《黃帝龍首經》

The Yellow Emperor's Dragon Head Scripture primarily discusses ancient methods of divination for selecting auspicious dates, analyzing favorable and unfavorable directions through three temporal levels: year, month, and day.

First, the method for determining annual fortune: In yang years (those with earthly branches of zi, yin, chen, wu, shen, or xu), the position of the Great Auspicious Star corresponds to the Tai Sui (yearly earthly branch). For yin years (chou, mao, si, wei, you, or hai), the Lesser Auspicious Star is used instead. The "Way of Heaven" (most auspicious) is identified when the celestial stems Jia-Geng align with the terrestrial branches Yi-Xin; the "Way of Humanity" (moderately auspicious) occurs with Bing-Ren aligning with Ding-Gui; while the positions corresponding to Kui-Gang (the celestial arresters) at Ji-Hai mark the "Way of Restraint" (severely inauspicious). For instance, during a yin year, when the Great Auspicious Star aligns with the yin position, the Jia-Geng/Yi-Xin direction becomes supremely favorable for major undertakings like house construction or land transactions. The Bing-Ren/Ding-Gui alignment offers secondary benefits, whereas the Kui-Gang directions may invite legal troubles.

Monthly fortune follows a similar pattern: Yang months (odd-numbered) use the Great Auspicious Star corresponding to the monthly branch (yuejian), while yin months (even-numbered) employ the Lesser Auspicious Star. The same celestial-terrestrial correspondences (Jia-Geng, Bing-Ren, Kui-Gang) distinguish the Way of Heaven, Humanity, and Restraint. Notably, monthly prohibitions carry greater severity and must not be violated. For example, during the first month (jian yin), when the Great Auspicious Star aligns with yin, the Jia-Geng/Yi-Xin direction is most favorable, Bing-Ren/Ding-Gui moderately so, while Kui in the hai position signifies restraint and Gang in si indicates obstruction.

Finally, the method for selecting auspicious days: The Kui Star's sequential counting determines yin or yang days. Progressive leftward movement through six deities (Dengming, Shenhou, etc.) marks yang days, while regressive rightward counting (Congkui, Chuansong, etc.) indicates yin days. Yang days pair with celestial stems (Jia, Yi, Bing, Ding) and yin days with terrestrial branches (zi, chou, yin, mao), forming the classical foundation for choosing dates for weddings, sacrifices, and other significant events.

This passage explains the ancient method of selecting auspicious days known as "Yin-Yang bu jiang" (when Yin and Yang do not oppose each other), along with astrological techniques for determining the moon's position among the constellations.

Regarding day selection: The earthly branches (such as Zi and Wu) have Yin and Yang distinctions. Days dominated by Yang energy may harm males, while hours dominated by Yin energy may harm females. Only when Yin and Yang are not in conflict does the day become auspicious. If the selected day and hour align with Yang-aligned hours and Yin-aligned days, all undertakings will bring blessings that extend to descendants. For instance, in the first lunar month, the戌 (Xu) position represents the "Yan" (inauspicious position). When the celestial stem days of Ren, Gui, Jia, or Yi coincide with the presence of the Kuixing star (the "Chief Star"), these are considered Yang-aligned days. The earthly branch hours of You, Shen, Wei, Chen, Si, and Wu represent Yin-aligned hours. Auspicious days should be those without Yin-Yang conflict, such as Bingzi or Bingyin days. Each month follows this calculation method, but special attention must be paid to the hours beneath the Kuigang (inauspicious stars) and positions conflicting with "Yan," which are extremely inauspicious. The "Yue Yan" (monthly inauspicious position) changes monthly: located at Xu in the first month, You in the second month, Shen in the third month, rotating counterclockwise through the twelve earthly branches.

Concerning astrology: The method for determining the moon's constellation position involves placing the current month's "Yue Jiang" (the solar mansion where the sun resides) at the Mao position, then observing the constellation corresponding to the Yi position. Counting rightward to the current day's number reveals the moon's constellation. For example, on the fifth day of the second month, place the Kuixing star at Mao position - if the Kui constellation appears at Yi position, count: Kui 1, Lou 2, Wei 3, Mao 4, Bi 5, concluding the moon resides in Bi constellation. Each month follows this calculation except the first month, which begins counting directly from the Mao position. For instance, on the third day of the first month with the Dengming star at Mao position and the Yingshi constellation appearing there, count rightward: Yingshi 1, Dongbi 2, Kui 3, placing the moon in Kui constellation. Other months follow this pattern accordingly.

The text briefly mentions methods for determining constellations' auspiciousness without elaboration. These astrological techniques were primarily used for selecting favorable dates and times, forming an important component of ancient Daoist divination practices.

During the three months of spring, the position where the seven eastern constellations (Jiao, Kang, Di, Fang, Xin, Wei, Ji) are located is called the Year Position (Suiwei), while the position of the seven southern constellations (Jing, Gui, Liu, Xing, Zhang, Yi, Zhen) is called Before the Year (Suiqian). The seven western constellations (Kui, Lou, Wei, Mao, Bi, Zi, Shen) occupy the position known as Opposite the Year (Suidui), and the seven northern constellations (Dou, Niu, Nü, Xu, Wei, Shi, Bi) mark the position referred to as Behind the Year (Suihou).

In the fourth lunar month (early summer), the positions of two constellations are called Negative Clash (Fuchong), while in the fifth month (mid-summer), they are called Concealed Clash (Yanchong). From the beginning of spring in the first lunar month to the transition between seasons, this pattern must be observed. If the Year Position, Negative Clash, Broken Clash (Zhechong), Concealed Clash, or Before the Year positions exhibit the celestial phenomenon known as "Xiebi" (a specific star alignment), it is an ominous sign. However, if the Behind the Year or Opposite the Year positions display the Celestial Granary (Tiancang, an auspicious star) or the Celestial Treasury (Tianfu, another auspicious star), it is a highly favorable omen. Even if the day and hour themselves are inauspicious, these auspicious stars can neutralize the danger.

To determine the positions of the Celestial Granary and Celestial Treasury: When the Celestial Pivot Star (Tiangang, the first star of the Big Dipper's handle) aligns with the Monthly Establishment (Yuejian, the earthly branch corresponding to the month's direction), the two constellations beneath the Great Auspicious Star (Daji) are the Celestial Granary, while those beneath the Chief Star (Kuixing) are the Celestial Treasury. The two constellations beneath the Lesser Auspicious Star (Xiaoji) are the Death-Bringing Stars (Zhisixing). In mid-summer months, there is no Celestial Treasury or Clash Star; in early summer months, there are no Death-Bringing or Broken Clash Stars; and in late summer months, there is no Celestial Granary or Hero Star (Yingxing). Undertaking affairs when encountering the Celestial Granary or Celestial Treasury brings blessings that last three generations, whereas encountering Death-Bringing or Negative Clash Stars invites calamities such as death and mourning.

Regarding the Celestial One-Day Journey (Tianyiyiyou, the daily patrol of celestial deities) and childbirth taboos: The celestial deity ascends to heaven for six days on the Wuxu day and descends to earth for six days on the Jiachen day. While residing in the Central Palace, the deity stays in the eastern chamber for the first five days. On the Jiyou day, it moves to the northeast for six days; on the Yimao day, it shifts eastward for five days; on the Gengshen day, it moves southeast for six days; on the Bingyin day, it turns south for five days; on the Xinwei day, it relocates northwest for six days; on the Wuzi day, it shifts north for five days; and on the Guisi day, it returns to the Central Palace, dwelling in the west for five days before ascending again on the Wuxu day. Women in childbirth must avoid the direction of the celestial deity’s patrol and must not face that direction.

Concerning childbirth taboos: Generally, the Monthly Guide (Yuejiang, the solar position of the month) serves as the reference. Below the Monthly Guide lies the Pool of Suffering (Xianchi, an inauspicious deity); beneath the Divine Rear Star (Shenhou) is the Thunder God (Fenglong); beneath the Great Auspicious Star (Daji) is the Sun General (Ridajiang); beneath the Merit Officer Star (Gongcao) is the Birth Calamity Goddess (Nürü); beneath the Grand Clash Star (Taichong) is the Palace Star (Gongxing); beneath the Celestial Pivot Star (Tiangang) is the Celestial Herald (Tianhou); beneath the Supreme One Star (Taiyi) is the Beckoning Disaster (Zhaoyao); beneath the Victorious Vanguard Star (Shengxian) is the Yellow Emperor’s Star (Xuanyuan); beneath the Lesser Auspicious Star (Xiaoji) is the Child Mortality Goddess (Nüyao); beneath the Conveyance Star (Chuansong) is the Thunder Duke (Leigong); beneath the Secondary Chief Star (Congkui) is the Lunar Eclipse God (Yueyin); and beneath the River Chief Star (Hekui) is the Solar Punishment God (Rixing).

For determining the Lunar Void (Yuekong) direction and selecting a birthing chamber: Use the Jade Pivot (Xuanji, the Big Dipper) for orientation. In the first months of the Tiger (Yin), Horse (Wu), and Dog (Xu) years, align the Jade Pivot with the Tiger (Yin) direction to determine auspicious and inauspicious positions.

The Yellow Emperor's Dragon Head Scripture primarily discusses two key matters: first, the auspicious and inauspicious judgments concerning time and spatial orientation, and second, methods for divining the loyalty of ministers.

Regarding temporal and spatial considerations, the text specifies that during the months of Shen, Zi, and Chen (years of the Monkey, Rat, and Dragon), special attention must be paid to the Shen direction (southwest by west). During the months of Si, You, and Chou (years of the Snake, Rooster, and Ox), the Si direction (southeast by south) should be noted, while during Hai, Mao, and Wei months (years of the Pig, Rabbit, and Sheep), the Hai direction (northwest by north) requires vigilance. These orientations correspond to different celestial deities (Daoist auspicious and baleful spirits) at varying times—for instance, beneath the Tian Gang star appears the Tian Hou deity, under the Taiyi star manifests the Xuanyuan deity, and below the Xiaoji star emerges the Zhaoyao deity.

The text introduces the concept of "temporal conflict" (Shi Xing), where certain time periods mutually counteract. For example, the Yin hour (3–5 AM) overcomes the Si hour (9–11 AM), which in turn overcomes the Shen hour (3–5 PM)—termed "the Punishment of No Grace." The Chou hour (1–3 AM) overcomes the Xu hour (7–9 PM), which then overcomes the Wei hour (1–3 PM)—called "Reverse Punishment." The Zi hour (11 PM–1 AM) and Mao hour (5–7 AM) mutually conflict.

