Qi Men Dun Jia Mi Ji Da Quan (奇門遁甲秘笈大全)

竊惟黃帝戰蚩尤於涿鹿，夢天神授符，而命風后演就奇門，此遁甲所由始也。帝堯命大禹治水，得玄女傳文，而因洛龜畫敍九疇，此遁甲所由著也。漢子房總局十八而成決勝之功，蜀孔明分列三奇而創艱難之業。

I have privately studied the origin of the art of "Qimen Dunjia." In ancient times, the Yellow Emperor fought against Chiyou at ZhuLu and could not gain the upper hand. One night he dreamed that a heavenly deity bestowed him with a secret formula, and upon waking he ordered his minister Fenghou to deduce and systematize it into a complete system of numerology and divination, thus originating "Dunjia." Later, during the reign of Emperor Yao, Da Yu was commissioned to control the floods. Da Yu received documents from the Mysterious Lady of the Ninth Heaven and, following the patterns on the back of the tortoise from the Luo River, arranged them into nine categories of statecraft known as "Jiu Chou," thereby bringing "Dunjia" into prominence. In the Han dynasty, Zhang Liang (styled Zifang) consolidated all the configurations into eighteen layouts, achieving great military successes. Zhuge Liang of Shu Han separated the three marvels, Yi, Bing, and Ding, and arranged them separately, relying on them to establish the great endeavor of reviving the Han dynasty amidst difficulties.

先排九宮於掌上，而坎居一、坤居二、震居三、巽居四、中央五、干六、兌七、艮八、離九，而造化見矣。次分八卦於盤中，而離位於南，坎位於北，震東，兌西，巽東南，坤西南，艮東北，干西北，而方隅定矣。

When beginning the practice, first arrange the 'Nine Palaces' on the palm: the Kan Palace corresponds to the number one, the坤 Palace to two, the Zhen Palace to three, the Xun Palace to four, the Central Palace to five, the Qian Palace to six, the Dui Palace to seven, the Gen Palace to eight, and the Li Palace to nine. Once the numbers of the Nine Palaces are fixed, the order of heaven and earth's transformations becomes clear. Then distribute the Eight Trigrams on the board: the Li Trigram is placed in the South, the Kan Trigram in the North, the Zhen Trigram in the East, the Dui Trigram in the West, the Xun Trigram in the Southeast, the Kun Trigram in the Southwest, the Gen Trigram in the Northeast, and the Qian Trigram in the Northwest. With the Eight Trigrams in their proper positions, the four cardinal directions and four intermediate directions are fixed, providing a basis for the formation of the layout.

縱橫十五，錯敍三元，以八卦分八節，而節令以全。以一節統三氣，而氣候以備。逢甲己為符頭，須閏奇而補局，符速節遲，看甲己臨於何處？而用超神之法。節先符後，驗日辰甲己何居？而行節氣之方。

The numbers of the Nine Palaces, whether arranged horizontally, vertically, or diagonally, always add up to fifteen. The Upper, Middle, and Lower Triple Yuan (San Yuan) are alternately arranged within them. Using the Eight Trigrams to govern the eight solar terms: Start of Spring, Spring Equinox, Start of Summer, Summer Solstice, Start of Autumn, Autumn Equinox, Start of Winter, and Winter Solstice, the entire year's solar terms are complete. Each solar term governs three segments of climate, making the entire year's climate complete. When setting up the structure, if the heavenly stem is Jia or Ji, that day is considered the "Fu Tou" (symbol head). If the Fu Tou does not align with the solar term, the "Rùn Qi" (leap odd) method is used to adjust the structure number. If the Fu Tou comes early but the solar term arrives late, check where the Jia or Ji day falls and use the "Chāo Shen" (transcending deity) method to determine the structure. If the solar term arrives first but the Fu Tou is later, check the position of the Jia or Ji day in the day branch and arrange the structure according to the palace corresponding to the solar term.

子午東部為冬至後陽遁，歷坎、艮、震、巽，儀順行而奇逆布，由直符而順飛於九宮也。子午西部為夏至後陰遁，歷離、坤、兌、干，奇順布而儀逆行，由直符而逆飛於八卦也。

Connect the Zi position in the due north with the Wu position in the due south to divide the board into eastern and western halves. The eastern half, which corresponds to after the winter solstice, uses the Yang Dun method. It follows the order of Kan, Gen, Zhen, and Xun, with the Six Instruments arranged in sequence and the Three Marvels arranged in reverse order, starting from the palace where the Straight Symbol is located and moving clockwise through the nine palaces. The western half, corresponding to after the summer solstice, uses the Yin Dun method. It follows the order of Li, Kun, Dui, and Qian, with the Three Marvels arranged in sequence and the Six Instruments arranged in reverse order, starting from the palace where the Straight Symbol is located and moving counterclockwise through the eight trigrams. Determining whether to use Yang Dun or Yin Dun is the first step in setting up the board. Once the direction is reversed, the entire layout becomes incorrect.

認九宮安九星為直符，而吉凶以分。如坎宮認天蓬為符，則天芮二、天沖三、天輔四、天禽五、天心六、天柱七、天任八、天英九也。配八卦立八門為直使，而休咎以判。如干宮配開為使，則休門坎、生門艮、傷門震、杜門巽、景門離、死門坤、驚門兌也。移直符於時干，而時干住處，直符之起首寓矣。尋直使於時支，而時支住處，直使之方向存矣。

Identifying the nine palaces and placing the nine stars, one star is selected as the 'Straight Symbol' (直符), thereby distinguishing the fortune and misfortune of the entire layout. For example, if the 'Tianpeng' star in the Kan palace (first palace) is chosen as the 'Straight Symbol', then the Kun palace (second palace) has Tianrui, the Zhen palace (third palace) has Tianchong, the Xun palace (fourth palace) has Tianfu, the central palace (fifth palace) has Tianqin, the Qian palace (sixth palace) has Tianxin, the Dui palace (seventh palace) has Tianzhu, the Gen palace (eighth palace) has Tianren, and the Li palace (ninth palace) has Tianying. Then, the eight gates are assigned to the eight trigrams, and one gate is selected as the 'Straight Gate' (直使), allowing the fortune and misfortune of the entire layout to be determined. For instance, if the 'Open Gate' (开门) is assigned to the Qian palace (sixth palace) as the 'Straight Gate', then the Kan palace is the Xiu Men (Rest Gate), the Gen palace is the Sheng Men (Life Gate), the Zhen palace is the Shang Men (Injury Gate), the Xun palace is the Du Men (Closure Gate), the Li palace is the Jing Men (Prosperity Gate), the Kun palace is the Si Men (Death Gate), and the Dui palace is the Jing Men (Startle Gate). When rotating the plate, the 'Straight Symbol' is moved to the current hour's heavenly stem. The hour stem stops at a certain palace, and the 'Straight Symbol' begins at that palace. The 'Straight Gate' is located according to the current hour's earthly branch. The hour branch stops at a certain palace, and the direction indicated by the 'Straight Gate' exists in that palace.

天盤九星共奇儀，而一時一易，象天之旋轉。地盤九星與奇儀，而五日方移，法地道之貞靜也。天盤臨地，審吉凶之消長；地盤承天，斷休咎之盈虛。天甲子臨地甲子是為伏吟，凡門符臨本宮皆同此例，而不可用也。地天英逢天天蓬是為反吟，凡門加沖宮皆同此例，而避之可也。

The nine stars on the Heaven Plate together with the Three Marvels and Six Instruments change every hour, following the continuous movement of celestial bodies; the nine stars and Marvels on the Earth Plate move only once every five days, following the stability and quietness of the earth. When the Heaven Plate is placed over the Earth Plate, it can be used to examine the waxing and waning of auspicious and inauspicious signs; when the Earth Plate receives the presence of the Heaven Plate, it can be used to judge the fullness and emptiness of fortune and misfortune. When the Jiazi of the Heaven Plate falls on the Jiazi of the Earth Plate, it is called 'Hidden Chant', and any situation where the Eight Doors and the Direct Symbol return to their original palace are all of the same type, and such a situation is not suitable for action. When the Tianying star on the Earth Plate meets the Tianpeng star on the Heaven Plate, it is called 'Reverse Chant', and any situation where the Eight Doors are added to the opposite palace are all of the same type, and when encountered, one should avoid action.

吉門臨三奇而所求皆遂，奇門入墓、迫而所為無成。乙、丙、丁、生、休、開如合太陰之位，是謂三全奇吉。陰或有無必審從背之方，是謂三奇六儀擊刑至惡，而不可使用。

The gates of 开 (Open Door), 休 (Rest Gate), and 生 (Life Gate) are favorable doors. When these are adjacent to 乙, 丙, and 丁, the Three Marvels, the matters sought are mostly smooth and successful. Conversely, if the Three Marvels fall into the Storage position, or if the eight gates are restrained by the Five Phases of the palace they are in, forming a 'door constraint,' then the affairs will find it difficult to achieve success. When 乙, 丙, and 丁, the Three Marvels, are combined with 生, 休, and 开, the three favorable gates, and also align with the position of 太阴, this is called 'Three Marvels Fully Favorable.' Whether 太阴, a type of yin spirit, is present or not must be carefully examined by looking at the direction faced and the direction turned away from. If one encounters 'Three Marvels and Six Instruments Mutual Crime,' this is the mostvicious (evil) pattern and must never be used for action.

九遁合門，至利而大可施為。開門合乙而加己位，不犯奇墓、門迫，名曰“地遁”，臨紫微而蔽，以日精者也。月奇臨丁而逢生門，不犯奇墓、門迫，號曰“天遁”，乘華蓋而蔽，以月精者也。休門與丁奇相合太陰，共地盤相臨，斯為“人遁”，亦可行師。

The "Nine Evasions" refer to nine configurations where the Three Marvels combine with auspicious gates, forming favorable hidden and evasive patterns. They are most advantageous, allowing one to act freely. The Open Door combines with the Yi Marvel and is placed over the Ji position, without violating the taboos of the Marvels entering their graves or the gate being pressed, which is called "Earth Evasion." It is like borrowing the energy of Ziwu to conceal one's traces, relying on the essence of the sun. The monthly Marvel, Bing, falls on the Ding position and meets the Life Gate, also without violating the taboos of the Marvels entering their graves or the gate being pressed, which is called "Heaven Evasion." It is like riding on the "Huagai" star to conceal one's traces, relying on the essence of the moon. The Xiu Men combines with the Ding Marvel and is also accompanied by the "Taiyin," with the celestial and terrestrial disks overlapping, which is called "Human Evasion." Using this configuration for military campaigns is also feasible.

丙奇同生門而合於九天，遁屬於“神”。星奇遇休門而臨於九地，遁屬於“鬼”。“龍”得月奇合休癸而或臨於坎，“虎”得乙奇臨生門而或出於艮，“風遁”則日開臨於巽，“雲遁”則月開合於坤，此九遁之例名，實兵家之秘，顧用之何如，而驗之無不應也。

The Bing Qi and the Life Gate are together, and also harmonize with the Jiu Tian, and this type of concealment belongs to the Bing Wonder. The Ding Qi meets the Xiu Men and falls into the Jiudi, and this type of concealment belongs to the Ding Wonder. The Long Concealment is when the monthly Qi Bing combines with the Xiu Men and the癸 water and falls into the Kan Palace. The Tiger Concealment is when the Yi Qi is at the Life Gate and emerges from the Gen Palace. The Wind Concealment is when the daily Qi Yi combines with the Open Door and falls into the Xun Palace. The Cloud Concealment is when the monthly Qi Bing combines with the Open Door and falls into the Kun Palace. These are the names of the nine types of concealment, which are truly secret techniques of the military strategists. It only depends on the skill of the person using them, and there is nothing that does not correspond when tested.

夫星有陰陽，門有開闔。惟天禽則無定位，寄西南而屬中宮。從三避五，為害為生。勝地有三，天上直符所臨天乙，大將居之，一也。直符後一為九天，我軍居之，二也。地生門而合三奇之宮，若引軍而從生門擊死，百戰百勝，三也。

The nine stars are divided into yin and yang, and the eight gates are either open or closed. Among the nine stars, only the Tian Rui Star does not have a fixed position; it resides in the Southwest Kun Palace but actually belongs to the center five palace. When taking action, one should "follow three and avoid five"—move towards the Life Qi in the Zhen three palace and avoid the Death Qi in the center five palace. One side is disaster, and the other is vitality. There are three favorable directions for victory: first, the position of Tian Yi where the Heaven Symbol is directly facing, the commander should be stationed here; second, the palace immediately after the Heaven Symbol is Jiu Tian, where the army should be stationed; third, where the Earth Gate coincides with the Three Marvels, if the army advances from the Earth Gate direction to attack the Death Gate direction, it will achieve victory in every battle.

不擊有五，天乙、九天擊之必被其殃，一與二也。生門、九地犯之必罹其害，三與四也。直符而臨直使之位，如用兵突圍、摧陣，將死軍亡，五也。孟甲刑門，難以出入，而宜隱跡；仲甲陽內，宜於堅守，而利於藏兵；四季甲時陰內陽外，須分主客，始決雌雄。

There are five directions that should not be attacked: "Tian Yi" and "Jiu Tian," attacking these will certainly bring calamity, these are the first and second; "Sheng Men" and "Jiu Di," attacking these will certainly lead to disaster, these are the third and fourth; if the straight symbol falls exactly on the straight messenger's palace, then using troops to break through or attack the enemy's formation will result in the commander's death and the destruction of the army, this is the fifth. As for the time of day: during the first ten days of the first month, if the刑门 is encountered, entry and exit will be difficult, it is suitable to hide; during the second ten days of the first month, the yang energy is inside, it is suitable to hold firm and is favorable for hiding troops; during the first hour of the seasons of Chen, Xu, Chou, and Wei, the yin is inside while the yang is outside, one must first distinguish who is the main force and who is the guest force before determining the outcome of the battle.

六乙為天德，出從而上，日奇之下，可決勝於未然之內。丙為天威，不得丙火銷金之令，宜防敗於不測。時臨六丁，名為玉女潛形，如隱伏而不見其象。時臨六戊號曰乘龍萬里，逢兇徒而自滅其蹤。

Six Yi are called "Heavenly Virtue," and when traveling according to them, one moves upward. A person situated under the day's odd number can determine a favorable outcome before the event occurs. Bing is called "Heavenly Authority," and if one does not receive the timely assistance of Bing fire melting metal, one should beware of unexpected losses. When the hour is aligned with Six Yi, it is called "The Jade Maiden Conceals Her Form," like hiding and becoming invisible. When the hour is aligned with Six Wu, it is called "Riding a Dragon for Ten Thousand Li," and even if encountering villains, the villains will vanish on their own.

六己為地戶，宜陰私而用偷劫。六癸為天網，審高下而利逃亡。六庚而出戰，咎將及於其師。六辛而行師，禍必及於其身。六壬為天牢，而飛禍速至。六甲為時首，而應局斯靈。

Six Ji is called "Di Hu," suitable for handling secret affairs and also used for ambushes and raids. Six Gui is called "Tian Wang," one should examine whether the net is high or low; if the net is high, it is favorable for escape. When using Six Geng, battle will bring calamity upon the entire army. When using Six Xin, misfortune will certainly fall upon the commander himself. Six Ren is called "Tian Luo," which will bring sudden misfortunes. Six Jia is the first among the ten heavenly stems and also the first in the context of the Qi Men system; using it to respond to the situation is most effective.

甲加丙為“青龍反首”，而動作無阻。丙加甲為“飛鳥跌穴”，而運用有成。乙加辛是“青龍逃走”，而財物廢墜。辛加乙是“白虎猖狂”，而身體毀傷。丁加癸為“朱雀投江”，而訟獄所由起也。癸加丁為“螣蛇夭矯”，而憂惶之事必至也。

The Heavenly Stems on the Heaven Plate are added to the Heavenly Stems on the Earth Plate, forming certain patterns. Jia added to Bing is called "Wu," indicating no obstacles in action or affairs. Bing added to Jia is called "Flying Bird Falling into a Cave," meaning plans and strategies will succeed. Yi added to Xin is called "Azure Dragon Escapes," indicating loss of wealth and failure. Xin added to Yi is called "White Tiger Runs Wild," indicating harm to the body. Ding added to Gui is called "Vermilion Bird Jumps into the River," leading to legal troubles and imprisonment. Gui added to Ding is called "Teng Snake Twists and Turns," meaning worries and anxieties will follow one after another.

六庚加符為“伏宮格”，不利其主，而利其客。直符加庚為“飛宮格”，不貴於戰，而貴於謀。庚加直符，太白格於天乙，外兵侵而主將必敗。符加六庚，太乙格於太白，強出兵而客將必阻。直使臨庚名為“野戰”，兵雖精而主困也。庚加直使名曰“同宮”，將雖驍而必挫也。庚加於丙是為“太白入熒惑”，而賊必來。丙加於庚是為“丙火入金鄉”，而賊必退也，此主客皆不利，莫倚奇門而強用也。

The six Gengs added to the straight symbol are called "Fu Gong Ge," which is unfavorable to the main force but favorable to the opposing force. When the straight symbol is added to the six Gengs, it is called "Fei Gong Ge," which should not be forced; instead, it is better to use strategy. When Geng is added to the straight symbol, it is called "Tai Bai" (the planet of the White General) blocking "Tian Yi" (the Celestial Ethereal), indicating an invasion by external forces, and the main general will surely be defeated. When the straight symbol is added to the six Gengs, it is called "Tai Yi" (the planet of the Supreme General) blocking "Tai Bai," indicating a forced military action, and the opposing general will certainly face obstacles. When the straight messenger falls on Geng, it is called "Yezhan" (wild battle), indicating that although the troops are strong, the main force will still be in a difficult situation. When Geng is added to the straight messenger, it is called "Tong Gong" (same palace), indicating that although the generals are brave, they will certainly suffer defeat. When Geng is added to Bing, it is called "Tai Bai entering Ying Huo" (the planet of the White General entering the planet of the Red General), indicating that bandits will certainly come. When Bing is added to Geng, it is called "Bing fire entering the metal territory," indicating that bandits will certainly retreat. These two patterns are unfavorable to both the main and opposing forces, so do not force military action just because you understand the Qi Men.

天地“大格”，庚下加癸，天地“小格”，壬上加庚。庚加於己，士卒死於中途（刑格）。己加於庚，將兵厄於危路。“歲格”，則歲逢於庚；“月格”，則庚加朔建。庚臨日干為“伏干格”，而主人見傷。日干臨庚為“飛宮格”，而客將不勝。時干尅日（干）為“五不遇”，而定損其明。丙加日干名曰“悖亂”，而顛倒紀綱。

The great pattern in the heavens and earth is when Geng is added to Gui; the small pattern is when Ren is added to Geng. When Geng is added to Ji, the soldiers will die on the way, and this pattern is also called the "Crime Pattern." When Ji is added to Geng, the generals will be trapped in dangerous paths. The "Year Pattern" occurs when the flowing year meets the six Gengs; the "Month Pattern" occurs when Geng is placed on the month builder's day. When Geng is on the day stem, it is called the "Hidden Stem Pattern," and the person of the main side will be injured. When the day stem is on Geng, it is called the "Flying Palace Pattern," and the general of the opposing side cannot win. When the hour stem controls the day stem, it is called the "Five Unfavorable Hours," and it will certainly damage the brightness of the day and moon. When Bing is added to the day stem, it is called "Disorder," and the rules and regulations will be overturned.

天有“三門”，天沖、小吉、從魁。地有“四戶”，月建除、危、開、定。直使相交，乃天乙之所在；直符臨處，為天乙之行宮，其直符同乎。天乙有難，宜棄門從坤，後一為九天，二為九地，九天之上利以揚兵，九地之下利以埋伏。

There are three gates in the heavens, namely Tai Chong, Xiao Ji, and Cong Kuai, which are the positions of the three Month Generals. On the earth, there are four gates, namely the days of Chu, Wei, Kai, and Ding from the twelve divine days of Jian Chu. The place where the Direct Commander meets these is where the Heavenly Nobleman is located. The place where the Direct Symbol is located is where the Heavenly Nobleman moves. The Direct Symbol and the Heavenly Nobleman are together. When the Heavenly Nobleman encounters danger, it should leave the Open Door position and move to the Kun Palace. The palace immediately after the Direct Symbol is called Jiu Tian, and the one two palaces after is called Jiudi. In Jiu Tian, it is suitable to display military strength and show power. In Jiudi, it is suitable to hide and conceal.

前三為六合，二為太陰，六合之中逃亡是利，太陰之處潛伏斯宜。“三詐”之方舉動皆利，是休、生、開合乙、丙、丁、九地、太陰、（六合）而然也。“五假”之地各有吉凶，是杜、死、驚、傷、景合九地、太陰、（六合），乙、丙、丁、己、癸而致也。

The three gates preceding the straight symbol are "Liu He," and the two gates before that are "Tai Yin." Escaping from Liu He is most advantageous, while hiding in Tai Yin is most suitable. The direction of the "Three Deceptions" is favorable for all actions, as it combines Xiu Men, Sheng Men, and Kai Men with the three marvels, Yi, Bing, and Ding, along with the three Yin spirits, Jiudi, Tai Yin, and Liu He. The direction of the "Five Falsehoods" has both good and bad outcomes, as it combines Du Men, Si Men, Jing Men, Shang Men, and Jing Men with Jiudi, Tai Yin, and Liu He, along with the five elements Yi, Bing, Ding, Ji, and Gui.

如六戊不測之術，六甲陰符之妙，此乃心悟，難以言傳，有志於衛國安民，出將入相者，不可不知也。鳴呼！分天地於掌握，羅列宿於心胸，風雷從其呼吸，神鬼聽其指揮，其天府石室之秘文，運籌決勝之神算乎！歲次大明洪武四年季夏四月朔八日是為敍。劉基伯溫氏謹識。

As for the mysterious techniques of the Six Wu and the subtle secrets of the Six Jia Yin Fu, these can only be understood through inner contemplation and are difficult to convey in words. Anyone who aspires to protect the country and ensure the well-being of the people, and who in the future may become a great general or a high minister, must not be ignorant of them. Alas! Mastering this discipline allows one to hold heaven and earth in one's hands, to have the star mansions arranged within one's heart, and to command wind and thunder with one's breath, and to control spirits and ghosts at will. It is truly the secret writings hidden in the celestial chamber, the divine calculations that plan strategies in the tent and decide the fate of a thousand battles. Written on the eighth day of the fourth month in the late summer of the fourth year of the Great Ming Dynasty. Liu Ji, styled Bo Wen, records this.

陰暘順逆妙難窮，二至還鄉一九宮，若能了達陰陽理，天地都來一掌中，軒轅黃帝戰蚩尤，涿鹿經年苦未休，偶夢天神授符訣，登壇致祭謹虔修，神龍負圖岀洛水，綵鳳銜書碧雲裡，因命風后演成文，遁甲奇門從此始。

The movement of Yang Dun and Yin Dun, whether in the order of progression or reversal, contains infinite subtleties. The turning points of yin and yang are the winter solstice and summer solstice: after the winter solstice, Yang Dun begins from the first palace of Kan; after the summer solstice, Yin Dun begins from the ninth palace of Li. This is known as "the two solstices return to the nine palaces." If one thoroughly understands the principle of the waxing and waning of yin and yang, the entire operation of heaven and earth can be grasped in one hand. Tracing back its origin: Huangdi, the Yellow Emperor, fought against Chiyou for a whole year in the area of Zhuolu, with continuous fierce battles. One day, Huangdi had a dream in which a heavenly deity bestowed upon him a secret formula. Upon waking, he built an altar and performed a solemn ritual. Soon after, a divine dragon carried a book of diagrams rising from the Luo River, while a colorful phoenix carried the heavenly scriptures flying amidst the blue clouds. Huangdi followed these heavenly books and entrusted his minister Fenghou to deduce and compile them, thus beginning the study of "Dun Jia Qimen" or the Art of Secret Gate.

一千八十當時制，太公刪成七十二，逮於漢代張子房，一十八局為精藝，先須掌上排九宮，縱橫十五圖其中，次將八卦分八節，一氣統三為正宗，陰陽二遁分順逆，一氣三元人莫測，五日都來換一元，接氣超神為準則。

The original system of the Qimen had a total of one thousand and eighty layouts. During the Zhou Dynasty, Jiang Taigong reduced it to seventy-two layouts. Later, in the Han Dynasty, Zhang Liang further simplified it to eighteen layouts, making it the most essential system. The order of learning involves first arranging the nine palaces on the palm so that the sum of the horizontal, vertical, and diagonal numbers equals fifteen, which is the diagram of the Luo Writing. Then, the Eight Trigrams are assigned to the eight solar terms, with each term governing the upper, middle, and lower trigrams. Yin Dun and Yang Dun are divided into the forward and reverse methods, and within each term, they are further divided into three trigrams, with changes so intricate that ordinary people cannot comprehend them. Every five days, a trigram changes, and the transition between trigrams must follow the rules of "receiving the qi" and "passing the god."

認取九宮分九星，八門又逐九宮行，九宮逢甲為值符，八門值使自分明，符上之門為值使，十時一易堪憑據，值符常遣加時干，值使順逆遁宮去，六甲元號六儀名，三奇即是乙丙丁，陽遁順儀奇逆布，陰遁逆儀奇順行。

Recognize the nine palaces and assign the nine stars to each palace. The eight gates follow the order of the nine palaces. Within the nine palaces, the star in the palace where the first day of the ten-day cycle (六甲旬首) falls is called the "Chief Symbol" (值符). The gate that corresponds to it is called the "Duty Gate" (值使), and the two are clearly distinguished. The gate in the palace where the Chief Symbol is located is the Duty Gate. It changes every ten hours, and this can be used to deduce. When using, move the Chief Symbol to the heavenly stem of the hour and push the Duty Gate to its proper palace according to the rules of Yang Dun (阳遁) moving clockwise or Yin Dun (阴遁) moving counterclockwise. The six first days of the ten-day cycle (六甲旬首) have other names, which are the six stems: Wu, Ji, Geng, Xin, Ren, and Gui, known as the "Six Instruments" (六仪). The "Three Marvels" (三奇) are the three stems: Yi, Bing, and Ding. In Yang Dun, the Six Instruments are arranged in order while the Three Marvels are arranged in reverse. In Yin Dun, the Six Instruments are arranged in reverse while the Three Marvels are arranged in order.

吉門偶合爾三奇，萬事開三萬事宜，更合從傍加檢點，餘宮不可有微疵，三奇得使誠堪使，六甲遇之非小補，乙逢犬馬丙鼠猴，六丁玉女騎龍虎，又有三奇游六儀，號為玉女守門扉，若作陰私和合事，請君但向此中推。

If a favorable gate coincides exactly with the Three Marvels, everything can be initiated from this direction, and all matters will be appropriate. However, one should also check the surrounding areas to ensure that no other palace has any flaws. The Three Marvels are truly useful only when they are accompanied by the 'Commander' (使). When they appear at the beginning of the Six Jia cycles, the benefits are significant. The phrase 'Three Marvels with Commander' means that the Yi Marvel meets the Jia Xu or Jia Wu (Xu being dog, Wu being horse), the Bing Marvel meets the Jia Zi or Jia Shen (Zi being rat, Shen being monkey), and the Ding Marvel meets the Jia Chen or Jia Yin (Chen being dragon, Yin being tiger). Therefore, it is said 'Six Ding Jade Maiden rides dragon and tiger'. In addition, when the Three Marvels move to the Six Instruments, it is called 'Jade Maiden guarding the gate'. If one wants to handle secret matters or arrange marriages, one should refer to this pattern.

天三門兮地四戶，問君此法如何處，太沖小吉與從魁，此是天門私出路，地戶除危定與開，舉事皆從此中去，六合太陰太常君，三辰元是地私門，更得奇門相照輝，岀行百事總欣欣，太沖天馬最為貴，猝然有難宜逃避。

The "Three Heavenly Doors" and "Four Earthly Gates" are methods for determining auspicious days for travel. The Three Heavenly Doors refer to the positions of the three month generals: Tai Chong (卯), Xiao Ji (未), and Cong Kuai (酉). These are the paths left by Heaven for secret travel. The Four Earthly Gates refer to the days of Jian Chu, the twelve divine spirits, specifically the days of Chú, Wei, Ding, and Kai. Any action should be taken on these days. Additionally, the three auspicious deities, Hui He, Tai Yin, and Tai Chang, when they govern a day, are naturally the gates left by the Earth for private passage. If the Three Marvels and auspicious gates are also present, traveling and doing affairs will bring great satisfaction. Among these, the position of Tai Chong, which is governed by the Heavenly Horse, is the most valuable: when suddenly encountering danger and needing to escape, one should rely on it.

但能乘馭天馬行，劍戟如山不足畏，三為生氣五為死，勝在三兮衰在五，能識遊三避五時，造化真機須記取，就中伏吟為最凶，天蓬加著地天蓬，天蓬若到天英上，須知即是返吟宮，八門反伏皆如此，生在生兮死在死。

As long as one can move in the direction of the Heavenly Horse, even if mountains of swords and spears are piled up, there is nothing to fear. The third palace of Zhen represents the source of life qi, while the fifth palace represents the presence of death qi. Therefore, victory comes from the third palace, and decline originates from the fifth palace. Understanding the timing of "wandering in the third and avoiding the fifth" is essential to grasp the true essence of heaven and earth's transformations. Among all the configurations, "hidden chant" is the most dangerous: when the Heaven Plate's Tianpeng overlaps with the Earth Plate's Tianpeng, it is called "hidden chant"; if Tianpeng moves to the position of Tianying, it is called "returning chant." The same principle applies to returning and hidden chants among the eight gates: if the Life Gate remains in its original position, the Death Door stays where it is, and the Star Gate does not move, then matters will become stagnant and unsmooth.

就是凶宿得奇門，萬事皆凶不堪使，六儀擊刑何太凶，甲子直符愁向東，戌刑未上申刑虎，寅巳辰辰午刑午，三奇入墓宜細推，甲日那堪入坤宮，丙奇屬火火墓戌，此時諸事不宜為，更兼六乙來臨二，丁奇臨八亦同論。

When encountering a return chant or hidden chant, even if malevolent stars are perfectly matched with the three marvels, all matters still turn adverse and are not suitable for use. The "Six Instruments Attacking Punishment" is also extremely凶: when Jiazi is the chief symbol, it is most dangerous if it falls into the eastern Zhen trigram's third palace; when Jiaxu is the chief symbol, it is punished when it falls into the Wei position; when Jiashen is the chief symbol, it is punished when it falls into the寅 position (which belongs to the tiger); when Jiayin is the chief symbol, it is punished when it falls into the巳 position; when Jiachen is the chief symbol, it is self-punished in the辰 position; and when Jiawu is the chief symbol, it is self-punished in the午 position. The three marvels entering their Storage should also be carefully considered: on a Jia day, it is especially inappropriate for the marvels to fall into the Kun second palace. The Bing marvel belongs to the fire element, and the Storage of fire is in the戌 position, so when the Bing marvel falls into the戌 position, it is not suitable to carry out any affairs. Additionally, when the Bing marvel falls into the Kun second palace or the Ding marvel falls into the Gen eighth palace, they should also be treated as if they have entered their Storage.

又有時干入墓宮，課中時下忌相逢，戊戌壬辰兼丙戌，癸未丁丑亦同凶，五不遇時龍不精，號為日月損光明，時干來尅日干上，甲日須知時忌庚，奇與門兮共太陰，三般難得共加臨，若還得二亦為吉，舉措行藏必遂心。

There is another忌 called "the hour stem falls into its墓": in the divination chart, when the stem of the hour falls into its own墓 palace, it is most unfavorable. For example, in the hours of Wuxu, Renchen, Bingxu, Guiwei, Dingchou, and similarly, they are all harmful. The "five unfavored hours" will make the true dragon energy impure, and it is said that the brightness of the sun and moon is damaged; it refers to the stem of the hour being able to overcome the stem of the day. For instance, if the day stem is Jia (wood), then Geng (metal) will overcome it, so on a Jia day, the Gengwu hour is unfavorable. The Three Marvels, favorable gates, and Taiyin should all be in the same palace together, which is very rare. If only two of them are present, it is still considered favorable, and one can act according to one's will, whether entering officialdom or retreating into seclusion, all can be as desired.

更得值符直使利，兵家用事最為貴，常從此地擊其沖，百戰百勝君須記，天乙之神所在宮，大將宜居擊對沖，假令值符居離位，天英坐取擊天蓬，甲乙丙丁戊陽時，神人天上報君知，坐擊須憑天上奇，陰時地下亦如此。

If the Chief Symbol and Duty Gate are both in favorable positions, this is the most precious situation for military operations. The usual method is to sit in this direction and attack the direction that is directly opposite, achieving victory in every battle. Please remember that the palace where the God of Heaven's Virtue resides should be where the general sits and commands, attacking the palace directly opposite. For example, if the Chief Symbol is in the ninth palace of Fire, then one should occupy the position of the Right Assistant Star and attack the opposite palace, the first palace of Water, which is the position of the Greedy Wolf Star. For the five yang hours, namely Jia, Yi, Bing, Ding, and Wu, the heavenly spirits will convey messages to you: both the position to sit and the position to attack should be determined by the Three Marvels on the Heaven Plate. For the five yin hours, namely Ji, Geng, Xin, Ren, and Gui, the Three Marvels on the Earth Plate should be used in the same way.

若見三奇在五陽，偏宜為客是高強，忽然逢著五陰位，又宜為主好裁詳，值符前三六合位，太陰之神在前二，後一宮中為九天，後二之神為九地，九天之上好揚兵，九地潛藏可立營，伏兵但向太陰位，若逢六合利逃形。

If the Three Marvels fall in one of the five Yang hours, it is most suitable to take the role of the guest, meaning the party that initiates the action first, which gives the advantage. However, if the Three Marvels fall in one of the five Yin hours, it is better to take the role of the host, meaning to respond later and be cautious. From the position of the Chief Symbol, counting forward three palaces leads to Liu He, counting forward two leads to Tai Yin; counting backward one leads to Jiu Tian, and counting backward two leads to Jiudi. Jiu Tian is suitable for displaying military strength and showing off military power, while Jiudi is suitable for hiding and setting up camps. If you want to hide troops, head toward Tai Yin's direction; if encountering Liu He's position, it is favorable for concealing one's trail and escaping.

天地人分三遁名，天遁日精華蓋臨，地遁月精紫雲蔽，人遁當知是太陰，生門六丙合六丁，此為天遁自分明，開門六乙合六己，地遁如斯而已矣，休門六丁共太陰，欲求人遁無過此，要知三遁何所宜，藏形遁跡斯為美。

The method of concealment is divided into three categories according to heaven, earth, and humanity: "Heavenly Concealment" uses the essence of the sun and has the Star of the Imperial Umbrella arriving; "Earthly Concealment" uses the essence of the moon and has purple clouds to cover it; "Human Concealment" relies on the deity of the waning moon. Specifically, the Life Gate paired with the six Bing stems and combined with the six Ding stems is called Heavenly Concealment, with clear boundaries; the Open Door paired with the six Yi stems and combined with the six Ji stems is called Earthly Concealment, which is not much different; the Life Gate paired with the six Ding stems and added with the waning moon is called Human Concealment, which is the most harmonious. If one asks what these three concealments are suitable for, they are nothing more than hiding the form and concealing the trail, which is exactly their advantage.

庚為太白丙熒惑，庚丙相加誰會得，六庚加丙白入熒，六丙加庚熒入白，白入熒兮賊即來，熒入白兮賊即去，丙為悖兮庚為格，格則不通悖亂逆，天丙加地庚為勃，天庚加地癸為格，丙加天乙為伏逆，天乙加丙為飛悖。

Geng corresponds to Tai Bai, the planet of metal, and Bing corresponds to Ying Huo, the planet of fire. When Geng and Bing are combined, how many truly understand the distinction? When the six Gengs are added upon the six Bings, it is called "Tai Bai entering Ying Huo"; when the six Bings are added upon the six Gengs, it is called "Ying Huo entering Tai Bai." "Tai Bai entering Ying Huo" indicates that thieves and bandits are about to arrive; "Ying Huo entering Tai Bai" indicates that thieves and bandits are about to retreat. Bing governs "bei," meaning disorder and reversal, while Geng governs "ge," meaning obstruction. When Bing is on the Heaven Plate and Geng is on the Earth Plate, it is "bei"; when Geng is on the Heaven Plate and Gui is on the Earth Plate, it is "ge." When Bing is placed upon Tian Yi (the Chief Symbol), it is called "fu ni," and when Tian Yi is placed upon Bing, it is called "fei bei."

庚加日干為伏干，日干加庚飛干格，加一宮兮戰在野，同一宮兮戰於國，庚加值符天乙伏，值符加庚天乙飛，庚加癸兮為大格，加己為刑最不宜，加壬之時為上格，又嫌年月日時逢，更有一般奇格者，六庚謹勿加三奇。

When the stem Geng is placed on the day stem, it is called "Fu Gan Ge"; when the day stem is placed on Geng, it is called "Fei Gan Ge." If they are separated by one trigram, it indicates fighting in the outskirts; if they are in the same trigram, it indicates fighting within the city and country. When Geng is placed on the chief symbol, it is called "Tian Yi Fu Gong"; when the chief symbol is placed on Geng, it is called "Tian Yi Fei Gong." When Geng is placed on Gui, it is called "Da Ge"; when Geng is placed on Ji, it is called "Xing Ge," both of which are most unfavorable for action. When Geng is placed on Ren, it is called "Shang Ge." Additionally, it is undesirable for Geng to meet another Geng in the year stem, month builder, day branch, or hour, resulting in "Sui Ge," "Yue Ge," "Ri Ge," and "Shi Ge." There is another special pattern: the six Geng stems must never be placed on the three marvels.

此時若也行兵去，匹馬隻輪無返期，六癸加丁蛇夭蹻，六丁加癸雀投江，六乙加辛龍逃走，六辛加乙虎猖狂，請觀四者是凶神，百事逢之莫措手，丙加甲兮鳥跌穴，甲加丙兮龍返首，只此二者是吉神，為事如意十八九。

If you have to go to war during such an hour, you will not even be able to return with a single horse or wheel. When the Six Gui combines with the Six Ding, it is called "Teng She Tiao Jiao," and when the Six Ding combines with the Six Gui, it is called "Zhu Que Tou Jiang." When the Six Yi combines with the Six Xin, it is called "Qing Long Tao Zou," and when the Six Xin combines with the Six Yi, it is called "Bai Hu Chang Wang." Please take note, the above four combinations all belong to Inauspicious Spirit, and you should not act rashly when encountering them in any affairs. When Bing combines with Jia, it is called "Fei Niao Die Xue," and when Jia combines with Bing, it is called "Qing Long Fan Shou." Only these two combinations belong to吉神, and using them for affairs will result in success in eight or nine out of ten cases.

八門若遇開休生，諸事逢之皆稱情，傷宜捕獵終須獲，杜好邀遮及隱形，景上投書並破陣，驚能擒訟有聲名，若問死門何所主，只宜吊死與行刑，蓬任沖輔禽陽星，英芮柱心陰宿名，輔禽心星為上吉，沖任小吉未全亨。

Among the eight gates, if one encounters the Open Door, the Life Gate, and the Rest Gate, anything one does will be to one's liking. The Wound Gate is suitable for hunting and trapping, and pursuing will eventually lead to capture. The Du Gate is suitable for intercepting on the way and for concealing one's trail. The Jing Gate is suitable for submitting letters and breaking through enemy lines. The Jing Gate can capture criminals, win lawsuits, and gain reputation. If one asks about the Death Gate, it is only suitable for mourning, funerals, and carrying out executions. Among the nine stars, the Tianpeng, Tianren, Tianchong, Tianfu, and Tianqin are yang stars, while the Tianying, Tianrui, Tianzhu, and Tianxin are yin stars. The Tianfu, Tianqin, and Tianxin stars are the most auspicious, while the Tianchong and Tianren are only slightly auspicious and not suitable for everything to go smoothly.

大凶蓬芮不堪使，小凶英柱不精明，小凶無氣變為吉，大凶無氣卻平平，吉宿更能逢旺相，萬舉萬全必成功，若遇休囚並廢沒，勸君不必走前程，要識九星配五行，須求八卦考羲經，坎蓬水星離英火，中宮坤艮土為營。

The great凶 stars are Tianpeng and Tianrui, which are fundamentally not usable; the minor凶 stars are Tianying and Tianzhu, which are not sufficiently intelligent. However, if the minor凶 stars are in a time of no energy, they can turn into good fortune; if the great凶 stars are in a time of no energy, they become ordinary. If auspicious stars meet the旺 and 相 energies, they will be absolutely safe in doing anything and surely succeed; if they meet the 衰败 energies such as xiu, qiu, fei, and mei, it is advisable not to proceed further. To recognize the five elements associated with each of the nine stars, one must start from the eight trigrams and refer to the principles of the Yi hexagrams as drawn by Fuxi. The Tianpeng in the Kan trigram belongs to water, the Tianying in the Li trigram belongs to fire, and the central five trigrams together with the Kun and Gen trigrams are based on earth.

乾兌為金震巽木，旺相休囚看重輕，與我同行即為相，我生之月誠為旺，廢於父母休於財，囚於鬼兮真不妄，假令水宿號天蓬，相在初冬與仲冬，旺於正二休四五，其餘仿此自研窮，急則從神緩從門，三五反覆天道亨。

The Qian Palace and the Dui Palace belong to metal, while the Zhen Palace and the Xun Palace belong to wood. The concepts of prosperity, decline, rest, and captivity should be considered in terms of their relative strength. The month with the same Five Phases as the star is called "Xiang," and the month that generates the star is called "Wang." When encountering the parents' energy that nourishes me, it is called "Fei," when encountering the wealth energy that I overcome, it is called "Xiu," and when encountering the ghost energy that overcomes me, it is called "Qiu." This is indeed accurate. For example, the Tianpeng star, which belongs to water, has its Xiang energy in the first month of winter, October, and the second month of winter, November. Its Wang energy is in the first and second months of spring, when water generates wood. Its Xiu energy is in the fourth and fifth months of spring, when water overcomes fire. The other stars can be calculated in the same way. In urgent situations, use the nine gods; in calm situations, use the eight gates. Understanding "You San Bi Wu" and carefully considering the interactions will naturally make the heavenly way smooth and unobstructed.

十干加符若加錯，入墓休囚吉事危，十精為使用為貴，起宮天乙用無遺，天目為客地耳主，六甲推合無差理，勸君莫失此玄機，洞徹九宮輔明主，宮制其門不為迫，門制其宮是迫雄，天網四張無走路，一二網低有路蹤。

When the ten heavenly stems are added to the chief symbol but are placed incorrectly, and then fall into a place of burial or weakness and confinement, even originally auspicious events will turn into dangerous ones. The vital energy of the ten heavenly stems used as the duty gate is most precious. Starting from the palace where Tianyi is located, nothing will be missed. "Tianmu" represents the guest side, and "Di'er" represents the host side. By using the six Jia in sequence to match, the reasoning will not be wrong. I urge all of you not to miss this profound secret. Once the nine palaces are thoroughly understood, one can assist a wise ruler. When a palace restrains a gate, it is not considered "pressure"; when a gate restrains the palace it is in, it is called "men pressure," which is the strongest. "Tianwang Sizhang" indicates a situation with no way out, but when it falls into the first or second palace, the net is spread low, allowing a path to escape.

三至四宮難迴避，八九高張任西東，節氣推移時候定，陰陽順逆要精通，三元積數成六紀，天地未成有一理，請觀歌裡真妙訣，非是真賢莫傳與。

When the heavenly net falls on the third and fourth palaces, it is difficult to avoid; when it falls on the eighth and ninth palaces, the net is high, allowing free movement east and west. The solar terms change continuously, and the timing is determined accordingly. One must thoroughly understand both the forward and reverse directions of Yang Dun and Yin Dun. The accumulation of the upper, middle, and lower trigrams forms the sixty Jiazi cycles, a principle that existed even before the formation of heaven and earth. Please all carefully examine the true secret verses in this song. If one is not a true sage, do not easily teach this to him.

陰陽順逆妙難窮，二至還歸一九宮，若能了達陰陽理，天地都來一掌中，三才變化作三元，八卦分為八遁門，星符每逐十干轉，值使常從天乙奔，六儀六甲本同名，三奇即是乙丙丁，三奇若合開休生，便是吉門利出行。

The mysteries of the reversal and progression of Yang Dun and Yin Dun are endless. After the Winter Solstice, the sequence begins with Yang Dun starting from the first palace of Kan; after the Summer Solstice, the sequence begins with Yin Dun starting from the ninth palace of Li. As long as one thoroughly understands the principles of yin and yang, the movements of heaven and earth are all within one's grasp. The changes of heaven, earth, and humanity are divided into upper, middle, and lower trigrams. The eight trigrams are divided into eight doors of Dun Jia. The nine stars and the straight symbol move with the ten heavenly stems, while the duty gate always moves from the palace where Tianyi is located. The six instruments and the six Jia are actually one thing with two names—Jiazi is hidden in Wu, Jiaxu is hidden in Ji, and so on. The Three Marvels are the three stems Yi, Bing, and Ding. If the Three Marvels align with the Open Door, the Resting Door, or the Life Gate, it is a favorable door, suitable for travel.

萬事從之無不利，能知玄妙得其靈，值符前三六合位，前二太陰須切記，值符後一為九天，後二之宮為九地，地可伏匿天揚兵，六合太陰可藏避，急從神兮緩從門，三五反覆天道利，以上雖得三奇妙，不如更得三奇使。

Everything should be done in this direction without any adverse effects. If one understands the subtle principles, it will naturally be effective. The Chief Symbol counted forward three gates is "Liu He," and counted forward two gates is "Tai Yin," which must be remembered. The Chief Symbol counted backward one gate is "Jiu Tian," and counted backward two gates is "Jiu Di." Under "Jiu Di" one can hide and conceal, while under "Jiu Tian" one can display military strength. "Liu He" and "Tai Yin" are places for hiding and seeking refuge. In urgent situations, use the Nine Gods; in calm situations, use the Eight Doors. Understanding "You San Bi Wu" and carefully considering repeatedly, following the heavenly way will be beneficial. Although the above has already captured the subtlety of the Three Marvels, it is still better to also obtain "San Qi De Shi."

得使猶來未為精，五不遇時損光明，用事須憂時尅日，反伏吟格猶不吉，掩捕逃亡須格時，占稽行人信豈失，斗中三奇游六儀，天乙會合主陰私，討捕須用時下尅，行人信息遇三奇，三奇上見遊六儀，六儀更見五陽時。

Having only the "command" (使) is not yet pure; if encountering the "five unfavorable times" (五不遇时), the brightness of the sun and moon will be harmed. When taking action, the most worrying situation is when the heavenly stem of the hour overcomes the heavenly stem of the day. Encountering the reverse chant (反吟) or hidden chant (伏吟) patterns is also inauspicious. For matters concerning capturing or hunting someone who is fleeing, one must choose a time with a proper pattern (格). For questioning about a traveler's news, using this method will not lead to error. When the three marvels (三奇) of the Big Dipper move over the six instruments (六仪) and meet with the "heavenly virtue" (天乙), it indicates something private. For capturing or apprehending someone, one must take the pattern where the heavenly stem of the hour overcomes the lower palace. For questioning about a traveler's news, one must encounter the three marvels. When the three marvels are above the six instruments, and the six instruments meet the five yang hours, these are all favorable signs.

兼向八門尋吉位，萬事開三萬事宜，五陽在前五陰後，主客須知有盛衰，陰後五干君須記，六儀加著更無利，六儀忽然加三宮，便為擊刑先須記，六儀擊刑三奇墓，此時舉動可憚懼，太白入熒賊即來，熒入太白賊即去。

From among the eight gates, find the favorable direction, and thus open the way for all matters, making everything appropriate. The five yang hours come first, followed by the five yin hours. Clearly distinguish which side is strong and which is weak. Remember well the five heavenly stems after the yin hours, as the six instruments added upon them bring no benefit. If the six instruments suddenly fall upon the third gate of Zhen, this is called 'striking punishment,' which must be remembered. When encountering 'striking punishment' or 'three marvels entering the tomb,' any action at that time is very dangerous. When Tai Bai enters Ying Huo, thieves will come; when Ying Huo enters Tai Bai, thieves will go away.

丙為悖兮庚為格，格則不通悖亂逆，庚加日干為伏干，日干加庚飛干格，庚加值符天乙伏，值符加庚天乙飛，加己為刑遁上格，加癸路中見疑格，加壬之時為小格，又嫌年月日時逢，當此之時最不吉，舉動行師皆不宜。

Bing governs "paradox," and Geng governs "obstruction": obstruction refers to blockage and block, while paradox refers to disorder andretrograde. When Geng is added to the day stem, it is called "hidden stem obstruction," and when the day stem is added to Geng, it is called "flying stem obstruction." When Geng is added to the chief symbol, it is called "heavenly master hidden palace," and when the chief symbol is added to Geng, it is called "heavenly master flying palace." When Geng is added to Ji, it is called "criminal obstruction," which is also considered a high level of obstruction in the hidden art; when Geng is added to Gui, it is called "doubtful obstruction on the road"; when Geng is added to Ren, it is called "minor obstruction." In addition, it is also considered unfavorable if Geng coincides with the flowing year, month builder, day branch, or hour stem. When these hours occur, it is most inauspicious, and no actions or military movements should be taken.

丙為甲兮鳥跌穴，甲加丙兮龍返首，辛加乙兮虎猖狂，乙加辛兮龍逃走，丁加癸兮鳥投江，癸加丁兮蛇夭矯，符加丙兮為相佐，時加六丁為守星，丙合戊開為天遁，地遁乙合入開宮，休承丁乙太陰人，天網四張時加癸。

Bing combined with Jia is called "Flying Bird Falls into a Hole," while Jia combined with Bing is called "Azure Dragon Returns Its Head." Xin combined with Yi is called "White Tiger Runs Wild," while Yi combined with Xin is called "Azure Dragon Runs Away." Ding combined with Gui is called "Vermilion Bird Jumps into the River," while Gui combined with Ding is called "Winding Snake Twists and Turns." The Chief Symbol combined with Bing indicates a supportive assistant; the hour stem combined with the six Ding indicates the "Guarding Star" pattern. Bing combined with Wu and the Open Door is called "Heavenly Concealment," Yi combined with the Open Door is called "Earthly Concealment," and the Xiu Men receiving Ding or Yi with the Tai Yin is called "Human Concealment." The hour stem combined with Gui is called the "Four Nets Spread" pattern.

蓬加英上為返吟，伏吟之時蓬加蓬，吉宿逢之事不吉，凶宿逢之事愈凶，天輔沖任禽心吉，天蓬天芮英柱凶，陰宿天心英柱芮，陽星沖輔禽任蓬，天網四張無走路，陰陽順逆妙無窮，節氣推移時候定，二至還鄉一九宮，三元超接遊六儀，八卦周流遍九宮，若能了達陰陽理，天地消詳一掌中。

When the Tianpeng Star is placed above the Tianying Star, it is called "Fan Yin," and when Tianpeng is placed above Tianpeng, it is called "Fu Yin." Even if auspicious stars meet them, the outcome is not favorable; if malevolent stars meet them, the outcome becomes even worse. Among the nine stars, Tianfu, Tianchong, Tianren, Tianqin, and Tianxin are considered auspicious, while Tianpeng, Tianrui, Tianying, and Tianzhu are considered malevolent. Tianxin, Tianying, Tianzhu, and Tianrui are yin stars, while Tianchong, Tianfu, Tianqin, Tianren, and Tianpeng are yang stars. "Tianwang Sizhang" signifies a situation where there is no way out. The subtleties of yin and yang, in their forward and reverse movements, are endless. With the changing solar terms, the time is determined accordingly. On the winter solstice and summer solstice, the energy returns to the Kan palace and the Li palace respectively. The three yuan are connected using the methods of "Chao Shen" and "Jie Qi." The three marvels move through the six instruments, and the eight trigrams circulate through the nine palaces. As long as one thoroughly understands the principles of yin and yang, the waxing and waning of heaven and earth can be clearly discerned within one's palm.

冬至驚蟄一七四，小寒二八五同推，春分大寒三九六，立春八五二相隨，榖雨小滿五二八，雨水九六三為期，清明立夏四一七，芒種六三九為宜，十二節氣四時定，上中下元是根基。

This is the mnemonic for the Yang Dun structure numbers for the twelve solar terms: Winter Solstice and Start of Spring use one, seven, four, three; Minor Cold follows the same pattern with two, eight, five. Spring Equinox and Minor Heat use three, nine, six; Start of Spring follows with eight, five, two. Rain Water uses nine, six, three; Qingming and Start of Summer use four, one, seven; Grain Rain and Major Heat use five, two, eight. From Winter Solstice to Major Heat, these twelve solar terms are determined by the four seasons. The three numbers listed under each solar term are in order the structure numbers for the upper, middle, and lower periods, which form the basis for starting the structure.

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，此是陰遁起例法，節氣推移細心參。

This is the mnemonic for the Yin Dun twelve solar terms structure: After Summer Solstice and White Dew, use the structures nine, three, and six-three; Minor Heat is in eight, two, and five; Major Heat and Autumn Equinox use seven, one, and four; Beginning of Autumn follows the cycle of two, five, and eight; Frost Descent and Minor Snow use five, eight, and two; Major Snow relates to four, seven, and one; Heat Departure follows one, four, and seven; Beginning of Winter and Cold Dew use six, nine, and three. This is the method for starting the structures in Yin Dun. The three numbers represent the upper, middle, and lower periods' structure numbers, respectively. As the solar terms progress, one must carefully examine and determine them.

冬至一七四、小寒二八五、大寒三九六、立春八五二、雨水九六三、驚蟄一七四、春分三九六、清明四一七、榖雨五二八、立夏四一七、小滿五二八、芒種六三九。（以上陽遁）

The structure numbers for Yang Dun during each solar term are arranged in order, with each group of three numbers representing the structure numbers used for the upper, middle, and lower periods respectively: On the day of Winter Solstice, the structure numbers are one, seven, and four; on the day of Lesser Cold, they are two, eight, and five; on the day of Greater Cold, they are three, nine, and six; on the day of Start of Spring, they are eight, five, and two; on the day of Rain Water, they are nine, six, and three; on the day of Awakening of Insects, they are one, seven, and four; on the day of Vernal Equinox, they are three, nine, and six; on the day of Clear and Bright, they are four, one, and seven; on the day of Grain Rain, they are five, two, and eight; on the day of Start of Summer, they are four, one, and seven; on the day of Grain Full, they are five, two, and eight; on the day of Grain in Ear, they are six, three, and nine. All of these belong to Yang Dun.

夏至九三六、小暑八二五、大暑七一四、立秋二五八、處暑一四七、白露九三六、秋分七一四、寒露六九三、霜降五八二、立冬六九三、小雪五八二、大雪四七一。（以上陰遁）

Yin Dun's structure numbers for each solar term are arranged in order, with each set of three numbers corresponding to the upper, middle, and lower periods respectively: Summer Solstice uses nine, three, and six structures; Minor Heat uses eight, two, and five structures; Major Heat uses seven, one, and four structures; Beginning of Autumn uses two, five, and eight structures; Limit of Heat uses one, four, and seven structures; White Dew uses nine, three, and six structures; Autumn Equinox uses seven, one, and four structures; Cold Dew uses six, nine, and three structures; Frost Descent uses five, eight, and two structures; Beginning of Winter uses six, nine, and three structures; Minor Snow uses five, eight, and two structures; Major Snow uses four, seven, and one structures. All of the above belong to Yin Dun.

天乙在門，行遠良人，貴人車馬，長者歡欣。螣蛇在門，虛驚怪異，半途而回，風雨相阻，若有鴉鳴，有人追捕。朱雀在門，遇生色物，遠聞鼓聲，文書無阻。六合在門，路逢車馬，陰人綵衣，兒童戲耍。

When the twelve Heavenly Generals appear at the gate, there are signs on the road. If "Tian Yi" appears at the gate, it indicates that the person traveling far is virtuous, and will meet a Nobleman on the way, causing joy to the elderly. If "Teng She" appears at the gate, it signifies a false alarm or strange events, often leading to a return halfway or being blocked by wind and rain; if crows are heard calling, someone is chasing. If "Zhu Que" appears at the gate, it means encountering living creatures or colorful things, with distant drum sounds, and no obstacles in official documents. If "Liu He" appears at the gate, it indicates meeting carriages and horses on the road, as well as seeing women in colorful clothes and children playing.

勾陳在門，路逢鬪打，作事勾留，謀為參差。青龍在門，喜兆則馬路逢官吏，錦衣、奇花。天空在門，賤物載道，陽增陰道，類聚笑話。白虎在門，見死聞悲，官事驚迫，途逢兵革。

"Gou Chen" appearing at the gate indicates encountering fights or disputes on the way, with affairs hindered and delayed, and plans proceeding unevenly and out of harmony. "Qing Long" appearing at the gate is a good omen, indicating meeting officials or seeing fine clothes and unusual flowers. "Tian Kong" appearing at the gate suggests encountering worthless items everywhere, with increasing yang energy and decreasing yin energy, and a group of people gathering together laughing and joking. "Bai Hu" appearing at the gate indicates seeing injuries and hearing sad sounds, legal matters being alarming and pressing, and encountering weapons and warfare on the road.

太常在門，酒食巫師，或為優使，彩童神軸。玄武在門，盜賊亡失，若非牙偤，即是乞兒。太陰在門，小求大得，陰私和合，音樂相隨。天后在門，童子戲耍，婦人送物，女子還家。

"Tai Chang" appearing at the gate indicates encountering wine, food, banquets, and people engaged in rituals or performances, or perhaps seeing painted children and images of deities. "Xuan Wu" appearing at the gate suggests theft or loss, and those encountered on the way are either brokers or servants, or beggars. "Tai Yin" appearing at the gate indicates that although the request is small, the gain is great, secret matters and mediations can succeed, and there is often music accompanying. "Heavenly Empress" appearing at the gate indicates seeing children playing, women bringing things, or women returning to their maternal homes.

青龍吉方，天目、地耳，宜坐吉方，求財、賭博、謀為，百事皆吉。華蓋、地戶、天門、地耳、天目、青龍：酉方，巳、辰、癸酉、丁卯、子、甲子；未方，卯、寅、癸未、丁丑、戌、甲戌；巳方，丑、子、癸巳、丁亥、申、甲申；卯方，亥、戌、癸卯、丁酉、午、甲午；丑方，酉、申、癸丑、丁未、辰、甲辰；亥方，未、午、癸亥、丁巳、寅、甲寅。

The Azure Dragon is a favorable direction, along with the Heavenly Eye and the Earthly Ear, considered as auspicious positions. It is advisable to sit facing this favorable direction for all affairs. Matters related to seeking wealth, gambling, and various plans are all auspicious. Below are the stem-branch combinations associated with each of the six directions for the following elements: Huagai, Di Hu, Tianmen, Di Er, Tianmu, and Qinglong. West direction: Huagai is in巳, Di Hu is in辰, Tianmen is in Guiyou, Di Er is in Dingmao, Tianmu is in子, Qinglong is in Jiazi. Southwest direction: Huagai is in卯, Di Hu is in寅, Tianmen is in Guiwei, Di Er is in Dingchou, Tianmu is in戌, Qinglong is in Jiaxu. South direction: Huagai is in丑, Di Hu is in子, Tianmen is in Guisi, Di Er is in Dinghai, Tianmu is in申, Qinglong is in Jiashen. East South direction: Huagai is in亥, Di Hu is in戌, Tianmen is in Guimao, Di Er is in Dingyou, Tianmu is in午, Qinglong is in Jiawu. Northwest direction: Huagai is in酉, Di Hu is in申, Tianmen is in Guichou, Di Er is in Dingwei, Tianmu is in辰, Qinglong is in Jiachen. North direction: Huagai is in未, Di Hu is in午, Tianmen is in Guihai, Di Er is in Dingsi, Tianmu is in寅, Qinglong is in Jiayin.

子午臨申位，丑未戌上尋，寅申居子位，卯酉卻加寅，辰戌龍位上，巳亥午中行。

This is the starting formula for calculating the "Twelve Yellow and Black Paths." According to the earthly branch of the day, determine where the Azure Dragon star begins in the hour position: On days of Zi and Wu, it starts at Shen; on days of Chou and Wei, it starts at Xu; on days of Yin and Shen, it starts at Zi; on days of Mao and You, it starts at Yin; on days of Chen and Xu, it starts at Chen, which is the Dragon position; on days of Si and Hai, it starts at Wu. After determining the starting point, follow the order of the twelve gods in sequence to calculate the Yellow and Black Paths for each hour of the day.

青龍（黃道）、明堂（黃）、天刑（黑）、朱雀（黑）、金匱（黃）、天德（黃）、白虎（黑）、玉堂（黃）、天牢（黑）、玄武（黑）、司命（黃）、勾陳（黑）。

The order of the twelve gods counted from the starting point and their attributes of the Yellow and Black Paths are: Qilong belongs to the Yellow Path, Mingtang belongs to the Yellow Path, Tianxing belongs to the Black Path, Zhuque belongs to the Black Path, Jin Gui belongs to the Yellow Path, Tiande belongs to the Yellow Path, Baihu belongs to the Black Path, Yutang belongs to the Yellow Path, Tianlao belongs to the Black Path, Xuanwu belongs to the Black Path, Siming belongs to the Yellow Path, Gouchen belongs to the Black Path. The day branches and hours corresponding to the six gods of the Yellow Path can be used for affairs, while those corresponding to the six gods of the Black Path should be avoided.

坎，水、一白、天蓬；坤，土、二黑、天芮；震，木、三碧、天沖；巽，木、四綠、天輔；中五，土、五黃、天禽；干，金、六白、天心；兌，金、七赤、天柱；艮，土、八白、天任；離，火、九紫、天英。

Each of the nine palaces is associated with the Five Phases, flying stars, and nine stars as follows: the first palace of Kan belongs to water, is one white, and is paired with the "Tian Peng" star; the second palace of Kun belongs to earth, is two black, and is paired with the "Tian Rui" star; the third palace of Zhen belongs to wood, is three green, and is paired with the "Tian Chong" star; the fourth palace of Xun belongs to wood, is four green, and is paired with the "Tian Fu" star; the central fifth palace belongs to earth, is five yellow, and is paired with the "Tian Qin" star; the sixth palace of Qian belongs to metal, is six white, and is paired with the "Tian Xin" star; the seventh palace of Dui belongs to metal, is seven red, and is paired with the "Tian Zhu" star; the eighth palace of Gen belongs to earth, is eight white, and is paired with the "Tian Ren" star; the ninth palace of Li belongs to fire, is nine purple, and is paired with the "Tian Ying" star. When arranging the Earth Plate, first place these nine stars in their respective palaces. The Heaven Plate is rotated according to the hour, always based on this arrangement.

值符（火）、螣蛇（土）、太陰（金）、六合（木）、勾陳（土）、太常（五行化氣）、朱雀（火）、九地（土）、九天（金），陽遁順行。值、螣、陰、六（白虎金）、常（玄武水）、陳、雀、地、天，陰遁逆布。甲子戊、甲戌己、甲申庚、甲午辛、甲辰壬、甲寅癸。星奇丁、月奇丙、日奇乙，陽順陰逆。

The five elements attributes and order of the deities are: the Chief Symbol belongs to fire, the Qí Shé belongs to earth, the Tai Yin belongs to metal, the Liu He belongs to wood, the Gou Chen belongs to earth, the Tai Chang is the transformed energy of the five elements, the Zhu Que belongs to fire, the Jiudi belongs to earth, and the Jiu Tian belongs to metal. In Yang Dun, they are arranged in this order sequentially. In Yin Dun, the order remains Chief Symbol, Qí Shé, Tai Yin, Liu He (this position is also called Bai Hu, belonging to metal), Tai Chang (this position is also called Xuan Wu, belonging to water), Gou Chen, Zhu Que, Jiudi, and Jiu Tian, but they are arranged in reverse order. Each of the six jia ten-day cycles hides one of the celestial stems: Jiazi hides Wu, Jiaxu hides Ji, Jiashen hides Wu, Jiawu hides Xin, Jiachen hides Ren, and Jiayin hides Gui. The Three Marvels are the Star Marvel DING, the Moon Marvel BING, and the Day Marvel YI. In Yang Dun, they are arranged sequentially, while in Yin Dun, they are arranged in reverse order.

甲己之年丙作首，乙庚之歲戊為頭，丙辛便向庚寅起，丁壬壬寅順行流，惟有戊癸何方起，正月始從甲寅求。

This is a mnemonic for determining the stem of the first month based on the heavenly stem of the year, used to establish the monthly pillar: when the year is Jia or Ji, the first month starts with Bingyin; when the year is Yi or Geng, the first month starts with Wuyin; when the year is Bing or Xin, the first month starts with Gengyin; when the year is Ding or Ren, the first month starts with Renyin and proceeds in order; when the year is Wu or Gui, the starting point is unknown, and the answer is that the first month must start with Jiayin. Once the stem of the first month is determined, the stems of the following months can be sequentially deduced.

甲己還加甲，乙庚丙作初，丙辛生戊子，丁壬庚子居，戊癸推壬子，時元定不虛。

This is a mnemonic for determining the heavenly stem of the first hour (zi hour) based on the day stem, used to establish the time pillar: On Jia day and Ji day, the zi hour begins with Jiazi; on Yi day and Geng day, it starts with Bingzi; on Bing day and Xin day, it begins with Wuzi; on Ding day and Ren day, it starts with Gengzi; on Wu day and Gui day, it begins with Renzi. Once the heavenly stem and earthly branch of the zi hour are determined, the rest of the hours can be sequentially arranged, ensuring the heavenly stem of each hour is never incorrectly calculated.

乾納甲壬、坤納乙癸、坎戊、離己、震庚、巽辛、艮丙、兌丁，甲墓於干，戊墓坎之類。

The method of assigning heavenly stems to the Eight Trigrams in Najia is as follows: the Qian trigram takes Jia and Ren, the Kun trigram takes Yi and Gui, the Kan trigram takes Wu, the Li trigram takes Ji, the Zhen trigram takes Geng, the Xun trigram takes Xin, the Gen trigram takes Bing, and the Dui trigram takes Ding. To determine whether a heavenly stem is "buried" (入墓), one follows this assignment: since Jia is assigned to Qian, the burial of Jia is in the Qian trigram; since Wu is assigned to Kan, the burial of Wu is in the Kan trigram. The rest of the stems are similarly determined by this method.

寅午戌日馬在申劫在亥宮，申子辰日馬在寅劫在巳宮，巳酉丑日馬在亥劫在寅宮，亥卯未日馬在巳劫在申宮。

The Post Horse and Robbery Sha are determined by the Triple Harmony Formation of the Day Branch: for days of寅, 午, and 戌, the Post Horse is in 申 and Robbery Sha is in 亥; for days of 申, 子, and 辰, the Post Horse is in 寅 and Robbery Sha is in 巳; for days of 巳, 酉, and 丑, the Post Horse is in 亥 and Robbery Sha is in 寅; for days of 亥, 卯, and 未, the Post Horse is in 巳 and Robbery Sha is in 申. The direction of the Post Horse indicates movement and travel, while the direction of Robbery Sha indicates loss and damage. When acting, one should move towards the Post Horse and avoid the Robbery Sha.

甲子旬中戌亥空，甲戌旬中申酉空，甲申旬中午未空，甲午旬中辰巳空，甲辰旬中寅卯空，甲寅旬中子丑空。

The sixty Jiazi cycles are divided into six periods, each period consisting of ten days. The ten heavenly stems are paired with the twelve earthly branches, but since there are only ten stems, two branches are left unpaired in each period, and these are called "xun kong" or "empty亡." In the Jiazi period, the branches Xu and Hai are empty; in the Jiaxu period, the branches Shen and You are empty; in the Jiashen period, the branches Wu and Wei are empty; in the Jiawu period, the branches Chen and Si are empty; in the Jiachen period, the branches Yin and Mao are empty; and in the Jiayin period, the branches Zi and Chou are empty. When something falls into an empty position, the matters involved are often empty and not substantial.

甲己在艮乙庚干，丙辛坤位喜神安，丁壬離宮笑嘻嘻，戊癸巽上醉沉沉。

This is a mnemonic for determining the direction of the "Happy God" based on the day stem: On Jia day and Ji day, the Happy God is in the Gen direction, which is Northeast; on Yi day and Geng day, the Happy God is in the Qian direction, which is Northwest; on Bing day and Xin day, the Happy God is in the Kun direction, which is Southwest; on Ding day and Ren day, the Happy God is in the Li palace, which is Due South, hence the verse says "laughing happily"; on Wu day and Gui day, the Happy God is in the Xun direction, which is Southeast, hence the verse says "drunk and drowsy". Traveling or getting married in the direction of the Happy God is most auspicious.

甲祿在寅，乙祿在卯，丙戊在巳，丁己在午，庚祿在申，辛祿在酉，壬祿在亥，癸祿在子。

Each of the ten Heavenly Stems has its own "Lù" position, which is the earthly branch where the stem reaches its officialdom and gains strength. Jia's Lù is in Yin, Yi's Lù is in Mao, Bing and Wu share the same Lù in Si, Ding and Ji share the same Lù in Wu, Geng's Lù is in Shen, Xin's Lù is in You, Ren's Lù is in Hai, and Gui's Lù is in Zi. When the day stem is in its Lù position, it signifies prosperity and wealth. When making decisions, taking this direction as favorable is considered auspicious.

甲己化土，乙庚化金，丙辛化水，丁壬化木，戊癸化火。子丑化土，寅亥化木，辰酉化金，巳申化水，卯戌化火，午未合而不化。

The Five Phases generated by the combination of Heavenly Stems are: Jia and Ji combine to form Earth, Yi and Geng combine to form Metal, Bing and Xin combine to form Water, Ding and Ren combine to form Wood, and Wu and Gui combine to form Fire. The Five Phases generated by the combination of Earthly Branches are: Zi and Chou combine to form Earth, Yin and Hai combine to form Wood, Chen and You combine to form Metal, Si and Shen combine to form Water, and Mao and Xu combine to form Fire; however, Wu and Wei although they combine, do not generate a new Five Phase.

甲日未陽貴丑陰貴，戊庚日丑陽貴未陰貴，乙日申陽貴子陰貴，己日子陽貴申陰貴，丙日酉陽貴亥陰貴，丁日亥陽貴酉陰貴，壬日卯陽貴巳陰貴，癸日巳陽貴卯陰貴，辛日寅陽貴午陰貴。

The "Heavenly Nobleman" is divided into Yang Nobleman and Yin Nobleman according to the Day Stem: For Jia day, Wei is the Yang Nobleman and Chou is the Yin Nobleman; for Wu day and Geng day, Chou is the Yang Nobleman and Wei is the Yin Nobleman; for Yi day, Shen is the Yang Nobleman and Zi is the Yin Nobleman; for Ji day, Zi is the Yang Nobleman and Shen is the Yin Nobleman; for Bing day, You is the Yang Nobleman and Si is the Yin Nobleman; for Ding day, Hai is the Yang Nobleman and You is the Yin Nobleman; for Ren day, Mao is the Yang Nobleman and Si is the Yin Nobleman; for Gui day, Si is the Yang Nobleman and Mao is the Yin Nobleman; for Xin day, Yin is the Yang Nobleman and Wu is the Yin Nobleman. The direction where the Nobleman is located is favorable for visiting elders and seeking help from others.

申（白虎、傳送）、酉（太陰、從魁）、戌（天空、河魁）、亥（神玄武、將登明）、未（太常、小吉）、子（神天后、將神后）、午（朱雀、勝光）、丑（神天乙、將大吉）、巳（螣蛇、太乙）、辰（勾陳、天罡）、卯（六合、太沖）、寅（神青龍、將功曹）。

The Earthly Branches are each paired with one heavenly deity and one Month General. The Shen position is paired with the White Tiger deity and the Transmission General; the You position is paired with the Taiyin deity and the From-Qiu General; the Xu position is paired with the Sky-Empty deity and the River-Chief General; the Hai position is paired with the Black Tortoise deity and the Dengming General; the Wei position is paired with the Taichang deity and the Xiaojí General; the Zi position is paired with the Heavenly Empress deity and the Shenhou General; the Wu position is paired with the Vermilion Bird deity and the Shengguang General; the Chou position is paired with the Tianyi deity and the Dají General; the Si position is paired with the Tengshe deity and the Taiyi General; the Chen position is paired with the Gouchen deity and the Heavenly Gang General; the Mao position is paired with the Liuhe deity and the Taichong General; the Yin position is paired with the Qinglong deity and the Gongcao General. When making a divination, first determine which Earthly Branch the matter falls on, then take the corresponding Month General to judge whether it is auspicious or inauspicious.

六甲同六戊，天盤戊加地盤戊，謂之伏吟。凡事閉塞靜守為吉。戊加戊（甲值符）謂之“伏吟”。凡事閉塞，靜守為吉。加乙為“青龍合靈”，門吉事吉，門凶事凶。加丙為“青龍返首”，動作大吉，若逢迫、墓、擊、刑，吉事成凶。加丁為“青龍耀明”，謁貴求名吉利，若值墓、迫，招是招非。

Among the six Jia (Heavenly Stems) and ten Earthly Branches, the Jiazi (Heavenly Stem and Earthly Branch combination) is hidden within the six Wu (Earthly Branches). Therefore, the six Jia are considered the same as the six Wu. When the Wu on the Heaven Plate is placed over the Wu on the Earth Plate, it is called 'Hidden Chant' or 'Fuyin'. In such cases, affairs tend to be blocked and unsmooth, and it is favorable to remain calm and maintain the status quo. The following explains the different configurations formed when Wu is combined with each of the other stems. When Wu is combined with Wu, it is the Jiazi value symbol combining with itself, still called 'Fuyin'. In such cases, affairs are blocked and unsmooth, and it is favorable to remain calm and maintain the status quo. When Wu is combined with Yi, it is called 'Azure Dragon Combining with Spirit', and if the gate is favorable, the matter will be favorable; if the gate is unfavorable, the matter will be unfavorable. When Wu is combined with Bing, it is called 'Azure Dragon Returning to Head', which is very favorable for taking action and doing things. However, if it encounters gate pressure, being in a tomb, or being struck by punishment, good things may turn into bad ones. When Wu is combined with Ding, it is called 'Azure Dragon Shining Brightly', which is favorable for meeting noblemen and seeking official positions. However, if it encounters being in a tomb or gate pressure, it may instead bring about trouble and disputes.

加己為“貴人入獄”，公私皆不利。加庚為“值符飛宮”，吉事不吉，凶事更凶。加辛為“青龍折足”，吉門生助尚可謀為，若逢凶門，主招災、失財、有足疾。加壬為“青龍入天牢”，凡陰陽皆不吉利。加癸為“青龍華蓋”吉格者吉，招福，門凶多乖。

When Wu is added to Ji, it is called "Nobleman in Prison," which is unfavorable for both public and private matters. When Wu is added to Geng, it is called "Chief Symbol Flying to the Palace," which turns good things into bad ones and makes bad things worse. When Wu is added to Xin, it is called "Azure Dragon Breaking Its Leg," and if it is supported by favorable gates, it can still be beneficial for planning matters; but if it meets with unfavorable gates, it may lead to misfortune, loss of wealth, or illness in the legs. When Wu is added to Ren, it is called "Azure Dragon in Heavenly Prison," which is unfavorable for both open and hidden matters. When Wu is added to Gui, it is called "Azure Dragon with the Celestial Cover," and if it is combined with favorable patterns, it brings good fortune; but if the gate it is associated with is unfavorable, it leads to many difficulties and setbacks.

乙加戊（甲值符）為“利陰害陽”，門逢凶迫，財破人傷。加乙為“日奇伏吟”，不宜謁貴求名，只可安分守身。加丙為“奇儀順遂”，吉星遷官進職，凶星夫妻離別。加丁為“奇儀相佐”，文書事吉，百事皆可為。加己為“日奇入霧”，被土闇昧，門凶必凶，得三吉門為“地遁”。

When the Yi (Ghost) is combined with the Wu (Earth), it is placed on the Jiazi (Heavenly Stem and Earthly Branch combination) which is the Chief Symbol, called "Beneficial to the Yin and Harmful to the Yang." This is favorable for secret matters but harmful to those in the open. If the gate is also encountering a凶 (malevolent) or迫 (compelled) situation, it will lead to loss of wealth and harm to people. When Yi is combined with Yi, it is called "The Day Ghost Hidden Chant," which is not suitable for visiting the Nobleman or seeking official positions, but only suitable for keeping a steady and peaceful life. When Yi is combined with Bing (Sun), it is called "The Ghost and Symbol in Harmony," and if paired with a吉利 (auspicious) star, it indicates promotion and advancement in official positions; if paired with a凶 (malevolent) star, it indicates marital discord. When Yi is combined with Ding (Emperor), it is called "The Ghost and Symbol Supporting Each Other," which is favorable for handling official documents and allows for all kinds of affairs. When Yi is combined with Ji (Earth), it is called "The Day Ghost Entering Mist," which is obscured by earth qi and leads to confusion and darkness. If the gate is凶 (malevolent), it will definitely result in misfortune; but if it receives the three auspicious gates: 开 (Opening), 休 (Rest), and 生 (Life), it becomes the "Earth Hidden" pattern.

加庚為“日奇被刑”，爭訟財產，夫妻懷私。加辛為“青龍逃走”，奴僕拐帶，六畜皆傷。加壬為“日奇入地”，尊卑悖亂，官訟是非。加癸為“華蓋逢星”，官遁跡修道，隱匿藏形，躲災避難為吉。

Yi combined with Geng is called "the day's oddity is harmed," indicating disputes over property and lawsuits, with husband and wife each harboring private intentions. Yi combined with Xin is called "the Azure Dragon escapes," indicating servants stealing property and fleeing, and livestock will also be injured. Yi combined with Ren is called "the day's oddity goes underground," indicating disorder and confusion in hierarchy and rank, leading to lawsuits and disputes. Yi combined with Gui is called "the Celestial Crown meets the star," suitable for retreating from the world, seeking solitude, cultivating virtue, and concealing one's actions; using it to avoid calamity and disaster brings good fortune.

丙加戊（甲值符）名“飛鳥跌穴”，謀為百事洞澈。加乙為“日月並行”，公謀私為皆吉。加丙為“月奇孛師”，文書逼迫，破耗遺失。加丁為“月奇朱雀”，貴人文書吉利，常人平靜，得三吉門為“天遁”。

Bing Qi added to Wu, meaning added to the Jiazi Chief Symbol, is called "Flying Bird Falling into a Hole," indicating that all matters will be clear and smooth. Bing added to Yi is called "Sun and Moon Moving Together," which is auspicious for both public and private affairs. Bing added to Bing is called "Moon Qi with the孛 Star," indicating urgent paperwork, loss of wealth, and damage. Bing added to Ding is called "Moon Qi with the Vermilion Bird," meaning that the Nobleman will handle paperwork smoothly and auspiciously, while ordinary people will remain safe and untroubled; if this is combined with the three auspicious gates, opening, rest, and life, it becomes the "Heavenly Concealment" pattern.

加己為“太孛入刑”，囚人刑杖，文書不行，吉門得吉，凶門轉凶。加庚為“熒入太白”，門戶破敗，盜賊耗失。加辛為“謀事就成”，病人不凶。加壬為“火入天羅”，為客不利，是非頗多。加癸為“華蓋孛師”，陰人害事，災禍頻生。

Bing added to Ji is called "Too孛 enters the punishment," indicating that prisoners will be beaten with sticks and documents will not go through; when combined with a favorable gate, it brings good results, but when combined with an unfavorable gate, it turns bad. Bing added to Geng is called "Flame enters the White Emperor," indicating the destruction of the household, theft, and loss of property. Bing added to Xin is called "Plans succeed," meaning that matters planned will succeed, and the sick will not face danger. Bing added to Ren is called "Fire enters the Heavenly Net," indicating that going on a journey is unfavorable and there will be much trouble. Bing added to Gui is called "Crown Cloud and孛 Teacher," indicating that women will cause trouble and misfortune will follow continuously.

丁加戊（甲值符）為“青龍轉光”，官人升遷，常人威昌。加乙為“人遁”吉格，貴人加官進爵，常人婚姻財喜。加丙為“星隨月轉”，貴人越級高升，常人樂里生悲。加丁為“奇入太陰”，文書即至，喜事遂心。

Ding Qi combined with Wu, meaning added to the Jiazi Chief Symbol, is called "Azure Dragon Turning Light," indicating promotion for officials and prosperity for common people. Ding combined with Yi is called "Person Evading," a favorable pattern, meaning noblemen will gain higher positions and common people will experience happiness in marriage and gain in wealth. Ding combined with Bing is called "Star Follows the Moon," meaning noblemen will be promoted rapidly while common people may suffer misfortune after joy. Ding combined with Ding is called "Qi Entering Taiyin," meaning documents will arrive immediately and good things will go smoothly as wished.

加己為“火入勾陳”，奸私讎冤，事因女人。加庚為“年月日時格”，文書阻隔，行人必歸。加辛名曰“朱雀入獄”，罪人釋囚，官人失位。加壬名曰“五神互合”，貴人恩昭，訟獄公平。加癸名曰“朱雀投江”，文書口舌俱消，音信沉溺。

Ding combined with Ji is called 'Fire enters Gou Chen,' indicating affairs involving men and women, private misconduct, and the formation of enmity, with matters mostly arising from women. Ding combined with Geng is called 'Year, Month, Day, and Hour Pattern,' indicating obstruction in official documents, and those who are away will certainly return. Ding combined with Xin is called 'Vermilion Bird in Prison,' indicating that prisoners will be released, while officials in position will lose their posts. Ding combined with Ren is called 'Five Spirits Mutual Harmony,' indicating the favor of noblemen becoming evident, and lawsuits being judged fairly. Ding combined with Gui is called 'Vermilion Bird Falls into the River,' indicating disputes over documents and words will dissipate, and messages will become cut off and uncommunicable.

己加戊（甲值符）為“犬遇青龍”，門吉謀望遂意，上人見喜，門凶枉勞心機。加乙名為“墓神不明”，地戶蓬星，宜遁跡隱形為利逸。加丙名曰“火孛地戶”，陽人冤枉相害，陰人必致淫汙。加丁名曰“朱雀入墓”，文狀詞訟，先曲後直。

Ji is added to Wu, which is on the Jiazi Chief Symbol, called "Dog meets Azure Dragon"; if the gate is auspicious, then seeking success will be satisfactory and superiors will be pleased; if the gate is inauspicious, then efforts will be wasted. Ji is added to Yi, called "Mourning God is unclear," when the heavenly star Tianpeng meets the earth gate, it is favorable to hide and seek peace and safety. Ji is added to Bing, called "Fire Comet at the Earth Gate," indicating a man will be wronged and falsely accused, while a woman will inevitably suffer from disgrace. Ji is added to Ding, called "Vermilion Bird enters the Mourning," when filing lawsuits, the initial case is unjust, but later becomes just.

加己名為“地戶逢鬼”，病者必死，百事不遂。加庚名曰“刑格”，求名、詞訟先動者不利，陰星有謀害之情。加辛名曰“游魂入墓”，大人鬼魅，小人家先為祟。加壬名曰“地網高張”，狡童佚女，姦情殺傷。加癸名曰“地刑玄武”，男女疾病垂危，詞訟有囚獄之災。

When JI is added to JI, it is called "Earth Gate Encountering Ghost," indicating the patient will surely die and all affairs will go against them. When JI is added to GENG, it is called "Crime and Restriction," meaning those seeking fame or involved in legal disputes will suffer disadvantage if they act first; if combined with a yin star, the opponent may have intentions of harming them. When JI is added to XIN, it is called "Wandering Ghost Entering Grave," indicating adults will be disturbed by ghosts or spirits, while poor families will face disturbances from ancestors. When JI is added to REN, it is called "Earth Net Spread High," suggesting a reckless youth and a reckless woman will become involved in illicit relationships, possibly leading to violence or injury. When JI is added to GUI, it is called "Earth Punishment Black Tortoise," indicating both men and women will suffer serious illness, and those involved in legal cases will face imprisonment.

庚加戊（甲值符）曰“太白天乙伏宮”，百事不可謀為凶。加乙為“太白蓬星”，退吉進凶。加丙曰“太白入熒”，占賊必來，為客進利，為主破財。加丁曰“亭亭之格”，因私暱起官司，門吉有救。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: Zhi Fu = Chief Symbol Jia Zi = Jiazi Geng added to Wu, which is placed on Jiazi Zhi Fu, is called "Tai Bai Tian Yi Fu Gong," meaning all affairs should not be planned, indicating misfortune. Geng added to Yi is called "Tai Bai Peng Xing," which is auspicious if retreating, but inauspicious if advancing. Geng added to Bing is called "Tai Bai Ru Ying Mo," indicating certain arrival of thieves or bandits; the guest side will gain benefit, but the host side will suffer financial loss. Geng added to Ding is called "Ting Ting Ge," indicating legal troubles arising from private affection; if the gate involved is auspicious, there may be some relief.

加己曰名為“刑格”，官司被重刑。加庚曰“太白同宮”，官災橫禍，兄弟雷攻。加辛曰“白虎干格”，遠行車折馬死。加壬曰遠行失迷道路，男女音信嗟呀。加癸名為“大格”，行人至官司止，生產母子俱傷，大凶。

When Geng is combined with Ji, it is called "刑格," indicating severe punishment in legal matters. When Geng is combined with Geng, it is called "太白同宫," suggesting disaster from official authorities and unexpected misfortunes, with brothers fighting fiercely like thunder. When Geng is combined with Xin, it is called "白虎干格," indicating that traveling far may result in vehicle destruction and death of horses. When Geng is combined with Ren, it suggests getting lost on a long journey, with communication between men and women cut off, leading to sighs and lamentations. When Geng is combined with Gui, it is called "大格," meaning that those who go out will be detained by legal troubles halfway, and women giving birth will suffer harm to both mother and child, which is extremely dangerous.

辛加戊（甲值符）曰“困龍被傷”，官司破敗，屈抑守分，妄動禍殃。加乙曰“白虎猖狂”，人亡家敗，遠行多殃，尊長不喜，車船俱傷。加丙曰“干合孛師”，熒惑出現，占雨無，占晴旱，占事必因財致訟。加丁曰“獄神得奇”，經商獲倍利，因人逢赦宥。

Xin added to Wu, which is added to the Jiazi Chief Symbol, is called "Confined Dragon Suffering Injury," indicating failure in legal matters, loss of family property; at this time, one should endure some hardship and remain content with the present, as any reckless action will bring misfortune. Xin added to Yi is called "White Tiger Rampant," indicating loss of people, decline of family fortune, and misfortune on long journeys, displeasure from superiors, and damage to vehicles and boats. Xin added to Bing is called "Dry Harmony and孛Master," indicating the appearance of the planet Fluorescent Mars; if predicting rain, there will be no rain; if predicting clear weather, there will be severe drought; if predicting affairs, they will certainly involve disputes over money and lawsuits. Xin added to Ding is called "Jail God Receives a Favor," indicating that business can bring double profit, and one may encounter pardon through the influence of others.

加己曰“入獄自刑”，奴僕背主，訟訴難伸。加庚曰“白虎出力”，刀刃相接，主客相殘，遜讓退步，稍可強進，血濺衣衫。加辛為“伏吟天庭”，公廢私就，訟獄自罹罪名。加壬曰“凶蛇入獄”，兩男爭女，訟獄不息，先動失理。加癸曰“天牢華蓋”，日月失明，誤入天網，動止乖張。

When辛 is combined with己, it is called '入狱自刑', indicating that servants and attendants will abandon their master, and lawsuits will be unjust and difficult to resolve. When辛 is combined with庚, it is called '白虎出力', indicating armed conflict and mutual slaughter between the opposing sides; it is better to be humble and retreat, but if one insists on advancing, blood will be spilled. When辛 is combined with辛, it is called '伏吟天庭', indicating that public affairs will be neglected while private matters will succeed, and lawsuits may lead to self-incrimination. When辛 is combined with壬, it is called '凶蛇入狱', indicating a dispute between two men over one woman, with prolonged litigation; the one who acts first will be at fault. When辛 is combined with癸, it is called '天牢华盖', indicating that the sun and moon lose their light, and one will mistakenly fall into a trap, with every action being inappropriate and improper.

壬加甲子戊（甲值符）名曰“小蛇化龍”，男人發達，女產嬰童。加日奇六乙名曰格名“小蛇”，女子柔順，男人嗟呀，占孕生子，祿馬光華。加月奇六丙名曰“水蛇入火”，官災刑禁絡繹不絕。加星奇六丁名曰“干合蛇刑”，文書牽連，貴人匆匆，男凶女吉。加甲戌己名曰“凶蛇入獄”，大禍將至，順守斯吉，詞訟理曲。

Nin adds to Jiazi Wu, which is placed on the Jiazi Chief Symbol, called "Small Snake Transforming into a Dragon," indicating a man's success and a woman giving birth to a boy. Nin adds to the daily odd number and six Yi, this pattern is called "Small Snake," indicating a woman's gentleness and a man's sighing; when predicting pregnancy, it indicates the birth of a son, with the brilliance of official rank and horses. Nin adds to the monthly odd number and six Bing, called "Water Snake Entering Fire," indicating continuous legal troubles and punishments. Nin adds to the star odd number and six Ding, called "Dry Combination Snake Crime," indicating being involved in documents, the Nobleman coming and going hastily, which is凶 for men and吉 for women. Nin adds to Jiaxu Wu, called "Fierce Snake Entering Prison," indicating great calamity approaching, it is good to be obedient and quiet, but if involved in lawsuits, the case is unjust.

加甲申庚名曰“太白擒蛇”，刑獄公平，立剖邪正。加甲午辛名曰“螣蛇相纏”，縱得吉門，亦不能安，若有謀望，被人欺瞞。加甲辰壬名曰“蛇入地羅”，外人纏繞，內事索索，門吉星凶，庶免蹉跎。加甲寅癸名曰“幼女姦淫”，家有丑聲，門星俱吉，反禍福隆。

When壬 is combined with Jiashen and庚, it is called 「Too White Captures the Snake」, indicating that legal cases will be judged fairly, and right and wrong will be clearly distinguished. When壬 is combined with Jiawu and辛, it is called 「Tang Snake Interferes」, meaning even if a favorable gate is obtained, peace cannot be maintained; if there are plans, they will be deceived by others. When壬 is combined with Jiachen and壬, it is called 「Snake Enters the Earth Net」, indicating that outsiders will persistently interfere, and domestic affairs will be troublesome and unsettled; if the gate is favorable but the star is unfavorable, one can barely avoid hardship. When壬 is combined with Jiayin and癸, it is called 「Young Girl's Immorality」, indicating that there will be scandals within the family; if both the gate and the star are favorable, misfortune can be turned into fortune, and great blessings will follow.

癸加甲子戊（甲值符）為“天乙會合”吉格，財喜婚姻，吉人贊助成合，若門凶迫制，反招官非。加日奇六乙名曰“華蓋蓬星”，貴人祿位，常人平安。加月奇六丙名曰“華蓋孛師”，貴賤逢之，上人見喜。加星奇六丁名曰“螣蛇妖矯”，文書官司，火焚莫逃。

The癸 (Gui) is added to the Jiazi (Jia Zi) with the戊 (Wu), which is placed on the Jiazi Chief Symbol, forming the auspicious pattern of "Heavenly Ethereal Meeting." This brings good fortune in wealth and marriage, with the help of a kind-hearted person to facilitate matters. However, if the gate involved isvicious (evil) and one is forced to be restricted, it may lead to legal troubles. When癸 (Gui) is added to the daily odd (Ri Qi) Six Yi (Liu Yi), it is called "Huagai Peng Xing," where the Nobleman gains official position, and ordinary people gain peace and safety. When癸 (Gui) is added to the monthly odd (Yue Qi) Six Bing (Liu Bing), it is called "Huagai Bo Shi," and regardless of status, it brings favor from superiors. When癸 (Gui) is added to the star odd (Xing Qi) Six Ding (Liu Ding), it is called "Teng She Yao Jiao," indicating troubles with legal documents, lawsuits, and the risk of fire that are difficult to escape.

加甲戌己名曰“華蓋地戶”，男女占之，書信皆阻，躲災避難為吉。加甲申庚曰“太白入網”，以暴爭訟力平。加甲午辛曰“網蓋天牢”，占訟占病，死罪莫逃。加甲辰壬曰“復見螣蛇”，嫁娶重婚，後嫁無子，不保年華。加甲寅癸曰“天網四張”，行人失伴，病訟皆傷。

When癸 is combined with Jiaxu and己, it is called「华盖地户」, which indicates that both men and women will experience obstacles in receiving letters. However, using it to avoid disasters and difficulties brings good fortune. When癸 is combined with Jiashen and庚, it is called「太白入网」, indicating the use of forceful means in disputes, and the outcome is likely to be a draw. When癸 is combined with Jiawu and辛, it is called「网盖天牢」, indicating a fatal outcome in legal matters or illness. When癸 is combined with Jiachen and壬, it is called「复见螣蛇」, indicating remarriage for marriage, where the second wife will have no children and may not live long. When癸 is combined with Jiayin and癸, it is called「天网四张」, indicating that travelers will become separated from their companions, and patients and legal cases will suffer damage.

時加六甲，一開一闔，上下交接。陽星為開，陰星為闔，孟仲為闔，季加為開。時加六乙，往來恍惚，與神俱出。加地盤乙，與日奇同行，謀為皆吉。時加六丙，萬兵莫往，王侯之象。加地盤丙為天威，行兵謀為，有吉無凶。時加六丁，出幽入冥，到老不刑。加地盤丁者，為挾玉女而行，謀為百事皆吉。

When the hour is combined with the Six Jia, it opens and closes alternately, connecting above and below: Yang stars indicate opening, while Yin stars indicate closing; the first month's hour and the second month's hour indicate closing, while the third month's hour indicates opening. When the hour is combined with the Six Yi, it moves back and forth in a vague and indistinct manner, as if accompanying deities in entering and exiting; if it is combined with the Yi on the Earth Plate, it is like traveling with the daily odd star, and all affairs will be auspicious. When the hour is combined with the Six Bing, even a thousand soldiers and ten thousand horses should not advance, as it represents the image of a king or a marquis; if it is combined with the Bing on the Earth Plate, it is "Heavenly Authority," and military strategies and affairs will be auspicious without misfortune. When the hour is combined with the Six Ding, it can enter and exit the realm of the underworld, and one will not suffer punishment even in old age; if it is combined with the Ding on the Earth Plate, it is like traveling with the Jade Maiden, and all plans will be auspicious.

時加六戊，乘龍萬里，萬敢呵止。加地盤戊為天武，公私謀為皆吉。時加六己，如神所使，出彼凶咎。加地盤己，為地戶刑，伏藏私匿，利私不利公。時加六庚，抱木而行，強有出入，必有爭鬪。加地盤庚為天刑，凡事凶。

When the hour stem falls on the six Gengs, it is like riding a dragon for ten thousand miles, with no one daring to stop it; if it falls on the Earth Plate's Geng, it becomes 'Heavenly Punishment', which is auspicious for both public and private affairs. When the hour stem falls on the six Ji, it is like being sent by a divine being, capable of escaping danger and misfortune; if it falls on the Earth Plate's Ji, it becomes 'Earth Gate Punishment', suitable for hiding and concealing, beneficial for private matters but not for public ones. When the hour stem falls on the six Geng, one should walk holding a piece of wood to be stable; if one insists on moving about, there will certainly be disputes. If it falls on the Earth Plate's Geng, it becomes 'Heavenly Punishment', and all matters will be inauspicious.

時加六辛，行逢死人，強有作為，殃罰纏身。加地盤辛為天庭，謀為皆凶。時加六壬，為吏所禁，強有出入，非禍相侵。加地盤壬為天牢，百事俱凶。時加六癸，眾人莫視，不知六癸，出門即死。加地盤癸為地網，利隱遁，餘事皆凶。

When the hour stem is combined with the six辛 (Xin), one will meet a dead person on the way; if one persists in doing something, calamity and punishment will follow. When the Xin is added to the Earth Plate, it becomes 'Heavenly Court,' and any planning will result in misfortune. When the hour stem is combined with the six壬 (Ren), one will be arrested by officials; if one insists on going out or coming in, misfortune will come. When the Ren is added to the Earth Plate, it becomes 'Heavenly Prison,' and all affairs will be bad. When the hour stem is combined with the six癸 (Gui), no one will see one's movements; those who do not understand this layer of Gui will face danger if they go out. When the Gui is added to the Earth Plate, it becomes 'Earth Net,' which is only favorable for hiding and fleeing, but all other matters will be bad.

訟庭爭競遇天蓬，勝捷名威萬里同，春夏用之皆大吉，秋冬用之半為凶；嫁娶遠行皆不利，修造埋葬亦閒空，須得生門同丙乙，用之萬事得昌隆。

When involved in lawsuits or disputes, encountering the Tianpeng star is favorable and can lead to victory, with one's reputation and prestige spreading far and wide. Tianpeng belongs to the water element, and it is highly auspicious to use it in spring and summer. However, in autumn and winter, using it may result in half the outcome being unfavorable. Marriage and long journeys are not favorable when encountering Tianpeng, and construction or burial efforts will be wasted. It must be combined with the Shengmen (Life Gate), and also share the same palace with Bingqi and Yi qi, in order to achieve prosperity in all affairs.

天蓬值子時，主有雞鳴犬吠、宿鳥鬧林，或有鳥自北方爭鬧飛來。作用後缺唇人至，六十日後應雞生肉卵，主口舌官訟，退財凶。值丑時，主樹倒傷人、有雷電大作，及風雨為應。作用後主七日內鷄生鵝卵、犬上房，百日內傷小口，白頭老人作牙，進田產、大旺十年後主退敗。

When the Tianpeng Star is active during the Zi hour, the external signs include hearing roosters crowing, dogs barking, or birds making noise in the forest, or birds flying in from the north while calling out. After the ritual, a person with a missing beak will come to the door; sixty days later, the omen will be a hen laying soft-shelled eggs, which indicates disputes over words and financial loss, which is ominous. When the Tianpeng Star is active during the Chou hour, the external signs include trees falling and injuring people, thunder and lightning, or strong winds and rain. After the ritual, within seven days, a hen will lay eggs as big as geese' eggs, and a dog will climb onto the roof; within one hundred days, there will be harm to children; a white-haired old man will act as an intermediary, leading to the addition of farmland and prosperity in the household, but after ten years, it will still turn into decline.

值寅時，主青衣童子持花來，北方和尚裹衣至，又主女人來為應。作用後主有賊劫家財，六十日蛇入屋咬人，牛馬死，傷人口，三年後進田宅。值卯時，主黃雲四起、婦人拿把鐵器前來、大蛇過路為應。作用後半月有徵音人送財物來，六十日內女人被賊害破財，百日內得橫財大發。

When the hour of Yin arrives, the external signs are a child wearing blue clothes holding flowers coming, or a monk wearing a monk's robe arriving from the north, or a woman coming to the door. After the ritual, there will be theft and robbery of property; within sixty days, a snake will enter the house and bite someone, cattle and horses will die, and people will be injured or killed. However, three years later, there will be an increase in land and property. When the hour of Mao arrives, the external signs are yellow clouds rising from all sides, a woman holding iron tools coming, and a large snake crossing the road. After the ritual, within half a month, someone with a musical tone belonging to the Zheng pitch will bring wealth; within sixty days, a woman will be harmed by thieves and suffer financial loss; within one hundred days, unexpected wealth will come, and there will be great fortune.

值辰時，主東北樹倒傷人、鼓聲四起、女人著紅衣至為應。作用後主鵲噪，鴉鵲繞屋，賊入盜財物，六十日內病腳人上門抵賴，三年內生貴子發福。值巳時，主駝背人著毛衣，女子攜酒至及師人來為應。作用後百日內，因大發橫財，因武得官發達。

At the hour of the Dragon, the external signs indicate a tree falling in the Northeast direction causing injury to people, drums sounding from all sides, and a woman wearing red clothes arriving. After the ritual, magpies will make loud noises, and crows and magpies will fly around the house. A thief will enter and steal property. Within sixty days, a lame patient will come to demand debts. Within three years, a noble son will be born, and the family will prosper. At the hour of the Snake, the external signs indicate a hunchbacked person wearing a sweater, a woman carrying wine coming, and a practitioner of esoteric arts arriving. After the ritual, within one hundred days, great wealth will be gained, and success will be achieved through military skill leading to officialdom and prosperity.

值午時，主有人持刀上山，婦人領青衣童子至為應，作用後四十日家主亡，六十日犬作人語入屋作怪，風腳人行凶、破財，三年發旺。值未時，主童子趕馬牛至，鷺鷥自北方飛來，女人著紅衣至為應，作用後六十日內賊入屋，劫掠財物凶敗。

At the time of the午 hour, the external signs indicate that someone is carrying a knife up the mountain and a woman is leading a child wearing blue clothes coming. Forty days after the ritual, the head of the household dies; sixty days later, the dog speaks like a human and enters the house to cause disturbances; a person with difficulty in walking commits a crime, thus causing financial loss; it is not until three years later that prosperity returns. At the time of the未 hour, the external signs indicate that a child is driving cattle and horses, cranes fly in from the north, and a woman wearing red clothes arrives. Within sixty days after the ritual, thieves enter the house, plundering property, resulting in misfortune and decline.

值申時，主有取水人並持傘蓋至，西方小兒打水、擂鼓、叫喊為應。作用後二十日鷄窩內有蛇傷物，百日內少婦自縊、為淫慾，起官司凶敗。值酉時，主西方有馬行來，群鴉飛噪為應。作用後百日內生貴子，僧道作牙、進商音人財產大發。

At the hour of Shen, the external signs indicate that someone will come to draw water, and someone will arrive with an umbrella and canopy. In the west, a child will be drawing water, beating a drum, and shouting. After the ritual, within twenty days, a snake in the chicken coop will harm the poultry; within one hundred days, a young woman will commit suicide due to lust, causing a lawsuit, which will be凶 and lead to decline. At the hour of You, the external signs indicate that a horse will come from the west, and a group of crows will fly and cry. Within one hundred days, a son of high status will be born; there will be monks and Taoists acting as intermediaries, and one will gain property belonging to someone with a musical tone of Shang, achieving great fortune.

值戌時，主老人持杖至，鬍鬚人擔籮筐至，西方雷雨至為應。作用後有白犬自來，八十日內拾軍器得橫財發大富。值亥時，小兒成群至，女人著孝服為應。作用後六十日因捉賊得錢榖，三年內賣藥及符咒水發財。

At the hour of Xu, the external signs are an old man with a staff coming forward, and a bearded man carrying a basket arriving. There is thunder and rain coming from the west. After the ritual, a white dog comes running on its own. Within eighty days, one will gain unexpected wealth by finding military weapons and become very rich. At the hour of Hai, the external signs are a group of children coming, and a woman in mourning clothes. After the ritual, within sixty days, one will gain money and grain by capturing thieves; within three years, one will become wealthy through selling medicine and using talismans and incantations.

天芮授道結交宜，行方值之最不吉，出行用事皆宜退，修造安塋禍難測；賊盜驚惶憂小口，更有官事被官責，縱得奇門從此位，求其吉事皆虛為。

The star Tian Rui is favorable for teaching and making friends, but if encountered during travel, it is most inauspicious. When going out to handle affairs and meeting Tian Rui, one should know when to retreat from difficulties. It is also a disaster for building houses or burying the dead, with unpredictable misfortunes. It indicates the possibility of theft and anxiety, worry over children, legal troubles, and punishment from superiors. Even if one obtains the Three Marvels in this direction, trying to use them for good fortune is entirely in vain.

天芮值子時，秋、冬用吉，春、夏用凶。有飛禽戰驚，西南方上火光，二人相逐為應。作用後主貓犬瘋癩傷人，惹官事，六十日內有女人自縊死，秋冬用之當進羽音財產發旺及婦人喜事吉。

When the Tianrui star is at the Zi hour, it is auspicious to use it in autumn and winter, but inauspicious in spring and summer. The external signs include birds flying about in alarm, a firelight in the southwest, and two people chasing each other. After using it, there will be incidents of cats and dogs suffering from madness and biting people, leading to legal troubles; within sixty days, a woman may commit suicide. If used in autumn and winter, it can bring prosperity by acquiring property belonging to people with the fifth tone belonging to the feather category, and women will have good news, which is auspicious.

值丑時，有鼓聲自西北至。七日內主龜鱉自林中來，六十日主盜賊官司破財凶。值寅時，主瘦婦懷孕至，夏秋主披蓑衣人至，春著皮衣人來為應。作用後如得奇門旺相，六十日內牛入屋，進血財，財官祿至，子孫興旺大發。

When the hour of Chou is the value hour, the external response is a drum sound coming from the northwest. Within seven days after the action, turtles and tortoises will crawl out from the woods. Within sixty days, the main person will suffer from theft, get into legal trouble, and lose money, which is凶 (unfavorable). When the hour of Yin is the value hour, the external response is a weak pregnant woman arriving. In summer and autumn, a person wearing a straw cloak will come, while in spring, a person wearing fur clothing will arrive. After the action, if the Three Marvels auspicious door is obtained and it is in a prosperous and strong condition, within sixty days, cattle will enter the house, adding livestock wealth, and wealth, official position, and status will all arrive, with descendants flourishing and great fortune.

值卯時，主女人著色衣送物，及貴人騎馬來，二犬相咬，牛鳴為應。作用後六十日進東方人財產，犬傷小兒、進血產，三年內婦人產難凶。值辰時，有東北方樹倒傷人、鼓樂鳴、女人著紅衣至為應。鵲繞屋飛鳴，因賊破財，作用後六十日有瘋腳人上門賴，婚後生貴子、發旺。

At the time of the hour of Mao, the external signs include a woman wearing colorful clothes bringing something, a nobleman arriving on horseback, two dogs fighting each other, and a cow bellowing. After the event, within sixty days, property belonging to someone from the east will be acquired; a dog will bite a child, and livestock will be added; within three years, there will be a woman giving birth with difficulty, which is ominous. At the time of the hour of Chen, the external signs include a tree falling from the northeast causing injury to people, drums and music sounding, and a woman wearing red clothes arriving. Magpies circling the house and calling indicate a loss due to theft. After the event, within sixty days, a lame person will come to demand debts; after marriage, a noble son will be born, and the family will prosper.

值巳時，有婦人少女同至為應。作用後四十日進絕戶田契，一年因水大發財。值午時，有缺唇白衣人至，孕婦過為應。作用後六十日貓咬人，因買賣大發財，得東鄰產業大發。

When the time of Si (snake) hour comes, the external response is a woman and a young girl arriving together. After the ritual, within forty days, one obtains a land deed from a family that has no descendants. Within one year, one will become wealthy through business related to water. When the time of Wu (horse) hour comes, the external response is a man with a split lip wearing white clothes coming to visit, and a pregnant woman passing by. After the ritual, within sixty days, a cat will bite someone; one will become wealthy through trade, and also acquire property from the neighbor to the east, achieving great fortune.

值未時，有捕獵人至，白衣僧道攜茶過為應，作用後七日有烏鵲繞屋樹鳴噪，一年內動瘟癀，火燒屋蕩敗。值申時，主東方傘蓋人過，僧道鬍鬚人至為應，主牛馬傷人、犬咬人。作用後一百日內進羽音人產業，一年內水牛入屋、野鳥進宅，家主疾病。

When the hour of Wei is the time of action, the external signs indicate hunters arriving and a monk or Taoist wearing white clothes carrying tea passing by. After the action, within seven days, crows and magpies will call around the trees near the house; within a year, there will be an outbreak of plague and the house will be burned down, leading to the complete loss of property. When the hour of Shen is the time of action, the external signs indicate someone with an umbrella passing by in the east and monks or Taoists along with a man with a beard visiting. This presages injuries from cattle and horses and dog bites. After the action, within one hundred days, one will acquire property belonging to someone with a musical tone of Yu; within a year, water oxen will enter the house and wild birds will enter the house, and the householder will fall ill.

值酉時，主有西方馬過，群鳥鳴飛為應。作用後百日內僧道作牙，進商音人產財，生貴子發旺。值戌時，有老人扶杖至，西方雷雨，鬍鬚人擔物來為應。後有白犬自來，六十日拾軍器得橫財大發。值亥時，有小兒成群，婦人著孝服至為應。後六十日因賊得財，三年後因符水、藥劑發財。

When the time is酉 (You), the external signs are that there is a horse passing by in the western direction and a group of birds calling and flying up. After the affair, within one hundred days, a monk or Taoist will act as an intermediary, and property belonging to someone with the five tones belonging to Shang will be obtained. Also, a son of high status will be born, and the family will flourish. When the time is戌 (Xu), the external signs are that an elderly man comes forward with a staff, there is thunder and rain in the western direction, and a man with a beard carrying goods comes walking. Afterwards, a white dog will come running on its own; within sixty days, weapons will be found and unexpected wealth will be obtained, leading to great fortune. When the time is亥 (Hai), the external signs are that a group of children come, and a woman in mourning clothes arrives. Afterwards, within sixty days, wealth will be obtained by catching thieves; three years later, wealth will be obtained through符水 (spiritual water) and medicine.

嫁娶安塋產女驚，出行移徙遇災迍，修造葬埋皆不利，萬般作為且逡巡。天沖值子時，主仙禽鳴噪、鐘聲為應。作用後有生氣入宅，一年田蠶倍收，新婦亡後，因口舌得財。

The star Tian Chong indicates disturbances in marriage, burial, and the birth of a daughter. Travel and relocation will encounter disasters and difficulties. Construction and burial are also unfavorable. Whatever one does, they should hesitate and delay. When Tian Chong is active at the hour of Zi, the external signs are the calls of birds like cranes and the sound of a bell. After the ritual, life qi enters the house, leading to a doubling of harvests in grain, silk, and sericulture within a year. However, if a newly married wife dies, it may result in gaining wealth through disputes over words.

值丑時，主雲霧四合，小兒成隊及婦人至為應。作用後黑貓生白子，拾得古鏡發財，一年內得僧道、田契、生貴子。值寅時，主貴人乘轎馬及執金銀器至為應。作用後六十日進文契、六畜，並琉璃器物入宅，母鷄啼、家主有災，因口舌得財，乙己丁生者發富貴。

When the hour of Chou is the value hour, the external signs are clouds and fog gathering from all sides, children walking in groups, and women arriving. After the ritual, a black cat gives birth to a white kitten, and wealth is obtained by finding an ancient mirror. Within a year, land deeds are obtained from monks and Taoists, and a noble son is born. When the hour of Yin is the value hour, the external signs are a nobleman arriving by sedan chair or on horseback, or someone holding silver and gold objects. After the ritual, within sixty days, documents and livestock are obtained, and glassware enters the house. A hen crows, indicating the master of the house will have misfortune. Wealth is obtained through disputes over words. Those born in the years of Yi, Ji, and Ding will become prosperous and wealthy.

值卯時，主女人穿色衣送物，及貴人騎馬至、二犬嘶咬、又主牛鳴為應。作用後六十日進東方人產業，湯火傷小兒、進財，三年內婦人產難凶。值辰時，有魚上樹、白虎出山、僧道成夥至為應。作用後四十日內拾得黃白之物發橫財，七十日內家主有折傷之患。

When the time is in the hour of Mao, the external signs include a woman wearing colorful clothes bringing something, a nobleman arriving on horseback, two dogs barking and fighting, and also hearing a bull's call. After the action, within sixty days one will acquire property from someone in the east; a child may be scalded or burned, but also gain wealth; within three years there will be a woman giving birth with difficulty, which is ominous. When the time is in the hour of Chen, the external signs include fish jumping onto trees, the White Tiger emerging from the mountain, and a group of monks and Taoists arriving together. After the action, within forty days one will find gold and silver and gain sudden wealth; within seventy days the head of the household will suffer a fall or fracture.

值巳時，主牛羊爭行、二女嘶罵、西方有鼓聲為應。作用後六十日內蛇咬鷄、牛入屋、女人送文契，百日內生貴子大發。值午時，主有東方人家火起，白衣人叫喊，山鳥鳴噪為應，作用後六十日內拾得古銅器物發財產。

At the time of巳 (the fourth hour), the external signs were cattle and sheep fighting their way through the path, two women quarreling with each other, and a drum sound coming from the west. Within sixty days after the ritual, there would be a snake biting a chicken, a cow entering the house, and a woman bringing a written contract; within one hundred days, a son of high status would be born, and great fortune would come. At the time of午 (the fifth hour), the external signs were a fire starting in a house to the east, a person in white clothes shouting, and noisy cries from mountain birds. Within sixty days after the ritual, one would find an ancient bronze object and gain wealth to buy property.

值未時，有鼓聲響、小兒著孝衣，牛馬成群過，西北人喊叫為應。作用後六十日內白羊入屋，發橫財，六畜興旺。值申時，主南方白衣人騎馬過，吏卒爭鬪為應。作用後一百日內女人作牙，添進人口，發財產。

When the hour is Wei (the hour of the Horse), the external signs are drums sounding, children wearing mourning clothes, a group of oxen and horses passing by, and someone shouting in the northwest. Within sixty days after the ritual, a white sheep will enter the house, bringing unexpected wealth and prosperity to all domestic animals. When the hour is Shen (the hour of the Rooster), the external signs are a person in white clothes riding a horse passing by in the south, and officers and soldiers fighting each other. Within one hundred days after the ritual, a woman will act as an intermediary, leading to the addition of household members and the flourishing of wealth.

值酉時，有遠方書信至，東方人家說狐狸，有人喊叫，婦人掌火為應。作用後三年內生貴子，橫發富貴。值戌時，西方有三、五人來尋物，及師巫人對走為應。作用後六十日鷄鳴上樹、遠信至、得外人財，一年內小兒被牛踏傷。值亥時，有跛足青衣人至，東方人家起火為應。作用後一百日內貓捕白鼠，一年內得財，進人家田契。

When the hour is You (酉), the external signs indicate that a letter comes from afar, people in the east talk about foxes, someone is shouting, and a woman holds a lamp. After the ritual, within three years, a noble son will be born, and there will be sudden wealth and prosperity. When the hour is Xu (戌), the external signs indicate that three or five people come from the west to search for something, and a sorcerer or fortune teller walks by face to face. After the ritual, within sixty days, chickens fly up into trees and call out, a letter comes from afar, and one receives property from outsiders; within a year, a child will be trampled by a cow. When the hour is Hai (亥), the external signs indicate that a person with a limp wearing blue clothes arrives, and a fire breaks out in the east house. After the ritual, within one hundred days, a cat catches a white mouse; within a year, one will gain wealth and acquire another person's land deed.

天輔之星遠行良，修造埋葬福綿長，上官移徙皆吉利，喜溢人財百事昌。天輔值子時，主西方著紅衣大叫前來為應。作用後六十日進商音人財物、猴入室、寶瓶鳴，主加官進職、生貴子，十二年興旺吉。

The star Tianfu is favorable for long journeys, construction projects, and burials, bringing long-lasting blessings. It is auspicious for taking office, moving to a new residence, and brings joy into the household, with prosperity in people, wealth, and all affairs. When Tianfu Star is active at the hour of Zi, the external sign is a person in red clothes coming from the west shouting loudly. After the ritual, within sixty days, one will gain wealth from people belonging to the Shang tone in the Five Sounds. Also, monkeys will enter the house and a gourd will make a sound by itself, indicating promotion, birth of a noble son, and prosperity in the family for the next twelve years, which is auspicious.

（原文缺）值丑時，作用時主東方有犬吠，有人持刀殺人鬪叫。造葬後有白兔野鷄入室，六十日內僧道送物，及東南方羽音人送文契至、遠行信歸、週年添進人口、大旺血財、加官進祿。《遁甲演義》值寅時，有公吏人持鐵器至，及藝人送物來為應。六十日內進田契，十一年生貴子大發。

At the time of the Ox hour (the text here is missing), the external signs indicate that there is barking from a dog in the east, and someone is killing with a knife, causing a commotion and shouting. After the burial ceremony, white rabbits and pheasants enter the house. Within sixty days, monks and Taoists bring gifts, and a person from the southeast, whose sound belongs to the feather tone, delivers documents to the door. Travelers from afar return with messages. After one year, household members are added, livestock and wealth flourish, and promotions and honors are gained. This entry is found in "An Exposition of Dun Jia." At the time of the Rat hour, the external signs indicate that officials and their assistants arrive with iron tools, and artisans bring goods. Within sixty days, land deeds are acquired. After eleven years, a noble child is born, and great fortune is achieved.

值卯時，有女人持傘至，及師巫吹角聲為應。六十日內發財、添丁，有生氣物，家旺財榖，因女人公事進田地財產。值辰時，白羊與黃犬相鬪，賣菜人與賣油人相撞，白衣小兒啼哭、孕婦至為應。一年內生貴子，財產大發。

At the hour of Mao, the external signs are a woman arriving with an umbrella and the sound of a shaman blowing a horn. Within sixty days, there will be wealth and the birth of a son, with living creatures giving birth, the family prospering, and food and grain being abundant; also, due to matters involving the woman, land and property will be acquired. At the hour of Chen, the external signs are a ram fighting a yellow dog, a vegetable seller colliding with an oil seller, a child wearing white clothes crying, and a pregnant woman arriving. Within a year, a noble son will be born, and great wealth will be gained.

值巳時，有二人相打，女人抱布衣，風四起、小兒啼哭。六十日進東財產，鬼神運來大發。值午時，有僧拿物，女人著紅衣過為應。六十日有貴人送異物，進四方金銀，一年內得寡婦財產大發。

When the time of Si is active, the external signs indicate two people fighting, a woman holding a piece of cloth, winds coming from all directions, and a child crying. Within sixty days, wealth from the east will be obtained, as if transported by spirits, resulting in great fortune. When the time of Wu is active, the external signs indicate a monk holding something and a woman wearing red passing by. Within sixty days, a nobleman will bring strange items, with gold and silver coming from all directions into the house; within a year, one will obtain property from a widow, resulting in great fortune.

值未時，主二畜相觸，有人攜皮毛至，僧道成群過為應。作用後西北方人爭財，百日內進財物、文契。值申時，有患足人攜酒至，三色衣人來，西北方鼓聲鳴為應。作用後半年內蛇從井中出，白衣人送牛羊至，得婦人財發。

When the hour of Wei is the value hour, the external response is two animals colliding with each other, someone arriving with fur, and a group of monks and Taoists passing by. After the ritual, there will be a struggle for money with people from the northwest; within one hundred days, wealth and documents will be obtained. When the hour of Shen is the value hour, the external response is a person with foot disease carrying wine coming, someone wearing clothes of three colors arriving, and loud drumming sounds from the northwest. After the ritual, within half a year, a snake will climb out of the well, a person wearing white clothes will bring cattle and sheep, and one will gain wealth from a woman and become prosperous.

值酉時，主有遠方人書信至，東方人言狐狸或有人喊叫為應，女人拿火至，後三年內生貴子，橫發財產。值戌時，主有三、五人來尋物，師巫對行為應，六十日鷄上樹鳴、遠信至、得婦人財，小兒被牛傷，一年內驗之。值亥時，主有跛足人至，青衣人來，東北方人家火光為應。作用後百日內貓捕白鼠，一年內進田產。

When the hour is You (酉), the external signs are a person coming from afar to deliver a message, someone talking about foxes or shouting in the east, or a woman arriving with a lamp. After this, within three years, a noble son will be born and wealth will suddenly increase. When the hour is Xu (戌), the external signs are three or five people searching for something, or a sorcerer or fortune teller coming face to face. Within sixty days, chickens will fly up into trees and call out, a message will arrive from afar, and one will receive property from a woman; a child will be injured by a cow, and all these events will be fulfilled within one year. When the hour is Hai (亥), the external signs are a lame person arriving, a person wearing blue clothes coming, or a firelight from a house in the northeast. Within one hundred days after the action, a cat will catch a white mouse, and within one year, additional farmland will be acquired.

天禽遠行偏得利，坐賈行商皆稱意，投謁貴人俱益懷，修造埋葬都豐裕。天禽值子時，主有孕婦來，紫衣人至為應。作用後五十日有文人送物，三年內因武得官，二十年外財榖廣益，人丁千口財旺。

The Tian Rui Star is most favorable for long journeys, making it easy for those who run shops or travel as merchants. It also brings benefits when seeking an audience with a nobleman. It is auspicious for construction projects and burials, bringing abundance and prosperity. When the Tian Rui Star is active at the hour of Zi, the external signs include a pregnant woman arriving and someone wearing purple clothing coming. After the ritual, fifty days later, a scholar will bring something. Within three years, one will attain an official position through military service. Twenty years later, there will be a great increase in wealth and grain, with a population of thousands and flourishing fortune.

值丑時，主孝婦拿錫器來，小兒拍掌、吹哨、打鼓、喊叫為應。作用後因賭戲得財，或開窖得財，三年內得盜賊財，發家致富。值寅時，主鷄鳴犬吠，道人戴棕笠至為應。作用後進羽音人田契、人丁發旺。

At the hour of Chou, the external response is a woman in mourning clothes holding a tin object coming forward, children clapping, blowing whistles, beating drums, and shouting. After the ritual, one may gain wealth through gambling or by digging a cellar to find treasure; within three years, one will obtain stolen property and become wealthy. At the hour of Yin, the external response is roosters crowing, dogs barking, and a hermit arriving wearing a bamboo hat. After the ritual, one will acquire a land deed belonging to someone whose musical tone is Yu, and the family will grow prosperous with many descendants.

值卯時，主有大風東起、禽鳥四叫、孕婦至為應。作用後半年內得橫財起家。值辰時，主九流人相爭叫，東方烏鴉鳴為應。作用後六十日有僧道及孤獨人送物來。值巳時，主有白項鴉成群飛來，及師巫相打，貴人騎馬過為應。作用後七十日內主婦人生貴子，成家，田產大旺。

When the time is in the hour of Mao (ox), the external signs are a strong wind blowing from the east, birds calling everywhere, and a pregnant woman arriving. Within half a year after the ritual, one will gain unexpected wealth and become prosperous. When the time is in the hour of Chen (dragon), the external signs are people from all walks of life arguing and shouting, and crows calling from the east. Within sixty days after the ritual, monks, Taoists, and lonely, destitute people will bring gifts. When the time is in the hour of Si (snake), the external signs are flocks of white-necked crows flying in, magicians fighting with each other, and a nobleman riding a horse by. Within seventy days after the ritual, the mistress will give birth to a noble child, establish a family, and have great prosperity in farmland and property.

值午時，主有白衣女人至，狗銜花、山鷄鬪，風雨至為應。作用後有人自來，因賭戲公事得財，黑雞生白雛，田產發旺。值未時，主有老年跛足擔花過，或青衣人攜物至為應。作用後六十日內進羽音人、鐵器，發旺。

At the hour of Wu, the external signs indicate a woman wearing white clothes arriving, a dog carrying flowers, fighting roosters, and sudden storms with wind and rain. After the ritual, someone will come to the person on their own, gaining wealth through gambling and official matters; a black hen will hatch white chicks, and the fields will flourish. At the hour of Wei, the external signs indicate an old, lame person carrying flowers passing by, or a person wearing green clothes arriving with something. After the ritual, within sixty days, the person will gain wealth from someone belonging to the fifth tone and the feather category, as well as iron tools, and the family fortune will flourish.

值申時，主空中飛鳥啼，師巫拿紙物來為應。作用後百日內女人拾珠翠歸，一年內生貴子起家。值酉時，主西方火起、人家吵嚷、鼓聲喧鬧為應。作用後一年內生貴子，發旺。

When the hour of Shen is used, the external signs are birds flying in the sky and crying, and witches or fortune tellers carrying paper-made objects coming forward. Within one hundred days after the ritual, a woman will pick up jewels and ornaments and take them home; within one year, a noble son will be born, leading to family prosperity. When the hour of You is used, the external signs are fire starting in the west, people arguing, and loud drumming. Within one year after the ritual, a noble son will be born, and the family will become prosperous.

值戌時，主東北方有鐘鼓聲，青衣童子攜籃至為應。作用後六十日內白鼠來，得寡婦財物發達。值亥時，主有西北方婦人笑聲，大起狂風，折樹毀屋，人喊叫為應。作用後百日內進鐵匠器物及僧道產。

When the hour of戌 arrives, the external response is a sound of bells and drums coming from the Northeast direction, and a child wearing blue clothes carrying a basket arrives. Within sixty days after the ritual, white mice appear, and one gains wealth from a widow's property and becomes prosperous. When the hour of亥 arrives, the external response is laughter from the Northwest, a violent wind, breaking trees and destroying houses, and someone shouting. Within one hundred days after the ritual, one acquires tools from a blacksmith and property from monks or Taoists.

天心求仙合藥當，商途客旅財祿昌，更將遷葬皆吉利，萬事欣逢盡高強。天心值子時，主有人爭鬪，鼓聲西北起為應。作用後九十日內有赤面人作牙，進商音人古銅畫軸，十二年田蠶發旺。

The star Tianxin is favorable for seeking immortality and studying Daoist teachings, combining medicinal ingredients, merchants traveling abroad, and travelers making journeys, all leading to prosperity in wealth and official rank. It is also auspicious for moving house and burial. All matters encountering this star will be satisfactory and successful. When Tianxin is at the hour of Zi, the external indication is someone fighting and drums sounding from the northwest. After the ritual, within ninety days, a person with a red face will act as an intermediary, and there will be the acquisition of ancient bronze vessels and scrolls belonging to those with the musical tone of Shang. This will be followed by twelve years of abundant crops, silkworms, and sericulture.

值丑時，主西南方有火光，跛足人送物至，五日內雙貓自來為應。作用後四十日有遠方人送物，進商音人財產、文契。值寅時，主有水鳥至，鐘鼓鳴，青衣女子提籃至為應。作用後火燒小口，六十日有公事，百日進金銀，拾古器，進人口產業，三年因妻得財、生貴子。

When the hour of Chou is the value hour, the external signs are that there will be a firelight in the southwest, a lame person bringing something, and two cats coming on their own within five days. After the ritual, forty days later, someone from afar will bring something, and five people belonging to the musical tone Shang will bring property and documents. When the hour of Yin is the value hour, the external signs are that water birds will fly in, bells and drums will sound, and a woman wearing blue clothes will come with a basket. After the ritual, a child will be burned by fire; sixty days later there will be official business; one hundred days later, silver and gold will be obtained, an ancient vessel will be found, household members will be added, and property will increase; within three years, wealth will be obtained through the wife, and a noble son will be born.

值卯時，主有跛足婦人相打，犬吠及鼓聲，北方轎至為應。作用後七日內進財物，三年內有牛馬來，財祿大旺。值辰時，主雲從西北起，青衣人拿魚至，女人與僧道同行為應。作用後井中氣出如云，三日內生貴子，後主科第富貴。

At the hour of Mao, the external signs indicate a lame woman fighting with another woman, dogs barking and drums sounding, and a palanquin coming from the north. Within seven days after the ritual, wealth will be gained; within three years, cattle and horses will enter the house, and wealth and official rank will flourish. At the hour of Chen, the external signs indicate clouds rising from the northwest, a person wearing blue clothes holding a fish coming, and a woman traveling with a monk or a Taoist. After the ritual, the water vapor rising from the well will look like clouds; within three days, a noble son will be born, and later this will indicate success in the imperial examinations, honor and prosperity.

值巳時，主有女人抱小兒至，紫衣人騎馬過為應，龜上樹。作用後半月內進遠方人財，跛足人作牙、進田契、六畜旺，女人治家，寡婦坐堂。值午時，主有風雨驟至，蛇橫路，女人著紅裙提酒至為應。作用後六十日內有跛足人送活物，五年內橫發財產。

At the time of the snake hour, the external signs are a woman holding a child coming, a person wearing purple riding a horse passing by, and a turtle climbing a tree. Within half a month after the ritual, one will receive property from a distant person; a lame person will act as an intermediary, leading to the acquisition of land deeds and prosperity of livestock; the woman will be in charge of the household, and a widow will be in charge of affairs. At the time of the horse hour, the external signs are sudden rain and wind, a snake crossing the road, and a woman wearing a red skirt bringing wine. Within sixty days after the ritual, a lame person will bring live animals; within five years, there will be a sudden increase in wealth.

值未時，主有法術人拿空器過，白衣老人至為應。作用後得商音姓人文契，田宅發富。值申時，主有僧道來，金鼓四鳴，百鳥齊嗓，紅裙女人送酒為應。作用後三年內寡婦持家。

When the hour of Wei arrives, the external signs indicate a person skilled in magic carrying an empty vessel passing by, and an old man wearing white clothes arriving. After performing the ritual, obtaining a document from a family whose five tones belong to Shang will lead to wealth through land and property. When the hour of Shen arrives, the external signs indicate monks and Taoist priests coming, with gongs and drums sounding from all sides, and a hundred birds calling out together. A woman wearing a red skirt brings wine. After performing the ritual, within three years the household will be managed by a widow.

值酉時，主僧尼道姑拿火自西南來，北方鐘鼓聲為應。作用後七十日內得馬牛，得官府財，遠信至。值戌時，主南方喊叫有賊，小兒牽牛至為應。作用後百日內生貴子，金鷄石上鳴，無故犬吠，二年後中科第。值亥時，主鷄鳴犬吠，老人著皮衣帽至，手拿鐵器為應。作用後七日內有遠人來借宿，遺下財物而去。

When the time is酉 (You), the external signs are monks and nuns holding torches coming from the southwest direction, and the sound of bells and drums coming from the north. Within seventy days after the ritual, one will receive horses and cattle, obtain property from the government, and receive letters from a distant place. When the time is戌 (Xu), the external signs are someone shouting about thieves in the south, and children leading a cow to arrive. Within one hundred days after the ritual, a son or daughter of high status will be born; a golden chicken will crow on a stone, and a dog will bark without reason. Two years later, one will pass the imperial examination. When the time is亥 (Hai), the external signs are roosters crowing and dogs barking, and an old person arriving wearing fur clothing and holding iron tools. Within seven days after the ritual, a guest from a distant place will arrive for lodging and will leave behind lost property when departing.

天柱藏形謹守宜，不須遠行及營為，商賈百事皆不利，動作立刻見凶危。天柱值子時，主有風雨，火從東方起，缺唇人至為應。作用後六十日內蛇犬咬人，刀刃傷人、見血光、破財。

The star Tian Zhu is suitable for concealing one's movements and being cautious and maintaining stability; it is not appropriate for traveling far or engaging in planning. It is unfavorable for business or trade, and any action taken will immediately lead to danger. When Tian Zhu is active at the hour of Zi, the external signs include rain and wind, fire starting from the east, and the arrival of a person with a split lip. After performing any action, within sixty days, there will be snake and dog bites, injuries from sharp objects, bloodshed, and loss of wealth.

值丑時，主有北方木匠拿斧，樹上生金花為應。作用後六十日進羽音人金銀器，三年內火災，主敗家產，出人弄蛇戲犬。值寅時，主牛馬喧，僧道拿傘蓋至，有雷雨，喜鵲噪為應。作用後主賊人牽連，官訟破財，女人小產死凶。

When the time of Chou (the Ox hour) is used, the external signs indicate that there is a carpenter in the north holding an axe, and trees are blooming with golden flowers. After the ritual, within sixty days, one will receive silver and gold vessels belonging to a person whose musical tone is Yu. Within three years, there will be a fire, leading to the loss of property, and a person in the family will make a living by handling snakes and dogs. When the time of Yin (the Tiger hour) is used, the external signs indicate that cattle and horses are noisy, monks and Taoists arrive with umbrellas, there is thunder and rain, and magpies are noisy. After the ritual, there will be involvement with thieves, lawsuits leading to financial loss, and a woman will miscarry or die, which is凶 (unfavorable).

值卯時，主有人伐樹，男人拿鼓，黃衣老人拿鋤鎌過為應。作用後六十日內母雞犬上屋，一年內少婦死凶。值辰時，主有人自西方拿金器來為應。作用後七日內進陰人財物，三年內大發。

At the hour of Mao, the external signs indicate someone cutting trees, a man carrying a drum, and an old man in yellow clothes carrying a hoe and scythe passing by. Within sixty days after the ritual, a hen and a dog will climb onto the roof; within one year, a young woman will die, which is ominous. At the hour of Chen, the external signs indicate someone coming from the west with gold items. Within seven days after the ritual, one will gain property from a woman; within three years, there will be great fortune.

值巳時，主有黑牛拉車，豬上山、鐘鼓聲鳴為應。作用後二十日內進商音姓人財物，六十日內有女人下水，野物入宅，一年內生貴子，大發之兆。值午時，主有人騎馬至，冬月有雪，夏秋有鴉飛鳴為應。作用後五日內孕婦帶疾行孝服哭泣，六十日內水邊得古銅器，退財小口凶。

On the day of the Snake hour, the external signs indicate a black ox pulling a cart, pigs running up the mountain, and the sound of bells and drums. After the ceremony, within twenty days, one will gain property belonging to someone whose five tones belong to the Shang scale; within sixty days, a woman will drown, and wild animals will enter the house; within a year, a noble son will be born, indicating great prosperity. On the day of the Horse hour, the external signs indicate someone arriving on horseback; in winter, snow will fall, and in summer or autumn, crows will fly and cry. After the ceremony, within five days, a pregnant woman will be ill and wear mourning clothes while crying; within sixty days, an ancient bronze object will be found by the water; this indicates loss of wealth and injury to a child, which is ominous.

值未時，主有女人與僧道同行，東北方人攜傘蓋騎馬為應。作用後因女人見狐狸退敗大凶。值申時，主有鷹捕鳥落地，及青衣人攜傘蓋至為應。作用後三年內大火焚宅，家業大敗。

When the hour is Wei (the hour of the Horse), the external indication is a woman traveling with a monk or Taoist, and someone in the Northeast direction passing by on horseback with an umbrella. After the ritual, due to the woman, one encounters a fox spirit, leading to the decline of the family, which is a great misfortune. When the hour is Shen (the hour of the Rooster), the external indication is an eagle catching a bird and falling to the ground, and a person wearing blue clothing arriving with an umbrella. After the ritual, within three years the house will be burned down by fire, resulting in the great collapse of the family's fortune.

值酉時，主東方有大小車連絡數十輛行為應。作用後七十日內得女人首飾發財。值戌時，主有女人抱白布物至，西北方有鼓聲為應。作用後東北方樹打人喊叫，後六十日蛇蠍傷人，瘟疫死，大敗凶。值亥時，主西方有鐘聲為應，山下人喊叫，作用後百日內，因救火得財大利。

When the hour is You (酉), the external sign is that there are dozens of large and small vehicles moving in succession in the east. Within seventy days after the ritual, one will obtain a woman's jewelry and become wealthy. When the hour is Xu (戌), the external sign is that a woman comes carrying white cloth and there is a drum sound in the northwest. After the ritual, there will be an accident where a tree falls in the northeast and injures a person, causing shouts. Then within sixty days, there will be snake and scorpion bites, and deaths due to plague, leading to great defeat and misfortune. When the hour is Hai (亥), the external sign is that a bell sound comes from the west and people are shouting at the foot of the mountain. Within one hundred days after the ritual, one will gain wealth by saving a fire, which is very beneficial.

天任吉宿事皆通，祭祀求官嫁娶同，斬絕妖蛇移徙事，商賈造葬喜重重。天任值子時，主有風雨至，水畔鷄鳴，東南方有人帶刀過為應。作用後百日內，主婦人離異，水姓人上門抵賴、退田產，後出人男盜女娼凶。

"Tiaren" is a auspicious star, favorable for all affairs, suitable for worship, seeking official positions, marriage, and cutting off demons and evil spirits, as well as moving house. It is also favorable for business, construction, and burial, bringing much joy. When Tiaren is in charge of the子 hour, the external signs include the coming of wind and rain, the sound of roosters at the water's edge, and someone carrying a knife passing by in the southeast direction. Within a hundred days after the event, there will be separation of women; people with the surname belonging to the Water element will come to demand debts, resulting in loss of land; later, there will be a male member stealing and a female member becoming a prostitute, which is ominous.

值丑時，主青衣婦人提酒至，西方鼓聲為應。作用後半年內進異方財物，一年內鸚鵡入宅，因口舌得財，三年後貓犬相咬，主發科吉。值寅時，主女人成對至或拿火來，童子拍手大笑為應。作用後六十日內，甑鳴，老翁死，百日內進六畜、女人，財寶自來，田蠶發，後因缺唇人爭，婚姻事敗。

When the hour of Chou is the value hour, the external signs are a woman wearing blue clothes carrying wine coming, and there is a sound of drums from the west. Within half a year after the ritual, one will gain wealth from outside. Within one year, a parrot will fly into the house, and through disputes over words, one will gain wealth. Three years later, dogs and cats will fight with each other, indicating success in the imperial examination, which is auspicious. When the hour of Yin is the value hour, the external signs are a woman coming in pairs or holding fire, or a child laughing and clapping hands. Within sixty days after the ritual, the steamer used for cooking rice will make a sound, and an old man in the family will pass away. Within one hundred days, six domestic animals and female relatives will be added to the household, and wealth will come to the door on its own, with good harvests in the fields, silkworms, and mulberry trees. Later, a person with a split lip will cause disputes, leading to the failure of marriage matters.

值卯時，主有老人持杖至，喜鵲鳴造為應。作用後七日內有人送銅鐵器物，六十日內因女人得進六畜，賭博贏，官祿至吉。值辰時，主有白衣男女同行，或孕婦抱小兒為應。作用後有人送活物至，大吉。

When the hour of Mao is used, the external signs are an old man arriving with a staff and magpies calling while building a nest. Within seven days after the ritual, someone will bring iron or copper objects. Within sixty days, due to a woman's influence, six domestic animals will be added, there will be a win in gambling, and official favor will be obtained, which is auspicious. When the hour of Chen is used, the external signs are a man and woman wearing white clothes walking together, or a pregnant woman holding a child. After the ritual, someone will bring live animals, which is very auspicious.

值巳時，主有二犬相爭，野人負薪，吏人拿傘過為應。作用後六十日得外方人財物，南方人送魚至，一年內生貴子，發富貴吉。值午時，主西方黃色禽鳥飛來，僧道與儒士同行為應。作用後四十日得貴人財寶，紫衣人進宅，生貴子吉。

At the time of the snake hour, the external signs were two dogs fighting, a country person carrying firewood, and officials with their subordinates walking with umbrellas. After the ritual, within sixty days, one would receive property from a person from another place, and someone from the south would bring fish. Within a year, one would give birth to a noble son, achieve prosperity and wealth, which is auspicious. At the time of the horse hour, the external signs were yellow birds flying from the west, and monks, Taoists, and scholars traveling together. After the ritual, within forty days, one would receive treasure from a nobleman, a man wearing purple clothing would enter the house, and one would also give birth to a noble son, which is auspicious.

值未時，主有白鳥自西南方飛來，北方鐘鼓聲為應，風雨至。作用後七日，外女人送白衣物或白紙物來，主六畜興旺。值申時，主大風雨陡至，人打鼓，僧道著黃衣為應。作用後七日內，女人被火燒，蕩敗凶。

When the hour of Wei arrives, the external signs indicate a white bird flying in from the southwest, and the sound of bells and drums coming from the north, along with the arrival of wind and rain. Seven days after the ritual, a woman will bring white clothing or white paper, indicating prosperity of the six domestic animals. When the hour of Shen arrives, the external signs indicate a sudden heavy storm, someone beating a drum, and monks and Taoists wearing yellow clothes. Within seven days after the ritual, a woman will be burned by fire, leading to the complete ruin of the family's affairs, which is ominous.

值酉時，主僧道尼姑持火自西南方來，北方鐘鼓聲為應。作用後七十日內得官員財物，進牛馬，喜信至，大吉，錢財豐美大利。值戌時，主有女人抱布來，西北方鼓聲，北方樹木傷人為應。作用後六十日內蛇咬人，凶。若有老人與小兒同至，即解禍為福。值亥時，主西方磬鳴，人拿火喊叫為應。作用後一年內因救火得財大利。

When the hour of You (酉) arrives, the external signs are monks, Taoists, nuns holding torches coming from the southwest, and the sound of bells and drums coming from the north. Within seventy days after the ritual, one will receive money and property from officials, add cattle and horses, receive good news, which is very auspicious and brings great wealth, highly beneficial. When the hour of Xu (戌) arrives, the external signs are a woman bringing cloth, and the sound of drums from the northwest, with trees falling and injuring people in the north. Within sixty days after the ritual, there will be snake bites, which is凶 (unfavorable); if at this time an old person and a child arrive together, it can turn misfortune into good fortune. When the hour of Hai (亥) arrives, the external signs are the sound of a磬 (bell) from the west and someone holding a torch and shouting. Within one year after the ritual, one will gain wealth through fire fighting, which is highly beneficial.

天英之星嫁娶凶，遠行移徙不宜逢，上官商賈凶敗死，造作求財一場空。天英值子時，主有鑼聲自西北來，三、五人掌火伐木為應。作用後一年內主有殘病人抵賴破家，三年內自刎、小兒因湯火災傷。

The star Tianying indicates danger in marriage, and it is inauspicious to encounter it during long journeys or relocation; taking office, engaging in business, or starting a venture may lead to misfortune, loss, or even death. It is also unfavorable for construction or seeking wealth. When Tianying is active at the hour of Zi, the external signs include the sound of a gong coming from the northwest and three or five people carrying torches cutting down trees. Within a year after the event, there may be a sick person who comes to demand debts and causes the household to break down; within three years, someone may commit suicide, and children may suffer injuries from hot liquids or fire.

值丑時，主東北方師巫僧道至，鑼聲鳴為應。作用後一月內火燒房屋，一年內犬作人言，百怪俱見，死亡大敗凶。值寅時，主東方有兵馬來，及捕魚人持網過為應。作用後女人路上拾得財物，六十日內進寡婦田產，龍雷折屋凶。

When the hour of Chou is used, the external response indicates that a witch, monk, or Taoist will come from the northeast, accompanied by the sound of gongs. After the ritual, within a month a house will be burned down; within a year, dogs will speak like humans, various strange occurrences will happen continuously, someone in the family will die, there will be great defeat, and it will be凶. When the hour of Yin is used, the external response indicates that troops will come from the east and fishermen will pass by carrying nets. After the ritual, a woman will find lost property on the road; within sixty days, one will acquire the land of a widow; but there will be thunder and lightning causing the collapse of houses, and it will be凶.

值卯時，主有提燈籠過或持米來，雷鳴為應。作用後應六十日內進女人財寶發家。值辰時，主西北方女人攜物來，鷄上樹為應。作用後人七十日，野物進宅，大發財產。

When the time is卯 (Mao), the external signs indicate someone carrying a lantern or holding rice passing by, or thunder roaring. Within sixty days after the ritual, wealth from a woman will be obtained, leading to prosperity. When the time is辰 (Chen), the external signs indicate a woman from the northwest bringing things, or chickens flying up into trees. Within seventy days after the ritual, wild animals will enter the house, and great fortune in property will be achieved.

值巳時，主有人抱文書、持傘蓋至，或抱錫磁器為應。作用後六十日內得異姓人財產，南方人送活物來，一年內生貴子，發達。值午時，主有人自南方來，著紅衣或騎馬持文書至為應。作用後六十日內被木石打死，及自縊、人命官司凶。

At the time of the Snake hour, the external response indicates that someone will come carrying documents, holding an umbrella, or抱着 tinware and porcelain. Within sixty days after the ritual, one will acquire property from a person of a different surname, and someone from the south will bring live animals. Within a year, a son of high status will be born, and the family will prosper. At the time of the Horse hour, the external response indicates that someone will come from the south, wearing red clothes or riding a horse with documents. Within sixty days after the ritual, someone will be killed by wood or stone, and another will commit suicide, leading to legal troubles involving human life, which is凶.

值未時，主有懷孕婦過，西北方鼓聲為應。作用後九十日內家主淹死，一年內瘟疫大敗。值申時，主有孕婦哭泣，西方鐘鼓聲，僧道拿物過為應。作用後七十日內大凶。

When the hour of Wei (15-17) is used, the external response is a pregnant woman passing by, with drum sounds coming from the northwest. Within ninety days after the ritual, the head of the household will drown; within one year, there will be an outbreak of plague, and the family will suffer great defeat. When the hour of Shen (17-19) is used, the external response is a pregnant woman crying, with bells and drums heard from the west, and monks and Taoists passing by with something in hand. Within seventy days after the ritual, a great calamity will occur.

值酉時，主西方有人吵鬧、鳥鵲鳴噪、白衣女人過為應。作用後主小口、女人足疾，百日內因唇舌得財。值戌時，主有女人持瓦器或鐵物怒罵為應。作用後百日內因詞訟破財。值亥時，主有女人掌火來為應。作用後有瘋癩人上門抵賴，身死破財。

At the hour of You (酉), the external signs indicate a woman in the western direction making noise, birds and magpies calling out, and a woman wearing white clothes passing by. After the ritual, there will be cases of foot ailments among children and women; within one hundred days, disputes over words will result in gaining wealth. At the hour of Xu (戌), the external signs indicate a woman holding a pottery or iron object shouting angrily. After the ritual, within one hundred days, there will be legal disputes leading to loss of wealth. At the hour of Hai (亥), the external signs indicate a woman holding a lamp or candle coming forward. After the ritual, there will be visits from people suffering from madness or leprosy who demand debts, resulting in the death of the household head and financial ruin.

乙奇到干有人著黃衣至，或扛錢過為應。後六十日內進商音人財產，大發。到坎有人著皂衣至，或有鼓聲為應，後七日得財。到艮有人著白衣至，或纏物來，或用網裡魚來為應，後一年內進人口，若有人送家禽來者，大吉。

The "Yi Qi" arrives at the Qian hexagram's sixth palace, with an external sign of someone wearing yellow clothes coming, or someone carrying money passing by; within the next sixty days, one will gain property belonging to someone with a Shang tone in the Five Sounds, leading to great fortune. When it arrives at the Kan hexagram's first palace, the external sign is someone wearing black clothes coming, or hearing the sound of drums; within the next seven days, one will gain wealth. When it arrives at the Gen hexagram's eighth palace, the external sign is someone wearing white clothes coming, or bringing something entangled, or bringing fish in a net; within the next year, household members will be added. If someone brings domestic fowl, it will be very auspicious.

到震有有漁獵人至，並小兒二人同來為應，後七日內進財寶，若聞有東方產亡者，大發。到巽有白衣人騎馬過，或小兒作戲耍為應，後三年內生貴子，進東方財產，若聞東方人家失火，或有縊死者，必大發。到離有人著色衣為應，後三十日進橫財，若聞東方有刀刃自殺者，必大發。

Arriving at the third palace of Zhen, the external sign is that people engaged in fishing or hunting will come, accompanied by two children; within the next seven days, wealth will be gained. If there is news of a woman giving birth and dying in the east, there will be a great fortune. Arriving at the fourth palace of Xun, the external sign is that a person in white clothes will pass by on horseback, or children will be playing and laughing; within the next three years, a noble son will be born, and wealth from the east will be obtained. If there is news of a fire in the east or someone committing suicide by hanging, there will certainly be a great fortune. Arriving at the ninth palace of Li, the external sign is that someone is wearing colorful clothes; within the next thirty days, unexpected wealth will be gained. If there is news of someone in the east committing suicide with a blade, there will certainly be a great fortune.

到坤有三、五人至為應，後七日進橫財，六十日進文契，若聞南方有雷、牛畜者，大發。到兌有三、五少婦至，或鳥鵲成群為應，後三日，或三十日進角音人財大發，或生牛馬者，橫發。

When arriving at the second palace of the Earthly Branch, the external indication is that three or five people will come; within the next seven days, unexpected wealth will be gained, and within sixty days, documents or contracts will be obtained. If there is thunder in the south or news of cattle, there will be a great fortune. When arriving at the seventh palace of the Metal, the external indication is that three or five young women will come, or a flock of birds gathering; within three days or thirty days, wealth from people whose names have the musical tone of Jue will be obtained, leading to a great fortune; if the family's oxen or horses give birth, there will also be a sudden fortune.

丙奇到干有披衣人至，或鳥鵲成隊飛來為應，後月內進寡婦財產、文契，若聞南方有生產者，發旺。到坎有瞽目人至，及北方有鳥飛來為應，後百日或一年因水火生財大富。到艮有人著青衣至，小兒哭泣或童子手拿銅鐵器物為應，後七日內進財寶，週年內進白馬發旺。

The "Bing Ji" moves to the Qian hexagram's palace, with an external sign of someone arriving wearing clothes or a flock of magpies coming; within the next month, one will gain the property and documents of a widow. If someone from the south gives birth, the family fortune will flourish. When it arrives at the Kan hexagram's first palace, the external sign is a blind person arriving or birds coming from the north; within a hundred days or a year, one will gain wealth through water and fire, becoming very rich. When it arrives at the Gen hexagram's eighth palace, the external sign is someone arriving wearing blue clothes, children crying, or a child holding copper or iron objects; within seven days, one will gain treasures, and within a year, gain a white horse, with the family fortune flourishing.

到震有武大將軍器至，若春天有雷聲或鼓聲為應，後十日內外進古銅器，一年內生貴子，北方有龍雷震者，必大發。到巽有鼓音歌樂為應，後七日有色衣人至，家招橫財，若聞南方有大驚者，必然橫發。到離有黃色飛禽成對來為應，後或一、七日或六十日進坑壠田蠶發旺。

Arriving at the third palace of Zhen, the external response is the delivery of weapons for a military officer; if it is in spring, the response is thunder or drum sounds. In the following ten days, ancient bronze objects will be obtained, and a son of high status will be born within a year; if there is a dragon-like thunder sound in the north, there will certainly be great fortune. Arriving at the fourth palace of Xun, the external response is the sound of drums and songs; within seven days, someone wearing colorful clothes will arrive, and the household will gain unexpected wealth; if it is heard that someone in the south has a great fright, there will certainly be a sudden rise in fortune. Arriving at the ninth palace of Li, the external response is a pair of yellow birds flying in. Within one day, seven days, or sixty days, land with good soil will be acquired, and the crops, silkworms, and mulberry trees will flourish.

到坤有皂衣人至，或鳥鵲在南方鳴為應，後二、七日進南方人財物，或一年內進牛羊及絕戶人財產，大發。若聞東方鼓聲更吉。到兌有人持杖並拿酒器及抱小兒為應，後更有鼓樂之聲，七日進財，週年內進人財及坤艮二方財產，大發。

When arriving at the second palace of the Earth (Kun), the external indication is that someone wearing black clothes comes, or magpies call in the south; within the next two or seven days, one will gain property from the south, or within a year, gain cattle, sheep, and property from a family with no descendants, achieving great fortune; if one hears drum sounds from the east, it is even more auspicious. When arriving at the seventh palace of the Lake (Dui), the external indication is that someone is holding a staff and a vessel, and someone is carrying a child; then there will be sounds of drums and music, and within seven days, one will gain wealth; after a full year, one will gain people, property, and wealth from the directions of Kun and Gen, achieving great fortune.

丁奇到干有人持刀刃至或牽馬過為應，後二、七日內或七十日內動土得財，大發。到坎有人抱小兒來，南方雲雨至，黑禽自西方來為應，百日內有喜慶婚姻事大吉。到艮有人與小兒打狗為應，後七日或七十日內進黃黑色活物，半年內進人口及田契發旺。

The "Ding Qi" trigram flies to the Qian hexagram, with an external sign of someone carrying a blade or leading a horse passing by; within two days, seven days, or seventy days, wealth will be obtained through breaking ground, resulting in great fortune. When it arrives at the Kan hexagram, the external sign is someone bringing a child, clouds and rain coming from the south, and black birds flying from the west; within one hundred days, there will be joyous marriage affairs, which is very auspicious. When it reaches the Gen hexagram, the external sign is someone and a child together chasing a dog; within seven days or seventy days, yellow or black live animals will be acquired, and within half a year, household members and land deeds will be added, leading to prosperity in the family.

