Xu is called "Wen Ku" (literary repository); the metal墓 is in Chou, and since metal relates to military affairs, Chou is called "Wu Ku" (military repository).)

位中居尊，謂之將星，故亥卯未，將星在卯，而攀辰鞍，駕巳馬，馬前六害，以警蹕也，害前華蓋，備旌幡也，將後七神，甲士後勁也，而劫煞災煞天煞地煞年煞月煞亡人煞，以名焉。是以華蓋為首星，劫煞為尾星，而將衛在中也。（將星法起中神，子午卯酉，正中位也，故亥卯未，將星在卯，辰為攀鞍，巳為駕馬，馬前為六害午也，害前為華蓋未也，將後為七煞，自申至寅七位是也。）

The most esteemed among those in the triple harmony is called "General Star" (将星). Therefore, in the triple harmony of Hai-Mao-Wei (亥卯未), the General Star is at Mao. The next position after Mao is Chen, called "Mounting the Horse" (攀鞍), and the next is Si, called "Post Horse" (驿马). The position before the horse is Wu, called "Six Harm" (六害), symbolizing the warning procession. The position before the harm is Wei, called "Crown Cloud" (华盖), symbolizing banners and flags. Seven positions after the General Star are the seven evils, like soldiers at the rear, named respectively Robbery Star (劫煞), Disaster Star (灾煞), Heaven Evil (天煞), Earth Evil (地煞), Year Evil (年煞), Month Evil (月煞), and Death God Star (亡神煞). Therefore, Crown Cloud is the first star in this sequence, Robbery Star is the last, and the General Star and its attendants are in the middle. (Note: The General Star starts from the central deity of the triple harmony: Zi, Wu, Mao, You are the four central positions. Therefore, in the triple harmony of Hai-Mao-Wei, the General Star is at Mao. Chen is Mounting the Horse, Si is Post Horse. The position before the horse is Wu, called Six Harm. The position before the harm is Wei, called Crown Cloud. Seven positions after the General Star, counting from Shen to Yin, make up the seven evils.)

天馬，即乾馬也，正月午始，循環行之，此星惟利升遷之卜。驛馬亦從將星而推也，如寅午戌，將星在午，則以未為攀鞍，申為駕馬矣，行人要星也。（正月用乾四爻為天馬，二月五爻申，循環用之。法曰：正七還騎馬，二八向猴申，三九須從犬，四十鼠相侵，五十一當寅上，六十二定歸辰。天馬文人用上，喪病者嗔，蓋病者馬向天遊，是上喪服也。驛馬法曰：寅午戌馬居申，亥卯未馬在巳，申子辰成居寅，巳酉丑馬在亥。）

The Heavenly Horse is the horse of the Qian hexagram, starting from the hour of Wu in the first lunar month and proceeding in a cyclic manner each month; this star is beneficial only for matters of promotion. The Post Horse is derived from the general star: for example, in the Yin-Wu-Xu trinity, the general star is at Wu, so Wei is the climbing saddle and Shen is the Post Horse—it is a crucial star for travelers. (Note: In the first lunar month, the fourth line of the Qian hexagram, which is Wu, is the Heavenly Horse; in the second lunar month, the fifth line, which is Shen, is used, and so on in a cyclic manner. There is a mnemonic: "In the first and seventh months, the horse is at Wu, in the second and eighth at Shen, in the third and ninth at Xu, in the fourth and tenth at Zi, in the fifth and eleventh at Yin, in the sixth and twelfth at Chen." The Heavenly Horse is favorable for scholars but is unfavorable for matters of death or illness; encountering the horse in a sick person's chart indicates "traveling toward heaven," which is a sign of mourning. The mnemonic for the Post Horse states: "In the Yin-Wu-Xu trinity, the horse is at Shen; in the Hai-Mao-Wei trinity, the horse is at Si; in the Shen-Zi-Chen trinity, the horse is at Yin; in the Si-You-Chou trinity, the horse is at Hai.")

且天喜之為星也，孟春建寅，則喜在戌，仲春建卯，則喜在亥，季春建辰，則喜在子，蓋以成為喜也。喜神之用，遁甲所專。遁甲者，拒庚而藏甲也。惟丙丁制之，故甲己五遁得丙寅，則喜神在寅也，乙庚五遁得丙戌，則喜神在戌矣。（成喜之法，寅到戌而成，卯至亥而成，辰至子而成也，餘可類推。法曰：春戌夏丑為天喜，秋辰冬未三三指。喜神法曰：甲己東北乙庚乾，丙辛獨位向坤言，丁壬二日離宮上，戊癸東南喜事連。若喜神位值子孫動者，出行順利，其他動止亦宜向之也。）

Now regarding the star of Heavenly Joy: In the first lunar month, the Heavenly Joy is in the hour of Xu; in the second lunar month, it is in the hour of Hai; in the third lunar month, it is in the hour of Zi. This is based on the meaning of "achieving success as joy." As for the use of the "Joy God," it comes from the art of Dun Jia. The term "Dun Jia" refers to hiding the Jia stem by avoiding the Geng metal, and only the Bing and Ding stems can control Geng. Therefore, on Jia and Ji days, the five rats'遁 (Dun) method leads to Bingyin, and the Joy God is in the hour of Yin; on Yi and Geng days, the five rats'遁 method leads to Bingxu, and the Joy God is in the hour of Xu. (Note: The calculation for "achieving joy" is: counting from Yin to Xu is considered complete, from Mao to Hai is considered complete, from Chen to Zi is considered complete, and so on. The mnemonic says, "In spring, the Heavenly Joy is in Xu; in summer, it is in Chou; in autumn, it is in Chen; in winter, it is in Wei." The Joy God mnemonic says, "On Jia and Ji days, the Joy God is in the Northeast; on Yi and Geng days, it is in the Heaven; on Bing and Xin days, it is alone in the Earth; on Ding and Ren days, it is in the Fire; on Wu and Gui days, it is in the Southeast, and joyous events are connected." If the position of the Joy God coincides with the movement of the children's爻, then traveling will be smooth; other activities and movements should also face that direction.)

天赦，與人更新也。作歷之初，首於冬至 甲子，故冬至甲子為天赦；春首戊寅，夏至甲午，秋首戊申，刑罪之占，得逢解網也。天解春以寅，夏以巳，秋以申，冬以亥。蓋水絕於申，寅能破之，是為天解。（先王以二至及春秋首日，大赦天下，故後世以是日為天赦。天解，凡以絕為我難，沖則天去我難也。）

" Heavenly Pardon " gives a person an opportunity for self-reform. At the beginning of the calendar, the start was set as the Jiazi day of the winter solstice, so the winter solstice on Jiazi day is considered Heavenly Pardon. In addition, the Wuyin day after the beginning of spring, the Jiawu day of summer solstice, and the Wushen day after the beginning of autumn are also counted as Heavenly Pardon. When encountering punishment or guilt in divination, it is like the law net being released. "Heavenly Release" occurs in the寅 (Yin) during spring, in the巳 (Si) during summer, in the申 (Shen) during autumn, and in the亥 (Hai) during winter: water is exhausted at申 (Shen), and寅 (Yin) can break through申 (Shen), so寅 (Yin) is the Heavenly Release for spring. (Note: Former kings pardoned the people on the winter solstice, summer solstice, beginning of spring, and beginning of autumn, so later generations fixed these days as Heavenly Pardon. The principle of Heavenly Release is: whenever there is "exhaustion," it is my difficulty, and using "conflict" to break through it is the heavens helping me resolve my difficulties.)

