Dun Jia Fu Ying Jing (遁甲符應經)

稽夫遁甲之書出於《河圖》。黃帝之世，命風后創名，始立陰陽二遁，共一千八十局。迨太公，約七十二局。留侯佐漢，議十八局，推歷授時，超神接氣，布門耀德，觀兵取驗，以明勝負，罔不迪吉。是以王者出師，以順討逆，前蓍龜燋，兆得天地之中，擬之而後言，議之而後動，動罔不吉，其斯之謂歟？

When tracing its origins, the art of Dun Jia comes from the River Chart. During the reign of the Yellow Emperor, he ordered his minister Feng Hou to establish its name and initially created two systems, "Yang Dun" and "Yin Dun," totaling 1,080 units. Later, under the hands of Jiang Taigong, it was simplified to 72 units. When Zhang Liang assisted Han Gaozu, it was further reduced to 18 units. Throughout the ages, it has been used to calculate the calendar, issue seasonal commands, and adjust the timing of solar terms and the sequence of units through the method of "Chao Shen Jie Qi." It arranges eight gates according to directions to demonstrate authority and virtue, observes military forces to verify situations, and thus determines the outcome of battles, without any adverse results. Therefore, when emperors lead armies, they always use righteousness to oppose wickedness: before going to war, they burn yarrow and tortoise shells to consult omens, and if the signs align with the principle of the middle and upright in heaven and earth, they carefully consider and then speak, and after thorough deliberation, they take action. Once they move, there is no misfortune. This is precisely the meaning being conveyed.

膚嗣三聖之基，居兆民之上，萬幾之暇，在唸庶績，其凝順天對而陳兵法，口神道而設教育。口蓬山之藏室有龍甲之秘經，雖綈帙甚多，而繁文彌猥，攻乎異說，動有萬殊。採其精純，冀其明響，因進取其書，命太子洗馬兼司天臺春官正權、同監判楊維德、春官副王用立、翰林天文李自正、何湛等於資善堂撰集，又命內侍東頭供奉官管勾、御藥院任成亮、鄧保信、裡甫繼和、周維德總其工程，庇事數月，成書三卷，命曰《景佑遁甲符應經》。

I have inherited the great achievements of the Three Sage Emperors, Taizu, Taizong, and Zhenzong, and I am placed above the millions of common people. In the spare moments while handling myriad state affairs, I constantly think about whether various accomplishments have been properly carried out. Therefore, I wish to follow the will of heaven to reform military strategies and rely on divine principles to establish education and moral guidance. In the library of the蓬山 palace, there are secret manuscripts such as dragon-armor texts. Although the shelves are full of scrolls, the writings are verbose and confused, with different schools of thought contradicting each other. As soon as one starts writing, there are countless differing opinions. I wish to select the pure and refined parts of these texts, so that they are clear and distinct. Therefore, I have brought these books together and ordered Prince's Attendant and Spring Official Chief, acting as Deputy Director of the Astronomical Bureau, Yang Weide, Deputy Spring Official Wang Yongli, and Hanlin Astronomer Li Zizheng and He Zhan to compile and collect them in the Zisan Hall. I also ordered the Inner Attendant East Head Attendant, the Director of the Imperial Medicine Bureau, Ren Chengliang, Deng Baoxin, Li Fu Jihuo, and Zhou Weide to oversee this project. After several months of effort, three volumes were compiled, and the work was named "The Jingyou Dun Jia Symbolic Response Classic."

昔箕子之演洛書，口武王遂承商柞；蕭何之收秦籍，佐高祖乃成炎漢。況茲聖賢之言可通神明之德，不離掌握之中，能際天人之學。膚循上古之道，思致萬國之寧。觀是書之三卷，陰陽變化，百端干緒，賢者豈通能知？留者豈速能用？用者豈能盡？自非好事者，未必家有其本，以潛心力業有年矣。上之於國家，下之於庶民，一切有為，皆宜用也。昔漢求遺書於天下，又命劉向校書于禁中，使文物之隆無愧之云爾。

Before Ji Zi compiled the "Hong Fan" based on the Luo Shu, the text was incomplete. King Wu of Zhou thus inherited the Shang dynasty's rule. Xao He entered Xianyang first and collected the Qin dynasty's archives, assisting Emperor Gaozu of Han in establishing the Han dynasty. Moreover, the words of sages and virtuous men in this book can connect with the virtue of the divine, not requiring a single hand to control, yet it can link the study of heavenly principles and human affairs. I follow the ancient ways of governance, desiring peace for the world. Looking at these three volumes, the changes of yin and yang are numerous and complex. Can the wise fully understand them? Can those who merely stay with the text quickly apply them? Can those who apply them exhaust their use? Unless one has a particular heart, one's home may not even have this book, requiring years of dedicated effort. In terms of the state, and for the people, whatever one does, this book can be of use. In the Han dynasty, the empire sought lost books and ordered Liu Xiang to examine the palace archives, aiming to ensure the prosperity of the age was complete without flaw. I do this too, with the same intention.

古法遁者，隱也，幽隱之道。甲者，儀也，謂六甲六儀在有直符天之貴神也。常隱於六戊之下，蓋取用兵機，通神明之德，故以遁甲為名。昔黃帝受龍馬之法，命風后演之而為遁甲，造式三重，法象三才：上層象天布九星；中層象人開八門，下層象地布八卦，以鎮八方，隨冬、夏二至，立陰、陽二遁，一順一逆，以布三奇六儀也。

Ancient methods explain the title as: "Dun" means concealment, referring to subtle and hidden principles. "Jia" means instrument, referring to "six Jia" and "six instruments" — the six Jia are Jiazi, Jiaxu, Jiashen, Jiawu, Jiachen, and Jiayin, the first days of each ten-day period. Within them lies "Zhi Fu," a noble heavenly deity. The six Jia never appear openly, but are always concealed beneath the six instruments such as Wu, Ji, Geng, Xin, Ren, and Gui. This arrangement is intended to grasp the timing of military maneuvers and connect with the virtue of the divine. Therefore, this art is called "Dun Jia." In ancient times, the Yellow Emperor obtained the method from the dragon horse carrying the diagram, and ordered Feng Hou to develop it into Dun Jia. The formula disk created has three layers, modeled after the "three elements" of heaven, earth, and humanity: the upper layer represents heaven, arranging nine stars; the middle layer represents humanity, listing eight gates; the lower layer represents earth, arranging the eight trigrams to guard the eight directions. Then, following the two key points of winter solstice and summer solstice, two methods of arrangement are established: "Yang Dun" and "Yin Dun," one proceeding in the normal order and the other in reverse. Based on these, the "three marvels" (Yi, Bing, Ding) and the "six instruments" (Wu, Ji, Geng, Xin, Ren, Gui) are placed into the nine palaces.

古法曰：天有九星，以鎮九宮；地有九地，以應九州。其式托以靈龜洛圖，戴九履一，左三右七，二、四為肩，六、八為足，凡五在中宮。中宮者土，火之子，金之母，所寄理於西南坤之位也。天蓬主一宮；天芮主二官；天沖主三宮；天輔主四宮；天禽主五宮；天心主六官；天柱主七宮；天任主八宮；天英主九官。

Ancient methods state that there are nine stars in the heavens used to guard the nine palaces, and nine kinds of earthly energies on the earth corresponding to the nine states. The layout of the form disk is based on the image of the mythical turtle carrying the River Chart. The numbers are arranged with nine at the top, one at the bottom, three on the left, and seven on the right. Two and four resemble the two shoulders, while six and eight resemble the two feet. Five resides in the central palace. The central palace belongs to earth, which is the son of fire and the mother of metal. Since the central palace has no fixed position, it is temporarily placed in the southwest position of the坤 (Earth) trigram. The fixed assignment of the nine stars to the nine palaces is: Tianpeng Star governs the first palace (Kan, due north), Tianrui Star governs the second palace (Kun, southwest), Tianchong Star governs the third palace (Zhen, due east), Tianfu Star governs the fourth palace (Xun, southeast), Tianqin Star governs the fifth palace (central palace), Tianxin Star governs the sixth palace (Qian, northwest), Tianzhu Star governs the seventh palace (Dui, due west), Tianren Star governs the eighth palace (Gen, northeast), and Tianying Star governs the ninth palace (Li, due south). This is the original position of the nine stars on the earth plate. When setting up the chart, first establish these original positions, then arrange the heaven plate according to the heavenly stem.

古法曰：天有八風，以直八卦；地有八方，以應八節。節有三氣，氣有三侯。如是八節以三因之，成二十四氣；更三乘之，七十二候備焉。冬至一宮坎；立春八宮艮；春分三宮震；立夏四宮巽；夏至九宮離，立秋二宮坤；秋分七宮兌；立冬六官乾。

Ancient methods state that there are eight directions of wind in the sky, each taking turns to guard the eight trigrams. On the ground, there are eight directions corresponding to the eight major solar terms (the two solstices, two equinoxes, and four starting points of the seasons). Each solar term includes three minor terms, and each minor term includes three phases. Thus, multiplying the eight solar terms by three results in the twenty-four solar terms; multiplying again by three completes the seventy-two phases. The correspondence between the eight solar terms and the nine palaces and eight trigrams is as follows: the winter solstice corresponds to the first palace Kan, the beginning of spring to the eighth palace Gen, the spring equinox to the third palace Zhen, the beginning of summer to the fourth palace Xun, the summer solstice to the ninth palace Li, the beginning of autumn to the second palace Kun, the autumn equinox to the seventh palace Dui, and the beginning of winter to the sixth palace Qian. The term "initial direction" refers to the starting point of each solar term, determined by which palace and trigram are in charge. When arranging the layout, one should first identify this starting point.

冬至、驚蟄一、七、四，小寒二、八、五同推；大寒、春分三、九、六，芒種六、三、九是宜；穀雨、小滿五、二、八，立春八、五、二相隨；清明、立夏四、一、七，小滿九、六、三為期。夏至、白露九、三、六，小暑八、二、五之間；大暑、秋分七、一、四，立秋二、五、八循環；霜降、小雪五、八、二，大雪四、七、一相關；處暑排來一、四、七，立冬、寒露六、九、三。

This is the "Use Pattern Formula" for the twelve yang rungs after the winter solstice and the twelve yin rungs after the summer solstice. For each solar term, three numbers follow, representing the palace numbers used for the upper, middle, and lower yuan of the respective patterns (i.e., the starting palace for Jiazi Wu). The yang rung section states: Winter Solstice and Start of Thunder use the first, seventh, and fourth patterns; Minor Cold follows the second, eighth, and fifth. Major Cold and Start of Spring use the third, ninth, and sixth; Grain in Ear uses the sixth, third, and ninth. Start of Rain and Minor Heat use the fifth, second, and eighth; Start of Spring follows the eighth, fifth, and second. Clear and Bright and Start of Summer use the fourth, first, and seventh; Minor Heat follows the ninth, sixth, and third. The yin rung section states: Summer Solstice and White Dew use the ninth, third, and sixth; Minor Heat follows the eighth, second, and fifth. Major Heat and Autumn Equinox use the seventh, first, and fourth; Start of Autumn follows the second, fifth, and eighth. Frost Descent and Minor Snow use the fifth, eighth, and second; Major Snow relates to the fourth, seventh, and first. Start of Autumn follows the first, fourth, and seventh; Start of Winter and Cold Dew use the sixth, ninth, and third. Note: In the formula, "Minor Heat" appears twice and "Start of Spring" is included in the twelve yang rungs, which is an error in the original text. The commonly accepted arrangement is Clear and Bright and Start of Summer use the fourth, first, and seventh; Minor Heat uses the fifth, second, and eighth. Readers should verify according to the order of solar terms.

一蓬子上一蓬休，芮死推排第二流。更有傷沖並柱甫，不離三四數為頭。禽星死五心開六，柱驚還從七上求。內外任生居八位，九尋英景逐方修。已上四節十二氣，三氣分天、地、人，上、中、下三局，冬至後陽遁，夏至後陰遁，逐節氣陽順陰逆而布之是也。

This verse is a mnemonic for memorizing the positions of nine stars, eight gates, and the nine palace positions. Here is an explanation of each line: The first line states that the first palace is occupied by the Tianpeng star and is paired with the Xiu Men gate ("One palace has Tianpeng and Xiu Men" meaning the Tianpeng star and Xiu Men gate are located above the Jiazi in the first palace). The second line says that the Tianrui star is paired with the Si Men gate and is located in the second palace. The third and fourth lines state that the Shang Men gate is paired with Tianchong in the third palace, and the Du Men gate is paired with Tianfu in the fourth palace, both of which are within the third and fourth palace numbers ("Zhu Fu" should be "Du Fu"). The fifth line says that the Tianqin star and Si Men gate are located in the fifth palace, while the Tianxin star is paired with the Kai Men gate in the sixth palace. The sixth line says that the Tianzhu star is paired with the Jing Men gate and is located in the seventh palace. The seventh line says that the Tianren star is paired with the Sheng Men gate and is located in the eighth palace. The eighth line says that the ninth palace should be paired with the Tianying star and the Jing Men gate, and this arrangement should be used to determine the positions. The following part explains that the above content involves four solar terms and twelve qi, each qi being divided into three yuan: heaven, earth, and human, which correspond to the upper, middle, and lower sections. After the winter solstice, the Yang Dun method is used, and after the summer solstice, the Yin Dun method is used. For each solar term and qi, the Three Marvels and Six Instruments are placed according to the rules of "Yang Dun in a forward order and Yin Dun in a reverse order."

甲已之日，仲為上局：謂甲子、己卯、甲午、己酉為上局之首也。甲子至戊辰，已卯至癸未，甲午至戊戌，己酉至癸丑，二十四氣在此二十日中用上局。甲己之日，孟為中局：謂已巳、甲申、己亥、甲寅為中局之首也。已已至癸酉，甲申至戊子，已亥至癸卯，甲寅至戊午，此二十日為中局。甲己之日，季為下局：謂甲戍、己丑、甲辰、己末為下局之首也。甲戍至戊寅，已丑至癸巳，甲辰至戊申，己末至癸亥，此二十日為下局。假如甲子至戊寅十五日為三無上、中、下，五日一元也。

This section explains how to determine whether a given day should use the upper, middle, or lower yuan. Any day with the day stem as Jia or Ji can serve as the "symbol head" (the starting day of a yuan). Then, check the earthly branch to see if it belongs to the middle, first, or last category. If the earthly branch is middle (Zi, Wu, Mao, You), then the Jia or Ji day is the start of the upper yuan, which includes Jiazi, Jimao, Jiawu, and Guiyou. From Jiazi to Wuchen, from Jimao to Guiwei, from Jiawu to Wuxu, and from Guiyou to Guichou, the twenty days within these periods use the upper yuan for the twenty-four solar terms. If the earthly branch is first (Yin, Shen, Si, Hai), then the Jia or Ji day is the start of the middle yuan, which includes Jisi, Jiashen, Jihai, and Jiayin. From Jisi to Guiyou, from Jiashen to Wuzi, from Jihai to Guimao, and from Jiayin to Wuwu, the twenty days within these periods use the middle yuan. If the earthly branch is last (Chen, Xu, Chou, Wei), then the Jia or Ji day is the start of the lower yuan, which includes Jiaxu, Jichou, Jiachen, and Jiwei. From Jiaxu to Wuyin, from Jichou to Guisi, from Jiachen to Wushen, and from Jiwei to Guihai, the twenty days within these periods use the lower yuan. For example, the fifteen days from Jiazi to Wuyin are divided into the upper, middle, and lower yuan (the original text says "san wu" which should be "san yuan"), with five days for each yuan.