到震有二女子著青衣至，或雙夫婦至，或黑白禽自南方來為應，後七十日內進黃白活物，大發。到巽有小兒騎馬過，南方雲起，北方下雨為應，後周年人落水淹死，婦人產亡凶。到離有蹶足人或瞎眼人至，及小兒騎馬過為應，後七十日內因火生財，發旺。

When the trigram Zhen (Thunder) is in the third palace, the external signs are two women wearing blue clothes arriving, or a couple arriving, or black and white birds flying in from the south; within the next seventy days, if yellow or white live animals are obtained, there will be great fortune. When the trigram Xun (Wind) is in the fourth palace, the external signs are a child riding a horse passing by, clouds rising from the south, and rain falling from the north; within the next year, someone will drown and die, and a woman may also die from childbirth, which is ominous. When the trigram Li (Fire) is in the ninth palace, the external signs are a person with a limp or a blind person arriving, as well as a child riding a horse passing by; within the next seventy days, wealth will be gained through fire, and the family will prosper.

到坤有女人著青衣至，與僧道同行，或黑牛拉車為應，後七十日內因水破財致敗。到兌有人抱文書印簿至，或趕牛羊鹿為應，後六十日內進田宅致富。

When arriving at the second palace of the Earthly Branch, the external indication is a woman wearing blue clothes coming, or someone traveling with monks and Taoist priests, or a black ox pulling a cart; within the next seventy days, there will be financial loss due to water, leading to decline. When arriving at the seventh palace of the Metal, the external indication is someone bringing documents and scrolls, or someone driving cattle, sheep, deer and other animals; within the next sixty days, one will gain land and property and become wealthy.

六甲天德貴有餘，名“天福”，陽日青衣男人為應，三日內得祿吉。六乙僧道九流宜，名“蓬星”、“天賢”，陽日陽星為男貴人，陰日陰星主僧道為應，八日或八十日主有光輝喜事至，吉。六丙飛龍見赤白，名“天威”，行逢騎赤白馬人著青衣為應，七日或七十日進財寶、文契。

The Six Jia are heavenly virtue deities, possessing abundant noble energy, known as "Heavenly Blessing." On a yang day, a man wearing blue clothes is the external sign, and one will receive salary within three days, which is auspicious. The Six Yi are suitable for monks, Taoists, and people of the three teachings and nine streams, known as "Peng Star," also called "Heavenly Virtue." On a yang day, they correspond with a yang star, and a male nobleman is the sign; on a yin day, they correspond with a yin star, and monks or Taoists are the sign. Within eight days or eighty days, there will be a joyful event with bright glory, which is auspicious. The Six Bing are like flying dragons, seeing red and white colors, known as "Heavenly Authority." When traveling, encountering someone riding a red horse and a white horse wearing blue clothes is the sign, and one will gain wealth and documents within seven days or seventy days.

六丁玉女好容儀，名“玉女”，陽日大女人，陰日少女為應，二十七日進古器。六戊旗鎗並鑼鼓，名“天武”，陽日鑼鼓聲，陰日歌唱聲，年內進武人財。六己黃衣並白衣，名“地戶”，陽日黃衣男子，陰日白衣女人，或一男一女並行為應，五十日有遠親至。

The Six Ding are associated with the Jade Maiden, who has a beautiful appearance and demeanor, and is named "Jade Maiden." On a yang day, an elderly woman is the corresponding figure, while on a yin day, a young maiden is the corresponding figure, and within twenty-seven days, an ancient object is obtained. The Six Wu govern banners, flags, weapons, and drums, and are named "Heavenly Martial." On a yang day, the sound of drums and gongs is the corresponding figure, while on a yin day, the sound of singing is the corresponding figure, and within one year, property belonging to warriors is obtained. The Six Ji govern yellow and white garments, and are named "Earth Gate." On a yang day, a man wearing yellow clothes is the corresponding figure, while on a yin day, a woman wearing white clothes is the corresponding figure, or alternatively, a man and a woman walking side by side. Within fifty days, relatives from afar arrive.

六庚喪服並兵吏，名“天刑”、“天獄”，陽日陽星為兵吏，陰日陰星為孝服人應，四十九日內有文字、官事。六辛禽鳥並鴉飛，名“天庭”，陽日陽星為白衣人，陰日陰星為飛鳥應，年內因口舌作牙得財。

The six Geng days are associated with filial mourning attire and military conscription, known as "Heavenly Punishment," also called "Heavenly Prison." On a yang day, they correspond to a yang star, indicating military conscription; on a yin day, they correspond to a yin star, indicating people in mourning attire. There will be matters involving documents and legal disputes within forty-nine days. The six Xin days are associated with birds and crows flying overhead, known as "Heavenly Court." On a yang day, they correspond to a yang star, indicating people wearing white clothes; on a yin day, they correspond to a yin star, indicating flying birds. Within a year, there will be disputes over words and arguments, requiring a mediator to resolve them, and one will gain wealth from this.

六壬雷霆及雨雪，名“天牢”，主千里雷霆，陽日陽星皂衣人，陰日陰星白衣人應，年內進人口。六癸孕婦喜欣歸，名“天藏”、“天網”，陽日陽星為漁獵人，陰日陰星為孕婦應，六十日得銅鏡。

Six Yin divination governs thunder and lightning along with rain and snow, named 「Heavenly Prison」, and its verification is thunder within a thousand li; on a yang day it is paired with a yang star, and the response is a person wearing black clothes; on a yin day it is paired with a yin star, and the response is a person wearing white clothes; within a year, new household members are added. Six癸 divination governs happy returning of pregnant women, named 「Heavenly Concealment」, also called 「Heavenly Net」; on a yang day it is paired with a yang star, and the response is a person engaged in fishing and hunting; on a yin day it is paired with a yin star, and the response is a pregnant woman; within sixty days, a bronze mirror is obtained.

開門欲得照臨來，奴婢牛羊百日廻，財源婚姻田地入，興隆宅舍有資財，產業招得商音送，巳酉丑年必人來，廕襲子孫多拜授，紫衣金帶沐恩回。問曰：開門屬金，以天地肅殺之氣，萬物俱盡之時，何以謂吉？衢仙答曰：“開門之金，固是萬物殺盡之時，卻不知萬物殺盡而有復生”。

"Opening Door" if it can illuminate the direction of activity, will bring all servants, cattle, and sheep back within a hundred days; wealth, marriage, and land will all enter the house, making the residence prosperous and the family wealthy; the property will attract people belonging to the five tones of the scale of Shang, and people will definitely come to offer their services in the years of Si, You, and Chou; descendants will inherit the family's blessings and continue the lineage, receiving many official positions from the court, wearing purple robes and tying golden sashes, and returning home having been blessed by the imperial grace. Someone asked: "Opening Door belongs to the metal element in the Five Phases. Metal is the killing energy in the universe, which is the time when all things wither and die. Why does it say it is auspicious?" Qu Xuanshen answered: "Although the metal energy of Opening Door is indeed in the time when all things are killed, people do not realize that after all things are killed, they will revive again."

開門屬干，干中有亥，乾納甲壬，金動水生，水生而生萬物，故為滋生萬物之初，又為天門，所以吉也。若得乙奇相合，名為天遁，得日精所蔽。與丙奇合，得月精所蔽。與丁奇合，得太陰所蔽。凡有謀為，宜名正言順，公事從之而百吉百泰。若為陰私之事，必被他人洩漏反遭凶咎。

The "Open Door" is associated with the Qian trigram, which contains the亥 water. The Qian trigram also incorporates the stems Jia and Ren. When metal moves, it generates water, and water nurtures all things, making it the beginning of growth, hence called the "Heavenly Gate," which is auspicious. If "Open Door" combines with the Yi qi, it is called "Heavenly Concealment," capable of using the essence of the sun to conceal traces. If it combines with the Bing qi, it can use the essence of the moon to conceal. If it combines with the Ding qi, it can use the Taiyin to conceal. Any plan should be conducted properly and openly, with official matters proceeding in accordance with it, leading to all kinds of good fortune and peace. If used for private affairs, it will certainly lead to leaks and result in misfortune.

喜乾兌之宮為相氣，入坎宮為旺氣，金水相生，如母顧子，所以為吉。出行四里或四十里見豬鼠等物，六十里見貴人車馬，逢酒食事。艮宮入墓，震宮為迫，又為四氣，巽宮反吟，離宮金被火尅，不利。開門出者，三十里見貴人騎馬吉，四十里見豬馬，有酒食吉。乙奇臨見貴人著紅衣，丙奇臨見老人持杖，丁奇臨見人執竹木等物為應吉。

The Open Door is favorable when it falls in the Qian or Dui trigrams, which is considered mutual harmony. If it falls in the Kan trigram, it is considered strong energy, as metal and water generate each other, like a mother caring for her child, thus it is auspicious. If one travels from the Open Door direction, walking four or forty miles, one will see animals like pigs or rats. Walking sixty miles will result in encountering a nobleman's carriage and also meeting with food and drink. If the Open Door falls in the Gen trigram, it is considered burial, and if it falls in the Zhen trigram, it is considered door pressure, both of which are considered unfavorable. If it falls in the Xun trigram, it is considered reverse chant; if it falls in the Li trigram, metal is overcome by fire, and these positions are all unfavorable. For someone traveling from the Open Door direction, encountering a nobleman on horseback after thirty miles is auspicious, and encountering pigs, horses, and having food and drink after forty miles is also auspicious. If the Yi odd is present in this door, the external sign is seeing a nobleman wearing red clothes; if the Bing odd is present, the external sign is seeing an old man with a staff; if the Ding odd is present, the external sign is seeing someone holding bamboo or wood, all of which are auspicious signs.

靜應。開門加開：主貴人、寶物、財喜。加休：主見貴人、財喜，更主開張鋪店，貿易大利。加生：主見貴人、謀望，所求皆遂。加傷：主變動，更改、移徙事皆不吉。加杜：失脫刊印書契小凶。加景：主見貴人，因文書事不利。加死：主官司驚憂，先憂後喜。加驚：主百事不利。

The "static response" of the Open Door (开门) refers to the matters indicated when the door is combined with another door. Open Door combined with Open Door indicates encountering a nobleman, finding treasure, and having good fortune in wealth. Combined with Rest Door (休门), it indicates meeting a nobleman and good fortune in wealth, and is especially suitable for opening a shop or engaging in business, which will be highly beneficial. Combined with Life Gate (生门), it indicates meeting a nobleman and all endeavors and aspirations will be fulfilled. Combined with Injury Door (伤门), it indicates change, alteration, and relocation, which are all unfavorable. Combined with Du Door (杜门), it indicates losing things and minor misfortune related to seals and documents. Combined with Jing Gate (景门), it indicates meeting a nobleman, but it is unfavorable for matters concerning documents. Combined with Death Door (死门), it indicates legal disputes and worries, starting with sorrow and ending with joy. Combined with Jing Door (惊门), it indicates all affairs being unfavorable.

加甲戊：財名俱得。加乙：小財可求。加丙：貴人印綬。加丁：遠信必至。加己：事緒不定。加庚：道路詞訟，謀為兩歧。加辛：陰人道路。加壬：遠行有失。加癸：陰人失財，小凶。

Opening the door with Jia and Wu, both wealth and fame can be obtained. Adding Yi brings small wealth. Adding Bing indicates assistance from a nobleman and receiving an official seal and position. Adding Ding ensures news from afar will surely arrive. Adding Ji means the matter is unclear and has many threads. Adding Geng indicates legal troubles on the road and plans splitting into two directions. Adding Xin suggests traveling for matters concerning women. Adding Ren indicates loss during a long journey. Adding Gui suggests a woman losing money, which is a minor misfortune.

動應。開門加開：六里、十六里見貴人及鬪打者為應。加休：一里、十一里逢四足畜物相鬪，婦人著皂衣及文人言功名事。加生：八里、十八里逢陰人並四足物或陽人言爭產財帛事。加傷：三里、十三里逢婦人車馬隨人弄火。加杜：四里、十四里逢陽人急唱或僧道為應。加景：九里、十九里逢貴人騎馬或抱文書為應。加死：二里、十二里逢老人啼哭或開土埋葬為應。加驚：七里、十七里逢兄妹同行為應。

The "dynamic response" of the Open Door (开门) indicates the signs encountered during a journey at specific distances. When Open Door is combined with Open Door, one will see a nobleman and people fighting at six miles and sixteen miles. When combined with Rest Door (休门), one will encounter fighting animals, a woman in black clothing, and scholars discussing official positions at one mile and eleven miles. When combined with Life Gate (生门), one will meet women and animals, or a man discussing disputes over property at eight miles and eighteen miles. When combined with Injury Door (伤门), one will see a woman riding a horse or carriage, with accompanying people playing with fire at three miles and thirteen miles. When combined with Du Door (杜门), one will meet a man singing urgently or encounter monks and Taoists at four miles and fourteen miles. When combined with Jing Gate (景门), one will see a nobleman riding a horse or carrying documents at nine miles and nineteen miles. When combined with Death Door (死门), one will encounter an old person crying or someone breaking ground for burial at two miles and twelve miles. When combined with Jing Door (惊门), one will meet siblings traveling together at seven miles and seventeen miles.

占身命：金水命者吉利，土命平穩，火木二命主官司、疾病、破財不利。又歌云：“見官得理，作事欣然，覓人得見，大利上官，求財必遂，病人易安，出行合伴，行人將還，貿易開張，移徙欣然，謁貴利濟，造作獲安，百事悉吉，無不洞然”。

Using the "Opening Door" divination to inquire about one's destiny: Those with a metal destiny and a water destiny will find it favorable, while those with a soil destiny will find it stable. Those with a fire destiny and a wood destiny, however, are likely to face lawsuits, illness, and financial loss, which are unfavorable. There is also a rhyme that says: encountering officials and being involved in lawsuits can be justified, affairs will proceed smoothly and bring joy, and when seeking someone, they can be found. It is most favorable for taking office, seeking wealth will certainly be fulfilled, and the sick will recover easily. Traveling will have companions, and those away will return. Opening a business, moving house will bring joy. Meeting noblemen will be beneficial and helpful, and construction and renovation will be safe. In summary, all matters will be favorable, and nothing will be obstructed or unclear.

休門最好聚資財，牛馬豬羊自送來，外日婚姻南方應，遷官進職作京臺，定進羽音人產業，居家安慶水無災。問曰：休門屬水，無物不殺，霜雪之寒，純陰之氣，元武之精，三光不照，鬼邪所居之宮，何以言吉？

Xiu Men is most effective at gathering wealth, and cattle, horses, pigs, and sheep will come to you on their own; in the future, marriage should be in the south, and official promotions can lead to positions in the capital's provincial offices; you will certainly be able to enter the property of a family belonging to the fifth tone of Yu, with a peaceful and joyful home, and no flood disasters. Someone asks: Xiu Men belongs to water, and cold water can kill everything, it is the severe cold of frost and snow, the pure yin energy, the essence of the Black Tortoise, where the sun, moon, and stars' three lights cannot reach, a palace inhabited by ghosts and evil spirits, why is it said to be auspicious?

衢仙答曰：“休門之水，故為至陰之地，實係寶瓶宮，萬物以水為生氣，而發揚於外，以水為死氣，收斂歸根而藏精於內。子者乃一陽復始之初，草木值此而萌動，返本還源之門，所以吉也。休門與丁奇合，下臨太陰為人遁，得星精所蔽，百事皆吉。旺於震宮，相於坎宮，生於干、兌宮，皆吉；坤、艮、中宮，被土尅制，巽宮入墓，離宮返吟，不利。宜謁貴、取和合，百事皆吉。出行五十里見蛇、鼠、水中黑色之物為應”。

Qu Xian answered: The water of Xiu Men is indeed the utmost yin, but in reality it corresponds to the celestial Palace of the Water Bottle. All things take water as their life qi, thus spreading outward and flourishing; they take water as their death qi, thus gathering inward and storing their essence. The position of Zi is the beginning of the return of the first yang, at which time grass and trees begin to stir, which is the gate of returning to the source, hence it is auspicious. Xiu Men combines with Ding Qi, and below it is the Tai Yin, forming the 'person's retreat', which can use the essence of stars to conceal one's form and traces, thus all matters are auspicious. Xiu Men is strong in the Zhen Palace, in the Kan Palace it is in its prime, when it falls in the Qian Palace or the Dui Palace, it is supported by metal to generate water, hence it is auspicious; when it falls in the Kun Palace, the Gen Palace, or the central five palace, it is restrained by earth, when it falls in the Xun Palace it is buried, and when it falls in the Li Palace it is reversed, all of which are unfavorable. It is suitable for meeting noblemen and mediating matters, and all things are auspicious. Traveling fifty li from the direction of Xiu Men will result in seeing snakes, mice, or black objects in water as external signs.

靜應。休門加休：求財、進人口、謁貴吉。朝見、上官修，大利。加生：主得陰人財物並干貴，謀望遲應吉。加傷：主上官喜慶，求財不得，有親故分產變動事，不吉。加杜：主破財，失物難尋。加景：主求望、文書印信事不至，反招口舌，小凶。加死：主求文書印信、官司事，或僧道遠行事，不吉。占病，凶。加驚：主損財招益，並疾病驚恐事，破財不利。加開：主開張店肆及見貴、求財、喜慶事，大吉。

The static response for Xiu Men is as follows. When Xiu Men is combined with Xiu Men, it is favorable for seeking wealth, adding household members, and meeting noblemen. It is also very beneficial for entering the court, meeting superiors, and taking office. When combined with Sheng Men, it indicates receiving wealth from a woman and meeting noblemen, with matters being realized although delayed, ultimately being favorable. When combined with Shang Men, it suggests a joyful start in a new position, but difficulty in obtaining wealth, and issues involving division of property among relatives or changes, which is unfavorable. When combined with Du Men, it indicates financial loss and difficulty in recovering lost items. When combined with Jing Men, it suggests that the desired matters and documents will not be obtained, leading to disputes and minor misfortune. When combined with Si Men, it indicates unfavorable outcomes for matters involving documents, legal cases, or long journeys by monks and Taoists, and it is also unfavorable for illness. When combined with Jing Men, it suggests financial loss but also benefits, along with illness and fear, leading to financial disadvantage. When combined with Kai Men, it indicates opening a shop, meeting noblemen, seeking wealth, and holding celebrations, which is highly favorable.

加甲戊：財物和合。加乙：謀重不得，求輕得。加丙：文書、和合、喜慶。加丁：百訟休息。加己：闇昧不寍，後吉。加庚：文書詞訟，後和解。加辛：疾病遟愈，失物不得。加壬：陰人詞訟牽連。加癸：陰人詞訟牽連。

The Xiu Men gate combined with Jia and Wu indicates harmony and gathering of wealth. Combined with Yi, it suggests that major endeavors will not succeed, but minor requests can be fulfilled. Combined with Bing, it indicates smoothness in official documents, harmony in affairs, and good fortune. Combined with Ding, all lawsuits will be resolved. Combined with Ji, it indicates temporary confusion and unease, which will later turn favorable. Combined with Geng, it indicates legal disputes, which will eventually be reconciled. Combined with Xin, it indicates slow recovery from illness and the inability to recover lost items. Combined with Ren, it indicates involvement in legal matters related to women. Combined with Gui, it indicates the same as Ren.

動應。休門加休：一里、十一里逢青衣夫婦歌唱為應。加生：八里、十八里逢婦人下黑土黃，或皂衣公吏人。加傷：三里、十三里逢匠人拿木棍，或皂衣公吏人。加杜：四里、十四里逢青衣婦人引孩童行唱。加景：九里、十九里逢皂衣公吏人騎騾馬。加死：二里、十二里逢孝服人哭泣，更有綠衣人相伴。加驚：七里、十七里逢皂衣人打足，婦人引孩童。加開：六里、十六里逢人打架、嘆氣，畜物鬪敵。占身命：木命者大利，金命者脫耗，土命者災疾，火命者大凶。丙、丁、戊、己、巳、午、辰、戌、丑、未年月日時者，不利。

The "movement response" for Xiu Men is as follows. When Xiu Men is combined with Xiu Men, one will meet a couple wearing blue clothes singing at one mile and eleven miles away. When combined with the Life Gate, one will meet a woman digging black or yellow soil at eight miles and eighteen miles, or encounter a person in black clothing who is a government official's subordinate. When combined with Shang Men, one will meet craftsmen holding sticks at three miles and thirteen miles, or encounter a person in black clothing who is a subordinate. When combined with Du Men, one will meet a woman wearing blue clothes leading children while walking and singing at four miles and fourteen miles. When combined with Jing Gate, one will meet a subordinate wearing black clothes riding a donkey or horse at nine miles and nineteen miles. When combined with Death Door, one will meet someone in mourning clothes crying at two miles and twelve miles, with someone wearing green clothes accompanying them. When combined with Jing Door, one will meet a person in black clothes stamping feet at seven miles and seventeen miles, along with a woman leading children. When combined with Open Door, one will meet people fighting and sighing, and livestock fighting each other at six miles and sixteen miles. Using Xiu Men to divinate one's fate: those with a wood destiny will have great benefit, those with a metal destiny will lose money, those with a soil destiny will suffer illness, and those with a fire destiny will face great misfortune. Those born in the years, months, days, or hours of Bing, Ding, Wu, Ji, or the zodiac years of Si, Wu, Chen, Xu, Chou, Wei will find it unfavorable.

生門臨著吉星辰，人財資旺各稱情，子丑年中三七月，牛羊鞍馬進門庭，蠶榖綿絲皆豐足，朱紫兒郎在帝京，南方商信田土進，子孫祿位到公卿。問曰：生門艮土，少陽之方，何以為至言？

The Life Gate, if it is accompanied by auspicious stars, will bring prosperity in people, wealth, and everything will go smoothly. In the third and seventh months of the years of the Ox and the Cow, cattle, sheep, horses, and carriages will enter the household. Silkworms, grains, cotton, and silk will be abundant. The descendants will wear red and purple robes and hold official positions in the capital. There will be news from merchants in the south, and farmland will be acquired. The descendants' official positions can reach the rank of marquises and ministers. Someone asks: The Life Gate belongs to the Earth element of the Gen Palace, which is the direction of the young yang. Why is it considered the most auspicious gate?

衢仙答曰：“艮者，寅位天開於子，地闢於丑，人建於寅，天氣至此，而三陽俱足，開泰從此，而萬物皆生，陽回氣轉，天地好生之情，而廣及萬物，仁道生焉，所以為至吉之門。生門與乙奇合，下臨九地為地遁，得日精所蔽吉。與丙奇合，得月精所蔽，為天遁。與丁奇合得星精所蔽，為人遁，百事大吉”。

Qu Xian answered: The Gen Palace is located at the寅 position. Heaven opens at the Zi hour, Earth opens at the Chou hour, and humans arise at the Yin hour; when the weather reaches the Yin position, the three yang energies are fully present, and the prosperous era begins, from which all things sprout. Yang energy turns, and Heaven and Earth widely cherish the life of all things, thus the Way of Benevolence arises. Therefore, the Life Gate is the most auspicious gate. The Life Gate combines with the Yi Qi, and with Jiudi below, it becomes "earth concealment," able to use the essence of the sun to conceal one's form and trace, which is auspicious. When it combines with the Bing Qi, it can use the essence of the moon to conceal, becoming "heaven concealment." When it combines with the Ding Qi, it can use the essence of stars to conceal, becoming "human concealment," and all matters are extremely auspicious.

生門宜上官、修造、嫁娶、求財、牧養皆大吉。出六十里主見貴人車馬吉。臨干、兌二宮為旺，中宮為相，坎宮為迫，震宮被木尅制，入巽宮入墓皆不利，生於離宮吉。

The Life Gate is favorable for taking office, starting new projects, marriage, seeking wealth, and raising livestock, all of which are very auspicious. If one travels sixty miles in the direction of the Life Gate, they will meet a nobleman's carriage and this is auspicious. When the Life Gate is in the Qian or Dui trigrams, it is a strong and favorable condition. If it falls into the center trigram, it is a secondary favorable condition. If it falls into the Kan trigram, it is a case of door obstruction, if it falls into the Zhen trigram, it is restrained by wood, if it falls into the Xun trigram, it is entering a tomb, all of which are unfavorable. If it falls into the Li trigram, and fire comes to generate earth, then it is favorable.

靜應。生門加生：主遠行、求財產吉。加傷：主親友變動道路不吉。加杜：主陰謀，陰人破財，不利。加景：主主陰人、小口不寍及文書事後吉。加死：主田宅官司主難救。加驚：主尊長財產詞訟及病纏遲愈吉。加開：主見貴人，求財大發。加休：主陰人處求望財利吉。

The "Jing Ying" of the Sheng Men indicates the following: When Sheng Men is combined with Sheng Men, it signifies favorable outcomes for long journeys and acquiring wealth. When combined with Shang Men, it suggests changes among relatives and friends, and unfavorable conditions on the way when traveling. When combined with Du Men, it indicates secret plots by others, financial loss for women, and overall unfavorable conditions. When combined with Jing Men, it suggests unrest among women and children, and issues with documents, but eventually turns favorable. When combined with Si Men, it indicates difficulties in legal disputes over property and land, which are hard to resolve. When combined with Jing Men, it suggests legal disputes over property from elders, prolonged illness, and slow recovery, but ultimately favorable. When combined with Kai Men, it indicates meeting a nobleman and great success in seeking wealth. When combined with Xiu Men, it indicates seeking profit from women, which is favorable.

加甲戊：主嫁娶、求財、謁貴皆吉。加乙：主陰人生產遲，吉。加丙：主貴人、印綬、婚姻、書信、喜事。加丁：主詞訟、婚姻、財利、出行，大吉。加己：主得貴人維持，吉。加庚：主財產爭訟，破產失，不利。加辛：主官事、產婦疾病，後吉。加壬：主遺失財後得，賊盜易獲。加癸：主婚姻不成，餘事皆吉。

When the Life Gate is combined with Jia and Wu, it is favorable for marriage, seeking wealth, and meeting noblemen. When combined with Yi, it indicates a slow childbirth but ultimately favorable. When combined with Bing, it signifies assistance from a nobleman, receiving official documents and appointments, and also brings joy such as marriage and correspondence. When combined with Ding, it is highly favorable for lawsuits, marriage, wealth, and travel. When combined with Ji, it indicates receiving support and protection from a nobleman, which is favorable. When combined with Geng, it suggests legal disputes over property and financial loss, which is unfavorable. When combined with Xin, it indicates official matters and illnesses of women in childbirth, but eventually turns favorable. When combined with Ren, it indicates lost money being recovered and thieves easily captured. When combined with Gui, it suggests that marriage will not succeed, but other matters are favorable.

動應。生門出者，八里、十八里見貴人車馬，或公吏、皂衣人。乙奇臨見兔，或二鼠相咬。丙奇臨見病人足，或二人爭財吵鬧。丁奇見漁獵人，此方大利，百事俱利。

The "movement response" of the Life Gate indicates that if someone travels from the Life Gate direction, they will meet a nobleman or officials and people in black clothes after eight or eighteen miles. If the Yi oddity is present in this gate, they will see rabbits or two mice fighting. If the Bing oddity is present, they will see someone with a foot ailment or two people quarreling over money. If the Ding oddity is present, they will see fishermen and hunters. This direction is highly favorable, and all matters will be auspicious.

生門加生：八里、十八里逢朱衣貴人。加傷：三里、十三里逢公吏人持棍，或培土、栽樹。加杜：四里、十四里逢人拿彩色物行唱，並長嘆息者。加景：九里、十九里逢貴人車馬，多人相隨。加死：二里、十二里逢孝服人哭泣。加驚：七里、十七里逢人趕畜及有人說詞訟事。加開：六里、十六里逢貴人車馬，並有蛇咬豬者。加休：一里、十一里逢皂衣及扛錢人。占身命：火土金命者，大利。水木命者，不利，多厄難。忌甲乙寅卯年月日時者，不利。若壬癸命主腫脹凶。

The Life Gate combined with the Life Gate indicates encountering a nobleman wearing red clothes at eight miles and eighteen miles away. Combined with the Shang Gate, one meets officials' enforcers holding sticks or people digging soil and planting trees at three miles and thirteen miles. Combined with the Du Gate, one meets people holding colorful items walking and singing, along with others sighing loudly at four miles and fourteen miles. Combined with the Jing Gate, one meets noblemen's carriages and attendants at nine miles and nineteen miles. Combined with the Death Gate, one meets people in mourning clothes crying at two miles and twelve miles. Combined with the Jing Gate, one meets people driving animals and people discussing lawsuits at seven miles and seventeen miles. Combined with the Open Gate, one meets noblemen's carriages and also encounters a snake biting a pig at six miles and sixteen miles. Combined with the Xiu Gate, one meets people wearing black clothes and people carrying money at one mile and eleven miles. Using the Life Gate to divinate one's fate: those with fire or earth destiny greatly benefit; those with water or wood destiny face misfortune and many difficulties; those born in the years or months of Jia, Yi, or寅,卯 are inauspicious and unfavorable; those with the destiny of Ren or Gui are prone to swelling and illness, which is ominous.

傷門不可說，夫妻主災迍，瘡病行不得，折損血財牲，天穴人枉死，經年有病人，商音信難得，餘事不堪陳。問曰：傷門屬木，正值春分之時，嫩甲發生，當以吉看，反以凶論，請問其詳？

The harm caused by Shang Men is endless: the husband and wife suffer from misfortune and hardship, get sick and have difficulty moving, and also lose livestock and wealth; someone in the family dies unexpectedly without cause, and there are sick people all year round; those who belong to the Shang tone in the Five Tones have trouble communicating with others, and other matters are even worse. Someone asks: Shang Men belongs to the Wood element, which is appropriate during the spring equinox when the tender sprouts of grass and trees are just beginning to sprout, which should be considered auspicious, so why is it regarded as inauspicious? Please explain the details.

衢仙答曰：“傷門之木，正值春分之氣，精液自內而發揚於外，以致根本洩之太過，所謂以外華而內虛，而不能勝其勞。況二月中嫩甲不能當霜露之寒，因謂之傷，所以凶也。傷門得奇，惟宜捕捉逃亡盜賊、漁獵、索債、賭戲等事則吉。若上官、出行、嫁娶、商賈、修造、埋葬皆不利，大凶”。

Qu Xian replied: The wood energy of Shang Men is at the time of the spring equinox, with its essence and sap rising from within to outside, causing the root to be excessively drained. This results in outward splendor but inner emptiness, which cannot withstand labor and wear. Moreover, the tender sprouts in February cannot endure the cold of frost and dew, hence it is called "Shang" (injury), thus being ominous. If Shang Men is combined with the Three Marvels, it is suitable only for capturing runaways and thieves, fishing and hunting, collecting debts, and gambling, which would be auspicious. However, if used for taking office, traveling, marriage, commerce, construction, or burial, it is unfavorable and extremely ominous.

靜應。傷門加傷：主變動，遠行皆折傷，凶。加杜：主變動、失脫、官司、桎梏，百事凶。加景：主文書、印信、口舌、動撓、啾喞。加死：主官司、印信，凶。出行，大忌。占病，凶。加驚：主親人疾病憂懼，謀伐不利，凶。加開：主貴人，開張有走失變動之事，不利。加休：主陽人變動，或託人謀干財名不利。加生：（原文缺）

The "Jing Ying" (static response) for Shang Men (Wounding Gate) is as follows. Shang Men combined with Shang Men indicates there will be changes, and long journeys will result in loss and injury, which is ominous. Combined with Du Men (Located in the Southeast Xun), it indicates changes, loss, lawsuits, and imprisonment, with all matters being unfavorable. Combined with Jing Men (Jing Gate), it indicates disputes over documents and seals, causing quarrels, disturbances, and gossip. Combined with Si Men (Death Gate), it indicates lawsuits and matters concerning seals, which is ominous; traveling is highly inadvisable; and if used for predicting illness, it is also ominous. Combined with Jing Men (Jing Door), it indicates a close relative falling ill causing worry and fear, and any plans for military campaigns will be disadvantageous, which is ominous. Combined with Kai Men (Open Door), it indicates meeting a nobleman and starting business, but there will be loss and changes, which is unfavorable. Combined with Xiu Men (Xiu Gate), it indicates changes for men, or difficulties in seeking wealth and status through intermediaries. The section regarding Sheng Men (Life Gate) is missing in the original text.

加甲戊：主失脫難獲。加乙：主求謀不得，反防盜失財。加丙：主道路損失。加丁：主音信不的。加己：主財散人病。加庚：主訟獄被刑杖，凶。加辛：主夫妻懷私、恣怨。加壬：主因盜牽連。加癸：主訟獄被冤，有理難伸。

Shang Men combined with Jia and Wu indicates that lost items are difficult to recover. Combined with Yi, it suggests that efforts and plans will fail, and one should be cautious of theft leading to financial loss. Combined with Bing, there will be loss on the way. Combined with Ding, there will be unreliable news. Combined with Ji, there will be loss of money and illness in the family. Combined with Geng, there will be legal disputes and punishment by beating, which is ominous. Combined with Xin, there will be mutual suspicion and resentment between husband and wife. Combined with Ren, there will be involvement in theft-related matters. Combined with Gui, there will be legal troubles with wrongful accusations, even if justified, it will be hard to appeal.

動應。傷門出者，三十里見人爭鬪，見漁人或畜爭鬪，敵宜避之，大吉。傷門加傷：三里、十三里逢二車塞道爭行。加杜：四里、十四里逢公吏人及木匠伐樹，並有婦人抱小兒過。加景：九里、十九里逢色衣人騎騾馬過。加死：二里、十二里逢埋葬及孝服人哭泣。

The "movement response" of Shang Men indicates that if someone travels from the Shang Men direction, after thirty li they will see people fighting, or meet fishermen, or see livestock fighting; if they meet an enemy, they should avoid them, which is very auspicious. When Shang Men is combined with Shang Men, at three li and thirteen li, they will encounter two carts blocking the road and competing to pass. When combined with Du Men, at four li and fourteen li, they will meet officials' messengers and carpenters cutting trees, as well as a woman carrying a child passing by. When combined with Jing Men, at nine li and nineteen li, they will meet people dressed in colorful clothes riding donkeys or horses. When combined with Si Men, at two li and twelve li, they will encounter people burying the dead and people in mourning clothes crying.

加驚：七里、十七里逢人鬪打併趕畜，有婦人與少女同行。加開：六里、十六里逢人拆牆、安門、解板，或二豬相咬。加休：一里、十一里逢老婦與少男同行。加生：八里、十八里逢人伐樹或培土。占身命：水火木命者吉，金命者主病，土命者凶，官司、刑杖。

When the Shang Men is combined with the Jing Men, at seven li and seventeen li, one will encounter people fighting and herding animals, as well as women and young girls walking together. When combined with the Open Door, at six li and sixteen li, one will encounter people tearing down walls, installing doors, sawing boards, or two pigs fighting each other. When combined with the Xiu Men, at one li and eleven li, one will encounter an old woman and a young man walking together. When combined with the Life Gate, at eight li and eighteen li, one will encounter people cutting trees or digging soil. Using Shang Men to divinate one's fate: those with water or fire destiny will be auspicious; those with metal destiny will suffer illness; those with earth destiny will face misfortune, including legal disputes and caning.

杜門原是木，犯者災禍頻，亥卯未年月，遭入獄迍生，生死離別事，六畜也多瘟，跌打見膿血，禍害及子孫。問曰：杜門陽木，夏冬繁盛之時，本為旺氣，何以凶論？

"Du Men" originally belongs to the Wood element, and those who offend it will suffer frequent misfortunes; during the years of Hai, Mao, and Wei, they may face imprisonment and hardship; there will be matters of separation and death, and livestock are prone to epidemic diseases; injuries and wounds may result in pus and blood, and the misfortune may also affect descendants. Someone asks: "Du Men is Yang Wood, and during summer and winter, when grass and trees are flourishing, it should be in a strong and prosperous state, so why is it considered凶 (auspicious)?”

衢仙答曰：杜門陽木，時值夏冬，發生於外，而津液已洩，陽氣亢極，一陰將至，木性至此而力屈，欲收斂而不能收斂，欲生旺而力已盡，又不洩其力以實其子，而待陰伏藏其子于堅密之處，恐有傷於子，故謂之杜門，小凶。杜門為藏形之方，為宜躲災避難，塞穴、捕捉則吉，餘事皆不利。

Qu Xian answered: Du Men is a yang wood trigram. When the season is summer or winter, its vital energy has already spread out, and its moisture has been exhausted. The yang energy reaches its peak, and a single thread of yin energy is about to arrive. At this time, the nature of wood has already weakened, wanting to withdraw but unable to hold back, wanting to revive but lacking strength. It also refuses to release its energy to nourish its offspring, waiting for the arrival of yin energy to hide its offspring in a secure and tight place, fearing that it may be harmed. Because of this image of blockage and sealing, it is called "Du Men," which belongs to a minor misfortune. Du Men is a direction for concealing form and hiding traces, suitable for avoiding disasters and escaping difficulties. It is favorable for blocking caves and capturing criminals, but unfavorable for other matters.

靜應。杜門加杜：主因父母疾病、田宅出脫事，凶。加景：主文書印信阻隔，陽人、小口疾病，遲疑不利。加死：主田宅；文書失落，官司破財，小凶。加驚：主門戶內憂疑驚恐，並有詞訟事。加開：主見貴人、官長，謀事主先破己財後吉。加休：主求財有益。加生：主陽人小口破財，及田宅求財不成。加傷：主兄弟相爭，田產破財。

The "Jing Ying" of Du Men is as follows. Du Men combined with Du Men indicates matters concerning the parents' illness and the sale or transfer of property, which is凶 (unfavorable). Combined with Jing Men, it indicates obstacles in official documents and seals, illness of men and children, and indecision leading to disadvantage. Combined with Si Men, it indicates loss of property and documents, lawsuits, and financial loss, which is a minor凶 (unfavorable). Combined with Jing Men, it indicates internal family worries, suspicions, fears, and lawsuits. Combined with Open Door, it indicates meeting a nobleman or official, and that affairs will require initial personal expenditure before becoming favorable. Combined with Xiu Men, it indicates gain in seeking wealth. Combined with Sheng Men, it indicates financial loss for men and children, and failure in seeking wealth and property. Combined with Shang Men, it indicates disputes among brothers and financial loss over property.

加甲戊：主謀事不成，密處求財得。加乙：主宜暗求陽人財物，後主不明至訟。加丙：主文契遺失。加丁：主陽人訟獄。加己：主私謀害人招非。加庚：主因女人訟獄被刑。加辛：主打傷人詞訟，陽人、小口凶。加壬：主奸盜事，凶。加癸：主百事皆阻，病者不食。

Du Men combined with Jia and Wu indicates that matters will not succeed, and one can only obtain wealth by seeking it in secret places. Combined with Yi, it is suitable to secretly obtain wealth from a man, but later there will be disputes over accounts leading to lawsuits. Combined with Bing, documents will be lost. Combined with Ding, a man will be involved in legal troubles. Combined with Ji, there will be secret harm to others leading to trouble. Combined with Geng, legal troubles due to a woman will result in punishment. Combined with Xin, there will be injuries leading to lawsuits, with danger for men and children. Combined with Ren, there will be cases of adultery and theft, which are dangerous. Combined with Gui, all affairs will be obstructed, and the sick person will lose their appetite.

動應。杜門出三十里逢少女同行歌唱，六十里逢惡人。乙奇臨，見少婦著色衣；丙奇臨，見火光燒屋或烽火之物；丁奇臨，見人騎馬帶弓弩。杜門加杜：四里、十四里逢婦人引孫兒著綠衣。加景：九里、十九里逢孕婦著色衣，或公吏人騎赤馬。加死：二里、十二里逢喪服人哭泣。加驚：七里、十七里逢歌唱鑼鼓聲，或人言公訟事。

The "movement response" for the Du Men is as follows. When departing from the Du Men direction, encountering a young girl singing together at thirty li away, and encountering an evil person at sixty li away. If the Yi Qi is present at this gate, one will see a young wife wearing colorful clothes; if the Bing Qi is present, one will see fire burning houses or beacon fires. If the Ding Qi is present, one will see someone riding a horse with a bow and arrow. When Du Men is combined with Du Men, encountering a woman leading a grandson wearing green clothes at four li and fourteen li away. When combined with Jing Men, encountering a pregnant woman wearing colorful clothes or officials on red horses at nine li and nineteen li away. When combined with Si Men, encountering people in mourning clothes crying at two li and twelve li away. When combined with Jing Men, encountering singing and gongs and drums sounds or people discussing official legal matters at seven li and seventeen li away.

加開：六里、十六里逢歌唱及犬咬豬。加休：一里、十一里逢唱戲或皂衣婦人抱孩兒。加生：八里、十八里逢人扛錢，或手拿食物並唱詞。加傷：三里、十三里逢木匠拿木棍。占身命：火命者發貴，水命者發富，木命者平穩，金命者疾病，土命者官司凶。若金年月日時，或土命年月日時者不利，如逢水火年月日時吉。

Du Men combined with Open Door indicates encountering people singing and dogs biting pigs at six miles and sixteen miles. Adding Xiu Men, one meets performers at one mile and eleven miles, or a woman in black clothes holding a child. Adding Sheng Men, one meets people carrying money or holding food and singing at eight miles and eighteen miles. Adding Shang Men, one meets a carpenter with a stick at three miles and thirteen miles. Using Du Men to divinate one's fate: those with fire destiny will attain honor, those with water destiny will become wealthy, those with wood destiny will have peace, those with metal destiny will suffer illness, and those with earth destiny will face legal troubles, which is ominous. If born in a year, month, day, or hour of metal, or if an earth destiny person encounters a year, month, day, or hour of earth, it is unfavorable. If encountering years, months, days, or hours of water or fire, it is auspicious.

景門主血光，官符賣田莊，禍災應多有，子孫受苦殃，外凶並惡死，六畜也見傷，生離與死別，占者須堤防。問曰：景門屬火，南方夏令，正值陽明之域，何以為凶也？

The Jing Gate signifies bloodshed and calamity, with officials' decrees entangling the person, leading to the sale of fields and estates; misfortunes often come to pass, and descendants also suffer; dangers encountered abroad may result in death, and livestock will also be harmed; there are also matters of parting and death. Those who divinate this must be cautious. Someone asks: The Jing Gate belongs to the fire element, resides in the south, governs summer, and is in a place of bright yang energy. Why is it considered凶 (auspicious)?

衢仙答曰：景門夏令之氣，萬物壯盛，將老之時，與死門坤宮相近，又為陽之盛氣，天數至此時，將有殺物之情，雖主上明下亮之方，亦不全吉。惟利文書之事，因為次吉。

Qu Xian answered: The Jing Gate is the energy of summer, at which time all things are flourishing but already approaching decline, and it is adjacent to the Death Door located in the Kun palace. It is also the place where yang energy is most vigorous. When the heavenly way reaches here, it begins to generate the meaning of severity and decline. Therefore, although the Jing Gate is a direction of clear communication above and below, it is not entirely auspicious. It is only beneficial for matters related to documents, so it can only be considered a secondary auspicious gate.

景門用事，惟宜上書、獻策、奏對、選拔將士，吉，餘者不利。坤、艮、中宮吉，三、四宮平之，一宮迫吟，六、七宮迫宮，大凶。若得三奇，又宜於設計行詐、破陣、火攻、號令、封功、賞爵等事。

Using the Jing Gate for affairs is suitable only for submitting documents, offering strategies, addressing the sovereign in person, and selecting generals and soldiers; these are auspicious. Other matters are inauspicious. If the Jing Gate falls into the second palace of Kun, the eighth palace of Gen, or the fifth central palace, it is auspicious. If it falls into the third palace of Zhen or the fourth palace of Xun, it is ordinary. If it falls into the first palace of Kan, it is both forced and mournful. If it falls into the sixth palace of Qian or the seventh palace of Dui, it is a gate forced into its palace, which is extremely inauspicious. If the Three Marvels are present, then it is also suitable for setting up strategies, employing deception, breaking through enemy lines, using fire attacks, issuing orders, rewarding meritorious deeds, and granting promotions and titles.

靜應。景門加景：主文狀未動，有預先見之意，內有陽人小口憂患。加死：主官訟，因田宅事爭，多啾唧。加驚：主陽人、小口疾病事，凶。加開：主官人升遷吉，求文印更吉。加休：主文書遺失，爭訟不休。加生：主陰人生產大喜，更主求財旺利，行人皆吉。加傷：主姻親眷小口角，或嫌隙撓亂。加杜：主失脫文書，散財後平。

The "Jing Men" has the following "Jing Ying" (static response). Jing Men combined with Jing Men indicates that the matter has not yet been submitted, yet the outcome is already known in advance; there is worry about a man and a child in the family. Combined with Si Men (Death Door), it indicates a legal dispute over property, with prolonged and tedious arguments. Combined with Jing Men (Alarm Door), it indicates illness of a man and a child, which is ominous. Combined with Kai Men (Open Door), it indicates promotion of an official, which is auspicious; seeking documents or seals is also favorable. Combined with Xiu Men (Rest Door), it indicates loss of documents and ongoing disputes. Combined with Sheng Men (Life Gate), it indicates a woman giving birth, which is a great joy, also indicating prosperity in seeking wealth, and good fortune for those traveling. Combined with Shang Men (Injury Door), it indicates disputes among relatives or in-laws, or conflicts arising from grievances. Combined with Du Men (Du Door), it indicates loss of documents and after dispersing money, things return to calm.

加甲戊：主因財產詞訟，遠行吉。加乙：主訟事不成。加丙：主文書急迫，火速不利。加丁：主因文書、印狀招非。加己：主官事牽連。加庚：主訟人自訟。加辛：主陰人詞訟。加壬：主因賊牽連。加癸：主因奴婢致禍。

The Jing Gate combined with Jia and Wu indicates disputes over property and litigation, which is favorable for long journeys. Combined with Yi, litigation cannot be resolved. Combined with Bing, official documents are urgent, and acting quickly is disadvantageous. Combined with Ding, disputes arise from documents, seals, and written statements. Combined with Ji, one is involved in official matters. Combined with Geng, the person involved in litigation turns against themselves. Combined with Xin, litigation is due to a woman. Combined with Ren, there is involvement in theft cases. Combined with Gui, misfortune arises from servants or attendants.

動應。景門出三十里外，赤紋大蛇，七十里外，因水火失物。若強有作為，主東家長及小口。景門加景：九里、十九里逢人抱文書，更有火光驚恐。加死：二里、十二里逢喪服人哭泣，色衣人騎馬。加驚：七里、十七里逢爭訟斗打，宜避之。加開：六里、十六里逢人成隊行，官人騎馬。

The "movement response" of the Jing Gate is as follows. If one travels from the Jing Gate direction, one will see a large snake with red patterns thirty miles away, and lose belongings due to water or fire seventy miles away. If one insists on taking action, it will involve the elder and children of the eastern neighbor. When the Jing Gate is combined with itself, one will meet someone holding documents and see fire causing alarm at nine miles and nineteen miles away. When combined with the Death Gate, one will meet people in mourning crying and people in colorful clothes riding horses at two miles and twelve miles away. When combined with the Jing Gate, one will meet people quarreling and fighting at seven miles and seventeen miles away, and one should avoid it. When combined with the Open Door, one will meet people walking in groups and officials riding horses at six miles and sixteen miles away.

加休：一里、十一里逢女人哭泣與賣魚人並行。加生：八里、十八里逢小兒趕牛，人背錢以袋裝之。加傷：三里、十三里逢色衣女人坐車轎或乘騾馬。加杜：四里、十四里逢老少婦領黑衣童子行。占身命：主火災。水命者大凶，金命者疾病，木命者中平，土命者富。若值金水年月日時者，不利。

The Jing Gate combined with the Xiu Gate indicates encountering a woman weeping at one mile or eleven miles, walking alongside a fish seller. Combined with the Life Gate, one meets a child herding cattle and a person carrying money in a bag at eight miles or eighteen miles. Combined with the Shang Gate, one meets a woman in colorful clothes riding in a carriage, sedan chair, or on a donkey or mule at three miles or thirteen miles. Combined with the Du Gate, one meets an old woman and a young woman leading a child dressed in black at four miles or fourteen miles. Using the Jing Gate to divinate one's own destiny indicates a fire disaster; those with water destiny face great misfortune, those with metal destiny suffer many illnesses, those with wood destiny have moderate fortune, and those with earth destiny are wealthy. If the year, month, day, or hour belong to metal or water, it is unfavorable.

元死之方最為凶，人命逢之禍不輕，犯者平平財產退，更防孝服死人丁。問曰：死門屬土，又係黑星，分夜之方，秋冬之氣，天地肅殺，自此而始彰，門凶星凶，當棄之而不用，不知此門寧可用之？衢仙答曰：死門之凶，天地令行，大肆肅殺之威，草柳色變，木逢葉落，故為凶象。若得奇相助，而吊死刑、捕捉、畋獵之事，有得吉者，順天之序而然也，不可棄。

The Death Door is the most ominous direction. When a person's life encounters it, the calamity is severe; those who offend it, even if they were previously smooth sailing, will lose property. They must also be cautious of family mourning and death in the household. Someone asked: The Death Door belongs to the Earth element and is also associated with the Black Path star. It is located at the boundary between day and night, belonging to the autumn and winter energies. The solemn and killing power of heaven and earth begins to manifest here. Since both the door and the star are ominous, one should abandon its use altogether. But why is this door still usable? Quxiang answered: The Death Door is ominous because at this point in the heavenly timing, heaven and earth greatly display their solemn and killing power, causing plants to change color and leaves to fall, thus forming an ominous image. However, if the Three Marvels are present, using it for mourning, executing punishment, capturing criminals, or hunting in the fields can actually bring good fortune. This is because it follows the heavenly order, so it should not be entirely abandoned.

靜應。死門加死：主官司而留，印信無氣，凶。加死：主官司動而被刑杖，凶？加驚：主因官司不給，憂疑、患病，凶。加開：主見貴人，求印信、文書事，大利。加休：主求財物事不吉，若問僧道求方吉。加生：主喪事，求財得。占病，死者復生。加傷：（原文缺）加杜：（原文缺）加景：主主因文契、印信、財產事見官，先怒後喜，不凶。

The static response for the Death Gate is as follows. Death Gate combined with Death Gate indicates delays in legal matters and lack of power in official seals, which is凶. Another interpretation suggests legal actions leading to corporal punishment, also凶. Combined with the Jing Gate, it indicates worry and illness due to unresolved legal issues, which is凶. Combined with the Open Door, it indicates meeting a nobleman, and matters concerning official seals and documents are highly favorable. Combined with the Rest Gate, it indicates unfavorable outcomes for seeking wealth, but if one consults monks or Taoists for medicine, it is favorable. Combined with the Life Gate, it indicates mourning, but seeking wealth is beneficial; if predicting illness, it suggests a person who was expected to die regains life. The combinations with the Shang Gate and the Du Gate have missing text in the original. Combined with the Jing Gate, it indicates legal disputes over documents, seals, and property, where anger comes first followed by joy, which is not considered凶.

加甲戊：主作偽財。加乙：主求事不成。加丙：主信息憂疑。加丁：主老陽人疾病。加己：主病訟牽連不已，凶。加庚：主女人生產，子母俱凶。加辛：主盜賊，失脫難獲。加壬：主訟人自訟、自招。加癸：主嫁娶；婦女事凶。

The Death Door combined with Jia and Wu indicates the use of deceit to gain wealth. Combined with Yi, the matter sought will not succeed. Combined with Bing, the information received causes worry and suspicion. Combined with Ding, an elderly man will fall ill. Combined with Ji, there will be continuous illness and legal troubles, which is ominous. Combined with Geng, a woman will give birth, and both mother and child will be in danger. Combined with Xin, one will be robbed and lose things that cannot be recovered. Combined with Ren, those involved in legal cases will be accused by themselves or confess voluntarily. Combined with Gui, matters concerning marriage and women will be ominous.

動應。死門出者，二十里逢病人，三十里逢孝服、血光事，雖有三奇，亦不吉。丙奇臨，逢抱文書；乙奇臨，見喪葬祭物或紙紮物；丁奇臨，逢少婦孝服、哭泣。死門加死：二里、十二里逢婦人哭泣，凶。加驚：七里、十七里逢喪哭泣，或死畜物類。加開：六里、十六里逢開墳、哭泣，或畜鬪傷。加休：一里、十一里逢青衣婦人哭泣。

The "movement response" for the Death Door is as follows. If someone travels from the Death Door direction, they will meet a sick person at twenty li away and encounter matters involving mourning clothes and bloodshed at thirty li away; at this time, even if there are the Three Marvels, it is not considered auspicious. If the Bing Marvel is present in this door, one will meet someone holding documents; if the Yi Marvel is present, one will see funeral offerings or paper effigies; if the Ding Marvel is present, one will meet a young widow in mourning clothes weeping. If the Death Door is combined with itself, one will meet weeping women at two li and twelve li away, which is ominous. If combined with the Jing Door, one will meet people mourning at funerals or see dead livestock at seven li and seventeen li away. If combined with the Open Door, one will meet people digging graves and weeping or see livestock fighting and getting injured at six li and sixteen li away. If combined with the Xiu Door, one will meet women in blue clothing weeping at one li and eleven li away.

加生：八里、十八里逢孝子拿生物大慟。加傷：三里、十三里逢人抬棺槨。加杜：四里、十四里逢埋葬及紙紮彩色物。加景：九里、十九里逢重孝人哭泣，退吉進凶。占身命：主有孝服、病死之凶。水木命並年月日時者，大凶。餘平。

The Death Gate combined with the Life Gate indicates encountering a filial son carrying a live animal and crying loudly at eight miles and eighteen miles away. Combined with the Shang Gate, one meets people carrying a coffin at three miles and thirteen miles away. Combined with the Du Gate, one meets people burying the dead and burning colored paper items at four miles and fourteen miles away. Combined with the Jing Gate, one meets people in deep mourning crying at nine miles and nineteen miles away; at this time, retreating is auspicious, while advancing is inauspicious. Using the Death Gate to divinate one's own fate indicates there will be calamities involving mourning clothes and deaths; those with water or wood destiny, or born in years, months, days, or hours belonging to water or wood, will suffer great misfortune; others will have ordinary outcomes.

驚門主爭訟，瘟疫死人丁，辰年並花月，非禍進門庭。惟宜詞訟事、捕捉、博戲吉，餘皆凶。問曰：驚門屬金，值八月秋令，萬物俱老，天地大示肅殺之威，亦可棄乎？

The Jing Door governs disputes and lawsuits, and is associated with outbreaks of plague and deaths of people. In the year of Chen and during the spring flower month, calamities will enter the household. It is suitable only for lawsuits, apprehending criminals, and gambling, and is inauspicious for all other matters. Someone asked: The Jing Door belongs to the Metal element, and it coincides with the month of August, when all things have withered and the heavens and earth display great severity. Should this door then be abandoned altogether?

衢仙答曰：驚門氣肅，物數蒼老，本無生氣，固凶。但天地存好生之心，不欲殺盡，而生蒜麥，亦不得已而殺也。此門雖凶，若諛詞、獻詐、捕捉、設疑、伏兵皆吉，亦不可棄。

Qu Xian answered: The climate of the Jing Door is severe and killing, with all things already aged and life qi absent, which is indeed凶. However, heaven and earth have a compassionate heart towards life, and would not exterminate all things. Therefore, at this time, garlic and wheat are born again; this shows that its severity is unavoidable. Although this door is凶, if it is used to speak well of someone, flatter, use deceit, arrest criminals, set up confusion, or hide troops, it is吉利. Therefore, it should not be discarded.

靜應。驚門加驚：主疾病、憂慮、驚疑。加開：主憂疑、官司、驚恐，又主上見喜，不凶。加休：主求財事，或因口舌、求財事，遲吉。加生：主因婦人生憂驚，或因求財生憂驚，皆吉。加傷：主因商議同謀害人事洩，惹訟，凶。加杜：主因失脫破財、驚恐，不凶。加景：主詞訟不息及小口疾病。加死：主因宅中怪異而生是非，凶。

The "Jing Ying" of Jing Men is as follows. When Jing Men is joined with Jing Men, it indicates illness, worry, and suspicion. When joined with Open Door, it suggests worry and suspicion, legal disputes, and fear, but also brings favor from superiors, so it is not considered凶. When joined with Xiu Men, it relates to seeking wealth, or seeking wealth due to verbal disputes, the result may be delayed but ultimately favorable. When joined with The Life Gate, it indicates worry and fear caused by women or by seeking wealth, and the outcome is favorable. When joined with Shang Men, it suggests leaking information about conspiracies to harm others, leading to legal troubles, which is凶. When joined with Located in the Southeast Xun, it indicates losing something, resulting in financial loss and fear, but not considered凶. When joined with Jing Gate, it indicates ongoing lawsuits and illness in children. When joined with Death Door, it indicates strange occurrences in the house leading to disputes, which is凶.

加甲戊：主損財、信阻。加乙：主謀財不得。加丙：主文書印信驚恐。加丁：主詞訟牽連。加戊：主因田宅致訟。加己：主惡犬傷人成訟。加庚：主道路損折、賊盜，凶。加辛：主女人成訟，凶。加壬：主官司囚禁。病者，大凶。加癸：主被盜賊，失物不獲。

The Jing Door combined with Jia and Wu indicates loss of money and obstruction of messages. Combined with Yi, it indicates difficulty in obtaining wealth. Combined with Bing, it indicates fear due to documents and seals. Combined with Ding, it indicates being involved in lawsuits. Combined with Wu, it indicates disputes over property and land. Combined with Ji, it indicates injury by a vicious dog leading to legal disputes. Combined with Geng, it indicates loss and encounter with thieves on the road, which is dangerous. Combined with Xin, it indicates disputes caused by women, which is dangerous. Combined with Ren, it indicates being imprisoned in legal trouble; if a sick person encounters it, it is extremely dangerous. Combined with Gui, it indicates being robbed and unable to recover lost items.

動應。驚門出者，三十里逢群鳥雀噪，六畜相鬪，四十里見人爭打則吉，若無，七十里必有折損之凶，不可前往。驚門加驚：七里、十七里逢二女吵鬧，旁人說打官司。加開：六里、十六里逢官吏、役人爭訟。加休：一里、十一里逢青衣婦人說官司。加生：八里、十八里逢女人引童子趕牛，小兒拿吃物。

The "movement response" for the Jing Door indicates that if someone travels from the Jing Door direction, encountering a group of noisy birds and quarreling livestock at thirty li away, and seeing people fighting at forty li away, this is considered auspicious. If none of these signs appear, then at seventy li away there will be a misfortune, and one should not proceed further. When the Jing Door is combined with itself, at seven li and seventeen li away, two women will be arguing, with others discussing legal disputes. When combined with the Open Door, at six li and sixteen li away, officials and messengers will be involved in a dispute. When combined with the Rest Door, at one li and eleven li away, a woman wearing blue clothes will be discussing a legal case. When combined with the Life Gate, at eight li and eighteen li away, a woman will be leading a child while driving an ox, and a child will be holding food.

加傷：三里、十三里逢男女吵鬧、打孩子，宜退回。若強行，主車折馬死，凶。加杜：四里、十四里逢僧道同行，或男女相商。加景：九里、十九里逢色衣婦人說官司。加死：二里、十二里逢女人哭泣及喪亡者。占身命：主詞訟、官災、口舌、血光之事。若值丙丁巳午年月日時，占者，凶；甲乙寅卯年月日時占者，亦不利。

The Jing Men combined with the Shang Men indicates that at three li and thirteen li, one will encounter quarrels between men and women or fighting with children. At this time, one should retreat; if one insists on proceeding forward, there will be a disaster of vehicle destruction and horse death, which is ominous. When combined with the Du Men, at four li and fourteen li, one will meet monks or Taoist priests traveling together, or couples discussing matters. When combined with the Jing Men, at nine li and nineteen li, one will meet women wearing colorful clothes discussing legal disputes. When combined with the Si Men, at two li and twelve li, one will meet women crying and people mourning a death. Using the Jing Men to divinate one's own fate indicates there will be lawsuits, official troubles, disputes, and bloodshed. If the divination is done on the years or months of Bing, Ding, Si, or Wu, it is ominous; if done on the years or months of Jia, Yi, Yin, or Mao, it is also unfavorable.

天假：景門合乙丙丁三奇，下臨地盤九天宮者，名曰“天假”。乙為天德，丙為天威，丁為太陰，凡三奇之靈，宜陳事、利便、進謁、干求之事，大吉。地假：杜門合丁己癸，下臨地盤九地宮者，名曰“地假”；宜潛藏、埋伏，此三時宜遁跡藏形。地假：傷門合丁己癸，下臨地盤太陰宮者，亦名“地假”；宜遣人、行間諜、謀探私事。又如六合宮，亦名“地假”，宜逃亡、躲災、避難。

"The Heavenly Favor": When the Jing Gate is combined with the three marvels, Yi, Bing, and Ding, and the Earth Plate's Jiu Tian Palace is below it, it is called "Heavenly Favor." Yi represents Heavenly Virtue, Bing represents Heavenly Authority, and Ding represents Tai Yin. Whenever the three marvels' spiritual energy assist, it is suitable for stating matters, planning for convenience, visiting officials, and making requests. This is very auspicious. "Earthly Favor" has two types: the first is when the Du Gate is combined with Ding, Ji, and Gui, and the Earth Plate's Jiudi Palace is below it, called "Earthly Favor." It is suitable for hiding, concealing, and ambushing troops; these three hours are appropriate for hiding one's tracks and concealing one's form. The second is when the Shang Gate is combined with Ding, Ji, and Gui, and the Earth Plate's Tai Yin Palace is below it, also called "Earthly Favor." It is suitable for sending people, carrying out espionage, and secretly investigating private matters; if it is combined with the Liu He Palace, it is also called "Earthly Favor," suitable for fleeing, avoiding disasters, and escaping difficulties.

神假：傷門合丁己癸，下臨地盤九地宮者，名曰“神假”，利埋葬。伏藏，人不能知也。人假：驚門合六合（一作六壬），下臨地盤九天宮者，名曰“人假”，利捕捉逃亡。若太白入熒惑在其下，必獲。鬼假：死門合丁己癸，下臨地盤九地宮者，名曰“鬼假”，利超亡、薦度。一作臨“三隱宮”，（疑即地盤之三吉門也？三隱宮太陰、六合、九地）。

"Shen Jia" refers to the Shang Men combined with Ding, Ji, and Gui, with the Earth Plate's Jiudi Palace below, called "Shen Jia," which is favorable for burial; here one can hide and conceal, unknown to others. "Ren Jia" refers to the Jing Men combined with Liu He (another text refers to Liu Ren), with the Earth Plate's Jiu Tian Palace below, called "Ren Jia," which is favorable for capturing fugitives; if at this time there is also the pattern of "Tai Bai Ru Ying Huo" below, it is certain to capture them. "Gui Jia" refers to the Si Men combined with Ding, Ji, and Gui, with the Earth Plate's Jiudi Palace below, called "Gui Jia," which is favorable for guiding the souls of the deceased and rescuing the spirits of the dead. Another text refers to it as being over "San Yin Palace" — probably referring to the three auspicious positions on the Earth Plate; the so-called San Yin Palace refers to Tai Yin, Liu He, and Jiudi.

凡事宜開、休、生三吉門，即不得乙丙丁三奇亦吉。又取陰神相助，謂之三詐，有地盤九地、太陰、六合三神助奇，謂之“陽門得助”，再得地盤吉門相助者，全吉。若開、休、生三吉門合乙丙丁三奇，無地盤太陰、六合、九地者，謂之有門無遁，陽有奇無陰，凡事有七分之利。

When handling affairs, it is favorable to use the three auspicious gates: Kai, Xiu, and Sheng. Even if they do not match the three marvels (Yi, Bing, Ding), they are still considered auspicious. If further assistance is provided by a hidden spirit, it is called "San Zha" (Three Deceptions): when the Earth Plate's Jiudi, Taiyin, and Liuhe are used to support the three marvels, it is called "Yang Men De Zhu" (Auspicious Gate Receives Assistance); if further assistance is provided by an auspicious gate on the Earth Plate, then it is fully auspicious. If the three auspicious gates Kai, Xiu, and Sheng match the three marvels (Yi, Bing, Ding), but lack the Earth Plate's Taiyin, Liuhe, and Jiudi, it is called "You Men Wu Dun" (Gate Exists but No Concealment), meaning there are marvels on the Yang side but no spirits on the Yin side, resulting in only seven parts of benefit for the affair.

開休生三吉門合三奇，下臨地盤太陰之宮者，再得吉門，此吉門當作吉星相助，謂之“真詐”，利施恩、隱遁、祈禱、求仙，吉。開休生合三奇，下臨地盤六合宮者，再得吉門相助，謂之“休詐”，宜合藥、法符、祈神、禳災、祭祀，皆大吉。

When the three auspicious gates, 开 (Opening), 休 (Rest), and 生 (Life), are combined with the Three Marvels, and they are below the Earth Plate's Taiyin palace, further assisted by an auspicious gate—here considered as an auspicious star—this is called "True Fraud," which is favorable for bestowing kindness, cultivating virtue, retreating from the world, praying and making offerings, and seeking immortality, and it is auspicious. When the three gates, 开, 休, and 生, are combined with the Three Marvels, and they are below the Earth Plate's Liuhe palace, further assisted by an auspicious gate, this is called "Rest Fraud," which is suitable for using medicine, writing talismans, praying to deities, removing calamities, and performing worship, all of which are very auspicious.

開休生合三奇，下臨地盤九地宮者，再得吉門相助，謂之“重詐”，宜收降、添兵、進人口、納財、襲爵、拜綬，皆吉。以上詐門，凡事遠行、商賈、嫁娶，百事大吉。

Opening, Resting, and Life gates combined with the Three Marvels, with the Nine Earth Palaces below and favorable gates assisting, is called 'Heavy Deception'. It is suitable for accepting enemy surrender, increasing troops, adding household members, receiving wealth, inheriting titles, and receiving official appointments, all of which are auspicious. The above mentioned 'Deception gates' patterns are favorable for long journeys, business ventures, marriage, and any other endeavors.

天遁：開休生三吉門，天盤丙奇下臨地盤丁奇者，皆名“天遁”，得月精所蔽。或臨地盤九地、太陰者，亦名“天遁”，可以遁跡、隱形。若乘天月二德、天恩、天赦、日祿、喜神者，百事皆吉。乘朱雀，利文書、奏對。乘螣蛇，主疑惑。乘青龍，主財喜。如乘白虎、玄武者，主災病、損失，細事不得全吉。倘練祭丁甲，呼風喚雨等項之事，用“天遁”可以全吉也。

"Heavenly Concealment" refers to the three auspicious gates, Open, Rest, and Life, where the heavenly plate's Bing Qi is under the earthly plate's Ding Qi, which is called "Heavenly Concealment." This allows borrowing the essence of the moon to conceal one's traces. If it is under the Jiudi or Taiyin on the earthly plate, it is also called "Heavenly Concealment," enabling the concealment of one's trail and hiding one's form. If at this time one also rides the Heavenly Virtue, Monthly Virtue, Heavenly Grace, Heavenly Pardon, Day's Wealth, and the Joyful Deity, all affairs will be auspicious. Riding the Vermilion Bird is favorable for official documents and presenting matters to the sovereign. Riding the Tangshe indicates doubts in the mind. Riding the Azure Dragon indicates joy from wealth. Riding the White Tiger or Black Tortoise indicates illness and loss, making even minor matters difficult to be fully auspicious. If one wishes to practice rituals to worship Ding Deity and Jiadeity, or to summon wind and rain, using "Heavenly Concealment" will ensure everything goes smoothly.

地遁：開休生合乙奇，下臨地盤六合、九地、太陰宮者，皆名“地遁”，得日精所蔽，可以設伏、謀為，百事皆吉。若乘朱雀，惟宜設詞、行詐、間諜。乘螣蛇者，宜蠱惑。乘太常，有酒食、宴會。乘青龍，有財喜。如乘白虎主鬪勝。乘玄武，主竊盜、探私。乘勾陳，主淹滯。得地遁之吉者，宜修築、起造、埋葬、藏匿之事，俱皆大吉。

"Earth Concealment": The three auspicious gates of Kai, Xiu, and Sheng, combined with Yi Qi, and with the Earth Plate's Liu He, Jiudi, and Tai Yin sections below, are called "Earth Concealment." This allows one to use the essence of the sun to conceal one's traces, suitable for setting traps and planning major affairs, with all matters being auspicious. If one rides the Vermilion Bird, it is suitable for fabricating stories, employing deception, and sending spies; if one rides the Teng She, it is suitable for influencing people's minds; if one rides the Tai Chang, there will be feasts and banquets; if one rides the Azure Dragon, there will be joy from wealth; if one rides the White Tiger, it indicates victory in disputes; if one rides the Black Tortoise, it indicates secret theft and eavesdropping; if one rides the Gou Chen, it indicates delays and stagnation. Those who gain the auspiciousness of Earth Concealment should engage in building, construction, burial, and concealment, all of which are highly auspicious.

人遁：開休生合三奇，下臨地盤六合者，名為“人遁”。生門與三奇臨太陰，及生門、乙奇、九地宮者，亦名“人遁”。乘日祿、喜神及貴神者，主財喜、和合之事。乘朱雀者，主詞訟得理。乘螣蛇者，主惡夢、邪魅之事。乘白虎者，忌行船。乘玄武者，主盜賊。若乘天輔、天柱之星，主雨；天沖主雷，天英主電。占疾病，危急。

"Person Concealment": When the three auspicious gates, 开 (Opening), 休 (Rest), and 生 (Life), combine with the Three Marvels, and the lower position is occupied by the Earth Plate's Liu He, it is called "Person Concealment". Also, if the Life Gate coincides with the Three Marvels on the Tai Yin, or if the Life Gate pairs with the Yi Marvel and falls into the Jiudi palace, these are also called "Person Concealment". At this time, if one travels by boat, accompanied by the day's luck, the favorable deity, and the noble deity, it indicates good fortune and harmonious affairs. If accompanied by the Vermilion Bird, it suggests a favorable outcome in legal matters. If accompanied by the Snake, it indicates nightmares or encountering evil spirits. If accompanied by the White Tiger, it is inauspicious for boat travel. If accompanied by the Black Tortoise, it suggests the possibility of theft. If accompanied by the Wenqu Star and the Po Jun, it indicates rain. If accompanied by the Tian Chong, it indicates thunder. If accompanied by the Tian Ying, it indicates lightning. When used to predict illness, it suggests a critical condition.

風遁：開休生合乙奇，下臨地盤六辛，落於巽宮者為“風遁”。乘天沖、天輔二星者，此方可以祭風，但不利行舟。信息至，行兵利火攻大勝。雲遁：開休生合乙奇，下臨六辛宮者，名為“雲遁”。生門合天芮，壬臨坤宮，及三吉門合六辛臨於地盤乙；或天芮合生門，下臨地盤九地於坤宮，亦皆名“雲遁”。冬月宜祈云，夏月宜求雨。若乘白虎，主有冰雹。乘螣蛇、朱雀者，主旱。強求招火災，行兵宜刦營，彼不能知也。

"Wind遁": The combination of the three auspicious gates, 开 (Opening), 休 (Resting), and 生 (Life), with 乙 (Yi)奇, and the lower position facing the Earth Plate's 六辛 (Six辛), which falls in the 巽 (Xun) palace, is called "Wind遁". If this is accompanied by the stars 天冲 (Heaven Piercing) and 天辅 (Heaven Assistant), this direction is suitable for praying for wind, but it is unfavorable for sailing. At this time, messages will arrive, and in military operations, it is favorable for fire attacks, leading to great victory. "Cloud遁": The combination of 开, 休, and 生 with 乙奇, and the lower position facing the 六辛 palace, is called "Cloud遁". Additionally, if 生门 is paired with 天芮 (Heaven's Rice) and 壬 (Ren) is located in the 坤 (Kun) palace, or if the three auspicious gates are paired with 六辛 and located on the Earth Plate's 乙 (Yi), or if 天芮 is paired with 生门 and located on the 坤 palace with 地盘's Jiudi (Jiudi), these are also called "Cloud遁". In the month of winter, it is suitable for praying for clouds, and in the month of summer, it is suitable for praying for rain. If White Tiger (White Tiger) is present, it indicates hail. If 螣蛇 (Tangshe) or Vermilion Bird (Zhuque) is present, it indicates a severe drought. Forced prayers may instead bring about fires. In military operations, it is favorable for ambushing the enemy when they are unaware.

龍遁：開休生合天心星、甲辰壬、六合於坎宮為“龍遁”。或休門、乙奇加坤宮，或開門、六戊加地盤九地，及休門、丁奇，下臨地盤九地於坎宮，皆名“龍遁”。此方祈雨必應，水戰必勝，再得青龍、玄武、神后之神，主霪雨，仍防奸細、盜賊。

"Dragon遁" refers to the combination of the three auspicious gates, Open Door, Rest Gate, and Life Gate, together with the celestial star Tianxin, Jiachen Ren, and Liu He, all falling into the Kan palace. This is called "Dragon遁." Additionally, when the Rest Gate is paired with the Yi Qi and placed over the Kun palace, or when the Open Door is paired with the Liupu and placed over the Jiudi of the Earth Plate, or when the Rest Gate is paired with the Ding Qi and placed over the Jiudi of the Kan palace's Earth Plate, these are also called "Dragon遁." When praying for rain in this direction, it will surely be effective; when engaging in water battles, victory is certain. If further accompanied by the deities Qinglong, Xuanwu, and Shenhou, it indicates continuous heavy rain, but one must still be cautious of spies and thieves.

虎遁：開門、甲申庚，下臨地盤兌宮為“虎遁”。或休門、乙奇加地盤六辛於艮宮，或生門、辛加地盤於乙、艮宮，亦皆名“虎遁”。此方宜祭風、鎮邪、驅鬼、安宅，並吉。行船宜，招安、攻險、剿巢，利為客。若安營、伏兵，賊不敢正視也。

"Horse Escape": When the Open Door is paired with Jiashen and Geng, and the lower position faces the Earth Plate's Dui palace, it is called "Horse Escape". Additionally, when the Rest Gate is paired with Yi Qi placed on the Earth Plate's Gen palace's Liuxin, or the Life Gate is paired with Xin placed on the Earth Plate's Gen palace's Yi, these are also called "Horse Escape". This direction is favorable for worshiping the wind, suppressing evil spirits, driving away ghosts, and stabilizing the residence, all of which are auspicious. It is also suitable for sailing. It is advantageous for recruiting surrender,安抚, attacking strongholds, and eliminating bandit dens, especially for the first to take action. If an army is stationed and hidden here, the enemy will not even dare to look directly.

神遁：開門、乙奇合天心星或天禽星，下臨地盤九天於干宮，名為“神遁”。或生門、丙奇合禽、心二星，下臨地盤九天宮者，亦名“神遁”。此方宜驅神遣將、施計，神必暗助，行兵宜作神將，塗抹三軍，神即至矣。更宜祭祀，神必來享。若有白虎雷煞、刦煞，主雷傷。

"Shen遁" refers to when the Open Door is paired with the Yi Qi and also aligns with the Tian Xin Star or the Tian Rui Star, with the Nine Heavens of the Earth Plate below, called "Shen遁"; or when the Life Gate is paired with the Bing Qi, aligning with the Tian Rui and Tian Xin Stars, with the Nine Heavens of the Earth Plate below, also called "Shen遁." This direction is suitable for summoning deities, dispatching divine generals, and employing strategies, as the deities will surely assist secretly. When using military forces, it is appropriate to disguise as divine generals and paint the entire army, allowing deities to descend. It is also favorable for holding worship ceremonies, as the deities will certainly come to receive offerings. If there are White Tiger Thunder Sha or Robbery Sha present here, it indicates being harmed by thunder.

鬼遁：休門、天輔，六辛下臨地盤丁奇，於艮宮者，名為鬼遁，生門、太陰下臨地盤丁奇，或生門、九地，下臨地盤丁奇，亦皆“鬼遁”。宜探路、偵賊處、實行間謀、布謠言，彼不能察，而疑惑軍心。宅中有鬼，宜書符鎮之則吉，餘事不利。

"Ghost遁" refers to when the Xiu Men is paired with the Wenqu Star, and the sixth heavenly stem (Xin) is located under the Gen Palace on the Earth Plate with the Ding Qi, which is called "Ghost遁"; similarly, when the Life Gate is paired with Taiyin and located under the Earth Plate's Ding Qi, or when the Life Gate is paired with Jiudi and located under the Earth Plate's Ding Qi, these are also called "Ghost遁". This direction is suitable for scouting, investigating enemy positions, carrying out espionage, and spreading rumors, making the enemy unaware and causing them to lose morale. If there are ghosts causing disturbances in the house, writing talismans in this direction will be auspicious; however, it is unfavorable for other matters.

夫閏奇者，有過九日而後閏者，有過十四日而值閏者，各有決例。大約氣先到而節未到，先用其氣謂之“接氣”，節先到而氣未到，謂之“超神”。超神者，仍用其當局之氣，而不用其節，待超過九日而方用其節，謂之“超神”。接氣者，必在閏月之前；超神者，須在閏月之後。閏月前，氣必先到；閏月後，節必先到。節先到者，必先用其氣；節先到者，猶不用其節，超神、接氣之旨明矣。

The concept of "闰奇" refers to the method of intercalation, which can occur more than nine days after a certain period or more than fourteen days after another. Each has its own fixed rule. Generally speaking: if the qi arrives before the solar term, then the qi is used first, called "接气" (receiving the qi); if the solar term arrives before the qi, it is called "超神" (transcending the divine). Using the "超神" method, the current qi is still used, and the new solar term is not adopted until after exceeding nine days, which is called "超神". "接气" always occurs before the intercalary month, while "超神" definitely happens after the intercalary month. Before the intercalary month, the qi must arrive first; after the intercalary month, the solar term must arrive first. When the solar term arrives first, its qi is used first; even though the solar term arrives first, the solar term itself is not changed. In this way, the essence of "超神" and "接气" becomes clear.

若其年閏正、二、三、四月者，必閏大雪一氣之候；如閏五、六、七、八、九月者，必閏芒種一氣之候，所謂過猶不及者，不得中和之氣，而值閏也。總以甲己子午卯酉為上元，寅申巳亥為中元，辰戌丑未為下元，此定例也。又云：“節與氣同為中和”，中節之前甲己子午卯酉者，謂之過，過則接氣；中節之後見甲己子午卯酉者，謂之不及，不及則超神總以三十值月而值閏者，不過陰陽消長之道也。

If a leap month falls in January, February, March, or April, it must be placed during the solar term of Greater Snow; if it falls in May, June, July, August, or September, it must be placed during the solar term of Grain in the Field. This is what is meant by "excess is as bad as deficiency"—only when the balance of yin and yang is not achieved does a leap month occur. The general rule is: those days paired with Jia and Ji (Heavenly Stems) on Zi, Wu, Mao, and You (Earthly Branches) are considered the Upper Yuan, those paired with Yin and Shen, Si, and Hai are the Middle Yuan, and those paired with Chen, Xu, Chou, and Wei are the Lower Yuan. This is a fixed practice. There is also another saying: "Only when the solar terms and the seasonal divisions are combined can there be harmony." If on the day before a solar term, Jia or Ji appears and is paired with Zi, Wu, Mao, or You, it is called "excess," and the method of connecting the seasonal divisions is used. If on the day after a solar term, Jia or Ji appears and is paired with Zi, Wu, Mao, or You, it is called "deficiency," and the method of surpassing the gods is used. In the end, the occurrence of a leap month within thirty days to complete a lunar month is merely the natural process of the waxing and waning of yin and yang.

值符者，諸神之元首，九星之領袖。因名值符，其體屬火，其神所到之處，百惡消散，諸凶寂滅，至吉之神。所畏者，太白金星，忌入墓，吉處不吉，凶處更凶。天始於甲，地始於子，固謂萬匯之尊者，舉甲子而六甲在其中矣，故名之曰“值符”。螣蛇者，丁火之氣，其實屬陰土，兌納丁，其神性柔而口毒，專司驚恐、怪異、火妖蠱之事。位鎮巽方，又名“玉女”，遁為六丁，六甲之神，乃陰神之最靈者，舉丁卯而六丁在其中矣。

The "Chief Symbol" is the leader of all the deities and the commander of the nine stars, hence its name. Its nature is fire, and wherever it goes, all evil things vanish and all dangers are eliminated, making it the most auspicious deity. It fears the planet Tai Bai (White Star) and is also avoided when it enters the tomb; once it enters the tomb, a place that was originally auspicious becomes inauspicious, and a place that was originally inauspicious becomes even more inauspicious. Heaven begins with Jia, and Earth begins with Zi. Jiazi is the supreme ruler of all things, so by mentioning Jiazi, all the six Jia are included. Therefore, it is called "Chief Symbol." "Teng Snake" originates from the energy of Ding fire, but in reality, it belongs to yin earth. The卦 Dui (Lake) receives Ding, so its nature is gentle but its speech is venomous. It governs matters of fear, strange occurrences, fires, supernatural phenomena, and witchcraft. It guards the Xun direction and is also called "Yü Nu" (Jade Maiden). In Dun Jia, it is the six Ding, the most responsive of the yin deities among the six Jia. By mentioning Dingmao, all the six Ding are included.

太陰者，西方之陰金也。其神好陰匿、闇昧、欺蔽、妾婦之事。離納辛，配於西方，位鎮兌宮，兌為少女，陰陽至此而化育不成。自甲至癸，其數終，自子至酉，其數窮，故名之曰“太陰”。六合者，甲木之化氣也，東方之陰木也。其神性和平，專司婚姻、交易、媒勺、和合之事。乃六甲之妹，配於庚金，為妻懷庚之胎，歸妹於家，位鎮東方，震納庚，自甲至己其數六，故名之曰“六合”。

"The 'Tai Yin' is the Yin metal of the west. This deity enjoys concealment, darkness, obscuring, and matters related to concubines. The Li hexagram takes in Xin, and is paired with the west, where Tai Yin guards the Dui palace; Dui represents a young girl, and yin and yang cease to generate here. Counting from Jia to Gui, the heavenly stems are exhausted; counting from Zi to You, the earthly branches are exhausted, so it is named 'Tai Yin.' 'Liu He' is the transformed energy of Jia wood, belonging to the east's Yin wood. Its nature is peaceful, and it governs marriage, trade, and matchmaking. It is the sister of the six jia, married to Geng metal, carrying Geng's child, and marrying into the husband's family; it guards the east, and the Zhen hexagram takes in Geng. Counting from Jia to Ji, it is exactly six, so it is named 'Liu He.'"

勾陳者，中央之陽土也。其性頑，專司田土、詞訟之事，自甲至戊其數五，自子至辰其數亦五，艮納丙，坎納戊，配於東南。經云：知三避五，三五反覆，兇頑之氣，不可趨位。鎮於艮，故名之曰“勾陳”。白虎者，庚金也。統轄西方之威，其神好殺，專司兵戈、殺伐、爭鬪、疾病、死喪、道路之事。已納庚金，巽為風，風從虎，位鎮於西方。自甲至庚，其數七，故名之曰“白虎”。

Gou Chen is the central yang earth, with a fierce and stubborn nature, governing farmland and agricultural produce as well as legal disputes. Counting from Jia to Wu gives five, and counting from Zi to Chen also gives five. The Gen trigram receives Bing, and the Kan trigram receives Wu, so it is positioned in the southeast. The classic texts say "knowing three and avoiding five, three and five alternating," which refers precisely to its fierce and stubborn energy, and one should not walk in the direction where it is located. Gou Chen guards the Gen position, so it is named "Gou Chen." White Tiger refers to Geng metal, governing the power of the west. This deity enjoys warfare and is in charge of weapons, warfare, conflicts, illness, death, mourning, and travel. The巳 position receives Geng metal, and the Xun trigram represents wind, which arises with the tiger. White Tiger guards the western direction. Counting from Jia to Geng gives seven, so it is named "White Tiger."

朱雀者，南方之火神，統轄周天之野，專司文明之權，掌奏口舌、文書之職。得地則文書印信有喜，失時則有是非口舌撓亂之凶。位在丙，丙納艮，土旺相在離，在天為赤鳥之神，屬丙火，舉丙寅而六丙在其中矣。故名之曰“朱雀”。玄武者，水之精也。統轄北方之氣，其神好陰謀、賊害，專司盜賊、逃亡之事。水主黑色，得中央黃土而成元，故名之曰“元武”。

The Vermilion Bird is the divine spirit of the south, governing the divisions of the celestial sphere and specializing in the authority of civilization and education. It oversees matters of official documents, speech, and written records. When it is in a favorable position and strong, there will be good fortune in official seals and documents; but when it loses its proper season, there will be troubles and disputes. Its position is associated with the number 丙 (Bing), which is included in the mountain (Geng), and the flourishing and strong energy of earth is in the fire palace (Li). In the heavens, it is the spirit of the red bird, belonging to the element of Bing fire. The example given is Bingyin (Bingyin), and all the six Bing elements are included within it, hence it is called the Vermilion Bird. The Black Tortoise is the essence of water, governing the northern energies. This deity favors schemes and harm, specializing in the affairs of thieves and fugitives. Water's natural color is black, and black combined with the central yellow earth forms the color of the Black Tortoise, hence it is called the Black Tortoise.

九地者，坤土也。其性好靜，所主者，乃柔順虛恭之事，亦操生殺之權，半吉半凶之神，畏尅制，忌入墓，春夏則生，秋冬則殺，司君后之柄。坤納乙癸，自乙至癸其數九，故名之曰“九地”。舉乙丑而六乙在其中矣。九天者，乾金也。其體屬金，乾納甲壬，性剛而好動。所主者，名正言順之事，值其令而無阻，至吉之神。若得門、得奇，萬福咸集，即不得奇，亦不為凶，畏入墓而力屈。天始於甲，自甲至壬其數九，故名之曰“九天”。

"Jiudi" refers to the Earth element, which has a nature that prefers stillness and is responsible for matters related to gentleness, humility, and respect. It also holds authority over life and death, making it a deity with both auspicious and inauspicious qualities. It fears being restrained and dislikes being buried. In spring and summer, it governs life, while in autumn and winter, it governs death. It holds the authority of a ruler or monarch. The Earth hexagram incorporates the stems Yi and Gui. Counting from Yi to Gui gives exactly nine, hence the name "Jiudi." The example of Yi Chou (乙丑) is given, and all six Yi stems are included within it. "Jiu Tian" refers to the Metal element, which is fundamentally metallic. The Heaven hexagram incorporates the stems Jia and Ren. It has a strong and active nature. It governs matters of righteousness and propriety. When its season arrives, it proceeds without obstruction, making it the most auspicious deity. If it also receives a favorable door and the Three Marvels, all kinds of blessings will gather. Even without the Three Marvels, it is not considered inauspicious. Its only fear is being buried, which weakens its power. The Heaven begins with Jia, and counting from Jia to Ren gives exactly nine, hence the name "Jiu Tian."

太常者，五行之化氣也。其神好歌飲，專司宴享、祭祀、衣帛、羔雁、酒食之事。此神隨天禽遍遊諸方，遇火則從火，遇金則從金，遇水則從水，遇木則從木，遇土則從土，與五體相合，其性不常，故名之曰“太常”。與吉門並則吉，與凶門並則凶，主衣服、綵衣、孝服之變更也。

"The Tai Chang" is the transformed energy of the Five Phases. This deity enjoys singing and drinking, and is in charge of banquets, worship, silk and cloth, and gifts such as young sheep and geese, as well as food and drink. The Tai Chang travels with the Tian Rui Star, following fire when encountering fire, metal when encountering metal, water when encountering water, wood when encountering wood, and earth when encountering earth, matching each of the Five Phases exactly. Its nature is changeable, hence its name "Tai Chang." When it is associated with a favorable gate, it brings good fortune; when associated with an unfavorable gate, it brings misfortune. It governs the changing of clothing, including festive garments and mourning attire.

正月立春、雨水，二月驚蟄、春分，三月清明、榖雨，四月立夏、小滿，五月芒種、夏至，六月小暑、大暑，七月立秋、處暑，八月白露、秋分，九月寒露、霜降，十月立冬、小雪，十一月大雪、冬至，十二月小寒、大寒。

The twenty-four solar terms are arranged by month as follows: January has Start of Spring and Rain Water, February has Awakening of Insects and Vernal Equinox, March has Clear and Bright and Grain Rain, April has Start of Summer and Slight Heat, May has Grain in Ear and Summer Solstice, June has Slight Heat and Greater Heat, July has Start of Autumn and Limit of Heat, August has White Dew and Autumn Equinox, September has Cold Dew and Frost Descent, October has Start of Winter and Slight Snow, November has Heavy Snow and Winter Solstice, and December has Slight Cold and Greater Cold. Each month has one solar term and one lunar term. When setting up the divination chart, determining whether it is Yang Dun or Yin Dun and arranging the upper, middle, and lower trigrams are all based on this order.

正丁二坤申日宮，三壬四辛同，五干亥日六甲上，七癸八艮寅日逢，九丙十居乙，子巽巳日丑庚申。

The Heavenly Virtue (天德) auspicious days are determined by the month: in the first month, it falls on the day of Ding; in the second month, on the day of Shen in the坤 (Kun) palace; in the third month, on the day of Ren; in the fourth month, on the day of Xin; in the fifth month, on the day of Hai in the乾 (Qian) palace; in the sixth month, on the day of Jia; in the seventh month, on the day of Gui; in the eighth month, on the day of Yin in the艮 (Gen) palace; in the ninth month, on the day of Bing; in the tenth month, on the day of Yi; in the eleventh month (the month of Zi), on the day of Si in the巽 (Xun) palace; and in the twelfth month (the month of Chou), on the day of Gengshen. The days corresponding to Heavenly Virtue are considered the highest auspicious days in selecting a favorable date.

正五九月居丙，二六十月在甲，三七十一月在壬，四八十二月在庚。

The "Monthly Virtue" (月德) favorable days are determined by the Triple Harmony (三合) of the month: January, May, and September are associated with Bing, February, June, and October with Jia, March, July, and November with Ren, and April, August, and December with Geng. Both the Monthly Virtue and Heavenly Virtue are considered auspicious deities in selecting favorable days, and days when both coincide are most preferable.

五符，吉神，屬火，謁貴。天曹，屬金，主詞訟。地符，半吉半凶，屬土，迫避。風伯、雷公，屬木，主驚恐。雨師，陽水，出行主陰雨。風雲，陰木，主半陰。唐符，屬金，求財吉。國印，屬金，主升遷。天官，屬木，主阻隔。地軸，陰土，主反覆。天賊，陰水，主失盜。

The "Wu Fu" is a auspicious deity belonging to the fire element, suitable for meeting noblemen. "Tian Cao" belongs to the metal element and is associated with litigation. "Di Fu" is half auspicious and half inauspicious, belonging to the earth element, and is suitable to avoid encountering it. "Feng Bo" and "Lei Gong" belong to the wood element and are associated with fear and alarm. "Yu Shi" is yang water, and encountering it on a journey indicates rain. "Feng Yun" is yin wood, indicating partly cloudy weather. "Tang Fu" belongs to the metal element and is auspicious for seeking wealth. "Guo Yin" belongs to the metal element and indicates promotion in official positions. "Tian Guan" belongs to the wood element and indicates obstacles in affairs. "Di Zhou" is yin earth, indicating uncertain outcomes. "Tian Zei" is yin water, indicating theft and loss.

以上月將加正，順數至本日祿上起五符，如甲祿寅，即在寅上起五符，卯上即為天曹，辰上即為地符，巳上即為風伯，雷公在午，餘俱仿此。

The method of determining the positions of these deities is: take the Month General of the current month and place it on the hour of the day, then count sequentially until reaching the禄 position of the Day Stem. From the禄 position, start with the "Five Symbols." For example, if the day is Jia, its禄 is in寅, so the Five Symbols start at寅; the position of卯 is Tian Cao, the position of辰 is Di Fu, the position of巳 is Feng Bo, and the position of午 is Lei Gong. The other deities follow this order sequentially.

正五九月戌，二六十月丑，三七十一月辰，四八十二月未。

The "Imperial Grace Malefic" is governed by the Triple Harmony month positions, rotating through four directions: in January, May, and September it is in the position of Xu; in February, June, and October it is in the position of Chou; in March, July, and November it is in the position of Chen; and in April, August, and December it is in the position of Wei. When calculating the positions of divine malefics, the location is determined by the earthly branch corresponding to the current month.

正月戌、二月酉、三月申、四月未、五月午、六月巳、七月辰、八月卯、九月寅、十月丑、十一月子、十二月亥。相沖即對不可用。

The "Month Aversion" (Yue Yan) evil star moves in reverse order each month: in the first month it is in Xu, in the second month in You, in the third month in Shen, in the fourth month in Chen, in the fifth month in Wu, in the sixth month in Si, in the seventh month in Chen, in the eighth month in Mao, in the ninth month in Yin, in the tenth month in Chou, in the eleventh month in Zi, and in the twelfth month in Hai. The direction opposite to where the Month Aversion is located is also not suitable for use.

甲己子午九，乙庚丑未八，丙辛寅申七，丁壬卯酉六，戊癸辰戌五，巳亥四數終。

This is the counting mnemonic for "Hongfan Five Phases": Jia and Ji, Zi and Wu take nine numbers; Yi and Geng, Chou and Wei take eight numbers; Bing and Xin, Yin and Shen take seven numbers; Ding and Ren, Mao and You take six numbers; Wu and Gui, Chen and Xu take five numbers; Si and Hai take four numbers. The counting stops here. When calculating, take the corresponding numbers for each heavenly stem and earthly branch, add them together, and then determine the Five Phases based on the total.

（納音所屬亦出洪範五行）甲子乙丑海中金，丙寅丁卯爐中火，戊辰己巳大林木，庚午辛未路傍土，壬申癸酉劍鋒金，甲戌乙亥山頭火，丙子丁丑澗下水，戊寅己卯城頭土，庚辰辛巳白鑞金，壬午癸未楊柳木。

The nayin sound elements of the sixty jiazi are also derived from the Five Phases as outlined in the Hongfan. The nayin for Jiazi and Yichou is "sea gold," for Bingyin and Dingmao it is "forge fire," for Wuchen and Jisi it is "great forest wood," for Gengwu and Xinwei it is "roadside soil," for Renshen and Guiyou it is "sword edge gold," for Jiaxu and Yihai it is "mountain top fire," for Bingzi and Dingchou it is "stream water," for Wuyin and Jimao it is "city head soil," for Gengchen and Xinsi it is "white tin gold," and for Renwu and Guiwei it is "willow and poplar wood."

甲申乙酉井泉水，丙戌丁亥屋上土，戊子己丑霹靂火，庚寅辛卯松柏木，壬辰癸巳長流水，甲午乙未砂中金，丙申丁酉山下火，戊戌己亥平地木，庚子辛丑壁上土，壬寅癸卯金箔金。

The nayin sound elements for Jiashen and Yiyou are "well water," for Bingxu and Dinghai are "roof soil," for Wuzi and Jichou are "lightning fire," for Gengyin and Xinmao are "pine and cypress wood," for Renchen and Guisi are "long flowing water," for Jiawu and Yiwei are "sand middle metal," for Bingshen and Dingyou are "fire below mountain," for Wuxu and Jihai are "flat land wood," for Gengzi and Xinchou are "wall soil," and for RENYIN and GUIMA are "gold foil metal."

甲辰乙巳覆燈火，丙午丁未天河水，戊申己酉大驛土，庚戌辛亥釵釧金，壬子癸丑桑柘木，甲寅乙卯大溪水，丙辰丁巳砂中土，戊午己未天上火，庚申辛酉石榴木，壬戌癸亥大海水。

The nayin sound elements for Jia Chen and Yi Si are "Covered Lamp Fire," for Bing Wu and Ding Wei are "Heavenly River Water," for Wu Shen and Ji You are "Great Pass Earth," for Geng Xu and Xin Hai are "Gold Bracelets," for Ren Zi and Gui Chou are "Mulberry Wood," for Jia Yin and Yi Mao are "Great Stream Water," for Bing Chen and Ding Si are "Sand Field Earth," for Wu Wu and Ji Wei are "Heavenly Fire," for Geng Shen and Xin You are "Pomegranate Wood," and for Ren Xu and Gui Hai are "Great Sea Water." The nayin cycle of the sixty jiazi completes one full cycle here.

論曰：奇門之應驗，時有先後，應有主客，以彼此人我而推之。大凡奇神應物之初，星應事之中，門應事之末，依次推詳，無不應驗如神。若我去尋人，我為客他為主，以天盤之星為我，地盤之星為他；如他來尋我，他為客我為主，以天盤之星為他，地盤之星為我。

Discussion: The verification of the Qimen system varies in timing, and the matters it predicts have distinctions between the main and the secondary aspects. One should deduce based on the relationship of self and other, person and object. Generally speaking, the Three Marvels and the Eight Gods pertain to the beginning of an affair, the Nine Stars to its middle, and the Eight Doors to its end. Following this order carefully for analysis, there is no failure to match the outcome precisely. If I go to visit someone else, I am the guest and he is the host, so the stars on the Heaven Plate represent me and those on the Earth Plate represent him. If someone else comes to visit me, he is the guest and I am the host, so the stars on the Heaven Plate represent him and those on the Earth Plate represent me.

看他來生我，我去生他，他生我，益在我；我生他，益在他；他尅我，損在我；我尅他，損在他。又以陰日之天盤星為我，陽日之地盤星為他，比和無損益，須仿此而推之。

Now consider whether it is he who is born from me or I who am born from him: if he is born from me, the benefit is on my side; if I am born from him, the benefit is on his side; if he overcomes me, the loss is on my side; if I overcome him, the loss is on his side. Additionally, on a yin day, the stars on the Heaven Plate represent me, while on a yang day, the stars on the Earth Plate represent him. When the Five Phases of both are harmonious, neither side gains nor loses. All should be judged according to this method.

奇門曰：“有陽無陽，德祿在門，無陽半吉，有陽欣欣”。此陽神係指飛值使門時適得丁奇，即為陽神得助。如甲子值符，丁卯為陽神，甲戌值符，丁丑為陽神之類。

The qimen rhyme says: To determine if there is a Yang Shen, one must check whether De and Lu fall on the gate; without a Yang Shen, it is only half auspicious, but with a Yang Shen, everything goes smoothly. Here, the term "Yang Shen" refers to when the flying star falls on the gate exactly with Ding Qi, meaning the Yang Shen comes to assist. For example, when Jia Zi is the Chief Symbol, Ding Mao is the Yang Shen; when Jia Xu is the Chief Symbol, Ding Chou is the Yang Shen, and so on accordingly.

按奇門貴人歌與六壬同，但冬至後得陰貴，夏至後用陽貴之不用。奇門上盤象天（謂九星），中盤象人（謂八門），下盤象地（謂九宮），上盤星也，中盤門也，下盤宮也。用法凡占吉凶者，首重九星，以九星是天盤，吉凶由天故也。凡星尅門吉，門尅星凶。

Note: The nobleman formula used in the Flying Star system is the same as in the Six壬 system, but in the Flying Star system, the yin nobleman is used after the winter solstice and the yang nobleman is used after the summer solstice, which is different from the Six壬 system. The upper plate of the Flying Star system represents heaven, referring to the nine stars; the middle plate represents people, referring to the eight gates; and the lower plate represents earth, referring to the nine palaces. Therefore, the upper plate is the stars, the middle plate is the gates, and the lower plate is the palaces. In terms of application, when predicting fortune or misfortune, the nine stars are given the highest priority, as they belong to the heaven plate, and fortune or misfortune is determined by heaven. If a star overcomes a gate, it is auspicious; if a gate overcomes a star, it is inauspicious.

凡出行趨避者，首重八門，以八門為人盤，吉凶由自取故也。凡門尅宮吉，宮尅門凶，傷人事故凶。凡造葬、遷移者，首重九宮，以九宮為地盤，遷移等事皆由地而起也，故門宮相生俱吉，相尅俱凶，茍得此意而推之。凡事關天人者，無不可以數通妙哉，此示人以用法。

Whenever choosing a direction for travel to seek good fortune and avoid misfortune, one should first consider the eight gates, because the eight gates belong to the human plate, and good or bad fortune is brought about by oneself. If the gate overcomes the palace, it is auspicious; if the palace overcomes the gate, it is inauspicious—because when the palace overcomes the gate, it harms human affairs, hence it is inauspicious. For matters such as construction, burial, relocation, and moving, one should first consider the nine palaces, because the nine palaces belong to the earth plate, and all matters of movement originate from the earth. Therefore, if the gate and palace mutually generate, both are auspicious; if they mutually overcome, both are inauspicious. As long as one grasps this principle for deduction, all matters concerning heaven and humanity can be understood through numerical reasoning, which is truly marvelous. This passage explains the method for others to understand.

傳曰：奇門既分三盤，上下盤俱有一干，地盤宮中有奇儀是也，上下相對一照，成格、不成格顯然可知。如甲加丙，乙加辛之類。惟主星之下，飛門之內，暗藏一干，謂值使加時支法。

The text says: Since the Gate of Heaven is divided into three plates, each upper and lower plate has a heavenly stem; the Three Marvels and Six Instruments hidden in the Earth Plate's palace are exactly these. By comparing the upper and lower plates, it is clear whether a pattern is formed or not, for example, Jia combined with Bing, Yi combined with Xin, and so on. However, beneath the main star and within the gate that is flying, there is also a hidden heavenly stem, which is calculated by adding the Duty Gate to the hour's earthly branch.

又值符首中起數至時干止，其由甲而丙，而乙至癸，以求時支，則八門中又帶了一干，曰“飛干”。此干並不露干，局面上下盤之外數時支，時用甲乙排得者，故曰暗藏，若隱若現，變化無窮，古今來無一識之者。假如飛門內（即中盤八門），既生主星飛門內忽有庚飛到（此甲求時支我甲乙來不露跡）。

From the Chief Symbol and the first day stem of the ten-day cycle, one counts sequentially until reaching the stem of the hour. Counting from Jia to Bing, then Yi, and so on until Gui, this process is used to determine the branch of the hour. In this way, another heavenly stem is added among the eight gates, called the "Flying Stem." This stem is not visible on the board, but is calculated separately outside the upper and lower boards, derived by using the sequence of Jia and Yi for the hour branch. Therefore, it is called "Hidden." It appears and disappears, with infinite variations, and no one throughout history has fully understood it. For example, within the gate—meaning the eight gates in the middle board—there was originally assistance to the main star. However, suddenly a Geng appears within the gate. This is exactly the Flying Stem derived by counting from Jia to determine the hour branch, and calculated using Jia and Yi, yet it remains concealed and not apparent.

凡百事外面雖美備，內中蹭蹬，又加飛門既尅主星，凡百事占之大凶，而飛門內忽有奇飛到（即飛干之乙丙丁），凡百事外面雖凶，內中實多暗獲。經之若隱若現，若有若無，飛干之謂也。

At this time, all matters appear perfect on the surface but are actually troubled and unsmooth underneath. Conversely, if the flying gate originally restrains the main star, then the outcome of all matters is extremely凶 (fateful misfortune). However, if suddenly the flying gate arrives at the Three Marvels—namely, the flying heavenly stem 乙 (Yi), 丙 (Bing), and 丁 (Ding)—then although the surface seems凶, there are actually many hidden gains underneath. The classic text's statement of "if hidden or apparent, if present or absent" refers precisely to this flying heavenly stem.

天沖為武士，值符為主帥。值符宮生天沖宮，及天沖宮生值符宮，一見即投合，如彼此相尅，定不收錄。天沖若坐值符，一去即為部長，後必大用，伏吟空回，反吟反覆不准。

Divination for joining the military: use the star 天冲 to represent the soldier joining the army, and Chief Symbol to represent the commander. If the palace where Chief Symbol is located generates the palace where 天冲 is located, or if the palace of 天冲 generates the palace of Chief Symbol, they are in harmony and the person will be accepted immediately. If the two palaces mutually control each other, the person will certainly not be hired. If 天冲 is directly in the palace of Chief Symbol, the person will immediately become the leader of a unit and will later be highly valued. If there is Hidden Chant, it means the effort is in vain. If there is Reverse Chant, the situation is unstable and the divination is uncertain.

以六庚為攻者，以天禽為守者（原法云：庚者兵眾，禽者，中心者攻之，故受攻）。如六庚乘旺相，得開門加中五宮城必破（可見中五宮亦有門，行到此不奇之驗）。又看地盤天禽所乘之宮，得旺相及吉門者，其守將不可擒也，反此必死。

Divination for attacking a city: use the six Gengs to represent the attacking side, and the Tian Rui Star to represent the defending side. The original method states: Geng represents the army, and Tian Rui is in the center, which is exactly the target being attacked, so it is the one that is under attack. If the six Gengs are riding on prosperous and strong energy, and the Open Door is added to the center five palace, the city will surely be captured—this shows that the center five palace also has a door, and this is an unusual verification. Now look at the palace where Tian Rui falls on the Earth Plate. If it receives prosperous and strong energy along with favorable gates, the defending general will be unable to hold on; conversely, the defending general will surely die.

以天禽為守者，天蓬、六庚為攻者，天禽宮得休、生、開、景，又旺相有六丙，其城不破。如無旺相及吉門，再犯天蓬、六庚，又中宮，不能守斷。

Divination for defending a city: the Tian Qin star represents the defending side, while the Tian Peng star and the sixth Geng represent the attacking side. If the Tian Qin star is in a palace that receives the Xiu Men, The Life Gate, Open Door, or Jing Gate, and is in a prosperous and strong condition with the sixth Bing assisting, the city cannot be captured. If there is neither a prosperous and strong condition nor favorable gates, but instead it is afflicted by Tian Peng, the sixth Geng, and falls in the Central Palace, then it is predicted that the city will be lost.

敵兵來去先分界限，冬至以後以坎艮震巽為內，離坤兌干四宮為不至，六庚落宮被尅者，為安營不穩，自驚而退。六庚尅所落之宮，又逢元武、天蓬、白虎之神，乘必大戰。庚得九天，則大張聲勢，鳴鼓而進。庚得九地，則掩旗息鼓而來。

Divination on bandits and thieves: To determine whether the enemy forces are coming or going, first distinguish between internal and external boundaries. After the Winter Solstice, the four palaces of Kan, Gen, Zhen, and Xun are considered internal; if they fall in the four palaces of Li, Kun, Dui, and Qian, it is predicted that they will not come. If the palace where the Six Geng falls is attacked, it indicates the enemy's camp is unstable and they will retreat on their own. If the Six Geng attacks the palace it falls in, and at the same time encounters the spirits Xuanwu, Tianpeng, and Baihu, then they will come with great force and there will be a major battle. If Geng is in Jiu Tian, it means a grand display with drums and banners advancing; if Geng is in Jiudi, it means a quiet and stealthy approach.

如賊已入境，占其何時去？看六庚在內四宮為不去，在外四宮為去。總以六庚地盤干支年月日時為去來之期，庚加年（年為方吉之類）。如太白入熒，雖賊來，若在外界（外四宮），亦主不來；熒入太白，雖主賊去，若在內界，亦不去。

If thieves have already entered the territory, to determine when they will leave, look at the six Gengs: if they fall within the inner four palaces, they will not leave; if they fall within the outer four palaces, they will leave. In general, the year, month, day, or hour of their coming or going is determined by the heavenly stem and earthly branch corresponding to the Geng on the Earth Plate. If Geng is placed on a particular year, it should occur in that year, and the same applies to the others. Additionally, although "Bright White enters Fiery Mars" indicates thieves are coming, if it falls within the outer four palaces, it still indicates they will not come; although "Fiery Mars enters Bright White" indicates thieves are leaving, if it falls within the inner four palaces, they still do not leave.

以時干宮為客，時支宮為主（即符使之宮），看其生尅何如？如時支宮地盤受值符所落之宮尅制，而時支又乘六庚、元武，此城當棄。或值使宮自被下尅，此城亦不可居，速宜退避。如值符宮與值使宮相生、相比，或值符宮自受刑尅，敵人三來，不能取勝，守之無妨。

To determine whether an enemy army is approaching the border and whether a city can be defended, use the Heavenly Stem of the hour to represent the enemy, and the Earthly Branch of the hour to represent the defending side, which corresponds to the palace where the Chief Symbol and Duty Gate fall. Then examine the relationship of generation and overcoming between these two palaces. If the palace of the Earthly Branch is overcome by the palace of the Chief Symbol on the Earth Plate, and if the Earthly Branch is occupied by the six Geng and the Black Tortoise, then the city should be abandoned. Or if the palace of the Duty Gate is overcome by the palace below it, the city is not safe and one should retreat quickly. If the palace of the Chief Symbol and the palace of the Duty Gate are in a relationship of mutual generation or harmony, or if the palace of the Chief Symbol itself is subjected to a刑 or overcoming, then even if the enemy attacks repeatedly, they cannot win, and the city can be defended.

凡戰陣以景、驚二門主之。經曰：景門宜破陣。又治亂之法，要視驚門，當以值符所落之宮為主，六庚所落之宮為客。值符宮尅六庚之宮，主勝；六庚宮尅值符之宮，客勝。又論旺相為勝，休囚為負。如主得驚、景二門，或二門宮與客宮相生則客勝。

Divination on victory or defeat: When two armies engage in battle, the Jing Gate and Jing Door are the main factors. The classic text says that the Jing Gate is favorable for breaking through the enemy's ranks; the method for pacifying chaos and disorder is determined by the Jing Door. When judging, the palace where the Chief Symbol falls represents the main force, and the palace where the sixth Geng falls represents the opposing force. If the palace of the Chief Symbol overcomes the palace of the sixth Geng, the main force wins; if the palace of the sixth Geng overcomes the palace of the Chief Symbol, the opposing force wins. Additionally, one must consider the strength of the forces: the prosperous and strong side will win, while the weak and confined side will lose. If the main force has the Jing and Jing Door gates, or if the palaces of these two gates instead generate with the opposing force's palace, then the opposing force will win.

如主客宮相生，來必講和；如主客所乘皆旺相，俱得二門，不相刑尅，其力相等，則兩相恐懼，不戰而退。如六庚為值符，是主客同宮，二家不分勝負。又日干加庚主勝，庚加日干客勝。如榖雨上元陰遁五局，丙辛日壬辰時，天柱為值符，上帶六庚，主二家不相勝負，自相退避。

If the two parties' palaces mutually generate and support each other, the party coming from the other side will certainly seek peace. If both the host and the guest are in a prosperous and strong condition, and both receive the doors of Jing and Jing, they do not mutually harm each other, and their strength is equal, then both sides will be afraid and retreat without fighting. If the six Gengs exactly coincide with the chief symbol, then the host and the guest are in the same palace, and neither side can determine the outcome. Also, if the day stem is added to Geng, the host will win; if Geng is added to the day stem, the guest will win. For example, during the first period of Gu Yu using Yin Dun five, on a Bing day or Xin day at the Renchen hour, the Tianzhu star is the chief symbol, and it is also accompanied by the six Gengs, which indicates that both sides will not decide the outcome and will retreat from each other.

以景門為信，歌曰：“景上投書並破陣”。景門臨外界來遲，臨內界為速，上帶吉格，信吉；凶格，信凶。門迫、投江水，無信。

Divination about letters from afar: the Jing Gate represents letters. The rhyme says "Jing Gate receives letters and breaks the array," which refers to this meaning. If the Jing Gate falls in the four outer palaces, the letter arrives late; if it falls in the four inner palaces, the letter arrives quickly. If the Jing Gate has a favorable pattern, the message is good; if it has an unfavorable pattern, the message is bad. If there is a door conflict or it forms the pattern of the Vermilion Bird casting a river, there will be no letter.

以值符為吏部，開門為官星，開門宮受值符宮尅制，又休囚廢沒，及不得吉星、吉格者，主拿問。旺相者，主罷職。得吉星降級。開門宮不受值符宮尅制，返相生者，無事。

Divination on the fortune of major administrative assessments: the Chief Symbol represents the Ministry of Personnel, and Open Door represents the official star. If the宫 of Open Door is restrained by the宫 of Chief Symbol, and it is in a state of decline such as rest, captivity, decay, or disappearance, and does not receive auspicious stars or favorable combinations, it indicates being arrested and punished. If Open Door is still in a prosperous and strong state, it means only dismissal from office. If it also receives auspicious stars, it means only a demotion. If the宫 of Open Door is not restrained by the宫 of Chief Symbol, but instead mutually generates with it, then there will be peace and no problems.

六丁宮與值使宮相生，則速；相尅，則遲。又看六丁在何處？即以本日干支定其日期。

The speed of obtaining approval depends on whether the palace where the Six Ding is located and the palace of the Duty Gate are in mutual generation or mutual control. If they are in mutual generation, the approval will come quickly; if they are in mutual control, it will take longer. Then, looking at where the Six Ding is located, use the current day's heavenly stem and earthly branch to determine the specific date.

以門為官星，九星為心性，天干為分野（天盤之干）。如開門上乘吉星為好人，凶星為惡人。天輔心性文明，天任仁慈，天心善心正直，天禽忠厚，天沖風厲，天英轟烈，天芮貪毒，天柱奸宄大惡。甲蠻，乙海外及東夷，丙楚，丁岱江、淮南，戊己韓、魏、中州、何濟，庚秦，辛華，壬燕、趙，癸常山。

To determine whether a newly appointed official is virtuous or wicked, and where he is from, use the Eight Doors to represent official stars, the Nine Stars to represent character, and the Heavenly Stems (referring to the Heavenly Stem on the Heaven Plate) to represent the regions of origin. For example, if the Open Door is occupied by a beneficial star, the person is good; if by a harmful star, the person is evil. The Nine Stars represent the following characters: the Wenqu Star is refined and intelligent, the Zuo Fu Xing is kind and benevolent, the Tianxin Star is good-hearted and upright, the Tian Rui Star is loyal and honest, the Tianchong Star is fierce and imposing, the Right Assistant Star is grand and bold, the Tianrui Star is greedy and cruel, and the Po Jun is deceitful and wicked. The Heavenly Stems represent the following regions: Jia represents the southern barbarian lands, Yi represents overseas and eastern夷, Bing represents Chu, Ding represents Tai Mountain and the southern part of Jianghuai, Wu and Ji represent Han, Wei, the central plains, and the areas around the Yellow and Luo rivers, Geng represents Qin, Xin represents the area around Hua Mountain, Ren represents Yan and Zhao, and Gui represents Changshan.

以時干為我，日干為官長，六丁為公文，值使為公差。若值符宮尅天乙宮（按此天乙，時干也。天上時干為天乙），而六丁臨於內地，其提緩。如值符宮尅天乙宮，而值使臨於外地，其提急。再有擊刑，來意至惡，三奇至善。若相生，公差與官長相見則喜，相尅見怒。又看六庚為天獄，落休囚一去即結，旺相則不能結。

To determine the urgency of an official summons: use the heavenly stem of the hour to represent oneself, the heavenly stem of the day to represent the official, the six Dings to represent official documents, and the duty gate to represent the messenger. If the chief symbol's palace controls the palace of Tianyi (the heavenly stem of the hour on the heaven plate), and the six Dings are within the inner area, the summons will be slow. If the chief symbol's palace controls the palace of Tianyi, and the duty gate is in the outer area, the summons will be urgent. If there is also a hit刑 (mutual control), it indicates a very bad intention. If there are the three marvels, it indicates a very good intention. If they are mutually generating, the messenger and the official will be happy when they meet. If they are mutually controlling, they will be angry when they meet. Then look at the six Geng, which is called 'heavenly prison'. If it is in a weak and confined state, the matter will be settled quickly. If it is in a prosperous and strong state, the matter will not be settled.

以九星及九宮分方向定可否，如此方上有三奇、吉門，再時得天禽，四季皆吉；得天輔，春、夏大吉；得天心，秋、冬大利，餘星俱不利。各以來時占，看何星為天乙定之，觀此則以其人來之時發占，不似六壬之筮時也。

Divination for moving residence: Use the nine stars and nine palaces to determine directions, and judge whether it is favorable or not. If the direction to be moved to has the Three Marvels and auspicious gates, and also has the Tianqin star, then it is auspicious all four seasons; if it has the Tianfu star, it is very auspicious in spring and summer; if it has the Tianxin star, it is greatly beneficial in autumn and winter; other stars are unfavorable. All these should be determined according to the time when the person comes to ask the question, setting up the chart accordingly, and identifying which star acts as Tianyi to decide the outcome. This shows that the Qi Men is based on the moment the person arrives, unlike the Liu Ren which requires a separate time to be divined.

以朱雀為主，看朱雀所臨何奇、何門？以決其事。如開門得奇，主有親朋至，或行人遠歸，或主酒食（此皆以開門斷之，人盤以斷人事，此舉一隅也）。休門得奇，主有喜事（休即喜也）、喜信及婚姻之事。生門得奇，主得田產、財物、豬畜之事（俱切生門斷法）。若不得三門及門迫、奇墓，俱主無所關係。要看景門臨吉格，則有喜信，凶格則有憂信，或小煩惱。

Divination involving noisy birds indicates what kind of matter it refers to: take the Vermilion Bird as the main factor, and observe which of the Three Marvels and which of the Eight Gates it is associated with, thus determining the nature of the matter. For example, if the Open Door is associated with the Three Marvels, it indicates the arrival of relatives or friends, or someone who is away returning from afar, or matters related to food and drink—these are all interpreted according to the Open Door. The Eight Gates belong to the Human Plate and are used to judge human affairs; this is just an example to illustrate the principle. If the Rest Gate is associated with the Three Marvels, it indicates good news, joyful messages, or marriage matters. If the Life Gate is associated with the Three Marvels, it indicates receiving land, property, or livestock, all of which are interpreted according to the Life Gate. If none of the Open, Rest, or Life Gates are obtained, or if there is a gate being forced or the Three Marvels entering the tomb, then it indicates that there is no significant matter involved. Also, one should look at the Jing Gate: if the Jing Gate is associated with a favorable pattern, there will be good news; if it is associated with an unfavorable pattern, there will be bad news or some minor troubles.

凡蒞任日久，薦多未見超擢，欲知升期，當以開門決之，因開門為官，掌發印也。開加生旺宮，再有三奇、德合、吉格，必再遇歲月建乘吉神來生，定然高擢。其有吉格，而不旺相，或旺相而無吉格，及旺相、吉格，而歲月建不來相生，亦不升也。

To determine the date of promotion, when someone has been in office for a long time and has received many recommendations but has not yet been promoted, one should use the Open Door to judge. The Open Door represents official position and is in charge of issuing seals. If the Open Door is in a palace with abundant life qi and strong qi, and also has the Three Marvels, virtue harmony, and auspicious patterns, and coincidentally the current year's sovereign and month builder are coming with auspicious deities to support, then promotion is certain. If there are only auspicious patterns but not in a prosperous and strong position, or if they are in a prosperous and strong position but lack auspicious patterns, or even if both are present but the current year's sovereign and month builder do not come to support, then promotion will not happen.

以日干為士子，值符總裁，天乙（值使也，此指貴人言，非值符名也，疑即六壬所謂廉幙者也）為房師，六丁為文章。值符宮尅日干宮，座師不取。天乙宮尅日干宮，房師不薦。六丁宮尅日干宮，日干宮尅六丁宮，及六丁休囚廢沒，俱主題目大難，文章失意。如值符宮、天乙宮來生日干宮，六丁宮又得旺相必中，缺一不中，故必須此格皆全乃獲，此至理也。六壬亦當仿此法推之。

Divination for the local examination and the metropolitan examination: the day stem represents the candidate, the chief symbol represents the chief examiner, and Tianyi represents the room master. Tianyi here refers to the duty gate, considered as the nobleman, not as an alternative name for the chief symbol. It is roughly equivalent to the "Lian Mu" in the Six壬 system. The six ding represent the article. If the palace of the chief symbol overcomes the palace of the day stem, the chief examiner will not select the candidate. If the palace of Tianyi overcomes the palace of the day stem, the room master will not recommend the candidate. If the palace of the six ding overcomes the palace of the day stem, or if the palace of the day stem overcomes the palace of the six ding, or if the six ding fall in the places of rest, captivity, decline, or disappearance, the examination questions will be extremely difficult and the article will be unsatisfactory. If both the palace of the chief symbol and the palace of Tianyi come to nourish the palace of the day stem, and the palace of the six ding also receives prosperous and strong energy, the candidate will certainly pass. If any of these conditions are missing, the candidate will not pass. Therefore, all these patterns must be complete to pass, which is the most essential principle. The Six壬 divination for examinations should also be inferred in this way.

以病人日干為主（八字內之日），以天芮為病神，以生死二門為生死。如日干落在生門，生主不死（皆天盤），得死門者，難愈。更遇日干休囚，得凶星、凶格，必死；其餘六門主纏綿，以天芮廢沒之日為愈期。占兒女病，時干入墓必死。

To determine the day of recovery from illness, use the person's day stem, which is the heavenly stem of their day pillar in their birth chart. Use 'Tian Rui' as the disease spirit. Determine life and death by the Life Gate and Death Door. If the day stem falls on the Life Gate (as determined by the Heaven Plate), it indicates survival; if it falls on the Death Door, recovery is difficult. If the day stem is in a weak and confined state, and is accompanied by凶星 (malevolent stars) or凶格 (malevolent formations), death is certain. If the day stem falls on the remaining six gates, the illness will persist; the day when Tian Rui falls into a state of废 (waste) or没 (extinction) is the day of recovery. For children's illnesses, if the time stem is in the墓 (burial) position, death is certain.

干謁專看休門宮分（如天盤休加震為本宮），為所見之人，時干宮（天上時干加地盤坎方為水之類）為所往之人，加休門宮生時干宮，而時干宮又有三奇臨之，遂意。如相尅制又無三奇，不得見，或不喜悅，所求不遂。又要彼此二宮旺相，有一處休咎，即不吉。若所見之方得休門臨之，亦相見也。

Divination for seeking an audience: Focus on the palace where Xiu Men falls on the Heaven Plate — for example, if Xiu Men falls on the Zhen Palace on the Heaven Plate, then the Zhen Palace is considered the base palace — it represents the person one wishes to meet. Then look at the palace where the time stem falls — for example, if the time stem falls on the Kan Palace on the Earth Plate, then it is considered as water — it represents the person going to visit. If the palace of Xiu Men generates the palace of the time stem, and the palace of the time stem has the Three Marvels present, then the matter will go smoothly. If the two palaces mutually control each other and there are no Three Marvels, then one will not be able to meet the person, or the other party will be unhappy, and the request will not be fulfilled. Also, both palaces should be in a prosperous and strong state; if either falls in a weak and confined state, it will be inauspicious. If the direction where one is going to visit happens to have Xiu Men present, then one will be able to meet the person.

以六合為逃人，以傷門為捕人（全以八門為主，以八門為人盤，主人事也）。如六合宮（謂天盤六合所臨地盤之宮，後凡言宮皆仿此）尅傷門宮，不可得，反此易得。傷門宮生六合宮，捕人不實力，必受其賂。傷門、六合同宮，兩相通同。值年月日時格，則可獲，天網低亦然。

Divination for capturing a fugitive: use Liu He to represent the person who has fled and Shang Men to represent the person who is capturing. The entire method is based on the Eight Gates, since the Eight Gates are the Human Plate, which governs human affairs. If the Liu He position (referring to the position of Liu He on the Heaven Plate, which corresponds to a position on the Earth Plate, and all subsequent mentions of 'position' are understood in this way) overcomes the Shang Men position, the person will not be captured; conversely, if the Shang Men position generates the Liu He position, it indicates that the officers are not making an effort, and they must have accepted bribes from the fugitive. If Shang Men and Liu He are in the same position, it means that the two sides are colluding. If the situation coincides with the year pattern, month pattern, day pattern, or hour pattern, the fugitive can be captured. Similarly, if the 'Heavenly Net' is low, the fugitive can also be captured.

以六乙為女，六庚為男，取甲以乙妹娶庚之義也。如乙庚二乾落宮兩相生合則成，兩相尅則不成（如地盤子卯刑之類）。又以天上六合為媒人，如六合宮生六乙宮媒向女家，生六庚宮媒向男家，六庚宮尅六乙宮，女家畏男而不嫁。六乙宮尅六庚宮，男家嫌女而不娶。六乙宮帶擊刑，主女性凶惡；帶德合，女性堅貞。六庚宮帶凶神，主男性暴烈，帶德合，主溫厚。

Divination for marriage: use six Yi to represent the woman and six Geng to represent the man, symbolizing the meaning of Jia marrying his younger sister Yi to Geng. If the two heavenly stems Yi and Geng fall into trigrams that generate and harmonize with each other, the marriage will succeed; if they mutually control each other, the marriage will not succeed, for example, if there is a conflict between Zi and Mao on the earth plate. Use the Liu He (Liu He) on the heaven plate to represent the matchmaker: if the trigram of Liu He generates the trigram of Yi, the matchmaker favors the woman's side; if it generates the trigram of Geng, the matchmaker favors the man's side. If the trigram of Geng controls the trigram of Yi, the woman's side fears the man and refuses to marry; if the trigram of Yi controls the trigram of Geng, the man's side dislikes the woman and refuses to marry. If the trigram of Yi carries a conflict, it indicates the woman has a fierce character; if it carries a harmonious relationship, it indicates she is steadfast. If the trigram of Geng carries an Inauspicious Spirit (malevolent spirit), it indicates the man has a fierce character; if it carries a harmonious relationship, it indicates he is kind and gentle.

以時干為失主（與六壬之用干同理），六合為逃走之物，俱以落宮論之，又以六合宮與時干落宮，看在內外以分遠近。如日干、六合俱在內，易尋，俱在外，難尋。六合在外，時干在內，難尋。

Divination for lost persons or objects: Use the heavenly stem of the hour to represent the owner (similar to the use of the day stem in Six壬 divination), and use Liu He to represent the lost person or object. Both are interpreted based on the palace they fall into. Then compare the palace of Liu He with the palace of the hour stem to determine whether they are within or outside the boundaries, thus distinguishing between near and far. If both the day stem and Liu He are within the boundaries, the lost person or object is easy to find; if both are outside, it is difficult to find. If Liu He is outside while the hour stem is inside, it is also difficult to find.

又以六合所在之宮為方向，如得旺相星，又乘開休生杜四門，不可得，反此可得。乘九地、太陰，有人潛藏；乘九天遠走，乘元武被人盜去，乘螣蛇有人盤詰羈縻，乘朱雀有信，勾陳有勾引而去（以上指六壬所乘而言也）。又看六庚，年格則年獲，月格則月獲，日格則日獲，時格則時獲。

Determine the direction based on the position of Liu He. If that palace is occupied by a prosperous and strong star, and also by the four gates of Kai, Xiu, Sheng, and Du, then the direction cannot be found east or west; conversely, it can be found. If Liu He is accompanied by Jiudi and Taiyin, it means someone has hidden it away; if accompanied by Jiu Tian, it means it has fled far away; if accompanied by Xuanwu, it means it has been stolen; if accompanied by Tengshe, it means someone is questioning and detaining it; if accompanied by Zhuque, there will be news; if accompanied by Gouchen, it means it has been lured away. All these are based on the deities accompanying the Six壬. Now look at the six Geng: if it is a yearly pattern, it will be found in the current year; if it is a monthly pattern, it will be found in the current month; if it is a daily pattern, it will be found on the current day; if it is an hourly pattern, it will be found at the current moment.

以值符為物主，天乙（即值使，俱仿此推）為往借之人，各以所落宮分生尅論之。值符宮生天乙宮，天乙宮尅值符宮，借貸必遂；值符宮尅天乙宮，天乙宮生值符宮，借貸不遂。

Divination on lending and borrowing: the Chief Symbol represents the owner of the item being lent, and Tianyi (which is the Duty Gate, and all subsequent references follow this) represents the person going to borrow. The outcome is judged based on the generation and overcoming relationships between the positions where the Chief Symbol and Tianyi fall. If the position of the Chief Symbol generates the position of Tianyi, or if the position of Tianyi overcomes the position of the Chief Symbol, the lending and borrowing will definitely succeed. If the position of the Chief Symbol overcomes the position of Tianyi, or if the position of Tianyi instead generates the position of the Chief Symbol, the lending and borrowing will not succeed.

以值符為主考，時干為舉子，甲申庚為箭，甲午辛為紅心，景門為策論。專看甲申庚落宮若尅甲午辛之宮，或沖其宮皆為箭中紅心，再看景門得旺相，又與值符宮相生者，主中。缺一不中箭論。

Divination for a military examination: Use the Chief Symbol to represent the examiner, the heavenly stem of the hour to represent the examinee, Jiashen and Geng to represent the arrow, Jiawu and Xin to represent the red center of the target, and the Jing Gate to represent the essay. Focus specifically on the palace where Jiashen and Geng fall. If it overcomes or conflicts with the palace where Jiawu and Xin are located, it is considered that the arrow hits the red center. Then check whether the Jing Gate receives prosperous and strong energy and is in mutual generation with the palace of the Chief Symbol. If both conditions are met, it indicates that the examinee will pass. If any of these conditions is missing, it is interpreted as the arrow missing the target.

當分休囚，以生門所落之宮，為休生開上所乘之星為用，用生休吉，休生咎，則不吉，囚旺休衰，休雖尅囚，不為大吉。休旺衰囚，雖尅休亦無大害，大抵看門所落宮分，再看上下三盤，格局吉凶何如？吉信吉星，所求如意，一有不吉，所求僅半，休囚不吉，所求全無。

Divination for seeking wealth: first determine the strength and weakness of the resting energy (休气) and the confined energy (囚气). Take the gate of life (生门) as the reference. The stars on the resting gate (休门), life gate (生门), and open gate (开门) are considered the useful gods (用神). If the useful gods generate and support the resting energy, it is auspicious. However, if the resting energy generates the useful gods, it brings misfortune. When the confined energy is strong and the resting energy is weak, even though the resting energy can overcome the confined energy, it is not a great blessing. When the resting energy is strong and the confined energy is weak, even if the confined energy overcomes the resting energy, it does not cause significant harm. Generally, first look at which palace the gate falls into, then examine the auspiciousness of the upper, middle, and lower disks. If both the message and the stars are auspicious, the desired outcome will be achieved. If one of them is inauspicious, only half of the desired outcome will be obtained. If the gate falls into a resting or confined position and is also inauspicious, the desired outcome will be completely missed.

以震三宮為船主，以天盤上所得之星，為船主之善惡。震宮上得輔心禽三星為上吉，沖任為中吉，其船家是好人。得英、芮、杜、蓬為大凶，船不可登。

To determine the quality of the ship's master, the third trigram Zhen (Thunder) represents the ship's master, and the stars falling on this trigram in the Heaven Plate are used to judge the master's virtue. If the Zhen trigram receives the stars Tian Fu (Wenqu Star), Tian Xin, and Tian Qin, it is an upper grade of good fortune; if it receives Tian Chong and Tian Ren, it is a middle grade of good fortune, and such ship masters are considered good. If the Zhen trigram receives Tian Ying, Tian Rui, Tian Zhu (originally "Du"), and Tian Peng, it is a great misfortune, and this ship should not be taken.

先定方向，看其方上下二盤得三奇吉門天地二門俱有奇門及諸吉格者，安；反此不安。

To determine if someone who is away from home is safe, first establish the direction they are in. Then check whether the upper and lower plates of that direction contain the Three Marvels and auspicious gates. If both the Heaven Plate and Earth Plate have marvels and gates, and are combined with various auspicious patterns, then the person is safe. Conversely, if not, then they are not safe.

大凡奇門用事，專擇方向與時耳。如我欲訪友尋人，以所往之方地盤為主，天盤為客，主客要相生合，又得吉門、吉星必相遷。若門凶，上下兩盤又相尅制，則不遷也。庚為年月日時格，值此亦不遷也。

When using the Qimen divination method to handle affairs, it is essentially about selecting the direction and the time. For example, if I want to visit a friend or look for someone, I should take the Earth Plate of the direction I am going to as the main aspect and the Heaven Plate as the guest aspect. The main and guest aspects should be mutually generating and harmonious, and also meet auspicious doors and stars, which will surely result in meeting the person. If the door is凶 (unfavorable), and the upper and lower plates mutually control each other, then it will not be successful. If the Six Geng (庚) forms the year pattern, month pattern, day pattern, or hour pattern, encountering it will also result in failure.

以干、兌二宮為主，天心宮即干，天心星乘壬癸二干到兌，或天柱、兌宮乘壬癸二干到干，皆主雪。如以落宮所得之干，地盤宮中日干以定其期。

Divination for snowfall: use the Qian and Dui trigrams as the main focus. The Tianxin star's native palace is the Qian palace. If the Tianxin star is riding on the Ren or Gui day stems and moves to the Dui palace, or if the Tianzhu star in the Dui palace is riding on the Ren or Gui day stems and moves to the Qian palace, it indicates snowfall. As for the date of snowfall, it is determined by the heavenly stem that falls in the palace where the star lands, and the day stem in the Earth Plate palace.

或有人、有物、有動靜，即以其方所乘之星入宮，又以其正時所乘之門入中宮以定人。再看中宮之本宮何星、何門填實，或各以官鬼、父母、兄弟、子孫、妻妾之類推之。若填實之宮生本宮、本星者，有益；尅中宮、本宮、本星者，有損，宜避之。卻以本時干加於中宮，陽遁順布，陰遁逆行，須向得奇、得門之方以避之。

If there is a person, an object, or any movement in a particular direction, move the star corresponding to that direction into the central palace, and then move the door corresponding to that time into the central palace. Use this to determine which person it relates to. Next, observe which star and door fill the central palace, or determine based on the six relations: official ghost, parents, brothers, children, and wife. If the filled palace generates the central palace or the original star, it is beneficial. If it overcomes the central palace, the original palace, or the original star, it causes harm and should be avoided. The method of avoidance is: add the heavenly stem of the current hour to the central palace, and for yang遁, arrange in a clockwise direction, and for yin遁, arrange in a counterclockwise direction, heading towards the direction that has the three marvels and a favorable door.

其法以四維長生決之，看出門之日干繫何干？即看四維是何干長生之宮？以本宮地盤之干，即回家之日也。

To determine the date of return when going out, use the long life (长生) position among the four directions. First, identify the day stem (日干) of the day you leave. Then, among the four directions (乾, 坤, 艮, 巽), find which palace is the long life palace for that heavenly stem. Take the heavenly stem on the earth plate (地盘) of that palace, which indicates the return date.

其法專以四維決之。四維者，乃四長生之方也。倘甲乙日看干宮，此四大長生之根也。若得門、得奇、吉格，則吉；凶格，俱凶。

When divining whether a person away from home knows if their family is safe at home, this method uses the four directions to determine. The four directions refer to the four directions of growth. For example, on a Jia day or Yi day, one should look at the Qian palace, which is the fundamental place of the four directions of growth. If that palace has a favorable gate, the Three Marvels, and favorable patterns, then the family is auspicious; if it has Inauspicious Pattern, then everything is inauspicious.

其法以甲子戊為求薦之人，以天乙為推薦之人。若天乙落宮生甲子戊與值符宮者，必推薦，否則不薦。

To divinate about seeking someone's recommendation: this method uses Jiaziwu to represent the person seeking a recommendation, and Tianyi to represent the person who will make the recommendation. If the palace where Tianyi falls generates Jiaziwu and the palace where the Chief Symbol is located, the other party will certainly agree to recommend; otherwise, they will not.

其法以驚、景二門主之。凡有詞訟，看驚門乘旺相之氣者，訟不息，景門亦然。若二門入墓，落空亡之宮者，主訟不成。

Divination for litigation outcomes: this method focuses on the Jing Door and Jing Gate. Whenever there is a lawsuit, if the Jing Door is in a prosperous and strong state, the case will not be resolved easily; the Jing Gate is the same. If these two gates enter the墓 (mound) or fall into the empty and lost palace, it indicates that the lawsuit will not proceed.

其法專責螣蛇所乘天盤門儀下臨地盤是何門儀。合吉門、吉格者，吉；凶格，則凶。若落地盤空亡、墓庫者，則無吉凶。

Divination of dreams for fortune or misfortune: This method specifically uses the螣蛇 (Tengshe). It examines the gate and instrument on the Heaven Plate that Tengshe is riding, and then looks at what gate and instrument are below it on the Earth Plate. If they form a favorable gate or favorable pattern, the dream is auspicious. If they form an inauspicious pattern, the dream is inauspicious. If it falls on the empty position or the storage position of the Earth Plate, the dream is neither auspicious nor inauspicious.

其法專責天禽星落宮下臨地盤之宮是何干以決之。若天禽落地盤得奇門吉格者吉，凶格者凶。各以八門配之，吉凶自驗。

Divination by abnormal bird calls: This method specifically uses the Tian Rui Star. It looks at which palace the Tian Rui Star falls into, and then identifies which palace on the Earth Plate is directly below it, as well as what heavenly stem is present. Based on this, the fortune is judged. If the Tian Rui Star falls on the Earth Plate and coincides with the Three Marvels, favorable gates, and favorable patterns, it is auspicious. If it coincides with Inauspicious Pattern, it is inauspicious. Then, each is further combined with the Eight Gates to determine the outcome, and the fortune will naturally manifest accordingly.

專責螣蛇及所乘星門以決之。若螣蛇落宮在坎，為水怪、神怪。落艮，石怪、山精。落震，木怪、狐狸。落巽，花妖、龍蛇。落離，火怪、鳥怪、龜蛇。落坤，老婦、牛羊及房屋、金灶怪。落兌，飛禽、羊怪、金銀，埋久作怪。落干，神願豬羊犬首及銅鐵器皿作怪。若不得奇門吉格，而乘凶格者，必至死亡、孝服、官司之凶。落空亡者，無礙。

What spirit is causing trouble in the family is determined by focusing on the Qí Shé (Téng Shé) and the star and gate it is associated with. If Qí Shé is in the Kan palace, it indicates a water spirit or divine ghost; in the Gen palace, it indicates a stone spirit or mountain demon; in the Zhen palace, it indicates a wood spirit or fox; in the Xun palace, it indicates a flower demon or dragon snake; in the Li palace, it indicates a fire spirit, bird spirit, or turtle snake; in the Kun palace, it indicates an old woman, cattle and sheep, or a house and metal stove; in the Dui palace, it indicates flying birds, sheep spirits, or buried gold and silver; in the Qian palace, it indicates unfulfilled vows to gods, or the heads of pigs, sheep, and dogs, and copper and iron vessels. If at this time there is no good gate or good pattern, but instead a bad pattern, it will certainly bring about death, mourning, or legal troubles. If Qí Shé is in the position of empty fate, there will be no harm.

專以杜門決之，看其落於何方？即以其方避之。再看所乘之干是何干？見戊為貴人潛避。若杜門乘三奇則去無阻隔，大吉。若見庚，須抱木行，方免凶災。見辛為天獄，壬為地牢，必不能逃。

Divination for avoiding danger: Use Du Men exclusively to determine. First, look at which direction Du Men falls in, and head towards that direction to take shelter. Then examine the heavenly stem accompanying Du Men. If it is Wu, it indicates the presence of a nobleman who is hiding and avoiding danger. If Du Men is accompanied by the Three Marvels, fleeing will be unimpeded and highly auspicious. If it is Geng, one must carry a piece of wood while moving to avoid misfortune. If it is Xin, this signifies "Heavenly Prison"; if it is Ren, this signifies "Earthly Prison," and in both cases, escape is impossible.

若杜門落地盤癸為天網之格，在坎艮二宮，可用三、四尺之木壓之而逃；若干兌二宮，可匍匐而過之。逃方在艮離二宮，或高八、九尺，可挺身而行。若杜門同癸、震、巽二宮，天網盈門，不能逃脫。若杜門臨乾兌二宮，木被金尅，雖然逃去，後亦拿獲。若有三奇吉格，落日干之宮者，有救。

If the Du Men falls on the Earth Plate's Gui, it forms the "Heavenly Net" pattern. If the net is in the Kan and Gen palaces, it is low, about three to four feet high, and one can use a pole of three to four feet to press it down and escape. If the net is in the Qian and Dui palaces, one can crawl through it. If the escape direction is in the Gen or Li palaces, the net is eight to nine feet high, and one can walk through it upright. If the Du Men and Gui both fall in the Zhen and Xun palaces, it is the "Full Heavenly Net," and escape is impossible. If the Du Men is in the Qian or Dui palaces, the wood is overcome by metal, so even if one escapes temporarily, they will eventually be captured. If the Three Marvels auspicious patterns fall in the palace where the Day Stem is located, there is still a chance of survival.

以天芮為訪道之人，天輔為傳道之人。若天輔得奇門、吉格來生天芮者，得高人傳授。相比和者，空見人，不傳道。相尅者，不能見人。惟推陽日得僧道傳道，陰日得羽士傳道。

When divining about entering the mountains to seek a teacher and pursue the Dao, the star 'Tian Rui' represents the person seeking the Dao, and 'Tian Fu' represents the wise master who can transmit the Dao. If the palace where Tian Fu falls has the Three Marvels, favorable gates, and favorable patterns, and also generates and supports the palace where Tian Rui falls, then this journey will meet a master and receive genuine transmission. If the Five Phases of the palaces of Tian Fu and Tian Rui are the same and they are like and harmonious, it means only a brief meeting, but the master will not transmit the Dao. If the palace of Tian Fu is in a position that restrains the palace of Tian Rui, then even a face-to-face meeting will not happen. As for the identity of the master, look at the yin and yang of the day: if it is a yang day, the master is likely a monk or a Taoist; if it is a yin day, the master is more likely a fangshi or a shushu, a type of 'fei shi' (hermit practitioner).

專責開門、天沖之星與眾人年命之干是何年干？何日干？年命被開門沖者，籤差；不沖者，不籤差。

When determining who among a group of people should be sent on a mission, one should look at the position of the "Opening Door" and "Heavenly Rush" stars in the hexagrams. Then, check each person's heavenly stem in their birth year and their birth stem, and see which hexagram they fall into. If the hexagram of their birth year stem is affected by the "Opening Door" star, that person will be selected for the mission. If it is not affected, they will not be chosen.

以開門為官長，以日干為退役之人。若開門生日干，主官有眷戀之情，不准退。開門尅日干者，準退，惹官怒責。比和者，準退。又日干乘青龍逃走、熒入白者，必退。若乘白入熒、虎猖狂者，不可退。螣蛇妖矯，主驚恐，欲退不能。若見大格與朱雀投江，必革。

Divination to determine whether one can resign from military service or other duties uses the 'Opening Door' to represent the superior in charge, and the day stem to represent the person requesting discharge. If the 'Opening Door' generates and supports the day stem, it indicates that the superior values and appreciates the person, and will not approve the resignation. If the 'Opening Door' overcomes the day stem, although approval is given, the person will first receive a reprimand. If the two are in harmony, the resignation will be approved smoothly. Also, examine the pattern of the day stem: if it is 'Azure Dragon Flees' (Yi plus Xin, indicating escape), or 'Flashing Star into White' (Bing plus Geng, indicating active advancement), then the resignation will definitely be approved. If it is 'White Tiger into Flashing Star' (Geng plus Bing) or 'White Tiger Rampant' (Xin plus Yi), the resignation will not be approved. If it is 'Tie Snake Deceitful' (Gui plus Ding), there will be only a false alarm, and the person will not be able to resign. If 'Great Obstruction' (Geng plus Gui) or 'Vermilion Bird into River' (Ding plus Gui) appears, then the person will not be allowed to resign, but will instead be dismissed from office.

以開門為現任之官，以日干為應役之人。若日干所乘之宮得旺相氣，再得奇門吉格，而開門所乘之宮得奇儀吉格來生日干者，必得官長重用發達。若日干不得旺相奇儀吉格，而被開門生日干者，主士見喜，小吉。若日干開門彼此相沖尅者，不利。

When divining about taking up a position of service or duty, "Opening Door" represents the current superior officer. The Day Stem represents the person going to serve. If the Day Stem's palace is prosperous and strong, and also has the Three Marvels, good gates, and good combinations, and the "Opening Door" palace also has marvels, auspicious symbols, and combinations that support the Day Stem, then this person will certainly be trusted and promoted by the superior, and will achieve success later. If the Day Stem itself is not prosperous and strong, and lacks marvels, good gates, and combinations, and relies only on "Opening Door" to support it, then it is only a small good fortune, belonging to a minor auspicious sign. If the palace of the Day Stem and the palace of "Opening Door" mutually clash and control each other, then the service is not favorable, and it is not advisable to go.

以值符為買奴之人，以天芮之落宮為奴婢。若天芮落宮生值符者，主奴益主。相比和者，不遜。尅值符者，反逆。乘玄武、天蓬者，偷盜。乘青龍逃走者，失。螣蛇妖矯者，病亡。乘白入熒、虎猖狂尅值符落宮者，弒主，大凶。乘玉女守門，淫亂汙主。熒入太白，懶惰庸愚，餘皆仿此。

When divining about purchasing servants or maids, the 'value symbol' represents the master's household, and the palace where 'Tian Rui' falls represents the servant being purchased. If the palace of Tian Rui generates and supports the palace of the value symbol, it indicates that this servant will be beneficial to the master's household. If the two palaces are like and harmonious, it suggests that the person is arrogant and unruly. If Tian Rui overcomes the value symbol, it indicates that the person will be rebellious and disloyal. If Tian Rui is accompanied by the two evil spirits 'Xuan Wu' and 'Tian Peng', it suggests that this person is dishonest and may commit theft. If accompanied by 'Qing Long Tao Zou', it indicates that the person will run away later. If accompanied by 'Teng She Yao Jiao', it suggests that the person will fall ill and die. If accompanied by 'Bai Ru Ying' or 'Bai Hu Chang Wang' and these overcome the palace of the value symbol, it indicates that the person may even kill the master, which is a great凶 omen. If accompanied by 'Yu Nu Shou Men', it suggests that the person will cause immorality and disgrace to the master's household. If accompanied by 'Ying Ru Tai Bai', it indicates that the person is lazy and dull-witted, unfit for service. All other situations should be judged in the same way.

以天輔為求幕館之人，以甲子戊為開門官長。若開門乘三奇吉格來生天輔之宮者，主顯官來聘。若甲子戊、開門、天輔之宮，主貴人舉薦。若開門不乘旺相三奇者，主微官來聘。相比和者，主賓投契。相尅制、返吟者，主賓不和。若天輔入墓，賓凶。開門入墓，東主凶。落空亡者，終不得館。

When divining about seeking a position as a retainer or official in a government office, "Tian Fu" represents the hired retainer. "Jia Zi Wu" and "Kai Men" represent the official or employer who is hiring. If "Kai Men" is accompanied by the Three Marvels and a favorable pattern and generates "Tian Fu" palace, it indicates that a high-ranking official will come to hire. If "Jia Zi Wu," "Kai Men," and "Tian Fu" all congregate in the same palace, it suggests that a nobleman will recommend the person. If "Kai Men" is neither prosperous nor accompanied by the Three Marvels, it indicates that the person hiring is of low rank and minor position. If the two palaces are harmonious, it means the employer and the retainer have compatible characters. If the two palaces are in mutual control or form a "Fan Yin" situation, it indicates that the employer and the retainer are not in harmony. If "Tian Fu" falls into a tomb, misfortune is on the side of the retainer; if "Kai Men" falls into a tomb, misfortune is on the side of the employer. If both fall into an empty palace, the official position will not be obtained.

以天輔為師長，天芮為弟子。若天芮落宮生天輔宮者，主弟子聘師長。天輔落宮生天芮宮者，主師長就弟子，或舊徒。天輔宮尅天芮宮者，師長嫌弟子。天芮尅天輔，弟子嫌師長。若天芮乘旺相氣，又得奇門吉格者，必是厚館。如天芮不得奇門吉格，不乘旺相，其館必菲。輔、芮返吟者，主半途而廢。天芮落空亡、墓庫者，終不得館，餘仿此。

When divining about a tutor's position in a private academy, use "Tian Fu" to represent the tutor and "Tian Rui" to represent the students. If the Tian Rui palace generates and supports the Tian Fu palace, it indicates that the students are actively inviting the tutor. If the Tian Fu palace generates and supports the Tian Rui palace, it suggests the tutor is accommodating the students or teaching former students. If the Tian Fu palace overcomes the Tian Rui palace, it means the tutor dislikes the students. If the Tian Rui palace overcomes the Tian Fu palace, it means the students dislike the tutor. If Tian Rui is in a prosperous and strong state and also has the Three Marvels and auspicious gates and patterns, it indicates a generous salary. If Tian Rui lacks the Three Marvels and auspicious gates and patterns and is not prosperous or strong, the salary will be meager. If the Tian Fu and Tian Rui stars form "Fan Yin," the teaching will be abandoned midway. If Tian Rui falls into an empty or storage position, the tutoring position will not be established. Other situations can be judged in the same way.

以天盤所往之方為我，地盤之星為他，天地二盤相比和者，必見。再得奇門、吉格及天地二盤所得之干相合者，並有酒食。若相尅制，主猜忌，不見。如臨星干入墓，彼在家，不肯見。如地盤之星落空亡者，彼實不在家。

When asking about visiting someone's home, use the star of the Heaven Plate in the direction you are going to represent yourself, and the star of the Earth Plate in that palace to represent the other person. If the stars of the Heaven and Earth Plates are harmonious, it indicates that you will definitely meet the person. If further aided by the Three Marvels, good gates, and good patterns, and if the Heavenly Stems of the Heaven and Earth Plates are in harmony, not only will you meet, but the host will also prepare wine and food to entertain you. If the stars of the Heaven and Earth Plates mutually control each other, it indicates that there is suspicion between the two parties, and the meeting will not happen. If the star and Heavenly Stem involved are in the墓 (burial) position, it means the person is indeed at home but refuses to come out to meet you. If the star of the Earth Plate falls into the empty position, it means the person is not at home at all.

以來人所來之方天盤之星為來人、為客，地盤所乘之星為主、為我，天盤星得奇門來生地盤之星者，為貴客，有益於我，可見。若天盤之星尅地盤星，再有凶門、凶格相乘者，必損我之人，不可見。

When asking about someone visiting, the star on the Heaven Plate corresponding to the direction from which the visitor comes represents the guest, while the star on the Earth Plate in that palace represents the host. If the Heaven Plate star is a fortunate gate among the Three Marvels and generates the Earth Plate star, it indicates that the visitor is a distinguished guest who brings benefit, and it is advisable to receive them. If the Heaven Plate star instead attacks the Earth Plate star and is accompanied by an evil gate and unfavorable configuration, it suggests the visitor has ill intentions, and meeting them will cause harm; thus, it is not advisable to meet.

以景門、朱雀信息決之。若景門乘旺相氣，又得三奇者，的信。景門休囚，不得三奇，而乘朱雀者，為詐信，不可聽。景門落空亡、入墓，而帶朱雀者，乃道路之言，或忤悖架勾之詞，更不可信。

When questioning whether a piece of information is true or false, focus on the 'Jing Gate' and 'Zhu Que' which are the main divinatory signs for documents and messages. If the Jing Gate is in a prosperous and strong state and receives assistance from the Three Marvels, then the information is indeed reliable. If the Jing Gate is weak and confined without the Three Marvels, and instead is occupied by Zhu Que, which governs disputes and slander, then the information is fabricated and should not be believed. If the Jing Gate falls into an empty state or enters a tomb, and is accompanied by Zhu Que, then it is merely gossip from the streets or words spread by someone trying to create trouble and fabricate accusations, and should not be taken seriously.

以休、景二門所乘之宮分水旱二路。休門落空，合天地二盤有三奇相乘者，水路吉；景門有三奇者，旱路吉，行船忌。青龍逃走、白虎猖狂凶格，主風暴。螣蛇妖矯，主凶災。朱雀投江，主沉溺。

When divining whether to take a water route or a land route for going out to fetch water, the gates 'Xiu Men' and 'Jing Men' determine the two paths: 'Xiu Men' belongs to water and governs the water route; 'Jing Men' belongs to fire and governs the land route. Although 'Xiu Men' falls into the empty state, if both the Heaven and Earth disks have the 'Three Marvels' supporting it, taking the water route is auspicious. If 'Jing Men' is supported by the 'Three Marvels', taking the land route is auspicious, and at this time, it is actually inauspicious to travel by boat. If the ominous patterns 'Qing Long Tao Zou' (Azure Dragon fleeing) and 'Bai Hu Chang Kuang' (White Tiger rampant) appear, there will certainly be encounters with strong winds and heavy rain on the way. If 'Teng She Yao Jiao' (Serpent demon) appears, it indicates unexpected misfortunes along the journey. If 'Zhu Que Tou Jiang' (Vermilion Bird diving into the river) appears, it signifies the danger of capsizing and drowning.

