《黃帝金匱玉衡經》

The Yellow Emperor's Scripture of the Golden Casket and Jade Balance, Volume 5: Modern Interpretation

The Yellow Emperor said: "I now impart to you this secret diagram of the Golden Casket and Jade Balance Scripture, which you must treasure carefully. These principles will not manifest easily for those without predestined affinity. Those who truly understand need not step outside their doors to comprehend the affairs of the world, nor leave their homes to grasp the true Dao."

This passage primarily conveys:

1. This divination system is extremely precious and must be kept secret, as revealing celestial mechanisms may invite calamity. However, it's important to note that cultivation methods from other regions share the same essential principles.

2. It details an astronomical observation system:

• "Tianyi" (the North Star) is the supreme deity, positioned at the celestial center governing the four directions
• The Four Symbols (Azure Dragon, White Tiger, Vermilion Bird, Black Tortoise) each govern their respective domains
• Deities like Gouchen and Tengshe oversee specific responsibilities
• The Five Planets (Wood, Fire, Earth, Metal, Water) move in orderly cycles

3. Special emphasis is placed on:

• The Wuji positions (central orientation) as the foundation of heaven and earth
• Among the ten-day cycle from Jiazi to Guiyou, the Xuhai positions (northwest) represent inauspicious voids
• There are 36 application methods, with the "Golden Casket" (secret preservation method) being most revered

[Golden Casket Chapter] Supplementary Explanation:

This section explains the basic rules of the "Tianyi Liuren" divination method:

1. When selecting an auspicious time for divination, observe whether the celestial stems and earthly branches conflict in their Yin-Yang and Five Phases relationships

2. For example: On a Jiazi day at dawn in the first lunar month, observe whether "Dengming" (one of the twelve divine generals) conflicts with Jia Wood, or whether "Congkui" conflicts with Zi Water

(Note: This ancient divination technique combines astronomical calendrics with Yin-Yang and Five Phases theory, predicting fortune by observing celestial positions and elemental interactions.)

This passage explains the ancient divination method of "Liu Ren" (Six Ren), which primarily analyzes how celestial and terrestrial influences affect human affairs. Here's a modern interpretation:

When divining, if the star "Congkui" (one of the Big Dipper's seven stars) appears above suppressing "Shengxian" (another star), it signifies Yin energy overpowering Yang. For example, if this celestial configuration appears at dawn on a Ren-Shen day in the twelfth lunar month, it foretells:

1. If the "Xiaoji" star appears without restraint while "Shengxian" occupies the Shen position suppressing below, it may indicate:

• The presence of both the "Tianhou" star (symbolizing women) and the Fire Deity in the Metal direction suggests domestic unrest among female family members
• Possible miscarriages ("huai zi duo shang" - carrying child but suffering injury)
• Appearance of "Tiangang" and "Tengshe" stars portends frightening events, with potential female-related disputes in August

2. Different stellar combinations predict various outcomes:

• "Gongcao" paired with "Liuhe": possible lawsuits, marriages or business dealings in the first lunar month
• Five Phases correspond to different misfortunes:
• Metal direction: troubles involving money or weapons
• Wood direction: injury concerns
• Fire direction: verbal disputes
• Earth direction: physical fights or lawsuits
• Water direction: fleeing or licentious affairs

3. Suppression relationships:

• Upper suppressing lower (celestial phenomena dominating below): primarily concerns women
• Lower suppressing upper: primarily concerns men
• Specific interpretations depend on seasonal Five Phases interactions

4. Divination timeframes:

• With Jupiter in the Mao position: predictions manifest within a year
• Second month divinations manifest within a month
• Same-day divinations manifest that day
• Dawn (Yin hour) divinations require immediate action

5. Example of a Wu-Xu day divination at the Wei hour in the first month:

• "Gongcao" paired with "Tianhou" creates Water-Fire conflict
• Portends difficult childbirth or stillbirth
• Potential lawsuits in spring/summer ("Jiutianliang" symbolizes authorities)
• Xu hour death omens suggest strange occurrences

6. Other omens:

• "Baihu" star indicates funeral matters
• "Liuhe" star concerns private affairs or matchmaking
• Specific configurations predict: imprisonment, relocation, female fugitives, fires, lightning strikes
• Auspicious/inauspicious timing calculated via Five Phases cycles

This scripture primarily documents ancient astrologers' methods for predicting fortune through stellar positions and Five Phases interactions. The specialized terminology reflects the traditional "cosmic resonance" worldview connecting heaven and human affairs.

This passage comes from the Daoist divination classic Yellow Emperor's Golden Casket and Jade Balance Scripture, which explains how to predict auspicious or inauspicious events through the generative and controlling relationships of Yin-Yang and the Five Phases (Wood, Fire, Earth, Metal, Water) within the heavenly stems and earthly branches system.

[Basic Concepts]

Yang hours (daytime) govern external affairs, while Yin hours (nighttime) concern personal matters. The Five Phases' controlling sequence follows: Metal controls Wood, Wood controls Earth, Earth controls Water, Water controls Fire, and Fire controls Metal. The "Six Jia Solitary and Void" principle identifies Wu and Ji stems as void positions, with their opposing stems/branches being solitary positions.