月解，太陰也，自戌而輝，行南周天之半，以照北極，故九十月在午，正二月在申也。剪刈根萌，則息非宜。喝散，春木根萌在亥，巳能刈之，是為喝散。（月解法，九十月午，子丑月未，正二月申，三四月酉，五六月戌，七八月亥。兩月一位，謂上施下仰，九十月午者，午施子仰也。午自亥極，施仰乃見。沖斷生根為喝散，夏火生寅，用申沖寅，秋多生巳，用亥沖巳。法曰：春巳夏居申，秋豬冬到寅是也。）

"The Moon's Release" is based on the image of the Moon, which is associated with the Yin. The Moon begins to shine from the戌 position, travels through the southern half of the celestial circle to illuminate the North Pole. Therefore, the Moon's Release occurs at午 in September and October, and at申 in January and February. As for cutting the roots and sprouts of plants, this is detrimental to their growth: this is called "Scattering by Drinking." In spring, the roots and sprouts of wood are in亥 (where wood begins to grow), and巳 can break them, which is called Scattering by Drinking. (Note: The arrangement of the Moon's Release is that September and October are at午, November and December at未, January and February at申, March and April at酉, May and June at戌, July and August at亥. Two months share one position, reflecting the idea of upper giving and lower receiving; saying September and October are at午 means that午 is above giving and子 is below receiving. When午 moves from the亥 position to the extreme, the giving and receiving become apparent. Breaking the root of growth is called Scattering by Drinking: summer fire begins to grow in寅, so申 is used to冲寅; autumn metal begins to grow in巳, so亥 is used to冲巳. The mnemonic says 'In spring it is巳, in summer it is申, in autumn it is亥, in winter it is寅.' )

天醫，上帝之司，救療之神也。本在遁甲，相丙而御庚，即丁神也。好生為心，故不踐於寂滅之地，乃更位焉。週歲而復命，始歲而復化。活曜，上帝命司生之神也，因隨帝而出於震焉，為胎育子息之占。（以五虎遁，正月甲遁覓丁神，得丁卯丁丑，故正月以丁卯為天醫，餘丁丑；二月乙遁得丁亥，三月丙遁得丁酉，乃弗居而易丑，故三月則以丁丑為天醫。夫酉為佛境，乃寂滅日沉之地，故弗居；四月丁遁得丁未，五月戊遁得丁巳，六月己遁復得丁卯，餘丁丑，七月庚遁復得丁亥，八月辛遁復得丁酉，違酉從丑，九月壬遁復得丁未，十月癸遁復得丁巳，十一月甲遁復得丁卯，十二月乙遁復得丁亥終焉，還命上帝，歲復如是也。

The "Heavenly Doctor" is a deity under the dominion of the Supreme Deity, responsible for healing. It originates from the art of Dun Jia, where the "Ding" deity assists the "Bing" fire and resists the "Geng" metal. The Heavenly Doctor is devoted to preserving life, so it refuses to stay in places of emptiness and death. Whenever it encounters such a place, it changes its position. After completing a cycle in one year, it returns to report to the Supreme Deity and starts the cycle again the following year. The "Living Radiance" is a deity assigned by the Supreme Deity to oversee childbirth. It emerges with the statement "The Emperor arises from the Thunder Trigram," and is used to predict pregnancy and offspring. (Note: Using the Five Tiger遁 method, start with the "Dun" in the first month on the "Jia" stem, and search for the "Ding" deity, arriving at "Dingmao" and "Dingchou," so the "Heavenly Doctor" in the first month is "Dingmao," with "Dingchou" as an alternative. In the second month, starting with the "Ding" on the "Yi" stem leads to "Dinghai." In the third month, starting with the "Ding" on the "Bing" stem leads to "Dingyou," but since it refuses to stay in "You," it uses "Dingchou" instead, so the "Heavenly Doctor" in the third month is "Dingchou" — "You" is the realm of the Buddha, a place of emptiness and death, so it avoids it. In the fourth month, starting with the "Ding" on the "Ding" stem leads to "Dingwei." In the fifth month, starting with the "Ding" on the "Wu" stem leads to "Dingsi." In the sixth month, starting with the "Ding" on the "Ji" stem leads to "Dingmao" (with "Dingchou" as an alternative). In the seventh month, starting with the "Ding" on the "Geng" stem leads to "Dinghai." In the eighth month, starting with the "Ding" on the "Xin" stem leads to "Dingyou," but since it avoids "You," it uses "Dingchou." In the ninth month, starting with the "Ding" on the "Ren" stem leads to "Dingwei." In the tenth month, starting with the "Ding" on the "Gui" stem leads to "Dingsi." In the eleventh month, starting with the "Ding" on the "Jia" stem leads to "Dingmao." In the twelfth month, starting with the "Ding" on the "Yi" stem leads to "Dinghai," and then it returns to report to the Supreme Deity, repeating the same cycle the following year.)

發微通書，以天喜為天醫誤矣。法曰：天醫正卯二豬臨，三月隨牛四未尋，五蛇六兔七居亥，八丑九羊十巳存，十一再來尋卯上，十二亥上作醫人。活曜法，正月從卯順行。）

The "Fa Wei Tong Shu" equates Heavenly Joy with Heavenly Doctor, which is incorrect. The mnemonic says: "Heavenly Doctor appears in the second month at Mao, second month at Hai, third month at Chou, fourth month at Wei, fifth month at Si, sixth month at Mao, seventh month at Hai, eighth month at Chou, ninth month at Wei, tenth month at Si, eleventh month at Mao, and twelfth month at Hai." Specifically, in the first month it is at Mao, second month at Hai, third month at Chou, fourth month at Wei, fifth month at Si, sixth month at Mao, seventh month at Hai, eighth month at Chou, ninth month at Wei, tenth month at Si, eleventh month at Mao, and twelfth month at Hai. The arrangement of active stars starts from Mao in the first month and proceeds in order.

