Chapter notes · 协纪辨方书
Each note says what that chapter teaches and why it matters for reading a chart. The annotated full Chinese reading is published on our Chinese site.
Volume 1 establishes the cosmological foundation for traditional Chinese date-selection and divination by integrating the Hetu-Luoshu maps, Bagua frameworks, and stem-branch systems.
This chapter treats the Hetu and Luoshu as the underlying logic for Five Phase interactions. While the Hetu illustrates generative cycles, the Luoshu outlines restraining dynamics. The text further distinguishes between innate (xian tian) and postnatal (hou tian) Bagua configurations. The former describes structural origins, whereas the latter governs functional changes in actual time-space, forming the basis for later applications like Nine Palace Flying Stars.
The author rigorously maps temporal markers through Heavenly Stems and Earthly Branches, linking them to the Twelve Music pitch-pipes and Twenty-Eight Lunar Mansions. A critical focus is placed on the Twelve辟卦 (opening trigrams), which encode the seasonal waxing and waning of yin and yang energy. Additionally, the text examines the unique status of Earth, noting its central, unpositioned nature and its specific flourishing periods before each seasonal transition.
Readers should carefully separate innate structural analysis from postnatal dynamic forecasting when interpreting charts. Mastery of the辟卦 timeline and the rule of阳顺阴逆 (yang advancing, yin retreating) in the Twelve Growth Phases is essential for accurate calculation. Finally, the text advises caution regarding star-based deities of foreign origin, urging practitioners to verify their sources rather than applying them uncritically.
This chapter systematizes the twenty-four mountains’ elemental classifications and establishes liqi (理气) deductive models for directional alignment and date selection.
The text begins by defining the twenty-four shan (mountains), which combine four trigrams, eight Heavenly Stems (excluding Wu and Ji, as they belong to the central Earth element), and twelve Earthly Branches. It distinguishes “Zheng Wu Xing” (Standard Five Phases), based on the inherent nature of stems and branches, from “Shuang Shan Wu Xing” (Double Mountain Five Phases). The latter merges stems and branches into three-harmony groups, such as Shen-Zi-Chen forming a Water Bureau, which is essential for assessing the vitality of incoming dragon qi.
Next, it explains the Luopan’s three needles. The “Zheng Zhen” (Normal Needle) sets the sitting-facing direction. The “Zhong Zhen” (Middle Needle) is advanced half a station to measure incoming dragon energy, while the “Feng Zhen” (Seam Needle) is retarded half a station to receive outgoing water and sand features. This spatial adjustment ensures that the “first-arriving” dragon qi and “last-arriving” water qi are correctly matched.
The chapter then introduces “Hong Fan Wu Xing” (Hong Fan Five Phases), derived from I Ching hexagram line transformations rather than simple stem attributes. For instance, Jia may transform into Water through specific卦象 (gua xiang) shifts. Finally, it details practical rules: “Mu Long Bian Yun” (Tomb Dragon Variation) calculates auspicious dates by comparing the Na Yin (Melodic Element) of annual stems against the sitting mountain’s tomb storage; and “Xiao You Nian” (Little Tour Year) uses “Fan Gua” (Hexagram Reversal) to derive Tian Fu (Heavenly Father) and Di Mu (Earth Mother) lines. The overarching goal is “Jing Yin Jing Yang” (Pure Yin and Pure Yang), ensuring that dragon, facing, and water口 share consistent yin-yang qualities to maintain energetic harmony.
Understanding the Five-Element Logic Behind Shensha
This chapter explains that selecting auspicious times is not mere superstition, but a practice rooted in reverence for the Heavenly Way (*tian dao*). The core teaching is that *shensha* (deities and malefic spirits) must be derived from stem-branch interactions and elemental cycles, rather than applied mechanically.
Annual Virtues and Alignment
The text defines *sui de* (Year Virtue) based on stem polarity: Yang stems hold virtue in themselves, while Yin stems align with their complementary Yang stem. Similarly, *sui de he* (Virtue Match) provides a "soft" counterpart for domestic matters, whereas *sui de* offers "firm" energy suitable for external affairs like military campaigns.
Key Directions and Stars
Crucial spatial relationships are established through the *tai sui* (Grand Duke), which commands the annual direction and must not be disturbed. Directly opposite is *sui po* (Year Breaker), also known as *da hao*, which indicates loss but can be advantageous for warfare. The chapter further maps bureaucratic stars like *zou shu* (Memorial Book) and martial figures like *da jiang jun* (Great General) to specific sectors relative to the Tai Sui’s position.
Harmful Influences and Synthesis
Finally, it details negative influences such as *guan fu* (Official Punishment) and *bai hu* (White Tiger), derived from *san he* (Three Harmony) combinations. By mastering these logical derivations—identifying where illness (*bing fu*) or death (*si fu*) locates—one can navigate complex choices without blind adherence to rigid taboos.
This chapter establishes the Jianchu (建除) twelve-day system as the structural framework for organizing monthly spiritual influences, preventing contradictory fortune-telling.
The text introduces a system where the same Earthly Branch changes its identity depending on the month’s *yue jian* (monthly commander). For instance, the Tiger day functions as the "Establishment" day in the first month but shifts to "Removal" in the second. This hierarchical model allows practitioners to group diverse sha (煞) spirits—such as Bingfu, Xiaoshi, and Tufu under the Establishment day—under a single coherent umbrella rather than treating them as isolated omens.
Philosophically, the twelve stages represent a cyclical natural logic, moving from initial creation through maturity, decay, and storage. The author argues that judging days solely by their Jianchu label is insufficient. Instead, one must analyze the deeper interactions of Wu Xing (Five Phases), Yin-Yang dynamics, and the specific combinations of associated spirits to determine the actual strength of an omen.
The chapter provides detailed exegesis for each stage’s affiliated spirits, correcting historical misattributions. It clarifies that figures like Tiangou (Heavenly Dog) or Xiao Hao (Small Drain) are not universally malefic across every corresponding day but depend on specific lunar configurations. By distinguishing monthly deities from annual ones, such as Zhide or Guanfu, the text demands rigorous source verification.
Ultimately, this卷 (volume) teaches readers to view fate calculation as an integrated system. By anchoring analysis in the monthly commander, practitioners can weigh whether negative sha are controlled or active, leading to more nuanced and accurate readings.