[Divination Rules]

When Five Phases control relationships appear:

• Lower controlling upper (e.g., earthly branch controlling heavenly stem) indicates rebellion, foretelling severe and difficult-to-resolve disasters
• Upper controlling lower signifies compliance, suggesting minor and easily resolved troubles

[Specific Omens]

Different Five Phases control relationships correspond to distinct misfortunes:

• Metal controlling Wood: predicts physical conflicts or lawsuits
• Wood controlling Metal: indicates women becoming embroiled in legal disputes
• Water controlling Earth: signifies financial loss
• Earth controlling Water: warns of disputes over property
• Wood controlling Earth: suggests imprisonment due to slander
• Fire controlling Metal: foretells quarrels involving two women and one man
• Water controlling Fire: warns of frightened pregnant women or difficult childbirth

[Example Analysis]

For instance, when divining during the Wei hour (1-3 PM) on Yisi day in the first lunar month:

• Heavenly stem Yi belongs to Wood, earthly branch Si belongs to Fire
• Wood generates Fire represents harmony, but if Fire controls Metal appears
• This indicates potential female-related disputes

(Note: Terms like "Divine Rear," "Minor Fortune," and "Merit Officer" are names of specific auspicious and inauspicious spirits in ancient Liuren divination, representing particular temporal attributes.)

This passage explains the ancient divination method known as "Liuren" (Six Ren), which primarily analyzes how the mutual conquest relationships between celestial stems and earthly branches influence human affairs and fortune.

The first section discusses the scenario when the "Transmission" deity (a specific spirit in Liuren) conflicts with Yi Wood (the second celestial stem): When the Transmission deity positioned above Yi Wood suppresses the deity below, it creates no conflict if encountering the Shen position (ninth earthly branch). If "Congkui" (another spirit) is placed beneath Ji Earth (sixth celestial stem) suppressing what's above while combining with the Six Harmony deity, it indicates private matters. Should Congkui itself be suppressed from below, this foretells major troubles caused by servants—possibly conspiracies or harm from subordinates.

The second section explains the method for determining fortune: When two conquest relationships appear simultaneously, prioritize the one closer to the Day Stem (the celestial stem of the divination date). Nearby conflicts suggest internal troubles, while distant ones indicate external enmity. For example, on the Xinhai day (48th in the stem-branch cycle) in the first lunar month, if the Minor Auspice deity is near Xin Metal (eighth celestial stem), it should be used as the primary reference.

The third section enumerates omens for different scenarios:

• Yang days (strong days) encountering Wood conquest: anxiety over official documents
• Fire conquest: disputes concerning land or property
• Metal conquest: relocation concerns or military affairs
• Water conquest: worries about pregnant women
• Mao day (fourth earthly branch) with Wood conquest: theft or vehicle/boat accidents
• Earth conquest: concerns over grain or wealth
• Fire conquest: fears of female promiscuity

A concluding example illustrates: On the Renchen day (29th stem-branch) in the first lunar month, if the Victorious Vanguard deity appears above Ren Water (ninth celestial stem) suppressing below, it predicts illness; combined with the Heavenly Queen deity, it suggests female-initiated troubles; should the Great Auspice and Hook Array deities appear together, it foretells conflict; finally, seeing the Transmission deity indicates travel.

(Note: Terms like "Six Harmony," "White Tiger," and "Heavenly Queen" are all specific spirit names in Liuren divination, each carrying distinct symbolic meanings.)

This passage explains the ancient divination method of "Shehai" (involving harm), primarily concerning the generative and destructive relationships between the Heavenly Stems, Earthly Branches, and the system of deities (shensha) in Daoist divination. In modern terms:

When a divination scenario shows conflicting yin-yang attributes between the Day Pillar and Hour Pillar (richen), one must observe which deity (such as Tiangang or Shenhou) exerts deeper influence on the individual. The more severe influence is called "ji" (critical hidden danger), while the milder one is termed "wei" (subtle omen). For example, on a Jia-Shen day in the eighth lunar month at dawn, when the Tiangang star (associated with Earth) appears in the Jia position (Wood), creating a "lower overcoming upper" pattern, this signifies a serious impact as Earth enters a Wood position.

Several concrete examples are provided: During the Hai hour on a Jia-Zi day in the seventh lunar month, when the Chuansong star forms an "upper overcoming lower" pattern in the Jia position while the Gongcao star (Wood) in the You position (Metal) creates a "lower overcoming upper" dynamic, this Five Phases conflict suggests disorderly conduct and double misfortunes. At noon on a Xin-You day in the first lunar month, when the Taichong star (Wood) overcomes Xin-Metal and the Xiaoji star (Earth) enters a Wood position, this configuration indicates troubles concerning women—potentially funerals, female fright, or ghostly encounters.

Finally, if the day-hour yin-yang attributes show no direct conflict, one examines distant generative-destructive relationships. All judgments derive from Five Phases theory (e.g., Fire meeting Water symbolizing conflict), used to predict lawsuits, military disasters, or domestic disputes.

(Note: The original text employs typical Han-era technical divination language from the Liuren system's "Shehai ke" method. Modern readers should understand this as a system forecasting fortune through stellar deities' positions and Five Phases interactions.)