雷火之煞，大利功名，蓋雷能動物，即長生也。寅午戌月起於寅，申子辰月起於申，是以立之，震為旌旗煞，故起卯，逆征四圉是謂旌旗。（草木萌生，雷霆動驚，蓋震之德，能普化萬物也。其法正寅二亥，三申四巳，循環三復是焉。然網羅同之。上天之為心，惟惟以生道殺物，是名網羅萬物也，獨捕叛用之。旌旗春卯夏子秋酉冬子。）

The "Thunder and Fire Harm" is highly beneficial for official rank, because thunder can shake all things, which is the meaning of growth. Its arrangement is: in the months of Yin, Wu, and Xu, it starts from Yin; in the months of Shen, Zi, and Chen, it starts from Shen. The "Banner and Flag Harm" is based on the trigram Zhen, so it starts from Mao, and moves backward to conquer the four borders. Hence it is called "Banner and Flag Harm." (Note: The virtue of Zhen is that grass and trees sprout, and thunder shakes, which can universally cultivate all things. Its arrangement is: in the first month it is in Yin, in the second month in Hai, in the third month in Shen, in the fourth month in Si, and it cycles through the year three times. The arrangement of "Net and Snare Harm" is the same. Heaven's intention is merely to kill things through the way of growth, so it is called "Net and Snare All Things," specifically used for divining the capture of rebels. The "Banner and Flag Harm" is in Mao in spring, in Zi in summer, in You in autumn, and in Zi in winter.)

天耳天目，以子坎為耳垂，以午離為目眥，目視上，故始天門，從亥申巳寅為次。耳聽下，故始地戶，從巳寅亥申為次。耳目司視聽，故動而音信當至。耳目本吉宿，以用則將迎而成，故逆行焉。（以四季行四位，春巳夏寅秋亥冬申天耳也，春亥夏申秋巳冬寅天目也。）

The stars "Heavenly Ear" and "Heavenly Eye": The position of the ear is based on the position of the Zi (Water) trigram, which corresponds to the坎 (Kan) hexagram, and the position of the eye is based on the position of the Wu (Fire) trigram, which corresponds to the离 (Li) hexagram. The eyes look upward, so the Heavenly Eye starts from the Heaven Gate (Hai) and follows the sequence of Hai, Shen, Si, and Yin. The ears listen downward, so the Heavenly Ear starts from the Earth Gate (Si) and follows the sequence of Si, Yin, Hai, and Shen. Since the ears and eyes are responsible for hearing and seeing, their movement indicates that messages and sounds will arrive. The ears and eyes are originally auspicious stars, and their use implies welcoming and achieving success, hence the sequence is reversed. (Note: According to the four seasons, the Heavenly Ear is in Si in spring, Yin in summer, Hai in autumn, and Shen in winter; the Heavenly Eye is in Hai in spring, Shen in summer, Si in autumn, and Yin in winter.)

天罡煞，寅卯辰巳之謂也，因生求生，謂生作而得生息，亦漁獵之吉神也。天犬吉而順戌，犬獵益宜之。天豬天鼠天牛，凶而逆亥子丑，牧養忌之。（以寅午戌月為火局，火生於寅，是謂生而起也，二卯三辰四巳，巳酉丑為金局金生於巳，是得生而已也，復寅而三重之，則周一歲矣。天犬正月從戌順行，豬鼠牛正月從亥子丑逆行也，豬忌畜豕，鼠忌養蠶，牛忌牧犢，嫌值鬼同發。）

The "Heavenly Gang" refers to the positions of Yin, Mao, Chen, and Si, based on the concept of "seeking life through creation," meaning that through endeavors one gains sustenance. It is also a favorable deity for hunting and fishing. "Heavenly Dog" is auspicious, starting from Xu and moving in a clockwise direction, making it most suitable for hunting. "Heavenly Pig," "Heavenly Rat," and "Heavenly Ox" are inauspicious, starting from Hai, Zi, and Chou respectively and moving counterclockwise. These are to be avoided in livestock breeding. (Note: Yin, Wu, Xu form the Fire trinity, with Fire's growth beginning at Yin. Then comes Mao in February, Chen in March, and Si in April. Si, You, and Chou form the Metal trinity, with Metal's growth beginning at Si, ending at Si. The cycle then returns to Yin, repeating three times a year, thus completing the cycle. "Heavenly Dog" starts from Xu in January and moves clockwise; "Heavenly Pig," "Heavenly Rat," and "Heavenly Ox" start from Hai, Zi, and Chou in January and move counterclockwise—Heavenly Pig is unfavorable for raising pigs, Heavenly Rat is unfavorable for raising silkworms, and Heavenly Ox is unfavorable for raising young cattle, especially when it coincides with the Official Ghost in the same position.)

大騰蛇之別號曰勾陳煞，以其將相沖中王也。暗金以每季藏金局，故巳酉丑為暗金。破碎謂金庫在丑，以金局自悖逆而出之，四輪複數之，則失藏聚，是名破碎，為家國之多耗也。（正月自辰起逆行，專務驚滯暗金以巳酉丑，自正月四輪複數是也，亦名紅紗，產婦之忌。破碎以丑酉巳，自丑月起四輪復靈乃破碎也。丑為金庫，故始之。法曰：辰戌丑未月在丑，寅申巳亥月在酉，子午卯酉月在蛇，逆破如何財順有。）

The Great Serpent is also called "Gou Chen Sha", because it brings military conflict and invades the central ruler. "Dark Metal Sha" is named so because it hides the metal formation in each season, thus taking Si, You, and Chou as dark metal. "Fragmentation Sha" refers to the fact that the metal storehouse is in Chou, and when the metal formation is reversed, counting through the four positions repeatedly, it loses the meaning of collection and storage, hence called fragmentation, which indicates that families and states often suffer from loss and dispersion. (Note: The Great Serpent starts from Chen in the first month and moves backward, mainly governing fear and stagnation. "Dark Metal" takes Si, You, and Chou, starting from Chen in the first month, counting through the four positions repeatedly, also known as "Red Silk," which is most忌 for childbirth. "Fragmentation" takes Chou, You, and Si, starting from Chou in the Chou month, counting through the four positions repeatedly; since Chou is the metal storehouse, it starts from Chou. The mnemonic says, "In the months of Chen, Xu, Chou, and Wei, it is in Chou; in the months of Yin, Shen, Si, and Hai, it is in You; in the months of Zi, Wu, Mao, and You, it is in Si" — "Si" refers to the Snake; "Fragmentation" takes the reverse direction, while wealth is obtained by moving forward.)

月破曰耗，大耗而小耗隨之，季廢為荒蕪，月廢為月空，空衰為月煞。（正月起申順行為大耗，起未順行為小耗，荒蕪之法，春巳酉丑，夏辰申子，秋卯未亥，冬寅午戌。月空之法，寅午戌月壬廢為月空。月煞之法，壬水衰於丑，故丑為月煞，亥卯未月庚廢戌煞，申子辰月丙廢未煞，巳酉丑月甲廢辰煞，歷日可考。）

The "Month Breaker" is also called "Hao" (Consumption), with a "Great Hao" and a "Minor Hao" following it. The position wasted in a season is called "Wuhu" (Wasteland), and the stem wasted in a month is called "Yuekong" (Monthly Void). The position where the "Yuekong" stem declines is called "Yuesha" (Monthly Sha). (Note: In the first month, the "Great Hao" starts from Shen and proceeds in order, while the "Minor Hao" starts from Wei and proceeds in order. The arrangement of "Wuhu" is: in spring it is Si, You, Chou; in summer it is Chen, Shen, Zi; in autumn it is Mao, Wei, Hai; in winter it is Yin, Wu, Xu. The arrangement of "Yuekong" is: in the month of Yin, Wu, Xu, the water stem Ren is wasted, so Ren is the "Yuekong". The arrangement of "Yuesha" is: the water stem Ren declines in Chou, so Chou is the "Yuesha"; in the month of Hai, Mao, Wei, the metal stem Geng is wasted and Xu is the "Yuesha"; in the month of Shen, Zi, Chen, the fire stem Bing is wasted and Wei is the "Yuesha"; in the month of Si, You, Chou, the wood stem Ji is wasted and Chen is the "Yuesha". These can be checked in the almanacs.)