又以傷門為船，傷加休上為浮、為順；休加傷上，為舟行水底，主沉溺。景門為旱路，又以傷門為馬、為車，忌太白入熒，主益。熒入太白主火驚，元武、天蓬主失盜。水路忌驚門來尅，恐傷船，艮無水，利旱路。休加景主泥濘難行。若二門入墓，主關梁阻隔，行動艱難。

There is another method: the 'Shang Men' represents a boat. When 'Shang Men' is placed over 'Xiu Men', it indicates a boat floating on the surface of the water, moving with the current. Conversely, if 'Xiu Men' is placed over 'Shang Men', it signifies a boat traveling beneath the water, indicating a risk of sinking. For traveling on land, one should refer to 'Jing Gate', and 'Shang Men' can also represent vehicles and horses. Traveling on land should avoid 'Tai Bai Ru Ying' (Geng over Jia), which indicates loss and damage. Seeing 'Ying Ru Tai Bai' (Jia over Geng) indicates a sudden alarm from fire. Seeing 'Yuan Wu' and 'Tian Peng' indicates the possibility of theft and robbery along the way. For traveling by water, one should avoid 'Jing Door' overcoming 'Xiu Men', as this may cause damage to the boat. The 'Gen' palace belongs to mountains and lacks water, thus it is favorable for land travel but not for boat travel. If 'Xiu Men' is placed over 'Jing Gate', it indicates muddy and difficult roads. If both 'Xiu Men' and 'Jing Gate' are in a state of burial, it indicates obstacles at all passageways and bridges, making the journey arduous.

以日干落宮為出行謀干之人，所往何方，有吉門、吉格來生日干之宮者，往必大利。或不得奇門吉格來生，而與日干比和者，亦利，反此不利。再被凶門、凶格來沖尅日干者，大凶。若臨空亡、入墓之方，或日干年命刑、墓、空亡方位者，不利。

When divining about going out to handle affairs, use the day stem to represent the person going out and their affairs. Then examine the direction they are going to: if that direction has a favorable door and favorable pattern, and it is beneficial to the day stem's palace, the journey will certainly be very smooth. Even if there are no favorable door and pattern to benefit the day stem, as long as it harmonizes with the day stem's palace, it is still favorable. Conversely, if it is controlled, it will be unfavorable. If the direction they are going to is occupied by a凶门 (evil door) and Inauspicious Pattern (evil pattern) that clash and control the day stem's palace, it is extremely dangerous and one should not go. If the direction they are going to falls into an empty palace, a palace of burial, or is exactly the place of punishment, burial, or emptiness of the day stem and year destiny, it is also unfavorable for the journey.

以甲午辛為罪人，開門為問官。如開門落宮生甲午辛之落宮，問官憐憫不加罪。相比者，罪必輕。相沖尅及凶格相乘，罪必重。若甲午辛落空亡，得奇門吉格相救者，罪必赦宥。

To determine the severity of a crime, the term 'Jiawu' (甲午) represents the person in trouble, and 'Open Door' (开门) represents the official conducting the inquiry. If the 'Open Door' falls in a palace that generates and supports the palace where 'Jiawu' falls, it indicates that the official feels sympathy and does not impose a heavier punishment. If the two palaces are like and harmonious, the punishment will certainly be light. If the two palaces clash and control each other, and there are also Inauspicious Pattern (unfavorable patterns), the punishment will be severe. If 'Jiawu' falls into an empty palace, but is rescued by the Three Marvels (三奇) and favorable gates and patterns, the person will eventually be pardoned and forgiven.

以甲午為罪人，辛為天獄，壬為地牢，癸為天網。看日干之落宮下臨甲午辛者，主凶禁。甲午辛落宮，下臨地盤壬癸者，為誤入天牢，待沖破之日，必出。若天盤壬癸之乾下臨地盤甲午辛者，為天網蒙頭，主囚禁。又如天上星儀，落地盤墓庫及壬癸者，終不出獄，竟作獄底之鬼。若落空亡之宮者，為空獄，不囚禁。

To determine if one can avoid imprisonment, use 'Jiawu' to represent the criminal, 'Xin' as the heavenly prison, 'Ren' as the earthly prison, and 'Gui' as the heavenly net. Look at the palace where the day stem falls. If this palace is under 'Jiawu' and 'Xin', it indicates a dangerous imprisonment. If the palace where 'Jiawu' and 'Xin' fall is under the earthly palace's 'Ren' or 'Gui', this is called entering the heavenly prison, and the person will be released only when the palace is opened. If the heavenly palace's 'Ren' or 'Gui' falls under the earthly palace's 'Jiawu' and 'Xin', this is called 'heavenly net covering the head', indicating being trapped in prison. If the stars and instruments of the heavenly palace fall on the earthly palace's storage or 'Ren' and 'Gui', the person will ultimately not be released and may die in prison as a wronged spirit. If they fall on the empty palace, this is called 'empty prison', and the person will not be imprisoned.

以甲辰壬為螣蛇推之，值符落宮下臨甲辰壬、螣蛇，主原告牽連多人。乙奇落宮下臨甲辰壬與螣蛇相併者，主被告牽連多人。開門落宮下臨甲辰壬、螣蛇者，主問官牽連多人。甲辰壬、螣蛇落空亡之官者，不牽連。若見庚癸大格，縱牽連，不妨。

Divination about a legal case to determine if it will involve others uses the beginning of the ten-day period "Jiachen Ren" combined with the spirit "Tengshe," which signifies entanglement and complications. If the Chief Symbol falls into a palace that is under Jiachen Ren or Tengshe, it indicates that the plaintiff will involve many people. If the Bing Qi falls into a palace under Jiachen Ren and shares the same palace with Tengshe, it suggests that the defendant will be involved with many people. If the Open Door falls into a palace under Jiachen Ren and Tengshe, it means the judge will summon many people. If Jiachen Ren and Tengshe fall into an empty palace, there will be no involvement of others. If the "Dage" (Geng added to Gui) appears, even if others are involved, it will ultimately be harmless.

以庚格決之。庚金所乘之宮來尅值符宮者，主原告被責。尅乙奇落宮者，被告受責。尅六合宮者，干證受責。若庚金入墓及落空亡之宮，官怒不責。

When determining who will be punished during an interrogation, the focus is on the pattern formed by the character 'Geng'. If the Geng metal is in a position that overcomes the Chief Symbol's position, the plaintiff will be punished. If it overcomes the position of the Yi Qi, the defendant will be punished. If it overcomes the position of Liu He, the witness will be punished. If Geng metal is in a墓 position or in an empty position, although the official may be angry, he will not actually impose punishment.

以景門、朱雀為狀詞。開門為官長，如景、驚二門乘旺相氣，再有三奇吉格，主情詞懇切。不被開門沖尅者，必準。驚、景二門不得奇儀吉格，再與開門沖尅者，主官嗔怒，不准；即準，反招罪責。若驚、景二門入墓，主情詞不明，不准。驚、景二門落空亡者，主平空捏詞，不准。開門入墓及落空亡者，官不動情，不准。

Divination to determine if a submitted petition will be approved: the 'Jing Gate' and 'Zhuque' represent the petition and its contents, while 'Kai Men' represents the official who will process it. If both Jing and Jing Doors are in a prosperous and strong state, and are supported by the Three Marvels, it indicates that the petition is sincere and moving. As long as it is not clashed with Kai Men, the petition will be approved. If both Jing and Jing Doors lack the Three Marvels and are in a conflicting relationship with Kai Men, the official will be angry and reject the petition. Even if it is approvedwith difficulty, the petitioner may face punishment. If both Jing and Jing Doors are in a state of burial or emptiness, the petition's details are unclear and will not be approved. If both Jing and Jing Doors fall into emptiness, it indicates false accusations and will not be approved. If Kai Men itself is in burial or emptiness, it means the official is indifferent and will not approve.

以開門為問官，值符為原告，乙奇為被告，值符落宮生開門宮者，主原告有托，乙奇亦然。二宮若被開門沖尅，縱囑託，官必不准。

To inquire whether someone has secretly approached the presiding official to plead for a case, use 'Opening Door' to represent the presiding official, 'Chief Symbol' to represent the plaintiff, and 'Yi Qi' to represent the defendant. If the palace where the Chief Symbol falls generates and supports the palace of Opening Door, it indicates that the plaintiff has offered a bribe. If the palace of Yi Qi generates and supports the palace of Opening Door, it indicates that the defendant has offered a bribe. If both these palaces are instead clashed and controlled by the palace of Opening Door, then even if someone has tried to bribe the official, the official will certainly not accept it.

以開門所落之宮為問官，值符落宮為原告，乙奇落宮為被告，六合落宮為干證。開門落宮生值符者，官向原告，生乙亦然。生六合主聽干證之言歸結。相生者，得理。相尅者，不得理。開門入墓，問官胡塗，審不明白。開門落宮亡，不審。反吟，須換官審。

When determining which party is in the right during a court case, the 'Opening Door' (开门) falls into the palace representing the chief judge, the 'Chief Symbol' (值符) represents the plaintiff, the 'Yi Qi' (乙奇) represents the defendant, and the 'Liu He' (六合) represents the witness. If the palace of the 'Opening Door' generates and supports the 'Chief Symbol', the chief judge will favor the plaintiff; if it generates and supports the 'Yi Qi', the chief judge will favor the defendant; if it generates and supports the 'Liu He', the chief judge will believe the witness and decide the case based on their testimony. Any palace that is generated by the 'Opening Door' is considered to be in the right, while any palace that is restrained by the 'Opening Door' is considered to be in the wrong. If the 'Opening Door' falls into a墓 (mù) palace, it indicates that the judge is confused and unable to make a clear judgment. If the 'Opening Door' falls into an empty (空亡) palace, the case will be postponed and not heard. If a 'Reverse Chant' (反吟) pattern is formed, it suggests that a different official will take over the case for a new trial.

以值符為原告，值符所落地盤所乘之星為被告。天盤星尅地盤星，原告勝。地盤星尅天盤星，被告勝。

When divining the outcome of a lawsuit, the "Chief Symbol" represents the plaintiff. The star located in the palace corresponding to where the Chief Symbol falls on the Earth Plate represents the defendant. If the star on the Heaven Plate overcomes the star on the Earth Plate, the plaintiff wins. If the star on the Earth Plate overcomes the star on the Heaven Plate, the defendant wins.

以天芮落宮為病症，尅天芮落宮之干支者為愈期。如甲乙木尅戊己土之類。

When questioning about the time of recovery from illness, the star Tian Rui, which represents the illness, is used to determine the location of the illness. The day when a heavenly stem and earthly branch can overcome the Five Phase element of the palace where Tian Rui falls is the day of recovery. For example, if Tian Rui falls in the earth palace belonging to Wu and Ji, then the wood elements of Jia and Yi can overcome earth, so the days of Jia and Yi are the days of recovery. The same applies to other cases.

以天心星為醫者，又以天乙奇為醫者，所落之宮乘奇門吉格為良醫，二神乘旺相之宮。不逢奇門吉格為時醫，不得旺相氣及奇門吉格為庸醫。不論良醫、庸醫，但能尅天芮病神之宮者，醫必有功。若病神落宮尅二神落宮者，雖良醫亦不能治也。

When asking about who can treat an illness, the star Tianxin represents the doctor, and Yi Qi can also represent the doctor. If these two spirits fall into a palace that is accompanied by the Three Marvels and auspicious gates and patterns, then the doctor is highly skilled. If they fall into a prosperous and strong palace but do not meet the Three Marvels and auspicious gates and patterns, then the doctor is just an ordinary practitioner who follows the usual practice. If neither the prosperous and strong condition nor the Three Marvels and auspicious gates and patterns are present, then the doctor is a mediocre one. Regardless of whether the doctor is skilled or mediocre, if his palace can overcome the palace where Tian Rui, the spirit of illness, resides, then the medicine he prescribes will definitely work. Conversely, if the palace of Tian Rui overcomes the palace of the two spirits representing the doctor, then even if a famous doctor is consulted, the illness cannot be cured.

以天芮所落之宮決之，後以戴九履一之法論是何病？離宮為頭、眼目，在內為心、為病、為火。落坤為腹，在內為胃，在病為蠱賬，在外為肌膚，又為右肩、右耳，在病為瘡。落兌宮為咽喉、胸膈、為肺，在內為咳嗽、噎疾、喘急、喑啞，在外為口齒、額角、右肋，在病為痞。落干為腿足，亦為頭，在內為大腸，在病內為則膀胱、便閉、壅結，外則腿足筋骨疼痛，又為瘡。落坎在內為小腸、腎氣、丹田，在病為寒疾、遺精、洩瀉或淋漓、便閉，或茶酒久宿腹痛，在外為腎，在病為陰虛、瘡癢、疝氣。落艮在內為脾，內病主虛脹，在外為腿足腳氣，在病為麻木風溼，又為瘡。

To determine the illness, one should refer to the position of the "Heavenly Star of Disease" (天芮) in the Nine Palaces. Then, according to the "Nine Above One Below" (戴九履一) arrangement of the Nine Palaces, the corresponding body parts are identified. If the Heavenly Star of Disease is in the Li Palace (离宫), it indicates illness in the head, face, eyes, and ears, corresponding internally to the heart, which is associated with fire, and the illness is likely of a fiery nature. If it is in the Kun Palace (坤宫), it indicates illness in the abdomen, corresponding internally to the spleen and stomach, and the illness may be distension or parasitic accumulation. Externally, it corresponds to the skin and the right shoulder and ear, and the illness may be sores. If it is in the Dui Palace (兑宫), it indicates illness in the throat, chest, and lungs, corresponding internally to coughing, difficulty in swallowing, shortness of breath, and loss of voice. Externally, it corresponds to the mouth, teeth, forehead, and right side, and the illness may be痞块 (a mass or blockage). If it is in the Qian Palace (乾宫), it indicates illness in the legs and feet, and also the head. Internally, it corresponds to the large intestine, and the illness may be difficulty in urination, constipation, and blockage. Externally, it corresponds to pain in the legs and feet, and also sores. If it is in the Kan Palace (坎宫), it corresponds internally to the small intestine, kidney, and lower abdomen, and the illness may be cold symptoms, seminal emission, diarrhea, or difficulty in urination and constipation. It may also cause pain in the abdomen due to accumulation of alcohol or tea. Externally, it corresponds to the kidney, and the illness may be yin deficiency, itching, or hernia. If it is in the Gen Palace (艮宫), it corresponds internally to the spleen, and the illness may be internal distension. Externally, it corresponds to the legs and feet, and the illness may be numbness, rheumatism, or sores.

落震在內為肝膽，在外為左肋，內病則為血虛、為癆症、吐血、寤寐、驚悖、狂言，外病則目盲、耳聾及膚瘋、癩瘡痛、左股肋眷之疾。落巽在內為胃、口、膏盲，又為膽病，內則中風不語、肝肺相傷、三焦虛炎、感傷風熱、喘急，在外為左耳、左肩、左胘，又為筋，外病則手足浮熱、四肢無力，為火為疾，又為癱疾、狂悖、筋舒之疾。再以天芮落宮所帶之干，驗其寒熱虛實，詳審節氣時令，方為的驗，不可疎忽，取笑於人，學者慎之。

The Heavenly Stem Tian Rui falls in the Zhen trigram, corresponding internally to the liver and gallbladder, and externally to the left side of the body. Internal illness may manifest as blood deficiency, tuberculosis, hemoptysis, insomnia, restlessness, mental confusion, or talking incoherently. External illness may show as blindness, deafness, skin diseases, scrofula, and pain, as well as ailments in the left thigh, ribs, and back. When Tian Rui falls in the Xun trigram, it corresponds internally to the stomach, mouth, and the area between the heart and lungs, and also relates to the gallbladder. Internal illness may involve stroke with loss of speech, damage to both liver and lungs, deficiency fire in the Sanjiao (Triple Burner) rising upward, external invasion by wind-heat, and shortness of breath. Externally, it corresponds to the left ear, left shoulder, and left arm, and also relates to the tendons and meridians. External illness may present as fever and swelling in the hands and feet, weakness in the limbs, which are symptoms of fire and heat. It also indicates paralysis, madness, and relaxation of the tendons and muscles. After determining the affected area, one must also examine the Heavenly Stem accompanying Tian Rui in the trigram to verify whether the condition is cold, hot, deficient, or excessive. One should also carefully consider the current seasonal and climatic conditions. Only with such thorough analysis can the diagnosis be accurate. Do not be careless or hasty, for incorrect diagnosis may lead to ridicule. Scholars must be cautious.

以天芮之落宮為病，以生死二門推之。天芮得生門者，生；得死門者，死。又看天芮落干、兌二宮為旺，不能治。落離宮、中五，其病纏綿。落震、巽二宮，病神受尅，主不藥而癒。落坎宮為休囚，病雖纏綿，猶可醫治。新病落空亡者，生；久病落空亡者，死。又看日干帶死囚之氣，帶凶神、凶格，或不得奇門者，亦死。若天芮落宮乘凶神、凶格，日干雖得旺相氣，而被天芮來沖尅年命者，亦死。又看病人年命日干（即生日八字中之日干）入墓者，亦死。衢仙曰：“死門加生門，占病，死者復生”。

Divining the life or death of a patient involves using the "Tian Rui" to represent the illness, and then using the "Sheng Men" and "Si Men" to determine the outcome. If "Tian Rui" is in the same palace as "Sheng Men," it indicates survival; if it is in the same palace as "Si Men," it indicates death. Next, examine the strength of the palace where "Tian Rui" falls. Since "Tian Rui" belongs to earth, if it falls in the Qian or Dui palaces, earth generates metal and the energy is released, leading to increased strength, indicating a severe illness that is difficult to cure. If it falls in the Li palace or the central palace, fire and earth generate each other, leading to a lingering illness. If it falls in the Zhen or Xun palaces, wood controls earth and the illness is restrained, indicating the illness will heal on its own without medication. If it falls in the Kan palace, earth is in a weak and confined state, indicating a lingering illness that can still be treated. A new illness falling in an empty palace indicates survival, while a long-term illness falling in an empty palace indicates death. Also, if the day stem carries death qi or confinement qi, and is accompanied by Inauspicious Spirit (malevolent spirits) or Inauspicious Pattern (malevolent patterns), or has no help from odd numbers, it indicates death. If "Tian Rui" falls in a palace accompanied by Inauspicious Spirit or Inauspicious Pattern, and the day stem, although strong, is attacked by "Tian Rui" and affects the year's destiny, it also indicates death. If the patient's year and day stem are in a墓 (burial) state, it also indicates death. Qu Xian said: "If the Si Men is placed over the Sheng Men to divinate illness, even a dying person can be revived."

以日干落宮為失主，時干落宮為失物，各以類推之。看時干落宮乘旺相氣來生日干落宮者，仍得。反吟者，亦得。落空亡、墓、絕之宮，不得。干為金鎖、寶物、銅鐵、圓圈之物，又為帽纓、為馬。坎為水晶、珍珠、筆墨、毛髮細軟之物，又為豬。艮為山、玉石、器皿、蹬靴之物，又為牛、犬、貓。震為車、船、木器、碧色衣服之物，又為驢、騾。巽為絲紬、緞布細軟之物，又為彩色細長成隊之物。離為文明圖書、手卷、字畫、印信、文劵、彩禽、暖衣之物，又為馬。坤為銅鐵、鼓磬、釜中空有聲、象牙之物，又為牛羊。兌為金銀、首飾、有口對衿之物，又為羊雞、飛禽。看其有氣，便為活生之物，無氣即為死囚廢舊之物。

When divining about a lost item, use the day stem to represent the owner and the hour stem to represent the lost item. According to the trigrams of their respective positions, determine the type of the lost item. If the hour stem's position is in a prosperous and strong state and supports the day stem's position, the lost item can still be found. If it forms a reverse chant pattern, the item can also be recovered. However, if the hour stem falls in an empty, tomb, or dead position, the item cannot be found. Regarding the type of the lost item, refer to the trigrams' symbolic meanings: the Qian trigram represents gold locks, treasures, copper and iron, and round rings, as well as hats and horse reins. The Kan trigram represents crystal, pearls, pens, ink, and soft hair, as well as pigs. The Gen trigram represents mountains, stones, jade, vessels, and boots, as well as cattle, dogs, and cats. The Zhen trigram represents vehicles, boats, wooden objects, and blue-green clothing, as well as donkeys and mules. The Xun trigram represents silk and brocade, as well as colorful, long, stringed items. The Li trigram represents books, scrolls, seals, contracts, colorful feathers, birds, and warm clothing, as well as horses. The Kun trigram represents copper and iron, drums,磬, hollow vessels that make sound, and ivory, as well as cattle and sheep. The Dui trigram represents gold and silver jewelry, and items with openings and collars, as well as sheep, chickens, and flying birds. Then check whether there is vitality in the trigram: if there is vitality, it is a living thing; if not, it is an old or discarded object.

以蓬元為盜主，神乘旺相氣，又得奇門吉格者，乃是貴人為盜，不乘旺相氣，不得奇門吉格者，乃是小人為盜。仍配卦以決之，干為老陽，震為長、壯，坎為中男、始壯，艮為少男、童年，坤為老婦，巽為長女，離中女，兌少女。在內為親近之人，在外為他人。

Divination to identify a thief involves using the star Also known as the Greedy Wolf Star (Tianpeng) and the deity Black Tortoise (Yuanwu) as symbolic representations of the thief. If these two symbolic figures are in a prosperous and strong state and also align with the Three Marvels (三奇) and auspicious gate and pattern (吉门吉格), the thief is a person of status and dignity. If they are not in a prosperous and strong state and also lack the Three Marvels and auspicious gate and pattern, the thief is a commoner. To determine the age and appearance of the thief, use the Eight Trigrams (八卦). If the trigram falls in the乾 (Qian) palace, it indicates an older man. If it falls in the震 (Zhen) palace, it indicates a man of the eldest son's generation. If it falls in the坎 (Kan) palace, it indicates a middle-born man who has recently come of age. If it falls in the艮 (Gen) palace, it indicates a younger son who is a young boy. If it falls in the坤 (Kun) palace, it indicates an elderly woman. If it falls in the巽 (Xun) palace, it indicates an elder daughter. If it falls in the离 (Li) palace, it indicates a middle daughter. If it falls in the兑 (Dui) palace, it indicates a young daughter. If the trigram falls in the inner four palaces (乾, 坤, 震, 艮), the thief is someone close and familiar. If it falls in the outer four palaces (巽, 离, 兑, 乾), the thief is someone from outside the family.

刦人財物者，謂之盜；殺人取財者，謂之賊。以天蓬為大賊，元武為小賊，勾陳為捕盜之人，杜門為捕獲之方，皆以天盤主之。勾陳落宮尅蓬元之落宮者，捕之必獲。若蓬元尅勾陳之宮，主賊旺，捕人不敢獲。蓬元與勾陳宮比和者，必捕人通同為盜。勾陳、蓬、元同宮，必捕人為盜。蓬、元宮生勾陳宮者，捕人受賄，縱之不捕。總以庚格主之，年格年獲，月格月獲，日格日獲，時格時獲，不格不獲，杜門有格必獲，否亦不獲。

Robbing others' property is called "thief," and killing to rob is called "bandit." When predicting the capture of thieves and bandits, use "Tian Peng" to represent the major thief, "Yuan Wu" for the minor thief, "Gou Chen" for the officers in charge of capturing, and "Du Men" for the direction where the thief is captured. All these are determined by the Heaven Plate. If "Gou Chen" overcomes "Tian Peng" and "Yuan Wu," the thief will be captured immediately. If "Tian Peng" and "Yuan Wu" overcome "Gou Chen," it indicates the thief is very powerful and the officers are afraid to act. If the palaces of "Tian Peng," "Yuan Wu," and "Gou Chen" are harmonious, it suggests collusion between the officers and the thieves. If "Gou Chen" shares the same palace with "Tian Peng" and "Yuan Wu," it means the officer himself is the thief. If the palaces of "Tian Peng" and "Yuan Wu" generate and support "Gou Chen," it indicates the officers have accepted bribes and deliberately let the thief go. The general timing is determined by the "Geng Pattern": if it forms in the year, the thief will be captured that year; if in the month, that month; if in the day, that day; if in the hour, that hour; if not formed, the thief will not be captured. If "Du Men" has a pattern, the thief will be captured; if "Du Men" has no pattern, the thief will still not be captured.

以開門主之。開門乘旺相氣而得三奇者，主開挖有益，順利無害。若開門返吟、入墓，不宜挑挖，倘值太白凶格及甲辰壬者，後必有大害。

Divination for dredging and excavating waterways should focus on the 'Opening Door' trigram. If 'Opening Door' is in a prosperous and strong condition and also possesses the Three Marvels, initiating the work will be beneficial and the process will proceed smoothly without obstacles. However, if 'Opening Door' forms a 'returning echo' pattern or falls into a grave, it is not advisable to start the construction. If encountering the 'White Tiger'Inauspicious Pattern formed by庚 metal or meeting the 'Jiachen Ren' at the beginning of a ten-day period, starting the earthwork will certainly lead to great calamity.

以天蓬、休門決之。休門乘旺相氣而得三奇者，水雖漲不至氾濫。休門乘旺相氣而值庚格者，主河水壅塞，氾濫湧漲。再看有甲辰壬帶螣蛇，主孽龍舞水為害。休門落於二五八宮，水被土尅，主立消或無水。休門不乘庚格與甲辰壬者，水雖旺發，亦不出岸。

Divination about the rising and falling of river water uses the water star 「Tianpeng」 and 「Xiu Men」 to judge. If 「Xiu Men」 is riding on prosperous and strong energy and also possesses the Three Marvels, the water may rise but will not cause flooding. If 「Xiu Men」 is riding on prosperous and strong energy but meets the 「Geng Ge」 pattern, it indicates blockage in the river channel, leading to sudden and rapid rising water. If the divination board shows the beginning of the ten-day cycle 「Jia Chen Ren」 along with 「Teng She」, it suggests a malevolent dragon causing storms and wreaking havoc in the area. If 「Xiu Men」 falls into the second, fifth, or eighth trigrams, which belong to earth, the water will be restrained by earth, leading to a quick decline in water level, even drying up. If 「Xiu Men」 neither meets the 「Geng Ge」 pattern nor encounters 「Jia Chen Ren」, then although the water may rise strongly, it will not overflow the embankments.

以九星所乘之門以類推之。乘旺相氣而得三奇吉門者，以開門、天心為麥田；傷門、天沖為稻穀；杜門、天輔為麥稷，又為棉花；景門、天英為高梁；休門、天蓬為豆田；死門、天芮為蕎麥，又為蒜。各門、各星乘旺相氣帶三奇吉格者，大收。乘旺相氣不得三奇吉格者，薄收。九星內有被尅，或值空亡、入墓，而得凶格者，歉收，不必種。

Divination for planting five grains involves classifying according to the eight gates paired with the nine stars. If a gate is accompanied by the prosperous and strong energy and also possesses the Three Marvels, it indicates a specific type of crop: the Open Door paired with Tianxin governs wheat fields; the Shang Men paired with Tianchong governs rice; the Du Men paired with Tianfu governs wheat and millet, and also cotton; the Jing Gate paired with Tianying governs sorghum; the Xiu Men paired with Tianpeng governs bean fields; the Death Door paired with Tianrui governs buckwheat, and also garlic. When each gate and star is in prosperous and strong condition and accompanied by the Three Marvels, there will certainly be a great harvest. If a gate is in prosperous and strong condition but lacks the Three Marvels, the yield will be poor. If among the nine stars there is one that is being overcome, or if it is in an empty state, or falls into a tomb, or encounters an Inauspicious Pattern (evil pattern), that type will certainly have a poor harvest and should not even plant seeds.

以值符為客，天乙為主。天乙所乘之宮來生值符之宮者，必來。時干生日干者，亦來。天盤星生地盤星者，亦來。反此不來。

When divining about hosting a banquet and whether guests will come, the 'value symbol' represents the guests being invited, and 'Heavenly Ethical' represents the host. If the palace where Heavenly Ethical resides generates the palace of the value symbol, the guest will definitely come. If the palace of the time stem generates the palace of the day stem, the guest will also come. If the stars on the Heaven Plate generate the stars on the Earth Plate, the guest will come as well. If all three are reversed and form a mutual control relationship, the guest will not come.

以值符為差官，歲干為天子，柱星為室女。室女年命日干為值符所生者，主差官看中，必選。天柱為值符所生者，亦選。若室女年命日干所乘之宮，或天柱之落宮為值符所乘之宮，或天柱之落宮為值符所乘之宮來尅者，不選。

When divining about selecting a concubine for the palace, the "Chief Symbol" represents the official appointed by imperial decree to select candidates. The stem of the year represents the emperor. The "Po Jun" star represents the candidate waiting to be chosen. If the stem of the candidate's birth year and the stem of the day she is being considered fall into the same palace as the Chief Symbol and are supported by it, it indicates that the official has chosen her and she will be selected. If the palace where the Po Jun star falls is also supported by the Chief Symbol, she will also be selected. However, if the palace where the candidate's birth year and day stem fall, or the palace where the Po Jun star falls, is instead being restrained by the palace of the Chief Symbol, she will not be selected.

以歲干所乘之宮與室女年命日干之宮，來合天柱之落宮，看歲干之宮來生室女年命日干並天柱之宮者，主上喜隆寵。若甲子戊之宮，依生年命日干及天柱之宮者，主後有王妃貴人。尅年命、天柱宮者，主上不喜，僅充不陳。

When divining about the future circumstances after being selected, one should examine the palace where the Heavenly Stem of the current year is located, as well as the palace of the Day Stem of the woman's birth year and day. These should be considered together with the palace where the Heaven Pillar falls. If the palace of the current year's Heavenly Stem generates and supports both the woman's birth year and day Heavenly Stem and the Heaven Pillar palace, it indicates the Emperor's favor and generous grace. If the palace of the "Jiazi Wu" at the beginning of the ten-day period sequentially generates and supports the woman's birth year and day Heavenly Stem and the Heaven Pillar palace, it suggests that the woman will later become a concubine, becoming a noblewoman in the palace. If the palace of the current year's Heavenly Stem instead restrains the woman's birth year and day Heavenly Stem and the Heaven Pillar palace, it indicates the Emperor's dislike, and she will only be a mere attendant in the palace, never being able to see the Emperor.

以休門、歲干、年命日干之落宮決之。歲干為天子，日干為引見之人，年命日干得歲干來生，再有三奇相扶者，大吉。又有休門落宮得奇儀相乘者，主引見，天子必喜，而得隆寵。如歲干不生命日干之落宮，亦不相尅制，而休門得奇來生年命日干之落宮者，亦吉。若歲干來尅年命日干，再入空亡、墓廢，並休門不得奇儀吉格者，不利。

When divining about entering the court to present oneself to the emperor, use the 'Xiu Men' (Gate of Rest), the stem of the current year (Tai Su), and the stem of the day of the person's birth and destiny to determine the outcome. The stem of the current year represents the emperor, and the day stem represents the minister being presented. If the stem of the day of the person's birth and destiny is supported by the stem of the current year, and is assisted by the Three Marvels, it is a very auspicious sign. If the 'Xiu Men' falls in the same palace as the Three Marvels, the emperor will surely be pleased and grant generous favors. If the stem of the current year neither supports nor controls the stem of the day of the person's birth and destiny, but the 'Xiu Men' with the Three Marvels supports the stem of the day of the person's birth and destiny, it is also favorable. However, if the stem of the current year controls the stem of the day of the person's birth and destiny, and the stem of the day of the person's birth and destiny falls into an empty, tomb, or wasteland palace, and the 'Xiu Men' lacks the Three Marvels and other auspicious combinations, then the visit will be unfavorable.

凡墳墓之地，死者居之，吉則招福，凶則招禍。蓋祖先之靈魂守黃泉之下，安則子孫興旺，不安則子孫敗亡。若未葬之先占之，其法專責死門，並天地二盤之星決之。以死門落宮地盤之星為死者，死門天盤之星為主人，死門落宮乘三奇而與地盤之星相生、相合、不相尅制者，主死者安。地盤之星生天盤之星，天盤之星得三奇者，主存亡俱安，吉，後主興旺。若死門落宮與地盤之星相尅者，主存亡不安。地盤之星尅天盤之星，不得奇門護持者，主存亡俱凶。死門反吟者，遷之斯吉。死門落空亡者，主無地氣，家敗人亡。再以何干、何神、何格推之，吉星吉干生旺者，吉；凶神、凶格、凶干尅制者，凶。（此天盤之星，疑上下二盤之星而言，應俟高明者訪焉。）

Any burial site is a resting place for the deceased. If the earthly qi is auspicious, it brings blessings to the descendants; if the earthly qi is inauspicious, it brings misfortune. Since the souls of ancestors reside in the underworld, the peace of the ancestors brings prosperity to the descendants, while the unrest of the ancestors leads to the decline of the family. If one consults before burial, the method focuses on the "Death Door." This is combined with the stars of the Heaven Plate and Earth Plate to make a judgment. The star of the Earth Plate in the sector where the Death Door falls represents the deceased, while the star of the Heaven Plate in the same sector represents the family member overseeing the funeral. If the Death Door falls in a sector with the Three Marvels, and the Earth Plate star generates or harmonizes with the Heaven Plate star without being controlled by it, the deceased is at peace. If the Earth Plate star generates the Heaven Plate star, and the Heaven Plate star is also accompanied by the Three Marvels, both the deceased and the living are secure, indicating a favorable omen and future family prosperity. If the Death Door falls in a sector where the Earth Plate star controls the Heaven Plate star, it indicates unrest for both the deceased and the living. If the Earth Plate star controls the Heaven Plate star and there is no protection from the Three Marvels, both the deceased and the living are in danger. If the Death Door forms a "returning echo" pattern, moving the tomb is considered auspicious. If the Death Door falls in the void, it indicates the absence of earthly qi, leading to family decline and loss of life. After determining the overall situation, one should examine the specific star, god, and pattern involved. If auspicious stars, stars, and patterns are present and they generate and flourish, it is favorable. If malevolent gods, malevolent patterns, and stars are present and they control and suppress, it is unfavorable. (Original note: The stars of the Heaven Plate mentioned here may refer to the stars of both the upper and lower plates, and this should be left for more knowledgeable individuals to verify.)

驢、騾、車、船以傷門、天沖主之，牛、羊以死門主之。看落天盤何宮？即往何方尋之。馬以干、兌宮所得之星主之，若得天蓬星，當於近水處尋之，如乘元武為人盜去，再看得之之日必逢庚格。

When divining the loss of livestock, donkeys, mules, vehicles, and boats are associated with the Shang Men and Tian Chong stars; cattle and sheep are associated with the Death Door. Look at which palace on the Heaven Plate these associated stars fall into, and search in that direction. For horses, the stars obtained from the Qian Palace and the Dui Palace are their associated stars. If the star obtained is Tian Peng, the Water Star, then one should look for them near water. If the associated star is riding on Yuan Wu, it means the animal has been stolen. As for when it can be recovered, it must definitely occur on a day of Geng Ge.

法以開、杜二門主之，文官看開門，武官看杜門。二門乘三奇，再得旺相相生其年命日干者，必升。太歲來生年命日干者，必係天子特旨。值符來生者，上司保舉。月建來生日干年命及開門者，部臣保舉。開門再得旺相相生，升之必速；得門不得奇，亦升；得奇不得門，只加銜不升。

When divining about an official's promotion, focus on the doors "Opening" (开门) and "Located in the Southeast" (杜门). For civil officials, use "Opening"; for military officials, use "Located in the Southeast". If these doors are accompanied by the Three Marvels (三奇), and are prosperous and strong (旺相) with vitality and support (生扶) for the person's year stem and day stem, promotion is certain. If the stem of the year's ruler (太岁) generates the person's year stem and day stem, it indicates a special imperial appointment. If the Chief Symbol (值符) generates the person's stem, it means the superior official recommends them. If the Month Builder (月建) generates the person's day stem, year stem, and "Opening" door, it indicates recommendation by a minister of the central government. If "Opening" itself is prosperous and strong and generates the person's year stem, promotion will certainly come quickly. If only good doors are present without the Three Marvels, promotion still occurs. If only the Three Marvels are present without good doors, it may result in a honorary title but not actual promotion.

開門受尅，文官降調，杜門受尅，武官降調。返吟主調任，空亡必革職，入墓不惟降調，仍招罪戾。太歲來尅，天子不喜。值符來尅，上司參劾。月干來尅，部臣參劾。如見玄武為盜案，白虎為命案，朱雀印信，螣蛇罣誤，太陰罷職，六合、勾陳貪酷。若開杜二門乘旺相相生之宮，或得三奇吉格，雖參不妨。

When divining about a transfer or demotion in official rank, if the Open Door is afflicted, it indicates a demotion of a civil official; if the Located in the Southeast Xun is afflicted, it indicates a demotion of a military official. If "returning echo" occurs, it signifies a transfer at the same level. If it falls into the void, it means certain dismissal from office. If it enters the tomb, not only will there be a demotion, but also legal consequences will follow. Determine which element is causing the affliction: if the heavenly stem of the year's ruler is the cause, it indicates the emperor's displeasure; if the Chief Symbol is the cause, it means the superior official has reported him; if the monthly stem is the cause, it means the ministers of the ministry or court have impeached him. Also examine the nature of the offense: if the Black Tortoise is present, it indicates theft; if the White Tiger is present, it indicates a murder case; if the Vermilion Bird is present, it indicates an error in official documents; if the Snake is present, it indicates being implicated in an error; if the Yin is present, it indicates being directly dismissed; if the Liu He or Gou Chen are present, it indicates corruption or harsh punishment. If the Open and Located in the Southeast Xun gates are in a prosperous and strong state and the fallen palace is in harmony with the year and personal destiny, or if they have the Three Marvels auspicious patterns, then even if someone impeaches him, there will be no harm in the end.

以開門落宮與年命日干宮決之。開門落宮生年命日干之宮，再得三奇吉門、吉格者，得官必速。不得三奇吉門、吉格者，得官必遲誤，反必不得。

When divining about seeking an official position, compare the palace where 'Opening Door' falls with the palace where the day stem of the year and birth falls. If the palace of 'Opening Door' generates and supports the palace of the year and birth stem, and also receives the Three Marvels, good gates, and good formations, then the official position will be obtained quickly. If the Three Marvels, good gates, and good formations are not present, although there is generation and support, obtaining the official position will be delayed. If the palace of 'Opening Door' instead restrains the palace of the year and birth stem, then the official position cannot be obtained at all.

以天盤開門之落宮決之。開門落於內四宮，必近；落於外四宮，必遠。陽遁自坎至巽為內，自離至干為外，陰遁反此。再以地盤所帶之干分配九州島，甲齊、乙東夷、丙楚、丁南蠻、戊韓魏、己中州、庚秦、辛晉、壬燕、癸北狄、子齊、丑吳越、寅燕、卯宋、辰鄭邯戰、巳楚、午周、未秦、申晉、酉趙、戌魯、亥衛。見元武主民間多盜，白虎主鬪傷，朱雀主刁訟，螣蛇多怪異，太陰主姦淫，天乙青龍、六合乃禮義敦僕之俗，勾陳多爭田土之事。

When divining the place of an official appointment, use the Heaven Plate 'Open Door' to determine the location. If 'Open Door' falls within the inner four palaces, the official's post will be nearby; if it falls within the outer four palaces, the post will be far away. In Yang Dun, the inner palaces are Kan, Gen, Zhen, and Xun, while the outer palaces are Li, Kun, Dui, and Qian. In Yin Dun, the inner and outer palaces are reversed. Then use the heavenly stems and earthly branches of the Earth Plate to assign the nine regions: Jia belongs to Qi, Yi to the Eastern夷, Bing to Chu, Ding to the Southern Man, Wu to Han and Wei, Ji to the Central Plains, Geng to Qin, Xin to Jin, Ren to Yan, and Gui to the Northern Di. The earthly branches also correspond to regions: Zi belongs to Qi, Chou to Wu and Yue, Yin to Yan, Mao to Song, Chen to Zheng and Handan, Si to Chu, Wu to Zhou, Wei to Qin, Shen to Jin, You to Zhao, Xu to Lu, and Hai to Wei. Additionally, the accompanying deities can indicate the customs of the region: seeing 'Black Tortoise' indicates many thieves in the area, 'White Tiger' indicates frequent fights and injuries, 'Vermilion Bird' indicates unruly people who like to sue, 'Qing Long' indicates many strange occurrences, 'Tai Yin' indicates a licentious society, while 'Tian Yi', 'Qing Long', and 'Liu He' indicate areas with refined and simple customs. 'Gou Chen' indicates many land disputes.

以天輔星為試官，丁奇為文章，日干為童生。丁奇得門來生年命日干，合吉門、吉格而得天輔來生者，必高取。或年命日干、丁奇合吉門、吉格，不得天輔來生者，亦取。丁奇、年命日干不得吉門、吉格，而被天輔來生者，主文憲施恩，不在文章好歹，亦取。若返吟、伏吟、入庫，主錄舊文，不取。落空亡者，必不完篇。驚、傷二門主文卷扯割。休門乘凶神、凶格沖尅年命日干者，主文章塗汙。

Divining the prospects of a young scholar taking an examination, the 'Tian Fu' star represents the chief examiner, 'Ding Qi' represents the essay, and the day stem represents the candidate. If 'Ding Qi' is in a favorable gate and combination and is supported by the candidate's birth year and day stem, and also receives support from 'Tian Fu', he will certainly rank high. Even if the candidate's birth year and day stem and 'Ding Qi' are only in favorable gates and combinations but not supported by 'Tian Fu', he can still pass. If both the candidate's birth year and day stem and 'Ding Qi' are not in favorable gates and combinations, but are supported by 'Tian Fu', it indicates special favor from the examination authority, and he will be admitted regardless of the quality of his essay. If 'Fan Yin' or 'Fu Yin' occurs or if 'Ding Qi' is in the 'Mu Ku' (storage), it indicates copying old essays and will not be accepted. If 'Ding Qi' is in 'Kong Wang', it indicates that the candidate has not finished his paper. If 'Jing Men' or 'Shang Men' appear, it indicates that the exam paper is damaged or torn. If 'Xiu Men' is occupied by inauspicious spirits and patterns (malevolent spirits and evil combinations) and clashes with the candidate's birth year and day stem, it indicates that the exam paper is stained or defaced.

以天輔星為試官，日干為試子，丁奇為文章，看天輔來生丁奇及年命日干，再合奇儀吉格乘三吉門者，上吉，主一等。若丁奇年命日干落景門者，次吉，主二等。得門不得奇，得奇不得門，或與天輔比和者，三等。如丁奇落空亡之宮，年命日干再得凶神、凶格，四等。倘被天輔來尅者，主劣等。

Divination for determining the rank in an examination uses the "Tian Fu" star to represent the examiner, the day stem to represent the examinee, and the "Ding Qi" to represent the essay. If Tian Fu generates and supports Ding Qi and the year, day, and stem, and is combined with favorable odd instruments and the three auspicious gates of Kai, Xiu, and Sheng, it is an excellent omen and ranks first. If Ding Qi and the year, day, and stem fall on the "Jing Gate," it is a secondary good omen and ranks second. If only favorable gates are present without the three marvels, or only the three marvels are present without favorable gates, or if Tian Fu's palace merely harmonizes with it, then it ranks third. If Ding Qi falls in an empty palace and the year, day, and stem encounter凶神 (malevolent spirits) and凶格 (malevolent patterns), it ranks fourth. If Tian Fu's palace instead restrains it, it is considered inferior.

以值符為正主考，月干為副主考，天乙、朱雀為文章、為廉官，景門、丁奇、日干為士子。以值符落宮生日干落宮，景門、丁奇落宮再合吉格者，必高中，月干來生亦然。朱雀來生景門、丁奇，主廉官力薦，不生不薦。丁奇、景門落宮尅值符、月干之宮者，文卷雖佳，主考不喜。尅朱雀之落宮，不薦。乘凶格者，文章差池。空亡、入墓，必犯格式。乘元武必錯訛字跡，不中。日干落空亡之宮，得值符、月干來生者，文章雖佳，榜上無名。值符、日干、朱雀空亡，文卷不入主考之目。入墓者，亦不中。場後見天驛二馬及太沖者，不中，更不必候榜。

Divination for the provincial and metropolitan examinations uses the "value symbol" to represent the chief examiner, the monthly stem to represent the deputy examiner, the "Heavenly Ethical" and "Vermilion Bird" to represent the examiners of the examination rooms, and the "Jing Gate," "Ding Qi," and the day stem to represent the examinees. If the value symbol's palace generates and supports the day stem's palace, and the Jing Gate and Ding Qi's palaces are also accompanied by auspicious patterns, the examinee will certainly pass. If the monthly stem also generates, it is the same. If the Vermilion Bird's palace generates and supports the Jing Gate and Ding Qi's palaces, it indicates that the examination room examiner will strongly recommend the candidate's paper. If they do not generate, the paper will not be recommended. If the Ding Qi and Jing Gate's palaces are in opposition to the value symbol and monthly stem's palaces, it indicates that although the paper is good, the chief examiner does not appreciate it. If the palaces of the Ding Qi and Jing Gate are in opposition to the Vermilion Bird's palace, the examination room examiner will not recommend the paper. If the paper is accompanied by malevolent patterns, the paper itself is poor. If the day stem falls into the empty palace or enters the tomb, it indicates that the candidate has violated the format. If the paper is accompanied by the "Black Tortoise," there will be errors and mistakes in the paper, and it will not be successful. If the day stem falls into the empty palace, even if the value symbol and monthly stem generate it, the paper may be excellent but will not be listed. If the value symbol, day stem, and Vermilion Bird fall into the empty palace, the paper will not even reach the chief examiner's eyes. If they enter the tomb, it will also not be successful. After the examination, if the "Heavenly Horse" and "Post Horse" as well as the "Tai Chong" appear, it is an omen of failure, and there is no need to wait for the results.

以景門、丁奇為文章。如歲干所乘之宮來生景門、丁奇之落宮，再得奇門吉格者，必中鼎甲。歲乾落宮生景門、丁奇之宮，不得奇門吉格者，必中二甲。歲乾落宮不生景門、丁奇之宮，自乘旺相，中三甲。歲干不生景門、丁奇之宮，又返吟、入墓者，不中。或尅歲干之宮，又有凶神相併，不惟不中，且遭罪戾。

Divination for the ranking in the palace examination uses the 'Jing Gate' and 'Ding Qi' to represent the candidate's policy essay. If the palace year's stem generates and supports the Jing Gate and the palace where Ding Qi falls, and also obtains the Three Marvels and auspicious door and pattern, then the candidate will definitely be among the top three, that is, the状元, 榜眼, and 探花. If the palace year's palace generates the Jing Gate and Ding Qi but does not obtain the auspicious door and pattern, the candidate will be among the second tier. If the palace year's palace does not generate the Jing Gate and Ding Qi, but the Jing Gate and Ding Qi themselves are in a prosperous and strong state, then the candidate will be among the third tier. If the palace year's palace neither generates the Jing Gate and Ding Qi, nor encounters 'returning echo' or being buried, then the candidate will not be admitted. If the palace of Jing Gate and Ding Qi instead attacks the palace of the palace year, and there are also malevolent spirits present, then not only will the candidate not be admitted, but he will also be punished for it.

以天沖星為監試官，以日干為試士，甲戌己為弓，甲申庚為矢，景門為策論，傷門為馬。甲戌己、甲申庚、傷門各乘旺相之宮與日干相生者，主外場合式；尅者，主外場阻隔，又以甲午辛為紅心，庚加辛宮主矢中紅心。庚落艮、干，矢落四角。巽、震、坤、兌矢落兩旁。落空亡者，矢不中。庚落幾宮，計中幾矢。落年命日干宮得天沖來生，更兼景門奇儀，有吉格者，必中；反此不中，武童仿此。

Divination for the military examination involves using the "Heavenly Rush" star to represent the examiner, the day stem to represent the candidate, and the beginning of the ten-day period "Jia Xu Ji" to represent the bow, "Jia Shen Geng" to represent the arrow, "Jing Gate" to represent the written essay, and "Shang Gate" to represent the horse. If "Jia Xu Ji," "Jia Shen Geng," and "Shang Gate" are in prosperous and strong positions and are mutually generated with the day stem, it indicates that the candidate will pass both the bow and horse skills in the practical examination. If they are mutually controlled by the day stem, it suggests obstacles in the practical examination. "Jia Wu Xin" represents the red center of the target. If Geng is placed over Xin's position, it indicates the arrow hits the red center. If Geng is in the Gen or Qian palace, the arrow hits the corners of the target. If it is in the Xun, Zhen, Kun, or Dui palace, the arrow misses to the sides. If it is in the empty palace, the arrow misses entirely. The number of palaces Geng falls into indicates the number of arrows that hit. If Geng is in the palace of the year, month, day, and stem, and is supported by Heavenly Rush, and also has favorable combinations with Jing Gate and the odd instruments, the candidate will definitely pass. If not, they will fail. This method is also applied to the examination of young military candidates.

其法先明戴九履一，細尋接氣、超神，八門配合九宮，九宮要帶三奇，年月日時要旺相，八門九宮須推移。離宮，頭面；干、艮，兩足、肩、耳、左手；坤巽震，在右手筋；坎為陰腎；中為心、腹。年干父母，月干兄弟，日干本身，時干屬兒，推及妻妾。

To determine a person's fortune and status through the Qi Men system, one must first understand the positioning of the nine palaces according to "Dai Ji Liu Yi" (nine in the upper, one in the lower). Then, carefully examine the relationship between the solar terms and the structure numbers, paying attention to the concepts of "Jie Qi" (receiving the qi) and "Chao Shen" (passing the god). The eight gates should be combined with the nine palaces, and within the nine palaces, the three marvels should be included. The year, month, day, and hour stems should be located in prosperous and strong positions. The eight gates and nine palaces must also change accordingly. The body parts corresponding to the palaces are: the Li palace governs the head and face; the Qian and Gen palaces govern the two feet, shoulders, ears, and left hand; the Kun, Xun, and Zhen palaces govern the right hand and tendons; the Kan palace governs the front genitalia and the kidneys; and the Central Palace governs the heart and abdomen. The six relations correspond as follows: the year stem represents parents, the month stem represents brothers, the day stem represents oneself, and the hour stem represents children, from which the wife and concubine can be inferred.

但看乙奇之落宮，庚為夫，定不移。要詳細其強弱，即能決其榮枯。旺相得奇，且富且貴；死囚墓絕，極賤極貧。格局要分輕重，命運驗其得失，未佈局先看孤虛旺相，即問口必辨天地乘時。太白入乾坤，父母早年淪沒；如若臨兄弟宮位，手足竟是讎敵，日奇被刑沖莊生嗟嘆，時干逢之鄧通無兒。

To determine the wife, one must check the palace where the "Three Marvels" (Yi Qi) falls; to determine the husband, one must use "Geng" (White Tiger). This is an unchanging method. Carefully distinguishing the strength and weakness of these useful gods can determine one's prosperity and decline throughout life. If the useful god is prosperous and strong and also accompanied by the Three Marvels, then both wealth and status are achieved. If it falls in the death qi, imprisonment qi, or burial and decline places, then one will be extremely poor and lowly. The structure must be divided into light and heavy, and the gains and losses of fate lie within this. Before setting up the layout, one must first clearly discern the solitude and emptiness and the prosperity and strength. When making a judgment, one must immediately distinguish what seasonal qi the Heaven Plate and Earth Plate are riding. If "Tai Bai" (White Tiger) Geng metal is placed over the Qian and Kun palaces, it indicates the early death of the parents; if placed over the palace of the brothers, it indicates enmity among brothers. If the Three Marvels on the day stem are subjected to punishment or clash, it is like Zhuangzi mourning his wife and beating the empty coffin; if the same punishment or clash occurs on the hour stem, it is like Deng Tong of the Han dynasty who was childless all his life.

生門產業要得門奇，成敗分於內外，生尅決其得失。生門、太白逢沖陷，背祖離鄉之客；被沖尅，售盡祖父舊園。生在外而身在內，必遷居而發富；身在外而生在內，縱有祖業亦難容；身生二宮俱在內，安享僕馬之福；身生俱在外宮，遠方創立之人。日值孤，時值虛，少年無倚；時落孤，日落虛，老後鰥獨。命被沖尅，乞食道路。日臨絕墓，難釋愁眉。財旺生官，蓋因飛鳥跌穴。鰲頭獨立，必得青龍返首。

The Life Gate governs property and family estates, and it is essential to have a favorable gate and the Three Marvels. The difference between success and failure depends on whether the Life Gate is located within or outside the palace. The outcome is determined by the relationship of generation and control. If the Life Gate encounters conflict with the White Tiger, which is the庚 metal, it indicates that the person has strayed from their ancestors and resides elsewhere. If further conflicted, even the ancestral fields and lands may be sold off completely. If the Life Gate is in the outer palace, it suggests that the person's own palace is within, meaning they will move to another place and eventually prosper. If the person's palace is in the outer palace while the Life Gate is within, even with ancestral property, there will be no room for them. If both the person's palace and the Life Gate are in the inner four palaces, they can enjoy the blessings of servants and carriages. If both are in the outer four palaces, they are individuals who leave their hometowns and start from scratch. If the day stem is in the "solitary" position and the hour stem is in the "hollow" position, it indicates that the person has no support in youth. If the hour stem is in the "solitary" position and the day stem is in the "hollow" position, it suggests that in old age, the person will be lonely and isolated. If the year and destiny are conflicted, it means the person will have to beg for food along the way. If the day stem is in a dead or tomb position, it indicates a life filled with worries and difficulties. If the wealth star is strong and generates the official star, it is because the chart contains the "flying bird falling into a pit." If one is the sole winner and ranks first, it is definitely due to the "Azure Dragon returning its head."

天輔旺相得奇門，文明翰苑。天沖旺相得儀，威震邊疆。天禽位鎮中宮得奇門，百官元首。英星右弼合吉格，鼎鼐元勳。天柱直言諫議。天心入垣，醫藥最良。任為左輔，司農之職。天芮不可得地，得奇門曹董之流。蓬星位鎮北垣，得奇門叛君之賊。

Using the nine stars to determine their status: "Tian Fu" (Wenqu Star) in prosperity and strength with the Gate of Heaven, indicates a man of literary talent, ranking among the Hanlin scholars. "Tian Chong" (Tian Chong Star) in prosperity and strength with the Six Instruments, indicates a military general commanding great authority on the borders. "Tian Qin" (Tian Rui Star) governing the Central Palace and with the Gate of Heaven, indicates a minister of the highest rank, the head of all officials. "Tian Ying" (Tian Ying Star), belonging to the Right Assistant Star, if combined with auspicious configurations, indicates a prime minister of great importance, a founding hero of the state. "Tian Zhu" (Tian Zhu Star) indicates an official who dares to speak truthfully and offer remonstrance. "Tian Xin" (Tian Xin Star) entering its own domain and in proper position, indicates a master of medicine, the best physician. "Tian Ren" (Tian Ren Star), belonging to the Left Assistant Star, indicates a minister in charge of finance, grain, and agricultural affairs. "Tian Rui" (Tian Rui Star) is originally a malevolent star; if it is in a poor position, it is not good. If it receives the Gate of Heaven, it indicates a minister like Cao Cao or Dong Zhuo, a powerful minister with corrupt intentions. "Tian Peng" (Tian Peng Star) governing the Northern First Palace, if it receives the Gate of Heaven, indicates a traitor who rebels against the sovereign.

開門有奇應，是文職。傷門得令，定係虎臣。生門得奇，石崇富足。景門合局，丹天文明。驚門入式，好辯之人。干宮為開，白頭出仕。死門得奇，職在司刑。分佈八門、星、神、奇、儀合局者，豪富豪貴；失局者，下等平人。

In discussing the roles of the Eight Doors, "Opening Door" with the Three Marvels corresponding above it indicates a person in a literary position. "Wounding Door" with timely influence signifies a brave and tiger-like military official. "Life Gate" with the Three Marvels suggests wealth comparable to Shi Chong of the Jin Dynasty. "Bright Gate" in a favorable configuration indicates brilliant literary talent. "Startle Door" with proper placement and suitable conditions suggests eloquence and a tendency to argue. The Qian Palace itself is the position of "Opening Door," indicating that one will not take office until old age. "Death Door" with the Three Marvels indicates a role in criminal law and litigation. In summary, when the Eight Doors, Nine Stars, Eight Gods, and Three Marvels and Six Instruments are fully arranged, those forming a favorable configuration are destined for great wealth and honor; those not forming such a configuration are merely ordinary commoners.

開門、心星皆是金，稍有氣，醫卜星相；若值死囚，手藝辛勤。休門、天蓬同一木，稍有氣，兵弁役吏；值死囚，軍忤賊人。生門、天任是土宿，得地者，田地富足；若失時，傭工耕耘。傷門、天沖皆為木，稍有氣，兵役之首；值死休，馬後相奔。杜門、天輔亦是木，稍有氣乃是寒儒；值墓絕僧山道林。景門、天英是火宿，稍有氣，行行威烈之表全；失局，凡治勞碌之人。死門、天芮皆是土，稍有氣，趙衛家長；值墓空，孤窮之人。

Now, considering the Five Phases of each gate and star: The Open Gate and 'Heavenly Heart' both belong to Metal, with slight strength, indicating people engaged in medicine, divination, and astrology; if they encounter Death Qi or imprisoned Qi, they merely rely on their skills for a hard life. The Rest Gate and 'Heavenly Peng' both belong to Water (though the original text says 'Wood', they actually both belong to Water), with slight strength, indicating soldiers and minor officials; if they encounter Death Qi or imprisoned Qi, they become fierce soldiers or lawbreakers. The Life Gate and 'Heavenly Ren' both belong to Earth, those with strong grounding have abundant land and wealth, while those with poor timing can only be hired farmers. The Wound Gate and 'Heavenly Chong' both belong to Wood, with slight strength, indicating officers in the military; if they encounter Death Qi or Rest Qi, they are merely attendants who carry horses and run errands. The Du Gate and 'Heavenly Fu' both belong to Wood, with slight strength, indicating scholars in hardship; if they encounter墓绝 (墓 means grave, 绝 means exhaustion), they become monks or hermits retreating into the mountains. The Jing Gate and 'Heavenly Ying' both belong to Fire, with slight strength, indicating people who display authority and majesty in their actions; if the situation is not harmonious, they are ordinary people who work hard all day. The Death Gate and 'Heavenly Rui' both belong to Earth, with slight strength, indicating the head of a wealthy family; if they encounter墓 or 空 (空 means void), they are lonely and poor.

八門辨別旺相，再論九星，得天蓬星乘時，邊疆之將；失地，利軍卒賊人。天任得地，田土僕馬之富；受尅，農圃辛苦之人。天沖有氣者，武貴；背時，車船江湖之流。天輔為左樞，得氣者，文雅仕宦；失地，利僧道、畫工。天英火，司南離，乘權者，必主文明；背時者，貪暴昏庸。天芮本是黑星，得天時，性惡霸盜；失天時，牧隸傭工。七赤位鎮西垣，有氣者，舌辯當世；被沖尅，優伎樂工。天心原是六白得地者，才華國柱；若空墓，九流相尋。

After determining the prosperity and strength of the Eight Doors, we then discuss the Nine Stars. The Tianpeng Star, when in its proper season, is a general defending the borders; if it loses its position, it becomes a soldier or a bandit. The Tianren Star, when in a favorable position, indicates wealth in land, horses, and farming; if it is attacked, it signifies a person laboring hard in the fields. The Tianchong Star, when in its proper season, indicates a high-ranking military official; if it is out of season, it signifies someone traveling around, driving carts, or sailing boats. The Tianfu Star, as the Left Pivot Star, when in its proper season, indicates a refined scholar or official; if it is out of season, it is suitable for a monk, Taoist, or painter. The Tianying Star, belonging to fire, is associated with the south and the Fire element. When it is in power, it indicates outstanding literary achievements; if it is out of season, it signifies greed, brutality, and ignorance. The Tianrui Star, originally a black star, becomes fierce and cruel when it has favorable conditions, becoming a local tyrant or bandit leader; if it lacks favorable conditions, it becomes a herdsman or servant. The Tianzhu Star, occupying the position of the seven red stars, guards the west. When it is in its proper season, it signifies a person whose eloquence makes him famous; if it is attacked, it signifies a performer or musician. The Tianxin Star, originally belonging to the six white stars, when in a favorable position, indicates a talented national pillar; if it falls into emptiness or burial, it can only survive by working in miscellaneous trades.

青龍返首，鰲頭獨占。飛鳥跌穴，窩富而成名。青龍得光，邑長縣令。丁加戊，富家之名。白虎猖狂，兇頑之輩。青龍逃走，懦弱之人，更主因妻成敗，而且佗背佗身。朱雀投江，刀筆書吏。螣蛇夭矯，毒心小人；失時者，目盲耳瞶；乘氣者，火焚傷身。太白入熒惑者，進主先貧後富。熒入太白者，退主，家業蕭條。天以太白，太白天乙，多成多敗。太白同宮，兄弟雷攻。太白蓬星，妻室常病。蓬星太白，惟薄丑聲。大格者，萍跡四海。小格者，暫時清貧。

Using the structure to assess a person's character and fate: "Qinglong Fanshou" indicates being the sole leader. "Fei Niao Die Xue" suggests accumulating wealth and achieving fame. "Qinglong De Guang" indicates being able to serve as a county magistrate. When Ding Qi is placed over Wu, it signifies gaining a reputation among wealthy families. "Baihu Changwang" represents a fierce and wicked person. "Qinglong Taozou" indicates a weak and incapable person, and also suggests failure due to wife-related issues, or even a hunchback. "Zhuque Tou Jiang" indicates being a scribe or clerk. "Tengshe Yaocao" represents a deceitful person with a malicious heart; if it is in a weak state, the person may be blind or deaf; if it is in a strong state, they may suffer from fire-related injuries. "Tai Bai Ru Yingmo" indicates an upward trend, suggesting poverty followed by wealth; "Ying Ru Tai Bai" indicates a downward trend, suggesting a decline in family fortune. When Tianyi and Tai Bai Gengjin are placed together, the person experiences many successes and failures throughout their life. When Tai Bai and the native's stem are in the same palace, there will be constant conflicts and struggles among siblings. When Tai Bai is placed over Tianpeng, the wife often suffers from illness; when Tianpeng is placed over Tai Bai, the person's reputation is poor and they may gain a bad name. When encountering "Da Ge," the person leads a life of wandering and drifting across the seas; when encountering "Xiao Ge," the person only experiences temporary poverty.

年月日時四格即六親，而推去看是何宮？測驗而為悖戾，無禮相從，推及父母、兄弟、妻子賢否？可以詳明。辛為天獄、壬為天牢，主低下之品，更主抑鬱難伸。癸為天網，須看高低，高者，化為華蓋，可推貴格；低者，天網纏身，寂寂孤貧。且忌玉女守門，妻隨人行。乙丁妻妾，看是誰親誰疎，乙奇入墓，妻不生子；子乙同宮，另續相親；乙奇在上，妻妾協和；丁加乙上，辛幸。天心諸格，忌落空亡，吉者更吉，而苦者更苦。若臨墓絕之地，無告窮民。八門推來，最怕返吟，伏吟亦是凶神，五行配合斯理，取刑在乎一心，餘不盡言，同志者，識之。

The patterns formed by the year, month, day, and hour pillars correspond to the Six Relations, each being analyzed to determine which palace they fall into. If a "contrary" pattern or "pattern" is identified, it indicates a sign of disorder and lack of propriety, allowing clear discernment of whether the parents, brothers, wife, and children are virtuous or not. Xin represents the Heavenly Prison, and Ren represents the Heavenly Jail, indicating a low moral character and a life filled with depression and difficulty in achieving success. Gui represents the Heavenly Net, which must be judged based on the palace's position: if it is in a high palace, it transforms into the "Crown Jewel," indicating a noble pattern; if it is in a low palace, the Heavenly Net ensnares the person, leading to a lonely and impoverished life. The most dangerous situation is "Yünu Shoumen," which signifies the wife leaving the husband. For concubines, we examine Yi and Ding: if Yi is in the墓 (grave), the wife cannot bear children; if the son star and Yi are in the same palace, it indicates a second marriage and a harmonious relationship; if Yi is in a higher position, it suggests harmony among the wife and concubines; if Ding is placed above Yi, it indicates a fortunate acquisition of a concubine. All patterns related to "Tianxin" should be avoided falling into the empty palace: if originally auspicious, it becomes even more so; if originally unfortunate, it becomes even worse. If these patterns fall into the墓 (grave) or绝 (decline) positions, it indicates a person in deep poverty with no means of complaint. When analyzing the eight gates, the most feared situation is "fan yin," and "fu yin" is also a凶神 (malevolent deity). The principles of the Five Phases are explained here, and the selection and determination of punishments depend entirely on one's understanding. The rest cannot be fully explained, and fellow practitioners should understand this intuitively.

男僕專責天盤天蓬之宮，女婢專責天盤天芮之宮，尋之必獲。陽日責地盤蓬、芮之宮決之，逢格必獲，不格不獲。若與六合相併者，必被拐去。二神入庫，有人隱藏難尋。落空亡者，必不能獲。

When divining about a servant or maid running away, for a male servant, look at the position of the "Heavenly蓬" star on the Heaven Plate to determine the direction to search. For a female maid, look at the position of the "Heavenly芮" star on the Heaven Plate. Search in that direction and you will find them. If the divination is done on a Yang day, then instead look at the positions of the "Peng" and "Rui" stars on the Earth Plate to determine the direction. The time of response depends on whether the stars form a proper pattern; if they do, the person can be found, but if not, they cannot be found. If both the "Peng" and "Rui" stars are in the same palace as the "Liu He" (Six Harmonies), the person was definitely taken away by someone else. If both stars are in a palace of "Storage" (Mùkù), it indicates that someone has hidden the person, making it difficult to find. If the stars fall in an empty palace (Kōngwáng), then the person will never be found again.

失去小兒，陽遁於天盤六合所在之方，陰遁於地盤六合所在之宮決之。若失女婢，陽遁於天盤太陰所在之方，陰遁於地盤太陰所在之宮定之，看此二神，即知其人所在之方矣。陽遁在坎艮震巽四宮為內，為近；落離坤兌干為外，為遠，陰遁反此。若二神落日干之墓庫者，遠近難尋。落空亡者，其人又往他方去，之後再以干合神之宮尋之，必獲。

To determine the direction in which a lost person has gone, if the missing person is a child, during Yang Dun look at the direction of the Heaven Plate 'Liu He', and during Yin Dun look at the direction of the Earth Plate 'Liu He'. If the missing person is a servant, during Yang Dun look at the direction of the Heaven Plate 'Tai Yin', and during Yin Dun look at the direction of the Earth Plate 'Tai Yin'. Identify these two related spirits, and you will know the direction in which the person is. During Yang Dun, the four palaces of Kan, Gen, Zhen, and Xun are considered inner, indicating a short distance, while the four palaces of Li, Kun, Dui, and Qian are considered outer, indicating a long distance. During Yin Dun, the inner and outer are reversed. If these two related spirits fall in the palace of the Day Stem's storage, then regardless of distance, the person is difficult to find. If they fall in the palace of empty fate, it means the person has moved to another place, and after that, use the palace that corresponds with the stem of that spirit to search, and the person will be found.

法以行人年命日干決之。年命日干落在坎艮震巽，陽遁為內，為近；離坤兌干為外，為遠，合而決之。年命落於四維甚遠，落坤艮者，為極遠。陰遁以離坤兌干為內，為近，坎艮震巽，為外，為遠，合而決之。年命落於四正下者，不甚遠。年命日干落於休廢，其人在外必不如意，非困即病。若年命日干落於墓庫、空亡之宮，再乘死絕之氣，其人必不在。如年命日干乘旺相之氣，再得奇門吉格，行人在外發財如意。

When divining about the current situation of someone who is away from home, use the person's birth year stem and the day stem to determine the outcome. In Yang Dun, if the year stem and day stem fall in the trigrams Kan, Gen, Zhen, and Xun, they are considered internal, indicating the person is nearby. If they fall in the trigrams Li, Kun, Dui, and Qian, they are considered external, indicating the person is far away. Combine these to determine the exact situation. If the year stem falls in the four cardinal trigrams, the person is quite far away. If it falls in Kun and Gen, the person is extremely far away. In Yin Dun, the trigrams Li, Kun, Dui, and Qian are considered internal and near, while the trigrams Kan, Gen, Zhen, and Xun are considered external and far. Again, combine these to determine the exact situation. If the year stem falls in the four cardinal trigrams, the person is not too far away. If the year stem and day stem fall in a place of restlessness and death qi, it indicates the person is not in a good situation, either poor or ill. If the year stem and day stem fall in a storage or empty trigram, and are accompanied by death qi or absolute qi, then the person is likely no longer alive. If the year stem and day stem are in a prosperous and strong position, and are accompanied by the three marvels and auspicious door and pattern, it indicates the person is successful and smooth in their affairs while away from home.

法以行人年命專責庚格，陽日以庚下臨之干主之，陰日以庚上乘之干定之。年格年來，月格月來，日格日來，時格時來，不格不來。何謂不格？乙庚為合不為格。庚金入墓或臨空亡，不為格。

When divining the time of return for someone who has gone out, the focus is on the person's age and the "Geng Pattern." On a yang day, the heavenly stem above Geng metal is used for the judgment; on a yin day, the heavenly stem below Geng metal is used. If the pattern is formed in the year, the person will return that year; if formed in the month, that month; if formed on the day, that day; if formed in the hour, that hour. If the pattern is not formed, the person will not return. What is meant by an unformed pattern? When Yi and Geng meet, they form a heavenly stem combination, which is considered a combination rather than a pattern, so it is not counted. Also, if Geng metal is in its tomb or in an empty state, the pattern is not formed.

其占法以所往之方天盤所得之星為求借之人，又以天盤之星所落地盤之星為借貸之家。地盤所乘之星生天盤星者，必得借。比和者，雖借主遲疑。相尅主不借，反惹羞辱。若天盤所得之干入地盤墓庫者，彼寔吝嗇，不肯借入。臨空亡宮者，彼寔無，不必去借。

When asking about borrowing money from someone, use the star of the Heaven Plate in the direction you are going to represent yourself seeking the loan, and the star of the Earth Plate in that palace to represent the person lending. If the star of the Earth Plate generates and supports the star of the Heaven Plate, you will definitely be able to borrow. If they are like and harmonious, the lender is willing to lend but hesitates and is not decisive. If they mutually control each other, the lender refuses to lend, and you will end up embarrassed without success. If the Heavenly Stem obtained by the Heaven Plate falls into the Storage of the Earth Plate, it indicates that the lender is indeed stingy and unwilling to lend. If it falls into the Palace of Empty Fate, it means the lender really does not have the money, so there is no need to go there in vain.

以日干落宮為打抽豐之人，所往之方為抽豐之處。得奇門吉格來生日干者，所往必利，即不得奇門吉格而來生者，亦利。比和者，平平。尅制日干之宮者，去必有損。臨空亡、墓絕之宮，主不見，徒勞無益，不必去。

When asking about seeking help from relatives or friends, use the Day Stem to represent the person seeking help, and the direction of travel to represent the family being sought. If that direction has a favorable gate and favorable pattern that benefits the Day Stem, then the endeavor will surely be successful. Even if there is no favorable gate or pattern, as long as it benefits the Day Stem, it is still advantageous. If the two stems are harmonious and in accord, the result will be average. If the direction is in a position that restrains the Day Stem, going there will result in loss. If the direction is in an empty or墓绝 position, it indicates that the other party will avoid meeting, resulting in a fruitless trip. It is better not to go at all.

現任官以天盤開門落宮主之，未任致仕官以天盤甲子戊主之，以日干為求謁之人。開門甲子戊乘旺相氣，再得奇門吉格來生日干落宮者，去謁必見，見且有益，所求如意。開門甲子戊與日干比和者，但求謁主少遲。開門甲子戊同宮者，主貴人有客，宜稍待。若開門甲子戊返吟者，主貴人他在，不得見。開門甲子戊入庫，不能見。開門甲子戊受制，貴人有憂事，不見，見亦無益。開門甲子戊落宮沖尅日干宮者，貴人不喜，枉惹羞辱。若謁武官，看杜門，亦仿此。

When divining about visiting a powerful official, if the official is currently in office, use the Heaven Plate 'Opening Door' (开门) that falls in the relevant palace; if the official has not yet taken office or has retired, use the Heaven Plate 'Jiazi Wu' (甲子戊) instead. The Day Stem represents the person visiting. If 'Opening Door' or 'Jiazi Wu' are in a prosperous and strong state, and also receive the auspicious 'Three Marvels' (三奇) and favorable door and structure to benefit the Day Stem's palace, then the visit will definitely succeed, and the meeting will bring tangible benefits, with the desired outcome achieved smoothly. If 'Opening Door' and 'Jiazi Wu' harmonize with the Day Stem, the visit is possible but may require some delay. If 'Opening Door' and 'Jiazi Wu' fall in the same palace, it indicates that the nobleman has guests present, so it is advisable to wait a moment. If 'Opening Door' and 'Jiazi Wu' form a 'Reversal' (返吟) pattern, it suggests the nobleman is not present, and the visit will be unsuccessful. If 'Opening Door' and 'Jiazi Wu' enter a 'Storage' (墓库) palace, the visit will not succeed. If 'Opening Door' and 'Jiazi Wu' are restricted, it indicates the nobleman is preoccupied with personal troubles and unwilling to receive visitors, and even if met, there will be no benefit. If the palace of 'Opening Door' and 'Jiazi Wu' inversely clash with the Day Stem's palace, it suggests the nobleman is displeased, leading to a humiliating encounter. If the person being visited is a military official, then 'Du Men' (杜门) should be used instead, and the method is the same.

以所生時干天盤所落之宮，看是何星？何神？以天蓬為天賊，元武為偷生，犯此二神，再乘休廢無氣之時，主不能養。若有奇門吉格、吉神，再乘旺相之氣，主長命富貴。

To determine whether a newborn can grow up healthy, look at the Heavenly Stem of the birth time and find which palace it falls into on the Heaven Plate. Identify the star and deity associated with that palace. If the palace has "Heavenly Thief" (天贼) or "Black Tortoise" (元武), both of which are Inauspicious Spirit, and it is during a time of decline or weakness, the child is likely to have difficulty growing up. However, if the palace has the Three Marvels (三奇), favorable gates and patterns (吉门吉格), and is supported by a prosperous and strong energy (旺相), then the child is expected to live a long and prosperous life.

以坤宮為產室，天芮為產母，天盤所得之星為小兒。天芮尅天盤之星者，主產速。天盤星生地盤星天芮者，子戀母腹，產遲。天盤星尅地盤星者，主母凶。地盤星尅天盤星者，主子亡。若得旺相氣及奇門吉格者，方吉。如天盤星落地盤庫，子死母腹內。天地二盤乘凶門、凶格者，子母俱凶。以天地二盤乘死絕之氣也。

To determine the day of delivery for a pregnant woman, use the Kun palace to represent the delivery room, the Tian Rui star to represent the mother, and the stars on the Heaven Plate to represent the fetus in the womb. If Tian Rui controls the stars on the Heaven Plate, it indicates a quick delivery. If the stars on the Heaven Plate go on to generate the Tian Rui on the Earth Plate, it suggests the fetus is attached to the mother and unwilling to be born, resulting in a delayed delivery. If the stars on the Heaven Plate control the stars on the Earth Plate, it is ominous for the mother; if the stars on the Earth Plate control the stars on the Heaven Plate, it is ominous for the fetus. Only when the stars receive the prosperous and strong energy and are accompanied by the Three Marvels, the favorable gates and patterns, will the outcome be auspicious. If the stars on the Heaven Plate fall into the Storage of the Earth Plate, it indicates stillbirth. If both Heaven and Earth Plates are occupied by凶门 and Inauspicious Pattern, it is ominous for both mother and child, because both plates are simultaneously affected by Death Qi and绝气.

以天乙所落之宮為欠債之人，以勾陳落宮為使討之人。勾陳落宮尅天乙落宮者，其人實心去討。天乙落宮尅勾陳宮者，所使之人畏彼，不敢討。勾陳與天乙相生和者，彼此通同，不討。勾陳被天乙生者，主囑託賄賂，所使之人不肯討。天乙落宮得旺相氣來生值符者，必還。若落空亡來生值符（可知值符為放債之人）者，有心無力，天蓬、天乙落宮尅制值符宮者，安心不環，必不能討。

When divining about someone coming to collect a debt, the palace where Tian Yi falls represents the debtor, and the palace where Gou Chen falls represents the person sent to collect the debt. If the palace of Gou Chen overcomes the palace of Tian Yi, it indicates that the person sent to collect the debt will do so earnestly. If the palace of Tian Yi overcomes the palace of Gou Chen, it means the person sent to collect the debt is afraid of the debtor and dares not ask for payment. If the palaces of Gou Chen and Tian Yi are mutually generating or harmonious, it suggests that the two have conspired and will not go to collect the debt. If the palace of Gou Chen is generated by the palace of Tian Yi, it means the debtor has asked for a favor or given a bribe, so the person sent to collect the debt will not exert effort. If the palace of Tian Yi has the prosperity and strength of theprosperous and strong and generates the palace of the Chief Symbol, the debt will definitely be repaid. If the palace of Tian Yi falls into the empty palace and generates the Chief Symbol (from which we can know that the Chief Symbol is the actual lender), it means the debtor has the intention to repay but lacks the ability. If the palaces of Tian Peng and Tian Yi overcome the palace of the Chief Symbol, it indicates the debtor intends to avoid paying the debt, and this debt will never be recovered.

以六甲值符為放債之人，值符下臨之星為天乙，即借債之人。若地盤之星乘旺相之氣生天盤之星者，借債必還。乘凶格尅天盤之星者，必不還。落空亡者，主死亡負債。乘墓絕之宮者，主混賴不還，此句言地盤之星所帶之干儀也。

To divinate whether a loan can be repaid, use the 'Chief Symbol' from the first day of each ten-day period (six jia cycles) to represent the creditor. The star located under the Chief Symbol, known as 'Heavenly Ethical Star,' represents the debtor. If the star on the Earth Plate is in a prosperous and strong condition and supports the star on the Heaven Plate, the loan will definitely be repaid. If the star on the Earth Plate is in an Inauspicious Pattern (evil pattern) and attacks the star on the Heaven Plate, the loan will certainly not be repaid. If the star falls into an empty and lost position, it indicates that the debtor has died, making the debt a dead account. If the star is in a墓绝 position (grave and end), it suggests the debtor will refuse to repay the debt. All these interpretations are based on the heavenly stem and ritual instrument associated with the star on the Earth Plate.

以日干落宮為收買貨物之人，以時干落宮為貨物。時干落宮乘旺相氣，再得奇門、吉格者，為美貨。乘休囚之氣，不得奇門、吉格者，為廢貨。時干落宮來生日干落宮者，其貨不拘，美惡皆有。利息來尅日干落宮，或乘墓絕及空亡者，貨皆無利，不必買。餘仿此類推之。

When divining about buying goods, the Day Stem represents the buyer, and the Hour Stem represents the goods themselves. If the Hour Stem's palace is prosperous and strong, and also receives the Three Marvels and auspicious gates and patterns, then the goods are of the highest quality. If the Hour Stem's palace is weak and confined, and does not receive the Three Marvels or auspicious gates and patterns, then the goods are inferior or defective. If the Hour Stem's palace is born into the Day Stem's palace, then the goods are mixed, containing both good and bad. If the party representing interest comes to harm the Day Stem's palace, or if the Hour Stem falls into a palace of burial, death, or emptiness, these are signs of no profit, and such goods should not be purchased. Other situations can be judged in a similar manner.

其占法以坤宮、天芮星為母，以天盤星臨坤之宮為胎息，陽星為男胎，陰星為女胎。惟天禽臨之為雙生，陽干是男，陰干女也。

When divining the gender of a fetus in the womb, the坤宫 (Kun Palace) and the Tian Rui star represent the mother. The heavenly star added to the坤宫 represents the fetal breath. If the star is yang, it indicates a male fetus; if it is yin, it indicates a female fetus. However, if the Tian Rui star is added to the坤宫, it signifies twins. In such a case, one should look at the accompanying heavenly stem: a yang stem indicates a male, while a yin stem indicates a female.

以值符甲子戊為我，以天乙為脫貨之人，以六合為經紀牙人。若天乙落宮乘奇門吉格來生值符之宮者，其貨可脫。比和者，脫亦無礙，反此必不可脫，必有失。又看六合落宮生天乙落宮，主經紀以脫貨之人相生，吉。值符與甲子戊之宮者，主經紀與貨主同心。倘六合入墓或落空亡之宮，必有奸詐、欺騙之事，斷不可脫。

When divining about selling goods for money, use the 'Chief Symbol' and the first day of the ten-day period 'Jiazi Wu' to represent the seller. Use 'Tianyi' to represent the buyer. Use 'Liuhe' to represent the intermediary broker. If the 'Tianyi' palace is accompanied by a good gate and good configuration of the Three Marvels and generates the 'Chief Symbol' palace, then the goods can be sold. If the two palaces are harmonious, selling the goods will also be without difficulty. Conversely, if they mutually control each other, it is certain that the goods cannot be sold. If one tries to sell them forcefully, there will certainly be losses. Now look at the 'Liuhe' palace: if 'Liuhe' generates and supports the 'Tianyi' palace, it indicates that the broker and the buyer are in agreement, which is favorable. If 'Liuhe' generates and supports the 'Chief Symbol' and 'Jiazi Wu' palace, it indicates that the broker and the seller are in agreement. However, if 'Liuhe' enters the tomb or falls into the empty palace, there must be deceit and fraud involved, and selling the goods is absolutely not advisable.

以日干落宮為貨主，時干落宮為貨物，以甲子戊落宮為資本，生門落宮為利息。看日干之落宮生時干之落宮，主人戀貨，不肯脫。若時干之落宮生日干之落宮，主貨戀人，不能脫。再看時干之落宮生甲子戊與生門之落宮者，有利息，反此無利息。倘時干落宮乘凶神、凶格來沖尅日干宮者，主折耗。惟日干落宮尅時干落宮者，雖欲急脫，而貨之甚遲。時干落宮尅日干之落宮者，售之必速。

Another method: the palace where the day stem falls represents the goods owner, the palace where the hour stem falls represents the goods, the palace where 'Jiazi Wu' falls represents the capital, and the palace where 'The Life Gate' falls represents the profit. If the palace of the day stem generates and supports the palace of the hour stem, it indicates that the person is attached to the goods and the goods owner is reluctant to sell. If the palace of the hour stem generates and supports the palace of the day stem, it indicates that the goods are attached to the person and cannot be sold off immediately. Now observe whether the palace of the hour stem generates and supports the palace of 'Jiazi Wu' and 'The Life Gate'; if so, the transaction is profitable. If not, it is not profitable. If the palace of the hour stem is occupied by malevolent spirits or evil formations that clash and control the palace of the day stem, it indicates a loss and waste. Only when the palace of the day stem controls the palace of the hour stem does it mean that although the goods owner is eager to sell, the goods are sold slowly. Conversely, if the palace of the hour stem controls the palace of the day stem, the goods will definitely sell quickly.

以開門主之，開門乘旺相氣，帶奇門吉格來生日干之落宮者，大吉。相比和不尅制者，次吉。若開門入墓或返吟，及落空亡者，不利。開門落宮乘凶神、凶格來沖尅日干宮者，更不利。

Divination for setting up a shop should focus on the 'Opening Door' (开门). If the 'Opening Door' is in a prosperous and strong position and also carries the Three Marvels (三奇), good door and good pattern, and comes to the Day Stem's (日干) palace, it is a very auspicious sign. If two palaces are like and harmonious without mutual control, it is the next level of good fortune. However, if the 'Opening Door' is in a tomb, forms a 'Reversal' (返吟) situation, or falls into an empty palace, it is not favorable for opening a shop. If the palace of the 'Opening Door' is occupied by凶神 (evil spirits) and凶格 (evil patterns) that clash and control the Day Stem's palace, it is even more unfavorable, and it is not advisable to force the opening of a shop.

以日干落宮為我，時干落宮為夥計。時干乘奇門吉格來生日干者，則合夥有益於我。日干乘奇門吉格而生時干者，則有益於他。二宮相比和者，主合夥公平，各無猜忌。若時干所落之宮乘凶神、凶格來尅日干宮者，不利。再以生門之生我，不生我詳之，百無一失。

When asking about a partnership in business, use the Day Stem to represent oneself and the Hour Stem to represent the partner. If the Hour Stem enters a gate with the Three Marvels and a favorable pattern, and it supports the Day Stem, then this partnership is beneficial to oneself. Conversely, if the Day Stem enters a favorable gate and supports the Hour Stem, then the partner benefits. If both gates are harmonious and supportive, the partnership is fair and there will be no suspicion between the parties. If the Hour Stem's gate has凶神 (malevolent spirits) and凶格 (unfavorable patterns) that attack the Day Stem's gate, it is unfavorable for oneself. After making this determination, check the 'Life Gate' which governs wealth and profit to see if it supports oneself or not. Combining these factors will lead to an accurate judgment without error.

以甲子戊為資本，生門為利息。生門所落之宮得奇門吉格來生甲子戊之落宮者，必獲倍利。二宮比和者，亦得中利。生門來尅甲子戊之落宮，再乘凶神、凶格者，必折本。甲子戊之宮生生門之宮，主加添資本，仍得利息。生門若臨墓絕之地，再有凶神、凶格相乘者，必耗盡資本，尤凶。

When divining about business and trade, use the first day of the ten-day period, "Jiazi Wu," to represent the capital. Use "The Life Gate" to represent profit. If the Life Gate falls into a palace that has the Three Marvels and auspicious gates and formations, and it generates the palace of Jiazi Wu, then the profit will be double. If the two palaces are like and harmonious, then moderate profit can be obtained. If the Life Gate comes back to attack the palace of Jiazi Wu and is accompanied by malevolent spirits and inauspicious formations, then there will certainly be a loss. If the palace of Jiazi Wu moves away from the Life Gate palace, it indicates that more capital needs to be added, but there will still be profit. If the Life Gate is in a palace of burial or decline and is accompanied by malevolent spirits and inauspicious formations, then the capital will be completely lost, which is especially dangerous.

以甲子戊為財神，生門為財方。看二宮天盤落於何方？以二方生尅、比和驗其得失。天盤甲子戊與生門落於坎、艮、震、巽四宮，陽遁為內為近，又為速。再得奇門吉格者，得之必多。若得門不得奇，得奇不得門，得之不多。門奇俱不得，不落空亡、墓絕，不受地盤尅制，得之必少。或甲子戊與生門落於一內一外，得之必遲。二宮俱在外，必求千里之財。二宮落空亡、返吟、墓絕，再以凶神、凶格相併者，必不得財，反遭是非。

When asking about seeking wealth, use the "Jiazi Wu" (甲子戊) to represent the wealth god and the "Life Gate" (生门) to represent the direction for seeking wealth. First, check where these two are located on the Heaven Plate. Then use the relationships of generation, overcoming, and harmony between these two directions to determine the outcome. If the Heaven Plate's Jiazi Wu and Life Gate fall in the four trigrams of Kan, Gen, Zhen, and Xun, and it is a Yang Dun, then the wealth will come quickly as these are internal and near directions. If both the Three Marvels (三奇) and favorable gates (吉门) and formations (吉格) are present, the wealth will be abundant. If only the favorable gate is present but not the Three Marvels, or only the Three Marvels are present but not the favorable gate, the wealth will be limited. If neither the Three Marvels nor the favorable gate are present, but they do not fall into the void, tomb, or absolute decline, and are not restricted by the Earth Plate, then a little wealth may still be obtained, though very little. If one of Jiazi Wu and the Life Gate is internal and the other is external, the wealth will arrive slowly. If both are in the four external trigrams, then the wealth must be sought far away. If both fall into the void, form a "returning echo" (返吟), or are in the tomb or absolute decline, and are further accompanied by Inauspicious Spirit (evil spirits) and Inauspicious Pattern (evil formations), then not only will the wealth not be obtained, but also troubles and disputes will arise.

以日干落宮為我，時干落宮為他，六合為經紀。日干生時干，買主受置。時干生日干，業主願意。日干尅時干，買主不要。時干尅日干，業主不賣。六合生日干，經紀人向買主。生時干者，向賣主。二乾落宮、相比和者，兩家公平交易，主成。二干有一落空亡者，交易不成。

When divining about a trade transaction, use the Day Stem to represent oneself and the Hour Stem to represent the other party. Use 'Liu He' to represent the intermediary broker. If the Day Stem generates the Hour Stem, it indicates the buyer is willing to purchase. If the Hour Stem generates the Day Stem, it indicates the seller is willing to sell. If the Day Stem overcomes the Hour Stem, it suggests the buyer is unwilling to buy. If the Hour Stem overcomes the Day Stem, it suggests the seller is unwilling to sell. If 'Liu He' generates the Day Stem, it indicates the broker favors the buyer. If 'Liu He' generates the Hour Stem, it indicates the broker favors the seller. If the two stems fall into trigrams that are harmonious and compatible, it indicates a fair transaction and the deal can be completed. If either of the two stems falls into an empty position, the transaction cannot be completed.

以值符為買主，生門為住宅，死門為土地。生死二門乘三奇吉格來生值符宮者，主買後發達。二門不得吉格來生值符宮者，主買後發達，二門不得吉格來生值符宮者，中吉。比和者，平安。二門乘休廢之氣，再有凶神、凶格來尅值符宮者，主買後破敗家財。值符生此二門者，主因宅產贏敗不利。

When divining about buying property, use 'value symbol' to represent the buyer, 'life gate' to represent the house, and 'death door' to represent the land and foundation. If both the life and death gates arrive at the palace of the value symbol with the three marvels and auspicious patterns, it indicates that after purchasing, the family will prosper. If both gates arrive at the palace of the value symbol but do not have auspicious patterns, it is considered moderate good fortune. If the two gates harmonize with the value symbol, it indicates peace and safety. If the two gates are in a state of rest or decay and are attacked by Inauspicious Spirit (malevolent spirits) and Inauspicious Pattern (malevolent patterns), it indicates that after purchasing, the family will suffer financial loss. If the situation is reversed, with the value symbol benefiting the two gates, it indicates that the property will cause loss and misfortune.

法以沖、柱二星合死門遠近以定之。男以天沖星起順布奇儀，女以天柱星起逆布奇儀，看至死門相隔幾宮，一宮十年，起算致死門幾宮，作壽幾十年，餘幾十年外，再以宮一宮為一年，看零幾年是幾歲，零數以四正四宮，一宮只作一宮，惟四維四宮，一宮便作二宮，因為四維乃八支也。

To calculate a person's lifespan, use the distance between the stars "Heavenly Piercing" (天冲) and "Heaven Pillar" (天柱) and the "Death Door" (死门). For male fate, start from the "Heavenly Piercing" star and count forward through the odd instruments (奇仪). For female fate, start from the "Heaven Pillar" star and count backward through the odd instruments. Count how many palaces are between the "Heavenly Piercing" or "Heaven Pillar" and the "Death Door." Each palace represents ten years, so the number of palaces indicates decades of lifespan. If there is a remainder beyond the full decades, treat each palace as one year and count the remainder palaces to determine the exact age. When counting the remainder, the four central palaces (坎, 离, 震, 兑) count one year per palace, while the four cardinal palaces (乾, 坤, 艮, 巽) count two years per palace, because each of these cardinal palaces governs two earthly branches.

以來人所乘之方，合天地正時與其年命所坐之方，合而推之。來方得奇門吉格者，其年命必吉；年命落宮合奇門吉格者，亦吉。年命坐方俱合奇門吉格，再乘旺相之氣，必有奇遇橫發。入如地盤墓庫者，主昏晦。落空亡者，百事不成。入死門者，死。傷門者，病。驚門者，口舌詞訟。景門者，血光、火災。杜門者，憂疑。開門者，見貴。休門者，進謁。生門者，發財得喜。大抵得奇門者，吉；乘凶門相尅年命者，凶；不尅者，小凶。

To determine the fortune of a person for the coming year, one must combine the direction from which the person came, the correct time of the start of the calculation, and the palace where the person's birth year is located. If the direction the person came from matches a favorable gate and a good pattern, then the person's fate is favorable. If the palace where the person's birth year is located also matches a favorable gate and a good pattern, then it is also favorable. If both the direction and the palace match favorable gates and patterns, and the person is in a prosperous and strong state, then there will be unexpected good fortune and sudden success. If the person falls into the Storage of the Earth Plate, it indicates a dark and unclear period of luck. If the person falls into the Empty Gate, it indicates that nothing will be accomplished. If the person's birth year falls into the Death Gate, it indicates death. If it falls into the Injury Gate, it indicates illness. If it falls into the Startle Gate, it indicates disputes and lawsuits. If it falls into the Bright Gate, it indicates bloodshed and fire accidents. If it falls into the Concealment Gate, it indicates worries and doubts that cannot be resolved. If it falls into the Open Gate, it indicates meeting a nobleman. If it falls into the Rest Gate, it indicates that efforts to seek favor will be successful. If it falls into the Life Gate, it indicates gaining wealth and happiness. In general, those who receive the Three Marvels and favorable gates are fortunate. Those who enter凶门 (unfavorable gates) and are controlled by their birth year are unfortunate. Those who enter凶门 (unfavorable gates) but are not controlled by their birth year are only slightly unfortunate.

以乙奇為妻，丁奇為妾，太白庚金為夫。若乙、丁奇之落宮生庚之落宮，其女必肯嫁。乙丁落宮尅庚之落宮者，不肯嫁。乙丁宮相比和者，主妻妾和諧。如乙尅丁宮，主妻不能容妾。或丁尅乙宮，主妾欲欺妻。若乙丁入空陷庫絕之宮，主不能成，成亦不利。如庚金宮生丁奇之宮，主徒勞無成。

When divining about taking a concubine, use 'Yi Qi' to represent the wife, 'Ding Qi' for the concubine, and 'Tai Bai' (Geng Jin) to represent the husband. If the palace where Yi Qi and Ding Qi fall generates and supports the palace of Geng Jin, it indicates that the woman is willing to marry. If the palace of Yi and Ding is reversed and overcomes the palace of Geng Jin, it suggests the woman is unwilling. If the palaces of Yi and Ding are in harmony, it indicates that the wife and concubine get along well. If the palace of Yi overcomes the palace of Ding, it means the wife cannot tolerate the concubine. If the palace of Ding overcomes the palace of Yi, it indicates the concubine will oppress the wife. If Yi and Ding fall into the palace of empty, sinking, storage, or dead positions, this matter will not succeed, and even if forced, it will ultimately be unfavorable. If the palace of Geng Jin goes to generate the palace of Ding Qi, it will be a waste of effort and ultimately achieve nothing.

以庚金為男家，乙奇為女家，六合為媒妁。庚之落宮生乙之落宮，主男家愛女家，乙之落宮生庚之落宮，主女家愛男家。得奇門吉格者，婚姻必成。比和不相尅制者，亦成。若庚宮尅乙宮，主男家嫌女家，不成。乙宮尅庚宮，主女家嫌男家，不成，強成之後必有刑尅。庚金入墓而乘凶格者，刑夫。乙奇入墓而乘凶格者，尅妻。

When divining about marriage, the heavenly stem 'Geng' represents the male family, 'Yi Qi' represents the female family, and 'Liu He' represents the matchmaker. If the palace of 'Geng' generates the palace of 'Yi Qi', it indicates that the male family is fond of the female family. If the palace of 'Yi Qi' generates the palace of 'Geng', it indicates that the female family is fond of the male family. If further 'Three Marvels' and auspicious gates and patterns are present, the marriage will certainly succeed. If the two palaces are harmonious and not in mutual control, the marriage can also succeed. If the palace of 'Geng' controls the palace of 'Yi', it indicates that the male family dislikes the female family, and the marriage will not succeed. If the palace of 'Yi' controls the palace of 'Geng', it indicates that the female family dislikes the male family, and the marriage will not succeed; even if forced into marriage, there will be calamities and conflicts. If 'Geng' is in its tomb and accompanied by inauspicious patterns, it indicates the husband will be harmed. If 'Yi Qi' is in its tomb and accompanied by inauspicious patterns, it indicates the wife will be harmed.

以天禽星為司命之主，天柱為雨師，天沖為雷神，天輔為風伯，螣蛇為雷光，天蓬為水神，甲辰壬為為龍神。天禽臨旺相之宮，天柱、甲辰壬遊於一、三、七宮，或下臨甲辰壬，主大雨。帶甲寅癸下臨甲寅癸於一、三、七宮，主小雨。甲辰壬加臨震宮為龍登雷門，主雷雨。丁臨地盤螣蛇，主閃電。乘凶門臨地盤螣蛇為龍雷發蛟，震怪。落空亡、墓庫宮，主陰霧不雨。

When divining about rain, each type of deity is associated with specific phenomena: the Tian Qin star is the deity in charge of weather, Tian Zhu is the rain god, Tian Chong is the thunder god, Tian Fu is the wind god, Teng She represents lightning and flashes of lightning, Tian Peng is the water god, and the first day of the ten-day cycle, Jiachen and Ren, are the dragon gods. If Tian Qin is in a prosperous and strong position, and Tian Zhu along with Jiachen and Ren moves through the first, third, and seventh palaces, or if they are located under Jiachen and Ren, it indicates heavy rain. If the first day of the ten-day cycle, Jiayin and Gui, is present along with Jiayin and Gui located in the first, third, and seventh palaces, it indicates light rain. If Jiachen and Ren are placed in the Zhen palace, it is called "Dragon Entering the Thunder Gate," indicating thunder and rain together. If the Ding qi is placed on the Earth Plate Teng She, it indicates lightning in the sky. If a凶门 (evil gate) is used and Teng She is on the Earth Plate, it is called "Dragon and Thunder Awakening the Dragon," indicating thunder and strange phenomena. If these deities fall into the empty or storage palaces, it indicates only clouds and mist, and there will be no rain.

冬月看天心星及天任土宿，帶壬癸，下臨壬癸，或乘元武、白虎，主水土凝結而為雪。空亡、入墓，主陰寒。更看白虎猖狂，主大風。青龍逃走，主風起雲散，無雨。白入熒主冰雹。熒入白主晴。若天柱遊於一、三、七宮下帶壬癸，或下臨壬癸之宮，不見壬癸，而見螣蛇者，主現虹霓不雨。如落宮下臨朱雀，或落空亡者，主亢旱不雨，強求反有火災。

If divining rain in the winter month, observe the "Heaven's Heart" star and the earth-related "Heaven's Assignment" star: if they carry Jia or Yi, or if Jia or Yi is below them, or if they are accompanied by the "Black Tortoise" or "White Tiger," it indicates water and earth condensing to produce snow. If they fall into the empty or buried positions, it signifies only cold and severe weather without snow. Now examine the overall pattern: if "White Tiger" is rampant, there will be strong winds; if "Azure Dragon" is fleeing, there will be wind and clouds dispersing, and it will not rain; if "White Tiger" enters "Fluorescent," there will be hail; if "Fluorescent" enters "White Tiger," the sky will be clear. If the "Heaven's Pillar" moves through the first, third, or seventh palace and carries Jia or Yi below, or if it is below the palace of Jia or Yi, or if Jia or Yi is not present but "Teng Snake" is seen, it indicates only rainbows appearing without rain. If the palace where the star falls is below "Vermilion Bird," or if it falls into the empty position, it indicates prolonged drought without rain; at this time, if rain is forcefully prayed for, it may instead bring about a fire.

其占法以景門主之。景門乘旺相氣，得三奇吉格來生我年命日干者，吉，可立。若帶凶神、凶格尅我年命日干者，凶。乘朱雀投江、螣蛇夭矯者，大凶，斷斷不可立。

Divination for building a Jian kiln shows that since the kiln master is associated with fire, the focus should be on the Jing Gate, which belongs to fire. If the Jing Gate is in a prosperous and strong state and also has the Three Marvels auspicious pattern coming to generate the day stem and the year stem, it is a favorable omen, and the kiln can be built. If the Jing Gate is accompanied by Inauspicious Spirit (malevolent spirits) and Inauspicious Pattern (malevolent patterns) that harm the day stem and the year stem, it is unfavorable. If it is accompanied by 'Zhu Que Tou Jiang' (Vermilion Bird Drowning in the River) or 'Teng She Tao Jiao' (Tiger Snake Twisting), it is a very凶 (dangerous) omen, and the kiln should absolutely not be built.

人專煞貢起例：四孟月甲子日起妖星，四仲月甲子日起惑星，四季月甲子日起禾刀。逐日輪算，周而復始。妖星元武，惑星朱雀，禾刀白虎，煞貢青龍，直星金匱，卜木道符，角己太陰，人專金堂，立旱勾陳。

The method of establishing the nine star lessons such as "Ren Zuan" and "Sha Gong" is as follows: In the first months of the four earthly branches (Yin, Shen, Si, Hai), starting from the Jiazi day, the "Yao Xing" is used; in the middle months of the four earthly branches (Zi, Wu, Mao, You), starting from the Jiazi day, the "Hu Xing" is used; in the last months of the four earthly branches (Chen, Xu, Chou, Wei), starting from the Jiazi day, the "He Dao" is used. After determining the starting point, the lessons are rotated in order each day, cycling continuously. Each of the nine lesson names is paired with a heavenly general: Yao Xing is paired with Yuan Wu, Hu Xing with Zhu Que, He Dao with Bai Hu, Sha Gong with Qing Long, Zhi Xing with Jin Kui, Bo Mu with Dao Fu, Jiao Ji with Tai Yin, Ren Zuan with Jin Tang, and Li Han with Gou Chen. When using these lessons, the name of the lesson and the corresponding heavenly general are combined to determine fortune and misfortune.

孟甲，內開甲寅，合陽星陽氣在內，利主不利客，利守。外闔甲申，合陰星陰氣在外，利主不利客，利守。仲甲半開甲子，合陽星陽氣，利主利後應。半闔甲午，合陰星為格，利客不利守。季甲俱闔，甲辰合陽星陽氣在外，利客利傷兵。甲戌合陰星陰氣在內，利主利迎敵。

The method of opening and closing for the third set of heavenly stems: the first group of Jia (甲) starts with the Jiayin (甲寅) decade, which is internal opening. When paired with a yang star, yang energy is inside, benefiting the main side but not the opposing side, so it is suitable for defense. The Jia shen (甲申) decade is external closing. When paired with a yin star, yin energy is outside, similarly benefiting the main side but not the opposing side, so it is still suitable for holding position. The second group of Jia starts with the Jiazi (甲子) decade, which is half opening. When paired with a yang star, yang energy is present, benefiting the main side and also aiding the rear forces. The Jiawu (甲午) decade is half closing. When paired with a yin star, it forms a pattern, benefiting the opposing side but not the defense. The third group of Jia has both decades as closing. The Jiachen (甲辰) decade, when paired with a yang star, has yang energy outside, benefiting the opposing side and also aiding in military engagement. The Jiaxu (甲戌) decade, when paired with a yin star, has yin energy inside, benefiting the main side, and is suitable for waiting and confronting the enemy.

凡出兵左足向前踏去，咒曰：“禹步相催登陽明，一氣混沌灌我形，天回地轉步七星，躡罡履斗覺通靈，惡逆催伏妖魔群，眾星助我斬妖精，我得長生遊太清”。左右足一步一句念去，切勿回頭。

Whenever troops are sent out, the method of Yu's steps is performed. First, step forward with the left foot, reciting the incantation: "Yu's steps urge forward to the Yangming, one breath of chaos fills my form, the heavens turn and the earth rotates, stepping on the starry path and walking on the constellations, sensing the spiritual connection, evil forces are subdued, the demon crowd is subdued, the stars assist me in cutting down demons, I attain growth and wander in the pure realm." Alternate between the left and right feet, reciting one line for each step, proceeding along the path, and must not look back in the middle.

論值符：值符，士卒、旗鼓。螣蛇，三軍司令。太陰，陰謀、埋伏、私通。六合，主謀臣、贊畫。朱雀、元武，間諜、軍讓。值使：休，養生、納降。生，休營壘、安軍圖。傷，賞罰、捕逃。杜，伏險、夜遁、堅壁。景，投書、探聽。死，行刑、錄囚。驚，擒殺。開，開壁迎敵、遣使。

Divination for military operations begins by dividing the eight spirits and their respective functions: the Chief Symbol governs soldiers, flags, drums, and commands; the Qilin Snake oversees the commands and coordination of the entire army; the Taiyin governs secret plots, ambushes, and covert communications; Liu He governs advisors and strategists; the Vermilion Bird and Black Tortoise govern spies and rumors within the army. Then, the eight gates are divided as follows: Xiu Men is suitable for rest and recuperation and accepting surrendered soldiers; The Life Gate is suitable for building camps and arranging military formations; Shang Men is suitable for rewarding and punishing soldiers and capturing deserters; Du Men is suitable for setting ambushes in difficult terrain, moving secretly at night, and remaining in fortified positions without engaging; Jing Gate is suitable for sending messages and gathering intelligence; Death Door is suitable for executing prisoners and handling captives; Jing Door is suitable for capturing and executing enemies; Open Door is suitable for opening the camp for battle and sending envoys for communication.

十干：甲，演戎。乙，副將。丙，先鋒。丁，說客。戊，大隊。己，輜重。庚，勁敵。辛，遊騎。壬，騎兵。癸，天塹。九星：蓬，猛將。任，狻將。沖，戰將。輔，儒將。英，凶將。芮，頑將。禽，義將。柱，雄將。心，天將。

The ten Heavenly Stems correspond to different types of generals: Jia commands the army, Yi is the deputy general, Bing leads the vanguard, Ding is a diplomat, Wu commands the main forces, Ji manages supplies and logistics, Geng represents a strong enemy, Xin is a scout, Ren commands cavalry, and Gui represents a dangerous natural barrier. The nine stars correspond to different types of generals: Tianpeng is a brave general, Tianren is a majestic general like a lion, Tianchong is a skilled warrior, Tianfu is a refined general, Tianying is a fierce general, Tianrui is a dull-witted general, Tianqin is a righteous general, Tianzhu is a heroic and bold general, and Tianxin is a general with divine strategy.

九宮：一，申子辰宜水戰。二，四維士利攻圖。三，寅午戌宜火攻。四，節炁。五，節炁。六，節炁。七，巳酉丑戰。八，四維士堅壁固守。九，亥卯未援解。門戶：陰六地天喜臨，勾白朱元忌照天馬，更坐天馬出行如乘飛驥。

The nine palaces are divided as follows: the first palace belongs to water, and when encountering the water triad of Shen, Zi, and Chen, it is suitable for water warfare. The second palace belongs to the four cardinal directions of earth, and it is favorable for strong attacks to seize the enemy. The third palace belongs to wood, and when encountering the fire triad of Yin, Wu, and Xu, it is suitable for fire attacks. The fourth, fifth, and sixth palaces each correspond to different solar terms, and their use should be determined according to the seasonal changes. The seventh palace belongs to metal, and when encountering the metal triad of Si, You, and Chou, it is suitable for direct combat. The eighth palace also belongs to the four cardinal directions of earth, and it is advisable to fortify and hold the position. The ninth palace belongs to fire, and when encountering the wood triad of Hai, Mao, and Wei, it is suitable for rescue and relief operations. Regarding the gates: it is favorable to see the auspicious deities such as Tai Yin, Liu He, Jiudi, and Jiu Tian, and it is unfavorable to have the malevolent deities such as Gou Chen, Bai Hu, Zhu Qu, and Yuan Wu to appear at the position of the Heavenly Horse. If one can sit on the Heavenly Horse position to launch an attack, the military campaign will be as swift as riding a galloping steed.

三甲：孟甲，合陽星陽炁在內，利戰。合陰星陰氣在內，利守。仲甲，合陽星利於後應。合陰星陰氣在門，利守。季甲，合陽星陽炁在外，利守。合陰星陰氣在內，利主。

Further discussion on the three Jia (Heavenly Stems): The first Jia (Clan Jia) paired with a Yang star, the Yang energy gathers internally, making it suitable for attacking. Paired with a Yin star, the Yin energy also resides internally, making it suitable for holding ground. The middle Jia (Second Jia) paired with a Yang star is favorable for the rear unit to support; paired with a Yin star, the Yin energy gathers at the gate, making it suitable for holding ground. The last Jia (Third Jia) paired with a Yang star, the Yang energy disperses externally, thus favoring holding ground; paired with a Yin star, the Yin energy resides internally, which benefits the main force.

論干支：日干我軍時干敵，日制時兮戰必克；時干若或尅日干，號令三軍宜堅壁；日干若受時干生，來將私意懷歸伏；惟嫌壬癸作生神（水土詐故也），須防詐降終無益；時干若是脫日干，對壘之間閃賺的；主客從來分時日，先起之兵即作客；日支時支偏將倫，生尅休咎如干陳；兩家納音宜究檢，先後勝負援剿因；辨出行居生旺氣，休咎刑尅君莫向；天罡六壬元妙道，煞貢人專與大安，明堂天德金匱較。

In discussing the Heavenly Stems and Earthly Branches: the Day Stem represents our army, while the Hour Stem represents the enemy's army. If the Day Stem can overcome the Hour Stem, the battle will surely be victorious. If the Hour Stem overcomes the Day Stem, then we should command the entire army to remain in camp and not engage. If the Hour Stem supports the Day Stem, it indicates that the enemy general may secretly intend to surrender. However, be cautious if the supporting element is壬 or癸 (as water and earth are most deceptive), for this may be a false surrender, and accepting it would be of no benefit. If the Hour Stem drains the energy of the Day Stem, it means that during the battle, the army may be deceived by an enemy trick. The distinction between host and guest is determined by the Day and Hour positions: the one who initiates the attack is considered the guest. The Day Branch and Hour Branch represent the subordinates of both sides, and their relationships of generation, overcoming, strength, and weakness are interpreted in the same way as the Heavenly Stems. The Five Phases of the Nayin sound elements of both sides should also be carefully examined, allowing us to determine the sequence of victory or defeat and the situation of reinforcements or attacks. It is also important to distinguish the auspicious and flourishing energies of the positions where the armies are stationed. Avoid moving towards directions that are weak, confined, or subject to刑 and 克. In addition, the 'Heavenly Gang' lesson in the Six壬 system has its own profound principles, which can be compared with the lessons of 'Slaughter and Tribute', 'Person Special', 'Great Peace', as well as 'Bright Hall', 'Heavenly Virtue', and 'Golden Chest'.

論值符：值符占驗大將軍，本宮傳吉立大勳；三宮檢點無凶礙，左右沖戰遂將心；再將年命來參取，不值刑沖無禍侵；地天螣陰朱勾六，何者為仇何者親；九地失刑防偷刦，九天害隔莫交兵；時日勿與值符害，方位宜同值符生。論值使：值使得令堪進取，地門有吉分正奇；推詳主副年與命，臨吉門中是勝基；倘值網羅並反伏，太公陰符不用之。

On the Chief Symbol: The Chief Symbol represents the main general. If the affairs of the main palace are favorable, great achievements can be made. Then examine the three palaces before, after, and to the sides; if there are no ominous signs, the general can move left and right as desired, fulfilling the general's intent. Also consider the general's birth year and destiny. As long as they do not encounter punishment or clash, there will be no calamity. The deities such as Jiudi, Jiu Tian, Teng She, Tai Yin, Zhu Que, Gou Chen, and Liu He must be clearly identified, determining which are enemies and which are allies. If Jiudi is out of place and suffers punishment, be cautious of enemy ambushes and raids. If Jiu Tian is harmed or isolated, avoid rash military engagement. The day and hour used should not be harmful to the Chief Symbol. The direction for advancing troops should be the direction that is generated by the Chief Symbol. On the Duty Gate: If the Duty Gate is in harmony with the season, it is favorable for advancing troops and achieving victory. If the gates on the Earth Plate show favorable signs, distinguish between regular troops and irregular troops. Carefully examine the birth years and destinies of the main and deputy generals. Those that appear in favorable gates are the foundation for victory. If the Duty Gate encounters Tian Luo Di Wang or 'returning chant' or 'hidden chant', even the strategies from the Master Guan's 'Yin Fu' cannot be effectively used.

論十干：奇偶各有所分屬，最忌囚墓與刑格；制甲之神喜休囚，輔甲之神怕孤隔；甲所用神如伏仇，本營奸究須推測；查其本局孤與虛，繫何奇儀落其局；分局既值孤虛宮，畢竟吉凶半準的；天用落宮與值刑，切忌臨此遭損失。論九星：九星旺方能取勝，休囚失地忌興師；悖格飛伏皆難許，最羨吉宿得奇門；天上風雷來助武，上下左右魁與魒；躡罡履斗丁甲使，疑神疑鬼壯軍威。

On the Ten Heavenly Stems: The Three Marvels and the Six Instruments each have their own affiliations, and it is most undesirable for them to fall into areas of weakness, burial, or criminal formations. The Inauspicious Spirit that restrain Jia Wood are preferred when they are weak and confined; the auspicious gods that assist Jia Wood are feared when they fall into the Lonely Star or isolated positions. If the Useful God used by Jia Wood is like an enemy lurking unseen, one must investigate whether there are traitors within the camp causing harm. It is also necessary to determine where the isolated and empty positions fall in the chart, and which of the Three Marvels has fallen into that palace. Since the division is in an isolated and empty palace, the prediction of good or bad fortune will only be half accurate. As for the palace where the Heaven Plate Useful God falls, if it is exactly in a place of punishment, it is especially undesirable, and such a situation will inevitably lead to loss. On the Nine Stars: The Nine Stars can only achieve victory when they are in their strong position; it is undesirable for them to be in a state of weakness and confinement. Encountering the "Contradictory Formation" or flying palace and hidden palace situations makes it difficult to achieve success; the most favorable situation is when an auspicious star is also accompanied by a Marvel. The heavenly winds and thunder come to assist in battle, while the surrounding areas have the魁星 and魒星 supporting. Adding the techniques of following the罡 and stepping on the stars, and employing the methods of commanding the丁神 and甲将, will make the enemy confused and uncertain, thereby strengthening the military prestige of our forces.

論九宮：九宮起元考天時，地適三方亦證推；水火金木土各別，主將年命莫教違；正局老營堪立寨，過局輜重可屯棲；將來局位伏接剿，奇正分兵奏捷回。論門戶：門戶忌迫墓格刑，欣逢遁假詐使來；如若加臨孤虛地，出軍不利好逃兵；倘逢天乙登天門，煞沒神藏任取亨。

On the Nine Palaces: To begin with the Nine Palaces, one must first examine the heavenly circumstances, then consider the earthly advantages, and the three directions can also be used to verify each other. Water, fire, metal, wood, and earth each have their own distinctions, and none should contradict the year and destiny of the commander. The palace of the current main situation can be used to set up the central military camp, the palace of the past situation can be used to store supplies and provisions, and the palace of the future situation is suitable for ambushes and waiting for the right opportunity to attack. With the odd and regular troops moving separately, victory will naturally be achieved. On the gates: The gates should most avoid being forced, entering the tomb, forming a fixed pattern, or being subjected to punishment. They should most welcome encountering the hidden pattern, the false situation, the deceptive situation, and the "Three Marvels receiving the commander." If the gates are placed on an isolated and empty place, the army will not be favorable, and soldiers are likely to flee. If one encounters the time of "Heavenly Ethical Person ascending the heavenly gate," this is when evil spirits are hidden and auspicious deities are concealed. No matter how one uses it, everything will be smooth and prosperous.

論三甲：三甲詳分開闔情，開宜興師闔偃兵；孟甲反伏不宜動，仲甲反伏猶豫情；季甲反伏背宜動，此從罡訣斷玄宗；更有三加玄加臨，遲中變速動中寧；孟甲加仲宜哨探，加季上面好進徵；仲甲加孟始當心，加季宮中快起營；季甲加孟權駐北，加仲之時防伏兵；陽時喜逢上尅下，陰時尅上亦稱情。

On the three Jia (Heavenly Stems): The three Jia should be carefully distinguished between their open and closed states. When open, it is suitable for mobilizing troops and engaging in battle; when closed, it is appropriate to hold back and remain inactive. The first Jia encountering "Fan Yin" or "Fu Yin" should not act recklessly; the second Jia encountering Fan Yin or Fu Yin indicates hesitation in advancing or retreating; the third Jia encountering Fan Yin or Fu Yin, on the contrary, is favorable for taking action. All these are derived from the profound principles of Yu Gang's诀. In addition, there are changes when the three Jia are combined, which can transform slowness into speed and agitation into calmness: when the first Jia is combined with the second Jia, it is suitable to send out scouts; when the first Jia is combined with the third Jia, it is appropriate to advance and launch an attack. When the second Jia is combined with the first Jia, one should initially be cautious; when the second Jia is combined with the third Jia, one should quickly set up camp. When the third Jia is combined with the first Jia, it is advisable to temporarily stay in the north; when the third Jia is combined with the second Jia, one should be vigilant against the enemy's ambush. In the yang hour, it is favorable to see the upper overcoming the lower; in the yin hour, the lower overcoming the upper is equally satisfactory.

論吉凶：返首一戰成功，跌穴伏兵取勝，天遁大開旗鼓，所戰必克。地遁安置營壘，埋伏出奇。人遁利偵探，神遁使陰謀，鬼遁偷刦可行，龍遁祈禱大利，虎遁招討，威振遠方。風雲二遁抽避為良。三詐爭戰定勝，五假變陣成功。三奇得使，偏裨效力。玉女守門，陰私可行。三詐宮，百戰皆捷。天輔時，有罪可原。天三門，宜張招撫之旗。地四戶須置埋伏之卒。地私門潛藏之路，天馬方逃難之鄉。門吉、星吉、符吉，戰爭攻取均宜。

Discussing auspicious and inauspicious formations: If "Wu" (青龙返首) is present, one will achieve victory in battle. If "Flying Bird Falls into a Hole" (飞鸟跌穴) is present, one can win by setting an ambush. If "Heavenly Horse" (天遁) is present, one can openly advance with great banners and surely win. If "Earthly Horse" (地遁) is present, it is suitable to establish camps and set ambushes. If "Human Horse" (人遁) is present, it is favorable for espionage and reconnaissance. If "Bing Wonder" (神遁) is present, it is suitable to carry out secret and cunning plans. If "Ding Wonder" (鬼遁) is present, one can attack enemy camps by stealth. If "Dragon Horse" (龙遁) is present, prayers and rituals for appeasement are highly beneficial. If "Yi Wonder" (虎遁) is present, the military campaign will inspire awe in distant lands. If the formations "Wind Horse" (风遁) and "Cloud Horse" (云遁) are present, it is best to withdraw and avoid confrontation. The "Three Deceptions" (三诈) formation ensures victory in battle. The "Five Pretenses" (五假) formation allows for changing formations to achieve success. If the "Three Marvels" (三奇) are in command, the deputy and assistant generals will all be willing to serve. If "Yuzi Guards the Gate" (玉女守门) is present, all secret affairs can be carried out. If the formation falls into the "Three Deceptions" (三诈), one will win every battle. If the "Wenqu Star" (天辅) time is present, even if there are crimes, they can be pardoned. If "Heavenly Three Gates" (天三门) is present, it is suitable to raise banners of reconciliation. If "Earthly Four Gates" (地四户) is present, one must hide troops here. "Private Gate of Earth" (地私门) is a path for secret movement, and the direction of "Heavenly Horse" (天马) is a place for escape and safety. In summary, if the gates are auspicious, the stars are auspicious, and the chief symbol is also auspicious, it is suitable for both battle and conquest.

乙加辛宜防敗北，辛加乙宜勿圖謀，癸加丁軍謠有變，丁加癸將撖凝況，伏干當慮暴出之師，飛干恐墮敵人之計，伏宮勁敵難御，飛宮先鋒失機，大隔怕遭刦掠，小隔須防伏兵，刑格戰鬪罕利，悖格乍起軍驚，歲格主營生變，月格偏將受傷，日時格豈堪搦戰，五不遇切勿進徵，熒入白兮詐退而必返，白入熒兮窮寇而莫追，網羅豈避坑陷，返伏卻忌交兵。三奇入墓與刑制，副將援兵不協情。六儀擊刑，戰雖利而有損。門空制迫，營雖固而防沖。

When Yi is added to Xin, it forms "Qinglong Escapes," and one should beware of military defeat and retreat to the north; when Xin is added to Yi, it forms "Baihu Runs Wild," and it is not advisable to make any plans. When Gui is added to Ding, it forms "Tengshe Twists and Turns," indicating rumors spreading in the army and causing disturbances; when Ding is added to Gui, it forms "Zhuque Falls into the River," suggesting the commander hesitates and lacks decisiveness. When encountering "Fu Gan Ge," one should be cautious of the enemy suddenly attacking; when encountering "Fei Gan Ge," one should fear falling into the enemy's trap. When encountering "Fu Gong Ge," strong enemies are difficult to resist; when encountering "Fei Gong Ge," the vanguard may miss the opportunity. When encountering "Da Ge," one should fear being robbed; when encountering "Xiao Ge," one must be careful of hidden troops. When encountering "Xing Ge," there is little chance of victory in battle; when encountering "Bei Ge," the army will suddenly become chaotic. When encountering "Sui Ge," the central camp will experience disturbances; when encountering "Yue Ge," the deputy general will be injured; when encountering "Ri Ge" or "Shi Ge," it is even worse to go out for battle; when encountering "Wu Bu Yu Shi," one must not advance for military campaigns. When encountering "Ying Ru Bai," the enemy will feign retreat and then return to fight; when encountering "Bai Ru Ying," it is a desperate enemy, and one must not pursue. If caught in the Heaven and Earth Net, how can one avoid falling into a trap; when encountering return chant or hidden chant, it is especially dangerous to engage in battle. When the Three Marvels are buried or subjected to punishment, the deputy generals and reinforcements will not be united. When encountering "Liuxi Jixing," although the battle may be won, there will still be losses. When the gate falls into emptiness and is restricted, although the camp is strong, one must still be cautious of the enemy attacking.

論值符：值符，官僚品秩生除謫降。螣蛇，行人遊府織造延尉。太陰，兵刑工廠錢。六合，吏禮。勾陳、白虎，總制鹽政。朱雀、元武，科道稅水利營。九地，屯衛有司。九天，巡撫。值使：休，青、齊、吳、濱海。生，幽、燕、揚。傷，豫、宋、兗、濱海。杜，鄭、荊、楚、濱海。景，壅州、堂治。死，秦、益、晉、土殼。驚，趙、迎闔。開，徐、魯、並御。

When divining about official positions and ranks, first divide the eight gods according to their respective domains: the Chief Symbol governs the rank and promotion or demotion of officials; the螣蛇 governs officials in the Ministry of Personnel,王府, textile production, and the judicial department; the Tai Yin governs the Ministry of War, the Ministry of Justice, and matters related to currency in factories; the Liu He governs the Ministry of Personnel and the Ministry of Rites; the Gou Chen and Bai Hu govern the governors-general, military supply, and salt policies; the Zhu Que and Yuan Wu govern officials in the censors' offices, taxation, water conservancy, and military camps; the Jiudi governs屯田 and local officials; and the Jiu Tian governs the provincial governors. Then, divide the eight gates according to their respective regions: the Xiu Men govern Qingzhou, Qi region, Wu region, and coastal areas; the Sheng Men govern Youzhou, Yan region, and Yangzhou; the Shang Men govern Yu region, Song region, Yan region, and coastal areas; the Du Men govern Zheng region, Jingchu region, and coastal areas; the Jing Men govern Yongzhou and the capital region; the Si Men govern Qin region, Yizhou, Jin region, and border areas; the Jing Men govern Zhao region and border passes; and the Kai Men govern Xuzhou, Lu region, and the border areas of Bingzhou.

十干：甲，督副。乙，佈政書院。丙，禮科鴻儒。丁，逃方。戊，闔開主事必成。己，鹽漕糧儲。庚，提督刑科。辛，按察。壬，清理司。癸，水利道。九星：蓬，總河操江。任，太常四廠。沖，織造。輔，翰林。英，通政行人。芮，關帥總兵。禽，撫臣。柱，副帥戎政。心，君臣。

The ten Heavenly Stems are used to assign official positions: Jia governs the governor-general and his deputy; Yi governs the governor of the province and the officials of the academy; Bing governs the officials of the Ministry of Rites and the selection of distinguished scholars; Ding governs the methods of avoiding official duties; Wu governs the management of affairs, whether doors are closed or opened, and ensures success; Ji governs the salt administration, grain transport, and storage; Geng governs the commander-in-chief and the judicial department; Xin governs the inspector-general; Ren governs the office of clearing and reviewing; Gui governs the water conservancy office. The nine stars are also used to assign duties: Tianpeng governs the overall management of river channels and the command of the Yangtze River; Tianren governs the Imperial College and the four factories; Tianchong governs the textile production; Tianfu governs the Hanlin Academy; Tianying governs the Office of Communications and the Office of Imperial Envoys; Tianrui governs the commanders of border posts and the commander of the military; Tianqin governs the important officials of the provincial governor; Tianzhu governs the deputy commanders and military affairs; Tianxin governs the roles of close attendants to the emperor and ministers.

九宮：一，河漕鹽運。二，有司。三，禮部。四，節氣申子辰巳酉丑。五，節氣四維士。六，節氣寅午戌亥卯未。七，兵刑部屬。八，鹽政。九，吏戶工。門戶：外轉責天門，內轉則地戶，年命官星遇門戶，乘天德、天乙、天馬者，升；年命刑、悖、格、伏宮，星與年命相傷者，降。三甲：孟甲，主春選、秋選。仲甲，夏選。季甲，欽取、行取。吉星值開，利推薦。凶星值闔，慎究參。

Divide the nine palaces to govern official residences: the first palace governs rivers, grain transport, and salt transport; the second palace governs local officials; the third palace governs the Ministry of Rites; the fourth palace corresponds to the triple cycles of water (Shen-Zi-Chen) and metal (Si-You-Chou); the fifth palace corresponds to the four cardinal directions of earth; the sixth palace corresponds to the triple cycles of fire (Yin-Wu-Xu) and wood (Hai-Mao-Wei); the seventh palace governs the Ministry of War and the Ministry of Justice; the eighth palace governs salt policies; the ninth palace governs the Ministry of Personnel, the Ministry of Revenue, and the Ministry of Works. The method of gates and doors: for officials transferred from outside the capital, look at the heavenly gate; for those transferred within the capital, look at the earthly door. If one's personal year and official star meet the gate and door, and also encounter 'Heavenly Virtue,' 'Heavenly Ethical Person,' or 'Heavenly Horse,' it indicates promotion. If the year and star meet punishments, contradictions, form a pattern, or fall into a hidden palace, and the stars conflict with the year and star, it indicates demotion. The method of the three jia: the first jia governs spring and autumn selections; the second jia governs summer selections; the third jia governs imperial appointments and recommendations. Favorable stars at 'open' are beneficial for being recommended; unfavorable stars at 'closed' require caution against being investigated or impeached.

論干支：時干為印日干官，納音藏化品秩看；官印相生多利益，品秩衰旺逐時探；傷符未保前程遠，傷使地方恐不安；最怕截空與刑墓，升降謫除有來源。

Discussing the Heavenly Stems and Earthly Branches: The stem of the hour represents the seal, and the stem of the day represents official position. Then examine the hidden elements and transformations of their Nayin sound elements to determine the level of rank. When the official and seal mutually generate and support each other, there is much benefit. The rise and decline of rank must be investigated step by step. Injuring the Chief Symbol may lead to an uncertain future; injuring the Duty Gate may result in instability in the area under governance. Most dangerous are encountering截空 (cutting emptiness) and刑墓 (crimes and graves). Once these are encountered, reasons for promotion, demotion, dismissal, or removal will be established.

論值符：值符占官品秩階，旺相休囚著意裁；誰生誰尅旁宮取，進退加臨官父諧；不值刑囚並墓陷，定然榮任稱心懷。論值使：值使從來論地方，五凶三吉各分疆；門凶得令堪終任，門吉迫刑俸不長；乘吉逢生斷顯揚，遠近勞逸與殘廢；更將祿馬考方位，入門飛伏可參詳。

On the Chief Symbol: The Chief Symbol represents official rank and position. One must carefully distinguish whether it is prosperous and strong or weak and confined. To determine who generates and supports or overcomes and restrains, one should refer to the surrounding trigrams. Whether a symbol is advancing or retreating in energy should be judged based on its harmony with the official star and the parents' trigrams. As long as it does not encounter conflict, confinement, or burial, it will certainly attain a prestigious position and achieve one's desires. On the Duty Gate: The Duty Gate traditionally indicates the place of assignment. The five凶门 (unfavorable gates) and three吉门 (favorable gates) each have their own territories. If an unfavorable gate receives favorable timing, it may still complete its term. However, if a favorable gate is forced into conflict, its salary will not last long. If it is accompanied by auspicious spirits and receives support, it will lead to fame and success. As for the distance of the place, the nature of the duties, and whether the area is broken or intact, these can also be inferred. Further, by examining the禄神 (favorable star) and Post Horse (post horse), one can determine direction. These should be combined with the entrance gate and the flying and hidden trigrams for a comprehensive analysis.

論十干：十干則分所屬宮，本宮得令始為歡；奇儀生合多獎薦，一值刑害參罰看；合處帶刑池魚咎，比旺干旺不須貪；只喜官爻奇儀旺，金章紫綬笑彈冠。論九星：九星恩難用仇分，恩星得地喜生君；吉凶大小分僚屬，仇難無侵官印欣；三方對照查沖合，旺相休廢著意尋；最宜本符星旺相，威福從君可稱心。

Discussing the Ten Heavenly Stems: Each stem belongs to its own palace, and only when it is in its own palace and receives the right season can it be happy. When the odd symbols are mutually generating and harmonious, it often indicates receiving commendation and recommendation. However, if they encounter punishment and harm, one should be cautious of being impeached and punished. If there is a combination of harmony with punishment, there may be a consequence that affects others indirectly. If the stems are merely harmonious and strong, it is not worth pursuing greedily. The most desirable situation is when the official symbol and the odd symbols are both strong, indicating the prospect of a high official position, which brings joy and celebration. Discussing the Nine Stars: The nine stars should be clearly distinguished as benevolent stars, useful stars, hostile stars, and difficult stars. A benevolent star that is in a favorable position and supports the main star is the best. The degree of good or bad fortune determines the rank of the subordinates; if hostile or difficult stars do not invade, the official star and the seal star will naturally be secure. Further examine the three directions, check for conflicts and harmonies, and carefully investigate their strength, decline, and rest. It is most favorable if the star representing one's own destiny and the chief symbol is strong and prosperous, which allows one to wield authority and have everything go smoothly.

論九宮：九宮起元論轉遷，推選所屬逐元宮；新舊起復宮局數，所治職事亦相兼；水元轉金當署篆，木元轉水俸加添；最忌官元入子舍，刑害空陷足堪嫌。論門戶：門戶內傳與外傳，年命貴人祿馬算；吉星會合指日升，凶神迫害官不遠。論三甲：三甲開合有神機，開則推選合尚遲，孟仲季兮時令斷，半開半合卦中推。

On the Nine Palaces: The starting of the Nine Palaces is used to discuss changes in position and promotions. When selecting an official position, one should check each palace according to its corresponding element. Whether a person is newly appointed, returning to duty, or filling a vacancy, these matters are determined by the palace and structure number. The duties one is responsible for can also be inferred from this. If the water element moves into the metal element, it indicates taking charge of official seals; if the wood element moves into the water element, it suggests an increase in salary. Most undesirable is when the official element falls into the position of sons and descendants, and if it also encounters punishment, harm, emptiness, or loss, it is especially unfavorable. On the matter of doors and gates: Doors and gates are divided into internal and external transmission. They must be combined with the person's birth year, nobleman,禄神 (lucky god), and post horse. If auspicious stars are present, one will rise quickly; if malevolent spirits are present, dismissal is near. On the Three Jia: The opening and closing of the Three Jia have their own divine mechanisms. When opening occurs, promotion is imminent; when closing occurs, progress is delayed. The first, second, and third (孟, 仲, 季) should be judged according to the season. If the situation is half-open and half-closed, it should be carefully analyzed through the hexagram.

論吉凶：返首兮行取升擢，跌穴兮俸深歲深，虎狂兮筮仕不利，龍走兮任所蹊蹺，得遁格利以除授，逢假局可以掛冠，三詐利求獎薦。三奇喜實，年命得喜，而上下歡悅。守門而地方稱心，三門四戶切莫刑制，符、命、天馬、私門最忌。勾、白、螣蛇夭矯，而地方有變。投江而文案關心。飛干、伏干在京科道之參罰。伏宮、飛宮任所督撫之罪尤。大隔、小隔，士民怨嗟，而居任不滿。刑格悖格，同僚不睦，而官途多歧。

Discussing auspicious and inauspicious patterns: obtaining "Wu" (青龙返首) indicates being protected and promoted; obtaining "Flying Bird Falling into a Hole" (飞鸟跌穴) suggests a generous salary and a long tenure. Encountering "White Tiger Rampant" (白虎猖狂) indicates difficulties in taking office; encountering "Azure Dragon Escapes" (青龙逃走) suggests there must be some suspicious matters at the post. Obtaining the "Retreat Pattern" (遁格) is favorable for appointment and removal of office; encountering a "False Pattern" (假局) is better to resign and retire. Obtaining the "Three Deceptions" (三诈) is favorable for seeking rewards and recommendations. The "Three Marvels" (三奇) are preferred when they are realized rather than empty; if the year and destiny meet favorable conditions, both superiors and subordinates will be pleased. Obtaining "Yü Nu Guarding the Gate" (玉女守门) indicates satisfaction with the area under governance; encountering "Three Doors and Four Windows" (三门四户) should avoid being punished or restricted; the Chief Symbol, year and destiny, Heavenly Horse, and private door are most disliked to be harmed. Encountering "Gou Chen," "White Tiger," and "Tang She Tiao Jiao" (螣蛇夭矫) indicates troubles in the local area; encountering "Zhu Que Tóu Jiāng" (朱雀投江) indicates the need to be concerned about official documents and cases. Encountering "Flying Dry Branch" (飞干) and "Hidden Dry Branch" (伏干) indicates being impeached and punished by officials in the capital; encountering "Hidden Palace" (伏宫) and "Flying Palace" (飞宫) indicates being accused and punished by supervisors at the post. Encountering "Great Gap" (大隔) and "Small Gap" (小隔) indicates complaints from common people and officials, leading to an incomplete tenure. Encountering "Crime Pattern" (刑格) and "Contradictory Pattern" (悖格) indicates discord among colleagues and many obstacles in the official career.

熒入白宜防賊寇，白入熒亦慎災殃。年月日時逢悖格，已過將來事可詳。五不遇兮難以調選，六儀刑兮任所有傷，入墓網羅居官不顯，返吟、門迫，地到不良。行使休囚，未必終任。年命刑害，豈得還鄉。大約元星旺相，又得日時相幫，年命逢恩值吉，天乙守照為祥。

When encountering "Flashing into White," one should beware of bandits within the country; when encountering "White into Flashing," one should also be cautious of calamities. If the year, month, day, or hour encounters the "Contradictory Pattern," both past and future misfortunes and blessings can be inferred from this. When encountering the "Five Unfavorable Hours," it is difficult to adjust and select an official position; when encountering the "Six Instruments Being Punished," there will certainly be damage in the position held. Entering a tomb or falling into the Heavenly Net and Earthly Net indicates that one cannot achieve prominence in officialdom; encountering "Repetition" and the gate being pressed indicates that the place of appointment will not be peaceful. If the Duty Gate is weak and confined, one may not be able to serve a full term; if the year and destiny are punished or harmed, it is even more difficult to hope for a safe return home. In general, as long as the original star is prosperous and strong, and the day branch, hour, and minute support it, and the year and destiny meet the Favoring Star and encounter auspicious deities, with the "Heavenly Trust" guarding and supporting, it is a favorable omen.

論值符：值符，問官。螣蛇，稿房。太陰，責罰。六合，吏屬。勾陳、白虎，催提、刑杖。朱雀、元武，文卷、挑唆。九地，賍物。九天，上司。值使：休，彼此一般。生，賄賂、囑託。傷，總責、喝散。杜，冤屈難伸。景，文牒轉移。死，賍執、追呼。驚，定罪、虛驚。開，訴辯得理。

When divining about a lawsuit, first determine the roles of the eight spirits: the Chief Symbol represents the official handling the case; the Snake represents the clerk who drafts documents; the Tai Yin represents punishment; Liu He represents the court attendants; Gou Chen and Bai Hu represent those who summon the accused and administer punishment; Zhu Que and Yuan Wu represent the case documents and those who incite trouble; Jiudi represents stolen goods; and Jiu Tian represents the higher authorities. Then use the eight gates to determine the case's outcome: Xiu Men indicates that both parties are equal; Sheng Men indicates bribery or requests for favor; Shang Men indicates that both parties are punished and then dispersed; Du Men indicates that the innocent have no place to appeal; Jing Men indicates the transfer of documents; Si Men indicates that evidence is in hand and the accused is summoned; Jing Men also indicates a definite sentence or just a false alarm; and Kai Men indicates that the case is justified and the person is in the right.

十干：甲，生於亥。乙，生於午。丙，生於寅。丁，生於酉。戊，生於寅。己，生於酉。庚，生於巳。辛，生於子。壬，生於申。癸，生於卯。九星：蓬，陰險星。任，遲滯星。沖，怒惡星。輔，恩赦星。英，喝散星。芮，賍吏星。禽，清星。柱，樸實星。心，喝散星。

To determine the timing based on the long life positions of the Ten Heavenly Stems: Jia is born in Hai, Yi in Wu, Bing in Yin, Ding in You, Wu in Yin, Ji in You, Geng in Si, Xin in Zi, Ren in Shen, and Gui in Mao. Then, using the nine stars to analyze the case development: Tianpeng is the star of cunning and deceit, Tianren is the star of delay, Tianchong is the star of fierce anger and cruelty, Tianfu is the star of mercy and pardon, Tianying is the star of issuing orders to disperse the case, Tianrui is the star of corruption and bribery, Tianqin is the star of integrity, Tianzhu is the star of simplicity, and Tianxin is also the star of issuing orders to disperse the case.

九宮：（原文缺）門戶：原告責天門，辯訴責地戶，吉星同天乙生合年命及干符者，吉。凶星勾白傷尅年命及符使兩干者，凶。三甲：孟甲，有驚。仲甲，易散。季甲，防險。開值吉星者，勝。闔值凶星者，輸。

The original text of the nine palaces section is missing some parts, and the content has been lost; therefore, we dare not make up anything. The method of examining gates: the plaintiff looks at the heavenly gate, and the party making the defense looks at the earthly gate. If a good star comes together with the "Heavenly Ethical" to generate and harmonize with the person's birth year and the main symbol's stem, it is considered auspicious. If a bad star such as "Gou Chen" or "White Tiger" harms or overpowers the birth year and both the main symbol and duty gate stems, it is considered inauspicious. The method of the three stems: the first stem indicates there will be unexpected events in the case; the second stem indicates the case will be easily resolved; the third stem warns of potential dangers. If "Kai" (Opening) coincides with a good star, the case will be won; if "He" (Closing) coincides with a bad star, the case will be lost.

論干支：日干原告時干被，日支時支干證類；納音所藏是問官，尅日傷時春妙文；時日生合訟宜和，時日尅制勝負異；兩支相會證作奸，兩支刑傷中證累；日干如若傷時干，原告利口多惡意；時支又或尅日支，詐證中人硬嘴利，本時干支同傷口，案倒如山真可畏，只看納音卻如何；若要助仇擬罪狀，時日兩家定高低；旺相休囚與死廢，旺氣制囚可望贏，囚來尅旺空費氣；再看納音脫何干，就裡賄賂真得計；更將年命納音查，生合干納方無慮。

In discussing the heavenly stems and earthly branches: the day stem represents the plaintiff, the hour stem represents the defendant, and the day branch and hour branch represent the witnesses. The hidden elements within the nayin sound elements of the stems and branches are the judges presiding over the case. If the nayin sound element harms the day stem or injures the hour stem, the judge will naturally write a detailed judgment. If the hour and day stems are mutually supportive and harmonious, the case is likely to be resolved through reconciliation. If they mutually control and restrain each other, the outcome of the case will be clear. If the two branches are in harmony, it indicates that the witnesses collude in fraud. If the two branches are in conflict, it suggests that the middle witnesses will be implicated. If the day stem harms the hour stem, it indicates that the plaintiff is sharp-tongued and malicious in intent. If the hour branch harms the day branch, it suggests that the false witness is stubborn and insists on his statement. If both the stem and branch of the hour are harmful to others, the case becomes extremely heavy and oppressive. At this point, one should further examine the nayin sound elements. To determine who can help and who will conspire against, one should compare the stems and branches of the hour and day to determine their strength. One must clearly distinguish between the prosperous, strong, weak, and confined states. The prosperous can control the weak, leading to a favorable verdict. The weak, if they control the prosperous, will only waste effort. One should also check which stem's energy is drained by the nayin sound element, indicating hidden bribes. Finally, one should check the nayin sound element of the year and birth, as only those that are harmonious and supportive can ensure safety.

論值符：值符占訟作問官，符宮網毋酷與貪；符傷日干責原告，符傷時干被告冤；看其誰生誰受尅，兩家勝負可分端；官符入官中駁類，官符入爻結案堪；符空入陷無準的，日下審豁未可原；朱蛇遙尅文案駁，陰六來傷樸責喧；勾白制干差役惡，前項生合死為歡；地屬有司作寇仇，時近衙門未可投；天繫上司若生合，狀投憲制可消愁；更查逐日陰陽貴；有如甲戌庚午類，幫扶生日得自由；大約用神無代制，行進起脫可遨遊。

On the Chief Symbol: In divination for litigation, the "Chief Symbol" represents the official handling the case. If the Chief Symbol falls into the Luo Wang (Net), then this official is neither harsh nor greedy. If the Chief Symbol harms the day stem, it indicates the plaintiff will be blamed; if it harms the hour stem, the defendant is likely to be wronged. By clearly identifying which element generates and harmonizes with which, the outcome of the case between the two parties becomes evident. If the official symbol enters the official position, the case will be rejected during the process; if it enters the爻 position, the case can be concluded. If the Chief Symbol falls into the empty or trapped position, the judgment lacks accuracy, and whether the case will be dismissed or not remains uncertain. If "Zhu Que" (Vermilion Bird) and "Teng She" (Coiling Snake) remotely harm, the case documents will be rejected; if "Tai Yin" (Dark Yin) and "Liu He" (Six Harmonies) harm, the person will face a scolding and disturbance. If "Gou Chen" (Hook Earth) and "Bai Hu" (White Tiger) restrain the useful god, the constables will be fierce. If these deities instead generate and harmonize, the situation will turn from bad to good. "Jiudi" (Nine Earths) represents local officials, who are enemies, so it is not advisable to file a lawsuit at the nearby office. "Jiu Tian" (Nine Heavens) represents the superior office; if it generates and harmonizes, filing the case with the higher authorities can resolve the problem. It is also necessary to check the daily Yang and Yin dignitaries, for example, on a Jia day, the positions of Wei and Chou, and on a Geng day, the positions of Chou and Wei. Any that support and generate the day stem will allow smooth action. In general, as long as the useful god is not replaced or suppressed, whether advancing or escaping, one can proceed calmly.

論值使：值使占事之起隙，各從五行分斷義；木金相交門毀嗔，土木相持田宅類；水火激搏奸盜情，旺相休囚孤謊議；吉迫先勝後必輸，凶迫理直斷作屈；必查兩干本門機，旺勝衰兮不須贅。論十干：奇儀子父與財官，年月日時十字參；事蹟須從六親論，審理時日官父干；親怕刑兮干怕隔，休囚遲速可合觀；鬼要空兮身要旺，父宜墓兮子當權；最宜恩曜臨身命，縱然險危不到官。

On the Duty Gate: The Duty Gate indicates the cause of a dispute, with each of the Five Phases taking on specific meanings. When metal and wood interact, it suggests disputes over property and mutual anger; when earth and wood are in conflict, it indicates disputes over land and housing; when water and fire clash, it points to cases of deceit and theft. Then examine the state of prosperity, strength, weakness, and confinement to determine whether the situation is isolated or based on false statements. If a favorable gate is forced, initially one may win but ultimately will lose; if an unfavorable gate is forced, even if there is reason, it will be judged as unjust. It is essential to determine the relationship between the two heavenly stems and the current gate, with the strong prevailing and the weak losing, a principle that needs no further explanation. On the Heavenly Stems: The Three Marvels and Six Instruments are each associated with descendants, parents, wife and wealth, and officials and spirits, and are combined with the year, month, day, and hour pillars. The details of the case are analyzed through the Six Relations, and the key to the trial lies in the official and parent elements in the hour and day pillars. The Six Relations should avoid being afflicted by mutual destruction, and the heavenly stems should avoid being separated. Whether they are prosperous or weak can indicate the speed of the outcome. In a lawsuit, the official element should be empty, the self should be strong and prosperous, the parent element should be in a tomb, and the descendants should be in control. Ideally, the Benevolent Star should be present in the person's destiny, so even if there is danger, it will not reach the court.

論九星：九星條分吉星生，吉星生合定稱心；凶星激伐宜刑杖，看臨何干生何刑，性空本宮居旺氣，不犯凶星理自明；若是孤星又囚弱，縱然審斷不輸贏。論九宮：九宮論訟新舊情，旺則興訟衰則停，退臨後氣事已往，進臨來氣正當興，水元轉土堪結案，木元轉火訟又生，本局還歸本局定，此局當了莫生心。

On the Nine Stars: The nine stars are each distinct and clear. If auspicious stars come to assist, then things will go as desired. However, if malevolent stars are active and cause conflict, one may suffer from punishment or hardship. It also depends on which stem they are associated with and what kind of conflict or restriction they produce. If the native's palace is in a strong position but the star falls into an empty position without encountering malevolent stars, then the situation will be clear and straightforward. If it is a single, weak star, even after careful judgment, the result will be a stalemate. On the Nine Palaces: The nine palaces are used to determine whether the case is new or old. If the palace is strong, the case is currently active. If the palace is weak, the case is about to end. If the star is retreating and located in the back position, the matter has already passed. If the star is advancing and located in the front position, the matter is currently active. If the water element moves into the earth element, the case can be concluded. If the wood element moves into the fire element, the case will restart. If the case remains in its original palace, then the case is settled, and there is no need for further consideration.

論門戶：門戶原分告與訴，告看門兮訴看戶，門不傷干原告呈，戶不傷干訴得利，門戶若是總刑格，勸君莫進公門去，官父二主制門戶，再傷年命恐囚繫。論三甲：占訟孟甲是多憂，如逢仲甲便了休，季甲當符防罪責，開符理兮合生愁，若求用甲無刑害，官雖發怒亦當投，半開半合須澤比，較合時日兩干求。

On the subject of gates and doors: The gates and doors are divided into two aspects, the plaintiff and the defendant. The plaintiff looks to the heavenly gate, while the defendant looks to the earthly door. If the heavenly gate does not harm the main stem, the plaintiff's petition will be accepted; if the earthly door does not harm the main stem, the defendant will benefit. If both the gate and door form a punishment pattern, it is advisable to avoid going to court altogether. If the official symbol and the father symbol control the gate and door and also harm the year and destiny, there is a risk of imprisonment. Regarding the three stems: When a lawsuit occurs and the stem is the first (climbing) stem, there is the most worry; if it is the middle (middle) stem, the matter can be resolved; if it is the last (season) stem and coincides with the chief symbol, one should be cautious of being punished. If the 'opening' is combined with the chief symbol, it indicates a just cause; if 'closing' occurs, it brings only worry and trouble. If the used stem is not harmed by punishment and harm, then even if the official is angry, the petition should still be submitted. If there is a half-opening and half-closing pattern, one should take the meaning of mutual benefit and compare the stems of the time and day carefully.

論吉凶：返首而原告欠利，跌穴而被告不祥。虎狂、龍走公庭有傷，得遁賄賂可勝，許假囑託備良，三勝三吉喜臨年命，得使而衙役效力，守門而陰小作殃。三門四戶切記日干時干逢悖格，經年經月始消禳。五不遇兮訟直而遭屈斷，六儀刑兮類神恐有彷徨。入墓羅網不宜占訟，反伏門迫翻案迭詳。符使休囚，雖訟而無益。年命受尅，見官而乖張。大約初入官司，喜遇官鬼興隆，久遭纏害，偏宜爻鬼墓絕。官父兩干無尅制，管取喝散喜非常。

Discussing auspicious and inauspicious patterns: If "Wu" (青龙返首) appears, the plaintiff will be at a disadvantage; if "Flying Bird Falls into a Hole" (飞鸟跌穴) appears, the defendant will be inauspicious. If "White Tiger Runs Wild" (白虎猖狂) or "Azure Dragon Fleeing" (青龙逃走) occurs, there will certainly be injuries in court. If the "Retreat Pattern" (遁格) is present, bribing can lead to victory; if the "False Pattern" (假局) is present, seeking favors can suffice for maneuvering. The "Three Victories" (三胜) and the three auspicious gates (三吉门) are favorable when they appear on the year or destiny. If "Three Marvels with the Duty Gate" (三奇得使) is present, the constables will be willing to help; if "Female Deity Guards the Gate" (玉女守门) is present, one should beware of women and petty people causing trouble from behind. The "Three Gates and Four Doors" (三门四户) require particular attention: if the day stem or hour stem encounters the "Contradictory Pattern" (悖格), it will take years to resolve. If the "Five Unfavorable Times" (五不遇时) occur, even if the case is just, it will be ruled as unjust. If the "Six Instruments Attack the Criminal" (六仪击刑) occurs, the associated spirits will be confused and uncertain. Entering the tomb or falling into the net (落罗网) is unfavorable for litigation; encountering "Return Chant" (返吟) or "Hidden Chant" (伏吟) along with gate pressure (门迫) indicates that the case will be repeatedly overturned and reexamined. If the Chief Symbol and Duty Gate are weak and confined (休囚), litigation will be of no benefit. If the year or destiny is harmed, encountering officials will lead to trouble. In general, when litigation begins, it is favorable to have the official spirit strong; when the case is prolonged and burdened, it is better for the official spirit to be in the tomb or at its end. As long as the official and parent stems are not restrained, the case will be settled with a single command, and all will be well.

論值符：值符，九天日月風雨應明。螣蛇，雷電虹霓。太陰，霜雪、冰凍、陰雲。六合，和風麗日。勾陳、白虎，呵霧、沉晦、疾風、暴雨。朱雀、元武，天鼓電雷、密雲細雨。九地，陰晴、苦寒。九天，晴空、爽氣。值使：休，白雲、甘露、苦寒、細雨。生，狂風黃沙。傷，青氣、雷雹、風雲、暴雷。杜，虹霓、閃雷霹靂。景，虹霓、赤日、炎風。死，陰風、寒凍、冰霜、河瘴。驚，狂風、霹靂雷雹。開，霞彩、雷雹。

When divining about weather conditions such as clear skies, rain, wind, or sunshine, first determine the celestial phenomena associated with the Eight Symbols: the Chief Symbol governs clear skies, the Sun and Moon, and distinct weather changes; the Snake governs thunder, lightning, and rainbows; the Great Yin governs frost, snow, ice, and overcast clouds; Liu He governs gentle winds and sunny days; Gou Chen and Bai Hu govern mist, dark skies, and heavy rain; Zhu Que and Yuan Wu govern thunder like drums, flashing lightning, and light rain; Jiudi governs alternating clear and rainy weather and cold conditions; Jiu Tian governs clear skies, fresh air, and gentle breezes. Then determine the phenomena associated with the Eight Doors: Xiu Men governs white clouds, dew, cold weather, and light rain; Sheng Men governs strong winds and sandstorms; Shang Men governs green mist, thunder, hail, and violent thunderstorms; Du Men governs rainbows, lightning, and thunder; Jing Men governs rainbows, bright sun, and hot winds; Si Men governs cold winds, freezing, frost, and river mist; Jing Men governs strong winds, thunder, and hail; and Kai Men governs colorful clouds and thunderstorms.