假令甲己之日季局第二十日乙庚遇立春，便使立春下局只得四日，至十五日甲己卻補足下局，共五日六十時足。其兩水氣準此，此拆補局，超接之氣明矣。且如甲子日巳時交冬至中氣方得作用遁，天元上局也。其辰時己前只作陰遁，大雪上局。

This section explains how to adjust when the solar terms do not align with the symbol head. For example, in the second ten days of the lower group, if the day stem and branch have reached the day of Yi or Geng before the beginning of spring, then the next unit of the beginning of spring will only have four days available. One must wait until the fifteenth day when the symbol head of Jia or Ji appears to complete the next unit, making it five days or sixty hours. The same method applies to the solar term of Rain Water. This is called "splitting the unit" (splitting the insufficient unit) and "completing the unit" (making up the days later). When the symbol head comes before the solar term, it is called "exceeding the divine," and when the solar term comes before the symbol head, one must continue using the original unit, called "receiving the qi." The reasoning becomes clear. Another example illustrates "qi changing the unit": if the winter solstice, a middle solar term, arrives at the time of Si in the day of Jiazi, then from the time of Si onward, one should start the calculation using the unit of the winter solstice. Before the time of Si, such as the time of Chen and earlier, one should still use the unit of the solar term of Great Snow and calculate using the Yin Dun. In other words, changing the unit should be based on the exact time of the solar term, not simply on the day.

王璋曰：天乙直符使起宮異所，謂直門相沖也。陰、陽二遁各有二使，假令冬至後陽使初起一宮，陰使初起九官；夏至後陰使初起九官，陽使初起一宮，故曰起異所。直門相沖者，冬至後，陽使起休門，陰使起景門；夏至後，陰使起景門，陽使起休門，故曰直門相沖。

Wang Zhang said: The reason why "Tian Yi Zhi Fu" and "Zhi Shi" start from different palaces is because the doors they correspond to are exactly opposite. "Zhi Fu" is the star on the Heaven Plate that corresponds to the first day of each ten-day period of the Six Jia; "Zhi Shi" is the door on the Earth Plate that corresponds to the first day of each ten-day period. Both Yang Dun and Yin Dun have two Zhi Shi. For example, after the winter solstice, the Yang Zhi Shi starts from the first palace (Kan), and the Yin Zhi Shi starts from the ninth palace (Li); after the summer solstice, the Yin Zhi Shi starts from the ninth palace, and the Yang Zhi Shi starts from the first palace. Therefore, the starting palaces of the two are different. As for "Zhi Men Xiang Chong," it means that after the winter solstice, the Yang Zhi Shi starts from Xiu Men, and the Yin Zhi Shi starts from Jing Men; after the summer solstice, the Yin Zhi Shi starts from Jing Men, and the Yang Zhi Shi starts from Xiu Men. Xiu Men is in Kan, and Jing Men is in Li, which are directly opposite each other, hence called "Zhi Men Xiang Chong."

今之用遁，自冬至後一百八十二日六十二分半歷子午之東部，陽氣用事，唯用陽遁陰使；夏至後一百八十二日六十二分半歷子午之西部，陰氣用事，難用陽使陰遁。古經云：冬至後用陰使，夏至後用陽使者，經術不顯隱伏之事也。是窮天地，侔造化，以通神明之德，以類萬物之情。三光之迴旋，四季之往復，一消一息，或升或降，而運於無形，佈於無象，有所不見，以候後人。

The current practice of using Dun Jia is: from the winter solstice, for 182 days and a half day, the sun travels eastward across the meridian, covering the eastern half of the meridian circle, which is the period when yang energy is dominant. During this time, only "Yang Dun paired with Yin Shǐ" is used. From the summer solstice, for 182 days and a half day, the sun travels westward across the meridian, covering the western half of the meridian circle, which is the period when yin energy is dominant. During this time, "Yin Dun paired with Yang Shǐ" should be used (the original text says "nán yòng" which should be "nǎi yòng"). The ancient classics say that after the winter solstice, Yin Shǐ is used, and after the summer solstice, Yang Shǐ is used, which is exactly the meaning of this. However, the classics express this in a subtle way without clearly pointing out this hidden principle. This rule thoroughly explores the principles of heaven and earth, aligns with the operation of nature, and is used to connect the virtue of the divine and to compare with the actual conditions of all things. The rising and setting of the sun, moon, and stars, the recurring cycles of the four seasons, the alternation of growth and decline, and the rising and falling movements, all operate silently and are arranged in places without form. Some of these are invisible to the eye, so the sages recorded them, leaving them for future generations to examine and verify.

葛洪曰：冬至氣應陽使順行，陰使逆行；夏至後氣應陰使順行，陽使逆行。應節變者，今用算法合求冬至、夏至加時氣應以明之。二十四氣各求加時，用遁甲超神接氣法。精要之微，但使吉凶有憑，用之無誤也。

Ge Hong said: When the qi of the winter solstice arrives, the yang messenger moves forward in the order of the palaces, while the yin messenger moves backward in the order of the palaces; after the summer solstice, the yin messenger moves forward, and the yang messenger moves backward. The so-called "responding to the seasonal changes" refers to changing the rate of movement in accordance with the transformation of the seasons. To apply this practically, one must use the method of calculation called "pushing the steps" to determine the exact time of the intersection of the winter and summer solstices ("jiashi" meaning the specific hour of a particular day). Only then can this transformation be clearly explained. Each of the twenty-four solar terms must have its exact time of intersection determined, and then the method of "superimposing deities and connecting qi" from Dun Jia is used to correct it. The key point here is extremely subtle. Mastering it provides a basis for judging auspicious and inauspicious signs, and ensures that its application does not go wrong.

洪曰：合於中官者，謂陽遁陽使冬至上元甲己日夜半生甲子，初起一宮，歷五時至戊辰，在五官；陰時使初起九宮，逆行歷五時戊辰，亦在五宮。陰遁陰使夏至上元甲己日生甲子，初起九宮，歷五時至戊辰，在二宮；陽使初起一官，順行歷五時，至戊辰，亦在五宮。故曰：合於中宮也。

Ge Hong said: The meeting of the straight symbol of the two遁 in the Central Palace refers to the following situation. For Yang Dun: On the first day of the first month of the winter solstice, starting from the middle of the night on the Jia or Ji day, the Yang messenger begins from the first palace and proceeds in a clockwise direction through five hours, arriving at Wu Chen at the fifth palace; at the same time, the Yin messenger begins from the ninth palace and proceeds counterclockwise through five hours, also arriving at Wu Chen at the fifth palace. For Yin Dun: On the first day of the first month of the summer solstice, starting from the middle of the night on the Jia or Ji day, the Yin messenger begins from the ninth palace and proceeds counterclockwise through five hours, arriving at Wu Chen at the fifth palace (the original text says 'second palace', but according to calculation it should be the fifth palace, and the original text has an error); the Yang messenger begins from the first palace and proceeds clockwise through five hours, also arriving at Wu Chen at the fifth palace. One proceeding clockwise and the other counterclockwise, after going through five hours, both arrive at the Central Palace, so it is said that the two遁 meet in the Central Palace.

洪曰：逾出於五土，歸於九一者，謂陽通陽使起子一而終於九，陰遁陰使起子九而終於一。歸於九，故曰：逾於五土，歸於九一也。

Ge Hong said: The phrase "crossing over the central five earths and converging at nine and one" refers to the Yang Dun's Yang使者 starting from Jiazi at the first palace and proceeding in sequence to the ninth palace; the Yin Dun's Yin使者 starts from Jiazi at the ninth palace and proceeds in reverse order to the first palace. Both routes pass through the central five earths palace, and finally arrive at the ninth or first palace respectively. Therefore, it is said "crossing over the five earths and converging at nine and one." The section title is "Two遁 originate from six four," which does not match the content of the text that mentions nine and one. It is likely that the original title was incorrectly transmitted.

《易》謂曰：陰、陽二遁，謂冬至已後，自一至五為陽逅，從五至九為陰遁；夏至已後，自九至五為陽遁，從五至一為陰遁。以五宮為陰、陽共遁。冬至後，五宮半南為陽遁，半北為陰遁。夏至後，五宮半北為陽遁，半南為陰遁。凡直使在五宮之時，主客勝負難分，是謂凶也，故曰：避五也。

According to the principles of the Book of Changes, the Yang Dun and Yin Dun are divided as follows: After the Winter Solstice, the period from the first palace to the fifth palace is considered Yang Dun, and the period from the fifth palace to the ninth palace is considered Yin Dun. After the Summer Solstice, the period from the ninth palace to the fifth palace is considered Yang Dun, and the period from the fifth palace to the first palace is considered Yin Dun. The central fifth palace serves as the common hub for both Yang and Yin Dun. After the Winter Solstice, the southern half of the fifth palace is considered Yang Dun, while the northern half is considered Yin Dun. After the Summer Solstice, the northern half of the fifth palace is considered Yang Dun, while the southern half is considered Yin Dun. Whenever the direct commander arrives at the fifth palace, it is a time of yin and yang intersection, making it impossible to determine the superiority of the opposing sides. This situation is considered凶 (fateful), hence the saying 'avoid the fifth' — when the direct commander enters the central palace, it is preferable to avoid using it.

《三元經》曰：時下得天輔、天禽、天心為上吉；得天沖、天任為次吉，得天蓬、天芮為大凶；天英、天柱為小凶。更以五行休旺言之：若大凶之星得旺相氣，則小凶；小凶之星得旺相氣，則中平；若上吉、次吉之星無氣，則中平。以意審而用之。假今冬至後時下得天任宿，吉；乘旺相之氣，為上吉也。

The San Yuan Jing says: if the hour of divination falls under the stars Tian Fu, Tian Qin, and Tian Xin, it is top-grade auspicious; if it falls under Tian Chong and Tian Ren, it is next-grade auspicious; if it falls under Tian Peng and Tian Rui, it is great misfortune; if it falls under Tian Ying and Tian Zhu, it is minor misfortune. This refers only to the basic fortune of the stars. One must also consider the Five Phases' prosperity, strength, weakness, and confinement to adjust accordingly: if a great misfortune star is in its prosperous and strong phase, its harmful nature is restrained by being generated and supported, thus it becomes only minor misfortune; if a minor misfortune star is in its prosperous and strong phase, it becomes neutral. Conversely, if top-grade or next-grade auspicious stars fall in a month with no vitality, their auspicious power cannot be expressed, and they become neutral. One must flexibly apply these principles. For example, if the hour of divination after the Winter Solstice falls under Tian Ren, it is originally auspicious; at this time, Tian Ren belongs to earth. Although winter is not the season of earth, if it is further supported by a prosperous and strong phase, it becomes top-grade auspicious.

《三元經》曰：九星休、旺者，謂九星各旺於我生月，相於同類月，死於生我月，囚於官鬼月，休於才月。假令天蓬水星旺於寅卯月，相於亥子月，死於中酉月，囚於四季月，休於巳午月。日時同。

The "San Yuan Jing" discusses the prosperity, decline, strength, and weakness of the nine stars. Each star is considered prosperous in the month that "I generate," strong in the month of "same kind," dead in the month that "generates me," confined in the month that "overcomes me" (official ghost), and weak in the month that "I overcome" (spouse wealth). For example, the Tian Peng star belongs to the element of water. Water generates wood, so it is prosperous in the months of寅 and卯 (wood months); water is the same kind, so it is strong in the months of亥 and子 (water months); metal generates water, so it is dead in the months of申 and酉 (metal months) [the original text mistakenly says "中酉" which should be "申酉"]; earth overcomes water, so it is confined in the months of辰, 戌, 丑, and 未 (earth months); water overcomes fire, so it is weak in the months of巳 and午 (fire months). The same method applies to judging the prosperity and decline of days and hours. Note: Here, "I generate" is considered prosperous, which differs from the common Five Phases prosperity and decline theory that considers "same kind" as prosperous. This is a special transmission of the Dun Jia school. Readers should follow this book and establish their own system accordingly.

天蓬時，宜安撫邊境，修築城池。春、夏，左將大勝；欲、冬凶亡。其士卒利主不利客。嫁、娶兩凶。移徒失火，鬥爭見血。入官多賊盜。修營宮室、商賈皆凶。天芮時，宜祟尚修道，交結朋儕，受業師長，吉。不可用兵、嫁娶、爭訟、移徒、築室。秋、冬吉；春、夏凶。天沖時，宜出師報仇。春、夏，左將勝；秋、冬，無功。不宜嫁娶、移徒、入官、築室、詞祀、市貿。

When the hour of the Greedy Wolf Star is active, it is suitable to pacify distant regions and build city walls and ditches. In spring and summer, the left-wing general may achieve great victories; in autumn and winter, there will be danger and casualties (the original text "欲" should be "秋"). At this time, the soldiers' energy is favorable to the defending side (the host) and unfavorable to the attacking side (the guest). Marrying off daughters or marrying women is not auspicious. Moving house at this time is prone to fire, and disputes may result in bloodshed. Taking up a government post may lead to encountering thieves. Building palaces or engaging in business is not auspicious. When the hour of the Heavenly芮 Star is active, it is suitable to promote spiritual cultivation, associate with peers, and seek a teacher for learning, all of which are favorable. It is not suitable to use military force, get married, go to court, move house, or build houses. Autumn and winter are favorable, while spring and summer are unfavorable. When the hour of the Heavenly Chong Star is active, it is suitable to go to war for revenge. In spring and summer, the left-wing general will achieve victory; in autumn and winter, going to war will be in vain. It is not suitable to get married, move house, take up a government post, build houses, or perform worship rituals (the term "词祀" refers to temple worship).