物滿而破，破而後開，天賊之義也；隨賊而吠，天狗也，其義欲除之、執之、收之。春之天賊，辰滿酉破寅開也，秋之天賊，戌滿卯破申開也。未坤之府，丑能擊之，故地賊出丑而逆行焉。巳為雙女宮，本熒惑之神也，天燭由此而順行焉。天火即火所胎也，蓋火神順鑑四域，歲三復焉。（法曰：正龍二雞三虎鄉，四羊五鼠六蛇藏，七犬八兔九猴位，十牛子馬丑豬忙，是天賊也。天狗隨之沖擊也。地賊，謂穿窬之輩也。法曰：天燭正月起蛇宮，蕩蕩順行數至龍，主火災也。天火，以寅午戌月火局胎於子。四域，子午卯酉四正也，五九月又起子，故一歲三復。）

When things are full, they must break, and only after breaking do they open. This is the meaning of "Heavenly Thief." Following the Heavenly Thief is "Heavenly Dog," which signifies the idea of removing, capturing, and dealing with it. In spring, the Heavenly Thief is: Chen represents fullness, You represents breaking, and Yin represents opening. In autumn, the Heavenly Thief is: Xu represents fullness, Mao represents breaking, and Shen represents opening. Wei is the residence of the Earthly Mother (Kun), and Chou can attack it, so the "Earthly Thief" starts from Chou and moves in reverse. Si is the dwelling of the two female deities, originally belonging to the planet Mars (Fenghuo), so the "Heavenly Candle" begins at Si and moves forward. "Heavenly Fire" refers to the position where fire is born, and the fire deity successively illuminates the four cardinal directions, completing the cycle three times a year. (Note: The mnemonic says "The first month is in Chen, the second in You, the third in Yin, the fourth in Wei, the fifth in Zi, the sixth in Si, the seventh in Xu, the eighth in Mao, the ninth in Shen, the tenth in Chou, the eleventh in Wu, the twelfth in Hai," which is the Heavenly Thief; Heavenly Dog follows it to attack. The term "Earthly Thief" refers to a thief who breaks through walls and roofs. Another saying is "Heavenly Candle starts at the Snake's Palace in the first month, moving forward to count to the Dragon," which indicates fire disasters. "Heavenly Fire" takes the fire trinity of Yin, Wu, and Xu, which are born in Zi. The four cardinal directions refer to Zi, Wu, Mao, and You. In May and September, the cycle starts again from Zi, so the cycle repeats three times a year.)

天官符即臨官之位也，以年局臨官於中宮起寅巳申亥，進三位而復退起中宮，順行九宮，若與鬼動，則成詞訟之凶。陽生曰生氣，陰生曰死氣，以陽主生而陰主殺也。五子遁七位之庚午，上庚克甲為官符，是以從午起官符，隨死氣順行為死氣官符也。春寅歲之始也，法艮卦寅官持世，乃為錘門官符，下而反覆是也。

"The Heavenly Official Symbol" refers to the position of Officialdom. According to the triple harmony formation of the current year, the branch of Officialdom is placed in the Central Palace and then counted from the positions of寅, 巳, 申, and 亥. From there, move forward three positions and return to the Central Palace, then proceed through the nine palaces in order. If this symbol moves in conjunction with the Official Ghost, it becomes a凶 of lawsuits. The qi generated by yang is called "Life Qi," and the qi generated by yin is called "Death Qi," because yang represents life and yin represents destruction. Using the five rat calculation method, the seventh position is Gengwu. Geng metal overcomes Jia wood, so it is called Official Symbol; therefore, starting from午, the Official Symbol follows the Death Qi in sequence. In spring, when the month is寅, which is the beginning of the year, the image of the mountain hexagram with寅 wood Official Ghost holding the world is taken, which is called "Hammer Gate Official Symbol," and it is repeatedly arranged from top to bottom.

（以相指一節起坎宮一白，二節坤宮二黑，三節震宮三碧，四節巽宮四綠，君指四節為中宮五黃，無名指四節為乾宮六白，三節兌宮七赤，二節艮宮八白，一節離宮九紫，乃外九宮也。

(Notes: To arrange the nine palaces using the knuckle positions on the hand: the first section of the index finger corresponds to the Kan Palace (one white), the second section to the Kun Palace (two black), the third section to the Zhen Palace (three green), and the fourth section to the Xun Palace (four green); the fourth section of the middle finger corresponds to the Central Palace (five yellow); the fourth section of the ring finger corresponds to the Qian Palace (six white), the third section to the Dui Palace (seven red), the second section to the Gen Palace (eight white), and the first section to the Li Palace (nine purple)—this is the method for arranging the outer nine palaces.)

如子年乃水局臨官於亥入中宮，即十月在中宮順行，即十一月在乾，十二月在兌，進三復退，即是本年，正月入中宮，二月乾，三月兌，四月艮，五月離，六坎，七坤，八震，九巽，乃終。設如七月占，若鬼動坤宮，為天官符也，此從年起，生氣正月從子順行，死氣及官符從午順行，歲始若蘇未起，有錘門之意。用艮卦自上而下，法曰：正七慮行村，二八鼠當門，三九居戌位，四十弄猴猻，五十一騎馬走，六十二跳龍門。）

For example, in the year of Zi (the Rat), the water trigram's officialdom is in Hai (the Pig). Therefore, Hai is included in the central palace, meaning the tenth month is in the central palace. Then it proceeds in order: the eleventh month is in the Qian palace, the twelfth month is in the Dui palace. Moving forward three positions and then returning, this is the method of arrangement for the year. The first month enters the central palace, the second month enters the Qian palace, the third month enters the Dui palace, the fourth month enters the Gen palace, the fifth month enters the Li palace, the sixth month enters the Kan palace, the seventh month enters the Kun palace, the eighth month enters the Zhen palace, the ninth month enters the Xun palace, and so on. If one divines in the seventh month and the official ghost is active in the Kun palace, it is called the heavenly official symbol. This system starts from the year's sovereign. The life qi begins from Zi in the first month and proceeds in order. The death qi and official symbols begin from Wu and proceed in order. The beginning of the year is like the time when all things are about to revive but have not yet, hence the term 'hammer gate,' which refers to the Gen trigram, pushing down from above. The mnemonic says, 'In the first and seventh months, the concern is in the village; in the second and eighth months, the mouse is at the gate; in the third and ninth months, the position is at Xu; in the fourth and tenth months, the monkey is playing; in the fifth and eleventh months, the horse is riding; in the sixth and twelfth months, the dragon is leaping through the龙门.'