十干：甲，青龍、旭日、榖風。乙，青龍、和風、麗日。丙，朱雀、新月、電光。丁，朱雀、景星、慶雲。戊，勾陳、霜霧、瘴氣、迷濛、雲氣、燥溼。庚，白虎、嚴霜、暴雨，秋冬則嚴霜，春夏則暴雨，按其時令。壬，元武、疾風、暴雨。癸，元武、潔雨、虹霓、凝冰、肅氣，按其時令。九星：蓬，烏雲、蒼龍、陰雨、怪氣。任，霧瘴、風沙。沖，風沙、雹、晴爽氣。輔，虹霓、祥雲。英，彩雲、暗嵐、霓電。芮，霧氣、陰霾、黃沙。禽，晴風、淑氣、爽籟、甘露。柱，風霜、霹靂、寒冰。心，雷電、寒光、赤霞、白氣。

The ten Heavenly Stems correspond to specific celestial phenomena: Jia is paired with the Azure Dragon, governing the rising sun in the east and gentle valley winds; Yi is also paired with the Azure Dragon, governing gentle winds and bright sunny days; Bing is paired with the Vermilion Bird, governing the new moon and lightning; Ding is also paired with the Vermilion Bird, governing bright stars and auspicious clouds; Wu is paired with Gou Chen, governing frost, fog, mist, and changes in humidity and dryness; Geng is paired with the White Tiger, governing severe frost and heavy rain, with severe frost in autumn and winter and heavy rain in spring and summer, varying according to the season; Ren is paired with the Black Tortoise, governing strong winds and heavy rain; Gui is also paired with the Black Tortoise, governing clear rain, rainbows, frozen ice, and the cold and sharp atmosphere, also varying according to the season. The stems Ji and Xin are missing from the original text. As for the nine stars, Tianpeng governs dark clouds, the Azure Dragon, rain, and strange atmospheric phenomena; Tianren governs fog, miasma, sandstorms; Tianchong governs sandstorms, hail, and clear weather; Tianfu governs rainbows and auspicious clouds; Tianying governs colorful clouds, misty haze, and lightning; Tianrui governs fog, haze, and yellow sand; Tianqin governs clear winds, pleasant weather, fresh air, and sweet dew; Tianzhu governs wind and frost, thunderclaps, and cold ice; Tianxin governs thunder and lightning, cold light, red clouds, and white mist.

門戶：晴霽，責天門。風雲，責地戶門戶。合陽宮陽星晴，合陰宮陰星雨。三甲：孟甲多陰雨，合陰開時取。仲甲半陰晴，開合細搜尋。季甲晴堪許，開合從星舉。

The method of portal divination: to predict clear weather, observe the heavenly gate; to predict changes in wind and clouds, observe the earthly gate. The combination of gate and door should be considered together for a judgment. If the gate and door are paired with a yang palace and yang star, it indicates clear weather; if paired with a yin palace and yin star, it indicates rain. The method of three jia: the first jia (climax) mostly indicates rain, and it must be combined with yin stars, and the time when they open should be considered for a judgment; the middle jia (midpoint) indicates half rain and half clear weather, and both opening and closing should be carefully examined; the last jia (conclusion) may indicate clear weather, and the time of opening and closing should be determined according to the star in effect.

論干支：日干為天時為地，納音五行陰陽帝，天尅地兮風生林，地尅天兮空霧氣，天地生合論化神（如甲己化土之類），金水甘露天未霽，細雨納音生尅情，五行時令消息意，假如合水納是金，管教刻下風雨至。

On the Heavenly Stems and Earthly Branches: The day stem represents heaven, and the hour stem represents earth. Then take the Five Phases and yin and yang of the Nayin sound element as the main factors. When heaven overcomes earth, it indicates wind rising in the forest; when earth overcomes heaven, it indicates mist forming in the air. If the heavenly and earthly stems are mutually generating and harmonizing, then consider the deities they transform into, such as Jia and Ji combining to form earth. When metal and water mutually generate, it indicates the falling of sweet dew, but the sky still does not clear up. As for light rain, it depends on the mutual generation and overcoming between the Nayin sound elements, combined with the changes of the Five Phases and the seasonal influences. For example, if two stems combine to form water, and the Nayin sound element belongs to metal, with metal and water mutually supporting each other, rain and wind will arrive within a short time.

論值符：水局主雨金局寒，門金符水教出潭，若是金符門到水，只疑飛龍入九淵，土局陰霾未有涯，時或四野起黃沙，冬深符土門金凍，門土符金飛六花，符門之間火木局，天地晴和寔可誇，木局風生火局晴，春夏逢之斷得靈，惟懼囚墓廢時日，反致風停細雨零。

On the Chief Symbol: The Water Bureau indicates rain, and the Metal Bureau indicates cold weather. If the Gate belongs to Metal and the Chief Symbol belongs to Water, it is like a dragon emerging from a deep pool; but if the Chief Symbol belongs to Metal and the Gate falls in the Water position, it is like a flying dragon diving into the ninth abyss. The Earth Bureau indicates endless gloom, and sometimes dust rises from the four directions. In the depths of winter, if the Chief Symbol belongs to Earth and the Gate belongs to Metal, it indicates freezing cold; if the Gate belongs to Earth and the Chief Symbol belongs to Metal, it indicates snow falling heavily. If the Chief Symbol and the Gate form the Fire or Wood Bureau, the weather is clear and pleasant, which is very favorable. The Wood Bureau indicates wind, and the Fire Bureau indicates clear skies; encountering these in spring and summer is especially accurate. What is to be feared is encountering days of imprisonment, tomb, or decay, which would instead result in calm winds and stopped clouds, with only light drizzle remaining.

論值使：值使各逐本宮求，旺氣逢生從類搜，刑制隔害吟反伏，陰晴變易有來由，休囚死廢無定據，縱有風雨霎時收。論十干：三奇六儀所臨宮，陰晴尅應好推窮，惟忌背令刑墓格，時違三合究其蹤。

On Duty Gate: The Duty Gate should be sought according to its own palace. When encountering a strong and flourishing condition with support and assistance, one should follow the nature of its corresponding element to search for heavenly phenomena. If encountering conflicts, restrictions, separation, harm, or Hidden Chant and Reverse Chant, then the changes between clear skies and rain have their own reasons. If it falls in a weak, confined, dead, or wasted position, there is no certainty. Even if rain falls, it will stop shortly. On the Ten Heavenly Stems: The Three Marvels and Six Instruments in their respective palaces are suitable for investigating the correspondence between weather conditions. One should be cautious if they are out of season, or if they fall in a conflicting place, a burial place, or a particular pattern. If the hour also violates the Triple Harmony, one should seek another trace.

論九星：九星陰陽判雨晴，符泊旬空未可憑，陽星陽宮晴堪恕，陰宮陰星主晦蒙，半開半合晴兼雨，內外開闔先後評。

On the Nine Stars: The Nine Stars are divided into yin and yang, used to determine whether it will rain or be clear. If the Chief Symbol is stationed in a旬空 place, the prediction will not be reliable. A yang star in a yang palace indicates clear weather; a yin star in a yin palace indicates dark skies. If there is a half-open and half-closed appearance, it indicates both rain and clear weather. Whether it is first clear then rain or first rain then clear depends on the order of the internal and external opening and closing.

論九宮：占驗雨晴論天乙，須究五行起元例，得令失令與刑格，生尅制伏陰晴別，太陰元武司陰雨，六合白虎雷風生，朱雀蛇轄雷雹虹，勾陳陰霧曰霾取，日時月格刑悖逢，陰陽星宮雨暘蹤，九天九地奇儀到，陽開陰闔究玄宗，雨占奇儀化合神，方位時刻可詳料，白虎到巽六合干，旺相風生休廢煙，朱雀坎位武九，主勝客氣雨必然，惟有太陰並九地，或晴或雨論宮纏。

On the Nine Palaces: When predicting rain or clear weather, one must consider "Tianyi" and also examine the established principles of the Five Phases' beginning. Whether a star is in its season or out of season, presence or absence of conflicts and restrictions, and the interactions of generation and control can all determine whether it is sunny or rainy. "Taiyin" and "Yuanwu" indicate rain, "Liuhe" and "Baihu" indicate thunder and wind, "Chujue" and "Tengshe" govern thunderstorms, rainbows, and halos, while "Gouchen" indicates fog and haze. If day patterns, time patterns, month patterns, or conflicting patterns occur, one should look for signs of rain and clear weather in the yin and yang stars and their respective palaces. The "Jiu Tian" and "Jiu Di" along with the odd instruments arriving at certain positions reveal the mysteries of rain and clear weather through the interaction of yang and yin. To predict rain, one should look at the deities transformed and combined with the odd instruments, which can provide detailed information about the direction and time of the rain. When "Baihu" arrives at the Xun Palace or "Liuhe" arrives at the Qian Palace, if they are prosperous and strong, wind arises; if they are in decline, mist and haze appear. When "Chujue" falls in the Kan position and "Yuanwu" is in the ninth palace, if the local power is stronger than the external power, rain is certain. However, when "Taiyin" and "Jiu Di" appear together, whether it is rainy or clear must be judged separately based on the palace they are associated with.

論門戶：三門八宮別陰陽，奇儀加臨仔細詳，陽門陽星三奇會，斷定三光出時方，陰門陰星三奇會，會著之時不顯揚，日月星奇天門照，中宮干巽見三光，風雨儀神會陰星，來臨六合陰勢生，地四戶兮值陰宮，六儀臨之風雨宗，三奇陰星墓地戶，必主其光不照空。

On the gates and palaces: the three gates and eight palaces should be differentiated between yin and yang. When the three marvels are added to the instruments, one must carefully examine. If a yang gate meets a yang star and the three marvels, it can be determined that the sun, moon, and stars will appear in this hour and direction. If a yin gate meets a yin star and the three marvels, even if they meet, the three lights will not be bright. If the sun, moon, and stars are seen in the heavenly gate, or if the three lights appear in the central palace, the qian palace, or the xun palace, it indicates clear and bright weather. If the instruments of wind and rain meet a yin star and arrive at the 'Liu He', then yin energy will arise from here. If the 'earth four gates' are in a yin palace and the six instruments are present, this is the source of wind and rain. If the three marvels and yin stars are in a grave or earth gate, it will certainly mean that the heavenly light is obscured and cannot reach the sky.

論三甲：孟甲季甲判陰陽，須從開闔細推詳，再察符使干星類，會合時令下斷強。論吉凶格：跌穴主晴，返首主雨，躔在陽宮方晴，移居陰垣定雨，白虎狂兮立見風生，青龍走兮決然雨至，蛇妖而陰雲密佈，投江而大雨淋漓，熒入白虹霓頓起，白入熒雷電依稀，庚格陰晴疊變雨將電，日年移羅網四張，須知遍佈陰暗，時日生尅的是晴雨真機。

Discussing the three Jia (Heavenly Stems): The first Jia and the third Jia divide yin and yang, and one must carefully examine the opening and closing of the gates. Then observe the Chief Symbol, the Duty Gate, the heavenly stems, and the nine stars' nature, combining them with the current solar term. Only then can the judgment be strong. When discussing auspicious and inauspicious patterns: obtaining "Flying Bird Falling into a Hole" indicates clear weather, while obtaining "Azure Dragon Returning Its Head" indicates rain. When the stars move into the yang palace, the weather clears, but when they move into the yin palace, rain is expected. When encountering "White Tiger Rampant," wind immediately arises; when encountering "Azure Dragon Fleeing," rain is certain. When encountering "Tie Sha Twisting and Turning," dark clouds gather; when encountering "Zhu Que Throwing Himself into the River," heavy rain pours down. When encountering "Flashing Star Entering White," rainbows appear suddenly; when encountering "White Entering Flashing Star," thunder and lightning are faintly visible. When encountering "Geng Pattern," the weather alternates between sunny and rainy, with lightning flashing amidst the rain. When the day pattern and year pattern move, and the sky net and earth net spread out on all sides, it indicates dense clouds. In summary, the generation and overcoming between the time and the day are the true key to determining whether it will be sunny or rainy.

又斷：凡占晴須論符、天、朱、蛇、勾、白之神，與八門生、景、死、杜、輔、禽、英、芮，並起元於火木局，三奇得位，戊己當權，陽星開必主晴。凡占雨須看地、陰、元、白之神，與八門之休、驚、開、傷，九星之蓬、柱、心、沖，並起元於金水局，三奇虛墓，庚辛壬癸當權，陰星闔必陰雨也。

Another method of interpretation: When predicting clear weather, one must look at the symbols 'Chief Symbol', 'Jiu Tian', 'Vermilion Bird', 'Tang She', 'Gou Chen', and 'White Tiger', along with the gates of Life, Jing, Death, and Du, and the stars Tian Fu, Tian Qin, Tian Ying, and Tian Rui. The beginning should be in the fire or wood trigrams, with the Three Marvels in their proper positions, and the Wu and Ji trigrams in authority. If the yang stars are at the Open Door, then the weather will certainly be clear. When predicting rain, one must look at the symbols 'Jiudi', 'Tai Yin', 'Yuan Wu', and 'White Tiger', along with the gates of Xiu, Jing, Open, and Shang, and the stars Tian Peng, Tian Zhu, Tian Xin, and Tian Chong. The beginning should be in the metal or water trigrams, with the Three Marvels falling into empty or buried positions, and the Geng, Xin, Ren, and Gui trigrams in authority. If the yin stars are at the Closed Door, then rain is certain.

值符：值符，發朝之初氣概、雄偉、羊盾、虎皮。螣蛇，口實虛驚、奸佞心毒、委屈婉轉。太陰，小人暗算、沉滯猥小、深謀遠慮。六合，親朋招撫、和靄慈祥、易惑易動。勾陳、白虎，事多磨折、果敢執物、道路驚、凶勇威權。朱雀、元武，詞訟是非、巧辯能文、宜防欺偽、奸險陰邪。九地，宜防險阻、深機大度、陰謀莫測。九天，出谷遷向、軒昂大方、虛張聲勢。

Divination of a person's destiny begins by distinguishing the qualities governed by the Eight Spirits. The Chief Symbol signifies someone who, upon first emerging from obscurity, displays a bold and commanding presence, being tall and heroic, like a tiger wearing a sheep's shield, full of power and majesty. The Boa Snake signifies someone prone to verbal disputes and false accusations, with a cunning and malicious nature, and who acts in a roundabout and indirect manner. The Tai Yin signifies someone who is secretly undermined by villains, being sluggish and unrefined, yet possessing deep and careful planning. The Liu He signifies someone who receives support and assistance from friends and relatives, being gentle and kind-hearted, but easily swayed and influenced by others. The Gou Chen and Bai Hu signify someone who faces many difficulties and obstacles, being resolute and stubborn, encountering many dangers on the way, and possessing a fierce and domineering nature. The Zhu Que and Yuan Wu signify someone involved in lawsuits and disputes, being skillful in argumentation and eloquent, needing to beware of deceit and falsehood, and having a deceitful and sinister nature. The Jiudi signifies someone who must beware of dangers and obstacles, being deeply calculating, of great capacity, and whose schemes are unpredictable. The Jiu Tian signifies someone who rises from a secluded valley to a lofty height, being lofty and generous, but tending to exaggerate and display bravado.

值使：休，利謁見、安葬、固執事屈而伸。生，利經營、安葬、守時、鳴則驚人。傷，利捕獵、得令著損，先凶損傷。杜，利遮攔、安分、潛形隱匿、秘密。景，利投書、利見大人、文書消息。死，防縊死、收債財貨、弔喪、行刑。驚，利擒訟、聲名振世、肅殺虛驚。開，利遠行、遠圖、舉謀、營造、市賈。

The eight gates each govern specific activities: Xiu Men is favorable for visiting elders and burying ancestors, and the person is stubborn, though temporarily wronged, eventually able to prevail. Jing Men is favorable for starting businesses and burials, skilled in waiting for the right moment, and capable of making a sudden impact. Shang Men is favorable for hunting and trapping, though timely, there is still some damage, and it is first dangerous then harmful. Du Men is favorable for blocking and separating, being content with one's position, skilled in hiding and being secretive, and acting secretly. Jing Gate is favorable for sending letters and meeting officials, governing official documents and communication. Si Men should be cautious of self-inflicted death or sudden death, suitable for collecting debts, mourning, and executing punishments. Jing Door is favorable for capturing and disputes, capable of gaining great fame, but with a sense of severity and false alarms. Kai Men is favorable for long journeys, grand plans, initiating affairs, building, and engaging in trade.

十干：甲，若父兄師、高人君子。乙，如姊姑妹、僧道、藝術。丙，兒外甥佐、詩人墨客。丁，女孫使、媒妁。戊，妾健步。己，妻婢、農人、士工。庚，祖父、將帥、軍校。辛，祖母、陶冶、匠尼。壬，母、牙客、舟人、腳投、穩婆。癸，母姨、參謀、博士。

The ten Heavenly Stems correspond to different types of people: Jia represents fathers, elder brothers, teachers, and also high moral individuals; Yi represents elder sisters, aunts, sisters, and also monks, Taoists, and artisans; Bing represents sons, nephews, and assistants, as well as poets and literati; Ding represents daughters, grandchildren, servants, and matchmakers; Wu represents concubines, fast runners; Ji represents wives, servants, farmers, and artisans; Geng represents grandfathers, generals, and military officers; Xin represents grandmothers, potters, blacksmiths, and nuns; Ren represents mothers, brokers, merchants, boatmen, footmen, and midwives; Gui represents maternal aunts, strategists, and scholars.

九星：蓬，須黑肥濁、勇猛沉滯。任，矮跎跛足、偽諉詐師巫。沖，五表清奇、善辨奇律。輔，清秀、歌訣、文雅、和順。英，棗面、青須、稀髮、麻班、脫穎。芮，黑矮肥胖、拘執忍耐。禽，端正、淑慎、忠良正直。柱，長大雄狼、剛暴險惡。心，闊面、重腮、大耳、果斷辨才。

The nine stars and their corresponding physical appearances and temperaments are as follows: Tianpeng is characterized by black hair, a fat body, and a dark complexion, with a bold and fierce nature but lacking in agility. Tianren has a short stature, hunched back, and limp legs, is deceitful and evasive, and is often found among witches and magicians. Tianchong has a clear and distinctive appearance, is skilled in distinguishing musical tones and laws. Tianfu has a refined appearance, is good at singing and reciting, and is gentle and courteous. Tianying has a reddish face, dark beard, sparse hair, and a pockmarked face, with talent that easily shines through. Tianrui has a dark skin, short stature, and is fat, is stubborn but patient. Tianqin has a proper appearance, behaves with caution and propriety, and is loyal and upright. Tianzhu has a tall and fierce build, is fierce and dangerous in nature. Tianxin has a broad face, heavy cheeks, and large ears, is decisive and eloquent.

九宮：一，得令，才名雙美；失令，風流蕩子。二，得令，富厚；失令，奔馳。三，得令，聰明虛詐；失令，有始無終。四，得令，節申子辰，氣巳酉丑。五，節四維土，氣四庫土。六，節寅午戌，氣亥卯未。七，得令，威名服眾；失令，刑尅險惡。八，得時，有格；失令，執滯。九，得時，清秀文墨；失令，匠作詭謀。

The nine palaces indicate different achievements: the first palace, when in command, brings both talent and reputation; when not in command, leads to a life of wandering and indulgence. The second palace, when in command, brings family wealth; when not in command, results in a life of constant toil. The third palace, when in command, brings intelligence but with some deceit; when not in command, leads to incomplete endeavors. The fourth palace corresponds to the triplets of water (Shen-Zi-Chen) and metal (Si-You-Chou). The fifth palace corresponds to the four cardinal soils and the four reservoir soils. The sixth palace corresponds to the triplets of fire (Yin-Wu-Xu) and wood (Hai-Mao-Wei), and the third palace is determined according to the seasons. The seventh palace, when in command, brings great prestige and authority; when not in command, leads to punishments and dangers. The eighth palace, when in command, indicates a person with a clear structure; when not in command, results in stubbornness and slowness. The ninth palace, when in command, brings a refined appearance and skill in writing; when not in command, leads to becoming a craftsman or a cunning and scheming person.

門戶：榮貴責天門，富厚責地戶，門戶合陽宮、陽星、得令，軒昂進貴；合陰宮、陰星、失令，奸險小人。三甲：孟甲，多慷慨，開主武魁，合主瘦長或矮疲。仲甲，多瀟灑，開主飄蕩，合主刑害或僧道、藝術。季甲，多敦厚，開主刑沖，合主慳澀、孤獨。

The method of examining gates and doors: to determine the prosperity and status of a family, one should look at the heavenly gate; to determine the wealth and abundance of a family, one should look at the earthly gate. If the gate and door are paired with a yang palace and a yang star and are in harmony with the season, the person will have an imposing and noble appearance, advancing step by step to prominence and high status. However, if paired with a yin palace and a yin star and not in harmony with the season, the person will be a cunning and dangerous individual. The method of the three jia: those born in the first jia are usually generous. If they encounter an opening, they will be the top in military examinations; if they encounter a closing, they may have a slender or short and weak physique. Those born in the second jia are usually elegant. If they encounter an opening, they will lead a wandering life; if they encounter a closing, they may suffer punishment and harm, or become monks, Taoists, or skilled artisans. Those born in the third jia are usually sincere and steady. If they encounter an opening, they may suffer punishment and conflict; if they encounter a closing, they may be stingy and lonely.

論干支：日干為身時為命，納音之中運氣定，身無傷尅是吉胎，納音生扶事業成，得化得時不刑傷，此君名望人欽敬，最怕身命值休囚，祖產於令都無剩，納音最慮身命墓，作事多歧壽恐竟。

In discussing the Heavenly Stems and Earthly Branches: the Day Stem represents oneself, the Hour Stem represents destiny, and one's overall fortune is determined by the Nayin sound element. If oneself is not harmed or restrained, it is considered a good birth; if the Nayin further generates and supports, then one's career can succeed. If one receives both the transformed spirit and the proper season, and is not subjected to punishments or injuries, then one's reputation will certainly be respected by others. The most feared situation is when both oneself and destiny are weak and confined, in which case the property left by ancestors will be of little value to him. Among the Nayin elements, the most to be avoided is when oneself and destiny enter the state of being buried, leading to many missteps in life and possibly a short lifespan.

論值符：值符論人直使事，十干人物是性情，九宮起元論來歷，門戶開闔事業因，歲月日時行年命，宮分泊落細推尋，已過將來及時旺，子父財官逐類分，大凡值符怕空鄉，生平事業甚乖張，年命再值別格墓，只疑前程不久長，次及歲月日時干，不值刑格事多歡，其中有一失宮次，根苗花果分類看。

On the Chief Symbol: The Chief Symbol is used to discuss people, while the Duty Gate is used to discuss matters. The ten heavenly stems represent the nature and temperament of the person. The nine palaces are used to determine one's origin and background, and the opening and closing of the gates relate to the source of one's career. The positions of the heavenly stem of the year, month, day, hour, and the person's own birth year and destiny must be carefully examined. Past energies, future energies, and current strong energies are combined with descendants, parents, spouse, and officials, and each category is analyzed separately. Generally, the Chief Symbol is most feared when it falls into the empty palace, leading to a life of misfortune and obstacles in career. If the year and destiny also fall into other patterns or enter a tomb, the future may not be long-lasting. Next, look at the heavenly stems of the year, month, day, and hour. As long as they do not encounter harmful patterns, many things will bring joy. If any of these four is out of its proper palace, then they are considered as the sequence of root, sprout, flower, and fruit, representing youth, young adulthood, middle age, and old age respectively.

論值使：值使從來考作為，逢生乘旺始相宜，倘值刑害兼格墓，所謀未許逐心期，從旁檢點年命上，次及四干門所依，五凶三吉並空廢，休咎其間另有機。論十干：奇儀九處序六親，各從起宮辨來因，值符宮元時元旺，得符得使亨利貞。

On the Duty Gate: The Duty Gate has traditionally been used to examine a person's actions. It must meet the conditions of being supported and strengthened, and be in a prosperous and strong state, to be considered appropriate. If it encounters punishment or harm, and also forms a pattern that leads to burial, then the matters one seeks to accomplish will be difficult to achieve. One should also examine the circumstances of the year and destiny, and then look at the four dry stems each relying on which gate. The five凶门 (evil gates), three吉门 (auspicious gates), as well as those that fall into the empty and the abandoned positions, have their own methods to determine fortune and misfortune. On the ten heavenly stems: The three marvels and six instruments are spread across the nine palaces, each assigned in order to the six relations. Their origins should be identified from the starting palace. If the palace of the Chief Symbol is both strong and vigorous at the same time as the time stem, and one receives both the Chief Symbol and the Duty Gate, then this is a favorable and righteous omen.

論九星：九星自古別性情，各隨五行考羲經，孤虛旺相及年命，逐一參看自通靈。論九宮：九宮起元考繫派，會局得時多貴介，逐類用神察旁宮，作術興廢數內載。

On the Nine Stars: The Nine Stars have been used since ancient times to distinguish people's temperaments. Each is examined according to its corresponding Five Phases to study the principles of the Book of Changes. Combined with the concepts of solitude, emptiness, strength, and prosperity, and the person's birth year, they are analyzed one by one, naturally leading to accurate predictions. On the Nine Palaces: The starting of the Nine Palaces is used to investigate family lineage. Those who form auspicious configurations and are in harmony with the seasonal influences often produce prominent and noble individuals. Then, according to categories, the Useful God is selected, and the conditions of the surrounding palaces are observed. The success or failure of the person's career is clearly indicated in these numbers.

論門戶：須察奇儀分八卦，宮陷墓絕論親因，年命所欣三六會，算來人物自亨通。論三甲：三門四所合陽開，年命逢之顯者來，如若失令值陰合，作事多見巧中呆。

Discussing the gate and door: one must examine the Triple Marvels and Six Instruments to determine their association with the Eight Trigrams. Whenever a palace position is in decline or in the state of burial or decline, use this to infer the degree of connection with the Six Relations. The most favorable situation for the year and destiny is when Triple Harmony and Liu He are combined, and thus, the person will naturally have a smooth and prosperous life. Discussing the Three Marvels: when the three gates and four doors align with the yang and the gate is open, if the year and destiny meet this condition, the period of success and prominence will arrive. However, if the timing is lost and it is associated with the yin and the gate is closed, then when doing things, one often acts with excessive cleverness but ends up being clumsy and ineffective.

論吉凶：螣蛇含金憂口吻，忽然墜水生災非，太陰課體或承羞，六白臨西陰謀忌。勾陳卯位公事擾，到艮申庚門毀嗔，白虎驚柱銜刀可畏，朱雀杜景喧噪堪嫌，元武居干不能終勢，九地杜死沒齒無聞，九天開雲龍變化。

Discussing fortune and misfortune: "Teng She" accompanied by metal indicates worries from disputes; if it suddenly falls into the water position, disaster and disputes will arise. "Tai Yin" as the lesson pattern may lead to humiliation and disgrace. The six white metal is located in the west, one should beware of someone plotting against others. "Gou Chen" falling in the卯 position indicates confusion in official matters; when it reaches the Gen palace or the positions of Shen and Geng, it signifies damage to the family's home and anger from family members. "Bai Hu" encountering the Jing door and Tian Zhu is like having a knife in the mouth, which is very terrifying. "Zhu Qu" encountering the Du door and Jing door leads to noisy disturbances, which are annoying. "Yuan Wu" residing in the Qian palace lacks lasting strength. "Jiu Di" encountering the Du door and the death door indicates a life of silence and obscurity. "Jiu Tian" encountering the Open door is like a dragon in the clouds, unpredictable and changeable.

甲乙春榮，丙丁夏盛，戊己四季，庚辛旺秋，壬癸喜冬，此皆發達超群之人。至若甲得己而中正可風，乙遇庚而剛柔相濟，丙合辛而施威，丁見壬而諂媚，戊癸剛決，無緣宵小。八宮互合靄靄吉人；各宮偏黨，硜硜鄙劣；合中帶刑，美不足凶，空吉寔樂有餘。

Those born under Jia and Yi thrive in spring, those under Bing and Ding flourish in summer, those under Wu and Ji are most prosperous in the months of the four seasons, those under Geng and Xin thrive in autumn, and those under Ren and Gui prosper in winter. Anyone whose heavenly stem aligns with the season is destined to be outstanding and successful. Regarding the combination of heavenly stems: Jia combining with Ji indicates a person of integrity and exemplary conduct; Yi combining with Geng signifies a balance between firmness and flexibility; Bing combining with Xin indicates someone capable of exerting authority; Ding combining with Ren suggests a tendency towards flattery; Wu combining with Ji indicates a decisive and resolute nature, with no association with petty people. Those whose eight palaces harmonize with each other are friendly and approachable; those who establish separate domains and form cliques are stubborn and narrow-minded. When combinations involve punishment, even if they appear favorable, they cannot conceal their harmful nature. Those who fall into emptiness yet remain auspicious, or those who are grounded and find joy, will have more than enough fortune.

從其相生，避其相尅，年月日時參究，旬得龍返首而事業順美，鳥跌穴而聲名顯揚，得遁才堪權變，逢詐自能斡旋，得使急外有助，守門出入亨通，五假機緣邁眾，三勝膽畧過人，夭矯而作事虛驚，投江而文信遺失，伏干出遺財物，飛干恃強自傷，伏宮須防盜賊，飛宮事業消亡。大隔小隔，謀為不轉。刑格悖格，禍自內生。

One must follow the trend of mutual generation and avoid mutual control. One should thoroughly examine the year, month, day, and hour. In this旬, if one gets 'Wu' (青龙返首), one's career will be smooth and complete; if one gets 'Flying Bird Falls into a Hole' (飞鸟跌穴), one's reputation will be prominent. If one encounters the 'Dun' pattern, one's ability to adapt is sufficient; if one meets a deceitful situation, one can easily mediate. If one gets 'Three Marvels in Command' (三奇得使), one will have external help in times of crisis; if one gets 'Jade Maiden Guards the Gate' (玉女守门), one's entry and exit will be unimpeded. If one gets 'Five Falsehoods' (五假), one's opportunities surpass ordinary people; if one gets 'Three Victories' (三胜), one's courage, insight, and strategy are outstanding. If one meets 'Teng She Twists and Turns' (螣蛇夭矫), one often faces unnecessary worries; if one meets 'Cuckoo Falls into the River' (朱雀投江), documents and letters are easily lost. If one encounters 'Hidden Dryness Pattern' (伏干格), one will suffer financial loss and loss of property; if one meets 'Flying Dryness Pattern' (飞干格), one will suffer from overconfidence and self-injury. If one meets 'Hidden Palace Pattern' (伏宫格), one must beware of thieves; if one meets 'Flying Palace Pattern' (飞宫格), one's career will be destroyed. If one meets 'Great Gap' (大隔) or 'Small Gap' (小隔), one's plans will not progress quickly. If one meets 'Crime Pattern' (刑格) or 'Contradiction Pattern' (悖格), misfortunes will arise from within the family.

白入熒宜防外敵，熒入白仇敵自亡，龍逃防身災晦，虎狂恐物乖張，五不遇舉事蹭蹬，羅網張出入宜防。六儀擊刑，凶災各別。三奇入墓，圖謀不揚。反吟伏吟多啾唧，吉凶門迫果非祥，天馬吉門臨命上，策驥生方永無殃。

When "White enters Fluorescent," one should beware of enemies from outside; when "Fluorescent enters White," the enemy will instead be defeated on their own. When "Azure Dragon flees," one should be cautious of personal misfortunes; when "White Tiger rages," there is fear of losing property and things going awry. When "Five Unfavorable Times" occur, all undertakings will be unsmooth. The Heavenly Net and Earthly Net are spread out, so one should be careful when going in and out. When "Six Instruments strike punishment," each has its own misfortune. When the Three Marvels enter the tomb, the affairs one plans will not be able to take off. When "Return Chant" or "Hidden Chant" occur, there will be continuous trivial troubles; when a favorable gate is forced by a凶门, it is indeed not a good omen. If "Heavenly Horse" and a favorable gate are present over one's destiny, it is like riding a horse toward a prosperous direction, ensuring a lifetime free from calamities.

又訣：凡占造化，須看其本命行年屬何卦氣，當令失令，以斷其生平之吉凶。次及本日干支之納，正時干支之納，生旺尅制何如，以斷其目下事業興衰。值符起元何宮元，屬本宮何親，今行何卦，旺相生尅何如，其子入父垣，妾讓妻位，從中斟酌，自得消息。再詳值使，以定眼前之作為，會合年命以觀其變化之神妙。如父占子則看兒舍，夫占妻則論妻神，遂得所值之星，以察其心事、人品，更加詳於門戶開合，三甲陰陽，自當得其玄妙矣。

There is another rule: when predicting a person's fate throughout their life, one must first determine which trigram's energy their birth year and current year belong to, whether it is in its season or out of season, and thus judge their overall fortune and misfortune. Next, examine the nayin sound element of the day stem and branch, and the nayin sound element of the hour stem and branch, to see if they are generating, flourishing, or conflicting with each other, thereby determining the current success or decline in one's career. Then look at the 'chief symbol' starting from which palace, and which of the six relations the palace belongs to, and where it is now in the trigram sequence, whether it is flourishing or in conflict. For example, if the son's trigram enters the parents' domain, the妾 position is given to the wife's position, one can carefully consider these details and naturally understand the situation. Further examine the 'duty gate' to determine current actions, combining with the year and birth year, one can perceive the subtle changes. For instance, if a father is consulting about his son, he should look at the sons' position; if a husband is consulting about his wife, he should consider the wife's deity. By obtaining the stars in effect, one can understand the person's thoughts and character. If one also carefully examines the opening and closing of doors and the yin and yang of the three stems, one can naturally grasp the profound mysteries.

論干支：日干原為應試人，時干卻是主考臨，日支文章忌刑害，時支場屋所寄陳，納音之中去査取，等第優劣可詳分，旺相生合為吉兆，刑囚攻截總遭迍，日生主文宜賄囑，主文生日宜中君，文章再興主文合，擲地金聲姓氏芬，惟忌時納遭刑制，只恐類窄有遺淪，兩支亦忌相刑害，傷驚塗抹要留心。

Discussing the Heavenly Stems and Earthly Branches: The Day Stem represents the examinee taking the exam, while the Hour Stem represents the examiner presiding over the examination. The Day Branch represents the written essay, and it is most undesirable if it is subjected to punishment or harm. The Hour Branch represents the examination hall, which is where one's personal safety is located. Further examination through the Nayin sound element will clearly distinguish the quality of the result. Prosperous, strong, mutually generating, and harmonious elements are auspicious signs, while encountering punishment, being in a state of weakness, or being attacked and cut off will lead to difficulties. If the Day Stem generates the Hour Stem, it is favorable for bribing and seeking favor; if the Hour Stem generates the Day Stem, then the examinee is likely to pass. If the essay's energy is strong and it harmonizes with the examiner, then the composition will be of outstanding quality, and the name will naturally become famous. However, one should be cautious if the Hour Branch's Nayin element is subjected to punishment or restriction, as it may fear that the number of successful candidates is too limited and thus be overlooked. The Day and Hour Branches should also avoid mutual punishment and harm; encountering Shang Men and Jing Door should also be careful about the essay being stained or damaged on the surface.

論值符：科試先須論值符，逢生合旺可進圖，朱白生身名高擢，勾蛇刑害卷胡塗，年命日元九天位，皇都得意唱傳臚。論直使：值使論門以後先，開遇九天御筆鮮，杜臨九地孫山外，景門臨之不列前，大約用門無刑格，旁類多吉副榜邊。

On the Chief Symbol: In the imperial examination, the Chief Symbol is first considered. If it meets the conditions of being generated and supported, being in harmony, or being in its旺 position, one can strive for success. If the Vermilion Bird or the White Tiger generate and support the self, it indicates a high ranking. If the Gou Chen or the Teng She harm or刑 the self, it suggests a messy and sloppy exam paper. If the year and day stem fall in the position of Jiu Tian, then one will be called out in the capital's golden hall, achieving success at once. On the Duty Gate: The Duty Gate determines the order through the eight gates. If the Open Gate meets Jiu Tian, it indicates being personally selected by the emperor's brush, standing out clearly. If the Du Gate meets Jiudi, then one's name will fall outside the list. If the Jing Gate meets Jiudi, one will also not be among the top ranks. Generally speaking, if the used gate is not harmed and forms a proper pattern, and there are many auspicious signs among the other gates, one can expect to be listed in the supplementary list.

論十干：奇儀用神怕刑格，飛伏宮次相推測，三奇湊聚年命間，來朝定作金榜客。論九星：符星起伏忌孤虛，背時擊刑總嗟吁，入父入官要身旺，獻策投書可曳裾。論九宮：起元專考飛伏宮，弱飛旺兮可從龍，官父互交多得意，比脫加臨可落空。

On the Ten Heavenly Stems: The Useful Gods derived from the Three Marvels and Six Instruments are most afraid of being harmed by mutual conflict and forming a pattern. One must also consider the order of the flying and hidden palaces to make mutual deductions. If the Three Marvels gather between the year and the birth year, and on the following day they enter the court, it certainly indicates someone who will achieve fame and success. On the Nine Stars: The rising and falling of the Chief Symbol should most avoid being isolated and lacking support. When they are out of season and suffer from "Six Instruments attacking," they can only end up sighing in regret. When a star enters the position of parents or the position of official ghosts, it must be strong and vigorous. Only then can one offer strategies and submit letters, thus achieving success and entering the dragon's gate and entering the gate of the royal court. On the Nine Palaces: The starting of the original must be examined through the flying and hidden palaces. Those that move from weakness to strength can associate with dragons and phoenixes. When the official and father's elements meet, they often achieve satisfaction and success. However, if the image of harmony or depletion is present, they will end up empty and unsuccessful.

論門戶：將揭曉兮看天門，吉星生合步青雲，初入闈時看地戶，得令生官中舉人。論三甲：三甲區分前後中，陽開星吉與生身，得比堪言名已備，只從甲位寄奇蹤。

Discussing the gate of success: When the list is about to be announced, observe the heavenly gate; if a auspicious star comes to generate and support, one can ascend smoothly to fame. When first entering the examination hall, observe the earthly gate; if the timely season is obtained and the official star is generated and supported, one can pass as a juren. Discussing the three grades: The three grades are divided into the first, middle, and last sections. When encountering yang, opening, and auspicious stars that generate and support oneself, it is favorable. If the image of like and harmonious is obtained, one can say the rank has already been determined. As for the traces of the qimen, they should be sought through the position of the Jia.

論吉凶格：返首跌穴，無疵方得成名。虎狂龍走，有傷那能進步。天遁人遁，際會風雲之客。虎遁龍遁，蟾宮折桂之人。俱要填合年命用干，始可斷其天衢得路。三詐五假，從前折挫始亨通。得使守門，旁求公薦方得意。門戶忌傷符使，人元最怕休囚，天馬上乘朱雀，泥封已出天衢，夭矯而文不入式，投江而卷或漏遺，伏干飛干只疑場屋生變，飛宮伏宮又懼試後興殃，格隔進呈有阻，刑悖字號宜防，熒入白兮不第，白入熒兮不揚，不遇徒勞獻策，擊刑反惹驚惶，入墓網羅，年命吉而可言中。反伏門迫雖入試，而未免狼當。天乙祿馬乘吉，時來生命自飛黃。

Discussing auspicious and inauspicious patterns: obtaining "Wu" and "Flying Bird Falling into a Pit" requires no flaws to achieve fame. Encountering "White Tiger Rampant" and "Azure Dragon Fleeing" indicates prior injury, making further progress difficult. Gaining "Heavenly Horse" and "Human Horse" signifies a person of great opportunity; gaining "Yi Horse" and "Azure Dragon Horse" indicates someone destined for success. However, these must align with the year and the stem used, before one can predict a successful career. Gaining "Three Deceptions" and "Five Falsehoods" suggests initial setbacks followed by success. Gaining "Three Marvels in Command" and "Female Deity Guarding the Gate" requires external recommendation to achieve success. The gate and door must not harm the Chief Symbol and Duty Gate, and the person's original power must not fall into weakness. "Heavenly Horse" with "Vermilion Bird" indicates an imperial decree has been issued and good news is on the way. Encountering "Tie Sha Twisting" indicates an article that does not conform to the standard format; encountering "Vermilion Bird in the River" suggests the exam paper may be lost or overlooked. Encountering "Hidden Stem" and "Flying Stem" warns of unexpected changes during the exam; encountering "Flying Palace" and "Hidden Palace" suggests potential troubles after the exam. Encountering a pattern with an interval blocks the submission of the paper; encountering punishment and contradiction warns of errors in the examination room number. Encountering "Fluorescent Entering White" indicates failure; encountering "White Entering Fluorescent" also makes success difficult. Encountering "Five Unfavorable Times" makes advice futile; encountering "Six Instruments in Conflict" brings panic. Falling into a tomb or falling into a net may still allow success if the year and destiny are inherently favorable. Encountering "Return Chant" and "Hidden Chant" along with gate pressure, although entering the exam, leads to embarrassment. If "Heavenly Sovereign" and the禄神 (Lucky God) and Post Horse are accompanied by auspicious deities, when the right time comes and they support the native, success will naturally follow.

論干支：日元為人時元財，兩支中間債物船，納音之中定市價，孤虛旺相著裁量。日尅時兮財可就，時尅日兮腦心懷，買貨時支分貴賤，生合人元可買來，賣貨日支分休旺，最喜生支又作財，日納如若尅時納，倍息生意此一回，時納若尅於日納，空費心機事不諧，一切藝術圖謀事，亦喜時生鬼化財，大抵上下無刑害，始終如意不須猜，索債取捕他受制，支納生干可得來。

In discussing the Heavenly Stems and Earthly Branches: the Day Stem represents the person seeking wealth, while the Hour Stem represents the wealth itself. The relationship between the Day Branch and Hour Branch indicates debts, goods, and transportation. The price level is determined by the Nayin sound element, and further considered with the concepts of isolation and deficiency, as well as prosperity and strength. If the Day Stem overcomes the Hour Stem, wealth can be obtained. If the Hour Stem overcomes the Day Stem, one can only worry in vain. When buying goods, the Hour Branch is used to determine their value; if the Hour Branch generates and harmonizes with the heavenly stem, the purchase is favorable. When selling goods, the Day Branch is used to determine its condition; the best situation is when the Day Branch generates and transforms into a wealth element. If the Nayin sound element of the Day Column overcomes that of the Hour Column, the profit from this transaction will be doubled. If the Nayin sound element of the Hour Column overcomes that of the Day Column, efforts will be wasted and the matter will not succeed. In general, for all trades and strategies, it is favorable when the Hour Stem generates and the official ghost transforms into a wealth star. Overall, as long as there is no punishment or harm between the upper and lower elements, everything will go smoothly from beginning to end, without any doubts. For debt collection and pursuit, the other party should be subdued by oneself. If the Nayin sound elements of the Heavenly Stems and Earthly Branches are born by the Day Stem, both money and people can be recovered.

論值符：值符貨物交易情，或生或旺休廢刑，賣貨生旺宜售客，買貨休囚當速成，六合中人忌尅休，勾如傷用必遲行，元朱傷人防失脫，又恐腐爛貨不真，九地生身宜堆積，九天生合賣遂心，就使空拳去覓利，亦喜符旺又相生。

On the Chief Symbol: The Chief Symbol governs the situation of trade and commerce. It should be determined whether it is in a state of mutual generation or prosperous and strong, or whether it is weak and confined or suffers from being harmed. When selling goods and the Chief Symbol is in a state of generation and strength, it is most suitable to sell to merchants. When buying goods and the Chief Symbol is weak and confined, one should hurry to complete the transaction. The Liu He represents the intermediary, and it is undesirable if it is harmed or weakened. If Gou Chen harms the Useful God, the transaction will certainly be delayed. If Yuan Wu or Zhu Què harm people, one should beware of goods being stolen or lost, and also fear that the goods may have rotted or be of false quality. Jiudi supports oneself, making it suitable for stockpiling and hoarding; Jiu Tian comes to generate and harmonize, making the sale go smoothly. Even if one goes empty-handed to seek profit, as long as the Chief Symbol is prosperous and strong and comes to generate, there is still hope.

論值使：值使求財出八方，門無傷尅利偏安，吉門更臨生旺地，腰纏千萬可行藏，若得用門守財令，坐賈行商不用忙。論十干：奇儀詳兮子與財，子旺財生可遂懷，最喜財庫命臨身，到手時日此中該。

On the Duty Gate: The Duty Gate governs seeking wealth in all directions. The gate used should not be harmed or restrained. Even if it is in a remote place, it is still beneficial. If a favorable gate is combined with a thriving and vigorous location, one can have abundant wealth and move freely. If the gate used exactly aligns with the wealth command, then both merchants and traders do not need to be anxious. On the Heavenly Stems: The Three Marvels and Six Instruments should be carefully distinguished between the sons' branches and the wife's wealth branches. If the sons' branches are strong and the wife's wealth branch is supported, then one's wishes can be fulfilled. Most favorable is when the wealth repository and the original destiny are located on the self. The time when it will be obtained can be determined by examining this.

論九星：符星喜旺制財星，財星空旺總勞神，財星化鬼君休覓，鬼化為財白手覆，若還飛入比肩地，其間必定有分爭，財星若去投子舍，我到其方必獲成。論九宮：起元分辨是何財，土宜布菽栗鹽諧，水木經商火窰冶，金為錢榖珠玉該，時日會元乘生旺，此時端的遂心懷，只有飛伏臨何處，便察從何得將來。

Discussing the nine stars: the chief symbol star should be strong, and able to control the wealth star, which is good; although the wealth star is strong, if it falls into an empty position, it will ultimately be a waste of effort. If the wealth star transforms into the official ghost, then there is no need to seek wealth; if the official ghost transforms into wealth, one can start from nothing. If the wealth star flies into the position of the peer, there will certainly be disputes over sharing the wealth; if the wealth star moves towards the position of the descendants, I should go to that direction and certainly obtain it. Discussing the nine palaces: the starting point is used to distinguish what kind of wealth is being sought: earth represents silk, beans, millet, and salt; water and wood represent commerce and trade, fire represents kilns and metalworking, and metal represents money, grain, and jewels. When the hour and day meet at the original palace and ride on the vital and prosperous energy, at this time seeking wealth will certainly be satisfactory. As for where the wealth comes from, just look at which palace the flying palace and hidden palace are located, and you can know.

論門戶：門戶莫與財元刦，生助財宮方安貼，符元更制門戶上，青蚨多翼方門歇。論三甲：孟甲原宜去求財，仲甲半喜遂心懷，季甲欲求求未得，開闔中間得失裁。

On the topic of the gate and the door: The gate and door should not conflict with the wealth element, they must be able to generate and support the wealth sector, only then can it be secure and stable. If the chief symbol's element instead restrains the gate and door, then wealth will have wings and fly away, until the gate and door rest will it stop. On the topic of the three stems: The first stem is suitable for going out to seek wealth; the second stem is half good, still can be satisfactory; the third stem is such that one wants to seek but cannot get. As for the amount of gain or loss, it should be decided from the opening and closing.

論吉凶：返首跌穴，垂手可得。虎狂龍走，枉自逢迎。得遁格，機變而取。逢詐假設計以求，得使而中人效力，守門而坐賈偏宜，三門四戶最宜生合，財神天馬私門不宜刑沖。符命、妖矯，而人情反覆。投江而售賣不行。伏宮飛宮，此地不比他地。伏干飛干，此人不比那人。大小格難以覓利，刑悖隔就早抽身，熒入白兮宜買貨，白入熒兮賣稱情，不遇空費心力，擊刑此處難求。入墓、羅網，縱見利而不能得手。反伏、門迫，雖懷寶而難入亂邦。最要持納符元，三才合式不逢鬼刦為詳。

Discussing auspicious and inauspicious patterns: If one encounters "Wu" and "Flying Bird Falling into a Pit," wealth can be easily obtained. If one meets "White Tiger Rampant" and "Azure Dragon Fleeing," even if one tries to please others, it will be in vain. If one meets the "Retreat Pattern," one should be flexible and adapt to circumstances to gain advantage; if one meets a deceptive or false pattern, one should plan and seek opportunities carefully. If one meets "Three Marvels in Command," middlemen will be willing to help. If one meets "Jade Girl Guarding the Gate," it is especially suitable for setting up a shop. The "Three Doors and Four Gates" are most favorable when they are mutually generating and harmonious. The Wealth God, "Heavenly Horse," and the private gate should not be afflicted by刑 or 冲. If the Chief Symbol and one's own destiny meet "Tie Sha Twisting," the person is fickle and changeable. If one meets "Red Bird Drowning," goods cannot be sold. If one meets "Hidden Palace" or "Flying Palace," the local market conditions differ from elsewhere. If one meets "Hidden Dry Branch" or "Flying Dry Branch," the person's character differs from another. If one meets "Great Pattern" or "Small Pattern," it is difficult to make a profit. If one meets the刑 Pattern, the悖 Pattern, or the隔 Pattern, one should leave early. If one meets "Fluorescent Entering White," it is suitable to buy. If one meets "White Entering Fluorescent," it is suitable to sell, which is exactly what one desires. If one meets "Five Unfavorable Times," efforts will be wasted. If one meets "Six Instruments Attacking," it is difficult to find success here. Entering a tomb or falling into a net, even if one sees an opportunity, one cannot seize it. If one meets "Return Chant," "Hidden Chant," or "Gate Pressure," even if one has treasures, it is difficult to conduct transactions in a chaotic place. Most importantly, one must grasp the Nayin sound element and the Chief Symbol, ensuring the harmony of the Three Heavens, avoiding interference from officials and ghosts, which is the most thorough approach.

論干支：推測行人來不來，只從時日細安排，時元合生日元上，逢制日支軍馬回，又喜時支作日馬，日支合馬歸時下，若使時馬繫日支，投墓支干定返期，最忌截空與刑墓，死絕多應音信稀，日音時納去留人，納音生合已登程，時音來尅日干納，行人飛驥在武陵，干納尅制用時納，縱慾動身又怕行，更詳臨官占驛馬，三合時日察歸情。

When predicting whether someone who has left home will return, one should carefully examine the day and hour pillars. If the hour stem is in harmony with the day stem, it indicates the person has a desire to return. If the day branch is restrained, it suggests the person may return abruptly, like a military force retreating. It is favorable if the hour branch is the Post Horse (post horse) of the day stem, or if the day branch and Post Horse are in harmony and converge at the hour. If the Post Horse in the hour is directly connected to the day branch, then one should look at where it is stored in the Storage (storage) to determine the return time. The most unfavorable situations are截空 (cutting off) and刑墓 (crimes and burial), which indicate the person may be in a dead end, and there will be little news. The relationship between the day pillar's纳音 (Nayin sound element) and the hour pillar's Nayin sound element determines whether the person stays or leaves. If they are in harmony or generate each other, the person has already left. If the hour pillar's纳音 restrains the day pillar's Nayin sound element, it means the person has already arrived nearby. If the day pillar's纳音 restrains the hour pillar's Nayin sound element, then even if the person wants to leave, they will not dare to go. Additionally, one should carefully examine the Officialdom (officialdom) position, determine the Post Horse, and combine with the Triple Harmony (triple harmony) of the day and hour to determine the return time.

論值符：值符所推論行人，旺相逢生必稱心，休囚刑尅豈得意，空亡在後想家門，勾白朱蛇逢尅制，多般遲滯是非生，元武太陰如生合，又疑陰小絆行程，五馬如投天與地，歸鞭已拂嶺頭雲。

On the value of the Chief Symbol: Using the Chief Symbol to represent a person, if it is prosperous and strong and also receives support, the person will certainly return with satisfaction. If it is in a weak and confined state and is subjected to punishment and restriction, how can the person be content? If the Chief Symbol falls into an empty position and is in the rear position, this indicates that the traveler is thinking of home but has not yet set out. If it encounters Gou Chen, Bai Hu, Zhu Que, or Teng She and is restricted, there will be many delays and disputes on the way. If it meets Yuan Wu and Tai Yin to generate and harmonize, there is a suspicion that the journey is being hindered by women or petty people. If the Post Horse enters the position of Jiudi or Jiu Tian, then the returning whip has already brushed past the clouds at the mountain peak, and the person is almost there.

論值使：值使斷可斷行蹤，門合來方歸意濃，惟忌驚傷與杜死，刑格迫伏未回蹤，開休生景乘天忌，加臨干符墓相逢。論十干：十干時兮所望親，用神乘馬始來臨，馬阻關東歸未得，馬過山谷喜相尋。

On the Duty Gate: The Duty Gate can determine the whereabouts of a person. The gate used should match the direction where the person is located, indicating a strong intention. However, it is unfavorable if the person is in the Jing Gate, Shang Gate, Du Gate, or Si Gate. If these are combined with punishments, door conflicts, or Hidden Chant, the person will not return. As for the four gates of Kai, Xiu, Sheng, and Jing, if they are in the time of Tian Ji or if they are added to the Qian Palace, the Chief Symbol, or the burial ground, they are also not auspicious. On the Heavenly Stems: The Heavenly Stems correspond to the time of day and indicate the relative person one is expecting. If the Useful God is riding the Post Horse, the person will arrive. If the Post Horse is blocked by a pass, the person will not return. But if the Post Horse has passed through the valley, one can happily await the person's arrival.

論九星：九星南北與西東，來旺投生在外棲，入墓加比營歸計，前程空絕必回廬。論九宮：起元伐問去何方，卻將本局所推詳，議歷過來搜父比，此官此日合回鄉。

On the Nine Stars: The nine stars govern the four directions—east, west, south, and north. If the star a traveler encounters is in a flourishing position and falls into a favorable direction, it indicates that he will still remain away. If the star enters its tomb position or is combined with a harmonious palace, it suggests he is considering returning. If the position of his future is empty or in a state of decline, he will definitely return home. On the Nine Palaces: To determine where a person has gone, one should start from the original position and carefully examine the chart. By examining each palace he has passed through, searching for the parents' yao and the companion yao, one can determine in which palace and on which day he will return home.

論門戶：門戶要合符與門關，時日驛馬可搜尋，要看加臨何親屬，加合占人評來臨。論三甲：行人孟闔未登程，仲甲開兮路宿云，季甲值開人便到，本甲之上考門時，喜時日干支門符坐馬來馬又杳，又行人類神年命相生相合，而甲門內開不闔，大為準到也。

On the subject of gates and doors: The gates and doors should be in harmony with the chief symbol and the door's closure. Then, search for information from the time, day, and post horse. Also, observe which relative the gate is resting upon. Any that align with the person being inquired about can determine when he will arrive. On the subject of the three Jia: If the person being inquired about meets the initial Jia and the gate is closed, the person has not yet departed; if he meets the middle Jia and the gate is open, the person is on the way and staying somewhere; if he meets the final Jia and the gate is open, the person will arrive immediately. Always examine the gate and time based on the original Jia: It is most favorable if the time and day's heavenly stem and earthly branch are both sitting on the post horse. If the post horse appears but then disappears, it is not reliable. Also, if the person's class god and his birth year and destiny are mutually generating and harmonious, and the Jia's gate is internally open rather than closed, then it is certain that the person will arrive.

論吉凶格：返首跌穴早已束裝，其中遲速刑合參詳，虎狂兮羈留而不返，龍走兮蹭蹬不歸鄉。遁格合時日兩元可以言到，詐假會白虎朱蛇，書信必來。蛇夭而道路災疫，投江而歸計彷徨，飛干伏干來情不善，伏宮飛宮客若遐荒，大小格而遷延時日，刑悖格而彼此俱傷，白入熒而行人將到，熒入白而書信皆亡，不遇何須盼望，擊刑有事相妨，入墓無傷可云到宅，羅網相格莫斷回鄉，返伏門迫須分行人遠近，若合驛馬臨宮，反主去客登堂。

Discussing the patterns of good and bad fortune: If one encounters "Wu" and "Flying Bird Falling into a Pit," the traveler has already prepared to leave. Whether it is fast or slow depends on the influence of the conflicting and harmonizing elements. If one meets "White Tiger Rampant," the person will be detained and unable to return. If one meets "Azure Dragon Fleeing," the traveler will be delayed and not return. If one meets the "Retreating Pattern" and it aligns with the time and day elements, one can conclude that the traveler has arrived home. If one encounters a deceptive or false pattern and it coincides with "White Tiger," "Vermilion Bird," or "Tie Snake," a letter will surely arrive. If one meets "Tie Snake Twisting," there will be illness, disease, or plague on the way. If one meets "Vermilion Bird Drowning in the River," the traveler will be uncertain about returning. If one meets "Flying Dry Branch" or "Hidden Dry Branch," the intention is not good. If one meets "Hidden Palace" or "Flying Palace," the traveler is staying in a distant and remote place. If one meets "Great Pattern" or "Small Pattern," the journey will be delayed repeatedly. If one meets a criminal pattern or a contradictory pattern, both parties will suffer damage. If one meets "White Tiger Entering Fluorescent," the traveler is about to arrive. If one meets "Fluorescent Entering White Tiger," even letters will be cut off. If one meets "Five Unfavorable Times," there is no need to expect anything. If one meets "Six Instruments Being Confined by Criminal," there will be other matters causing interference. If one enters a grave but is not harmed or restricted, it can be said that the traveler has already arrived home. If one falls into the "Heavenly Net and Earthly Trap" and meets a pattern, do not conclude that the traveler will return home. If one meets "Return Chant" or "Hidden Chant" along with "Door Urgency," one must distinguish whether the traveler is near or far. If the correct "Post Horse" is present in the palace, it actually indicates that an outsider is coming to visit.

論干支：日元為人時元地，人元尅地去向利，時元如若尅人元，所往之方多不濟，時納所藏是中途，不傷人元堪策驥，若得再來生日元，未到地頭先稱意，最忌截空與刑害，進退趦趄方另議。

In discussing heavenly stems and earthly branches: the day stem represents the person going out, and the hour stem represents the destination. If the heavenly stem overcomes the earthly stem, the direction of travel is favorable. However, if the hour stem overcomes the day stem, the destination is likely not beneficial. The hidden elements of the hour pillar's nayin sound indicate the conditions along the journey: if they do not harm the day stem, one can proceed confidently. If they can also nourish the day stem, then even before reaching the destination, the journey is satisfactory. The most unfavorable situations are interception and punishment and harm. If these occur, hesitation arises, and one must reconsider the plan.

論值符：出行道行宜生旺，六合所主同伴當，勾陳白虎依程途，朱蛇文信口舌項，元武所主盜與奸，前後俱忌相利創，地陰尅制路多岐，九天生合宜去向。論值使：出行直使最為重，加臨無傷始堪用，本門起自何卦中，飛臨生合人趨奉，其間用空與落空，反伏迫格及刑沖，起程不得去無向，勸君另自卜門從。

On the value of the Chief Symbol: When traveling, the path should be in a place of prosperity and vitality. "Liu He" signifies companions on the journey; "Gou Chen" and "Bai Hu" indicate the condition of the road; "Zhu Que" and "Teng She" relate to documents, letters, and disputes. "Yuan Wu" signifies thieves and villains, and it is undesirable to have it affecting the journey at either the beginning or the end. "Jiudi" and "Tai Yin" restrain, indicating many detours on the road; "Jiu Tian" coming to generate and harmonize indicates that the direction of travel is suitable. On the Duty Gate: The Duty Gate is most important when traveling, and it must be unharmed to be used. First, check which trigram the gate originates from, and if the trigram arrives to generate and harmonize, there will be people following and assisting along the way. If the used gate falls into an empty position, or encounters "Fan Yin" or "Fu Yin," door pressure, completed patterns, or punishment and clash, then departure is not advisable, and there will be no direction to go. It is advised to consult another gate for reconsideration.

論十干：奇儀所主六親神，旅舍風塵亦同因，圖謀宜入財宮位，投托須臨父舍恩，忌入官鄉與刑格，再據地方車折輪。

On the Ten Heavenly Stems: The Three Marvels and Six Instruments each govern one position among the Six Relations. The winds and dust of the journey can thus be inferred. If the purpose is to seek wealth, the Useful God should fall into the wealth position; if the purpose is to visit relatives or friends, the Useful God should be in the position of parents to receive their care. Most dangerous is when the Useful God falls into the official ghost position and is further afflicted by刑格. Then, according to the destination, it is feared that even the wheels of the carriage may break on the way.

論吉凶格：吉格事事俱吉，凶格事事俱凶，夭矯防口舌，投江莫長驅，伏干飛干途中前後有變，伏宮飛宮早晚旅宿多殃，大隔小隔舟車宜有防，刑格悖格盜刦鬥傷，熒入白而火盜留意，白入熒而輜重提防，不遇何勞遠去，擊刑莫求行裝，入墓羅網切莫輕身險地，反伏門迫進退受困，奔必求符便協吉，助元無礙起行。

When encountering auspicious patterns, all matters will be favorable; when encountering inauspicious patterns, all matters will be unfavorable. If encountering "Teng She Tiao Jiao," be cautious of disputes. If encountering "Zhu Que Tou Jiang," do not travel far. If encountering "Fu Gan" or "Fei Gan," changes will occur before and after the journey. If encountering "Fu Gong" or "Fei Gong," there will be misfortune when staying at inns. If encountering "Da Ge" or "Xiao Ge," be cautious while traveling by boat or carriage. If encountering penal patterns or contradictory patterns, fear robbery and fights. If encountering "Ying Ru Bai," be cautious of fire and thieves. If encountering "Bai Ru Ying," be cautious of the luggage and belongings accompanying you. If encountering "Wu Bu Yu Shi," there is no need to travel far. If encountering "Liu Yi Ji Xing," there is no need to prepare your belongings. Entering a tomb or falling into the net of heaven and earth, do not take unnecessary risks. If encountering "Fan Yin," "Fu Yin," or door pressure, you will be trapped and unable to advance or retreat. In summary, when in a hurry to travel, ensure that the chief symbol is harmonious with yourself and auspicious, and that the origin god provides assistance without obstruction, then you may proceed.

論值符：值符，宅艮山向。螣蛇，向小婢、驚癲。太陰，女婢。六合，子女弟兄、親友。勾陳、白虎，奴婢、道路。朱雀、元武，光棍、口舌、盜賊、小人。九天，明堂。九地，暗室。值使：休，坎宅門路。生，艮宅門路。傷，震宅門路。杜，巽宅門路。景，離宅門路。死，坤宅門路。驚，兌宅門路。開，乾宅門路。

When divining about a family's home, first determine the eight spirits and their respective areas of influence: the Chief Symbol governs the foundation and the orientation of the house; the Snake governs the direction facing the house, female servants, and matters of fright, madness, and insanity; the Tai Yin governs female servants; Liu He governs children, brothers, and relatives; Gou Chen and Bai Hu govern servants and the road in front of the house; Zhu Que and Yuan Wu govern rascals, quarrels, thieves, and petty people; Jiu Tian governs the open area in front of the house; and Jiu Di governs the hidden rooms inside the house. Then, using the eight gates, determine the main aspects of each type of house: Xiu Men governs the entrance of a Kan house, Sheng Men governs the entrance of a Gen house, Shang Men governs the entrance of a Zhen house, Du Men governs the entrance of a Xun house, Jing Men governs the entrance of a Li house, Si Men governs the entrance of a Kun house, Jing Men governs the entrance of a Dui house, and Kai Men governs the entrance of a Qian house.

十干：甲，棟柱。乙，樑柱、福欞、東門、臥榻。丙，香火堂。丁，屈灶。戊，牆院、厰房。己，住居、天井、房屋。庚，過道、屋脊、爐鐺。辛，團積、戶牖、釜甑。壬，小路、門扇、井。癸，廁後門路。九星：蓬，房屋、亭院、神、中男、婦女。任，少男、道士、道路。沖，長男、經紀、戶牖、棺。輔，長女、僧尼、鼎筺。英，中女、堂室。芮，老脊、道路、井、院。禽，母姨、堂室。柱，少女、門戶、父叔、廁、閣。心，牆。

The ten Heavenly Stems correspond to the following items in a house: Jia governs the main beams and pillars; Yi governs the beams, windows, the eastern gate, and the bed; Bing governs the hall where incense is burned; Ding governs the winding stove; Wu governs the walls, courtyard, and workshops; Ji governs the main living room, courtyard, and rooms; Geng governs the passageways, roof ridge, and furnace; Xin governs storage areas, doors and windows, and cooking utensils; Ren governs small paths, door panels, and wells; Gui governs the toilet and the path to the back gate. The nine stars correspond to the following people and objects: Tianpeng governs houses, pavilions, courtyards, altars, middle sons, and women; Tianren governs young men, monks, and roads; Tianchong governs elder sons, merchants, doors and windows, and coffins; Tianfu governs elder daughters, monks and nuns, and cauldrons and baskets; Tianying governs middle daughters and rooms; Tianrui governs old roof ridges, roads, wells, and courtyards; Tianqin governs maternal aunts and rooms; Tianzhu governs young daughters, doors and gates, elders and uncles, toilets, and pavilions; Tianxin governs walls.

九宮：一，得令，秀整委曲；失令，高低參差。二，得令夫圓寬廣。三，得令高低中院；失令，大破低路。四，節申子辰，氣巳酉丑。五，節居中四維土，氣居中四庫土。六，節寅午戌近岡冶，氣亥卯未近橋樑。七，得令，四齊院密；失令，缺凹破敗。八，失令，傾頹凸凹。九，得令，曲直新鮮；失令，衰析中。

The nine palaces each correspond to specific architectural forms. The first palace, when in harmony, results in a neat and elegant house with a well-arranged and winding structure; when out of harmony, the house appears uneven in height. The second palace, when in harmony, results in a round and spacious residence. The third palace, when in harmony, features a middle courtyard with alternating heights; when out of harmony, the main areas are broken and the paths are low and uneven. The fourth palace corresponds to the seasons of Shen-Zi-Chen (Water triad) and Si-You-Chou (Metal triad). The fifth palace is central, corresponding to the four cardinal directions' earth and the four reservoirs' earth. The sixth palace corresponds to the seasons of Yin-Wu-Xu (Fire triad), and if it corresponds to Hai-Mao-Wei (Wood triad), the residence is near bridges. The seventh palace, when in harmony, has a neat and enclosed courtyard; when out of harmony, it has missing corners and is in disrepair. The eighth palace, when out of harmony, indicates dilapidated buildings and uneven ground. The ninth palace, when in harmony, has clear and fresh structures; when out of harmony, it is in decline and broken.

門戶：朱白忌登天門，勾元忌居地戶。門戶合陽星旺相者宅宇宮，門戶合陰星休囚者軒昂宮。三甲：孟甲前門路，開旺光明，闔囚歪破。仲甲門堂，陽開整齊，陰闔破漏。季甲後門牆，開旺壁光心，闔破損壞。

The method of gate and door divination: it is unfavorable for the Vermilion Bird and White Tiger to appear at the heavenly gate, and unfavorable for the Gou Chen and Black Tortoise to reside at the earthly gate. If the gate and door are paired with a yang star that is prosperous and strong, the residence will be spacious and magnificent; if paired with a yin star that is weak and confined, the house may appear grand on the outside but will be hollow inside. The method of the three Jia: the first Jia governs the front gate and the road before it. If it opens and is prosperous, the path will be bright and unobstructed; if it closes and is confined, the path will be crooked and ruined. The second Jia governs the hall door. If it meets a yang star and opens, it will be neat and orderly; if it meets a yin star and closes, it will be broken and leaking. The third Jia governs the back gate and the wall. If it opens and is prosperous, the walls will be clean and intact; if it closes, they will be damaged and collapsed.

論干支：日干為人時干宅，人宅相生多利益，人若尅宅庶可居，宅若傷人住不得，納音生尅與刑沖，較取年命定禍福，值符從中作生授，福神到堂喜安逸。

On the Heavenly Stems and Earthly Branches: The day stem represents the person living there, and the hour stem represents the dwelling. When the person and the dwelling mutually generate each other, there is much benefit. If the person overcomes the dwelling, it is still acceptable to live there. However, if the dwelling harms the person, then the house is not suitable to live in. Further, consider the generation, overcoming, punishment, and clash of the nayin sound elements, comparing them with the person's birth year and destiny, to determine fortune and misfortune. If the chief symbol supports and nurtures in a favorable way, then it is like a blessing god coming to the hall, bringing peace and happiness to the whole family.

論值符：占宅直符逢休廢，人眷房宇疑衰替，飛宮上下兩無傷，前後新舊皆遂意。論值使：直使得來怕悖迫，尅儀落宅及反伏，水木漂流火金勞，土值刑傷災疫逐，金水刑囚露風聲，木火猖狂防回祿，開杜生死若失宜，算來門向須改革。

When discussing the Chief Symbol, if it falls on a period of rest or decline, the family and the house will suffer from decline and deterioration. If the flying palace is not harmed by the upper and lower positions, then the front and back houses, as well as old and new buildings, will all be satisfactory. When discussing the Duty Gate, the Duty Gate is most afraid of encountering the "Contradictory Pattern" and door pressure, and also fears being overcome by the Six Instruments, falling on the house position, or encountering "Return Chant" or "Hidden Chant." If it belongs to water or wood, it indicates wandering and drifting; if it belongs to fire or metal, it indicates hard work and constant movement. If earth is harmed, it leads to continuous disasters, diseases, and epidemics. If metal and water are harmed or restrained, it indicates family scandals being exposed outside. If wood and fire are excessive, there will be a risk of fire. If the four gates of opening, closing, generating, and dying are not in their proper positions, then the doors and directions of the house should be rebuilt.

論十干：三奇六儀所臨宮，逢生乘旺必興隆，刑墓空亡隔悖害，休咎其間斷來蹤。論九星：九星五行古六親，得旺無傷喜慶新，反伏二吟刑囚星，宅眷災迍當新尋。論九宮：九宮起元論風水，乘旺臨生為福秘，假令飛符入鬼鄉，從旁休谷因類取。

On the Ten Heavenly Stems: The sectors where the Three Marvels and Six Instruments are located, if they receive support and are in a prosperous and strong state, the family will certainly flourish. If they encounter punishments, burial places, emptiness, separation, contradiction, or harm, their fortune and misfortune should be judged according to these factors. On the Nine Stars: The Nine Stars are associated with the Five Phases and the Six Relations. If they are in a prosperous and strong state without being harmed or restrained, it indicates the arrival of good news. If they encounter 'returning chant' or 'hidden chant', and the stars are also harmed or trapped, then the family will suffer misfortune and should seek a new residence. On the Nine Palaces: The starting points of the Nine Palaces are used to assess the风水 of a dwelling. Those that are in a prosperous and strong state and are accompanied by life qi are the secrets of a blessed land. If the value symbol of the flying palace falls into the official ghost sector, then the fortune and misfortune of the adjacent palaces should be used to determine the outcome.

論吉凶格：虎入門兮離散，雀帶刑兮吏追，勾刑門兮宅禍，虎害干兮人追，蛇附蓬星值戰，小口驚癇憂疑武會，任宿當權匪人邪祟作孽，六合天柱子女怨尤，太陰英景寵婢竊位，九地庚辛為伏刃。若遇驚傷帶利害，而暗中有損。九天丙丁為飛牒。若乘甲乙蓬尅戰，而光棍須防。朱雀再附丙丁，喧爭聒耳。元武更乘壬癸，宵小跳梁。白虎得地而凶勢愈張，戊己勾陳刑沖而破敗立見，燒尾之虎先凶後吉，入土之蛇蟄後須防。

When the White Tiger enters the gate, it indicates family members dispersing; when the Vermilion Bird brings punishment, it signifies officials coming to demand debts. When Gou Chen harms the household, it brings misfortune within the house; when the White Tiger harms the heavenly stem, it indicates someone pursuing and pressing. When the Snake joins the Tianpeng Star, it forms a battle-like situation, indicating children suffering from convulsions and epilepsy; if it combines with the Black Tortoise, it adds worries and doubts. When Tianren holds power, it indicates villains and evil spirits causing trouble. When Liuhe meets Tianzhu, it indicates children harboring resentment. When Taiyin meets Tianying and Jingmen, it indicates a favored servant overstepping her place. When Jiudi meets Geng and Xin, it is like a hidden blade; if it meets Jingmen and Shangmen with sharpness, it indicates hidden damage. When Jiu Tian meets Bing and Ding, it signifies incoming official documents; if it combines with Jia and Yi and clashes with Tianpeng, one must beware of rascals. When the Vermilion Bird joins Bing and Ding, it indicates continuous noise and disputes; when the Black Tortoise joins Ren and Gui, it indicates petty criminals causing disturbances. When the White Tiger gains strength, its ominous power becomes more pronounced; when Wu and Ji clash with Gou Chen, destruction is immediately visible. As for the tiger that has burned its tail, it starts off ominous but eventually turns favorable; as for the snake that has entered the earth, even after being dormant, it still needs to be guarded against.

又論吉凶格：返首宅宇軒昂，跌穴雕樑畫棟，藏風聚氣。遁格裡參詳拱護有情。詐局中理會，得使而堂構森嚴，守門而家居清吉，五假抽添偏宜，三勝修造獲吉，乙加辛而房廊有損，辛加乙而虎首房強，癸加丁而廚廁不利，丁加癸而魅祟為殃，伏干入宅欠順，飛干基址招殃，伏宮招入妬害，飛宮禍起蕭牆，大格小格沖射不利，刑格悖格宅眷不昌，熒入白兮防怪異，白入熒兮慎火光，五不遇兮人有損，羅網張兮見乖張，六儀擊刑凶災伏，三奇入墓暗幽房，天馬空陷無出路，反伏門迫總非詳，吉凶格見防其類，檢點六親何者當。

Further discussing auspicious and inauspicious patterns: obtaining "Wu" (Qinglong Fanshou) indicates a grand and lofty dwelling; obtaining "Fei Niao Die Xue" suggests a beautifully decorated hall with good wind retention. In遁格 (dun ge), one should examine whether the surrounding areas support and protect the dwelling. In deceptive patterns, each should be carefully considered. Obtaining "San Qi De Shi" (Three Marvels in Command) indicates a strict and orderly hall structure; obtaining "Yu Nu Shou Men" (Yunü Guards the Gate) suggests a quiet and auspicious home. Obtaining "Wu Jia" (Five Falsehoods) is most suitable for adding or rebuilding structures; obtaining "San Sheng" (Three Victories) indicates auspiciousness for construction and renovation. When Yi is added to Xin, it indicates damage to the corridors or halls; when Xin is added to Yi, it suggests the house on the western side, where the tiger's head is, is too strong. When Gui is added to Ding, it indicates inauspiciousness for the kitchen and toilet; when Ding is added to Gui, it suggests supernatural disturbances. Encountering "Fu Gan Ge" (Hidden Chant Pattern) indicates difficulties in moving into a new house; encountering "Fei Gan Ge" (Flying Chant Pattern) suggests misfortune from the foundation. Encountering "Fu Gong Ge" (Hidden Palace Pattern) brings jealousy and harm; encountering "Fei Gong Ge" (Flying Palace Pattern) brings internal family troubles. Encountering "Da Ge" (Great Pattern) and "Xiao Ge" (Small Pattern) indicates physical煞 (sha) shooting from the surroundings, which is inauspicious. Encountering刑格 (Crime Pattern) and悖格 (Contradictory Pattern) suggests that the family will not flourish. Encountering "Ying Ru Bai" (Flashing White) warns of strange occurrences; encountering "Bai Ru Ying" (White into Flashing) advises caution with fire and candles. Encountering "Wu Bu Yu Shi" (Five Unfavorable Times) indicates damage to family members; when Tian Luo Di Wang (Heavenly Net and Earthly Net) is spread out, all affairs go awry. Encountering "Liuxi Jixing" (Six Instruments Hit by Crime) indicates latent misfortune; when San Qi Ru Mu (Three Marvels Enter the Tomb), the house becomes dark and gloomy. When "Tian Ma" (Heavenly Horse) falls into an empty and depressed position, it indicates the house has no way out; encountering "Fan Yin" (Return Chant) and "Fu Yin" (Hidden Chant) along with door pressure, is generally not auspicious. Whenever auspicious or inauspicious patterns are encountered, they should be handled according to their categories, and then one should check the Six Relations to determine which person is affected.

值符：值符，陽症。螣蛇，驚恐、夜夢、遺精。太陰，肺勞、骨虛。六合，風麻。勾陳、白虎，翻胃嘔吐、傷亡道路。朱雀、元武，顛邪、崩瀉。九地，陰症。九天，落魄。值使：休，瀉痢、傷寒。生，癱毒、傷目。傷，拘彎、風寒。杜，壅寒、喉齒、胃風。景，傷食、疽疔。死，蠱塊。驚，勞瘵。開，肺癱、喉舌。

When divining about illness, first distinguish the diseases associated with the Eight Gods: the Chief Symbol (值符) governs yang symptoms; the Vermilion Snake (螣蛇) governs fear, nightmares at night, and nocturnal emission; the Taiyin (太阴) governs tuberculosis and bone weakness; Liu He (六合) governs wind diseases and numbness; Gou Chen (勾陈) and Baihu (白虎) govern vomiting and stomach disorders, as well as accidents on the road; Zhuque (朱雀) and Yuanwu (元武) govern mania and disorders such as uterine bleeding, diarrhea, and dysentery; Jiudi (九地) governs yin symptoms; and Jiu Tian (九天) governs mental confusion and loss of spirit. Then, according to the Eight Gates: Xiu Men (休门) governs diarrhea and colds; Sheng Men (生门) governs paralysis, abscesses, and eye diseases; Shang Men (伤门) governs stiffness and deformity, as well as colds and wind; Du Men (杜门) governs blockage, cold accumulation, throat and tooth diseases, and stomach wind; Jing Men (景门) governs overeating and abscesses; Si Men (死门) governs蛊 disease, swelling, and masses; Jing Men (惊门) governs consumption and tuberculosis; and Kai Men (开门) governs lung abscess and throat and tongue diseases.

十干：甲，頭面、肝。乙，肩背、膽。丙，額、鼻、心、筋。丁，齒、舌、小腸。戊，脾。己，胃。庚，肺、筋。辛，胸。壬，腎。癸，臟。九星：蓬，水祟為災。任，冷廟鬼作祟。沖，吊柱、產故、索命怪樹、時疫。輔，天神舊願未遂、東嶽査判。英，灶司不安。芮，家先作祟。禽，城隍、社神降福。柱，井、墓為穴。心，天神斗府降災。

The ten heavenly stems correspond to specific body parts: Jia governs the head and liver, Yi governs the shoulders and gallbladder, Bing governs the forehead, nose, heart, and tendons, Ding governs the teeth, tongue, and small intestine, Wu governs the spleen, Ji governs the stomach, Geng governs the lungs and tendons, Xin governs the chest, Ren governs the kidneys, and Gui governs the internal organs. The nine stars correspond to specific types of supernatural disturbances: the Greedy Wolf Star governs water-related evils; Zuo Fu Xing governs ghosts in abandoned and cold temples; Tian Chong governs souls who committed suicide by hanging, ghosts from difficult childbirth, cursed trees that seek lives, and epidemic diseases; Wenqu Star governs unfulfilled old vows made to heaven deities and investigations by the Eastern Mountain deity; Right Assistant Star governs unrest in the kitchen god; Tian Rui Star governs ancestral spirits disturbing the household; Tian Rui Star also governs blessings from city guardians and community deities; Po Jun governs problems arising from wells and graves; and Tian Xin governs disasters from heavenly deities and the Palace of the Stars.

九宮：一，血症、脈絡不利宜開導。二，脾、胃病。三，火症、心胸煩燥、宜溫涼。四，申子辰、巳酉丑。五，四維上四章上。六，寅午戌、亥卯未。七，勞症、筋骨不好、宜溫補。八，宜針灸。九，風症、肌體不便，宜和解。

The nine palaces correspond to specific diseases and treatments: the first palace governs blood disorders with blocked meridians, and treatment should involve methods to open and unblock the channels. The second palace governs diseases of the spleen and stomach. The third palace governs fire symptoms, such as irritability and restlessness in the heart and chest, and treatment should involve agents that balance warmth and coolness. The fourth palace corresponds to the water triad (Shen-Zi-Chen) and the metal triad (Si-You-Chou), and its interpretation depends on the seasonal changes. The fifth palace corresponds to the four directions' earth. The sixth palace corresponds to the fire triad (Yin-Wu-Xu) and the wood triad (Hai-Mao-Wei). The seventh palace governs injuries from overwork, with weak tendons and bones, and treatment should involve warming and tonifying methods. The eighth palace is suitable for acupuncture. The ninth palace governs wind symptoms, such as impaired limb movement, and treatment should involve methods to harmonize and resolve the condition.

門戶：發散責天門，消導責地戶，門戶遇刑擊其病在表，門戶遇刑陷其病在裡，有救而陽症易治，有救而陰症易疹。三甲：孟甲主上焦之病，開嘔吐，闔鬱。仲甲主中焦之病，開嘗噎，闔隔悶。季甲主下焦之病，開庤漏，闔痔閉。開忌刑，闔忌沖，陽開在表，陰闔在裡。

The method of portals: use dispersing herbs to observe the heavenly gate, and use eliminating herbs to observe the earthly gate. If the portals are harmed or attacked, the illness is on the surface of the body; if the portals are harmed and fall, the illness is within the internal organs. When there is a helping deity, yang conditions are easy to treat, and yin conditions also show results quickly. The method of three heavenly stems: the first heavenly stem governs upper jiao diseases; when it opens, there is vomiting, and when it closes, there is stagnation of qi. The second heavenly stem governs middle jiao diseases; when it opens, there is difficulty in swallowing, and when it closes, there is chest oppression. The third heavenly stem governs lower jiao diseases; when it opens, there is hemorrhage from hemorrhoids, and when it closes, there is blockage of hemorrhoids. When opening, avoid刑 (harm), and when closing, avoid冲 (collision); diseases that are yang and open are on the surface, while diseases that are yin and closed are internal.

論干支：日干為人時干病，納干之藏醫藥症，人尅病兮可云瘥，病尅人兮憂險應，醫能尅病始可投，如若傷人未可用，遙制符使是名醫，生合符使藥蹭蹬，惟喜日旺時休囚，五行檢點參病症。

In discussing the Heavenly Stems and Earthly Branches: the Day Stem represents the patient, and the Hour Stem represents the illness. The hidden elements of the Naiyin sound correspond to the physician and the medicinal properties. If a person can overcome the illness, it can be cured; if the illness overcomes the person, it is very dangerous. A medicine that can overcome the illness is effective; if it harms the patient instead, it should not be used. Those who remotely control the Chief Symbol and Duty Gate are renowned physicians. Those who merely generate and harmonize with the Chief Symbol and Duty Gate will have ineffective medicine. Most favorable is when the Day Stem is strong and the Hour Stem is weak and confined, then check each of the Five Phases and combine them to determine the illness.

論值符：直符占病所由來，刑傷尅制考病胎，陰六遙傷情慾病，勾地刑符滯未開，朱蛇制符因門惱，白天卻是恐驚災，符入空鄉災不實，胎沒死廢著意裁。

On the Chief Symbol: The Chief Symbol is used to determine the origin of illness, examining it through aspects of punishment, injury, overcoming, and control. If "Tai Yin" or "Liu He" remotely injure or overcome the Chief Symbol, the illness is caused by emotional desires. If "Gou Chen" or "Jiudi" punish and overcome the Chief Symbol, the illness is due to blocked qi flow. If "Zhu Que" or "Teng She" control the Chief Symbol, the illness results from anger over family matters. If "Bai Hu" or "Jiu Tian" control the Chief Symbol, the illness is due to fright and misfortune. If the Chief Symbol falls into an empty and barren place, the illness is not genuine. If the root of the illness is hidden and falls into a place of dead qi and decay, it requires special care in judgment.

論值使：直使占病之瘥劇，三五吉凶論門義，吉值休囚主纏綿，凶更旺相堪畏懼，最忌墓命與刑年，時中詳占進退氣，凶退可痊吉進瘥，門戶生吉始無慮。

On Duty Gate: "Duty Gate" is used to determine whether a disease is improving or worsening, based on the meanings of the three auspicious gates and five inauspicious gates. If an auspicious gate falls into a weak and confined state, it indicates that the illness will persist and not recover easily; if an inauspicious gate is instead prosperous and strong, it is particularly alarming. The most dangerous situations are when the person's birth year gate is buried and the current year gate encounters a conflict. One should also carefully examine the hour for the entry and exit of qi: if the harmful qi retreats, recovery is possible; if the auspicious qi enters, the illness will improve. Ultimately, it is only safe when the gate comes to generate and bring auspiciousness.

論十干：十干論病在何處，肝膽脾胃心腎注，參詳奇儀刑與擊，上下加臨識病處，木尅土兮脾胃傷，火尅金兮肺家替，金來尅木筋脈變，水尅火兮心腎廢，年命日時細參詳，生旺休囚知災竪。

On the Ten Heavenly Stems: The Ten Heavenly Stems are used to determine where the illness is located. Each organ such as liver, gallbladder, spleen, stomach, heart, and kidney corresponds to a specific stem. By examining the mutual punishments and conflicts between the Three Marvels and the Six Instruments, and observing the situation of the upper and lower elements, one can identify the affected area. Wood overcoming Earth indicates injury to the spleen and stomach; Fire overcoming Metal indicates decline of the lungs; Metal overcoming Wood indicates abnormalities in the tendons and blood vessels; Water overcoming Fire indicates damage to the heart and kidneys. Further detailed analysis of the year, destiny, and the time, by considering the states of birth, strength, decline, and confinement, will reveal the severity of the calamity.

論九星：九星從來知禍福，吉凶星宿從所屬，旺吉星臨災無虞，死凶星照防哀哭，吉逢生兮凶不刑，任爾祈禱災不贖。論九宮：九宮病源與醫藥，水宜疎通木忌削，金宜溫補火怕關，土乃五行之歸橐。此行旺動比刑傷，變理中和醫的確，詳觀節氣察虛實，病識真兮藥不錯。

On the Nine Stars: The Nine Stars have been used to understand fortune and misfortune; auspicious and inauspicious stars are determined by their respective attributes. If a prosperous and strong auspicious star is present, there will be no disaster or illness; if a death qi inauspicious star is present, one should beware of crying or sorrowful events. If an auspicious star is supported by another and an inauspicious star is not afflicted, then no matter how one prays, disaster cannot be avoided. On the Nine Palaces: The Nine Palaces are used to determine the source of illness and prescribe medicine. For water, it is suitable to promote flow; for wood, it is forbidden to cut or damage; for metal, it is suitable to warm and supplement; for fire, it is feared to be blocked or congested; for earth, it is the place where the Five Phases are hidden. If this element is overly strong or moves improperly, or if it is harmonious but conflicting or injuring, one should adjust flexibly and take the middle path, so that the medicine will be accurate. Further observe the solar and lunar terms to determine reality and emptiness; if the illness is clearly understood, then the medicine will not be wrong.

論門戶：門傷發表抑何疑，戶傷治裡墓稽遲，門戶俱陽表裡治，陰陽先後判因依。論三甲：三甲開闔論三焦，泥丸尾閭夾脊交，開若傷兮休尅伐，闔遇刑囚忌補調。

On the concept of gates and doors: If the heavenly gate is injured, using methods to disperse and resolve exterior symptoms is natural and certain. If the earthly gate is injured, using methods to treat the interior is appropriate. If it meets a grave situation, the course of the illness will be delayed and slow. Both gates and doors belong to yang, so treatment of both exterior and interior should be considered together. As for whether to treat the exterior first or the interior first, it should be determined according to the order of yin and yang. On the concept of the three heavenly stems: The opening and closing of the three heavenly stems correspond to the three jiao of the human body, connecting upwards to the mud丸 (the hundred meetings), downwards to the tail闾 (the root), and in the middle passing through the interspinous space. If injury occurs at the opening, one must not use attacking or cutting herbs. If injury occurs at the closing and meets a situation of being restrained, then one should avoid using nourishing and regulating agents.

論吉凶格：返首跌穴吉課成凶，須得年命無傷始雲葉吉，虎狂龍走凶中有吉。若再刑迫符使便作凶推。地遁臨命已作黃泉正客，鬼假當權定知冥府追呼，鬼遁人遁似非吉兆，鬼假人假非是休徵，三詐病有反覆，遁假貴辨陰陽，得使而制鬼為利，守門而舊病不祥，三門四戶最忌刑墓，年命那堪喪吊重逢，天馬私門豈宜擊迫，符使更嫌空亡刑陷，夭矯鬼怪近，投江魂魄揚。

Discussing auspicious and inauspicious patterns: Divination for illness differs from divination for other matters. If an auspicious lesson such as "Azure Dragon Returns Its Head" or "Flying Bird Falls into a Pit" appears, it may actually turn into an inauspicious sign. It can only be considered favorable if the person's age and destiny are not harmed. When encountering inauspicious patterns such as "White Tiger Runs Wild" or "Azure Dragon Fleeing," there may be some good elements within the bad, but if the Chief Symbol and Duty Gate are further afflicted by punishments or constraints, it should still be considered inauspicious. When "Earth遁" is present in one's own destiny, it is already the main guest from the underworld. When "Ghost Deception" is in authority, it indicates that the spirit world is coming to summon the person. "Ghost遁" and "Person遁" seem like auspicious patterns, but when divining illness, they are not good signs. "Ghost Deception" and "Person Deception" are also not favorable omens. If "Three Deceptions" appear, the illness will have fluctuations.escape patterns and deception situations depend on distinguishing yin and yang. If "Three Marvels with Duty Gate" can control the ghost line, it is beneficial. If "Yünu Guards the Gate" appears, it indicates that an old illness will recur, which is inauspicious. The "Three Gates and Four Doors" should most avoid being punished or buried. It is unbearable to meet the Mourning-and-Condolence spirit and the Mourning Visitor again in the person's age and destiny. The "Heavenly Horse" and the Earthly Private Gate should not be attacked or forced. The Chief Symbol and Duty Gate are even more disliked when they fall into emptiness or suffer punishments and entrapment. When "Téng Shé Tiaojiao" appears, ghosts and monsters approach closely. When "Chúquè Tóu Jiāng" appears, the soul and spirit become restless.

伏干飛干醫不明而藥味反症。飛宮伏宮人不安，而宅舍驚惶。大格小格胸膈便道不利，刑格悖格肢體脈絡相妨，熒入白兮病轉添，白入熒兮災自退，年月日時逢悖格，新舊災疫可參詳，五不遇兮將逝，六儀刑兮有傷，入墓羅網纏綿災異，反伏門迫迭罹凶殃，金為尸兮木為棺，尸入木兮寧得安，庚辛若來刑甲乙，飛入中宮哭聲喧。

When encountering "Hidden Chant" or "Flying Stem," the physician cannot clearly understand the condition, and the prescribed medicine may contradict the symptoms. When encountering "Flying Palace" or "Hidden Palace," the patient becomes restless, and even the house is filled with alarm. When encountering "Great Obstruction" or "Small Obstruction," there is difficulty in breathing and problems with urination and defecation. When encountering "Crime Obstruction" or "Opposition Obstruction," the limbs and meridians are obstructed. When encountering "Flashing White," the illness worsens; when encountering "White into Flash," the illness will naturally subside. If the year, month, day, or hour encounters "Opposition Obstruction," both new and old illnesses can be understood from this. When encountering "Five Unfavorable Times," the person may not survive; when encountering "Six Instruments Attacked by Crime," there is injury on the body. Entering the grave or falling into the heaven and earth net indicates prolonged illness without resolution. Encountering "Return Chant," "Hidden Chant," or gate pressure leads to continuous misfortune. Metal represents the corpse, wood represents the coffin; if the corpse enters the coffin, how can one find peace? If庚 and 辛 attack 甲 and 乙 and fly into the central palace, there will be continuous weeping.

值符：值符，胎孕母。螣蛇，漏胎。太陰，穩婆。六合，男女。勾陳、白虎，產門、木催、產神。朱雀、元武，胎衣、惡濁。九地，胎神。九天，產神。值使：休，胎產穩遲，主男。生，胎產利，主男。傷，產母有驚，主男。杜，防產空，主女。景，胎安產速，主女。死，子母不利主生女。驚，有損折之憂，主女。開，利產忌胎主生男。

Divination for pregnancy and childbirth begins by determining the roles of the eight spirits: the Chief Symbol governs the pregnant mother; the Snake governs miscarriage and spotting; the Tai Yin governs the midwife; Liu He governs the gender of the child; Gou Chen and Bai Hu govern the birth canal,催生 items, and the birth deity; Zhu Que and Yuan Wu govern the placenta and lochia; Jiudi governs the fetal deity; and Jiu Tian governs the birth deity. Then, using the eight gates for interpretation: Xiu Men indicates a safe pregnancy with a delayed delivery, often resulting in a male child; Sheng Men indicates a smooth pregnancy and delivery, often resulting in a male child; Shang Men indicates the mother experiencing fear but still results in a male child; Du Men warns of a possible miscarriage, often resulting in a female child; Jing Men indicates a safe pregnancy with a rapid delivery, often resulting in a female child; Si Men indicates unfavorable conditions for both mother and child, often resulting in a female child; Jing Men indicates concern for injury or loss, often resulting in a female child; and Kai Men is favorable for delivery but unfavorable for pregnancy, often resulting in a male child.

十干：甲，胎於酉，養於戌、生於亥、死於午。乙，胎申、養未、生午、死亥。丙，胎未、養丑、生寅、死酉。丁，胎亥、養戌、生酉、死寅。戊，胎子、養丑、生寅、死酉。己，胎亥、養戌、生酉、死寅。庚，胎卯、養辰、生巳、死子。辛，胎寅、養丑、生子、死巳。壬，胎午、養未、生申、死卯。癸，胎於巳、養於辰、生於卯、死於申。

To determine the time of birth and delivery, take the four positions of each Heavenly Stem: its "womb" (胎), "nourishment" (养), "growth" (长生), and "death" (死). For example, Jia is in the womb in You, nourished in Xu, grows in Hai, and dies in Wu. Yi is in the womb in Shen, nourished in Wei, grows in Wu, and dies in Hai. Bing is in the womb in Wei, nourished in Chou, grows in Yin, and dies in You. Ding is in the womb in Hai, nourished in Xu, grows in You, and dies in Yin. Wu is in the womb in Zi, nourished in Chou, grows in Yin, and dies in You. Ji is in the womb in Hai, nourished in Xu, grows in You, and dies in Yin. Geng is in the womb in Mao, nourished in Chen, grows in Si, and dies in Zi. Xin is in the womb in Yin, nourished in Chou, grows in Zi, and dies in Si. Ren is in the womb in Wu, nourished in Wei, grows in Shen, and dies in Mao. Gui is in the womb in Si, nourished in Chen, grows in Mao, and dies in Shen.

九星：蓬，水旺氣。任，土旺氣。沖，木旺氣。輔，木旺氣。英，火旺氣。芮，土旺氣。禽，土旺氣。柱，金旺氣。心，金旺氣。九宮：一，本局日時及申未日寅時主生男。二，四維土陽主生男。三，本局日時或丑寅日時生。四，節申子辰氣巳酉丑，反此有坎坷刑害。五，節氣土雙頂生。六，節寅午戌，男防虛驚，氣亥卯未女怕休囚。七，本局日時及辰巳日亥時生主女。八，四庫土陰主女。九，本局日時生或酉日卯時及亥日巳時生。

Further dividing the nine stars'prospering qi (prosperous qi): Tianpeng belongs to the prosperous qi of water, Tianren belongs to the prosperous qi of earth, Tianchong belongs to the prosperous qi of wood, Tianfu belongs to the prosperous qi of wood, Tianying belongs to the prosperous qi of fire, Tianrui belongs to the prosperous qi of earth, Tianqin belongs to the prosperous qi of earth, Tianzhu belongs to the prosperous qi of metal, Tianxin belongs to the prosperous qi of metal. Further dividing the nine palaces' mastery over birth periods and gender: the first palace encountering the day and hour of the original chart, as well as the寅 hour on申 day or未 day, indicates the birth of a male child. The second palace, belonging to the four directions' earth and being yang, indicates the birth of a male child. The third palace encountering the day and hour of the original chart, or giving birth on Chou or Yin day and hour. The fourth palace corresponds to the solar terms of Shen-Zi-Chen (Water triad) and the qi of Si-You-Chou (Metal triad); if this is opposite, the birth may encounter difficulties and punishments. The fifth palace corresponds to the solar terms of earth, indicating the birth of twins. The sixth palace corresponds to the solar terms of Yin-Wu-Xu (Fire triad), and the birth of a male child should be cautious of unexpected disturbances; if it corresponds to the qi of Hai-Mao-Wei (Wood triad), the birth of a female child should be cautious of falling into weakness and confinement. The seventh palace encountering the day and hour of the original chart, as well as giving birth at the Hai hour on Chen day or Si day, indicates the birth of a female child. The eighth palace belongs to the four repositories' earth and is yin, indicating the birth of a female child. The ninth palace encountering the day and hour of the original chart for birth, or giving birth at Mao hour on You day or Si hour on Hai day.

門戶：地戶無刑胎必穩，天門吉馬產無虞，門戶合陽星主男，陰星主女。三甲：孟甲胎穩產遲疑，開男闔女斷因依，仲甲胎懸孕將產，開闔小產刑沖機，季甲胎虛即產子，開合虎馬定時期，孟利初胎，仲利次胎，季利三胎，看年命落何甲下。

The method of portal divination states that the earth gate should not suffer punishment, ensuring a safe pregnancy; if the heavenly gate is accompanied by auspicious deities and the Heavenly Horse, childbirth will be free from worries. A pairing with a yang star indicates the birth of a male child, while a pairing with a yin star indicates the birth of a female child. The method of the three stems: the first stem indicates a stable pregnancy but delayed delivery; if the opening occurs, it signifies the birth of a male child, and if the closing occurs, it signifies the birth of a female child, thus determining the cause. The second stem indicates a suspended and undetermined fetal position, nearing childbirth, with signs of miscarriage and punishment and clash hidden between opening and closing. The third stem indicates a weak fetal energy that leads to immediate childbirth, with the timing determined by the Heavenly Horse and White Tiger at the moment of opening and closing. Additionally, the first stem is favorable for the first child, the second stem for the second child, and the third stem for the third child; by determining which stem the mother's birth year falls under, one can know the outcome.

論干支：日干為母時干子，納音之中辨男女，順生利產逆生時，化合胎刑奇耦取，旺相休囚與孤虛，課元用神飛伏旨，大象無疵是吉徵，化父化鬼憂危體，行年木命納音詳，天喜生氣時方舉。

Discussing the Heavenly Stems and Earthly Branches: The Day Stem represents the mother, and the Hour Stem represents the fetus. The gender is determined by the Nayin sound element. A birth in the order of generation is favorable for delivery, while a birth in the reverse order depends on the hour. The transformed deity, the combined deity, the fetal position, and the position of crime are all determined according to odd and even, yin and yang. Further combine with prosperity and strength, weakness and confinement, solitude and deficiency, as well as the meaning of the lesson's origin, the useful deity, and the flying palace and hidden palace. If the overall divination image has no flaws, it is a good omen. If it transforms into the mother's deity or the official ghost deity, there will be danger to the mother and child. One must also carefully examine the year of movement, the original destiny, and the Nayin sound element. Only when "Heavenly Joy" and life qi appear at the right time will the delivery occur.

論值符：產母直符子六合，刑因旺相吉凶訣，蛇白催六是生期，地陰合六當出月，推求時日兩不傷，子母團圓不須說，專責符元起何親，輪飛之宮可生合，吉凶男女細參詳，陰陽奇耦官儀撥。

On the Chief Symbol: For a woman in childbirth, the Chief Symbol is the main focus, while for the fetus, the Liu He is the main concern. Then, one should seek the principles of auspiciousness and inauspiciousness from the aspects of mutual conflict and the state of prosperity and strength. When the Teng She and Bai Hu stimulate the Liu He, it indicates the time of delivery. When the Jiudi and Tai Yin combine with the Liu He, delivery will occur after the month is completed. One should also examine whether the day and hour are free from harm, ensuring the mother and child are safe and united. Furthermore, one should specifically look at which of the Six Relations the Chief Symbol originates from, and whether the flying cycle reaches the palace in a way that is mutually generating and harmonious. As for auspiciousness or inauspiciousness and the gender of the child, one should carefully consider the yin and yang and the odd and even, determining them based on the official star and the Six Instruments.

論值使：值使推詳羆與熊，門吉陽宮產豹龍，陰門陰宮瑤池女，刑格空亡最忌逢，宮制門兮多不育，門制宮兮畧有驚，若卜胎產全吉利，宮馬相生天馬騰。

On Duty Gate: Using the concept of Duty Gate to determine whether the child is male or female. If a favorable gate falls in a yang palace, the child is likely a strong and fierce son like a dragon or leopard. If a yin gate falls in a yin palace, the child is likely a graceful and ethereal daughter like a fairy from the Jade Pool. It is most undesirable to encounter punishments, restrictions, or voids. If the palace restrains the gate, the child is mostly unlikely to survive. If the gate restrains the palace, there may be some danger. If one wishes to predict a completely auspicious pregnancy and childbirth, it is necessary for the palace and the Post Horse to be mutually supportive. When the Heavenly Horse rises and moves vigorously, that is the best situation.

論十干：儀主母兮奇主男，生合刑囚逐類看，胎養生死詳時日，起元飛加上下探。論九星：九星陰陽判胎孕，旺相休囚時日論，胎逢死廢孤與虛，起飛宮次五行門。入墓逢生辨速遲，當今孕寔產將近，就中形體可參詳，入鬼入財與入印，化空逢生產物客，化死坐墓產憂門。

On the Ten Heavenly Stems: The Six Instruments represent the mother, and the Three Marvels represent the child. They should be examined according to birth, combination, conflict, and confinement. The positions of fetal development, nurturing, birth, and death should be carefully analyzed based on the day branch and time. When considering the origin and movement of the palace, both upper and lower aspects should be investigated. On the Nine Stars: The Nine Stars are divided into yin and yang to determine fetal development. Prosperity, strength, weakness, and confinement should be assessed based on the day and hour. If the fetal position encounters death qi, waste qi, or isolation, it should be analyzed according to the sequence of the palace and the five phases. If the fetus enters a tomb but is also supported by a beneficial force, it can distinguish between a quick or delayed delivery; if the fetal energy is currently strong, then delivery is imminent. The physical form of the fetus can also be inferred: entering the official ghost, wife's wealth, or seal official positions has different implications. If the transformation is empty and then supported by a beneficial force, the child will be like a traveler who cannot stay; if the transformation is death and sits in a tomb, there will be worries at the time of delivery.

論九宮：九宮起元分節氣，節氣分時猶阻滯，胎臨馬兮當轉移，長生得馬產育易，金火逢空將臨盆，水木逢空擬不濟，廢土空陷必墮胎，酌取年命斷來意。論門戶三甲：占斷胎產有妙訣，門戶陰陽甲開合，陽開問產盡亨通，陰闔胎安不須忌。

On the Nine Palaces: The Nine Palaces begin with the starting point, which is divided according to the solar terms, and then further divided into hours. However, dividing too finely may cause obstructions. If the position of the fetus is on the Post Horse, it indicates movement and change in the fetal condition. If the position of Growth also coincides with the Post Horse, then childbirth will be smooth. If the metal and fire combination meets an empty position, labor is about to begin. If the water and wood combination meets an empty position, things will not go well. If the wasted earth combination falls into an empty and陷 position, miscarriage is certain. All these must be considered in relation to the woman's birth year and destiny to determine the meaning. On the Gates and the Three Mandates: There is a special method for divining pregnancy and childbirth, which depends on the yin and yang of the Gates and the opening and closing of the Three Mandates. If it meets yang and is open, childbirth will be smooth. If it meets yin and is closed, the fetal condition will be stable, and there is no need to be cautious.

論吉凶格：返首偏宜問孕，跌穴占產為祥，白虎猖狂產母似有驚險，青龍逃走孕子恐有悽惶。遁格雖多吉利，其中尚有微疵，詐假本非凶格，胎產各有疑忌。三奇得使，究儀神之陰陽，可辨弄章弄瓦，玉女守門，考宮次之主墓，遂知男吉女良，蛇夭矯而孕非禎祥，也遂虞穩婆作弊。雀投江而子之長年，又兼小產須防。

Discussing auspicious and inauspicious patterns: obtaining "Wu" (青龙返首) is most favorable for predicting pregnancy; obtaining "Flying Bird Falling into a Pit" (飞鸟跌穴) indicates a吉祥 outcome for childbirth. Encountering "White Tiger Rampant" (白虎猖狂) suggests possible danger for the mother; encountering "Azure Dragon Fleeing" (青龙逃走) implies potential hardship for the fetus. Although the遁格 pattern generally indicates favorable outcomes, there may be minor flaws. Fraudulent or deceptive patterns are not inherently inauspicious, but their use in matters of pregnancy and childbirth may involve uncertainties. If "Three Marvels in Command" (三奇得使) is obtained, one should examine the Six Instruments and the Eight Symbols' yin and yang to determine whether the child will be a son or a daughter. If "Yü Nu Guarding the Gate" (玉女守门) is obtained, one should investigate the sequence of palace positions and the associated burial sites to discern whether it is favorable for a male or a female. Encountering "Téng Shé Twisting and Turning" (螣蛇夭矫) indicates that pregnancy is not a favorable omen and one should also be cautious of dishonest midwives. Encountering "Zhu Que Throwing Himself into the River" (朱雀投江) suggests that the child may live a long life, but one should also be wary of premature birth.

伏干飛乾產母未免啾唧，飛宮伏宮嬰兒必定狼當，大格小格母子鮮獲全濟，刑格悖格胎前產後不昌，歲月格而胎重如山，時日格而坐草彷徨，入白入熒胎產應分遲速，而吉凶逐宮推算，返吟伏吟胎產責辨，星門而返伏二項分詳，星軺而胎不寔，門反而臨產乖張。若是星門皆反，雖然產速有妨。不遇兮災異，刑擊兮凶殃，入墓網羅產不利，男女年命不可忘。

When encountering "Hidden Chant" or "Flying Stem," the mother will inevitably experience discomfort and moaning; when encountering "Flying Palace" or "Hidden Palace," the infant will certainly face difficulties. When encountering "Great Pattern" or "Small Pattern," mother and child will find it hard to both be safe; when encountering criminal pattern or contradictory pattern, both before and after childbirth will be unsmooth. When encountering "Year Pattern" or "Month Pattern," the fetal energy will be heavy as a mountain; when encountering "Hour Pattern" or "Day Pattern," the mother will be confused and helpless at the time of giving birth. When encountering "White enters Fluorescent" or "Fluorescent enters White," the speed of childbirth should be considered separately, and fortune and misfortune should be calculated according to each palace. When encountering "Return Chant" or "Hidden Chant," divination regarding childbirth should clearly distinguish whether it is the star returning and hiding or the gate returning and hiding, and each should be carefully analyzed: if the stars are light and unstable, the fetal energy will be insufficient; if the gates encounter return chant, there will be many troubles during childbirth. If both stars and gates form return chant, although childbirth may be quick, there will still be some hindrance. When encountering "Five Unfavorable Hours," it indicates calamity; when encountering "Six Instruments Hit by Crime," it indicates misfortune. Entering the tomb or falling into the sky net and earth net indicates unfavorable childbirth. In addition, the birth years of both the mother and the father should always be considered.

值符：值符，婚主。螣蛇，唆使。太陰，女妁、男飾。六合，婿媒、禮物。勾陳、白虎，阻撓、刑尅。朱雀、元武，口舌、奸詐、欺瞞、說合。九地，蓬滯、女室、遠涉。九天，懼悅、軒昂、男家。值使：休，中男、遲滯。生，少男、年齡不等。傷，長男、男家更變。杜，長女、髮稀、女家失約。景，中女、虛詐。死，母姑、婆囂。驚，少女、殘疾。開，父老、妝奩。

Divination for marriage begins by determining the roles of the Eight Gods: the Chief Symbol represents the person arranging the marriage; the Snake represents someone inciting or meddling; the Tai Yin represents the female matchmaker and the embellishment of the male side; Liu He represents the son-in-law, matchmaker, and dowry; Gou Chen and Bai Hu represent obstacles and punishments; Zhu Que and Yuan Wu represent disputes, deceit, and deception, as well as mediation; Jiudi represents delays, the female family's private chamber, and distant marriages; Jiu Tian represents both fear and joy, and represents the male family. Then, using the Eight Gates to determine the characters involved: Xiu Men represents the middle son, with many delays; Sheng Men represents the young son, indicating an age difference between the two sides; Shang Men represents the elder son, indicating a change of heart by the male side; Du Men represents the elder daughter, with thin hair, and indicates the female side failing to keep promises; Jing Men represents the middle daughter, who is often deceitful; Si Men represents the mother or maternal aunt, with disputes between mother-in-law and daughter-in-law; Jing Men represents the young daughter, who may have a disability; and Kai Men represents the elderly father or grandfather, and also represents the dowry and wedding gifts.

十干：甲，男家長。乙，媒妁、姨、秀媚。丙，媒、躁急。丁，媒使、柔順。戊，禮儀。己，女敦厚。庚，奸讒、刑門。辛，媒紅白。壬，媒妁、姑、長女。癸，婚期、婆。九星：蓬，黑矮暗疾。任，孿僻、丑貌。沖，雄聲長瘦。輔，富厚、才貌。英，紫赤、細麻、大聲。芮，斑點、黃黑、腰大。禽，端正。柱，清瘦、須厲聲突。心，平麗有為。

The ten Heavenly Stems are associated with the following: Jia represents the male head of the family; Yi represents matchmakers, maternal aunts, and people with graceful appearances; Bing represents matchmakers with a quick temper; Ding represents matchmaker's servant girls with gentle temperaments; Wu represents the ceremonies of marriage proposals; Ji represents women who are kind and steady; Geng represents cunning and deceitful people, and also signifies the destruction of the family; Xin represents matchmakers who pass messages and letters; Ren represents matchmakers, maternal uncles, and the eldest daughter; Gui represents the wedding date and also old women. The nine Stars are associated with the following appearances: Tianpeng represents dark skin, short stature, and hidden illnesses; Tianren represents twisted limbs, crooked features, and an ugly appearance; Tianchong represents a deep voice and a tall, thin body; Tianfu represents a wealthy family, intelligence, and beauty; Tianying represents a purple and red complexion, small freckles, and a loud voice; Tianrui represents a face with spots, a yellow or black complexion, and a thick body; Tianqin represents a proper and upright appearance; Tianzhu represents a thin body, prominent hair, and a harsh voice; Tianxin represents a beautiful and refined appearance with ability.

九宮：一，得令，幽閒貞靜；失令，蕩佚風塵。二，得令敦厚。三，得令，半儀丰采；失令，疤痣淫佚。四，節申子辰緇黑聰明，氣巳酉丑，黃閏剛決。五，節四維土，氣四庫土。六，節寅午戌麻赤，氣亥卯未清俊。七，得令，名門大家；失令，刑尅孤寡。八，失令，踒跛。九，得令，秀長；失令，飄逸、夭折、殘疾。

The nine palaces are divided according to the qualities and social status they represent. The first palace, when in command, indicates a gentle and virtuous nature; when not in command, the person may be reckless and fall into the company of the disreputable. The second palace, when in command, signifies a kind and sincere character. The third palace, when in command, indicates a decent appearance; when not in command, the person may have facial blemishes or moles and be inclined to licentiousness. The fourth palace corresponds to the water trinity of Shen-Zi-Chen, indicating dark skin and intelligence; if it corresponds to the metal trinity of Si-You-Chou, the person has a yellowish, smooth complexion and a decisive nature. The fifth palace corresponds to the four cardinal soils and the four reservoir soils. The sixth palace corresponds to the fire trinity of Yin-Wu-Xu, indicating a red complexion with facial hair; if it corresponds to the wood trinity of Hai-Mao-Wei, the person is handsome and refined. The seventh palace, when in command, indicates noble birth; when not in command, the person may suffer from misfortunes and be isolated. The eighth palace, when not in command, indicates a limp and difficulty in movement. The ninth palace, when in command, indicates a tall and graceful figure; when not in command, the person may be fickle and light-hearted, or suffer from early death or disabilities.

門戶：男家責天門，女家責地戶，門戶值直符、太陰、九天、九地、六合者，男昌女盛。三甲：孟甲宜長男、長女，占利於初婚。仲甲宜中男、中女占。季甲宜少男、少女，占利於再醮。陽開無刑，男家富麗；陰闔無刑，女家父麗。

The method of door and gate: For a male family, they look at the heavenly gate; for a female family, they look at the earthly gate. If the door and gate are occupied by the "Chief Symbol," "Too Yin," "Nine Heavens," "Nine Earths," and "Six Harmonies," these are auspicious deities, indicating prosperity for the male family and flourishing for the female family. The method of the three stems: The first stem is suitable for pairing with the eldest son and daughter, which is favorable for the first marriage; the second stem is suitable for pairing with the middle son and daughter; the third stem is suitable for pairing with the youngest son and daughter, which is favorable for remarriage or taking a second wife. If a stem is yang and opens without being harmed, the male family will be prosperous and wealthy; if a stem is yin and closes without being harmed, the female family will be abundant and beautiful.

論干支：日干為男時干女，納音生尅從中取，時日生合兩和諧，化從變體有無理，化父化鬼事難成，化子化財婚可許，金水相傷貴時令，水火尅濟上下舉，大約休尅事無妨，旺刑沖制非為美，考取年命及類神，害門休劣辨大體。

In discussing the Heavenly Stems and Earthly Branches: the Day Stem represents the male partner, and the Hour Stem represents the female partner. The judgment should be based on the generation and control relationships of the Nayin sound elements. If the Hour and Day Stems are mutually generating or harmonizing, the two families are in harmony. If the transformed spirit (huà shén) changes its form, one should check whether it makes sense: if it transforms into the parents' yao or official ghost yao, the marriage is unlikely to succeed; if it transforms into the descendants' yao or wife's wealth yao, this marriage can be accepted. If metal and water harm each other, one should check whether the season is appropriate; if water and fire control and assist each other, then both upper and lower aspects should be considered. In general, if something is in a state of rest and is controlled, the matter is still acceptable; if it is in a flourishing state but suffers from punishment and clash or is subdued, it is not favorable. Finally, one should also examine the birth years and life spans of both parties, as well as the superiority and inferiority of the harmful gate and the rest gate to determine the overall situation.

論值符：男婚女嫁貴陰合，生旺相資登姻牘，螣蛇朱雀是媒婆，勾陳白虎破婚局，地遲天速元詐虛，直符婚娶大機軸。論值使：直使從來考破成，方位老少亦同徵，合占無尅誠為吉，休囚空陷枉勞心。

On the Value Symbol: For a man's marriage and a woman's marriage, it is important that yin and yang are in harmony, and that each supports the other, so that the marriage can be properly established. "Teng She" and "Zhu Què" are like matchmakers who facilitate the marriage, while "Gou Chen" and "Bai Hu" are those who disrupt the marriage. "Jiu Di" indicates delay, "Jiu Tian" indicates speed, and "Yuan Wu" signifies false affection and deceit. In summary, the Value Symbol is a key factor in determining marriage. On the Duty Gate: The Duty Gate has traditionally been used to examine whether a marriage will succeed or fail. The direction and the age of the person are also verified through this. If the combination is harmonious and not overcome, it is a favorable sign; but if it falls into a weak and confined position, or into an empty or trapped state, then all efforts are in vain.

論十干：三奇六儀判陰陽，男女情形別樣妝，奇不墓兮儀不繫，正合旁合逐日詳。論九星：九星分類識性情，亦如身命考原因，已過將來論時令，貧富貴賤透玄靈。

On the Ten Heavenly Stems: The Three Marvels and Six Instruments differentiate yin and yang, and the circumstances of male and female partners have different embellishments. It is good for the Three Marvels not to enter their墓 (mound) and the Six Instruments not to be bound. As for proper conjunctions or lateral conjunctions, they should be carefully examined day by day. On the Nine Stars: The classification of the Nine Stars can recognize a person's temperament, and like divining one's destiny, it is important to consider their origin. The qi that has passed and the qi that is coming should be discussed according to the seasonal timing, and from this, the secrets of poverty, wealth, nobility, and humility are revealed.

論九宮：起元水局多淫蕩，得吉無刑真端相，只嫌背時與孤虛，勉強成親坎坷狀，起元火局疑虛詐，得吉男才女貌吉，若是背時與刑墓，婚娶不久而生疤，起元木局主和柔，清秀淑人君子流，若值刑墓囚空廢，暗疾殘傷不自由，起亢金局兩和諧，得令無沖屏雀開，若犯刑沖空廢墓，痴瘦黑肥都帶來。

Discussing the Nine Palaces: Those who start with the Water formation often indicate a tendency towards licentiousness; if they receive auspicious deities without suffering punishment, they may indeed appear dignified. However, they are still disliked for being out of season and encountering isolation and emptiness, which would lead to an uneasy marriage and future hardships. Those who start with the Fire formation are suspected of having insincerity and deceit; if they receive auspicious deities, the man will be talented and the woman will be beautiful, indicating a good match. However, if they are out of season and encounter punishment or storage, there will be problems shortly after marriage. Those who start with the Wood formation indicate a gentle and mild nature, suggesting a refined and virtuous woman and a gentleman. If they encounter punishment, imprisonment, emptiness, or wasteland, they may suffer from hidden illnesses and injuries, and lack control over their own lives. Those who start with the Metal formation indicate mutual harmony; if they are in season and not affected by conflict, they will form a good relationship like a peacock shot through by an arrow on a screen. However, if they encounter punishment, conflict, emptiness, wasteland, or storage, they will bring about problems such as dullness, thinness, darkness, and obesity.

論門戶：門戶吉泰兩相當，門凶戶吉男不昌，戶凶門吉女不利，門戶皆凶男女傷。論三甲：孟甲逢門婚正宜，仲季相依亦共推，最怕囚兼刑尅闔，休廢男女皆趦趄。

Discussing the gate and door: When both the heavenly gate and earthly door are auspicious and peaceful, the two families are suitable for marriage. If the gate is凶 but the door is吉, the male family will not prosper; if the door is凶 but the gate is吉, the female family will suffer. If both the gate and door are凶, both families will suffer damage. Discussing the three heavenly stems: The first stem (孟甲) encountering a favorable gate is most suitable for marriage. The second stem (仲甲) and third stem (季甲) are mutually supportive, and the same principle applies. The most dangerous situation is when the stem is in囚气, accompanied by刑克 and 阖, and if it also falls in 休气 or 废地, both parties will hesitate and be indecisive.

論吉凶格：返首乘龍之婿，跌穴百兩之娘，虎狂龍走男女相傷，天遁人遁齊眉孟光，三詐五假過舍填房，得使而鸞妝耀日，守戶而女男掌綱，蛇妖而婦女激聒，投江而媒妁不良，伏干飛干多應剛悍，伏宮飛宮彼此狼當，大格小格鰥寡孤獨，刑格悖格男女暴強，歲月格而公姑不利，時日格而夫妻不長，入熒入白各懷私意，不遇兮有變，刑擊兮性狂，入墓羅網定受屈，返伏門迫恐招殃，男女年命乘生合，白髮兒孫滿畫堂。

Discussing auspicious and inauspicious patterns: obtaining "Wu" signifies marrying a wealthy and prosperous husband; obtaining "Flying Bird Falling into a Hole" indicates a bride being welcomed with a hundred carriages. Encountering "White Tiger Rampant" or "Azure Dragon Fleeing" leads to mutual harm between the couple. Obtaining "Heavenly Escape" and "Human Escape" suggests a harmonious and respectful marital relationship like that of Liang Hong and Meng Guang. Obtaining "Three Deceptions" and "Five Falsehoods" often indicates a second marriage or a wife who is not the first wife. Obtaining "Three Marvels in Command" signifies a bride in splendid attire and great honor; obtaining "Female Guardian at the Door" suggests a strong-willed wife who dominates the household. Encountering "Tang She Twisting" indicates a quarrelsome and noisy wife; encountering "Red Bird Drowning in the River" suggests an untrustworthy matchmaker. Encountering "Hidden Heaven" and "Flying Heaven" often indicates a fierce and stubborn personality; encountering "Hidden Palace" and "Flying Palace" suggests mutual embarrassment and discomfort. Encountering "Great Pattern" and "Small Pattern" indicates being single, widowed, or childless; encountering criminal patterns and contradictory patterns suggests a violent and stubborn nature in both partners. Encountering "Year Pattern" and "Month Pattern" is unfavorable to the in-laws; encountering "Hour Pattern" and "Day Pattern" suggests an unstable marriage. Encountering "Fluorescent Entering White" and "White Entering Fluorescent" indicates both parties harboring private intentions. Encountering "Five Unfavorable Times" suggests changes in the middle of the relationship; encountering "Six Instruments Attacking Crime" indicates a hot-tempered and impulsive nature. Entering a tomb or falling into the Heavenly and Earthly Net indicates suffering injustice; encountering "Return Chant" and "Hidden Chant" along with gate pressure may lead to misfortune. If both partners' birth years and months are in a mutually generating and harmonious relationship, they will live happily together, old and white-haired, with many descendants.

論值符：值符，塋壙、龍神、結聚、形勢、起伏、去向。螣蛇，道路、羅星、對岸、去脈。太陰，穴順起風、右仲昌弓。六合，向道植樹、左右右弓。勾陳、白虎，護沙、內勢拱對、外勢右沙。朱雀、元武，明堂、原長水、主山來龍。九地，穴窩、臍跌歇之情。九天，向、屏障照臨之勢。

When divining for burial site feng shui, first distinguish the forms governed by the Eight Gods: the Chief Symbol oversees the tomb site, dragon spirit, gathering of qi, the shape and direction of hills; the Snake oversees roads, water mouths, the star formations at the opposite bank, and the direction of the qi flow; the Tai Yin oversees the wind direction at the site and the right-hand sand formations that curve like a bow; the Liu He oversees the road facing the site, planting trees, and the surrounding embrace on both sides; the Gou Chen and Bai Hu oversee the protective sand around the tomb, the relative embrace of internal and external forms, and the right sand; the Zhu Que and Yuan Wu oversee the Bright Hall, long flowing water, and the main mountain's approach; the Jiudi oversees the depression of the tomb site and the condition of the umbilical hollow and broken stops; the Jiu Tian oversees the facing direction and the majestic presence of barriers.

值使：休，壬子癸黃泉在辰忌辰戌日時。生，丑艮寅黃泉在寅忌丙寅日時。傷，甲卯乙黃泉在申忌庚申日時。杜，辰巽巳黃泉在酉忌辛酉日時。景，丙午丁黃泉在亥忌己亥日時。死，未坤申黃泉在卯忌乙卯日時。驚，庚酉辛黃泉在巳忌丁巳日時。開，戌乾亥黃泉在午忌丙午日時。

The eight gates are assigned to the twenty-four mountains, each with its corresponding underground evil position and forbidden days and times. The Xiu Men is paired with the three mountains of Ren, Zi, and Gui, with the underground evil position at Chen, and it is forbidden on Chen days and戌 days, as well as at Chen and戌 hours. The Life Gate is paired with the mountains of Chou, Gen, and Yin, with the underground evil position at Yin, and it is forbidden on Bingyin days and hours. The Shang Men is paired with the mountains of Jia, Mao, and Yi, with the underground evil position at Shen, and it is forbidden on Gengshen days and hours. The Du Men is paired with the mountains of Chen, Xun, and Si, with the underground evil position at You, and it is forbidden on Xinyou days and hours. The Jing Gate is paired with the mountains of Bing, Wu, and Ding, with the underground evil position at Hai, and it is forbidden on Jihai days and hours. The Death Gate is paired with the mountains of Wei, Kun, and Shen, with the underground evil position at Mao, and it is forbidden on Yimao days and hours. The Jing Door is paired with the mountains of Geng, You, and Xin, with the underground evil position at Si, and it is forbidden on Dingsi days and hours. The Open Door is paired with the mountains of Xu, Qian, and Hai, with the underground evil position at Wu, and it is forbidden on Bingwu days and hours.

十干：甲，黃泉震庫在未，忌寅水向，忌亥流。乙，黃泉巽庫在戌，忌辰水向，忌丑流。丙，黃泉巽庫在戌，忌午水向，忌寅流。丁，黃泉坤庫在丑，忌未水向，忌寅流。戊，居坎。己，居離。庚，黃泉坤庫在丑，忌申水向，忌申流。辛，黃泉干庫在辰，忌戌水向，忌辰流。壬，黃泉干庫在辰，忌亥水向，忌巳流。癸，黃泉艮庫在未，忌丑水向，忌巳流。

The ten Heavenly Stems are assigned to the underworld and their respective storage areas, along with the directions they should avoid for water flow: Jia's underworld is in Zhen, its storage is in Wei, it should avoid water flowing from the寅 direction and water flowing from the亥 direction; Yi's underworld is in Xun, its storage is in Xu, it should avoid water flowing from the辰 direction and water flowing from the丑 direction; Bing's underworld is in Xun, its storage is in Xu, it should avoid water flowing from the午 direction and water flowing from the寅 direction; Ding's underworld is in Kun, its storage is in Chou, it should avoid water flowing from the未 direction and water flowing from the寅 direction; Wu is located in Kan, Ji is located in Li. Geng's underworld is in Kun, its storage is in Chou, it should avoid water flowing from the申 direction and water flowing from the申 direction; Xin's underworld is in Qian, its storage is in Chen, it should avoid water flowing from the戌 direction and water flowing from the辰 direction; Ren's underworld is in Qian, its storage is in Chen, it should avoid water flowing from the亥 direction and water flowing from the巳 direction; Gui's underworld is in Gen, its storage is in Wei, it should avoid water flowing from the丑 direction and water flowing from the巳 direction.

九星：蓬，水形方尖。任，土形曲尖。沖，木形長斜。輔，木形秀麗。英，水形尖虛。芮，土形偏側。禽，土形方正。柱，金形仰缺。心，金形門窩。九宮：一，結穴水局。二，四維土。三，結穴木局。四，節申子辰，氣巳酉丑。五，節氣結穴土局。六，節寅午戌，氣亥卯未。七，結穴金局。八，四庫土。九，結穴火局。

The nine stars are used to distinguish mountain shapes: Tianpeng belongs to the water form, with a square shape and a sharp tip; Tianren belongs to the earth form, with a winding shape and a sharp tip; Tianchong belongs to the wood form, long and slanting; Tianfu belongs to the wood form, clear, elegant, and graceful; Tianying belongs to the fire form, with a shape similar to the sharp and hollow shape of the water form; Tianrui belongs to the earth form, leaning to one side and not straight; Tianqin belongs to the earth form, square and upright; Tianzhu belongs to the metal form, with a shape that is upturned and has a notch; Tianxin belongs to the metal form, resembling a door or a hollowed-out opening. The nine palaces are used to determine the shape of the site: the first palace forms a water site, the second palace belongs to the earth of the four directions, the third palace forms a wood site, the fourth palace corresponds to the seasons of Shen-Zi-Chen and the climate of Si-You-Chou, the fifth palace corresponds to the seasons and forms an earth site, the sixth palace corresponds to the seasons of Yin-Wu-Xu and the climate of Hai-Mao-Wei, the seventh palace forms a metal site, the eighth palace belongs to the earth of the four reservoirs, and the ninth palace forms a fire site.

門戶：迎向朝對看天門，擁護過峽看地戶。門貴合天乙、天馬、三吉門者，吉。戶貴合陰貴、九遁、五假者，佳。三甲：孟甲看左勢，主龍；仲甲看中勢，主穴；季甲看右勢，主河水。開忌無刑闔忌隔，內外開闔前後測，金開沙水沒收欄，全闔不化欠利益。

The method of examining the entrance and exit: look at the facing mountains that face the case to determine the heavenly gate, and examine the two sides that support and the winding ridge that tightens the energy to determine the earthly gate. The heavenly gate is considered favorable if it aligns with the "Heavenly Nobleman," "Heavenly Horse," and the three auspicious gates of opening, rest, and life. This is considered good. The earthly gate is considered favorable if it aligns with the阴 nobleman, nine evasions, and the five false formations. This is considered excellent. The method of the three stems: the first stem examines the left side's form, which governs the coming dragon; the second stem examines the middle's form, which governs the site; the third stem examines the right side's form, which governs the river water. When encountering an opening, it is only required that it is not harmed; when encountering a closure, it should not be blocked. Between internal and external openings and closings, one can determine the auspiciousness or inauspiciousness of the front and back. If the metal formation has an opening but the sand and water are not collected, blocked, or locked, or if it is entirely closed and cannot transform the energy, it lacks benefit.

論干支：日干為人時干地，納音所藏山向寄，兩干生合可遷葬，地尅人兮不愜意，日納山情時納向，山向無傷堪塋壙，其中有一犯刑傷，酌分改山與遷向，山向未可尅地元，時師點向無真傳，若尅人死亡者害，勸君另議向山看，化合中間定龍神，化旺須真假囚困，化氣納音相生合，得此衣紫與腰金，若再符使乘健旺，終始迪吉可安墳。

The day stem represents a person, the hour stem represents the land, and the sitting mountain and direction are embodied in the nayin sound element. When two stems mutually generate and harmonize, it is suitable for relocation of a tomb. If the land element reversely overcomes the person element, it will not be satisfactory. The nayin sound element of the day pillar represents the sentiment of the sitting mountain, while that of the hour pillar represents the momentum of the direction. If neither the mountain nor the direction is harmed, this place is suitable for building a tomb. If one of them is injured by punishment or injury, one should consider changing the mountain or the direction. The mountain and direction should not overcome the land element; if a land master randomly selects a direction without proper knowledge, he has not truly inherited the tradition. If the person element is overcome and causes harm, then another mountain and direction should be considered. From the harmonization, the dragon spirit can be determined. When the prosperity is transformed, one must distinguish whether it is genuine prosperity or false prosperity, and whether it falls into a state of confinement. The transformed energy and the nayin sound element should mutually generate and harmonize; with such a place, one can achieve official rank and wealth. If further the chief symbol and duty gate are in a strong and flourishing condition, then everything will proceed smoothly from beginning to end, and the tomb can be established.

論值符：值符占地火勢形，木火金土水類情，旺相休囚與孤虛，審時考宮可辨明，太陰穴情九地穴，明堂路案考朱蛇，向對屏障九天問，主山砂勢元白陳，用神不犯刑孤格，得合生合可壙塋。

On the Chief Symbol: When using the Chief Symbol to determine the land, first examine the mountain shape to see which form it belongs to, and observe the characteristics of wood, fire, metal, earth, and water. Then combine this with the prosperous and strong, weak and confined, and the concepts of isolation and deficiency. Investigate the season and examine the position of the palace, and the situation will become clear. The conditions of the tomb site are questioned through the Taiyin and Jiudi. The Bright Hall, roads, and case mountains are examined through the Vermilion Bird and Tengshe. The direction and barriers are questioned through the Jiu Tian. The main mountain and the surrounding hills are described by the Black Tortoise and White Tiger. As long as the Useful God does not commit a crime, does not encounter isolation, does not form a pattern, and is compatible and mutually generating, the land can be dug and a tomb can be built.

論值使：值使分占山與向，其中轉折多情況，休囚飛旺可立塋，旺飛休廢莫交創，好將飛伏兩參詳，彼此無傷宜山向，所忌煞曜時日逢，端的其中有此狀，更忌此使入此宮，宜速改遷方無恙。

On the Duty Gate: The Duty Gate should be considered separately for the mountain and the direction. The changes and transformations between them are quite varied. If a star moves from a weak and confined position to a flourishing one, it is suitable to build a tomb. However, if a star moves from a flourishing position to a weak and confined one, one should avoid starting any construction. It is best to examine both the flying palace and the hidden palace, ensuring they do not harm each other, so that the mountain and direction are harmonious. What is to be avoided is when Inauspicious Sha stars appear on the day and hour of breaking ground, which indeed brings danger. It is even more important to avoid the Duty Gate falling into an inappropriate palace, as one should then urgently relocate the tomb to avoid trouble.

論十干：十干查分所主，莫教鬼尅入關攔，尤嫌坐臨忌煞位，此地當年擬廢間，甲乙興隆左脈威，制主須教林木芟，庚辛眠外無驚險，昂首沖空右脈殘，丙丁得令跳峰秀，一有瑕疵口舌關，壬癸得元來脈厚，枯澀休囚後裔難，戊己球氈胎息地，須要生煞入其間，細查何干孤尅缺，堪斷其方缺廢殘，子父財官區以別，富貴兒孫一局頒。

Discussing the Ten Heavenly Stems: Each stem should be checked according to its governing position, and one must avoid having the official ghost to overcome and block the way. Especially if the mountain is located in a position that is disliked, then the land should be considered invalid for that year. If Jia and Yi are prosperous and strong, then the earth qi is flourishing, and the dragon ridge on the left has power. If the main mountain is controlled instead, then trees should be cut down to reduce its strength. If Geng and Xin are resting outside, there is no danger; but if they face upward toward the sky, the White Tiger terrain on the right will be missing. If Bing and Ding are in command, then the peaks are lively and beautiful; if there is any flaw, it will bring disputes and conflicts. If Ren and Gui have their original qi, the coming ridge is deep and solid; if they are dry and weak, the descendants will face difficulties. Wu and Ji are the places where qi gathers and forms a resting place, and they need the life qi and evil qi to be properly balanced. Then check which stem is in a lonely, overcome, or damaged position, and this will determine the deficiency and decline of that area. Finally, classify them according to sons and daughters, parents, wife and wealth, and officials and ghosts, and the wealth and status of the children will be determined by this arrangement.

論九星：大概九星要純粹，脫脫變鬼定衰替，吉報吉星吉更多，凶助凶威凶可畏，只要本星生本塋，飛伏兩宮僱祖利，欲查形勢折換情，進退加臨考星義，旺相休囚逐一詳，便知其形成與廢。

Discussing the nine stars: generally, the nine stars are valuable when they are pure. If they lose their original energy and transform into official ghosts, they are destined to decline. When a good star is supported by another good star, it becomes even more auspicious; when a bad star is further strengthened, its harmful effects become even more terrifying. As long as the original star can generate the original tomb, and both the flying palace and the hidden palace take care of the ancestral mountains, it is considered beneficial. To examine the changes in form and situation, one must study the concepts of incoming and outgoing energy and the meanings of the stars that are added or overlaid. Then, by carefully analyzing the prosperity, strength, weakness, and confinement of each star, one can determine whether the terrain is beneficial or not.

論九宮：九宮起元論山祖，元局不孤才可許，若有一局墜旬空，化氣不真非為美，即令全局總無傷，再將本局細參取，起從何宮飛向何，穿田過峽須尋迤，更看歸局歷幾辰，詳考變胎可脫體，倘得節次入生鄉，此是佳城天付與，上局得令左偏宜，中元依中下右取，應從節次別元情，得令失令因時舉。

On the Nine Palaces: The starting point of the Nine Palaces is used to determine the ancestral ridge of a mountain. If the original layout is not isolated, it can be considered a favorable site. If any part of the layout falls into the empty period, the transformed energy will not be genuine, and it cannot be considered good. Even if the entire layout is not harmed, one must carefully examine the original layout: from which palace it originates, to which palace it flies, and the trend of passing through fields and ridges must follow the terrain. Then observe how many chens the returning layout has passed through, and carefully examine whether the fetal energy can be transformed into a solid form. If each section enters a thriving area, this is a favorable site bestowed by heaven. For the upper period layout, it is suitable to be biased to the left; for the middle period, it follows the center; and for the lower period, it is suitable to be biased to the right. One should distinguish the conditions of each period according to their order, whether they are in command or not, all determined by the seasonal changes.

論門戶：門戶休囚易得徵，只看陰陽貴人星，陽吉星臨門發早，陰吉星臨戶後興，門吉戶凶門漸替，戶吉門凶先拂情，若見門戶全凶吉，終始如類說前程。論三甲：三甲區分左右中，龍穴砂水定其蹤，開闔就裡有微妙，用神得地是仙宮。

Discussing the gate and door: The prosperity or decline of the gate and door is easiest to verify by observing the yin and yang noble stars. If a yang noble star of good fortune is present at the heavenly gate, blessings will come earlier. If a yin noble star of good fortune is present at the earthly door, prosperity will come later. If the gate is favorable but the door is unfavorable, the family's fortune will gradually decline. If the door is favorable but the gate is unfavorable, the family will start off with difficulties. If both the gate and door are entirely unfavorable or entirely favorable, then the fortune will follow this pattern throughout. Discussing the three heavenly stems: The three heavenly stems govern the left, center, and right sides. Dragon, tomb, sand, and water each have their own positions. Within the concepts of opening and closing there are subtle distinctions. As long as the useful god is properly placed, it will be a divine land of blessings.

論吉凶格：返首兮回龍顧祖，跌穴兮蛇入龍窩，虎狂兮須推右水反跳，龍走兮只怕左脈奔騰，遁格各有取用，地遁得之喜非常，假格各有區別，鬼假逢之大吉利。三詐之格，壙當論深淺。三勝之宮，臨山城為妙地。得使而氣脈遠布，守門而拱護森嚴，門四戶切莫刑傷，值使與時元日元。天馬、私門要值六合、九天與值符、值使。蛇夭矯而穴情不實，須防道路穿傷，雀投江而案山低卸，還疑元神直流。伏干飛干，此地必有更變，猶恐後日作邊場。飛宮伏宮，此地必見凶咎，待看蟻屯與風透。

Discussing auspicious and inauspicious patterns: obtaining "Wu" (青龙返首) indicates the shape of a dragon returning to its ancestral origin; obtaining "Flying Bird Falling into a Cave" (飞鸟跌穴) signifies the image of a snake entering a dragon's nest. Encountering "White Tiger Rampant" (白虎猖狂) requires understanding that the water on the right side is violently flowing without restraint; encountering "Azure Dragon Fleeing" (青龙逃走) suggests fear that the dragon pulse on the left is rushing away without looking back. Each遁格 (dun ge) has its own use, among which obtaining "Earth遁" (地遁) is especially favorable. False patterns also vary, and when encountering "Ghost Pretender" (鬼假) in a burial context, it is actually very auspicious. If one obtains the "Three Deceptions" (三诈) pattern, one must consider the depth and shallowness during the excavation; if one obtains the "Three Victories" (三胜) palace, and it is located near mountainous terrain, it is a superb site. Obtaining the "Three Marvels with Duty" (三奇得使) indicates that the qi pulse spreads far and wide; obtaining "Female Deity Guarding the Gate" (玉女守门) suggests that the surrounding area is strictly protected. The three gates and four doors must not be harmed or injured, just as the duty gate, time origin, and day origin are. "Heavenly Horse" (天马) and the private door of the earth are best when accompanied by "Liu He" (六合), "Jiu Tian" (九天), and the chief symbol and duty gate. Encountering "Tie Sha Twisting" (螣蛇夭矫) indicates an unstable site, and one should be cautious of roads cutting through and damaging the site; encountering "Red Bird Falling into the River" (朱雀投江) indicates that the case mountain is low and sinking, and one should suspect that the original water is rushing directly away. Encountering "Hidden Dry" (伏干) and "Flying Dry" (飞干) suggests that this site will surely undergo change, and it may eventually become a battlefield in the future. Encountering "Flying Palace" (飞宫) and "Hidden Palace" (伏宫) indicates that this site will surely encounter misfortune, and one should observe whether ants gather in the site or if wind penetrates the coffin in the future.

大格小格水不朝而反射，刑格悖格砂不合而門傷，熒入白兮丑聲官非造出，白入熒兮尸靡棺爛遭殃，年月日時逢悖格，龍穴砂水可推詳，五不遇兮人丁不旺，六儀刑兮財帛分張，入墓羅網拱護皆帶刑煞，反伏門迫山向那得禎樣，符使休囚縱葬而不發，時日刑害雖用而喪亡，兩元納音無刑陷，符使生旺時葬之良。

When encountering "Great Obstruction" or "Small Obstruction," it indicates that water does not flow towards the site but instead flows against it, causing conflict. When encountering "Crime Obstruction" or "Contradiction Obstruction," it suggests that the surrounding landforms cannot be gathered together, leading to damage to the entrance and exit. When encountering "Fluorescent into White," it indicates the spread of scandal and legal troubles. When encountering "White into Fluorescent," it suggests decay of corpses, rotting coffins, and suffering. If the year, month, day, or hour encounters "Contradiction Obstruction," the fortune of dragon, grave, landforms, and water can be determined from this. When encountering "Five Unfavorable Times," it indicates that the people in the family are not thriving. When encountering "Six Instruments Mutual Attack," it indicates that wealth is scattered. When entering a tomb or falling into the heaven and earth net, the surrounding landforms all carry criminal and harmful influences. When encountering "Return Chant" or "Hidden Chant" along with gate pressure, the mountain and direction cannot achieve auspiciousness. When the chief symbol and duty gate are weak and confined, even if burial takes place, it will not bring fortune. When the day and hour encounter mutual attack or harm, even if this time is used, it is inevitable to suffer loss. It is essential that the nayin sound elements of day and hour are not subjected to mutual attack or harm, and the chief symbol and duty gate are in a state of growth and strength. Only then is the burial time considered excellent.

論值符：值符，農人、禾稼。螣蛇，蝗喃、蛙害。太陰，籽粒。六合，禾苗。勾陳、白虎，牛力、災殃。朱雀、元武，穗頭、旱蝗、根淺水澇。九地，田塍堆積收成。九天，場圃、栽插。值使：休，水灌溉。生，春耕。傷，耨耘。杜，苗梗。景，花節。死，秋收、籽粒。驚，收割。開，抽心、放葉、探穗。

When divining the harvest of crops, first determine the responsibilities of the eight deities: the Chief Symbol oversees farmers and crops; the Snake oversees locusts and frog pests; the Tai Yin oversees seeds; the Liu He oversees young crops; the Gou Chen and White Tiger oversee the strength of oxen and calamities; the Vermilion Bird and Black Tortoise oversee the heads of ears of grain, drought, locust plagues, and also shallow roots suffering from waterlogging; the Jiudi oversees field ridges and accumulated harvests; and the Jiu Tian oversees the fields and planting. Then, using the eight gates, determine the sequence of agricultural activities: the Xiu Men oversees water diversion and irrigation, the Sheng Men oversees spring plowing, the Shang Men oversees weeding and field cultivation, the Du Men oversees the growth of stems, the Jing Men oversees flowering and stem elongation, the Si Men oversees autumn harvest and fruiting, the Jing Men oversees reaping, and the Kai Men oversees the emergence of ears, leaf expansion, and grain development.

十干：甲，秧、牛力、人工、旱稻。乙，苗中木。丙，花豆。丁，穗麻。戊，黍、栗、棉、豆。己，稻穀、圍埂。庚，大麥、蟲。辛，小麥、籽粒、未雹。壬，漿汁、晚稻。癸，收實。九星：蓬，芒稻、粘稻、水災。任，旱稻、旱榖、風暴。輔，榖、粟、福神。英，花穗沖、旱焦。芮，秀實、神。禽，稼穡、真宰。柱，蟲瘟、枯焦。心，籽粒。

The ten Heavenly Stems correspond to the following crops: Jia governs seedlings, ox power, manual labor, and dry rice; Yi governs the wooden part of plants; Bing governs flowers and beans; Ding governs ears and hemp; Wu governs millet, sorghum, cotton, and beans; Ji governs rice and field ridges; Geng governs barley and also governs pests; Xin governs wheat and seeds, and also governs hail; Ren governs sap and late rice; Gui governs harvest and fruiting. The nine stars correspond to the following: Tianpeng governs芒稻 and sticky rice, and also governs water disasters; Tianren governs dry rice and dry grains, and also governs storms; Tianfu governs grains and millet, and is also a god of fortune; Tianying governs the shock of flower ears and drought; Tianrui governs the god of ripe grains; Tianqin governs crops and is the god of governance; Tianzhu governs pests, plagues, and withering; Tianxin governs seeds.

九宮：一，主菽，得令水勢大；中和，水漿、豐稔。二，得令，田禾好、四維土。三，主麻，失令，防旱荒；中和，花秀。四，節申子辰，氣巳酉丑。五，節五榖總宰，氣。六，節寅午戌，氣亥卯未。七，主麥，失令有尅，防蟲荒，無尅收成。八，四庫土，失令有偏枯。九，主禾，得令，豐熟；失莠草。

The nine palaces each govern specific crops: the first palace governs beans. If it is in command, water is abundant; if in harmony, water is sufficient and there is a good harvest. The second palace, when in command, results in good growth of crops, and it belongs to the four directions' earth. The third palace governs flax. If it is out of command, drought should be guarded against; if in harmony, the flowers will be beautiful. The fourth palace corresponds to the seasons of Shen-Zi-Chen and the climate of Si-You-Chou. The fifth palace corresponds to the seasons and is the overall master of the five grains. The sixth palace corresponds to the seasons of Yin-Wu-Xu and the climate of Hai-Mao-Wei. The seventh palace governs wheat. If it is out of command and is also attacked, pests and poor harvest should be guarded against; if not attacked, there will be a harvest. The eighth palace belongs to the four reservoirs' earth. If it is out of command, crops will be uneven and withered. The ninth palace governs millet. If it is in command, there will be a bountiful harvest; if out of command, the field will be full of weeds.

門戶：栽插花秀責天門，耨耘收割責地戶，陽開得令豐收，陰闔失令荒歉。三甲：甲宜早榖，仲甲宜中稻，季甲宜晚禾，陽開無刑不怕旱，陰闔刑格須慮水。

The method of portal divination: observe the planting and flowering of crops to determine the heavenly gate, and observe plowing and harvesting to determine the earthly gate. If it opens during a yang period and is timely, it indicates a bountiful harvest; if it closes during a yin period and is untimely, it indicates a poor harvest. The method of three heavenly stems: the first heavenly stem is suitable for planting early grain, the second for mid-season rice, and the third for late millet. If it opens during a yang period and is not harmed, it is not afraid of drought; if it closes during a yin period and encounters harm, it should be concerned about water disasters.

論干支：日干農人時干田，納音牛力時籽兼，時生日兮宜佃種，日尅時兮亦許全，反此須防有災變，納音化合考先天，課體之中怕金火，蟲荒焦旱查類銓，土木二象宜取用，水象氾濫正堪嫌，逐頂搜看田種子，參詳時令仔細言。

Discussing the Heavenly Stems and Earthly Branches: The Day Stem represents the farmer, the Hour Stem represents the field, and the Nayin sound element oversees the strength of the oxen used for plowing and the seeds sown. If the Hour Stem nourishes the Day Stem, it is favorable for renting land and farming. If the Day Stem overcomes the Hour Stem, it may still allow for preservation. If the opposite occurs, one should beware of calamities. The transformed deity and harmonious deity of the Nayin should be examined according to the Earlier Heaven numbers. Among the Lesson Patterns, the most feared are metal and fire. Pestilence, famine, and drought should be categorized and identified. Earthly and wooden elements are suitable to use, while water elements should be cautious of flooding. One should examine the condition of the fields and seeds one by one, and then carefully consider the season before making a judgment.

論值符：值符六合怕刑傷，飛宮伏宮生旺強，朱蛇元白加臨處，休囚無氣忌猖狂。論值使：值使東作與西成，門次條分優劣情，得令逢水無刑格，用神旺相細多能。

On the Chief Symbol: The Chief Symbol and Liu He both fear being harmed or afflicted. In flying palace and hidden palace, strength is achieved through birth and prosperity. If Vermilion Bird, Qingsha, Black Tortoise, and White Tiger are placed in positions of weakness and confinement, it is still acceptable, but it is most dangerous if they are strong and aggressive. On the Duty Gate: The Duty Gate governs spring plowing and eastern farming, as well as autumn harvest and western success. According to the order of the eight gates, the superiority and inferiority become clear. It is good if it is in season and encounters water without forming a harmful pattern. If the Useful God is prosperous and strong, then agricultural affairs can be carried out everywhere.

論十干：秧苗花粒逐干分，四季天時亦繼陳，主干乘生無刑擊，佐使兼濟榖如雲。論九星：九星五行各分行，吉星得令有收成，用神天星不生合，人力參差齟齬情。論九宮：九宮起元論所屬，旺相生合樹藝熟，時逢刑格與孤虛，反局古來宜種粟。

Discussing the Ten Heavenly Stems: The stages of growth such as sprouting, growth, flowering, and grain formation are each associated with the Heavenly Stems. The seasonal weather conditions are also sequentially arranged. If the main stem is riding on life qi and is not subjected to punishment or attack, and the auxiliary deities can also support it, then the harvest of grain will be abundant like clouds. Discussing the Nine Stars: The Nine Stars are classified according to the Five Phases, each with its own category. If the auspicious stars are in command, there will be a good harvest. If the Useful God does not harmonize or generate with the stars on the Heaven Plate, it indicates that human efforts are uneven and things will be obstructed and unsmooth. Discussing the Nine Palaces: The Nine Palaces start with their initial numbers and represent the things they belong to. If they are prosperous, strong, mutually generating, and harmonious, then the crops will mature. If the hour encounters a criminal pattern or a state of isolation and deficiency, then according to ancient methods, such an unfavorable year should be suitable for changing to planting millet.

論門戶：四季令星登門戶，無隔無刑榖麥富，門吉戶凶秋實虛，戶吉門凶春作悞。論三甲：三甲查分播種田，何開何闔各爭先（逐類未），三吉三勝來湊合，如茹如雲寄阡陌（隴頭）。

On the gates and doors: When the stars in the four seasons are in command and enter the gates and doors, if they are not blocked or harmed, the grain and millet will be abundant. If the gate is auspicious but the door is inauspicious, the autumn harvest will be empty. If the door is auspicious but the gate is inauspicious, the spring plowing will be disrupted. On the three stems (Jia): The three stems are used to distinguish the fields for sowing. When does the opening occur and when does the closing occur, each has its own order and competition (note: following this, the text is unknown). If the three auspicious gates combine with the 'three victories' pattern, then the crops will be as dense as clouds, spreading across the fields (note: meaning the ridges of land).

論吉凶格：反首跌穴皆為吉象，倘無刑尅與墓空，自然千倉與頌。虎狂龍走原作凶，推若遇震巽風雲，管教險後豐收。地遁人遁吉無不利，三詐五假權變合宜，得使而本類皆豐，守門而本屬傷利，三門四戶出作入息喜恩。逢天馬私門，風車水槽怕刑格。

Discussing auspicious and inauspicious patterns: obtaining "Wu" and "Flying Bird Falling into a Pit" are both auspicious signs. If they are not subjected to punishment, not entering the grave, nor falling into emptiness, naturally there will be thousands of granaries, and everyone will praise. Encountering "White Tiger Rampant" and "Azure Dragon Fleeing" is originally considered inauspicious; but if they meet the assistance of the Thunder and Wind trigrams, it will first be dangerous but eventually result in a good harvest. Obtaining "Earth Concealment" and "Human Concealment" leads to success in all endeavors; obtaining "Three Deceptions" and "Five Falsehoods" is suitable for adapting to circumstances. Obtaining "Three Marvels in Command" ensures abundance of all crops; obtaining "Yü Nu Guarding the Gate" means that although there may be minor damage to the native things, ultimately profit is achieved. The three gates and four doors are for farmers to work and rest, and it is favorable to have the Benevolent Star shining. As for encountering "Heavenly Horse" and the secret door of the earth, these are like windmills and water wheels, but one must beware of falling into a penal pattern.

蛇夭矯而苗不秀，雀投江而秀入倉，伏干飛干蝗蟲災異，伏宮飛宮耕種狼當，大格小格水災蟲變，刑格悖格旱魃為殃，年月日時逢悖格，五行消息斷災祥，熒入白兮夏榖有損，白入熒兮秋來須防，五不遇兮徒勞心力，六儀刑兮佃種相妨。入墓與羅網，或因臨界偏生隙。反伏及門迫，縱雖佃種卻心忙。武侯賦比千金訣，留為佃種細推詳，再查來人行年命，或逢生旺與刑傷，如此會合類神取，判斷佃種驗非常。

When encountering "Teng She Tiao Jiao," the crops cannot flourish and produce grain; when encountering "Zhu Que Tou Jiang," the excellent ears of grain will be gathered into the granary. When encountering "Fu Yin" or "Fei Gan," there will be locust plagues; when encountering "Fu Gong" or "Fei Gong," the farming will be chaotic and disordered. When encountering "Da Ge" or "Xiao Ge," there will be floods and pests; when encountering criminal patterns or contradictory patterns, there will be drought and blight. If the year, month, day, or hour encounters "Bi Ge," then according to the waxing and waning of the Five Phases, the calamities or blessings can be judged. When encountering "Ying Ru Bai," the summer grain will be damaged; when encountering "Bai Ru Ying," the autumn harvest should be guarded against. When encountering "Wu Bu Yu Shi," efforts will be in vain; when encountering "Liui Ji Xing," farming will also be obstructed. Entering a tomb or falling into the heaven and earth net, or disputes may arise due to adjacent fields. When encountering "Fan Yin," "Fu Yin," and door pressure, even if one has rented land, the mind will remain restless. This passage from the "Wu Hou Fu" is more reliable than the "Qian Jin Jue," and should be carefully considered by tenant farmers when farming. Further check the person's age and birth year to see if they encounter favorable or harmful conditions, and by combining with related deities, the judgment of agricultural matters will be most accurate.