天輔時，宜蘊身守道，設教修理。將兵春、夏勝，得平地千里。嫁娶多子孫。移徒、市賈、入官、修營，春、夏用有喜。天禽時，宜祭記求福，斷滅凶。將兵四時，吉，百福助。不戰用謀，敵人畏服。賞功、封爵、移徒、入官、祠記、商賈、嫁娶，吉。天心時，宜療病合藥。將兵，秋、冬勝，得地千里；春、夏不利。嫁娶、入官、築室、祠祀、商賈，秋、冬吉；春、夏凶。利君子，不利小人。

When the hour is under the Tian Fu Star, it is suitable to remain hidden and cautious, cultivate virtue and morality, promote education and reform. If leading an army in spring or summer, victory can be achieved over a thousand miles of plains. At this time, marriage is favorable and leads to many descendants. Moving house, starting a business, taking up a post, or building structures are all auspicious in spring and summer. When the hour is under the Tian Qin Star, it is suitable for worship and praying for fortune, and for eliminating misfortune (「ji ji」means worship). If leading an army in any season, it is favorable, with blessings from all deities assisting; there is no need for battle, only using strategy, and enemies will fear and submit. Rewarding merit, granting titles, moving house, taking up a post, temple worship, starting a business, and marriage are all favorable. When the hour is under the Tian Xin Star, it is suitable for treating illness and prescribing medicine. If leading an army in autumn or winter, victory can be achieved over a thousand miles of land; but it is unfavorable in spring or summer. Marriage, taking up a post, building houses, worship, and starting a business are favorable in autumn and winter, but unfavorable in spring and summer. This star benefits the virtuous but not the wicked.

天柱時，宜屯兵自固，隱跡藏形。將兵，車破馬傷，士卒敗亡。不可移徒、入官、市賈。宜嫁娶、修造、祭祀。天任時，宜請謁通才。將兵，四時吉。萬神助之，敵人自降。嫁娶宜子孫。入官，吉。移陡、築室，凶。天英時，宜出行，遠行，飲宴作樂。利嫁娶。不宜出兵、移徒、入官、築室、詞樞、商賈。

When the hour is governed by the Tian Zhu star, it is suitable for gathering troops and holding strong positions, and for concealing one's movements. If leading troops to fight, there will be destruction of vehicles and horses, and the soldiers will suffer defeat. It is not suitable for moving house, taking up a post, or engaging in business. It is suitable for marriage, construction, and worship. When the hour is governed by the Tian Ren star, it is suitable for sending letters to request an audience, and for opening up financial opportunities (「qing ye tong cai」means to visit a nobleman to facilitate financial benefits). Leading troops is favorable in all seasons, with the assistance of myriad spirits, and enemies will surrender on their own. Marriage is favorable for offspring. Taking up a post is auspicious. Moving house or building a house is inauspicious (「yi du」means relocation). When the hour is governed by the Tian Ying star, it is suitable for traveling far and wide, feasting and enjoying oneself, and for marriage. It is not suitable for military campaigns, relocation, taking up a post, building houses, ancestral worship, or engaging in business.

假令冬至上元陽遁一局甲己之日夜半生甲子，起一宮，順行至丙寅時，在三宮時下得天沖宿直，出師報仇，容乘旺氣也。假令夏至上元陰遁九局甲己之日夜半生甲子，起九宮，即天英為直宿官，至乙丑時八宮時下得天任，宜請謁，通財利也。

Take two examples to illustrate how to determine the star corresponding to a particular hour. First example: During the first day of winter, using Yang Dun one layout, on a Jia or Ji day, the hour of midnight begins with Jiazi. Starting from the first palace, moving in a clockwise direction, the hour of Bingyin falls on the third palace. The third palace is associated with Tian Chong star, so the star for this hour is Tian Chong. This is favorable for military action and revenge. If Tian Chong (which belongs to wood) is also in a prosperous and strong condition, it is even better (the word '容' should be '宜' or '更'). Second example: During the first day of summer, using Yin Dun nine layouts, on a Jia or Ji day, the hour of midnight begins with Jiazi. Starting from the ninth palace, moving counterclockwise, the hour of Yichou falls on the eighth palace. The eighth palace is associated with Tian Ren star, so the star for this hour is Tian Ren. This is favorable for sending messages, paying respects to noblemen, and facilitating financial matters.

開門宜遠行征罰，所向通達；休門宜和集萬事，洽兵習業；生門宜見貴人，營造事始；傷門宣漁獵捕罰，行逢盜賊；杜門宜邀遮隱伏，誅伐兇逆；景門宜上書遣使，突陣破圍；死門宜行誅戮，吊死送喪；驚門宜掩捕鬥訟，攻擊驚恐。

The eight gates each have their own functions: "Opening Gate" is suitable for long journeys and military campaigns, where all paths are open; "Rest Gate" is suitable for harmonizing and consolidating affairs, comforting soldiers, and studying skills; "Life Gate" is suitable for meeting noblemen, starting construction projects, and initiating new enterprises; "Injury Gate" is suitable for fishing, hunting, and punishment, but travel under this gate may encounter thieves (the character "宣" should be "宜"); "Du Gate" is suitable for setting ambushes, concealing one's movements, and punishing wicked rebels; "Jing Gate" is suitable for submitting memorials, sending envoys, and breaking through enemy lines; "Death Gate" is suitable for carrying out executions, funerals, and burials; "Jing Gate" is suitable for sudden attacks, legal disputes, and all matters involving aggression and disturbance. Among the eight gates, Opening, Rest, and Life Gates are the three auspicious gates, while Injury, Du, Jing, Death, and Jing Gates are the five inauspicious gates (Jing Gate is sometimes considered semi-auspicious).

已上八門內有開、休、生三門，吉，宜出其下。若更合三奇吉宿，為上吉也。五凶門，不可出其下，宜避之。假令冬至上元陽遁一局甲己之日夜半生甲子，此時伏吟，生門在八宮，宜見貴人，營造事始，吉。

Among the eight gates, the Open Door, the Rest Gate, and the Life Gate are considered auspicious gates. When traveling or handling affairs, one should depart from the directions these gates indicate. If these three auspicious gates also coincide with the Three Marvels (Yi, Bing, Ding) and auspicious stars, it is considered an excellent auspicious situation. The remaining five gates are inauspicious and one should avoid departing from the directions they indicate. For example, on the first day of the winter solstice, using the Yang Dun method with one layout, if it is a Jia day or a Ji day, and the time starts at the middle of the night with the Jiazi hour, at this time the Heaven Plate and Earth Plate completely overlap, which is called 'Hidden Chant'. At this time, the Life Gate remains in its original position among the eight trigrams (Gen, Northeast), so it is appropriate to depart from the Northeast direction to meet the Nobleman, start construction, or initiate new endeavors, which is favorable.

上局仲甲，謂甲已之日夜半生甲子，丙辛之日日中甲午時是也。此時關格刑德在門，用兵先舉者敗，不可出入。利以逃亡，主、客並凶。中局孟甲，戊癸之日平旦甲寅，乙庚之日哺時甲申是也。此時陽氣在內，陰氣在外，利藏兵團守，不宜出師。利主不利客。

The upper section uses "Zhong Jia," referring to the Jia Zi hour starting at the middle of the night on Jia day and Ji day, and the Jia Wu hour at noon on Bing day and Xin day. Since Zi and Wu are both considered middle hours, they are called Zhong Jia. During these hours, barriers, punishments, and kindness are all concentrated at the gate. In warfare, the party that attacks first will suffer defeat; it is not suitable for going out or coming in. It is only favorable for fleeing and hiding. It is unfavorable for both the attacking party (guest) and the defending party (host). The middle section uses "Meng Jia," referring to the Jia Yin hour at dawn on Wu day and Ji day, and the Jia Shen hour at Shen time on Yi day and Geng day. Since Yin and Shen are both considered young hours, they are called Meng Jia ("哺时" refers to the time around Shen). During these hours, yang energy is contained within and yin energy is floating outside. It is favorable for hiding troops and gathering for defense, but not for attacking. It is favorable for the defending party and unfavorable for the attacking party.

下局季甲，謂丁壬之日食時甲辰、甲已之日黃昏甲戍，此時陽氣在外，陰氣在內，利出行動眾，百事吉。利客不利主。又云：壬甲之日夜半之時三甲皆合，謂今日是甲，直符與時皆是甲，故名三甲合。

The "Seasonal Jia" used in the lower section refers to the Jia Chen hour in the morning meal time on days of Ding and Ren, and the Jia Xu hour in the evening on days of Jia and Ji. Since Chen and Xu belong to the season, they are called Seasonal Jia. At these hours, the yang energy is outward and the yin energy is inward, which is favorable for travel and mobilizing people, with all affairs auspicious; it benefits the attacking side and is unfavorable for the defending side. Another explanation says that at midnight on days of Ren and Jia, three "Jia" coincide: the day stem is Jia, the Heaven Plate direct symbol is also Jia, and the hour stem is also Jia. Therefore, it is called "Three Jia Converge."

葛洪曰：若得三奇之使，尤宜其良，謂在六甲之上，自得所使之奇。甲戍、甲午，乙為使；甲子、甲申，丙為使；甲辰、甲寅，丁為使。

Ge Hong said: If "three marvels are in command," it is exceptionally auspicious. By "in command" is meant that the heavenly marvels on the Heaven Plate fall exactly on the Earth Plate's six Jia dates, which are precisely the marvels corresponding to that date. The matching method is: for the Jia Xu and Jia Wu dates, the Yi marvel (day marvel) is the commander; for the Jia Zi and Jia Shen dates, the Bing marvel (month marvel) is the commander; for the Jia Chen and Jia Yin dates, the Ding marvel (star marvel) is the commander. When the heavenly marvels on the Heaven Plate cover the Earth Plate's corresponding date, it is like an envoy carrying out a mission and returning to his post, hence it is called "in command."

假令陽遁三局乙庚之日丁亥時，此時六乙日奇下臨九官甲午，是為乙奇得使。假令陰遁三局丙辛之日壬辰時，此時六乙日奇下臨九官甲午，為乙奇得使。假令陽遁五局丁壬之日，日中為丙午時，此時丙奇下臨一宮甲子，為丙奇得使。假令陰通五局丙辛之日己亥時，此時丁奇下臨四宮甲辰，為丁奇得使。凡用遁甲，若三奇得使更合吉宿奇門者，百事吉。

Here are four examples. First: Yang Dun three sectors, on the day of Yi or Geng, at the time of Dinghai, the Heaven Plate's six Yi day marvel is placed under the ninth palace of the Earth Plate's Jiawu decade, and the Jiawu decade uses Yi as the commander, which is called "Yi Marvel gets the command." Second: Yin Dun three sectors, on the day of Bing or Xin, at the time of Renchen, the Heaven Plate's six Yi day marvel is also placed under the ninth palace of the Earth Plate's Jiawu, which is also "Yi Marvel gets the command." Third: Yang Dun five sectors, on the day of Ding or Ren, at the time of Bingwu, the Heaven Plate's Bing marvel is placed under the first palace of the Earth Plate's Jiazi decade, and the Jiazi decade uses Bing as the commander, which is called "Bing Marvel gets the command." Fourth: Yin Dun five sectors, on the day of Bing or Xin, at the time of Jihai, the Heaven Plate's Ding marvel is placed under the fourth palace of the Earth Plate's Jiachen decade, and the Jiachen decade uses Ding as the commander, which is called "Ding Marvel gets the command." When using Dun Jia, if the three marvels get the command and also meet good stars and good gates, then all things will be auspicious.

洪曰：三奇之靈，宜以出行。三奇者，調六乙為日奇，六丙為月奇，六丁為星奇。與善神開、休、生三門，即吉，為三奇之靈。二吉門其中各有一共臨之方，即是吉道清虛。此時此方，出兵行軍，征討劫掠，揚兵耀武，發號施令，皆吉。又求福，安社稷，化人民。

Ge Hong said: The efficacy of the Three Marvels is most suitable for use in travel. The so-called "Three Marvels" refer to the sixth yin (Li) as the "Day Marvel," the sixth yang (Bing) as the "Month Marvel," and the sixth ding (Ding) as the "Star Marvel" (the character "tiao" should be read as "wei"). If the Three Marvels meet with the three auspicious gates, namely Kai, Xiu, and Sheng, it is considered auspicious, and this is called "the efficacy of the Three Marvels." In the two auspicious gates, each has a direction that coincides with a Marvel; that direction is where the path is smooth and unobstructed. At such a time and facing such a direction, marching out with troops, waging war, capturing and plundering, displaying military might, and issuing commands are all auspicious. Additionally, using it for praying for fortune, stabilizing the state, and educating the people is also appropriate.

假令冬至下元陽四局戊癸之日日中戊午時，此時六戊在四宮，以直符天英加時於六戊於四宮。天英加四官者，為四宮有戊也，即六丁星奇臨六宮。以直使景門加六官，即休門與六丁星奇下臨六宮西北方，百事吉。假令夏至上元陰九局戊癸之日己未時六己在八宮，以直符天輔加時干六已於八宮，即六乙日奇下臨七宮。以杜門直使加八宮，即休門合六乙日奇下臨七宮正西方，吉。

Take two examples to illustrate how to find the direction where the Three Marvels and the auspicious gate are both present. First example: On the third period of winter solstice using Yang Dun four layouts, on a Wu or Gui day at noon on a Wuwu hour. In this layout, the six Wu are located in the fourth palace. Therefore, the straight symbol's accompanying Tianying star, along with the Heaven Plate, is moved to the fourth palace where the hour stem six Wu is located. The Tianying star is added to the fourth palace because the fourth palace has Wu. The Heaven Plate then rotates accordingly, and the six Ding stars fall into the sixth palace. The straight command Jing Gate also moves to the sixth palace. After rotation, the Xiu Gate coincides with the six Ding stars in the sixth palace's northwest direction, which is favorable for all affairs. Second example: On the first period of summer solstice using Yin Dun nine layouts, on a Wu or Gui day at Jiwei hour. In this layout, the six Ji are located in the eighth palace. Therefore, the straight symbol's accompanying Tianfu star is added to the eighth palace where the hour stem six Ji is located. The six Yi stars then fall into the seventh palace. The straight command Du Gate also moves to the eighth palace. After rotation, the Xiu Gate coincides with the six Yi stars in the seventh palace's due west direction, which is favorable.

璋曰：九天之上六甲子，謂六甲為直符。當六甲之時，士眾常背直符所臨之官，而擊其沖，無不勝也。《經》曰：揚兵於九天之上。所以甲為九天之上者，謂《易》稱乾納甲壬。乾為天，天道上升，似壬數至甲，其數九，故六甲為九天之上。所以六甲皆稱甲子者，六甲之始，支干之長。舉上以明下，故六甲皆稱甲子。

Wang Zhang said: The phrase "nine heavens and the six Jia zis" refers to the fact that the beginning of each ten-day period, known as the six Jia, corresponds to the position of the straight symbol. When encountering the six Jia, the soldiers should face the opposite palace that is in conflict with the palace where the straight symbol is located, and attack it. There is no failure in such an approach. The classic says, "Displaying troops in the nine heavens," which refers to this. Why is Jia considered to be in the nine heavens? The method of assigning stems in the Yi Jing says that the Qian hexagram takes Jia and Ren. Qian represents heaven, and the heavenly path is upward. Counting from Ren back to Jia, the number is nine, so the six Jia are in the nine heavens. As for why the six Jia are all called "Jia Zi," it is because Jia Zi is the beginning of the six Jia and the leader of the stem and branch cycle. By naming the first one, the other five are represented, so all six Jia are named after Jia Zi.