絕止足履，則憂禁怕天獄，寅午戌月絕於亥，巳酉丑月絕於寅，是為天獄。逆踐於地網，為地獄煞也。坎為血卦，丑為刃庫，血因刃上，故正三五七九鼠月，以丑寅卯辰巳午為血刃，刃相對，偶襲奇，複名血忌，血因忌上，故二四六八十臘月，以未申酉戌亥子為血忌。羊刃縱前之利器，勢同荷戈，祿前一位，妻奴所畏。

"Jue" stops movement, so those who fear being confined or imprisoned fear encountering "Heavenly Prison" ("Tian Yu"): in the months of Yin-Wu-Xu (Fire triad), fire is in its "Jue" state in the hour of Hai; in the months of Si-You-Chou (Metal triad), metal is in its "Jue" state in the hour of Yin. This is called "Heavenly Prison." Conversely, stepping into the position of "Earth Net" is called "Hell煞" ("Di Wang"). Kan represents the blood hexagram, and Chou represents the repository of blades. Blood comes from the blade, so in the months of Yang (positive) - the first, third, fifth, seventh, ninth, and eleventh months - the positions of Chou, Yin, Mao, Chen, Si, and Wu are called "Blood Blades" ("Xue Ren"). When blades face each other, even months follow odd months, and this is called "Blood Taboo" ("Xue Ji"); blood comes from the taboo, so in the months of Yin (negative) - the second, fourth, sixth, eighth, tenth, and twelfth months - the positions of Wei, Shen, You, Xu, Hai, and Zi are called "Blood Taboo." "Yang Ren" (Sheep Blade) is a sharp weapon placed before the "Lü" (favorable position), its momentum is like holding a spear and a halberd. It is located one position before the "Lü," and both wife and servants fear it.

（絕為天獄，如申子辰水局絕巳之類，法曰：正月逢亥二月申，三月隨蛇四月寅，五月循環絕於亥，周而復始定其神。戌為地網，故地獄自正月起戌逆行，法曰：正牛二未三寅虎，四猴五兔六雞災，七辰八戌九月巳，十豬子馬丑鼠來。

(Note: "绝" means heaven prison, for example, the water triple combination of Shen-Zi-Chen is imprisoned in Si. The mnemonic says, "In the first month, it meets Hai; in the second month, Shen; in the third month, it follows Sha; in the fourth month, Yin. In the fifth month, it cycles and is imprisoned in Hai, and it repeats in a cycle to determine the deity." Xu is the earth net, so the hell evil starts from Xu in the first month and moves backward. The mnemonic says, "In the first month, Ox; in the second month, Wei; in the third month,寅 (Tiger); in the fourth month, Hou (Monkey); in the fifth month, Yu (Rabbit); in the sixth month, Ji (Rooster); in the seventh month, Chen; in the eighth month, Xu; in the ninth month, Si; in the tenth month, Zhu (Pig); Zi (Rat) and Ma (Horse) in Chou (Ox)." )

血忌之星同血刃。針炙占之定不偕，祿前一位為羊刃，如甲祿在寅，則右順卯為羊刃，乙祿到卯，則左逆寅為羊刃，丙戊祿巳，則右順午為羊刃，丁己祿午，則左逆巳為羊刃。法曰：乙逢寅動當為刃，辛見申搖豈不凶，丁己忌巳癸憂亥，兄弟相加偶必重。近世不分陰陽順逆，概以祿前一位為刃，至有誤認乙祿到卯，辰為羊刃之說，特為正之。）

The Blood Taboo star is of the same type as the Blood Blade. When it appears in divination related to acupuncture, it indicates an unfavorable outcome. The position before the禄 (favorable position) is the羊刃 (shearing knife). For Jia, the禄 is in寅, moving right in sequence,卯 is the羊刃; for Yi, the禄 is in卯, moving left in sequence,寅 is the羊刃; for Bing and Wu, the禄 is in巳, moving right in sequence,午 is the羊刃; for Ding and Ji, the禄 is in午, moving left in sequence,巳 is the羊刃. The mnemonic says, "When Yi meets寅, it becomes the刃; when Xin meets申, it shakes and brings misfortune; when Ding and Ji meet巳, and when Gui meets亥, there is worry. Siblings added together indicate repeated occurrences." Modern people do not distinguish between yin and yang or forward and reverse sequences, and generally take the position before the禄 as the刃, even mistakenly believing that when Yi's禄 is in卯 or辰, it is the羊刃. Here, this is specially corrected.

陽陷於陰曰陰煞，正月起坎之初爻，循環上下，是避害之要也。死而折之，名曰折煞，故寅午戌以酉為折，申子辰以卯為折也。方養未幾，即受暴折，春木養戌，而辰折之，是名浴盆煞。咸池煞者，別名桃花，蓋以沐浴為桃花，沐浴敗垢，淫汙敗德，因以名之。

Yang is harmed by Yin, called "Yin Sha." In the first month, it starts from the first line of the Kan trigram and proceeds upward in a cycle, which is the key to avoiding harm. If one is already in the dead position and then suffers further destruction, it is called "Zhe Sha." Therefore, in the fire trinity of Yin-Wu-Xu, the position of You is Zhe; in the water trinity of Shen-Zi-Chen, the position of Mao is Zhe. When one reaches the "Yang" position but is soon destroyed, for example, in spring when wood is in the position of Xu but is destroyed by Chen, this is called "Yu Pen Sha." "Xian Chi Sha" is also known as "Tao Hua," because it takes the position of "Bathing" from the twelve long lives; bathing is a place for washing away dirt, which is associated with lust and moral failure, hence the name.

（君子為小人之陷曰陰煞，若帶鬼動，當防害也。法以正七寅、二八辰、三九午、四十申、五十一戌、六十二子，即習重坎之象也。以火局死於酉，水局死於卯，如二六十月午為折煞，巳酉丑月子為看煞，如火養在丑，為未暴折是也。法曰：春辰夏未秋逢戌，冬季推來在丑神，蓋以摧尸煞同，亦暴折之義也，小兒忌之。

Note: When a gentleman is harmed by a petty person, it is called Yin Sha; if it is accompanied by Official Ghost, one should be cautious of harm. The arrangement is that in January and July, it is in寅; in February and August, it is in辰; in March and September, it is in午; in April and October, it is in申; in May and November, it is in戌; in June and December, it is in子, which is the image of a double Kan. The breaking of the煞 is taken from the fire element, which dies in酉, and the water element, which dies in卯. For example, in the months of February, June, and October, the breaking of the煞 is午; in the months of巳,酉, and丑, the breaking of the煞 is子. Also, for example, if the fire is in the nurturing phase in丑, and the future冲丑, it is a sudden breaking. The Bath Tub煞 formula says "In spring it is辰, in summer it is未, in autumn it is戌, and in winter it is丑"; it is the same as the "Crumbling Corpse煞", also meaning sudden breaking, which is most dangerous for children.