The second section details methods for divining ministerial loyalty by examining the day's celestial stem-branch (Ganzhi) and the guardian deities (Shen Jiang) corresponding to the divination hour. If auspicious deities appear on the day's stem-branch with flourishing Qi in the guardian deities, where upper and lower forces mutually generate without clashing with the day's stem-branch, this indicates a loyal and filial minister. Conversely, if baleful deities emerge—even with strong but waning Qi in the guardian deities, or if the day's stem-branch self-conflicts—this signifies treachery, cunning disobedience, or even rebellious intent.

For instance: if the hidden guardian deity (Yin Shang Shen) is Dengming (auspicious) but encounters Tiankong (baleful), this suggests embezzlement and deceit; meeting Zhuque (baleful) indicates glib talk; Tiangang (baleful) paired with Gouchen (baleful) reveals transgressions; while Kuixing (malefic star) with Baihu (baleful) may portend major upheaval.

A concrete divination example concludes the passage: Suppose one divines a minister's loyalty at noon on the Bing-Wu day of the ninth lunar month. Gongcao (auspicious) aligns with the Bing position, while Taichong (auspicious) aligns with Wu. Gongcao's hidden deity is General Dengming (auspicious), and Taichong's upper deity is General Shenhou (auspicious) manifesting as Tengshe (neutral). With these guardian deities mutually generating and harmonizing with the day's stem-branch, the minister's loyalty is confirmed.

This scripture primarily discusses two divination methods: one for assessing the loyalty of ministers, and the other for determining the auspiciousness of imperial appointments and official inaugurations.

The first section states that if celestial combinations like "Yang Shen Gongcao Taichong" appear during divination, they signify ministers who are loyal to their ruler and compassionate toward subordinates. However, if inauspicious stars like "Kuixing" appear, or if earthly branches clash (e.g., Chen-earth overcoming Ren-water), this foretells disloyal and unfilial ministers who may plot rebellion, often involving financial disputes.

The second section details taboos for imperial appointments:

1. When the ruler receives officials, care must be taken to avoid having the official's elemental phase (wuxing) overcome the ruler's birth phase. For example:

• When receiving water-phase officials, avoid fire deities appearing in the ruler's birth direction
• For wood-phase officials, prevent earth deities from manifesting
• For metal-phase officials, block wood deities

2. Example given: If the ruler was born in the Si position (fire phase) and appoints a metal-phase official while "Gongcao" (wood phase) and the Vermilion Bird (fire phase) appear, this creates metal-over-wood and fire-over-metal overcoming sequences, likely causing disputes. Such appointments are best conducted in autumn when metal energy peaks.

The third section lists elemental correspondences for official positions:

• Gongcao and Tingyuan officials belong to earth phase
• Treasurers, prison officers, security chiefs, and granary supervisors are water-phase officials
• Administrative clerks are wood-phase
• Household registrars are fire-phase
• All other officials not among these five categories fall under Gongcao's jurisdiction as earth-phase

Final precautions for official inaugurations:

1. Avoid having the inauguration day's earthly branch overcome the appointee's birth phase

2. When departing for the post, ensure the gate's celestial configuration doesn't overcome the individual

These divination methods operate on wuxing (Five Phases) principles of mutual generation and overcoming, predicting fortune by observing celestial positions and elemental interactions.

This scripture discusses ancient divination methods for official appointments and promotions, focusing on different auspicious signs for civil and military officials.

For civil officials taking office, encountering the "Azure Dragon" (Qinglong, the collective name for the seven eastern constellations symbolizing good fortune) was considered favorable, while military officials hoped to meet the "Grand Constancy" (Taichang, a stellar deity governing rites and music). These auspicious deities should ideally be in a generating relationship with the day's heavenly stems and earthly branches, not overcoming them. For example, if someone's birth year branch was Chou and they assumed office on a Jia-Yi day, having the "Congkui" (one of the seven western constellations) appear in the Chou position would indicate inauspicious timing.

Several specific examples are given: For those born in the Hai year branch, if the "Minor Auspice" (Xiaoji) star appeared in the southern Wu position while the "Meritorious Official" (Gongcao) star also occupied Wu, this would signify an unfavorable direction for assuming office. When civil officials took office with the Azure Dragon appearing in the "Victorious First" (Shengxian) position in a generating relationship with the day's stems and branches, it foretold promotion.

The timing of promotion could be calculated from the Azure Dragon's position: three celestial divisions away meant three years later, seven divisions indicated seven months. If the Dragon's position corresponded to Earth phase, then the Chen hour (7-9am) on Wu-Ji (Earth element) days would be the promotion time. The Grand Constancy star functioned similarly.

Special caution was needed to avoid inauspicious signs: the "Demon Leader" (Kuigang, an ominous star), "Soaring Serpent" (Tengshe), "White Tiger" (Baihu), and "Dark Warrior" (Xuanwu) should not appear in the day's stems/branches or birth year branch, and their respective "tomb" positions had to be avoided (Jia-Yi days' tomb at Wei, Bing-Ding at Xu, etc.). Encountering these ominous signs made the day unsuitable.

Finally, the method for divining officials' fortune and promotions: using the current month's commanding star at the appointed hour, observing whether auspicious deities appeared in the day's stems/branches and birth year branch with mutual generation indicating great fortune. If the auspicious deities were at their peak, promotion would follow; otherwise, dismissal might occur.

This passage describes ancient divination methods for assessing the fortunes of government officials, focusing on three main scenarios:

The first concerns predicting official transfers. Here, "confined Qi" indicates obstructed fortune, while "deathly malignant Qi" represents extreme misfortune. If aided by auspicious deities or when the day's celestial stems and earthly branches carry "thriving sovereign Qi" (vigorous auspicious energy), misfortune may be averted. Civil officials should observe Yang Qi in the day's markers, while military officials examine Yin Qi. Transfer timing can be calculated through the position of the "Kuai" star (the first star of the Big Dipper) - for instance, when Kuai aligns with the noon position, changes may occur within five days.

The second scenario involves divining the fortune of an official's residence. If the Yin position in the day's markers receives auspicious deities and "thriving sovereign Qi," it signifies good fortune; encountering "exhausted confined Qi" (waning energy) portends danger. Different divine generals indicate various omens: meeting the Tiankui star and White Tiger deity foretells funerals, while the Dark Warrior deity predicts lost property. To determine whom the omen affects, examine the annual deity (calculated from birth data) - Yang deities correspond to fathers, Yin to mothers.

The third scenario assesses job security. When day markers and annual positions encounter auspicious deities with mutually generating Qi, stability is indicated; presence of "thriving sovereign Qi" may suggest promotion. But with malignant deities and conflicting Qi, the position becomes unstable. Different deities predict distinct troubles: the Chuan Song deity indicates travel, the Vermilion Bird deity foreshadows disputes, while the Dark Warrior suggests theft or suspicion.

Finally, it mentions that rulers or officials administering punishments must choose astrologically appropriate timings, avoiding malignant Qi. These divination methods embody the ancient concept of cosmic-human resonance, observing celestial patterns, deity positions, and Yin-Yang Qi transformations to predict human affairs.

This scripture describes ancient divination methods, divided into three main sections:

The first section explains how to determine auspicious or inauspicious outcomes. The auspicious spirits (referring to deities like Gongcao, Shengguang, Chuansong, Shenhou, and major/minor auspicious stars) and auspicious generals (including celestial beings like Tianyi, Liuhe, Qinglong, Taichang, Taiyin, and Tianhou) must not appear at the current hour position nor at the yin positions of that hour. If these deities suppress the annual star corresponding to the diviner's birth year, it foretells disaster that may even affect descendants. For example, if someone's birth year corresponds to the Wei position where Taichong star presides, and the current hour is Si with Daji star occupying the Si position (its yin position being Chou where Congkui star resides), this constitutes a case where the yin-position deity suppresses the annual star.

The second section details how to divine whether thieves are present in a location. In the first lunar month during Chen hour, if Tengshe star appears at the current hour position, or if Xuanwu appears at the yin-yang positions of the day-hour, both indicate thieves. The type of thief can be discerned by observing the guiding deity (the dominant spirit in the divination): White Tiger signifies murderous robbers, Vermilion Bird indicates arsonists, and Xuanwu represents petty thieves. If the guiding deity is suppressed by imprisoned Qi, it may predict prison breaks or officials harming subordinates.

The third section explains how to track murder fugitives and unidentified thieves. Using the Xuanwu star at the crime's hour as reference: if the day-hour positions contain deities that suppress Xuanwu, the fugitive will be caught; if no suppressing deities exist, the criminal will escape. For instance, on Bing-Shen day in the second lunar month during Ren hour (9-11 pm), when Hekui star presides over Hai position and Dengming star serves as Xuanwu (its yin position at Zi), this indicates the fugitive heads north. If Tian gang star occupies the Bing position and Xiaoji star the Shen position (both earth-element stars that suppress water-element Dengming in the north), the fugitive will be captured on Wu-Ji days (earth-element days).

These divination methods follow similar principles—judging fortunes and misfortunes by observing the positional relationships of deities and their Five Phase interactions (generation and suppression).

The Yellow Emperor's Dragon Head Scripture describes divination methods for apprehending thieves. The key is to determine the time of the thief's escape (if unknown, use the time the theft was reported). In the first lunar month, the thief is represented by the Dark Warrior (Xuanwu, the northern water deity) and its yin counterpart. If the celestial stems and earthly branches of the day (日辰) and the annual ruling deity can overcome the symbolic representation of the thief, capture is assured.

For example: On a Jiazi day in the tenth month during the Ren hour (9–11 PM), when Gongcao (寅) aligns with the Hai position, Taiyi (the Great Unity) as Taiyin (the lunar deity) occupies the Jia position, Taichong (卯) as Taichang (earth deity) occupies the Zi position, and Tiangang (辰) as Xuanwu occupies the Chou position. According to the rules, the thief is represented by Xiaoji (未), the yin counterpart of Tiangang. This thief resides in the southwest, has yellowish skin, goat-like eyes, a thick beard, and frequently travels. On this day, the Jia wood stem overcomes the thief's symbolic earth element (未属土), and Taichong (卯 wood) in the Zi position also overcomes earth. Thus, the thief cannot escape punishment and will certainly be caught. If the day's stems and branches or the annual ruling deity cannot overcome the thief's symbol, capture is unlikely.

Chapter 19 specifically discusses determining whether a thief can be caught based on the time the theft is reported. Using the time of the report for divination, if the ruling deity of the day overcomes the deity in Xuanwu's position, the thief can be captured; otherwise, they will escape.