Chapter 5 catalogs the seasonal "divine spirits" (shen sha), mapping their positions to the five elements for date selection.
The text defines Tian De and Yue De based on the San He (three-combination)五行 (wuxing) frames. Tian De (Heavenly Virtue) aligns with the seasonal墓库 (storage) or长生 (birth) stems, reflecting cosmic virtue. Yue De (Monthly Virtue) identifies the yang stem of a month’s triumvirate, such as Bing in the Fire Bureau. The chapter notes that Wu and Ji Earth stems are omitted because Earth governs the transition seasons rather than standing alone.
Additional auspicious markers include Tian Si (Heavenly Pardon), restricted to specific days like Wuyin in spring, and Tian En (Heavenly Grace), derived from the ten-day旬 (xun) cycles. The authors critique earlier scholars like Cao Zhengui for forcing artificial pairings in calculations for Tian Yuan (Heavenly Wish), advocating instead for logic based on solar transits and monthly rulers (ling xing).
Practical application distinguishes between elemental phases: Mu Cang (Mother Storehouse) uses earthly branches for agricultural or storage purposes, while Yue En (Monthly Grace) employs heavenly stems for interpersonal endeavors. The section also outlines Wang Guan Xiang Min Shou Ri, allocating the five categories—King, Minister, Assistant, Commoner, and Warden—to social roles. The author warns against cluttering charts with minor "prison" or "death" stars, urging readers to prioritize these core principles.
This chapter catalogs auxiliary deities and clarifies the true nature of the sanhe (three合) combinations and linri (臨日) stars, essential for accurate ritual selection.
The text defines *sanhe* as three branches sharing a unified five-element qi, such as Yin-Wu-Xu forming Fire. These stable configurations are ideal for social gatherings, weddings, and construction. It also corrects a common misreading of *linri*, arguing that in months where yin and yang are balanced, this star aids administrative tasks rather than hindering them.
Various monthly demons are detailed to help readers avoid specific pitfalls. *Yima* (驿马, traveling horse) indicates movement and migration, while *Tianhou* (天后, Heavenly Queen) governs fertility and rescue during changes. Conversely, *Jiesha* (劫煞, robbery sha) and *Zaisha* (灾煞, disaster sha) are fixed凶神 (inauspicious stars) to be avoided during litigation or military actions. *Tianhuo* (天火, Heavenly Fire) specifically warns against roofing or wall-building to prevent accidents.
Other entries cover financial and social risks. *Yuesha* (月煞, monthly sha) and *YueXu* (月虚, monthly void) warn against digging or lending money, while *Da Shi* (大时, Great Time, also *Xianchi* 咸池) marks the沐浴 (bath) position of desire and is inauspicious for weddings. The chapter concludes by identifying nine gods, including *Yao An* (要安) and *Jin Tang* (金堂), as specialized aids for prayer and ancestor worship rather than general construction.
This chapter establishes the foundational rules for selecting auspicious times by mapping shensha (spirit stars) onto the earthly branches.
The text begins by classifying the twelve deities into Yellow Path and Black Path categories. The six Yellow Path stars, such as Qinglong [Azure Dragon], are considered favorable for initiating undertakings, while the six Black Path stars, including Zhenzhu [Vermilion Bird], signal periods requiring caution. Their positions shift monthly according to fixed starting branches, creating a cyclical framework that practitioners use to determine daily suitability.
Central to this system is Tianyi Guiren [Heavenly Noble], which operates differently during day and night. Day readings rely on Yang Noble stars moving forward, whereas night readings use Yin Noble stars moving backward. The author notes that these nobles avoid specific branches like Chen and Xu, reflecting a core principle of yin-yang balance in time selection. Additional stars like Tian Guan [Heavenly Official] and Fu Xing [Fortune Star] provide supplementary layers of analysis based on the interaction between the day stem and hour branch.
The chapter also distinguishes between two advanced techniques: Si Da Ji Shi [Four Great Auspicious Times] and Gui Deng Tian Men [Noble Ascending to Heaven’s Gate]. The former hides negative energies when grave branches fall into corner palaces, while the latter requires the noble to land specifically in the Qian Palace. Ultimately, the text argues that no single star should be read in isolation; accurate forecasting demands synthesizing these神煞 with the five elements’ productive cycles and the strength of the day master.
This chapter establishes a pragmatic almanac system by filtering out flawed deities and retaining only the Year Lu-Ma, Nobleman, Three-Yuan Stars, and Eight Solar Term Three Wonders.
It begins with the year Lu (禄), defined as the Stem’s Lin Guan [臨官] position. Unlike monthly deities derived from Earthly Branches, this fixed concept does not apply to months. The text refines "Lu-Ma Feigong" (禄马飞宫) by incorporating Heavenly Stems alongside branches via the Wu Hu Dun (五虎遁) method, offering greater precision than older manuals that omitted Stems.
The author critiques several popular methods for logical inconsistencies. "Tong Tian Qiao" (通天窍) is rejected as a universal cure for Tai Sui because its auspicious positions can coincide with the offending star itself. "Zou Ma Liu Ren" (走马六壬) is dismissed as superficial doctrine. In contrast, the Three Yuan Nine Stars (三元九星) system is upheld as the core temporal framework, cycling through 180 years based on the Luo Shu Nine Palaces.
Practical guidance prioritizes calculating Lu-Ma positions using monthly builders and identifying the correct Three Yuan cycle to avoid inauspicious stars like Five Yellow (五黄). The chapter also details the "Eight Solar Term Three Wonders" (八节三奇) for construction, using Yang Dun (阳遁) after Winter Solstice and Yin Dun (阴遁) after Summer Solstice. Finally, it warns against动工 (breaking ground) at Du Huo (独火) positions while noting that burials remain unaffected by these specific clashes.
This volume serves as a foundational index for shensha (auspicious and inauspicious stars), addressing the inconsistency of rule sets across different almanacs. The authors explain that while previous chapters detailed individual star origins, the lack of a unified compilation made it difficult to grasp the logic behind conflicting methods. By assembling rules from the Shixian Shu and standard texts, this section creates a clear taxonomy for how these energies are derived.