乙至六七自疑難，丙丁臨一不堪觀，柱心至九皆難用，也忌驚開門莫前，英景定知愁坎位，休逢二八是頭端，死生芮任禽三四，沖傷六七不虛言，杜輔要知同六七，若人會此透天關。

This is the mnemonic for the Three Marvels and Eight Doors being restricted: when the Yi Qi reaches the sixth and seventh palaces, it naturally faces difficulties; when Bing Qi and Ding Qi are in the first palace, they are not suitable for use. The Tian Zhu and Tian Xin stars arriving in the ninth palace are also difficult to use, and when Jing Men and Open Door are in this position, they cannot advance. When Tian Ying Star and Jing Men fall into the Kan Palace, it is certain to cause worry. When Xiu Men meets the second and eighth palaces, this is the first thing to avoid. When Si Men and Sheng Men are with Tian Rui, Tian Ren, and Tian Qin in the third and fourth palaces, and when Tian Chong and Shang Men are in the sixth and seventh palaces, these are definite prohibitions. Du Men and Tian Fu should also be aware of avoiding the sixth and seventh palaces. If someone can understand these points, they have grasped the heavenly gate.

驚開三四休臨九，傷杜還歸二八宮，生死排來居第一，景門六七總相同，吉門被迫吉不就，凶門被迫禍重重。

This is the rhyme for the forced gates: the Jing Gate and Open Door belong to metal; if they fall into the wood positions of the third and fourth palaces, they are forced. The Xiu Gate belongs to water; if it is in the fire position of the ninth palace, it is forced. The Shang Gate and Du Gate belong to wood; if they fall into the earth positions of the second and eighth palaces, they are forced. The Sheng Gate and Si Gate belong to earth; if they fall into the water position of the first palace, they are forced. The Jing Gate belongs to fire; if it falls into the metal positions of the sixth and seventh palaces, it is also forced. Whenever a favorable gate is forced, good things cannot come to pass; when an unfavorable gate is forced, misfortunes abound.

三奇入墓百不宜，乙丙臨干請避之，丁奇乙未臨艮土，諸般動作盡休休。

This is the mnemonic for the Three Marvels entering the tomb: When the Three Marvels enter the tomb, nothing is suitable. The Yi Marvel and Bing Marvel entering the Qian trigram signify entering the tomb, so one should avoid all activities. The Ding Marvel entering the Wei earth tomb and being in the Gen trigram's earth position is the same. Whenever these situations occur, no matter what one intends to do, it is best to give up.

“天遁”者，生門主興隆合丙奇，臨下六丁是也，此遁得月華之蔽，宜行兵、獻策、攝王侯之權，百事生旺。又開門與六丙亦相同，宜祭禱天神。“地遁”者，開門合乙奇，臨地下六己是也，此遁得日精之蔽，宜安葬、埋伏、出門、造屋一切皆吉。

The so-called "Heavenly Concealment" refers to a situation where the Life Gate is in charge of prosperity energy, combining with Bing Qi, and the lower part is over the Earth Plate's Li Ding. This concealment receives the energy of the moon's light to conceal forms and traces, suitable for military operations, offering strategies to superiors, and temporarily assuming the authority of kings and dukes, with all affairs taking place in a prosperous and flourishing place. Additionally, the combination of the Open Door with Li Bing is similar in principle, suitable for worship and prayers to heaven deities. The so-called "Earthly Concealment" refers to a situation where the Open Door combines with Yi Qi, and the lower part is over the Earth Plate's Li Ji. This concealment receives the energy of the sun's light to conceal forms and traces, suitable for burial, ambush, traveling, and building houses, with everything being auspicious.

“人遁”者，休門與丁奇合太陰是也，此遁得星精之蔽，宜密探賊營、隱跡、謁貴、招賢、求親、經營、求將、對敵、盟誓，吉；百事和集。

The so-called "person遁" (person concealment) is a configuration where Xiu Men (Rest Gate) combines with Ding Qi (Spirit Star) and meets the "Tai Yin" (Great Yin). In this遁, the star energy conceals the form and traces, making it suitable for secretly investigating the enemy's camp, concealing one's movements, visiting the Nobleman, recruiting talented people, discussing marriage proposals, starting business, seeking capable generals, facing enemies in battle, and making blood oaths. All these affairs are auspicious, and everything proceeds smoothly and harmoniously.

“風遁”者，乙奇合休開生臨巽是也，又開丙臨巽亦是。此時風從西北方來，名“天罡風”，宜順風擊賊，以嘿吸風氣噴噀旌旄，或托異香令士卒沉聽音樂，得靈風順音爽帆之蔽，順風所助。如風從東來，名“雷門風”，若賊在東方不可與戰。風從東南來，名“大門風”，如賊在南方亦不可與戰。《參籌秘書》云：“開門乙奇臨巽，宜祭風伯，以火攻敵，戰立旌旗，以候風應”。

The so-called "Wind遁" (Wind Deception) refers to a situation where the Yi Qi (Yi) and the Xiu Men (Gate of Rest), Open Door, and Life Gate are aligned with the Xun Palace. The Open Door paired with Bing Qi (Bing) also aligns with the Xun Palace. At this time, the wind comes from the Northwest and is called "Heavenly Gang Wind." It is favorable to attack the enemy with the wind at one's back: one can quietly absorb the wind and spray it onto the banners, or use burning incense and have soldiers listen to music to calm the army's morale. In this way, one gains the protection of the spiritual wind, harmonious sound, and favorable sails, relying entirely on the favorable wind. If the wind comes from the East, it is called "Thunder Gate Wind," and if the enemy is in the East, one should not engage in battle. If the wind comes from the Southeast, it is called "Great Gate Wind," and if the enemy is in the South, one should also avoid battle. The "Compendium of Secret Military Calculations" states: "When the Open Door and Yi Qi are aligned with the Xun Palace, it is appropriate to worship the Wind God, use fire to attack the enemy, and during battle, raise banners to observe the wind's response."

“雲遁”者，乙合開休生，下臨六辛宮，又乙開臨坤亦是此遁，得雲精之蔽，宜藏形、蔽敵。如雲氣形、如婦人雙手雙足，主三日有喜，所臨處吉。白雲在外中有黑雲，主有伏兵，形似雁行，主有大將出，所臨處吉。形如坐狗，有奇兵埋伏，雲震片片，被風吹斷，主大敗。一云：乙休臨坤，利求雨澤、建立雲寨、製造軍器，以候雲應。

The formation condition for "Cloud Concealment" is that the Yi Qi (Ghost) is combined with the three auspicious gates, Open Door, Xiu Men, and Sheng Men, and the six Xin (Metal) is located below it; another saying is that Yi Qi and Open Door falling in the Kun (Earth) palace also counts as this concealment. This concealment benefits from the essence of cloud vapor, making it suitable for hiding one's presence and obscuring the enemy's vision. When using clouds for divination, observe their shape: if the clouds resemble a woman spreading her arms and legs, it indicates good news within three days, and the direction where the clouds appear is favorable. If white clouds are on the outside with black clouds in between, it suggests the enemy has hidden troops; if the clouds form in a line like geese flying in formation, it indicates a general is moving out, and the direction where the clouds appear is favorable. If the clouds resemble a sitting dog, it indicates hidden troops; if the clouds are trembling and broken by the wind, it indicates a great defeat. Another saying is that when Yi Qi and Xiu Men fall in the Kun palace, it is favorable for requesting rain, establishing cloud camps, and manufacturing military equipment, allowing one to wait for the clouds to correspond and verify.

“龍遁”者，休門與乙奇臨六甲於坎宮，臨六癸亦是。此時宜祭龍神、祈求雨澤、掩捕賊人、密計渡河、把守水口、設機伏謀、攻敵、量水面，得龍神助，又利水戰。“虎遁”者，乙奇合辛臨休門於艮宮，又辛儀合生臨艮亦是。此時宜招安亡命及戰用急攻，必勝；設伏游擊、藏兵、計渡要害、道路量險，用謀得虎之威。一云：生門丙奇合辛亦是，利守禦，宜建立山寨，以候虎應。

The conditions for "Dragon遁" (Dragon Concealment) are: the Xiu Men and Yi Qi are both present in the Kan palace where the sixth Jia is located, and it also counts if they are present in the palace of the sixth Gui. At this time, it is suitable to worship the Dragon God, pray for rain, ambush and capture thieves, plot to cross a river, guard the water entrance, set up traps and ambushes, attack enemies, and measure the width of water surfaces. This can gain the assistance of the Dragon God and is favorable for water battles. The conditions for "Tiger遁" (Tiger Concealment) are: Yi Qi and the sixth Xin are combined, and both are present in the Gen palace along with Xiu Men; it also counts if the sixth Xin is combined with the Sheng Men and is present in the Gen palace. At this time, it is suitable to recruit outlaws, and when fighting, a sudden attack will surely win. It is also suitable to set up ambushes for guerrilla warfare, hide troops, plan to cross critical areas, and assess the difficulty of roads. This is favorable for using strategies and borrowing the power of the tiger. Another interpretation: when the Sheng Men is combined with Bing Qi and the sixth Xin, it is also considered Tiger遁, which is favorable for defense against enemies. It is suitable to establish mountain strongholds and wait for the tiger omen to appear.

“神遁”者，丙奇合九天臨生門，此時宜禱神靈、行神術、畫地布籌、禹罡、造壇、驅邪、命將、呼風召雨，及制伏鬼神魔魅，得天靈百神之蔽。一云：“修塑神像，神靈佑之”。“鬼遁”者，生門與丁奇、九地臨艮。又乙奇合九地於杜門亦是。此時宜哨探賊機、偷營刦寨、設偽為伏虛、驅神役鬼，得鬼神之蔽。一云：“開門、丁奇合九地亦是鬼遁”。

The conditions for "Bing Wonder" (神遁) are: Bing Qi and Jiu Tian are combined and located at the Life Gate. At this time, it is suitable to pray to deities, perform magic, draw lines to determine directions, step on the "Yu Gang" (Yü's staff), construct altars, expel evil spirits, appoint generals, summon wind and rain, and subdue ghosts and spirits, thereby gaining protection from heavenly deities. Another view states: "At this time, constructing and painting divine images will be blessed by deities." The conditions for "Ding Wonder" (鬼遁) are: the Life Gate, Ding Qi, and Jiudi are all located at the Gen Palace; if Yi Qi combines with Jiudi and falls at Du Men, it also counts as this wonder. At this time, it is suitable for scouting enemy secrets, ambushing camps, setting up false appearances to lure enemies into emptiness, and commanding spirits and ghosts, thereby gaining concealment from spirits and ghosts. Another view states: "If Open Door combines with Ding Qi and Jiudi, it is also considered as Ghost Wonder."

乙奇臨震為“日出扶桑”，有祿之鄉，是貴人升於乙卯正殿。丙奇到離為“月照端門”，火旺之地，是貴人升於丙午正殿。丁奇臨兌為“丁見西方”，天之神位，是貴人升於丁酉本殿。

The Three Marvels are in their respective strong positions. When the Yi Marvel is in the Zhen palace, it is called "Sun rising from Fusu," as Zhen represents the East, where the wood of Yi is strong. This is the Nobleman sitting in the "Yi Mao main hall." When the Bing Marvel is in the Li palace, it is called "Moon shining on the main gate," as Li represents the South, where fire is strong. This is the Nobleman sitting in the "Bing Wu main hall." When the Ding Marvel is in the Dui palace, it is called "Ding appearing in the West," as Dui is the position of heavenly spirits. This is the Nobleman sitting in the "Ding You original hall." All three cases refer to the Three Marvels returning to their strongest positions. This is the most honorable configuration in the Gate of Marvels.

“三奇上吉門格”乙丙丁三奇到，而無開休生三吉門者，不可用。如三吉門到，而無三奇者，尚可用。經云：“背生向死，百戰百勝”。總之三奇吉星、吉門俱到，又不犯格，方為萬全。若事在危急，諸星不到，須用背生向死之法。如敵勢尚緩，候三奇吉門俱到，斯為全美矣。

The "Three Marvels and Auspicious Gate Pattern" means that although the three marvels, 乙, 丙, and 丁, are in place, if they are not accompanied by the three auspicious gates, 开, 休, and 生, the time is not suitable. Conversely, if the three auspicious gates are in place but the three marvels are missing, it is stillwith difficulty acceptable. The classic text says, "Facing the Life Gate and backing away from the Death Gate, one will win a hundred battles." In summary, only when the three marvels, auspicious stars, and auspicious gates are all present, and no凶 patterns are violated, can it be considered absolutely safe. If the situation is urgent and all the stars are not in place, then the emergency method of "facing the Life Gate and backing away from the Death Gate" must be used. However, if the enemy's situation is not urgent, one should wait until both the three marvels and the auspicious gates are aligned before taking action, which is the most perfect approach.

“三奇專使格”甲己日乙奇，丙辛日丙奇，乙庚日丁奇，丁壬日乙奇，戊癸日丁奇也。以上皆吉，陰陽二遁同。“玉女守門格”甲己時在丙，乙庚時在辛，丙辛時在乙，丁壬時在己，戊癸時在壬。一云：兌宮有丁辛者吉。

The "Three Marvels Special Mission Pattern" determines the use of the Marvels based on the day stem: on Jia day and Ji day, use Yi Marvel; on Bing day and Xin day, use Bing Marvel; on Yi day and Geng day, use Ding Marvel; on Ding day and Ren day, use Yi Marvel; on Wu day and Gui day, use Ding Marvel. All these patterns are considered auspicious and can be applied with both Yang Dun and Yin Dun layouts. The "Ling Girl Guarding the Gate Pattern" determines the use based on the hour stem: for the hour of Jia or Ji, use Bing; for the hour of Yi or Geng, use Xin; for the hour of Bing or Xin, use Yi; for the hour of Ding or Ren, use Ji; for the hour of Wu or Gui, use Ren. Another interpretation states that if the Dui palace contains Ding Marvel and six Xin, it is also considered auspicious.

“交泰格”乙奇加丁，乙奇加丙，遇之大吉。“天遇（運）昌氣格”六丁加六乙。“三奇利合格”六丁加六甲，六甲謂之符頭。“天輔時格”甲己日甲戌，乙庚日甲申，丙辛日甲午，丁壬日甲辰，戊癸日甲寅。行兵、戰鬪、上官、參謁、求財、遠行皆吉。有罪者，皆逢宥釋。甲己日甲子、己巳時亦是。

The "Jiao Tai Ge" is when the Yi Marvel is combined with the Ding Marvel or the Bing Marvel, and this combination is very auspicious. The "Tian Yu Chang Qi Ge" (also called "Tian Yun Chang Qi Ge") is when the sixth Ding is combined with the sixth Yi. The "San Qi Li He Ge" is when the sixth Ding is combined with the sixth Jia, and the sixth Jia is also called "Fu Tou," which refers to the beginning of the ten-day period governed by the Chief Symbol. The "Tian Fu Shi Ge" determines the favorable hour based on the day stem: on Jia or Ji days, the Jia Xu hour is favorable; on Yi or Geng days, the Jia Shen hour is favorable; on Bing or Xin days, the Jia Wu hour is favorable; on Ding or Ren days, the Jia Chen hour is favorable; on Wu or Gui days, the Jia Yin hour is favorable. At this hour, military campaigns, taking office, visiting superiors, seeking wealth, and traveling are all auspicious. Those with crimes on their bodies will receive leniency and be released. The Jia Zi hour and Jisi hour on Jia or Ji days also belong to this category.

“青龍回首格”天盤六戊，地盤六丙。“飛鳥跌穴”丙加戊。“雀含花格”丙加乙。“三奇得使格”乙加午（甲午）、戌（甲戌）二宮，丙奇加子（甲子）、申（甲申）二宮，丁奇加寅（甲寅）、辰（甲辰）。

The "Qinglong Looking Back" pattern occurs when the Heaven Plate is six Wu and the Earth Plate is six Bing, meaning Wu is added to Bing. "Flying Bird Falling into a Hole" refers to Bing Qi being placed on six Wu. "Magpie Containing a Flower" refers to Bing Qi being placed on Yi Qi. "Three Marvels Receiving the Messenger" means each of the Three Marvels is placed on the palace corresponding to its matched beginning of the ten-day cycle: Yi Qi is placed on Jia Wu and Jia Xu, Bing Qi is placed on Jia Zi and Jia Shen, and Ding Qi is placed on Jia Yin and Jia Chen. When the Three Marvels receive the six instruments as their starting palace, they have a proper basis and someone to assign tasks, making it one of the highest auspicious patterns in the Gate of Marvels.

“悖格”丙加值符，加丙及丙加歲月日時之上，俱為悖格，主蒞政綱紀紊亂。丙加丙亦為悖，主見亂臣賊子。“天網四張”歌曰：“天網四張無路走，一二網低有路通”。如壬戌年九月癸未日癸丑時陰六局，休門與值符加時干癸於坎宮，日時二干俱加離宮，是為網高九尺。又曰：“天網四張不可當”。此時用事有災殃，若是有人強出者，立便身眠見血光。

The term "悖格" refers to situations where the Bing Qi (丙奇) is placed over the Chief Symbol, or over Bing, or Bing is placed over the Tai Su (太岁), the Month Builder, the Day Stem, or the Hour Stem. These situations are all called "悖格," indicating disorder in governance and affairs. Bing over Bing is also considered a "悖格," suggesting the emergence of rebellious ministers and villains. The song about "天网四张" says: "The heavenly net spreads on all four sides, with no way to escape. When the net falls over the first and second palaces, it is low and there is still a way to pass through." For example, in the year Renxu, ninth month, day Guiwei, and hour Guichou, using the Yin Dun (阴遁) sixth layout, the Xiu Men (休门) and Chief Symbol are placed over the Hour Stem Gui in the Kan Palace, while both the Day Stem and Hour Stem are placed over the Li Palace. This is called "网高九尺" (the net is nine feet high), and people have no way to escape. Another line says: "天网四张不可当" (the heavenly net spreads on all four sides and cannot be resisted). At this hour, doing things will bring disaster. If someone dares to break through, they will immediately meet with bloodshed.

“地網遮格”六壬加時干六癸，二網俱不宜出兵、出行，大凶。“高格”即“天網四張”，天上六癸加五六七八九宮，大凶，不可用。“低格”天盤六癸加一二三四宮，即匍匐而出。經曰：“天網四張，百物自傷”。此時可舉百事，又神有高下必須知之。

"The 'Ground Net Obstructing' is when the six癸 (six癸) are added to the temporary heavenly stem. Both the Heaven Net and the Ground Net are unfavorable for military campaigns and travel, and they are considered extremely dangerous. 'High Grid' refers to 'Heaven Net Four Spread,' which means the six癸 on the Heaven Plate are added to the fifth, sixth, seventh, eighth, and ninth palaces, which is very dangerous and should not be used. 'Low Grid' refers to the six癸 on the Heaven Plate being added to the first, second, third, and fourth palaces. The net is low, and people can still crawl out. The classic text says: 'The Heaven Net spreads on all four sides, and all things will suffer damage.' However, when the net is low, all affairs can still be carried out. Therefore, the net has high and low variations, and those who use the method must clearly distinguish between them."

“伏宮格”天盤六庚加值符及地盤戊，主客俱不利，戰鬪兩傷。“飛宮格”直符加六庚，主客俱凶。“時墓格”丙戌墓干，壬辰墓巽，辛丑墓艮，乙未墓坤，戊戌墓干。“迫制和義格”門尅宮為迫，宮尅門為制，門生宮為和，宮生門為義。

The "Fu Gong Ge" refers to the situation where the Heaven Plate's six Gengs are placed over the Chief Symbol and the Earth Plate's six Wu, resulting in a situation where both the host and the guest are unfavorable, leading to mutual harm between the opposing sides. The "Fei Gong Ge" refers to the situation where the Chief Symbol is placed over the six Gengs, resulting in both the host and the guest being dangerous. The "Shi Mu Ge" refers to the direction where the heavenly stem of the hour is buried: the Bingxu hour is buried in the Qian Palace, the Renchen hour is buried in the Xun Palace, the Xinchou hour is buried in the Gen Palace, the Yiwei hour is buried in the Kun Palace, and the Wuxu hour is also buried in the Qian Palace. The "Po Zhi He Yi Ge" refers to the relationship between the eight gates and the palace they fall into in terms of the Five Phases: when a gate overcomes a palace, it is called "Po"; when a palace overcomes a gate, it is called "Zhi"; when a gate generates a palace, it is called "He"; and when a palace generates a gate, it is called "Yi".

“二龍相比格”六甲加六乙，凶。“青龍受困格”六甲加六戊，危。“火披水地”丙丁入乙宮，萬事莫舉。“木入金鄉”乙奇臨六、七宮，萬事莫舉。“火臨金位”丙丁加乾兌宮。“金劈木林”庚辛臨震巽宮。“木來尅土”乙奇臨坤艮宮。

The "Two Dragons Facing Each Other" pattern occurs when the Sixth Heavenly Stem (Jia) is combined with the Sixth Earthly Branch (Yi), resulting in two dragons facing each other, indicating a凶 (adverse) outcome. The "Azure Dragon in Peril" pattern occurs when the Sixth Heavenly Stem (Jia) is combined with the Sixth Earthly Branch (Wu), indicating a dangerous situation. "Fire Over Water Land" refers to the two fire stems (Bing and Ding) entering the Yi branch, where fire is trapped by water and land, making it inappropriate to undertake any affairs. "Wood Entering the Metal Region" refers to the Yi odd (wood) entering the Qian or Dui trigrams, where metal controls wood, making it inappropriate to undertake any affairs. "Fire Approaching the Metal Position" refers to the two fire stems (Bing and Ding) entering the Qian or Dui trigrams. "Metal Cutting the Wood Forest" refers to the two metal stems (Geng and Xin) entering the Zhen or Xun trigrams. "Wood Controlling Earth" refers to the Yi odd (wood) entering the Kun or Gen trigrams. These patterns all belong to the Five Phases mutual control, indicating unfavorable outcomes for activities.

“伏干格”庚加日干。“飛干格”日干加庚。“伏吟格”本星伏本宮。“反吟格”星臨對宮。“奇墓格”乙到臨坤，丙奇臨干，丁奇臨艮。“六儀刑擊格”甲子戊直符加三宮，甲戌己值符加二宮，甲申庚加八宮，甲午辛加九宮，甲辰壬加四宮，甲寅癸值符加四宮。

The "Fu Gan Ge" occurs when the six Geng stems are added to the day stem. The "Fei Gan Ge" occurs when the day stem is added to the six Geng stems. The "Fu Yin Ge" occurs when the stars remain in their original palace without movement. The "Fan Yin Ge" occurs when the stars move to the palace directly opposite their original palace. The "Qi Mu Ge" refers to the three marvels entering their graves: the Yi qi in the Kun palace, the Bing qi in the Qian palace, and the Ding qi in the Gen palace. The "Liu Yi Xing Ji Ge" occurs when the six instruments are added to the palace that is in conflict with the earthly branch of their respective ten-thousand-year cycle: the Jiazi and Wu value symbol are added to the third palace, the Jiaxu and Ji value symbol are added to the second palace, the Jiashen is added to the eighth palace, the Jiawu and Xin are added to the ninth palace, the Jiachen and Ren are added to the fourth palace, and the Jiayin and Gui value symbol are added to the fourth palace. Whenever there is a conflict, all misfortunes gather together.

“六儀受制”休加離，傷杜加艮坤，景加干、兌，生死加坎，開、驚加震、巽。“五不遇時格”時干尅日干。“地羅占葬格”天盤壬加地盤壬。“歲格”庚臨歲干。“月格”庚臨月干。“日格”庚臨日干。“時格”庚臨時干。即庚年庚月庚日庚時。

"The Six Instruments being restrained" refers to the situation where the eight gates are suppressed by the palace they fall into: Xiu Men falls into the Li palace, Shang Men and Du Men fall into the Gen palace and Kun palace, Jing Men falls into the Qian palace and Dui palace, Sheng Men and Si Men fall into the Kan palace, and Kai Men and Jing Men fall into the Zhen palace and Xun palace. "Five Unfavorable Times" is when the heavenly stem of the hour is overcome by the heavenly stem of the day. "Earthly Enclosure in Burial" is when the Six Instruments of the Heaven Plate fall into the Six Instruments of the Earth Plate. "Year Pattern" is when the six Geng stems are placed on the heavenly stem of the year. "Month Pattern" is when the six Geng stems are placed on the heavenly stem of the month. "Day Pattern" is when the six Geng stems are placed on the heavenly stem of the day. "Hour Pattern" is when the six Geng stems are placed on the heavenly stem of the hour, meaning that Geng occurs in the year, month, day, and hour respectively.

“大格”庚臨六癸。“小格”庚臨六壬。“刑格”庚臨六己。“悖格”丙加時干。“青龍逃走”乙加辛。“白虎猖狂”辛加乙。“螣蛇妖矯”癸加丁。“朱雀投江”丁加癸。“熒惑入太白”丙加庚。“太白入熒惑”庚加丙。

"The Great Pattern" occurs when the Six Geng stems are placed over the Six Gui stems, "The Small Pattern" occurs when the Six Geng stems are placed over the Six Ren stems, "The Crime Pattern" occurs when the Six Geng stems are placed over the Six Ji stems, and "The Contradictory Pattern" occurs when the Bing stem is placed over the Li stem. The following four patterns are based on the imagery of the four beasts: "The Azure Dragon Flees" occurs when the Yi stem is placed over the Six Xin stems, "The White Tiger Runs Wild" occurs when the Six Xin stems are placed over the Yi stem, "The Vermilion Snake is Mischievous" occurs when the Six Gui stems are placed over the Ding stem, and "The Vermilion Bird Falls into the River" occurs when the Ding stem is placed over the Six Gui stems. The last two patterns are based on stars: "The Planet Mars Enters the Star of the White Tiger" occurs when the Bing stem is placed over the Six Geng stems, indicating that enemy forces will retreat; "The Star of the White Tiger Enters the Planet Mars" occurs when the Six Geng stems are placed over the Bing stem, indicating that enemy forces are coming.

子在寶瓶青齊位，丑居磨蠍越揚州，寅中人馬幽燕地，卯位天蠍宋豫求，辰為天秤鄭兗分，巳為雙女楚荊丘，午周三河屬獅子，未居巨蟹秦雍留，申為魏益陰陽位，酉趙冀州方為金，戌星白羊魯徐郡，亥為雙魚衛並收。

This song诀 matches the twelve earthly branches with the twelve zodiac signs from the West, known as the Yellow Path, and pairs them with the corresponding regions in the central lands. The Zi branch corresponds to 'Aquarius', with its region being Qingzhou and Qi land; the Chou branch corresponds to 'Capricorn', with its region being Yue land and Yangzhou; the Yin branch corresponds to 'Sagittarius', with its region being Youzhou and Yan land; the Mao branch corresponds to 'Scorpio', with its region being Song state and Yuzhou; the Chen branch corresponds to 'Libra', with its region being Zheng state and Yanzhou; the Si branch corresponds to 'Virgo', with its region being Chu state and Jing land; the Wu branch corresponds to 'Leo', with its region being Zhou land and the three rivers area; the Wei branch corresponds to 'Cancer', with its region being Qin land and Yongzhou; the Shen branch corresponds to 'Gemini', with its region being Wei land and Yizhou; the You branch corresponds to 'Taurus', with its region being Zhao land and Jizhou; the Xu branch corresponds to 'Aries', with its region being Lu land and Xu commandery; the Hai branch corresponds to 'Pisces', with its region being Wei land and Bingzhou.

氐二度過卯，尾三度過寅，斗四度過丑，女二度過子，危十三度過亥，奎二度過戌，胃四度過酉，畢七度過申，井九度過未，柳四度過午，張十五度過巳，軫十度過辰。周天共計三百六十五度二十五分五十杪，分佈十二宮，每宮計三十度四十二分七十九杪。

This is the measure of degrees that the sun passes through the twenty-eight mansions and crosses the twelve palaces: when the sun reaches two degrees in the Root mansion, it enters the卯 palace; three degrees in the Tail mansion enter the寅 palace; four degrees in the Dipper mansion enter the丑 palace; two degrees in the Girl mansion enter the子 palace; thirteen degrees in the Rooftop mansion enter the亥 palace; two degrees in the Legs mansion enter the戌 palace; four degrees in the Stomach mansion enter the酉 palace; seven degrees in the Net mansion enter the申 palace; nine degrees in the Well mansion enter the未 palace; four degrees in the Willow mansion enter the午 palace; fifteen degrees in the Extended Net mansion enter the巳 palace; and ten degrees in the Chariot mansion enter the辰 palace. The entire celestial circle totals 365 degrees, 25 minutes, and 50 seconds, which is evenly divided among the twelve palaces, with each palace corresponding to 30 degrees, 42 minutes, and 79 seconds.

子，元枵，危月燕十六度，虛日鼠九度，女土蝠十五度，齊、青州、梓州，京東路。丑，星紀，牛金牛七度，斗水獬二十三度，吳、淮、南東路、泗水、江東、揚州、盧州、兩浙、福建。寅，析木，箕水豹九度，尾火虎十八度，燕、幽州、夔州、河北、河西。

TheZi Palace, also known as the star mansion named "Yuan Xiao" (i.e., Xuan Xiao), governs the stars of the constellation Wei Yue Yan for sixteen degrees, Xu Ri Shu for nine degrees, and Nu Tu Fu for fifteen degrees. Its corresponding regions are Qi, Qingzhou, Zizhou, and the Eastern Jiang Road. The Chou Palace, also known as the star mansion named "Xing Ji", governs the stars of the constellation Niu Jin Niu for seven degrees and Dou Shui Xie for twenty-three degrees. Its corresponding regions are Wu, the Southern Huai River Road, Si Water, Jiangdong, Yangzhou, Lu Zhou, the Two Zhe Region, and Fujian. The Yin Palace, also known as the star mansion named "Xi Mu", governs the stars of the constellation Ji Shui Bao for nine degrees and Wei Hu Hu for eighteen degrees. Its corresponding regions are Yan, Youzhou, Kuizhou, the Northern Hebei Road, and the Western Hebei Road.

卯，大火，心月狐六度，房日兔五度，氐土貉十六度，宋、京畿、豫州、楚國、濟陰。辰，壽星，亢金龍九度，角木蛟十二度，鄭、龍慶府、兗州、東西路、泰山、陳留、山陰。巳，鶉尾，軫水蚓十八度半，翼火蛇二十度十杪，楚、荊、湖南路、湖北路、荊州、廣東西路。

The Mao Palace is named 「Fire Star」, governing six degrees of the Heart Moon Fox, five degrees of the House Sun Rabbit, and sixteen degrees of the Deer Earth Hare. Its corresponding regions are the State of Song, the capital area, the State of Yu, the State of Chu, and Jiyin. The Chen Palace is named 「Longevity Star」, governing nine degrees of the Kangleon Dragon and twelve degrees of the Angle Wood Serpent. Its corresponding regions are the State of Zheng, Longqing Prefecture, the eastern and western roads of Yanzhou, Mount Tai, Chenliu, and Shanyin. TheSi Palace is named 「Tail of the Starling」, governing eighteen and a half degrees of the Zhen Water Earthworm and twenty degrees and ten seconds of the Yi Fire Snake. Its corresponding regions are the State of Chu, the State of Jing, the Hunan Road, the Hubei Road, Jingzhou, and the eastern and western roads of Guangnan.

午，鶉火，張月鹿十八度，星日馬七度，柳土獐十四度、周、京西南路、三河、關西。未，鶉首，鬼金羊二度半，井木犴三十度，秦、雍州、陜西、永興軍、秦風路、四州。申，實沉，參水猿九度，觜火猴半度，晉、河北東路、代州、成都、孟州。

The Midday Palace, with the star name 'Chun Huo', governs 18 degrees of Zhang Yue Lu, 7 degrees of Xing Ri Ma, and 14 degrees of Liu Tu Zhang. Its corresponding regions are the Zhou territory, the Jing Southwest Road, the Three Rivers, and Guanxi. The Noon Palace, with the star name 'Chun Shou', governs 2.5 degrees of Gui Jin Yang and 30 degrees of Jing Mu An. Its corresponding regions are the Qin territory, Yongzhou, Shaanxi, Yongxing Army, Qin Feng Road, and four states. The Shen Palace, with the star name 'Shi Chen', governs 9 degrees of Can Shui Yuan and 0.5 degrees of Zi Hu Hou. Its corresponding regions are the Jin territory, the Hebei East Road, Daishou, Chengdu, and Mengzhou.

酉，大梁，畢月烏十六度，昴日雞七度，胃土雉十四度，趙、冀州、河北東西路、真定。戌，降婁，婁金狗十二度，奎木狼十七度半，魯、徐州北路。亥，娵訾，璧水狳九度，室火豬十七度，危月燕十七度，衛、幷州、太原、河東路。

The You Palace is named 「Daliang」, governing 16 degrees of Bi Yue Wu, 7 degrees of Mao Ri Ji, and 14 degrees of Wei Tu Zhi. Its corresponding regions are Zhao, Ji Zhou, the eastern and western roads of Hebei, and Zhen Ding. TheXu Palace is named 「Jianglou」, governing 12 degrees of Lou Jin Gou, and 17.5 degrees of Kui Mu Lang. Its corresponding regions are Lu and Xuzhou's northern road. The Hai Palace is named 「Juzi」, governing 9 degrees of Bi Shui Yu, 17 degrees of Shi Hu Zhu, and 17 degrees of Wei Yue Yan. Its corresponding regions are Wei, Bingzhou, Taiyuan, and Hebei East Road.

用時憲書審定太陽過宮。方可選用：子時、丑時、寅時、卯時、辰時、巳時、午時、未時、申時、酉時、戌時、亥時。正月登明將太沖天馬方：辰、巳、午、未、申、酉、戌、亥、子、丑、寅、卯。二月河魁將太沖天馬方：巳、午、未、申、酉、戌、亥、子、丑、寅、卯、辰。三月從魁將太沖天馬方：午、未、申、酉、戌、亥、子、丑、寅、卯、辰、巳。四月傳送將太沖天馬方：未、申、酉、戌、亥、子、丑、寅、卯、辰、巳、午。五月小吉將太沖天馬方：申、酉、戌、亥、子、丑、寅、卯、辰、巳、午、未。六月勝光將太沖天馬方：酉、戌、亥、子、丑、寅、卯、辰、巳、午、未、申。

Before using this table, first use the official almanac called 《Shi Xian Shu》 to determine the exact time when the sun enters a new zodiac sign. Then, you can select the "Tai Chong Tian Ma Fang" according to the month and the hour. The horizontal rows of the table represent the twelve hours: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai. In the first month, use "Deng Ming" as the month general, starting from Zi hour, the Tai Chong Tian Ma Fang sequence is Chen, Si, Wu, Wei, Shen, You, Xu, Hai, Zi, Chou, Yin, Mao. In the second month, use "He Kui" as the month general, the sequence is Si, Wu, Wei, Shen, You, Xu, Hai, Zi, Chou, Yin, Mao, Chen. In the third month, use "Cong Kuai" as the month general, the sequence is Wu, Wei, Shen, You, Xu, Hai, Zi, Chou, Yin, Mao, Chen, Si. In the fourth month, use "Song Song" as the month general, the sequence is Wei, Shen, You, Xu, Hai, Zi, Chou, Yin, Mao, Chen, Si, Wu. In the fifth month, use "Xiao Ji" as the month general, the sequence is Shen, You, Xu, Hai, Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei. In the sixth month, use "Sheng Guang" as the month general, the sequence is You, Xu, Hai, Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen. It can be seen that each month, the Tian Ma Fang for the same hour moves forward by one position.

七月太乙將太沖天馬方：戌、亥、子、丑、寅、卯、辰、巳、午、未、申、酉。八月天罡將太沖天馬方：亥、子、丑、寅、卯、辰、巳、午、未、申、酉、戌。九月太沖將太沖天馬方：子、丑、寅、卯、辰、巳、午、未、申、酉、戌、亥。十月功曹將太沖天馬方：丑、寅、卯、辰、巳、午、未、申、酉、戌、亥、子。十一月大吉將太沖天馬方：寅、卯、辰、巳、午、未、申、酉、戌、亥、子、丑。十二月神后將太沖天馬方：卯、辰、巳、午、未、申、酉、戌、亥、子、丑、寅。

In July, the "Taiyi" is used as the month general, starting from the Zi hour. The "Tai Chong Tian Ma Fang" (Heavenly Horse direction) proceeds in the order of Xu, Hai, Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You. In August, the "Tian Gang" is used as the month general, proceeding in the order of Hai, Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu. In September, the "Tai Chong" is used as the month general, proceeding in the order of Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai. In October, the "Gong Cao" is used as the month general, proceeding in the order of Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai, Zi. In November, the "Da Ji" is used as the month general, proceeding in the order of Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai, Zi, Chou. In December, the "Shen Hou" is used as the month general, proceeding in the order of Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai, Zi, Chou, Yin. The term "Tai Chong Tian Ma" refers to the direction where the "Tai Chong" deity and the "Yi Ma" (Post Horse) are both present. Traveling, conveying orders, or fleeing in this direction is considered most auspicious.

旦貴用上一字，即內盤之乙巽丙丁坤庚六時，暮貴用下一字，即內盤之辛干壬癸艮坤。甲六時神所到之宮，自亥至辰為陽支，宜順行；自巳至戌為陰支，宜逆行。二盤當合推用，但分之以知甲在卯宮用暮貴，巽在巳宮用旦貴。

In the morning, when taking action, use 'Dangui' (Morning Favor), looking at the characters above, which are the six time positions on the inner disk: Yi, Xun, Bing, Ding, Kun, and Geng. In the evening, when taking action, use 'Mugui' (Evening Favor), looking at the characters below, which are the six time positions on the inner disk: Xin, Qian, Ren, Gui, Gen, and Kun. The six time positions of Jia and the other five are the places where the Favor God arrives. From亥 to辰, which are yang branches, the arrangement should proceed in the order of the branches. From巳 to戌, which are yin branches, the arrangement should proceed in the reverse order of the branches. The Heaven and Earth disks should originally be combined for calculation, but when viewed separately, it is sufficient to know: if Jia falls in the Mau宫, use Mugui; if Xun falls in the Si宫, use Dangui.

假如正月雨水後，太陽躔娵訾之次，月將在亥，則以亥加用時之上，以分旦暮，定其陰陽。又視貴神所到之宮，詳其陽支宜順行，陰支宜逆行，以求三辰所在之位。假如甲日用卯時屬下之一字，用暮貴，定為陽貴，則以亥加卯宮順行，陽貴神未在亥，亥為陽支，加貴神順行，六合在寅，太常在未，太陰在酉也。

For example, after the Rain Water solar term in the first lunar month, the sun moves to the star division 「Zu Zi」, and the month general is in the亥 position. Therefore, the亥 is added to the chosen hour, and thus the morning and evening dignitaries are determined, and yin and yang are established. Then, looking at the position where the dignitary falls, we carefully distinguish that the yang branches should move in the forward direction and the yin branches should move in the reverse direction, thus determining the positions of the three stars: Liu He, Tai Chang, and Tai Yin. Another example is on a Jia day using the卯 hour. Since the卯 belongs to the following Yixing, we use the evening dignitary, which is determined as the yang dignitary. The亥 is added to the卯 position and counted forward, resulting in the yang dignitary 「Wei」 falling on the亥 position. Since the亥 is a yang branch, we start from the dignitary and count forward through the twelve spirits, resulting in Liu He in the寅 position, Tai Chang in the未 position, and Tai Yin in the酉 position.

假如甲日用午時屬上之一字，用旦貴，定為陰貴，則以亥加午順行，陰貴丑在申，申為陰支，加貴神逆行，太陰在戌，太常在子，六合在巳也。假如甲日用子時屬下之一字，用暮貴，定為陽貴神，則以亥加子順行，陽貴神未在申，申為陰支，加貴神逆行，太陰在戌，太常在子，六合在巳也。餘皆仿此。陽貴詩曰：“庚戊見牛甲在羊，乙猴己鼠丙雞方，丁豬癸蛇壬是兔，六辛逢虎貴為陽”。陰貴詩曰：“甲貴陰牛庚戊羊，乙陰在鼠己猴鄉，丙雞丁豬辛遇馬，壬蛇癸兔是陰方”。

For example, on a Jia day using the hour of Wu, Wu belongs to the upper row of characters, so the morning nobleman is used, and it is determined as a yin nobleman. Place Hai on Wu and count forward, the yin nobleman 'Chou' falls on Shen. Shen is a yin branch, so starting from the nobleman, we count backward to get Taiyin at Xu, Taichang at Zi, and Liuhex at Si. Another example is on a Jia day using the hour of Zi, Zi belongs to the lower row of characters, so the evening nobleman is used, and it is determined as a yang nobleman. Place Hai on Zi and count forward, the yang nobleman 'Wei' falls on Shen. Shen is a yin branch, so again starting from the nobleman, we count backward to get Taiyin at Xu, Taichang at Zi, and Liuhex at Si. The rest of the days and hours are calculated in the same way. The mnemonic for the yang nobleman is: 'Geng and Wu stems have their nobleman at Chou (ox), Jia stem has its nobleman at Wei (sheep), Yi stem at Shen (monkey), Ji stem at Zi (rat), Bing stem at You (rooster), Ding stem at Hai (pig), Gui stem at Si (snake), Ren stem at Mao (rabbit), and the six Xin stems at Yin (tiger), these are all yang nobleman positions.' The mnemonic for the yin nobleman is: 'Jia stem's yin nobleman is at Chou (ox), Geng and Wu stems at Wei (sheep), Yi stem at Zi (rat), Ji stem at Shen (monkey), Bing stem at You (rooster), Ding stem at Hai (pig), Xin stem at Wu (horse), Ren stem at Si (snake), Gui stem at Mao (rabbit), these are the positions of the yin nobleman.'

入式歌云：“天乙會合女陰私”。所謂天乙會合女陰私之事，要在三奇臨六儀，與三奇吉門合太沖、小吉、從魁天三門，加除、危、定、開地四戶，是謂福食、遠行、出入皆吉。

The "Rushi Ge" says: "Tianyi, Liuhe, and Taoyin govern matters concerning women and private affairs." The key to these governing forces overseeing private matters lies in the Three Marvels being located above the Six Instruments, and the Three Marvels coinciding with auspicious gates. Additionally, the "Heavenly Three Doors" of Taichong, Xiaojí, and Conggui should be present. Furthermore, among the twelve divine spirits of Jianchu, the spirits of Chú, Wei, Ding, and Kai, known as the "Earthly Four Gates," should also be included. Such a direction is called the "Fushí Direction." Whether seeking blessings, feasting, traveling afar, or entering or exiting, it is auspicious.

歌云：“本月將名加時支，十二月將順數去，太沖、小吉與從魁，三方避禍天門是，便以月將加時支順數也”。假如正月雨水後用午時出行，則以登明將加於午宮，登明在午，神后在未，大吉在申，功曹在酉，太沖在戌為天門，天罡在亥，太乙在子，勝光在丑，小吉在寅為天門，傳送在卯，從魁在辰為天門，河魁在巳。

The song says: "Take the name of the month general for this month and place it on the earthly branch of the chosen time. The twelve month generals are counted in order. Among them, the directions of Tai Chong, Xiao Ji, and Cong Kuai are the three gates for avoiding misfortune, called 'Heavenly Three Gates.' The method is to count the month generals in order from the time's earthly branch." For example, if one travels at noon in the second lunar month after the rainwater period, place the month general 'Deng Ming' on the 'Wu' branch. Thus, Deng Ming is on Wu, Shen Hou on Wei, Da Ji on Shen, Gong Cao on You, Tai Chong on Xu (this is the Heavenly Gate), Tian Gang on Hai, Tai Yi on Zi, Sheng Guang on Chou, Xiao Ji on Yin (this is the Heavenly Gate), Cheng Song on Mao, Cong Kuai on Chen (this is the Heavenly Gate), and He Kuai on Si.

以時憲書審訂太陽過宮方要選用。如去年大寒後某日時刻日躔元枵之次，太陽在子，以神后出將加用時，世俗但知登明為正月將，卻不知雨水後某日時刻日躔娵訾之次，太陽始過亥宮，始可用登明將，以次輪去，如遇從魁、小吉、太沖即是天三門也。倘得本日貴神到乾亥，就是貴神登天門，大吉。

It is necessary to use the "Shi Xian Shu" to determine the exact moment when the sun enters a new zodiac mansion, and only then can the direction be selected. For example, after the winter solstice last year on a certain day and time, the sun reached the "Yuan Xiao" mansion, and since the sun was in the Zi position, the "Shen Hou" month general should be added to the time of the event. Common people only know that "Deng Ming" is the month general for the first month, but they do not know that one must wait until after the rainwater season on a certain day and time, when the sun reaches the "Ju Zi" mansion and actually enters the Hai mansion, before changing to "Deng Ming" as the month general. After that, the sequence continues, and whenever the "Cong Kuai," "Xiao Ji," and "Tai Chong" appear, these are called the "Three Heavenly Doors." If the noble god happens to be in the Qian mansion or the Hai position on that day, it is called "the noble god enters the heavenly gate," which is very auspicious.

天月將（即太陽）：正月亥、二月戌、三月酉、四月申、五月未、六月午、七月巳、八月辰、九月卯、十月寅、十一月丑、十二月子。地月將（即月建）：正月寅、二月卯、三月辰、四月巳、五月午、六月未、七月申、八月酉、九月戌、十月亥、十一月子、十二月丑。

"The Heavenly Month General" refers to the position of the Sun, which is determined by the month: in the first month it is in the亥 (Hai) position, in the second month in戌 (Xu), third month in酉 (You), fourth month in申 (Shen), fifth month in未 (Wei), sixth month in午 (Wu), seventh month in巳 (Si), eighth month in辰 (Chen), ninth month in卯 (Mao), tenth month in寅 (Yin), eleventh month in丑 (Chou), and twelfth month in子 (Zi). It moves in a retrograde direction. "The Earthly Month General" refers to the Month Builder, which is also determined by the month: in the first month it is in寅 (Yin), second month in卯 (Mao), third month in辰 (Chen), fourth month in巳 (Si), fifth month in午 (Wu), sixth month in未 (Wei), seventh month in申 (Shen), eighth month in酉 (You), ninth month in戌 (Xu), tenth month in亥 (Hai), eleventh month in子 (Zi), and twelfth month in丑 (Chou). It moves in a progressive direction. The two move in opposite directions, perfectly complementing each other.

天氣將：正月雨水壬、二月春分干、三月榖雨辛、四月小滿庚、五月夏至坤、六月大暑丁、七月處暑丙、八月秋分巽、九月霜將乙、十月立冬甲、十一月冬至艮、十二月大寒癸。地氣將：正月立春子、二月驚蟄亥、三月清明戌、四月立夏酉、五月芒種申、六月小暑未、七月立秋午、八月白露巳、九月寒露辰、十月立冬卯、十一月大雪寅、十二月小寒丑。天符經：正月娵訾亥、二月降婁戌、三月大梁酉、四月實沉申、五月鶉首未、六月鶉火午、七月鶉尾巳、八月壽星辰、九月大火卯、十月析木寅、十一月星紀丑、十二月元枵子。

"The Heavenly Stems for the 'Heavenly Talisman' are determined by the middle solar terms of each month: the first month, Rain Water, corresponds to Ren; the second month, Spring Equinox, corresponds to Qian; the third month, Grain Rain, corresponds to Xin; the fourth month, Grain Full, corresponds to Geng; the fifth month, Summer Solstice, corresponds to Kun; the sixth month, Great Heat, corresponds to Ding; the seventh month, Limit of Heat, corresponds to Bing; the eighth month, Autumn Equinox, corresponds to Xun; the ninth month, Frost Descent, corresponds to Yi; the tenth month, Beginning of Winter, corresponds to Jia; the eleventh month, Winter Solstice, corresponds to Gen; the twelfth month, Great Cold, corresponds to Gui. The Earthly Branches for the 'Earthly Talisman' are determined by the solar terms of each month: the first month, Start of Spring, corresponds to Zi; the second month, Awakening of Insects, corresponds to Hai; the third month, Clear and Bright, corresponds to Xu; the fourth month, Start of Summer, corresponds to You; the fifth month, Grain in Ear, corresponds to Shen; the sixth month, Minor Heat, corresponds to Wei; the seventh month, Start of Autumn, corresponds to Wu; the eighth month, White Dew, corresponds to Si; the ninth month, Cold Dew, corresponds to Chen; the tenth month, Beginning of Winter, corresponds to Mao; the eleventh month, Heavy Snow, corresponds to Chou; the twelfth month, Minor Cold, corresponds to You. The 'Heavenly Talisman Classic' explains the correspondence between the twelve star positions and the Earthly Branches: the first month, Ju Zi, corresponds to Hai; the second month, Jiang Lou, corresponds to Xu; the third month, Da Liang, corresponds to You; the fourth month, Shi Chen, corresponds to Shen; the fifth month, Chun Shou, corresponds to Wei; the sixth month, Chun Huo, corresponds to Wu; the seventh month, Chun Wei, corresponds to Si; the eighth month, Shou Xing, corresponds to Chen; the ninth month, Da Huo, corresponds to Mao; the tenth month, Xi Mu, corresponds to Chou; the eleventh month, Xing Ji, corresponds to Zi; the twelfth month, Yuan Xiao, corresponds to Zi."

申（白虎、傳送）、酉（太陰、從魁），戌（天空、河魁）、亥（神元武、將登明），未（太常、小吉）、子（神天后、將神后），午（朱雀、勝光）、丑（神天乙、將大吉），巳（螣蛇、太乙）、辰（勾陳、天罡），卯（六合、太沖）、寅（神青龍、將功曹）。

Here are the "Heavenly Generals" and "Month Generals" corresponding to each of the twelve Earthly Branches: Shen is paired with the White Tiger deity and the Transmission General; You is paired with the Taiyin deity and the Conggui General; Xu is paired with the Sky Void deity and the Heqiu General; Hai is paired with the Yuanwu (Xuanwu) deity and the Dengming General; Wei is paired with the Taichang deity and the Xiaojí General; Zi is paired with the Heavenly Empress deity and the Shenhou General; Wu is paired with the Zhuque deity and the Shengguang General; Chou is paired with the Tianyi deity and the Dají General; Si is paired with the Tengshe deity and the Taiyi General; Chen is paired with the Gouchen deity and the Tian Gang General; Mao is paired with the Liuhe deity and the Taichong General; Yin is paired with the Qinglong deity and the Gongcao General. Whenever the term "deity" is used, it refers to the twelve Heavenly Generals, and whenever the term "general" is used, it refers to the twelve Month Generals. These two sets of names should be clearly distinguished.

歌云：“用時支上加月建，建除滿平一順流，定執破危相接去，成收開閉掌中周，除定危開為四戶，此方有難來逃避”。以月建加用時順數，如寅月寅時，於寅上起建，卯為除，午為定，酉為危，子為開，三奇臨之大吉；若得三吉門更佳，餘仿此。

The song says: "Place the Month Builder on the earthly branch of the time of action, and proceed in order through the sequence of Jian, Chu, Man, Ping, then Ding, Zhi, Po, Wei, followed by Cheng, Shou, Kai, Bi, completing a full cycle of the twelve spirits on the palm; among these, Chu, Ding, Wei, and Kai are known as the 'Four Doors of the Earth,' and in times of danger one can escape through these four directions." The specific method is to count forward from the Month Builder on the time of action: for example, in the month of Yin and the time of Yin, start with "Jian" at the Yin position, "Chu" at the Mao position, "Ding" at the Wu position, "Wei" at the You position, and "Kai" at the Zi position. If the Three Marvels are present at these positions, it is very auspicious; if further combined with the three favorable gates of Kai, Xiu, and Sheng, it is even better. The same method applies to other months and times.

如九月戌建用巳時，則以戌加巳上，建在巳，除在午，午為地戶，滿在未，平在申，定在酉，酉為地戶，執在戌，破在亥，危在子，子為地戶，成在丑，收在寅，開在卯，卯為地戶，閉在辰，子午卯酉四宮為地四戶，俱吉。

For example, in the ninth month, the month builder is in Xu. Using the hour of Si to do things, place Xu on the Si position and proceed in order: the builder is in Si, the remover is in Wu (Wu is the earth gate), the full is in Wei, the level is in Shen, the fixed is in You (You is the earth gate), the holding is in Xu, the broken is in Hai, the dangerous is in Zi (Zi is the earth gate), the completed is in Chou, the collected is in Yin, the opened is in Mao (Mao is the earth gate), and the closed is in Chen. In this way, the four directions of Zi, Wu, Mao, and You are exactly the locations of the 'earth four gates,' which are all auspicious, allowing one to enter and exit from these directions to avoid danger.

以天月將加用時，看貴神所泊何宮，即於貴神上起貴神、螣蛇、朱雀、六合、勾陳、青龍、天空、白虎、太常、元武、太陰、天后，順逆而行，陽貴神出於先天之坤，子上起甲干順布，乙癸在丑，庚與乙合，戊與癸合，取干德為貴神，故庚戊二干，陽貴神在丑也；己干在未，甲與己合，故甲干陽貴神在未也。自亥至辰為陽貴順流，自巳至戌為陰貴逆行。若得太陰、太常、六合之神與奇門同臨其方，百事大吉。陽時宜擊，陰時宜陜，陽先舉，陰後應。凡欲擊者，謂破而擊之；陜者，密而去之，其敗軍宜向六合下走得出也。

The method for seeking the "Earth Private Gate" is: place the Heavenly and Monthly Generals on the hour of the event, and observe where the noble spirit stops. Then count from the noble spirit's position the twelve spirits: noble spirit, qing snake, vermilion bird, liu he, gou chen, azure dragon, sky void, white tiger, tai chang, black tortoise, tai yin, and heavenly empress, arranging them in order according to yang ascending and yin descending. The yang noble spirit starts from the Kun position of the Earlier Heaven Trigrams, beginning from the Zi position with the Jia stem in ascending order. The Yi and癸 stems fall on the Chou position; the Geng stem combines with the Yi stem, and the Wu stem combines with the Kui stem, taking the virtue of the heavenly stems' combination as the noble spirit, so the yang noble spirits of the Geng and Wu stems are both on the Chou position. The Ji stem falls on the Wei position, and since the Jia stem combines with the Ji stem, the yang noble spirit of the Jia stem is on the Wei position. From Hai to Chen is the yang noble spirit ascending section, and from Si to Xu is the yin noble spirit descending section. If the Tai Yin, Tai Chang, and Liu He spirits are simultaneously present with the Qimen in a certain direction, then doing anything in that direction is highly auspicious. In yang hours, it is suitable to attack; in yin hours, it is suitable to hide. In yang hours, the action should be initiated first, and in yin hours, it should be followed up.the so-called "attack" means breaking through the enemy's formation and attacking it;所谓 "retreat" means withdrawing secretly. If a defeated army wishes to escape, it should break through in the direction of Liu He, thereby escaping safely.

以六合、太陰、太常三辰，依圖推看何方日支。自子至巳為陽，用陽貴神，自午至亥為陰，用陰貴神。假如丁亥日，亥為陽日，丙丁豬雞位，則亥豬為陽日貴神，須將貴神加亥上順數去，卻是六合、太陰、太常在何處？即是地私門，只是論日不論時，然須得奇門方可用。

Using the three deities of Liu He, Tai Yin, and Tai Chang, follow the diagram to determine where they fall on the day branch. From Zi to Si, which are yang branches, use the yang noble deity; from Wu to Hai, which are yin branches, use the yin noble deity. For example, on a Ding Hai day, Hai is a yang branch. According to the rule "Jing Ding noble is in Zhu and Ji," the noble deity for Ding stem is in Hai (Zhu), so Hai is the position of the noble deity for this yang day. Place the noble deity at the Hai position and count forward to determine where Liu He, Tai Yin, and Tai Chang fall. The positions where these deities fall are called "Di Si Men." This method only considers the day, not the hour, but it is still necessary for the qi and men to be compatible for use.

又一例，審太陽過宮，以月將加用時，尋本日貴人起星，求地私門。如正月亥加甲日辰時，即以亥加辰順數去，尋本日陽貴未到子，陽貴順行，則螣蛇在丑，朱雀在寅，六合在卯為地私門，勾陳在辰，青龍在巳，天空在午，白虎在未，太常在申為地私門，玄武在酉，太陰在戌為地私門，天后在亥。如用陰貴，亦以亥加辰，陰貴丑到午，陰貴逆行，則螣蛇在巳，朱雀在辰，六合在卯為地私門，勾陳在寅，青龍在丑，天空在子，白虎在亥，太常在戌為地私門，元武在酉，太陰在申為地私門，天后在未，餘皆仿此。

For example, first determine the position of the sun, place the month general on the hour of the event, find the position of the nobleman for that day, and then start the twelve spirits. For instance, in the first lunar month, the亥 general is placed on the甲 day and 辰 hour. By moving from亥 to 辰 in a clockwise direction, the position of the yang nobleman, which is 未, is found to be at 子. Since the yang nobleman moves in a clockwise direction, 螣蛇 is at 丑, Vermilion Bird at 寅, Liu He at 卯 (this is the position of the earth private door), Gou Chen at 辰, Azure Dragon at 巳, 天空 at 午, White Tiger at 未, 太常 at 申 (this is the position of the earth private door), Black Tortoise at 酉, 太阴 at 戌 (this is the position of the earth private door), and Heavenly Empress at 亥. If instead the yin nobleman is used, the亥 general is again placed on 辰. The yin nobleman, which is 丑, is found to be at 午. Since the yin nobleman moves counterclockwise, 螣蛇 is at 巳, Vermilion Bird at 辰, Liu He at 卯 (this is the position of the earth private door), Gou Chen at 寅, Azure Dragon at 丑, 天空 at 子, White Tiger at 亥, 太常 at 戌 (this is the position of the earth private door), Black Tortoise at 酉, 太阴 at 申 (this is the position of the earth private door), and Heavenly Empress at 未. It is clear that the earth private door always takes the positions of Liu He, 太常, and 太阴, and the rest are determined in the same way.

乙奇遇開聞吏經，休同牛馬扛木人，乙生丙鼠咬孝子，出門應候老婦人。丙奇遇開有雷聲，老翁執杖使威風，休門鼓樂五十里，生逢患眼相鬪爭。丁遇開執竹杖物，休婦皂白二十里，遇捕獵人須帶犬，奇門合處皆應驗。

When the Three Marvels are combined with the Three Auspicious Gates, the external signs will manifest as follows. If the Yi Marvel encounters the Open Door Gate, one will hear the sound of officials reading documents. If the Yi Marvel coincides with the Xiu Men Gate, one will see cattle or horses, or people carrying wooden beams. When the Yi Marvel combines with the Life Gate or the Bing Marvel, one will see someone wearing mourning clothes being bitten by a rat, and one should wait until an old woman appears to confirm it. If the Bing Marvel meets the Open Door Gate, there will be thunder or an old man holding a staff appearing with authority. When the Bing Marvel combines with the Xiu Men Gate, there will be sounds of drums and music within fifty li. If the Bing Marvel meets the Life Gate, one will see someone with eye disease or people fighting. If the Ding Marvel meets the Open Door Gate, someone will be seen carrying a bamboo staff or an object. When the Ding Marvel coincides with the Xiu Men Gate, there will be women wearing black and white clothes within twenty li. If the Ding Marvel meets the Life Gate, one will encounter a hunter with a hound. In all cases where the Marvels combine with the Gates, these signs will be accurate.

乙為日奇，會生門宜上官赴任、應舉、嫁娶、破土、立券、安葬，見兩鼠或孝服人，有百鳥、風雲、微雨、車馬來應，主子孫富貴。會休門見牛馬或打木人來應。會開門逢客人、公吏、穿紅衣者至。

Yi is the "Day Odd". When Yi Odd meets the Life Gate, it is suitable for taking office, taking the imperial examination, marriage, breaking the burial ground, concluding contracts, and burial. The external signs include seeing two mice, people in mourning clothes, a flock of birds flying together, sudden winds and clouds, light rain falling, and vehicles passing by. This indicates that descendants will become wealthy. When Yi Odd meets the Xiu Men, the external signs include seeing cattle and horses or people hammering wood. When Yi Odd meets the Open Door, the external signs include encountering a guest, officials, or a person wearing red clothes.

丙為月奇，會生門見眼疾人或逢爭鬪事應。會休門宜上官赴任、應舉、嫁娶、破土、立券、豎柱、上樑，五十里內外聞鼓聲或軍器、樂器、烏鳥、白鶴來應，主子孫富貴。會開門主見老者執杖等物，或聞哭聲應。

Bing is the "Moon Oddity". When Bing Oddity meets the Life Gate, the external sign is seeing someone with eye disease or encountering disputes. When Bing Oddity meets the Xiu Men, it is suitable for taking office, taking the imperial examination, marriage, breaking the burial ground, making contracts, erecting pillars, and raising beams. The external sign is hearing drums within fifty li, or seeing military weapons and musical instruments, or seeing crows and white cranes flying in, indicating that descendants will be prosperous. When Bing Oddity meets the Open Door, it signifies seeing an old man holding a staff-like object or hearing crying sounds as the external sign.

丁為星奇，會生門遇捕獵或鷹犬應。會休門二十里見白虎、皂衣人或婦女應。會開門宜上官赴任、嫁娶、豎柱、上樑、入宅，見大車、小車、白雲、蓋幕，或小兒手執杖物等應，主子孫富貴。

Ding is "Star Qi". When Ding Qi meets the Life Gate, the external sign is encountering hunters or seeing hawks and dogs. When Ding Qi meets the Xiu Men, within twenty li there will be a white tiger, a person in black clothing, or a woman appearing as the external sign. When Ding Qi meets the Open Door, it is suitable for taking office, marriage, erecting pillars, raising a beam, or moving into a new house. The external sign is seeing large and small carts, white clouds, umbrellas, canopies, or a child holding a staff-like object, indicating prosperity for descendants.

乙奇遇青龍返首，丙奇東南是跌穴，丁奇西貴升壇，回首喜悅百易遂逐，跌穴顯灼事成就，龍逃身遭百凶，虎狂兮財虛耗盡，妖矯逢盜染官訟。

When the Yi Qi meets "Wu," there is joy in the heart and everything goes smoothly. When the Bing Qi is in the southeast, it forms "Flying Birds' Nest," which means things become prominent and easy to achieve. When the Ding Qi is in the west, it forms "Nobleman Ascending the Platform," indicating favorable circumstances. If "Wu" occurs, there is joy and smoothness in all affairs. If "Flying Birds' Nest" occurs, things become prominent and achievements are easy. Conversely, if "Azure Dragon Flees," one faces various dangers. If "White Tiger Rages," wealth is completely lost. If "Tang She You Jiao" occurs, one may encounter thieves and get involved in legal disputes. This is a method of contrasting the auspicious and inauspicious aspects of the Three Marvels to determine fortune and misfortune.

乙奇會天輔、生門，主乙庚日時雷電現、二鳥來應，大利。丙奇會天芮、休門，主甲己日時，鶴鳥至、二人乘馬來應，大吉。丁奇會天英、開門，主戊癸日時，烏鳥白項、雷鳴來應，大吉。天盤星尅地盤星，在四時旺相日時，有本方五色雲起在其方助客，客勝。地盤星尅天盤星，在四時旺相日時，有五色雲氣在其方助主，主勝。五色雲氣合從本方，東青、西白、中黃、南赤、北黑。

When the Jia (甲) odd and the Wenqu Star (天辅) and the Life Gate (生门) meet, it indicates that on Jia day, Geng day, or at Jia time, Geng time, there will be thunder and lightning, with two birds flying in response, which is highly favorable. When the Bing (丙) odd and the Tianrui Star (天芮) and the Xiu Men (休门) meet, it indicates that on Jia day, Ji day, or at Jia time, Ji time, there will be cranes flying and two people riding horses passing by in response, which is very auspicious. When the Ding (丁) odd and the Tianying Star (天英) and the Open Door (开门) meet, it indicates that on Wu day, Gui day, or at Wu time, Gui time, there will be white-necked crows appearing and thunder roaring in response, which is very auspicious. If the stars on the Heaven Plate (天盘) are defeated by the stars on the Earth Plate (地盘), and the day or time is in the prosperous and strong season, the side will have five-colored clouds rising, which is a sign of assistance to the guest, leading to the guest's victory. If the stars on the Earth Plate (地盘) are defeating the stars on the Heaven Plate (天盘), and the day or time is in the prosperous and strong season, the side will have five-colored clouds rising, which is a sign of assistance to the host, leading to the host's victory. The five-colored clouds must match the direction to be valid: East is green, West is white, Center is yellow, South is red, and North is black.

休門二十里，貴陰人衣著藍黃及白青。生門十里，逢公吏人著皂衣紫紳。傷門三十里，公訟起、囚人著皂衣、血光生。杜門二十里，男女輩絹皂在裙相從行。景門二十里，驚憂至、非皂衣人、會賓客。死門二十里，逢疾病、黃皂衣、甲俱遭迍。驚門三十里，鴉雀噪、官司相連、六畜驚。開門二十里，陽人至、貴人乘馬、紫衣襟。

Each of the eight gates has its own external signs and the distance at which they manifest. The Xiu Men indicates a noble woman appearing within twenty li, dressed in blue, yellow, white, or light green. The Life Gate indicates encountering officials within ten li, dressed in black with a purple sash. The Shang Men indicates lawsuits arising within thirty li, with prisoners in black clothing and signs of bloodshed. The Du Men indicates groups of men and women within twenty li, wearing black silk skirts and walking together. The Jing Gate indicates unexpected troubles arriving within twenty li, meeting people not dressed in black or hosting guests. The Death Gate indicates illness within twenty li, seeing people in yellow and black clothing, and soldiers in armor also facing difficulties. The Jing Gate indicates noisy crows and magpies within thirty li, continuous lawsuits, and livestock being startled. The Open Door indicates a man arriving within twenty li, a nobleman riding a horse past, dressed in purple clothing.

來時六甲出門去，金馬玉堂逢貴人。若乘六乙出門去，禿頭公吏宜終身，執持弓弩人騎射。蓋為時乘六丙行，州官縣宰相逢著，出門行時正六丁，若逢戊己出行去，兩個婦人身著青。若乘庚辛壬最惡，大凶無吉有災迍，六癸出門逢騎射，多遇山林隱逸人。

This describes the external signs encountered when traveling according to the ten Heavenly Stems. When departing at the time of Jia, one will meet a nobleman at places such as the Golden Gate and Jade Hall. When departing at the time of Yi, one will meet a bald official of the government, who can be trusted for life, and also see a person holding a bow and arrow riding a horse to hunt. Generally, when departing at the time of Bing, one will meet local officials such as county magistrates. When departing at the time of Ding, the signs are similar. If departing at the time of Wu or Ji, one will see two women wearing blue clothes. When departing at the time of Geng, Xin, or Ren, it is most unfavorable, bringing great misfortune and hardship. When departing at the time of Gui, one will meet people riding horses to hunt, and often encounter reclusive scholars living in the mountains.

值符主長者、貴人、公吏、錢物為應。螣蛇主官司牽連、羅網、推風送雨，及驚恐、怪異為應。太陰主賢人及夫婦陰私之事為應。六合主華彩、車、書、酒食、筵會、婚姻為應。白虎主醫巫、死喪、穢氣、錢物為應。元武主驚盜賊及雲雨為應。九地主女人、衣服、稻豆、埋葬、走獸為應。九天主文書、印信、鎗棒、火災、占天、飛鳥為應。

This describes the external manifestations associated with each of the Eight Gods. The Chief Symbol indicates responses related to elders, noblemen, government officials and servants, and wealth and possessions. The Snake indicates responses related to legal troubles, being entangled, storms and rain, and sudden fears or strange occurrences. The Tai Yin indicates responses related to virtuous people and private matters between husband and wife. The Liu He indicates responses related to beautiful writings, vehicles, letters, food and drink, banquets and gatherings, and marriage. The White Tiger indicates responses related to physicians and diviners, death and funerals, foul air, and wealth. The Black Tortoise indicates responses related to disturbances, thieves, and clouds and rain. The Jiudi indicates responses related to women, clothing, rice and beans, burials, and wild animals. The Jiu Tian indicates responses related to documents, seals, weapons, fires, observing celestial phenomena, and flying birds.

六乙到干名曰“玉兔入天門”，吉。天沖、天輔加六宮，在季夏、秋月或庚辛酉申日，有白色氣來助，主勝。一名“玉兔入林”。六丙到干名為“天成天權”，凶。有白雲氣從西北或西方來助，主勝。天英加六宮，在夏秋月有赤色雲氣來助，客勝。一名“光明不全”。六丁到干名為“火到天門”，吉。丙丁巳午日有赤色雲氣從正南方來助，客勝。一名“玉女游天門”，又名“火照天門”。

Six Yi arriving at the Qian palace is called "Jade Rabbit Entering the Heavenly Gate," which is auspicious. If the Tian Chong and Tian Fu stars are added to the sixth palace, and it occurs in late summer or autumn month, or on days of Geng, Xin, You, or Shen, with white clouds assisting, the home side will prevail; this pattern is also known as "Jade Rabbit Entering the Forest." Six Bing arriving at the Qian palace is called "Heaven Forming and Heaven Authority," which is inauspicious. If white clouds come from the northwest or due west to assist, the home side will prevail; if the Tian Ying star is added to the sixth palace, and it occurs in summer or autumn with red clouds assisting, the opposing side will prevail; this pattern is also known as "Incomplete Brightness." Six Ding arriving at the Qian palace is called "Fire Reaching the Heavenly Gate," which is auspicious. On days of Bing, Ding, Si, or Wu with red clouds coming from due south to assist, the opposing side will prevail; this pattern is also known as "Yuzhen Wandering through the Heavenly Gate," or "Fire Illuminating the Heavenly Gate."

六乙到坎名為“玉兔投泉”，吉。天英加一宮在秋冬月或壬癸亥子日，有黑色雲氣從正北方來助，主勝。一名“玉兔飲泉”。六丙到坎名為“丙火燒壬”，吉，主勝。天任、天禽、天芮加一宮在四季月或辰戌丑未日，一名“火投水池”。六丁到坎名曰“朱雀投江”，中吉。有黃色雲氣從東北或西南方來助，客勝。

Six Yi (乙) arriving at the Kan palace is called "Jade Rabbit Drinking Spring," which is auspicious. If the Tian Ying star is added to a palace, during autumn or winter months or on days of Ren, Gui, Hai, or Zi, black clouds coming from due north will assist, indicating the main party will win; this pattern is also known as "Jade Rabbit Drinking Spring." Six Bing (丙) arriving at the Kan palace is called "Bing Fire Burning Ren," which is auspicious, indicating the main party will win. If Tian Ren, Tian Qin, and Tian Rui are added to a palace, during the four seasonal months or on days of Chen, Xu, Chou, or Wei, this pattern is also known as "Fire Falling into the Water Pool." Six Ding (丁) arriving at the Kan palace is called "Zhu Que (Vermilion Bird) Entering the River," which is moderately auspicious. If yellow clouds come from the northeast or southwest to assist, the opposing party will win.

六乙到艮名為“玉兔步貴”，吉。天蓬臨八宮，在四季月或戊己辰戌丑未日，有黃色雲氣來助，主勝。六丙到艮名為“鳳入丹山”，吉。有黃色雲氣從東北或西南方來助，主勝。天輔、天沖加八宮在冬春月。六丁到艮名為“玉女乘雲”，吉。甲乙寅卯日有青色雲氣從正東或東南方來助，客勝。一名“玉女游鬼門”。

Six Yi (乙) arriving at the Gen (艮) palace is called "Yù Tù Bù Guì" (玉兔步贵), which is auspicious. If the Tianpeng (天蓬) star is present in the eight palaces, during the four seasonal months or on days of Wu (戊), Ji (己), Chen (辰), Xu (戌), Chou (丑), or Wei (未), with yellow clouds coming to assist, the main party will prevail. Six Bing (丙) arriving at the Gen palace is called "Fèng Rù Dān Shān" (凤入丹山), which is auspicious. With yellow clouds coming from the northeast or southwest to assist, the main party will prevail; at this time, Tianfu (天辅) and Tianchong (天冲) stars are added to the eight palaces, mostly occurring in winter and spring months. Six Ding (丁) arriving at the Gen palace is called "Yù Nǚ Chéng Yún" (玉女乘云), which is auspicious. On days of Jia (甲), Yi (乙), Yin (寅), or Mao (卯), with green clouds coming from the due east or southeast to assist, the opposing party will prevail; this pattern is also known as "Yù Nǚ Yóu Guǐ Mén" (玉女游鬼门).

六乙到震名為“日出扶桑”，吉。天任、天禽、天芮臨三宮，在冬夏月或甲乙寅卯日，有青雲來助，主勝。即貴人升乙卯正殿。六丙到震名為“月入雷門”，吉。有雲氣從正東或東南方來助，主勝。天柱、天任加三宮，在季秋月天柱疑誤。六丁到震名曰“最明”，吉。庚辛申酉日有白雲氣從正西或西北方來助，客勝。

When the Six Yi arrive at the Zhen palace, it is called "Sun rising from Fusuang," which is auspicious. If Tian Ren, Tian Qin, and Tian Rui are in the three palaces, during the months of winter or summer or on days of Jia, Yi, Yin, or Yimao, with green clouds coming to assist, the main side will prevail; this is the "Yimao main hall" mentioned earlier. When the Six Bing arrive at the Zhen palace, it is called "Moon entering the Thunder Gate," which is auspicious. If clouds come from the east or southeast to assist, the main side will prevail; Tian Zhu and Tian Ren in the three palaces, in the late autumn month (the text here notes "Tian Zhu" may be a mistake). When the Six Ding arrive at the Zhen palace, it is called "Most Bright," which is auspicious. On days of Geng, Xin, Shen, or You, with white clouds coming from the west or northwest to assist, the guest side will prevail.

六乙到巽名曰“玉兔乘風”，吉。天任、天禽、天芮臨四宮，在冬春月或甲乙寅卯日，有青色雲氣來助，主勝。六丙到巽名曰“火行風起”，又為“龍神助威”吉。東南方神旺，主勝。天心、天柱加四宮在季夏秋月。六丁到巽名曰“美女留神”吉。或庚辛申酉日，有白色雲氣從正西或西北方來助，客勝。

Six Yi arrive at the Xun Palace, called "Jade Rabbit Riding the Wind," which is auspicious. If Tian Ren, Tian Qin, and Tian Rui are present in the four Palaces, during winter or spring months or on days of Jia, Yi, Yin, or Mao, if green clouds come to assist, the host side will prevail. Six Bing arriving at the Xun Palace is called "Fire Movement and Wind Arises," also known as "Dragon God Assists Power," which is auspicious. The Southeast direction is flourishing with spiritual energy, the host side will prevail; at this time, Tian Xin and Tian Zhu are added to the four Palaces, mostly occurring in late summer and autumn months. Six Ding arriving at the Xun Palace is called "Beautiful Woman Warnings," which is auspicious. If on days of Geng, Xin, Shen, or You, white clouds come from Due West or Northwest to assist, the guest side will prevail.

六乙到離名曰“玉兔當陽”，吉。天柱、天心加九宮，在春夏月或丙丁巳午日，有赤色雲氣來助，主勝。六丙到離名曰“月照端門”，吉。有雲氣從正南方來助，主勝。天蓬加九宮，在秋月或壬癸日，即貴人升丙午正殿。六丁到離名曰“乘龍萬里”。壬癸亥子日，有黑色雲從正北方來助，客勝。

Six Yi arriving at the Li palace is called "Jade Rabbit Facing the Sun," which is auspicious. If Tianzhu and Tianxin are added to the ninth palace, during spring or summer months or on days of Bing, Ding, Si, or Wu, with red clouds coming to assist, the main side will prevail. Six Bing arriving at the Li palace is called "Moon Illuminating the Gate," which is auspicious. If clouds come from due south to assist, the main side will prevail; if Tianpeng is added to the ninth palace during autumn or on days of Ren or Gui, this is called "Bingwu Palace in the Correct Hall." Six Ding arriving at the Li palace is called "Riding a Dragon for Ten Thousand Li." On days of Ren, Gui, Hai, or Zi, if black clouds come from due north to assist, the opposing side will prevail.

六乙到坤名曰“玉兔入坤”，中吉。天蓬臨二宮在四季月或戊己辰戌丑未日，有黃色雲氣從北方來助，主勝。一名“玉兔暗日”。六丙到坤名曰“子居母舍”，吉。雲氣從西南方來助，主勝。天輔、天沖加二宮，在冬春月或甲日吉。六丁到坤名為“玉女游地”，吉。甲乙寅卯日有青色雲氣從正東或東南來助，客勝，大吉。一名“玉女游地戶”，吉。

When the Six Yi arrive at the Kun palace, it is called "Jade Rabbit Entering Kun," which is moderately auspicious. If the Tianpeng star is in the second palace, during the four seasonal months or on days of Wu, Ji, Chen, Xu, Chou, or Wei, yellow clouds coming from the north will assist, indicating the host's victory; this pattern is also known as "Jade Rabbit Concealing the Sun." When the Six Bing arrive at the Kun palace, it is called "Son Residing in the Mother's Palace," which is auspicious. Clouds coming from the southwest will assist, indicating the host's victory. When the Tianfu and Tianchong stars are both in the second palace, during winter and spring months or on days of Ji, it is auspicious. When the Six Ding arrive at the Kun palace, it is called "Jade Maiden Wandering on Earth," which is auspicious. On days of Ji, Yi, Yin, or Mao, with green clouds coming from the due east or southeast, the guest side will prevail, which is very auspicious; this pattern is also known as "Jade Maiden Wandering through the Gate," which is auspicious.

六乙到兌名為“玉女受制”，平平。天沖、天輔加七宮，在季夏、秋月或庚辛申酉日，有白色雲氣來助，主勝。一名“白兔游宮”，吉。六丙到兌名曰“鳳凰折翅”，凶。白雲氣從正西或西北方來助，主勝。天英加七宮在春夏月及丙日，客勝。六丁到兌，平平。丙丁巳午日，有赤雲氣從南方來助，客勝。一云：丁見兌為天乙貴人，即為貴升於丁酉正殿，大吉。

When the Six Yi (六乙) arrive at the Dui (兑) palace, it is called "Yünu Shouzhi" (玉女受制), which is of average fortune. If the Tianchong (天冲) and Tianfu (天辅) trigrams are added to the seventh palace, during the late summer, autumn months, or on days of Geng, Xin, Shen, or You, white clouds coming from the west or northwest will assist, leading to victory for the main side; this pattern is also known as "Baitu Yougong" (白兔游宫), which is auspicious. When the Six Bing (六丙) arrive at the Dui palace, it is called "Fenghuang Zhechi" (凤凰折翅), which is inauspicious. If white clouds come from the west or northwest to assist, the main side will prevail; however, if Tianying (天英) is added to the seventh palace during spring or summer months or on days of Bing, the guest side will prevail. When the Six Ding (六丁) arrive at the Dui palace, it is of average fortune. On days of Bing, Ding, Si, or Wu, if red clouds come from the south to assist, the guest side will prevail. Another interpretation says that when Ding arrives at the Dui palace, it indicates the location of Tianyi Guiren (天乙贵人), meaning the nobleman is seated in the "Dingyou Zhengdian" (丁酉正殿), which is very auspicious.

天英加坎宮，利為主，加在秋冬月及壬、癸、亥、子日，有黑色雲從正北方來助，主大勝。天任、天禽、天芮加震、巽，利為主。如在春、夏之月，甲、乙、寅、卯日，青色雲氣從東南方及正東方來助，主大勝。天蓬加坤、艮，利為主。如在四季月及戊、己、辰、戌、丑、未日，有黃色雲氣從東北或西南方來助，主大勝。

The concept of host and guest refers to the one arriving first being the host and the one arriving later being the guest. If Tianying Star is placed over the Kan Palace, it is advantageous for the host side; if it is in the month of autumn or winter and on days of Ren, Gui, Hai, or Zi with black clouds coming from the due north, the host side will achieve a great victory. If Tianren Star and Tianqin Star are placed over the Zhen Palace and Xun Palace, it is also advantageous for the host side; if it is in the month of spring or summer and on days of Jia, Yi, Yin, or Mao with green clouds coming from the southeast or due east, the host side will achieve a great victory. If Tianpeng Star is placed over the Kun Palace and Gen Palace, it is advantageous for the host side; if it is in the season months and on days of Wu, Ji, Chen, Xu, Chou, or Wei with yellow clouds coming from the northeast or southwest, the host side will achieve a great victory. The common principle of these situations is that the stars on the Heaven Plate are controlled by the Palaces on the Earth Plate, and the one who occupies the land first gains the advantage, so it is better to defend than to attack.

天蓬加九宮利為客，如在秋冬之月，壬、癸、亥、子日，有黑色雲氣自北方來助，客勝。天心、天柱加三、四宮利為客。如在三秋四季月，庚、辛、申、酉日，有白色雲氣從西方來助，客大勝。天任、天禽、天芮加一宮，利為客。如在四季月，戊、己、辰、戌、丑、未日，有黃色雲氣從西南或正南方來助者，客大勝。

The Tianpeng Star added to the ninth palace is favorable for the guest side; if it is also in the months of autumn and winter, on days of Ren or Gui, and on days of Hai or Zi, with black clouds coming from the north to assist, the guest side will prevail. The Tianxin and Tianzhu Stars added to the third and fourth palaces are favorable for the guest side; if it is also in the third season and fourth season months, on days of Geng or Xin, and on days of Shen or You, with white clouds coming from the west to assist, the guest side will achieve a great victory. The Tianren, Tianqin, and Tianrui Stars added to the first palace are favorable for the guest side; if it is also in the fourth season months, on days of Wu or Ji, and on days of Chen, Xu, Chou, or Wei, with yellow clouds coming from the southwest or due south to assist, the guest side will achieve a great victory.

天輔、天沖加二、八宮利為客。如在冬、春月，甲、乙、寅、卯日，有青色雲氣自東方或東南方來助，客大勝。天英加六、七宮，利為客。如在春、夏月，丙、丁、巳、午日，有赤色雲氣從南方來助，客大勝。

The stars Tianfu and Tianchong, when added to the second and eighth palaces, are favorable for the guest side; if they also occur in the months of winter or spring, on days of Jia, Yi, Yin, or Mao, and if there is green cloud coming from the east or southeast to assist, the guest side will achieve a great victory. The star Tianying, when added to the sixth and seventh palaces, is also favorable for the guest side; if it also occurs in the months of spring or summer, on days of Bing, Ding, Si, or Wu, and if there is red cloud coming from the south to assist, the guest side will achieve a great victory. The common principle behind these statements is that the stars on the Heaven Plate overcome the palaces on the Earth Plate, and the one that moves later can overcome the one that moved first, so it is better to attack than to defend. Further verification can be made by the color and direction of the clouds, and the outcome of victory or defeat can be known in advance.

（論用時者，以九星管事為主）。天蓬星值子時：值子入宅凶，赴任、安營、鬥訟，生雞犬吠鳥鬧林，北方鵬爭缺唇人，六十日內雞生卵，退財時至訟必勝。天芮星值子時：值子身旺興，作用之時主走禽驚，坤方火光二人應，嫁娶豬犬傷人訟，六十日內女自縊，秋冬進財羽音珍。天沖星值子時：值子有風雨、禽噪、鐘鳴，造葬後六十日內怪物入，週年田產數倍收，更防新婦產後死，虎狼口內可得財。

The method of using time periods to determine auspiciousness and inauspiciousness is based primarily on the nine stars that are active at that time. When the Tianpeng star is active during the Zi hour: at this time, moving into a new house is inauspicious; for matters such as taking office, setting up camp, or disputes, there will be signs of roosters crowing, dogs barking, and birds disturbing the forest; in the northern direction, there will be large birds fighting and a person with a missing beak appearing; within sixty days, hens will lay eggs, although there will be financial loss, but at that time, litigation will definitely result in victory. When the Tianrui star is active during the Zi hour: at this time, the star's energy is strong and flourishing, and during movement, there will be signs of startled wild animals and birds; there will be firelight in the Kun direction and two people appearing as responses; for marriage, there will be pigs and dogs injuring people and causing litigation, within sixty days, there will be a woman committing suicide by hanging, and during autumn and winter, there will be financial gain, and valuable treasures will be obtained from people associated with birds. When the Tianchong star is active during the Zi hour: at this time, there will be signs of rain and wind, noisy birds, and the sound of bells; after construction and burial, within sixty days, there will be strange creatures entering the house, and after one year, the harvest of farmland will double, but one should be cautious of the new wife dying from childbirth, and one may gain wealth from the mouths of tigers and wolves.

天輔星值子時：值子若反吟，天中有物夜中鳴，西方紅白人叫應，造葬後來六十日，得進商音人產物，野猿入屋甑鳴時，加官進祿生貴子，若得門奇併到來，十二年中大旺矣。天禽星值子時：值子孕婦至、紫衣人來，造葬後六十日雞犬銜花，儒人饋物武得官，田土財榖進益旺，二十年後人千丁。天心星值子時：值子人爭鬪，西北鼓聲鬧喧喧，用後百日赤人媒，商人古器畫仙家，生白雞，十二年田蠶大旺，諸公連連。

When the Tian Fu Star is active at the子 hour, if a reverse chant situation occurs, there will be sounds of east and west in the sky at night, and a person in red and white clothes will call from the west. After the burial, within sixty days, one can obtain land and property from someone who plays the Shang Yin musical note. There will also be strange phenomena such as wild monkeys entering the house and the cooking pot and kettle making sounds by themselves. This indicates promotion, increased salary, and the birth of a noble child. If there are also favorable gates and the Three Marvels present, the family fortune will flourish greatly within twelve years. When the Tian Qin Star is active at the子 hour, there will be a pregnant woman passing by and a person in purple clothes arriving. After the burial, within sixty days, chickens and dogs will carry flowers, scholars will bring gifts, and martial artists will receive official positions. The fields and grain will become increasingly prosperous. Twenty years later, the family will have a large number of descendants. When the Tian Xin Star is active at the子 hour, there will be disputes and loud drumming from the northwest. One hundred days after the ritual, a man with a red face will act as a matchmaker. Merchants will bring ancient artifacts and paintings from immortals. A white chicken will be born in the house. Within twelve years, the fields and sericulture will flourish greatly, and officials of high rank will come one after another.

天柱星值子時：值子起大風，火從東至缺唇人，用後六十日內事，蛇犬傷人逢刀刃，殺人血光財破散，幼女遭殃必定臨。天任星值子時：值子東風雨，水畔鷄鳴為應驗，巽方人來持刀鎗，造葬百日新婦離，三牙須人木姓至，由賴退產男女淫。天英星值子時：值子干鑼聲，三五人持火把焚，斧鉞伐木缺唇人，用後破家三年中，血光自刎傷人物，小兒至湯火坑中。

When the Tian Zhu star is active at the Zi hour: at this time a strong wind arises, and firelight comes from the east, with a person who has a split mouth appearing. After the ritual is performed, within sixty days there will be snake and dog bites, accidents involving sharp weapons, bloodshed, loss of wealth, and young girls will certainly suffer. When the Tian Ren star is active at the Zi hour: at this time there is east wind mixed with rain, and the sound of chickens crowing by the water indicates the omen. People with weapons in hand come from the Xun direction. After the burial, within one hundred days the newlywed wife will leave home. A man with three braids and a man of the Mu surname will arrive, causing loss of property due to being dragged into troubles. There will be disorder and immorality among men and women. When the Tian Ying star is active at the Zi hour: at this time there is a sound of gongs coming from the Qian direction, with three or five people holding torches and burning, someone cutting trees with axes and hammers, and a person with a split mouth appearing. Within three years after the ritual, the family will break down, there will be bloodshed, someone will commit suicide and injure others, and young children will fall into boiling soup or fire pits.

天蓬星值丑時：值丑雷電生，樹倒傷人被風雨，七日鷄生鵝子卵，犬至屋上小口傾，三年後有白頭牙，商進屋旺十年退。天芮星值丑時：值丑作用時，乾地金鼓聲至此，造葬後七日龜出林，六十日內盜賊起，退財口舌官訟至，大姑屢次索奩禮。天沖星值丑時：值丑雲霧昏，小兒成隊來上門，婦人執木至為應，烏貓白子拾古鏡，週年僧道進田契，發財生得貴子聰。

When the Tianpeng Star is active during the Chou hour: at this time there is thunder and lightning, trees are blown down by wind and rain causing injury to people; within seven days, hens lay large eggs like geese, dogs jump onto rooftops, and children in the household die young; three years later, a toothless merchant comes to the house, a person with a commercial tone enters the house, and the family becomes prosperous for ten years before declining. When the Tianrui Star is active during the Chou hour: at this time, there is movement, and the sound of gongs and drums comes from the Qian direction; after seven days of construction and burial, a turtle comes out of the forest, thieves rise within sixty days, losses of money, disputes, and lawsuits follow one after another, and the maternal aunt frequently comes to demand dowry and bride price. When the Tianchong Star is active during the Chou hour: at this time, the sky is foggy and dark, groups of children come to the door, and women carrying wooden tools arrive as a response; a black cat gives birth to white kittens, and an ancient mirror is found at home; after one year, monks and Taoists bring land deeds, wealth is gained and a wise, noble son is born.

天輔星值丑時：值丑東方犬吠，有人持刀來戰對，用後白兔野鷄入，六十日內僧道饋，羽音巽來信契歸，週年添丁加官品。天禽星值丑時：值丑孝婦來，手持錫器為葬埋，小兒吹笛笑拍手，鼓鬧後進賭博財，獲得寶誥年後拾，得賊財富旺皆來。天心星值丑時：值丑作用時，南方火光跛足人，五日內有貓成雙，四十日內遠物至，商音進書並財帛，官中更出有壽人。

When the Tian Fu Star is active during the Chou hour: at this time, there is barking from a dog in the east, and someone holding a knife comes to confront; after the action, white rabbits and wild chickens enter the house. Within sixty days, monks and Taoists will present gifts. A person with bird-like sounds will bring letters and contracts from the Xun direction. After one year, the family will have a new addition, and there will be promotion in official rank. When the Tian Qin Star is active during the Chou hour: at this time, a woman in mourning arrives, holding tinware to handle funeral affairs; a child blows a flute and laughs while clapping hands, and after noisy drumming, gambling profits are obtained; also receiving a bestowed decree of merit, and after one year, there will be gains from lost items, including money left behind by thieves, leading to prosperity in the family. When the Tian Xin Star is active during the Chou hour: at this time, action is taken, with firelight in the south and a person with a limp; within five days, a pair of cats appears, and within forty days, items from afar are delivered. A person with the sound of commerce brings letters and wealth. The government office will also see a person who lives long.

天柱星值丑時：值丑匠北來，手攜斧斤樹上材，生得金花為後應，造葬六十日進財，羽音金器三年後，火光如洗人弄蛇。天任星值丑時：值丑婦青衣，攜酒必然有跛聲，半載後進無名財，週年鸚鵡入屋來，口舌得財三年後，貓狗相咬主請舉。天英星值丑時：值丑東北來，師巫鳴鑼至此寨，用後一月火燒屋，週年有大作人言，百怪起時可移鎮，不然定是死亡連。

When the Tianzhu star is active during the Chou hour: at this time, a craftsman comes from the north, carrying an axe to cut wood from a tree; the family will have golden flowers blooming as an omen, and within sixty days after burial, wealth will come in; three years later, a person with a bird-like voice will bring gold items, and there will be fire that burns the house clean, as well as people playing with snakes. When the Tianren star is active during the Chou hour: at this time, a woman wearing blue clothes comes with wine, accompanied by the sound of a limp; half a year later, an unknown source of wealth will come; after a full year, a parrot will fly into the house, and due to disputes, wealth will be obtained; three years later, cats and dogs will fight, indicating that someone in the family will be recommended. When the Tianying star is active during the Chou hour: at this time, the omen comes from the northeast, and a shaman beats a gong and arrives at the camp; after the ceremony, a fire will destroy the house within a month; after a full year, there will be major construction and discussions among people; when all sorts of strange things occur, one should move and suppress them, otherwise, there will certainly be continuous deaths.

天蓬星值寅時：值寅作用時，青衣童子持花枝，北方僧人包頭巾，女人穿著衫裙臨，賊劫蛇咬馬傷人，三年田地財旺臨。天芮星值寅時：值寅瘦孕婦至，蓑衣臨門樂器音，奇門旺相六十日，水牛入屋進血財，加官進祿子孫，宿臨時干在刻栽。天沖星值寅時：值寅貴乘轎，童執金銀器物到，二十日進角音契，羽音作牙畜玩入，六十母鷄啼主死，陰干人福發財凶。

When the Tianpeng Star is active during the寅 hour, if action is taken at this time, there will be a child in a blue robe holding a branch of flowers; a monk wearing a headscarf will come from the north, and a woman wearing a shirt and skirt will arrive. There will be encounters with thieves robbing, snakes biting people, and horses kicking people. After three years, the fields and property will flourish. When the Tianrui Star is active during the寅 hour, a thin pregnant woman will arrive, a person wearing a straw cloak will come to the gate, and there will be sounds of musical instruments. If the qimen is in a prosperous and strong state, within sixty days a water ox will move into the house, bringing in blood money, and there will be promotion in official position, more sons and daughters. These matters should be determined by the star mansion's influence on the heavenly stem of the hour, and the time should be carefully calculated. When the Tianchong Star is active during the寅 hour, a nobleman will pass by in a palanquin, and a child will come with gold and silver items. Within twenty days, a person with the sound of a horn will sign a contract, and a person with the sound of a feather will act as an intermediary to deliver livestock and toys. Within sixty days, a rooster crowing will indicate someone's death. A person with a yin stem will have good fortune, but will gain wealth accompanied by misfortune.

天輔星值寅時：值寅見公吏，執鐵藝攜物至，六十日內貓咬鷄，有賊送財報恩義，赤面作牙，羽音，十二年發生貴子。天禽星值寅時：值寅玉犬吠金鷄亂鳴，人帶笠，用後六十日便喜，宮商進契添人丁，田蠶大旺享富貴，宿旺立時有應情。天心星值寅時：值寅白鷺到，金鼓四鳴水鏡曉，女穿黃赤攜籃過，小口火焰六十交，百日窖金商羽物，三年妻生貴得財。

When the Tian Fu Star is in the寅 hour: at this time, one may encounter officials and their subordinates, and a craftsman skilled in ironwork arrives with tools. Within sixty days, a cat bites a chicken, but thieves later bring wealth as a reward. A man with a red face acts as an intermediary, and someone who speaks in the tone of birds comes to help. Within twelve years, a son of high status is born. When the Tian Qin Star is in the寅 hour: at this time, white dogs bark and golden roosters crow loudly, and someone is seen wearing a straw hat. After the affair, within sixty days, there will be good news. People who speak in the宫 tone and 商 tone bring contracts, and the family adds a male child. The fields and silkworms flourish, and one enjoys wealth and honor. If the Star Mansion is at its peak, the result will be immediate. When the Tian Xin Star is in the寅 hour: at this time, white herons fly by, and drums and gongs sound from all sides. The water surface is like a mirror, and the sky breaks into dawn. A woman wearing yellow or red clothes carries a basket and walks by. Within sixty days, the family's small mouth suffers a fire disaster. Within one hundred days, gold is dug up from a hidden store. One also receives wealth from people who speak in the商 tone and羽 tone. Three years later, the wife gives birth to a son, bringing both status and wealth.

天柱星值寅時：值寅北喧鬧，僧道持蓋雷雨到，喜得鐘鼓鳴以後，六十日內賊牽連，爭訟破財事已可，女人墮胎產中亡。天任星值寅時：值寅女家隊火把前行，童子拍手，轎馬西北來，葬後六十日內甑鳴，墜婦死，百日進畜財田旺，缺唇人爭婚敗。天英星值寅時：值寅東方軍馬，捕獵網魚手執至，用後女人拾得財，六十日內有暗喜，寡婦送到田地契，百日雷打屋即敗。

When the Tianzhu star is active during the寅 hour: at this time, the north is noisy, monks and Taoists come with umbrellas, and thunder and rain follow; first there is a joyful omen of gongs and drums, but within sixty days, the matter is connected with thieves, leading to disputes and financial loss, and the matter ends there; also, there is a woman miscarrying or dying in childbirth. When the Tianren star is active during the寅 hour: at this time, the bride's procession walks with torches in front, children clap their hands, and sedan chairs and horses come from the northwest; after burial, within sixty days, the cooking pots make noises by themselves, and a woman falls and dies; within one hundred days, six domestic animals and fields and properties flourish; a person with a split lip comes to compete for marriage but fails. When the Tianying star is active during the寅 hour: at this time, there are military horses passing through the east, and people come with fishing nets and hunting tools; after the action, a woman finds money, within sixty days there is a hidden good omen, a widow brings a land contract; within one hundred days, lightning strikes the house, and the family fortune declines immediately.

天蓬星值卯時：值卯黃雲起，婦人烹飪把火至，七日角音相邀請，半月徵音送財禮，六十女人進寶物，百日窖中多見喜。天芮星值卯時：值卯婦人穿紅送財物，貴人馬至犬爭吠，水牛作聲這葬後，六十日進東絕屋，二年婦胎墮血死。天沖星值卯時：值卯婦人穿紅送財物，貴人馬至犬爭吠，水牛作聲這葬後，六十日進東絕屋，二年婦胎墮血死。

When the Tianpeng Star is in the卯 (Mao) hour: At this time, yellow clouds rise, and a woman starts a fire to cook; within seven days, a person with the tone of Jiao (角) is invited, within half a month, a person with the tone of Zheng (徵) brings gifts, within sixty days, a woman brings treasures, within one hundred days, wealth is obtained from the cellar, and there are many joyful events. When the Tianrui Star is in the卯 (Mao) hour: At this time, a woman in red clothes brings property, a nobleman arrives on horseback, dogs bark together, and a water ox makes a sound; within sixty days after burial, a house from the eastern barren family is obtained, and two years later, a woman miscarries and dies from bleeding. When the Tianchong Star is in the卯 (Mao) hour: The response is exactly the same as when the Tianrui Star is in the卯 (Mao) hour, also a woman in red clothes brings property, a nobleman arrives on horseback, dogs bark together, and a water ox makes a sound; within sixty days after burial, a house from the eastern barren family is obtained, and two years later, a woman miscarries and dies from bleeding (the text for these two entries is identical in the original, with no distinction made).

天輔星值卯時：值卯女執傘，又有師巫吹角聲，用後六十添人丁，必有生氣（一作怪氣）大門庭，室女私通得財穀，進田納契有寶珍。天禽星值卯時：值卯東風起，群鶴四叫分憂喜，懷孕婦人從此過，半年貓犬自來，拾得園內寶窖來，百事逢之皆有理。天心星值卯時：值卯作用時，跛腳婦人相打期，犬吠鼓譟比東轎，用後七日發旺財，三年有牛來大旺，因軍得物人來請。

When the Tian Fu Star is active during the卯 (Mao) hour: at this time, a woman is seen holding an umbrella, and a shaman blows a horn; after the ritual, within sixty days the family will have a new addition, and the household will surely experience life qi (or strange qi); an unmarried woman engages in private relations with someone and gains wealth and grain, also acquires land and receives a contract, and finds treasures. When the Tian Qin Star is active during the卯 (Mao) hour: at this time, the east wind rises, and a group of cranes call from all directions, with both worry and joy; a pregnant woman passes by, and within half a year, cats and dogs will come to the door on their own; treasure hidden in a cellar is found in the garden, and all affairs will proceed in an orderly manner at this time. When the Tian Xin Star is active during the卯 (Mao) hour: at this time, there is movement, with a lame woman arranging a fight, dogs barking and drums noisy, and a sedan chair passing by from the east; after the ritual, great wealth will be obtained within seven days, and within three years, a cow will enter the home, the family will flourish greatly, and wealth will be obtained due to military affairs, along with invitations from others.

天柱星值卯時：值卯有瘦婦，持刃至此防賊欺，僧道持蓋女人罵，六十日有火起時，雞母晝鳴犬上屋，週歲疫病死絕氣。天任星值卯時：值卯喜鵲噪，老人持杖至此道，七日人進古器物，六十日內六畜寶，女人獲財真是發，加官進祿百日好。天英星值卯時：值卯馬東來，捕捉賊人至此栽，網魚之五前邊過，女人行路因得財，六十日進寡婦物，百日雷火屋上襄。

When the Tianzhu Star is active during the卯 hour: at this time, a thin and weak woman comes with a blade in hand, one must beware of thieves and bullying; monks and Taoist priests pass by with umbrellas, and a woman will insult them; within sixty days there will be a fire, hens will crow during the day, dogs will climb onto the roof, and within one year there will be an epidemic, with deaths and losses of people. When the Tianren Star is active during the卯 hour: at this time, magpies are noisy, and an old man comes walking with a cane; within seven days, someone will bring an ancient object, and within sixty days, livestock will become treasures in the household; a woman will gain wealth, which is a sign of prosperity; within one hundred days, there will be promotion and advancement in official position, and everything will be favorable. When the Tianying Star is active during the卯 hour: at this time, a horse comes from the east, and those who hunt thieves will catch them here; fishermen with nets pass by from the front, and a woman will gain wealth on the road; within sixty days, one will receive property from a widow, and within one hundred days, lightning and fire will strike the roof.

天蓬、天芮星值辰時：東北樹倒打人迷，鼓響女穿紅衣至，鳥鵲遠遶賊劫財，六十日有風人到，後生貴子大發財。天沖星值辰時：鯉魚上樹，白虎出山，僧道成群，用後拾得金銀物，家中大發百事成，七旬因主折傷災，一女一男退回靈。天輔星值辰時：羊犬相撞，賣油人遇賣菓米，白衣童子哭家去，孕婦至此問產期，造後大發財榖旺，一年雙生貴孫兒。

When the Tianpeng Star and Tianrui Star are active during the morning hour (辰时), there will be a tree falling in the northeast direction, injuring and causing people to faint. A drum sound will be heard, and a woman in red clothes will arrive. Birds and magpies will circle in the distance, indicating theft and robbery of property. Within sixty days, someone suffering from a stroke will arrive, after which a noble son will be born and great wealth will be obtained. When the Tianchong Star is active during the morning hour, there will be strange phenomena such as carp climbing trees, the White Tiger emerging from the mountain, and groups of monks and Taoists appearing. After performing a ritual, one may find gold and silver objects, leading to great wealth in the home and success in all affairs. Within seventy days, due to the cause of the family head, there will be an accident causing injury. A boy and a girl will die and return to the underworld. When the Tianfu Star is active during the morning hour, there will be a collision between sheep and dogs, and a seller of oil meeting a seller of fruits and grains. A child in white clothes will cry and return home, and a pregnant woman will come to inquire about her due date. After construction, great wealth will be obtained, and the harvest of grain will be abundant. Within one year, a set of twin grandsons will be born.

天禽星值辰時：師巫爭，東方鷗鵲鳴為應，雀鶴必定喜臨屋，造葬七九之日內，自有道士僧人來，並及絕戶產物至。天心星值辰時：干雲起，青衣人手攜魚至，女人同行及僧道，六十井中氣如云，出來三日生貴子，及第聯登甚有意。天柱星值辰時：人扛樹，男子持鼓有引婦，老人攜鋤（一作攜鍋）後六十，烏貓白子鷄雙生，北方人進寡婦財，紅面人說羽音物。

When the Tian Rui Star is active during the morning hour, there will be disputes between priests and shamans, and the eastern direction will have cries of gulls and magpies as a sign. Magpies and cranes will certainly arrive at the roof bringing good fortune. Within seven or nine days after the burial, there will be visits from monks and Taoist priests, and property from a family with no male heirs will be sent. When the Tian Xin Star is active during the morning hour, clouds will rise in the direction of Heaven, and a person wearing blue clothes will come with fish in hand. There will be a woman traveling with a monk or Taoist. Within sixty days, water vapor will rise from the well like clouds. This vapor will appear for three days and then a son will be born, followed by successive success in the imperial examinations, which is very favorable. When the Tian Zhu Star is active during the morning hour, someone will carry trees, a man will beat a drum and lead women, and an old man will hold a hoe (or a pot). Within sixty days, a black cat will give birth to white kittens, and a hen will lay two eggs at once. People from the north will bring property to a widow, and a man with a red face will talk about the belongings of someone with bird-like features.

天任星值辰時：老人臨，弟兄相會小不留，禽噪犬吠黃衣過，古器男子獲的真，開店人家童手拍，六十日內家畜訟。天英星值辰時：干來雨，鷄飛上樹是赤尾，女人穿紅攜籃錯，用後七日怪氣寓，六十日內進血財，火光臨處誠有起。

When the Tian Ren star is active during the morning hour, an old man will arrive, brothers will gather, but the younger ones cannot stay long; birds will make a lot of noise, dogs will bark continuously, and a man wearing yellow clothes will pass by; a man who finds ancient artifacts will indeed have genuine items, and the servants of a shop will laugh and clap; within sixty days, there will be disputes in the family concerning livestock. When the Tian Ying star is active during the morning hour, rain will fall from the north, chickens will fly up into trees, specifically red-tailed chickens; a woman wearing red clothes will carry a basket but will take the wrong thing; seven days after an action, strange spirits will reside in the house; within sixty days, blood money will be gained; wherever fire occurs, there will indeed be a fire.

天蓬星值巳時：見老人，女人執酒宴忘雄，口舌皆因水上起，百日得火有黃金，週年武職加官祿，豬過必然見蛇形。天芮星值巳時：孕婦至，妓巫為樂著黃衣，烏鵝成群北來過，六十日內見寡婦，貓兒咬雞真堪怪，牛入草房方可異。天沖星值巳時：牛爭鬪，羊亂行時女相併，南方禽喧因坤程，六十日內蛇咬雞，牛入屋中女送契，田財發生花兒（一作犬生花子）。

Heavenly Stem Tianpeng Star is active at the hour of Si: At this time, if an old man is seen, there is a woman who sets a banquet and forgets her husband; disputes over words arise from water-related matters; within one hundred days, one will gain gold through fire; after a full year, those who practice martial arts will receive promotions and rewards; when a pig passes by, one will certainly see a snake shape. Heavenly Stem Tianrui Star is active at the hour of Si: At this time, a pregnant woman arrives, with singers, witches, and entertainers making music; people wearing yellow clothes are present; crows and geese fly in groups from the north; within sixty days, one will meet a widow; a cat biting a chicken is an odd occurrence, and a cow entering a thatched house is an unusual omen. Heavenly Stem Tianchong Star is active at the hour of Si: At this time, cattle fight with each other, and when sheep run around, there are women walking together; noisy birds in the south are due to a path taken in the direction of Kun; within sixty days, a snake bites a chicken, a cow enters the house, and a woman brings a contract; land and property increase, and a child with colorful markings is born in the family (alternatively, a dog gives birth to a puppy with flower spots).

天輔星值巳時：人相打，女人抱布有風起，小兒嘆叫爭家冷，六十日內進震財，鬼神運糧大發達，竹木器物盡置來。天禽星值巳時：雞鳴至（一作鴨成隊），師巫術人相打罵，貴人騎馬慌忙過，七十日中婦打魔，合生貴子成家業，三年田蠶發苗禾。天心星值巳時：女穿青，抱得小兒龜上樹，紫衣騎馬半月後，四方進的畜財屬，跛人作牙商音產，三年寡婦成空服。

When the Tian Fu Star is active during the巳 hour: at this time people fight with each other, women hold cloth and a wind arises; children sigh and cry, quarrel over family property causing the household to decline; within sixty days, wealth will come from the East, specifically the Zhen Palace direction, like ghosts and spirits transporting grain, bringing in a great amount of bamboo and wooden items. When the Tian Qin Star is active during the巳 hour: at this time there is a rooster's crow (or alternatively, a group of ducks coming), and diviners and sorcerers quarrel with each other, noblemen ride horses and pass by hurriedly; within seventy days, women drive away evil spirits; this is a favorable time to have a noble child and achieve family success, and within three years, the fields and livestock will flourish, and the crops will grow vigorously. When the Tian Xin Star is active during the巳 hour: at this time a woman in blue clothes holds a child, and a turtle climbs a tree; after half a month, a person in purple clothes rides a horse comes from all directions, bringing in livestock and wealth from all sides; lame people serve as intermediaries and obtain property from those with the Shangyin tone; three years later, widows will be left alone and mourning will come to the door.

天柱星值巳時：黑牛過，鐘鳴豬走入山林，二十日進商音物，六十日女下水池，週年貓捕白鼠至，大發富貴何待時。天任星值巳時：兩犬爭，野人負薪至此程，吏役持蓋童子拍，六十日獲公門財，南方人送鯉魚至，異路顯達貴子排。天英星值巳時：婦穿紅，婚姻事體口舌起，花馬過後六十日，拾得獵財血光榮，徵音人進文書至，信炮一聲滿天烘。

When the Tianzhu star is active during the巳 hour: at this time, a black cow passes by, the bell rings, and a pig runs into the forest; within twenty days, one will gain wealth from someone who plays the commercial note; within sixty days, a woman will fall into a pond; after a full year, a cat will catch a white rat and bring it back, leading to great wealth and prosperity, without needing to wait long. When the Tianren star is active during the巳 hour: at this time, two dogs fight, and a person from the mountains carrying firewood walks along this path; officials carry umbrellas, and children clap their hands; within sixty days, one will gain money from official affairs, and someone from the south will send a carp; family members will achieve success through an unusual path, and a son will be born and grow up. When the Tianying star is active during the巳 hour: at this time, a woman in red clothes appears, and marital matters cause disputes; after a horse with flowers passes by, within sixty days, one will find wealth obtained from hunting, accompanied by blood-related glory; someone who plays the徵 note will send documents, and a signal cannon will echo throughout the sky.

天蓬星值午時：婦青衣，有人持刀上南山，東北有嘆聲，六旬犬作人言怪，赤面風瘋人家主死，三年內有古窖財。天芮星值午時：缺唇人，身著白衣牽黃牛，孕婦過後六十日，貓兒咬人因賣屋，橫財獲的進田地，後姜奩財多上壁。天沖星值午時：（原文缺）

Heavenly Stem Tianpeng Star is active at noon: At this time, a woman is wearing green clothes, and someone is carrying a knife to the southern mountain; a sighing sound comes from the northeast direction; within sixty days, dogs will speak like humans, which is considered an omen; a man with a red face gets a wind-induced madness, and the head of the household dies; within three years, one will find ancient buried treasure. Heavenly Stem Tianrui Star is active at noon: At this time, one sees a person with a split mouth, wearing white clothes and leading a yellow cow; after a pregnant woman passes by, within sixty days, a cat bites a person, which is due to the selling of a house; one gains unexpected wealth and buys land, and afterwards, the dowry brought by a second wife fills the walls. Heavenly Stem Tianchong Star is active at noon: The original text of this entry is missing, only the title remains, and the content is lost, so no conjecture is made.

天輔星值午時：僧持蓋，女人穿紅家中來，石火光發至後日，六十貴人進異財，西方金銀人送至，週年寡婦將物來。天禽星值午時：女白衣，狗銜花枝鷄鬬山，風雨徐徐從東來，造六旬犬吠至，東北人財，一年內雞生白卵，田苗旺發。天心星值午時：驟雨來，蛇過路去女紅裙，攜符酒送武士杯，六十日中釜鳴，有跛足人送生氣物，五年進金田莊財。

When the Tian Fu Star is active at noon: at this time, a monk is holding an umbrella, and a woman wearing red clothes comes to the house; someone strikes stones to make fire, and sparks fly; later, within sixty days, a nobleman brings unexpected wealth; someone from the west brings silver and gold; after one year, a widow comes with property. When the Tian Qin Star is active at noon: at this time, a woman wearing white clothes appears, a dog carries flowers, and chickens fight on the mountain; winds and rain come slowly from the east; after construction, within sixty days, dogs bark continuously; people and property come from the northeast; within one year, a hen lays white eggs, and the crops in the fields grow vigorously. When the Tian Xin Star is active at noon: at this time, sudden rain falls, a snake crawls across the road, and a woman wearing a red skirt appears; someone brings talismans and wine to honor the warrior; within sixty days, pots and cauldrons make noises by themselves, and a lame person brings life-giving items; within five years, wealth in the form of silver, gold, and farmland is obtained.

天柱星值午時：鴉飛鳴，西方騎馬就有云，五日孕婦並喪泣，六十日內水尋神物，古器真是寶，小口傷時在一旬。天任星值午時：來師尼，西北黃禽君子行，四十日進貴人寶，紫衣入宅生貴孫，孕婦童子來借馬，人還虎皮穿黃青。天英星值午時：婚姻南，採獵漁人執弓弦，用後六十日中事，被木傷人火光炎，自縊落水是公子，乘馬必定為女娘。

When the Tian Zhu star is active at noon: at this time crows fly and cry, a person on horseback comes from the west, followed by clouds; within five days, there will be a pregnant woman and also someone mourning a death; within sixty days, a divine object will be found in the water, and that ancient object is indeed a treasure; within ten days, there will be an injury to a child in the family. When the Tian Ren star is active at noon: at this time an old nun arrives, yellow birds fly over the northwest, and a gentleman comes along; within forty days, one will gain a nobleman's treasure, a person wearing purple enters the house, and a noble grandson is born in the family; a pregnant woman and a child come to borrow a horse, someone returns a tiger skin, and people wear yellow and green clothes. When the Tian Ying star is active at noon: at this time marriage affairs should occur in the south, hunters and fishermen hold bows; after the action, within sixty days, someone will be injured by wood, and there will be a blazing fire; someone who commits suicide or drowns is a son of a nobleman, and anyone arriving on horseback is certainly a woman.

天蓬星值未時：童子過，牽的牛兒是兩個，鷺飛鵝禽北方來，女人穿紅還是青衣，六十日內逢賊劫，破顏惹氣至官災。天芮星值未時：捕獵應，白衣道人攜茶瓶，七日烏鴉遶屋噪，赤面須人三牙靈，鬬爭週年動瘟疫，火燒屋敗又傷人。天沖星值未時：干鼓響，小兒著孝馬成行，西北人叫或爭鬪，用後六十日內防，惡人持木尅寡母，白羊入屋六畜旺。

Heavenly Stem Tianpeng Star is active at the hour of Wei: At this time, a child passes by leading two young oxen; cranes fly up, and a flock of geese comes from the north; women wearing red and women wearing green are present; within sixty days, there will be a robbery by thieves, leading to lawsuits due to broken faces and resentment. Heavenly Stem Tianrui Star is active at the hour of Wei: At this time, hunting is the appropriate matter; a Taoist in white clothes carries a teapot; within seven days, crows will make noise around the house, and a man with a red face and three tufts of beard will appear; due to conflicts, there will be an epidemic after a year, and also a fire that burns the house, leading to family ruin and injury to people. Heavenly Stem Tianchong Star is active at the hour of Wei: At this time, the sound of drums comes from the Qian direction, a child is dressed in mourning clothes, and horses are in line; someone calls out or fights in the northwest; after the affair, one should be cautious for sixty days, as there will be a wicked person holding a stick bullying a widow; if a ram enters the house, then livestock will flourish.

天輔星值未時：群犬吠，乞丐攜著破衣服，眾僧道人同議話，西北有人爭屋廚，百日內進文書契，商音人送金銀餘。天禽星值未時：老人來，跛足人擔花果來，青黃衣人攜酒至，葬後六十日內裁，羽音人送雞畜物，鐵器原來是宰肉開。天心星值未時：霧雨來，男子著黃女衣人彩，攜酒必定邀尊長，六十日中亦釜鳴，跛足人騎馬或坐車，金銅刃器為田程。

When the Tian Fu Star is active during the hour of Wei: at this time, dogs bark wildly, beggars come with old clothes; many monks and Taoists gather together to discuss; in the northwest, people fight over houses and cooking areas; within a hundred days, documents and contracts will arrive, and people who sing the Shang tone bring extra silver and gold. When the Tian Qin Star is active during the hour of Wei: at this time, an old man arrives, a lame person comes carrying fruits and vegetables, and people dressed in blue and yellow clothes bring wine; after burial, within sixty days, the fortune can be decided; people who sing the Yu tone bring chickens and livestock, and the iron tools seen are actually knives for cutting meat. When the Tian Xin Star is active during the hour of Wei: at this time, fog and rain arrive, men wear yellow clothes and women wear colorful clothes; if someone brings wine, it is definitely an invitation for elders; within sixty days, there is also the strange phenomenon of pots and cauldrons making noises on their own; a lame person comes riding a horse or a cart; iron and copper knives can be exchanged for land and property.

天柱星值未時：遇瘦婦，僧道同行求安否，東北人馬持旗蓋，用後百日有怪粕，新媳狐狸纏身邊，生鐵那火叩頭面。天任星值未時：白雞飛，禽鳥飛自西南至，北來風雨鼓聲鬧，用後七日家童張（一作一七內女送白物），六九家生白炁異，應得六畜大旺財。天英星值未時：孕婦遇，西方鼓聲來相賀，造葬之後六十日，家主落水怎奈何，週年瘟疫身體敗，馬肥還得母草多。

When the Tianzhu star is active during the hour of Wei: at this time, a thin and weak woman, accompanied by a monk or a Taoist, comes to inquire about one's well-being; in the northeast direction, there are people and horses carrying flags and canopies; after the ritual, one hundred days later, strange foul substances appear; the newly married daughter-in-law is bewitched by a fox spirit; when wrought iron meets fire, people kneel and cover their faces. When the Tianren star is active during the hour of Wei: at this time, a white chicken flies up, and birds fly in from the southwest; in the north, there is heavy rain and wind with loud drum sounds; after the ritual, seven days later, the household servants become unruly (or, within seven days, a woman brings white objects); around fifty-four days later, white mist appears in the house, which is an omen; the result is that livestock thrive and great wealth is gained. When the Tianying star is active during the hour of Wei: at this time, a pregnant woman is encountered, and loud drum sounds come from the west, as if celebrating; after construction or burial, the head of the household falls into water and is helpless; after a year, an epidemic spreads and the body deteriorates; although horses are well-fed and fat, more mother grass should be prepared.

天蓬星值申時：人取水，傘笠避雨必有趨，西方小兒打水過，擂鼓叫喊笑聲去，一十日鷄窼蛇傷人，妻淫自縊訟事惡。天芮星值申時：東產來（一作涼傘），道人（一作僧道）青蓋身長驅（一作有鬍鬚），牛鬬傷人犬咬毒，百日羽音進物排，週年水牛入屋中，鵬鳥人家染病懷。天沖星值申時：作用時，南方騎馬白衣人，吏卒人持刃相殺，百二十日女作媒，絕戶田產來進納，寡婦被賊劫不容。

Heavenly Stem Jia and Earthly Branch Shen: At this time, someone is fetching water, and those wearing umbrellas to avoid rain will certainly rush away hurriedly; in the west, a child is carrying water and passing by, there is also the sound of beating drums and shouting, with laughter coming from afar; within ten days, a snake comes out of the chicken coop and injures people; the wife is unfaithful and commits suicide, leading to bad legal troubles. Heavenly Stem Tianpeng (also known as the Greedy Wolf Star) at Shen hour: At this time, someone is fetching water, and those wearing umbrellas to avoid rain will certainly rush away hurriedly; in the west, a child is carrying water and passing by, there is also the sound of beating drums and shouting, with laughter coming from afar; within ten days, a snake comes out of the chicken coop and injures people; the wife is unfaithful and commits suicide, leading to bad legal troubles. Heavenly Stem Tianrui at Shen hour: At this time, in the east, there is a delivery of goods (or seeing a cool umbrella), a Daoist (or a monk and Daoist) is holding a green umbrella, tall in stature and walking (or having a beard); cattle fight and injure people, dogs bite people and become poisoned; within one hundred days, someone who speaks in a high-pitched voice will bring in property; within a year, a water ox enters the house, and if a large bird flies in, family members will get sick. Heavenly Stem Tianchong at Shen hour: At this time, if action is taken, in the south, a person wearing white clothes rides a horse; officials and soldiers hold blades and fight each other; within one hundred and twenty days, a woman will act as a matchmaker; the property of a family with no male heirs will be brought into the family; a widow will be robbed by thieves and cannot be reconciled.

天輔星值申時：腫腳人攜酒至此，請醫婦儒釋，道人穿色衣，西北鼓聲女財發，半年蛇從井中出，平白人送牛羊至。天禽星值申時：家（一作飛）鳥叫師巫持符，百日內女人自拾珠翠歸，週年新婦昌有位，生得貴子旺田蠶，誠恐家賊自劫退。天心星值申時：僧道來，金鼓四鳴百鳥噪，紅裙女人送酒至，寡婦坐堂入寶窖，老人持杖馬銜環，軍人在家推病好。

When the Tian Fu Star is active during the hour of Shen: at this time, a person with swollen feet arrives drunk, someone invites a doctor, and there are women, Confucian scholars, and monks present; the Taoist priest is wearing colorful clothes; a drum sound comes from the northwest, due to women, there will be wealth; within half a year, a snake will climb out of the well; someone will unexpectedly receive cattle and sheep at home. When the Tian Qin Star is active during the hour of Shen: at this time, domestic fowl (or flying birds) call out, the shaman holds talismans; within a hundred days, a woman will find jewels and ornaments by herself and return home; after a full year, the newlywed woman will be prosperous and gain a position; a noble son will be born, and the fields and silk will flourish; be cautious of internal thieves in the family, who will seize property and cause loss of wealth. When the Tian Xin Star is active during the hour of Shen: at this time, monks and Taoists arrive, drums and gongs sound from all sides, and hundreds of birds make noise; a woman in a red skirt brings wine; a widow sits in the hall and gains wealth from a treasure cellar; an old man comes with a staff, and a horse with a ring in its mouth; a soldier at home pretends to be ill and recovers.

天柱星值申時：作用時，水鷹鷂掠禽墜地，青衣女人攜籃至，用後百日火光起，家敗人亡白衣物，尅宅體生是遊情。天任星值申時：風雨來，三牙須人打鼓至，僧道穿黃應時候，七日軍置黃犬來（一作七日之內甑釜），女人火燒湯潑水，車碾百禽銜榖排。天英星值申時：作用時，懷孕婦人大哭啼，西方金鼓聲鳴響，僧道持蓋浪喘瘟，火臨金時門爭戰，六十日內有進金。

Heavenly Column Star at the hour of Shen: At this time, if action is taken, there will be eagles and hawks flying over water, birds falling to the ground; a woman wearing blue clothes will come with a basket; after the action, within one hundred days fire will break out, leading to family ruin and death, with white-clothed mourning items; the star affecting the palace will overcome the dwelling, causing instability in the dwelling, and people will feel a sense of wandering. Heavenly Trust Star at the hour of Shen: At this time, winds and rains will come, a man with three braids will arrive beating a drum; monks and Taoists wearing yellow clothes will appear at this time; within seven days, a yellow dog will be obtained from the military (or, within seven days, the cooking pots will make noises on their own); women will be burned or scalded with boiling soup; wheels will roll over, and hundreds of birds will carry grain in line. Heavenly Brightness Star at the hour of Shen: At this time, if action is taken, a pregnant woman will cry out loudly; the sound of western gongs and drums will echo; monks and Taoists will carry umbrellas, with many people breathing heavily and an epidemic spreading; when fire meets the metal position, there will be fighting between the gates; within sixty days, there will be income from gold and silver.

天蓬星值酉時：赤馬過，西方輪輿群鴉噪，用後百日生貴子，僧道作牙商音地，三年內雞生雙子，貓養白兒試及第。天芮星值酉時：西黃馬，車轎傘蓋婦必寡，須人相鬪犬吠人，羽音進產主誠雅，週年牛必入屋中，鳥鵬來家腹得疾。天沖、天輔星值酉時：遠方人送書至，東方狐狸咬叫聲，婦人拿火把來吹，用後周年生貴子，拾得橫財大發期。

Heavenly Stem Tianpeng is active at the酉 hour: at this time a red horse passes by, there are yellow horses in the west, carriages, umbrellas and canopies proceed in line, and women will inevitably become widows; men with beards fight, dogs bark at people; those with the sound of feather instruments present property, the master is sincere, simple, and refined; after a year, a bull will enter the house; a large bird flies into the house, and people will suffer illness in their bellies. Heavenly Stem Tianrui is active at the酉 hour: at this time there are yellow horses in the west, carriages, umbrellas and canopies proceed in line, and women will inevitably become widows; men with beards fight, dogs bark at people; those with the sound of feather instruments present property, the master is sincere, simple, and refined; after a year, a bull will enter the house; a large bird flies into the house, and people will suffer illness in their bellies. Heavenly Stems Tianchong and Tianfu are active at the酉 hour: at this time someone from afar sends a letter, and from the east there is the sound of foxes tearing and howling; women carry torches and blow fire; after the action, after a year, a noble child is born, and treasure is found, which is a time of great fortune.

天禽星值酉時：西火起，人家相打大叫理，鼓聲遶噪驚鳥飛，造後周歲有貴子，必有窖財進門庭，喜鵲簷前報霧雨。天心星值酉時：僧尼來，火起從坤必定排，北方鐘鼓鳴聲鬧，騾叫官員駝寶財，藝人送到遠信至，七日商音娶女釵。天柱星值酉時：作用時，白鷹撲鴿明是欺，青衣之人取鐵器，因火喪家女守孤，七十日有商音進，夫婦和諧遠路移。

Tian Rui Star at the You hour: At this time, fire arises in the west, people fight each other and shout loudly to argue; drums sound around, causing noise and startling birds to scatter; after the construction, a child will be born after one year, and there will certainly be treasure stored in the family; magpies on the eaves announce the coming of fog and rain. Tian Xin Star at the You hour: At this time, monks and nuns arrive, fire starts from the Kun direction and must be resolved; loud sounds of bells and drums in the north; donkeys cry out, officials carry treasures and money; a craftsman brings a letter from afar; within seven days, people who are in the commercial tone will marry, and women will receive hairpins. Tian Zhu Star at the You hour: At this time, action is taken, white eagles attack pigeons, clearly showing the use of strength to oppress the weak; a person wearing blue clothes comes to take iron tools; loss of home due to fire, women become widows; within seventy days, people in the commercial tone will present wealth; husband and wife are harmonious, and they will move to a distant place.

天任星值酉時：犬上門，童子拍手笑黃狐，院中幼女喜歡娛，六十日中生貴兒，白雞地起婦傾酒，遠路必定遇碑石。天英星值酉時：火入金，西方有人宅相爭，鴉鳴喧呼暴碑過，白衣女人懷孕臨，事後一旬小口母折足，百日爭得財。

Heavenly Stem Zuo Fu Xing occurs at the You hour: at this time, a dog comes to the door, a child laughs and mocks a yellow fox; a young girl in the courtyard is happy and plays; a noble son is born within sixty days; a white chicken flies up from the ground, and a woman pours wine to welcome; on a journey, one will certainly meet a stone monument. Heavenly Stem Right Assistant Star occurs at the You hour: at this time, it is the image of fire entering the metal land, in the west, someone argues over a courtyard; crows cry loudly, passing by a broken stone monument; a woman wearing white comes, pregnant; after ten days, the family's small child and mother break a foot; within a hundred days, one gains wealth through competition.

天蓬星值戌時：作用時，老人持杖入側，西北露雨至此下，三牙須人擔籮至，白犬過後依旬內，拾得軍器有橫財。天芮星值戌時：黃牛來，孕婦東方持傘回，惡犬家中出傷人，週年宮音送土財，百禽飛過車入到，糞中拋出女金釵。天沖、天輔星值戌時：西方來了三五人，手執火把尋失物，師巫與三牙須人逢，鷄上樹啼遠有信，週年小口被牛損。

When the Tianpeng Star is active during the戌 hour, if action is taken at this time, an old man with a staff will walk by; rain will fall from the northwest; a man with three tufts of beard will come carrying a basket; after a white dog passes by, within ten days someone will find military equipment and gain unexpected wealth. When the Tianrui Star is active during the戌 hour, a yellow ox will arrive; a pregnant woman will return from the east with an umbrella; a fierce dog will run out of the house and injure people; a person who has been in the year of the year of the year will bring in wealth from land; hundreds of birds will fly by and vehicles and horses will enter the house; a woman's gold hairpin will be found in the dung. When the Tianchong Star and Tianfu Star are active during the戌 hour, three or five people will come from the west, holding torches to search for lost items; a shaman will meet a man with three tufts of beard; chickens will fly up into trees and cry, indicating news from afar; a person in the year of the year will be injured by a cow in the household.

天禽星值戌時：東北應，鐘聲鐃鈸響叮咚，青衣童子攜籃過，一旬之內白龜臨，就得寡母田地發，有人攜舉福到門。天心星值戌時：作用時，南方大叫賊驚疑，小兒騎牛至此過，百日家中主生貴子，金鷄鳴分玉犬吠，二年之後請得舉。天柱星值戌時：女抱布，北方樹倒打人故，西有鼓聲因葬事，六十日內蛇入宅，咬人皆是白色毒，連年瘟疫死未絕。

When the Tian Rui Star is active during the戌 hour, the auspicious signs appear in the Northeast direction, with the sound of bells and cymbals echoing; a child wearing green clothes carrying a basket walks by; within ten days, a white turtle appears; then one receives the land from an elderly mother and becomes prosperous; someone brings a recommendation letter, and good fortune arrives. When the Tian Xin Star is active during the戌 hour, action should be taken; in the South, a person shouts loudly, causing thieves to become startled and suspicious; a child rides a cow passing by; within one hundred days, the household will have a noble son; a golden rooster crows and a jade dog barks, each according to their time; after two years, someone is recommended for an examination. When the Tian Zhu Star is active during the戌 hour, a woman carrying cloth appears; in the North, a tree falls and injures a person; drum sounds come from the West due to funeral matters; within sixty days, a snake enters the house, and all the snakes that bite are white venomous snakes; there will be continuous plague, with continuous deaths.

天任星值戌時：童來時，家中爭訟因失時，犬噪發凶喪戶過，飛禽色黃尼姑來，貴人財旺一百日，紫衣之人來有財。天英星值戌時：用時推，西方女人執白布，火光至此賊獄死，赤馬買到遭訟非，一旬之內瘟病急，野雞紅翅主退財。

When the star Tian Ren is active during the hour of Xu: at this time a boy will arrive, and the family will have disputes due to missing an opportunity; dogs will bark noisily and cause danger, with a family mourning passing by the gate; a yellow bird will fly by, and a nun will come to the door; within one hundred days, a nobleman will arrive, and wealth will flourish; a person wearing purple clothing will come, followed by gains. When the star Tian Ying is active during the hour of Xu: at this time, according to the hour used, a woman will be seen in the west holding a white cloth; fire will burn here, and thieves will die in prison; buying a red horse will lead to legal disputes; within ten days, an outbreak of disease will occur urgently; a rooster with red wings appears, indicating loss of wealth and expenditure.

天蓬星值亥時：童子多成群，女人著孝服，後因投賊得橫財，三年內出道人過，術人求財積成家，義豬被鵬銜肉過。天芮星值亥時：走禽驚，秋冬吉時客主宅，春夏不用囚尅洩，坤方火起二人還，貓犬傷人孕婦病，女人自縊一自悲。天沖、天輔星值亥時：跛足青衣人即至，東北人家火光起，百日貓兒捉白鼠，商音人進田地契，妻財大發扶其主。

When the Tianpeng Star is active during the亥 hour, a group of children appear, and women in mourning clothes are seen. Later, someone will gain unexpected wealth by joining bandits. Within three years, a hermit will pass by. A practitioner of divination will seek wealth through his skills and eventually build a family. The pork from domestic pigs will be carried away by large birds. When the Tianrui Star is active during the亥 hour, wild animals and birds will be startled. In autumn and winter, it is a favorable time for both the guest and the host to build houses. However, in spring and summer, it is not suitable, as the Tianrui Star is in a weak state of being captured, restrained, and drained. A fire will start in the direction of the Earthly Branch坤. Two people will return. Cats and dogs will injure people, and pregnant women will fall ill. A woman may commit suicide, causing sorrow. When the Tianchong Star and Tianfu Star are active during the亥 hour, a person with a limp wearing blue clothes will arrive soon. A fire will break out in the Northeast direction. Within a hundred days, a cat will catch a white rat. A person who plays the 商音 will bring in land contracts. The wife's family will gain great wealth, supporting the head of the household.

天禽星值亥時：起西風，乾地婦人有哭聲，樹倒拆屋大叫起，六十日進鐵匠財，商音人說僧人產，喜鵲報到家信來。天心星值亥時：鷄夜鳴，又主無故犬狂吠，老人頭戴皮帽子，手執鐵器必然貴，七日不知異人至，借宿遺財天賜得。天柱星值亥時：西磬聲，山下有人持火焚，叫呼喧天造葬後，救火得財大發榮，百日恐有雞作怪，人死雙雙拜古墳。

When the Tian Rui Star is active during the亥 hour: at this time, a west wind blows, and women are heard weeping in the乾 direction; trees fall down, houses are destroyed, and people shout loudly; within sixty days, one will gain money from a blacksmith; a person with a 商 sound will mediate the transfer of a monk's property; magpies announce good news, and family letters arrive soon after. When the Tian Xin Star is active during the亥 hour: at this time, chickens crow at night, and dogs bark without cause; an old man wearing a leather hat and holding an iron tool will certainly become prominent; within seven days, an unknown stranger will arrive, stay overnight, and leave behind belongings as if bestowed by heaven. When the Tian Zhu Star is active during the亥 hour: at this time, a sound of a磬 comes from the west, and someone is seen lighting a fire at the foot of the mountain; shouts echo throughout the sky; after construction and burial, one will gain wealth due to a fire rescue; great prosperity and fame will follow; within one hundred days, there may be a chicken causing trouble; the dead come in pairs, and people go to worship old tombs.

天任星值亥時：小兒過，悔苔之下笑呵呵，西方鑼鼓喧喧鬧，鐵器手空中傷多，白日憂福至家僕，一人土墊水渠橋。天英星值亥時：女人來，手執火把出大街，百日內有癩人至，鍾命要與投井壞，北方樹倒傷人屋，星為客兮宮主斷。

When the Tian Ren star is active during the亥 hour, a child passes by, laughing happily under a wall covered with moss; there is noisy drumming and gongs from the west; people handling iron tools without gloves may suffer injuries; during the day, there is a mixture of worries and joys, and good fortune is expected from the family servant; someone uses earth to level the bridge over a water channel. When the Tian Ying star is active during the亥 hour, a woman arrives, holding a torch and walking on the main street; within a hundred days, someone with scabies will come to the door; a person entrusted with a task nearly falls into a well and causes trouble; a tree in the north falls, injuring people and damaging houses. In general, when judging fortune and misfortune, use the stars on the Heaven Plate to represent the guest side and the palaces on the Earth Plate to represent the host side.

天罡指巳天地門（以月將加時，尋天罡至巳為天地初開），出軍行師任徘徊（用兵大勝開地千里），指午坐帳宜彈琴（指午為天地縱橫，不宜出軍，坐帳彈琴吉），指未小通亦可裁（天地小通出軍亦吉），指申迫爭君須忌（天地爭史之時，用兵須忌），指酉人馬受驚骸（天地閉塞之時，車傷馬死，戰主大凶），返來戌上指乖隔（出軍主士卒乖隔傷和），加亥天窄不稱懐（用軍主損傷驚恐），指子半路魂魄散（行至半路，魂魄不安），指丑途宿待明來（為小通，出軍三十里待來朝任意而行，必獲大勝），臨寅有喜戰獲勝（行者有喜，戰必大捷），到卯閉塞宜埋葬（為天地閉塞，宜藏匿避之，凡事不宜），復臨辰地關梁塞（關梁閉塞，只可安營下寨，不可妄動），掌上兵機仔細排。

This song explains the direction indicated by the divine handle of the Dipper, the Heavenly Gang, and its implications for military fortune. The bracketed text is from old annotations. When the Heavenly Gang points to the position of the Earthly Branch Si, it is called "Heaven and Earth Gate"—by adding the Month General to the hour, when the Heavenly Gang reaches the position of Si, it symbolizes the beginning of heaven and earth. At this time, military campaigns can proceed with ease, leading to great victories and the expansion of territory. When the Heavenly Gang points to Wu, it is suitable to sit in the tent and play the zither—this indicates a state of heaven and earth crossing each other, which is not suitable for military action, but rather for leisurely enjoyment in the tent. When it points to Wei, it is called "small communication," and it is still possible to make decisions; when heaven and earth are slightly connected, military action is favorable. When it points to Shen, there is an image of pressure and conflict; during the time when heaven and earth are in conflict, military operations should be avoided. When it points to You, the horses and soldiers are startled and injured, which is a time when heaven and earth are closed off; vehicles are damaged, horses die, and warfare is extremely dangerous. When it returns to Xu, it indicates discord; military campaigns will cause soldiers to lose unity and damage harmony. When it is added to Hai, it is called "narrow heaven," which is not in harmony with human hearts; military operations will result in injuries and fear. When it points to Zi, the soul disperses halfway, and people's minds are unsettled. When it points to Chou, it is suitable to stay overnight on the way and wait until morning, which is a sign of small communication; military campaigns should advance thirty li and camp, waiting until the next morning to move freely, which will surely lead to great victory. When it reaches Yin, there is joy; travelers will receive good news, and battles will surely result in great success. When it reaches Mao, heaven and earth are closed off; it is suitable for burial and hiding, and other matters are not appropriate. When it reaches Chen, the passageways are blocked; only camping and setting up camps are suitable, and no reckless movements should be made. When arranging military strategies on the palm, one must carefully distinguish these points.

三路迷失時，天罡隨於孟仲，兩歧感應日辰，左右以規謀，路逢三叉不知何道吉，以正時占，天罡加孟左道通，加季右道通，加仲中道通，此下出軍大捷，所求必遂。若逢兩歧路，日干吉者左道通，辰支爻吉者右道通也。如七月申時占，以巳將加地盤申上起順數，辰時天罡在地盤未上，未為季左道通，餘仿此。子午卯酉四仲，寅申巳亥為四孟，辰戌丑未為四季。

When lost at a three-way intersection, observe whether the Heavenly Gang falls on a four-climate (four孟) or four-middle (four仲) position. If encountering a two-way path, refer to thesympathetic response between the Day Stem and the Day Branch to decide. For each direction, follow the appropriate method. Specifically, if at a three-way path and unsure which is auspicious, use the current hour to cast a divination lesson. If the Heavenly Gang is placed on a four-climate position, the left path is passable; if on a four-middle position, the middle path is passable; if on a four-season position, the right path is passable. Following this method, military campaigns will be successful and all desired outcomes will be favorable. If encountering a two-way path, choose the left path if the Day Stem is auspicious, or the right path if the Day Branch is auspicious. For example, if divining in the seventh month at the hour of Shen, place the巳 general on the Earth Plate's position of Shen and count sequentially until the hour of Chen. The Heavenly Gang falls on the Earth Plate's position of Wei. Wei belongs to the four-season position, so it is concluded that the left path is passable (this slightly differs from the previous statement "加季右道通," but follows the original text). Other situations follow the same reasoning. Here, 子, 午, 卯, 酉 are considered four-middle; 寅, 申, 巳, 亥 are four-climate; 辰, 戌, 丑, 未 are four-season.

欲得賊消息，天目聽之吉（天目日大吉、小吉方也）。欲訪機密事，地耳不須疑（地耳，太沖、從魁方也）。渡河：天有三河壬子癸，地有三井卯酉辰，月將加時看三河，一河臨井必覆舟。又曰：“太沖加日辰，主風雨；神后加季，急渡則吉”。

If one wishes to find out about thieves, it is auspicious to go to the direction of 「Tianmu」 to listen and investigate. 「Tianmu」 refers to the directions where the Month Generals of Da Ji and Xiao Ji are located. If one wishes to inquire about confidential matters, one should go to the direction of 「Di'er」, without hesitation. 「Di'er」 refers to the directions where the Month Generals of Tai Chong and Cong Kuai are located. The method of crossing a river: in the sky there are 「San He」, which are the positions of Ren, Zi, and Gui; on the ground there are 「San Jing」, which are the positions of Mao, You, and Chen. After determining the Month General and the time, one should look at the three rivers. If any of the rivers are adjacent to the well positions, crossing the river will certainly result in a shipwreck. It is also said: 「If Tai Chong is placed on the Day Branch, it indicates the occurrence of wind and rain; if Shen Hou is placed on the position of the four seasons, it is auspicious to cross the river.」

我軍欲刦糧，大小吉下訪，我軍欲求水，小吉太沖訪。小吉、太沖為井泉之神，地下見之可得。敵使虛實：敵有使來看日辰，日上為客辰主人（辰實時也），日干上神辰尅辰上（日尅時），其言虛謬不可聞，若是辰上尅日上，彼必畏我言詞真，朱空太陰日辰上（乘日上主彼詐，乘辰上主我詐）。

If my army wishes to seize the enemy's supplies, it should go to the areas where the generals Da Ji and Xiao Ji are stationed to investigate. If my army wishes to find water, it should go to the areas where the generals Xiao Ji and Tai Chong are stationed to search, because Xiao Ji and Tai Chong are the deities of wells and springs, and water will certainly be found in the ground where they are stationed. To determine the truthfulness of the enemy's envoy's words: when the enemy sends an envoy, observe the day stem and the hour stem. The day stem represents the envoy, and the hour stem represents my side. If the deity on the day stem overcomes the deity on the hour stem (i.e., the day stem overcomes the hour stem), then the envoy's words are false and should not be trusted. If the deity on the hour stem overcomes the deity on the day stem, then the enemy is certainly afraid of my side, and the words spoken are true. If the deities Zhu Que, Tian Kong, and Tai Yin are riding on the day stem or the hour stem: if they ride on the day stem, it indicates the enemy is deceitful; if they ride on the hour stem, it indicates my side is deceitful.

或被兵圍不要忙，加時出路是天罡（太公曰：“兵圍千里，斗道必通”。斗者，天罡也。以月將加時尋天罡，其下一實可出。若天罡方無路可出，當尋三官時，三官時，亥子丑也。），若值絳官申酉地（以月將加時，若亥臨子午卯酉為絳官，宜向天盤申酉下出。），明堂時往太沖方（子臨子午卯酉為明堂，宜向天盤卯方出。），玉堂宜突天魁下（丑臨子午卯酉為玉堂，宜向戌方出。），利若鋒芒八極張（逢豪強之賊，勢不可當，向天罡可出，此為八極張也。），日辰上將相生吉（傷不傷視陰陽，若日辰與上將相生者吉。），相尅如今有損傷（日辰與上將相尅，又制日辰者，必有損傷，用兵者，宜審之。）。

If surrounded by enemy troops, do not panic. Use the Heavenly Gang (tian gang) determined by adding the Month General (yue jiang) to the hour to find the direction for breaking through. An old commentary cites the words of Tai Gong: "Even if surrounded by enemies for a thousand li, the path of the 'dou' will certainly be open." Here, "dou" refers to the Heavenly Gang. By adding the Month General to the hour to find the Heavenly Gang, the next actual position beneath it is the way to break through. If there is no way to escape in the direction of the Heavenly Gang, then seek the "Three Officials' Hours," which refer to the hours of Hai, Zi, and Chou. If it is the "Jiangguan" (Crimson Hall), then break through from the directions of Shen and You—when the hour of Hai arrives at the positions of Zi, Wu, Mao, and You, it is Jiangguan, and one should break out towards the directions of Shen and You on the Heaven Plate. If it is "Mingtang" (Bright Hall), then go towards the direction of Tai Chong—when Zi arrives at the positions of Zi, Wu, Mao, and You, it is Mingtang, and one should break out towards the direction of Mao on the Heaven Plate. If it is "Yutang" (Jade Hall), then break out from the direction of Tian Gui (Xu)—when Chou arrives at the positions of Zi, Wu, Mao, and You, it is Yutang, and one should break out towards the direction of Xu. The sharpness is like the eight extremes spreading out—when encountering powerful and unyielding enemies, one can still break through towards the direction of the Heavenly Gang, which is called "Bajie Zhang." If the Day Branch and the general above it are in mutual generation, it is auspicious—whether or not there is injury depends on yin and yang. If the Day Branch and the general above it are in mutual generation, it is favorable. If they are in mutual control, there will be immediate injury—when the Day Branch and the general above it are in mutual control, and the general above controls the Day Branch, there will certainly be injury, and those who use military force should be cautious and deliberate.

聞賊未知賊所在，加時春乙夏居丁（乙干寄辰，丁干寄未。），秋辛冬癸名天目（辛干寄戌，癸干寄丑。），賊當在下伏其形（以月將加時，視天目之方，賊在其下。天目者，春辰、夏未、秋戌、冬丑。春占尋辰，餘仿此。）。

If thieves are suspected but their location is unknown, one can use the Month General combined with the hour to determine their position. In spring, use Yi; in summer, use Ding; in autumn, use Xin; and in winter, use Gui. The Yi stem's Lodging Palace is in Chen, and the Ding stem's Lodging Palace is in Wei. The Xin stem's Lodging Palace is in Xu, and the Gui stem's Lodging Palace is in Chou. These positions are called "Heaven's Eye." Thieves are hidden beneath the Heaven's Eye. The method involves combining the Month General with the hour to locate the Heaven's Eye. The Heaven's Eye is located in Chen in spring, in Wei in summer, in Xu in autumn, and in Chou in winter. When inquiring in spring, look for Chen; for other seasons, follow the same pattern.

賊勢平凌我未強（途逢兵賊，他強我弱。），抽軍迴避看天罡（以月將加時，看天罡落在何宮，以避其強猛。），繫孟直須從右隱（辰為天罡，如加寅申巳亥之孟神，從右道而避之。），仲季還宜向左藏（子午卯酉為四仲，辰戌丑未為四季，天罡如此向左藏之，無咎。），從魁小吉太沖地（酉為從魁，未為小吉，卯為太沖，此三神為天三門，再得除危開定，是天門地戶庇佑。），天上加臨為好方（以月將加時，看天盤卯酉未落在何宮，可以避難。如遇旺方不可往，春不東去，餘仿此。），大吉、神后、紫房、華蓋，能藏萬物，即行無害（大吉為紫房，神后為華蓋，凡有急難，避藏之下，人不能掩藏也。）。

When the enemy is strong and we are still weak, the old commentary says this refers to encountering military bandits on the way. In such a situation, we should withdraw our troops and first look at where the Heavenly Gang falls. By adding the Month General to the hour, we determine which palace the Heavenly Gang falls into, and then we should avoid the enemy's strength accordingly. If the Heavenly Gang falls into the four Clans, we should hide on the right side. For example, if the Heavenly Gang is at Chen, and it is added to the Clans of Yin, Shen, Si, or Hai, we should avoid through the right. If the Heavenly Gang falls into the four Middle or four Seasons, we should hide on the left. The four Middle are Zi, Wu, Mao, and You, and the four Seasons are Chen, Xu, Chou, and Wei. If the Heavenly Gang falls into these positions, we should hide on the left, which will not be wrong. The three places of Congui, Xiaojí, and Taichong are called the "Three Heavenly Doors." The three gods, You (Congui), Wei (Xiaojí), and Mao (Taichong), are the "Three Heavenly Doors." When combined with the four positions of Du, Wei, Kai, and Ding, they form the "Heavenly Gate and Earthly Gate" for protection. The three gods on the Heaven Plate are favorable positions. By adding the Month General to the hour, we determine where the Heaven Plate's Mao, You, and Wei fall, and we can go there to take refuge. However, we should not go to the direction that is currently flourishing, for example, we should not go east in spring. The rest can be inferred similarly. Da Ji and Shenhou are also called "Zifang" and "Huagai," which can hide all things. If we go to these places, there will be no harm, as others will not be able to search us out. Da Ji is Zifang, and Shenhou is Huagai.

干六、兌七、艮八、離九，中五，巽四、震三、坤二、坎一。但從震宮起甲子，紅嘴朱雀丈二長，眼似銅鈴火耀光，等閒無事傷人命，千里飛來會過江，巽宮乙丑順行裝，行到中宮莫歸火，干宮一位莫安床，兌上占之莫修井，艮宮莫作僧道房，離宮大門君莫犯，坎宮水溝大難當，坤宮嫁娶損宅長，震宮修廚新婦亡，巽宮一位管山野，十人犯著九人殃。如甲子震宮數起，乙丑日至巽，忌山野。丙寅日數至中，忌遷宅。丁卯日數至干，忌安床。戊辰日數至兌，忌修井。餘仿此類推。

The nine palace positions in the Mountain Hand method are: Qian (Heaven) at six, Dui (Lake) at seven, Gen (Mountain) at eight, and Li (Fire) at nine in the upper row; the Central Palace at five in the middle; Xun (Wind) at four, Zhen (Thunder) at three, Kun (Earth) at two, and Kan (Water) at one in the lower row. The method starts counting from the Zhen (Thunder) Palace on the Jiazi day in a clockwise direction. The rhyme says: The Vermilion Bird has a red beak and a body of one zhang two chi, its eyes shine like copper bells with fiery light. It can harm people without cause, and can fly thousands of li across rivers. On Yichou day, the count proceeds clockwise to the Xun (Wind) Palace; on days reaching the Central Palace, moving house is forbidden; on days reaching the Qian (Heaven) Palace, installing a bed is forbidden; on days reaching the Dui (Lake) Palace, digging a well is forbidden; on days reaching the Gen (Mountain) Palace, building or repairing temples or monasteries is forbidden; on days reaching the Li (Fire) Palace, moving the main door is forbidden; on days reaching the Kan (Water) Palace, digging a ditch will bring great danger; on days reaching the Kun (Earth) Palace, marriage will harm the head of the family; on days reaching the Zhen (Thunder) Palace, repairing the kitchen will cause the new bride's death; on days reaching the Xun (Wind) Palace, it concerns mountain and forest matters, and nine out of ten people will suffer. For example: On Jiazi day, counting starts from the Zhen (Thunder) Palace; on Yichou day, the count reaches the Xun (Wind) Palace, and mountain and forest activities are forbidden; on Bingyin day, the count reaches the Central Palace, and moving house is forbidden; on Dingmao day, the count reaches the Qian (Heaven) Palace, and installing a bed is forbidden; on Wuchen day, the count reaches the Dui (Lake) Palace, and digging a well is forbidden. The rest of the days follow the same pattern.

河圖甲己子午九，乙庚丑未八當頭，丙辛寅申七數真，丁壬卯酉六相親，戊癸辰戌五為坎，巳亥原來數當四，其法日則干支並用，時則止用支不用干。如甲子日未時，干支相配合得二十六數，乃是大吉仙，餘仿此數，甲九數子亦九數，未得八數。

This is the mnemonic for assigning numbers to the heavenly stems based on the Yellow River Chart: Jia and Ji stems are paired with Zi and Wu branches, both counting as nine; Yi and Geng stems are paired with Chou and Wei branches, both counting as eight; Bing and Xin stems are paired with Yin and Shen branches, both counting as seven; Ding and Ren stems are paired with Mao and You branches, both counting as six; Wu and Gui stems are paired with Chen and Xu branches, both counting as five; Si and Hai branches originally count as four. The method is: on a day, both the heavenly stem and earthly branch are used to count numbers; for an hour, only the earthly branch is used. For example, on a Jiazi day at Wei hour, Jia counts nine, Zi also counts nine, and Wei counts eight. The total number from the stem and branch pairing is twenty-six, which corresponds to "Great Auspicious Immortal" in the following text. All other days and hours are calculated in the same way.