This passage explains the ancient divination method of "day-hour mutual conquest" (日辰相克), primarily involving the following key points:

1. When the day (日) and hour (辰) lack direct conquest relationships, one must examine "distant conquest" (遥相克) scenarios. For instance, a Xin day (metal) distantly conquers Taichong (Jupiter, wood), or Chuansong (Venus, metal) distantly conquers a Jia day (wood). These long-distance conquest relationships also serve as divinatory references.

2. If no distant conquest exists, observe the position of the Pleiades (昴星, one of the 28 lunar mansions):

• On yang days (刚日, strong days), examine the celestial general corresponding to the earthly Pleiades position
• On yin days (柔日, soft days), examine the hour corresponding to the heavenly Pleiades position

This signifies obstructed affairs likely to bring domestic troubles. Yang days govern male matters, yin days govern female matters.

3. Case analyses:

• 4th month, Xin-You day, Ji hour: Daji (earth general) paired with Xin shows no conquest; Shenhou (water general) paired with You shows no conquest—only Xin's distant conquest of Taichong (wood) applies
• 5th month, Jia-Wu day, Xu hour: Chuansong (metal general) distantly conquers Jia (wood)
• 1st month, Ji-Mao day, Yin hour: Ji earth conquers Shenhou water general, indicating a wife accompanying her husband to meet nobility, or possibly foretelling funerals or household litigation

4. Omen interpretations:

• Appearance of Kuigang (maleficent spirits) or White Tiger (凶将) predicts murder
• Dark Warrior (玄武, water deity) indicates theft
• Misfortune approaching from southwest—avoid military movements in that direction

Note: Terms like Daji, Shenhou, and Chuansong refer to celestial generals in ancient Liuren divination (六壬), each carrying specific auspicious or inauspicious meanings. "Yin position" (阴中) denotes the yin aspect of the hour cycle, while "distant conquest" describes Five Phase interactions across non-adjacent elements.

This scripture primarily discusses the ancient divination method known as "Pleiades Astrology" (Maoxing zhanfa), which predicts fortune by observing celestial phenomena and time periods. Here’s a section-by-section explanation:

On Travel Divination:

If a traveler is delayed in returning, they may encounter conflict on the road. On "soft days" (Yin days), one should conceal their movements, as women may behave improperly. If the divination falls on the Wuzi day during the Yin hour (3–5 AM), when the Great Auspice Star (Daji) harmonizes with Wu without conflict, the Courier Star (Chuansong) aligns with the Zi position, and the Heavenly Pivot Star (Tiangang) as the courier also avoids conflict—with none of the Four Divination Elements (sike) clashing—and the Supreme Unity Star (Taiyi) appears over the Pleiades, it is favorable to continue the journey.

On Concealment Divination:

On the Yiwei day during the Chen hour (7–9 AM), if the Grand Charge Star (Taichong) does not conflict with Yi, the Merit Officer Star (Gongcao) also avoids conflict, the Victorious Vanguard Star (Shengxian) aligns with the Wei position, and the Supreme Unity Star (Taiyi) remains non-conflicting, observe the Pleiades' position in the sky. If the Pleiades shine upon you, concealment is advised; if they do not appear, remain at home and avoid outsiders.

On Official Fortune Divination:

On the first month’s Wuyin day during the Wei hour (1–3 PM), if the Congruent Chief Star (Congkui) does not conflict with Wu, the Great Auspice Star (Daji) remains harmonious, the Victorious Vanguard Star (Shengxian) aligns with the Yin position, and the River Chief Star (Hekui) avoids conflict—this is a "hard day" (Yang day), and the appearance of the Great Auspice Star over the Pleiades foretells the traveler’s prolonged absence. The divination suggests unstable official positions and potential separation for commoners.

The Seventh Scripture, Heaven and Earth Return (Tiandi Fu), states:

When the Qi of Heaven and Earth cycles in renewal, all deities return to their positions, and the Four Day-Hours avoid conflict. On Yang days (hard days), use the deity of the day; on Yin days (soft days), use the deity of the hour—this is called the "Gateway and Bridge" (Guanliang). For example, the Jia day is Yang, with Virtue (De) in Yang, so use the day’s deity; the Yiyou day is Yin, with Virtue in Yin, so use the hour’s deity. During such harmonious Yin-Yang transitions, travel or affairs are inadvisable. To divine fortune, observe the direction punished by the pivotal deity (Yongshen).

Note: Terms like "Great Auspice" (Daji), "Supreme Unity" (Taiyi), and "Merit Officer" (Gongcao) refer to ancient asterisms. "Hard days" (Gangri) and "soft days" (Rouri) denote Yang and Yin days, respectively. The "Four Divination Elements" (sike) are key components of the method, and the "pivotal deity" (Yongshen) is the decisive astrological influence in divination.

This scripture explains ancient divination methods for calculating malignant influences, divided into two main sections:

The first part discusses how "divine generals" (technical term referring to specific deities corresponding to directions) affect human affairs:

• On "strong days" (yang days), deities of different elemental attributes bring distinct misfortunes: Wood deities cause document disputes or men's distant travels; Fire deities trigger verbal disputes and lawsuits; Metal deities lead to relocation and separation; Earth deities foretell summons by noble persons; Water deities relate to banquets with dignitaries.
• On "soft days" (yin days): Wood deities predict vehicle/boat accidents or lawsuits; Fire deities involve female promiscuity or property disputes; Metal deities still indicate relocation; Earth deities connect to women's land-related litigation; Water deities signify irretrievable loss of valuables.