The text categorizes stars by their temporal scope and calculation basis. Nianshen (yearly deities) are derived from sources such as the Sui Gan (annual heavenly stem), the Suifang (annual directional sector), or Sanzhi he (Three Harmony combinations). Yueshen (monthly deities) follow equally diverse methods, calculated from the year stem, the Yuejian (month branch), or the rotation through Bajie (eight seasonal nodes) and Nine Palace positions. This variety highlights the complexity of integrating different schools of thought into a single reference system.
Rishen (daily spirits) receive specific attention, divided into fixed stem-branch tables and dynamic calculations. Fixed spirits like Tian En and Wu He appear on predetermined days. Conversely, moving spirits such as Changxing and Duanxing depend on the lunar month, while others like Fanshi are calculated based on the Yueshuo (first day of the month). Additional rules track the Sili and Sijue days relative to solar terms. Understanding these classification structures is essential for any reader seeking to navigate traditional destiny analysis or date selection accurately.
**Volume 10 establishes the relational framework of *shensha* (divine and demonic spirits), prioritizing their dynamic interactions over isolated names.**
The chapter argues that auspicious or inauspicious outcomes depend on "qing" (nature/affinity) and "li" (energy strength). It rejects rigid memorization of single deities, asserting that spirits gain or lose power based on their combination. For instance, Heavenly Virtue (*Tiande*) and Monthly Virtue (*Yuede*) are described as manifestations of the month’s prosperous *yue ling* (month order), making them exceptionally strong. While they support祭祀 (sacrifices),婚嫁 (marriages), and上任 (appointments), they strictly forbid hunting or fishing to preserve vital energy.
The text re-evaluates traditional taboos surrounding the Month Pillar (*Yuejian*) and its clash (*Yuepo*). It posits that *Yuejian* is neutral; it becomes auspicious when reinforced by virtuous stars but dangerous when paired with malefic entities. Similarly, *Yuepo* (the clash position) is not absolutely fatal if counteracted by strong protective stars, though major events like marriage remain restricted.
Furthermore, the volume distinguishes between the Twelve Day Officers (*Jianchu* cycle), which govern functional suitability, and the Six Yellow Roads (*Liuhuangdao*), which indicate general atmospheric harmony. The practical takeaway is a holistic approach: practitioners must check for *合力* (combined force) among spirits rather than evaluating them in isolation, ensuring that favorable conditions are not undermined by conflicting energies.
Chapter 11 establishes a unified "suitable and unsuitable" framework for selecting auspicious dates, distinguishing between imperial, civilian, and general reference systems.
This volume serves as a comprehensive reference table within the *Xi Ji Bian Fang Shu*, merging three distinct calendrical traditions: the imperial (御用) system covering sixty-seven matters, the civilian (民用) list of thirty-seven daily activities, and the general almanac (通书) selection of sixty items. By presenting these together, the text allows practitioners to compare how specific actions-such as marriage, construction, or official appointment-are judged differently depending on their social and hierarchical context.
The chapter clarifies a critical methodological distinction in zeri (择日) practice. It argues that while popular almanacs may list topics chronologically, professional date selection must prioritize the "mesh" (shen sha 神煞) system first, then apply it to the specific "thread" of the intended event. This ensures that the astrological framework guides the choice rather than merely listing dates under generic categories.
Importantly, the text notes that many activities lack a specific "suitable" (yi 宜) day because avoiding specific "unsuitable" (ji 忌) clashes is sufficient. For example, medical procedures and travel by water are governed by exclusion rather than inclusion. Practitioners must identify whether an item falls under earth-related taboos, such as *tu wang yong shi* (土王用事, the ruling period of Earth elements), which imposes universal restrictions on construction and burial tasks across all four seasons.
Establishing the calendrical and ritual foundation for selecting auspicious dates.
This chapter introduces "Gong Gui" (public standards) as the essential coordinate system for Zhaiji (date selection). Rather than offering specific techniques, it defines the astronomical and ritual framework-such as Jieqi (solar terms) and Ri Chan (the sun’s ecliptic longitude)-upon which all subsequent calculations rest.
Readers must internalize fixed annual sacrifices, such as Qigu and Dongzhi round-hip sacrifices, as hard constraints for any chart. The text details the Chun Niu (Spring Ox) and Mang Shen rituals, where dimensions symbolize seasonal cycles: a four-foot ox represents the four seasons, while an eight-foot pole signifies the eight nodes.
Different body parts derive their五行 (wuxing) colors from distinct temporal markers. The ox head reflects Nian Gan (annual stems), the body reflects Nian Zhi (annual branches), and the belly uses Na Yin (melodic elements). Notably, horns and ears rely on the Lichun day stem, while the figure’s stance depends on the interval between Lichun and the first lunar day. This teaches precise layering of temporal data rather than generic year assignments.
A critical technical distinction clarifies that Yue Jian follows solar terms, whereas Yue Jiang follows Zhong Qi (major solar terms). Understanding this prevents calculation errors. Additionally, the text provides tables for day length and Meng Ying (twilight duration) based on latitude, reminding practitioners that solar position varies by location and season.
**Volume 13 establishes the astronomical framework for *yi genggou* (night watches) and *zhong xing* (meridian transits), grounding traditional timekeeping in precise celestial observation.**
The chapter begins by tracing the historical evolution of night-time measurement, contrasting ancient systems with the Yuan dynasty’s *Shoushi li* calendar. It defines the boundaries of true night by subtracting twilight phases-*hun ke* (dusk) and *dan ke* (dawn)-from the total darkness between sunset and sunrise. This ensures that the five watches are calculated based on actual darkness rather than civil twilight, providing a standardized temporal grid for astrological practice.
Subsequent sections detail the geometric principles behind these calculations, noting that while degrees on the celestial equator are uniform, their projection onto the horizon varies. The core of the volume consists of extensive observational tables for Beijing (Jingshi), correlating solar terms with the position of key stars-such as Beihesan and Gui Su-relative to the meridian at specific watch intervals. These tables allow practitioners to determine the exact celestial configuration for any given date and hour.
This empirical data is essential for accurate chart reading because it anchors abstract *gan zhi* (stems and branches) timing to observable sky positions. Astrologers must recognize that these tables are latitude-specific; applying Jingshi data to other regions requires correction for local latitude differences. Furthermore, distinguishing between the twilight phases and the core night watches is critical, as different celestial indicators may govern吉凶 assessments depending on whether the event occurs during *hun ke*, a formal watch, or *dan ke*.