For instance: On a Jiawu day in the ninth month during the Wei hour (1–3 PM), with Taichong aligning with the Wei position and Tiangang as Xuanwu occupying the Shen position. Tiangang belongs to earth, and both the Jia wood day stem and Gongcao (寅 wood) can overcome the earth deity in Xuanwu's position, ensuring the thief's capture without resistance. When deploying troops to surround the thief, the commander should stand in the Shenhou (子) position and attack eastward from the Mao (卯) position for certain victory.

Another example: On a Jiayin day in the fifth month during the Si hour (9–11 AM), with Xiaoji aligning with the Si position and Kui (戌) as Xuanwu. Both the Jia and Yin stems and branches belong to wood, overcoming the earth-element thief represented by Xuanwu. According to the rule, one should attack the fire position while turning away from water. Based on the day's stems and branches: on a Jiazi day, attack from the Xu position toward the Chen position (attack the fourth position from the rear second position).

These two passages from the Yellow Emperor's Dragon Head Scripture describe ancient divination methods—one concerning prisoner interrogation, the other for locating lost livestock.

Regarding prisoner interrogation: In the first lunar month, when performing divination, spread mats in all four directions. Choose days where the heavenly stem overcomes the earthly branch (e.g., Jiachen day, where Wood-Jia overcomes Earth-Chen; Dingyou day, where Fire-Ding overcomes Metal-You, etc.). The interrogating official should position themselves at the locations of the Azure Dragon (auspicious deity) and Gongcao (auspicious position), while placing the prisoner at the positions of Gouchen (governing litigation), Tiangang, and the White Tiger (inauspicious positions). The Dark Warrior (governing concealment) should be placed in a direction devoid of Qi power—this ensures the prisoner fears the combined force of the day’s stems, branches, and the Azure Dragon, deterring deception.

For example: If on a Jiachen day at dawn in the first month, Dengming (one of the twelve monthly generals) occupies the Yin position. When officials interrogate prisoners, note that Wood-Jia overcomes Earth-Chen that day, with Gongcao at the Si position and the Azure Dragon at the You position. The interrogator should stand at Si or You, while the prisoner stands at Wei (where Tiangang resides) or Shen (where Gouchen resides). The White Tiger is at Hai, and the Dark Warrior at Chou. Since Wood-Jia overcomes Earth, the Earth spirits fear the sovereign Qi of the Jia day, making the prisoner unlikely to lie. Other cases follow this principle.

For locating lost livestock: In the first lunar month’s divination, different animals correspond to distinct directions—horses to Shengxian, oxen to Daji, dogs to Hekui, chickens to Congkui, sheep to Xiaoji, and pigs to Dengming. To determine the direction of loss, observe where these directional deities are positioned: if the animal is in its favored position, it wandered off; if in a feared position, it was tethered; if in a generating or preferred position, it was hidden by someone. For tracing forward, examine the Tengshe (governing traces); for backward search, consult the Dark Warrior (governing concealment)—each judged according to their corresponding directions.

This scripture primarily explains methods for divination to predict the recovery of lost objects and assess the prognosis of illness.

Regarding locating lost items, the text states: If during divination the celestial general (神将) corresponding to the day's heavenly stem and earthly branch (日辰) overcomes the object's category deity (物类神) (e.g., the horse corresponds to Shengxian [胜先], the pig corresponds to Tengshe [螣蛇], etc.), the lost item can be found. The specific method involves calculating the distance by observing the direction and numerical value associated with the celestial general's position. For instance, if Shengxian is in the east (associated with the number nine) and occupies the Mao position (associated with the number six), multiplying these (9×6) yields fifty-four li as the approximate distance. If the celestial general Dengming (登明) on the day's stem-branch overcomes Shengxian, the item might be found on days corresponding to the Ren, Gui, Hai, or Zi stems and branches.

Several examples are provided: For instance, when divining for a lost horse at noon on the Ren-Shen day in the third lunar month, calculations indicated the horse was fifty-four li to the east. Another case involved a lost pig divined at the Si hour on the Ren-Yin day, where the celestial general overcame Tengshe, and the pig later returned on its own.

Concerning illness prognosis, the text explains: One must examine the day and hour when symptoms first appeared. If malevolent deities like Tengshe (螣蛇), Baihu (白虎), or Kuigang (魁罡) overcome either the onset day or the divination day's stem-branch, this portends misfortune. For example, Kuigang overcoming the day stem may indicate death; if combined with auspicious deities like Liuhe (六合) or Taiyin (太阴), it suggests the patient wishes to conceal themselves or travel—the distance can be judged by the category deity's position.

The text also details specific correspondences: Donkeys/mules correspond to Taichong (太冲), knives to Congkui (从魁), axes to Taiyi (太一), etc. If these category deities are overcome, the lost object can be recovered. Should both methods (onset day and divination day) show overcoming, recovery is certain.

This passage explains ancient divination methods for determining the prognosis of illnesses, focusing on the influence of the "White Tiger" (Baihu), an inauspicious deity in Daoist cosmology. The White Tiger represents malignant Qi associated with disease and death.

When divination reveals that the directional deity (corresponding to specific temporal influences) where the White Tiger resides conflicts with both the patient's day of illness onset and birth year—particularly when the White Tiger carries additional malignant Qi—the situation becomes extremely perilous. In such cases, family members should immediately prepare for the patient's passing, as death may be imminent.

Key diagnostic criteria include: First, examine whether the directional deity of the White Tiger's position overcomes the patient's birth year and illness onset day. If the White Tiger occupies the "Kuigang" position (referring to two particularly ominous stars in the Big Dipper constellation) while simultaneously suppressing the patient's "Original Qi" (Yuanchen, one's destiny star), this indicates certain death.

When the exact illness onset time is unknown, use the current divination day's celestial stems and earthly branches for calculation. For males born in Yang years or females in Yin years, the Original Qi position follows the "eight before, six after" rule; conversely, Yin-year males and Yang-year females use "six before, eight after." For example, a Yin-year male born during the Wei hour (1-3 PM) would count six positions forward and eight backward from Wei to determine his Original Qi range.

If the White Tiger's directional deity overcomes both the current day's stems/branches and the patient's birth year, this portends misfortune. However, overcoming only the illness day (not the current day) suggests possible recovery. Alternatively, when the White Tiger generates the illness day through the Five Phases (Wuxing), or shares identical attributes with the patient's year, day, or hour, this indicates stabilization or improvement.

Illustrative examples: During a Jiazi-day divination, if the White Tiger resides in the Dengming or Shenhou positions (indicating the Tiger generates the illness day), the patient will survive. In spring divinations, a White Tiger in Shengxian or Taiyi positions (illness day generating the Tiger) foretells complete recovery. When located in Gongcao or Taichong positions (shared attributes), the illness may linger without mortal danger.

The text emphasizes that the White Tiger's malignancy interacts with seasonal Five Phase energies. As the Tiger belongs to Metal, its danger peaks during autumn's Metal dominance. Even on a Jiazi day, if the patient's destiny and day stems contain Fire deities (which normally overcome Metal), autumn's weakened Fire may prove insufficient against the Tiger's malice—all classic principles from ancient shi-style divination texts (shijing).

For cases where neither illness onset time nor birth destiny is known, use the current divination's operative deity (yongshen) for judgment. If the "three transmissions" (a divination term referring to initial, middle, and final prognostic indicators) culminate in the White Tiger's position, or if the day's stems/branches enter the "tomb" phase (an ill omen), these suffice for determining the outcome.

This scripture primarily discusses ancient methods for divining the auspiciousness of illnesses and determining the severity of prisoners' crimes, employing the "Liuren" (a classical divination technique) calculation system.

Regarding the judgment of critical periods for illnesses:

When the "Gongcao" (one of the Twelve Divine Generals) serves as the operative deity in divination, the patient's condition will improve on Bing or Ding days, but may face death on Geng or Xin days. If "Tianyi" (the Great Year Deity) is the operative deity, vital energy manifests on Chou, Wei, Chen, or Xu days. When "Tengshe" (an inauspicious deity) serves as the operative deity, death often occurs on Si or Hai days. Other scenarios follow similar principles of analogy.

If the exact onset time of illness is unknown, the divination should use the time when the patient seeks consultation. If either the day's celestial stem or the patient's birth year stem/branch (natal destiny) enters its corresponding tomb (the Five Phases' burial position), this indicates a fatal period. For instance, if illness occurs on Jia or Yi days, and the celestial stems Jia/Yi align with Wei (the Wood tomb), this is ominous. Similarly, if Xiaojí (Wei) aligns with Jia/Yi days, it also portends misfortune.

Concerning the judgment of prisoners' crime severity:

The key lies in observing which state the operative deity ultimately occupies. If it lands in the Wangxiang (flourishing) phase, noble intervention may bring pardon; landing in the Xiu (declining) phase indicates severe punishment; entering the Qiu (imprisoned) phase means aggravated charges; while reaching the Si (death) phase suggests initial severity followed by mitigation. Should the operative deity land on Tengshe, the crime warrants capital punishment; landing on Zhuque (Vermilion Bird) foretells flogging; alignment with Gouchen (Hooked Array) implies implication in others' crimes; while connection to Xuanwu (Dark Warrior) suggests possible escape.

The text concludes with the Five Phases' tomb correspondences: Wood's tomb is at Wei (Xiaojí), Fire's at Xu (Hekui), Metal's at Chou (Dají), while Water and Earth share Chen (Tiangang) as their tomb. The relationship between Baihu (White Tiger, an inauspicious deity) and illness days is also crucial: if Baihu overcomes the patient's natal destiny, death follows; if the illness day overcomes Baihu, recovery occurs; when Baihu and illness day share the same phase, the condition remains stable.

This passage explains ancient divination methods for determining the auspiciousness or inauspiciousness of legal cases, primarily using the "Liuren method" (a classical divination technique) to predict litigation outcomes.

First, let's clarify several key concepts: "Tiankong" (Sky Void) represents irresolvable emptiness; "Baihu" (White Tiger) symbolizes deadly omens; while "Ji Jiang" (Auspicious Deities) refers to favorable spiritual influences. When divination results show "ending in Tiankong," it indicates the case will be left unresolved. If "ending in Baihu," it foretells a capital sentence. The appearance of "Ji Jiang" suggests possible deliverance.

Regarding prison symbolism: the positions of deities like Gongcao, Taichong, and Xiaoj represent different prisons. For instance, when a case starts from Gongcao and concludes at Hekui, it signifies the prisoner will be transferred between detention facilities. The judgment criteria examine the celestial stem and earthly branch of the detention day along with the nature of the crime: assault cases observe Gouchen (the judicial deity), homicide cases watch Baihu, theft cases examine Xuanwu, while false accusations reference Zhuque.