The second section focuses on the "Great Malignance" (an extremely inauspicious influence):

1. When days with the heavenly stems Yi, Wu, Ji, Xin, or Ren coincide with the hours of Zi, Wu, Mao, or You, they form the "Nine Ugliness" (named so because five stems plus four hours total nine).

2. When the Great Malignance appears:

• In the day pillar, it harms elders; in the hour pillar, it harms juniors
• On yang days, men suffer; on yin days, women suffer
• During daytime, husbands are affected; at night, wives are affected
• Double yang configurations harm fathers; double yin harms mothers

3. Timing of misfortune:

• During peak seasons (Wangxiang period), manifestation takes three years
• During decline seasons (imprisoned/death period), manifestation occurs within three months

4. Particularly dangerous combinations:

• When Great Malignance coincides with "Great Time" (another baleful influence)
• Or when compounded with Nine Ugliness, causing extreme disasters: executions, deaths, and bloodshed spanning vast areas

The conclusion explains symbolic meanings:

• Yi days represent lightning's initial instability
• Wu/Ji days belong beneath the North Star (Polaris)
• Xin days mark autumn's commencement of executions
• The four cardinal hours (Zi, Wu, Mao, You) govern all things' existence or demise
• Great Malignance marks the starting point of solar, lunar, and planetary movements

Illustrative example: During the You hour on a Renzi day in the second month, when Great Malignance descends in the Zi position (a yang day), it will kill the eldest son within six months—because Ren belongs to Water, and Earth days (Wu/Ji) most severely overcome Water.

This passage primarily discusses the ancient divination method known as "Liu Ren Shi Zhan" (a form of prognostication using celestial stems, earthly branches, and divine spirits to determine auspicious or inauspicious signs). The content pertains to the interpretation of omens based on time periods and combinations of divine spirits. Here's a modern vernacular interpretation:

This section explains the divination results when "Da Ji" (one of the twelve divine spirits) is paired with different earthly branch time periods. For example:

• On an "earth day" during an "earth month" (specific divination timing), encountering the four seasonal earth months with the time period falling in the You hour (5-7 PM) belongs to the "four mid-season periods."

• When Da Ji is paired with the Zi hour (11 PM-1 AM), this is called "adding to the yang hour," indicating the position of a young son. However, if the "Da Shi" (a specific divination period) in the second month falls in the Zi position, spring earth perishes, signifying a major inauspicious omen.

• Different combinations of divine spirits foretell various misfortunes:
• Taiyin (Grand Yin) appearing together: sacrifices to spirits will fail
• Tengshe (Flying Serpent) manifesting: death by fright
• Zhuque (Vermilion Bird) appearing together: documents will be burned
• Liuhe (Six Harmonies) appearing together: women will engage in licentiousness and bear children
• Gouchen (Hooked Array) in conflict: death by brawling
• Qinglong (Azure Dragon) appearing: gains in wine, food, or wealth
• Tianyi (Celestial Unity) with a noble figure: impending worries
• Tianhou (Celestial Empress) appearing: women will conceive another's child
• Xuanwu (Dark Warrior) appearing together: encounters with thieves and loss of livestock
• Taichang (Grand Constancy) appearing: women will suffer losses in fields or property
• Baihu (White Tiger) appearing: deaths and funerals
• Tiankong (Celestial Void) appearing: theft and deception

Further examples illustrate specific divination cases:

• On the Yi-Mao day in the eleventh month during the Chen hour (7-9 AM), Da Ji combines with Yi wood, with Tengshe as the "functional spirit," ultimately yielding the "three earth" hexagram, foretelling women disputing over fields and property, with the eldest daughter's position corresponding to the eighth month.
• On the Wu-Zi day during the Mao hour (5-7 AM), Da Ji combines with Zi, with Yin Gongcao as the functional spirit. Even if Da Ji is unused, it belongs to the "nine uglies" (inauspicious signs), indicating the position of a young boy. The "Da Ji setting household tombs in motion" (household unrest) can also be referenced.

The ninth scripture supplements divination rules:

• When divining events, the earthly branch (chen) automatically combines with the celestial stem (day), forming a "functional spirit" where the lower overcomes the upper (earthly branch's Five Phase element overcoming the celestial stem). This is called "holding one's body to approach others," akin to a son-in-law living with his wife's family being controlled by others.
• Examples: On the Jia-Xu day, when Hekui (Xu) approaches Jia; on the Yi-Wei day, when Xiaoji (Wei) approaches Yi—these are all cases of chen combining with day and the lower overcoming the upper. Using such combinations in divination reveals:
• The young harming the elder
• Household conflicts
• Internal and external licentiousness
• Ministers plotting against rulers, sons scheming against fathers, servants rebelling against masters, and other chaotic phenomena

Another divination method:

• Kui (Xu) combining with Jia: encountering punishment when going out, lawsuits when entering
• Xiaoji (Wei) combining with Yi: worries about women and food/drink
• Taiyi (a specific divine spirit) combining with Gui: women disputing over clothing
• Hai combining with Ji: women quarreling over money
• Congkui (You) combining with Ding: desire to divide the household
• Shengxian (a specific divine spirit) combining with Ren: lawsuits over fields and property, women frightened by fires
• Shenhou (Zi) combining with Xu: women falling ill or engaging in licentiousness
• Obtaining Tianhou (divine spirit): licentiousness among relatives

Final example: On the Jia-Xu day in the second month during the Yin hour (3-5 AM), Kui (Xu) and the moon spirit appear together (the specific auspicious/inauspicious outcome is incomplete, possibly due to missing text in the original).