Volume 14 establishes the annual table as a cross-referencing tool rather than a simple list of good and bad days.
This volume introduces the *nian biao* (annual table) using the jia zi (Wood-Water, Metal music-nay) year as a template. The author explains that since the sixty *shi gan* (sexagenary cycle) combinations repeat, organizing the associated *shen sha* (deities and demons) into a table allows practitioners to view the year’s energies at a glance. It marks a shift from isolated theory to practical, tabular reference.
The text juxtaposes multiple selection systems to guide construction. It lists auspicious stars like *sui de* (Year Virtue) and noble people (*gui ren*) alongside cyclic methods like *sanyuan zibai* (Three Eras Purple White stars) and *gaishan huangdao* (Cover-Mountain Yellow Way). It further integrates *tongtian qiao* (Heaven-Penetrating Aperture) principles, highlighting the importance of *sanhe* (Three Harmony) groupings for selecting favorable months and days.
Conversely, the chapter rigorously catalogues inauspicious restrictions. It identifies major taboos such as *tai sui* (Grand Duke), *sui po* (Year Breaker), and *san sha* (Three Killings) to mark forbidden directions for *kai shan* (opening the mountain/tomb) and *li xiang* (establishing orientation). Additional hazards like *yin fu tai sui* (Yin Mansion Grand Duke) and *liu hai* (Six Harms) are mapped to specific trigrams.
This structure teaches that date selection requires multilayered verification. A direction supported by one star system must not conflict with *san sha* or *nian ke shan jia* (year overcoming sit) restrictions. Readers learn to balance conflicting inputs, prioritizing safety over isolated blessings when interpreting a chart.
The Fifteenth Scroll provides an annual reference table for aligning construction and renovations with celestial energies.
It systematically lists the Ganzhi ( Heavenly Stems and Earthly Branches) from Jiaxu to Gengchen, detailing the five-element attributes, Nayin (melodic elements), and positional deities for each year. This structure serves as a lookup guide for fengshui practitioners and date selectors.
The text distinguishes between favorable and inauspicious orientations. Beneficial directions include Suide (Year Virtue) and Lu (prosperity) stars, which support harmonious actions. Conversely, practitioners must avoid the Sui Po (Year Breaker) and Sansha (Three Killings), which represent volatile energy. For instance, in a Jiaxu year, the Sansha falls in the north, making it strictly off-limits for any earth-moving activities.
A key teaching is the hierarchy of construction risks. The scroll separates instructions for Kaishan (breaking ground or opening new entrances), Lixiang (establishing the facing direction), and Xiu Fang (minor repairs). Each stage has specific taboos; for example, Yinyou Taisui affects the Gen mountain, rendering excavation dangerous, while separate stars like Binfu indicate that setting a door orientation in certain sectors may invite illness.
Finally, the chapter introduces the San Yuan Zibai (Nine Stars) system. These stars rotate through the nine palaces based on the current era. While the Shan Sha (mountain deities) help identify what to avoid, the flying stars assist in locating areas of active auspicious energy, allowing for a more nuanced approach to space planning.
Yearly Tables: A Practical Reference for Directional Selection
This chapter functions as an operational manual for *Xieji Bianfang Shu*, providing a systematic listing of auspicious and inauspicious directions for each Ganzhi (Heavenly Stem and Earthly Branch) year. It establishes the spatial coordinates required for date selection (*Ze Ri*) and structural orientation.
Readers learn to identify core yearly parameters, such as *Sui De* (annual virtue) and *Sui Zhi De* (branch virtue), which mark the primary seats of positive energy. The text details the rotation of stars like *Tai Sui* (the Grand Duke) and *San Sha* (Three Killings). For instance, in a Jia-Shen year, the San Sha concentrates in the South, dictating that construction there be avoided. Understanding these moving targets is essential for any practitioner interpreting annual charts.
The chapter rigorously differentiates between *Kai Shan* (excavating foundation), *Li Xiang* (setting directional orientation), and *Xiu Fang* (repairing specific sectors). A direction favorable for repair may be disastrous for excavation. Furthermore, the tables incorporate seasonal modifiers, such as distinctions made after the Winter Solstice, reminding the reader that Earthly Branch interactions shift with solar terms.
Ultimately, this section teaches that吉凶 (fortune and misfortune) are not static. A competent practitioner must cross-reference the annual star map with the specific activity being undertaken. It warns against isolating a single good star while ignoring concurrent sha stars, advocating instead for a holistic assessment of the chart’s energetic landscape.
**Volume 17 of the *Xiye Bianfang Shu* provides critical annual tables for determining auspicious and inauspicious directions based on the sexagenary cycle.**
This chapter focuses on the years from Jia Wu through Geng Zi. For each stem-branch combination, it catalogs specific deities and stars to guide construction, foundation-laying, and orientation. Understanding the distinction between the elemental nature of the stem and branch versus the Na Yin (melodic element) is essential for accurate application.
The text systematically maps the Yi (auspicious) and Ji (inauspicious) sectors for key years. For instance, in the Jia Wu year, the Tai Sui occupies the Wu sector, while the Sui Po (annual clash) is in Zi. The San Sha (three murders) typically汇聚 in the northern sectors during certain years, rendering construction there prohibited. Practitioners must also account for the Solar and Lunar deities’ positions, such as the Sun in Shen or the Moon in Xu, which shift annually and influence the favorable directions for specific activities.
Readers should treat this as a reference manual rather than a predictive guide. The doctrine emphasizes avoiding the Tai Sui, Sui Po, and San Sha sectors as primary constraints. When conflicts arise between different systems-such as Zi Wei Dou Shu stars and the Yellow Path methodology-the severe taboos of the Tai Sui and San Sha generally take precedence, ensuring that structural adjustments remain within the bounds of traditional harmonic principles.
**Volume 18 provides a year-by-year almanac for selecting auspicious dates and directions across the cyclical years, from *jiǎ chén* to *gēng xū*.**
This section functions as an index for practitioners, mapping the spatial distribution of beneficial and malevolent deities onto the twenty-four mountains. For each year, the text identifies the *tài suì* (Grand Duke Jupiter) position and its opposing *suì pò* (Year Breaker), which marks the most volatile direction. It also locates the *sān shā* (Three Killings) zone, where energetic conflict is highest and construction is typically prohibited.