謂六癸之位，皆稱九地之下。凡逃亡絕跡，當以天上六癸所臨之方下出入。《易》稱坤納乙癸。又坤為地，地道下降，從乙數癸，亦為九地，故云癸為九地之下，所以六癸者，皆稱癸酉，謂是甲子之終癸酉。

This section discusses the position of the six Guis, which are all referred to as "under the Jiudi." Whenever one needs to escape or hide without leaving a trace, one should enter and exit from the direction indicated by the six Guis on the Heaven Plate. The reasoning comes from the Najia system: The Book of Changes states that the Kun hexagram (earth) incorporates the stems Yi and Gui. Since Kun represents earth, the earth's path is to descend downward. Counting from Yi to Gui involves nine positions, hence Gui is said to be "under the Jiudi." As for why the six Guis are all called "Guiyou," it is because Guiyou is the last stem in the Jiazi cycle, and thus the end of the cycle is used to represent all six Guis. The title of the section is "Six Guis West," where "West" is a corruption of "You."

謂六丁為三奇之靈，凡行來、出入、用兵、鬥戰，皆吉。故曰：能知六丁出幽冥，至老不刑；刀雖臨頸，猶安不驚。

This section states that Liu Ding is the most effective among the Three Marvels. Whenever one travels, goes out or in, uses military force, or engages in combat, encountering Liu Ding brings good fortune. Therefore, there is a verse that says: Those who understand the method of Liu Ding can move freely between the realms of the living and the dead without hindrance, and will not suffer punishment even in old age; even if a blade is placed against their neck, they can remain calm and unafraid. These words describe the effect of Liu Ding's ability to hide and escape, and are praise from practitioners of the art.

又云六丁者，六甲之陰。丁卵之神字文伯；丁丑神字文孫；丁亥神字文公，丁酉神宇文通；丁未神字文卿；丁巳神字巨卿。凡鬥爭、出入、行來，六丁之神常呼其名。所謂三奇之靈六丁卯者，以丁卯為甲子之陰故也。

There is another saying: the Six Dings are the yin counterparts of the Six Jias. Each of the Six Dings has a divine name: the god of Dingmao is named Wenbo (the character 'luan' is a mistake for 'mao'), the god of Dingchou is named Wensun, the god of Dinghai is named Wengong, the god of Dingyou is named Wentong, the god of Dingwei is named Wenqing, and the god of Dingsi is named Juingqing. Whenever there is a conflict, going out, or coming and going, one should call upon these names of the Six Dings. The phrase 'the Three Marvels are connected with the Six Dings at Dingmao' is said because Dingmao is the yin counterpart of Jiazi. Jiazi is the beginning of yang, and Dingmao is the yin counterpart to it. By taking the first example, the rest are included, so the Six Dings are collectively referred to as Dingmao.

謂六己之位皆為六合之中。凡為陰謀、密秘、伏隱之事，皆從天上六己所臨之方而出，人莫見之。《經》曰：六合為私門，獨出獨入，無有見者。所以六己為六合中者，從甲數至己，但甲、己合，故六合之中六己巳者，亦謂舉甲子一旬之義，故俱稱六己巳也。

This section states that the positions of the six Jis are all called "Liu He Zhong." Whenever one wants to plan secret matters or conceal one's actions, one should depart from the direction indicated by the Heaven Plate's six Jis. Others will not be able to see it. The Classic says: "Liu He is a private door, allowing one to enter and exit alone, without being noticed." Why are the six Jis considered part of Liu He? Because counting from Jia to Ji, Ji is the sixth position, and Jia and Ji are compatible, hence called Liu He. As for why they are collectively called "Liu Ji Si," it is again using the Ji Si position in the Jia Zi decade to represent all six Jis. This is similar to the previous statement that "the six Jias are all called Jia Zi" and "the six Guis are all called Gui You."

張良曰：九天之上，利以陳兵；九地之下，利以伏藏。太陰六合之中，可以逃亡。凡冬至後，陽遁天上直符所臨之官，後一為九天，後二為九地，前二為太陰，前三為六合。夏至後，凡陰遁天上直符所臨之宮，前一九天，前二九地，後二太陽，後三六合。

Zhang Liang said: The position of Jiu Tian (Nine Heavens) is favorable for arranging troops in formation; the position of Jiu Di (Nine Earths) is favorable for concealment and ambush; the place of Tai Yin and Liu He is suitable for fleeing and avoiding calamity. The method is: after the Winter Solstice, use Yang Dun (Yang遁). Take the palace where the Heaven Plate's Direct Symbol (Zhi Fu) is located as the base, count one palace backward to find Jiu Tian, count two palaces backward to find Jiu Di, count two palaces forward to find Tai Yin, and count three palaces forward to find Liu He. After the Summer Solstice, use Yin Dun (Yin遁). Take the palace where the Heaven Plate's Direct Symbol is located as the base, count one palace forward to find Jiu Tian, count two palaces forward to find Jiu Di, count two palaces backward to find Tai Yin (the original text says 'Tai Yang' but should be 'Tai Yin'), and count three palaces backward to find Liu He. Yang and Yin遁 are in opposite directions, which is the rule of the 'Eight Spirits' rotating with the Direct Symbol.

假令陽遁上元一局甲己之日丙寅時天上直符臨八宮，後一九天、後二九地臨六宮。前二太陰臨四官。前三六合臨九官。假令陰遁上元九局甲己之日丙寅時天上直符臨二宮，即前一九天臨七宮，前二九地臨六宮，後二太陰臨四宮，後三六合臨三宮。

Give two examples. First example: Yang Dun upper beginning first formation, on a Jia or Ji day at Bingyin hour, the Heaven Plate direct symbol falls in the eighth palace; following the previous method, count backward, Jiu Tian is in the seventh palace, Jiu Di is in the sixth palace (the original two sentences are combined without separation, and the palace where Jiu Tian is located is missing). Count forward two palaces, Taiyin is in the fourth palace; count forward three palaces, Liu He is in the ninth palace. Second example: Yin Dun upper beginning ninth formation, on a Jia or Ji day at Bingyin hour, the Heaven Plate direct symbol falls in the second palace; following Yin Dun's method, count forward one palace, Jiu Tian is in the seventh palace, count forward two palaces, Jiu Di is in the sixth palace; count backward two palaces, Taiyin is in the fourth palace, count backward three palaces, Liu He is in the third palace. When using this, deploy troops, hide, or retreat according to these directions.

子來加子為伏吟，不宜用兵，宜收斂貨財。凡六甲之時，門伏皆伏吟。餘仿此。子來加午為反吟，不利舉兵動眾，利散恤倉廩之事。門符沖對皆是。

The Heavenly Plate's Zi is added to the Earthly Plate's Zi, called "Fuyin," meaning that it is hidden and motionless, like a groan without progress. This situation is unsuitable for military action but suitable for gathering and storing goods. Whenever it is the first day of the sixth Jia cycle, when the Heavenly Plate's gate coincides with the Earthly Plate's gate, it is considered Fuyin. The same principle applies to other branches. When the Heavenly Plate's Zi is added to the Earthly Plate's Wu, it is called "Fan Yin," meaning that the upper and lower parts clash, resulting in instability. This situation is unfavorable for military campaigns but favorable for opening warehouses to distribute grain and providing relief. Any instance where the gate and symbol are directly opposite each other is considered Fan Yin.

遁甲擇日出軍討罰、興造百事者，其中有寶、義、制、和日，吉；伐日，凶。寶日為上吉，謂干生支也。甲午、乙已、丙辰、丙戍、丁丑、丁未、戊申、己酉、庚子、辛亥、壬寅、癸卯日也。義日為次吉，謂支生干也。甲子、丙寅、辛未、壬申、癸酉、庚辰、庚戍、乙亥、己巳、戊午、辛丑日也。

Using Dun Jia to select days for military campaigns, construction, and all other affairs, days are divided into five categories based on the interactions between the Day Stem and Day Branch: Baorì (宝日), Yiri (义日), Ziri (制日), Hori (和日), and Fari (伐日). The first three are considered auspicious, while Fari is inauspicious. Baorì is the most auspicious, referring to days when the Day Stem is born by the Day Branch. Examples include Jiawu (甲午, wood generates fire), Yisi (乙巳), Bingchen (丙辰, fire generates earth), Bingxu (丙戌), Dingchou (丁丑), Dingwei (丁未), Wushen (戊申, earth generates metal), Jiyou (己酉), Gengzi (庚子, metal generates water), Xinhai (辛亥), Renyin (壬寅, water generates wood), and Guimao (癸卯). Yiri is the next most auspicious, referring to days when the Day Branch is born by the Day Stem. Examples include Jiazi (甲子, water generates wood), Bingyin (丙寅, wood generates fire), Xinwei (辛未, earth generates metal), Renshen (壬申, metal generates water), Guiyou (癸酉), Gengchen (庚辰, earth generates metal), Gengxu (庚戌), Yihai (乙亥, water generates wood), Jisi (己巳, fire generates earth), Wuwu (戊午), and Xinchou (辛丑). The terms "Baorì" and "Yiri" are chosen to reflect the meaning of "upper giving to the lower" for Baorì and "lower serving the upper" for Yiri.

制日為中平，謂干克支也。甲戌、乙未、乙丑、丙申、丁酉、戊子、己亥、庚寅、辛卯、壬午、甲辰、癸已日也。和日為次吉，支、干同類也。戊辰、己丑、戊戌、丙午、壬子、甲寅、乙卯、丁巳、己未、庚申、辛酉、癸亥日也。伐日渭下克上、支克干也。甲申、乙酉、丙子、丁亥、戊寅、己卯、庚午、辛巳、壬辰、壬戍、癸丑、癸未不宜出軍，凶。

"Control Day" is of medium quality, referring to days when the day stem controls the day branch, such as Jia Xu (wood controls earth), Yi Wei, Yi Chou, Bing Shen (fire controls metal), Ding You, Wu Zi (earth controls water), Ji Hai, Geng Yin (metal controls wood), Xin Mao, Ren Wu (water controls fire), Jia Chen, Gui Si. Since the upper controls the lower, it is called Control Day. "Harmonious Day" is slightly better, referring to days when the day stem and day branch belong to the same Five Phases, such as Wu Chen, Ji Chou, Wu Xu (all earth), Bing Wu (all fire), Ren Zi (all water), Jia Yin, Yi Mao (all wood), Ding Si, Ji Wei, Geng Shen, Xin You (all metal), Gui Hai. Since the upper and lower share the same energy, it is called Harmonious Day. "Attack Day" is when the lower controls the upper, meaning the day branch controls the day stem ("Wei" is a mistake for "Wei"), such as Jia Shen, Yi You (metal controls wood), Bing Zi, Ding Hai (water controls fire), Wu Yin, Ji Mao (wood controls earth), Geng Wu, Xin Si (fire controls metal), Ren Chen, Ren Xu, Gui Chou, Gui Wei (earth controls water). These days are not suitable for military campaigns and are considered凶 (unfavorable).

《經》曰：天蓬加九官，利為客。若在秋冬之月壬癸亥子日臨戰，有黑色雲氣從北方來助戰，客大勝。天柱、天心加三宮、四宮，利以為客。若在秋月及季夏之月庚申辛酉日臨戰，有白色雲氣從西方來助戰，大勝。天任、天禽、天芮加—宮，利以為客。若在四季月戊己辰戍丑未日，有黃色雲氣從東北方來助戰，客大勝。

The Classic says: When the Tianpeng Star on the Heaven Plate is positioned in the ninth palace, it is favorable for the attacking side. If during the autumn or winter months on days of Ren or Gui, or on days of Hai or Zi, the attacking side faces battle and black clouds arise from the north to assist, the attacking side will achieve a great victory. Tianpeng belongs to water, and Ren, Gui, Hai, Zi, and black clouds all indicate the presence of water, hence they are in harmony. When Tianzhu and Tianxin stars are positioned in the third or fourth palace, it is favorable for the attacking side. If during the autumn and the sixth month (late summer) on days of Gengshen or Xinyou, the attacking side faces battle and white clouds arise from the west to assist, the attacking side will achieve a great victory. The two stars belong to metal, and Geng, Xin, Shen, You, and white clouds all belong to metal. When Tianren, Tianqin, and Tianrui stars are positioned in the first palace, it is favorable for the attacking side. If during the seasons of Chen, Xu, Chou, or Wei on days of Wu or Ji, or on days of Chen, Xu, Chou, or Wei, the attacking side faces battle and yellow clouds arise from the northeast to assist, the attacking side will achieve a great victory. The three stars belong to earth, and Wu, Ji, and yellow clouds all belong to earth, and the northeast is the position of Gen earth.

天沖、天輔加八宮、二宮，利為客。若在春冬甲乙寅卯日，有青雲氣從東方來或東南方來助戰，客勝。天英加七宮，利以為客。若在春夏月丙丁巳午日，有赤雲氣從南方來助戰，客大勝。

The stars Tianchong and Tianfu are advantageous for the attacking side when they are added to the eighth or second palace. If this occurs on days of Jia or Yi in spring or winter, with green clouds rising from the east or southeast to assist, the attacking side will win. These two stars belong to wood, and Jia, Yi,寅, and卯 along with the green clouds also belong to wood, with east and southeast being the positions of Zhen and Xun, which are wood. The star Tianying is advantageous for the attacking side when it is added to the seventh palace. If this occurs on days of Bing or Ding in spring or summer, with red clouds rising from the south to assist, the attacking side will achieve a great victory. Tianying belongs to fire, and Bing, Ding,巳, and午 along with the red clouds also belong to fire, with south being the position of Li, which is fire. By observing this section, we can understand that the term "favoring the guest" refers to the stars on the Heaven Plate overcoming the palace they are added to, while also aligning with the appropriate time and clouds. The attacking side's energy is strong, so it is suitable to take the initiative first.

《經》曰：天英加一宮，利以為主。如秋冬月壬癸亥子日，氣從北方來助戰，主大勝。天任、天禽、天芮臨三宮、四宮，利以為主。如春夏之月甲乙寅卯日，有青雲氣從東南方來助戰，主大勝。天蓬加八宮，利為主。如在四季月戊已辰戌丑末日，有黃雲氣從東北西南來助戰，主勝。

The Classic says: When the Tianying Star (Fire) is placed over the first palace (Kan Water), water can overcome fire, which is favorable for the defending side; if during the autumn or winter months on days of Ren and Gui, with clouds rising from the north to assist, the defending side will achieve a great victory. When the Tianren, Tianqin, and Tianrui Stars (Earth) are placed over the third or fourth palace (Zhen and Xun Wood), wood can overcome earth, which is favorable for the defending side; if during the spring or summer months on days of Jia and Yi, with green clouds coming from the southeast to assist, the defending side will achieve a great victory. When the Tianpeng Star (Water) is placed over the eighth palace (Gen Earth), earth can overcome water, which is favorable for the defending side; if during the seasons of Chen, Xu, Chou, or Wei on days of Wu and Ji, with yellow clouds coming from the northeast and southwest, the defending side will achieve victory. It is evident that "favoring the master" and "favoring the guest" are exactly opposite: when the palace overcomes the star, it is the earth energy overpowering the sky energy, and the one who moves first is restrained, so it is better to wait and act after the enemy.