Specific judgment methods: If Gouchen (the deity presiding over punishments) occupies a position that overcomes the celestial stem of the detention day, conviction follows; otherwise, exoneration may occur. Encountering Tianyi Guiren (the Nobleman, an auspicious deity) generating mutual harmony with the day's stems and branches indicates influential assistance. Should the "mother deity" (the Five Phase generating element) of the detention day appear, family members may submit petitions for clemency.

Illustrative example: During the si hour on the Jiwei day of the seventh month, when Chuansong appears as Taichang (an auspicious deity) positioned at si, with no mutual overcoming between deities and flourishing Qi present, this portends good fortune. If Tiangang as Gouchen occupies the mao position yet shares the same elemental class as the day's stem, the rules dictate prolonged imprisonment unless imperial pardon intervenes.

All these judgments integrate complex rules of Five Phase generation/overcoming and deity positioning, representing specialized techniques of judicial divination in ancient times.

This passage explains ancient methods for divining the auspiciousness of journeys, focusing on the relationship between time selection and the mutual generation/restriction among divine generals (protective deities in Daoism).

Regarding the determination of auspicious travel days: The chosen departure time must harmonize with the traveler's birth year in terms of day and hour (日辰), be guarded by benevolent divine generals, and carry "royal, ministerial, and resting Qi" (王相休气, auspicious energies). Special care must be taken to avoid the "Kui-Gang" (魁罡, inauspicious directions) appearing in the portal direction of departure. The divine general of the departure portal must not harm the general corresponding to the traveler's birth year.

For example: If departing during the mao hour (卯时, 5-7 AM) on the jiashen day (甲申日) in the eighth month, for someone born in the Year of the Dog (戌), the position of xu (戌) is guarded by the Dengming general (登明神将), while the departure portal in the wu position (午位) is guarded by the Xiaoji general (小吉神将). Here, Xiaoji would harm Dengming, creating a situation where the portal general injures the traveler's natal general—portending misfortune on the journey. Conversely, if the natal general harms the portal general, the traveler would fall ill and return.

Another consideration involves the relationship between departure and arrival days: If departing during yin-mao hours (寅卯时, 3-7 AM) on jia-yi days (甲乙日), one must absolutely avoid arriving during shen-you hours (申酉时, 3-7 PM) on geng-xin days (庚辛日), as this would invite disaster. Travelers should also examine whether the "yin-yang of day and hour" (日辰阴阳) contains the Chuansong general (传送神将)—meeting an auspicious general brings fortune, while encountering a malign one brings danger.

Specific ominous signs include:

• Tengshe (螣蛇) indicates fright
• Zhuque (朱雀) foretells disputes and gossip
• Gouchen (勾陈) warns of conflicts
• Xuanwu (玄武) signals lost possessions
• Tiankong (天空) predicts illness and financial loss
• Baihu (白虎) portends death and mourning

For military commanders traveling, the Tiangang general (天罡神将) should be positioned in the four seasonal directions (east, south, west, north) as protection. These methods reflect ancient wisdom in harmonizing temporal-spatial orientations with divine forces to attract good fortune and avoid calamity.

This passage explains ancient divination methods for travel and awaiting someone's return, divided into two main sections:

For divining travel and affairs:

When embarking on a journey, one must select an auspicious day and hour, ensuring the "Deity of the Hour" (辰上神) doesn't conflict with the traveler's birth year orientation. For instance, if someone's birth year corresponds to the Si position (southeast), and on a Bingyin day the Shenshen star (神后) falls in the Yin position (northeast), this would harm the traveler. Conversely, if one's birth year orientation conflicts with the hour's corresponding deity, the venture will likely fail.

Key divination principles: For wealth matters observe the Azure Dragon (青龙) and Xiaojixing (小吉) stars; for silk consult the Taichang star (太常); for silkworm threads examine the Shengguang star (胜光). Should the hour's deity conflict with one's birth orientation, the desired outcome becomes unlikely and may even lead to financial loss.

For divining someone's return:

This requires examining the yang deities (阳神) of the awaited person's direction, using mao hour (5-7 AM) as the temporal boundary. For those in eastern/southern regions, you hour (5-7 PM) serves as the limit, with the deity of zi hour (11 PM-1 AM) indicating return time. For western/northern directions, mao hour is the cutoff, with the deity of wu hour (11 AM-1 PM) marking the return.

Illustrative example:

When awaiting someone from the You position (west), if the Congkui star (从魁) moves to Xu position it signifies departure; movement to Zi position shows they're enroute; arrival at Mao position means they'll return, with the specific date determined by wu hour's deity. Should the Shenshen star appear during wu hour, return will occur on Ren, Gui, Hai, or Zi days.

If the awaited person doesn't arrive by the predicted time, they won't come at all. All these divination methods follow the principle of "no waiting beyond the appointed hour" (过时不候).

This passage explains ancient divination methods, primarily involving the use of celestial stems, earthly branches, and divine spirits (shensha) to determine auspiciousness, inauspiciousness, and people's movements. Here's a modern interpretation:

When practicing divination, one must select corresponding divine spirits based on the nature of the inquiry. For instance, to inquire about noble persons, use the Tianyi Spirit (also called Wangfu Spirit); for parents, use the Taichang Spirit; for siblings, the Taiyin Spirit; for women, the Tianhou Spirit; and for descendants, the Liuhe Spirit. For matters concerning friends or wealth, employ the Qinglong Spirit; for thieves, the Xuanwu Spirit; for funerals, the Baihu Spirit; for servants, the Tiankong Spirit; and for officials or constables, the Zhuque Spirit.

To determine whether a traveler will return: if the day's celestial stem and earthly branch (ganzhi) correspond to a divine spirit appearing in a specific position, it indicates their arrival; if appearing beyond certain limits, it means they won't come. For example, the Jiling Ji records that for divinations on jia or yi days, obtaining the si or wu spirits indicates imminent arrival, while obtaining hai or zi spirits signifies "turning away from the sun" (no return).

The specific calculations are complex. For instance, using the "Kui" (He Kui star) distance from the starting day to calculate days: if Kui aligns with the wei position (number 8), and Kui itself corresponds to 5, then 5×8=40, indicating auspicious or inauspicious events within 40 days, with the traveler possibly 400 li away. Other scenarios follow similar calculations.

Another method: for outsiders inquiring about household matters, use the yin spirits of the summer solstice hour; for household members inquiring about external matters, use the yang spirits of the winter solstice hour. If these spirits approach the day's branch or Taichong (another name for the mao branch), it signifies arrival. For example, a summer solstice divination at mao hour—if Taichong (yang spirit of mao) appears on bing or ding days, it means the person will come.

These methods are all based on ancient systems of celestial stems, earthly branches, yin-yang, the Five Phases (wuxing), and divine spirits, employing complex calculations and correspondences to predict outcomes. Modern readers need foundational knowledge of ancient calendrics and divination systems to comprehend these practices.

The Yellow Emperor's Dragon Head Scripture primarily discusses divination methods for predicting the return date and auspiciousness of travelers.

Regarding predicting the return date: When Taichong (one of the Twelve Divine Generals) appears in the Yin position, it signifies the original position; in the Wu position, the middle position; and in the Xu position, the final position—all indicating the person's return. For example, if Taichong appears in the Wu position, the return date will likely fall on a Bing or Ding day (Fire-element days) or a Si or Wu day, possibly in the fifth month. If the divination is performed on the Winter Solstice and the auspicious Yang spirit "Shengxian" appears in the Wu position, then when Shengxian appears in the Hai position (original position), Mao position (middle position), or Wei position (final position), it also indicates a return. If Shengxian is in the Hai position, the return date will likely be a Ren or Gui day (Water-element days) or a Hai or Zi day, possibly in the tenth month.

Another method involves observing the direction pointed by Tiangang (the handle of the Big Dipper): If Tiangang points in the same direction as the current day's celestial stem (Shichen), it is considered favorable (Shun), indicating the traveler will return; if it points in the opposite direction, it is unfavorable (Ni), suggesting they will not return. For example, for someone expected from the west, if Tiangang points north or east, it is favorable; if it points south or west, it is unfavorable. The Dao of Heaven moves leftward, so when Tiangang moves counter to this, one must consider the month corresponding to Tiangang and the diviner's birth year to interpret the result.

For determining auspiciousness: If the traveler's birth-year direction (based on their zodiac sign's earthly branch) aligns with an auspicious deity in a prosperous state, and the Five Phases (Wood, Fire, Earth, Metal, Water) are in mutual harmony, it is highly favorable. However, if malevolent spirits appear in a weakened state, the Five Phases clash, and inauspicious timing such as the "year tomb" (Suining) or "day tomb" (Rimai) is present, it signifies great danger. For instance, if the traveler's birth-year direction is Yin and during divination, the auspicious Gongcao appears alongside the inauspicious White Tiger in the Wei position, this is an omen of a malevolent spirit approaching the year tomb—a very dire sign.

If the traveler's birth year is unknown, the day's celestial stem (Rigan) represents the traveler, while the earthly branch (Rizhi) represents their journey. The auspiciousness is then determined by the interaction between the Yin-Yang attributes of the day and the divine generals.

The Yellow Emperor's Dragon Head Scripture primarily discusses methods of divination to determine auspicious and inauspicious signs, particularly concerning household matters, construction, and daily affairs. Below is a modern interpretation of its core content:

Methods for Determining Household Auspiciousness:

Observe the celestial generals (guardian deities in Daoism) corresponding to the current time. Encounters with auspicious deities (such as those representing prosperity, harmony, or rest) combined with harmonious Five Phases (Wood, Fire, Earth, Metal, Water) interactions indicate good fortune. Conversely, encountering malevolent deities (like the White Tiger or Dark Warrior) foretells misfortune. For example, the White Tiger signifies mourning, while a generally auspicious deity accompanied by stagnant Qi (休气) may indicate illness—specific interpretations depend on the deity's attributes.

Taboos for Construction:

Avoid the方位 (direction) occupied by Tai Sui (the Year Spirit). If the Yang Shen (positive energy) of Tai Sui aligns with the construction date or方位, it may bring catastrophic misfortune within twelve years. Particularly avoid days when inauspicious deities like Kui, Gang, the Coiling Snake, or White Tiger appear. For great auspiciousness, the功曹 (a benevolent deity) must align with the day's celestial stems and earthly branches, complemented by harmonious Yin-Yang interactions. During construction:

• White Tiger presages funerary events.
• Dark Warrior (Xuanwu) warns of theft.
• Gouchen indicates conflicts.
• Vermilion Bird (Zhuque) signals lawsuits or disputes.
• Coiling Snake portends strange phenomena.
• Sky Void (Tiankong) heralds financial loss or decline.