咸池煞以寅午戌月火局沐浴於卯，亥卯未月木局沐浴於子，求曰：寅午戌，兔從卯裡出，亥卯未，鼠子當頭忌，申子辰，雞叫亂人偷，巳酉丑，躍馬南方來。）

The Salty PoolInauspicious Sha is determined by the Bathing position of the Triple Harmony Formation. For the Fire Triple Harmony (Yin-Wu-Xu), the Bathing position is Mao; for the Wood Triple Harmony (Hai-Mao-Wei), it is Zi. The mnemonic says, "Yin-Wu-Xu, the rabbit emerges from Mao; Hai-Mao-Wei, the rat and child are at the head and should be avoided; Shen-Zi-Chen, the rooster crows and disturbs thieves; Si-You-Chou, the horse leaps from the south." This means that during the Yin-Wu-Xu month, the Salty Pool is in Mao; during the Hai-Mao-Wei month, it is in Zi; during the Shen-Zi-Chen month, it is in You; and during the Si-You-Chou month, it is in Wu.

衰而憔悴，反覆悲泣，是名天哭，當墓曰喪門，扣墓曰弔客喪車，以絕位為亡人，所乘者，乃喪車也。蓋冬水以巳絕，乘午為喪車。五墓者，即墓神也，故春木墓未，夏火墓戌。三坵者，疊土墓上，故春以丑為坵，取第三位之土，故曰三；五者，五行墓也。（憔悴謂衰也，寅午戌月，火局衰在未，巳酉丑月，金局衰在戌，三復悲泣，故正未二申三酉四戌，五復未而再三，因名天哭。以寅午戌月墓戌，亥卯未月墓未，申子辰月墓辰，巳酉丑月墓丑，如正月戌為喪門，則辰為弔客。沖象扣也，法曰：喪車春雞夏鼠來，秋卯冬午好安排，二法皆忌疾病。以土沖土曰疊，自未戌數丑日第三，法曰：丑辰未戌三坵煞，羊犬牛龍五墓尋。）

A person who is in a state of decline and sorrow, weeping repeatedly, is called "Heavenly Lament." The position that is exactly the tomb is called "Funeral Gate," and the one that attacks the tomb is called "Guest of Mourning." As for "Funeral Cart," it refers to the position of absolute decline as the deceased, and the cart that the deceased rode upon is the funeral cart. In winter, water reaches its absolute decline at Si, and when it is placed on Wu, it becomes the funeral cart. "Five Tombs" refer to the tomb spirits, so in spring, the tomb of wood is at Wei, and in summer, the tomb of fire is at Xu. "Three Mounds" refer to adding another layer of earth on top of the tomb, so in spring, Chou is the mound, and counting from the tomb position to the third position is the earth, hence called "Three." "Five" refers to the five phases' tombs. (Note: "憔悴" means decline. In the months of寅午戌, the decline of fire is at Wei; in the months of巳酉丑, the decline of metal is at Xu. Weeping should be repeated three times, so in the first month, it is at Wei, the second month at Shen, the third month at You, the fourth month at Xu, and the fifth month returns to Wei, thus forming three cycles, hence called "Heavenly Lament." "Funeral Gate" takes the triple harmony tomb position: in the months of寅午戌, the tomb is at Xu; in the months of亥卯未, the tomb is at Wei; in the months of申子辰, the tomb is at Chen; and in the months of巳酉丑, the tomb is at Chou. If in the first month, Xu is the Funeral Gate, then Chen is the Guest of Mourning—"扣" means to clash. The mnemonic for "Funeral Cart" says "In spring, the chicken comes; in summer, the rat comes; in autumn, the卯 comes; in winter, the午 comes, and it is well arranged." Both "Funeral Gate" and "Guest of Mourning" are to be avoided when predicting illness. When earth clashes with earth, it is called "Stacking." Counting from Wei to Chou, it is the third position, so the mnemonic says "Chou, Chen, Wei, Xu are the three mounds, and the five tombs can be found by searching for Chou, Xu, Wei, and Xu."

近前曰孤，近後曰寡，而孤寡之煞以傳，寅卯辰月，巳孤丑寡也。前阻曰關，後絕曰鎖，而關鎖之法以立，申酉戌月，亥關鎖也。（失聚失類，如無依倚，巳丑，前後非類也。法曰：寅卯辰，巳孤丑寡，巳午未，申孤辰寡，申酉戌，亥孤未寡，亥子丑，寅孤戌寡，若男前女後之意。阻絕其前後曰關鎖，法曰：春關牛與蛇，夏鎖龍猴嗟，秋忌羊豬位，冬犬虎交加。）

The one closer to the front is called "gu," and the one closer to the back is called "gua." The term "gu gua sha" (solitary and isolated evil spirits) is passed down in this way: during the three months of Yin-Mao-Chen (spring quarter), Si is "gu" and Chou is "gua." When the front is blocked, it is called "guan," and when the back is cut off, it is called "suo." The method of "guan suo" (block and cut off) is established as follows: during the three months of Shen-You-Xu (autumn quarter), Hai is "gu" and Wei is "suo." (Note: losing the company of one's kind and having no support leads to being solitary and isolated. Si and Chou are one before and one after, neither of which is of the same kind as Yin-Mao-Chen. The mnemonic says "Yin-Mao-Chen, Si is gu and Chou is gua; Si-Wu-Wei, Shen is gu and Chen is gua; Shen-You-Xu, Hai is gu and Wei is gua; Hai-Zi-Chou, Yin is gu and Xu is gua," which implies the meaning of male in front and female behind. When both front and back are blocked, it is called "guan suo." The mnemonic says "In spring, the ox and snake are blocked; in summer, the dragon and monkey are cut off; in autumn, the sheep and pig are forbidden; in winter, the dog and tiger are combined.")