天鋪、天沖加六、七宮，利為主。如在季夏及秋月庚申辛酉日，有白雲氣從西北宋助戰，主勝。天柱、天心加九官，利為主。如在春夏月丙丁巳午日，有赤雲氣從南來助戰，主勝。

The stars Tianfu and Tianchong (wood) when combined with the sixth or seventh palace (Qian and Dui, which belong to metal), metal can overcome wood, which is favorable for the defending side (Tianfu is also called Tianpu). If on the days of Gengshen and Xinyou in June or autumn, white clouds come from the northwest to assist in battle (the term "Song" is a misinterpretation of "Lai"), the defending side will achieve victory. The stars Tianzhu and Tianxin (metal) when combined with the ninth palace (Li fire), fire can overcome metal, which is favorable for the defending side; if during the months of spring and summer on the days of Bingding or Siwu, red clouds come from the south to assist in battle, the defending side will achieve victory. Before engaging in battle, one should first examine this pattern, then decide whether to take the initiative or wait for the opponent.

《經》曰：宮制其門，是為門迫。門制其官，是為宮迫。若吉門被迫，則吉事不成。凶門被迫，凶災尤甚。假令開門臨三宮、四宮，休門臨九官，生門臨一官，景門臨七宮、六宮，此為吉門被迫，吉事不成。若傷、杜門臨八、二宮，死門臨一宮，驚門臨三、四宮，此為凶門被迫，凶災尤甚。

The Classic says: When the Five Phases of the palace being occupied is restrained by the Five Phases of the gate, it is called "door pressure"; conversely, when the Five Phases of the gate restrains the Five Phases of the palace, it is called "palace pressure." If a good gate is pressured, good things cannot be achieved; if a bad gate is pressured, the misfortune becomes even worse. For example: the Open Door belongs to metal, and when it is in the third palace (Thunder Wood) or the fourth palace (Wind Wood), according to the meaning of this Classic, the wooden palace confronts the metal gate; the Rest Gate belongs to water, and when it is in the ninth palace (Fire), the Life Gate belongs to earth, and when it is in the first palace (Water); the Jing Gate belongs to fire, and when it is in the seventh palace (Lake Metal) or the sixth palace (Heaven Metal): all these are cases of good gates being pressured, making good things difficult to achieve. Another example: the Shang Gate and Du Gate belong to wood, and when they are in the eighth palace (Mountain Earth) or the second palace (Earth); the Death Gate belongs to earth, and when it is in the first palace (Water); the Jing Gate belongs to metal, and when it is in the third and fourth palaces (Thunder and Wind Wood): all these are cases of bad gates being pressured, making misfortune even worse. When using the disk, first check whether the gate and palace are in a state of pressure, then determine whether good or bad outcomes will be achieved.

《經》曰：陽遁順行前取用，陰遁逆行後取用。假如陽一局日中甲午直符在三宮，是順取用，合丙奇在四宮，即月奇到巽來應時中。如三奇在直符位上，為時初；前一位，為時中；前二位，為時末也。

The Classic says: In a Yang Dun, the Heaven Plate moves in the order of the trigrams, so take the next position forward; in a Yin Dun, the Heaven Plate moves in reverse order, so take the next position backward. For example, in a Yang Dun one, at the noon hour of Jiawu, the direct symbol falls in the third palace, which belongs to Yang Dun, so take forward; at this time, the Bing Qi is in the fourth palace, which is the position of the Wind Trigram, and this response occurs in the middle of the hour. The rule for determining the timing of the response is: if the Three Marvels are exactly in the position of the direct symbol, the response occurs at the beginning of the hour; if they are in the position before the direct symbol, the response occurs in the middle of the hour; if they are two positions before the direct symbol, the response occurs at the end of the hour. The following sections discuss the various signs and responses when the Three Marvels move to each of the eight trigrams' palaces, and the timing is determined according to this rule.

乾日奇到乾，有著黃衣人至，又有纏錢人至。月奇到乾，有被衣服人來，又有黑飛禽成雙而至，百日內進女人財，南方有產亡。星奇到乾，有人執刀斧。不然，有牽角畜而至。三、七日進金銀，並金白生氣物。

When the oddity 乙 (Yi, the Day Oddity) flies to the Qian trigram (Northwest), one will see a person wearing yellow clothes arriving, along with someone bringing a string of coins. When the oddity 丙 (Bing, the Month Oddity) flies to the Qian trigram, one will see someone coming wearing clothes, and also a pair of black birds flying together. Within one hundred days, wealth will come from a woman, while in the South there will be matters concerning a woman giving birth or a child dying young. When the oddity 丁 (Ding, the Star Oddity) flies to the Qian trigram, one will see someone holding a knife or an axe; otherwise, someone will come leading an animal with horns. One will gain silver and gold, as well as metal and other items with life qi, within three or seven days. These are the visible signs or "symbolic responses" that occur when the oddities arrive at a particular trigram, used to verify the timing and events indicated by the divination chart.

坎日奇到坎，有著皂衣人至。不然，有鼓聲應之用工。後七日進錢財，並皂衣人到宅。月奇到坎，有杖。不然，有黃白鳥從西北方來。六、十日、一日，日進契書。若東邊有大驚火，發。星奇到坎，有人從南方來，抱小兒至。更有黑雲而至，一、七日進黑飛物。西北方有自吊卒病死者，大發。

When the Yi Qi arrives at the Kan palace (due north), one will see a person in black clothes coming; otherwise, there will be a drum sound in response. After starting the work, within seven days, money will be received, and a person in black clothes will come to the door. When the Bing Qi arrives at the Kan palace, one will see someone holding a staff; otherwise, there will be a white and yellow bird flying from the northwest. Within six days, ten days, or one day, there will be documents entering every day (the original text seems to be missing some parts, making the meaning incomplete). If a big fire occurs in the east and causes alarm, the prediction will be fulfilled. When the Ding Qi arrives at the Kan palace, someone will come from the south, bringing a child; there will also be black clouds gathering. Within one day or seven days, black birds will be received. If someone hangs himself or dies suddenly from illness in the northwest, there will be a big fortune.

艮（左“口”右“乙”字）奇到艮，有人著青衣過往，或提鐵器人至。又有黑禽飛，成雙北來，二、七進金銀，週年進白馬，吉。艮（左“月”右“丙”肊）奇到艮，有青皂衣人至，又罟網賣魚至，或禽成雙而來，有小兒啼時，鐵器過用工。後七日進人財寶，週年後進白花生氣物。星奇到艮，有人攜文書紙筆至，或小兒抱鐵器過。二、七日內進青黃色物，百二十日進人口並契字，或白角牛。

The Gen Palace (Northeast) section has two characters that are blurred in the original text. The editors describe the characters as "left mouth right yi" and "left moon right bing." According to the examples in the preceding text, these should be "the day odd" (Yi) and "the month odd" (Bing). When the Yi odd arrives at the Gen Palace, there will be a person wearing blue clothes passing by, or someone carrying iron tools coming. There will also be two black birds flying in from the north. Within two days or seven days, one will gain silver and gold. After a full year, one will gain a white horse, which is auspicious. When the Bing odd arrives at the Gen Palace, there will be people wearing blue or black clothes coming, and someone selling fish with a net will arrive, or two birds will fly in. There will also be times when children cry and iron tools are being moved. After starting the work, within seven days, one will gain people and treasures. After a full year, one will gain white flowers, which have life qi. When the Ding odd arrives at the Gen Palace, someone will come carrying documents and writing tools, or a child will walk by holding iron tools. Within two days to seven days, one will gain items of green and yellow color. After 120 days, one will gain people and documents, or receive a white ox with long horns.

震日奇到震，有武士執槍駑。又主雷聲，或有鼓聲而應，或有網罟賣魚人或打獵人，並小兒成群進金銀寶，若見東方女人產，大發。震日奇到震，網舀賣色人或遊獵人至，或小兒成群，與日奇同。七日進生氣，週年生貴子。苦北方有雷傷樹，方發。星奇到震，有女人成雙至，或黑合成雙至。一、七日進黃白物牲酒之時、東方有殺傷時，大發。

When the Yi Qi arrives at the Zhen palace (Due East), one will see a warrior holding a spear and a crossbow; it also indicates thunder sounds, or drumbeats, or the passing of a person setting a net to catch fish or hunting, along with a group of children, which signifies the arrival of gold and silver treasures. If a woman gives birth in the east, the prediction is greatly fulfilled. The second passage still reads as "Zhen day Qi arrives at Zhen," but according to the text's conventions, it should be "month Qi arrives at Zhen," meaning the Bing Qi arrives at the Zhen palace: there will be a person setting a net to catch fish or a hunter passing by, or a group of children, with the same implications as when the day Qi arrives. Within seven days, one will receive life qi items, and within a year, a noble son will be born. If there is thunder in the north that damages trees (the character "ku" is a mistake for "ruo"), then the prediction is fulfilled. When the Ding Qi arrives at the Zhen palace, there will be a pair of women coming, or a pair of black birds flying in. Within one day or seven days, one will receive yellow and white treasures; when sacrifices are offered and wine is set out, or when there is an incident of killing or injury in the east, the prediction is greatly fulfilled.

巽日奇到巽，有白衣人乘馬至。不然，有小兒至。三年內生貴子，進外寶、莊田。見東方林木自枯、火驚、自吊時，發。巽日奇到巽，有樂聲應，又唱喏聲，或東南入有驚事所。一、七月進皂衣人，方大發。星奇到巽，有小兒騎牛來，或南方有黑雲而至，見北斗。週年有人落小產死，大發。

When the Yi (Ghost) Stem arrives at the Xun (Wind) Trigram (Southeast), there will be a man wearing white clothes riding a horse coming; otherwise, it means a child will arrive. Within three years, a noble son will be born, and wealth, land, and estates will be obtained from outside. This prediction will be fulfilled when there is unexpected withering of trees in the east, a fire alarm, or someone committing suicide. The second line originally reads "Xun day, the Qi (Ghost) arrives at Xun," but according to the text's conventions, it should be the Bing (Ghost) Stem (Month Ghost) arriving at Xun: there will be music, and someone will loudly respond to a greeting, or there will be disturbances in the southeast. Within one month to seven months, a person wearing black clothes (a servant) will arrive, and this will be greatly fulfilled. When the Ding (Ghost) Stem arrives at Xun, there will be a child riding a cow, or dark clouds coming from the south, and one can see the Big Dipper. Within one year, someone will fall from height or die from a miscarriage, and this will be greatly fulfilled.

離日奇到離，有眼腳病人或小兒騎牛馬，又黑、白飛禽東方而至。七日內進豬、犬，生財，大發。離日奇到離，有黃黑禽或雙而至。—、七日或六、十日蠶絲旺，大吉。星奇到離，有青衣服人至，大發。三、七日進橫財。若見東方刀兵自害時，大發。

When the Yi Qi (Ghost) arrives at the Li Palace (South), one will see people suffering from eye diseases or foot ailments, or children riding on cows and horses, with black and white birds flying in from the East. Within seven days, pigs and dogs will be obtained, bringing in wealth and profit, which will be highly accurate. The second entry still reads 'Li Ri Qi arrives at Li', but according to the text's conventions, it should be the Bing Qi (Month) arriving at the Li Palace: there will be yellow and black birds flying in pairs. Within one day, seven days, six days, or ten days, the silk industry will flourish, which is very auspicious. When the Ding Qi (Spirit) arrives at the Li Palace, a person wearing blue clothes will come, which will be highly accurate; within three days or seven days, unexpected wealth will be obtained. If someone is seen injured by weapons or committing suicide in the East, this will be highly accurate.

坤日奇到坤，有人白並披孝服，及西方雷傷牛馬，或鼓聲。應一、七日進雞、豬，六、十日進契字，大吉。坤日奇到坤，有人著皂衣，及烏、鵲自南、北二方至，或鼓聲。應用工後七日，進北方女人、財物。週年，絕戶田，又入皂衣人獲財，見東雷聲，大發。星奇到坤，有青衣人及黑禽至，或人擔水過。應二、七日進水族、海味之物。見北上山崩、水決、田塌，大發。

When the Yi Qi arrives at the Kun palace (southwest), one will see people wearing white clothes and mourning robes, and there will be thunder striking cattle and horses in the west, or the sound of drums. The fulfillment of this omen will occur within one day or seven days, with the arrival of chickens and pigs; within six days or ten days, there will be the arrival of contracts and documents. This is a great auspicious omen. The second entry still reads "Kun day Qi arrives at Kun," but according to the textual style, it should be the Bing Qi (month Qi) arriving at the Kun palace: there will be people wearing black clothes, and crows or magpies flying from the north and south directions, or the sound of drums. The fulfillment will occur seven days after the commencement of work, with the arrival of a woman and goods from the north; after a full year, one will obtain uncultivated land without an owner, and gain wealth by receiving people wearing black clothes (servants); seeing thunder in the east will confirm this omen. When the Ding Qi arrives at the Kun palace, there will be people wearing blue clothes and black birds arriving, or someone carrying water passing by. The fulfillment will occur within two days or seven days, with the arrival of aquatic products and seafood. Seeing a mountain collapse to the north, a river breaking its embankment, or fields collapsing will confirm this omen.

兌日奇到兌，有女二、五至。不然，有鳥嗚應雞報喜。三、七日、百日進角羽或商音，入田地，見東方牛馬自損，大發。兌日奇到兌，有人持杖東方來，又有抱小兒鳴聲至，有鼓聲。一、七日進財，週年進人口、田地。坤、艮二方有老人死時，發。星奇到兌，有人將文書、紙筆來，又打魚網罟人過西方，有飛禽至。七日進堵雞等物，坤、艮、兌方有人卒死，或發火為應，大發。

When the Yi Qi (Yi Stem) flies to the Dui Palace (Due West), two or five women will arrive; otherwise, there will be corresponding bird calls and roosters crowing to announce good news. Within three, seven, or one hundred days, there will be an influx of people or goods associated with the Jue tone, Yu tone, or Shang tone (ancient people associated the five tones with the Five Phases, Shang belonging to metal, which matches the Dui Palace). These will be placed in the fields. If oxen and horses in the east are injured without cause, this will be a major confirmation. The second passage still reads 'Dui Day Qi arrives at Dui', but according to the text conventions, it should be the Bing Qi (Month Stem) flying to the Dui Palace: someone will come from the east holding a staff, and another person carrying a child who is crying will arrive, along with the sound of a drum. Within one day or seven days, there will be an increase in wealth; within a full year, there will be an increase in people and fields. When there are elderly deaths in the Kun and Gen directions, this will be confirmed. When the Ding Qi (Ding Stem) flies to the Dui Palace, someone will bring documents and paper and ink, and people fishing and setting nets will pass from the west, along with flying birds arriving. Within seven days, there will be an influx of domestic fowl such as chickens and ducks (the term 'du chi' should be 'zhu chi', meaning 'chickens and pigs'); when there are sudden deaths in the Kun, Gen, and Dui directions, or a fire occurs, this will be a major confirmation.