Example Illustration:

Suppose Tai Sui resides in the Mao (卯)方位 this year. If construction begins at sunrise on the甲戌 day of the eighth month, when the Tian Gang star aligns with Mao, and the Tai Chong star (as Tai Sui's Yang Shen) presses on the Jia (甲)方位—while the Vermilion Bird appears and Kui (as the Dark Warrior) occupies the You (酉)方位—this configuration, lacking benevolent deities like Da Ji, Sheng Xian, or Gong Cao, signifies extreme misfortune. Similarly, breaking ground beneath Tai Sui's Yang Shen is equally inauspicious.

Assessing Residential Suitability:

Evaluate the nature of deities corresponding to the day's celestial stems and earthly branches. A dwelling is favorable if auspicious deities accompany flourishing, harmonious Qi (旺相休气) and mutually generative Five Phases. Conversely, malevolent deities with stagnant or destructive Qi (囚死之气) and clashing Five Phases render it unsuitable. For instance:

• White Tiger: mourning.
• Sky Void: financial ruin.
• Other malevolent deities follow analogous principles.

These divination methods reflect ancient wisdom in harmonizing astrological signs, spatial方位, and temporal cycles to avert misfortune. At their core, they involve observing the attributes of celestial generals and the dynamics of Five Phases interactions. Modern readers may interpret this as an integrated decision-making system combining astronomy, calendrics, and environmental assessment.

This scripture primarily explains how to use divination to select auspicious dates for agricultural activities, commerce, and other endeavors. Here is a modern interpretation:

Regarding divination methods for predicting crop and silkworm harvests: When selecting an auspicious day, one must observe whether the deities corresponding to that day's celestial stem and earthly branch (ganzhi) are in a flourishing state, and whether these deities harmonize with the guardian spirits of the intended crops. For instance, the guardian spirit of silkworms is Shengxian, while cereals are protected by Gongcao and Taichong, and wheat by Chuansong and Congkui. If these guardian spirits appear in favorable positions during divination and do not clash with malevolent deities (such as Kuigang, Tengshe, or Baihu), it is considered an auspicious sign. For example, in divining silkworm rearing, if Shengxian appears in the day's yin-yang and yongchuan (divination terminology referring to the calculation process) while also harmonizing with the Taisui (deity governing the current year), it indicates a highly favorable day.

Illustrative example: If Taisui resides in the Chen position, and at noon on the Wuchen day of the fourth lunar month, the Chuansong deity descends to the Wu position while Shengxian occupies Chen, this signifies smooth silkworm cultivation. Here, Shengxian—corresponding to Taisui—harmonizes with the auspicious Qinglong (Azure Dragon) deity, and the Tianyi deity in the Daji position does not counteract the day's energy, collectively forming a positive omen. Conversely, if the crop's guardian spirit clashes with Taisui while Tianyi suppresses the day's energy, it portends great misfortune.

For commerce and agriculture: The divination focuses on deities corresponding to the day's energy and the householder's age. For instance, encountering Chuansong and Qinglong deities favors trade, while Shengxian and Daji indicate suitability for farming or sericulture. Meeting malevolent spirits like Xuanwu (Dark Warrior) suggests potential losses.

Regarding market transactions: Choose days when the deities corresponding to the day's energy and the individual's age harmonize with the guardian spirits of the traded goods. For example, if minor auspicious signs like Xiaoji or Qinglong appear in the day's yin-yang calculations, and Qinglong's方位与...

This passage explains ancient divination methods for determining auspicious and inauspicious signs in market transactions and commodity hoarding, primarily based on the generative and restrictive relationships between time,方位 (directions), and the divine generals (神将).

Regarding market transactions: If the divine general corresponding to the day's earthly branch (日辰) generates the divine general of one's birth year (年命神将), this is an auspicious omen. When the divine general of the current year's earthly branch (太岁) doesn't restrict one's birth year divine general, when the birth year divine general doesn't suppress the Azure Dragon (青龙, deity of wealth), and when the transaction location is guarded by auspicious divine generals that don't conflict with one's birth year divine general, profits can be made. For example, during the 未时 (1-3 pm) on the 戊子 day of the ninth month, when the Taichong star (太冲) is in the 未 position, if someone's birth year corresponds to the 己 position (earthly branch 辰), with the year's earthly branch in 寅, the Daji star (大吉, Heavenly Unity) guarding the 戊 position, and the Chuan Song star (传送, Azure Dragon) in the 子 position—then northern transactions would be most favorable. Even with two auspicious signs and one inauspicious sign, action can still be taken if the day's earthly branch generates one's birth year sign.

Concerning commodity hoarding: Selection of goods depends on the day's time, the yin-yang nature of the day's earthly branch, and the relationships between divine generals. Greater profits come when the Five Phases divine general corresponding to the commodity generates one's birth year divine general, and when the presiding divine general (用神) shifts from an energy-depleted (无气) state to an vigorous state. Specific commodity correspondences are: millet belongs to the Wood divine general; broomcorn millet and small beans to the Fire divine general; wheat to the Metal divine general; hemp to the Earth divine general; rice and soybeans to the Water divine general; silk floss to the Tai Chang divine general (太常); cloth to the Shen Hou divine general (神后); leather to the White Tiger (白虎); field silkworms to the Sheng Xian divine general (胜先). For instance, during the 丑时 (1-3 am) on the 甲子 day of the seventh month, when the Taiyi star (太一) is in the 丑 position seeking to purchase wheat, with the Tiangang star (天罡) in 子 position and the Chuan Song star (Metal divine general, corresponding to wheat) appearing in the presiding divine general's yin-yang cycle—if one's birth year is in the 申 position and protected by the Shen Hou star, this constitutes an auspicious sign for hoarding wheat.

(Note: The "divine generals" mentioned refer to the twelve celestial officers in Daoist Liuren divination—such as the Azure Dragon and White Tiger—each representing different auspicious/inauspicious attributes. "Wangxiang" 王相 indicates a Five Phases element in its vigorous state, while "wuqi" 无气 denotes a weakened state.)

This scripture discusses ancient divination methods, focusing on determining auspicious or inauspicious outcomes for two specific situations: livestock rearing and purchasing vehicles/boats.

Regarding livestock divination: One must select an auspicious day and hour, observing the deity corresponding to that day's celestial stem and earthly branch. If no inauspicious signs appear—such as Kuigang (a malevolent force), Tengshe (a vicious serpent deity), or Baihu (the white tiger, an ominous sign)—this indicates favorable conditions. The practitioner should examine whether the deity corresponding to the specific animal species is flourishing and possesses vital Qi (energy). If Kuigang manifests in certain positions, it becomes unsuitable to raise corresponding animals—for instance, its presence in the Wei position (associated with sheep) makes sheep-rearing inauspicious, while appearing in the Hai position (associated with pigs) renders pig-rearing unfavorable.

Concerning vehicle/boat purchase divination: Similarly, one must choose an auspicious day and hour, observing the Yin-Yang attributes of the day's stems/branches and the "decisive deity" (a key divinatory concept referring to pivotal spiritual influences). When auspicious deities like Liuhe (harmony deity) and Taichong (grand movement) appear simultaneously and harmonize with the day's stems/branches, this signifies excellent fortune for safe purchase and use. However, co-occurrence with malevolent deities or configurations unfavorable to the owner may bring loss—for example, Taichong appearing alongside Xuanwu (black tortoise, an ominous sign) suggests purchased vehicles/boats may be lost; its conjunction with Baihu indicates potential corpse transportation, making such purchases suitable only for funeral purposes.

This scripture records four practical divination techniques used in ancient times to determine the auspiciousness or inauspiciousness of livestock:

For judging horses: Select an auspicious day and hour, using the "Shengxian" time period for divination. If Shengxian coincides with auspicious deities like Qinglong (Azure Dragon) or Taichang appearing in Wood or Fire elemental directions (such as the Chen or Wei positions), it indicates a good horse. Appearance in Metal directions means the horse may bite, in the Xu position it may stumble easily, in Water positions prone to illness, and in the Chou position likely to run wild. Coinciding with Xuanwu (associated with theft/loss) predicts the horse will wander off; appearing with Baihu (White Tiger, portending misfortune) foretells death; while encountering Tengshe (Flying Serpent, indicating disturbances) suggests the horse will startle easily and cause trouble.

For evaluating oxen: Use the "Daji" (Great Auspiciousness) hour for divination. Appearance in Wood positions indicates sickness; in Fire positions suggests the ox is easily startled and being prepared for sale; in Metal positions means ready for market; in Water positions signifies a plowing ox; in Earth positions denotes livestock raised for meat. If appearing with the Tianyi auspicious deity in flourishing directions, the ox may be requisitioned by officials; coinciding with Baihu predicts natural death; with Gouchen (associated with conflict) means the ox will gore people; with Tengshe indicates frequent startling; and with Xuanwu foretells the ox will wander away.

For assessing sheep rearing suitability: Use the "Xiaoji" (Minor Auspiciousness) hour. Appearance in Metal positions suggests suitable for rearing; in Wood positions means prepared for slaughter; in Fire positions indicates viable for raising; in Water positions predicts weakness. Coinciding with auspicious deities in flourishing directions brings good fortune, while appearing with inauspicious deities brings misfortune. Encountering Baihu foretells death; in Yin or Xu positions frequent wolf attacks; in Chen position entering the "tomb" also indicates death.

For judging pigs: Use the "Dengming" hour for divination. Appearance in Si or Wu positions suggests suitable for free-range; in Water positions indicates penned pigs; in Metal or Wood positions means suitable for rearing; in Earth positions predicts death by illness. If coinciding with Tianyi or Taiyin auspicious deities in flourishing directions, it signifies sacrificial pigs; appearing with inauspicious deities in declining directions brings misfortune. Dengming coinciding with Baihu predicts the pig will wander off - observing the Qi (vital energy) reveals life or death: living Qi means alive, death Qi means deceased. With Tengshe, the pig will panic and flee, especially if appearing in the direction corresponding to the day's heavenly stem and earthly branch.

This passage describes ancient divination methods, divided into three main sections:

The method for divining about dogs involves observing the position of Hekui (a star in the Big Dipper constellation). When Hekui is in the Zi position (due north), dogs can catch mice; in the Mao position (due east) they're good for hunting; in the Si-Wu positions (southeast and due south) they have pleasant barks; in the Wei position (southwest) they're skilled fighters; in the Chen position (southeast) they'll die naturally; in the Hai position (northwest) they're suitable for selling; in the Yin position (northeast) they'll wander aimlessly; in the Xu position (northwest) they'll bite people. If appearing together with the Taiyin star, they're suitable for sacrificial purposes.