The volume details key stars such as *yuè lìng* (month order) influences, *suì dé* (Year Virtue), and the *yáng guì rén* (Yang Nobleman). These positive deities offer favorable directions for petitioning, business, and rituals. However, practitioners must note discrepancies, such as when the *tiān mǎ* (Heavenly Horse) coincides with the *suì pò*, indicating that speed may bring instability rather than success.
Additionally, the text incorporates parameters from other systems, including *sān yuán zǐ bái* (Three Cycles Purple White) and *gài shān huáng dào* (Mountain Roof Yellow Path). The practical takeaway emphasizes avoiding the *tài suì* and *sān shā* zones as a primary rule. Beneficial stars should only be utilized when they do not overlap with destructive forces, ensuring that directional choices remain grounded in both macro and micro Feng Shui principles.
Volume 19 catalogs the annual deities and sha (negative spirits) for the latter half of the sexagenary cycle, focusing on the Yi Mao year.
The text establishes the foundational attributes of the Yi Mao (乙卯) year: both the heavenly stem and earthly branch belong to Wood, yet the Na Yin (melodic element) registers as Water. This distinction is critical, as it determines which directional energies interact favorably or destructively with the year’s structural composition during ritual timing.
A central theme is the rigorous separation of Auspicious Stars (Ji Xing), such as the Year Virtue [Sui De], from Malefic Stars [Sha Xing] like the Year Breaker [Sui Po] and the Three Killings [San Sha]. For Yi Mao, the Three Killings occupy the Shen, You, and Xu directions, while the Tai Sui [Grand Duke Jupiter] itself resides in Mao. These positions define absolute taboos for opening ground, establishing house orientation, or repairing structures.
The volume also integrates the San Yuan Zi Bai [Three Cycles Purple White] system, mapping the nine luminaries across the upper, middle, and lower cycles. Practitioners must cross-reference these flying stars with the San He [Triple Harmony] frameworks to identify auspicious months and days. The detailed tabulations for opening, orienting, and repairing each sector ensure that the complex web of conflicting influences-such as the Tian Guan Fu versus the Di Guan Fu-is managed systematically.
**Chapter 20 introduces the *Yue Biao* (monthly tables), establishing the method for mapping lunar months to the sixty-day stem-branch cycle.**
The text explains that the *Zhang Bu* [epochal cycle system] aligns the lunisolar calendar such that each month roughly corresponds to sixty *Gan Zhi* [Heavenly Stems and Earthly Branches] days. By pre-calculating the auspicious and inauspicious *Shen Sha* [spiritual煞 stars] for every day, the text provides a practical reference for selecting favorable dates, ensuring users can consult the chart without complex calculation.
Using the first lunar month (*Yin* month) as a template, the chapter defines its boundaries from *Li Chun* to *Yu Shui*. It maps specific deities to directions and heavenly stems: *Tian De* [Heavenly Virtue] resides in Ding, while *Yue Po* [Month Breaker] opposes in Shen. The text also identifies critical transitional days, such as *Si Jue* [Four Extremes] and *Wang Wang* [Going into Death], which mark periods of unstable qi unsuitable for major undertakings.
The core of the chapter lists the sixty day pillars, combining *Na Yin* [melodic elements] with the *Jian Chu* [Building and Removing] twelve spirits. For instance, a *Kai* [Open] day suggests auspiciousness for new beginnings, whereas a *Bi* [Closed] day implies restriction. This systematic approach allows practitioners to cross-reference monthly generalities with daily specifics.
Ultimately, this chapter matters because it standardizes the intersection of time and space. It teaches readers to verify whether a chosen day falls within the correct solar term and to balance the general monthly *Shen Sha* against the specific *Na Yin* and *Jian Chu* status of the individual day, avoiding the error of applying one month’s rules to another.
This chapter provides a comprehensive almanac table for the lunar second month (Mao yue), mapping auspicious and inauspicious directions and dates from Jingzhe to Chunfen.
The text establishes the foundational energy orientation for this period. It identifies Tian dao (heavenly way) flowing southwest, making it favorable for construction and movement. Key deities like Yue de (monthly virtue) on the Jia stem and Yue kong (monthly emptiness) on the Geng stem are highlighted as beneficial for earth-moving activities. Conversely, the chapter catalogs significant Sha stars (negative energies). These include Yue po (monthly clash) and Yue sha (monthly omen) located in the You and Xu directions. Because multiple凶煞 concentrate in the west and northwest, the text explicitly advises against initiating construction or digging in those specific sectors during this lunar phase.
Special calendar nodes receive distinct warnings. The chapter notes Chang xing (long star) on the fourth day and Duan xing (short star) on the nineteenth, both indicating potential delays or unfinished endeavors. More critically, it flags Wang wang (departure and loss) occurring fourteen days after Jingzhe, alongside Si li (four separations) on the day before Chunfen. These dates represent unstable transitional energies where major undertakings are traditionally avoided.
Finally, the bulk of the chapter presents a sixty-cycle table based on the Jian chu (establishment and removal) twelve-day cycle. Each entry pairs a Gan zhi (stem-branch) with its Na yin (melodic element) and a specific modifier. This structured list allows practitioners to cross-reference daily fortune against the monthly directional guidelines established earlier.
**Chapter 22 of the *Xiye Bianfang Shu* details the daily selections for the third lunar month, spanning Qingming to Guyu.**
This chapter provides a practical almanac for Chen yue (辰月, the Dragon month), the peak of spring. It begins by establishing the macro-environment: heavenly virtue and monthly virtue stars reside at Ren (壬) and Ding (丁), making these positions auspicious for construction and digging. Conversely, it warns against the Yue Po (月破, monthly clash) in Xu (戌) and the fire-earth sector of Si-Wu-Wei (巳午未), which are forbidden for earth-moving activities. The text also highlights Tu Wang Yong Shi (土王用事), a period where Earth spirits rule, imposing a strict taboo on disturbing the soil.
The core of the volume is a sixty-day cycle listing the Gan-Zhi (干支, heavenly stems and earthly branches) alongside their Na Yin (纳音, melodic elements). For instance, Jia-Zi corresponds to "Sea Gold," while Gui-Hai is "Ocean Water." Each day is classified using the Jian Chu (建除, Twelve Day Officers) system, which assigns values like Cheng (成, Completion) or Wei (危, Danger) to guide decision-making.