This scripture primarily discusses the "Liuren Method" (a divination technique for predicting auspicious and inauspicious events) used in ancient prognostication to determine the whereabouts of thieves, fugitives, and various calamities. The content is rather obscure, so let me clarify the key points for you:

1. Regarding directional determination:

• It employs the "Six Jia" (Jiazi, Jiaxu, etc. - six cyclical days beginning with Jia) and "Six Gui" (Guiyou, Guiwei, etc. - six cyclical days ending with Gui) to demarcate yin and yang directions.
• For example, during the Chen hour on a Gengzi day in the first lunar month, when the Tiangang star is in the Xuanwu position (northern direction) and the yin position is at Dengming (Hai position), the thief might be a wood-element relative.
• The fugitive's direction depends on the earthly branch corresponding to the specific hour, such as "women flee through the northwest gate" indicating female runaways heading northwest.

2. About distance calculation:

• Numerical calculations determine escape distances, like "You (6) multiplied by Wei (8)" yielding 48 li (Chinese miles).
• Different "Qi" states require different multipliers: "Wang Qi" (flourishing energy) doubles the distance, "Xiang Qi" (prime energy) multiplies by 10, "Xiu Qi" (resting energy) doubles, while "Si Qi" (dying energy) halves it.

3. Explanation of specialized terms:

• "Xuanwu": The northern deity governing theft
• "Tiangang": A star in the Big Dipper constellation
• "Congkui" and "Shenhou" are names of deities in the Liuren system

4. Special concepts:

• "Closed Mouth": Refers to the Yellow Emperor's emphasis on privacy, hence using coded language
• "Six Jia as Yang": Lists the six Jia days and their corresponding deities
• "Six Gui as Yin": For instance, the Guiyou day in the Jiazi cycle corresponds to the Congkui star

This scripture actually documents ancient mantic techniques that calculate directions and distances for various events through celestial stems, earthly branches, and astral positions. Belonging to Daoist divination practices, many of its technical terms and calculation methods are no longer commonly used today, requiring knowledge of ancient numerology for complete comprehension.

This passage explains the "Liuren" divination method from ancient Chinese practice, focusing on the interplay of heavenly stems and earthly branches to determine auspicious or inauspicious outcomes. Here's a section-by-section interpretation:

Regarding the calculation of the "Six Gui" days:

In the Jiawu (甲午) cycle, encountering Guimao (癸卯) day makes Guimao the "Taichong" position; in the Jiachen (甲辰) cycle, encountering Guichou (癸丑) day makes Guichou the "Daji" position; in the Jiayin (甲寅) cycle, encountering Guihai (癸亥) day makes Guihai the "Dengming" position. These six Gui days correspond to earthly branches associated with Xuanwu (the Black Tortoise, northern water deity representing yin). The text is profound and requires verification through the four cardinal directions.

The "Jade Balance Chapter" on applying the "Heavenly One Liuren" method:

First Classic states: Divination must consider the Five Phase (Wuxing) attribute of the current day. For instance, on a Jia-Yi (甲乙) Wood day, using "Dengming" (亥/hai position) for calculation represents vital energy (shengqi), indicating auspicious events; using "Xiaoji" (未/wei position) represents death energy (siqi), suggesting stagnation. This is because hai, mao, and wei all belong to Wood phase – Wood is born in hai and dies in wei. Regardless of other factors, if Wood imagery appears in "Dengming," ignore Water; if Wood appears in "Xiaoji," ignore Fire and Earth within it.

"Relational proximity" means: When initiating divination from "Dengming" (associated with Jia-Yi households), "Gongcao" (寅/yin) and "Taichong" (卯/mao) represent close brothers, while "Xiaoji" (未/wei) signifies cousins or grandsons. For auspicious matters, encountering "Dengming" in yin-yang configurations is favorable; for inauspicious matters, "Xiaoji" is preferable. The diviner must compare the yin-yang attributes of the day's stem and branch – yang days correspond to males, yin days to females – beginning with the closest relatives to determine outcomes.

Second Classic states: Contrast "initial life" (shisheng) with "death" to discern new versus old conditions. For example, on a Yi (乙) day: if "Kui" (戌/xu) aligns with Yi as the operative factor, the Metal (western phase) within "Kui" represents "initial life"; if "Daji" (丑/chou) aligns with Yi, the dead Metal within "Daji" signifies "death." The phrase "today's mutual observation" means Yi's Wood overcomes the Earth in both "Kui" and "Daji," creating Metal-Wood conflict. Using "initial life" indicates new beginnings; using "death" suggests old circumstances. Examples:

• On Ding (丁) day: "Daji" aligning with Ding means initial life; "Tiangang" (辰/chen) aligning with Ding means death.
• On Ji (己) day: "Tiangang" aligning with Ji means initial life; "Xiaoji" aligning with Ji means death.
• On Xin (辛) day: "Xiaoji" aligning with Xin means initial life; "Hekui" (戌/xu) aligning with Xin means death.