The chicken divination method examines Congkui (another star's) position. In the Wei position (southwest) they're good fighters; encountering Metal or Water directions makes them suitable for rearing; in the Chou position (northeast) they'll die naturally or be killed; in the Chen position (southeast) they'll lay eggs; in the Wei position (southwest) they're fit for sacrifices. When co-occurring with auspicious stars in vibrant locations, the omen is favorable; with inauspicious stars in declining areas, it's ominous. For example, appearing with the Tengshe star indicates fright and strange behavior, with the Zhuque star means excessive crowing, with the Gouchen star means hens will crow while sitting, with the Xuanwu star predicts loss, and with the Baihu star foretells being eaten by wildcats.

The method for judging servants' loyalty examines the day's Yin-Yang dynamics and the "divining spirit" (technical term). When Congkui appears with auspicious stars and harmonizes with the current hour's elemental phase, it indicates loyal servants who will multiply easily. If Congkui isn't in significant positions and appears with ominous stars, it suggests deceitful servants who may even plot against their masters. Two concrete examples illustrate these judgments—one showing loyalty, the other revealing murderous intentions.

These divination methods embody the ancient concept of celestial-human resonance, where astral observations determine mundane fortune.

The Yellow Emperor's Dragon Head Classic presents two ancient divination methods: one for livestock trading and another for locating missing persons.

Livestock Trading Divination:

Successful trading depends on assessing the waxing and waning of the Five Phases (Wood, Fire, Earth, Metal, Water) during the chosen hour. Sellers prefer hours in the "thriving" phase (wangxiang), while buyers benefit from "declining" hours (qiusi). The key lies in whether the deity corresponding to the traded item (e.g., the Daji deity for oxen) appears in the day's yin-yang directional alignment. If the item's associated deity generates (sheng) the day's celestial stems and earthly branches, the transaction proceeds smoothly; if they clash (ke), the deal falters.

Example:

For an ox trade divination during the wei hour (1–3 PM) on a Guihai day in the tenth lunar month: the Xiaoji deity aligns with the Water position, Gongcao deity resides in the wei position, and Daji deity occupies the hai position. Since the ox-associated deity (Daji) appears in alignment without clashing with the day's elements, both parties succeed. Conversely, on a Gengchen day, Daji's absence and elemental conflict with the day's stems/branches cause failure. If the day's deities all restrain Daji, neither buyer nor seller will agree.

Missing Persons Divination:

Locating someone requires checking if the directional deity of the queried location harmonizes with the day's stems/branches. For instance, when inquiring about the noon (south) direction on a jia day: if the Chuansong deity (compatible with jia) appears there, the person is present; if Daji (incompatible) appears, they're absent.

An alternate method examines hour-specific deity positions:

• Shenhou deity aligning with the day indicates the person is drinking at a woman's residence.
• Tiangang deity suggests involvement in legal or financial matters.
• Xiaoji deity means the person hasn't risen from bed.
• Chuansong signals the person is traveling.
• Congkui places them in the rear courtyard.

These deities correspond to specific directions and states—their relationship with the day's elements reveals the missing person's whereabouts.

This passage discusses ancient divination methods, focusing on three specific scenarios: seeking audience with nobility, predicting the outcome of official documents, and determining litigation results. Let me explain each in turn.

The divination method for seeking audience with dignitaries primarily involves observing the positions and interactions of "divine generals" (technical term referring to deities corresponding to specific time periods). For an audience with the emperor, the highest-ranking "Celestial Unity" (Tianyi) general must appear during metal, fire, or earth elemental hours. Audiences with feudal lords require the "Grand Constancy" (Taichang) general, meetings with generals use the "Hooked Array" (Gouchen) general, while local officials correspond to the "Azure Dragon" (Qinglong) or "Vermilion Bird" (Zhuque) generals. The key is observing whether the generals' elements generate or harmonize with each other - mutual generation indicates auspiciousness, while mutual conquest signals danger.

For predicting document outcomes, one examines whether the "day-hour" combination attracts auspicious deities. If the "Merit Clerk" (Gongcao) or "Azure Dragon" appears alongside other auspicious spirits with elemental generation, this foretells favorable results. For instance, when predicting southern-origin documents, auspicious deities appearing in the north signify imminent delivery. The exact arrival time depends on the cyclical appearance of "deliverance deities" that neutralize inauspicious signs.

Litigation outcomes follow these rules: the "day deity" represents the plaintiff while the "hour deity" stands for the defendant. If the day deity conquers the hour deity, the plaintiff gains initial advantage, and vice versa. However, even if one party temporarily prevails, the appearance of "mutual conquest between upper and lower" (reciprocal elemental overcoming) may reverse the outcome. The ideal scenario occurs when day and hour deities don't conquer each other, often indicating possible reconciliation.

Consider this example: during the si hour on the ding-si day of the eighth month, with the year pillar in the mao position, the appearance of the "Merit Clerk" general harmonizing with the day-hour's yang deities signals reconciliation. For determining outcomes between elders and juniors, one must examine the "elder-year hour" position representing senior family members.

This scripture explains ancient divination methods for predicting auspicious and inauspicious outcomes, focusing on two main aspects: determining litigation outcomes and assessing the fortune of revenge plots.

Regarding litigation judgments: The key lies in analyzing the relationship between the "day" (heavenly stem) and "earthly branch" components. When the day element overcomes the earthly branch, it indicates the younger, stronger party will prevail in court; when the earthly branch overcomes the day element, the elder party gains advantage. Specific outcomes depend on encountered divine generals (deities corresponding to particular earthly branches): meeting Gouchen (associated with conflict) foretells disputes, encountering Baihu (the White Tiger of danger) may lead to fatal clashes, encountering Tengshe (the Coiling Snake of terror) suggests fear of punishment, meeting Tiankong (the Sky Void of falsehood) indicates untruthful statements, encountering Zhuque (the Vermilion Bird of verbal disputes) predicts legal lawsuits, while meeting Xuanwu (the Dark Warrior of deception) warns of exposed lies.

Concerning revenge divination: The crucial factor is examining how Baihu's position relates to the plotter's birth year branch. If Baihu's方位 (direction) overcomes the conspirator's birth year branch or clashes with subterranean方位, these are ill omens. For example, should the avenger's birth year branch reside in the yin position while Baihu occupies the传送 (messenger) position—where Baihu's direction overcomes the human birth year direction—action must be avoided. For group conspiracies, each member's birth year branch must be checked against Baihu's方位 for clashes; only when no clashes occur with the presence of "wangxiang zhi qi" (auspicious divine assistance) is the venture favorable.

The term "wangxiang" refers to beneficial divine assistance, while "xiu qi" denotes unfavorable energy patterns. These divination methods all follow one principle: divine generals must generate (not overcome) the practitioner's birth year and方位 for auspicious outcomes—mutual overcoming portends danger.

The two sections from the Yellow Emperor's Dragon Head Scripture discuss ancient military divination and auspicious timing for gift offerings.

The first section explains military divination:

When engaging in warfare, observe the position of the Big Dipper. If the handle points toward the four seasonal directions (Chen, Xu, Chou, Wei positions), it favors offensive action; when pointing toward the four transitional directions (Yin, Shen, Si, Hai), defensive counterattacks are advised. Armies should attack with their backs to the direction of the Water Deity (northern position) for greater success. Avoid mobilizing troops when the handle points to the four cardinal directions (Zi, Wu, Mao, You), as both attackers and defenders will suffer defeat. If compelled to fight under such circumstances, position forces with backs to the Xiaoji (Wei position) while attacking toward Daji (Chou position) - this is called "contrary deployment." When the celestial phenomenon called "Heaven-Earth Lamentation" appears, refrain from military action to avoid encirclement. When encamping, commanders should position headquarters in the three directions preceding the day's Xiaoji hour. For instance, during first month campaigns, evening encampments should occupy Mao, Chen and Si positions.

The second section details auspicious timing for gift presentations:

When presenting gifts to dignitaries, select an auspicious day with favorable planetary influences (wangxiang hours), while also considering the recipient's status and corresponding deities. For example:

• For emperors: observe the Tianyi deity
• For feudal lords: observe the Taichang deity
• For officials: observe the Vermilion Bird deity
• For empresses: observe the Tianhou deity
• For common women: observe the Shenhou deity

Different gifts also correspond to specific deities:

• Land/property: Shengxian deity
• Grains/livestock: Daji deity
• Fowl/foxes: Tiankui deity
• Swine: Dengming deity
• Lamb/wine/food: Xiaoji deity
• Servants/birds: Congkui deity
• Predators: Gongcao deity
• Vehicles/boats: Taichong deity
• Swords/jade: Chuansong deity
• Fish: Tiangang deity
• Clothing: Taichang deity
• Money: Azure Dragon deity
• Silk: Taichang deity
• Fabric: Shenhou deity
• Leather: White Tiger deity
• Agriculture: Shengxian deity

The key principle requires ensuring the corresponding deity for each gift is in its wangxiang (flourishing) state, thereby ensuring the recipient's favorable reception.

The Yellow Emperor's Dragon Head Scripture primarily discusses two types of divination methods: first, determining the auspiciousness of gift offerings, and second, essential divination principles for marriage and spouse selection.

Regarding gift offerings: When selecting an auspicious day and hour, if the divine general representing the gift (such as the Azure Dragon/Qinglong) aligns harmoniously with the recipient's directional position, the gift will be joyfully accepted and bring blessings. For example, on the Xīn-Mǎo day during the third lunar month at meal time, if one presents jade bi-disks to high-ranking officials (of the two-thousand-bushel rank), and the Transmitting Messenger (representing gifts) and the Azure Dragon occupy mutually generative directions, the recipient will certainly accept it with pleasure. Conversely, if the directions are in conflict, the recipient may either reluctantly accept out of greed or refuse out of fear. The key is to choose a timing when the current hour aligns with the gift's elemental properties.

Concerning marriage divination: The 53rd method states that selecting a spouse depends on whether the Celestial Queen/Tianhou (the goddess governing marriage) appears in an auspicious position and whether the day's directional energy doesn't conflict. The 54th method further explains that when choosing among several potential partners, one should select the woman whose hometown direction generates the Celestial Queen's energy. For instance, on the Jiǎ-Zǐ day in the ninth lunar month, a woman from the Shēn direction would be more suitable than those from Wǔ or Chén directions, as her Congkui metal spirit generates the Celestial Queen's energy. It also mentions that when the Celestial Queen is in a flourishing state (wang), the woman will be beautiful; when in decline (xiu), her appearance will be ordinary.

(Terminology note: Azure Dragon/Qinglong, Transmitting Messenger, and Congkui are names of divine generals in Liuren divination, representing different directions and attributes; "two-thousand-bushel rank" refers to Han Dynasty prefecture governors, here indicating high-ranking officials; Celestial Queen/Tianhou is the goddess governing marriage; "wang-xiang-qiu-si" describes the waxing-waning states of the Five Phases).