《經》曰：乙奇遇生門，兩鼠斗，或孝衣人。休門，牛馬及扛木人。開門，客人或紅衣公吏人。丙奇遇生門，路逢惡眼人或斗人。休門，五十里聞鼓聲或樂器。開門，老人執杖或哭聲。丁奇遇生門，逢豬者或犬。休門，二十里逢皂白衣婦人。開門，小兒執竹杖等物應之。

The Classic says that when the Three Marvels meet the three auspicious gates, the things encountered on the way are signs of confirmation. When the Yi Qi (Day Marvel) meets the Life Gate, one will see two mice fighting or a person in mourning clothes on the way; when it meets the Xiu Men, one will see cattle and horses or people carrying wood; when it meets the Open Door, one will meet merchants or officials in red clothes. When the Bing Qi (Month Marvel) meets the Life Gate, one will encounter a fierce-looking person or people fighting; when it meets the Xiu Men, after traveling fifty li, one will hear the sound of drums or musical instruments; when it meets the Open Door, one will meet an old man with a staff or hear crying. When the Ding Qi (Star Marvel) meets the Life Gate, one will meet someone driving pigs or a dog; when it meets the Xiu Men, after traveling twenty li, one will meet women in black or white clothes; when it meets the Open Door, one will see children holding bamboo sticks as signs. After leaving home and encountering these phenomena, one knows that the selected time of the Qimen has indeed been confirmed, and can proceed with confidence.

天遁者，生門與六丙日奇合地下六丁為天遁，蔽也。假令陽四局乙庚之日酉時天心為直符，加時干六乙，開門直使，加時宮七，即生門與日奇六丙合六丁於一官，是為天遁也。假令陰六局戊癸之日哺時天蓬為直符，加時於六庚，休門為直使，加時官四，即生門與六丙月日奇合臨六丁於九官，是為天遁。

The concept of "Heavenly Concealment" (天遁) refers to a configuration where the Life Gate (生门) and the Heaven Plate's six Bing Qi (丙奇) meet at the Earth Plate's six Ding (地盘六丁). This arrangement symbolizes the ability to gain protection from heaven's timing and to conceal one's form so it is not seen. (Bing is originally the Moon Qi, but here it is referred to by the old name as the Sun Qi.) For example, in a Yang Dun (阳遁) fourth configuration, on an Yi day or a Geng day during the You hour (酉时), the direct symbol (直符) is the Tianxin Star, which is placed in the palace where the hour stem six Yi is located. The direct command (直使) is the Open Door (开门), which is placed in the seventh palace corresponding to the hour. After the Heaven and Earth plates are rotated, the Life Gate and the six Bing Qi meet in the palace where the Earth Plate's six Ding is located, forming a Heavenly Concealment. Another example: in a Yin Dun (阴遁) sixth configuration, on a Wu day or a Gui day during the Shen hour (申时, the哺时), the direct symbol is the Tianpeng Star, which is placed in the palace where the hour stem six Geng is located. The direct command is the Xiu Men, which is placed in the fourth palace corresponding to the hour. After the plates are rotated, the Life Gate and the six Bing Qi appear together in the ninth palace where the Earth Plate's six Ding is located, which is also a Heavenly Concealment.

地遁者，開門與六乙日奇合臨地下六己為地遁，此時得日精之蔽也。假令陽一局丙辛之日，日出天沖為直符，加時干六辛，傷門直使臨一宮日，即開門與日奇六乙臨六己於二宮，是謂地遁也。

The so-called "earth concealment" is a formation in which the Open Door and the heavenly stem six yi together appear on the earth plate six ji. At this time, one can receive the protection of the daily essence. For example, in the first arrangement of yang concealment, during the time of sunrise on a day with the heavenly stem jing (prosperity) being bing or xin (which corresponds to the卯 hour), the direct symbol is the heavenly star tian chong, which is placed on the hour stem six xin. The direct commander is the Shang Men, which is located in the first palace. After rotating the plate, the Open Door and the heavenly stem six yi appear together on the earth plate six ji in the second palace. This is called earth concealment. If military operations take advantage of earth concealment, they are suitable for secret movements and ambushes, and the enemy will not be aware.

人遁者，休門與六丁星奇合前二太陰中為人遁，此時得星精之蔽也。假令陽七局乙庚之日夜半天任直符，加時干六丙，生門加時宮一官，即休門與六丁星奇合前二太陰中六宮為人遁。凡得三遁之時，出門奇，百事吉。

The so-called "person遁" (person concealment) is formed when the Xiu Men (Rest Gate) and the six Ding stars meet in the Tai Yin palace, two positions before the straight symbol. At this time, one can receive the protection of the star spirits. For example, in the seventh Yang Dun (Yang遁) chart, on the second day of the Yi or Geng, during the middle of the night (Zi hour), the straight symbol is the Tian Ren star, which is placed on the sixth Bing (Jing) of the hour stem. The straight command is the Sheng Men (Life Gate), which is placed on the palace corresponding to the hour. After rotating the plate, the Xiu Men and the six Ding stars meet together in the sixth palace, two positions before the straight symbol, which is the Tai Yin palace. This is called person遁. In summary, whenever one encounters Tian遁 (heaven concealment), Di遁 (earth concealment), or Ren遁 (person concealment), one should go out in the direction where the Qimen (military gate) is located, and all affairs will be auspicious.

洪曰：三奇入墓者，謂乙未時為日奇入墓，乙為日奇，木墓在未，故為日奇入墓。丙戍為月奇入墓，丙為月奇，火墓在戍，故為月奇入墓。璋曰：三奇墓者，謂六、一日奇臨二官，六丙月奇，六丁星奇，在六宮，是三奇入墓也。

Ge Hong said: The term "three marvels entering the tomb" refers to the case where Yi Wei time is considered as the day marvel entering the tomb - Yi is the day marvel, belonging to the Wood element, and the tomb of Wood is at Wei, so when Yi is placed on Wei, it is called the day marvel entering the tomb; when Bing Xu time occurs, it is considered as the month marvel entering the tomb - Bing is the month marvel, belonging to the Fire element, and the tomb of Fire is at Xu, so when Bing is placed on Xu, it is called the month marvel entering the tomb. (Similarly, Ding, the star marvel, also belongs to the Fire element, and when it meets Xu, it also enters the tomb.) Wang Zhang offered another interpretation: the term "three marvels entering the tomb" refers to the palace positions - the day marvel, which is Li Yi, is placed in the second palace (Kun, the position of Wei and Shen, the tomb of Wood), and the month marvel, which is Li Bing, and the star marvel, which is Li Ding, are placed in the sixth palace (Qian, the position of Xu and Hai, the tomb of Fire). This is called the three marvels entering the tomb. When a marvel enters the tomb, its brightness is obscured, and the affairs it governs become delayed and unsmooth, which is considered inauspicious.

洪曰：六儀擊刑者，謂甲子直符時加卯(卯子)刑(子卯)，甲戍直符時加末(丑成末)刑(戌未丑)，甲申直符時加寅(寅巳申)刑(巳申寅)，甲辰直符時加辰(辰午酉亥自刑)，甲午直符時加午(自刑)，甲寅直符時加巳，寅刑巳。假令陽通天元一局甲己之日夜半生甲子為直符，以日出時六儀擊刑也。至庚午時，以甲子直符加六庚於三宮，即六儀擊刑也。此時凶，不可用。

Ge Hong said: The so-called "six instruments strike the crime" refers to the beginning of each of the six Jia units falling on the branch that is in conflict with its own branch. Specifically: when the Jiazi unit is the beginning of the ten-day cycle, it is placed on the卯 position - Zi and Mao are in conflict (the note points out the mutual conflict between Zi and Mao); when the Jiawu unit is the beginning of the ten-day cycle, it is placed on the Wei position - Chou, Wu, and Wei are mutually conflicting; when the Jiashen unit is the beginning of the ten-day cycle, it is placed on the Yin position - Yin, Si, and Shen are mutually conflicting; when the Jiachen unit is the beginning of the ten-day cycle, it is placed on the Chen position - Chen, Wu, You, and Hai are self-conflicting; when the Jiawu unit is the beginning of the ten-day cycle, it is placed on the Wu position - Wu is self-conflicting; when the Jiayin unit is the beginning of the ten-day cycle, it is placed on the Si position - Yin conflicts with Si. For example, in the Yang Dun Tian Yuan first array, on a Jia day or a Ji day, at midnight the Jiazi unit is the direct symbol; by the time the sun rises, the six instruments strike the crime occurs. When calculating to the Gengwu hour, the Jiazi direct symbol is placed on the three palace of Geng (the three palace belongs to Mao), and the conflict between Zi and Mao occurs, which is exactly the six instruments striking the crime. This hour is inauspicious and should not be used.

湯曰：庚為太白，丙為熒感。若庚加丙時，對敵宜防賊來。假令夏至中元陰二局乙庚之日干旦為丙寅，六庚在乙宮，以天芮直符加時干於三宮，即六庚下臨六丙於二宮，即太白入熒惑。

Tang Mou said: Geng represents Tai Bai Gold Star (which governs military weapons), and Bing represents Ying Huo Red Star (which governs military chaos). If the Heaven Plate Geng is placed upon the Earth Plate Bing in a certain hour, during a time of holding a stand against the enemy, one should be cautious of the enemy's possible ambush. For example: during the Yin Dun second layout on the summer solstice mid-term, on a Bing day or Geng day at the early morning hour of Bingyin, in this layout the six Gengs fall in the palace where Bing is located. Then, placing the straight symbol Tian Rui star on the three palace corresponding to the hour stem, after rotating the plate, the six Geng will be placed on the second palace where the Earth Plate six Bing is located. This is called "Tai Bai entering Ying Huo." Geng represents the guest army, Bing represents the main fire, with Geng pressing upon Bing, indicating that the guest army is attacking the main force, thus one should be on guard against the enemy's arrival.

丙為熒惑，庚為太白。若丙加庚，此時聞賊，必當退避。假令陰六局甲已之日丙寅時，六丙在八宮，以直符天心加時干，即六丙下臨庚子四官，此為熒感入太白也，占賊不來。

In reverse, Bing is the planet Fluorescent Mars, and Geng is the planet Tai Bai. If at a time when the Heaven Plate's sixth Bing is placed over the Earth Plate's sixth Geng, and at that moment one hears of an enemy approaching, the enemy will certainly retreat. For example: in the sixth Yin Dun array, on a Jia day or Ji day at the Bingyin hour, the sixth Bing is located in the eighth palace. Place the straight symbol Tianxin star over the hour stem, then after rotating the plate, the sixth Bing will be positioned over the fourth palace where Gengzi is located. This is called 'Fluorescent Mars entering Tai Bai'. When questioning about enemy movements, it is judged that the enemy will not come. The relationship between Geng and Bing determines two meanings: if Geng is above and Bing is below, the enemy comes; if Bing is above and Geng is below, the enemy retreats. When using this, one must clearly determine the direction.

洪曰：六甲加六丙，名青龍回首。凡陰、陽二遁遇此時，可以造舉，百事吉。若令其門利出行，最為良也。假令冬至上元陽一局甲己之日丙寅時，六甲在一宮，甲子天蓬直符加時於六丙於八宮，此為青龍回首。六丙加六甲，名為飛鳥跌穴。凡二遁遇此時，利為百事，出行、營造、舉動皆吉。

Ge Hong said: The Heaven Plate Six Jia are placed over the Earth Plate Six Bing, called "Azure Dragon Looking Back." Whenever Yang Dun or Yin Dun encounters such an hour, it is suitable for starting projects and all matters will be auspicious; if the gate at that time is also favorable for travel, it is even better. For example, on the first day of the winter solstice using Yang Dun one layout, on a Jia day or Ji day at the Bing Yin hour, the Six Jia are in one palace. The Tianpeng straight symbol, which is the first day of the Jiazi ten-day cycle, is placed over the hour stem Six Bing in the eighth palace, which is called "Azure Dragon Looking Back." Conversely, when the Heaven Plate Six Bing is placed over the Earth Plate Six Jia, it is called "Flying Bird Falling into the Cave," like a flying bird returning to its nest. Whenever both Yang Dun and Yin Dun encounter such an hour, any action is favorable, travel, construction, and all activities will be auspicious. Jia represents the Azure Dragon, Bing represents the Flying Bird, and their mutual alignment is the highest auspicious pattern.

《三元經》曰：六庚加直符，名天乙伏官。此時戰，主客皆不利。直符加六庚是也。此時主、客皆不利。曰六庚為太白加日干，即為伏干格。此時戰，主、客鬥傷。曰今日之於加六庚是也。此時戰，主、客兩傷。

This section lists four ominous patterns, all formed by adding the six Geng stems to the straight symbol and the day stem. The first is called "Heavenly Ethereal Concealed in Palace": According to the "Three Yuan Classic," when the Heaven Plate's six Geng stems cover the palace where the straight symbol is located, it is called Heavenly Ethereal Concealed in Palace ("Heavenly Ethereal" refers to the straight symbol, and "concealed palace" should be "concealed palace"). In such a time of conflict, both sides are at a disadvantage. The second is called "Heavenly Ethereal Flying Palace": When the straight symbol is placed on the six Geng stems, it is called the Flying Palace pattern; in this case, both the host and guest sides are also at a disadvantage. The third is called "Heavenly Ethereal Concealed Stem": If the six Geng stems, which represent Tai Bai, cover the day stem, it is called the Concealed Stem pattern; in such a conflict, both sides fight and suffer injuries. The fourth is called "Flying Stem Pattern": When the day stem is placed on the six Geng stems ("zhiyu" should be "zhi gan"), it is called the Flying Stem pattern; in such a conflict, both sides suffer mutual damage. Geng represents the god of weapons and military, so any entanglement with the straight symbol and the day stem indicates the use of weapons, hence all such situations are to be avoided.

曰六庚加今歲之干是也。此時凶。曰六庚加今月之干是也。此時凶。曰六庚加今日之干是也。此時凶。曰六庚加時干，亦名伏吟格。此時不宜舉事，用兵凶。湯曰：六庚加六癸為大格。謂天上六庚臨地下六癸，此時不可舉百事，亡遺者不可求，不在。曰六庚加六已是也。謂天上六庚加地下六己車破馬傷，中道而止，士卒逃亡，不可以行。

This section lists six ominous patterns. "Year Stem Pattern": When the six Geng stems are placed on top of the current year's stem, it is ominous. "Month Stem Pattern": When the six Geng stems are placed on top of the current month's stem, it is ominous. "Day Stem Pattern": When the six Geng stems are placed on top of the current day's stem, it is ominous (the character "于" in the title "Day Stem Pattern" is a mistake for "干"). "Hour Stem Pattern": When the six Geng stems are placed on top of the current hour's stem, since Geng overlaps with Geng, it is also called the Hidden Chant Pattern; at this time, it is not advisable to start new projects or to go to war, as it is ominous. "Great Pattern": Tang Mou said that when the six Geng stems are placed on top of the six Gui stems, it is called the Great Pattern, meaning the Heaven Plate's six Geng stems are placed on top of the Earth Plate's six Gui stems; during such an hour, nothing should be done, lost people and lost items cannot be found, and searching will be fruitless. "Crime Pattern": When the six Geng stems are placed on top of the six Ji stems, meaning the Heaven Plate's six Geng stems are placed on top of the Earth Plate's six Ji stems; this indicates vehicle damage, horse injuries, stopping halfway, soldiers fleeing, and it is not advisable to travel. In summary, wherever the six Geng stems are placed, there is no good outcome; when using the plate and seeing Geng pressing on another stem, one should first avoid it.