This applies to divining marriages, social interactions, or material pursuits.

Interpretation of the Yellow Emperor's Scripture of the Golden Casket and Jade Pivot

The Third Scripture: Methods for Selecting Auspicious Days and Divination

This section explains how to determine fortune and misfortune by combining the Heavenly Stems and Earthly Branches with shensha (divinatory terms in Daoist practice). For example:

• Encountering the stem Xin signifies a day of death.
• If the current day is Gui, the presence of the Great Auspicious Deity (Daji Shensha) in the Gui position indicates the beginning of renewal.
• If the Malevolent Star (Tiangang, a baleful influence) occupies the Gui position, it foretells death.
• When the Ding position is associated with water, the Great Auspicious Deity's location will also have water.
• If the Ji position is linked to wood, the Lesser Auspicious Deity's location will also have wood.
• When the Xin position is connected to fire, the Lesser Auspicious Deity's location will also have fire.
• If the Gui position is tied to earth, the Lesser Auspicious Deity's location will also have earth.

All these factors serve as divinatory references, but special attention must be paid to the Wuyou days (specific inauspicious days), which require separate judgment. Yang days (odd-numbered days) signify new beginnings, while Yin days (even-numbered days) represent past matters. Flourishing Qi (Wangxiang zhi qi) indicates new developments, whereas stagnant Qi (Qiusi zhi qi) pertains to old affairs.

Another method of judgment is also introduced:

• On Yi days, the Celestial Unity Deity (Tianyi Shen) governs new matters, while the Great Auspicious Deity (Daji Shen) governs past matters.
• On Ding days, the Transmitting Deity (Chuansong Shen) governs new matters, and the Malevolent Star (Tiangang Shen) governs past matters.
• On Ji days, the Ascending Light Deity (Dengming Shen) governs new matters, while the Lesser Auspicious Deity (Xiaoji Shen) governs past matters.
• On Xin days, the Merit Officer Deity (Gongcao Shen) governs new matters, and the Chief Deity (Kui Shen) governs past matters.
• On Gui days, the Supreme Unity Deity (Taiyi Shen) governs new matters, and the Malevolent Star (Tiangang Shen) governs past matters.

For example: The Yi day belongs to the Wood phase. Wood Qi is born in Hai (associated with Dengming), flourishes in Mao (Taichong), and dies in Wei (Xiaoji). Thus, Dengming Shen governs past affairs, Taichong Shen governs new matters, and Xiaoji Shen governs future events. The same logic applies to other days.

The Fourth Scripture: The "Four Termination Days"

These refer to the days before the beginning of spring (Lichun), summer (Lixia), autumn (Liqiu), and winter (Lidong), collectively called the "Four Terminations" (Sijue). The reason is:

• At Lichun, the Lesser Yang Qi (Shaoyang zhi qi) begins to emerge.
• At Lixia, the Great Yang Qi (Taiyang zhi qi) begins to emerge.
• At Liqiu, the Lesser Yin Qi (Shaoyin zhi qi) begins to emerge.
• At Lidong, the Great Yin Qi (Taiyin zhi qi) begins to emerge.

The day before each marks the transition of Yin and Yang, a decisive moment between life and death—hence the name "Four Terminations."

If divination is performed on these days:

• Great calamity will inevitably strike.
• Bloodshed may occur.
• Officials should avoid travel.
• Pregnant women may face difficult labor.
• The Monthly Deity (Yueshen, e.g., Dengming in the first month, He Kui in the second month, etc.) aligns with the death position, hastening disaster.

For example: On the day before Lichun in the Xinhai year (Gengxu day), the Monthly Deity (Yuejiang) occupies the Geng position. Divination at this time foretells sudden death on the road, with fulfillment likely within the same month. Particular danger arises when the Geng position is prominent.

The Fifth Scripture: The "Four Separation Days"

These are the days before the spring equinox (Chunfen), autumn equinox (Qiufen), summer solstice (Xiazhi), and winter solstice (Dongzhi). If the moon is visible on these days, it portends ominous signs.

This scripture primarily discusses ancient Daoist observations on the correlations between seasonal changes and human fortune. The core content is divided into two parts:

The first section explains celestial omens during the "Four Transition Days" (the eight major solar terms: Beginning of Spring, Spring Equinox, Beginning of Summer, Summer Solstice, Beginning of Autumn, Autumn Equinox, Beginning of Winter, and Winter Solstice). It describes how during these transitional periods when Yin and Yang energies alternate, anomalous natural phenomena may occur, such as:

• During Spring Equinox, when Yin energy dominates the Mao position (East), vegetation begins to wither prematurely
• At Summer Solstice, when Yang energy peaks in the Wu position (South), certain plants may unexpectedly die
• During Autumn Equinox, with Yin energy in the You position (West), flowers may bloom despite being the season of decline
• At Winter Solstice, when Yang energy resides in the Zi position (North), dormant plants may begin growing against season

These anomalies are termed "Heavenly Portents" (celestial warnings), with the moon—as the symbol of Yin energy—being used to divine misfortunes like theft. For instance, if the moon moves to the Hai position (Northwest) during Spring Equinox, long journeys should be avoided as they may invite robbery.