自春建而妄行，不由徑，不從道，遊行四方，往必敗矣，故名往亡。夫寅而卯，徑也，不從而巳，非道也；自卯而辰，自辰而巳，徑也，不從而午，而未，非道也，行者之戒也。以子丑寅，而歸孟仲季，非時也。非時而歸，所以忌也，故歸忌名之。絕路空，遇水則路絕，甲己五遁，壬癸加申酉，故申酉為絕路。震仰孟像舟，木絕於申為覆舟煞，舟絕則覆，故自申起而順為覆舟，沖舟為浪，故自寅起而順為白浪。

Starting from the month builder in spring, if one travels recklessly without taking the small path or following the main road, wandering around aimlessly, it will surely lead to failure, hence called "Going to Death." For example, from寅 to卯 is the small path, but if one does not take it and goes directly to巳, it is not the right way; from卯 to辰 and from辰 to巳 are the small paths, but if one does not take them and goes directly to午 or未, it is also not the right way—this is a taboo for travelers. As for using the months of子, 丑, and寅 and returning to the positions of孟, 仲, and季, this is out of season; returning home out of season is therefore forbidden, hence called "Return Taboo." "Absolute path emptiness" refers to encountering water causing the road to be cut off: on Jia and Ji days, the five rats' method is used, with Ren and Gui exactly added on申 and酉, so申 and酉 are considered absolute paths. The Zhen trigram, which resembles an overturned basin, is like a boat, and wood is exhausted at申, hence called "capsizing boat evil"; when a boat reaches an absolute path, it will capsize, so starting from申 and proceeding in order is called "capsizing boat." The waves that attack the boat are the waves, so starting from寅 and proceeding in order is called "white waves."

（正月起寅順行，則二月當行於卯，乃越徑妄行，直遊巳申亥而返卯，復不由徑，直遊午酉子而返辰，復不由徑，直遊未戌丑而窮焉。往亡法曰：正寅二巳三申位，四豬五兔六馬悲，七雞八鼠九辰忌，十羊子犬丑牛危。

In the first lunar month, the sequence starts from寅 and proceeds in order. In the second month, it should reach卯, but instead it takes a wrong path, wandering all the way to巳,申, and亥 before returning to卯. Again, it does not follow the correct path, going directly to午,酉, and子 before returning to辰. Once more, it deviates from the proper route, proceeding to未,戌, and丑 until it reaches the end. The mnemonic for "Going to Death" states: "In the first month it is寅, in the second巳, in the third申, in the fourth亥, in the fifth卯, in the sixth午, in the seventh酉, in the eighth子, in the ninth辰, in the tenth未, in the eleventh戌, and in the twelfth丑."

子丑寅，是天地人三才，蓋子月當子而反孟寅，丑月當丑而反仲子，寅月當寅而反季丑，為非時歸忌，後三巡亦然。法曰：寅申巳亥牛相犯，子午卯酉虎相攻，辰戌丑未須防鼠，爻逢歸忌路途凶。絕路空法曰：甲己申酉最為愁，乙庚午未不須籌，丙辛辰巳何勞問，丁壬寅卯一場憂，戊癸子丑高堂坐，如犯空亡莫遠遊。木絕申為覆舟，正月從申順行，寅沖申為白浪，正月從寅順行。）

The trine of Heaven, Earth, and Humanity is represented by Zi, Chou, and Yin. Zi month should be in Zi, but it instead returns to Yin, the beginning of the first season; Chou month should be in Chou, but it instead returns to Zi, the middle of the second season; Yin month should be in Yin, but it instead returns to Chou, the end of the third season. This is called "return taboo" or "归忌," and it recurs every three months in a similar pattern. The mnemonic says, "Yin, Shen, Si, Hai months are afflicted by cattle; Zi, Wu, Mao, You months are attacked by tigers; Chen, Xu, Chou, Wei months should beware of rats; when lines encounter return taboo, the journey is dangerous." Specifically, in Yin, Shen, Si, and Hai months, the return taboo falls on Chou; in Zi, Wu, Mao, and You months, it falls on Yin; and in Chen, Xu, Chou, and Wei months, it falls on Zi. The mnemonic about absolute emptiness and void states, "Jia and Ji months are most worrying in Shen and You; Yi and Geng months are not worth worrying about in Wu and Wei; Bing and Xin months are not worth considering in Chen and Si; Ding and Ren months are a source of worry in Yin and Mao; Wu and Gui months are most favorable in Zi and Chou; if one encounters absolute emptiness, one should not travel far." Wood is extinguished in Shen, leading to a shipwreck, and the sequence starts from Shen in the first month and proceeds in order. Yin and Shen are opposing forces, leading to white waves, and the sequence starts from Yin in the first month and proceeds in order.

鶴神自天而降，始踐於艮，奇門甲子坎局，巳酉艮局，因從巳酉下地，循環八方，四維六日而更，四正五日而遷，第四十五日上天而居於房北，復五日而入房中，合衍母之數也；復二日遷南，先陰後陽，合少陰之數也；復三日而遷西，合少陽之數也；復一日而遷東，合太陽之數也；復四日而遷中宮，合太陰之數也；戊申居中，然後甲子周矣，若鬼搖是宮出行是戒。（鶴神，即游神也。）

The "Crane God" descends from heaven and first lands in the Gen position. According to the principles of Qi Men, Jia Zi belongs to the Kan sector, and Si and You belong to the Gen sector. Therefore, the Crane God descends from Si and You to the ground, touring the eight directions in a cycle: the four cardinal directions,乾,坤,艮, and 巽, each stay for six days before moving on; the four primary directions, Zi, Wu, Mao, and You, each stay for five days before moving on. On the forty-fifth day, it ascends to the north of Fang Su. After five days, it enters the center of Fang Su, which corresponds to the great derived number fifty. After two days, it moves to the south, first yin then yang, corresponding to the number two of the lesser yin. After three days, it moves to the west, corresponding to the number three of the lesser yang. After one day, it moves to the east, corresponding to the number one of the sun. After four days, it enters the Central Palace, corresponding to the number four of the great yin. On the Wushen day, it resides in the Central Palace, and then one Jia Zi cycle is completed. If the Official Ghost is active in the same palace as the Crane God, traveling should be avoided. (Note: The Crane God is the same as the wandering deity.)

五符者，即天符也，設政而受天符，天符之前十一神，天曹地符風伯雷公雨師風雲堂符國印天關地匣天賊也。（以陰陽祿起五符，陽順陰逆，周行十二位，蓋以甲祿在寅為法，寅乃五符，墓前陳部曲，部曲即天曹也。未及三位，而復錫符焉，故天符為金輿，地符為玉輦，風伯乃巽位，雷雨雲神驄驅之。未九位而錫大命，乃堂符國印也。亥為天關，子為地匣，置武庫以徵不仁，故終天賊，又名陀羅星，弗誤於滿破開之天賊也。此從日起。）

The "Five Symbols" refer to the Heavenly Talisman: those who are entrusted with governing the state and following the principles of heaven receive the Heavenly Talisman. Before the Heavenly Talisman there are eleven deities in sequence: Heavenly Court, Earthly Symbol, Wind God, Thunder God, Rain God, Wind and Cloud, Hall Symbol, National Seal, Heavenly Gate, Earthly Chest, and Heavenly Thief. (Note: The Five Symbols are calculated using the yin and yang禄 (fate). For yang stems, the sequence proceeds in the order of the twelve branches; for yin stems, it proceeds in reverse. For example, if the stem Jia (甲) has its禄 in寅 (Yin), then寅 is the Five Symbol. Before the tomb, the部曲 (troops) are arranged, and部曲 refers to the Heavenly Court. If the sequence does not reach three positions, another symbol is granted, so the Heavenly Talisman is the Golden Chariot, and the Earthly Symbol is the Jade Palanquin. The Wind God is at the position of Xun (巽), and the gods of thunder, rain, and clouds move through this position. If the sequence does not reach nine positions, the great mandate is issued, which is the Hall Symbol and the National Seal.亥 (Hai) is the Heavenly Gate, and子 (Zi) is the Earthly Chest. A military arsenal is set up to suppress the unrighteous, so the last position is the Heavenly Thief, which is also known as the Tolo Star. Do not confuse this with the previous Heavenly Thief known as "Full, Break, and Open." This system is based on the Day Branch.)