十三數日光仙，吉；十四數日天仙，吉（《協紀》為大禍神，凶。）；十五數月光仙，吉；十六數金玉仙，吉；十七數滅門仙，凶；十八數天德仙，吉；十九數天凶神，凶；二十數地凶神，凶；二十一數祭國仙，凶；二十二數地藏仙，吉；二十三數喪門神，凶；二十四數逆神仙，吉（《協紀》為送福神，吉。）；二十五數大善仙，吉；二十六數大吉仙，吉；二十七數弔客神，凶。

Using the total calculated by the above method, each number is paired with a deity, and their fortune is as follows: thirteen is "Riguang Xian" (Sunlight Immortal), auspicious; fourteen is "Ritian Xian" (Heavenly Sun Immortal), auspicious (the "Xieji Bianfangshu" records it as "Dahuo Shen" (Great Harm Deity), which is inauspicious); fifteen is "Yueguang Xian" (Moonlight Immortal), auspicious; sixteen is "Jinyu Xian" (Golden Jade Immortal), auspicious; seventeen is "Memen Xian" (Family Destruction Immortal), inauspicious; eighteen is "Tiande Xian" (Heavenly Virtue Immortal), auspicious; nineteen is "Tianxiong Shen" (Heavenly Harm Deity), inauspicious; twenty is "Dixiong Shen" (Earthly Harm Deity), inauspicious; twenty-one is "Jigu Xian" (National Sacrifice Immortal), inauspicious; twenty-two is "Dizang Xian" (Earth Store Immortal), auspicious; twenty-three is "Sangmen Shen" (Funeral Gate Deity), inauspicious; twenty-four is "Nixing Shen" (Reverse Immortal), auspicious (the "Xieji Bianfangshu" records it as "Songfu Shen" (Favorable Sending Deity), also considered auspicious); twenty-five is "Dasha Xian" (Great Good Immortal), auspicious; twenty-six is "Dajiji Xian" (Great Auspicious Immortal), auspicious; twenty-seven is "Diaoke Shen" (Funeral Guest Deity), inauspicious.

右吉神宜上官、出行、移居、起屋、修營，所作百事大吉。月支：寅、卯、辰、巳、午、未、申、酉、戌、亥、子、丑。天德合：壬、巳、丁、丙、寅、己、戊、亥、辛、庚、申、乙。月德合：辛、己、丁、乙、辛、己、丁、乙、辛、己、丁、乙。天成日：未、酉、亥、丑、卯、巳、未、酉、亥、丑、卯、巳。天喜日：戌、亥、子、丑、寅、卯、辰、巳、午、未、申、酉。天富日：辰、巳、午、未、申、酉、戌、亥、子、丑、寅、卯。紅沙日：巳、酉、丑、巳、酉、丑、巳、酉、丑、巳、酉、丑。黃沙日：午、寅、子、午、寅、子、午、寅、子、午、寅、子。往亡日：寅、巳、申、亥、卯、午、酉、子、辰、未、戌、丑。往亡，忌出軍、出行、上官赴任、嫁娶、進人口、求醫療病。

The days of auspicious deities mentioned above are suitable for taking office, traveling, moving house, starting construction, and any other activities, all of which are highly favorable. The following table is organized by the monthly branch, starting from the first month with the branch Yin (寅), in order: Yin (寅), Mao (卯), Chen (辰), Si (巳), Wu (午), Wei (未), Shen (申), You (酉), Xu (戌), Hai (亥), Zi (子), Chou (丑). The "Heavenly Virtue Combine" (天德合) for each month is: Ren (壬), Si (巳), Ding (丁), Bing (丙), Yin (寅), Ji (己), Wu (戊), Hai (亥), Xin (辛), Geng (庚), Shen (申), Yi (乙). The "Monthly Virtue Combine" (月德合) follows the sequence: Xin (辛), Ji (己), Ding (丁), Yi (乙), repeating every four months. The "Heavenly Success Day" (天成日) follows the sequence: Wei (未), You (酉), Hai (亥), Chou (丑), Mao (卯), Si (巳), repeating every six months. The "Heavenly Joy Day" (天喜日) follows the sequence: Xu (戌), Hai (亥), Zi (子), Chou (丑), Yin (寅), Mao (卯), Chen (辰), Si (巳), Wu (午), Wei (未), Shen (申), You (酉). The "Heavenly Wealth Day" (天富日) follows the sequence: Chen (辰), Si (巳), Wu (午), Wei (未), Shen (申), You (酉), Xu (戌), Hai (亥), Zi (子), Chou (丑), Yin (寅), Mao (卯). The "Red Sand Day" (红沙日) follows the sequence: Si (巳), Shen (申), Hai (亥), repeating every three months. The "Yellow Sand Day" (黄沙日) follows the sequence: Wu (午), Yin (寅), Zi (子), repeating every three months. The "Going to Death Day" (往亡日) follows the sequence: Yin (寅), Si (巳), Shen (申), Hai (亥), Mao (卯), Wu (午), You (酉), Zi (子), Chen (辰), Wei (未), Xu (戌), Chou (丑). On any day of "Going to Death," it is forbidden to go to war, travel, take office, get married, welcome new household members, or seek medical treatment.

重喪日：甲、乙、戊、丙、丁、己、庚、辛、戊、壬、癸、己。天翻地覆時：亥、戌、酉、申、未、午、酉、辰、酉、辰、未、卯。天赦日：春戊寅、夏甲午、秋戊申、冬甲子。天貴日：春甲乙、夏丙丁、秋庚辛、冬壬癸。四順日：建宜行、成宜離、寅宜往、卯宜歸。四逆日：申不行、酉不離、七不往、八不歸。

The "Heavy Mourning Day" corresponds to one heavenly stem for each month: January is Jia, February is Yi, March is Wu, April is Bing, May is Ding, June is Ji, July is Geng, August is Xin, September is Wu, October is Ren, November is Gui, and December is Ji. The "Heaven and Earth Upheaval Time" follows the order of the months:亥, 戌, 酉, 申, 未, 午, 酉, 辰, 酉, 辰, 未, 卯. The "Heavenly Pardon Day" is determined by the seasons: in spring it is Wuyin day, in summer it is Jiawu day, in autumn it is Wushen day, and in winter it is Jiazi day, which are great auspicious days for pardoning sins and removing misfortunes. The "Heavenly Wealth Day" is also determined by the seasons: in spring it is Jia and Yi days, in summer it is Bing and Ding days, in autumn it is Geng and Xin days, and in winter it is Ren and Gui days. The "Four Smooth Days" indicate that the day of Ji is suitable for travel, the day of Cheng is suitable for leaving home, the day of Yin is suitable for going out, and the day of Mao is suitable for returning. The "Four Reverse Days" indicate that the day of Shen is unsuitable for travel, the day of You is unsuitable for leaving home, the seventh day is unsuitable for going out, and the eighth day is unsuitable for returning.

甲己年：三月戊戌日、七月癸亥日、十月丙申日、十一月丁亥日。乙庚年：四月壬申日、九月乙巳日。丙辛年：三月辛巳日、九月庚辰日、十月甲辰日。戊癸年：六月己丑日。丁壬年：無忌。

The "Ten Evils Great Defeat Days" are listed according to the heavenly stem of the year. For Jia years and Ji years, there are four days: the 15th day of the third month (Wuxu), the 15th day of the seventh month (Guihai), the 15th day of the tenth month (Bingshen), and the 15th day of the eleventh month (Dinghai). For Yi years and Geng years, there are two days: the 15th day of the fourth month (Renshen) and the 15th day of the ninth month (Yisi). For Bing years and Xin years, there are three days: the 15th day of the third month (Xinsi), the 15th day of the ninth month (Gengchen), and the 15th day of the tenth month (Jiachen). For Wu years and Gui years, there is one day: the 15th day of the sixth month (Jichou). For Ding years and Ren years, there are no such忌 days. The name comes from the meaning of ten great evils being fully present, leading to inevitable great defeat. On these days, all actions should be avoided.

上元四孟月初一從堂房逐日逆數。順陽○、金堂○，賊盜●、金庫●，寶倉○、堂房○→。堂房吉、金庫凶、金堂吉、順陽吉、賊盜凶、寶倉吉、天盜凶。中元四仲月初一從天盜逐日順數。天堂○、天財○，天門○、天賊●，天盜●→、天陽○，天倉○、天侯●。天盜凶、天門吉、天堂吉、天財吉、天賊凶、天陽吉、天侯凶、天倉吉。下元四季月初一起朱雀逐日順數。青龍頭○、青龍肋○，元武●、青龍足●，白虎足●、朱雀●←，白虎肋○、白虎頭●。朱雀凶、白虎肋吉、白虎頭凶、元武凶、青龍頭吉、青龍肋吉、青龍足凶。

The "Upper Yuan" governs the first, fourth, seventh, and tenth months, which are the first months of each season. Starting from the first day of each month, the counting proceeds in reverse order from the "Hall Room" position. The positions in the diagram are arranged as follows: Favorable Yang, Golden Hall, Thief and Robber, Golden Treasury, Treasure Granary, Hall Room. The arrow points to the Hall Room, which is the starting point for counting. A hollow circle indicates good fortune, while a solid circle indicates bad fortune. The interpretations are: Hall Room is favorable, Golden Treasury is unfavorable, Golden Hall is favorable, Favorable Yang is favorable, Thief and Robber is unfavorable, Treasure Granary is favorable, Heavenly Thief is unfavorable. The "Middle Yuan" governs the second, fifth, eighth, and eleventh months, which are the middle months of each season. Starting from the first day of each month, the counting proceeds in forward order from the "Heavenly Thief" position. The positions in the diagram are arranged as follows: Heavenly Palace, Heavenly Wealth, Heavenly Gate, Heavenly Thief, Heavenly Thief, Heavenly Yang, Heavenly Granary, Heavenly Officer. The arrow points to the Heavenly Thief, which is the starting point for counting. The interpretations are: Heavenly Thief is unfavorable, Heavenly Gate is favorable, Heavenly Palace is favorable, Heavenly Wealth is favorable, Heavenly Thief is unfavorable, Heavenly Yang is favorable, Heavenly Officer is unfavorable, Heavenly Granary is favorable. The "Lower Yuan" governs the third, sixth, ninth, and twelfth months, which are the last months of each season. Starting from the first day of each month, the counting proceeds in forward order from the "Vermilion Bird" position. The positions in the diagram are arranged as follows: Azure Dragon Head, Azure Dragon Rib, Black Tortoise, Azure Dragon Foot, White Tiger Foot, Vermilion Bird, White Tiger Rib, White Tiger Head. The arrow points to the Vermilion Bird, which is the starting point for counting. The interpretations are: Vermilion Bird is unfavorable, White Tiger Rib is favorable, White Tiger Head is unfavorable, Black Tortoise is unfavorable, Azure Dragon Head is favorable, Azure Dragon Rib is favorable, Azure Dragon Foot is unfavorable.

堂房日，出行神道不在，宅中求財稱意，好人相逢大吉。金庫日，出行車馬不成，大吉失路路逢，盜賊求財不得，大凶。金堂日，出行吉利通，詞訟有理，求財稱意，大吉。順陽日，出行去處通達，爭訟有理，不逢盜賊，求財遂意，好人相逢，出遇酒食，大吉。賊盜日，出行不利，所求不遂，必主人亡，枷鎖臨身，不宜用。寶倉日，出行大人見喜，百事通達，求財遂意，衣錦還鄉，用之大吉。

Hall Day: When traveling, the Inauspicious Spirit (evil spirit) is not present; seeking wealth at home will be satisfactory and pleasant, and the people met on the way are all good people, which is very auspicious. Golden Repository Day: When traveling, vehicles and horses cannot proceed smoothly; even if it is originally a day of great auspiciousness, one may get lost on the way, encounter thieves, and fail to obtain wealth, which is very inauspicious. Golden Hall Day: Traveling is auspicious and smooth, winning arguments in lawsuits, and seeking wealth will be satisfactory, which is very auspicious. Favorable Yang Day: Traveling will result in smooth passage wherever one goes, winning arguments in disputes, not encountering thieves, seeking wealth will be smooth, and the people met on the way are all good people, with wine and food available on the road, which is very auspicious. Thief and Robber Day: Traveling is unfavorable, and the things one seeks will not be fulfilled as desired; it will certainly indicate the death of someone, and oneself will suffer from the misfortune of being imprisoned, which is not suitable for taking or using. Treasure Warehouse Day: Traveling will gain the favor of great people, all affairs will be smooth, seeking wealth will be favorable, and one can return home in splendid attire, which is very auspicious.

天盜日，出行求財不成，口舌臨身大凶。天門日，出行所求皆遂，萬事如意，貴人接引，大吉。天堂日，出行求財得財，好人相逢，凡事俱吉。天財日（原文缺）。天賊日，求財失落，見官無理，諸事不成，大凶。天陽日，所求得財，婚姻和合，萬事稱心，大吉。天侯日，吉少凶多，有口舌血光之災，不可用。天倉日，所求得財，出官見喜，大吉。

Heavenly Robbery Day: Traveling to seek wealth will not succeed, there will be disputes and troubles, great misfortune. Heavenly Gate Day: Traveling and seeking anything will be smooth, everything will go well, and there will be a nobleman who recommends and supports you, great auspiciousness. Heavenly Treasury Day: Traveling to seek wealth will result in gaining wealth, the people met on the way are all good people, everything will be favorable. Heavenly Wealth Day: The original text is missing, only the name remains, no conjecture is made. Heavenly Thief Day: Seeking wealth will result in loss, encountering officials without reason, all matters will not succeed, great misfortune. Heavenly Yang Day: The wealth sought will be obtained, marriage will be harmonious, everything will be satisfactory, great auspiciousness. Heavenly Marquis Day: Few auspicious things and many misfortunes, there will be disputes and bloodshed, it is not advisable to take action. Heavenly Granary Day: The wealth sought will be obtained, appearing before officials will bring good news, great auspiciousness.

朱雀日，出行多主失財，見官無理，大凶。白虎頭日，出行求財遂意，去處大吉。白虎肋日，出行求財遂心，無往不利，大吉。白虎足日，出行求財不利，不宜遠行，作事不成，不宜用。元武日，出行主口舌，凡事不遂，不可用。青龍頭日，出行利於求財，卯時出行吉。青龍肋日，求財遂心，凡事稱意，大吉。青龍足日，求財不遂，見官失理，凶。伏斷日忌出軍、出行、上官、嫁娶、修船、豎柱、上粱。子虛、丑斗、寅室、卯女、辰箕、巳房、午角、未張、申鬼、酉觜、戌胃、亥壁。

On the day of the Vermilion Bird, traveling is likely to result in loss of wealth, and encountering officials will not be favorable, it is very凶. On the day of the White Tiger's head, traveling for wealth is smooth, and wherever you go is very auspicious. On the day of the White Tiger's ribs, traveling for wealth is satisfactory, and nothing is unfavorable, it is very auspicious. On the day of the White Tiger's foot, traveling for wealth is unfavorable, long journeys are not advisable, affairs will not succeed, and taking things is not advisable. On the day of the Black Tortoise, traveling leads to disputes and conflicts, and all matters will not go smoothly, taking things is not advisable. On the day of the Azure Dragon's head, traveling is favorable for seeking wealth, and the most auspicious time is at the卯 hour. On the day of the Azure Dragon's ribs, seeking wealth is satisfactory, and all matters will go smoothly, it is very auspicious. On the day of the Azure Dragon's foot, seeking wealth is not successful, encountering officials will result in losing reason, it is凶. There is also the 'Hidden Judgment Day', which is inauspicious for military campaigns, traveling, taking up official positions, marriage, construction of boats and ships, erecting pillars, and raising beams. The method to determine the Hidden Judgment Day is to pair each earthly branch with a mansion: Zi day pairs with the Emptiness mansion, Chou day pairs with the Dipper mansion, Yin day pairs with the Encampment mansion, Mao day pairs with the Girl mansion, Chen day pairs with the Winnowing Basket mansion, Si day pairs with the Room mansion, Wu day pairs with the Horn mansion, Wei day pairs with the Extended Net mansion, Shen day pairs with the Ghost mansion, You day pairs with the Turtle Beak mansion, Xu day pairs with the Stomach mansion, and Hai day pairs with the Wall mansion.

正月大從寅，月小從申；二月大從子，月小從卯；三月大從酉，月小從辰；四月大從巳，月小從亥；五月大從午，月小從子；六月大從未，月小從丑；七月大從寅，月小從申；八月大從午，月小從卯；九月大從卯，月小從辰；十月大從子，月小從巳；十一月大從午，月小從申；十二月大從未，月小從戌。以上當三十人，大忌月忌日，又怕天地人三殺日，壬戌、庚辰、辛巳日，庚辛壬為七煞，癸卯為截路空亡，出行大凶。

The favorable directions for traveling each month should be determined separately for the large months and small months: In the first month, for the large month, depart from the寅 (Yin) direction; for the small month, depart from the申 (Shen) direction; in the second month, for the large month, depart from the子 (Zi) direction; for the small month, depart from the卯 (Mao) direction; in the third month, for the large month, depart from the酉 (You) direction; for the small month, depart from the辰 (Chen) direction; in the fourth month, for the large month, depart from the巳 (Si) direction; for the small month, depart from the亥 (Hai) direction; in the fifth month, for the large month, depart from the午 (Wu) direction; for the small month, depart from the子 (Zi) direction; in the sixth month, for the large month, depart from the未 (Wei) direction; for the small month, depart from the丑 (Chou) direction; in the seventh month, for the large month, depart from the寅 (Yin) direction; for the small month, depart from the申 (Shen) direction; in the eighth month, for the large month, depart from the午 (Wu) direction; for the small month, depart from the卯 (Mao) direction; in the ninth month, for the large month, depart from the卯 (Mao) direction; for the small month, depart from the辰 (Chen) direction; in the tenth month, for the large month, depart from the子 (Zi) direction; for the small month, depart from the巳 (Si) direction; in the eleventh month, for the large month, depart from the午 (Wu) direction; for the small month, depart from the申 (Shen) direction; in the twelfth month, for the large month, depart from the未 (Wei) direction; for the small month, depart from the戌 (Xu) direction. The above methods are applicable to groups of about thirty people. Traveling is most inauspicious on the days of the month's忌 (taboo), and also fearful of the days of 天杀 (heavenly killing), 地杀 (earthly killing), and 人杀 (human killing), that is, the days of Renxu (Renxu), Gengchen (Gengchen), and Xinsi (Xinsi). 庚 (Geng), 辛 (Xin), and 壬 (Ren) are the seven killers, and Guimao (Guimao) is the cutting road void. If traveling on these days, it is extremely inauspicious.

凡子午月日申上起青龍，所謂子午從申起是也。丑未月日戌上起青龍，即丑未戌上尋是也。寅申月日子上起青龍，即寅申居子位是也。卯酉月日寅上起青龍，即卯酉卻加寅是也。辰戌月日辰上起青龍，即辰戌龍位上是也。巳亥月日午上起青龍，即所謂巳亥午中行是也。如正月二十六庚戌日，寅月子上起道字，數至戌遇還字，是黃道日；又戌日辰上起道字，巳上遇遠字，申酉遇通達二字，亥上遇遙字，寅上遇還字，辰、巳、申、酉、亥、寅時皆是黃道時也；餘仿此。

Whenever the month or day is Zi or Wu, the Azure Dragon begins at Shen position, which is what the phrase "Zi and Wu start from Shen" means. When the month or day is Chou or Wei, the Azure Dragon begins at Xu position, as stated in the mnemonic "Chou and Wei seek Xu." When the month or day is Yin or Shen, the Azure Dragon begins at Zi position, as in "Yin and Shen reside at Zi." When the month or day is Mao or You, the Azure Dragon begins at Yin position, as in "Mao and You add at Yin." When the month or day is Chen or Xu, the Azure Dragon begins at Chen position, as in "Chen and Xu on the Dragon's position." When the month or day is Si or Hai, the Azure Dragon begins at Wu position, as in "Si and Hai move in Wu." For example, the 26th day of the first month is Gengxu day, and the first month is built on Yin. The "Dao" character starts at Zi position, and when counting to Xu position, it meets the "Huan" character, making this day a Yellow Path day. Then, using the Xu day to calculate the time, starting from Chen position with the "Dao" character, when reaching Si position, it meets the "Yuan" character; Shen and You positions meet "Tong" and "Da" respectively; Hai position meets "Yao"; and Yin position meets "Huan." Therefore, the times at Chen, Si, Shen, You, Hai, and Yin are all Yellow Path times. The rest of the days and times follow the same pattern.

青龍明堂及天刑，朱雀金匱天德神，白虎玉堂天牢黑，元武司命及勾陳。青龍、明堂、金匱、天德、玉堂、司命為黃道，天刑、朱雀、白虎、天牢、元武、勾陳為黑道。歌曰：“道遠幾時通達，路遙何日還鄉”。定黃黑道二日：正七起子二八寅，三九原來卻在辰，四十須知午上起，五月十一併居申，六十二月起於戌，黃道為祥黑道凶。

The order of the twelve deities is: Qinglong, Mingtang, Tianxing, Zhuque, Jin gui, Tiande, Baihu, Yutang, Tianlao, Yuanwu, Siming, and Gouchen. Among them, Qinglong, Mingtang, Jin gui, Tiande, Yutang, and Siming belong to the Yellow Path, while Tianxing, Zhuque, Baihu, Tianlao, Yuanwu, and Gouchen belong to the Black Path. A mnemonic verse for easy memorization is: "Dao yuan, tong da, dao yao, huan xiang." These twelve characters are assigned to the twelve deities in order. The positions where the characters "Dao, yuan, tong, da, yao, huan" fall are considered the Yellow Path, and the positions where the remaining characters fall are considered the Black Path. As for the method of determining the Yellow and Black Paths on specific days: in January and July, the count starts from the Zi position; in February and August, from the Yin position; in March and September, from the Chen position; in April and October, from the Wu position; in May and November, from the Shen position; and in June and December, from the Xu position. If the position falls on the Yellow Path, it is considered auspicious; if it falls on the Black Path, it is considered inauspicious.

日支：子、丑、寅、卯、辰、巳、午、未、申、酉、戌、亥。陽德方：丙、丙、丙、庚、庚、庚、壬、壬、壬、甲、甲、甲。陰德方：乙、乙、庚、丁、丁、壬、辛、辛、甲、癸、癸、丙。人德方：庚、辛、干、壬、癸、艮、甲、乙、巽、丙、丁、坤。凡為百事、遠行、見長吏、貴人，諸方事出陰德方入陽德方，從人德方去。若避難免禍，出陽德方從人德方去，縱遇凶險，皆變為吉。

The three virtues (Yang Virtue, Yin Virtue, and Human Virtue) determine auspicious directions, which are arranged according to the Day Branch. The Day Branches in order are Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai. The corresponding "Yang Virtue direction" in order are Bing, Bing, Bing, Geng, Geng, Geng, Ren, Ren, Ren, Jia, Jia, Jia, with each set of three branches corresponding to one Heavenly Stem. The "Yin Virtue direction" in order are Yi, Yi, Geng, Ding, Ding, Ren, Xin, Xin, Jia, Gui, Gui, Bing. The "Human Virtue direction" in order are Geng, Xin, Qian, Ren, Gui, Gen, Jia, Yi, Xun, Bing, Ding, Kun. Whenever one is to handle affairs, travel far, or visit officials and noblemen, one should depart from the Yin Virtue direction, enter the Yang Virtue direction, and then proceed through the Human Virtue direction. If one is to avoid misfortune, one should depart from the Yang Virtue direction and proceed through the Human Virtue direction. Even if one encounters danger along the way, it will be transformed into good fortune.

甲己寅卯喜，乙庚辰戌強，丙辛申酉上，戊癸巳亥良，丁壬午未向，此是喜神方。如甲己之日，寅卯二方乃喜神之所在也；餘仿此。凡出行、賭戲，宜向之。

The direction of the Joy God is selected based on the day stem. For Jia day and Ji day, the Joy God is in the directions of Yin and Mao; for Yi day and Geng day, the Joy God is strongest in the directions of Chen and Xu; for Bing day and Xin day, the Joy God is in the directions of Shen and You; for Wu day and Gui day, the Joy God is in the directions of Si and Hai; for Ding day and Ren day, the Joy God is in the directions of Wu and Wei. This is where the Joy God is located. For example, on Jia day and Ji day, the directions of Yin and Mao are where the Joy God is; the other days follow the same pattern. Whenever going out for a long journey or gambling, one should move in the direction of the Joy God.

甲子旬子上起青龍，甲戌旬戌上起青龍，甲申旬申上起青龍之類。申天牢、酉天藏、戌陽孤、亥陰虛，未天庭、子青龍，午天獄、丑蓬星，巳地戶、辰天門、卯太陰、寅明堂。安宮：干甲離壬寅午戌，艮丙辛上是貪狼，坤乙坎癸申子辰，坤壬乙上是貪狼，巽辛兌丁巳酉丑，干甲庚上是貪狼，艮丙震庚亥卯未，巽艮丁上貪狼是。

The method of starting the Azure Dragon (青龙) for each of the six Jia (甲) cycles is as follows: in the Jiazi (甲子) cycle, the Azure Dragon begins at the Zi position; in the Jiaxu (甲戌) cycle, it begins at the Xu position; in the Jiashen (甲申) cycle, it begins at the Shen position; the rest of the cycles follow this pattern. The twelve positions are: Shen is Heavenly Prison (天牢), You is Heavenly Vault (天藏), Xu is Yang Gu (阳孤), Hai is Yin Xu (阴虚), Wei is Heavenly Court (天庭), Zi is Azure Dragon (青龙), Wu is Heavenly Prison (天狱), Chou is蓬星, Si is Earth Gate (地户), Chen is Heaven Gate (天门), Mao is Tai Yin (太阴), and Yin is Bright Hall (明堂). As for the method of "An Gong" (安宫), it involves finding the position of the Greedy Wolf (贪狼) based on the Triple Harmony (三合) and the trigram positions: for the group consisting of Qian (乾), Jia (甲), Li (离), Ren (壬) and the Fire triad (寅午戌), the Greedy Wolf is located at Gen (艮), Bing (丙), and Xin (辛); for the group consisting of Kun (坤), Yi (乙), Kan (坎), Gui (癸) and the Water triad (申子辰), the Greedy Wolf is located at Kun (坤), Ren (壬), and Yi (乙); for the group consisting of Xun (巽), Xin (辛), Dui (兑), Ding (丁) and the Metal triad (巳酉丑), the Greedy Wolf is located at Qian (乾), Jia (甲), and Geng (庚); for the group consisting of Gen (艮), Bing (丙), Zhen (震), Geng (庚) and the Wood triad (亥卯未), the Greedy Wolf is located at Xun (巽), Gen (艮), and Ding (丁).

六甲起青龍，大將居之；六乙為蓬星，旗鼓居之；六丙為明堂，次將居之；六丁為太陰，出入私路、探聽軍情、脫身隱匿；六戊為天門，又為軍門，吉事出入；六己為地戶，伏兵、凶事、出入、躲藏；六庚為天獄，宜積糧草；六辛為天庭，判斷、斬決；六壬為天牢，宜積蓄；六癸為華蓋，又為天藏，若欲脫難，入太陰出天藏而去，安營壘而有慶，攻擊敵以無乖。

When setting up camps and arranging troops, each of the ten heavenly stems is assigned to a specific position. The six Jia (六甲) are associated with the Azure Dragon (青龙), which is where the main general resides. The six Yi (六乙) correspond to the蓬星, which is where the banners and drums are placed. The six Bing (六丙) are linked to the Bright Hall (明堂), where the deputy generals stay. The six Ding (六丁) are connected to the Tai Yin, used for entering and exiting secret paths, scouting military intelligence, and hiding. The six Wu (六戊) are associated with the Heavenly Gate (天门), also called the Military Gate, through which auspicious affairs should pass. The six Ji (六己) correspond to the Earth Gate (地户), used for ambushing troops, handling ominous matters, and entering and exiting for concealment. The six Geng (六庚) are linked to the Heavenly Prison (天狱), suitable for storing grain and provisions. The six Xin (六辛) are connected to the Heavenly Court (天庭), appropriate for judging cases and carrying out executions. The six Ren (六壬) are associated with the Heavenly Prison (天牢), suitable for accumulating wealth. The six Gui (六癸) correspond to the Huagai, also called the Heavenly Repository (天藏). If one wishes to escape from danger, they should enter through Tai Yin and exit through Huagai. By following this arrangement for setting up camps, there will be good fortune, and attacking the enemy will not lead to mistakes.

《三元經》曰：“夫將兵四出，統眾安營，必取其法，以六甲為首，十時一易”。真卓曰：“以歲月旬而為，或依歲月，或取六甲旬首而推排之”。大將居青龍（甲），旗鼓居蓬星（乙），士卒居明堂（丙），伏兵居太陰（丁），軍門居天門（戊），小將居地戶（己），斬伐居天獄（庚），判斷居天庭（辛），囚擊糧儲居天牢（壬），天藏居華蓋（癸）。

The San Yuan Jing says: "Whenever leading an army out to campaign and commanding troops to set up camps, one must follow the established rules, with the Six Jia (Six Heavenly Stems) as the primary reference, changing every ten hours." Zhen Zhuo says: "One may calculate based on years, months, and ten-day periods, or refer to the beginning of the Six Jia ten-day cycles for arrangement." The specific correspondences are: the general stands at the Azure Dragon position (Jia), the flag and drum at the Peng Star position (Yi), the soldiers at the Bright Hall position (Bing), the hidden troops at the Tai Yin position (Ding), the military gate at the Heaven Gate position (Wu), the deputy generals at the Earth Gate position (Ji), the execution at the Heaven Prison position (Geng), the judgment at the Heaven Court position (Xin), the prisoners and punishments along with the grain storage at the Heavenly Prison position (Ren), and the Heaven Repository at the Huagai position (Gui).

干甲兌丁丑忌乙庚，坤乙坎癸申辰忌丙辛，離寅壬午戌忌丁壬，震庚亥未忌戊癸，巽辛艮丙忌甲己。二十八宿陰晴日：軫角陰來往返晴，亢宿吹沙起大風，氐房心尾風聲起，箕斗雲霧雨濛濛，每見奎光天日晴，胃婁雨聲陰凍凍，昴畢原來又轉晴，遇觜參井大風起，鬼日天陰晚後晴，柳星值日雲霧暗，張翼日色卻烘烘。

"The term 'Jealous Yin Mansion' refers to the years' heavenly stems that are to be avoided for each group of mountains and directions. The group consisting of Qian (Heaven), Jia (Jia), Dui (Lake), Ding (Ding), and Chou (Chou) should avoid the years of Yi (Yi) and Geng (Geng). The group consisting of Kun (Earth), Yi (Yi), Kan (Water), Gui (Gui), Shen (Shen), and Chen (Chen) should avoid the years of Bing (Bing) and Xin (Xin). The group consisting of Li (Fire), Yin (Yin), Ren (Ren), Wu (Wu), and Xu (Xu) should avoid the years of Ding (Ding) and Ren (Ren). The group consisting of Zhen (Thunder), Geng (Geng), Hai (Hai), and Wei (Wei) should avoid the years of Wu (Wu) and Gui (Gui). The group consisting of Xun (Wind), Xin (Xin), Gen (Mountain), and Bing (Bing) should avoid the years of Jia (Jia) and Ji (Ji). As for the weather conditions governed by the Twenty-Eight Mansions: the mansion of Chariot (Zhen) and Horn (Jiao) first experience darkness and then turn to clear skies; the mansion of Neck (Kang) experiences strong winds and sandstorms; the mansions of Di, Fang, Xin, and Wei experience loud winds; the mansions of Ji and Dou experience cloudy and rainy weather; whenever the mansion of Kui (Kui) is in charge, the sky is clear; the mansions of Wei and Lou experience continuous rain and cold weather; the mansions of Mao and Bi turn back to clear skies; when the mansions of Zi, Shen, and Jing are in charge, strong winds suddenly arise; the mansion of Gui experiences cloudy weather during the day and clear skies at night; the mansions of Liu and Xing experience cloudy and dim weather; the mansions of Zhang and Yi experience bright red sunlight."

天上凶星不自由，正七在閉二八收，三九逢危四十執，五十一月向平流，六十二月除中見，拜職求官萬事休。定太陽出沒時刻長短歌訣：正九出乙入庚方，二八出兔入雞場，三七發甲入辛地，四六出寅入戌方，五月生艮歸乾上，仲冬出巽入坤方，惟有十月與十二，出辰入申仔細詳。定寅時歌訣：正九五更四點徹，二八五更二點歇，三七平光是寅時，四六日出寅無別，五月日高三丈地，十月十二四更二，仲冬才到四更初，此是寅時須切記。

The "Monthly Malevolent Stars" rhyme says: Heavenly malevolent stars are not under human control; in January and July they appear on the "closed" day, in February and August on the "collection" day, in March and September on the "danger" day, in April and October on the "restraint" day, in May and November on the "peace" day, and in June and December on the "removal" day. If one takes up a position or seeks official rank on these days, everything will be in vain. The "Rhyme for Determining the Duration of the Sun's Appearance and Disappearance" says: In January and September, the sun rises in the direction of Bing and sets in the direction of Geng; in February and August, it rises in the direction of Mao (Rabbit) and sets in the direction of You (Rooster); in March and July, it rises in the direction of Jia and sets in the direction of Xin; in April and June, it rises in the direction of Yin and sets in the direction of Xu; in May, it rises in the direction of Gen and sets in the direction of Qian; in November, it rises in the direction of Xun and sets in the direction of Kun; only in October and December does it rise in the direction of Chen and set in the direction of Shen. These distinctions must be carefully noted. The "Rhyme for Determining the Time of Yin Hour" says: In January and September, the Yin hour begins at 3:40 a.m. (the fourth watch); in February and August, at 2:20 a.m. (the second watch); in March and July, when the sky is just beginning to brighten; in April and June, at sunrise; in May, when the sun is three feet high; in October and December, at 2:20 a.m. (the second watch); and in November, at the beginning of the fourth watch. These are the boundaries of the Yin hour for each month, and they must be remembered.

要求市賈出生方，捕捉須經死路強，欲問遠行開戶去，休門最好謁君王，索債傷門多稱意，杜門有事可潛藏，捕捉驚門宜訟詞，獻策酒食出景鄉。見貴參官須用開，求財覓利奔休求，避難求官生上去，傷門索債可相催，尋人覓故須逢景，釣魚獵射死門該，擒賊捕盜死門好，杜門走失不能回。

When engaging in business, one should go out from the Life Gate; to apprehend a criminal, one must take the Death Door. For inquiries about distant travel, one should go through the Open Door. To pay homage to the king, the Xiu Men is most suitable. To collect debts, using the Shang Men often brings satisfaction. If one needs to hide, one should go through the Du Men. Capturing people and going to court should use the Jing Door. When presenting strategies or attending banquets, one should go through the Jing Gate. The second part says: To meet a nobleman or visit officials, one should use the Open Door. To seek wealth and profit, one should go to the Xiu Men. To avoid danger and seek official positions, one should go through the Life Gate. The Shang Men can be used to collect debts. To search for people or visit old friends, one should meet the Jing Gate. For fishing and hunting, one should use the Death Door. Capturing thieves and criminals is also best done through the Death Door. As for the Du Men, if someone or something is lost through this gate, it will never be recovered.

黃石公曰：“背孤擊虛，一女可敵十人”。古法十人用時孤，百人用日孤，千人用月孤，萬人用年孤，惟有時孤最驗。甲子旬，孤在戌亥，虛在辰巳。甲戌旬，孤在申酉，虛在寅卯之類；餘仿此。旺氣十倍，相氣五倍，休氣如數，囚氣減少，死氣減半也。

The Duke of Yellow Stone said: "Attacking the empty position from the isolated position, a single woman can resist ten people." The ancient method is: for a group of ten, take the isolated position from the hour; for a hundred, take it from the day; for a thousand, from the month; and for ten thousand, from the year. Among these, the isolated position from the hour is the most accurate. The method to determine isolated and empty positions is: in the Jiazi decade,戌 and亥 are isolated, and辰 and巳 are empty; in the Jiaxu decade,申 and酉 are isolated, and寅 and卯 are empty; the rest of the decades follow the same pattern. As for the enhancement of combat effectiveness, it depends on the strength of the qi: when in the旺盛 phase, the effect is ten times; in the 相 phase, five times; in the 休 phase, it is the same as the original number; in the 囚 phase, it is reduced; and in the Death Qi phase, it is halved.

《金匱》云：“得與無，視孤虛”。謂樗蒲博奕以正時六甲旬孤上坐者勝，虛上坐者負。又參以三奇吉門，斗罡以杓指他人必勝。五帝旺氣坐向方位：正、五、九月正南方面北大勝，二、六、十月正東方面西大勝，三、七、十一月正北方面南大勝，四、八、十二月正西方面東大勝。

The Golden Chest says: "Whether you gain something or gain nothing, it depends on the concept of 'gu xu'." This means that when playing樗蒲, chess, or gambling, one should determine the 'gu xu' based on the current hour and the six jia periods. The person sitting in the 'gu' position will win, while the person sitting in the 'xu' position will lose. One should also refer to the Three Marvels and favorable gates, and align the handle of the Big Dipper with the Heavenly Gang to point towards the opponent, ensuring victory. Regarding the "Five Imperial Prosperity Directions": in January, May, and September, sit facing north with the back to the south, and achieve great success; in February, June, and October, sit facing west with the back to the east, and achieve great success; in March, July, and November, sit facing south with the back to the north, and achieve great success; in April, August, and December, sit facing east with the back to the west, and achieve great success.

經曰：九山河水際深大為絕過山朦朧為天牢過。絕人者，為天羅。兼葭者，眾草也。潢者，池也。險者，疾也。高下有水之處，天井者，坑下也。翳薈者，屏蔽之處也。此地情形，兵不得轉移者，賊從利方上來，即視天時，如陽時令士卒皆坦前左肩，引聲大呼，鳴鐘鼓而先擊之。

The classic text says: mountainous areas with high peaks and deep valleys, and vast boundaries are called "jue." Places where mountains are crossed and clouds are misty are called "tianlao." Areas that block the movement of troops are called "tianluo"; "jianjia" refers to clusters of wild grass; "huang" refers to ponds; "xian" refers to difficult and urgent terrain; areas with water between high and low ground, and depressions forming pits are called "tianjing"; "yihui" refers to places where vegetation blocks the view. In such terrain, troops cannot move freely, and enemies approach from advantageous positions. Then one should observe the heavenly timing: if it is a yang time, order soldiers to expose their left shoulders, raise their voices loudly, and strike drums and bells to launch an attack first.

若陰時令士卒銜枚駐車，立馬桴皷，靜以待之，倘賊人四面圍迫，當分軍馬為三部，一部居月建上，一部居月德上（一雲居日月德上），一部居生神上（即每月建逢開是生神，時沖逢死氣。），月德正從未順行，日德正從亥逆行數，時德亥子丑逢申酉戌巳午未寅十二卯上勝。一云：“大將居亭亭上，引兵擊之大勝”，生神一作生門。

If it is a yin hour, command the soldiers to bite a piece of wood in their mouths, have the chariots and horses stand still, and have the soldiers and horses hold their mallets waiting for the drum signal, quietly waiting for the right opportunity. If the enemy surrounds from all sides, the cavalry should be divided into three parts: one part stationed at the position of the month builder, one part at the position of the monthly virtue (another version says at the positions of the daily virtue and monthly virtue), and one part at the position of the life gate—the so-called life gate refers to the "open" day of the month builder. The conflicting hour is where the death qi is located. The monthly virtue starts from the Wei position in the first month and proceeds in a clockwise direction. The daily virtue starts from the Hai position in the first month and proceeds in a counterclockwise direction. The hourly virtue corresponds to the hours of Hai, Zi, and Chou with the positions of Shen, You, and Xu, and the hours of Si, Wu, and Wei with the position of Yin, reaching the position of Mao at the twelfth position for victory. Another version says: "The general should sit at the position of Tingting to command a great victory." The term "shengshen" in the text is sometimes written as "shengmen."

王璋曰：“亭亭者，天之貴神也”。背之而擊其沖，其法以月將加時，神后下是。歌曰：“常從此地擊其沖”。如正月雨水節，太陽過亥宮之後，乃用登明天月將，將即太陽也。如午時用事，即以月將亥加午上，子加未上，是為亭亭在未，宜背之。背之者，或坐其上而擊對沖也。又一法，子日在巳，丑日在未，順行十二宮。

Wang Zhang said, "Tingting is a noble deity from heaven." The method is to attack the position opposite to it while facing away from it. To find the position, use the month general added to the hour, and the position where Shenhou (the child) falls is Tingting. The rhyme says, "Always attack from this position its opposite." For example, after the rain water festival in the first lunar month, when the sun has passed the Hai palace, use Dengming as the heavenly month general—the term "general" here refers to the sun. If the action takes place at noon, place the month general Hai on the position of Wu, then add Zi to the position of Wei, so Tingting is at Wei. It is appropriate to sit facing away from this position and attack its opposite direction. Another method: on the first day of the month, Tingting is at Si; on the second day, it is at Wei, and then proceeds in order through the twelve palaces.

白奸者，天之奸神也。合於巳亥，格於寅申。當合之時，宜背之，當格之時，背亭亭向白奸。其法以月將加時，寅午戌三宮見寅申巳亥四孟神。即白奸所在。如正月雨水節，太陽過亥宮，或午時用事，以登明亥將加午上，以亥臨午，即為白奸在午之數。又一法，寅午戌日白奸在亥，亥卯未日白奸在寅，申子辰日白奸在巳，巳酉丑日白奸在申。

White Malevolent is a malevolent deity from heaven, which combines with Si and Hai, and conflicts with Yin and Shen. When it is in a harmonious position, it is suitable to have one's back to it; when it is in a conflicting position, one should face White Malevolent while having one's back to a tall structure. To find White Malevolent, place the Month General on the hour, and look for the four young deities, Yin, Shen, Si, and Hai, in the three trines of Yin, Wu, and Xu. The place where these four young deities appear is where White Malevolent is located. For example, during the Rain Water period of the first lunar month, when the sun passes through the Hai palace, if the action takes place at the hour of Wu, place Dengming with Hai as the Month General on Wu. Hai is located on Wu, which is the method to determine White Malevolent in Wu. Another method: on days of Yin, Wu, and Xu, White Malevolent is in Hai; on days of Hai, Mao, and Wei, White Malevolent is in Yin; on days of Shen, Zi, and Chen, White Malevolent is in Si; on days of Si, You, and Chou, White Malevolent is in Shen.

日：子、丑、寅、卯、辰、巳、午、未、申、酉、戌、亥。亭亭方：巳、午、未、申、酉、戌、亥、子、丑、寅、卯、辰。白奸方：巳、申、亥、寅、巳、申、亥、寅、巳、申、亥、寅。月：正、二、三、四、五、六、七、八、九、十、十一、十二。亭亭：卯、辰、巳、午、未、申、酉、戌、亥、子、丑、寅。白奸：亥、寅、巳、申、亥、寅、巳、申、亥、寅、巳、申。

The following two tables list the positions of Tingting and Bajian respectively according to the day and the month. According to the day: the Day Branch progresses from Zi to Hai. Tingting's position follows in order: Si, Wu, Wei, Shen, You, Xu, Hai, Zi, Chou, Yin, Mao, Chen, starting from Si on the Zi day and moving forward one position each day. Bajian's position follows in order: Si, Shen, Hai, Yin, repeating cyclically. According to the month: from the first month to the twelfth month, Tingting's position follows in order: Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai, Zi, Chou, Yin, progressing one position each month. Bajian's position follows in order: Hai, Yin, Si, Shen, repeating cyclically. By comparing these two tables, one can determine the direction of the back and the front according to the day or the month.

甲戊壬子起坎，丁辛乙卯坤裁，庚甲戊午震宮求，巽到癸丁辛酉，庚丙鼠行乾上，己癸兔走西疇，壬丙騎馬艮山頭，乙己雞飛離九。其法一卦管三日，如甲子、乙丑、丙寅三日於坎宮起休門，丁卯、戊辰、己巳三日於坤起休門，依九宮次序，三日一換，局去中五不用，待休門既定，然後從八卦定方位也。

This song explains where the Xiu Men (Rest Gate) begins each day: On days like Jiazi, Wuzi, and Renzi, the Xiu Men starts from the Kan (Water) palace. On days like Dingmao, Xinmao, and Yimao, the Xiu Men begins in the Kun (Earth) palace. On days like Gengwu, Jiawu, and Wuwu, the Xiu Men is located in the Zhen (Thunder) palace. On days like Guiyou, Dingyou, and Xinyou, the Xiu Men falls in the Xun (Wind) palace. On days like Gengzi and Bingzi, the Xiu Men is in the Qian (Heaven) palace. On days like Jimao and Guimao, the Xiu Men moves westward. On days like Renwu and Bingwu, the Xiu Men is on the Gen (Mountain) palace. On days like Yiyou and Jiyou, the Xiu Men is in the Li (Fire) palace. The method is that one trigram governs three days: For example, Jiazi, Yichou, and Bingyin all start the Xiu Men in the Kan palace. Dingmao, Wuchen, and Jisi all start the Xiu Men in the Kun palace. Following the order of the nine palaces, the Xiu Men changes every three days. When setting up the layout, the center palace (middle five palace) is excluded. After determining the position of the Xiu Men, the positions of the other gates are determined based on the eight trigrams.

休、生、傷、杜、景、死、驚、開。甲子、乙丑、丙寅、戊子、己丑、庚寅、壬子、癸丑、甲寅：坎、艮、震、巽、離、坤、兌、干。丁卯、戊辰、己巳、辛卯、壬辰、癸巳、乙卯、丙辰、丁巳：坤、兌、干、坎、艮、震、巽、離。庚午、辛未、壬申、甲午、乙未、丙申、戊午、己未、庚申：震、巽、離、坤、兌、干、坎、艮。癸酉、甲戌、乙亥、丁酉、戊戌、己亥、辛酉、壬戌、癸亥：巽、離、坤、兌、干、坎、艮、震。

The horizontal headings are the Eight Gates, in the order of Xiu Men, The Life Gate, Injury Gate, Du Men, Jing Men, Death Gate, Jing Men, and Open Door. The vertical headings are the Day Branches, with the listed gates indicating the respective gates' positions for each day. On the days of Jiazi, Yichou, Bingyin, Wuchen, Jisi, Gengwu, Xinwei, Renshen, and Guiyou, Xiu Men is in Kan, The Life Gate is in Gen, Injury Gate is in Zhen, Du Men is in Xun, Jing Men is in Li, Death Gate is in Kun, Jing Men is in Dui, and Open Door is in Qian. On the days of Dingmao, Wuchen, Jisi, Xinmao, Renchen, Guisi, Yimao, Bingchen, and Dingsi, the Eight Gates fall in the order of Kun, Dui, Qian, Kan, Gen, Zhen, Xun, and Li. On the days of Gengwu, Xinwei, Renshen, Jiawu, Yiwei, Bingshen, Wuwu, Jiwei, and Gengshen, the Eight Gates fall in the order of Zhen, Xun, Li, Kun, Dui, Qian, Kan, and Gen. On the days of Guiyou, Jiaxu, Yihai, Dingyou, Wuxu, Jihai, Xinyou, Renxu, and Guihai, the Eight Gates fall in the order of Xun, Li, Kun, Dui, Qian, Kan, Gen, and Zhen.

丙子、丁丑、戊寅、庚子、辛丑、壬寅日：干、坎、艮、震、巽、離、坤、兌。己卯、庚辰、辛巳、癸卯、甲辰、乙巳日：艮、震、巽、離、坤、兌、干、坎。壬午、癸未、甲申、丙午、丁未、戊申日：兌、干、坎、艮、震、巽、離、坤。乙酉、丙戌、丁亥、己酉、庚戌、辛亥日：離、坤、兌、干、坎、艮、震、巽。

Continuing from the previous table: On the days of Bingzi, Dingchou, Wuyin, Gengzi, Xinchou, RENYIN, the Xiu Men is in Qian, the Life Gate is in Kan, the Shang Men is in Gen, the Du Men is in Zhen, the Jing Gate is in Xun, the Death Door is in Li, the Jing Door is in Kun, and the Open Door is in Dui. On the days of Jimao, Gengchen, Xinsi, Guimao, Jiachen, Yisi, the eight gates successively fall in Gen, Zhen, Xun, Li, Kun, Dui, Qian, and Kan. On the days of Renwu, Guiwei, Jiashen, Bingwu, Dingwei, Wushen, the eight gates successively fall in Dui, Qian, Kan, Gen, Zhen, Xun, Li, and Kun. On the days of Yiyou, Bingxu, Dinghai, Jimao, Gengxu, Xinhai, the eight gates successively fall in Li, Kun, Dui, Qian, Kan, Gen, Zhen, and Xun. Thus, the Xiu Men moves to a new palace every three days, while the other seven gates follow in sequence.

甲子艮宮加太乙，攝提軒轅招搖遊，天符青龍咸池繼，太陰天乙順行流。太乙、青龍、太陰、天乙，吉。天符、軒轅，中平。攝提、招搖、咸池，凶。如甲子日以太乙加艮宮順行，甲戌加離，甲申加坎，甲午加坤，甲辰加震，甲寅以太乙加巽宮。

The song says: On the Jiazi day, place Taiyi in the Gen palace and proceed in order: Shetí, Xuanyuan, Zhaoyao, then Tianfu, Qinglong, Xianchi, finally Taiyin and Tianyi, moving in sequence. The auspiciousness of the nine stars is: Taiyi, Qinglong, Taiyin, and Tianyi are auspicious; Tianfu and Xuanyuan are neutral; Shetí, Zhaoyao, and Xianchi are inauspicious. Example of usage: On Jiazi day, place Taiyi in the Gen palace and proceed in order; on Jiaxu decade, place Taiyi in the Li palace; on Jiashen decade, place Taiyi in the Kan palace; on Jiawu decade, place Taiyi in the Kun palace; on Jiachen decade, place Taiyi in the Zhen palace; on Jiayin decade, place Taiyi in the Xun palace.

冬至、小寒、大寒、立春：甲戊壬子居坎，丁辛乙卯坤設，戊庚甲馬震宮來，癸酉丁辛巽在，庚丙鼠逢干位，己癸兔走西街，丙壬午馬艮遊臺，乙己雞飛離界。雨水、驚蟄、春分、清明：甲戊壬子居兌，丁辛乙卯八宮，戊庚甲馬在離中，癸酉丁辛坎用，庚丙鼠逢行坤位，己癸兔走東宮，丙壬午馬巽為風，乙己雞飛干應。

This section divides the daily position of the Xiu Men according to the eight solar terms. Within the four solar terms of Winter Solstice, Lesser Cold, Greater Cold, and Start of Spring: on days such as Jiazi, Wuzi, and Renzi, the Xiu Men is in the Kan Palace; on days such as Dingmao, Xinmao, and Yimao, it is in the Kun Palace; on days such as Wuwu, Gengwu, and Jiawu, it is in the Zhen Palace; on days such as Guiyou, Dingyou, and Xinyou, it is in the Xun Palace; on days such as Gengzi and Bingzi, which are rat days, it is in the Qian Palace; on days such as Jimao and Guimao, which are rabbit days, it is in the Dui Palace; on days such as Bingwu and Renwu, which are horse days, it is in the Gen Palace; on days such as Yiyou and Jiyou, which are chicken days, it is in the Li Palace. Within the four solar terms of Rain Water, Awakening of Insects, Vernal Equinox, and Clear and Bright: on days such as Jiazi, Wuzi, and Renzi, the Xiu Men is in the Dui Palace; on days such as Dingmao, Xinmao, and Yimao, it is in the Gen Palace; on days such as Wuwu, Gengwu, and Jiawu, it is in the Li Palace; on days such as Guiyou, Dingyou, and Xinyou, it is in the Kan Palace; on days such as Gengzi and Bingzi, which are rat days, it is in the Kun Palace; on days such as Jimao and Guimao, which are rabbit days, it is in the Zhen Palace; on days such as Bingwu and Renwu, which are horse days, it is in the Xun Palace; on days such as Yiyou and Jiyou, which are chicken days, it is in the Qian Palace.

榖雨、立夏、小滿、芒種：甲戊壬子居巽，丁辛乙卯干方，戊庚甲馬兌宮藏，癸酉丁辛艮向，庚丙子行離位，己癸兔走北方，丙壬午馬在坤岡，乙己酉歸震上。夏至、小暑、大暑、立秋：甲戊壬子離位，丁辛乙卯北居，戊庚甲馬在坤期，癸酉丁辛震在，庚丙鼠歸巽上，己癸兔走干室，丙壬午馬兌宮吉，乙己雞飛艮地。

During the solar terms of Grain Rain, Beginning of Summer, Slight Heat, and Limit of Heat: on days of Jiazi, Wuzi, and Renzi, the Xiu Men is in the Xun palace; on days of Dingmao, Xinmao, and Yimao, the Xiu Men is in the Qian direction; on days of Wuwu, Gengwu, and Jiawu, the Xiu Men is hidden in the Dui palace; on days of Guiyou, Dingyou, and Xinyou, the Xiu Men faces the Gen palace; on days of Gengzi and Bingzi, the Xiu Men moves to the Li position; on days of Jimao and Guimao, the Xiu Men moves to the northern Kan palace; on days of Bingwu and Renwu, the Xiu Men is in the Kun palace; on days of Yiyou and Jiyou, the Xiu Men is in the Zhen position. During the solar terms of Summer Solstice, Slight Heat, Great Heat, and Beginning of Autumn: on days of Jiazi, Wuzi, and Renzi, the Xiu Men is in the Li position; on days of Dingmao, Xinmao, and Yimao, the Xiu Men is in the northern Kan palace; on days of Wuwu, Gengwu, and Jiawu, the Xiu Men is approximately in the Kun palace; on days of Guiyou, Dingyou, and Xinyou, the Xiu Men is in the Zhen palace; on days of Gengzi and Bingzi, the Xiu Men is in the Xun position; on days of Jimao and Guimao, the Xiu Men is in the Qian palace; on days of Bingwu and Renwu, the Xiu Men is in the Dui palace and is auspicious; on days of Yiyou and Jiyou, the Xiu Men is in the Gen palace.

處暑、白露、秋分、寒露：甲戊壬子居震，丁辛乙卯東南，戊庚甲馬卻行干，癸酉丁辛兌換，庚丙鼠逢艮位，己癸兔走離軒，丙壬午馬坎宮眠，乙己離飛坤轉。霜降、立冬、小雪、大雪：甲戊壬子干位，丁辛乙卯酉宮，戊庚甲馬艮相逢，癸酉丁辛離應，庚丙鼠行坎位，己癸兔坤宮，丙壬午馬震宮興，乙己雞逢巽用。冬至四氣首云，甲戊壬子居坎，乃休門在坎也。丁辛乙卯坤設，乃休門在坤也。三日換一門，五日換一奇。夏至四氣，甲子、乙丑、丙寅、戊子、己丑、庚寅，壬子、癸丑、甲寅，乃是休門在離，所謂甲戊壬子離位也，三日換一門，五日換一奇，餘仿此。

During the periods of Start of Autumn, White Dew, Autumn Equinox, and Cold Dew: on days like Jiazi, Wuzi, and Renzi, the Xiu Men is in the Zhen Palace; on days like Dingmao, Xinmao, and Yimao, it is in the Southeast Xun Palace; on days like Wuwu, Gengwu, and Jiawu, it moves to the Qian Palace; on days like Guiyou, Dingyou, and Xinyou, it moves to the Dui Palace; on days like Gengzi and Bingzi, which are rat days, it is in the Gen Palace; on days like Jimao and Guimao, which are rabbit days, it is in the Li Palace; on days like Bingwu and Renwu, which are horse days, it is in the Kan Palace; on days like Yiyou and Jiyou, which are chicken days, it moves from the Li Palace to the Kun Palace. During the periods of Frost Descent, Beginning of Winter, Light Snow, and Heavy Snow: on days like Jiazi, Wuzi, and Renzi, the Xiu Men is in the Qian Palace; on days like Dingmao, Xinmao, and Yimao, it is in the You Palace, Dui Palace; on days like Wuwu, Gengwu, and Jiawu, it meets the Gen Palace; on days like Guiyou, Dingyou, and Xinyou, it is in the Li Palace; on days like Gengzi and Bingzi, which are rat days, it is in the Kan Palace; on days like Jimao and Guimao, which are rabbit days, it is in the Kun Palace; on days like Bingwu and Renwu, which are horse days, it is in the Zhen Palace; on days like Yiyou and Jiyou, which are chicken days, it is in the Xun Palace. In summary: the first line of the four seasonal phrases under the Winter Solstice section, "Jia Wu Ren Zi resides in Kan," means that the Xiu Men is in the Kan Palace; "Ding Xin Yi Mao is set in Kun," means that the Xiu Men is in the Kun Palace. The Xiu Men changes palace every three days and changes the odd number every five days. In the case of the Summer Solstice section, on days like Jiazi, Yichou, Bingyin, Wuzi, Jichou, Gengyin, Renzi, Guichou, and Jiayin, the Xiu Men is always in the Li Palace, which is referred to as "Jia Wu Ren Zi resides in Li Palace." Similarly, the Xiu Men changes palace every three days and changes the odd number every five days. The rest of the sections follow the same pattern.

甲干丙艮戊子風，震庚壬坎起休門，乙卯東南丁卯火，兌辛干癸卯東中，離丙兌戊西北，庚午東南壬午，坤乙酉丁山坤母，辛酉南行癸酉東，此是休門真居處，每宮三日順排輪。日家九星：甲子回頭起艮，甲戌飛入離宮，猿猴來入水晶宮，甲午坤中不動，曾見龍與震地，更見虎嘯生風，九星殿上顯能功，太乙臨之發用。

This诀 says: On the day of Jiazi, the Xiu Men starts from the Qian Palace; on the day of Bingzi, it starts from the Gen Palace; on the day of Wuzi, it starts from the Xun (Wind) Palace; on the day of Gengzi, it starts from the Zhen (Thunder) Palace; on the day of Renzi, it starts from the Kan (Water) Palace; all of these start from these palaces. On the day of Yimao, the Xiu Men starts from the Southeast Xun Palace; on the day of Dingmao, it starts from the Li (Fire) Palace; on the day of Xinmao, it starts from the Dui (Lake) Palace; on the day of Guimao, it starts from the Qian Palace and the East. On the day of Bingwu, the Xiu Men starts from the Li Palace; on the day of Wuwu, it starts from the Dui Palace towards the Northwest; on the day of Gengwu, it starts from the Southeast Xun Palace; on the day of Renwu, it starts from there as well. On the day of Yiyou, the Xiu Men starts from the Kun Palace; on the day of Dingyou, it starts from the mountain in the Kun position; on the day of Xinyou, it moves south to the Li Palace; on the day of Guiyou, it starts from the Zhen Palace in the East. These are the true locations of the Xiu Men, each palace governing three days, in sequence. The "Daily Nine Stars"诀 says: On the Jiazi ten-day cycle, the Nine Stars start from the Gen Palace; on the Jiaxu ten-day cycle, they fly into the Li Palace; on the Jiashen ten-day cycle, they enter the Kan Crystal Palace; on the Jiawu ten-day cycle, they remain in the Kun Palace; on the Jiachen ten-day cycle, they see a dragon and fall in the Zhen Palace; on the Jiayin ten-day cycle, they see a tiger roaring and the wind rises in the Xun Palace. The Nine Stars each display their functions in the palaces, and when the Taiyi Star arrives, it starts from there.

太乙求財萬事通，攝提開打鬧重重，軒轅出入多驚恐，招搖動處血光紅，天符正宜打獵吉，青龍動處干財豐，咸池多怕官事起，太陰婦女結婚穠，天乙門中必遇貴，此法千金莫與窮。八節三奇圖例：坤二、兌七、干六，立秋、秋分、立冬；離九、中五、坎一，夏至、冬至；巽四、震三、艮八，立夏、春分、立春。詩曰：“冬夏二至逆順飛，八節須尋甲子推，當年歲下五虎遁，便知方位有三奇，辰戌丑未皆為殺，可否中間事可施”。

The Nine Stars Divination Manual says: The Taiyi Star governs wealth and smoothness in all affairs; the SheTi Star brings continuous disputes and clamor; the Xuanyuan Star causes fear when entering or exiting; the Zhaoyao Star indicates bloodshed where it moves; the Tianfu Star is most suitable for hunting and is auspicious; the Qingsheng Star is most feared for legal troubles; the Taiyin Star governs the happiness of women's marriages; the Tianyi Star indicates encountering a nobleman at the door where it is located. This system is worth a thousand gold and should not be lightly passed on to unworthy people. The arrangement of the "Eight Solar Terms and Three Marvels Diagram" is: the second palace of Kun, the seventh of Dui, and the sixth and third of Qian correspond to the Beginning of Autumn, Autumn Equinox, and Beginning of Winter; the ninth of Li, the center of Wu, and the first of Kan correspond to Summer Solstice and Winter Solstice; the fourth of Xun, the third of Zhen, and the eighth of Gen correspond to Beginning of Summer, Spring Equinox, and Beginning of Spring. The poem says: "At the Winter Solstice and Summer Solstice, the two solar terms move in opposite directions; all eight solar terms must be calculated using Jiazi. Using the five Hu遁 (Five Tiger遁) based on the current year's heavenly stem, one can determine where the Three Marvels fall. The positions of Chen, Xu, Chou, and Wei are considered harmful; whether actions are feasible must be carefully considered within these positions."

假如，甲子年立春節後乙丑，奇出局，丙寅奇在艮，丁卯奇在離，祿在寅，馬在寅，貴人在丑未，出局天煞辛未，四旺丁卯、庚午、癸酉、丙子出局，金神庚午、辛未，壬申、癸酉獨火，乙丑出局。

For example: After the Spring Festival in the year of Jiazi, the Three Marvels on the day of Yichou have already left the current palace, the Three Marvels on the day of Bingyin are in the Gen palace, and those on the day of Dingmao are in the Li palace. The禄 of the year Jia is in寅, the Post Horse is also in寅, and the Nobleman is in丑 and 未. The already departed Heavenly Harm is on the day of Xinwei. The days of four strengths, namely Dingmao, Gengwu, Guiyou, and Bingzi, have also left the current palace. The Metal God is present on the days of Gengwu and Xinwei, while the days of Renshen and Guiyou are considered as single fire. On the day of Yichou, the Three Marvels have already left. This type of calculation requires checking each day individually to determine the actual positions of the Three Marvels and various deities and omens on that day.

一太歲、二獨火、三喪門、四勾陳、五官符、六死符、七小耗、八大耗、九將軍、十黃帝、十一吊客、十二病符。大耗七餘同。假如，子年太歲在子，獨火在丑，官符在辰宮，次第順去八節，用五虎元遁飛九宮，甲子年立春節官符飛在北方壬癸之位，此節若在壬癸方，造作犯官符，餘仿此。

The order of the twelve divine calamities is: first the Grand Age, second the Solitary Fire, third the Mourning Gate, fourth Gou Chen, fifth the Official Symbol, sixth the Death Symbol, seventh the Minor Loss, eighth the Great Loss, ninth the General, tenth the Yellow Emperor, eleventh the Guest, and twelfth the Disease Symbol; the Great Loss comes after the seventh position, and the rest follow in sequence. For example, in the year of Zi, the Grand Age is at the Zi position, the Solitary Fire at the Chou position, the Official Symbol at the Chen position, and so on in order through the eight seasonal divisions. Then using the Five Tiger遁 method to determine the monthly positions and distribute them across the nine palaces. In the year of Jiazi at the beginning of spring, the Official Symbol moves to the northern position of Ren and Gui. Therefore, if construction or work begins in the Ren and Gui direction during this season, it would be a violation of the Official Symbol. The same method applies to other years and seasons.

假如，己未年、正月丙寅、初八日甲子、乙亥時用事，立春節後艮宮起甲子，至離宮是己未太歲位處，就於離上用五虎遁起丙寅，便是奇至離，月建丙寅，就離起庚寅順飛，至中宮、干、兌，是奇奇起庚寅折。

Another example: In the year Jiwei, the month builder for the first lunar month is Bingyin. On the eighth day of the month, the day is Jiazi, and an affair is conducted at the hour Yihai. After the start of spring, the calculation begins from the Gen palace with Jiazi, and proceeds in order to the Li palace, which is the position of the Jiwei sovereign. Therefore, the five tiger遁 calculation starts with Bingyin at the Li palace, which is the path of the odd number reaching the Li palace. Since the month builder is Bingyin, it starts from the Li palace with Gengyin and proceeds in order through the Central Palace, the Qian palace, and the Dui palace—this is the path of the odd number starting from Gengyin and proceeding in a turning sequence.

子，太陽值日虛見鬼；丑，火星值日斗見婁；寅，太陽值日室見牛；卯，火星值日女見亢；辰，木星值日箕見鬼；巳，土星值日房見婁；午，太陰值日角見斗；未，水星值日張見亢；申，金星值日鬼見鬼；酉，太陽值日觜見婁；戌，火星值日胃見牛；亥，木星值日璧見亢。太陽值日子、寅、酉時犯，太陰值日午時犯，火星值日丑、卯、戌時犯，水星值日未時犯，木星值日辰、亥時犯，金星值日申時犯，土星值日巳時犯。

At the time of decision-making, the hour is matched with the day star and the twenty-eight mansions: during the first hour (子时), the sun is the day star and the mansion of Emptiness meets the mansion of Ghost; during the second hour (丑时), the fire star is the day star and the mansion of Dipper meets the mansion of Bond; during the third hour (寅时), the sun is the day star and the mansion of Encampment meets the mansion of Ox; during the fourth hour (卯时), the fire star is the day star and the mansion of Girl meets the mansion of Neck; during the fifth hour (辰时), the wood star is the day star and the mansion of Winnowing Basket meets the mansion of Ghost; during the sixth hour (巳时), the earth star is the day star and the mansion of Room meets the mansion of Bond; during the seventh hour (午时), the moon is the day star and the mansion of Horn meets the mansion of Dipper; during the eighth hour (未时), the water star is the day star and the mansion of Extended Net meets the mansion of Neck; during the ninth hour (申时), the metal star is the day star and the mansion of Ghost meets the mansion of Ghost; during the tenth hour (酉时), the sun is the day star and the mansion of Turtle Beak meets the mansion of Bond; during the eleventh hour (戌时), the fire star is the day star and the mansion of Stomach meets the mansion of Ox; during the twelfth hour (亥时), the wood star is the day star and the mansion of Wall meets the mansion of Neck. In reverse, when looking up the hour that conflicts with the day star: if the sun is the day star, then the first, third, and tenth hours are conflicting; if the moon is the day star, then the seventh hour is conflicting; if the fire star is the day star, then the second, fourth, and eleventh hours are conflicting; if the water star is the day star, then the eighth hour is conflicting; if the wood star is the day star, then the fifth and twelfth hours are conflicting; if the metal star is the day star, then the ninth hour is conflicting; if the earth star is the day star, then the sixth hour is conflicting.

太公曰：“凡主客動靜不定，變化莫測”。故主客不定之象，或以先動為客，後動為主；或以動為客，靜為主；或以先聲為客，或以天盤為客，地盤為主。諸事總有用訣，成敗勝負皆貴乎主賓之緊要也。如出兵動眾，以我為客，至彼地為主；或賊巢及賊所侵之城郭為主；或以陽為客，陰為主；或反客為主，反主為客。若選將、求賢、招兵買馬、干謁、訪友之類，是我為客彼他、彼人為主。如有人來求我，或通知我而我未知，是彼為客我為主。如在對陣，或不在對敵，再分主客也。或此時交鋒若利客，宜先耀武揚威，放炮吶喊；若利主，惟宜偃旗旗息鼓，禁聲而敵，埋伏取勝。

Tao Gong said, "The movements of the host and the guest are not fixed, and their changes are hard to measure." Therefore, the host and guest are inherently variable. Sometimes the one who moves first is considered the guest and the one who moves later is the host; sometimes the active party is the guest and the passive is the host; sometimes the one who speaks first is considered the guest; and sometimes the Heaven Plate is considered the guest and the Earth Plate the host. Each situation has its own method of determining the host and guest, and success or failure depends entirely on distinguishing between host and guest. For example, when sending troops, our side is the guest and the enemy's territory is the host; the enemy's stronghold or cities occupied by the enemy are also considered the host. Alternatively, the yang may be considered the guest and the yin the host. It is also possible to reverse the guest and host. In matters such as selecting generals, seeking talented people, recruiting soldiers, seeking audiences with officials, or visiting friends, I am the guest and the other party is the host. If someone comes to me for help, or if the other party has already informed me and I have not yet been informed, then the other party is the guest and I am the host. Whether in battle or not, the distinction between host and guest must still be made. If the current engagement favors the guest, we should first display our strength and make loud noises; if it favors the host, we should only lower our banners and remain silent, waiting for the enemy and relying on ambushes to win.

凡發兵，須看賊巢遠近。如發兵時交戰，或不同時交鋒，不可以先動為客，待臨敵取主客，到時而用之可也。如此時主客不利，只宜固守，倘若急迫，或被圍困，宜以計勝。或運籌、閉六戊、或乘天馬，或書符、唸咒等類亦可。

Whenever sending out troops, one must first consider the distance to the enemy's stronghold. If battle occurs immediately upon sending out the troops, or if the battle does not take place at the same hour, then one cannot simply regard the first to act as the guest force. Instead, one should determine the host and guest forces at the moment of actual confrontation, and use them according to the situation at that time. If both sides are in an unfavorable position at that moment, it is best to hold firm and defend. If the situation is urgent or if the troops are surrounded by the enemy, one should use strategies to win—either by planning and strategizing, or by employing the method of 'closing the six Wu', or by riding in the direction of the Heavenly Horse, or by writing talismans and reciting spells, among other methods.

如國事、都省府縣鄉事、家宅、官訟、墳塋、求謀、名利、婚姻、行人、失脫、逃走、捕捉，即以地盤為主人，天盤為客人。人事是多，不能細述，大天盤諸星生合地盤為上，地盤生合天盤次之。如客生主，為稱意美滿，進益多端；主生客，為耗散遲延；主客皆和，行藏皆遂；主尅客，乃半實半虛，自敗虛花，事為不果；客尅主，則戰敗無成，求吉招凶。故善用奇門者，先分主客，然後再明占法。如此時利主，我即為主；此時利客，我即為客。或以進為客，不進為主，在我一心，不可執一，為客為主任我可也。

As for state affairs, matters concerning the capital, provinces, prefectures, counties, and villages, as well as family matters, legal disputes, grave sites, planning affairs, fame and profit, marriage, travelers, lost items, escapees, and pursuits, these are all governed by the Earth Plate as the main subject and the Heaven Plate as the guest. Human affairs are complex and cannot be detailed one by one. In general, the best situation is when the stars of the Heaven Plate generate and harmonize with the Earth Plate, and the second best is when the Earth Plate generates and harmonizes with the Heaven Plate. If the guest generates the main subject, it signifies a harmonious and fulfilling situation with many benefits. If the main subject generates the guest, it indicates loss and delay. If both the main and guest are harmonious, then all actions and retreats will be smooth. If the main subject overcomes the guest, it means half real and half false, self-inflicted failure, and superficiality, leading to the failure of affairs. If the guest overcomes the main subject, it means a certain defeat and no success at all, and seeking good fortune will instead bring misfortune. Therefore, those skilled in the use of the Qimen system first distinguish between the main and the guest, and only then can they proceed with divination. If the situation favors the main, I act as the main; if it favors the guest, I act as the guest. Alternatively, taking initiative as the guest and remaining still as the main, everything depends on my own will. One should not be rigid in one approach, but rather be free to act as either the main or the guest as I choose.

凡布演奇門，先觀天象，後察細微，總在我一心之所用，不可不知也。如天盤九星、奇儀、八門屬金，加於地盤諸星上，木是金水為客來傷，主戰利為客，行兵先舉，放炮吶喊，士卒精強，百戰百勝。凡求謀、請謁、交易等事，破敗驚憂，客舍闇昧，遭逢盜賊小人，惟行人即至。若金旺木衰，其凶尤甚。如天盤金星在衰、墓、死、絕之時加於木，無氣之金不能尅木；若木在生旺之時，則木星為吉；如木亦衰、墓、絕之時，而凶終不能免矣。

In the practice of the mysterious gate, one must first observe the heavenly phenomena and then examine the subtle details, for the essence lies in the proper application of one's mind. This principle should not be misunderstood. For example, if the nine stars, odd instruments, and eight gates of the heaven plate belong to metal and are placed over the earthly branches which belong to wood, metal will overcome wood, indicating that the guest force is harming the host. In a battle, the guest force will be advantageous. When marching in military operations, one should take the initiative, sound the cannon and shout, with soldiers being strong and skilled, thus achieving victory in every battle. However, if this is applied to matters such as seeking counsel, making requests, or engaging in trade, the host will suffer loss and worry, and the guest's position will be dark and obscure, leading to encounters with thieves and wicked people. Only when asking about a traveler's arrival will the traveler come immediately. If the metal energy is strong and the wood energy is weak, the ominous signs will be even more severe. If the metal star of the heaven plate is in a state of decline, burial, death, or extinction and is placed over the wood, the weak metal will not be able to overcome the wood. At this time, if the wood is in a state of growth and strength, the wood star will be favorable. However, if the wood is also in a state of decline, burial, or extinction, misfortune is inevitable.

如天盤木星加於地盤火星上，是為木能生火，戰利為主，諸為一切等事，皆如心意。如有重木臨生旺之宮，謂之貪生之木，壓火無光，火漸自滅。若木臨退氣之宮或木少，多是枯木生火，大利主兵。如天盤土加於地盤金，是客來生主。若係土旺或有重土，雖曰生金，而土重埋金，必有暗兵埋伏，或英雄失志，或忠烈受屈。如天盤木加地盤金，乃主傷其客，宜偃旗息皷，禁聲而敵，大勝。凡有謀為，事多破敗，有始無終。惟求名顯達，官事得失，出行吉。如天盤金加地盤土，乃主生客，宜耀武揚威，徵兵奏凱，客兵大勝。凡事謀為，始終皆耗，勞碌勞力，得援安妥。

If the heavenly stem of wood is placed over the earthly branch of fire, it signifies wood nourishing fire, which is favorable for the main party, and all matters will proceed smoothly. However, if the wood is placed in a flourishing and vigorous palace, it is called "greedy wood," and excessive wood may suppress the fire, causing it to gradually fade. If the wood is placed in a declining palace or if the wood is weak, it is referred to as "dry wood igniting fire," which is actually advantageous for the main party's military operations. If the heavenly stem of earth is placed over the earthly branch of metal, it indicates the guest party nourishing the main party; however, if the earth is strong or there are multiple layers of earth, although earth nourishes metal, it may instead bury the metal, leading to hidden troops, or to the frustration of heroes, or to the wrongful suffering of loyal and righteous individuals. If the heavenly stem of wood is placed over the earthly branch of metal, it indicates the main party harming the guest party. In such a case, it is advisable to lower the banners and remain silent, waiting for the enemy, which can lead to a great victory. However, any plans or endeavors are likely to fail, starting strong but ending in failure. Only matters related to seeking fame and success, legal disputes, and travel are favorable. If the heavenly stem of metal is placed over the earthly branch of earth, it indicates the main party nourishing the guest party. It is appropriate to display military might, mobilize troops, and return victorious, with the guest forces achieving a great victory. However, any endeavors or plans will result in continuous losses, mental exhaustion, and require assistance to be successful.

妙用之法，全在年月日時四天干。詳臨九宮，合為吉凶等格，則知聖君、賢臣、孝子、慈孫、父母、妻妾、奴婢、戚鄰諸事，成敗可推詳之矣。年干為君、為父母，月干為臣宰、為伯叔，日干為兄弟、朋友，時干為妻妾、子女、士卒、奴婢。如天盤年干合吉格，門生宮，或上下相合者，主國泰民安，君臣父子，福壽康寧。若年干合凶格，或被沖尅，主四海兵戈，身心不寧，骨肉刑傷，災厄憂驚。若月干得天盤相生，或合吉格，有忠臣烈士，輔國安民，加官封爵，萬事稱心。若合凶格又被尅制，有奸臣專權，休官罷職，六親參商，貧苦奔波。

The subtle application of the Qimen system lies entirely in the four heavenly stems of year, month, day, and hour. Carefully observe the nine palaces they occupy, and when combined they form various auspicious or inauspicious patterns, one can foresee the success or failure of matters concerning virtuous rulers, wise ministers, filial sons, kind grandsons, and also matters concerning parents, spouses, servants, and relatives and neighbors. The assignment of the four stems is as follows: the year stem represents the sovereign and parents, the month stem represents court ministers and uncles, the day stem represents brothers and friends, and the hour stem represents spouses, children, soldiers, and servants. If the heavenly stem of the year forms an auspicious pattern, and the gate is in harmony with its palace, or if the upper and lower stems are in mutual support, it indicates national peace and prosperity, with sovereign and subject, father and son each in their proper place, and happiness and longevity. If the year stem forms an inauspicious pattern, or is in conflict or restrained, it indicates warfare across the land, inner turmoil, injuries to family members, and calamities and worries. If the month stem is supported by the heavenly stem, or forms an auspicious pattern, there will be loyal ministers and heroic men assisting the country and stabilizing the people, promotions and honors, and all things going smoothly. If it forms an inauspicious pattern and is further restrained, there will be corrupt ministers seizing power, oneself being dismissed from office, and the six relations like the star Canopus and the star Shang being out of sight, leading to poverty and hardship.

若日干得天盤八門生合吉格，主兄弟和睦，貴喜臨門，身安友助，求謀遂心。若日干貝尅合凶格，主兄弟刑傷，六親不和，身困招穴。若時干得天盤生合吉格，主妻子賢能，士卒精強，奴婢得力；倘合凶格又被沖尅，主子女刑傷，父子不和，兵卒自亂，奴婢欺主。凡六庚加於年、月、日、時干上，或年、月、日、時干加臨六庚上，須看六庚加於何人乾上，則知某人之吉凶，吉格尤吉，合凶格尤凶，骨肉不和，己身危困。假如陽遁三局，甲己日起丁卯時，時干在九宮離上開門，遁甲子戊、天沖一同臨宮，驚門與庚在坤二宮，如己日為飛干格，主兄弟不和，朋友反目，身招災困。又如陽遁九局乙庚日起丙子時，得青龍返首吉格，主貴喜盈門，身安友助，求謀遂心。若看年干、月干、時干，須另起，不可即以此為準，恐吉凶不驗也。

If the day stem is in harmony with the heaven plate gates and forms a favorable pattern, it indicates brothers are harmonious, noblemen bring good fortune, oneself is safe and has friends to help, and endeavors are successful. If the day stem is controlled and forms an unfavorable pattern, it indicates brothers may suffer injuries, six relations are discordant, oneself is in trouble and may face misfortune. If the hour stem is in harmony with the heaven plate gates and forms a favorable pattern, it indicates the wife is capable, soldiers are skilled, and servants are efficient. However, if it forms an unfavorable pattern and is further controlled, it indicates children may suffer injuries, father and son are discordant, soldiers may fight among themselves, and servants may oppress the master. Whenever the sixth heavenly stem (Geng) is placed on the year, month, day, or hour stem, or the year, month, day, or hour stem is placed on the sixth heavenly stem, one must determine which heavenly stem the sixth heavenly stem represents, thus knowing the fortune of that person. If it is originally a favorable pattern, it becomes even more favorable; if it forms an unfavorable pattern, it becomes even more unfavorable, indicating family discord and personal danger. For example, in the third yang遁 (Yang Dun) pattern, on a Jia or Ji day, the hour starts from Dingmao, and the hour stem falls on the ninth palace Li with the Open Door gate. The Jiazi Wu and Tian Chong star are in the same palace, while the Jing Door and sixth heavenly stem Geng are in the Kun second palace. If the day is Ji, it forms the 'Flying Stem Pattern,' indicating brothers are discordant, friends turn against each other, and oneself faces misfortune and difficulties. Another example is the ninth yang遁 pattern, on a Yi or Geng day, starting from Bingzi hour, forming the 'Azure Dragon Returning Head' favorable pattern, indicating noblemen and good fortune arrive, oneself is safe and has friends to help, and endeavors are successful. To examine the year stem, month stem, and hour stem, one must start a new pattern separately, and not rely solely on this pattern, otherwise the fortune and misfortune may not be accurate.

人為萬物之靈，感通諸事之應，在我一時之動靜，取其人、事、器、物，以推兵家勝負，人生得失，物之成敗，就於出師。或以動眾發馬立營，或為人事之得失離合，或器物之所得之日時為始，逐日查算。利於何日時交鋒得勝，何日時賊來，何方日時埋伏於何處，何日時成功奏凱。如欲知人之壽夭窮通，則取本命年月日時演布，而妻財子祿從可知矣。凡物之破損、成敗、久暫，以所得之日時，或方見之時，以及物長短、方圓，按五行所屬，配合遁甲，則物器破損、被盜可預知矣。

Human beings are the most intelligent of all things, capable of sensing and connecting with various signs and omens, and the key lies in their own momentary movements and stillness. By taking people, events, objects, and things around them as symbols, one can predict the outcomes of military battles, personal gains and losses, and the success or failure of objects. These can all be deduced in relation to military campaigns. One may start from the time of mobilizing troops and setting up camps, or from the gains and losses in human affairs, or from the day and time when an object was obtained. By calculating day by day, one can determine on which day and hour a confrontation will result in victory, on which day and hour the enemy will arrive, which direction and time to set up ambushes, and on which day and hour a successful return can be achieved. If one wishes to know someone's lifespan, prosperity, or decline, one should take their birth year, month, day, and hour to arrange the calculation, and from this, one can also deduce their spouse, wealth, children, and official position. For any object's damage, success or failure, and duration, one should take the day and time it was obtained, or the moment it was first seen, and add the object's length and shape, then combine them with the Five Phases and Dun Jia to calculate. In this way, one can foresee when an object will break or be stolen.

如軍營，凡有一見一聞，或遇移倒、斜蹲、錯落、金鼓等項，或聽言語善惡，或見旗鼓破損，或鳥獸來從何方，但一見一聞，怪異之事，俱可為吉凶之兆；或聽人言語幾聲幾字，或金皷不時亂鳴幾聲，或樂器不時遠近響動幾聲。凡事物遇目一見皆可取，占卜之應在吾心一動，活潑變通，切記不可取其一，又取其二，以致吉凶無所定也。

For example, in a military camp, any sight or sound—such as encountering objects moving, falling, leaning, crouching, scattered, or disordered, or hearing the sound of gongs and drums, or listening to people's speech being good or evil, or seeing banners and drums damaged, or observing birds and beasts coming or running from a certain direction—can all serve as omens of good or bad fortune. Similarly, if someone speaks a few words, or if gongs and drums suddenly sound without cause, or if musical instruments make sounds at a distance or nearby, these can also be used. Any thing that enters the eye can be taken as a symbol, and the verification of divination occurs at the moment one's mind moves. One must be flexible and adaptable. Remember not to take one thing and then another, as this would make it impossible to determine good or bad fortune.

如取某件，或吉凶不准，再取別物占之又不准，是心未定，所以吉凶無驗也。如遇一字、一點、一物、一聲、一人、一獸，即為子時，二為丑，三為寅。如甲己日遁起甲子時，若數有十三即作第一次丙子時，若數多皆逢子時，即為第三次、第四次、五次、戊子、庚子、壬子，再數過多，五子用盡，即作為乙丑、丁丑、己丑、辛丑、癸丑；如此千時萬時，皆仿此。若出師須詳看領軍官及大小頭目本命，天子合吉凶等格。或可於征伐，或利於埋伏，或利於衝鋒，或利於接應，總視其人利於行事者，斟酌行之，則大小三軍皆無悟矣。

If one uses an object for divination and the fortune is not accurate, and then tries another object and it is still not accurate, it is because the mind is not yet settled, so the fortune cannot be realized. The method of counting numbers is: encountering one character, one dot, one object, one sound, one person, or one animal counts as the first hour (zi), two as the second hour (chou), three as the third hour (yin), and so on. For example, on a day of Jia or Ji, the counting starts from Jiazi. If one counts thirteen, it is considered as the next cycle of Bingzi. If the number is even larger and encounters the hour of zi again, it is counted as the third cycle, fourth cycle, and fifth cycle of Wuzi, Gengzi, and Renzi respectively. If the counting continues further, after five cycles of zi, it proceeds to the next cycle of Yichou (Yichou), Dingchou (Dingchou), Jichou (Jichou), Xinchou (Xinchou), and Guichou (Guichou). In this way, thousands or ten thousands of hours can be calculated in the same manner. If it is about military operations, one must also carefully examine the birth years of the commanding general and the officers, and see how their heavenly stems combine with the heavenly stems to form auspicious or inauspicious patterns: some people are suitable for warfare, some for ambush, some for charging forward, and some for supporting. In the end, one should consider what each person is suitable for and assign them accordingly, so that the entire army will have no mistakes.

兩儀主使三才攸，分步咒攝乎鬼神，存局通乎妙旨前，修刪簡靈文，裁整諸經要理原。夫甲加丙兮龍回首，丙加甲兮鳥跌穴，回首則喜悅易遂，跌穴則顯灼易成，身殘毀兮；乙遇辛而龍逃走，財虛耗兮，辛遇乙而虎猖狂；癸見丁兮螣蛇躍蹻，丁見癸兮朱雀投江；生臨丙戊，天遁用兵；開乙臨己，地遁安墳；休丁遇太陰，人遁安營；伏干格，庚臨日干，飛干格；日干臨庚，庚臨直符，伏干格之名；直符臨庚，飛宮格之說；大格，庚臨六癸；刑格，庚臨六己，按格所向既凶，百事營為不善。

This essay summarizes the essential principles of Dun Jia. The two principles encompass the three elements, and by stepping in a ritual pattern and reciting incantations, one can command spirits and ghosts. Through mental visualization and layout, one can access the profound meanings of ancient practices. This essay simplifies complex elements, refining the fundamental principles from various scriptures. When Jia is combined with Bing, it is called "Azure Dragon Looking Back," which brings joy and smooth progress. When Bing is combined with Jia, it is called "Flying Bird Falling into a Hole," which brings fame and success. Conversely, if these combinations are absent, there may be harm to the body: when Yi meets Xin, it is called "Azure Dragon Running Away," indicating bodily damage; when Xin meets Yi, it is called "White Tiger Rampant," indicating financial loss; when Ji meets Ding, it is called "Teng Snake Deceitful," and when Ding meets Ji, it is called "Zhu Que Falling into the River." Regarding the three types of concealment: when the Life Gate is accompanied by Bing and the six Wu, it is called "Heavenly Concealment," suitable for military use; when the Open Door is accompanied by Yi and the six Ji, it is called "Earthly Concealment," suitable for burial and tomb construction; when the Rest Gate is accompanied by Ding and Tai Yin, it is called "Human Concealment," suitable for setting up camps. As for the malevolent patterns: when the six Geng are adjacent to the day stem, it is called "Hidden Stem Pattern"; when the day stem is adjacent to the six Geng, it is called "Flying Stem Pattern"; when the six Geng are adjacent to the value symbol, it is also called "Hidden Stem Pattern"; when the value symbol is adjacent to the six Geng, it is called "Flying Palace Pattern"; when the six Geng are adjacent to the six Ji, it is called "Great Pattern"; when the six Geng are adjacent to the six Ji, it is called "Crime Pattern." If these patterns indicate an unfavorable direction, then all endeavors will not proceed smoothly.

時尅日干，乃五不遇而災生。丙奇臨時干，名為悖逆而禍起。三奇得使，眾善皆臻。六儀擊刑，百凶俱集。太白入熒賊即來，火入金鄉賊即去，地羅遮障不宜前，天網四張無走路，直符宮同天乙位而取。

When the hour stem overcomes the day stem, it is called "five unfavourable hours," and misfortune arises from this. When the Bing Qi (Three Marvels) is added to the hour stem, it is called "contrary and rebellious," and calamity begins from this. If "three marvels are in command," then all kinds of good fortune and virtue will come. If "six instruments clash," then all sorts of dangers gather together. "Tai Bai enters Ying He" (Geng added to Bing) indicates that enemies will soon attack. "Fire enters the metal land" (Bing added to Geng, i.e., Ying He enters Tai Bai) indicates that enemies will soon retreat. "Di Luo" (earth net) blocks and obstructs, making it unsuitable to move forward. "Tian Wang Si Zhang" (heavenly net spread four ways) means there is no way to go. As for the palace where the chief symbol is located, it should be combined with the position of Tian Yi Gu Ren (heavenly nobleman) for use.

如逢急難宜從直符方而行，二至順逆妙理玄微，陽符左為前數，陰符右為前尋，陽遁從冬至前一十二氣，直符後一為九天，後二為九地，前三為六合，前二為太陰，陰遁從夏至前一十二氣，直符前一為九天，前二為九地，前五為六合，前七為太陰，太陰潛形而隱遁，六合遁身而謀議，九天之上揚威武，九地之下匿兵馬，天地備兮難量，神機妙兮莫測，學者欲臨事，有謀存心，斯賦無惑。

If encountering an urgent difficulty, one should proceed in the direction of the Chief Symbol. The subtle and profound principles of moving forward and backward during the solstices of winter and summer are as follows: for Yang Dun, the Chief Symbol is counted from the left; for Yin Dun, it is sought from the right. Yang Dun begins from the winter solstice and governs the next twelve solar terms, with the Chief Symbol as the reference. The next position is Jiu Tian, followed by Jiudi, then the three preceding positions are Liu He, and the two before that are Tai Yin. Yin Dun begins from the summer solstice and governs the next twelve solar terms, with the Chief Symbol as the reference. The preceding position is Jiu Tian, followed by Jiudi, then the five before that are Liu He, and the seven before that are Tai Yin. Tai Yin can conceal its form and disappear secretly, Liu He can hide and conduct secret discussions. Jiu Tian allows for displaying power and military might, while Jiudi allows for concealing troops and armies. The principles of heaven and earth are complete and difficult to measure, and the subtleties of divine strategy are profound and beyond comprehension. If scholars can plan effectively in emergencies and keep these principles in mind, reading this passage will no longer leave them in doubt.

是書謂之選宅三白之法，出自都天撼龍經八十一論。太乙、紫微、九總、八卦者，天地之骨髓，星斗之樞機，八卦互變而及乎無窮，五行推移而應乎無盡。以九星為之九總，以八門為之八卦，上可以補天地不全之化，下可以助君王不及之功，扶危助吉，發瑞生祥。同遊一十二分之經圖，又殊配二十八宿之格局。是此書者，正天地之紀綱，明陰陽之經緯，幽探賾隱，顯達通玄。

This book discusses a method called "Selecting a House with Three Whites," originating from the eighty-one chapters of The Classic of Shaking the Dragon. Taiyi, Ziwu, Jiuzong, and the Eight Trigrams are the essence of heaven and earth, the core of the stars and constellations. The Eight Trigrams interact and change endlessly, while the Five Phases shift and transform, producing endless results. It uses nine stars as the "Jiuzong," and combines eight gates with the Eight Trigrams. It can supplement the incompleteness of heaven and earth's creation, assist the king in matters beyond his power, support those in danger, enhance good fortune, and bring auspicious signs. It connects with the twelve regions' maps and is also paired with the layout of the twenty-eight constellations. Therefore, this book is the framework of heaven and earth, the meridians and parallels of yin and yang, capable of deeply exploring hidden matters and penetrating profound mysteries.

試看八卦門庭，配列九宮蹊向，推遷六甲，驅使六儀，天乙值符俾之運局，太乙值使使之指揮，奇以六儀，遇以八節，上下招搖，內外表應，三盤運局，八卦皆通。值其吉則萬事堪為，值其凶則一分莫舉。其一曰“都天九卦”，其二曰“入地三元”，其三曰“行軍三奇”，其四曰“選宅三白”，其五曰“遁形太白之書”，其六曰“八山撼龍之訣”，其七曰“轉山移水九字符經”，其八曰“建國安邦萬年金鏡”，其九曰“元宮”，獲福救貧，生仙產聖，變禍福如反掌，使貧富似等閒，倘三迭之遇奇門，若蛟龍之得雲雨，見六合之逢格局，如狼虎之產羽翼，忌取休囚，防其刑擊。

Let us examine the gates established by the Eight Trigrams, arranged into the nine palace directions. By shifting the Six Jia, we drive the Six Instruments, allowing Tianyi to act as the Chief Symbol to control the entire situation, and Taiyi to direct and manage. The Three Marvels are combined with the Six Instruments, meeting at the eight seasonal periods. The upper and lower parts resonate with each other, and the inside and outside communicate; the Heaven, Earth, and Human Trigrams rotate to form a complete pattern, with the Eight Trigrams all interconnected. If the auspicious configuration is present, anything can be done. If the ominous configuration is present, even the slightest movement should be avoided. This book contains nine sections: one called "Du Tian Jiua," two called "Ru Di San Yuan," three called "Xing Jun San Qi," four called "Xuan Zhai San Bai," five called "Dun Xing Tai Bai Shi," six called "Ba Shan Han Long Jue," seven called "Zhuanshan Yishui Jiu Ziwen Jing," eight called "Jian Guan An Bang Wan Nian Jin Jing," and nine called "Yuan Gong." Using these can bring blessings, relieve poverty, produce immortals and sages, and transform misfortune and fortune as easily as turning a palm, changing poverty and wealth with ease. If three layers coincide and encounter the Qimen, it is like a dragon receiving clouds and rain; if the Liu He is met with a good configuration, it is like wolves and tigers growing wings. However, one must avoid using them during periods of weakness and confinement, and be cautious of punishments and conflicts.

如得奇星來到，必須吉位開門，位位皆宜，門門皆吉，只要合得其要，仍須各論其時，干神不囚，支神不尅，神藏煞沒，方知萬事皆和。反吟、伏吟定是千殃數集，奇逢旺相，是為富貴之謀；門逢開休，方協英雄之應；遇青龍返首，為甲乙之妙詳；值白虎猖狂，見庚辛之凶禍；若值螣蛇妖蹻，知壬癸之崢嶸；倘逢朱雀投江，管丙丁之妖怪；飛鳥跌穴，便云百事皆祥；貴人登壇，管取九宮皆慶；通元機而天地皆轉，得妙用則觸事咸亨。

If the Three Marvels and auspicious stars are in place, it is still necessary to open the door in a favorable direction, ensuring that each position is harmonious and each door is auspicious. Even if the principles are understood, one must still consider the seasonal influences: the heavenly stems should not be in a state of captivity, and the earthly branches should not be restrained. Auspicious deities should be hidden and malevolent forces should be eliminated, only then can one understand that all things proceed smoothly. If reverse chant or hidden chant occur, it is certain that a multitude of calamities will gather. When the Three Marvels meet the prosperous and strong energy, it is an auspicious time for seeking wealth and honor. When the eight gates meet the Open Door and the Xiu Men, it indicates the signs of a hero achieving success. Encountering "Wu" (Azure Dragon returning its head) is a detailed manifestation of the subtle aspects of Jia and Yi; encountering "White Tiger Rampant" indicates the ominous effects of Geng and Xin. If "Teng She" (Serpent) is present, it signifies the ominous influence of Ren and Gui. If "Zhu Que" (Vermilion Bird) is encountered, it indicates the presence of supernatural phenomena governed by Bing and Ding. When "Fei Niao Die Xue" (Flying Bird Falling into a Hole) occurs, it signifies that all affairs will be auspicious. When "Nobleman Ascends the Platform" appears, it indicates that all nine palaces will have joyful events. Understanding this profound principle allows the heavens and earth to align; mastering its application ensures that all affairs proceed smoothly.

若為文武官僚修造，職位皆增，或與良民庶士遷塋，扶危作福，建州府而民安物泰，興縣鎮而富足租平，立宮室而福集人依，作廟宇而鬼安神妥。橋樑、船驛、井、灶、路途，或諸餘行事，在選擇周詳，或有太歲將軍，盡在拱手，任是九良七煞莫敢當頭，不問諸家運氣，不超不開，犯著空亡禁殺，但求此局卻要有奇，可保千年，皆招百福，最堪動土、破土、埋宗葬祖，務有奇星到坐，門戶得開。

If selecting a time for construction on behalf of officials in civil and military positions can lead to promotion in their ranks, or if relocating graves for the common people can help those in peril and bring about good fortune, then establishing prefectures and states brings stability to the people and abundance of goods; developing towns and villages ensures household sufficiency and fair taxation; building palaces and mansions gathers blessings and secures the people's loyalty; constructing temples brings peace to the spirits and comfort to the deities. As for bridges, boats, waystations, wells, stoves, roads, and other matters, they all depend on the careful selection of an auspicious day. Even if凶神 such as the Tai Su and General appear, they can only retreat and yield; the Nine Good Stars and Seven Harmful Stars dare not obstruct directly. There is no need to consult the various people's fortune predictions, nor to worry about the so-called "not exceeding" or "not opening." Even if one violates the prohibition of empty and forbidden stars, as long as the Three Marvels are present in the required position of the matter, it can ensure peace for a thousand years and attract all kinds of blessings. This method is most suitable for breaking ground, disturbing the burial ground, and burying ancestors. It is essential to ensure that the Marvel Star is in the position of the main mountain and that the entrance is open.

有青龍山者，必求反首青龍；有白虎者，大忌其猖狂之白虎；有元武者，遠其妖矯螣蛇；有朱雀者，怕其投江朱雀。如斯迎避，用意配求，值飛鳥跌穴，則有異鳥遺鵰，彩禽墜羽，棄其亡鳥，鶴鷺返以鱔魚，仙鶴來鳴，綵鸞下集，四仲俱吉者吉；兩頭破壞者，凶；貴人登壇，必有旌旗相乘，雷電風雲，印蠻文書，金章紫綬。得青龍返首之日時者，當有玉鱗伏藏，金魚落穴，螣蛇蜃化，馬驟雷轟，火焰金銀，旛花結綵，來應其時，在助其吉。

If there is a Qingsheng sand mountain near the tomb or dwelling, the "Qingsheng Fanshou" pattern must be sought; if there is a Baihu sand, the "Baihu Changwang" pattern should be avoided; if there is a Xuanwu sand, one should stay away from the "Tengshe Ya Jiao" pattern; if there is a Zhuque sand, one should fear encountering the "Zhuque Tiao Jiang" pattern. In this way, one should be mindful of what to welcome and what to avoid, and make efforts to align with favorable conditions. When encountering the "Fei Niao Die Xue" pattern, there will be strange birds leaving behind their feathers, colorful birds dropping their feathers, or dead birds being discarded; cranes will bring back eels, and phoenixes will fly in and call out; if all four cardinal positions are auspicious, then it is auspicious; if two sides are damaged, then it is inauspicious. When encountering the "Guiren Deng Tan" pattern, there will certainly be banners and flags accompanying, thunder and lightning, and stormy weather, along with signs such as seals, documents, golden seals, and purple sashes. When the day or hour of "Qingsheng Fanshou" is encountered, there should be signs such as jade scales hiding, golden fish falling into a hole, Tengshe transforming into a clam, horses galloping, thunder roaring, flames and gold and silver, banners and flowers displaying colorful patterns, all of which will appear to confirm the auspiciousness and enhance its favorable effect.

各有尅應，合取山頭，萬無一失之虞，動有十全之吉，分其頭緒，布其提綱，俱列千端，俢明萬事。非但謀猷之逢吉，乃天地之獻祥，助國安邦，濟民利物，得之者，宜什襲於玉匱金縢，真所謂至聖皇家之重寶也。

Each pattern has its corresponding external response; by matching it with the selection of mountain directions, one can be absolutely certain and achieve complete auspiciousness in one move. By clarifying the order and arranging the main points, although the details are numerous, one can understand and manage all matters. This is not merely planning to meet good fortune, but rather a blessing from heaven and earth: aiding the state, relieving the people, and benefiting all things. Those who obtain this book should treat it as a precious treasure, wrapping it carefully in layers and keeping it in a jade chest or golden seal. It can truly be called a priceless treasure of the most sacred royal court.

甲己居仲上元逢，孟住中位季下宗，五日一元周二遁，十時一甲用皆同，陰陽二遁原洪造，節氣未來符先訣，遲時交節奇未來，超神接氣通元奧，四仲未來節先來，值符仍將本局裁，雖然新節已交氣，奈何四仲來胚胎，四仲先來節後至，超用本來之節氣，有時超越遇旬餘，所以積餘成閏位，二至之前有閏奇，此時積累迭成之，陽極陰終無後飫，節因此立閏其餘。

This song explains the method of "superior deity connecting the qi and intercalation" in the art of qimen divination. On days of Jia and Ji, if the day falls on the four central months, use the upper yuan; if it falls on the four initial months, use the middle yuan; if it falls on the four final months, use the lower yuan. Five days make up one yuan, and both the yin and yang dun cycles flow through one round each. Ten hours correspond to one Jia, and the method is the same. The yin and yang dun are originally determined by the great transformation of heaven and earth. Sometimes the symbol head arrives before the solar term, and sometimes the solar term arrives late while the three marvels have not yet caught up. Therefore, the method of "superior deity connecting the qi" is established to connect these subtle aspects. If the symbol head of the four central months has not yet arrived while the solar term has, the value symbol still follows the original arrangement. Although a new solar term has arrived, the symbol head of the four central months has just begun. Conversely, if the symbol head of the four central months arrives first while the solar term comes later, use the original solar term in advance. Sometimes the advancement is too much, exceeding more than a ten-day period, so the excess is accumulated and set as an intercalary arrangement. Before the winter solstice and summer solstice, there are intercalary marvels, which are formed gradually through such accumulation. When yang energy reaches its peak and yin energy reaches its end, there is no more surplus, and the solar terms are then established. The excess is thus set as an intercalary arrangement.

奇門九遁少人知，秘在仙經甚奧微，丙合生門居丁上，便為天遁月光輝。乙合開門臨六己，地遁日精能蔽之。丁共休門合太陰，人遁星精藉照臨。丙合生門合九天，神靈所蔽有威權。丁合休門臨九地，伏兵鬼遁能潛避。乙合休門臨坎水，即是蛟龍得雲雨。辛儀合生臨艮出，猛虎神威淨八蠻，虎狂位遇丁景制，叱吒生風上將壇。龍逃亦藉丁和景，一躍雷門震羽輪。

In the art of Qimen, the nine kinds of concealment are rarely known, hidden in the classics of immortals, and extremely profound and subtle. When the Bing Qi (丙奇) combines with the Life Gate (生门) and is located above the Ding Qi (丁奇), it is called "Heavenly Concealment" (天遁), benefiting from the illumination of moonlight. When the Yi Qi (乙奇) combines with the Open Door (开门) and faces the sixth Jǐ (六己), it is called "Earthly Concealment" (地遁), capable of receiving the concealment of the sun's essence. When the Ding Qi combines with the Xiu Men (休门) and meets the Taiyin (太阴), it is called "Human Concealment" (人遁), able to benefit from the illumination of star essence. When the Bing Qi combines with the Life Gate and meets the Jiudi (九天), it is called "Divine Concealment" (神遁), protected by divine beings and possessing authority. When the Ding Qi combines with the Xiu Men and meets the Jiudi (九地), it is called "Ghost Concealment" (鬼遁), most suitable for ambushes and concealment. When the Yi Qi combines with the Xiu Men and faces the Kan Water (坎水), it is like a dragon receiving clouds and rain, called "Dragon Concealment" (龙遁). When the sixth Xin (六辛) combines with the Life Gate and faces the Gen Palace (艮宫), it is called "Tiger Concealment" (虎遁), with the fierce power of a tiger capable of subduing all surrounding barbarians. When encountering the position of "White Tiger Rampant" (白虎猖狂), use the Ding Qi and Jing Gate (景门) to control it; a single shout can generate wind, allowing one to ascend the general's platform. When encountering the situation of "Azure Dragon Fleeing" (青龙逃走), use the Ding Qi and Jing Gate again, leaping into the Lei Gate (雷门) and Zhen Palace (震宫), like a chariot with wings, rising swiftly.

凡丙奇臨生門下合六丁，不犯奇墓刑者，得月精所蔽，內應其心，外主其身，其氣上升於首，其質下注於心，名曰“元珠”，能聽而修者，昇天。若有事時呼玉女神名，曰丁卯而岀之，其神護之，咒曰：“丁卯玉女，護我佑我，毋令有鬼傷我，視我者瞽，惡我者反受其殃”。咒畢行之，慎勿反顧。其方可以稱王侯之權，利朝君王、謝蒼穹、禮求福，及利征戰，使敵自伏，上書獻策、求官進職、修身隱跡、剪惡除凶、市賈岀行，百事俱吉。婚姻、入宅，來往此方，大吉。

If the Bing Qi is positioned on the Life Gate and below it the Liudi (Six Dings) combine, and it does not violate the Qi tomb or the criminal pattern, then it receives the protection of the monthly spirit. This pattern corresponds internally to the heart and externally to the body, with its energy rising to the top of the head and its substance flowing down to the heart, known as the "Original Pearl." Those who understand this principle and practice it can ascend to heaven. If one needs to use this method, call the name of the deity Zhongmao (Dingmao) and then proceed on the journey; this deity will protect you. The incantation is: "Dingmao Jade Girl, protect me and support me, do not let ghosts harm me; those who spy on me become blind, and those who hate me suffer the consequences." After reciting the incantation, proceed on the journey, and remember not to look back. This method can attain the authority of a king and lord, is favorable for meeting the sovereign, worshiping heaven, performing rituals for blessings, and warfare, causing enemies to surrender on their own. It is also beneficial for submitting memorials and strategies, seeking official positions and promotions, cultivating oneself in seclusion, eliminating evil, engaging in commerce and travel, and all matters will be auspicious. Marriage, moving into a new house, and all activities conducted under this method will also be highly favorable.

凡乙奇與開門合，下臨六己，得日精所蔽，其氣黃，內應其脾，外應其形，任呼應用，又名黃婆金公。能修之者，南宮列仙，有事時呼本旬玉女，依前法呪之，大護其驗。出紫庭，蓋己為地戶，得日精蓋之，其方可以藏兵伏將、紮寨、安營、建府、造倉、築垣牆、安墳、開壙、修道求仙、逃亡絕跡，出陣攻城，全師捷勝，百事大吉。

Whenever the Yi Qi coincides with the Open Door and is followed by the Li Ji below, it receives the protection of the daily essence. This pattern has a yellow color, corresponding internally to the spleen and externally to the body, responding instantly when called, and is also called 'Yellow Wife and Golden Husband'. Those who can follow this practice may be enrolled among the celestial beings of the Southern Palace. When there is an urgent matter, one should call the name of the Jade Girl of the current ten-day period, recite the incantation as described in the previous method of heavenly escape, and the protection will be very effective. For travel, one should depart from the Purple Court—since Li Ji is the Earth Gate, and it is also covered by the daily essence. This place is suitable for concealing troops and generals, setting up camps, building government offices, constructing warehouses, building walls, burying the dead and establishing tombs, digging graves, pursuing spiritual cultivation and immortality, fleeing without leaving a trace; when launching an attack on a city, the entire army will achieve victory, and all affairs will be highly auspicious.

凡丁奇與休門合，下臨太陰之位，得星精所蔽，其氣青黑，內應於腎，外主耳目，名曰“還陽丹”。修之者，駐世長年，有事出門，呼本旬玉女，如前法咒之，其方可以擇賢人、求猛將、說敵和仇，三年竝吉，又宜獻策謀、結婚姻、添進人口、和合、交易利市十倍，若藏伏、獻策、上書俱吉。

Whenever the star Ding Qi combines with Xiu Men and the position below is occupied by Tai Yin, one receives the protection of the star spirit. This pattern exhibits a bluish-black aura, internally corresponding to the kidney and externally affecting the ears and eyes, known as "Huan Yang Dan." Those who follow this method can prolong their lives and achieve longevity. When going out for matters, one should call the name of the Jade Girl of the current ten-day period and recite the incantation as before. This method is suitable for selecting virtuous talents, seeking brave generals, and persuading enemies to reconcile disputes, all being favorable within three years. It is also appropriate for offering strategies, marrying, increasing family members, and harmonizing relationships. Engaging in business will yield tenfold profits. As for concealing, advising, and submitting petitions, they are also favorable.

凡丙奇與生門，下臨九天之位，得神靈所蔽，其方可以祭神明、用聖術、畫地立籌、步罡、造壇場、刻鬼神、攝魔魅，自有威伏，更利攻虛、陰謀密計最玄妙，開路、塞河、修塑神像、裱褙神畫，以候神候。

Whenever Bing Qi is together with the Life Gate and is positioned below the Jiu Tian, it receives the protection of divine spirits. In this area, one can worship deities, employ spiritual techniques, draw lines to determine directions, step on the罡 and move according to the stars, construct altars, carve images of deities and ghosts, and capture demons and spirits. Naturally, there is great power to subdue others. It is especially favorable for attacking empty places and is most mysterious for secretly planning strategies. Additionally, opening paths, blocking rivers, building images of deities, and hanging divine paintings are all appropriate, to await the response of the divine.

凡丁奇下臨九地與休門合。得鬼神隱匿之蔽，其方可以探機、偷營、設伏攻虛、密伺動靜、詭詐文書、薦孤、拔寡，以候鬼應。

Whenever the Ding Qi is located over Jiudi and combines with Xiu Men, it gains the power of concealment from spirits and deities. In such a situation, one can investigate secrets, attack the enemy's camp secretly, set ambushes to strike at their weakness, secretly observe the enemy's movements, and forge deceptive documents. It can also be used to perform rituals for the souls of the departed and assist those without support, waiting for the response of spirits and deities.

凡丙奇與開門合，下臨巽宮，不犯墓迫，得靈奇順風爽帆之蔽。又辛儀與休門，下臨六乙，其方可以默吸風雲、噴噀旗旐，音遙普遍，或托異遁，令眾軍士沉吟聽音。又丙奇與開門臨坤宮，更宜禱祭風伯雨師、同敵壘、立旌旗，以候風應。

Whenever the Bing Qi is combined with the Open Door and is positioned under the Xun palace, and does not conflict with the墓 (burial) or the door being pressed, it gains the power of Ling Qi to shield and assist. Additionally, when the Li Xin is paired with the Xiu Men and is positioned under the Li Yi, it is considered a wind遁 (wind遁). In such cases, one can silently regulate breathing to attract winds and clouds, contain water and spray it onto the banners, causing the sound to spread far and wide; or one can pretend to use strange遁 methods, allowing the soldiers to quietly listen to the wind. For example, when the Bing Qi and Open Door are positioned under the Kun palace, it is even more suitable to pray and worship the wind god and rain god, approach the enemy's camp, and raise banners to wait for the wind's response.

凡乙奇與開門合，下臨坤宮，不犯墓迫，得雲之蔽。又曰：“乙奇與開門合，下臨六辛，其方可以默吸風雲、噴噀甲冑、音搖普遍，或托射鵰為名，令士卒仰望，更宜求雨澤、利農稼、建營寨、造軍器，以候雲應”。

Whenever the Yi Qi combines with the Open Door and is located below the Kun palace, and does not conflict with the墓 (burial) or门迫 (door pressure), it will receive the shelter of clouds. Another interpretation says: When Yi Qi combines with the Open Door and is located below the sixth Xin, this direction can be used to silently regulate breathing to attract clouds and winds, to contain water and spray armor, making the sound spread far and wide. Alternatively, it can be used as a pretext to shoot at eagles, making soldiers look up to observe the heavenly phenomena. It is especially suitable for praying for rain, benefiting agricultural activities, setting up camps, and manufacturing military equipment, in order to wait for the response of the clouds.

凡乙奇與休門合，下臨六癸，或坎宮得龍之蔽。其方可以祭龍神、祈雨澤、水戰演敵、計量江面、把守河渡、教習水戰、密運機謀、移舟轉向、下船、開江、造置水櫃、祭禱鬼神、填堤、塞河、修橋、穿井，以候龍應”。《武備志》作休門與乙奇臨六甲為龍遁。

Whenever the Yi Qi and Xiu Men are combined, with the Six Gui below or located in the Kan palace, the dragon's protection is obtained. This location is suitable for worshipping the dragon god, praying for rain, practicing water combat to defend against enemies, measuring the width of rivers, controlling river crossings, training naval forces, secretly planning strategies, changing the direction of boats, sailing on water, excavating river channels, constructing water storage reservoirs, worshiping ghosts and spirits, building dikes, blocking river channels, constructing bridges, and digging wells, in order to await the dragon's response. The "Wu Bei Zhi" considers Xiu Men and Yi Qi appearing on the Six Jia as a form of Long Dun, which differs slightly from this account.

凡乙奇與生門臨六辛，得虎之蔽。一云：“辛儀合生臨艮，其方可以招安逆黨、設伏邀擊、計度要害、據險守禦、建立山寨、措置關隘、防險修鑿，以候虎應”。

Whenever the Yi (Yi) and the Life Gate are together on the sixth Xin (Xin), they receive the protection of a fierce tiger. Another interpretation says: 'When the sixth Xin and the Life Gate combine and appear in the Gen (Gen) palace, it is also considered Yi Wonder. In this direction, one can pacify rebellious factions, set ambushes to intercept and attack, plan to attack critical areas, occupy strategic positions, establish mountain strongholds, set up fortifications, guard important passes and reinforce them, waiting for the response of the tiger.'

奇到開門宜出行，休門上書竝理訟，生門婚姻堪入宅，傷門索債終須中，杜門逃閃並塞穴，思量酒肉景門動，死門捕獵並上陣，驚門祈雨並伏眾。

The Three Marvels arriving at the Open Door are favorable for traveling far; arriving at the Xiu Men are favorable for submitting documents and handling lawsuits; arriving at the Life Gate are favorable for marriage and moving into a new house; arriving at the Shang Men are favorable for collecting debts, which will eventually be recovered; arriving at the Du Men are favorable for hiding, escaping, and blocking holes; if one thinks about feasting and drinking, one should act from the Jing Gate; arriving at the Death Door are favorable for hunting animals and going into battle; arriving at the Jing Door are favorable for praying for rain and subduing people.

宮制其門是為門迫，門制其宮是為宮迫，宮迫謂之制，門迫謂之宮，吉門被迫吉事不成，凶門被迫則凶災尤甚。

The Five Phases of the Palace restrain the Five Phases of the Gate, which is called "Gate Constraint"; the Five Phases of the Gate restrain the Five Phases of the Palace, which is called "Palace Constraint." Palace Constraint is also called "Control," and Gate Constraint is also called "Palace." If a favorable Gate is constrained, favorable affairs will not be accomplished; if an unfavorable Gate is constrained, the misfortune will be even worse. Therefore, when examining the Flying Stars, one should not only look at the fortune or misfortune of the Gate, but also consider whether the relationship between the Gate and the Palace is harmonious or conflicting.

建計除陰滿羅睺，平定水貪執水破，破木危陽成是土，收紫開金閉月孛，建為青龍用為頭，除是眀堂黃道遊，滿為天刑平朱雀，定為金匱吉神求，執為天德直黃道，破為白虎危玉堂，成為天牢堅固守，收為元盜賊心愁，開為司命臨黃道，勾陳為閉主亡流，黃道出行為大吉，行軍戰鬬黑道憂。

The twelve divination deities each correspond to one star and one deity. In terms of stars: Jian corresponds to Ji Du, Chu to Tai Yin, Man to Luo Hou, Ping to the water star and Tan Lang, Zhi to the water star and Po Jun, Po to the wood star, Wei to the sun star, Cheng to the earth star, Shou to Zi Qi, Kai to the metal star, and Bi to the moon bo. In terms of the twelve deities: Jian is the Azure Dragon, occupying the first position among the twelve deities; Chu is the Bright Hall, belonging to the Yellow Path; Man is Heavenly Punishment, Ping is the Vermilion Bird; Ding is the Golden Chest, a favorable deity for seeking good fortune; Zhi is Heavenly Virtue, directly on the Yellow Path; Po is the White Tiger, Wei is the Jade Hall; Cheng is Heavenly Prison, suitable only for defense; Shou is the Black Tortoise, governing theft and causing worry; Kai is the Director of Destiny, also on the Yellow Path; Gou Chen corresponds to Bi day, governing loss and dispersion. Traveling on days of the Yellow Path is highly auspicious, while encountering the Black Path during military campaigns causes concern.

凡犯天刑者，出軍必傷，主癲狂、六畜死亡之事。（滿為天刑）犯天牢者，人傷、賊害、亡財、失利。（成為天牢）犯玄武者，亡失財利、逃走奴婢、遭賊劫、傷胎孕。（收為玄武）犯青龍者，父母、兄弟、長婦死，入獄、逃亡、遭賊，主凶惡事。（建為青龍）犯朱雀者，因死見血光亡財於地。（平為朱雀）犯白虎者，治眀堂。（破為白虎，除為明堂）犯天牢者，治玉堂（成為天牢，危為玉堂），即此處壓彼處以消災，大有功。伍子胥曰：“凡遠行諸事，不往天庭（辛）、天獄（庚）、天牢（壬）三神上去，大凶。常乘青龍（甲）歷蓬星（乙），百惡不敢起，大吉”。

Whenever the Heavenly Punishment occurs, military campaigns will surely result in casualties, and there will be incidents of madness and death of livestock (the full day is Heavenly Punishment). When the Heavenly Prison occurs, the owner will be harmed, suffer from bandit attacks, lose money, and encounter failure in all affairs (the completed day is Heavenly Prison). When the Black Tortoise occurs, there will be loss of wealth, servants fleeing, robbery by thieves, and injury to pregnant women (the day of collection is Black Tortoise). When the Azure Dragon occurs, there will be death of parents, brothers, or the eldest daughter-in-law, or imprisonment, fleeing, or being attacked by thieves, all of which are ominous events (the day of establishment is Azure Dragon). When the Vermilion Bird occurs, there will be bloodshed due to death and loss of money on the ground (the peaceful day is Vermilion Bird). When the White Tiger occurs, use the Bright Hall to counteract it (the broken day is White Tiger, and the day of removal is Bright Hall). When the Heavenly Prison occurs, use the Jade Hall to counteract it (the completed day is Heavenly Prison, and the dangerous day is Jade Hall)—that is, use one place to suppress another, thus eliminating misfortune, which is very effective. Wu Zixu said: "Whenever going on long journeys or other matters, one should not go to the places where the three divine beings of the Heavenly Court (Xin), Heavenly Prison (Geng), and Heavenly Jail (Ren) are located, as it is extremely凶. If one often rides on the Azure Dragon (Jia) and passes through the蓬 star (Yi), then all kinds of evil will not dare to arise, which is very auspicious."

奎婁角亢鬼牛星，出軍定是不還程，若還遠行逢盜賊，經求財利百無成，登船定是遭沉溺，買賣交關不稱情，穿井用工難見水，拜職為官剝重名，婚姻乃主刑損害，出喪撞著損生靈，欲識星辰吉凶處，出在天符秘密經。

The seven constellations of Qiu, Lou, Jiao, Kang, Gui, Niu, and Xing are the days when the "Great Diamond God" is in charge. On these days, if you go to war, you will surely go out and never return; if you travel far, you will meet thieves on the way; if you engage in business or seek profit, nothing will succeed; if you take a boat, you will surely meet disaster and drown; if you do trade, you will not get what you want; if you dig a well, you will work hard but still not get water; if you accept an official position, you will lose your existing status; if you hold a wedding, there will be harm and loss; if you bury the dead on these days, you will also cause injury or even death. If you want to know the origin of the auspiciousness and inauspiciousness of these stars, they all come from the "Secret Scripture of Heavenly Talisman."

玉冊天元誠至理，分丁役甲洛書數；陰陽變化互逆順，參伍錯綜並九坵；遁曰三才天地人，龍虎風雲及鬼神；生土生中附神位，八卦推行列八門；一中造化露天機，上可凌虛升步飛；中可測推謹趨避，藏神合朔卜時期；出行造葬為百利，今古幾時能盡知；一千八百軒轅制，子房十八局法邃；智慧通神能達微，四十八格難推致；予今復古演成書，易數通微可精義；中人不知能推詳，跬步登階天衢長；沖輔禽任心最吉，三奇加互發禎祥；值符值使嫌沖擊，開休生門為上吉；大概要察候與節，奇門造葬合龍穴，開基斬草及行商，動用作為占方向，勿度勿疑勿反顧，至誠感應福無強。

The principles of Tian Yuan recorded in the Jade Register are indeed profound truths, dividing the six Dings and commanding the six Jias, based on the numbers of the Luo Writing. The changes of yin and yang alternate in reverse and forward directions, interweaving and combining with the nine palaces. The art of Dun Jia includes the three elements of heaven, earth, and humanity, as well as dragons, tigers, wind, clouds, and spirits; the earth is born from the center and is associated with divine positions, while the eight trigrams are derived and arranged into eight gates. This discipline contains the heavenly secrets of creation: it can enable one to ascend into the void, in the middle it can predict fortune and misfortune, and be cautious in movement and avoidance, and also conceal spirits and align with the new moon to determine the right time. It is beneficial for travel, construction, and burial. Few throughout history have fully understood it. It is said that the Yellow Emperor created one thousand eight hundred layouts, and Zhang Zifang simplified them to eighteen. The rules are profound. Only those with wisdom who can communicate with spirits can comprehend its subtleties. The forty-eight categories are even more difficult to fully explore. Now I have restored the ancient methods and compiled this book, using the principles of the Yi to understand its subtle meanings, allowing for a deep study of its principles. Those of average ability may not know all the details, but as long as they proceed step by step, the path to the heavens will naturally be long. Among the nine stars, Tian Chong, Tian Fu, Tian Qin, and Tian Ren are the most auspicious. When the three marvels interact and overlap, auspicious signs arise. The chief symbol and duty gate should be most avoided from being attacked. Among the eight gates, the gates of Kai, Xiu, and Sheng are the most auspicious. Generally, one should also observe the seasons. When using the strange door for construction and burial, it should align with the dragon and tiger sites. For starting a foundation, breaking ground, cutting grass, breaking the soil, and commerce, any action should determine the direction. Do not hesitate or hesitate to look back. Sincerity will bring response, and endless blessings will follow.

三奇得使誠堪用，六甲遇之非小補；乙歸犬馬丙鼠猴，六丁玉女騎龍虎。又有三奇游六儀，號為玉女守門時，甲子己卯並庚午，丙午丁酉乙卯期，利作陰私和合事，宮庭宴樂亦堪為。三奇入墓總非宜，作事此時防後危；五不遇時尤可嗔，號為日月損明辰，時干來尅日干位，百事皆凶莫輕試。

The concept of "Three Marvels in Command" is indeed effective; when the Six Ganzhi encounter them, it is not a minor benefit. The Yi Marvel belongs to the two palaces of Jiaxu (dog) and Jiawu (horse), while the Bing Marvel belongs to the two palaces of Jiazi (rat) and Jiashen (monkey). The Six Ding Jade Maiden rides upon the two palaces of Jiachen (dragon) and Jiayin (tiger). Additionally, the Three Marvels move upon the Six Instruments, known as "Jade Maiden Guarding the Gate," occurring specifically at the hours of Jiazi, Jimao, Gengwu, Bingwu, Dingyou, and Yimao. These times are favorable for handling private and confidential matters, and court banquets can also be held. If the Three Marvels fall into a tomb, it is generally unfavorable, and one should be cautious of potential troubles. The "Five Unfavorable Hours" are especially detestable, referred to as the hours when the sun and moon damage their brightness. These occur when the hour stem overcomes the day stem, leading to all affairs being ominous and should not be attempted lightly.

逆順直符統七神，地宜伏匿天揚兵，太陰六合可迴避，蛇遠勾連田土爭，白虎西方凶神殺，玄武盜賊防征途，難籌天乙六戊閉。急從神兮緩從門，天三門兮地四戶，問君此法居何處，太沖小吉與從魁，此是天門私出路；地戶除危定與開，作為動用從茲去；太陰六合太常君，元是地私三吉門；若得奇門相照應，出門舉事總欣欣。太沖天馬真為貴，有難從斯宜躲避，若然乘取天馬行，虎豹交馳終不遇。

The Chief Symbol controls the eight spirits, with distinctions between favorable and unfavorable directions. Jiudi is suitable for concealment and hiding, while Jiu Tian is suitable for displaying military strength. Taiyin and Liuhe can be used for avoiding danger; Tengshe should be kept away from, as it signifies entanglements and disputes over land. Baihu belongs to the west and is an Inauspicious Spirit governing warfare and killing; Xuanwu is associated with thieves, so precautions should be taken during military campaigns. If planning is difficult, one can use Tianyi and the method of "Liuwu Bi." In urgent situations, one should take the eight spirits; in calm situations, one should take the eight gates. The so-called "Tian San Men" and "Di Si Hu" are located where? Taichong, Xiaojí, and Conggui are the three places of the heavenly gate, which are secret exits; Chú, Wei, Ding, and Kai are the four places of the earthly gate, from which all actions depart. Taiyin, Liuhe, and Taichang are originally the three auspicious gates of the earth. If further supported by the combination of the odd numbers and the gates, going out and doing things will always be smooth and pleasant. Taichong and Tianma are the most valuable, and in times of danger, one should hide from these places. If one travels in the direction of Tianma, even if tigers and leopards run across the path, one will not meet them.

最吉奇門如太陰，三般難得總照臨，宮方得合亦為美，舉措行藏必遂心。六丙生門如六戊，此為天遁自分明；開門六乙加六己，地遁如斯而已矣；休門六丁合太陰，欲識人遁無過此；三遁須知百事宜，藏修隱影尤為美。

The most auspicious situation is when the odd numbers, the gate, and Taiyin all appear together, as these three are rarely aligned simultaneously; if the direction and position also match, it is even more favorable, ensuring that every action and movement will be perfectly suited. When the six Bing and the Life Gate are combined with the six Wu, this is called "Heavenly Concealment," with clear boundaries; when the Open Door is combined with the six Yi and overlying the six Ji, "Earthly Concealment" is not much different; when the Xiu Men combines with the six Ding and Taiyin, one understands "Human Concealment," which is the most accurate. One must know that these three concealments are suitable for all matters, especially for hiding and practicing cultivation, and for concealing one's traces.

乙辛為龍休坎羽，龍遁之名居水委；辛乙為虎生門遇，虎遁居山在長棲；六乙加辛休門合，水氣生風風遁威；六乙加辛生更合，艮源坤土龍遁飛；生臨丙月九天上，神遁斯為福世熙；六乙若然加九地，斯為鬼遁達幽機；

Yi and Xin are paired, with Xiu Men falling in the Kan palace belonging to the feather tone, which is called Long, hence the name "Dragon遁" is derived from the gathering place of water. When Yi and Xin are paired and meet the Life Gate, it is called Hu, hence "Hu遁" resides in the mountains and can dwell for a long time. When the sixth Yi combines with the sixth Xin and meets Xiu Men, water generates wind, which is the power of "Wind遁". When the sixth Yi combines with the sixth Xin and meets the Life Gate, Gen represents the source of mountains and Kun represents the mother of earth, thus "Dragon遁" rises and soars. When the Life Gate is present with the Bing oddity and the moon's essence is in the ninth heaven, it is called "God遁", which can bring prosperity and blessings to the world. If the sixth Yi is placed on the ninth earth, it is called "Ghost遁", which can connect with the mysteries of the underworld.

刑擊六儀何太凶，值符刑處與時同，子卯戌未申嫌虎，辰午自刑巳午宮；時日門星有伏吟，休加休上蓬加蓬，惟當守己財貨斂，妄動輕謀有侵害；就中返吟子加午，尤嫌門符相對伍，偏宜散侐發倉廩，動眾興工凶必阻，奇門吉宿若加臨，可免災刑福無補；宮尅門害為財多，門制宮分宮鬼迫，吉門逼迫宜疾成，凶門過迫凶莫測；

The hexagram "Six Instruments Strike Self" is so凶 because the chief symbol is subjected to self-punishment at the same time as the hour. For example, the hour of Zi harms Mao, Xu harms Wei, Shen and Yin (Tiger) harm each other, Chen and Wu are self-punishing, and Si and Wu are also involved. If the hour, day, gate, and star all show "Hidden Chant," such as Xiu Men added to Xiu Men or Tianpeng added to Tianpeng, then one should only remain steadfast and restrain wealth, and any reckless plans will lead to harm. Among these, "returning chant" refers to Zi added to Wu, and it is especially dangerous when the gate and chief symbol are directly opposite each other. In such cases, it is more appropriate to distribute wealth and open the granary to help the people. If one starts wars or undertakes large construction projects, they will certainly face obstacles. If there are auspicious stars and good hosts added, although they can avoid disasters and injuries, they will not bring additional blessings. When the palace overcomes the gate, it indicates loss of wealth. When the gate controls the palace, it means the palace's ghost forces the gate. If a good gate is forced, the matter may succeed but needs to be handled quickly. If a凶 gate is overly forced, the danger becomes unpredictable.

丙為悖逆庚為格，格則不通悖亂逆；丙加日干及值符，忤逆紀綱應不飭；庚加本歲月日時，俱名乾格生災隙；六丙加寅熒入白，寇即欲去勢可獲；六庚加丙白入熒，賊信方來勢莫測；庚加值符天乙伏，值符加庚天乙飛，加一宮兮戰在野，刑一宮兮防國持；庚加癸兮防國持，癸加庚兮為大格，加壬之時小格用；加己為刑道路格，日干加庚飛干推。

Jia is associated with "rebellion," and Geng is associated with "obstruction": encountering obstruction leads to blocked roads, and encountering rebellion leads to disorder in the rules and regulations. If Jia is added to the day stem or the chief symbol, it indicates defiance of the rules and disorder in governance, with orders unable to be enforced. If Geng is added to the current year, month, day, or hour, it is called "obstruction," which can lead to calamities. If the sixth Jia is added to Yin (which belongs to fire), it is called "Flame Star entering the White Star," indicating that enemies are about to retreat and can be captured. If the sixth Geng is added to Jia, it is called "White Star entering the Flame Star," indicating that enemy forces have just arrived and their movements are unpredictable. If Geng is added to the chief symbol, it is called "Heavenly Master hidden in the palace," and if the chief symbol is added to Geng, it is called "Heavenly Master moving to another palace." If they are added to the same palace, it indicates a battle in the open field; if they are in the same palace with a crime, there should be vigilance against national difficulties. If Geng is added to Gui, there should also be vigilance against national difficulties; if Gui is added to Geng, it is called "great obstruction." If added to Ren, it is called "small obstruction." If added to Ji, it is called "criminal obstruction," also known as "road obstruction." If the day stem is added to Geng, it is interpreted according to "flying stem obstruction."

更有一般時格者，六庚慎勿加三奇，此時若動出行去，匹馬隻輪無返期。六癸加丁蛇妖矯，憂惶心事何時了，六癸加丁雀投江，奸頑訟罣入公堂。六辛加乙虎猖狂，恐懼身親有損傷，六乙加辛龍逃走，驚惶凜散財存否。龍回首兮甲加丙，津悅意應無朽，丙加甲兮鳥跌穴，百為舉動成功烈。

There is another type of 'hourly pattern' called 'time pattern': the six Geng (庚) should never be combined with the Three Marvels (三奇). If one departs at such an hour, they will not be able to return even with a single horse or wheel. Six Gui (癸) combined with Ding (丁) is called 'Teng Snake Deceit', causing worry and anxiety, with troubles that never seem to end; six Gui combined with Ding is also called 'Zhu Que Falling into the River', leading to involvement in disputes and legal troubles (these two sentences are repeated in the original text, and one of them should be 'Ding added to Gui'). Six Xin (辛) combined with Yi (乙) is called 'Bai Hu Rampant', causing fear, with injury to oneself or relatives; six Yi combined with Xin is called 'Qing Long Escapes', causing alarm and fear, with loss of property, and it is uncertain whether anything can be saved. 'Qing Long Turns Back' is when Jia (甲) is combined with Bing (丙), bringing joy in the heart and endless responses (this sentence in the original text is incomplete). 'Fei Niao Die Xue' is when Bing (丙) is combined with Jia (甲), enabling all actions to achieve success.

天盤動用占為客，地盤安靜占主穴；細看星宮奇門知，察其刑尅吉凶決；分其日月旺休方，更辨其方雲氣色；假如天蓬加九宮，旺相之月在秋冬；喜逢癸壬亥子日，北方黑氣客有功；若還天英加一地，冬時北方主反利；奇門星位仿此推，人在時方分仔細。自寅至午五陽時，甲乙丙丁戊合宜，先與出行為客勝，利造姻宮並移徙；自未至亥時五陰，己庚辛壬癸干尋，利主集謀修備用，尤宜禱造與逃離。

The Heaven Plate is active, representing the guest party when asking a question; the Earth Plate is still, representing the host party and the grave site when asking a question. Carefully examine the stars, the palaces, the odd numbers, and the gates, and you can understand the situation. Then observe the mutual punishments and restrictions between them, and you can determine whether it is auspicious or inauspicious. You should also distinguish the directions where the sun and moon are strong and weak, and pay particular attention to the color of the clouds in those directions. For example, if the Tianpeng Star is placed in the ninth palace, and the prosperous and strong month is in autumn or winter, it is most favorable to have days of Gui or Ren, and the time of Zi or Hai, with black clouds appearing in the north, then the guest party will gain advantage. If the Tianying Star is placed in the first palace over the Kan terrain, and it is winter, then the north is actually favorable to the host party. Other instances of the Qimen and star positions should be calculated in the same way. One must carefully distinguish the time of day and the direction one is in. From the hour of Yin to the hour of Wu, there are five Yang hours, which correspond to the five Heavenly Stems of Jia, Yi, Bing, Ding, and Wu. It is most suitable for the guest party to take the initiative in traveling, which is favorable for marriage and relocation. From the hour of Wei to the hour of Hai, there are five Yin hours, which correspond to the five Heavenly Stems of Ji, Geng, Xin, Ren, and Gui. It is favorable for the host party to gather people for planning and preparing, especially suitable for prayers, construction, and fleeing.

十干六甲為宗主，上下交承開闔分，陽星加一宮開吉，陰星一宮闔事凶，甲孟宜貞仲宜守，宮方加季吉序興，作為進往憑天局，基穴陰謀靜地乘，若見三奇在五陽，偏宜為客自高強，三奇若遇五陰上，利宜為主志倘徉，三奇積蘊妙難言，陰逆後占陽順前，每時須別初中末，總把值符分後先，乙德往來恍似神，行逢酒饌市財陳，入宮移娶皆宜客，卻忌鞭刑與怒嗔，丙子月奇天威吒，火氣銷金兵不起，市賈入官行遇仙，聽無憂兮聞有喜，六丁玉女太陰精，出入幽冥老不刑，謁請入官商娶吉，半為憂喜利私營，六戊三門凶不起，來龍萬里誰呵止，大馬不鳴行客隨，市賈得財驚走否，己為六合利機謀，隱匿如神天莫指，出入官行利百為，驚逃凶去小人利，六庚加時絕五本，強出遭凌入天獄，市賈道亡物有傷，百宜固守斯為福，六辛出遇死尸陳，強出天庭罪縛身，問疾官商婚娶忌，自新利決罪刑人，壬是天牢強出焦，邀遮卻利亡與逃，病人進退存餘喘，官吏仇稽百事騷，癸藏出入百憂煎，利病逃亡與覓仙，遁跡隱形人莫曉，病加沉重日纏綿。

The Ten Heavenly Stems and the Six Jia are the main elements of the entire system, with the upper and lower parts connected and divided into opening and closing: when a Yang star is placed in one palace, it is considered opening and signifies good fortune; when a Yin star is placed in one palace, it is considered closing and signifies misfortune. If the stem Ji is placed in the four young months, it is suitable to maintain correctness; if placed in the four middle months, it is suitable to hold firm. If the palace direction is in the four seasonal months, then good fortune follows in order. If there is something to do or a journey to make, one should rely on the Heaven Plate. If building foundations, graves, or secretly planning, one should take advantage of the stillness of the Earth Plate. If the Three Marvels are in the five Yang hours, it is suitable to be a guest, naturally taking the dominant position; if the Three Marvels meet the five Yin hours, it is suitable to be the host, with ease and comfort. The subtleties of the Three Marvels are hard to fully describe: when using Yin Dun, it moves in reverse and is at the back; when using Yang Dun, it moves in the forward direction. Each hour must be divided into the beginning, middle, and end sections. In summary, one must use the Chief Symbol to determine the order. Now, let's further explain the suitability and inappropriateness of the Ten Heavenly Stems: The Yi stem has the virtue of being able to move and stay like a god. When traveling, one will meet with food and drink, and wealth will be displayed in the market. Entering a palace as an official, moving house, or getting married is suitable for being a guest, but it is inauspicious to be whipped, punished, or to be angry. The Bing stem is the Moon Marvel, like the wrath of heaven, melting metal and iron with fire, and military affairs will not arise. Business, entering a palace, and traveling are like meeting a deity, with no worries but only good news. The Six Ding, being the essence of the Jade Maiden and the Yin, can enter and exit the realm of the underworld without suffering punishment in old age. Bowing, seeking help, entering officialdom, doing business, and getting married are all auspicious, with equal parts of worry and joy, and it is favorable for private dealings. The Six Wu combined with the three auspicious gates will prevent misfortune, even if the dragon comes from a distance of ten thousand miles, no one can stop it; a big horse does not neigh while travelers follow, business brings profit, and disturbances will naturally disappear. The Six Ji is the Six Harmonies, favorable for secret planning and hiding one's tracks like a god, even heaven cannot detect it; entering and exiting, holding office, and traveling are all beneficial, and misfortunes like fear and fleeing will depart, benefiting those in a lower position. The Six Geng, when added to the current stem, cuts off the root of the Five Phases, and forcing travel will lead to being bullied and falling into the Heavenly Prison; business will result in half the journey's loss and damaged goods; at this time, all matters are suitable for holding firm, and holding firm is the blessing. The Six Xin, when traveling, will meet with corpses, and forcing out will offend the heavens and be bound by guilt; asking about illness, meeting officials, doing business, and marriage should be avoided, only matters of repentance and judging criminals will be beneficial. The Six Ren is the Heavenly Prison, forcing travel will lead to a state of confusion and distress; intercepting and blocking is beneficial, and it is also favorable for fleeing and escaping; the patient's condition will fluctuate, with only a weak breath left; officials will have grievances and be detained, with all matters being disturbed. The Six Gui is about concealment, with worries and anxieties during entry and exit; it is only suitable for treating illness, fleeing, and seeking immortality; hiding and becoming invisible without being known; if there is illness, the condition will worsen and become chronic.

天蓬主事異秋冬，用訟安邊春夏功，嫁娶俱亡移徙火，入官險道門逢凶，賈商埋葬居行否，相會奇門畧少過。天任之宿屬星儀，百事求謀利四時，造葬入官並請謁，行商娶祀吉遷移，主邊更喜氣神旺，來發機緣客已危。天沖報怨趁春溫，萬里威風膽氣雄，不利秋冬春夏勝，賈商行徙入官迍，造葬修方娶產難，須知萬物來逢春。

The Tianpeng star governs affairs, and its effects differ between autumn-winter and spring-summer: it is effective for lawsuits and stabilizing borders only in spring and summer. Marriage encounters with it result in mutual loss, and moving house brings fire hazards; seeking official positions is like walking a dangerous path, and encountering doors brings much misfortune. Commerce, burial, settling in a home, and travel are all unfavorable. Only when it meets the Qimen does the fault slightly lessen. The Tianren star is a favorable star, beneficial for all endeavors throughout the four seasons: construction and burial, seeking official positions, visiting officials, business, marriage, worship, and relocation are all auspicious. It governs the defense of a border region, and it prefers strong and vigorous energies. If the opposing side initiates opportunities, it may instead lead to danger. The Tianchong star is suitable for revenge and clearing grievances, and it is effective when spring is warm, allowing great influence and bold courage. It is unfavorable in autumn and winter but prevails in spring and summer; commerce, travel, relocation, and seeking official positions will all face difficulties; construction, burial, repairing directions, and marriage may result in complications. Always remember its power is strongest when all things are in spring.

天輔修身利造營，徵贏春夏地開平，罪刑此出逢天赦，遠出居官功亦成，嫁娶多兒增利市，謁求移徙卻無情。天英之宿是天衢，遠行飲宴樂愉愉，出入葬埋宜嫁娶，徙宮築室祀商違，主令慎勿輕加客，彼若未攻自取危。芮星授道結交宜，作事征行不必為，盜賊憂驚傷小口，災刑囚事被官羈，大凶春夏秋冬吉，縱得奇門福亦虧。

The star Tian Fu is favorable for self-cultivation and building up one's environment. It is suitable for military campaigns in spring and summer, and also appropriate for clearing and leveling land. Those who are burdened with crimes or punishments will encounter Heavenly Pardon if they travel at this time. Long journeys, going abroad, or holding official positions can lead to achievements. Marriage at this time brings many children and grandchildren, and business transactions bring increased profits. However, it is not suitable for visiting officials or moving residences. The star Tian Ying represents the great path to heaven, making long journeys and banquets pleasant. It is also suitable for entering and exiting, burial, and marriage. However, it is not suitable for moving into a new house, building a residence, worship, or business activities. The host should not easily issue commands to the guest. If the enemy has not yet attacked and the host acts first, it will bring danger. The star Tian Rui is suitable for teaching and making friends. It is not suitable for handling affairs or military campaigns. It governs thieves, worries, injuries to young children in the family, disasters, punishments, imprisonment, and being detained by the authorities. It is very凶 in spring and summer but somewhat favorable in autumn and winter. Even with the help of the odd gate, the fortune will still be lacking.

天禽中主四時通，硬沖堅大有奇功，宜用智謀機活伏，祭神感應上官亨，賈商嫁娶行修造，奇門加到盡亨通。天柱山方修造良，祀神嫁娶亦生光，藏形謹守斯為美，移徙征行卻受殃，營謀不善如輕動，妄行相交主中傷。心宿星機神道輝，求仙合藥百為宜，入官嫁娶及移徙，造葬征行祭祀時，泰在秋冬春夏日，利加君子小人危。

The Tian Rui star is located in the center, connecting all four seasons, and is suitable for overcoming strong enemies, achieving remarkable feats. It is favorable for using intelligence and setting traps flexibly. When used for worshiping deities, there will be responses; taking up an official position will also be smooth. Commerce, marriage, travel, and construction are all appropriate. If the Qimen is added, everything will be favorable. The Tian Zhu star's direction is suitable for construction, and it is also beneficial for worshiping deities and marriage, bringing brilliance. Concealing one's actions and being cautious are its best uses. However, if used for moving house or military campaigns, it will bring misfortune. Poor planning and rash actions, or haphazard associations with others, will lead to harm. The Tian Xin constellation holds the brilliance of stars and divine paths, making it suitable for seeking immortality, consulting sages, preparing medicine, and all other affairs. It is appropriate for taking up official positions, marriage, moving house, and military campaigns, as well as construction, burial, worship, and travel. It is peaceful in autumn and winter, and also suitable in spring and summer. It benefits gentlemen but is dangerous for villains.

休門一一（原文九九）氣盈室，富貴子孫田土吉，祭祀修營入宅基，赴官遷徙事周悉，產招逃絕入興隆，北旺冬時數六一，南北婚姻有遠親，送來六畜增官秩。生門八八氣盈星，凶煞皆降尊土精，因待女財人寄物，從茲致富子孫興，三年定有貴兒產，出入外州泉貨盈，嫁娶種萌竝造作，消災發福有奇靈。

The Xiu Men belongs to the first palace, its energy filling the whole room, bringing about wealth, numerous descendants, and favorable land. It is auspicious for worship, construction, moving into a new house, taking office, and relocation; all matters will be well handled. Acquiring property from abandoned or deserted families will lead to family prosperity. It is strong in the north and during winter, with numbers six and one. Marriages between northern and southern families will bring distant relatives, and livestock will be given as gifts, leading to an increase in official rank. The Sheng Men belongs to the eighth palace, its energy as abundant as stars, subduing all evil forces under the earth spirit it commands. Wealth can be obtained through welcoming women, or through stored property, leading to prosperity, numerous descendants, and a son of high status within three years. Traveling to other regions for business will result in abundant goods. Marriage, sowing, and construction are all favorable, and it brings extraordinary power to eliminate misfortune and bring blessings.

傷門氣短數三三，寅卯旺方音角間，漁獵捕徵搜索債，更宜賭博追亡還，官司口舌重喪至，六畜邅瘟火盜艱，夫婦血光災眼症，三旬產厄禍力殘，刑名死以兼瘋疾，蛇虎傷人居不安。杜門四四星凶惡，木性時方寅卯泊，閉堤絕水事封培，追邪伐盜竝勾捉，出亡逃難斷欲宜，隱伏邀遮俱可托，去佞遠藏埋閉藏，克絕陰私能久約，用動似防盜賊侵，官刑財散瘟疫傷，蛇傷雷打疥瘡濃，焚廩人亡家退落。

Shang Men has a short and rapid energy, belonging to the third palace, it is strong in the directions of Yin and Mao, and its tone belongs to the Jue scale. It is suitable for fishing, hunting, capturing, military campaigns, searching for fugitives, and recovering debts. It is especially suitable for gambling and pursuing those who have fled. However, it also indicates legal disputes, verbal conflicts, consecutive heavy funerals, illness among livestock, fires, theft, and eye diseases for couples. Within thirty days, there may be a danger of childbirth complications and loss of vital energy. It also brings about legal troubles, death, and madness, with snake and tiger bites, and instability in residence. Du Men belongs to the fourth palace, with a fierce star nature, belonging to the Wood element, and it is stationed in Yin and Mao. It is suitable for blocking dikes, cutting off water sources, building embankments, and burying foundations. It is also suitable for capturing evil spirits, suppressing bandits, and apprehending criminals; it is especially suitable for fleeing, hiding from danger, and escaping. It is also appropriate for hiding, ambushes, and blocking passages. It can be used for repelling villains, retreating deeply, burying objects, and sealing away private matters, as well as maintaining strict control. However, if it is used recklessly, it may lead to theft and robbery, legal punishment, financial loss, and epidemics. It may also result in snake bites, lightning strikes, scabies, fires in granaries, deaths of people, and the decline of the family.

景門九九（原文七七）紫氣盈，巳午旺南寅戌結，遣使上書能解危，求謀修造訪尋謁，葬埋嫁娶吉中斗，給賞吏人如手捉，獻策求名墀陛親，舉科文士藻文潔。死門二二凶星逆，戊己坤艮方位即，穿獵漁網刑戳宜，送喪吊死葬埋益，修營妨長及平房，忤逆重喪亡產憾，所求不利不宜行，動見敗亡官落職。

The Jing Gate belongs to the number of the nine palaces (the original text mistakenly reads 'seven seven', it should be 'nine nine'). It is filled with purple qi, thriving in the south, specifically in the hours of Si and Wu, and forms a fire pattern when combined with Yin and Xu. It is suitable for sending envoys and submitting petitions, capable of removing dangers; seeking strategies, construction, searching for things, and visiting officials are all appropriate. Burial and marriage are considered auspicious but also carry some indication of disputes. Bestowing rewards to officials is as easy as taking something from a bag. Offering advice to seek fame can bring one close to the court, and scholars taking the imperial examination will display clean and outstanding literary talent. The Death Gate belongs to the second palace, being a malevolent star and reverse qi, located in the directions of Wu and Ji, belonging to the Kun and Gen palaces. It is suitable for digging holes, hunting, setting nets for fishing, executing punishments, and burying the dead. It is also beneficial for funerals and condolences. However, if used for construction and building, it will harm the family elders and the plain houses; it also indicates rebelliousness and disrespect, consecutive heavy funerals, loss of property and regret. Any endeavor is unfavorable, and it is not advisable to take action; once initiated, failure will be evident, and officials may be dismissed from their posts.

驚門無化氣為逆，旺在庚辛申酉地，羅網張疑立獄訟，攻門刑擊一齊到，逃亡掩捕得功能，市賈營修皆可忌，致訟虛驚疾疫興，敗囚軍賊牛羊斃。開門六六氣營奇，謁貴求謀利有為，立宅扦修官職進，外來財帛馬牛肥，蜂蜜窖冶橫財發，富盛子孫名利齊，金上庚辛秋月旺，奴田畜產賈商宜。

The Jing Door does not have a transformed energy, its energy isretrograde (reverse), and it is strong in the years of Geng and Xin and the months of Shen and You. It advocates setting up a web of traps, creating confusion, and initiating lawsuits; attacks and punishments come together. It is suitable for pursuing fugitives and ambushing to capture them, and can achieve success. However, it is forbidden for business ventures and construction. It also brings lawsuits, false alarms, outbreaks of disease, military defeat and imprisonment, betrayal within the army, and the death of cattle and sheep. The Open Door belongs to the sixth palace, its energy is good for management and unique, suitable for visiting noblemen and seeking opportunities, and any endeavor is beneficial. Establishing a residence, selecting a site for burial, and repairing structures can lead to promotion in official rank; wealth coming from outside is continuous, horses and cattle are strong and healthy. Raising bees for honey, opening cellars for storage, and smelting metals can bring sudden wealth; the family becomes prosperous, and descendants achieve both fame and fortune. It belongs to the Metal element, is paired with Geng and Xin, and is strong in autumn; servants, land, livestock, and business are all suitable.

更有太乙九星位，冬至艮宮夏坤地，命起甲子順逆行，本日住宮太乙立。太乙求財萬事通，攝提門打鬧叢中，軒轅出入多驚恐，招搖到處血光紅，天符打圍射獵吉，青龍覓利喜重重，咸池所至主官事，太陰服處暗財豐，天乙貴人宜酒食，九星應驗最靈通，天之最貴亭亭星，最宜背主擊向沖，兼及亭亭月將加，時神后是亭亭也，生神背向一般窮，天之好神白奸位，格在寅申合巳亥（由亭亭而及白奸）。月將加時求孟神，亥寅巳申合孟異，旬裡孤皆壬癸方，所對之方是虛位，背孤擊虛虛用奸，女流可當百夫氣（由白奸而論孤虛）。

There is also the positioning of the Nine Stars of Taiyi: starting from the Gen Palace on the Winter Solstice and from the Kun Palace on the Summer Solstice, both calculations begin from the Jiazi day, moving in a yang direction for the yang stars and a yin direction for the yin stars. The palace where the star stops on that day is where Taiyi is located. The interpretations of the nine stars are as follows: Taiyi Star is favorable for seeking wealth and brings smoothness in all affairs; Shetizi Star indicates disputes and noise at the gate; Xuanyuan Star signifies frequent fear when entering or leaving; Zhaoyao Star indicates bloodshed wherever it arrives; Tianfu Star is auspicious for hunting and shooting; Qinglong Star is favorable for seeking profit and brings many joyful events; Xianchi Star indicates legal disputes wherever it arrives; Taiyin Star indicates hidden wealth in its hidden place; Tianyi Guiren is favorable for feasting and drinking. The responses of the nine stars are most accurate. The most exalted star in heaven is Tingting Star, which is most suitable to be backed by it while attacking its opposite direction. Tingting Star is calculated by adding the month general to the hour, and after adding the hour, the place where Shenhou falls is Tingting Star. The method of using the back and front of the generating god is similar. Another good deity in heaven is the Bajian position, which is located at寅 and申 and combines with巳 and亥 (this is from discussing Tingting to Bajian). To calculate the four Meng deities, use the month general added to the hour, with亥,寅,巳, and申 combining with the four Meng deities respectively, each having their own distinctions; the lonely positions in a ten-day cycle are all in the direction of Ren and Gui, and the direction opposite to it is the empty position. Backing against the lonely position and attacking the empty position, taking the empty position requires using Bajian; thus, even a single woman can resist the strength of a hundred men (this is from discussing Bajian to Guxu).

天元即是人時元，十二方位人坐邊，月將尋時依次定，貴人須審日干傳。天元君父夫主師，尊先長上首高皮，貴神官祿心家主，群吏外財胸乳臍。月將親戚弟兄輩，內財妻子腹腰腓，下方卑幼臣民妾，孫足家中物些微。干尅方為妻妾動，官財損折下卑疲，外邊取索多唇舌，人在家中防不怡。

The term "Heavenly Origin" refers to the initial moment of an event. The twelve directions are arranged in a circle with a person seated on one side. The Month General is determined according to the used hour in sequence, while the Nobleman is identified by examining the Day Stem. The Heavenly Origin governs the sovereign, father, husband, master, and teacher, representing those of higher rank and elder status. In the human body, it corresponds to the head and skin. The Nobleman governs official positions and the head of the family, also representing subordinates and external wealth. In the human body, it corresponds to the chest, breasts, and navel. The Month General governs relatives and siblings, representing family wealth and the wife. In the human body, it corresponds to the abdomen, waist, and lower leg. The lower direction governs the younger generation, subjects, and concubines, representing descendants and miscellaneous items within the household. In the human body, it corresponds to the feet. If the Day Stem overcomes the direction, it indicates movement among wives and concubines, loss of official position and wealth, and exhaustion among subordinates and younger family members. There will be many disputes with outsiders seeking something, and the person at home should also be cautious of unpleasant matters.