The Yellow Emperor's Dragon Head Scripture (Huangdi Longshou Jing) presents ancient divination methods, focusing on two primary aspects:

The first concerns divination techniques for marital relationships. By observing the interaction between the "Year Guardian Deities" (Nianshang Shen) corresponding to the birth dates of both spouses—if their guardian deities generate each other (according to the Five Phases), it signifies good fortune; if they restrict each other, discord is foretold. Specifically: when the husband's guardian deity restricts the wife's, misfortune may befall the wife; when the wife's restricts the husband's, the husband may face difficulties. If the Empress (Tianhou, a goddess) clashes with the Six Harmonies (Liuhe, an auspicious deity), scenarios like the wife leaving home or the husband having affairs may occur. When the Day Guardian Deities (corresponding to the celestial stems and earthly branches of the date) generate each other, marital harmony ensues; if they clash, separation may follow. If the Chuan Song (a star) appears in conjunction with the Tai Chong (another asterism) on the day's stems and branches, the wife may harbor divided loyalties.

The second aspect involves methods for determining fetal gender. The first method examines whether the earthly branch of the hour matches ("bi") the celestial stem of the day—for example, on a Jia day during the Wu hour, since Jia and Wu match, a boy is predicted; on a Jia day during the Wei hour, as they don't match, a girl is indicated. The second method uses the Heavenly Stem (Tiangang, one of the stars in the Big Dipper) for judgment: its appearance in a yang position predicts a boy, while a yin position suggests a girl. Traditional interpretation holds that if the Chuan Song star appears in the yang position of either the husband's birth chart or the wife's annual fortune, it also indicates the birth of a son.

This scripture primarily expounds three divination methods, respectively used for determining the rescue of offenders, choosing whether to stay or leave a dwelling, and assessing the veracity of hearing accusations against others.

Regarding rescuing offenders, the text explains one should apply the principle of Five Phase mutual generation. For instance, when the Wood Deity (木神) is in charge (meaning a wood-attributed deity presides), if encountering the Water Deity (水神) (where water generates wood, making water wood's "offspring"), with the Fire Deity (火神) positioned above (wood generates fire, making fire wood's "offspring"), this indicates successful rescue. However, if meeting the Earth Deity (土神) (wood overcomes earth), though surface agreement may be given, genuine willingness to help is lacking. A concrete example is provided: on the Bingzi day of the first lunar month, if the Congkui star (从魁) occupies the Xinhai position during the morning meal hour (9-11am), with the Dengming star (登明) descending upon the Chen position and the Shengxian star (胜先) at the Hai position—forming the "lower overcoming upper" configuration—encountering a "child"-attributed deity at this time signifies deliverance.

For dwelling selection, one must observe the deity's condition corresponding to the day and hour (日辰). If the deities lack "Wangxiang" (王相, flourishing) qi with mutual overcoming between upper and lower positions, relocation is advised; if deities show auspicious signs with mutual generation between levels, staying is favorable. For example, when the White Tiger star (白虎) occupies a yang position (prominent place), departure may bring mourning misfortunes, whereas remaining is permissible when it's not in yang position.

Concerning hearing accusations, verification depends on whether corresponding omens appear in the day-hour's yin-yang configuration. If hearing of someone's theft on a Jia day, with the Shengxian star appearing as the Dark Warrior (玄武, governing theft) in the day-hour's yin-yang arrangement and harmonizing with Jiawu, the report is true; absence of such harmony indicates falsehood. Similarly, hearing auspicious news requires checking if the Azure Dragon (青龙) and Six Harmony star (六合) approach the day-hour, while inauspicious reports demand corresponding omen alignments.

The Yellow Emperor's Dragon Head Scripture (Huangdi Longshou Jing) describes three primary divination methods:

The first method determines whether an endeavor will succeed. This involves checking if the deities (shensha) corresponding to the matter in question appear in the yin-yang directions of the day's celestial stems and earthly branches (the divination date's ganzhi cycle), and whether they generate (sheng) the Day's Upper Deity (rishang shen, the deity corresponding to the day's stem). If generative relationships exist, the outcome will be favorable; if the deities are absent from the yin-yang directions and clash (ke) with the Day's Upper Deity, the matter will likely fail. For example, when divining about house construction, if auspicious deities like Daji (Great Auspice) or Shengxian (Victorious Vanguard) appear in the proper directions and generate the Day's Upper Deity, the project will succeed—otherwise it won't.

The second method assesses whether worries can be resolved. This examines whether the Day's Upper Deity and the diviner's Birth Year Deity encounter auspicious stellar combinations (jishen jiang) with flourishing qi (wangxiang), or whether the presiding deity (yongshen) transmits to its "child position" (the phase in the Five Phase cycle that it generates). If so, worries will dissipate. However, if the presiding deity is weak or suppressed, even transmission to the child position won't fully resolve concerns. For instance, in a divination performed during the tenth month on a Ding-Hai day at the wei hour, should Shengxian deity align with the hai position—though restrained—it transmits to its child position Daji, indicating partial relief but lingering difficulties.

The third method predicts success in pursuits or captures. The key lies in whether the Day's Upper Deity and the pursuer's Birth Year Deity can suppress the target. If the Upper Deity overpowers the target, success is likely; otherwise, capture proves difficult.

The text also explains how to determine auspicious and inauspicious timings: Days corresponding to the Five Phase element generated by the presiding deity mark favorable periods, while days when the deity is suppressed indicate danger. For example, Shengxian (associated with Fire) brings auspicious outcomes on Wu-Ji days (Earth, which Fire generates) but inauspicious results on Ren-Gui days (Water, which suppresses Fire). All these methods require integrated analysis of Five Phase dynamics and the waxing/waning of deities.

The Yellow Emperor's Dragon Head Scripture primarily discusses using divination to predict the auspiciousness or inauspiciousness of various matters. Here we examine several specific divination methods in detail:

Method 63: Determining the Suitability of Objects for Use or Wearing

One must observe whether the deity corresponding to the object aligns with the celestial stem and earthly branch of the day. For example: tigers and leopards correspond to the Gongcao deity, deer and rabbits to the Taichong deity, wild boars to the Dengming deity, birds to the Congkui deity, and horses to the Shengxian deity. To determine whether making new clothing is auspicious, the day's stems and branches must host a benevolent deity and possess "royal-phase Qi" (flourishing energy). It is most favorable if the Azure Dragon (Qinglong) and Grand Constant (Taichang)—two auspicious deities—appear in the yin-yang positions of the day's stems and branches, and if these deities generate the Five Phases (Wuxing) of the day for true auspiciousness.

Method 64: Predicting a Disciple's Success in Learning

This method uses the hour of the day for divination. The day's stem represents the disciple, the branch represents the subject of study, and the hour represents the teacher. Ideally, the hour should generate the day's branch (child obeying mother), with benevolent deities present in the day's stems and branches and "royal-phase Qi" flourishing. If the deities in the hour clash, or if the guiding deity ultimately falls into a lifeless "tomb" position, it indicates difficulty in mastering the subject. For example: during sunrise on the Dingmao day (stem: Ding-fire, branch: Mao-wood) in the first lunar month, the Dengming deity descends upon the Mao position. Here, Ding-fire generates Mao-wood (child obeying mother), and the upper and lower aspects of the Mao position mutually generate each other. Ultimately, the Gongcao deity obtains the Metal deity without conflict, and "royal-phase Qi" is present—a clear sign of successful learning.

Method 65: Assessing the Auspiciousness of Temporary Residence

When residing temporarily, ensure the Five Phases do not clash with the direction of concern, and that the day's yang deity (positive spirit) does not descend upon a conquered position. For example: residing temporarily during the You hour (5–7 PM) on the Jiayin day (stem: Jia-wood, branch: Yin-wood) in the ninth lunar month creates a Five Phases clash. On that day, the yang deity Gongcao descends upon the Shen position (Metal), and Shen-Metal conquers Jiayin-Wood—an inauspicious omen.

This passage explains two divination methods from ancient Daoist practice: one concerns the auspiciousness or inauspiciousness of hosting guests or allowing others into one's home, while the other deals with interpreting strange phenomena and nightmares.

For divination related to hosting, the key lies in analyzing the relationship between the hour branch (one of the twelve Earthly Branches representing the time of day) and the day branch (the Earthly Branch of the current day in the sexagenary cycle). If the hour branch overcomes the day branch in the Five Phases cycle, or if the day branch is overcome by the deities or spirits (such as Taiyi or Gongcao) associated with the hour branch, this indicates misfortune. For example, on a Jia-Yin day in the tenth lunar month, if the Gongcao deity appears during the Shen hour (monkey hour, associated with Metal), the Metal of Shen overcomes the Wood of Yin (day branch), signaling potential burglary. If inauspicious deities like Tiankui (Heavenly Chief) or Baihu (White Tiger) appear on the day branch, the host may harm the guest; if deities like Dengming or Tiankong appear, the host may scheme against the guest—in such cases, one should leave immediately. Conversely, if auspicious deities appear on the day branch with a mutually generative Five Phases relationship, the situation is safe.

For divining strange occurrences and nightmares, the focus is on the day branch of the event and the deities corresponding to the individual's birth year. If malevolent spirits like Kui (Tiankui), Gang (Tiangang), Tengshe (Flying Snake), or Baihu (White Tiger) approach the day branch or the person's birth year, danger is foretold. When these spirits are in their strong phase, they may predict lawsuits or funerals; in their weak phase, they could indicate lost property, illness, or livestock deaths. Deities appearing in the heavenly stems (Yang) signify external troubles, while those in the earthly branches (Yin) point to domestic affairs. The specific interpretation depends on the deities linked to the individual's birth year.

For example: If the Tiangang spirit appears in a Yang position (heavenly stem), male family members may face misfortune; if in a Yin position (earthly branch), female members are at risk. When it appears in the Meng position (first of the four growth phases), elders may suffer harm; in the Zhong position (second phase), peers may be affected. However, even if the entire family's birth years correspond to inauspicious spirits, disaster may not strike all—the actual impact depends on Tiangang's precise position to determine who will be affected.

This scripture primarily discusses ancient divination methods concerning the determination of whether a deceased spirit has departed the household and the auspiciousness or inauspiciousness of burial rites. The content is divided into two parts:

Determining if the Deceased Spirit Remains at Home:

This depends on the relationship between the earthly branch (辰) corresponding to the current hour and the time of death. If the deity associated with the hour's earthly branch overcomes the deity of the day's branch, or if ominous signs such as Kui, Gang (two stars of the Big Dipper), Xiaoji, Tengshe (Flying Serpent), or Baihu (White Tiger) appear, it indicates the spirit still lingers in the home. Specific manifestations include:

• Tian Gang (a star in the Big Dipper) appearing in a Yang position bodes ill for men.
• In the Meng position (the first group of earthly branches), it harms the household head.
• In the Zhong position (the second group), it injures the mother.
• In the Ji position (the third group), it brings distress to children.