Readers use this table to cross-reference the general monthly constraints with specific daily characteristics. A day may be theoretically favorable (a Cheng day) but practically inauspicious if its branch conflicts with the month’s Yue Sha (月煞, monthly killer) in Wei. This layered approach ensures that date selection accounts for both seasonal energy and daily elemental interactions.
This chapter provides the essential lookup tables for almanac selection in the fourth lunar month, from Lixia to Xiaoman.
The text opens with a directional framework based on the *yue ling* (month order). It notes that the celestial trend moves westward during this period, favoring construction or earth-moving activities in the west. It then lists auspicious deities—such as Tiande [Heavenly Virtue] in the Xin direction and Yuekai [Moon Emptiness] in the Jia direction—alongside a cluster of inauspicious stars like Yuepo [Month Break] in Hai and Jiiesha [Robbery Sha] in Yin. Practitioners use these listings to weigh conflicting directional advice for the same activity.
Special temporal markers are also highlighted. The ninth day brings the "Long Star," while the twenty-fifth introduces the "Short Star." Additionally, the day before Lixia is termed "Four Extinctions" (Sijue), and eight days after marks "Going into Death" (Wangwang). These nodes reflect traditional sensitivity to atmospheric shifts at seasonal boundaries.
Astronomically, the month is anchored by the Xiaoman solar term, when the sun enters the Shen palace. The text recommends using hours associated with the stems Jia, Bing, Geng, and Ren.
Finally, the core of the volume is a sixty-cycle table listing every day’s Ganzhi, Nayin [melodic element], and one of the Twelve Directs (e.g., Jian, Chu, Man). Technical prefixes like *yi* or *fa* offer nuanced吉凶 cues, creating a portable reference for daily decision-making.
This chapter provides a detailed almanac for the fifth lunar month (Wu month), mapping the conflict between heavenly auspices and monthly taboos to guide daily selection.
The text first outlines *Tiandao* (Heavenly Way) influences, noting that during the Grain in Ear (*Mangzhong*) solar term, favorable directions include Northwest. Specific stars like Tiande and Yuede are placed in certain sectors, offering conditional support for construction. However, this is immediately contrasted by the *Yuejian* (Month Branch) perspective, where the Wu branch dominates. The chapter lists significant sha spirits—such as *Yuepo* (Month Break) in Zi and *Yueyan* in Wu—that collectively render the month generally unfavorable for ground-breaking or excavation.
A core component is the sixty-day stem-branch cycle spanning from Mangzhong to the Summer Solstice. Each day is annotated with its *nayin* (melodic element) and a single-character modifier like *yi* (righteous), *zhi* (controlled), or *zhuan* (exclusive), attached to traditional day names such as *Pori* (Broken Day) or *Chengri* (Success Day). These labels help practitioners assess the micro-energy of specific days within the broader monthly constraints.
Additionally, the chapter highlights special nodes like the *Wangri* (Day of Going into Extinction) and *Silijie* (Four Parting Days), which carry heightened energetic weight. For timing, it suggests prioritizing hours associated with the Gen, Xun, Kun, and Qian trigrams around the solstice. Readers are advised to cross-reference the general monthly prohibitions with the specific stem-branch tables, ensuring that daily selections do not inadvertently activate the month’s destructive energies.
This chapter provides the foundational almanac parameters for the sixth lunar month (Wei), mapping the period from Xiao Shu to Da Shu.
The text opens by establishing the cosmological context, noting that heavenly energies trend eastward during the beginning of the month, favoring actions oriented in that direction. For time selection, the Da Shu midpoint identifies the sun in the Wu palace and designates the Wei month as the "June Minister." Consequently, hours associated with the stems Gui, Yi, Ding, and Xin are prioritized for optimal alignment.
A central focus is the precise localization of deities andSha (killing influences). Beneficial stars like Tian De (Heavenly Virtue) and Yue De (Moon Virtue) settle in the Jia position, while Yue Kong (Month Emptiness) appears in Geng, a combination noted as favorable for construction and earth-moving. Conversely, the Chou branch accumulates multiple negative forces—Yue Po (Month Break), Yue Yan (Month Detestation), and Yue Xing (Month Punishment)—making it a primary zone of avoidance. Further restrictions are placed on the Shen, You, and Xu positions, which host the Jie Sha, Zai Sha, and Yue Sha respectively.
The chapter also highlights specific忌日 (inauspicious days), such as the "Long Star" and "Short Star" appearing on the tenth and twentieth days. It further identifies the "Wang Wang" day, occurring twenty-four days after Xiao Shu, as a critical danger point associated with loss and flight. The seasonal transition into the "Earth King" period marks another window of restricted activity.
Finally, the core of this volume is the exhaustive六十甲子 (Sixty Jiazi) table. It details every day from Jia Zi to Gui Hai, assigning each its Na Yin (melodic element) status and a qualitative judgment—such as Zhi or Yi—alongside the Jian Chu twelve deities. This systematic grid allows practitioners to move beyond general monthly themes and evaluate the specific destiny of any given day within the summer season.
This chapter catalogs the auspicious and inauspicious parameters for the seventh lunar month (Shen month).
Chapter 26 of the *Yin Ding Xie Ji Bian Fang Shu* provides a detailed almanac table for the period spanning *Liqiu* (Start of Autumn) to *Chushu* (Limit of Heat). It grounds the reader in the specific environmental conditions of the *Shen* branch, establishing which cardinal directions and calendar dates are favorable for construction, travel, or earth-moving activities during this seasonal window.
The text identifies key astronomical markers, noting that celestial influences favor northern orientations while warning against digging in the *Yin* and *Wei* directions. It highlights critical dates, such as the *Si Jue* (Four Severances) and *Wang Wang* days, which are traditionally considered times of instability. Additionally, it recommends specific yang stems—Jia, Bing, Geng, and Ren—for choosing favorable hours when action is necessary.
By presenting a complete sixty-Jiazi cycle with corresponding *Na Yin* elements and Twelve Day Officers (*Jian Chu*), the chapter offers practitioners a precise reference tool. It illustrates how classical texts integrate star lore, directional taboos, and cyclical timing to guide practical decision-making, ensuring that operations align with the seasonal energy of autumn rather than opposing it.