璋曰：六乙加六辛是也。此時百事凶。璋曰：六辛加六乙是也。此時百事凶。璋曰：六丁加六癸是也。此時忌為百事。璋曰：六癸加六丁是也。此時百事不利。湯曰：六丙所加，皆名為勃。勃者，亂也。謂天上六丙臨年、月、日、時之干直符類同六庚所加之義。凡舉百事、用兵遇勃，主綱紀紊亂，凶。

This section lists four types of conflicting qi instruments and one "Bó" pattern. "Qīnglóng Táozǒu" (Azure Dragon Fleeing): Wang Zhang says that when the Heaven Plate's six Yi is placed over the Earth Plate's six Xin, Yi represents the Azure Dragon, which is overcome by Xin metal, like a dragon fleeing, at this time all affairs are ominous. "Báihǔ Chāngkuáng" (White Tiger Rampant): When the Heaven Plate's six Xin is placed over the Earth Plate's six Yi, Xin represents the White Tiger, which suppresses Yi wood, like a tiger raging, at this time all affairs are ominous. "Zhūquè Rùjiāng" (Vermilion Bird Falling into the River): When the Heaven Plate's six Ding is placed over the Earth Plate's six Gui, Ding belongs to fire like the Vermilion Bird, which falls into Gui water, at this time all affairs should be avoided. "Téngshé Yāojiǎo" (Tengshe Twisting): When the Heaven Plate's six Gui is placed over the Earth Plate's six Ding, Gui water wraps around Ding fire like a Tengshe, at this time all affairs are unfavorable ("Tianjiao" means twisting, undulating). As for "Shí Bó" (Time Bó), Tang says: whenever six Bing is placed, it is generally called "Bó"; Bó means disorder. That is, when the Heaven Plate's six Bing is placed over the year stem, month stem, day stem, hour stem, or the straight symbol, it is the same as the case when six Geng is placed. Whenever military campaigns or major undertakings encounter the Bó pattern, it indicates chaos and failure of commands, which is ominous.

《經》曰：五陽所利以為客。當為客之時，則先舉兵，高旗鳴鼓，耀武揚兵以決勝。謂時得甲、乙、丙、丁、戊五干，善神治事，可以出軍征伐，遠行求利，建國邑，臨武事，入官移徒，嫁娶舉造，百事皆大吉。此時逃亡考不可得，故《經》曰：直使之行，一時一易，行陽，利以為客。故曰：得陽者，飛而不止。陽五干在子、午之東部生氣，故為客利先舉。假令甲己之日夜半生甲子，自子時至辰時得甲、乙、丙、丁、戊，是五陽將，利為客先舉，不拘陰、陽二遁，如此例也。

The Classic says: The five yang heavenly stems are favorable for the attacking side. Since it is the attacking side, one should take the initiative, raise banners, beat drums, and display military strength to decide the outcome. The five yang refer to the heavenly stem of the hour being Jia, Yi, Bing, Ding, or Wu. At this time, the benevolent spirits are in charge, so it is suitable to launch military campaigns, travel far for profit, build cities, engage in military affairs, take up positions, move houses, get married, start construction, and all matters will be auspicious. The only thing that is not suitable is that those who flee cannot be captured. Therefore, the Classic says: The movement of the straight commander changes with each hour. When it reaches a yang heavenly stem, it is favorable for the attacking side. It also says: Those who receive yang energy, like flying birds that refuse to rest. Because these five yang heavenly stems are located in the eastern half of the meridian, they belong to the energy of growth, so the attacking side should take the initiative first. For example: On a Jia day or a Ji day, starting from the middle of the night (zi hour) with the Jiazi hour, from the zi hour to the chen hour, one successively gets Jia, Yi, Bing, Ding, and Wu, which is the five yang in command, favorable for the attacking side to act first. Whether using yin遁 or yang遁, follow this example.

曰：五陰時，利以為主。當為主之時，即後舉兵，低旗銜枚，待敵而後動，以決勝。謂時下己、庚、辛、壬、癸五干，惡神治事，不可拜官、移徒、婚姻、出行、興造、舉百事，逃亡者不可得，宜畫策密謀，集武備，禱祀祈福。《經》云：直使之行，一時一易，行陰，利以為主。故曰：得陰者，伏而不起。陰五干在於、午之西部殺氣也，故利後動。假令甲己之日甲子自巳至酉時起己、庚、辛、壬、癸，是五陰時，利以為主，宜後舉，不拘陰、陽二遁，皆如此例。

The text also says: the five yin stems are favorable for defensive positions. Since it is a defensive position, one should wait and strike after the enemy, lower the flag, bite a piece of wood in the mouth and remain silent, waiting for the enemy to move first before engaging in battle, thus achieving victory. The five yin stems refer to the heavenly stem of the hour being Ji, Geng, Xin, Ren, or Gui. At this time, evil spirits are in charge, so it is not suitable to take office, move house, get married, travel, start construction, or hold any events; even fugitives cannot be captured. Only planning secret strategies, gathering military preparations, and praying to deities are appropriate. The text says: the movement of the straight general changes once every hour. When it reaches a yin stem, it is favorable for defensive positions. It also says: those who receive yin energy remain hidden and do not rise. Because these five yin stems are located in the western half of the meridian line, they belong to the cutting and killing energy, so it is suitable to act later. For example: on a Jia day or Ji day, starting from the Jiazi hour, the hours from Si to You successively correspond to Ji, Geng, Xin, Ren, and Gui, which are the five yin hours, favorable for defensive positions and suitable for waiting to act. Whether it is Yang Dun or Yin Dun, follow this example.

又曰：若欲出行者，所向之方，呼其神之字而行六十步，五轉入太陰中，直符陽前二辰為太陰、中陰，後二辰為大陰、中六丁，又為太陰皆是也。呼其神名，謂呼所出門天上所得之星之名字。

The text also says: If you wish to travel, face the direction you are going to, and call out the name and title of the deity associated with that direction. Walk sixty steps forward, then turn around and enter the place of the "Too Yin." The position of Too Yin is: during a Yang Dun, count two trines forward from the straight symbol to find Too Yin, which is also called the middle Yin; counting two trines backward from the straight symbol also leads to Too Yin, and the places where the Six Ding are located are also considered Too Yin. All these places are positions where one can hide.the so-called "calling out the deity's name" means reciting the name and title of the star corresponding to the door you are leaving from, as it appears on the Heaven Plate.

天蓬(字子禽，坎)、天芮(字子成，坤)、天沖(字子翹，震)、天輔(宇子卿，巽)、天禽(字子公，離)中宮、天心(宇子襄，乾)、天柱(字子申，兌。又子常)、天任(字子韋，艮。又子金)、天英(字子威，離。又子然)。

This is a list of the names and associated palace positions of the nine stars. When traveling, recite them in this order: Tianpeng Star, name Zi, belongs to the Kan Palace (Due North); Tianrui Star, name Zi Cheng, belongs to the Kun Palace (Southwest); Tianchong Star, name Zi Qiao, belongs to the Zhen Palace (Due East); Tianfu Star, name Zi Qing, belongs to the Xun Palace (Southeast); Tianqin Star, name Zi Gong, originally noted as Li, but actually resides in the Central Palace; Tianxin Star, name Zi Xiang, belongs to the Qian Palace (Northeast); Tianzhu Star, name Zi Shen, belongs to the Dui Palace (Due West), also known as Zi Chang; Tianren Star, name Zi Wei, belongs to the Gen Palace (Northeast), also known as Zi Jin; Tianying Star, name Zi Wei, belongs to the Li Palace (Due South), also known as Zi Ran. The character "Yu" in the annotations is a mistake for "Zi."

假令冬至上元陽遁一局以甲己之日平旦丙寅，此六丙在八官，天上六甲天蓬直符加八宮，欲出東北，呼神名，其字子禽，行六十步，入太陰中。此時前二太陰下臨四富東南，天上六丁臨九宮正南，左回入東南、正南，皆是。入太陰中仿此。

For example, during the first day of the winter solstice, using Yang Dun one layout on a Jia or Ji day at the early morning hour of Bingyin. In this layout, the six Bing are placed in the eighth palace, and the Tianpan six Jia, which is accompanied by Tianpeng, is placed in the eighth palace. If one wishes to go out from the Northeast direction, one should recite the name of Tianpeng star, "Ziqin," and walk sixty steps to enter the Taiyin position. At this time, the Taiyin, which is two positions ahead of the straight symbol, is in the fourth palace, Southeast (the "Fuguan" is a miswriting of "Fugong"), and the Tianpan six Ding is in the ninth palace, Due South. Then turning left, one can enter either the Southeast or the Due South, both are acceptable. Afterwards, whenever one wants to "enter Taiyin," one should follow this method.

《經》曰：若有所用百事者，皆向六甲所在之方呼其神名，行六十步，左轉入太陰中。又六丁名太陰，見貴人則喜悅，遇陣則勝。甲戌旬首神名徐何。若開決溝渠，平治道路，分決河道，得於自然，開路無損路，向其方呼其神之字，左轉入太陰中，則得所願自通道路。

The Classic says: Whenever there is something to be done, face the direction of the Six Jia and call out the name of the deity at the beginning of the ten-day period. Walk sixty steps and turn left to the position of Taiyin. Additionally, the Six Ding are also called Taiyin. If one does this, when meeting a nobleman, the nobleman will be pleased, and in battle, one will achieve victory. Below is a list of the deities at the beginning of each ten-day period and their usage. The deity at the beginning of the Jiaxu period is named Xu He. If one wishes to dig a ditch, level a road, or divert a river, and wants the project to proceed smoothly without damaging the road base, face the direction of Jiaxu, call out the name Xu He, walk sixty steps, and turn left to the position of Taiyin. Then the desired road will naturally be smooth and unobstructed.

甲申旬首神名蓋新。若入山田獵，捉捕虎狼、蟲獸者，皆向其方呼其神之名而行六十步，左轉入大陰中，蟲獸自然不動。甲午旬首神名靈光。安營置陣、巡狩戰鬥者，皆向其方呼其神之名，而行六十步，左轉入太陰中，則必勝。

The name of the spirit at the beginning of the Jiashen hexad is Gai Xin: if one wishes to go into the mountains for hunting and capturing tigers, wolves, and other beasts, one should face the direction of Jiashen and call out the name Gai Xin, walk sixty steps, then turn left to the position of Tai Yin, and wild beasts and venomous creatures will naturally become still (「Tai Yin」means Tai Yin). The name of the spirit at the beginning of the Jiawu hexad is Ling Guang: whenever one needs to set up camp, arrange troops, or patrol the borders for battle, one should face the direction of Jiawu and call out the name Ling Guang, walk sixty steps, then turn left to the position of Tai Yin, and will certainly achieve victory.

甲辰旬首神名含章。若求官拜將、臨民赴任者，皆向其方呼其神之名而行，舉步左轉入太陰中，則為官不晦散。甲寅旬首神名監兵。若揚兵振武，教陣蕩寇，行軍伐不道者，皆向其方呼其神之名而行六十步，左轉入太陰中。若出行安邊，賊盜自然不起。

The divine name of the first day of the Jiachen decade is Hanchang: if one seeks an official position, receives a general's title, governs the people, or goes to take up an appointment, one should face the direction of Jiachen and call out the name Hanchang, then step left into the position of Taiyin. In this way, one will not suffer from obscurity or loss of power, nor will one's position be abandoned midway. The divine name of the first day of the Jiayin decade is Jianbing: if one wishes to deploy troops, display authority, practice military formations, eliminate bandits, or send troops to punish the wicked, one should face the direction of Jiayin and call out the name Jianbing, then walk sixty steps and step left into the position of Taiyin. If one travels to pacify distant regions, bandits will not cause trouble.

又曰：六甲內管五行，而動應無方。其五行而合勝，有相生相剋，左手象天，右手法地，體好靜，故書五行相制運化之道，無不兼該。若見貴人求官二干石及令長者，則於左手書天字。若商貿興販、和結、交友、嫁娶、立契，則書和字。若入山捕收牧獵，則書獅子字。若部工居眾，則書強字。若過河治水，則書土字，或戊字，波浪騰聲舟揖而溺，猶忌八風觸水龍招搖咸池之日。若遊山入道，則書龍字，其蛇蟲不動。此是五行相制勝負之道。

The text also says: Within the Six Jia, the Five Phases are governed, and when they are activated, their effects have no fixed place. The Five Phases may meet and have wins and losses, with some cases of mutual generation and others of mutual control. The human left hand represents heaven, and the right hand represents earth. The body is based on stillness, so the principles of controlling and transforming the Five Phases are written on the hands, allowing all matters to be taken care of. The specific application is as follows: if one wishes to meet a nobleman, seek an official position, or visit a high-ranking official such as a county magistrate or county chief (the term "two thousand stones" refers to officials of the rank of two thousand stones), then write the character "Heaven" on the left palm. If one is engaged in trade, negotiation, making friends, marriage, or signing a contract, write the character "Harmony." If one goes into the mountains for hunting, herding, or fishing, write the words "Lion." If one leads workers or is in a position of authority over others, write the character "Strength." If one crosses a river or manages water, write the character "Earth" or "Wu," to prevent waves from overturning boats and rafts ("zhou yi" refers to boats and rafts); additionally, one should avoid the days when the eight winds conflict with the water dragon, as well as the inauspicious days of "Zhaoyao" and "Xianchi." If one travels in the mountains to seek wisdom, write the character "Dragon," and snakes and insects will not move. This is the method of determining victory and defeat through the control of the Five Phases.

《經》曰：凡出行，呼十二干神名：甲為天福，其神王文卿；乙為天德，其神龍文卿；丙為天威，其神唐仲卿；丁為天玉女，其神季田往；戊為天武，其神司馬羊；己為明堂，其神紀遊卿；庚為天刑，其神鄒元陽；辛為天庭，其神高於張；壬為天宰，其神王祿卿；癸為天獄，其神受子光。

The Classic says: Whenever one travels, one should recite the names of the deities associated with the ten heavenly stems. (The title refers to "twelve earthly deities," but it actually lists the ten heavenly stems, likely due to a copying error.) The stem Jia is paired with Tianfu (Heavenly Favor), whose deity is Wang Wenqing; Yi is paired with Tiande (Heavenly Virtue), whose deity is Long Wenqing; Bing is paired with Tianwei (Heavenly Authority), whose deity is Tang Zhongqing; Ding is paired with Tianyùnu (Heavenly Jade Maiden), whose deity is Ji Tianwang; Wu is paired with Tianwu (Heavenly Martial), whose deity is Si Ma Yang; Ji is paired with Mingtang (Bright Hall), whose deity is Ji Youqing; Geng is paired with Tianxing (Heavenly Punishment), whose deity is Zou Yuanyang; Xin is paired with Tian ting (Heavenly Court), whose deity is Gao Yu Zhang; Ren is paired with Tianzai (Heavenly Chancellor), whose deity is Wang Luqing; Gui is paired with Tianyu (Heavenly Prison), whose deity is Shou Zi Guang. Before traveling, one should recite the name of the deity corresponding to the current heavenly stem of the time, to seek their protection.