To locate the malevolent spirit within the home, observe the celestial direction corresponding to the ghost star:

• Jia (甲) corresponds to the main gate.
• Yi (乙) to windows.
• Bing (丙) to the central hall.
• Ding (丁) to the kitchen stove.
• Wu (戊) to the courtyard and rooms.
• Ji (己) to the mill.
• Geng (庚) to the chicken coop.
• Ren (壬) to the pigpen.
• Gui (癸) to the latrine.

Divining the Auspiciousness of Burial Rites:

First, determine the generative and overcoming relationships of the Five Phases (Wood, Fire, Earth, Metal, Water), ensuring the earthly branch of the hour does not clash with the day's stem-branch pair. Special attention must be paid to avoiding the appearance of ominous signs like Kui or Gang on the day's branch, and preventing the White Tiger star from occupying positions associated with vital Qi (生气). Adhering to these rules during divination yields highly auspicious outcomes; violations invite calamity. For example, when conducting a burial during the Shen hour on the Yiyou day of the eleventh month, these taboos must be strictly observed.

These divination methods reflect the ancient Daoist worldview, which interconnects celestial phenomena, earthly branches, directions, and other natural elements with human fortune and misfortune. By observing astral patterns and temporal cycles, practitioners sought to predict blessings and disasters.

This passage primarily discusses ancient Daoist methods for selecting auspicious dates, divided into two parts: choosing burial dates and divining wind and rain.

Regarding the selection of auspicious burial dates: The Shen hour (3-5 PM) clashes with Yi days and is inauspicious. When the Great Unity (Taiyi, the ruling deity) resides in the White Tiger position and winter's fire Qi is weak and lifeless, such moments paradoxically become highly auspicious for burials. To locate the suitable "Path of Haoli" (the underworld road), one should align the Tian Gang star with Jupiter's position. When the monthly celestial stem is at Gongcao (Yin position), the area below Chuansong (Shen position) becomes the Path of Haoli—the most favorable burial site. Failure to locate this path would bring continuous misfortunes and the extinction of descendants. Practically, the four deities Kuigang, Tengshe, and White Tiger must be concealed in the four dimensional directions for optimal results.

Concerning weather divination: To predict wind or rain on a given day, observe the relationship between that day's celestial stem and the Gongcao position. If the day's stem precedes the Celestial Unity (Tianyi) position, wind will come; if it follows, rain will fall. The appearance of yang deities heralds wind, while yin deities foretell rain. For predicting rainfall timing, observe water deities like Dengming (Hai position) and Shenhou (Zi position). For instance, Shengxian (Wu position) appearing predicts rain on Bing or Ding days; metal deities indicate Geng or Xin days; wood deities foretell Jia or Yi days; earth deities suggest Wu or Ji days (though earth deity rains still bring drought). Complete absence of water deities or presence of only earth deities signals prolonged drought. The "Nine Nines" calculation method determines drought duration—for example, when Daji (Chou position) approaches Zi position, multiply 8×9=72 days to calculate rainfall timing.

These methods integrate traditional numerology systems including celestial stems, earthly branches, astrological signs, and deity positions, reflecting ancient Daoism's unique understanding of spacetime relationships.

To predict how much rain will fall this month, one can use time-based divination. If the divination results reveal water deities (spirits associated with water), there will be abundant rain; if no water deities appear, rainfall will be scarce.

Another method involves calculating based on the Monthly General (the divine general corresponding to each month) combined with the current hour: If the Dragon Spirit (Gongcao) appears in the first three or first five positions, rain will come; if it appears in the last two or last four positions, there will be windstorms or drought. The Tiger Spirit (Chuansong) appearing in the front positions will also bring wind. The Mao position represents thunder, while the Zi position represents clouds—clouds follow the Dragon, and wind follows the Tiger. If the spirits that the Dragon and Tiger rely upon carry Qi (vital energy), there will surely be wind; if both Dragon and Tiger stir up clouds and thunder simultaneously, heavy wind and rain are certain.

There is also another saying: If Chuansong combined with the day-branch appears behind Tianyi (a celestial deity), rain will fall; the same applies if Gongcao aligns with the day-branch behind Tianyi.

To determine the exact day of rainfall, one can use Daji (a divine name) combined with the new moon (beginning of the month). Shenhou (another divine name) corresponds to heavy rain, while Taichong corresponds to light rain.

To predict when the rain will stop: Combine the Monthly General with the current hour and observe the position of Kui (the first star of the Big Dipper). If it aligns with the Four Seasons (Chen, Xu, Chou, Wei), the rain will cease; aligning with Shen means the rain will stop; aligning with Zi means overcast skies will follow; aligning with Si or Wu means drought will come; aligning with Shenhou means wind after rain; aligning with Yin or Mao means sunshine will appear.

Divination for Mountain Expeditions to Gather Resources:

Choose an auspicious day and hour, then observe the divine generals on the day-branch and hour-branch. If favorable generals appear in a state of prosperity, rest, or harmony (advantageous conditions), and if the upper and lower elements mutually generate each other, the outcome will be auspicious, and one will obtain abundant resources. However, if malevolent generals appear in a state of imprisonment or decline (unfavorable conditions), and if the upper and lower elements clash, the outcome will be inauspicious, leading to obstacles such as rain, mud, or other hindrances. Pay special attention: encountering the White Tiger (an inauspicious deity) means facing fierce beasts, while encountering the Black Tortoise (another inauspicious deity) means encountering thieves. If the day-branch deity is inauspicious, the situation is particularly severe; if the hour-branch deity is inauspicious, it is somewhat tolerable—but if both are inauspicious, the danger is extreme.

For example, on the Gengyin day in the seventh month at dawn, when Taiyi aligns with the Yin position, Dengming (as the Vermilion Bird) governs the Geng position, Taiyi (as the Grand Constancy) governs the Yin position, Gongcao (as the Queen of Heaven) serves as the hidden aspect of Dengming, and Chuansong (as the Azure Dragon) serves as the hidden aspect of Taiyi—then all wishes will be fulfilled. When both day and hour are auspicious, the outcome is best; when both are inauspicious, the outcome is worst.

Divination for Crossing Rivers and Lakes:

Similar to mountain expeditions, the primary focus is on the auspicious or inauspicious divine generals on the day-branch and hour-branch. Encountering favorable generals in a state of prosperity, rest, or harmony, with mutually generating elements, ensures safety. Encountering malevolent generals in a state of imprisonment or decline, with clashing elements, spells danger—possibly encountering storms or floods. Special caution is needed: encountering the White Tiger may mean aquatic beasts, while encountering the Black Tortoise may mean waterborne thieves. If the day-branch deity is inauspicious, the danger is particularly grave; if the hour-branch deity is inauspicious, it is slightly better—but if both are inauspicious, the peril is greatest.

This passage explains two methods of divination from ancient practices: first, determining auspicious or inauspicious signs based on the celestial generals (deities governing fortune) associated with the day and hour; second, assessing the veracity of messengers' reports and predicting potential enemy attacks.

Regarding the judgment of day-hour auspiciousness: If the day-hour is marked by auspicious deities and exhibits mutual generation among the Five Phases (e.g., Wood generating Fire, Fire generating Earth), it signifies good fortune. Conversely, if inauspicious signs prevail, calamities may arise. For example, on the Jiazi day of the eighth month, when the malevolent Tian Gang occupies the Wei position, Deng Ming (the Moon Star) aligns with Jia, Cong Kui (the Grand Constancy Star) with Zi, and the messenger star Chuan Song (White Tiger) appears, one must observe their generative or destructive interactions. If the earthly branch harms the heavenly stem, blessings increase; if the stem harms the branch, blessings diminish; mutual harm weakens fortune altogether.

On discerning messenger credibility: If the hour prevails over the day's celestial generals when the messenger arrives, their words are truthful. If the day's generals overpower the hour, deception is likely. Mutual support among the day's generals indicates harmonious intentions. However, if ominous deities like Tai Yin or Tian Gang appear in the day-hour or the general's annual position, deceit is present. When Chuan Song (Vermilion Bird) and the Sky Void Star manifest, speech becomes erratic, potentially signaling disputes or treachery.

Concerning enemy attack predictions: The calamitous Tai Yi deity resides in the Zi position during the first month, Chou in the second, and so forth. If Tai Yi, Shen Hou, and other baleful stars coincide with the day's stem, compounded by punitive deities, an enemy assault is imminent. Absence of these signs suggests safety. When encountering suspicious figures en route, the condition of the earthly branch determines whether to proceed.

Additionally, combining the monthly general (the presiding deity of each month) with the hour reveals further insights: Chuan Song or Deng Ming may indicate officials; Shen Hou or Tai Yi, thieves; Tian Gang, funerary matters. Cong Kui, Sheng Xian, Tai Chong, or Xiao Ji often denote commoners. Shen Hou aligning with Mao suggests encountering adversaries.

Lastly, the "secondary guest" sequence is outlined: first Shen Hou, second Cong Kui, third Gong Cao, fourth Deng Ming, fifth..., referring to a ritual or divinatory ordering of deities.

This passage comes from the second volume of the Yellow Emperor's Dragon Head Scripture (Huangdi Longshou Jing), primarily discussing the arrangement and application methods of the "Twelve Celestial Generals of Tiangang" in Daoist divination practices.

Within the Tiangang system (the Daoist deification of the Big Dipper), there are twelve celestial generals, sequentially arranged as follows: the sixth position is Daji (Great Auspice), the seventh is Shengxian (Victor First), the eighth is Taichong (Grand Charge), the ninth is Chuansong (Swift Courier), the tenth is Taiyi (Supreme Unity), the eleventh is Tiankui (Celestial Chief), and the twelfth is Xiaoji (Minor Auspice). Each of these generals possesses distinct functions, and during divination, the appropriate general must be selected based on their Yin-Yang attributes.

An important divination rule is mentioned: when conducting divination for Yang affairs (such as seeking blessings or inquiring about auspicious matters), one should invoke the last three generals (i.e., the tenth, eleventh, and twelfth positions). Conversely, for Yin affairs (such as warding off disasters or resolving misfortunes), the first five generals (from the sixth to the tenth positions) should be summoned. This distinction in selection based on Yin-Yang principles embodies the fundamental Daoist philosophy of "harmonizing Yin and Yang" (Yin-Yang xiangji).