This chapter serves as the core reference table for selecting auspicious dates during the Xu month (lunar September), spanning from the Cold Dew solar term to Frost’s Descent. It integrates directional theory, benevolent deities, and malefic spirits to guide ritual timing.
The text first establishes the environmental climate, noting that heavenly principles move southward. It identifies Tian De (Heavenly Virtue) and Yue De (Monthly Virtue) at the Bing stem, while Tian De He and Yue De He align with the Xin stem. Conversely, it lists significant malefic spirits to avoid for construction and earth-moving activities. These include Yue Po (Monthly Destruction) at Chen, Jie Sha (Robbery Sha) at Hai, Zai Sha (Disaster Sha) at Zi, and Yue Sha (Monthly Sha) at Chou.
A secondary section outlines specific taboo days, such as Chang Xing (Long Star) on the third and fourth, and Wang Wang (Going into Death) twenty-seven days after Cold Dew. It also details the Tu Wang Yong Shi (Earth King’s Operation) period, generally advising against breaking ground, while permitting ceremonies for ancestral granaries on Ji and Wu days.
The volume concludes with a comprehensive sixty-Jiazi cycle table. For each day, it records the Na Yin (melodic element), Jian Chu (building-departure twelve gods), and specific operational labels. Practitioners use this chart to cross-reference daily properties against major malefics, ensuring that selected dates align with both the monthly command and the specific requirements of the intended undertaking.
This chapter functions as a foundational reference table for the tenth lunar month, known as *Hai Yue* (Month of the Pig). By anchoring calculations to the solar terms of *Li Dong* (Start of Winter) and *Xiao Xue* (Minor Snow), the text establishes the temporal framework necessary for *Ze Ri* (date selection). Understanding these seasonal boundaries is critical because traditional astrology prioritizes solar positioning over lunar calendar names, ensuring that practitioners align actions with the correct climatic and energetic phase.
The opening prose delineates the month’s primary deities and malefics. It highlights beneficial stars such as *Tian De* (Heavenly Virtue) located at the Heavenly Stem *Yi*, and *Yue De* (Monthly Virtue) at *Jia*. Conversely, it warns against destructive forces like *Yue Po* (Monthly Break) opposing at *Si*, and various Sha stars concentrated in the *Shen*, *You*, and *Xu* palaces. These positions dictate which cardinal directions are suitable for construction or movement, notably recommending eastern actions to harmonize with the rising *Yang Qi*.
A detailed sixty-cycle table follows, listing every combination of Stems and Branches for the month. Each entry specifies the *Na Yin* (melodic element) and assigns a *Jian Chu* (building/removing) day status. The text employs specific qualifiers—*Yi*, *Zhi*, *Fa*, *Zhuan*, and *Bao*—to rate the potency and advisability of each day. These ratings help users navigate days that may contain both auspicious deities and harmful stars simultaneously.
Finally, the chapter notes specific transient phenomena, such as *Chang Xing* (Long Star) on the first day and *Si Jue* (Four Extinctions) preceding winter. It advises selecting early hours of *Yang Stem* branches like *Jia* or *Bing* to match the *Yin* palace’s influence during the mid-month. This granular data allows practitioners to filter dates based on layered energetic interactions rather than relying on single indicators.
This chapter provides the foundational almanac template for the eleventh lunar month, anchoring daily fortune-telling in seasonal cosmic geometry.
The text opens with a monthly overview that situates the yue ling (month order) within the period from Major Snow to Winter Solstice. It identifies favorable directions like the southeast, where heavenly virtues reside, while flagging specific directional taboos such as the yue po (month break) and various Sha stars. This broad astrological backdrop sets the stage before any single day is analyzed.
The core of the volume presents a sixty-day cycle mapped onto the stem-branch system. Each entry specifies the na yin (melodic element), such as Sea Metal, alongside a天干 five-tone classification—yi, zhi, bao, fa, or zhuan—that indicates the appropriate intensity for action. By integrating these attributes with the Jian Chu twelve deities, practitioners can categorize days as suitable for beginnings, stability, or avoidance.
For chart reading, this table serves as a static reference layer rather than a predictive tool. It reminds analysts that daily interactions must always be filtered through the month’s overarching energy matrix. The inclusion of rare markers like Chang Xing or Wang Wang further emphasizes that temporal context is as critical as the individual pillars themselves.
This chapter establishes the ritual almanac framework for the Chou month, mapping cosmic influences onto the sixty-day cycle.
The text situates the twelfth lunar month between the solar terms of Xiao Han and Da Han, characterizing its qi (energy) as moving westward. This directional logic suggests favorable orientations for construction and travel, while pinpointing auspicious stems like Geng and Yi where Tian De (Heavenly Virtue) and Yue De (Monthly Virtue) reside.
It systematically lists the month’s shadow deities and their conflicts: Yue Po (Monthly Break) opposes Wei, Yue Yan (Monthly loathing) sits in Hai, and Yue Xing (Monthly Penalty) aligns with Xu. The chapter warns that repairing or moving earth should be avoided during periods of intense elemental dominance, such as Tu Wang Yong Shi. Key hazardous dates, including Wang Wang (Fleeing Death) and Tian Mu Cang (Mother’s Granary), are flagged to refine daily selection.
Finally, it introduces the sequential排列 of the sixty Jia Zi cycle, initiated by Jian Chou (Establishing Chou). Each day is assigned a Jian Chu (Building and Removing) status, ranging from Yi Bi to Kai Bi. Although the full twenty-four character poem is omitted here, the chapter directs practitioners to consult the corresponding monthly table for precise yi-ji (suitability and taboo) determinations, ensuring that stem-branch combinations are weighed against the month’s specific astrological profile.
Volume 32 establishes the principle that selecting an auspicious hour must be rooted in the day, using the sixty jiazi (sexagenary cycle) days as the central axis for charting twelve时辰神煞 (hour deities).
This chapter teaches that the same hour, such as *zi shi* (Rat hour), carries entirely different吉凶 attributes depending on the day’s stem-branch. It provides standardized tables listing the interplay of *jian chu* twelve officers (deities like Qinglong and Mingtang) alongside special spirits. Practitioners must first fix the *ri zhu* (day pillar) before evaluating hours, as hourly energy is not static but relative to the daily foundation.