《經》曰：天道不遠，三、五復返。之三避五，恢然獨處。三為生氣，故之三也；五為害氣，故避五也。三為威，五為武，盛於三，衰於五。匹馬雙輪，無有反顧。假令冬至上元陽一局甲已之日丙寅時宮得三，此時為生氣，則為百事吉，故曰之三。至戊辰時，宮得五，為害氣，故曰避五，百事凶。

Note: Under the heading "Dragon Hidden and Waiting to Rise" in this section, the original text has no content, which is likely a missing passage. Now, the heading is recorded while the content is omitted. The section "Three to Approach, Five to Avoid" explains: The Classic states that the heavenly way is not distant; three and five alternate and return. To move toward three and avoid five allows for vast freedom and unimpeded solitude. Three represents the life qi that generates, so it should be approached; five represents the harmful qi, so it should be avoided. Three governs authority, five governs military strength; the qi is strong in three and weak in five. Those who act should proceed with both wheels of a chariot, moving straight forward without looking back. As an example: On the first day of the winter solstice, using the Yang Dun method with one layout, on a Jia day or Ji day at the Bingyin hour, the palace where the influence falls is the third palace, which is the life qi, so all affairs are auspicious, hence called "Approaching Three." When it reaches the Wuchen hour, the palace where the influence falls is the fifth palace (central palace), which is the harmful qi, hence called "Avoiding Five," and all affairs are inauspicious.

丁丑神梁邱叔；丁未神王屈奇；丁巳神許咸池；丁酉神費陽多；丁亥神陵成陸，丁卯神孔林族。葛雅川曰：六丙為威，六甲為德，利以為客，發號施令。入其國，犬不吠，馬不嘶，回車止輪，所動萬里。敢有舉兵來曏者，皆還自滅，賊必亡矣。天兵末動，敵人自恐；天兵未行，敵人自驚，將兵征討，客不勝，不利為主，惟宜固守以待天時也。

The six Dings in the Yin Dun are associated with the following deities: the deity of Dingchou is Liang Qiushu, the deity of Dingwei is Wang Quqi, the deity of Dingsi is Xu Xianchi, the deity of Dingyou is Fei Yangduo, the deity of Dinghai is Ling Chenglu, and the deity of Dingmao is Kong Linzhu. (These names differ from the previous volume's six Dings, which are called "Wenbo, Wensun," and they can be used together.) Ge Yachuan said: the six Bings are associated with authority, and the six Jia are associated with virtue. The time of "authority and virtue" is favorable for the attacking side and suitable for issuing commands. When entering the territory of the enemy, dogs do not bark, horses do not neigh, chariots and horses turn back and stop. A single movement can reach a distance of ten thousand miles. Any force that dares to raise an army to resist will surely suffer defeat, and the rebels will certainly be defeated. The royal army has not yet moved, and the enemy is already afraid; the royal army has not yet departed, and the enemy is already in panic. At this time, leading an army to attack will ensure victory (the character "bu" in the original text "ke bu sheng" is suspected to be an addition), while the defending side will be at a disadvantage, and it is only suitable to hold firm and wait for the right moment.

《經》曰：三奇游六儀，利以宮庭宴會、喜樂之事。六儀者，六甲也。三奇者，乙、丙、丁也。謂乙、丙、丁遊於六儀之上。甲子旬有庚午；甲戌旬有己卯；甲申旬有戊子；甲午旬有丁酉；甲辰旬有丙午；甲寅旬有乙卯。此為玉女守門之時，有罪無疑，故利宴樂也。假令甲己之日申庚午，是玉女守門之時也。

The Classic says: The Three Marvels move upon the Six Instruments, which is favorable for court feasts and celebrations. The Six Instruments refer to the first days of each ten-day period, known as the Six Jia. The Three Marvels refer to the heavenly stems Yi, Bing, and Ding. "Moving upon the Six Instruments" means that Yi, Bing, and Ding fall upon the Six Jia. The corresponding hours for each ten-day period are: for the Jiazi period, the hour is Gengwu; for the Jiaxu period, the hour is Jimao; for the Jiashen period, the hour is Wuzi; for the Jiawu period, the hour is Dingyou; for the Jiachen period, the hour is Bingwu; for the Jiayin period, the hour is Yimao. These are called the "Yünu Guarding the Gate" times. At such times, even if there are accusations, there is no need for suspicion (meaning one may be pardoned), so it is suitable for feasting and enjoyment. For example, if on a Jia day or a Ji day, the hour is Gengwu, then it is the time of Yünu Guarding the Gate.

《經》曰：天捕之時，有罪無疑。斧頭在前，天猶救之。甲已之日己巳時、乙庚之日甲申時、丙辛之日甲午時、丁壬之日甲辰時、戊癸之日甲寅時，是天輔時也。凡此時有罪，皆自解釋也。

The Classic says: When encountering "Tianfu," even if one has committed wrongdoing, there is no need for doubt; even if the axe and halberd are placed before one, heaven will still rescue them ("Tianbu" is a mistaken form of "Tianfu"). The method of determining the Tianfu time is: on Jia day and Ji day, take the Jisi hour; on Yi day and Geng day, take the Jiashen hour; on Bing day and Xin day, take the Jiawu hour; on Ding day and Ren day, take the Jiachen hour; on Wu day and Gui day, take the Jiayin hour. Anyone who is guilty during these hours will be able to exonerate themselves. Ancients used this for seeking forgiveness, appealing, and escaping difficulties.

《經》曰：天網四張，萬物盡傷。此時不可舉造百事。又神有高下，必須知之，謂時下得六癸之時也。假今天乙在一宮，即天乙所加宮也。當此之時，必須甸句而去，以左右肩紐面前行過十步，言。若天乙高二尺，以上可消息避天岡，甸甸而去也。

The Classic says: The heavenly net spreads in all directions, injuring all things, and such a time is not suitable for initiating any affairs. The heavenly net referred to here is the hour when the heavenly stem is癸. The heavenly net also has high and low distinctions, which must be clearly understood: if the net is low, people are trapped and unable to escape; if the net is high, one can still crouch down and pass through. For example, if Tianyi (the direct symbol) is located in the first palace, then the palace where Tianyi is added to is the reference. When encountering such a time, one must crawl forward, shrug the shoulders and move sideways, and proceed step by step. (The original text's "甸句" and "甸甸" are likely to be characters meaning "crawling," and the "言" character is possibly a redundant addition.) If the heavenly net is found to be two feet high or more, there is still some room for maneuvering, allowing one to avoid the sharp edge of the heavenly gang and move while crouching.

《經》曰：春、夏之節，殺氣潛藏，陰氣居戰鬥利居乎野之地，居下也。秋、冬殺氣在上利居野外，高下顧其殺氣也。陽氣在上，故陽氣在下，戰鬥。障曰：亭亭者，天之貴神背而擊其沖，為勝推之法。將加時神后下，為亭亭所居也。假令五月將小吉加寅時，即神后臨未，為亭亭之在也。

The Classic says: In spring and summer, the killing energy is hidden below, with yin energy below and yang energy above, so in battle it is advantageous to occupy flat low ground; in autumn and winter, the killing energy rises above, so it is advantageous to occupy high ground in the open fields. In short, whether to occupy high or low ground depends on where the killing energy is. This passage in the original text is disordered, repeated, and has missing parts, so the meaning is incomplete. I have recorded it as it is without supplementation. The following text says: The term "tingting" refers to a noble heavenly spirit. In warfare, one should rely on it and attack the direction it faces. This is the method of determining victory or defeat. Place the Month General on the occupied hour, and the god of the child (zi) that appears will be where tingting resides (the character "zhang" should be "zhang," meaning King's jade). For example: In the fifth month, the Month General is Xiaoji (wei). Place it on the yin hour, then the god of the child (zi) will be at the wei position, and the wei position is where tingting resides.

瘴曰：白奸者，天之奸神，合於己女，格於寅申。當合之時，俱背之當。格與不格，合與不合者，皆亭亭向白奸推之法。以月將加時寅、午、戊，上見孟神，即是白奸之位。常以行寅、申、巴、亥四孟怔也。假令正月將登明加時干，登明仿此。臨午即白奸在亥也。他

Wang Zhang also said: The so-called "White Evil" refers to a malevolent deity in the heavens, which corresponds with Si and Hai, and is in opposition with Yin and Shen. ("Ji Nu" refers to Si and Hai, and "Zhang" is still a corruption of "Zhang.") When it combines with a person, one should face away from it. Whether or not there is opposition or combination, the same method of using "Tingting" to oppose "White Evil" should be applied. The specific method is: add the month general to the hour of the day, and look at the positions of Yin, Wu, and Xu. The "Clan God" (Yin, Shen, Si, Hai) will appear on these three branches. The White Evil always moves on the four "Clan" positions (Yin, Shen, Si, Hai). ("Four Clan Zheng" should be "Four Clan Zheng," and "Ba" refers to Si). For example: in the first lunar month, the month general is Dengming (Hai). Add it to the hour, and the other month generals follow this pattern. If Dengming is located at Wu, then the White Evil is at Hai. There is likely a missing character after the word "he" at the end of the text.

石公曰：背孤擊虛，一女可敵十夫。古法：十人用時弧，百人用B孤，干人用月弧，萬人用年孤，惟有時弧最驗。今立成於後。甲子旬(孤在戊亥，虛在辰巴)、甲申旬(孤在午未，虛在子丑)、甲寅旬(孤在於丑，虛在午未)。

The Duke of Yellow Stone said: To attack the position of "Xu" from behind the position of "Gu", even a single woman can resist ten strong men. According to ancient methods: for a squad of ten, use the position of "Gu" in the hour; for a unit of a hundred, use the position of "Gu" in the day; for a unit of a thousand, use the position of "Gu" in the month; and for an army of ten thousand, use the position of "Gu" in the year. Among these, the position of "Gu" in the hour is the most effective. Now the existing chart is as follows: In the Jiazi decade, "Gu" is in Xu and Hai, and "Xu" is in Chen and Si; in the Jiashen decade, "Gu" is in Wu and Wei, and "Xu" is in Zi and Chou; in the Jiayin decade, "Gu" is in Zi and Chou, and "Xu" is in Wu and Wei (the term "Wu Hai" refers to Xu and Hai, and "in Chou" refers to in Zi and Chou). The term "Gu" refers to the position in a ten-day cycle that is not covered by the heavenly stem and earthly branch; "Xu" refers to the position directly opposite to "Gu". To attack "Xu" from behind "Gu" means to leave the empty position behind oneself and attack the opposing position. The original chart only contains three decades, and the decades of Jiaxu, Jiawu, and Jiachen are missing.

《經》曰：欲知賊之數多少，便以月將加聞賊時，視上神天經河魁，五百、五千、五萬人；見登明太乙，四百、四千、萬人；見神后勝光，六百、六干、六萬人；見大畝小吉，八百干、八萬人；見功曹傳送，七百、七干、七萬人；見從魁太沖百、一干、一萬人。其神旺十倍，相氣五倍，休氣如數，囚少，死氣減半也。

The Classic says: To know the number of the enemy's troops, add the Month General to the hour when the enemy's situation was heard, and see which of the twelve Month Generals falls on it, using that to estimate the number. If the Heavenly Gang (Chen) or River Chief (Xu) is encountered, it indicates 50,000, 5,000, or 500 men; if the Dawn Illumination (Hai) or Supreme Virtue (Si) is encountered, it indicates 40,000, 4,000, or 400 men; if the Queen of Heaven (Zi) or Victory Light (Wu) is encountered, it indicates 60,000, 6,000, or 600 men; if the Great Auspicious (Chou) or Small Auspicious (Wei) is encountered, it indicates 80,000, 8,000, or 800 men; if the Meritorious Official (Yin) or Message Carrier (Shen) is encountered, it indicates 70,000, 7,000, or 700 men; if the Following Chief (You) or Great Movement (Mao) is encountered, it indicates 10,000, 1,000, or 100 men. The number obtained should also be adjusted according to the climate: if the god is in its dominant phase, add ten times; if in the phase of mutual assistance, add five times; if in the phase of rest, use the number as is; if in the phase of captivity, reduce it; if in the phase of death qi, reduce it by half.

黃石公曰：出軍，道逼三路，迷，知何道通，以月將加時縣在孟，左道通；在季，右道通，在仲，中道通也。《經》曰：出軍，疫厲傳染，死者甚眾英死人渴摟數個，聞氣即解也。

The Duke of Yellow Stone said: When sending out troops for military campaigns, if the road splits into three branches and it is unclear which path is passable, one should add the Month General to the current hour, and determine which category the resulting deity belongs to: if it falls in the category of the first (Clan of the First), the left path is passable; if it falls in the category of the third (Clan of the Third), the right path is passable; if it falls in the category of the second (Clan of the Second), the middle path is passable (the word 'county' should be read as 'suspended', referring to the position determined by the rotating plate). The Classic also says: if an epidemic occurs and many people die during military campaigns, one may take several skulls of the dead and place them in the army, and by smelling their odor, the illness can be removed (the word 'hero' should be read as 'take', and 'ke lou' refers to skulls). This is an old custom of ancient military practices for preventing disease, and it is preserved here to show the prevailing military customs of that time.

《經》曰：兵家用籠之法，與他笆甚異。可用一盤，以黑為界，置二螺於其中，以左為主，右為客，而作咒曰：田螺舞，能知風雨。敵若來迫，入我城所。田螺京索，風雨不著。敵若不來，各守塌廓。急急如律令。咒訖，露於星斗之下，左侵右則勝，右侵左則敗，不相侵，不戰也。

The Classic says: The military school has a method of divination using snails, which is different from other methods. Take a plate, draw a black line around it, and place two field snails inside. The one on the left represents the defending side (the main force), and the one on the right represents the attacking side (the guest force). Then recite a spell: "Field snails dance, knowing wind and rain. If enemies come to attack, they will enter my city. Field snails strive to entangle, wind and rain cannot touch. If enemies do not come, each will defend their own city. So be it as the command." After reciting, leave the plate exposed under the stars. The next day, observe: if the left snail invades the right, the defending side wins; if the right snail invades the left, the defending side loses; if neither snail invades the other, then both sides will not fight. ("Lóng" should be "luó," and "bā" should be "fǎ.") This is an ancient method of divination using objects, a peculiar method used in the military.