The second section explains the divination method of "Temporal Conquest" (hourly elemental conflicts). When the Heavenly Stem of a given day (e.g., Jia/Yi belonging to Wood) is conquered by the Five Phase element of the current hour (e.g., Geng/Xin belonging to Metal), and this coincides with corresponding divine generals (like the Metal-associated Chuan Song and Cong Kui deities), it creates an inauspicious situation called "Divine Generals' Internal Conflict." Actions taken during such times tend to fail, and households may suffer damage. For example, encountering the Si hour (Fire conquering Metal) on a Geng-Zi day in the second lunar month would be considered ominous.

These teachings reflect ancient Daoism's divination system that integrated astronomical calendars, Yin-Yang theory, and the Five Phases with human affairs, viewing anomalies in nature as corresponding to earthly misfortunes.

This scripture explains the principles of Yin-Yang mutual conquest and spirit generals' opposition in ancient divination methods, as well as how to predict fortune and misfortune through combinations of heavenly stems, earthly branches, and spirit generals.

The sixth classic states: When Yang Qi cannot harmonize with Yin Qi, and Yin Qi cannot draw near to Yang Qi, if the three transmissions (referring to the initial, middle, and final transmissions in divination) all belong to the same category (such as all Wood, all Metal, or all Fire), it foretells licentious affairs and impending failure. For example, during the mao hour on the jiazi day of the first lunar month, when Tiankui star aligns with the jia position and Chuansong star occupies the zi position, the jia Wood seeks to approach zi Water but fears Chuansong; zi Water desires closeness with jia Wood yet dreads Tiankui (Earth conquering Water), thus Yin and Yang cannot unite. If the three transmissions share the same elemental nature (e.g., yin-wu-xu all belonging to Fire positions, hai-mao-wei all Wood positions), it indicates the involved party will harbor lustful intentions, and the matter will face danger.

In the example of the shen hour on the gengchen day of the eighth month, when Tiangang (Earth) conquers Shenhou (Water), this manifests Yang's rejection of Yin. Shenhou, as a Yin spirit, fears Tiangang's Earth, demonstrating Yin's aversion to Yang. When the three transmissions share the same category under these circumstances, it predicts internal secret affairs and litigation.

The seventh classic explains: When Yang Qi finds no attachment and Yin Qi has nothing to approach, calamity arises externally and ultimately harms oneself. For instance, during the si hour on the gengyin or renwu days of the first month, no action should be taken, or it will invite disasters, leaving one trapped between进退失据 (advance or retreat) and burdened with worries. Another example is the si hour on the renzi day of the first month, when Taiyi star aligns with the ren position and Shengxian star occupies the zi position—this shows Yang Qi without attachment, foreboding unfortunate events.

These divination methods primarily observe the generative and conquering relationships between heavenly stems, earthly branches, and celestial positions to determine human affairs' outcomes, particularly emphasizing the importance of Yin-Yang harmony. When Yin and Yang fall into imbalance with spirit generals conquering each other, licentiousness, lawsuits, and other negative consequences easily emerge.

The two passages from the Yellow Emperor's Scripture of the Golden Casket and Jade Balance discuss ominous portents in ancient divination, primarily employing the interactions between "Taiyi" (the Pole Star deity in ancient astrology) and the Twelve Earthly Branches to predict disasters. Here's the modern interpretation:

The eighth scripture explains the inauspicious sign of "the Branch overcoming the Stem": when an Earthly Branch restrains a Heavenly Stem (for instance, a Bing Fire day encountering a Zi Water hour, where water overcomes fire), it symbolizes subordinates offending superiors, foretelling social disorder. When such celestial patterns appear, even heaven and earth tremble—how much more so the common people? A concrete example: during the Mao hour on a Jia-Shen day in the first lunar month, the Jia Wood stem is restrained by the Shen Metal branch (metal overcomes wood), constituting the "first transgression." When compounded by the Malevolent Star suppressing Jia Wood, this forms the "second transgression." Such celestial configurations portend grave misfortunes like ministers assassinating rulers, children harming parents, wives plotting against husbands, or servants injuring masters. Signs of Earth Qi's demise in spring further predict official disputes and deaths.

The ninth scripture details the "Celestial Prison" omen: when divination encounters "imprisoned-death" Qi (such as Fire Qi being trapped in autumn or Wood Qi perishing), it resembles confinement in a heavenly dungeon, presaging fatal calamities or imprisonment. For example, on a Geng-Shen day in the seventh month, though Shengxian (an auspicious spirit) should transform into the Azure Dragon, it's suppressed by Geng Metal. Meanwhile, Taiyi (the presiding deity) manifests as the Hooked Array (an inauspicious spirit) over the Wei position, and Gongcao (Yin Wood) transforms into the Coiling Serpent (an ill omen) at the Ji position, creating a lifeless pattern of "fire imprisoned and wood dead." Under such celestial arrangements, all endeavors are ill-advised, primarily indicating imprisonment. Another example: during the Si hour on a Ding-Mao day in the seventh month, though the Chuan Song (associated with Shen Metal) governs the season, autumn metal traps Ding Fire while Mao Wood (Ding's root) is simultaneously overcome—predicting inevitable household imprisonments. Should the Dipper's handle point to the Zi-Hai directions (northern water sector), it specifically foretells children's imprisonment.