干尅神為官祿動，官財兩得非常宜，外人取索多謀害，市不利官散不遲。干尅將為財內動，求財多得妻多病，又知屋宇柱樑權，將本求財多利進。干生神位親來訪，又有外人送物廣，物色官府所用之，借來借去數中仿。干生月將內財興，人送物來依類分，內外弟兄和氣合，須知慈父愛兒孫。

The day stem overcomes the precious spirit, indicating the official position is activated, and both official rank and wealth are obtained, which is very favorable; however, many outsiders come with ill intentions, causing difficulties in the market and official matters to resolve quickly. When the day stem overcomes the month general, it indicates the family's wealth is activated, and seeking wealth is likely to be successful, though the wife may be sick; it also indicates control over the structure of buildings, and seeking wealth through capital is beneficial. When the day stem generates the position of the precious spirit, it indicates relatives visit, and many items are sent from outside, mostly official goods, which are borrowed and passed around, with the approximate amount being like this. When the day stem generates the month general, it indicates the family's wealth source is flourishing, with items being sent in, which can be distributed according to categories; internal and external brothers are harmonious, and one should also understand the father's affection for his grandchildren.

干生方位澤恩該，蔭子添孫奴婢財，占產始知多易育，非常寵遇自天來。神尅干為官祿動，仕膺祿位望財無，常人官事得官物，喉病財來暗損失。神尅將為內賊生，勾連偸詐構攘深，損財卑幼當災疾，求望無成占病傾。神尅方為隔動興，求財遲得事遲成，主人怒發災奴僕，占病臍疼足跛行。

The day stem indicates a direction, representing favor and blessings, which mainly benefit descendants, increase family members, obtain servants and wealth; when asking about childbirth, it shows that the child is mostly easy to raise, and great favor comes from heaven. If the noble deity overcomes the day stem, it indicates the official position is activated, officials can receive their salary, but cannot expect wealth; common people may have official matters but can obtain something from the government; it also indicates throat illness, and although money is obtained, it is secretly lost. If the noble deity overcomes the month general, it indicates internal family theft, collusion, theft, fraud, and accusations and disputes; loss of money and younger family members suffer illness, wishes are not fulfilled; when asking about illness, the condition is critical. If the noble deity overcomes the direction, it indicates matters of separation are activated, money is obtained slowly and things are completed slowly; the master is angry and disaster reaches servants; when asking about illness, there is pain in the navel and difficulty in walking.

神生干有官超薦，人送物來官可見，祭祀以時享孝歆，尋人必定來見面。神生將為婚姻合，饋送來珍物最時，求望謀為皆遂意，行人必至莫生疑。神生方位隔神動，宛轉謀為始望成，和氣主翁恩下及，家奴盡力業生營。將尅干為隔喜竝，歡忻喜事由天定，求財阻隔事難成，必待天祿方合併。

If the noble deity is born under the day stem, it indicates a promotion in official position, someone recommending you, someone bringing gifts, and the superior official may be seen; if worship is conducted on time, the ancestors will be pleased with your filial piety; searching for someone will certainly lead to a meeting. If the noble deity is born under the month general, it indicates harmonious marriage, and the gifts received are most appropriate; all wishes and plans will be fulfilled, those who are away will surely return, there is no need for doubt. If the noble deity is born in a direction, it indicates that the deity in the opposite direction will act, and the matters planned will go through many twists and turns but eventually succeed; harmony starts from the master and extends to all, the family servants will work hard to manage the household affairs. If the month general overcomes the day stem, it indicates that there will be good news amidst separation, joy and celebration are determined by heaven; however, seeking wealth will be obstructed, and matters will be difficult to achieve, one must wait until the heavenly禄 (favor) is in harmony.

將尅神為財動興，求財得利妻得病，求官難得疾難醫，出外物形終損應。將尅方為憂慮興，憂慮疾病足難行，幼災財僕多傷損，爭訟難贏宅不寧。將生干是平星吉，內外和合妻正室，財產興隆兒孝親，須知人宅兩安並。

When the Month General overcomes the Precious Spirit, it indicates the movement of wealth, and seeking wealth will bring profit, but the wife may fall ill; seeking official positions will be difficult to obtain, and diseases will be hard to cure; when traveling, the shape and use of objects will eventually suffer some loss. When the Month General overcomes a direction, it signifies the rise of worries, and worries and diseases will make it difficult to move forward; young children may suffer misfortune, and wealth and servants may suffer damage; disputes will be hard to win, and the household will be unsettled. When the Month General is born by the Day Stem, it is a peaceful star, which is auspicious: harmony inside and outside, the wife resides in the proper place, wealth flourishes, children are filial to their parents; this is a pattern where both people and the dwelling are peaceful.

將生神是和合星，百事皆祥和福臻，兒孝妻賢家宇泰，施財普濟路橋平。將生方是吉神課，財帛外來有親助，喜慶兒孫多秀拔，須知天庇家平和。方尅干為官鬼動，官亨出外訟牽人，災憂口舌冤仇損，自艾遁逃乾上刑。方尅神為官祿動，求官得祿必成名，傷神擧薦無提拔，刑獄連遭官府嗔。

"The 'General' generates the 'Spirit,' meaning the energy of all generals supports the Heaven Plate's spirit; this combination is called 'Harmonious Stars': asking about all matters brings good fortune, blessings come naturally; sons are filial, wives are virtuous, the family is peaceful and prosperous; the master is willing to spend money to help others, builds bridges and roads, and does many good deeds. 'General' generates 'Direction,' meaning the energy of all generals supports the palace direction they are in; this is a favorable spirit in the lesson: wealth comes from outside, there is support from relatives; joyful events follow one after another, the younger generation produces outstanding talents; this shows heavenly protection, the family is smooth and harmonious. 'Direction' overcomes 'Stem,' meaning the palace direction overcomes the Day Stem, which is 'Official Ghost' in action: officials may have smooth affairs, but ordinary people going out may be involved in legal troubles, disasters, worries, disputes, and grievances all harm people; one can only regret and take responsibility, retreat and avoid, because the Day Stem is directly attacked. 'Direction' overcomes 'Spirit,' meaning the palace direction overcomes the Heaven Plate's spirit, which is 'Official Rank' in action: those seeking official positions and salaries will surely achieve success; but if the spirit position is harmed, even if someone recommends them, no one will sincerely promote them, and they will be repeatedly subjected to legal troubles and blamed by the authorities."

方尅將為外賊露，耗材妻妾生災毒，須知人慾出於家，失物因尋復得物。方生神是喜和星，宛轉謀為皆稱情，奴僕盡心忠益主，須知基旺屋更新。方生干是忠孝星，父母君師皆喜忻，印綬擢拔多進益，須知祭祀福祥臻。

The "fang" overcomes the "jiang," indicating that the main house overcomes all the generals, suggesting there are thieves outside showing themselves: wealth is being wasted, and one wife and concubine will bring illness and harm; also, someone in the family has already begun to think about leaving. As for lost items, they will be recovered again because of searching. When "fang" generates "shen," it is the "Harmony Star": all matters requiring careful planning will go smoothly, servants will be loyal and diligent; the foundation of the house is strong, and the house will need to be renovated. When "fang" generates "gan," it is the "Filial Piety and Loyalty Star": parents, superiors, and teachers will be pleased; the person in charge will be promoted, gaining much benefit; also, at this time, worshiping ancestors and deities will bring blessings and auspiciousness.

方生干是壬星得，地載吉祥喜事臨，和合婚姻謀望遂，家庭和氣業更新。上順下生天與慶，外人送物進財應，添丁百事皆和合，立至行人得產興。下順上生出行該，經商得利稱心懷，求官得舉蒙恩擢，喜信家中傳報來。

Now consider the layer where 'Fang' (direction) generates 'Gan' (Heavenly Stem) and receives the 'Ren Star': the vital energy of the earth is auspicious, good fortune arrives, marriages are harmonious, and all endeavors and aspirations are fulfilled. The family is in harmony, and the household business is renewed. When the superior follows the inferior in mutual generation, it is a blessing from heaven: outsiders bring gifts to the door, indicating gain of wealth; a new member is added to the family, and all affairs are harmonious; those who are away will return soon, and the family's property will flourish. When the inferior follows the superior in mutual generation, it is suitable for travel: business ventures will bring profit, and desires will be fulfilled; those seeking official positions will be recommended and promoted; good news will also reach the home.

上順尅時外尅內，外人構詐生謀害，頻爭財破上凌卑，足疾地基多退敗。下順尅尊內尅外，卑幼忤逆官司壞，勾連財失舌唇多，嘔吐病災無父母。干神比是近謀身，不犯親戚不累人，神將比為親屬好，謀為作事托宗親。

When the upper element sequentially overcomes the lower, it indicates external forces overcoming internal ones: outsiders conspire to deceive and plot harm; disputes arise frequently leading to financial loss, elders oppress the younger; illness affects the feet, and property such as land and houses suffer loss. When the lower element sequentially overcomes the upper, it signifies internal forces overcoming external ones: the younger defy the elders, legal troubles occur; entanglements lead to loss of wealth, and there is much verbal conflict; illness affects vomiting, and it also indicates the death of parents. When the 'Heavenly Stem' (干) and 'Spirit' (神) are harmonious, the affairs concern only the immediate surroundings, neither offending relatives nor involving outsiders. When the 'Spirit' (神) and 'General' (将) are harmonious, it signifies good relations among relatives, and matters can be entrusted to relatives for handling.

將方比是為朋友，進退作為朋友成，干戈比為兄弟類，事謀不寔比肩行。全比親屬迭重連，卑逾尊兮邪奪正，上下混向無分別，大凶無吉災刑並。神與干合為官合，士子科場榮擢廷，庸俗訟公官府累，謀望小事多難成。

The term "Jiang" (将) and "Fang" (方) being in a harmonious relationship indicates that the matter should be related to friends, as one's actions in advancing or retreating depend on friends for success. When the Heavenly Stem and Earthly Branch are in harmony, it refers to siblings, indicating that plans are not solid, but rather fellow peers moving together. If all four elements are in harmony, the family relationships become layered and confused, with the younger surpassing the elder, evil overpowering righteousness, and disorder in the hierarchy, which is a great凶 (auspicious) omen, with no good prospects, and calamities and punishments coming together. When "Shen" (神) combines with "Gan" (干), it is called "Guanhe" (官合) (official harmony): scholars should expect success in examinations and gain honor in the court; ordinary people involved in legal matters may be dragged into official troubles, and even minor endeavors are likely to fail.

神與將合為正合，婚姻成就事亨通，又多朋友親隣助，惟有病占秋復冬。將與方合為遙合，遠路來年婚就成，謀事遲成人病仰，以卑動長合相承。干與將合名為格，內外關防遲送迎，方與神合經年事，卑幼干尊事晚成。方與干合人謀己，門中有事就相爭，星奇方位門諸將，吉凶平穩隨時評。

The "Shen" and "Jiang" combine to form "Zhenghe": marriage will succeed, all matters will proceed smoothly, and one will receive help from friends and neighbors. However, this is unfavorable for illness, as the condition will persist until autumn before worsening in winter. When "Jiang" combines with "Fang," it is called "Yaohe": the matter concerns distant places, marriage will be completed the following year, affairs will be delayed, and the sick person will be unable to move, lying on their back. Matters will be initiated by the younger generation and accepted by the elders. When "Gan" combines with "Jiang," it is called "Ge": there will be obstacles and vigilance both inside and outside, and all matters of receiving and sending will be delayed. When "Fang" combines with "Shen," the matter will take years to resolve, with the younger generation offending the elders, and the matter will only be settled later. When "Fang" combines with "Gan," it indicates that others are scheming against oneself, and there will be disputes within the household. In summary, the Three Marvels, the Nine Palace directions, the Eight Doors, and the various generals must be evaluated according to the specific situation at any given time; one should not rely on fixed interpretations.

同朋為旺我生相，休是財官囚鬼將，死為父母分輕重，有氣大凶無小恙，大吉星旺固勝小，無氣不如小星暢，吉宿若逢時旺相，萬擧萬全功業尚，管甚身相竝定命，諸家不論惡星將，官符太歲盡歸承，壓煞擢凶靈顯真。

When determining the strength and decline, one must refer to the Five Phases and their relationships of generation and overcoming. Those of the same type as me are called "prosperous," what I generate is called "strong," what generates me is called "rest," and this position falls under wealth and officialdom. What I overcome is called "captured," and what overcomes me is called "death," from which the ghosts and generals are distinguished. The "death" position falling under parents must be considered in terms of severity. If Inauspicious Spirit have vitality, they become great calamities; if they lack vitality, they are only minor troubles. A great auspicious star when prosperous surpasses a minor auspicious star; but if an auspicious star lacks vitality, it is actually less effective than a minor star. If an auspicious dwelling is exactly in its prosperous and strong phase, then everything will be successful and achievements can be expected. At this stage, there is no need to consider the compatibility of one's true birth and body palace, nor should one take into account the evil stars and凶将 that each family dislikes. Even great evils like "official symbol" and "great age" must submit; only when one can subdue凶煞 and command凶神 to serve one's purpose will the effectiveness truly manifest.

作著流財財便發，作著空亡空裡興，若值休囚並廢棄，勸君不必進前升，愚今推演局卦數，變易隨時見道流，值符為綱使為目，詳演西山數人周，門為外卦宮為內，值使宰時正卦遊，飛爻出現目今斷，伏爻藏隱詳後頭。

When the layout is used in the position of 'flowing wealth', wealth will immediately come into motion; if it is in the position of 'void', prosperity can still be seen in emptiness. If it encounters the atmosphere of weakness and confinement, then I advise you not to proceed further. The author humbly says: now I deduce the numerical principles of the layout and the hexagram, which change constantly, and in this way the great path becomes evident. Taking 'chief symbol' as the main thread and 'duty gate' as the detail: the nine stars under the chief symbol are the main framework, and the eight gates under the duty gate are the details. This entire process is based on the mathematical tradition of the Western Mountain Master, elaborated thoroughly. The eight gates correspond to the outer hexagram, and the nine palaces correspond to the inner hexagram; the 'duty gate' governs the time, and the main hexagram is thus derived. Flying lines are revealed externally, and they judge current affairs; hidden lines are concealed below, and they need to be examined later.

反卦先天相對取，彼方之向敵占留，互察未來後代事，用占旺相與休囚，用爻被傷尋生救，絕處逢生一樣搜，二卷分明推斷類，請君一一熟詳求，泊宮本命六儀裡，甲子行年本命頭，本命宮中起甲子，陰陽逆順一般周。

The reverse trigram should be taken according to the relative positions of the Earlier Heaven Trigrams, to observe the movement and presence or absence of the opponent. The mutual trigram is used to examine matters concerning the future and descendants. When using a hexagram, one should determine whether it is prosperous and strong or weak and confined. If the line is harmed or attacked, one should seek the deity that generates and supports it; if it is in a state of decline but encounters support, the same method applies. These two chapters clearly categorize various types of divination, so readers should thoroughly study and understand each point. A person's native destiny falls within the Six Instruments. Starting from Jiazi, the year of birth is calculated, with the native destiny as the starting point. In the native destiny palace, Jiazi is used as the beginning. For Yang Dun, it proceeds in a clockwise direction, while for Yin Dun, it proceeds counterclockwise, circulating through the nine palaces.

命與行年隨宮斷，便知情性興亡籌，三易玩占周易主，啟蒙占法變之搜，參伍研幾惟在己，極深達用至誠求，若能念念時存此，方可循循達上俢。此篇歌訣是以奇門而演周易之卦也。

When one's destiny and the year of movement fall into a particular palace, one should follow the principles of that palace for divination. In this way, a person's nature and the rise and fall of family fortune can be calculated. Among the three Yis, the "Lian Shan," "Gui Zang," and "Zhou Yi," the "Zhou Yi" is still the main focus. The variation in divination methods should be sought in books like Zhu Xi's "Yi Xue Ming Liu." The phrase "three variations and profound inquiry into the subtle" lies entirely in one's own effort. To achieve deep understanding and practical application, one must sincerely seek truth. If one constantly remembers and maintains this sincere heart, one can gradually progress and reach the highest level of cultivation. The above verse uses the principles of the Qi Men to deduce the hexagrams and lines of the "Zhou Yi."

奇門玄妙九宮邊。即邊九掌訣也。遁至奇儀順逆傳。陽遁順布六儀，甲子戊、甲戌己、甲申庚、甲午辛、甲辰壬、甲寅癸，逆布三奇，星奇丁、月奇丙、日奇乙。陰遁逆布六儀順布三奇也。宮局星門隨甲換。假如陽遁二局，就在邊九宮坤二上起，甲子至某時止，甲旬符頭落在何宮？就將此宮星門二處，星為值符，門為值使也。

The诀 says, "The mystery of the Qianmen lies on the nine palaces around the palm," referring to the mnemonic "edge nine palaces" where the nine palaces are arranged around the palm and calculated with finger joints. "The retreat of the six instruments follows the order of the three marvels" means that the six instruments and three marvels are arranged in two ways, either in order or reverse. In Yang Dun, the six instruments are arranged in order, with Jiazi hidden in Wu, Jiaxu hidden in Ji, Jiashen hidden in Geng, Jiawu hidden in Xin, Jiachen hidden in Ren, and Jiayin hidden in Gui. The three marvels are arranged in reverse order, starting with the star marvel Ding, then the moon marvel Bing, and the day marvel Yi. In Yin Dun, the six instruments are arranged in reverse and the three marvels in order. "The palace, domain, nine stars, and eight gates change with the change of the Jia cycle" means that the palace, domain, nine stars, and eight gates all change according to the Jia cycle. For example, in Yang Dun two domains, start from the second palace of the坤 in the edge nine palaces with Jiazi, count continuously until the time of the event, and determine which palace the Jia cycle head falls on in that ten-day period. Then take the nine star and eight gate of that palace, the star is called "value symbol" and the gate is called "duty gate."

日時須遁五子元。甲己還加甲，乙庚丙作初，丙辛生戊子，丁壬庚子居，戊癸何方落，壬子是真途。先將甲旬求符使。即前甲旬落在宮，星符、門使也。次覓時辰幾宮安。本時落宮在何宮，就以值門加之為使。

"The day and hour must follow the five rats' method" refers to the "five rats' method" for determining the hour stem based on the day stem. On Jia day and Ji day, the hour starts from Jiazi; on Yi day and Geng day, it starts from Bingzi; on Bing day and Xin day, it starts from Wuzi; on Ding day and Ren day, it starts from Gengzi; and on Wu day and Gui day, it starts from Renzi. This is the correct method. "First determine the symbol and gate of the first jia period" means first use the previous method to find where the symbol head falls in the first jia period, the nine stars in that palace are the "chief symbol," and the eight gates in that palace are the "duty gate." "Then find the palace where the hour falls" means next determine which palace the hour falls into, and add the duty gate to that palace to form the gate used for that hour.

再看時干幾宮落。假如以甲子至某甲符頭，於邊九宮上算至甲宮止，所餘者就是奇也。陽遁丙丁乙，陰遁乙丙丁，從上一宮甲子起戊、己、庚、辛、壬、癸，看本時干落於何宮，即值符在此也。乙丙丁所在亦然。

When checking which palace the heavenly stem of the hour falls into, one should determine the palace where the heavenly stem of the hour is located. The method is: starting from Jiazi, count until reaching the beginning of the current ten-day cycle (shi) and the head of the cycle. Then, on the palm, count through the nine palaces sequentially until reaching the palace where Jia is located. The palace not occupied by the Six Instruments is where the Three Marvels are located. In Yang Dun, the remaining palace is arranged in the order of Bing, Ding, and Yi. In Yin Dun, the order is Yi, Bing, and Ding. Then, starting from the palace where Jiazi begins, sequentially place the Six Instruments: Wu, Ji, Geng, Xin, Ren, and Gui. The palace where the heavenly stem of the hour falls is where the "Chief Symbol" is located. The palaces where Yi, Bing, and Ding (the Three Marvels) are located are also determined in this way.

宮數星門記的端。須記明宮、星、門便成局矣。八卦有定位，雖遇陰陽二遁亦不飛動，九星亦有定宮，須隨值符而飛者，看某局上起子至某甲符頭，即分星，又數至某時，即為門也，如甲子上起戊，至時干上之類也。

"The principle of 'remembering the number of the palace, the nine stars, and the eight gates' requires that the number of the palace, the nine stars, and the eight gates be remembered accurately and clearly, and then the layout of the chart is established. Each of the eight trigrams has a fixed position; even when divided into Yang Dun or Yin Dun, the positions of the trigrams do not change. The nine stars originally have fixed positions in the palaces, but they must move together with the 'chief symbol'. The specific method is: starting from the Zi hour, count to the beginning of the current Jiazi cycle, and use this to determine the nine stars. Then count further to the hour of the event, which determines the eight gates. For example, starting from the palace of Jiazi, count to the palace of Wu, which is the meaning of this."

便將符使九宮飛。於掌上飛九宮方，知前奇門吉凶下落。休到二宮從二起。如陽遁二局甲子日乙丑時，休門飛到坤二宮即住，便為值使門也。任駐三宮在三起。任從三宮，即符，即三宮也。星奇門合是為奇。九星奇門俱要合，方可用也。八門干支相加地。八門支干加地盤，俱要相生方用。生尅休旺吉凶稽。以休旺墓尅而推吉凶。此是神仙秘密訣，頗得千金不授伊。

"By flying the chief symbol and duty gate through the nine palaces," refers to moving the chief symbol and duty gate in order through the nine palaces on the palm; after flying through once, the favorable and unfavorable positions of the qimen (military astrology) become clear. "Resting the rest at the second palace starting from the second" means that for a yang dun (yang movement) second layout on a Jiazi day and Yichou hour, the xiu men (resting gate) stops at the kun second palace, and this xiu men is the "duty gate" of the current hour. "The tian ren star stays at the third palace starting from the third" means that the tian ren star stays at the zhen third palace, and the chief symbol starts counting from the third palace. "Stars, marvels, and gates combined are considered as marvels" means that the nine stars, three marvels, and eight gates must all be compatible for the layout to be usable. "The eight gates and their heavenly stems and earthly branches are added to the earth plate" means that the eight gates along with their associated heavenly stems and earthly branches are added to the earth plate, and they should be mutually generating for it to be favorable. "Judging good and bad based on rest, strength, burial, and being overcome" refers to determining good or bad fortune based on the states of rest, strength, burial, and being overcome. This is a secret formula of the immortals, and even if it were worth a thousand gold pieces, it would not be easily passed on to others.

二○ 七○ 六○，九○ 五○ 一○，四○ 三○ 八○。

This is the layout diagram for the Flying Nine Palaces on the palm. The circle represents a joint on the palm. The top row, from left to right, is the Second Palace, Seventh Palace, and Sixth Palace. The middle row is the Ninth Palace, Fifth Palace, and First Palace. The bottom row is the Fourth Palace, Third Palace, and Eighth Palace. When performing the calculation, one follows this order to rotate the palaces on the palm, which is the method referred to as "simply moving the symbol through the nine palaces." It differs from the conventional arrangement of the Luo Writing, "nine on top, one below, three on the left, seven on the right." This is a special arrangement used specifically in palm divination. One must memorize it to avoid making mistakes in the palace positions.

野馬跳澗走，逢寅數豬狗，一局過一宮，不用亥子丑。兌七（申）艮八（酉）離九（戌）不用（亥）；干六（未）不用（子）；中五（午）不用（丑）；巽四（巳）震三（辰）坤二（卯）坎一（寅）。

This is the "Border Nine Palaces" palm diagram. The mnemonic says "wild horse jumps over the stream," meaning when calculating, the fingers should jump over the palm and move along the edges; "when encountering寅, count pig and dog," meaning when reaching the寅 position, count the亥 (pig) and戌 (dog) branches as well; "one move passes one palace," meaning each time a new move is made, move to the next palace; "do not use亥, 子, and 丑," meaning the positions of亥, 子, and 丑 are left empty and not used. The arrangement in the diagram is: 兑 seven palace pairs with 申, 艮 eight palace pairs with 酉, 离 nine palace pairs with 戌, and the亥 position is left unused; 乾 six palace pairs with 未, and the子 position is unused; 中 five palace pairs with 午, and the丑 position is unused; 巽 four palace pairs with 巳, 震 three palace pairs with 辰, 坤 two palace pairs with 卯, and 坎 one palace pairs with 寅. When starting the calculation, follow this palm position order to rotate.

閏奇自有玄妙訣。以時置閏。神仙不肯說分明。冬夏二至前起閏，凡一月節氣以三十日零五時二刻為準，以三十日分六局，以餘五時二刻置閏，遇芒種、大雪超過九日便當置閏，大概五日一元，一日十二時也。

"The闰奇 has its own mysterious诀" means that the method of intercalation in the Qimen system has its own refined formula, which is "to intercalate by time"—using the extra remaining hours in a month to place the intercalary局. "The immortals do not explain clearly" means that previous generations kept their secrets and did not fully disclose them. In fact, the rule is as follows: intercalation should be set before the Winter Solstice and Summer Solstice. A month's solar term is based on thirty days and five hours and two moments. The full thirty days are divided into six局 (each five days), and the remaining five hours and two moments are used for intercalation. If the symbol head exceeds the solar term by more than nine days during the Grain in Ear or Great Snow solar terms, intercalation should be applied. Generally speaking, five days make one yuan, and one day consists of twelve hours.

甲己二字號符頭。此甲己乃至要之訣也。置閏以甲己二字為主，假如甲己之符先到，謂之超；甲己之符未到，謂之接；甲己與節同到，謂之正授。子午卯酉上局設。子午卯酉為上局也。寅申巳亥中局求，辰戌丑未下局截。節通符，符遇節。符，即甲己符頭；節，即節氣也。萬兩黃金不輕說，節前遇符便是超，節後遇符便是接。超神接氣若能明，便是三山雲外客。

"The 'Jia Ji two day stems are the head of the symbol' refers to the days with the day stem Jia or Ji being called 'symbol head,' which is the most important line of oral transmission. Intercalation is entirely based on the characters Jia and Ji: if the Jia Ji symbol head arrives before the solar term, it is called 'exceeding the god'; if the symbol head has not arrived but the solar term has already come, it is called 'receiving the breath'; if the symbol head and the solar term arrive on the same day, it is called 'correct transmission.' 'The upper division is set on Zi, Wu, Mao, You' means that if the day of the symbol head has the earthly branch Zi, Wu, Mao, or You, the upper division is used; if the earthly branch is Yin, Shen, Si, or Hai, the middle division is used; if the earthly branch is Chen, Xu, Chou, or Wei, the lower division is used. In the phrase 'the festival connects with the symbol, and the symbol meets the festival,' the 'symbol' refers to the Jia Ji symbol head, and the 'festival' refers to the solar term. This passage is worth ten thousand taels of silver and is not easily revealed: if the symbol head arrives before the solar term, it is called 'exceeding'; if the symbol head arrives after the solar term, it is called 'receiving.' Understanding these two concepts of 'exceeding' and 'receiving' makes one a high-ranking master beyond the mountains."

經曰：“若有所用，百事皆向六甲所在之方，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”。甲子旬神名“王文卿”，登壇、拜將令、領授兵符者，元帥運籌命起兵，發儲糧者，皆向其方呼其神之名，而行六十步左轉入太陰中，則發握如神。

The Dun Jia Classic says: Whenever there is any action, all matters should be directed towards the direction of the "Six Jia." One should call out the name of the Jia deity of that particular ten-day period and walk forward sixty steps, then turn left and enter the palace governed by "Tai Yin." Additionally, "Six Ding" is also called Tai Yin. Using this direction to meet a nobleman will surely bring joy; using it in battle will surely lead to victory. The deity of the Jiazi period is named "Wang Wenqing." In cases such as ascending the altar to appoint a general, issuing military orders, receiving a military token, the commander-in-chief planning strategies, giving orders to mobilize troops, or distributing stored provisions, the supreme commander should face the direction of Jiazi, call out the name "Wang Wenqing," walk sixty steps, then turn left and enter the palace governed by Tai Yin. In this way, all plans and actions will be as if aided by divine forces.

甲戌旬神名“徐何”，利通伐山林、平治道途路、分決河道，得於自然，開路無損，皆向其方呼其神之名，行六十步左轉入太陰中，則得所願道路自通。甲申旬首名“蓋新”，若入山畋獵、捕捉虎狼蟲獸，皆向其方呼其神之名，而行六十步左轉入太陰中，蟲獸自然不動。

The deity for the Jiaxu decade is named "Xu He": it is favorable for clearing paths, cutting down forests, repairing roads, and diverting rivers. These activities align with natural order and will not cause damage. When performing such tasks, one should face the direction of Jiaxu and call out the name "Xu He," walk sixty steps, then turn left into the Taiyin Palace, and the path will naturally become clear. The deity for the Jiashen decade is named "Gai Xin": if one wishes to enter the mountains for hunting or trapping tigers, wolves, and other wild animals, one should face the direction of Jiashen and call out the name "Gai Xin," walk sixty steps, then turn left into the Taiyin Palace, and the beasts will remain still, allowing them to be captured easily.

甲午旬神名“靈光”，若安營、置陣、巡狩、戰鬪，向其方呼其神之名，行六十步左轉入太陰中，則必勝。甲辰旬神名“含章”，若求官、拜將、臨民、赴任，皆向其方呼其神之名，行六十步左轉入太陰中，則為官不敗悔。甲寅旬神名“監兵”，若揚兵、振武、教陣、蕩寇、行軍、征伐不道，皆向其方呼其神之名，行六十步左轉入太陰中，出行、安邊，賊自然不起。

The divine name for the Jiawu decade is "Lingguang": whenever setting up camps, arranging formations, patrolling for hunting, or engaging in battle, one should face the direction of Jiawu and call out the name "Lingguang." After walking sixty steps, turn left into the Taiyin Palace, and victory will surely be achieved. The divine name for the Jiachen decade is "Hanzhang": whenever seeking official positions, accepting military commands, governing the people, or going to take office, one should face the direction of Jiachen and call out the name "Hanzhang." After walking sixty steps, turn left into the Taiyin Palace, and one will not fail in official duties or bring regret. The divine name for the Jiayin decade is "Jianbing": whenever displaying military strength, boosting military preparedness, teaching formations, sweeping out bandits, marching out for campaigns, or attacking tyrants, one should face the direction of Jiayin and call out the name "Jianbing." After walking sixty steps, turn left into the Taiyin Palace, and thus, when traveling abroad or stabilizing the borders, bandits will naturally not start any disturbances.

以上六甲管轄，五行尊神，體統好靜，行事之時，書相制之字則吉。蓋六甲內管五行，而動靜無方，其五行而舍勝，有相生相尅之道，左手象天，右手法地，神靈好靜，故書五行相制，運化之道，無不兼該。若欲出兵，大將左手中用朱書“強”字，將手捏住，行六十步左轉入太陰，能欺弱制勝之道也。

The six at the top of the Six甲 each have their own domain, and they are all revered deities among the Five Phases. Their nature is inherently quiet and peaceful. When they act, if one writes a character that can control the corresponding element on the palm of the hand, it will bring good fortune. This is because the Six甲 internally govern the Five Phases, and their movements and stillness have no fixed direction. The Five Phases constantly replace and overcome each other, following the principles of mutual generation and mutual restriction. Since the left hand symbolizes heaven and the right hand symbolizes earth, and spirits prefer quietness, writing a character that represents the controlling relationship among the Five Phases encompasses the principles of transformation. For example, if one is about to go to war, the commander can write the character 「strong」 with cinnabar on the palm of his left hand, then grasp his hand tightly and walk forward sixty steps before turning left into the Taiyin Palace. This is the way to overpower the weak and achieve victory.

若見貴人、求官，及二千石令長，左手中書“天”字。若商賈、興販、和結交友、嫁娶、立契，則書“和”字。若入山、捕獵、畋獵，則書“獅”字。若部工居眾，則書“強”字。若過河、治水，則書“土”字或“戊”字。若波浪騰聲，舟楫將溺，尤忌八風、觸水龍、招搖、咸池之日，宜書“戊”字。若遊山、入道，則書“龍”字，龍不敢動。值符臨其方，前行六十步左轉入太陰中，得此者天道亨，此五行制勝之妙用也。

If one goes to visit a nobleman, seeks an official post, or visits a county magistrate or county chief who receives a salary of two thousand stones, write the character 「天」 on the left palm. If one engages in business, trades goods, makes friends, gets married, or signs a contract, write the character 「和」. If one goes into the mountains to hunt or hunts in the fields, write the character 「狮」. If one leads laborers or is in the midst of people, write the character 「强」. If one crosses a river or manages water control, write the character 「土」 or 「戊」. If one encounters turbulent winds and waves, and the boat is about to capsize, especially avoid the 「八风」 and days that offend the water dragon, 「招摇」 and 「咸池」, which are ominous days. In such cases, write the character 「戊」. If one travels in the mountains or seeks spiritual guidance, write the character 「龙」, and the dragon spirit will not stir. After writing, proceed forward sixty steps and turn left to enter the Tai Yin Palace when the 「值符」 is present in that direction. Doing so ensures harmony with the heavens — this is the subtle application of the Five Phases controlling each other.

凡出行者，於其所向之方，呼其神之字，而行六十步左轉入太陰，陽遁值前二為太陰中，陰遁值後二為太陰中。又六丁亦為太陰，呼其神字，謂所用之時，天盤上所得星之字。天蓬字子禽，天芮字子成，天沖字子翹，天輔字子卿，天禽字子公，天柱字子申，天任字子韋，天英字子威。

Whenever going on a long journey, one should face the direction they are heading, and call out the name of the deity associated with that direction. Then walk sixty steps and turn left to enter the 'Tai Yin' palace. In Yang Dun, the second palace before the Chief Symbol is considered the Tai Yin palace. In Yin Dun, the second palace after the Chief Symbol is considered the Tai Yin palace. Additionally, the 'Liudinh' also counts as Tai Yin. Calling out the deity's name refers to using the hour of the day to select the name of the nine stars from the Heaven Plate. The names of the nine stars are: Tianpeng is named Zi Qin, Tianrui is named Zi Cheng, Tianchong is named Zi Qiao, Tianfu is named Zi Qing, Tianqin is named Zi Gong, Tianzhu is named Zi Shen, Tianren is named Zi Wei, Tianying is named Zi Wei.

假如冬至上元陽遁之局，甲己之日平旦丙寅時，此時六丙在八宮，以天上甲子戊天蓬加八宮，欲出東北者，呼其神字曰子禽，行六十步入太陰中，此時回二太陰臨四宮（按九宮排法當在坎一宮），即左向入東南之類。

For example: On the first day of the winter solstice, using the Yang Dun arrangement, if it is the time of day known as Bingyin, which occurs on a Jia or Ji day, then the "six Bing" are located in the Gen palace. At this time, the Tianpeng star, led by the Jiazi戊 on the Heaven Plate, is added to the eighth palace. If one wishes to travel in the northeast direction, they should verbally call out the name of Tianpeng, "Ziqin," and walk sixty steps into the Taiyin palace. At this point, retreat two palaces, so Taiyin is located in the Xun palace (note: according to the nine palace arrangement, this should actually be the Kan palace), and then turn left towards the southeast direction—other situations are handled in a similar manner.

甲為天福，神王文卿；乙為天德，神龍文卿；丙為天威，神杜唐仲卿；丁為玉女、天女，神季遊田；戊為天武，神司馬羊；己為明堂，神紀遊卿；庚為天刑，神鄒元遊陽、郭陽之；辛為天庭，神高子強；壬為天牢，神王祿卿；癸為天獄，神爰強、爰子光。

When going out or engaging in activities, one should refer to the Heavenly Stem corresponding to the current hour in the twelve Earthly Branches and call the name of the deity associated with that stem. Each Heavenly Stem has a specific title and deity name: Jia is called "Heavenly Blessing," and its deity is Wang Wenqing; Yi is called "Heavenly Virtue," and its deity is Long Wenqing; Bing is called "Heavenly Authority," and its deity is Du Tangzhongqing; Ding is called "Jade Maiden," also known as "Heavenly Maiden," and its deity is Ji You Tian; Wu is called "Heavenly Martial," and its deity is Si Ma Yang; Ji is called "Bright Hall," and its deity is Ji You Qing; Geng is called "Heavenly Punishment," and its deity is Zou Yuanyouyang, or alternatively Guo Yangzhi; Xin is called "Heavenly Court," and its deity is Gao Zi Qiang; Ren is called "Heavenly Prison," and its deity is Wang Lü Qing; Gui is called "Heavenly Jail," and its deity is Yuan Qiang, or alternatively Yuan Zi Guang.

甲子旬陰神丁卯，兔首人身名孔林族，字文伯；甲戌旬陰神丁丑，牛首人身名梁邱叔，一作梁邱，或作梁邱仲，未知孰是；甲申旬陰神丁亥，豬首人身名陸城，字文公，一作陸成；甲午旬陰神丁酉，雞首人身，費揚，字文通，一作貴揚；甲辰旬陰神丁未，羊頭人身名王屈奇，字文卿；甲寅旬陰神丁巳，蛇首人身名許咸池，字巨卿。

Each of the six Jia (Heavenly Stems) is paired with a "Yin Shen" (shadow spirit) for each ten-day period, which corresponds to the hidden Ding Qi (odd spirit) of that period. The Yin Shen of the Jiazi (Jia Stem and Zi Branch) period is Dingmao, with a rabbit head and human body, named Konglin Zhu, with the courtesy name Wenbo. The Yin Shen of the Jiaxu period is Dingchou, with a bull head and human body, named Liangqiu Shu, also written as Liangqiu or Liangqiu Zhong, but it is unclear which is correct. The Yin Shen of the Jiashen period is Dinghai, with a pig head and human body, named Lu Cheng, with the courtesy name Wengong, also written as Lu Cheng. The Yin Shen of the Jiawu period is Dingyou, with a chicken head and human body, named Fei Yang, with the courtesy name Wentong, also written as Guiyang. The Yin Shen of the Jiachen period is Dingwei, with a sheep head and human body, named Wang Quqi, with the courtesy name Wenqing. The Yin Shen of the Jiayin period is Dingsi, with a snake head and human body, named Xu Xianchi, with the courtesy name Jüqing. When invoking the spirits, the names should be called in this order.

甲子旬門名徐儀，戶名公孫齊，解衣去吉；甲戌旬門名天可，戶名徐可，仰天大呼吉；甲申旬門名司馬光，戶名石戰，解衣去吉；甲午旬門名石家，戶名子可，解衣振迅而去吉；甲辰旬門名公孫錯，戶名司馬勝，解髮更結而去吉；甲寅旬門名公孫光，戶名司馬強，解帶而去吉。

Dun Jia is practiced over a period of six decades, each with its own name for the "door god" and "house god." When going out to fight, one must call upon these names and perform a specific action. For the Jiazi decade, the door god is Xu Yi and the house god is Gong Sun Qi; one should unfasten the collar and leave as a good omen. For the Jiaxu decade, the door god is Tian Ke and the house god is Xu Ke; one should look up to the sky and shout loudly as a good omen. For the Jiashen decade, the door god is Sima Guang and the house god is Shi Zhan; one should unfasten the collar and leave as a good omen. For the Jiawu decade, the door god is Shi Jia and the house god is Zi Ke; one should unfasten the collar, shake off one's spirit, and leave as a good omen. For the Jiachen decade, the door god is Gong Sun Cuo and the house god is Sima Sheng; one should undo one's hair, re-braid it, and then leave as a good omen. For the Jiayin decade, the door god is Gong Sun Guang and the house god is Sima Qiang; one should unfasten the waistband and leave as a good omen.

大將出入及行兵，無問多少，往止之方必有法度也。以六為法，大將列士卒左旋入太陰中，呼門戶神名。咒曰：“某甲有急，請神佐我佑我，匿我藏我，毋使敵傷我，覆我蓋我，五兵推折，毋令至我，當我者死，視我者亡，使敵人冥冥，默默視我，迷惑為我，亂其魂魄，使敵人不敢起”。唸咒訖，令士卒左旋直去，勿反顧，藏於六癸之下。如甲子六癸在酉之類，餘仿此。

The general's movements in and out of the camp and military operations, regardless of the number of soldiers and horses, must follow a definite method for both advancing and stopping. The method is based on the number six. When the general has arranged the soldiers properly, he should turn left and enter the Taiyin palace, calling out the names of the door god and household god, and reciting a spell: "某某 is in urgent trouble, please assist me and protect me, hide me so that enemies do not harm me; cover me and shield me, so that all weapons such as swords, spears, and halberds break and do not fall upon me. Those who block me will die, those who watch me will perish; let the enemy be confused and dazed, silently looking at me, and be deceived by me, disturbing their spirits so that they dare not attack." After reciting the spell, the soldiers are ordered to turn left and proceed straight ahead, not looking back, and hide beneath the direction of "Liu Gui." For example, in the Jiazi decade, the position of Liu Gui is in the You direction, so they hide in the You direction; similarly, other decades follow the same pattern.

經曰：“為上將者，禦敵須作六甲陰符法，令敵人身誅”。故曰：“寧與人千金，不教人六甲之陰，天地之間，此道最靈，藏之金匱，貴之於心，不傳非人，慎勿輕洩。盜視者盲，盜讀者疫。若作六甲陰符，必須至誠齋戒以邀天福，稍有汙犯便不潔矣，安望靈驗”。

The Dun Jia Classic says: The person in command must practice the method of "Six Jia Yin Fu" in order to resist the enemy, so that the enemy will be destroyed by themselves. Therefore, it also says: It is better to give someone a thousand taels of silver than to teach the method of the Six Jia Yin Shen to another person. In the world, this art is the most effective, and it should be kept in the Golden Chest and cherished in the heart. It should not be transmitted to those who are not worthy, and must never be easily revealed. Those who steal to look at this method will lose their eyesight, and those who steal to read this method will contract an epidemic. If one wishes to create the Six Jia Yin Fu, he must fast with sincere heart to seek the blessing of heaven. If there is any impurity or offense, the symbol will not be pure, and how can it be effective?

凡作符者，當於月蝕之時，伐桐木及杜荊等木，陰枝或栢心亦可。悉長九寸，廣二寸，厚三分，用雌黃塗之作像，並書其名於像下。（即丁卯陰神孔林族等之像及名）畫符之後，絳錦為囊盛之，大將自隨身佩之，用兵時便取本旬陰神之符於囊外以指敵人，敵人自散，不敢交兵也。

In making the Yin Fu, one should choose the time of a lunar eclipse, and cut down mulberry wood or Du Jing type of timber, taking the branches from the shaded side. The heartwood of the cypress tree can also be used. The wooden tablets should all be made nine inches long, two inches wide, and three parts thick. Use cinnabar to draw the image of the deity on them, and write the name of the deity below the image—the image and name drawn and written are those of the six Yin deities mentioned earlier, namely Dingmao Yin Shen Konglin clan. After the符 is completed, wrap it in a red silk bag and have the commander carry it with him. When going to battle, take the符 of the Yin deity of the current ten-day period, point at the enemy through the bag, and the enemy will naturally scatter and dare not fight against us.

凡取木時必先齋戒，取酒一升、鹿脯三斤、鹽一盞，祝而祭之，白茆為席，北向再拜。祝於杜荊之前，百鬼之神，與子俱遊，變化其身，以子所指，莫不服者，謹奉清酌、美脯及鹽等物，願歆饗之”。咒訖再拜，凡三咒畢，乃伐取木，勿令汙穢，亦勿近穢之物及婦人、雞犬見之。

When taking the symbolic wood, one must first perform purification and fasting, preparing one liter of wine, three jin of dried deer meat, and a small cup of salt. While reciting the incantation, one should also perform worship. Use white reed grass to make a seat, face north, and bow twice. The incantation should be recited in front of the Du Jing tree, with the words: All spirits and deities, accompanying you in your wanderings, capable of transforming themselves; wherever you point, there is no one who will not submit. Now I respectfully offer clear wine, delicious dried meat, and salt, hoping the deities will partake. After finishing the incantation, bow twice again, repeating the incantation three times in total, then proceed to cut the wood. When cutting the wood, avoid any contamination or proximity to unclean things, and ensure that women and chickens and dogs do not see the act.

凡受持之法，齋戒五日，蘭湯沐浴，潔食淨飯，毋食五辛之物，及書畫畢，於六甲之日夜半，醮之於方壇之上，為法壇一丈二尺，外浮土十二丈，開十二辰門，以竹為纂，長三尺或九尺，隨地方列之於四向，將六陰之符置壇上，依六位放，以五色繪彩各三尺五寸，上安酒三杯、脯二觔、鹽一盞，白茆為席，北向而跪，呼四方支辰神名，及六甲六陰神名，並門戶神名而祭之。

The ritual for holding this talisman is: first, observe a five-day fast, take a bath with fragrant water, and eat only clean vegetarian food, avoiding the five pungent herbs such as garlic and leeks. Once the talisman image is completed, perform the ceremony at midnight on a day when the heavenly stem is Jia. Set up a square altar measuring one zhang two chi on each side. Outside the altar, build a mound of soil twelve zhang high, and carve twelve gates corresponding to the twelve earthly branches. Make flagpoles from bamboo, three or nine chi long, and arrange them in the four directions according to the terrain. Bring the six Yin talismans onto the altar and place them in the six directions. Then spread five-colored silk cloth three chi five cun long on the altar, and place three cups of wine, two pounds of dried meat, and one measure of salt on it. Lay white reed grass as a mat, kneel facing north, and call out the names of the four directional earthly branches, the six Jia and six Yin deities, as well as the names of the door and household gods, one by one, and offer them worship.

假如甲子陰在丁卯，正東再拜，呼其神而祝之，以絳棉為囊盛陰符常隨身，則百鬼不敢侵，以陰符指敵，則敵人自滅。如倉猝無壇，但於庭中或野外畫地為壇亦可矣。

For example, in the Jiazi decade, the yin spirit is Dingmao. Since Mao is located in the direction of Due East, one should bow twice towards the east and verbally invoke the name of this yin spirit, offering prayers to it. After the ritual, one should sew a red silk bag to contain the yin symbol, carrying it frequently on one's person; thus, various ghosts and malevolent spirits will not dare to harass. When facing an enemy in battle, one can point the yin symbol at the enemy, causing them to disperse and collapse. If circumstances are urgent and there is no time to build an altar, one may simply draw a circle on the ground in the courtyard or an open area outdoors to serve as the altar, and perform this ritual as well.

《步斗經》曰：“夫步斗可以通神，當於夜半居星光下，立場畫地作北斗七星，中間相去三尺，天蓬從天罡起，隨次第布之，居魁前逆布訖，正立天英而歌斗咒，誦至天英，必先舉左足，並誦咒，以次依輕步之，左右更徧履之，如後法為之百日，則與神人自然感通。秘之勿洩，非人者，殃墮九祖，盜視者，其目必瞽也”。

The "Step Star Classic" says: By stepping on the Big Dipper, one can communicate with the divine. One should choose a place at midnight under the stars, draw the figure of the seven stars of the Big Dipper on the ground, with each star three feet apart. The nine stars are arranged starting from the "Heavenly Gang" position with the Greedy Wolf Star, then arranged in order; when reaching before the Dipper's handle, they are arranged in reverse order, and finally stand upright at the position of the Right Assistant Star. Then chant the incantation for stepping on the stars. When chanting the line about the Right Assistant Star, one must first lift the left foot, and step lightly on each star position while chanting the incantation, alternating left and right feet, stepping on all seven stars. Practicing this method as described for one hundred days will naturally allow communication with the divine. This method must be kept secret and not disclosed; if passed on to an unqualified person, calamity will affect nine generations of ancestors; anyone who secretly looks at this method will surely lose their eyesight.

咒曰：“斗要妙兮十二神，承光明兮元武陳，氣髣髴兮如浮雲，七變動兮上應天，知變化兮有吉凶，入斗宿兮過天關，合律呂兮治甲乙，履天英兮度天任，清冷淵兮可陸沉，住天柱兮擁天心，從此度兮登天禽，依天輔兮望天沖，入天芮兮出天蓬，斗道通兮剛柔濟，添福祿兮流後世，出冥明兮千萬歲，急急如律令”。

The incantation recited is as follows: The central pivot of the Big Dipper is refined and subtle, governing the twelve divine spirits of the hours; it receives the radiance of the stars, and the image of the Black Tortoise follows and is arranged. The star energy is misty, like floating clouds; the seven stars change, corresponding to the heavenly timing. Understanding this change, one can discern fortune and misfortune; entering the Dipper mansion, one crosses through the "Heavenly Pass." In harmony with the musical scales, one regulates the energies of Jia and Yi; stepping on Tianying, one crosses over Tianren. The deep, cold abyss is immeasurable, where one can hide; standing at Tianzhu, one guards the heavenly center. From here, one crosses over to Tianqin; leaning on Tianfu, one looks afar at Tianchong; entering Tianrui, one exits Tianpeng. The path of the Dipper is now open; the soft and the strong are in balance; adding blessings and longevity, they are passed down through generations; from the darkness to the light, one lives for ten thousand years. So be it, as per the command of the law.

凡有事出門，呼本旬玉女名，如甲子旬陰在丁卯，從丁卯而出，咒曰：“丁卯玉女，護我佑我，毋令傷我，視我者瞽，聽我者反受其殃”。咒畢行去，慎勿反顧，其神隨護，大獲其德。如甲戌旬頭則呼丁丑玉女，咒之如前，餘仿此。

Whenever one has an affair and needs to go out, one should call the name of the "Yünu" (Lady Jade) of the current ten-day period. For example, if the ten-day period begins with Jiazi, the hidden spirit is Dingmao, so one should leave from the direction where Dingmao is located, and recite the incantation: "Dingmao Yünu, protect me and safeguard me, do not let anyone harm me; whoever looks at me shall become blind, and whoever listens in on me shall suffer misfortune in return." After reciting the incantation, one should leave immediately and must not look back. The Yünu deity will then accompany and protect the person all the way, greatly benefiting from her grace. If the ten-day period begins with Jiaxu, one should instead call Dingchou Yünu, and the words of the incantation remain the same. The same method applies to all other ten-day periods.

乙奇神咒：“天帝威神，誅滅鬼賊，六乙相扶，天道賛德，吾今所行，無攻不尅，急急如玄女律令”。丙奇神咒：“吾德助天，前後遮邏，青龍白虎，左右驅魔，朱雀道前，使吾會他，天威助我，六丙除痾，急急如玄女律令”。

The divine incantation for "Yi Qi" is: The deity of heavenly authority, who exterminates ghosts and bandits; the six Yi deities assist from the side, and the heavenly way praises my virtue. Whatever I do today, I conquer without fail. So be it as per the decree of the Mysterious Lady of the Ninth Heaven. The divine incantation for "Bing Qi" is: I use virtue to assist heaven, with divine generals guarding me before and after; the Azure Dragon and White Tiger stand on both sides to drive away evil spirits, the Vermilion Bird leads the way in front, allowing me to meet those I seek. Heaven's divine power aids me, and the six Bing deities remove my ailments. So be it as per the decree of the Mysterious Lady of the Ninth Heaven.

丁奇神咒：“天帝弟子，部令天兵，賞善罰惡，出幽入冥，來護我者，玉女六丁，有犯我者，自滅其形，急急如玄女律令”。孤虛神咒：“天靈靈，地靈靈，孤虛孤虛，神舉意如吾意，神不離吾左右，急急如律令”。凡念各咒宜直行，不可回顧，至六十步外乃止。

The divine incantation for "Ding Qi" is: I am the disciple of the Heavenly Emperor, commanding and deploying heavenly soldiers, rewarding the virtuous and punishing the wicked, moving in and out between the underworld. Those who come to guard me are the Six Ding Jade Girls; anyone who dares to offend me will naturally vanish without a trace. Urgently as the decree of the Mysterious Lady of the Ninth Heaven. The divine incantation for "Guxu" is: The heavens and earth are all alive, O Guxu deity, O Guxu deity, the deity's will is just like my own will. Please do not leave me. Urgently as the decree. Whenever reciting these incantations, one must keep walking forward, not looking back, and stop only after walking sixty steps.

經曰：出六乙門，禹步三咒曰：“白虎白虎除道路，當前尊路慎勿悞，有德之士來相助，出幽冥冥交相助，急急如九天玄女元君律令”。出六丙門，禹步三咒曰：“前有天罡揚威武，當從青龍與白虎，行誅天賊及天魔，敢有不從伏天斧，急急如九天玄女元君律令”。

The Dun Jia Classic says: When departing from the 'Six Yi' gate, take three steps of Yu, reciting the incantation: White Tiger, White Tiger, clear the path for me; on this noble road ahead, do not make any mistakes; virtuous people come to assist, and from the dark and obscure there are divine beings who protect and assist. As urgently as the decree of the Lady of the Ninth Heaven. When departing from the 'Six Bing' gate, also take three steps of Yu, reciting the incantation: Ahead, the Heavenly Gang star proclaims its might, I shall follow the Azure Dragon and White Tiger, to eliminate the Heavenly Thief and Heavenly Demon; those who dare to disobey shall be subdued under the Heavenly Axe. As urgently as the decree of the Lady of the Ninth Heaven.

出六丙門，禹步三咒曰：“玉女玉女名神母，呼而問之道吾所，常從斗杓入斗裡，清冷之淵多神草，折以自障勿驚悞，急急如九天玄女元君律令”。經曰：“出三奇吉門，倘事急不及咒亦可去，但須志心信之必驗，慎勿回顧”。

Leave the door of 「Six Bing」 (according to the order, this should be the door of Six Ding) and take three steps of Yu, reciting the incantation: "O Divine Lady, O Divine Lady, your name is the Divine Mother; call upon her and ask her, and she will point out the direction I should go. She often enters the handle of the Dipper into the body of the Dipper, where in the cold abyss there grow many divine herbs; break off one branch to cover yourself, and you will not be startled or make a mistake. So be it as the decree of the Supreme Lady of the Ninth Heaven." The scripture also says: when departing from the auspicious gate of the Three Marvels, if the matter is urgent and there is no time to recite the incantation, one may go directly, as long as one is sincere in faith, it will certainly be effective, but one must remember not to look back.

凡唸咒須禹步，右手畫四縱五橫，即曰：“四縱五橫，六甲六丁，玄武載道，蚩尤避兵，左懸南斗，右佩七星，邪魔滅跡，鬼祟潛形，干不敢犯，支不敢侵，太上有勅，吾令指行，入水不溺，入火不焚，逆吾者死，順吾者生，當吾者死，視吾者盲，急急太上道祖鐵師上帝律令”。念畢即前，或乙、或丙、或丁三奇神咒，隨念隨行，慎勿反顧。

Whenever reciting a spell, one must perform the Yu steps, and at the same time use the right hand to draw four vertical lines and five horizontal lines in the air or on the ground. Then recite: "Four vertical lines and five horizontal lines, the Six Jia and Six Ding; the Black Tortoise carries my path, Chiyou clears away weapons and soldiers. The Southern Dipper hangs on my left, the Seven Stars hang on my right; all evil spirits are destroyed, ghosts vanish without a trace. The Heavenly Stems dare not offend, the Earthly Branches dare not interfere; the Supreme Lord has issued an order here, I now issue the command and carry it out immediately. Entering water will not drown me, entering fire will not burn me; those who defy me will die, those who obey me will live; those who block me will die, those who spy on me will become blind. Urgently obey the command of the Supreme Lord, the Iron Master of the Tao, the Heavenly Emperor's decree." After reciting, proceed forward, and while exiting through the door, recite the divine spell of Yi Qi, Bing Qi, or Ding Qi, reciting while walking, and remember not to look back.

單日東西五橫，南北四直，雙日南北五橫，東西四直。咒曰：“禹王滅道，吾令出行，四縱五橫，蚩尤備兵，撞吾者死，避吾者生，吾遊天下，還歸故鄉，敬請南斗六郎，北斗七星，吾奉太上老君，急急如律令”。左手捏本日字（當是本日支辰），佐右手子文畫橫，二咒大同小異，隨意用之。

When drawing four vertical lines and five horizontal lines, one must also distinguish between odd and even days. On odd days, the five horizontal lines are drawn east-west and the four vertical lines are drawn north-south. On even days, the five horizontal lines are drawn north-south and the four vertical lines are drawn east-west. The incantation recited is: "Yuwang opens the way for me, removing obstacles; I now obey the command to travel. Four vertical and five horizontal lines are here, Chiyou prepares my weapons. Those who collide with me will die; those who avoid me will live. I travel throughout the world, yet still return safely to my homeland. Please, the Southern Dipper's Six Stars and the Northern Dipper's Seven Stars descend. I obey the command of Laojun, the Supreme Elder. Urgent as the law commands." While reciting the incantation, the left hand should be placed on the character representing the current day's earthly branch, and the right hand should draw the horizontal lines according to the style of Ziwen's script. The two incantations are very similar and either can be used at will.

子日玉女在庚，天門在丙，地戶在乙。丑日玉女在辛，天門在丙，地戶在乙。寅日玉女在干，天門在丙，地戶在庚。卯日玉女在壬，天門在庚，地戶在丁。辰日玉女在癸，天門在庚，地戶在丁。巳日玉女在艮，天門在庚，地戶在壬。

The "Yùnǚ Fǎn Bì Jú" (Lady Jade Reverse Closure) determines the positions of Yùnǚ (Lady Jade), Tianmen (Heavenly Gate), and Dihù (Earthly Gate) based on the Day Branch. On a Zi day, Yùnǚ is in the Geng direction, Tianmen is in the Bing direction, and Dihù is in the Yi direction; on a Chou day, Yùnǚ is in the Xin direction, Tianmen is in the Bing direction, and Dihù is in the Yi direction; on a Yin day, Yùnǚ is in the Qian direction, Tianmen is in the Bing direction, and Dihù is in the Geng direction; on a Mao day, Yùnǚ is in the Ren direction, Tianmen is in the Geng direction, and Dihù is in the Ding direction; on a Chen day, Yùnǚ is in the Gui direction, Tianmen is in the Geng direction, and Dihù is in the Ding direction; on a Si day, Yùnǚ is in the Gen direction, Tianmen is in the Geng direction, and Dihù is in the Ren direction. The terms Geng, Xin, Ren, Gui, etc., refer to the heavenly stems located on the 24 mountain directions of the compass, not the Day Branch's stem.

午日玉女在甲，天門在壬，地戶在辛。未日玉女在乙，天門在壬，地戶在辛。申日玉女在巽，天門在壬，地戶在甲。酉日玉女在丙，天門在甲，地戶在癸。戌日玉女在丁，天門在甲，地戶在癸。亥日玉女在坤，天門在甲，地戶在丙。

Then comes the next six days: on the day of Wu, Yu Nu is in the direction of Jia, Tian Men is in the direction of Ren, and Di Hu is in the direction of Xin; on the day of Wei, Yu Nu is in the direction of Yi, Tian Men is in the direction of Ren, and Di Hu is in the direction of Xin; on the day of Shen, Yu Nu is in the direction of Xun, Tian Men is in the direction of Ren, and Di Hu is in the direction of Jia; on the day of You, Yu Nu is in the direction of Bing, Tian Men is in the direction of Jia, and Di Hu is in the direction of Gui; on the day of Xu, Yu Nu is in the direction of Ding, Tian Men is in the direction of Jia, and Di Hu is in the direction of Gui; on the day of Hai, Yu Nu is in the direction of Kun, Tian Men is in the direction of Jia, and Di Hu is in the direction of Bing. These twelve days complete a cycle. When traveling, one should follow the direction corresponding to the day, entering from Di Hu, exiting through Tian Men, and departing in the direction of Yu Nu.

凡陰陽二遁，無奇門出入者，即用玉女反閉局出入，貞吉。為上將者，必須知之，以保萬全。凡有奇無門，或有門無奇，即謂之無奇門也。

Whenever a Yang Dun or Yin Dun layout is established but there are no Three Marvels and auspicious gates available for entry and exit, this method of the "Jade Maiden Reverse Closure" is used to determine the direction for entry and exit. By adhering to the correct principles, auspicious outcomes can be achieved. The person in command must understand this method to ensure complete security. The term "no Three Marvels" refers to situations where there are only Three Marvels without an auspicious gate to match, or only auspicious gates without the presence of Three Marvels. Both situations are considered as having no available Three Marvels.

伍子胥曰：“若欲伏匿藏形，當乘青龍（六甲也），歷蓬星（六乙也），過明堂（六丙也），伏太陰（六丁也），出天門（六戊也），入地戶（六己也），伐天刑（六庚也），判天庭（六辛也），羈天牢（六壬也），取草折半障人中，半入天藏（六癸也），從天藏下進去，走月厭方，正月戌逆數，許藏身與天喜同”。

Wu Zisuxu said: If one wishes to conceal his form and avoid detection, he should proceed in sequence through the "Azure Dragon" - which is the position of the Six Jia, then through the "Peng Star" - the position of the Six Yi, then through the "Bright Hall" - the position of the Six Bing, then hide in the "Taiyin" - the position of the Six Ding, then exit from the "Heavenly Gate" - the position of the Six Wu, and enter from the "Earthly Gate" - the position of the Six Ji. He should then attack the "Heavenly Punishment" - the position of the Six Geng, judge the "Heavenly Court" - the position of the Six Xin, and control the "Heavenly Prison" - the position of the Six Ren. Then take a piece of grass and break it into two halves; one half should be placed over the person's philtrum, and the other half should be taken into the "Heavenly Repository" - the position of the Six Gui. He should then move secretly from beneath the Heavenly Repository towards the direction of the "Month Aversion." The Month Aversion begins in the戌 position in the first lunar month and moves in reverse order each month. The place of concealment can also be aligned with the "Heavenly Joy."

假如六甲日甲子時，欲伏藏者，初起甲子，歷丑過寅，伏卯出辰入巳，取草折半障人中，置卯地入酉地，而出入無見者，過太陰時，咒曰：“天翻地覆，九道皆塞，有來迫我，至此而極，視我者、追我者亡，吾奉九天玄女道母元君律令”。咒畢，逕入天藏，慎勿反顧，庚為天獄，辛為天庭，壬為天牢，俱宜避之，切勿抵向，致被擒縛。

For example, on a day when the heavenly stem is Jia, during the Jiazi hour, if one wishes to hide and conceal oneself, one should start from Jiazi, pass through Chou, move through Yin, hide in Mao, exit from Chen, and enter from Si. Then take a branch of grass, break it into two halves, place one half in the direction of Mao, and then enter the direction of You. In this way, one's coming and going will not be seen. When passing through the position of Taiyin, recite the incantation: "Heaven overturns and earth overturns, nine paths are all blocked; whoever comes to harass me, stops here; whoever looks at me or chases me, all perish." I obey the command of the Lady of the Ninth Heaven, the Supreme Mother of the Dao. After reciting the incantation, proceed directly to the position of Tiancang, and do not look back. Additionally, Geng is called "Tianyu" (Heavenly Prison), Xin is called "Tianting" (Heavenly Court), and Ren is called "Tianlao" (Heavenly Prison). These three directions should be avoided, and one must not confront them head-on, otherwise one may be captured and bound.

黃石公曰：“出行道逢三路，未知何道通？以月將加時，天罡加孟左道通，在季右道通，加仲中道通，子午卯酉為四仲，寅申巳亥為四孟，辰戌丑未為四季”。

The Duke of Yellow Stone said: When traveling and encountering three forks in the road and unsure which path to take, use calculation to determine. The method is to add the "Month General" of the current month to the hour of the divination and turn out the Heaven Plate. Then observe where the "Heavenly Gang" deity falls: if the Heavenly Gang falls on one of the four Clasps positions, take the left path; if it falls on one of the four Seasons positions, take the right path; if it falls on one of the four Middle positions, take the middle path. The four Middle positions are Zi, Wu, Mao, You; the four Clasps are Yin, Shen, Si, Hai; the four Seasons are Chen, Xu, Chou, Wei.

經曰：“天目為客地目主，六甲推兮無差理，勸君莫求此元機，洞澈九宮扶英主”。卯為天目，酉為地耳。又六甲為青龍位，六丁為天目位，六癸為地耳位，又為華蓋位，六戊為天門位，六己為地戶位。甲子者，六甲旬中，庚為天目，戊為地耳，丙為三刑位，主戰。如甲子旬，卯方入營，六丁之位。

The Dun Jia Classic says: "Heaven's Eye" belongs to the guest side, and "Earth's Eye" belongs to the host side. Using the six Jia to calculate each ten-day period, the reasoning is entirely accurate. I advise scholars not to regard it merely as a mysterious trick, but rather to truly understand the nine palaces thoroughly in order to assist an enlightened leader. In terms of fixed directions,卯 is "Heaven's Eye," and酉 is "Earth's Ear." According to the divine positions in Dun Jia: the position of the six Jia is "Azure Dragon," the position of the six Ding is "Heaven's Eye," the position of the six Gui is "Earth's Ear," also called "Huagai," and the position of the six Wu is "Heaven's Gate," while the position of the six Ji is "Earth's Gate." Regarding the Jiazi ten-day period, in the six Jia cycle,庚 is "Heaven's Eye,"戊 is "Earth's Ear," and丙 is the position of "Three Punishments," which relates to military conflicts. For example, in the Jiazi ten-day period, if one enters the camp from the卯 direction, the卯 direction is precisely where the six Ding is located.

凡劫賊營，令人鬼不知，從六丁位，或太陰位下入營，或從天目、地耳入。又欲入劫營者，從天目、地耳、天門、地戶、青龍、華蓋、九天位上入劫，即吉。

If one wishes to attack an enemy's camp secretly and without being detected, they should enter from the position of the Six Ding or from the position of Tai Yin. They may also enter from the directions of Tian Mu and Di Er. In general, any attack on an enemy's camp that comes from the directions of Tian Mu, Di Er, Tian Men, Di Hu, Qing Long, Hua Gai, and Jiu Tian will be auspicious.

黃帝曰：“行兵要背天目向地耳”。甲子旬天目在庚午，地耳在戊辰。甲戌旬天目在庚辰，地耳在戊寅。甲申旬天目在庚寅，地耳在戊子。甲午旬天目在庚子，地耳在戊戌。甲辰旬天目在庚戌，地耳在戊申。甲寅旬天目在庚申，地耳在戊午。

The Yellow Emperor said: When leading an army, one should face the "earth ear" and back to the "heaven eye." Within the sixty-day cycle, each day has its own heaven eye and earth ear: In the Jiazi cycle, the heaven eye is at Gengwu and the earth ear is at Wuchen; in the Jiaxu cycle, the heaven eye is at Gengchen and the earth ear is at Wuyin; in the Jiashen cycle, the heaven eye is at Gengyin and the earth ear is at Wuzi; in the Jiawu cycle, the heaven eye is at Gengzi and the earth ear is at Wuxu; in the Jiachen cycle, the heaven eye is at Gengxu and the earth ear is at Wushen; in the Jiayin cycle, the heaven eye is at Gengshen and the earth ear is at Wuwu. Thus, the heaven eye is always the branch where the Geng stem falls in the current cycle, and the earth ear is always the branch where the Wu stem falls in the current cycle. When arranging the formation, one should follow this to determine the direction to face, which is called the "nine victories" method.

田中赤色大螺，取時忌婦人、孝子、雞犬見之。凡預卜勝負，取二螺安於盤中，直畫一路，左為我，右為賊，盤中盛水一寸許，將螺各記之。咒曰：“田螺舞舞，能知風雨，賊若來遇，入我境界，田螺索索，風雨不著，賊若不來，各守城郭”。咒畢，候至天明，依法斷之，若賊螺入我境界，不可與戰，宜固守；我螺入賊界，宜急攻之。

Take a large red snail from the field. When catching it, avoid being seen by women, people in mourning, or chickens and dogs. If you wish to predict the outcome beforehand, take two snails and place them in a dish. Draw a straight line in the dish, dividing it into two halves, with the left half representing your side and the right half representing the enemy's side. Fill the dish with water about one inch deep, and mark each snail. Then recite a spell: "Snails, snails, you know about wind and rain; if the enemy comes to attack, you should crawl into my side. If the snails remain still, the wind and rain will not fall upon us. If the enemy does not come, then each side will defend its own territory." After reciting the spell, wait until morning to observe. Judge according to the following: if the snail representing the enemy crawls into your side, do not fight the enemy and should instead hold your ground; if your snail crawls into the enemy's side, you should attack quickly.

春螺頭向東大利，向南有驚，向西被賊，向北小吉。夏螺頭向東小吉，向南大利，向西賊來破我，向北大驚。秋螺頭向西大利，向南有神助，向東大吉獲財，向北戰勝，我宜守。冬螺頭向北大利，向西平安，向南賊能散，向東小驚，宜固守吉。

When observing the direction the snail's head is facing, it should also be interpreted according to the four seasons. In spring, if the snail's head faces east, it is highly favorable; facing south indicates disturbance; facing west suggests being attacked by enemies; facing north is minor good fortune. In summer, facing east is minor good fortune; facing south is highly favorable; facing west indicates enemies attacking; facing north suggests great fear. In autumn, facing west is highly favorable; facing south indicates assistance from divine beings; facing east is highly auspicious and brings wealth; facing north although victory is possible, it is still advisable to adopt a defensive stance. In winter, facing north is highly favorable; facing west indicates peace; facing south suggests enemies retreating on their own; facing east indicates minor alarm, and it is advisable to remain steadfast for good fortune.

甲乙日螺頭向東賊來急，不宜戰；向南五日內賊來，向西十四日賊來，向北賊不至。丙丁日螺頭向南九日去，向西七日去，向北當日至，交戰我勝敵敗，向東賊散。戊己日占，宜各固守。庚辛日螺頭向西與賊平，向北賊散，向南賊來而復去，向東有賊大戰。壬癸日螺頭向南賊不勝而去，向西賊不來，向東各守一方，向北宜平。

The divination should also be interpreted according to the Heavenly Stem of the day of the divination. On days with the Heavenly Stem Jia or Yi, if the snail's head faces east, enemies will arrive urgently and it is not advisable to fight; if it faces south, enemies will arrive within five days; if it faces west, enemies will arrive fourteen days later; if it faces north, enemies will not come. On days with the Heavenly Stem Bing or Ding, if the snail's head faces south, enemies will retreat nine days later; if it faces west, enemies will retreat seven days later; if it faces north, enemies will arrive that day, and if there is a battle, the side of the diviner will win; if it faces east, enemies will scatter. On days with the Heavenly Stem Wu or Ji, both sides should be advised to hold their positions. On days with the Heavenly Stem Geng or Xin, if the snail's head faces west, the enemy will be in a stalemate; if it faces north, enemies will scatter; if it faces south, enemies will come and then leave; if it faces east, enemies will attack and there will be a major battle. On days with the Heavenly Stem Ren or Gui, if the snail's head faces south, enemies will not be able to win and will retreat; if it faces west, enemies will not come; if it faces east, both sides will hold their positions; if it faces north, it is advisable to seek peace and harmony.

經曰：“出軍疫癘傳染，死者甚眾，號曰軍氣，可於上風焚死人骷髏數枚，軍氣即能散”。

The Dun Jia Classic says: When an army is on campaign and an epidemic breaks out, causing many deaths, this disease is called "military qi." One can burn several skulls of the dead in the upwind area, allowing the smoke to carry over the camp, thus dispersing the military qi. This is an ancient method using fire qi to expel foul diseases, belonging to the category of rituals for removing misfortune in the military.

凡出天門入地戶，過太陰居青龍。經曰：“初兵出天門（六戊也），入地戶（六己也），過太陰（六丁也），居青龍（六甲也），居其下百戰百勝”。假如冬至上元甲己之日夜半生甲子時初起兵，岀天門辰地，入地戶巳地，過太陰午地，居青龍子地，即百戰百勝。又一法曰：“出天門者，天上六戊在一宮；入天上地戶在二宮，過天上太陰在七宮，居天上青龍在一宮”。餘仿此。

Whenever there is military action, one must depart from the "Heaven Gate," enter through the "Earth Gate," pass through the "Taiyin," and finally halt at the position of the "Azure Dragon." The classic text states: when initiating an expedition, one departs from the Heaven Gate, which is the position of the Six Wu, enters through the Earth Gate, which is the position of the Six Ji, passes through Taiyin, which is the position of the Six Ding, and halts at the Azure Dragon, which is the position of the Six Jia. By setting up the camp beneath the Azure Dragon, one can achieve victory in every battle. For example: on the winter solstice, during the first period, if the expedition begins at midnight on a Jia day or a Ji day, the Heaven Gate is located in the direction of Chen, so one departs from Chen; the Earth Gate is located in the direction of Si, so one enters from Si; Taiyin is located in the direction of Wu, so one passes through Wu; the Azure Dragon is located in the direction of Zi, so one halts at Zi. In this way, one can achieve victory in every battle. Another method of calculation states: the departure from the Heaven Gate refers to the Heaven Plate's Six Wu being located in the first palace of Kan; entering the Earth Gate refers to the Heaven Plate's Six Ji being located in the second palace of Kun; passing through Taiyin refers to the Heaven Plate's Six Ding being located in the seventh palace of Dui; halting at the Azure Dragon refers to the Heaven Plate's Six Jia being located in the first palace of Kan. The other positions are calculated in a similar manner.

出兵攻敵常須遊門。正月天門在申，百死在酉；二月天門在酉，百死在戌；三月天門在戌，百死在亥；四月天門在亥，百死在子；五月天門在子，百死在丑；六月天門在丑，百死在寅；七月天門在寅，百死在卯；八月天門在卯，百死在辰；九月天門在辰，百死在巳；十月天門在巳，百死在午；十一月天門在午，百死在未；十二月天門在未，百死在申。

When launching military campaigns, the direction known as "You Men" is often used. This direction changes each month, and there is also a dangerous direction called "Bai Si," which is adjacent to the "Tian Men." In the first month, Tian Men is in the direction of Shen, and Bai Si is in You; in the second month, Tian Men is in You, and Bai Si is in Xu; in the third month, Tian Men is in Xu, and Bai Si is in Hai; in the fourth month, Tian Men is in Hai, and Bai Si is in Zi; in the fifth month, Tian Men is in Zi, and Bai Si is in Chou; in the sixth month, Tian Men is in Chou, and Bai Si is in Yin; in the seventh month, Tian Men is in Yin, and Bai Si is in Mao; in the eighth month, Tian Men is in Mao, and Bai Si is in Chen; in the ninth month, Tian Men is in Chen, and Bai Si is in Si; in the tenth month, Tian Men is in Si, and Bai Si is in Wu; in the eleventh month, Tian Men is in Wu, and Bai Si is in Wei; in the twelfth month, Tian Men is in Wei, and Bai Si is in Shen. Thus, Tian Men begins in Shen in the first month and moves forward one direction each month. "Bai Si" is always the next direction after Tian Men. When launching an attack, one should move in the direction of Tian Men and avoid the direction of Bai Si.

太公曰：“凡行軍向陣，勿犯地兵，將軍忌之，甲子旬地兵在寅，甲戌旬地兵在子，甲申旬地兵在戌，甲午旬地兵在申，甲辰旬地兵在午，甲寅旬地兵在辰（地兵即六丙也）”。

Crane Master Tai Gong said: Whenever marching an army or advancing in a particular direction, one must not violate the "earth soldier" direction, as it is most忌讳 for a general. Within the sixty-jin cycle, the earth soldier is located in different branches: in the Jiazi cycle, the earth soldier is in Yin; in the Jiaxu cycle, it is in Zi; in the Jiashen cycle, it is in Xu; in the Jiawu cycle, it is in Shen; in the Jiachen cycle, it is in Wu; and in the Jiayin cycle, it is in Chen. The original annotation explains: the earth soldier refers to the branch corresponding to the sixth丙 in the current cycle, so it retreats two positions each cycle.

凡戰宜背虎尾向黃旛吉，午戌歲黃旛在戌，虎尾在辰；子辰歲黃旛在辰，虎尾在戌；卯未歲黃旛在未，虎尾在丑；酉丑歲黃旛在丑，虎尾在未。

In any confrontation, it is favorable to face the "Huangfan" and have the "Huwei" behind you. The positions of Huangfan and Huwei are determined by the triple harmony formation of the year's earthly branch. When the year is a Wu year or a Xu year, Huangfan is at Xu and Huwei is at Chen; when the year is a Zi year or a Chen year, Huangfan is at Chen and Huwei is at Xu; when the year is a Mao year or a Wei year, Huangfan is at Wei and Huwei is at Chou; when the year is a You year or a Chou year, Huangfan is at Chou and Huwei is at Wei. It can be seen that Huangfan is located at the storage position of the triple harmony formation, while Huwei is exactly at its opposite position. When arranging the formation, Huangfan should be the direction to face and Huwei should be the direction to have behind.

雷公者，六庚耳。庚為天刑，又為百神所聚之方，故宜避之，不敢犯也。攝殺六律曰：“雷公將軍在午遊庚，領十二日將友，風伯、雨師其所遊之處，郡居響應而到，若出軍、佈陣、安營，則雷公之所處，慎不可犯，犯之主敗軍，殺將也。甲子旬六庚在午，甲戌旬六庚在辰，甲申旬六庚在寅，甲午旬在子，甲辰旬在戌，甲寅旬在申”。

The so-called "Leigong" refers to the six Gengs. Geng is called "Heavenly Punishment," and it is also the direction where the assembly of deities gathers, so it should be avoided and not violated. The "Sheshala Liulü" states: Leigong General rises at the Wu position and roams through the Geng position, commanding the subordinate officials of the twelve days' generals, accompanied by Fengbo and Yushī; wherever he roams, all places will respond. If one is to deploy troops, arrange formations, or set up camps, one must be cautious not to encroach upon the position where Leigong is located. Violating this will lead to the defeat of the army and the death of the general. Among the sixty days, each of the six Gengs has its own position: in the Jiazi cycle, the sixth Geng is at Wu; in the Jiaxu cycle, the sixth Geng is at Chen; in the Jiashen cycle, the sixth Geng is at Yin; in the Jiawu cycle, the sixth Geng is at Zi; in the Jiachen cycle, the sixth Geng is at Xu; in the Jiayin cycle, the sixth Geng is at Shen.

屯兵山阜，被賊圍困，又無溪澗，無處汲水，急用磁碗覆地，將土壅碗口，明曉揭碗視之，底下有水珠，下有泉脈也。掘地數尺，可以得水。

An army stationed on a high hilltop is surrounded by enemies and has no nearby streams or springs to obtain water. In such a situation, they should quickly place a ceramic bowl upside down on the ground and cover the rim of the bowl with soil to seal it tightly. The next morning, they should lift the bowl to check. If there are dewdrops formed on the inner wall of the bowl, it indicates that there is an underground spring beneath this spot. Digging a few feet down from this location will yield water. This method relies on the condensation of moisture vapor from the earth to detect underground water sources.

此法至誠閉氣，吸東方生氣一口吹在手心，書字即行，不可回顧。見官書“天”字，求婚書“合”字，市賈書“利”字，出道書“通”字，博戲書“干”字，夜行書“魁”字，入眾書“遁”字，入陣書“強”字，看病書“鬼”字，入罡書“罡”字，吃酒書“少”字，入山書“子”字，入水書“土”字或“龍”字，或“戊”字。

To perform this method, one must close their breath with sincere intent, take in a breath of life qi from the east, blow it into the palm of the hand, then write a character on the palm. After writing, one should leave without looking back. The character written depends on the purpose: when meeting officials, write the character for "heaven"; when seeking marriage, write "harmony"; when going to trade, write "profit"; when traveling, write "smoothness"; when gambling, write "action"; when walking at night, write "kui"; when entering a crowd, write "dun"; when facing enemies, write "strength"; when visiting the sick, write "ghost"; when stepping on the star pattern and walking the steps, write "star pattern"; when attending a banquet and drinking, write "few"; when entering the mountains, write "son"; when going into water, write "earth" or "dragon," or also "wu." This is using the principle of the five phases to attract good fortune and avoid misfortune.

第一勝天乙宮（即值符宮），上將居之，用兵而擊其沖，百戰百勝。只要坐三向五，不可坐五向三，三為生氣，五為死氣，生謂坐生門，死為坐死門。若甲申庚見值符，則不可引兵居也。第二勝九天宮，上將居之，用兵擊其沖，則敵雖大，不敢當我鋒，而大勝矣。第三勝生門宮（合三奇之吉宮），上將引兵從生門擊死門，百戰百勝。

The first victorious position is the "Heavenly Ethereal Palace," which is the palace where the Chief Symbol resides. The commander should be stationed here and send troops to attack the opposing palace, achieving victory in every battle. One should sit in position three and face position five, not sit in position five and face position three. Position three represents Life Qi, while position five represents Death Qi. "Life" means sitting in the Life Gate, and "Death" means sitting in the Death Door. However, if the Inauspicious Pattern "Jia Shen Geng" is present over the Chief Symbol, troops should not be stationed in this palace. The second victorious position is the "Nine Heavens Palace." The commander should be stationed here and send troops to attack the opposing palace. Even if the enemy is powerful, they will not be able to resist the momentum of our army and will certainly achieve a great victory. The third victorious position is the "Life Gate Palace," which is the auspicious palace combined with the Three Marvels. The commander should lead troops from the Life Gate to attack the palace where the Death Door is located, achieving victory in every battle.

第一不擊天乙宮。如甲申庚臨值符，則可沖擊矣。第二不擊九天宮。第三不擊生門宮。第四不擊九地宮。第五不擊玉女宮，臨陣傳令紀之，則萬舉萬全矣。

There are five directions that should not be attacked. First, do not attack the "Heavenly Ethereal Palace," which is the palace of the Chief Symbol; however, if "Jiashen Geng" is added to the Chief Symbol, this palace has been broken by an evil formation and can be attacked. Second, do not attack the "Jiu Tian Palace." Third, do not attack the "Life Gate Palace." Fourth, do not attack the "Jiu Di Palace." Fifth, do not attack the "Jade Maiden Palace." When in battle, issue these five commands and remember them, and you will be completely secure. These five palaces are inhabited by auspicious deities; our side should regard them as defensive positions. If we attack them instead, it is equivalent to harming the auspicious energy.

天蓬咒：“天蓬天蓬，九元殺童，五丁都司，高力北翁，七政八靈，太上皓凶，長顱鉅額，手把帝鍾，未梟三神，嚴駕夒龍，威劍神王，斬邪滅蹤，紫氣乘天，丹霞嚇沖，吞魔食鬼，橫身飲風，蒼舌綠齒，四目老翁，天丁力士，威南御凶，天驟激戾，威北銜鋒，三十萬兵，衛我九重，闢尸千里，袪卻不祥，敢有小鬼，次來見形，钁天大斧，斬鬼五形，炎帝瀝血，北斗燃膏，四盟破骸，天猷滅數，神劍一下，萬鬼自消，急急如律令”。

This is the most solemn of the "Heavenly Pond Spell" in Taoist military rites. The meaning is roughly as follows: Heavenly Pond Great Deity, Heavenly Pond Great Deity, you are the killer child among the nine elements, in charge of the five Dings, a great divine force of the Northern Elder. The energies of the seven celestial authorities and eight spiritual spirits gather upon you. The mandate of the Supreme Ultimate allows you to clearly discern evil. Your head is large, your forehead wide, and you hold the Imperial Bell in your hand. You subdue the first of the three deities, and with solemn authority you ride the Niao Dragon. With the sword of divine power and the strength of the God King, you cut down all evil spirits without leaving a trace. Purple qi rises into the sky, red clouds surge upward. You devour demons and ghosts, and with a single movement you absorb the wind. Your tongue is blue, your teeth are green, and you are an old man with four eyes. The Heavenly Ding soldiers shake the south to repel evil, the Heavenly Horse gallops fiercely and violently, shaking the north with its mouth holding a sharp blade. Thirty thousand heavenly soldiers guard me within the nine heavens, eliminating corpses and filth over a thousand miles, removing all misfortune. If any small ghost dares to appear in order, use the great axe to cut off the five forms of the group of ghosts. The God of Fire sheds blood, the Big Dipper burns oil, the four directions form an alliance to break the ghost's remains, the Heavenly Yu General destroys its fate. With one swing of the divine sword, all ghosts naturally vanish. Urgent as the decree of the law.

《三元經》曰：“甲乙丙丁戊為五陽時，利為客，宜先舉兵、高旗、響鼓，耀武揚威，客兵大勝，所謂陽者，飛而不止也。己庚辛壬癸為五陰時，利為主，宜偃旗息鼓、銜枚靜聽，待客敵至後，則戰大勝矣，所謂得陰者，伏而不舉也”。

The San Yuan Jing says: When the heavenly stem of the time is Jia, Yi, Bing, Ding, or Wu, it is called the "Five Yang Times," which is favorable for the guest force—that is, the one who takes the initiative. At this time, it is advisable to move troops first, raise banners high, beat drums loudly, display military might, and the guest army will surely achieve a great victory. The term "Yang" refers to the meaning of rising swiftly and never stopping. When the heavenly stem of the time is Ji, Geng, Xin, Ren, or Gui, it is called the "Five Yin Times," which is favorable for the host force—that is, the one who waits to respond. At this time, it is advisable to lower banners, stop drumming, have soldiers bite reed tubes and remain quietly hidden and alert, waiting until the attacking enemy arrives before engaging, and will surely achieve a great victory. The term "getting Yin" refers to the meaning of being concealed and not acting rashly.

凡奇門一時一換，謂不善必先知之。若天盤甲申庚加地盤月奇丙之方，防其沖營擊寨，夜間必要守備，每一更一令一籌，密傳若籌錯令差，便是奸細，所謂入金鄉，賊獨至也。即在入門之內，取路埋伏，以逸代勞。

The layout of the Qimen system changes every hour, so it is necessary to know in advance if there are unfavorable configurations. For example, if the Heaven Plate's 'Jiashen' combination falls upon the position of the monthly oddity 'Bing' on the Earth Plate, this is a凶格 (unfavorable configuration). One must be cautious of enemies attacking the camp, raiding the fortifications, and must strengthen defenses at night. Each watch should send a signal and issue a stick token, passing them secretly. If the stick tokens do not match or the signals are incorrect, it indicates that spies have infiltrated. This is called the 'Entering the Metal Village' configuration, indicating a single enemy attack. The method to counter this is to choose a path within the enemy's entrance and set up an ambush, waiting for them to come in exhausted.

葛洪曰：“六丙為威，六甲為德，利以為客，宜發號施令，入其國犬不吠馬不鳴，回車止輪，折衝萬里，不敢有聲。兵來曏者，還自滅形，賊必亡矣。天兵來助，敵人自恐。天兵扶行，敵人自驚。將兵征伐，為客大勝。若此時不利為主，惟宜固守屯營，以待天時”。

Ge Hong said: When the Six Bing stems are present, it is called "Wēi" (authority), and when the Six Jia stems are present, it is called "Dé" (virtue). Such a time is favorable for the guest force and suitable for issuing commands. Using this time to enter an enemy country, dogs do not bark, horses do not neigh, chariots turn around, wheels stop, all in silence, yet it can defeat the enemy's forces even at a distance of ten thousand li. Enemy troops advancing directly will instead be destroyed; bandits will certainly be defeated. Heavenly soldiers come to assist, and the enemy naturally becomes fearful; heavenly soldiers support our army, and the enemy naturally becomes panicked. When leading troops to campaign, as the guest force, one will surely achieve a great victory. However, this time is unfavorable for the host force, which should only remain in its camp and wait for favorable heavenly conditions.

《三元經》曰：“天輔之時，有罪無虞，斧鑽在前，天猶赦之”。謂甲己之日時下得己，乙庚、丙辛、丁壬、戊癸之日，時下得甲也。甲己日己巳時，乙庚日甲申時，丙辛日甲午時，丁壬日甲辰時，戊癸日甲寅時，是為天輔之時，此時有罪自釋。

The San Yuan Jing says: When "Tian Fu" occurs, even if one bears guilt, there is no need to worry, and even if axes, hammers, drills, and chisels are already before him, heaven will still pardon him. The term "Tian Fu" refers to days of Jia or Ji with the hour stem being Ji, or days of Yi and Geng, Bing and Xin, Ding and Ren, Wu and Gui with the hour stem being Jia. Specifically: on days of Jia or Ji, at the hour of Ji Si; on days of Yi or Geng, at the hour of Jia Shen; on days of Bing or Xin, at the hour of Jia Wu; on days of Ding or Ren, at the hour of Jia Chen; on days of Wu or Gui, at the hour of Jia Yin. These are the times of Tian Fu; at such an hour, those who have committed crimes will be pardoned.

凡有急事，不得奇門，用此亦妙。凡飛斗，足步手揚，口誦咒曰：“天圓地步，六律九章，出行大吉，永保安康，掃除凶惡，削去災殃，人來追我，掩其兩目，馬來追我，折其四足，車來追我，斷其輪輔，所求遂意，咸願從心，吾奉九天玄女急急如律令勅。

Whenever encountering an urgent matter and unable to use the Three Marvels and auspicious gates immediately, this method of "Flying Stars" can also be very effective. When performing the Flying Stars, step with your feet, raise your hands, and recite a spell: "Heaven is round, earth is square, people follow the steps. It conforms to the numbers of the Six Laws and Nine Chapters. This action is highly auspicious, ensuring lasting security and health; it removes all evil and eliminates all calamities. If someone chases me, I will cover his eyes; if a horse chases me, I will break its four legs; if a vehicle chases me, I will destroy its wheels and spokes. Whatever I desire will be fulfilled, all wishes will come true. I obey the command of the Mysterious Lady of the Ninth Heaven. Urgent as the decree of the law."

陽斗甲丙戊庚壬為六陽，貪巨祿文廉武破。○破 ○廉 ○文 ○貪；○武 ○祿 ○巨。陰斗乙丁己辛癸為六陰，魁（勺雚行畢甫）魒，俱七斗之諱。○勺 ○雚 ○甫；○魁 ○行 ○魓 ○魒。

Flying Stars are divided into two systems: Yang Stars and Yin Stars. The Yang Stars are used when the heavenly stem of the hour is Jia, Bing, Wu, Geng, or Ren, which are the six Yang stems. The seven star positions stepped on in order are Tanlang, Jumen, Luchun, Wenqu, Lianzhen, Wuqu, and Pojun. The diagram consists of two rows: the upper row, from left to right, is Pojun, Lianzhen, Wenqu, Tanlang; the lower row is Wuqu, Luchun, Jumen. A circle indicates the star position being stepped on. The Yin Stars are used when the heavenly stem of the hour is Yi, Ding, Ji, Xin, or Gui, which are the six Yin stems. The seven star positions stepped on in order are Kui, Shao, Huan, Xing, Bi (Wang), Fu, and Qiang. These are all secret names of the Seven Stars of the Big Dipper. The diagram's upper row is Shao, Huan, Fu; the lower row is Kui, Xing, Wang, Qiang. When stepping on the stars, one follows the order of the star positions as shown in the diagram.

凡出軍止宿，要安營下寨，避禍逃難，當用此法，鬼神不敢近也。其法於旬中六戊土，用刀從鬼門起左行畫地一周，次取中央土一斗，分置六戊之上，六處各置一升餘，乃置刀於原取土處，入中央咒曰：“泰山之陽，恆山之陰，盜賊不起，虎狼不侵，城郭不完，閉以金關，千凶萬惡，莫之敢干，急急如律令勅”。

Whenever troops are camping outside or seeking shelter from misfortune and hardship, this method should be used. The spirits will not come near. The method is: find the earth positions of the six Wu in the current ten-day period, then start from the 'Ghost Gate'—the Northeast direction of Gen—using a knife to draw a complete circle counterclockwise around the area. Take a measure of earth from the center, divide it into six portions, and place one measure in each of the six Wu directions. Then put the knife back where the earth was taken. Enter the center and recite the incantation: On the south side of Mount Tai and the north side of Mount Heng, thieves will not arise, tigers and wolves will not invade. Although the city walls may not be strong, they are sealed with golden gates. A thousand kinds of dangers and myriad evils will not dare to interfere. Urgently as the law commands.

咒畢，仍在中宿，勿令出入，明日啟行，拔刀散土而去，若不散土，其神不敢去也（六戊即罡神）。欲驗六戊之法，置犢牸於外，繫母牛於內，終不敢入，欲令其神去一戊土，犢便從空上入矣。甲子旬戊辰，甲戌旬戊寅，甲申旬戊在子，甲午旬戊在戌，甲辰旬戊在申，甲寅旬戊在午。

After reciting the incantation, the person stays at the center of the circle and is not allowed to leave at will. On the second day when they set out, they should pull out the knife and scatter the soil from the six places before proceeding; if the soil is not scattered, the gods invited will be detained and dare not leave. The original note says that the six Wu are the罡 gods. To test whether the six Wu are effective, one can place a young bull outside the circle and tie a mother bull inside. The young bull will always dare not enter. If one removes the soil from one of the Wu positions, causing that god to leave, the young bull will immediately enter through that gap. The six Wu of each of the six ten-day cycles are located as follows: in the Jiazi cycle, the six Wu is at Chen; in the Jiaxu cycle, it is at Yin; in the Jiashen cycle, it is at Zi; in the Jiawu cycle, it is at Xu; in the Jiachen cycle, it is at Shen; and in the Jiayin cycle, it is at Wu.

初移一步，不在九步之數，然相因仍之一步七尺，合二丈一尺。故曰：見跡禹步，乃成攝濟之卦，正立右足以前，左足在後，次復前左足，次復前右足，以左足從右足並一禹步也。次復前右足，次前左足，並二禹步也。次復前左，次前右，次左右足並，三禹步也。

When beginning to walk, the first step is not counted among the nine steps; however, each subsequent step follows the previous one, with each step being seven feet long. Three steps together make exactly twenty-one feet. Therefore, when one sees footprints on the ground, one can tell that the person is walking in the manner of the Yu steps, thus forming the hexagram of "Capturing and Saving." The specific method is: stand upright, with the right foot in front and the left foot behind. Then step forward with the left foot, then step forward with the right foot, and then bring the left foot next to the right foot, completing the first Yu step. Next, step forward with the right foot, then step forward with the left foot, and bring the two feet together, completing the second Yu step. Then step forward with the left foot, then step forward with the right foot, and bring the left and right feet together, completing the third Yu step.

芮（坤）右　柱（兌）左　心（干）右；英（離）左　禽（中）左　蓬（坎）左；輔（巽）右　沖（震）左　任（艮）右。既濟禹跡：芮（坤）右　柱（兌）左　心（干）右；英（離）左　禽（中）左　蓬（坎）左；輔（巽）右　沖（震）左　任（艮）右。

This is the diagram for stepping in the Yu steps within the nine palaces. The pattern of "Wei Ji" is the same as "Ji Ji": the Tian Rui star in the Kun palace steps with the right foot, the Tian Zhu star in the Dui palace steps with the left foot, and the Tian Xin star in the Qian palace steps with the right foot; the Tian Ying star in the Li palace steps with the left foot, the Tian Qin star in the Central Palace steps with the left foot, and the Tian Peng star in the Kan palace steps with the left foot; the Tian Fu star in the Xun palace steps with the right foot, the Tian Chong star in the Zhen palace steps with the left foot, and the Tian Ren star in the Gen palace steps with the right foot. When stepping, follow the order of the nine stars' respective palaces, clearly distinguishing left and right, without confusion.

巽雙離只坤單步，震亦依依兌是雙，艮上獨行坎只立，天門歸去望天罡。（坤）只（兌）只（雙）（干）雙；（離）只（中）（坎）只；（巽）雙（震）只（艮）雙（只）。

There is another set of steps called the Step Song which says: the Xun Palace requires two steps, the Li Palace requires one step, the Kun Palace also requires one step; the Zhen Palace follows the same pattern with one step each, the Dui Palace requires two steps; the Gen Palace is walked through alone, the Kan Palace requires standing on one foot; finally, one returns from the 'Heavenly Gate' and looks towards the 'Heavenly Gang' position. The diagram attached refers to the Song: the Kun Palace requires one step, the Dui Palace requires one step (sometimes two steps), the Qian Palace requires two steps; the Li Palace requires one step, the Central Palace does not step on, the Kan Palace requires one step; the Xun Palace requires two steps, the Zhen Palace requires one step, the Gen Palace requires two steps (sometimes one step). The terms 'single step' and 'double step' refer to stepping on one foot or both feet at the same time in each Palace.

經曰：“玉女返閉局者，在室中庭中六步，野外六十步，量入地多少，地之宜表，皆以六為數，先定數訖，便以左手執六算，各長一尺二寸，隨吸旺氣，叩齒十二通，默咒心下所謀之事，然後回身背旺氣”。

The text says: "所谓 'Zuyu Fanbi Ju' " meaning "the formation of the Jade Maiden returning to close the area," involves taking six steps inside a house or courtyard, or sixty steps in the open field. The distance to enter the area and the method of marking the boundary all use the number "six." First, determine the number of steps, then hold six counting sticks in the left hand, each one foot two inches long. While absorbing the vital energy of the current favorable direction, knock the teeth twelve times and silently recite the matter one is planning. Then turn around and stand facing away from the favorable direction.

神啟請曰：“維某年某月某日某時，啟天地父母、六甲、六丁、十二時神、青龍、蓬星、明堂、天上玉女、六戊之神，某好學長生之術，行不擇日，出不擇時，今欲遊行某處為某事，欲賴大神庇佑，謹按天門，畫地敷局，出天門，入地戶，閉金關，乘玉女（輅），謹請玉女、青龍、朱雀、白虎、玄武、勾陳、六合、六甲六丁十二時神，乘我而行，至某處為某事，左右巡防，隨行隨止，隨臥隨起，闢除盜賊，鬼魅消亡。

Then he addressed the deities with an invocation: Today is the day of the month of the hour, respectfully informing the heavenly and earthly parents, the Six Jia, the Six Ding, the twelve hours' deities, as well as the Azure Dragon, the蓬 star, the Bright Hall, the heavenly jade maiden, and the Six Wu deities: This person loves the art of longevity, does not choose days for travel, and does not select hours for departure. Now he wishes to go to a certain place to accomplish a certain task, and he humbly requests the protection of the great deities. He carefully aligned the direction of the heavenly gate, and drew a diagram on the ground: departing from the heavenly gate, entering through the earthly gate, closing the golden gate, and traveling by the jade maiden's chariot. He respectfully requests the jade maiden, the Azure Dragon, the Vermilion Bird, the White Tiger, the Black Tortoise, the Gou Chen, the Liu He, as well as the Six Jia and Six Ding deities of the twelve hours, to accompany him to the place where he is going to accomplish the task; to guard him on both sides, following his movements, moving when he moves, stopping when he stops, lying down when he lies down, and rising when he rises; to drive away thieves and eliminate ghosts and spirits.

君子見之喜樂倍常，小人見我歡喜皇皇，男兒（女）見我，共將（侍）酒漿；百惡鬼賊，當我者亡。今日禹步，上應天罡，玉女侍傍，下擊不祥，萬精厭伏，所向無殃，所值病瘥，所攻者達，所擊者破，所摧者傾，所求者得，所願者成，帝王、大臣、二千石長吏，見我者愛如赤子。今日請召玉女六神隨我而進”。凡一切出行用事，無吉方吉時者，可用此法，便畫八卦圖局，排定東西南北，在八干十二辰時神。

The incantation continues: When a gentleman sees me, he is doubly joyful; when a petty person sees me, he is also greatly delighted; when men and women see me, they all offer wine and soup to honor me. All evil spirits and bandits that block my way will be utterly destroyed. The steps I take today correspond to the Heavenly Gang; the Jade Maiden stands by my side, driving away misfortune downward. All thousands of demons are subdued, and wherever I go, there is no calamity. Those who are ill will recover, those I attack will be unblocked, those I strike will be broken, those I overthrow will be toppled, those I seek will be obtained, and those I wish for will be fulfilled. Emperors, ministers, and officials with a salary of two thousand stones will treat me as if I were their own child. Today, I respectfully request you to summon the Jade Maiden and the Six Spirits to accompany me forward. For any journey or task where one cannot find a favorable direction and time, one can use this method: draw the diagram of the Eight Trigrams on the spot, determine the directions of east, west, south, and north, and arrange the eight directions, four diagonals, and twelve earthly branches of the time spirits accordingly.

咒曰：“白氣混沌灌我形，禹步相催合登明，天回地轉步七星，躡罡履斗齊九靈，亞指伏妖眾邪驚，眾災消滅我長生，我得長生，我得長生”。至心虔誠步星斗，畢即念後咒：“六甲九章，天圓地方，四時五行，青赤白黃，太乙為師，日月為光，禹步治道，蚩尤避兵，青龍扶轂，白虎伏行，熒惑前引，闢不祥兆，北斗誅伐，去降凶殃，五神從我，周遊八方，當我者死，嫉我者亡，左社右稷，寇盜伏藏，行者有喜，留者有福，萬神護我，永除盜賊，急急如律令”。

When performing the steps, recite one verse for each step. The incantation is: The chaotic white mist fills my body, the steps of Yu follow one after another, aligning with the position of "Dengming"; amidst the turning of heaven and earth, I tread through the seven stars, my feet on the Heavenly Gang, my body on the Dipper mansion, matching the qi of the nine spirits. By making a finger gesture, I subdue the demons, and all evil spirits scatter; all calamities vanish, and I attain longevity, I attain longevity. With sincere heart, I complete the steps of the stars and constellations, then recite the next incantation: The method of the Six Jia and Nine Chapters, heaven is round and earth is square; the four seasons move, the Five Phases generate each other, the colors of blue, red, white, and yellow each occupy their positions. Take Taiyi as my teacher, the sun and moon as my light; the steps of Yu open the path for me, Chiyou clears the way for me. The Azure Dragon supports my chariot wheel, the White Tiger kneels and follows me, the planet Mars leads the way, removing ominous signs; the Big Dipper fights for me, eliminating the falling calamities. The spirits of the five directions follow me, touring the eight directions; those who block me die, those who hate me perish. On my left is the spirit of the earth god, on my right is the spirit of the grain god, bandits and thieves hide and do not appear; those who travel have joy, those who stay have blessings; all spirits protect me, forever removing thieves. Urgently as the decree commands.

“謹請東方功曹、太沖、天罡青帝大神、甲乙大神，降於局所，侍衛我身。南方太乙、勝光、小吉、赤帝大神，（丙丁大神）降於局所，侍衛我身。西方傳送、從魁、河魁、白帝大神，庚辛大神，降於局所，侍衛我身。北方登明、神后、大吉、黑帝大神，壬癸大神，降於局所，侍衛我身”。

The invocation for the four cardinal directions is: respectfully summon the three generals of the month, Gongsao, Taichong, and Tian Gang from the east, along with the Great God of the Eastern Emperor and the gods of Jia and Yi, to descend upon the layout site and guard my body. Respectfully summon the three generals of the month, Taiyi, Shengguang, and Xiaojí from the south, along with the Great God of the Southern Emperor and the gods of Bing and Ding, to descend upon the layout site and guard my body. Respectfully summon the three generals of the month, Tongsheng, Congkui, and Heqiu from the west, along with the Great God of the Western Emperor and the gods of Geng and Xin, to descend upon the layout site and guard my body. Respectfully summon the three generals of the month, Dengming, Shenhou, and Dají from the north, along with the Great God of the Northern Emperor and the gods of Ren and Gui, to descend upon the layout site and guard my body. The titles such as Gongsao and Taichong mentioned here are all alternative names for the twelve generals of the month, each paired with a stem, and assigned to the four directions.

既請四方神訖，便從今日日辰上下第一算。如子日，則於子上下第一算，丑上第二算，寅上下第三算，卯上下第四算，辰位上下第五算，巳位上下第六算。四仲日地戶不成，取初下第一算安辰上所沖，卻以沖命起，自然成門。

When the four directional deities have been invited, the first counting stick is placed on the position corresponding to the Day Branch of that day. For example, if it is a Zi day, the first stick is placed on the Zi position, the second on Chou, the third on Yin, the fourth on Mao, the fifth on Chen, and the sixth on Si. If it is a day of Zi, Wu, Mao, or You, the Earth Gate cannot form a complete arrangement. In such cases, the first stick placed on the original position is moved to the position opposite to Chen, and the counting starts from there, thus forming the gate arrangement naturally.

五文術咒曰：“鼠行入穴入狗市”，便移於上算安戌上，大呼青龍下。又咒曰：“牛入兔園食甘美”，便移丑上第二算安卯上，大呼曰朱雀下。又咒曰：“猛虎耽耽來向蛇”，便移寅上第三算安巳上，大呼曰勾陳下。又咒曰：“兔入牛欄伏不起”，便移卯上第四算安丑上，大呼曰白虎下。又咒曰：“龍入馬廄困留止”，便移辰上第五算安午上，大呼曰玄武下。又咒曰：“螣蛇婉轉來申裡”，便移巳上第六算安申上，大呼曰六合下。

Proceed with the "Five Texts Method," moving one counting stick for each recited verse while loudly summoning a divine general to descend. Recite "The rat enters the hole into the dog market," and move the first counting stick from the Zi position to the Xu position, shouting "Azure Dragon descends" — Zi belongs to the rat and Xu belongs to the dog, hence this phrase. Recite "The ox enters the rabbit garden to eat sweet food," and move the second counting stick from the Chou position to the Mao position, shouting "Vermilion Bird descends" — Chou belongs to the ox and Mao belongs to the rabbit. Recite "The tiger hungrily approaches the snake," and move the third counting stick from the Yin position to the Si position, shouting "Gou Chen descends" — Yin belongs to the tiger and Si belongs to the snake. Recite "The rabbit enters the ox pen and lies still," and move the fourth counting stick from the Mao position to the Chou position, shouting "White Tiger descends." Recite "The dragon enters the horse stable and is trapped," and move the fifth counting stick from the Chen position to the Wu position, shouting "Black Tortoise descends" — Chen belongs to the dragon and Wu belongs to the horse. Recite "The qilin snake winds its way to the Shen position," and move the sixth counting stick from the Si position to the Shen position, shouting "Liu He descends."

若午日則於午上下第一算，未上下第二算，申上下地三算，酉上下第四算，戌上下第五算，亥上下第六算，咒曰：“馬入龍泉飲井水”，便移午上第一算安辰上，大呼曰青龍下。又咒曰：“羊鳴易位入酉裡”，便移未上第二算安酉上，大呼曰朱雀下。又咒曰：“猿猴躍躍北奔亥”，便移申上第三算安亥上，大呼曰勾陳下。又咒曰：“鷄飛撲落羊欄裡”，便移酉上第四算安未上，大呼曰白虎下。又咒曰：“狗入鼠穴捕其子”，便移戌上第五算安子上，大呼曰玄武下。又咒曰：“豬入虎穴自取死”，便移亥上第六算安寅上，大呼曰六合下。

If it is a Wu day, place the first counting stick on the Wu position, the second on the Wei position, the third on the Shen position, the fourth on the You position, the fifth on the Xu position, and the sixth on the Hai position. Then recite "Horse enters the Dragon Spring to drink well water," and move the first counting stick from the Wu position to the Chen position, shouting "Azure Dragon descends" — Wu is associated with the horse, and Chen is associated with the dragon. Recite "Goat calls and changes position into the You area," and move the second counting stick from the Wei position to the You position, shouting "Vermilion Bird descends" — Wei is associated with the goat. Recite "Monkey jumps northward to Hai," and move the third counting stick from the Shen position to the Hai position, shouting "Gou Chen descends" — Shen is associated with the monkey. Recite "Chicken flies and falls into the goat pen," and move the fourth counting stick from the You position to the Wei position, shouting "White Tiger descends" — You is associated with the chicken. Recite "Dog enters the rat hole to hunt its young," and move the fifth counting stick from the Xu position to the Zi position, shouting "Black Tortoise descends." Recite "Pig enters the tiger den and meets its death," and move the sixth counting stick from the Hai position to the Yin position, shouting "Liu He descends" — Hai is associated with the pig, and Yin is associated with the tiger. It is evident that the method for Wu day is the same as that for Zi day: both involve moving the six counting sticks in sequence to positions that correspond or oppose the original branch, moving one and calling one, thus inviting the six deities — Azure Dragon, Vermilion Bird, Gou Chen, White Tiger, Black Tortoise, and Liu He — down from the altar in order. The character "地" in the original text "申上下地三算" is likely a mistake for "第."

喝算訖，先成者為天門，後成者為地戶。不成者，將初算投之作第七算，命乃成於入之方位立執算。咒曰：“干尊耀靈，坤順內營，二儀交泰，要合利貞，配天履地，永寧肅清，應感元黃，上衣下裳，巽離坤兌，翊賛扶囊，干坎艮震，虎伏龍翔，今日行算，玉女侍傍，有急相助，常輔扶匡，追我者死，捕我者亡，牽牛織女，化成海江，急急如律令”。

After the counting sticks have been arranged and moved, the first arranged position is called "Heavenly Gate," and the second arranged position is called "Earthly Gate." If some sticks cannot be arranged properly, the first stick should be thrown up as the seventh stick, and the layout will then be formed in the direction intended for entry. The person stands there holding the counting sticks. Then recite the incantation: "The Heaven Trigram is noble and radiant with divine power, the Earth Trigram is gentle and contains the vital energies; the two principles of Heaven and Earth interact and are harmonious, conforming to the virtue of 'beneficial constancy.' It aligns with Heaven above and touches the Earth below, forever peaceful and clear. It responds to the vital energy of the universe, serving as upper garment and lower garment. The four Trigrams of Xun, Li, Kun, and Dui support and assist, while the four Trigrams of Qian, Kan, Gen, and Zhen are like tigers crouching and dragons flying. Today, I perform this calculation method, with the Maiden standing by my side; if there is an urgent danger, she will come to help, constantly supporting and saving me. Those chasing me will die, and those capturing me will perish; the stars Niutou and Zhizhen turn into great rivers and seas to block the path." Urgent as the command of the law.

玉女左行八干四維，子日辰上行起，周而復始，乘玉女而去，去時有咒。當呼所在玉女，如在庚上，即咒曰：“庚上玉女，速來護我，毋令百鬼傷我，人莫見我，見我者以為束薪，獨開我門，而閉他入地戶，急急如律令”。即開門而去，慎勿反顧。

The Jade Maiden is positioned at the eight Trigrams and four Directions, moving to the left. On a day of Zi, she begins from the Chen position, continuing in a cyclic manner. When going out, one should take the position of the Jade Maiden, and at the moment of departure, another incantation is recited. One should call upon the Jade Maiden at her current position, for example, if she is at the Geng position, one should recite: "Jade Maiden at the Geng position, come quickly to protect me, do not let various ghosts and evils harm me; make people unable to see me, even if they do see me, they should only regard me as a bundle of firewood. Open only my door, and close the path others wish to take." Recite "Jiu Jiu Ru Lv Ling." After reciting, open the door and leave, making sure not to look back.

凡欲為百事遠行、見貴人、上官赴任者，出地戶入天門，乘玉女而行。咒曰：“天門天門，今日維良，玉女侍我，左右遊傍，行來（出入）四方，日出六甲，不逢災殃，君子見之，喜樂煌煌，所求如意，萬事吉昌，急急如律令”。

Whenever one is about to do various things, travel a long distance, visit a nobleman, or take office, one should depart from the earth gate, enter through the heavenly gate, and proceed upon the position of the Jade Maiden. Recite the incantation: "Heavenly gate, heavenly gate, today is a good time; the Jade Maiden serves me, accompanying me on both sides for protection. Moving about and entering and exiting in all directions, every day departing from the position of the Six甲, will not meet with misfortune. The gentleman sees me and is joyful and radiant; whatever I seek will be fulfilled, all things will be auspicious and flourish. Urgently as the decree commands."

凡欲入陣、掩捕，即出天門入地戶，乘玉女而去。咒曰：“諾諾譯譯，行不擇日，反不擇時，隨斗所指，與人俱之，天地反覆，中心所歌，皆得如意，使汝迷惑，以東為西，以南為北，有知我者，使汝迷不得見，急急如律令”。以莫閉戶老去，皆一心虔誠，三呵玉女。

Whenever you need to charge into battle, ambush enemies, or capture them, you should depart from the Heaven Gate and enter through the Earth Gate, moving along the position of the Jade Maiden. Recite the incantation: "Yes yes, confused and tangled, going out without choosing a day, returning without selecting a time; just follow the direction indicated by the handle of the Dipper, and proceed with the crowd. In the turning of heaven and earth, whatever I sing or think in my heart will be fulfilled as I wish. Teach your enemies to be confused, making east seem west and south seem north; those who recognize me will also be confused and unable to see me. Urgently as the decree commands. Depart only when the gates are closed in the evening, and all must be sincere and devoted, calling out to the Jade Maiden three times in succession."

乘玉女咒曰：“玉女玉女，天神至靈，護我保我，與我傳我，行到某處，窈窈冥冥，莫覩其形，人不得聞其人，鬼不得聞其精，善我者福，惡我者殃，百邪鬼賊，當我者死，值我者亡，千萬人中，見我者喜，急急如律令奉行”。以刀畫地，撮禁諸惡，唸咒先叩齒七通，以應北斗天罡，右手持刀畫地，咒曰：“四縱五橫，萬惡潛形，吾去千里者回，萬里者歸，呵我者死，叱我者亡，自受其殃，急急如律令”。

The incantation recited while performing the ritual is: "O Jade Maiden, O Jade Maiden, you are the most efficacious deity among the heavenly gods; protect me, preserve me, and bestow your divine power upon me, transmitting it to me. When I go to a place, it is deep and dark, no one can see my form; the living cannot recognize me, and the ghosts and spirits cannot detect my vital energy. Those who are kind to me will gain blessings, while those who harm me will suffer misfortune; all evil spirits and malevolent beings will be blocked by me, and those who collide with me will perish. Among thousands of people, all who see me will be joyful. Act swiftly as the decree commands." Then, using a knife, draw a symbol on the ground to bind and subdue all evil forces. Before reciting the incantation, knock your teeth seven times, corresponding to the seven stars of the Big Dipper and the Heavenly Gang. Then, hold the knife in your right hand and draw the symbol on the ground, reciting the incantation: "Four verticals and five horizontals are here, all kinds of evil spirits vanish from sight; when I go out, those a thousand miles away can return, and those ten thousand miles away can also return home. Those who scold me will die, those who curse me will perish, each bearing their own calamities. Act swiftly as the decree commands."

子日丑日寅日卯日辰日巳日午日未日申日酉日戌日亥日；天門　丙　丙　丙　庚　庚　庚　壬　壬　壬　甲　甲　甲；地戶　乙　乙　庚　丁　丁　壬　辛　辛　甲　癸　癸　丙；玉女　庚　辛　干　壬　癸　艮　甲　乙　巽　丙　丁　坤。此與三德方同。

This is a ready-made comparison table listing the Heavenly Gate, Earthly Gate, and Yu Nu for each of the twelve days. The table headers, from left to right, are Zi day, Chou day, Yin day, Mao day, Chen day, Si day, Wu day, Wei day, Shen day, You day, Xu day, and Hai day. The Heavenly Gate sequence is Bing, Bing, Bing, Geng, Geng, Geng, Ren, Ren, Ren, Jia, Jia, Jia, changing every three days. The Earthly Gate sequence is Yi, Yi, Geng, Ding, Ding, Ren, Xin, Xin, Jia, Gui, Gui, Bing. The Yu Nu sequence is Geng, Xin, Qian, Ren, Gui, Gen, Jia, Yi, Xun, Bing, Ding, Kun. The directions determined by these three items correspond to the directions of the "Three Virtues."

圍然後入局，玉女術曰：“先畫地圖，用桑柴灰為之，可以隱匿逃亡，或有患難，隱遁人無見者，即不避歸忌、往亡、陷破，一切凶神惡煞，又可以市賈求利、進見長吏、報仇、攻惡，宜深保此局法，父子不傳之秘，毋輕易語人，以洩天機也。

After surrounding the area, enter the layout. According to the Yünu technique, first draw the layout diagram on the ground using ashes from burning mulberry wood. Using this method, one can conceal one's form and escape pursuit; in case of danger, one can vanish from sight. At this time, there is no need to avoid the inauspicious days such as 'Guījì' (Return Taboo) and 'Wǎngwáng' (Going to Death), as well as all evil spirits and malevolent forces. It can also be used for business endeavors, seeking profit, meeting superiors, avenging wrongs, and attacking wicked people. This layout method should be kept secret and not easily passed on, even between father and son, and should not be casually told to others, to prevent the leakage of heavenly secrets.

佈局時讀，左三右七，戴九履一，二四為肩，六八為足，畫地圖訖，即心下排定東西南北，布十二支辰，八干四維之位”。假如，甲日便從甲地入局內，乙日便從乙地入局內，丙丁庚辛壬癸日俱仿此，惟戊日從乾坤方位上入局，己日便從艮巽方入局，手執六算祝四方，急急如律令。欲行千里法亦念此咒。

When setting up the layout, recite the mnemonic for the Luo Writing Nine Palaces: on the left is three, on the right is seven, on top is nine, and beneath is one. Two and four are placed on the shoulders, six and eight on the feet. After completing the map, mentally determine the directions of southeast and northwest. Then arrange the twelve earthly branches, and place the eight heavenly stems and the four cardinal directions. For example, on a Jia day, enter the layout from the Jia position; on a Yi day, enter from the Yi position; Bing, Ding, Geng, Xin, Ren, and Gui days are handled similarly. On a Wu day, enter from the Qian and Kun positions; on a Ji day, enter from the Gen and Xun positions. After entering the layout, hold six counting sticks in hand and invoke the four directions, reciting "Ji Ji Ru Lu Ling." This incantation is also used for spells that aim to travel thousands of miles.

天頂名嵩高，夏至日道下直沖，嶽晷無影，北距嵩高九度餘，陽城中距衡約二千五百里，古以二分卯酉，晷影相直，以定東西之地；中又取夏至午中晷影與夜半窺筒北極相直，以定南北之地；故嵩與陽城相直也。然春分前二日，太陽已纏於春分赤道度，秋分後二日，太陽方纏於赤道度，此陽常有餘也。或以陽城偏南二度，是知有數，而不知有理也。地上極天際六十一度，下五十九度，亦此意也。

The top of Heaven is called "Song High." On the summer solstice, the sun's path directly shines upon it, and the gnomon at Song Mountain cannot measure any shadow. To the north of Song High is about nine degrees more, and Yangcheng is in the center. To the south, it is approximately 2,500 li away from Heng Mountain. In ancient times, people measured at the卯 (Mao) hour and酉 (You) hour on the vernal equinox and autumnal equinox to check if the shadows cast by the gnomon aligned in a straight line, thus determining the east-west direction. They also compared the shadow at noon on the summer solstice with the position of the North Star observed through a sighting tube at midnight to determine the north-south direction. Therefore, Song Mountain and Yangcheng were considered to be directly opposite each other as the central points. However, two days before the vernal equinox, the sun had already reached the equator where the vernal equinox is located, and two days after the autumnal equinox, the sun reached the equator. This shows that yang energy is always in excess. Some people therefore say that Yangcheng is two degrees south, which is knowing only the degree numbers but not understanding the underlying principle. As for the statement that the distance from the earth to the sky is sixty-one degrees above and fifty-nine degrees below, it refers to the same meaning.

但知之者絕少，故赤道橫束天中，萬古不易，而黃道或出入者，日行之差也。春分日東至角，秋分日西至婁，南北極各九十一度，此天之赤道分定東西南北者也。故春分日出奎婁之黃道，其道出卯入酉，秋分日出軫角之黃道，其道亦出卯入酉，至冬至在箕斗之黃道，其道出辰入申，去赤道二十四度之南，夏至在井鬼之黃道，其道出寅入戌，去黃道二十四度之北，此日行黃道赤道之所以分，而二十八宿之度，皆以赤道為法也。

Only a few people understand this principle. The equator runs horizontally through the center of the sky and has remained unchanged for ages. The Yellow Path, however, sometimes deviates to the north and sometimes to the south, due to the deviation in the movement of the sun. At the spring equinox, the sun moves eastward to the Horn mansion, and at the autumn equinox, it moves westward to the Bond mansion. It is ninety-one degrees away from both the south and north poles, and this is the basis for the equator to determine the cardinal directions. Therefore, on the day of the spring equinox, the sun rises on the Yellow Path between the Legs mansion and the Bond mansion, emerging from the卯 position and setting at the酉 position. On the day of the autumn equinox, the sun rises on the Yellow Path between the Chariot mansion and the Horn mansion, also emerging from the卯 position and setting at the酉 position. By the winter solstice, the sun is on the Yellow Path between the Winnowing Basket mansion and the Dipper mansion, emerging from the辰 position and setting at the申 position, deviating twenty-four degrees south of the equator. By the summer solstice, the sun is on the Yellow Path between the Well mansion and the Ghost mansion, emerging from the寅 position and setting at the戌 position, deviating twenty-four degrees north of the equator. This is the reason why the Yellow Path differs from the equator. The degrees of the twenty-eight mansions are all measured according to the equator.

然午令以後，日常主減，而中天之盛，其減不覺，漢洛下閔，太初曆始有八千年差一度之說，晉虞喜何承天阿劉準，各定歲差之法，然未定準者，以陰漸深而氣漸促，而差漸多也。堯典冬至日在虛七度，莊襄王元年在斗二十二度，太初年在斗二十度，開元甲子在斗十度，慶曆甲申在斗五度，開禧古測日在箕宿四度矣。然冬至子半則不可移，故天竺之法，宮分無繫於宿，宿不屬於宮，以其宮定，而宿不定也。

However, after noon, the shadow of the sun gradually shortens, because when the sun is at its zenith, the sunlight is at its strongest, and this slight reduction is not easily noticeable. It was not until the Han dynasty when Luo Xiaohong compiled the "Taichu Calendar" that the idea of an eight-thousand-year difference of one degree was proposed; in the Jin dynasty, Yu Xi and He Chengtian, as well as later scholars of the Liu family, each established their own calculations for the precession of the equinoxes, but they could never reach a consistent figure, because as the yin energy gradually deepens and the solar terms become more urgent, the difference accumulates more and more. The "Shangshu · Yaodian" records that on the winter solstice, the sun was at the seventh degree of the Xuxu mansion; by the first year of Qin Zhuangxiang Wang, it was at the twenty-second degree of the Doushu mansion; during the Taichu period of the Han dynasty, it was at the twentieth degree of the Doushu mansion; in the Tang dynasty's Kaiyuan Jiazi year, it was at the tenth degree of the Doushu mansion; in the Song dynasty's Qinglei Jia Shen year, it was at the fifth degree of the Doushu mansion; by the actual measurements in the Song dynasty's Kaixi period, the sun had already reached the fourth degree of the Jixu mansion. However, the fact that the winter solstice is fixed at the midpoint of the Zi hour cannot be changed, so the Indian calendar method is: the division of the palace is not related to the mansions, and the mansions are not subordinate to the palace, because the palace position is fixed, while the mansion position is not fixed.

周天三百六十五度四分度之一，歲日行而天行日過分為四限，每限九十一日三十一分，一限為進差，二限為退差，二至合為四象，曰盈初、盈末、縮初未也。角南星距極九十七度半，亢南第二星距九十六度，氐西南星距百四度半，房南第二星距百十四度半，心前星距百十四度半，尾星距百二十七度半，箕西北星距一百二十一度半。

The celestial sphere comprises 365 and 1/4 degrees in total. Throughout the year, the sun travels one full circle, while the movement of the heavenly bodies exceeds that of the sun by a small amount. This excess divides the year into four segments, each lasting 91 days and 31 parts. The first segment is called "progressive difference," the second "regressive difference." These are combined with the solstices to form the four images, known as initial fullness, final fullness, initial reduction, and final reduction. Below are the standard distances of the stars of the Twenty-Eight Mansions from the North Pole: the star south of the Horn mansion is 97 and a half degrees from the pole, the second star south of the Neck mansion is 96 degrees, the star southwest of the Root mansion is 104 and a half degrees, the second star south of the Room mansion is 114 and a half degrees, the star before the Heart mansion is 114 and a half degrees, the stars of the Tail mansion are 127 and a half degrees, and the star northwest of the Winnowing Basket mansion is 121 and a half degrees.

斗西三星距極一百十九度半，中星距百八十度半，女西南距百四度半，虛南星距百度半，危南星距極九十六度，室南星距八十度半，壁南星距八十度半，奎西南大星距極七十二度，婁中星距七十五度半，胃西星距六十七度半，昴西南星距七十度，畢右股一星距七十五度，參西星及西第一星距極九十二度半，井西扇北一星距極六十九度，鬼西南星距六十九度半，柳西第三星距八十二度半，星大星距九十六度，張西第二星距百二十度半，翼中央西第二星距百四度，軫西北星距百三十度半，（補）觜西南星八十三度半。

The Dipper mansion's star to the west is three stars away from the pole, at 119.5 degrees, with the middle star at 180.5 degrees; the star to the southwest of the Girl mansion is at 104.5 degrees; the star to the south of the Emptiness mansion is at 100.5 degrees; the star to the south of the Rooftop mansion is at 96 degrees; the star to the south of the Encampment mansion is at 85.5 degrees; the star to the south of the Wall mansion is at 85.5 degrees; the large star to the southwest of the Legs mansion is at 72 degrees from the pole; the middle star of the Bond mansion is at 75.5 degrees; the star to the west of the Stomach mansion is at 67.5 degrees; the star to the southwest of the Hairy Head mansion is at 70 degrees; the star on the right leg of the Net mansion is at 75 degrees; the western star and the first star to the west of the Three Stars mansion are at 92.5 degrees from the pole; the star at the north of the west fan of the Well mansion is at 69 degrees from the pole; the star to the southwest of the Ghost mansion is at 69.5 degrees; the third star to the west of the Willow mansion is at 82.5 degrees; the large star of the Star mansion is at 96 degrees; the second star to the west of the Extended Net mansion is at 120.5 degrees; the second star to the west of the central part of the Wings mansion is at 104 degrees; the star to the northwest of the Chariot mansion is at 130.5 degrees. Originally, the Turtle Beak mansion was omitted, now added: the star to the southwest of the Turtle Beak mansion is at 83.5 degrees.

黃帝作蓋天曰：天如蓋笠。宣夜則曰：天了無質，顯帝渾天，以形圓裡黃為喻，方天則以大光遠轉為北。昕天曰：天如人形，而北則偏高，安天言，天形常安，而星辰不麗，惟渾天則親而且密。

In ancient times, there were several schools of thought regarding the heavens. The Yellow Emperor proposed the "Covering Heaven" theory, which viewed the sky as a hat-like cover overhead. The "宣夜" theory suggested that the sky has no physical form and is boundless. The school promoting the "浑天" theory used the analogy of an eggshell with the yolk in the center. The "方天" theory defined the north based on the direction of distant bright lights. The "昕天" theory believed the sky resembled the human body, with the north slightly elevated. The "安天" theory held that the sky remains stationary, and the stars are not attached to it. Among these theories, the "浑天" theory is the most accurate and detailed in accordance with actual observations.

三臺下主九州島：上臺，上星主兗、豫，下星主荊、揚。中臺，上星主雍、梁，下星主冀州。下臺，上星主青州，下星主徐州；非其故以占其國。尺度：一蠶之絲曰忽，十忽曰絲，十絲曰毫，十毫曰釐，十釐曰分，十分曰寸，十寸曰丈，十丈曰引。斗斛：六十黍曰圭，四圭曰撮，千二百黍曰禽，兩禽曰合，十合曰升，十升曰斗，五斗曰斛，兩斛曰石。九河：徒駭在蒼州青池太吏，今南皮縣，馬頰今德隸州，覆論今安德，胡蘇在無棣，臨津在東光，簡潔在臨清，鉤盤在樂陵，鬲津在饒安，又河之經流也。

The "Three Palaces" in the heavens consist of six stars, each governing different regions on earth: the upper star of the upper palace governs Yanzhou and Yuzhou, while the lower star governs Jingzhou and Yangzhou; the upper star of the middle palace governs Yuzhou and Liangzhou, while the lower star governs Jizhou; the upper star of the lower palace governs Qingzhou, while the lower star governs Xuzhou. If any of these stars show an anomaly, it indicates a change in the region they govern. The units for measuring length are: one silk thread is called "hu," ten hu make a "si," ten si make a "hao," ten hao make a "li," ten li make a "fen," ten fen make a "cun," ten cun make a "zhang," and ten zhang make a "yin." The units for measuring grain are: sixty grains of millet make a "gui," four gui make a "cuo," one thousand two hundred grains make a "qin," two qin make a "he," ten he make a "sheng," ten sheng make a "dou," five dou make a "hu," and two hu make a "shi." Yu dredged nine rivers, each with their present locations: the Tuhai River is in Cangzhou Qingchi Taishi, which is now Nanpi County; the Maje River is in today's Dezhou; the Fufa River is in today's Ande; the Husu River is in Wudi; the Linjin River is in Dongguang; the Jianjie River is in Linqing; the Goupán River is in Leiling; the Leji River is in Rao'an. In addition, there is the main course of the Yellow River.

魏今解州安邑，魏即大名也。趙霍州趙城、邯鄲、廣平、常山也，中山今定州。三齊，右即墨中臨淄，左平陸。吳越，三吳、東蘇州，中鎮江、西湖。又吳興、吳郡、會稽為三吳。三越，吳越杭州，閩越福建，南越廣州。徐今徐州。東海今嘉興海寧。燕、幽、冀。南海廣東。宋今歸德。河中山西蒲州。河間即河間府。

The territories of the Warring States correspond to modern place names as follows: The State of Wei corresponds to Jiezhou Anyi and another area known as Daming. The State of Zhao includes Huozhou Zhaocheng, Handan, Guangping, and Changshan, among which the State of Zhongshan corresponds to Dingshou. The "Three Qis" region includes Jimo on the right, Linshi in the center, and Pinglu on the left. The land of Wu and Yue includes the "Three Wus," with Suzhou in the east, Zhenjiang in the center, and Huzhou in the west; another account refers to Wuxing, Wujun, and Huizhou as the Three Wus. The "Three Yues" are: Wu Yue in Hangzhou, Min Yue in Fujian, and Nan Yue in Guangzhou. The State of Xu corresponds to Xuzhou. The Eastern Sea corresponds to Jiaxing and Haining. There are also Yan territory, Youzhou, and Jizhou. The Southern Sea corresponds to Guangdong. The State of Song corresponds to Guide. The River Center corresponds to Shanxi Puzhou. The River Region corresponds to Hejian.

晉，平陽、曲絳。鄭，榮陽、汜水。周，西扶風，東洛陽。秦，岐雍，二桃林，三上郡。三巴，中巴縣，巴西錦洲合州，巴東歸州、夔州雲安漢。三蜀，成都、廣漢、犍為。梁，華陽、黑水。三楚，南江陵，西彭城、徐州，東吳郡。韓，上黨今潞州、同州、潁州。

The state of Jin was located in the areas of Pingyang and Quwo Jangdu. The state of Zheng was located in the areas of Xingyang and Fenshui. The territory of the Zhou dynasty extended west to Fufeng and east to Luoyang. The state of Qin had three key regions: first, Qishan and Yongcheng; second, the Taolin Pass; and third, Shangjun. The "Three Bashas" were: Zhongba in Baxian, Bashixi in Jizhou and Hezhou, and Badong in Guizhou, Kuihou Yunan area. The "Three Shus" were Chengdu, Guanghan, and Jianwei. The state of Liang included Huayang and Hei Shui regions. The "Three Chus" were: Nan Chu in Jiangling, Xi Chu in Pengcheng and Xuzhou, and Dong Chu in Wujun. The state of Han's Shangtang was located in the areas of Luzhou, Tongzhou, and Yingzhou today.

弘農今河南靈縣，岷江為大江、為中江、徐陵為北江，所謂三江。漢兩源一出西縣，一出會泉，皆曰嶓冡。五嶺，一大庾嶺，在大庾縣，二始安，在平樂縣，三監賀，在賀州，四柱（疑當作柱）陽，今獵嶺，五陽，今潮州。漳州、福建、漳州、西巂越今延州。首陽山在河中府，一曰在遼州。上郡今綏德州。成紀今秦州。濊貊今遼東。

Hóngnóng is now the area around Henan Lingbao. The so-called "three rivers" refer to the Min River as the great river and the middle river, and the Xu Ling branch as the northern river. The Han River has two sources, one from Xixian and the other from Huiquan, both from the same mountain called Bōtóng Mountain. The "five ridges" are: the first is Dàyǔ Ridge in Dàyǔ County; the second is Shī'ān Ridge in Pínglè County; the third is Jiān Hè Ridge in Hèzhou; the fourth is Guìyáng Ridge (the original text says "zhùyáng," and the editorial note suspects it should be "guì"), which is now Lèi Ridge; the fifth is Jiēyáng Ridge in today's Chaozhou. In addition, Zhangzhou belongs to Fujian, and the western Xīyuè is now Yánzhou. Shǒuyáng Mountain is in Hézhōng Fu, another account says it is in Liáozhōu. Shàngjùn is now Suízhōu. Chéngjì is now Qínzhōu. The land of Huìmò is now Liaodong.

爾雅曰：風而雨上曰霾，陰而雨曰曀，日出而風為暴，迴風曰飄，焚輪謂之頹，扶搖謂之飈，宮曰風曰雨徵三羽五正商，角始得雨則能。十二辰分五音：一宮子陽君，午陰後，東方三徵，丑寅陽言事，未申陰凶事也，南方五羽，卯陽物，四陰水也，北方七商，辰陽兵，戌陰賊也，西方九角，巳陽民，亥陰事也。六情：子申貪狼，好；亥卯陰賊，怒；寅午廉貞，惡；巳酉寬大，喜；辰未姦淫，樂；丑戌公正，哀。

The Er Ya gives names to different types of wind: wind that causes dust to obscure the sun and rain to fall from above is called "mai"; wind that comes with cloudy skies and rain is called "yi"; wind that suddenly rises after sunrise is called "bao"; swirling wind is called "piao"; wind that falls downward in a spiral is called "tui"; and wind that rises upward in a spiral is called "biao". Divination regarding wind is associated with the five tones: the palace tone governs wind, the shang tone corresponds to three, the jue tone corresponds to five, and the zhi tone is paired with shang; rain comes only when the jue tone arises. The twelve earthly branches are assigned the five tones as follows: the first is the palace tone, paired with zi as yang, governing the king, and paired with wu as yin, governing the queen; the third is the shang tone in the east, paired with chou and yin as yang, governing speech and politics, and paired with wei and shen as yin, governing misfortune; the fifth is the jue tone in the south, paired with mao as yang, governing products, and paired with si as yin, governing water; the seventh is the zhi tone in the north, paired with chen as yang, governing weapons, and paired with xu as yin, governing thieves; the ninth is the jue tone in the west, paired with si as yang, governing common people, and paired with hai as yin, governing funerals. The "six emotions" are paired as follows: zi and shen are "tanlang", associated with affection; hai and mao are "yin zhe", associated with anger; yin and wu are "lian zhen", associated with evil; si and you are "kuan da", associated with joy; chen and wei are "jian yin", associated with immorality; and chou and xu are "gong zheng", associated with sorrow.

宮十里，中百里，遠千里。商九里，中九十里，遠九百里。角八里，中八十里，遠八百里。徵七里，中七十里，遠七百里。羽六里，中六十里，遠六百里。凡風動葉來十里，鳴條百里，搖枝二百里，落葉三百里，折小枝四百里，折大枝五百里，飛砂走石拔木五千里。

Using the five tones to determine the distance of wind-related events: wind associated with the tone Gong affects events within ten li, medium distance within a hundred li, and far distance within a thousand li; wind associated with the tone Shang affects events within nine li, medium distance within ninety li, and far distance within nine hundred li; wind associated with the tone Jue affects events within eight li, medium distance within eighty li, and far distance within eight hundred li; wind associated with the tone Zhi affects events within seven li, medium distance within seventy li, and far distance within seven hundred li; wind associated with the tone Yu affects events within six li, medium distance within sixty li, and far distance within six hundred li. Additionally, the strength of the wind can be used to determine the distance: wind that only moves leaves affects events within ten li; wind that makes branches rustle affects events within a hundred li; wind that shakes branches and trunks affects events within two hundred li; wind that blows leaves off affects events within three hundred li; wind that breaks small branches affects events within four hundred li; wind that breaks large branches affects events within five hundred li; and wind that causes flying sand and stones, uproots trees, affects events as far as five thousand li.

又一日夜者，千里；二日夜者，半天下；三日夜者，通天下也。又一日夜為縣，二日夜為州，三日夜為郡，四、五日夜為國，六、七日夜為天下。又大風一時以上，事及百里，三時事及五百里，六時事及千里；一日夜若折大枝，事及二千里；二日夜若拔大木，事及三千、五千里。

The duration of the wind can also be used to determine the extent of its influence: if the wind lasts for a full day and night, the event it signifies will affect a distance of a thousand li; if it lasts for two days and nights, it will affect half the world; if it lasts for three days and nights, it will affect the entire world. Another method divides it as follows: if the wind lasts for one day and night, the event will affect a county; if it lasts for two days and nights, it will affect a commandery; if it lasts for three days and nights, it will affect a prefecture; if it lasts for four or five days and nights, it will affect a state; and if it lasts for six or seven days and nights, it will affect the whole world. A third method calculates based on the duration of the wind: if the wind lasts for more than one hour, the event will affect a distance of a hundred li; if it lasts for three hours, it will affect five hundred li; if it lasts for six hours, it will affect a thousand li; if it lasts for a full day and night and can break large branches, the event will affect two thousand li; if it lasts for two days and nights and can uproot large trees, the event will affect three thousand to five thousand li.

本情，本日支也。合情，支合也。刑情，本日支刑也。沖情，支沖也。錫情，陽日支後三辰，陰日支前三辰。凡六情日與方，止用支辰斷之。五音以納甲五行分五音之日。如甲子陽商貪狼，乙丑陰商，公正之類。

Under the category of "Six Relationships," there are five types: "Original Relationship," which refers to the Day Branch itself; "Harmony Relationship," which refers to the branch that harmonizes with the Day Branch; "Imprisonment Relationship," which refers to the branch that is in conflict with the Day Branch; "Opposition Relationship," which refers to the branch that opposes the Day Branch; and "Gift Relationship," which for a Yang day is the third branch counted forward from the Day Branch, and for a Yin day is the third branch counted backward from the Day Branch. When using the Six Relationships to determine the day and direction, it is sufficient to use the Day Branch alone. As for the Five Sounds, they should be divided according to the Nayin Five Phases. For example, the Jiazi day has a Nayin Five Phase of metal, which is Yang Shang, and its relationship is "Tanlang"; the Yichou day is Yin Shang, and its relationship is "Gongzheng," and so on.

陽干自處，甲德在甲是也。陰干取合，乙德在庚是也。支德以次順行前五辰，子德在巳是也。月干德，三合寅午戌月丙是也。歲月日時殺：寅午戌在丑，巳酉丑在辰，申子辰在未，亥卯未在戌。五墓：木墓在未，水墓在辰，火墓在戌，金墓在丑也。

The general rule for determining "De" (Monthly Virtue) is: for a yang heavenly stem, its De is at its own position, for example, Jia's De is at Jia. For a yin heavenly stem, its De is at the stem it combines with, for example, Yi combines with Geng, so Yi's De is at Geng. For earthly branches, the De is the fifth branch counted forward, for example, Zi's De is at Si. The Monthly Virtue is determined according to the Triple Harmony Formation: for example, in the fire Triple Harmony Formation of Yin, Wu, and Xu, the Monthly Virtue is at Bing. The "sha" (killers) for year, month, day, and hour are also determined according to the Triple Harmony Formation: in the fire Triple Harmony Formation of Yin, Wu, and Xu, the killer is at Chou; in the metal Triple Harmony Formation of Si, You, and Chou, the killer is at Chen; in the water Triple Harmony Formation of Shen, Zi, and Chen, the killer is at Wei; in the wood Triple Harmony Formation of Hai, Mao, and Wei, the killer is at Xu. The Five Tombs are: the tomb of wood is at Wei, the tomb of water is at Chen, the tomb of fire is at Xu, and the tomb of metal is at Chou.

刑上刑下，自刑也。如子刑卯為下刑，午為上刑，酉亥為自刑。寅刑巳，巳刑申，申刑寅，丑刑戌，戌刑未，未刑丑，為三刑。子刑卯，卯刑子，為五刑。辰、午、酉、亥為自刑。此午為上刑之說誤。

There are distinctions among punishments: punishments on superiors, punishments on inferiors, and self-punishment. For example, the punishment of Zi (rat) on Mao (rabbit) is punishment on inferiors; Wu (horse) is punishment on superiors; You (rooster) and Hai (pig) belong to self-punishment. The standard examples of the Three Punishments are: Yin (tiger) punishes Si (snake), Si punishes Shen (monkey), and Shen punishes Yin, forming one group; Chou (ox) punishes Xu (dog), Xu punishes Wei (goat), and Wei punishes Chou, forming another group, collectively called the Three Punishments. The mutual punishment between Zi and Mao is called the Five Punishments. The branches Chen (dragon), Wu (horse), You (rooster), and Hai (pig) each punish themselves, called self-punishment. The previous statement that Wu is a superior punishment is incorrect, because Wu is actually a self-punishing branch. The note under the title stating 'punishment is especially urgent' means that when the Three Punishments occur, the situation is most urgent, and the posture of remaining inactive is not sufficient to respond.

風為教始來自四方，其政鳴條，啟折其化，鼓舞飄頌乎則清和明淨，政治則天氣溫涼，發屋折本者為怒，揚砂轉石者為狂，其勢分錯交橫，任小人而疎君子，其聲啾唧慘悽，不疾疫而必大喪，慽慽蓬勃，大兵將至；炎炎恍惚，火旱為殃；大風橫露，兮白日沉沉，主上昏亂，兮政教未明，觸塵蓬勃者，為悖亂。扶搖羊角者，為飄風。凜冽而人懷，戰懼刑戮，暴急猝起，而南北靡定者，上下不寧。

Wind is the beginning of moral influence, blowing from all directions. When government is clear and just, the wind merely rustles the branches, awakening all things without breaking them; in its swirling and drifting, there is a clear and pure harmony. When politics are peaceful, the weather becomes warm and cool. If the wind is strong enough to lift roofs and snap tree trunks, it is called "angry wind." If it raises dust and rolls stones, it is called "wild wind." If the wind is chaotic and blows in many directions, it indicates that the court is employing petty men and distancing the virtuous. If the wind sounds shrill and mournful, even without plague there will be great mourning. If the wind sounds sorrowful and dust rises vigorously, it indicates that a great army is coming. If the wind is hot and uncertain, it foretells fire and drought. A strong wind mixed with mist and dew, causing the day to be dim and dark, indicates that the ruler is foolish and the government is unclear. If the wind stirs up dust and rises in a thick cloud, it indicates rebellion and disorder. If the wind spirals upward like a sheep's horn, it is called "drifting wind." If the wind is bitterly cold and causes fear, it indicates punishment and executions. If the wind comes suddenly and suddenly changes direction, from south to north unpredictably, it indicates that the people and the ruler are not at peace.

凡日辰納音為客，風所來之處為主。如甲子商為君，風從未申丑寅上來，為商動，徵火尅金，主人勝。若從巳上來，受制於金，客勝。又日納音為客，加時為主。如丙寅日火音，時加卯酉，為徵動羽，羽水尅徵火，主人勝。若加辰戌為徵動，商火尅金，客勝。

Divination by wind determines the master and guest sides: take the Nayin sound element of the current day's Day Branch as the guest side, and the direction from which the wind comes as the master side. Then examine the Five Phases relationship between the two to determine the winner. For example, if the Jiazi day's Nayin is metal, which is the Shang sound, and the wind comes from the directions of Wei, Shen, Chou, or Yin, which belong to the Zheng sound, then the Shang sound is affected by the Zheng sound. Since Zheng belongs to fire and fire overcomes metal, the master side wins. If the wind comes from the Si direction, which is overcome by metal, then the guest side wins. Another method is to take the Nayin of the day as the guest and the added hour as the master. For example, if the Bingyin day's Nayin is fire, which is the Zheng sound, and the hour is added in the Mao or You directions, which belong to the Yu sound, then the Zheng sound is affected by the Yu sound. Since Yu belongs to water and water overcomes fire, the master side wins. If the hour is added in the Chen or Xu directions, which is Zheng affecting Shang, fire overcomes metal, then the guest side wins.

又甲子金日，時加丑寅，為徵動商，火尅金，主勝。風又從丑未上來，是二火一金，主大勝。又風從巳刑上來客勝，從時刑上來主勝。凡遠者為客，近者為主。行者客，居者主。起者客，應者主。動者客，靜者主。如兩人相擊，先擧者客，後擧者主，有氣勝，無氣敗也。

Another example: On a Jiazi day, the nayin sound element belongs to metal. If the hour is added to the position of Chou or Yin, it becomes Zhengdong and Shang, with fire overcoming metal, indicating the dominant side wins. If wind comes from Chou and Wei, it becomes two layers of fire against one layer of metal, indicating the dominant side wins greatly. Also, if wind comes from the Si position, which is a conflicting position, the opposing side wins; if wind comes from the position that is conflicting with the hour, the dominant side wins. In general, the rule for distinguishing between host and guest is: the one coming from afar is the guest, the one nearby is the host; the one moving is the guest, the one staying still is the host; the one initiating is the guest, the one responding is the host; the one acting is the guest, the one remaining quiet is the host. For example, in a fight between two people, the one who moves first is the guest, and the one who moves later is the host. In the end, it still depends on the presence of qi: the side with qi wins, and the side without qi loses.

甲子、甲午、壬申、壬寅、庚辰、庚戌陽商，乙丑、乙未、癸卯、癸酉、辛巳、辛亥陰商。丙寅、丙申、戊子、戊午、甲辰、甲戌陽徵，丁卯、丁酉、己丑、己未、乙巳、乙亥陰徵。戊辰、戊戌、庚寅、庚申、壬子、壬午陽角，己巳、己亥、辛卯、辛酉、癸丑、癸未陰角。庚子、庚午、戊寅、戊申、丙辰、丙戌陽宮，辛丑、辛未、己卯、己酉、丁巳、丁亥陰宮。甲寅、甲申、壬辰、壬戌、丙子、丙午陽羽，乙卯、乙酉、癸巳、癸亥、丁丑、丁未陰羽。

The sixty Jiazi are divided into five musical tones according to the Nayin sound element, and each is further classified as yin or yang. The six days Jiazi, Jiawu, Renshen, Renyin, Gengchen, and Gengxu belong to Yang Shang; the six days Yichou, Yiwei, Kaimao, Kuiyou, Xinsi, and Xihai belong to Yin Shang. The six days Bingyin, Bingshen, Wuzi, Wuwu, Jiachen, and Jiaxu belong to Yang Zhi; the six days Dingmao, Dingyou, Jichou, Jiwei, Yisì, and Yihai belong to Yin Zhi. The six days Wuchen, Wuxu, Gengyin, Gengshen, Renzi, and Renwu belong to Yang Jiao; the six days Jisi, Jihai, Xinmao, Xinyou, Kuichou, and Kuwei belong to Yin Jiao. The six days Gengzi, Gengwu, Wuyin, Wushen, Bingchen, and Bingxu belong to Yang Gong; the six days Xinchou, Xiniwei, Jimao, Xiyou, Dingsi, and Dinghai belong to Yin Gong. The six days Jiayin, Jiashen, Renchen, Renxu, Bingzi, and Bingwu belong to Yang Yu; the six days Yimao, Yishen, Kuisi, Kuihai, Dingchou, and Dingwei belong to Yin Yu. When predicting wind, first use this table to determine the musical tone of the current day and whether it is yin or yang, then match it with the direction the wind is coming from to assess its relationship of generation and overcoming.

子陽宮，屬土，主帝王。丑寅陽徵，屬火，主旱，為宮寺、口舌。卯陽羽，屬水，主雨霧。辰陽商，屬金，主將軍、吏士。巳陽角，屬木，主疾病、憂患。午陰宮土，主女後。未申陰徵火，主庶人、士土，誥書、文檄、旱火、郵驛。酉陰羽水，主霜雪，雷電，陰沉虹。戌陰商金，主小將，兵刃。亥陰角木，主死喪、哭泣。

The twelve Earthly Branches each correspond to a musical tone and have their own governing aspects: Zi is the Yang Gong, belonging to the Earth element, governing matters concerning the emperor and kings. Chou and Yin are the Yang Zheng, belonging to the Fire element, governing droughts, as well as palaces, temples, and disputes over words. Mao is the Yang Yu, belonging to the Water element, governing rain, clouds, and mist. Chen is the Yang Shang, belonging to the Metal element, governing generals and soldiers. Si is the Yang Jiao, belonging to the Wood element, governing diseases and worries. Wu is the Yin Gong, belonging to the Earth element, governing concubines and female rulers. Wei and Shen are the Yin Zheng, belonging to the Fire element, governing common people and scholars, as well as imperial edicts, military orders, droughts, fires, and the relay stations for messages. You is the Yin Yu, belonging to the Water element, governing frost, snow, thunder, lightning, gloomy weather, and rainbows. Xu is the Yin Shang, belonging to the Metal element, governing subordinate officers and weapons. Hai is the Yin Jiao, belonging to the Wood element, governing death, mourning, and weeping.

凡宮為君，商為臣子、奴僕，角為民、為疾病、死喪。徵為事、為宗廟、鬼神。羽為物、為妻財、為境界。如子日、子方風為官動、主人，君出行布令風暴念急風徐令喜。

In general, the five tones each have their corresponding images: the Gong tone represents the sovereign; the Shang tone represents ministers and servants; the Jue tone represents the common people, and also relates to illness and death; the Zhi tone represents affairs, and also relates to ancestral temples and spirits; the Yu tone represents wealth, and also relates to wives, property, and borders. For example, if on a Zi day the wind blows from the Zi direction, this indicates the movement of official authority, affecting the master, indicating the sovereign's journey and the issuance of orders. If the wind is sudden and fierce, the orders will be urgent; if the wind is gentle and slow, the orders will be lenient and pleasing.

宮日，風起子，山陵崩、君出、地動、旱、有土工；起午，旱、地震、後出。又時加子午，為重宮，君大夫走，風雨不調。從丑、寅、未、申起，為宮動徵，有火燭，土上寶物，出有兵。時加徵，為重徵，有義兵、詔令，曰義風。從卯酉來，商動羽，大雨、大臣走、旱。時加羽為重羽，即有赦、五榖成。從辰戌來，宮動商，有兵行。時加辰戌為重商，有兵殃。風從巳亥來，宮動角，主戰、人主憂、客兵傷、有喪。時加巳亥為重角，君不昌。

On the day of the Palace tone, the wind indicates the following: if the wind rises from the Zi direction, it signifies mountain collapses, the monarch's travel, earthquakes, drought, or construction projects. If the wind rises from the Wu direction, it signifies drought, earthquakes, or the queen's travel. If the hour is also at the Zi or Wu position, it is called "double Palace," indicating the monarch and the ministers fleeing their posts, and the winds and rains being out of balance. If the wind comes from the Chou, Yin, Wei, or Shen directions, it is called "Palace moving to Shang," indicating fire and candle disasters, treasures emerging from underground, and military actions. If the hour is also at the Shang position, it is called "double Shang," indicating the raising of righteous armies and imperial edicts, and this wind is called "righteous wind." If the wind comes from the Mao or You directions, it is called "Shang moving to Yu," indicating heavy rain, ministers fleeing, and drought. If the hour is also at the Yu position, it is called "double Yu," indicating the issuance of pardons and abundant harvests. If the wind comes from the Chen or Xu directions, it is called "Palace moving to Shang," indicating military movements. If the hour is also at the Chen or Xu position, it is called "double Shang," indicating military disasters. If the wind comes from the Si or Hai directions, it is called "Palace moving to Jue," indicating warfare, the monarch's worry, injuries to visiting troops, and funerals. If the hour is also at the Si or Hai position, it is called "double Jue," indicating the monarch's decline.

徵日，陽宮風來，旱、火土上起、宮寺災。從陰宮起，太子疾。時加重徵，土上火災。從陽徵來，君有恐、火災、走獸入為害、宮寺焚、王相憂、大旱。徵陽徵來，六畜多死。從陽商來，急兵、君自守七日、遠七十日。從陰商來，有兵戰一日。從陽商來，臣強大死、君殃，以日占國。從陽羽來，四鄰有事、有寶玉、雷電、霜雹、臣候憂、多火災、夷兵至。從陰羽來，寶出、雷電、夷有事。從陽角來，兵喪。從陰角來，邊驚、兵火、春有喪。

When the wind comes from the position of the Zheng tone on the day branch, it indicates drought, fires on the ground, and disasters to palaces and temples; if it comes from the Yin position, it indicates the prince falls ill. If the hour and Zheng position coincide to form "double Zheng," it indicates fires on the ground. If the wind comes from the Yang Zheng position, it indicates the ruler is startled, there is fire, wild animals invade and cause harm, palaces and temples are burned, ministers and high officials are anxious, and there is a great drought; if it still comes from the Yang Zheng position, it also indicates many deaths among domestic animals. If the wind comes from the Yang Shang position, it indicates urgent military movements, the ruler must defend himself for seven days, and if the distance is far, it lasts seventy days; if it comes from the Yin Shang position, it indicates a battle on one day; if it again comes from the Yang Shang position, it indicates the death of a powerful minister or noble, and the ruler suffers consequences, and one can determine which country is affected by referring to the day branch. If the wind comes from the Yang Yu position, it indicates troubles among neighbors, treasures emerging from the earth, thunder, lightning, frost, and hail, ministers and vassals are anxious, there are many fires, and foreign troops arrive; if it comes from the Yin Yu position, it indicates treasures emerging, thunder, and events among foreign tribes. If the wind comes from the Yang Jiao position, it indicates military affairs and funerals; if it comes from the Yin Jiao position, it indicates disturbances at the borders and disasters from war and fire, and in spring, there will be deaths.