The text highlights critical negative indicators to avoid, including *ri po* (day clash), *wu bu yu shi* (five non-encounter hours where the hour stem clashes the day stem), and *xun kong* (emptiness within the ten-day cycle). Conversely, it identifies beneficial stars like *tian yi gui ren* (Heavenly Noble) and *si ming* (Soul Master) as key qualifiers for success. Readers learn to weigh mixed outcomes, where a prosperous *xi shen* (Joy Spirit) might coexist with凶 stars like *bai hu* (White Tiger), requiring nuanced judgment based on the event type.
Ultimately, this volume serves as a reference manual rather than a predictive treatise. It equips users with the data to cross-reference specific days against their twelve double-hours, ensuring that chosen moments align with favorable celestial configurations while circumventing energetically unstable periods.
Chapter 33 establishes the foundational doctrine of date selection by distinguishing between the fixed “body” (ti) and the flexible “function” (yong).
The text teaches that a location’s dragon vein (longmai) and sit-facing directions are immutable spatial constants, whereas the four pillars (sizhu) of year, month, day, and hour serve as the variable temporal tools. The core practice, known as zao ming fa (creating life), involves using specific pillar combinations to generate and support the latent energy of the earth and the natal destiny of the homeowner. This approach prioritizes the five-element dynamics of the chart over rigid spatial taboos.
Central to this method is the hierarchy of celestial influences. Tai sui (the annual commander) acts as the supreme authority, directing the auspicious or inauspicious nature of various Shen Sha (spirit stars). Following this, yue ling (month order) functions as a powerful executive officer; its clashes produce Yue Po (month breaker) and Yue Yin Fu (month Yin treasury), which must be carefully avoided. The chapter also validates only astronomically grounded stars, such as the Seven Planets and Zi Wei stars, while dismissing fabricated folk deities like the Jade Emperor’s carriage.
Practical application requires a three-step verification process. First, the practitioner supplements the incoming dragon’s element using San He (three harmonies) alliances. Second, they identify and either avoid or subdue Sha Qi (killing energy) facing the sit and toward the direction. Third, they align the selected time with the owner’s birth element. Success depends on maintaining yin-yang consistency, ensuring starlight enters the facing direction, and keeping the chart’s qi pure without conflicting clashes.
Volume 34 systematizes the calculation of annual and monthly Shen Sha (deities and evil spirits), establishing the foundational logic for "controlling煞" (制煞) in date selection.
The chapter begins by identifying eight specific origins for all Shen Sha: Tian Gan (heavenly stems), San He (three harmonies), Jian Xing (twelve building stars), Wu Hu Dun (five tigers遁), Na Yin, Si Fang (four directions), Na Gua, and Yang Ren. This creates a structured methodology, ensuring that every spiritual influence is derived from concrete calendrical rules rather than arbitrary tradition.
A central principle is the differentiation of directional taboos. The text explicitly states that the Tai Sui (annual ruler) is suitable for sitting but not facing, whereas the San Sha (three sha) is suitable for facing but not sitting. Understanding this distinction is critical for avoiding fundamental layout errors in Feng Shui and construction.
The chapter then details the methods for overcoming inauspicious influences. It introduces four primary techniques: using stems to counter stem-derived sha, branches to counter branch-derived sha, San He combinations to neutralize San Sha, and Na Yin interactions to resolve conflicts. Success depends on timing; practitioners must identify when a negative star is at its weakest (Wang/Xiu states) and apply control during favorable periods.
Finally, it emphasizes that strong Auspicious Stars, such as Zuo Wei (purple white) and Yue De (monthly virtue), can suppress most minor evils. However, certain severe formations like Da Yue Jian resist standard controls, requiring extreme caution or avoidance.
Chapter 35 compendium preserves folk customs and astronomical tables, but the compiler explicitly warns that most lack substantive rationale.
This appendix complements the main selection text by cataloging diverse material: timekeeping data, body-shamans, Venus positions, and naming systems. The compiler’s stance is critical-entries are retained for reference rather than as doctrinal law, with many dismissed as “lacking principle” or mere popular tradition.
The “shikou tusuo” (time estimation) tables rely on Beijing’s latitude. Readers must consult the *Shixian Shu* (Imperial Calendar) for local daylight variations, as ancient tables do not account for regional differences.
The “nin gong” (nine palaces) method calculates fate trigrams for men and women, yet the compiler notes frequent民間 errors in the upper/middle cycle attribution, corrected only by imperial decree. Meanwhile, “rengong” (body deities) tracking daily positions on the human form serves primarily as a acupuncture taboo guide, not a core destiny calculation tool.
Stricter critiques target “taibai zhouriyangfang” (Venus migration) and “zhitang” (wedding circumambulation) systems. The compiler cites Tang dynasty scholar Lü Cai to dismantle the “wu xing xiu zhai” (five-tone house selection) theory, exposing its logical contradictions when applied to conferred surnames. Practitioners should prioritize primary stem-branch logic over these marginalia.
This chapter systematically dismantles apocryphal beliefs permeating folk selection arts (ze ji), arguing that many popular customs lack any basis in authentic Chinese metaphysics. Rather than accepting these as tradition, the text urges practitioners to strip away fabricated layers and return to the foundational logic of ganzhi (Heavenly Stems and Earthly Branches) and wuxing (Five Phases).
The authors first target the "auspicious marriage month" (dali yue) and the practice of combining birth charts for couples. They demonstrate that methods like the Nine Palace match are logically contradictory, especially when confused with fengshui principles of pure Yin and Yang. Furthermore,煞神 (sha star) labels such as "solitary male/female" (gu chen gua su) and "womb clashes" are exposed as misapplications of Qimen Dunjia concepts. The text highlights the absurdity: if these rules held, a significant portion of the population would be deemed incompatible, a conclusion no rational person would accept.
Additional sections debunk the misuse of nayin (melodic elements) for fate reading and purge a long list of invented stars, including various "imperial stars" and "mountain-departing" entities. Pseudo-attributions to masters like Yang Junsong are scrutinized, revealing that techniques like "Dou Shou Wuxing" are later fabrications. The overarching lesson for chart readers is epistemological skepticism: verify every claim against classical sources, prioritize dry-branch interactions over obscure sha stars, and reject any system that lacks coherent internal logic.
These notes describe classical doctrine, not outcomes: no predictions, no promises and no medical, legal or financial advice. Traditional markers never affect a score.