(Supplementary note: Here "Dipper" refers to the Big Dipper constellation, and "connections" denote astral correlations. Ancient cosmology held that celestial phenomena corresponded with human affairs—these complex spirit-star combinations formed a symbolic system for determining fortune and misfortune.)

This scripture discusses ancient divination methods, which can be understood as follows:

During divination in the first lunar month, encountering the "Yi Wood overcoming its superior" configuration (where the heavenly stem Yi Wood suppresses a superior stem) foretells death or conflict. Particularly when meeting a Gui day (Gui being the root of Yi Wood), it's as inauspicious as a death-row prisoner being confined. This refers to spring divination encountering metal and earth spirit-omens (among the Five Phases, metal overcomes wood while earth exhausts wood, both unfavorable during wood-dominated spring).

On the Yiyou day of the second month during the Ji hour, if the "Dipper" points to the Hai position (Hai being the root of Yi Wood), it predicts minor troubles. Although the "Minor Auspice" omen represents the Merit Official (a benevolent spirit), its appearance in the Yin position turns ominous due to weakened earth Qi in spring.

When divination results show "Spirit Queen" and "Great Unity" appearing simultaneously with "White Tiger" (the White Tiger being inauspicious), death is certain. The "Minor Auspice" during wood's peak season conversely becomes a prison symbol. Even the appearance of benevolent spirits like the "Azure Dragon" (generally auspicious) cannot neutralize these ill omens.

The tenth passage states that "Three Lights standing together" (sun, moon, and stars) is auspicious. When the day's Yang spirits during divination are in "flourishing phase" (peak condition), with the Three Lights appearing simultaneously aided by benevolent spirits, this constitutes great fortune. Initial difficulties will ultimately transform into safety.

During such supremely auspicious moments, people can turn misfortune into blessing: crossing waters without drowning, recovering easily from illness, evil spirits keeping their distance, emerging unscathed from battle, bountiful harvests from planting, and all wishes fulfilled. Even the gravely ill won't die, prisoners avoid punishment, those with blades at their necks need not fear, and the dead in coffins may revive. These are miracles of divine protection.

The scripture concludes by emphasizing careful adherence to these divination principles as sage teachings, to be preserved in golden chests without disclosure. It additionally records an auspicious sign on the Jiayin day of the first month during Ji hour, when the "Transmission" star transforms into the "Azure Dragon" (flourishing in spring) - a doubly favorable omen with both the day's spirit and benevolent spirits at their peak.

This passage explains the application of the "Three Luminaries" (sun, moon, and stars as celestial omens) and "Three Yin" theory in ancient divination practices for selecting auspicious moments and avoiding misfortune.

When auspicious signs of the "Three Luminaries" appear:

1. The Gongcang (one of the Twelve Divine Generals) serves as a messenger of good fortune, corresponding with the heavenly stem "Jia" (Yang Wood attribute), representing the resonance between Yang spirits and heaven.

2. At such times, heaven and earth are in proper alignment, with all divine generals showing auspicious signs.

3. Even if inauspicious signs appear, they are overruled by the predominance of favorable omens.

4. The specific calculation method: when the Tai Sui (Heavenly Unity deity) moves clockwise, select days three to five positions ahead—this period features flourishing Yang Qi where the Wangxiang (peak vitality state) energies don't counteract each other.

5. Example: During the Chen hour (7-9 AM) on the Wuchen day of the sixth lunar month, the messenger deity obtains Xiangqi (subsidiary vitality), coinciding with Xuanwu (the northern water deity) at the Shen position, while Houshen (deity of the Zi position) and Tianhou (deity of the Hai position) both occupy the Xu position. This configuration of initial vitality culminating in auspicious generals renders any inauspicious signs harmless.

When ominous signs of "Three Yin" manifest:

1. During the Tai Sui's counterclockwise movement, selecting days three to five positions ahead activates Yin dominance, creating a state of Qiusi (declining energy).

2. This creates mutual conflict between upper and lower realms—the current time clashes with the year's earthly branch, and the Big Dipper's pointing direction brings calamity.

3. Such extreme Yin patterns inevitably cause disasters: the imprisoned gain no freedom, recovered patients suffer vital energy depletion, and households decline.

4. This condition is termed "descending beneath the Nine Earths" (the realm of ultimate Yin), governed by Three Yin Qi, where all affairs face grave misfortune.

Through analyzing the waxing and waning of Yin-Yang energies, this scripture reveals the fundamental principles ancient numerologists used for fortune-telling, emphasizing how flourishing Yang brings smooth outcomes while prevailing Yin invites disasters. The involved systems of heavenly stems, earthly branches, and divine generals constitute essential components of traditional date-selection arts.