罡魁之將有十二，體辰戌而用巳亥，天罡太乙勝光小吉傳送從魁河魁登明神后大吉功曹太沖也。罡魁臨鬼動，禍患暴作，罡主訟而魁主盜也。（天罡正月起巳順行，河魁正月起亥順行，餘十將不司卦內吉凶，故不詳註。）

The system of "Heavenly Gang" and "River Chief" includes twelve generals: their original positions are in the Earthly Branches of Chen and Xu, but when used, they start from Si and Hai. They are in sequence: Heavenly Gang, Taiyi, Shengguang, Xiaojí, ChuanSong, Congkui, River Chief, Dengming, Shenhou, Dají, Gongcao, and Taichong. If Heavenly Gang or River Chief are in the position of Official Ghost and act, calamity will suddenly occur: Heavenly Gang signifies lawsuits, and River Chief signifies theft. (Note: Heavenly Gang starts from Si in the first month and proceeds in order; River Chief starts from Hai in the first month and proceeds in order; the other ten generals are not detailed because their presence in the hexagram does not necessarily indicate good or bad fortune.)

太歲之神，始作甲子，陰陽相扶，吉星居焉，偏黨好惡凶星立焉。寅為鬼路，故十二年喪門以寅為始。申為神門，故十二年白虎以申為始焉，飛廉附之。蓋克我者為官鬼，子受辰克，故十二年以辰起官符，且居五位，五鬼附之。歲之沖曰歲破，欄杆附之。戌亦克子，三合喪門，故名弔客，天狗附之。巳為六陽之終，亥為六陰之極，故巳始死符，亥始病符也。陰之扶陽，天之造物，故三元四利，十二年以丑起太陽，卯起太陰，未起龍德，酉起福德，順行為法也。

The deity of the Tai Su is established through the creation of the Jiazi cycle. Yin and yang support each other, and auspicious stars occupy their positions. When partial favor is shown, malevolent stars are established accordingly. The year of Yin is the path of ghosts, so the "Sangmen" (Funeral Gate) cycles every twelve years starting from Yin. The year of Shen is the gate of deities, so the "Baihu" (White Tiger) cycles every twelve years starting from Shen, with "Feilian" (Flying廉) attached to Baihu. The one that overcomes me is the "Guan Gui" (Official Ghost). The water of Zi is overcome by the earth of Chen, so the "Guan Fu" (Official Symbol) cycles every twelve years starting from Chen, and it is the fifth in this sequence, with "Wu Gui" (Five Ghosts) attached to Guan Fu. The one that conflicts with the Tai Su is called "Su Po" (Year Break), with "Langan" (Rail Fence) attached to Su Po. The earth of Xu also overcomes the water of Zi, and it forms a triple harmony with Sangmen, so it is called "Diao Ke" (Funeral Guest), with "Tian Gou" (Heavenly Dog) attached to Diao Ke. Si is the end of the six yangs, and Hai is the extreme of the six yins, so "Si Fu" (Death Symbol) starts from Si, and "Bing Fu" (Disease Symbol) starts from Hai. Yin supporting yang is the intention of heaven in creating things. Therefore, the system of "San Yuan Si Li" (Three Yuan Four Benefits) cycles every twelve years, starting from Chou for the sun, Mao for the moon, Wei for Long De, and You for Fu De, all arranged in order.

（四利三元法：一太歲，二太陽，三喪門，四太陰，五官符，六死符，七歲破，八龍德，九白虎，十福德，十一吊客，十二病符，此從年起也。三元謂上元中元下元也。四利謂四吉星，太陽、太陰、龍德、福德也。巳亥宮無吉宿，以陽終陰極也，其附四凶，非在三元舊序。又有月上飛廉，正月從申逆行，月上五鬼，正月從寅逆行之法，飛廉因白虎亦起申，五鬼因鬼路亦起寅。）

(Notes: The order of the four beneficial stars and three yuan is: one Tai Su, two Tai Yang, three Sang Men, four Tai Yin, five Guan Fu, six Si Fu, seven Sui Po, eight Long De, nine Bai Hu, ten Fu De, eleven Diao Ke, twelve Bing Fu. This sequence starts from the Tai Su year. The 'three yuan' refer to the upper yuan, middle yuan, and lower yuan; the 'four beneficial stars' refer to four auspicious stars, namely Tai Yang, Tai Yin, Long De, and Fu De. The Si and Hai mansions do not have auspicious stars, because one is the end of yang and the other is the extreme of yin; the four malevolent stars attached to them are not included in the original order of the three yuan. There is also 'month flying Lian', which starts from Shen and moves in reverse order in January; 'month five ghosts', which starts from Yin and moves in reverse order in January. Flying Lian follows Bai Hu, so it also starts from Shen; five ghosts follow the ghost path, so they also start from Yin.)

古人名星之始，或因事而著，或依義而成，或像象而立，必有所本，其無本而妄傳者，于吉凶無驗，雖多不述也。大凡吉星之行多順，凶星之行多逆，地支之星以月為憑，天干之星以日為主，年星雖列，遠而較輕，時星間陳，叟而易逝，唯日月之用尊焉。占星之法，多視其類，非類則弗親也，各伺其動，不動則不伺也。然必以用神為主而星輔之，吉以益其吉，凶以甚其凶，而後無偏泥之誚焉，學者辨之。

In ancient times, when stars were given names, some were named due to certain events, some based on particular meanings, and others established by taking certain images, each having its own basis. Those without basis and spread carelessly do not correspond to fortune or misfortune, although their names are numerous, this book does not mention them. Generally speaking, auspicious stars mostly move in the order of the Earthly Branches, while inauspicious stars mostly move in the reverse order. Stars derived from the Earthly Branches are determined by the Month Builder, and those derived from the Heavenly Stems are determined by the Day Branch. Stars derived from the year are also listed, but they are distant and of lesser importance. Stars derived from the hour are occasionally mentioned, as they appear and disappear quickly. Only the methods using the day and the month are most important. In star divination, one should mainly look at whether the star corresponds to the matter being divined; if they are not of the same kind, they are not harmonious. Also, each star must be activated; if it is not moving, there is no need to observe it. In summary, one must take the Useful God as the main focus and the stars and evils as auxiliary: auspicious stars make auspicious matters even more auspicious, while inauspicious stars make inauspicious matters even more inauspicious, thus avoiding criticism of being overly rigid and narrow-minded. Scholars should clearly distinguish these.