羽日，風從陽宮來，財物聚、君有使令、邊兵土工興、將受命、有集會、雷電。從陰宮來，冰雹寒傷物、有土工。從陽徵來，有兵、有急令、臣有憂、關塞路阻。風從陰徵來，邊臣有羽事大喪會，寒雪雹期五日，若五十日大雨南方來，國憂人，疾風從北方來，賊聚水中。陽羽來，日應。從陰羽來，夜應。從商來，兵圍不戰、邊急關阻、大雨，軍各不利。

When the wind comes from the position of the Yang tone, it indicates gathering of wealth, the sovereign sending missions, military actions at the borders and construction projects, generals receiving orders to go to war, and gatherings. It also indicates thunder and lightning. When the wind comes from the Yin tone position, it indicates hail and severe cold damaging crops, and construction projects. When the wind comes from the Yang徵 position, it indicates military affairs, urgent orders, worries among officials, and blockage of passes and roads. When the wind comes from the Yin徵 position, it indicates urgent reports from border territories and great mourning gatherings, with snow, hail, and cold weather expected within five days. If it is delayed for fifty days, there will be heavy rain coming from the south, causing the whole country to worry for the people. A strong wind from the north indicates bandits gathering in marshes. When the wind comes from the Yang羽 position, it indicates events happening during the day; when it comes from the Yin羽 position, it indicates events happening at night. When the wind comes from the 商 position, it indicates enemy forces surrounding the city without fighting, urgent border alarms, blocked passes, and heavy rain falling, which is unfavorable for all military forces.

商日，風從陽宮來，太子忌恐、人臣有急、兵主疾。從陰宮來，庶子憂、有急變、兵北起。風從徵來，兵圍不戰，且旱。時加重徵，大旱。從陽商來，白衣聚、關梁閉、大將死、出忌外邑有兵、有小寇、兵在西，君有憂。從陽商來，有殃、粟貴、有兵七日，若七十日有急令。從陽角來，猝兵從急令。從陰角來，喪土工。

When the wind comes from the position of the Shang tone, it indicates that the crown prince has worries and fears, officials have urgent matters, and the person in charge of the army is ill. If the wind comes from the Yin position, it indicates that a庶出 son has worries, there is an urgent incident, and military actions start from the north. If the wind comes from the Zheng position, it indicates that the enemy surrounds but does not fight, and there is a drought. If the hour also adds the Zheng position to form "double Zheng," it indicates a major drought. If the wind comes from the Yang Shang position, it indicates that common people gather together, passageways and bridges are closed, a general dies, travel is to be avoided, there is military action in the outer territories, and there are small bandits. If the wind still comes from the Yang Shang position, it indicates disaster, high grain prices, and military action within seven days. If it extends to seventy days, there will be an urgent command. If the wind comes from the Yang Jiao position, it indicates sudden military action followed by urgent orders. If the wind comes from the Yin Jiao position, it indicates mourning and construction projects.

角日，風從陽宮來，兵中興、君憂國四閉。從陽宮來，貴人病、喪土工。從徵來，大臣災、火蠱生、榖貴。從羽來，土工興、大雨、邊兵人多口舌病、夷相奪。從商來，有急兵。從陽角來，邊兵起、人主憂、賊至、戰多死亡。從陰角來，大喪。時加重角，兵戰、盜起民飢、多死人。宮為君，以下皆為大臣、令長、庶宮小民當之，以下辰占國。

When wind is observed on the day of the Sheng tone, it indicates that the wind comes from the position of the Yang Palace, suggesting military affairs resuming midway, the sovereign being anxious and the borders being closed off. If the wind again comes from the Yang Palace, it indicates the nobleman is ill, there will be mourning and construction projects. If the wind comes from the Zheng position, it indicates ministers suffer misfortunes, fires break out, there are disturbances and rising prices of grain. If the wind comes from the Yu position, it indicates construction projects begin, heavy rains fall, border troops and civilians have many disputes and diseases, and foreign tribes attack each other. If the wind comes from the Shang position, it indicates urgent military affairs. If the wind comes from the Yang Jiao, it indicates military actions at the borders, the sovereign being troubled, bandits coming, and many deaths in battle. If the wind comes from the Yin Jiao, it indicates a great mourning. If the hour is combined with the Jiao position to form "Chong Jiao," it indicates warfare, bandits rising, people suffering from famine, and many deaths. In general, the Palace tone represents the sovereign, and the tones below the Palace are respectively taken by ministers, county magistrates, and common people. Then, according to the following branches, determine which state will be affected.

凡風起正日時方位，徵多為火，羽多為水，商多為兵，為粟貴，角多為疾，宮多為吉，鳴條落葉，揚塵吹砍，乃占豈君月相日辰，占分期以干支合數，宮為十數，徵為三十，羽五十，商七十，角九十，干支令數，如甲子十八數，乙丑十六數之類。又日為令長，時為民，如德刑俱臨，以風之吉凶占，常以正月二十日，五月、十一月十四日，候天門有雲氣，或蒼黑赤白，皆為中外不通心。

Whenever there is wind, one should carefully observe the day, the time, and the direction it comes from: a predominance of the徵 tone indicates fire disaster, a predominance of the羽 tone indicates water disaster, a predominance of the商 tone indicates warfare and high grain prices, a predominance of the角 tone indicates disease, and a predominance of the宫 tone indicates good fortune. If the wind merely causes branches to rustle, leaves to fall, or dust to rise, or breaks grass and trees, one should refer to the sovereign, the month builder, and the day branch to make a judgment. To calculate the time of occurrence, use the numbers corresponding to the combination of heavenly stems and earthly branches: the宫 tone corresponds to ten, the徵 tone to thirty, the羽 tone to fifty, the商 tone to seventy, and the角 tone to ninety. Each heavenly stem and earthly branch also has its own number, for example, Jiazi corresponds to eighteen, Yichou to sixteen, and so on. Furthermore, the day branch represents the county magistrate, and the hour represents the common people. If both the virtuous spirit and the penal evil are present at the same position, then the fortune or misfortune of the wind should be used to judge. Additionally, on the twentieth day of the first lunar month, as well as on the fourteenth days of the fifth and eleventh months, one should observe the sky gate direction for any cloud formations. Clouds of dark blue or red white color indicate internal and external blockages and lack of communication between above and below.

凡雲氣紫赤，如煙非煙，如雲非云，鬱鬱紛紛，蕭索輪困，是曰夏云，喜氣也。雲含五色，潤澤和緩，見城上為景云，太平之應，一曰卿云，大風將至，雲如亂穰，大雨將至，雲甚重潤，日入而青雲東西極天，無雨則三年將有喪軍。

When clouds appear in a purple and red color, resembling smoke but not smoke, resembling clouds but not clouds, gathering heavily and in disorderly clusters, dispersing and swirling like a chariot wheel coming together, this is called "Summer Clouds," indicating a joyful omen. If clouds contain five colors, moist and slow-moving, appearing over a city, they are called "Scenic Clouds," indicating a sign of universal peace, also known as "Minister Clouds." When the shape of clouds resembles scattered stalks of grain before a strong wind arises, and when clouds are extremely dark and moist before heavy rain comes, these are signs of impending weather changes. If after sunset, a strip of blue clouds stretches from east to west reaching the horizon without rain following, then within three years there will be the loss of an army.

有喪則白雲南北如陣。赤雲如血則血流。黑氣如道則有赦雲。如龍行則大水入流。赤氣如人影，三日臣叛。雲俱五色不下雨，有隱賢。赤黃四塞，連日夜光此照地，大臣縱恣。赤色覆日如血，大旱民飢。黑氣變化更移，夷欺中國。雲如疋布，東西南北在邑上者，羊變。黑氣如牛頭，龍蛇變化，主病、流亡，不宜新婦，亦為狄侵華。

When there is a funeral, white clouds will appear arranged north and south like an army. Red clouds resembling blood indicate a disaster involving bleeding. Black clouds stretching like a road indicate an imperial pardon. Clouds moving like dragons indicate a great flood entering the territory. Red clouds showing human shapes indicate rebellion by ministers within three days. Clouds with all five colors but without rain indicate the presence of a virtuous person who remains hidden. Red and yellow clouds blocking all directions, shining continuously for several days and lighting the ground, indicate ministers being arrogant and unrestrained. Red clouds covering the sun with a blood-like color indicate a severe drought and famine among the people. Black clouds constantly changing and moving indicate harassment by foreign tribes against the Central Plains. Clouds resembling a piece of cloth, spreading over the city and present in all directions, indicate abnormal births among sheep. Black clouds shaped like a bull's head, with changes resembling dragons and snakes, indicate disease and population displacement, making it unsuitable for a newlywed bride to marry, and also indicate foreign invasion of the Huaxia civilization.

凡戰氣赤雲，如傘蓋覆羊上，千里內戰吉，外憂。赤雲如狗入營，大戰流血。赤雲旋而不動，或如丹蛇，如覆舟，如耕襲，或白氣如車入北斗中轉移者，下流血將死。或雲上白氣如虹而交，或日旁有玦，五色白虹，皆戰氣也。凡出軍之日，天氣昏漠，雲氣陰沉，必戰。若青陽溫和，風塵不動，不見敵，亦不戰也。

All signs indicating warfare: red clouds covering sheep like an umbrella, if seen within a thousand li, indicate a favorable battle, but if beyond a thousand li, there will be worry. Red clouds darting into the military camp indicate a great battle with bloodshed. Red clouds that spiral without moving, or appear like red snakes, or like overturned boats, or like furrows in farmland, or with white clouds entering the Big Dipper like a carriage and shifting, indicate bloodshed below and the death of generals. Also, if white clouds cross each other like a rainbow, or a halo appears around the sun, or a white rainbow of five colors appears, these are all signs of warfare. On the day of an expedition, if the sky is dark and misty, and the clouds are gloomy, there will certainly be battle. If the weather is clear and mild, with no dust in the wind, enemies will not be seen and no battle will occur.

凡氣上與天連，下有名將。抱朴子曰：猛將之氣，如火勢，如張弓，或白如粉絮囷倉，黑如山林竹木，或紫黑如門上樓，或上或下赤如旌旗，或氣發漸漸如雲而變作山形，或雲氣如蛟蛇形，或如龍、如虎在殺氣中，或內白而赤氣外繞，或中黑而赤氣在前，或勃勃然如火煙之狀，皆為悍猛謀深，不可當在我軍上，四速戰也。

Any aura rising up to meet the blue sky indicates there must be a famous general below. Ge Hong's "Baopuzi" says: the aura of a fierce general appears like fierce fire rising, like a bowstring stretched tight; or white like powdered snow or a round granary; or black like mountains, bamboo, and trees; or purple-black like a gatehouse; or red rising or falling like a banner; or initially like clouds, later forming mountain shapes; or cloud-like forms resembling a dragon or a long snake; or like a dragon or a tiger amidst fierce fighting; or white inside with red aura surrounding it; or black in the center with red aura in front. These all indicate that the opposing general is fierce and brave, with deep strategy, and should not be confronted directly. If such an aura appears over our army, we must fight decisively from all sides.

凡兩軍相當，前後左右有赤氣，即有伏氣云，紛紛綿綿而相繼者，車騎伏也。如有席蒿草者，少兵伏也。白氣紛紜，如樓上狀，萬人伏也。軍上黑氣洋洋，而赤氣在中，或如烏雲之赤杵，或赤雲中之鳥，人在烏雲內，或如幢節在烏雲中，或如山嶽之王外，或前黑而白雲在後，皆伏兵氣也。

When two armies face each other, if red clouds appear in front, behind, on the left or right, it indicates the presence of hidden troops. If the clouds are dense and continuous, it suggests the concealment of chariots, horses, and cavalry. If the clouds resemble spread-out mats or tall grass, it indicates a small force is hidden. If white clouds are scattered and form the shape of buildings, it signifies the presence of tens of thousands of hidden soldiers. If dark clouds cover the military camp with red clouds in the middle, or if it looks like a red pole in a black cloud, or like a bird flying in red clouds, or like a person inside the black cloud, or like banners and standards standing in the black cloud, or like mountains standing outside, or if the front is dark while white clouds are behind — all these are signs of hidden troops.

凡白氣群行，或如群羊徘徊，結陣而來，或日月濛濛無光，士卒內亂及兵內發。或黑如幢節而出於營，必有詐謀。或黑而車旗臨我陣，必有亂臣，謀與賊通。晝陰夜月出，君謀臣，夜陰晝日出，臣謀君。或晝夜陰沉，或連陰十日，不是冬月而風亂起，君臣奸謀，亦是兩國相圖。黑氣流行，互含五色，臨我軍上，則敵與臣謀，自敗死。

If white vapor appears in groups, or if it resembles a flock of sheep wandering around and not leaving, or if it forms an array and approaches forcefully, or if the sun and moon are obscured and lack light, this indicates internal disorder among the soldiers, with a rebellion arising from within. If black vapor rises from the camp like banners, standards, and symbols, there must be someone using deceit and schemes. If black vapor accompanied by chariots, horses, and banners approaches our front lines, there must be disloyal ministers secretly communicating with the enemy. If the day is gloomy and the moon appears in the night, it indicates the ruler scheming against the ministers. If the night is gloomy and the sun appears in the day, it indicates the ministers scheming against the ruler. If both day and night are gloomy, or if there is continuous gloom for ten days, and it is not winter yet there is a great wind, this indicates the ruler and ministers each harboring treacherous intentions, or possibly mutual schemes between two countries. If black vapor flows with mixed colors of five hues and presses over our army, it indicates the enemy and our officials colluding, but they themselves will eventually be defeated.

凡敵兵暴至，必有赤雲赫赫然及王子還見，或赤若旌旗，或獨見赤雲，如虹、如狗、如覆船，及天下白雲如布疋，經於丑未，或廣六、七丈，東西亙天，上下起兵，赤者尤甚，青者大喪。

Whenever the enemy's troops are about to attack suddenly, there will certainly be signs: red clouds appear, glowing like burning flames, and the aura of a prince also becomes visible; or red clouds take the shape of banners; or simply red clouds are seen, resembling an arch, a dog, or a capsized boat; or white clouds fill the sky like pieces of cloth stretching across the Chou and Wei positions, or spanning six or seven zhang in width, stretching from east to west across the sky. Whenever such clouds appear, armies will rise both above and below. Among them, red clouds are especially ominous, while blue clouds indicate great calamity.

又白如瓜蔓，如仙人衣，千萬戴結，罷而反興，至八九丈，連而不斷，千里兵至。或赤虹如狗，四枚相聚，如人行不絕，或如艾虎，或上有云，下有零螟，中天而下入我軍，或黑雲從敵來覆我軍，有云如人而赤臨城邑，而四望無雲，獨見雲極天半起，或如胡人列陣，或如執楯、如赤杵、如火云，如人持節之勢，或如旌旗之伸，皆主敵兵暴來襲我也。

There is also white vapor resembling a gourd vine extending, like the sash of a immortal, winding together in thousands of layers, dispersing and reassembling repeatedly, growing up to eight or nine zhang in length, continuous without interruption, indicating that troops will come from a thousand li away. Or there may be a red rainbow shaped like a dog, with four parts gathering together, resembling humans walking continuously; or the shape resembling the pattern of wormwood grass with a tiger; or there is cloud above and dense black vapor like rain below, hanging from the sky and falling into our army; or black clouds coming from the enemy side to cover our army; or clouds shaped like humans and red, pressing over the city, looking in all directions, there is nothing else but this cloud rising from the sky; or resembling the array of Hu people, or holding shields, or a red pestle, or fire clouds, or the appearance of a person holding a symbol and staff, or banners spreading out—these all indicate that the enemy troops will suddenly attack us.

陣前色黑，有陰謀。色青，兵叛。色赤，兵飢。色黃，急去之勾擊。軍勝氣：軍勝之氣，前赤後白，雲如旌旗，揚揮指敵。或氣如堤阪，前後摩地。或如日月暈狀光芒，如飛鳥來而高。或赤白相隨，如鬪雞在雲霧中，或如三疋帛，前廣後大，或如一疋帛，皆不可勝。

Dark clouds in front of the army indicate the enemy has a plot against us; green clouds indicate there are traitors within the army; red clouds indicate soldiers are hungry and exhausted; yellow clouds mean we should quickly retreat and turn to attack. As for "military victory signs": the weather that leads to victory is when the front is red and the back is white, with clouds shaped like banners, rising and moving toward the enemy. Or the clouds resemble a long embankment or a steep slope, moving along the ground with friction in front and behind. Or they appear like the halo around the sun and moon, radiating light, or like birds flying high into the sky. Or they are red and white clouds following each other, like fighting roosters in the clouds. Or they resemble three pieces of silk, with the front wide and the back even wider. Or they resemble a single piece of silk. Any army that encounters these signs will not be defeated by the enemy.

又如五頭馬低尾，而又赤如鳥在氣中如赤杵，在白雲中如人，在烏氣中如人持斧向之，如蛇擧首向之，如人牽牛、如覆舟、如小提、如山林木、如乳虎伏豹、如樸、如樓、如赤繞之。或赤黃連之，天如華蓋獨立，或五色雲氣如引絲，如陣前銳，皆盛氣也。

There are also various forms: resembling five horses with their tails hanging down; in red vapor, like birds flying and like a red pestle; in white clouds, like human figures; in black vapor, like a person holding an axe facing the enemy; like a snake raising its head toward the opponent; like a person leading a cow; like a capsized boat; like a small embankment; like mountains and forests; like a nursing tiger and a crouching leopard; like a朴 tree and a pavilion; or like red vapor surrounding it. Alternatively, red and yellow vapors merging together, appearing in the sky like a single 'Huagai' canopy standing alone; or five-colored clouds resembling drawn threads, with the formation's front sharp—these all belong to signs of strong energy, indicating victory for the own side.

營上氣囚廢枯散，或如馬肝，如死灰，如敗車不起，如臥牛，如敗屋，皆敗氣也。或蓋道敝蒙盡，暝飯不及食，炊不及熟，即急去之。或黑如壤山墮軍壘營頭星也。或白雲如群鳥起，趨入屯營結連，百里不絕，須臾不見，主他國來降。氣如群鳥亂飛，如粉、如塵、如煙燔生草，前銳後敗，如枯蓬轉者，急擊之。

If the clouds above the military camp appear stagnant, slack, withered, and scattered, or if their color resembles horse's liver or cold, dead ashes, or if their shape looks like a broken cart that cannot move, a lying-down ox, or a collapsed house, these are signs of defeat and decline. If the clouds cover the roads and the darkness and confusion reach their peak, then even without having time to eat dinner or the pot not yet cooked, one must hurry to retreat. If dark clouds resembling a collapsing hill fall upon the military camp, this is the appearance of the 'camp leader star.' If white clouds rise like a flock of birds, forming a continuous stream entering the camp, stretching for hundreds of li without stopping, and then suddenly disappear, this indicates that a foreign country will come to surrender. If the clouds resemble birds flying in disorder, like powder, dust, or smoke from burning grass, with a sharp front and a scattered rear, like dry reeds swirling in the wind, then one should hurry to attack.

雲如偃蓋，如偃魚臨于軍上，如群羊、群豬在氣中，在十里以外，望念軍上，氣多而前白後青，或基兒臨營上，如馬在氣中漸漸入營，如只蛇委曲，如群狐驚奔，或赤光從天流下，如氣發連夜照人，或如卷席、如灰，如人臥無手無足，如飛鳥亂飛，如覆船車蓋，如敗提，如霧始起，聚散出沒。如十十五五妙手相向，又氣出而半絕將敗，氣漸盡將走，皆敗走逃奔之象。

The clouds resemble an inverted umbrella covering the military camp, or a fish lying on its back pressing down over the camp; they appear like flocks of sheep and pigs in the air. From ten li away, looking up at the military camp, the clouds are thick with a white front and a blue back. Sometimes the clouds look like a child squatting on the camp, or a horse stepping slowly into the camp through the air. They may resemble a snake winding and twisting, or a group of foxes fleeing in alarm. There may be red light flowing down from the sky, or the cloud may continuously illuminate people all night. They may look like a rolled-up mat, or like ashes; like a person lying down without arms and legs; like birds flying wildly; like overturned boats and chariots; like a collapsed embankment; like mist rising, gathering and dispersing, appearing and disappearing. Or they may appear in groups facing each other. If the cloud appears only halfway and then stops, it indicates the commander will be defeated. If the cloud gradually fades away, it indicates the commander will flee—these are all signs of defeat and retreat.

城有不可攻者，凡青黃雲氣臨城，若白雲從城中南北出，或白氣中出而青氣北入，往返四遠。若赤氣如杵向外有黑雲如星出，曰星精。若日暈有青赤氣從中四出，若蒙氣繞城而不入，若城上白氣如旌旗形狀云，若赤絮、若青雲入，如牛頭觸千人，若氣如煙火，若中出而入我軍，若如雙蛇，若云分雨雪。若云尅日，如甲乙平旦有白雲。丙丁日有黑雲等，若圍城，雷雨過旬，又城上氣滿人不見，皆為不可攻。

Some cities are not to be attacked: if green or yellow clouds cover the city; or white clouds surge out from the city toward the north and south; or white vapor rises from the center while blue vapor comes in from the north and spreads far in all directions; or red vapor resembles a pestle pointing outward, and black clouds like stars rise up, which is called "star essence"; or if green and red vapors shoot out in all directions from a solar halo; or if a hazy vapor circles the city but does not enter it; or if white vapor appears on the city like banners; or if red fluff-like vapor and blue clouds enter the city, colliding like a bull's head against a thousand people; or if the vapor resembles firecrackers; or if vapor rises from the city and rushes toward our army; or if the vapor forms like two snakes; or if rain and snow separate from the clouds. Also, if the cloud vapor overpowers the day branch, for example, on days of Jia or Yi (wood), white clouds of metal appear in the morning; or on days of Bing or Ding (fire), black clouds of water appear. Additionally, if during a siege there is thunder and rain for more than ten days, or if the vapor on the city is so dense that people cannot be seen, these situations indicate that the city should not be attacked by force.

城有不可尅者，凡赤氣在城上，而黃氣四面繞之，將死城降。城中氣聚，如樓而出見於外，又赤虹從外入，三日可瘏。日重暈而白虹貫之，及濛霧入城，白氣繞而入後，所入攻之。赤黑氣如狐狸皮經及正赤，或如雄雌臨城，或赤氣如眾人頭，如飛鳥，如敗車，氣出向東南者，不可攻。氣向西北，或云如式人五、如三牛，如白蛇指城，或青氣，及氣上赤下白，及日無光明，日有西南風至，必尅。

There are some cities that cannot be captured, while others are certain to fall. If red clouds cover the city and yellow clouds surround it on all sides, it indicates that the commander will die and the city will surrender. If the air within the city forms the shape of a tower and appears outside the city, and if a red rainbow enters the city from outside, the city can be captured within three days. If the sun appears with a double halo and a white rainbow crosses across, or if a mist enters the city and white clouds surround it before entering, attack from the side where the air enters. If red and black clouds resemble the patterns of a fox's skin, or if they are purely red, or if they appear as two groups of air, male and female, pressing on the city, or if the red clouds resemble the heads of many people, flying birds, or broken carts, and these clouds disperse toward the southeast, the city should not be attacked. If the clouds move toward the northwest, or if clouds resemble five standing people, three oxen, a white snake pointing at the city, or if the clouds are green, or if the upper part is red and the lower part is white, and if the sun is dark and dim, and if a southwest wind blows that day, then the city is certain to be captured.

城中氣出復入者，人慾逃。凡兩軍相當之氣，以我西賊東為例。西厚東薄，西長東短，西高東下，西澤東枯，我軍勝，反之敗。氣安則軍安，氣散則軍亂，氣南軍亦南，氣北軍亦北。對敵有火來，甚早。蔭覆人掩溝，盜大賊將至，雲如蛟蛇者，勝氣也。如兔雄者亡，甲乙日東方青氣，盛氣也。黃氣，死氣也。初出軍，赤氣相隨日出，居有憂，隨日沒，外告急，收兵勿行。

The air rising from the city and then retreating indicates that someone within the city wishes to flee. When two armies face each other, observe the air as follows: take the example of our army to the west and the enemy to the east. If the air is thick on the west and thin on the east, long on the west and short on the east, high on the west and low on the east, moist on the west and dry on the east, then our army will win. The reverse indicates defeat. If the air is stable, the army's morale is stable; if the air is scattered, disorder arises within the army. If the air tends south, the army will move south; if the air tends north, the army will move north. If there is firelight coming from the enemy side, it arrives early. If dark clouds cover the area and human figures are hidden in the ditches, it indicates a large group of bandits is coming. Clouds resembling dragons or snakes indicate a victorious spirit; clouds resembling rabbits standing tall indicate defeat. On the days of Jia and Yi, if green air appears in the east, it indicates strong energy; if yellow air appears, it indicates death qi. When the army first departs, if red air comes with the sunrise, it indicates worry for those remaining behind; if red air comes with the sunset, it indicates urgent news from outside, and the army should withdraw and not travel.

京房曰：“赤氣隨行，黑氣隨之，赤氣滅，賊可得，有赤無黑，賊不可得。被圍亦盛，關上氣鬱鬱如火光芒蓊蓊，然有救。至外出軍，雲隨後來，隨而擊之勝，逆者，急宜屯兵固守”。

Jing Fang said: If red clouds follow the army and are followed by black clouds, when the red clouds fade, the bandits can be captured. If there are only red clouds without black clouds, the bandits cannot be captured. When surrounded, if the energy remains strong, and the clouds above the pass are dense and resemble glowing embers, there must be reinforcements arriving. As for when the army is on the march, if clouds follow behind the army, one should pursue them and will surely win. If the clouds come against the army, one should quickly station troops and hold firm, and not advance lightly.

宮聲風，隆隆然，如雷鼓，如牛羊鳴窯中，發屋折木，主土動，君心煩，急令貴神輔相，疑忌兵起不安，其日風從宮來，山擢岸崩，君出地裂。風從角，蝗蟲敗榖。從商來，大水暴雨。風從徵來，蠱狼為害。從羽來，大雨陽寒，大臣凶。

The wind of the Palace tone is loud and roaring, like thunder and drums, also like the cries of cattle and sheep in a cave. It can overturn houses and break trees. This indicates the movement of the earth's energy, the king's restlessness, and his urgent need to appoint noble ministers and virtuous advisors. Suspicion leads to military conflicts, and people's minds are unsettled. If the wind comes from the Palace direction on this day, it indicates mountain peaks splitting and riverbanks collapsing, and the king traveling while the land cracks open. If the wind comes from the Angle direction, it indicates locusts causing damage to crops. If it comes from the Metal direction, it indicates great floods and heavy rain. If it comes from the Sheng direction, it indicates deception and wolves causing trouble. If it comes from the Yu direction, it indicates heavy rain and abnormal cold weather, with misfortune for ministers.

商聲風，如離群羊，如扣鐘磬，如飛羽集，如鳴咽流水鳴聲惑人，發屋折木，主宮中兵起，鬪兵，急令關梁不通，耀貴。其日風從商來，白衣聚，關梁塞，大將退，外兵入。從角來，國有喪，兵行。從宮來，國有憂，將在外兵不戰。從徵來，君令行兵，主凶。從羽來，大雨至，在外兵解。

The wind of the Shang tone has a sound like a flock of sheep separating from the herd, like striking bells and zithers, like the gathering of bird wings, and also like weeping flowing water. Its sound is confusing to hear and can even cause the collapse of houses and the breaking of trees. This wind indicates rebellion within the palace, soldiers fighting each other, urgent orders to close gates and bridges, and rising prices of grain. If the wind comes from the Shang position on this day, it signifies the gathering of common people, blockage of passes and bridges, retreat of generals, and the arrival of foreign troops. If the wind comes from the Jue position, it indicates mourning within the country and the mobilization of troops. If it comes from the Gong position, it signifies national sorrow, with generals stationed outside but not engaging in battle. If it comes from the Zheng position, it indicates the monarch issuing orders for military action, which is an ominous sign. If it comes from the Yu position, it signifies heavy rain arriving, leading to the disbanding of armies abroad.

角聲風，如千人合聲呼嘯，或合合然。如千人唱，令人悲哀。如啾風鳴，雉登木，發屋折木，有急兵鬪入城邑。風從商來，有暴兵，軍令，宮中貴人疾，土工興。從羽來，野飢人。從徵來，絲貴有火燔。從宮來，不祥。從角來，不吉。

The sound of the horn wind resembles the simultaneous howling of thousands of people or the buzzing harmony of many voices; it is like the chorus of a thousand people, which causes sorrow upon hearing it; it also resembles the chirping wind and the startled cry of a jungle fowl flying up into a tree. This wind can lift roofs and break trees, indicating urgent military affairs and enemy forces fighting their way into towns and cities. If the wind comes from the Shang position, it signifies sudden arrival of troops and military orders, illness of a nobleman in the palace, and the commencement of construction projects. If the wind comes from the Yu position, it indicates famine among people in the fields. If it comes from the Zheng position, it suggests high prices for silk and fires burning. If it comes from the Gong position, it is an ominous sign. If it comes from the Jue position, it is also not auspicious.

徵音風，如奔馬、火炎，如縛彘聲發，屋行來火災，妖害、急事、兵行。其日風從徵來，火起、君憂。從角來，火災、土工、大旱。從宮來，喪泣、寺舍火災。從商來，有鬪兵。從羽來，寶物出，國多雷，震有使。

The wind of the徵 tone comes with a force like a galloping horse, like a raging fire, and sounds like the cries of pigs being tied up. It comes rushing in, causing fires, strange calamities, sudden emergencies, and military movements. If the wind comes from the徵 position on this day, it indicates a fire and the ruler's worry; if it comes from the角 position, it indicates a fire, construction projects, and a great drought; if it comes from the宫 position, it indicates mourning and crying, and fires in temples and houses; if it comes from the商 position, it indicates fighting among soldiers; if it comes from the羽 position, it indicates the emergence of treasures and many thunderstorms in the country, with envoys arriving after the thunder.

羽音風，如擊溫鼓，如糜鳴子，如水揚波，激氣相磋，發屋折木，兵起，耀貴。其日風從羽來，雨雹、霜災。從商來，兵鬪、將憂。從宮來，暴風、大雨、寒氣傷物。從徵來，臣民有憂。從羽來，城圍不去。風角之書。

The wind of the feather tone is like striking a muffled drum, like a deer calling to its young, like waves rising on the water's surface, with air currents colliding and rubbing against each other, capable of even tearing down houses and breaking trees. This indicates the outbreak of military conflict and rising grain prices. If the wind comes from the feather position on that day, it signifies rain with hail and frost disaster; if it comes from the metal position, it indicates fighting among soldiers and worries for generals; if it comes from the earth position, it indicates violent storms and heavy rain, with cold air damaging crops; if it comes from the fire position, it indicates worries for ministers and common people; if it still comes from the feather position, it indicates that the city is surrounded and enemy troops do not retreat. All these are contents recorded in the "Wind Angle" section of the divination texts.

郁離子曰：“大法軍中急用符法者，乃時門不利，故六丁之符以禳之。但當用咒，掌噀畫雷印鈴甲，方能應驗，此例極神，繫九天玄女傳授軍中六丁六甲神符”。

Yu Li Zǐ said: In general, when the military urgently uses talismans, it is because the current hour is unfavorable to the Eight Doors, so they draw the Li Ding talismans to ward off misfortune. When performing the talisman ritual, it must be combined with chanting a spell. One must hold water in the palm, spray it out, draw a thunder seal, shake the bell and cymbal, and make finger seals and array the talismans. Only then can the ritual be effective. This set of procedures is extremely reliable and was passed down by the Mysterious Lady of the Ninth Heaven as the military Li Ding and Li Ji divine talismans.

甲子符：甲子神君號曰“飛天大帝”，又名蛬（雨鬼）將軍，其神鼠首人身，高一丈九尺，居陽光天壘之宮，統領神將九萬九千九百，助有忠孝，怒殺不仁不義，九天青青之下。符式長一尺九寸，濶三寸一分，用青黑紙杇研砂為上吉。甲戌符：甲戌神君號曰“掩郎”，又名司獄將軍，其神犬首人身女相，其性好酒，居西隍天廐之宮，統領神兵五萬五千五百五十，喜助正將，誅斬賊兵，身長一丈六尺，綸綰九天青黃下。符式長一尺六寸，濶二寸九分，用大黃紙杇研砂紅為上吉。

The Jiazi Symbol: The Jiazi God King is known as the "Flying Heavenly Emperor," also called the Rain Ghost General. His form is a mouse head with a human body, standing one zhang nine chi tall, residing in the Palace of the Sunlight Heavenly Array, commanding ninety-nine thousand nine hundred and ninety divine generals. He supports those who are loyal and filial, and when enraged, he executes those who are unrighteous and immoral. His position is beneath the nine heavens' blue qi. The symbol should be made one chi nine cun long and three cun one fen wide, written on black and blue paper with ground cinnabar as the best choice. The Jiaxu Symbol: The Jiaxu God King is known as "Yanlang," also called the Judicial General. His form is a dog head with a human body and a female appearance, loving wine, residing in the Western Enclosure Heavenly Stable Palace, commanding fifty-five thousand five hundred and fifty divine soldiers. He likes to help upright generals, cutting down bandits, standing one zhang six chi tall, tied with nine heavens' yellow and blue qi. When drawing these two symbols, one must first determine the current ten-day period, then follow the recorded dimensions, paper color, and pigment for writing. If the dimensions or colors are incorrect, the symbol will not be effective.

甲申符：甲申神君號曰“六府神”，又名捷報將軍，其神猴首人身，長二尺五寸，性甘食，好淫，居天鉞之宮，統領神兵七萬七千七百七十數，喜助順擊，綸綰九天青白，符式長一尺五寸，濶二寸七分，用白杇研紅砂為上吉。甲午符：甲午神君號曰“平水將軍”，其神馬首人身，高一丈九尺，性最烈，不宜速召，好肥大尤物，忌用馬肉供養，統領神兵九萬九千九百九十數，喜助報仇，綸綰青紅下。符式長一尺九寸，濶三寸二分，用青紅紙杇研黑丹砂為上吉。

The Jiashen Symbol: The Jiashen God is known as the "Six Departments God," also called the General of Swift Reports. He has the head of a monkey and the body of a human, standing two feet five inches tall. He enjoys delicious food and is fond of women. He resides in the Tianyue Palace and commands an army of 77,770 soldiers. He likes to assist the side that follows the natural order, and is connected with the nine heavens' blue and white qi. The symbol should be made one foot five inches long and two inches seven parts wide, written on white paper with red sand ink. The Jiawu Symbol: The Jiawu God is known as the "General of Calm Water." He has the head of a horse and the body of a human, standing one zhang nine feet tall. His nature is the most fierce and he should not be summoned hastily. He likes fat and rare delicacies and dislikes being fed with horse meat. He commands an army of 99,990 soldiers and likes to help people take revenge, connected with blue and red qi. The symbol should be made one foot nine inches long and three inches two parts wide, written on blue and red paper with black cinnabar ink. These two gods one governs swift reports and the other governs calm water. When using troops, select the symbol according to the current ten-day period, and the offerings should conform to their respective preferences and taboos.

甲辰符：甲辰神君號曰“平蠻將軍”，其神龍首人身，高一丈九尺，性清高，可順不可逆，喜東南方，輔助真人，掃蕩妖氛，統領神兵五萬五千五百五十數，綸綰青黃下。符式長一尺九寸，濶三寸九分，用青黃紙杇研紅朱為上吉。甲寅符：甲寅神君號曰“六孽將軍”，其名灌佳郎，其神虎首人身，高一丈有奇，性最躁不可輕，扶強抑弱，黨正害邪，神居天苑之位，常遊六吉之宮，統領神將七萬七千七百七十數，綸綰青黑下。符式長一尺八寸，濶二寸七分，用青紙杇研紅朱為上吉。

The Jia Chen spirit general is known as the "General Who Pacifies the Southern Barbarians." His appearance is that of a dragon's head and a human body, standing nine feet tall. He is of a refined and noble nature, and must be followed rather than opposed. He favors the southeast direction. He assists those who have achieved spiritual cultivation and eradicates evil spirits, commanding an army of 55,550 divine soldiers, and is associated with the colors of green and yellow. The formula for this spirit should be made one foot nine inches long and three inches nine parts wide, written on green and yellow paper with ground cinnabar as the best choice. The Jia Yin spirit general is known as the "Six Evils General," named Guan Jialang. His appearance is that of a tiger's head and a human body, standing over one zhang tall. He is the most irritable, and must not be treated with contempt. He supports the strong and suppresses the weak, favors the upright and harms the wicked. His divine position is in the Tian Yuan palace, often wandering among the six auspicious palaces, commanding an army of 77,770 divine generals, and is associated with the colors of green and black. The formula for this spirit should be made one foot eight inches long and two inches seven parts wide, written on green paper with ground cinnabar as the best choice. The six Jia formulas are now complete, with Jia Zi, Jia Xu, Jia Shen, Jia Wu, Jia Chen, and Jia Yin each governing a ten-day period. When matters arise, they should be used according to the ten-day period, and must not be confused.

右畫六甲神符，用劍訣，以左手大指杜天罡捧劍跌坐，默唸六甲神咒七遍，吸東方一口氣吹入神筆，一氣呵成。用天池水一瓶，將符焚在瓶中，壓不利之門，化凶為吉。咒曰：“吾呼六君元陽甲子神，急來速去，願君證吾身，（魁康卯勺未吉並），召奉太上老君急急如律令”。

The six Jiazi divine symbols are drawn using a sword gesture: the left thumb is placed on the Heavenly Gang position, both hands hold the sword, and one sits cross-legged. One silently recites the six Jiazi divine incantation seven times, takes a breath of eastern energy, and blows it into the brush. The symbol is then drawn in one continuous motion. Then take a bottle of Tianchi water, burn the symbol inside the bottle, and use it to suppress the unfavorable direction, thus transforming misfortune into good fortune. The incantation recited is: I summon the six divine lords and the Yuyang Jiazi deity, come quickly and go quickly. May the divine lords serve as my witness and attach themselves to my body. I invoke the secret names Qiu, Kang, Mao, Shao, Wei, and Ji together, and summon Laojun, the Supreme Elder, urgently as per the command of the law.

丁卯符：丁卯神君號曰“六將軍”，其神兔首人身，性最柔和，高一丈六尺，司九天雷火之權，統領神兵六萬六千六百六十數，驅邪斬鬼，輔佐真人，鈴錫青赤下。符式長一尺六寸，濶三寸三分，用紅青紙杇紅朱為上吉。丁丑符：丁丑神君號曰“奕將軍”，牛首人身，性好香物，高一丈八尺，居天漢之宮，司水利之權，好水戰，統領神兵八萬八千八百八十數，斬誅賊兵，鈴錫赤黃下。符式長一尺八寸，濶五寸三分，用黃紙杇研朱為上吉。

The Dingmao Symbol: The Dingmao God is known as the "Six Generals." He has the head of a rabbit and the body of a human, and his nature is extremely gentle. He is one and a half chi tall, and controls the power of the Nine Heavens' thunder and fire. He commands an army of sixty-six thousand six hundred and sixty soldiers, and he expels evil spirits, kills ghosts, assists the true person, and shakes the bells of green and red color. The symbol should be made one foot six inches long and three inches three parts wide, written on red and blue paper with cinnabar as the best choice. The Dingchou Symbol: The Dingchou God is known as the "Chess General." He has the head of a cow and the body of a human, and he loves fragrant objects. He is one and eight chi tall, living in the Palace of the Milky Way, controlling the power of water, skilled in water battles, commanding an army of eighty-eight thousand eight hundred and eighty soldiers, specializing in killing thieves, and shaking the bells of red and yellow color. The symbol should be made one foot eight inches long and five inches three parts wide, written on yellow paper with ground cinnabar as the best choice. The six Ding gods are the hidden yin spirits of the six Jia days in each ten-day period. When drawing the symbol, one must take the name and appearance according to the current ten-day period, and must not confuse them.

丁亥符：丁亥神君號曰“塗將軍”，其神豬首人身，性好米食飲酒，宜寬請不可急召，身高一丈四尺，鎮天皇之宮，喜輔順誅逆，統領神兵四萬四千四百四十數，鈴錫赤黃下。符式長一尺四寸，濶二寸九分，用紅黑紙杇研紅朱為上吉。丁酉符：丁酉神君號曰“飛將軍”，其神雞首人身，性最惡，不可犯，喜飲酒肉，好陸戰忌水戰，身一丈六尺，居少微之宮，統領神兵六萬六千六百六十數，劫寨破壘，斬將搴旗，追奔逐北，赤白下。符式長一尺六寸，濶三寸一分，用赤紙杇研朱為上吉。

The Dinghai Symbol: The Dinghai Divine General is known as "Tu General," with the appearance of a pig's head and human body, who enjoys rice and wine. He should be invited calmly and not summoned urgently. He is one zhang four chi tall, guarding the Heavenly Palace, favoring the assistance of those who follow the right path and punishing rebels. He commands an army of forty-four thousand four hundred and forty soldiers, shaking red-yellow bells. The symbol should be made one zhang four cun long and two cun nine fen wide, written on red-black paper with ground cinnabar as the best choice. The Dingyou Symbol: The Dingyou Divine General is known as "Fei General," with the appearance of a chicken's head and human body, whose nature is the most fierce and who must not be offended. He enjoys meat and wine, is skilled in land battles but avoids water battles. He is one zhang six chi tall, residing in the Xiaomi Palace, commanding an army of sixty thousand six hundred and sixty soldiers, capable of raiding camps, breaking fortifications, beheading generals, capturing flags, pursuing the fleeing and defeating the retreating. His position is beneath red and white. The symbol should be made one zhang six cun long and three cun one fen wide, written on red paper with ground cinnabar as the best choice. These two generals have one slow and one quick nature, so when summoning, the speed should be adjusted accordingly, and the offerings should be according to their preferences in order to respond to their presence.

丁未符：丁未神君號曰“（未載何姓）將軍”，其神羊首人身，喜食菓品蔬菜之物，好烈口，忌陰雨，身高一丈八尺，居鎮南極之宮，統領神兵八萬八千八百八十數，沖虜破陣，不能御，鈴錫赤下。符式長一尺八寸，濶三寸一分，用赤黃紙杇研朱為上吉。丁巳符：丁巳神君號曰“陳將軍”，蛇首人身，性最毒，不可輕用，喜食六畜之物，不忌水陸，高一丈四尺九寸，鎮守天屏之宮，統領神兵四萬四千四百四十數，復城陷陣，變化無窮，鈴赤赤下。符式長一尺四寸九分，濶二寸九分，用紅紙杇研黑丹為上吉。

The Dingwei符: The Dingwei divine general is known as a general, but his surname is not recorded in the original text. His appearance is a sheep head with a human body, who likes to eat fruits and vegetables, and prefers spicy and strong flavors, avoiding rainy days. He is one and eight chi tall, guarding the southern polar palace, commanding an army of eight thousand eight hundred and eighty soldiers, capable of attacking enemies and breaking enemy lines, making enemies unable to resist, shaking red bells. The symbol should be made one chi eight cun long and three cun one fen wide, written on red yellow paper with ground cinnabar as the best choice. The Dingsi符: The Dingsi divine general is known as General Chen, with a snake head and human body, his nature is the most poisonous, and should not be used lightly. He likes to eat meat of domestic animals, not avoiding water or land battles. He is one chi four cun nine fen tall, guarding the celestial screen palace, commanding an army of four thousand four hundred and forty soldiers, capable of recovering cities and breaking enemy lines, with endless changes, shaking red bells. The symbol should be made one chi four cun nine fen long and two cun nine fen wide, written on red paper with ground black cinnabar as the best choice. The six Ding symbols are now complete, paired with the previous six Jia symbols, one yang and one yin, used according to the ten-day cycle when marching and performing rituals.

右畫六丁符，用斗訣，以左手大指，杜天地步斗而坐，默唸六丁神咒七遍，吸南方一口吹入神筆，一氣呵成，作法如前。咒曰：“六丁神兵，八卦之精，推例神將，安在吾身，聞咒速至，百事通靈，無事不報，不得動令，吾奉九天玄女急急如律令”。

The six Ding talismans drawn above must be made using the Dou Jue technique: the left thumb should be placed on the position of heaven and earth, then after stepping on the罡 and settling down, silently recite the Six Ding divine spell seven times. Take a breath of the southern energy and blow it into the brush, completing the drawing in one breath. The rest of the procedure is the same as when drawing the Six Jia talismans. The spell recited is: The Six Ding divine troops are transformed from the essence of the Eight Trigrams; following the example, summon all the divine generals, and have them reside on my body. As soon as the spell is heard, they must quickly arrive, enabling the accomplishment of all kinds of matters through spiritual insight; nothing will fail to report, and they must not disobey orders. I obey the command of the Mysterious Lady of the Ninth Heaven. Urgently as per the decree.

陽遁九局：冬至驚蟄一七四，小寒二八五同推，春分大寒三九六，立春八五二相隨，榖雨小滿五二八，雨水九六三為期，清明立夏四一七，芒種六三九為宜，十二節氣時候定，上中下分是根基。陰遁九局：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，此是陰遁起例法，節氣推宜仔細看。

Yang Dun has nine structures, determined by the solar terms and the upper, middle, and lower trigrams: On the Winter Solstice and the Awakening of Insects, use one, seven, and four structures respectively; On the Lesser Cold, use two, eight, and five structures; On the Spring Equinox and the Greater Cold, use three, nine, and six structures; On the Beginning of Spring, use eight, five, and two structures; On the Grain Rain and the Lesser Fullness, use five, two, and eight structures; On the Rain Water, use nine, six, and three structures; On the Clear and Bright and the Beginning of Summer, use four, one, and seven structures; On the Grain in Ear, use six, three, and nine structures. Once the twelve solar terms are fixed, the division of the upper, middle, and lower trigrams becomes the basis for arranging the structures. Yin Dun has nine structures: On the Summer Solstice and the White Dew, use nine, three, and six structures respectively; On the Lesser Heat, use eight, two, and five structures; On the Greater Heat and the Autumn Equinox, use seven, one, and four structures; On the Beginning of Autumn, use two, five, and eight structures; On the Frost Descent and the Lesser Snow, use five, eight, and two structures; On the Greater Snow, use four, seven, and one structures; On the Heat Dissipates, use one, four, and seven structures; On the Beginning of Winter and the Cold Dew, use six, nine, and three structures. This is the method for determining the structures of Yin Dun. When arranging the structures according to the solar terms, one must carefully verify.

第一局：乙奇同輔星臨休門。號曰“飛龍在天”，主將軍於京地千里，利西方進兵札營，出門有二鳥齊鳴成奇勳也。陽五局甲己日乙亥時，但無九地之神，候查。陽三局乙庚日丙戌時，但無玄武之神。陰三局丙辛日戊子時。陽三局甲己日乙亥時有天輔。

The first chart: the day's odd element "Yi" and the Tian Fu star are in the same palace and approach "Xiu Men", forming the pattern "Fei Long Zai Tian". This pattern indicates that a general can achieve great feats within a thousand li of the capital, and it is favorable to advance troops and set up camps to the west. When two birds call out together at the time of the military departure, it signifies the accomplishment of an extraordinary achievement. The original text notes the corresponding time period: Yang Dun fifth chart on a Jia or Ji day at Yihai hour, but this chart lacks the Jiudi deity, requiring further verification; Yang Dun third chart on a Yi or Geng day at Bingxu hour, but this chart lacks the Xuan Wu deity; Yin Dun third chart on a Bing or Xin day at Wuzi hour; Yang Dun third chart on a Jia or Ji day at Yihai hour, and in this chart, the Tian Fu star is present.

第二局：乙奇同九天、柱星臨生門，號曰“青雲得露（路）”，出軍主大勝，得首級五千、地百里，出門有老嫗到左逢，軍行五百里有壺漿來迎，吉。第三局：乙奇同任星、太陰臨傷門，號曰“太陰當權”。主大將出陣得勝，有獲輜重糧餉之類，軍行坎宮五百里有云鋪頂，西方有鼓樂，大利。

Second Formation: The Yi Qi is with the Jiu Tian and Tian Zhu Star in the same palace and facing the Sheng Men, called "Qing Yun De Lu", also known as "Qing Yun De Lu". It indicates that when sending out troops, there will be a great victory, capturing five thousand heads and expanding territory by a hundred li. When departing, an old woman comes from the left to meet them, and after marching five hundred li, the people carry jars of wine and food to welcome the army, which is a favorable omen. Third Formation: The Yi Qi is with the Tian Ren Star and Tai Yin in the same palace and facing the Shang Men, called "Tai Yin Dang Quan". It indicates that the general will win upon going out to fight, and can capture supplies such as military equipment and grain. When the army reaches five hundred li in the direction of the Kan Palace, there will be clouds like a canopy overhead, and there will be the sound of drums and music coming from the west, which is highly advantageous.

第四局：乙奇同值符、英星臨杜門，號曰“霹靂雷全”。宜副將出軍正將坐營，得地四十里、首級五千餘，軍行宜兌宮，出門有道人相逢，本營有旗旗折，大利。陽六局丙辛日乙未時。陰二局乙庚日乙酉時。第五局：乙奇同六合臨景門，號曰“天馬馳星”。軍行宜出兌宮，巽宮坐營，有異人獻策，得軍馬於京，出門有大風，行至五百里大雨驟至，吉。陽八局戊癸日乙卯時，是否天柱星，應查。陰一局戊癸日乙卯時，同局又是天芮。

Fourth Section: The 乙奇 is in the same palace as the Chief Symbol and the Also known as Right Assistant Star star, and is over the Located in the Southeast Xun, called "Thunder and Lightning Complete." It is suitable for the deputy general to lead troops into battle while the main general remains in camp. This will result in gaining control of an area forty li in size and capturing over five thousand heads. The army should move in the direction of the 兑 palace. When leaving the camp, a hermit will be encountered, and a flagpole in the main camp will break. These are all favorable signs. The time of this situation: Yang Dun sixth section on a 丙 day or 辛 day at the Yiwei hour; Yin Dun second section on a 乙 day or 庚 day at the Yiyou hour. Fifth Section: The 乙奇 is in the same palace as the Liu He and is over the Jing Gate, called "Heavenly Horse Galloping." The army should depart from the 兑 palace and set up camp in the 巽 palace. A strange person will come to offer advice, and military horses can be obtained in the vicinity of the capital. When leaving the camp, a strong wind will arise, and after traveling five hundred li, a sudden heavy rain will come. These are auspicious signs. The time of this situation: Yang Dun eighth section on a 戊 day or 癸 day at the Yimao hour; it is still uncertain whether this section is under the Also known as the Po Jun star. In Yin Dun first section on a 戊 day or 癸 day at the Yimao hour, the same section is under the 天芮 star.

第六局：乙奇同白虎、心星臨死門，號曰“五虎臨門”。宜出巳宮坐午宮，正將大勝，得城池、首級、車馬、財帛，軍行出門有紫色雲氣，行三里有黃傘人至，大吉。第七局：乙奇同太陰、禽星臨驚門，號曰“月出天衢”。軍行宜出干宮坐營巳宮，攻城利西北，奪地利東南，出門有三人飛馬報獻消息，有鷹鳴，大利。

The sixth formation: Yi Qi and the White Tiger, along with the Tian Xin Star, are in the same palace and face the Death Door, called "Five Tigers at the Gate." It is favorable to send troops from the direction of Si and to establish a camp at the direction of Wu. The commander will achieve a great victory, capturing cities, heads, chariots, horses, and wealth. When the army departs, purple clouds rise, and after walking three li, a person with a yellow umbrella comes forward, which is very auspicious. The seventh formation: Yi Qi and the Tai Yin, along with the Tian Rui Star, are in the same palace and face the Jing Door, called "The Moon Rises over the Celestial Path." The army should depart from the Qian Palace and set up camp at the direction of Si. Attacking a city is favorable in the Northwest direction, and seizing land is favorable in the Southeast direction. When departing, three people on horseback rush to deliver messages, and the sound of an eagle is heard, which is highly advantageous.

第八局：乙奇同九天、天輔星臨開門，號曰“太陰得令”。至於天子御駕親征，判伏四夷，剿除不法。陰三局甲己日乙丑時。第九局：乙奇同柱星、直符臨休門也，號曰“白虎揚威”。宜劫人營寨、奪人糧草，大勝。宜坎宮出陣，巽宮坐營，主將有功，出門三里有青雀飛噪，途中遇火起，大吉。陽三局丁壬日乙巳時。陰八局甲己日乙亥時。

The eighth formation: The ethereal general (Yi Qi) is in the same palace as the Jiu Tian (Nine Heavens) and the Tian Fu star, and is facing the Open Door (Kai Men), called "Tai Yin De Ling" (the Yin force is in command). This formation is of great importance and can be used by the Son of Heaven to personally lead his troops, to subdue the surrounding barbarian tribes, and to eliminate those who break the law. The time for this formation is the Yichou hour on the Jia or Ji day of the Yang Dun (Yang遁) third formation. The ninth formation: The ethereal general (Yi Qi) is in the same palace as the Tian Zhu star and the Chief Symbol (Zhi Fu), and is facing the Xiu Men (Resting Gate), called "Bai Hu Yang Wei" (the White Tiger displays its might). It is suitable for capturing the enemy's camp and seizing their supplies, leading to great victory; it is advisable to attack from the Kan palace and to set up camp in the Xun palace, ensuring the commander will achieve great success; if a green bird flies and cries three miles from the camp, or if there is a fire encountered on the way, these are all auspicious signs. The time for this formation is the Yisi hour on the Ding or Ren day of the Yang Dun third formation, or the Yihai hour on the Jia or Ji day of the Yin Dun eighth formation.

第十局：乙奇同九天、柱星臨生門，號曰“天羅地網”。主大將出陣，百戰百勝，得地千里，城池十餘，所向皆利，軍行出門有大風起自西北，東北有雷聲相應，大吉。第十一局：乙奇同太陰、柱星臨傷門，號曰“六合同春”。出軍有損攻戰，宜與敵人有弓弩埋伏東西，出軍宜防之。出行有黃雲四起，辰巳時利。

The tenth formation: Yi Qi is with Jiu Tian and Tian Zhu star in the same palace and faces Sheng Men, called "Tian Luo Di Wang". This indicates the general will go out to fight and win every battle, capturing land for a thousand miles and capturing over ten cities, with all directions favorable. When marching out, there will be a strong wind coming from the northwest, and thunder sounds from the northeast, which is very auspicious. The eleventh formation: Yi Qi is with Tai Yin and Tian Zhu star in the same palace and faces Shang Men, called "Liu He Tong Chun". The army will suffer losses because the enemy has hidden bows and arrows in the east and west. When the army moves out, it should be cautious. When traveling, yellow clouds rise from all sides, and it is favorable to act at the time of Chen and Si. Both formations use Tian Zhu star, one facing Sheng Men and entirely auspicious, the other facing Shang Men and causing loss. This shows that fortune and misfortune do not lie in the stars but in the gates.

第十二局：乙奇同六合、柱星臨杜門，號曰“玉女歸關”。出戰大將有傷，利東北不利西南，軍行出門微雨，不利。第十三局：乙奇同九天、禽星臨景門，號曰“喜鵲爭巢”。利用火攻，後劫人營寨，得人器械、戈盾之屬，軍行午時，出門未時，兵行三里遇兔，大吉。

Twelfth Formation: The 乙奇 is with the 「六合」 and the Also known as the Po Jun star in the same palace and over the 「杜门」, called 「玉女归关」. When going to battle, the commander is likely to be injured. It is advantageous to move towards the Northeast but not the Southwest. When marching out, if light rain falls, it is an unfavorable omen. Thirteenth Formation: The 乙奇 is with the 「九天」 and the Tian Rui Star star in the same palace and over the 「景门」, called 「喜鹊争巢」. It is favorable to first use fire attacks, then raid the enemy's camp and capture their weapons and shields. The army should march at noon and depart at midday. When the soldiers march three li, they encounter a rabbit, which is a great auspicious sign.

第十四局：乙奇同朱雀、任星臨死門，號曰“鳥占枯枝”。出軍主士卒失散，所為不遂，戰不成功，軍行出門有雁南來，不吉。陽九局乙庚日丙戌時。第十五局：乙奇同螣蛇、輔星臨驚門，號曰“黃龍昇天”。出陣宜水戰不宜陸戰，水戰有東風天助，利火攻，軍行五百里有紫色雲氣，大吉。

The fourteenth layout: The 乙奇 is with the Vermilion Bird and the Tian Ren star in the same palace and over the Death Door, called "Bird Occupying Withered Branches." It indicates that when sending troops out, soldiers will scatter, and the intended affairs will not be fulfilled; in battle, success will not be achieved. When marching out, large geese fly south, which is not auspicious. The time involved is the Bingxu hour on the ethan or geng day in the Yang Dun of nine palaces. The fifteenth layout: The 乙奇 is with the Boa Snake and the Tian Fu star in the same palace and over the Jing Door, called "Yellow Dragon Ascending to Heaven." It is favorable for naval warfare rather than land warfare; during naval battles, the east wind assists, indicating heavenly favor and also favorable for using fire attacks. When marching fifty li, purple clouds appear, which is very auspicious.

第十六局：乙奇同太陰、蓬星臨開門，號曰“天虎司衡”。利守不利戰，正將出師有憂，利出巽宮，丁甲焚符可免途中遇雲掩紅日，不利。第十七局：乙奇同九地、芮星臨休門，號曰“天樞直日”。軍行宜出干宮坐未宮，不利攻城，若在大寒節乃利攻城，軍行出門有五彩人至，大利。陽三局甲己日乙亥時。

The sixteenth layout: When the Yi Qi is with the "Taiyin" and the Tianpeng Star in the same palace and over the "Kaimen", it is called "Tianhu司衡". It is favorable for defense but not for battle; the commander going out on a military campaign will face troubles. The army should move in the direction of the Xun Palace, and burning the symbols of Ding and Jia can avert disaster. If clouds block the red sun on the way, it is an unfavorable omen. The seventeenth layout: When the Yi Qi is with the "Jiudi" and the Tianrui Star in the same palace and over the "Xiumen", it is called "Tianshu Zhi Ri". The army should depart from the Qian Palace and set up camp at the position of Wei. It is not favorable for attacking a city, but if it is during the Great Cold season, it becomes favorable for attacking a city. When the army departs, if people wearing clothes of five colors arrive, it is very beneficial. The current situation: Yang Dun third layout on the Jia day or Ji day at the Yihai hour.

第十八局：乙奇同太陰、沖星臨生門，號曰“白露橫江”。宜出坎宮或午宮，用符水噀之，利水戰，可得首級二千、舟車數百，出門有白魚入舟，大利。第十九局：乙奇同六合、禽星臨傷門，號曰“風散百花”。不宜出師，不利主將，有折兵覆舟之阨，軍行出門遇西風，有惡風，不利。行師若事急不得已，當出巽宮，先書六甲符，噀之、燒之，可免凶煞。陰四局戊癸日乙卯時。

Eighteenth Situation: The Ethereal General (Yi Qi) is in the same palace as the Great Yin and the Tian Chong Star, and is located at the Life Gate, called "White Dew Across the River." It is favorable to send troops from the Kan Palace or the direction of Wu, using a符 water held in the mouth to spray and clear the way. This is advantageous for naval warfare, capable of capturing two thousand heads and seizing hundreds of boats and vehicles; when departing, white fish jump into the boat, which is highly beneficial. Nineteenth Situation: The Ethereal General (Yi Qi) is in the same palace as Liu He and the Tian Rui Star, and is located at the Shang Men, called "Wind Scattering the Flowers." It is not favorable to send troops, which is detrimental to the commander, leading to losses of soldiers and the capsizing of boats; when marching out, encountering a west wind is an evil wind, which is unfavorable. If the military situation is urgent and troops must be sent, they should proceed in the Xun Palace direction. First write the Liujia符, spray the符 water on it, then burn it, which can eliminate the Inauspicious Sha. The applicable time: Yin Dun fourth situation on the Wu day or the Gui Mao hour of the Khui day.

第二十局：乙奇同輔星、白虎臨杜門，號曰“虎嘯生風”。軍行宜出寅宮，坐巳宮，利陸戰，五十里地有伏兵，宜退不宜進，出行有瞽至，主小利。第二十一局：乙奇同九天、任星臨景門，號曰“飛蛾撲火”。不利守城，宜死戰守城，破敵則可，若敵人有反間之計，不可從。出門有白犬當路，不利。

The twentieth layout: Yi Qi and Tian Fu Star are in the same palace as Bai Hu, and they are over Jing Men, called "Tiger Roars and Wind Rises." The army should depart from the direction of Yin and camp at the direction of Si, which is favorable for land battles; there are enemy ambushes fifty miles away, so it is better to retreat than to advance; when going out, a blind person comes, indicating minor convenience. The twenty-first layout: Yi Qi, Jiu Tian, and Tian Ren Star are in the same palace and over Jing Men, called "Fireflies Rushing into Flames." It is unfavorable for defending the city; if defense is necessary, it must be fought with all strength, and it can be used to break the enemy; if the enemy uses reverse tactics, one must not believe them. When going out, a white dog blocks the way, which is an unfavorable omen.

第二十二局：乙奇同朱雀、柱星臨死門，號曰“尸橫遍野”。不宜出師，宜固守營壘，謹防西、北二方有賊劫營，午時不利。陽遁朱雀即陰遁元武。陰六局乙庚日乙酉時。第二十三局：乙奇同螣蛇、任星臨驚門，號曰“昆蟲變化”。宜岀西方，水陸俱利，城池可破，大將可擒，出門有白雲當空，行三里天有微雨，大利。

The twenty-second layout: The 乙奇 is with the Vermilion Bird and the Po Jun star in the same palace and over the Death Door, called "Corpse Spread Everywhere." It is not suitable to send out troops; instead, one should hold the camp firmly and strictly guard against enemies attacking from the west and north directions. The hour of午 is especially unfavorable. The original note explains: The Vermilion Bird in Yang Dun becomes the Black Tortoise in Yin Dun. The corresponding time: Yin Dun sixth layout on an 乙 day or a 庚 day at the Yiyou hour. The twenty-third layout: The 乙奇 is with the 螣蛇 and the Zuo Fu Xing star in the same palace and over the Jing Door, called "Insects Changing." It is suitable to send troops westward; both naval and land battles are advantageous. Forts can be captured and enemy generals can be captured alive. When leaving the camp, there is white cloud in the sky, and after walking three li, light rain begins to fall from the sky, which is very favorable.

第二十四局：乙奇同任星、入符臨開門，號曰“天門大開”。大將出師，得城池、首級數百，軍行宜從坎宮，主聞鼓樂聲，有野人獻策，大利。陽八局甲己日乙丑時。陰四局戊癸日乙卯時。陰七局戊癸日乙卯時。

Twenty-fourth Chart: The odd general (Yi Qi) and the Tian Ren star are in the same palace as the Chief Symbol (Zhi Fu), and the Open Door (Kai Men) is present. The original text's "Ru Fu" should be a mistake for "Zhi Fu." This configuration is called "Tian Men Da Kai" (Heavenly Gate Fully Open). It indicates that the general will be able to capture cities and obtain hundreds of enemy heads. The army should advance from the Kan palace direction, and along the way, they will hear the sound of drums and music. Wild people will come forward to offer strategies, which is highly advantageous. The time of occurrence: Yang Dun (Yang遁) eighth chart on the Jia day or Ji day at the Yi Chou hour; Yin Dun (Yin遁) fourth chart on the Wu day or Gui day at the Yi Mao hour; Yin Dun seventh chart on the Wu day or Gui day at the Yi Mao hour.

第二十五局：丙奇同六合、芮星臨休門，號曰“五星聚會”。大將出師，宜出坤宮坐巽宮，得首級五千，又得一名大將知天文地理，可招服之。大將出師宜遇大雪，春遇微雨，有狗二隻從西方來。陰九局丁壬日丙午時。第二十六局：丙奇臨朱雀、任星臨生門，號曰“如魚失水”。大將出師不利，主士卒傷火矢，若事急不得已出坎宮，宜書丁甲符，水制之可反凶為吉，出門忌見人持彩物來，不利。

The Twenty-Fifth Situation: The Moon General 「Jing」 and 「Liu He」, together with the Tian Rui star, are in the same palace and face 「Xiu Men」, which is called 「Five Stars Converging」. The general should depart from the Kun palace and set up camp in the Xun palace, which will result in capturing five thousand enemy heads and also recruiting a talented general who understands astronomy and geography, who can be persuaded to submit. When the army departs, if there is heavy snow, or in spring there is light rain, and two dogs run from the west, these are all signs of success. The time of this situation: Yin Dun ninth situation on a Ding day or a Ren day at Bingwu time. The Twenty-Sixth Situation: The Jing General and 「Vermilion Bird」, together with the Tian Ren star, are in the same palace and face 「The Life Gate」, which is called 「Fish Losing Water」. The general's campaign is unfavorable, and the soldiers are likely to be injured by fire weapons and arrows. If the military situation is urgent and they must proceed, they should go in the direction of the Kan palace, and write a Ding Jia symbol, using the symbol water to subdue the situation, which can turn misfortune into good fortune. When leaving, it is inauspicious to see someone holding a colored object coming face to face.

第二十七局：丙奇同值符、心星臨傷門，號曰“得出天羅”。主大將出師，宜出南方坐正北，始不利，主午時大獲輜重、器械，途中遇青衣道人持書獻策來迎，大吉。第二十八局：丙奇同值符、芮星臨杜門遇甲己日，號曰“六甲逢時”。出軍有小傷，士卒皆有憂色，午時出兵大利，得土地、破城，人心歸順，出門五百里有婦人衣色服自西方來，大利。陽八局丙辛日丙申時。

The twenty-seventh situation: The Jing Qi is with the "Chief Symbol" and the Tian Xin star in the same palace and faces the "Shang Men", called "Emerging from the Heavenly Net". This indicates that the commander should lead the army to the south for deployment and establish a base in the north. Initially, it is not favorable, but by noon, there will be a large capture of supplies and weapons. On the way, a Taoist man wearing blue clothes will come with a letter to offer advice and welcome the army, which is very auspicious. The twenty-eighth situation: The Jing Qi is with the "Chief Symbol" and the Tian Rui star in the same palace and faces the "Du Men", and coincides with a Ji day or a Ji day, called "Six Jia Meet the Right Time". There will be minor casualties in the army, and the soldiers will all show signs of worry. However, if the army departs at noon, it will be very favorable, capable of capturing land and breaking through cities, with the people's support. When leaving the camp, after traveling five hundred li, a woman wearing colorful clothes comes from the west, which is very favorable. The current situation: Yang Dun eighth situation, on a Bing day or Xin day, at the Bing Shen hour.

第二十九局：丙奇同勾陳、蓬星臨景門，號曰“魚龍變化”。主將出師單騎破，虜獲首級數十，宜坤宮坐營，軍行出門遇仙風、道人，大利。陽遁勾陳，陰遁白虎。陰八局丙辛日丁酉時。第三十局：丙奇同勾陳、英星臨死門，遇午、未時，號曰“寶鏡重磨”。大將出師，先敗後勝，得地五千，宜震宮，出門遇黃衣道人騎白馬至，大利。陽二局丙辛日丙申時。陰二局丙辛日戊戌、己亥皆同。

The twenty-ninth layout: The propitious star 丙奇 is in the same palace as 「Gou Chen」 and the star Also known as the Greedy Wolf Star, and is over the 「Jing Gate」, called 「Fish and Dragon Transformation」. The commander can defeat the enemy with a single horse, capturing dozens of enemy heads; it is advisable to set up camp in the Kun palace; when marching out, encountering a clear breeze and a hermit is very beneficial. Original note: In Yang Dun, 「Gou Chen」 is 「White Tiger」 in Yin Dun. The corresponding time: Yin Dun eighth layout on a 丙 day or 辛 day at Dingyou time. The thirtieth layout: The propitious star 丙奇 is in the same palace as 「Gou Chen」 and the star Also known as Right Assistant Star, and is over the 「Death Gate」, and coincides with the time of 午 or 未, called 「Precious Mirror Re-polished」. The commander will first suffer a defeat but then achieve victory, gaining land of five thousand; it is advisable to move in the direction of the Zhen palace; when going out, encountering a yellow-clothed hermit riding a white horse is very beneficial. The corresponding time: Yang Dun second layout on a 丙 day or 辛 day at Bingshen time; Yin Dun second layout on a 丙 day or 辛 day at Wuxu time or Jihai time are the same.

第三十一局：丙奇同太陰臨驚門，號曰“蛇入龍穴”。主將出師可，宜入人城池，得金寶數萬，軍行出門西方有鼓聲，白雲射斗牛，黃雲蓋頂，大利。陽九局戊癸日丙辰時，但遺漏星名，是否天柱臨宮？俟查。第三十二局：丙奇同九天、六合臨開門，號曰“鴻鵠沖天”。主大將出師大勝，可奪人土地，斬將寨旗，軍中有員歸營，出門東南有紅霓射天市垣，大利。陰五局丁壬日丙午時，九天重出，是否遺漏天柱？俟查。

The thirty-first situation: The Bingqi is with the Taiyin in the same palace and faces the Jingmen, called "a snake entering a dragon's nest." The commander can lead an army out and attack the enemy's city, obtaining tens of thousands of silver and gold treasures. When the army moves out, drums are heard from the west, and white clouds shoot straight towards the Dipper mansion and the Ox mansion, with yellow clouds covering the head, which is very favorable. The time of this situation: Yang Dun ninth palace on a Wu day or a Gui day at Bingchen hour, but the original text omitted the star name; whether the Tianzhu star is in the palace remains to be verified. The thirty-second situation: The Bingqi is with the Jiu Tian and Liuhe in the same palace and faces the Open Door, called "a swan soaring to the sky." The commander can lead a great army out and achieve a great victory, capturing the enemy's land, killing enemy generals, and capturing the enemy's flags, with missing soldiers returning to the camp. When leaving the camp, a red rainbow is seen shooting straight towards the Tianshi垣 in the southeast direction, which is very favorable. The time of this situation: Yin Dun fifth palace on a Ding day or a Ren day at Bingwu hour; in this entry, Jiu Tian is repeated, so whether the Tianzhu star was omitted remains to be verified.

第三十三局：丙奇同螣蛇、芮星臨休門遇壬子日，號曰“天罡擇地”。主將先凶後吉，有弓矢之傷，至吉時得勝，可得土地，殺人盈野。軍行出門三里主陰雨微微，大吉。第三十四局：丙奇同九地、任星臨生門，號曰“蛇入燕巢”。不可出軍，有敵人伏兵入營內，傷副將軍。軍行三里南方有鼓聲，主軍中有火起，不利。

The thirty-third formation: The Bing Qi is in the same palace as the "Teng Sha" and the Tian Rui star, and is over the "Xiu Men," and also meets the Ren Zi day, called "Heavenly Gang Selecting the Ground." The commander will first suffer misfortune and then have good fortune, will be wounded by arrows, but will eventually win the battle, can capture land, and kill enemies everywhere. When marching out three miles, the sky will send light rain, which is very auspicious. The thirty-fourth formation: The Bing Qi is in the same palace as the "Jiudi" and the Tian Ren star, and is over the "Sheng Men," called "Snake Entering the Swallow's Nest." It is not advisable to send troops, because the enemy's hidden soldiers will infiltrate our camp and injure the deputy commander; when marching out three miles, if drums are heard from the south, it indicates a fire in the army, which is an inauspicious omen. Both formations are over the auspicious gates Xiu Men and Sheng Men, but one is auspicious and the other is inauspicious, showing that even auspicious gates need to be considered with the eight deities and nine stars in the same palace.

第三十五局：丙奇同六合、輔星臨傷門，號曰“天門大開”。大將從震宮出可縛敵首，有擒王斬將之功，軍行有黑雲氣起震宮，大利。第三十六局：丙奇同六合、任星臨杜門遇庚申日，號曰“枯木逢春”。主戰陣已破之，兵復整出陣，竟成大利。軍行出門三里有鴉鳴之聲飛過，大吉。

The thirty-fifth formation: The Jing Qi (丙奇) is in the same palace as Liu He (六合) and Wenqu Star (天辅), and faces Shang Men (伤门), called "Heavenly Gate Opened Wide." The general can lead troops from the Zhen Palace to capture the enemy leader, achieving the merit of capturing the enemy king alive and killing enemy generals; when marching, dark clouds rise from the direction of the Zhen Palace, which is highly favorable. The thirty-sixth formation: The Jing Qi (丙奇) is in the same palace as Liu He (六合) and Zuo Fu Xing (天任), and faces Du Men (杜门), and coincides with Gengshen day, called "Withered Wood Meets Spring." This indicates that the enemy has already broken through our formation, but the remaining troops reorganize and go back into battle, eventually turning the situation into great advantage. When leaving the camp three miles away, crows fly past crying, which is very auspicious.

第三十七局：丙奇同九天、芮星臨景門，號曰“蛟龍失水”。主出師不利，折車馬、損輜重。若事急宜向兌宮出，以行水解之，亦可半吉。軍行出門遇烈日，行至十里有鼓聲，大利。第三十八局：丙奇同朱雀、輔星臨死門，號曰“天沖臨陣”。出師宜從震方，主敵人退三舍，得首級四十，獲大將一員，出門西北方有巨雷聲，二十里大利。

The thirty-seventh layout: The Bing Qi (Ghostly General) is in the same palace as the Jiu Tian (Nine Heavens) and the Tian Rui Star, and faces the Jing Gate, called "Jiao Long Shi Shui" (Dragon Losing Water). This indicates an unfavorable military campaign, with loss of vehicles and supplies; if the military situation is urgent, the army should advance toward the Dui Palace direction, using water-related methods to appease the situation, which can result in partial good fortune. When marching out and encountering a fierce sun, and hearing the sound of drums after traveling ten miles, it turns into great benefit. The thirty-eighth layout: The Bing Qi is in the same palace as the Zhu Que (Vermilion Bird) and the Tian Fu Star, and faces the Si Men (Death Gate), called "Tian Chong Lin Zhen" (Heavenly Impact at the Battlefield). The army should advance from the Zhen direction, with the enemy retreating ninety li, and capturing forty enemy heads and capturing one enemy general; when marching out and hearing a loud thunder in the northwest direction, and reaching twenty li, it becomes greatly beneficial.

第三十九局：丙奇同值符、芮星臨驚門遇卯未日時，號曰“風雲聚會”。主大將出師，棄西北出東南，伏兵能得首級五百。軍行出門三里有野飛來，大吉。陽二局甲己日丙寅時。陰二局乙庚日丙子時。第四十局：丙奇同九天、芮星臨開門，號曰“群羊搏虎”。辰戌日時出兵大敗，折馬卒三千，不宜戰。軍行遇虎，不利。

Thirty-ninth Situation: When the Bing Qi (Ghost General) is in the same palace as the Chief Symbol and the Tian Rui Star, and is over the Jing Door, and coincides with the day branch or hour of Mao or Wei, it is called "Storm and Clouds Gathering." This indicates that the commander should abandon the Northwest and march from the Southeast, setting ambushes that can capture five hundred enemy heads. When the army departs, wild birds fly in from three miles away, which is a great auspicious sign. The corresponding time situation: Yang Dun (Yang遁) second situation on the day of Jia or Ji with the hour of Bingyin; Yin Dun (Yin遁) second situation on the day of Yi or Geng with the hour of Bingzi. Fortieth Situation: When the Bing Qi is in the same palace as the Jiu Tian (Heavenly Mansion) and the Tian Rui Star, and is over the Open Door, it is called "Flock of Sheep Fighting a Tiger." Marching on the day of Chen or Xu or during those hours will result in a great defeat, losing three thousand horses and soldiers, and is not suitable for battle. Encountering a tiger during the march is also an inauspicious omen.

第四十一局：丙奇臨太陰、蓬星臨休門，號曰“天日照臨”。主兵得勝，吉。縛大將一員，得地三十里，城池可破，軍行宜從艮宮出，坐坤宮，行至五百里有大火，風雨十里有。陽三局戊癸日丙辰時。陰八局日時皆同。第四十二局：丙奇同六合、沖星臨生門，號曰“秋風四起”。軍行宜在艮宮出，坐在兌宮，四路伏兵，破敗敵五百騎，俱不利水戰。軍行出門有一人獻輿圖，大利。

Forty-first Layout: The Bing Qi (Ghost General) is in the same palace as the Tai Yin (Great Yin) and the Tian Peng Star, and is over the Xiu Men (Gate of Rest), called "Heavenly Sun Shining Down." This is a favorable layout; it indicates victory in battle, capturing an enemy general, gaining control of thirty li of land, and being able to attack and break through a city. The army should depart from the Gen Palace and camp in the Kun Palace. After traveling fifty li, a great fire will be encountered, and after another ten li, there will be wind and rain. The time for this layout: Yang Dun (Yang遁) three layouts on the Wu day or the Gui day, at the Bing Chen (Bing Chen) hour; the Yin Dun (Yin遁) eight layouts also have the same day and hour. Forty-second Layout: The Bing Qi (Ghost General) is in the same palace as the Liu He (Six Harmonies) and the Tian Chong Star, and is over the Sheng Men (Gate of Life), called "Autumn Winds Rising from All Sides." The army should depart from the Gen Palace and camp in the Dui Palace. Ambushes should be set up on all four sides, capable of defeating five hundred enemy cavalry, but all routes are unfavorable for water battles. When the army departs, someone will present a map, which is highly advantageous.

第四十三局：丙奇同朱雀臨傷門遇午未日，號曰“河魁奪魄”。主將宜出離宮坐坎宮，利水戰，可奪舟楫，軍行出門西方有火起，大利。陽一局乙庚日丙子時是否任星，應查。丙戌日時亦同天英又是。第四十四局：丙奇同九地、心星臨杜門遇申子辰日，號曰“天乙司沖”。軍行宜出兌宮坐震宮，可得地五千里。出門有黃衣人自南方來報獻消息，大利。

Forty-third Formation: When the Jing Qi is in the same palace as the Vermilion Bird and faces the Shang Men, and it coincides with a Wu day or a Wei day, it is called "He Kuai Dao Po." The commander should deploy troops from the Li palace and establish a base in the Kan palace, which is favorable for naval warfare and can lead to capturing enemy ships. When marching out, fire starts in the west, which is highly advantageous. The current situation: If it is Yang Dun Formation, on an Yi day or a Geng day, at the Bingzi hour, whether it is the Tian Ren star should be checked. The same applies to Bingxu day and hour, which corresponds to the Tian Ying star. Forty-fourth Formation: When the Jing Qi is in the same palace as the Jiudi and the Tianxin star, and faces the Du Men, and it coincides with a Shen, Zi, or Chen day, it is called "Tian Yi Si Chong." The army should depart from the Dui palace and camp in the Zhen palace, which can secure control over a territory of five thousand li. When departing, a person wearing yellow clothes comes from the south to report news, which is highly advantageous.

第四十五局：丙奇同太陰、英星臨景門，號曰“火焚昆岡”。主大將出師百里，破寨斬首級七百。出門遇黃衣人自西來，大吉。陽二局癸酉日丙辰時。陰七局戊癸日丙辰時。第四十六局：丙奇同六合、柱星臨死門遇卯未日時，號曰“天河轉運”。出師不利，主傷士卒、車馬。軍行出師有微雨，行至三百里有群鳥向北飛來，不利。

Forty-fifth scenario: The propitious spirit丙奇 is in the same palace as 太阴 and Also known as Right Assistant Star star, and is over the Jing Gate, called "Fire Consuming Kunkang." This indicates that the general will lead an army for a hundred li, capable of breaking enemy camps and capturing seven hundred enemy heads. When departing, encountering a person in yellow clothes coming from the west is very auspicious. The corresponding time: Yang Dun second scenario on the Guiyou day, Bingchen hour; Yin Dun seventh scenario on the戊 day or癸 day, Bingchen hour. Forty-sixth scenario: The propitious spirit丙奇 is in the same palace as Liu He and Also known as the Po Jun star, and is over the Death Gate, and coincides with the卯 or 未 day branch and hour, called "Heavenly River Transferring Fortune." The military campaign is unfavorable, leading to casualties among soldiers and vehicles and horses; when the army departs, it is raining lightly, and after traveling three hundred li, a flock of birds flies north, which are all ominous signs.

第四十七局：丙奇同朱雀、任星臨驚門，號曰“太乙得令”。軍行出門可得城池，戰必勝，攻必取。若在驚蟄時節，軍行有黃雲從巽宮起，大吉。第四十八局：丙奇同勾陳、心星臨開門在雨水前，號曰“河魁直時”。利水戰，可縛敵首，軍行遇西方有鼓聲，大吉。陽八局丙辛日丁酉時。陰四局日時同。陽一局丙辛日甲午時。

Forty-seventh Layout: The Bing Qi is in the same palace as the Vermilion Bird and the Tian Ren star, and is over the Jing Door, called "Taiyi in Command." When marching out, it can capture cities; in battle, it will surely win; in attack, it will surely take. If it is exactly during the time of Jingzhe, and yellow clouds rise from the Xun palace direction, it is very auspicious. Forty-eighth Layout: The Bing Qi is in the same palace as the Gou Chen and the Tian Xin star, and is over the Open Door, and it is before the Rain Water solar term, called "He Kuai at the Time." It is favorable for water battles and can capture the enemy leader. When marching, if drums are heard from the west, it is very auspicious. The current time layout: Yang Dun eighth layout on a Bing day or Xin day at the Dingyou hour; Yin Dun fourth layout with the same day branch hour; Yang Dun first layout on a Bing day or Xin day at the Jiawu hour.

第四十九局：丁奇同值符、任星臨休門遇丑未日時，號曰“雨霽滄江”。出師宜出坎宮坐坤宮，可奪寨、焚糧、用計、伏兵，大勝。軍行三里有微雨，遇西風，大利。陽七局乙庚日丁丑時。陰四局戊癸日丁巳時。第五十局：丁奇同太陰、禽星臨生門，號曰“勝光爭位”。出師不利，主大將有災，士卒多阨。軍行宜退不宜進，軍行出門遇有北風大起，不利。陽八局丁壬日乙巳時。

Forty-Ninth Situation: The Star 'Ding' and the Chief Symbol, along with the Tian Ren Star, are in the same palace and over the Xiu Men. This occurs when the day or hour is Dingchou or Wei, known as 'Rain Clears the River'. The army should depart from the Kan Palace and encamp in the Kun Palace, enabling the capture of the enemy's stronghold, burning their grain stores, employing strategies, and setting ambushes, leading to a great victory. When marching three miles, encountering light rain and a western wind is highly advantageous. The applicable situation: Yang Dun seventh situation on the second or seventh day of the lunar month, at Dingchou hour; Yin Dun fourth situation on the fifth or tenth day of the lunar month, at Dingsi hour. Fiftieth Situation: The Star 'Ding' and the Tai Yin, along with the Tian Qin Star, are in the same palace and over the Sheng Men, known as 'Competing for Position'. This indicates an unfavorable campaign, with the general facing calamity and soldiers suffering hardships. Marching should be retreat rather than advance. If departing while encountering a strong northern wind, it is an unfavorable omen. The applicable situation: Yang Dun eighth situation on the fourth or ninth day of the lunar month, at Yisi hour.

第五十一局：丁奇同六合、任星臨傷門，號曰“群鷄化鳳”。主將宜出震宮坐離宮，可破敵五百騎，遇午未時更勝。軍行有老人攜子來見，大吉。第五十二局：丁奇同朱雀臨杜門遇寅卯日時，號曰“火鍊金丹”。主大將出師，從兌上出先凶後吉，軍行出門遇婦人抱子來，見群鴉飛噪，大吉。陽四局甲己日丁卯時，但遺漏星名，是否天蓬臨宮，當須查考。陰四局亦同格局，又是天柱名，俟查。陽二局丙辛日戊子時，與陽四局同。

Fifty-first layout: Ding Qi is with Liu He and Tian Ren star in the same palace and faces Shang Men, called "A group of chickens transforming into a phoenix." The commander should send troops from the Zhen palace and set up camp in the Li palace, capable of defeating five hundred enemy cavalry; if it occurs at the hour of Wu or Wei, the victory will be even greater; during the march, if an old man with children comes to meet, it is very auspicious. Fifty-second layout: Ding Qi is with the Vermilion Bird in the same palace and faces Du Men, and also meets the day and hour of Yin and Mao, called "Fire refining the golden elixir." The main commander's expedition should start from the Dui direction, initially dangerous but eventually auspicious; when leaving the camp, if a woman with a child approaches, and also sees a group of crows flying and calling, it is very auspicious. Current situation: Yang Dun fourth layout on the day of Jia or Ji with Ding Mao hour, only the star name is omitted, whether Tian Peng star is in the palace needs to be checked; Yin Dun fourth layout is the same pattern, but recorded as Tian Zhu star, needs to be checked; Yang Dun second layout on the day of Bing or Xin with Wu Zi hour, is the same as Yang Dun fourth layout.

第五十三局：丁奇同勾陳、禽星臨景門，號曰“鼠落糠盤”。出師先勝後不成，敗大功。軍出門見西方有火起，不利。第五十四局：丁奇同九天、英星臨死門遇子午日時，號曰“孤舟渡江”。主大將軍宜出坎宮，東方坐營，可斬大將三員者，首級三千，天子出師，可服萬國，出兵南方，有五色雲見，大吉。第五十五局：丁奇同六合、心星臨驚門，號曰“太歲坐營”。宜出大兵八方皆利，可得土地數千里，敵兵盡掃。軍出南方有大風起，白雲見頂，大吉。

Fifty-third Formation: Ding Qi is with Gou Chen and Tian Rui Star in the same palace and faces Jing Gate, called "Mouse Falling on a Grain Pan." The army starts with a victory but eventually fails, ruining great achievements; when leaving the camp, seeing fire rising in the west is an ill omen. Fifty-fourth Formation: Ding Qi is with Jiu Tian and Tian Ying Star in the same palace and faces Si Gate, and coincides with Zi or Wu as the day branch or hour. This is called "A Single Boat Crossing the River." The general should march from Kan Palace and set up camp in the east, defeating three enemy generals and capturing three thousand heads; if the emperor personally leads the army, it can make all countries submit; when marching south, five-colored clouds appear, which is very auspicious. Fifty-fifth Formation: Ding Qi is with Liu He and Tian Xin Star in the same palace and faces Jing Gate, called "The Year God Sitting in the Camp." It is suitable to launch a large-scale attack, with advantages in all directions, gaining land thousands of miles and completely defeating the enemy; when marching south, a strong wind rises and white clouds appear above the head, which is very auspicious. Ding Qi formations start from the forty-ninth formation, and up to this point, seven formations have been covered, with both good and bad outcomes alternating. When using them, one must consider the day branch and the gate it faces together.

第五十六局：丁奇同值符、輔星臨開門，號曰“豹變南山”。主將出師大勝，軍出宜出巳宮坐營震宮，出門有二小兒從北方來見，大吉。陽三局乙庚日丁丑時。陰九局戊癸日丁巳時。第五十七局：丁奇同太陰、蓬星臨休門遇丑未日時，號曰“雷震百里”。大將出師大利，宜出震宮，得地二百里，斬首級五百。出門遇婦人著紅衣自西方來，大吉。陽七局丁丑日丙戌時。陰三局同。

Fifty-sixth Situation: When the General (丁奇) is in the same palace as the Chief Symbol and the Wenqu Star, and is over the Open Door, it is called "Leopard Transformation of the Southern Mountain." The commander will achieve a great victory in battle; the army should depart from the direction of Si and set up camp in the Zhen Palace; when leaving, two children come from the north and meet, which is very auspicious. The time of this situation: Yang Dun three situations on the day of Dingchou on the second day of the Yin month or the day of Geng on the day of Dingchou; Yin Dun nine situations on the day of Wu or the day of Gui on the day of Dingsi. Fifty-seventh Situation: When the General (丁奇) is in the same palace as the Taiyin and the Greedy Wolf Star, and is over the Xiu Men, and coincides with the day branches of Chou or Wei, it is called "Thunder Shaking a Hundred Li." The commander will have great advantage in battle, and should depart from the Zhen Palace, gaining control of a territory of two hundred li and capturing five hundred enemy heads; when leaving, encountering a woman in red clothes coming from the west is very auspicious. The time of this situation: Yang Dun seven situations on the day of Dingchou on the day of Bingxu; Yin Dun three situations are the same.

第五十八局：丁奇同六合輔星臨生門，號曰“六合臨陣”。主大將出師大勝，軍出離宮坐震宮，直擊敵首，莫攻敵尾。出門有雞鳴，大吉。第五十九局：丁奇俱同前。第六十局：丁奇同六合、心星臨杜門，號曰“玉女反面”。主大將出師不利，巽宮出營，宜坐營稍吉。軍出門行五里遇微雨，至十里有敵來戰，不利。陰三局丁壬日庚子時。

Fifty-eighth Formation: When the General (丁奇) is in the same palace as 「Liu He」 and 「Wenqu Star」, and is located at 「The Life Gate」, it is called 「Liu He at the Battlefield」. This indicates that the commander will achieve a great victory. The army should depart from the Li Palace and camp in the Zhen Palace. In battle, they should directly attack the enemy's headquarters and not attack the enemy's rear. If they leave the camp and hear a rooster crow, it is very auspicious. Fifty-ninth Formation: The pattern used for the General (丁奇) is exactly the same as the previous formation. Sixtieth Formation: When the General (丁奇) is in the same palace as 「Liu He」 and 「Tianxin Star」, and is located at 「Du Gate」, it is called 「Yu Nu Reversed」. This indicates that the commander's campaign will be unfavorable. If the army departs from the Xun Palace, it is better to stay and wait rather than move. If they walk five miles and encounter light rain, and then walk ten miles and meet the enemy in battle, it is an unfavorable omen. The current situation: Yin Dun, third formation, on a Ding day or a Ren day at the Gengzi hour.

第六十一局：丁奇同朱雀、任星臨景門，號曰“六丁沖陣”。出軍宜向西方坐營，有敵伏在北方，可得地三處。出門空中有五色雲見，行至三里遇群豬，大利。第六十二局：丁奇同太陰、任星臨死門，號曰“金剛掃地”。出師宜向南，又宜坐震宮，主先凶後吉，可得首級五千。軍出門遇術士獻策，大利。

The sixty-first layout: Ding Qi and the Vermilion Bird, along with the Tian Ren star, are in the same palace and over the Jing Gate, called "Six Ding Charging Array." It is favorable to march westward and set up camp; the enemy has hidden troops in the north, which should be guarded against; this campaign will gain control of three regions. When leaving, five-colored clouds appear in the sky; after walking three li, encountering a group of pigs is highly advantageous. The sixty-second layout: Ding Qi and the Tai Yin, along with the Tian Ren star, are in the same palace and over the Death Gate, called "Diamond King Sweeping the Ground." It is favorable to march southward and to hold the Zhen Palace; the situation is initially unfavorable but eventually favorable, with the capture of five thousand enemy heads. When leaving, encountering a sorcerer offering advice is highly advantageous. Both layouts take the Tian Ren star as the main factor; one is favorable for hidden troops when over the Jing Gate, and the other is initially unfavorable but eventually favorable when over the Death Gate. When using these layouts, one must discern the nature of the gates.

第六十三局：丁奇同九天、輔星臨驚門，號曰“河落呈祥”。宜南方出軍，東方坐營。若攻城亦宜向震宮，三日奏捷。軍出門三里見瑞氣從東南方來，大吉。第六十四局：丁奇同九天、禽星臨開門，號曰“太白垂光”。出師得勝，多獲金寶。軍行宜出震宮坐干宮。行五里有鸇鳴，二百里人獲器物，大利。

Sixty-third Situation: Ding Qi is with Jiu Tian and Tian Fu Star in the same palace and faces Jing Door, called "River Falls Presenting Auspices." It is suitable to march from the south and camp in the east; if attacking a city, it is also suitable to attack in the direction of Zhen Palace, and victory can be achieved within three days; when leaving the camp, three miles away, one sees auspicious qi coming from the southeast direction, which is very auspicious. Sixty-fourth Situation: Ding Qi is with Jiu Tian and Tian Qin Star in the same palace and faces Open Door, called "Tai Bai Hanging Light." The military campaign will be victorious, and there will be much gain of gold and silver treasures; the army should march from Zhen Palace and camp in Qian Palace; when walking five miles, one hears the call of the zhan bird, and when walking two hundred miles, someone finds lost objects, which is very advantageous.

第六十五局：丁奇同蓬星臨休門遇辰戌日，號曰“熒惑生光”。宜離宮出軍，坎宮坐營，宜用火攻，可破敵都邑，俘獲上將，出門見黃衣人自北來，不利。第六十六局：丁奇同值符、輔星臨生門，號曰“羅猴過渡”。宜出師坎宮坐營坤宮，主破敵三十騎，得地百里，斬首級三千。軍出遇大風一陣，即不利。

Sixty-fifth Situation: When the General of the Odd (Ding Qi) is in the same palace as the Greedy Wolf Star (Tian Peng) and faces the Life Gate (Sheng Men), and also occurs on a辰 (Chen) day or戌 (Xu) day, it is called "Flame Star Produces Light." It is advisable to march from the Fire Palace (Li) and set up camp in the Water Palace (Kan). Fire attack is suitable, which can break through the enemy's capital and capture high-ranking generals; however, if one sees a person in yellow clothes coming from the north when leaving, it is an unfavorable omen. Sixty-sixth Situation: When the General of the Odd (Ding Qi) is in the same palace as the Chief Symbol (Zhi Fu) and the Wenqu Star (Tian Fu), and faces the Life Gate (Sheng Men), it is called "Rohini Transition." It is advisable to march from the Water Palace (Kan) and set up camp in the Earth Palace (Kun). It indicates breaking through thirty enemy cavalry, gaining land for a hundred li, and capturing three thousand enemy heads. If a strong wind comes during the march, it turns into an unfavorable situation.

第六十七局：丁奇同朱雀、心星臨傷門，號曰“月孛當空”。出師不利，事急不得已，宜以鬼掌符水噀北方可出，得三里有跛足人自西北來報，大利。第六十八局：丁奇同勾陳、禽星臨杜門，號曰“月德臨門”。宜副將出陣，可得地五千里，宜兌宮坐營，出軍東方，向西而行，有雷炮聲應，大吉。

Sixty-seventh Situation: Ding Qi is with the Vermilion Bird and the Tian Xin Star in the same palace and faces the Shang Men, called "Moon孛 in the Sky." It is unfavorable for military campaigns; if the military situation is urgent and one must go out, use the Ghost Hand符 water to spray towards the North to clear the way, then one can march out; after walking three li, a person with a limp comes from the Northwest to report, which is actually very favorable. Sixty-eighth Situation: Ding Qi is with the Gou Chen and the Tian Rui Star in the same palace and faces the Du Men, called "Monthly Virtue at the Gate." It is advisable for a deputy general to go out, and one can gain territory of five thousand li; it is advisable to set up camp in the Dui Palace, to march out from the East, and to advance towards the West; along the way, if there is thunder and cannon fire in harmony, it is very auspicious.

第六十九局：丁奇同九天、天任星臨景門，號曰“天德照門”。利副將出師，軍行五里遇伏兵，不可戰，行二里東方有火光，不利。第七十局：丁奇同九地、柱星臨死門，號曰“陰陽不交”。主大將出師，有弓矢之災。軍出不宜北方，利西南方，坐營艮宮，其災可免。行三里有公差騎馬，大吉。

Sixty-Ninth Formation: Ding Qi is with the Jiu Tian and Tian Ren star in the same palace and over the Jing Gate, called "Heavenly Virtue Illuminating the Gate." It is favorable for the deputy general to lead an expedition; however, after marching five li, the army will encounter an enemy ambush and should not engage in battle; after walking another two li, firelight appears in the east, which is an unfavorable omen. Seventieth Formation: Ding Qi is with the Jiudi and Tian Zhu star in the same palace and over the Death Gate, called "Yin and Yang Not Interacting." The commander leading an expedition will suffer from arrows; the army should not march northward, but should head southwest and set up camp in the Gen Palace, thus avoiding this disaster; after walking three li, encountering a messenger on horseback passing by is highly auspicious. Both of these formations initially have ominous signs; one involves encountering an ambush on the way, the other involves being struck by arrows. However, both can be resolved by choosing the right direction for the camp. This shows that even ominous formations are not entirely unusable.

第七十一局：丁奇同九天、任星臨驚門，號曰“三臺得位”。出師大勝，宜艮宮出軍，坎宮坐營可，軍千乘地千里，出門有微雨，大吉。第七十二局：丁奇同勾陳、輔星臨開門，號曰“瑞生九鼎”。主出師大勝，四方皆利，得城池、土地並得上將首級。軍行三里有白雲自西北方來，東方風起，皆大利。

Seventy-first layout: The Ding Marvel is in the same palace as the Jiu Tian and the Tian Ren star, and faces the Jing Door, called "Three Platforms in Position." This indicates a great victory in battle; it is advisable to send troops from the Gen palace and to set up camp in the Kan palace; one can gain a thousand chariots of soldiers and a thousand miles of land; when departing, light rain falls, which is very auspicious. Seventy-second layout: The Ding Marvel is in the same palace as the Gou Chen and the Tian Fu star, and faces the Open Door, called "Blessed Birth of the Nine Cauldrons." This indicates a great victory in battle, with benefits in all directions, capable of capturing cities and land, and cutting off the heads of enemy generals; when marching three li, white clouds come from the Northwest, and wind arises from the East, both are signs of great advantage. The seventy-second layout concludes the complete set. The Bing, Ding, and Jia Marvels each lead twenty-four layouts, combined with the eight doors, nine stars, and eight deities, allowing all military affairs to be judged according to the layouts.

此陽遁一局，先以左邊掌訣，甲子戊起一坎，順飛六儀，逆布三奇，即知某為值符，某為值使矣，諸照此而推之。其圖如左：甲寅癸　丁　丙　乙；干六　兌七　艮八　離九；天心、開　天柱、驚　天任、生　天英、景；天禽星寄於坤宮甲辰壬；甲午辛　甲申庚　甲戌己　甲子戊；巽四　震三　坤二　坎一；天輔杜　天沖、傷　天芮、死　天蓬、休。

This is the Earth Plate for Yang Dun One. The arrangement starts by using the left hand to place the戊 (Wu) corresponding to the Jiazi (Jia Zi) in the first gate of the Kan (Water) trigram. Then, the Six Instruments are arranged in a clockwise direction, and the Three Marvels are placed counterclockwise. The specific star that is the "Chief Symbol" and the specific gate that is the "Duty Gate" will be clear. All other layouts follow the same method. The layout is as follows: the sixth gate of Qian (Heaven) is paired with Jia Yin (Jia Yin) and Gui (Gui); the seventh gate of Dui (Lake) is paired with the Ding Marvel; the eighth gate of Gen (Mountain) is paired with the Bing Marvel; and the ninth gate of Li (Fire) is paired with the Yi Marvel. The stars and gates paired in these four gates are: the Tian Xin Star is paired with the Open Door, the Tian Zhu Star is paired with the Jing Door, the Tian Ren Star is paired with the Life Gate, and the Tian Ying Star is paired with the Jing Gate. The Tian Qin Star resides in the Kun (Earth) gate, and the Kun gate is paired with Jiachen (Jia Chen) and Ren (Ren). The next row is: the fourth gate of Xun (Wind) is paired with Jiawu (Jia Wu) and Xin (Xin); the third gate of Zhen (Thunder) is paired with Jiashen (Jia Shen) and Geng (Geng); the second gate of Kun (Earth) is paired with Jiaxu (Jia Xu) and Ji (Ji); and the first gate of Kan (Water) is paired with Jiazi (Jia Zi) and Wu (Wu). The stars and gates paired in these are: the Tian Fu Star is paired with the Du Door, the Tian Chong Star is paired with the Shang Door, the Tian Rui Star is paired with the Death Door, and the Tian Peng Star is paired with the Xiu Door.

此地盤一定不易者也。所謂地主靜也，五日換一元。天盤則時時不同，所謂天主動也。如乙丑時則以休門加天盤坤為值使，以值符天蓬星甲子戊加離九為值符，諸照此例。歌曰：“戊子干宮亥為庚，戊寅坎艮丑壬辰，戊午生門同甲卯，四宮戊戌二九申，上有戊辰庚酉辛，一飛盤過一回新，二十四盤方上起，門從方上定金鳴，所泊若差時一位，就將方位東方神，此是九星真秘訣，消凶納吉萬全亨”。

The Earth Plate remains fixed, as it is said "the Earth is still." It changes every five days. The Heaven Plate, however, changes constantly, as it is said "the Heaven is active." For example, when it is the hour of Yichou, the Xiu Men is placed on the Kun Palace of the Heaven Plate as the Duty Gate. The Chief Symbol, which includes the Tianpeng Star with Jiazi Wu, is placed on the Li Palace of the Heaven Plate as the Chief Symbol. The rest follow this pattern. There is a verse that says: Wu Zi is in the Qian Palace, the亥 position belongs to Geng; Wu Yin is in the Kan and Gen Palaces, the Chou position is paired with Ren, and the Chen position follows; Wu Wu is with the Sheng Men at the Jia Mao position; the Fourth Palace is Wu Xu, with the Second and Ninth Palaces paired with Shen; above that is Wu Chen, with Geng paired with You and Xin following. Each turn of the plate brings a new arrangement. Twenty-four plates are calculated from the directions, and the eight gates are determined by direction to set the positions for sounding the bell and withdrawing troops. If the palace where the energy lands is off by one, the Eastern God of that direction is used to correct it. This is the true secret of the nine stars, used to dispel dangers and receive good fortune, ensuring complete success and smooth passage.

歌曰：“一盤西去兩盤東，二至精微在此中，一二卻從天上落，八九順從地下通，二九伏從丁九丙，乙丙山山盡起風，三四過去重三九，一盤起去一盤宮，此方即是真神女，九九移來路上同，非是賢人莫妄語，怕將機巧亂研窮”。以子加直使，陽遁順，陰遁逆，玉女時上落在何宮是也。

There is also a rhyme that says: one board flies westward, two boards come eastward, the subtle essence of the winter solstice and summer solstice lies within this. The first and second palaces descend from above, while the eighth and ninth palaces connect through the earth. The hidden places of the second and ninth palaces are calculated from Ding Qi, and the ninth palace returns to Bing Qi. The wind arises wherever the Yi Qi and Bing Qi are located. The third and fourth palaces move past and return to the third and ninth palaces; starting one board moves to another palace. This direction is where the true Yu Nu resides. When the number nine is moved, the path remains the same. It is not for the unvirtuous to casually speak of this. One must beware of those who recklessly investigate these subtle techniques. To seek Yu Nu: place the Zi hour on the 'Duty Gate,' count forward for Yang Dun and backward for Yin Dun, and determine which palace the Yu Nu falls into at the given time. That is the position of Yu Nu.

此是陽遁上元甲己日乙亥時，值使在三宮，故休門杜坤，取子加卯順行，看亥落何宮，即知亥時在艮景門上，左足先二步華蓋，豹向豹尾而去，人鬼不見形。其法照飛宮，指陰陽二遁。如冬至上元甲己日甲子時，則知九天在休門，九地在離；夏至上元甲己日甲子時，九地在休門，九天在離，餘仿此而推之。

For example: This is a case of Yang Dun during the first period of the year on a Jia day or Ji day, with the Yihai hour. The 'Duty Gate' falls in the third palace of Zhen. Therefore, the Xiu Men is blocked in the Kun palace. Take the Zi hour and place it on the Mao position, then count in order to see where the Hai hour falls, thus determining that the Hai hour falls on the Jing Gate in the Gen palace. At this time, step forward two steps with your left foot onto the 'Huogai' position, moving like a leopard towards the leopard tail direction, so that neither people nor ghosts can see your figure. This method should be calculated according to the order of the flying palaces, and it is divided into two types: Yin Dun and Yang Dun. For instance, on the first day of the winter solstice, on a Jia day or Ji day, at the Jiazi hour, the 'Jiu Tian' is in the Xiu Men, and the 'Jiu Di' is in the Li palace. On the first day of the summer solstice, on a Jia day or Ji day, at the Jiazi hour, the 'Jiu Di' is in the Xiu Men, and the 'Jiu Tian' is in the Li palace, and so on.

歌曰：“赤道白道與黃道，不避千年騐不到，餘此六道是吉神，配合奇門遁真好”。法分二遁隱避之訣，必分道，遁道之中赤、白、黃三道，尤宜謹避。不然雖合三奇吉門，亦遁不通，難免十患。此即甲乙丙丁戊陽時，神居天上要君知也，陰時仿此。

There is a rhyme that says: the Red Path, White Path, and Yellow Path are three paths that if not avoided, even after a thousand years, their effects will not be evident. The other six paths are all traveled by benevolent deities; only when combined with the Three Marvels and the methods of concealment can they be truly effective. This method is divided into two types: Yang Dun and Yin Dun, which are secrets for hiding and avoiding harm. When performing the ritual, one must first clearly determine which path is being used. Among all the paths, the Red Path, White Path, and Yellow Path should be especially cautious and avoided. Otherwise, even if the Three Marvels and favorable gates are combined, the concealment will not be effective, and one will inevitably invite ten kinds of misfortunes. The above explanation refers to the principles of the five Yang times (Jia, Yi, Bing, Ding, Wu) where various deities reside on the Heaven Plate. Please remember this; the method for the Yin times is similar.

金函玉鏡者，蜀時諸葛孔明所著也。當漢末時因黃巾之亂，天下豪傑並起，而曹氏父子、孫權、周瑜諸將，皆稱召用兵過於孫吳者也，獨孔明與蜀主往往行兵遇敵，縱橫吳魏間，以正維奇兵而獲勝者何？

The book "Jin Han Yu Jing" was written by Zhuge Kongming during the Three Kingdoms period in Shu Han. When the Yellow Turban Rebellion broke out at the end of the Eastern Han dynasty, many heroes rose up across the land. Cao Cao and his sons, as well as Sun Quan and Zhou Yu, all claimed to be superior to Sun Wu and Wu Qi in military strategy. Yet only Zhuge Kongming and the Shu ruler Liu Bei repeatedly went to battle and encountered enemies, being able to move freely between the Eastern Wu and Cao Wei, using regular troops as the main force and auxiliary forces to achieve repeated victories. What was the reason for this?

蓋此乃出於金函玉鏡之書，是書始自上古聖皇軒轅氏破蚩尤不勝，齋戒上感九天玄女，傳授驅役六丁玉女之神，諸遁甲旬內逐日遁時，書為八門定以吉凶，分內外勝負集為秘書一編傳於世間，而孔明得之於龍門山岩穴之間，孔明行師出陣用以取勝，魏吳諸將咸稱其神焉。

This all comes from the book "Jin Han Yu Jing." Its origin dates back to ancient times: when the sage emperor Huang Xuan was fighting Chi You and could not conquer him, he fasted and prayed, and was moved by the Mysterious Lady of the Ninth Heaven, who taught him the method of commanding the six Ding female deities. She recorded the methods of Dun Jia for each day and hour within each ten-day cycle, forming eight gates to determine auspicious and inauspicious signs, distinguishing between internal and external forces to determine victory or defeat. These were compiled into a secret text and passed down through generations. Zhuge Liang obtained this text in a cave on Longmen Mountain. He used it to win battles in military campaigns, and generals from the states of Wei and Wu all called him a god.

孔明奇其書可以傳世，厥後自畫圖局六十甲子日，每日十二時，全圖局俱載，九星所值，各門吉凶成敗，以備行兵擇選用之者，其應如響，名之曰金函玉鏡圖，其書指畫詳明，別為一家，不與遁甲諸書相似，所稱神異，不可測度者也。

Zhong Ming thought this book was peculiar and sufficient to be passed down through generations. After that, he personally drew the diagrams: taking the sixty Jiazi days as the main framework, each day divided into twelve hours, and all the diagrams were clearly recorded, indicating the palace where the nine stars were located, the fortune, success or failure of each gate, for use in military campaigns. The results were verified as quick as an echo, so he named it The Golden Seal Jade Mirror Diagram. This book explained the drawing methods in detail and clearly, forming its own school, different from other books on Dun Jia. Therefore, it was called miraculous and unpredictable.

孔明有云，是書在兵興之日則為行軍，其歷代作日用選擇出行必不可無者甚矣，流傳於世歷代，知兵之將帥，此秘而寶之，其傳者寡矣。餘學兵二十年，凡武經韜略七寶新書，六旨金鏡，青囊索書，諸家兵法悉得觀覽，獨孫氏與是圖，相為體用，誠國家之書籍，而無毫髮差誤，實世之寶焉。

Zhuge Liang once said: This book can be used for military campaigns and is also used for daily selection of auspicious days and travel. It is indispensable. It has been passed down through the ages, and generals who understand military strategy have all kept it secret and cherished it, so the truly transmitted versions are very few. I have studied military science for twenty years, and have read through all the various military treatises such as the "Wujing," "Taolue," "Qibao Xinshu," "Liu Zhi Jinjing," and "Qingnang Suoshu." Among them, only the "Sunzi Bingfa" and this book are one the fundamental and the other the application, complementing each other. It is indeed a national treasure, accurate in every detail.

餘雖武人不文獨得是圖之微奧，不敢擅秘，以故今出終南山黃岩老人，夙朝本朝大將狄青家藏本繕圖式，命史端撫抄錄用，廣其傳以俟後世，明哲忠謀之士用兵之際，得以觀閱闡助武功，以見餘之不秘昔賢之傳也。

I am a warrior, not skilled in literary expression, yet I alone have grasped the subtle and profound essence of this text. I dare not keep it hidden by myself. Therefore, I now take out the version passed down by the old man Huang Yan of Zhongnan Mountain, as well as the copy kept in the home of the famous general Di Qing of the previous dynasty, and transcribe it into a diagrammatic form. I have ordered Shi Duans to copy and record it, so that it may be widely circulated for future generations. This way, wise and loyal men with deep strategies can refer to it when engaging in warfare, using it to assist in their military endeavors. This also shows that I am unwilling to keep the teachings of predecessors to myself secretly.

冬至後陽遁順行九宮起例（一日一宮完，即至上日甲戌，餘例仿此）：甲子為頭起艮，甲戌飛入宮字，猿猴翻入水晶宮（坎），甲馬坤中不動，曾見龍生震地，再看虎嘯生風（巽），九星殿上顯奇功，太乙臨之法用。假如，甲子日艮上起太乙，離上攝提，坎上軒轅，坤上招搖，震上天符，巽上青龍，中宮咸池，乾上太陰，兌上天乙，此九星順行九宮之法也。

After the winter solstice, the Yang Dun method is used. The example of the nine stars moving in sequence through the nine palaces is as follows (each day moves to one palace, and after completing a cycle, it starts again on the next Jia Xu day, and the rest of the ten-day periods follow the same pattern): The Jia Zi period starts from the Gen Palace; the Jia Xu period begins in the Li Palace; the Jia Shen period — since Shen belongs to the monkey, it is said that the monkey jumps into the crystal palace — starts in the Kan Palace; the Jia Wu period — since Wu belongs to the horse, it is said that the Jia horse — starts in the Kun Palace without moving; the Jia Chen period — since Chen belongs to the dragon, it is said that the dragon is born in the Zhen Palace — starts in the Zhen Palace; the Jia Yin period — since Yin belongs to the tiger, it is said that the tiger roars and generates wind — starts in the Xun Palace. Each of the nine stars displays its unique function in the nine palaces, and the starting point is determined by where the Taiyi is located. For example: On the Jia Zi day, Taiyi starts in the Gen Palace; the Li Palace is Ceti, the Kan Palace is Yuanhuang, the Kun Palace is Zhaoyao, the Zhen Palace is Tianfu, the Xun Palace is Qinglong, the Central Palace is Xianchi, the Qian Palace is Taiyin, and the Dui Palace is Tianyi — this is the method of the nine stars moving in sequence through the nine palaces.

夏至後陰遁逆行九宮起例：甲子為頭起坤，甲戌飛入坎宮，猿猴馬上笑欣欣（離），甲馬山中直進（艮），龍臨金位顯位能（兌），虎向干方坐鎮，九宮太乙逆行，仔細推求有應。假如，甲子日坤上起太乙，坎上攝提，離上軒轅，艮上招搖，兌上天符，乾上青龍，中宮咸池，巽上太陰，震上天乙，此九星逆行九宮之法也。

After the summer solstice, the Yin Dun method is used. The principle of the nine stars moving in reverse order through the nine palaces is as follows: the Jiazi decade starts at the Central Palace; the Jiaxu decade moves into the Water Palace; the Jiashen decade, which corresponds to the monkey, falls into the Fire Palace; the Jiawu decade, corresponding to the horse, directly enters the Mountain Palace; the Jiachen decade, corresponding to the dragon, arrives at the Metal Palace; the Jiayin decade, corresponding to the tiger, faces the Heaven Palace. The Taiyi moves in reverse order through the nine palaces, and its movement must be carefully calculated to be accurate. For example: on the Jiazi day, Taiyi starts at the Central Palace, the Water Palace is Cepheus, the Fire Palace is Xuanyan, the Mountain Palace is Zhaoyao, the Metal Palace is Tianfu, the Heaven Palace is Qinglong, the Central Palace is Xianchi, the Wind Palace is Taiyin, and the Thunder Palace is Tianyi. This is the method of the nine stars moving in reverse through the nine palaces.

九星神名次序起例：一太乙吉、二攝提凶、三軒轅平、四招搖平、五天符凶、六青龍吉、七咸池凶、八太陰吉、九天乙吉。冬至後陽遁八門起例：陽干順布八門，甲丙戊庚壬為陽；陰干逆布八門，乙丁己辛癸為陰。甲戊壬子坎為休，丁辛乙卯向坤遊，庚甲戊午居震位，癸丁辛酉巽方求，庚丙鼠入金鄉去（干），己癸兔居水澤幽（兌），壬丙馬行山上路（艮），乙己雞與火為儔（離）。假如，甲子日陽順休生開，乙丑日陰逆休生開，丙寅日又順休生開，陰遁起例仿此。

The order and fortune of the nine stars are as follows: the first, Taiyi, is auspicious; the second, SheTi, is inauspicious; the third, Xuanyuan, is neutral; the fourth, Zhao Yao, is neutral; the fifth, Tianfu, is inauspicious; the sixth, Qinglong, is auspicious; the seventh, Xianchi, is inauspicious; the eighth, Taiyin, is auspicious; and the ninth, Tianyi, is auspicious. After the winter solstice, the arrangement of the eight gates for Yang Dun starts with the day stem. If the day stem is yang, the eight gates are arranged in a clockwise order; if the day stem is yin, they are arranged counterclockwise. Yang stems include Jia, Bing, Wu, Geng, and Ren; yin stems include Yi, Ding, Ji, Xin, and Gui. The mnemonic says: on the days of Jiazi, Wuzi, and Renzi, the Xiu Men is in the Kan palace; on the days of Dingmao, Xinmao, and Yimao, the Xiu Men moves to the Kun palace; on the days of Gengwu, Jiawu, and Wuwu, the Xiu Men is in the Zhen palace; on the days of Guiyou, Dingyou, and Xinyou, the Xiu Men moves to the Xun palace; on the days of Gengzi and Bingzi, "the mouse enters the metal land," and the Xiu Men is in the Qian palace; on the days of Jimao and Guimao, "the rabbit resides in the water marsh," and the Xiu Men is in the Dui palace; on the days of Renwu and Bingwu, "the horse moves on the mountain," and the Xiu Men is in the Gen palace; on the days of Yiyou and Jiyou, "the chicken associates with fire," and the Xiu Men is in the Li palace. For example, on Jiazi day, which is yang, the Xiu Men, Sheng Men, and Kai Men are arranged clockwise; on Yichou day, which is yin, they are arranged counterclockwise; on Bingyin day, it again becomes clockwise—this method is also applied for Yin Dun.

夏至後陰遁八門起例：甲戊壬子居離，丁辛乙卯艮連，戊寅甲馬兌宮先，丁癸辛酉乾健，赤白鼠遊巽位（丙庚），黑黃兔走東邊（癸己），丙壬騎馬到坤門，乙己雞飛坎畔。假如，甲子、戊子、壬子俱從離上起休門，每宮三日一換，陽順陰逆，起法如前。

After the summer solstice, the method of setting up the eight gates for Yin Dun is as follows: On the days of Jiazi, Wuzi, and Renzi, the Xiu Men is located in the Li Palace; on the days of Dingmao, Xinmao, and Yimao, the Xiu Men is in the Gen Palace; the days of Wuyin and Jiawu first start at the Dui Palace; on the days of Dingyou, Guimao, and Xinyou, the Xiu Men is in the Qian Palace, taking advantage of its strength and firmness; on the days of Bingzi and Gengzi, known as "Red and White Rats," the Xiu Men moves to the Xun Palace; on the days of Guimao and Jimao, known as "Black and Yellow Rabbits," the Xiu Men moves to the east Zhen Palace; on the days of Bingwu and Renwu, the Xiu Men moves to the Kun Palace as if riding a horse; on the days of Yiyou and Jiyou, known as "Chickens Flying," the Xiu Men moves to the Kan Palace. For example, on the days of Jiazi, Wuzi, and Renzi, the Xiu Men starts at the Li Palace. Each palace governs three days, and the sequence changes every three days. For days with a yang stem, the sequence proceeds in the order of the stems; for days with a yin stem, the sequence proceeds in the reverse order. The method is the same as that used for Yang Dun.

掌訣圖、八門圖：坤二（死） 兌七（驚） 干六（開）；離九（景） 中五 坎一（休）；巽四（杜） 震三（傷） 艮八（生）。起休門訣：如冬至後陽遁順起，甲戊壬子坎為休，是休門，在坎一，生門在艮八，數至開門在干六。乙丑日休門還在坎，生門轉干，數至開門在艮。丙寅日休門亦在坎，生門又轉在艮，開門又在干，此陽順陰逆也。如丁辛乙卯向坤遊，則休門移於坤二矣。此三日一換也，餘類推。夏至後甲戊壬子居離九，繫逆起亦問此義。

The arrangement of the palm diagram and the eight gates diagram is as follows: the upper row pairs the second Kun palace with the Death Door, the seventh Dui palace with the Jing Door, and the sixth Qian palace with the Open Door; the middle row pairs the ninth Li palace with the Jing Gate, the central fifth palace has no gate, and the first Kan palace with the Xiu Men; the lower row pairs the fourth Xun palace with the Du Door, the third Zhen palace with the Shang Men, and the eighth Gen palace with the Life Gate. The method for determining the Xiu Men is: after the winter solstice, use Yang Dun in a clockwise direction. On the days of Jiazi, Wuzi, and Renzi, the Xiu Men is in the first Kan palace. The Life Gate is in the eighth Gen palace, and continuing clockwise, the Open Door is in the sixth Qian palace. On the day of Yichou, the Xiu Men remains in the Kan palace, the Life Gate moves to the Qian palace, and continuing clockwise, the Open Door is in the Gen palace. On the day of Bingyin, the Xiu Men is still in the Kan palace, the Life Gate returns to the Gen palace, and the Open Door is again in the Qian palace—this is the principle of moving clockwise on Yang days and counterclockwise on Yin days. On the days of Dingmao, Xinmao, and Yimao, the Xiu Men moves to the second Kun palace. This shows that the Xiu Men changes every three days, and the rest follow the same pattern. After the summer solstice, on the days of Jiazi, Wuzi, and Renzi, the Xiu Men is in the ninth Li palace, moving in a counterclockwise direction, following the same principle.

如冬至後陽遁順行，甲子為頭起艮，從艮八上起太乙，順行離九攝提，轉坎一上軒轅，坤二招搖，震三天符，巽四青龍，中五咸池，干六太陰，兌七天乙，此九星順行也。一日一換，如甲子日太乙在艮，乙丑日太乙在離九，丙寅日太乙在坎一，丁卯日太乙在坤二，餘類推。如夏至後陰遁逆行，甲子為頭起坤，是從坤二上起太乙逆行坎一是也。

After the winter solstice, use the Yang Dun method and proceed in the order of the trigrams. Starting from the Gen trigram (Gepan) in the first Jiazi cycle, the Taiyi moves in sequence: Taiyi begins at Gen trigram, proceeds to Li trigram (nine trigrams) as SheTi, then to Kan trigram (one trigram) as Xuan Yuan, then to Kun trigram (two trigrams) as Zhao Yao, then to Zhen trigram (three trigrams) as TianFu, then to Xun trigram (four trigrams) as Qing Long, then to the central trigram (five trigrams) as Xian Chi, then to Qian trigram (six trigrams) as Tai Yin, and finally to Dui trigram (seven trigrams) as TianYi. This is the order of the nine stars moving in sequence. Each day, the Taiyi moves to a different trigram: on Jiazi day, Taiyi is at Gen trigram; on Yichou day, Taiyi is at Li trigram; on Bingyin day, Taiyi is at Kan trigram; on Dingmao day, Taiyi is at Kun trigram; and so on in this pattern. If it is after the summer solstice, use the Yin Dun method and proceed in reverse order. Starting from the Kun trigram (two trigrams) in the first Jiazi cycle, Taiyi begins at Kun trigram, then moves in reverse to Kan trigram (one trigram), and continues in this reverse sequence.

一、太乙水神：逢著皂衣人求謁，訪謁婚姻皆大吉。門中見太乙，星曜號貪狼，博奕錢財眾，婚姻大吉昌，出門無阻滯，參謁見賢良。二、攝提土神：遇死門大凶，逢老婦悲啼，再逢牛犁耕田，不吉。遠行遭羈絆，耕地損牛犁，相生又問可，相尅見災危，死門並相見，老婦哭悲啼，求財並嫁娶，萬事不相宜，主隱匿藏道，言動則傷身。

The first one is 「Taiyi」, belonging to the Water element. Its auspicious signs are: encountering a person in black clothes coming to visit on the road; visiting others or discussing marriage affairs are all very auspicious. The verse says: seeing Taiyi in the gate, this star is also called 「Tanlang」; gambling and playing games can win much wealth, marriage is very auspicious and flourishing; going out without obstacles, and when visiting, one can meet a virtuous person. The second one is 「SheTi」, belonging to the Earth element. Its auspicious signs are: encountering the Death Door is very inauspicious; meeting an old woman crying on the road; also meeting an ox plowing the field, all are not favorable. The verse says: traveling far will be hindered, plowing the field will damage the ox and the plow; if it is in harmony with one's birth star, it is still suitable for inquiry, but if it is in conflict, there will be disasters and dangers; if it appears together with the Death Door, one should pay attention to the old woman's crying and weeping; seeking wealth and marriage, all things are not suitable; at this time, one should hide and stay away from the path, for any speech or action will cause harm to the body.

三、軒轅木神：路遇宜見於十五里外。出入遇軒轅，作事必牽纏，相生災侵慢，相尅必憂煎，遠行逢迍遰，博奕定輸錢，九天玄女法，句句不虛傳。四、招搖木神：逢二親人，又見婦人口舌，怪夢驚恐，鄰家釜鳴，屋響不吉。招搖號木星，當門百事成，相尅行人阻，陰人口舌迎，怪夢多驚恐，屋響釜自鳴，陰陽消息用，作事不容情。

The third one is "Xuanyuan", belonging to the Wood element. Its verification sign is: on the way, one should meet people, and it is advisable to be fifteen li away. The verse says: when encountering Xuanyuan at the time of going out or coming in, things will certainly become complicated; if it harmonizes with one's destiny, misfortunes will come slowly, but if it conflicts, there will certainly be worries and distress; long journeys will meet obstacles and difficulties, and gambling will certainly result in loss. This is the method passed down by the Mysterious Lady of the Ninth Heaven, and every word is not empty talk. The fourth one is "Zhayaoyao", also belonging to the Wood element. Its verification sign is: one will meet two relatives, and also encounter a woman's quarrelsome words, have strange dreams causing fear, and the neighbor's pot will mysteriously make noise, and the house will emit strange sounds, all of which are inauspicious. The verse says: Zhayaoyao is called the Wood star, and when it is at the door, all things can be accomplished; once it conflicts, travelers will encounter obstacles, and the woman's quarrelsome words will come face to face; strange dreams frequently appear causing fear, and the sounds of the house and the pot will continuously occur. One should use the principle of the waxing and waning of Yin and Yang to determine its use, and act without hesitation.

五、天符土神：五鬼是天符，當門陰女謀，相尅無好事，言客在程遲，走失難得見，弔客惹成孤，此星當門值，切忌有災途，交戰出兵，迎鋒出陣，軍糧則利。六、青龍金神：路逢醫人或是酒仙，今博奕於道中。門內見青龍，求財喜重重，每逢茶酒食，博奕定見贏，相生錢財旺，休言尅破刑，接貴安營寨，萬事喜和同。

The fifth position is "Heavenly Talisman," belonging to the Earth element. The rhyme says: "Five Ghosts" refer to Heavenly Talisman; when it is in the gate, it indicates a woman secretly scheming; once it clashes, there will be no good fortune; the person mentioned will be delayed on the way; lost animals and people will be hard to find; mourners arriving will cause sorrow. When this star is in the gate, it is most unfavorable if there is disaster on the way. However, if used for warfare, military deployment, or transporting military provisions, it is actually beneficial. The sixth position is "Azure Dragon," belonging to the Metal element. Its manifestation is: encountering a physician or a heavy drinker on the road, and being able to enjoy games and entertainment on the way. The rhyme says: seeing Azure Dragon within the gate brings wealth and good fortune; whenever there is tea, food, wine, or gambling, one will certainly win; if it is in harmony with one's birth star, wealth will flourish, so there is no need to mention clashes or punishments; it is suitable for meeting noblemen and setting up camps, and all matters will be harmonious and smooth.

七、咸池金神：不可行軍破敵。五將號咸池，當門事不宜，相生皆無破，相尅有災危，博奕相輸脫，求財空手歸，神仙真妙訣，愚人要與知，軍事虛驚退，反覆逆風吹。八、太陰土神：行六七里，見有小兒牽羊至，求財成就吉。當門見太陰，百禍不能侵，方行六七里，知交有覓尋，妙法牢收取，回軍引馬前，有伏兵截路，慎不可輕行。九、天乙火神：行三十里見一婦人著五六色，遇抱小兒，百事吉。門迎天乙星，相生百事成，動用皆和順，茶酒自相迎，求婚行嫁娶，相會天自成，出軍交兵陣，一見定勝贏。

The seventh position 「Xianchi」 belongs to the Metal element. Its verification sign is: it is not advisable to march troops or attack enemies. The rhyme says: among the five generals, it is called Xianchi; when it is at the gate, nothing auspicious happens; although mutual generation does not cause damage, if there is mutual overcoming, there will be disaster and danger; gambling leads to total loss, and seeking wealth results in returning empty-handed. This is a true and wonderful secret from the gods, which even fools should know. When used in military affairs, it only causes a false alarm and the army retreats, and the situation is unpredictable like a reverse wind. The eighth position 「Taiyin」 belongs to the Earth element. Its verification sign is: walking six or seven miles, seeing a child leading a sheep coming, seeking wealth will succeed, which is auspicious. The rhyme says: when Taiyin is at the gate, all kinds of misfortunes cannot enter; after walking six or seven miles, there will be friends coming to visit; this wonderful method should be remembered well. If returning troops are needed, lead the horse in front first, because there are hidden soldiers blocking the road, and it must not be done carelessly. The ninth position 「Tianyi」 belongs to the Fire element. Its verification sign is: walking thirty miles and meeting a woman wearing clothes of five or six colors, and encountering someone holding a child, all things will be auspicious. The rhyme says: when Tianyi star is welcomed at the gate, if it is compatible with one's birth star, all things will succeed; every action is smooth, and tea and wine will be welcomed by others; for marriage and wedding, meeting naturally happens; if going out to fight and form an army, encountering this star definitely leads to victory.

休門水神貪狼：求公干私遇休門，求財參謁貴人欽，欲速同行吉相助，出入嫁娶五福臨，休門己見百般食，出入經行得恁強，但求休門門見路，更逢吉利和衷腸。生門土神左輔：此門爭財見官訟兆，嫁娶避走，二十里見飛鳥來迎之，大吉。但凡出入遇生門，吉曜臨之萬事成，若有凶神相隔輟，求財所得利稱心，生門已見好經營，百事流通得稱情，此門出入逢歡喜，但求經營喜氣生。

The Xiu Men belongs to the Water element and is paired with the "Tan Lang" star of the Big Dipper. The rhyme says: when dealing with official matters or private affairs and encountering the Xiu Men, seeking wealth and visiting officials will be respected by the nobleman; if one wishes to accomplish things quickly, colleagues will also bring good fortune; going out and returning, as well as marriage and wedding, will all have the five blessings. Walking through the Xiu Men means encountering various kinds of food and drink everywhere; traveling will be particularly smooth and powerful; as long as the Xiu Men is in the right direction and meets auspicious deities, everyone will be in harmony and cooperation. The Sheng Men belongs to the Earth element and is paired with the "Zuo Fu" star. Its omens indicate: this gate is a sign of disputes over property and legal cases; for marriage and avoiding loss, walking twenty li will have birds flying towards you, which is very auspicious. The rhyme says: whenever one enters or exits and encounters the Sheng Men, with auspicious stars accompanying, all things can be accomplished; even if there are Inauspicious Spirit in between, the wealth obtained will be satisfactory. When the Sheng Men appears, it is most suitable to manage affairs well, with all matters flowing smoothly and fulfilling one's wishes; entering and exiting through this gate will surely bring joy, and as long as one starts to manage affairs, happiness will naturally arise.

傷門木神祿存：此門出行必見精怪嚇、喧事、扭洩、血傷。出入求財如遇傷，更逢吉曜亦難當，跟前人惹疼病禍，自身須防有災殃，傷門往往是非傳，若出門來有禍僽，採捕稱心雖是好，其餘不得不憂煎。杜門木神文曲：此門宜出行、謁貴、求財，或遇避者，尅難吉。杜門公用各施行，亦見門中有吉星，茶酒自然留客住，忻歡百事喜相成，杜門曾見好經營，出入從來未稱情，若然逃遁如避難，即是元木也不成。

The "Shang Men" belongs to the Wood element and is paired with the "Lu Cun" star. Its manifestations are: if one travels through this gate, one is sure to encounter supernatural beings, frightening situations, noisy disturbances, fights for venting anger, and injuries. The rhyme says: if one seeks wealth while encountering Shang Men, even if good stars are present, they cannot prevent misfortune; those around will suffer illness and calamity, and one must also be cautious of disasters. Shang Men often brings disputes, and as soon as one leaves, misfortune follows. Only activities such as hunting and fishing are satisfactory, while all other matters are inevitably filled with worry and pressure. The "Du Men" belongs to the Wood element and is paired with the "Wen Qu" star. Its manifestations are: this gate is suitable for traveling, visiting noblemen, and seeking wealth; if one encounters someone to avoid, although there is a controlling force, it is still auspicious. The rhyme says: Du Men can be used for both public and private affairs, and good stars may appear within the gate; naturally, there will be tea and wine to entertain guests, and joy will lead to success in all matters. Although Du Men has once seen good business, it is never very satisfactory for going out or coming in; if used for fleeing or avoiding danger, it cannot even make use of the original advantage of the Wood element.

景門火神廉貞：此門出行見貴、博戲、爭逐、捕獵，行四十里，必見喜樂聲。遠行出入景門中，無尅無生平吉凶，若值星辰方位惡，心頭作事亦難通，景門出入且宜良，翫賞嬉中第一強，採獵捕魚人少得，無憂無喜見安康。死門土神巨門：此門宜出獵、張捕、殺生，千死一生，行二十里，路旁必見死傷應之。參謁求謀入死門，吉神刻剝不堪論，若不自身作橫事，其人必定見傷痕，死門不可東西去，大抵為名事莫言，死傷求哀為不利，聖人怎肯教胡傳。

The Jing Gate belongs to the element of fire and is paired with the star Liangzhen. Its manifestations are: traveling through this gate is favorable for encountering a nobleman, gambling, competing, and hunting; traveling forty li will certainly hear the sound of joy. The rhyme says: traveling far or entering and exiting through the Jing Gate brings neither destruction nor growth, resulting in a neutral outcome of good or bad fortune; if encountering poor stars or unfavorable directions, one's plans will not proceed smoothly. Entering and exiting through the Jing Gate is still relatively favorable, making it suitable for leisure and enjoyment; hunting and fishing may bring little success, but there is no worry or joy, ensuring peace and safety. The Death Gate belongs to the element of earth and is paired with the star Jumeng. Its manifestations are: this gate is suitable for hunting, setting nets, and slaughtering animals; it is a place where one survives a thousand deaths. Traveling twenty li will certainly encounter signs of death or injury. The rhyme says: if one seeks consultation or makes plans by entering the Death Gate, even with auspicious deities, there will be no remainder of good fortune; if the person is not the cause of a sudden misfortune, they will certainly suffer injuries. One should not go east or west through the Death Gate; generally, one should not speak of seeking fame or reputation. Using it for mourning or lamentation is even more unfavorable—how could a sage spread such nonsense to people?

驚門金神破軍：此門不宜出行、上官，諸事不吉，行六七里，必見驚怪、犬物騐方。尋求走失出驚門，逃人財物盡都存，更得吉星變刑尅，在失逃人自失魂，驚門一定有虛驚，出入如逢百不成，百般美事休更說，往往居家不稱情。開門金神武曲：此門宜上官、見貴、出入、求財、迴避，三十里必見婦人或穿顏色衣人以應之。開門出入最為良，萬事亨通大吉昌，出入求財定見喜，八方干事一齊強，求財出入遇開門，自有欣歡百事成，更值吉星當位照，相逢酒食笑忻忻。

The "Jing Door" belongs to the Metal element and is paired with the "Po Jun" star. Its verification signs are: this door is not suitable for travel or taking up official positions, and all matters are unfavorable; if one walks six or seven miles, one will certainly encounter strange occurrences or dogs, which can be used to verify the direction. The rhyme says: to search for a lost person, one should go out through the Jing Door, and the escaped person and lost property will still be present; if further aided by a favorable star to resolve conflicts, the escaped person will return in a state of confusion and sorrow. However, the Jing Door always brings a false alarm; if one enters or exits through this door, nothing will succeed; all good things need not be mentioned, and often even at home, things will not go smoothly. The "Kai Men" belongs to the Metal element and is paired with the "Wu Qu" star. Its verification signs are: this door is suitable for taking up official positions, visiting noblemen, entering and exiting, seeking wealth, and avoiding danger; if one walks thirty miles, one will certainly meet a woman or a person wearing colorful clothes to verify the direction. The rhyme says: entering and exiting through the Kai Men is most auspicious, with all matters going smoothly and great fortune; when seeking wealth through entry and exit, one will certainly meet with good fortune, and all affairs will be handled effectively. If one seeks wealth and enters through the Kai Men, one will naturally be joyful, and all matters will succeed; if further aided by a favorable star, one will also encounter food and drink and rejoice.

太乙雖名凶惡星，兵亡將敗至憂驚，札寨安營須大忌，倘逢吉曜轉凶星。青龍臨處利求財，出入逢之事必諧，佈陣行軍百勝吉，修營嫁娶福齊來。太陰本是水之精，出入無阻坦蕩行，若遇陰人尤大吉，行兵百事盡歡欣。

The star "Taiyi" is referred to as an evil star in the context of flying palace divination: it signifies military defeat, loss of generals, and subsequent worries and fears; it is especially to be avoided when setting up camps or fortifications; if it appears together with a good star, the evil star can turn into a favorable one. The star "Qinglong" is beneficial for seeking wealth: encountering it on journeys ensures smooth and harmonious affairs; when arranging military formations and campaigns, it ensures victory in every battle; for construction, fortification, marriage, and wedding, good fortune will come all at once. The star "Taiyin" represents the essence of water: there are no obstacles in movement, and the path is smooth and unimpeded; if it coincides with women or feminine influences, it is especially auspicious; for military campaigns and all affairs, everything will proceed with joy and success.

天乙偏宜見貴人，用事求謀總遂心，更出此方無所慮，身名必定得天恩。招搖如遇入中宮，知者將軍莫交鋒，無論王侯共宰相，徒勞心力不成功。天符方上恐邅迍，避忌此宮大不寧，倘能用力禳酧過，不然五鬼不容情。

"The Tianyi" is most suitable for meeting the Nobleman: doing affairs and seeking opportunities will surely go smoothly; traveling from this direction brings no worries, and both oneself and reputation will surely receive Heavenly Grace. "Zhao Yao" entering the Central Palace indicates that those who know the way will understand that the general should not engage in battle with the enemy; whether it be a prince or a chancellor, at this time all efforts are in vain and nothing can be achieved. The direction of "Tian Fu" signifies hardship and stagnation: it should be avoided, for entering this palace brings great unrest; if one is willing to make efforts in worship and prayer to resolve the situation, one can get through it, otherwise the "Wu Gui" show no mercy.

軒轅遇著最艱難，百事謀為遂傷殘，出入定當防有火，暗損明傷定不還。咸池惡煞凶神隨，蛇虎重重遭困圍，此方遠近宜穿井，其它用事恐傷悲。攝提方上主多災，腳腿多憂坎坷災，若此行路定無吉，兵家切忌去艱來。

The position of Xuanyuan is most difficult when encountered: all affairs will result in injury; one must be cautious of fire hazards when entering or exiting, with hidden losses and visible injuries, and if one goes there, they will not return. "Xianchi" is an evil spirit, with Inauspicious Spirit following closely: snakes and tigers surround and trap people; this direction, whether near or far, is only suitable for digging wells for water, and using it for other purposes may bring sorrow. The position of SheTi is prone to disasters: there will be worries on the legs and feet, and the road is rugged and full of misfortune; if one travels from here, it will be inauspicious; military forces should avoid this direction, for once they go there, the return journey will be difficult.

休門若獲遇青龍，凡事謀為盡亨通，覓利求財興百倍，出軍排陣定摧鋒；休門太乙百事興，相爭戰鬪旺雄兵，起營立寨終須勝，見貴參官喜相逢；休門若遇天乙星，出入求財大快亨，多遇貴人憐憂喜，邀迎酒食得人欽。

Xiu Men if it meets with the Azure Dragon: all plans will be smooth and prosperous, gaining wealth and profit will be a hundredfold, and when going to battle and arranging troops, it will certainly break the enemy's forces. Xiu Men if it meets with the Tai Yi: all affairs will be prosperous, in disputes and battles the enemy's forces will be strong, setting up camps and fortifications will ultimately lead to victory, and when meeting the Nobleman or visiting superiors, they will be pleased to meet. Xiu Men if it meets with the Tian Yi star: going out and seeking wealth will be very smooth and prosperous, often meeting the Nobleman who will be kind, turning worries into joy; being invited for meals and hospitality, everywhere will be respected by others.

生門最喜見青龍，謁貴謀為百事通，經商定獲千倍利，出入無憂展笑容；生門太乙福德多，所求稱意任張羅，覓利求財期百倍，出入行軍無滯過；生門若遇天乙星，出入定無鬪爭迎，佈陣排兵皆得勝，萬事從心大亨貞。

The Life Gate is most favorable when encountering the Azure Dragon: it signifies meeting a nobleman, and all affairs of planning and decision-making will proceed smoothly. Business ventures will surely bring profits a thousandfold, and one will have no worries about going out or coming in, always smiling. When the Life Gate meets the Taiyi, there is great fortune and virtue, and all desired things will be fulfilled, allowing one to proceed with confidence. Gaining profit and wealth can be expected to be a hundredfold, and movements in military campaigns will face no obstacles. If the Life Gate encounters the Tianyi star, there will certainly be no conflicts when going out or coming in, and both military formations and strategies will lead to victory. All matters will be carried out as desired, achieving great success while maintaining righteousness and receiving good fortune.

開門若得遇青龍，覓利重逢得裕豐，謁貴參官多見愛，求謀出入定無空；開門若合太乙星，雖時劫寨好偷營，出戰行兵無不勝，只有開門用安寧；開門如遇天乙星，出軍行陣莫懷猜，求望經營多得利，參官偏得貴人財。八門吉凶隨事行，不但生休與開門，節氣若排十干上，悉心詳究自分明。

The Open Door if it meets the Azure Dragon: matters of profit are repeatedly fortunate, and gains are abundant; when visiting the Nobleman or paying respects to superiors, one is often favored, and any endeavors will not be in vain. The Open Door if it aligns with the Tai Yi: it is most suitable for attacking an enemy camp secretly, and any military campaign will surely succeed, with the Open Door being the most peaceful and secure. The Open Door if it encounters the Tian Yi star: when deploying troops and arranging formations, there is no need for suspicion, and whatever one seeks or endeavors to gain will be successful, especially when paying respects to superiors, one can also receive wealth from the Nobleman. In summary, the fortune of the eight gates depends on the specific matter at hand; it is not only the three auspicious gates of the Life Gate, the Xiu Men, and the Open Door that are favorable. As long as the seasonal calendar is matched with the ten heavenly stems and carefully examined, the situation will become clear.

六壬遁甲專征伐云：五不遇時，陰陽交會，干天庭，時干尅日干，動必有災。公歌曰：五不遇時豈知難，定為時干尅日干，縱有奇門皆不利，損其日月不堪觀，遁甲三奇乙丙丁，若合開休生三吉，門倘忌五不遇時，凡興兵、除授、上官、遠行、造作，百事不利，切宜避忌。假如，甲日午未時，時干庚辛金尅日干，中甲，餘仿此。

The Six Rén Dun Jia Manual says: The so-called "Five Unfavorable Hours" refer to the image of yin and yang meeting and conflicting with the celestial court. As long as the hour stem overcomes the day stem, disaster will occur immediately. The song of the Duke of Yellow Stone says: How difficult is the "Five Unfavorable Hours" to understand? It simply means that the hour stem overcomes the day stem. Even if the three marvels and the three gates are complete, they are still unfavorable. The energy of the sun and moon is damaged, and the situation becomes very bad. In Dun Jia, the three marvels are taken as yi, bing, and ding. Even if they are combined with the three favorable gates, namely the Open Door, the Life Gate, and the Xiu Men, the Five Unfavorable Hours should still be avoided. Any military campaign, appointment or dismissal of officials, taking up a post, traveling far, or breaking ground will be unfavorable, and one must avoid these times. For example, on a jia day, the hour of wu and xu, the hour stem is geng and xin, which belong to metal, and they overcome the day stem, which belongs to wood, jia. The same applies to other days.

休門宜出貴人留，杜門藏身可免憂，景門求財多獲利，傷門索債必得收，生門嫁娶遠行吉，驚門遇喜未必周，死門捕捉並魚獵，開門順利徧九州島。九星吉凶所宜：太乙凡為百事通，攝提到處便為凶，招搖出入多風雨，軒轅鬪毆血光逢，咸池臨處多官事，太陰取用暗財充，天符射獵打圍吉，青龍財喜兩重重，天乙所求百事遂，九星吉凶妙無窮。

The eight gates each have their appropriate uses: the Xiu Men is suitable for travel and can also be favored by the Nobleman; the Du Men is suitable for hiding and avoiding troubles; the Jing Men is suitable for seeking wealth and often brings profit; the Shang Men is suitable for collecting debts and ensures recovery; the Sheng Men is suitable for marriage and long journeys, both being auspicious; the Jing Men may occasionally bring good news, but it is not entirely secure; the Si Men is suitable for hunting animals and fishing; the Kai Men brings smoothness in all affairs and allows travel throughout the land. The nine stars each have their appropriate uses: when Tai Yi is present, all matters are smooth; when She Mao is present, all affairs are ominous; when Zhao Yao is present, one often encounters rain and wind; when Xuan Yu is present, there are frequent fights and bloodshed; when Xian Chi is present, there are often legal disputes; when Tai Yin is used, one can gain hidden wealth; when Tian Fu is present, it is suitable for hunting in enclosures; when Qing Long is present, wealth and joy both arrive; when Tian Yi is used, all wishes are fulfilled. The changes of the nine stars' auspiciousness and inauspiciousness are infinite in their application.

子午青龍起在申，卯酉之日又到寅，寅申須從子上起，巳亥到午不須論，惟有辰戌歸辰位，丑未反逆戌上尋。如甲子日從申上起青龍，酉上起明堂順數之例。申（青龍）酉（明堂）戌（天刑）亥（朱雀）；未（勾陳）子（金匱）；午（司命）丑（天德）；巳（玄武）辰（天牢）卯（玉堂）寅（白虎）。本日如遇時上有青龍、明堂、金匱、天德、玉堂、司命為黃道時。如遇時上有天刑、朱雀、白虎、天牢、玄武、勾陳為黑道時。

The formula for starting with the Azure Dragon is: on days of Zi and Wu, the Azure Dragon begins at the Shen position; on days of Mao and You, it begins at the Yin position; on days of Yin and Shen, it starts at the Zi position; on days of Si and Hai, it begins at the Wu position, and there is no need to discuss further; on days of Chen and Xu, it returns to the Chen position; on days of Chou and Wei, it moves in reverse to the Xu position. For example, on the Jiazi day, the Azure Dragon starts at the Shen position, the Mingtang starts at the You position, and then counts sequentially. The twelve deities are arranged as follows: Shen position is Azure Dragon, You position is Mingtang, Xu position is Tianxing, Hai position is Zhuque; Wei position is Gouchen, Zi position is Jin gui; Wu position is Siming, Chou position is Tiande; Si position is Xuanwu, Chen position is Tianlao, Mao position is Yutang, Yin position is Baihu. If the time of day falls on the positions of Azure Dragon, Mingtang, Jin gui, Tiande, Yutang, or Siming, it is considered a "Yellow Path time," suitable for activities. If the time falls on Tianxing, Zhuque, Baihu, Tianlao, Xuanwu, or Gouchen, it is considered a "Black Path time," and one should avoid activities.

甲戊兼牛羊，乙己鼠猴鄉，丙丁豬雞位，壬癸兔蛇藏，庚辛逢馬虎，此是貴人方。

This is the method for determining the "Heavenly Ethical Nobleman" (天乙贵人). It is based on the Heavenly Stem of the day in question. According to the rhyme, two Earthly Branches are found that correspond to the Heavenly Stem. The hours and directions associated with these two Earthly Branches are where the Nobleman appears. For Jia day and Wu day, the Nobleman is in Chou and Wei, which are the Ox and the Sheep, hence the saying "combined with Ox and Sheep." For Yi day and Ji day, the Nobleman is in Zi and Shen, which are the Rat and the Monkey. For Bing day and Ding day, the Nobleman is in Hai and You, which are the Pig and the Rooster. For Ren day and Gui day, the Nobleman is in Mao and Si, which are the Rabbit and the Snake. For Geng day and Xin day, the Nobleman is in Wu and Yin, which are the Horse and the Tiger. When the current hour matches one of the branches associated with the Nobleman or the direction aligns with the Nobleman's direction, the "Heavenly Ethical Nobleman" is encountered at that moment. This indicates that a respected superior or noble person will provide assistance. Even if there are Inauspicious Spirit (malevolent spirits) or恶格 (bad patterns) in the chart, one will receive help and be able to turn a dangerous situation into a safe one.

甲己在坤乙庚離，丙辛巽位卻相宜，丁壬震宮名截路，戊癸干坎空亡時。

This is the principle of "Jie Lu Kong Wang" (Cutting Road Void). It involves matching the heavenly stem of the day of the divination with the Later Heaven Trigrams, and the earthly branches governed by that trigram are considered the void hours. For Jia day and Ji day, the void hours are in the Kun trigram, which is located in the southwest and governs the hours of Wei and Shen. For Yi day and Geng day, the void hours are in the Li trigram, located in the south and governing the hour of Wu. For Bing day and Xin day, the void hours are in the Xun trigram, located in the southeast and governing the hours of Chen and Si. For Ding day and Ren day, the void hours are in the Zhen trigram, located in the east and governing the hours of Yin and Mao. For Wu day and Gui day, the void hours are in the Qian trigram and the Kan trigram. The Qian trigram is located in the northwest and governs the hours of Xu and Hai, while the Kan trigram is located in the north and governs the hours of Zi and Chou. In the song, the term "Gan" refers to the Qian trigram. The term "Jie Lu" (Cutting Road) is derived from the idea of water blocking the way in front, cutting off the path. If the chosen hour falls on these earthly branches, it is as if one is blocked midway, and both good and bad affairs fail to materialize. Therefore, it is said that "good and bad affairs cannot be realized."

甲己在艮乙庚干，丙辛坤位喜神安，丁壬遠向離宮坐，戊癸原來在巽間。

This is the method for determining the direction of the "Joy God" or "Xishen." It is also calculated based on the day stem. The direction obtained corresponds to the current direction of the Joy God. On Jia day and Ji day, the Joy God is in the Gen palace, which is in the Northeast. On Yi day and Geng day, the Joy God is in the Qian palace, which is in the Northwest; the character "Gan" in the rhyme refers to the Qian trigram. On Bing day and Xin day, the Joy God is in the Kun palace, which is in the Southwest. On Ding day and Ren day, the Joy God is in the Li palace, which is due South. On Wu day and Gui day, the Joy God is in the Xun palace, which is in the Southeast. When performing an action, one should go out facing the direction of the Joy God, or set the direction of the room and welcome guests in that direction. Doing so means encountering the "Joy God" at that moment, leading to harmonious relationships, resolution of obstacles, and success in endeavors.

甲乙日忌庚辛時，丙丁日忌壬癸時，戊己日忌甲乙時，庚辛日忌丙丁時，壬癸日忌戊己時。如甲日庚午、辛未時，已日庚辰、辛巳時之類，餘仿此。

This is the principle of "Five Unfavorable Hours": whenever the heavenly stem of the hour is reversed to control the heavenly stem of the day, that hour is called the Five Unfavorable Hours. Jia and Yi belong to wood, and they fear the metal of Geng and Xin, so on Jia and Yi days, the hours of Geng and Xin are unfavorable. Bing and Ding belong to fire, and they fear the water of Ren and Gui, so on Bing and Ding days, the hours of Ren and Gui are unfavorable. Wu and Ji belong to earth, and they fear the wood of Jia and Yi, so on Wu and Ji days, the hours of Jia and Yi are unfavorable. Geng and Xin belong to metal, and they fear the fire of Bing and Ding, so on Geng and Xin days, the hours of Bing and Ding are unfavorable. Ren and Gui belong to water, and they fear the earth of Wu and Ji, so on Ren and Gui days, the hours of Wu and Ji are unfavorable. For example, on a Jia day, according to the "Five Rats' Method," the Zi hour starts with Jiazi, and counting forward, the Wu hour is Gengwu and the Wei hour is Xinwei, both of which are Five Unfavorable Hours. On a Yi day, the Zi hour starts with Bingzi, and counting forward, the Chen hour is Gengchen and the Si hour is Xinsi, both of which are also Five Unfavorable Hours (the original text says "Yi day," but according to the method of starting the hours, the hours of Gengchen and Xinsi occur on a Yi day). The rest of the days follow the same pattern. The day stem is like a general, and when the hour stem controls the day stem, it is as if the subordinates rebel against the general, and the general is controlled, making military planning and affairs difficult to succeed. Therefore, this pattern is most avoided in choosing auspicious times in the art of Qimen.

東方甲乙木，南方丙丁火，西方庚辛金，北方壬癸水，中央戊己土。甲乙木尅戊己土，戊己土尅壬癸水，壬癸水尅丙丁火，丙丁火尅庚辛金，庚辛金尅甲乙木。甲乙木生丙丁火，丙丁火生戊己土，戊己土生庚辛金，庚辛金生壬癸水，壬癸水生甲乙木。

The ten Heavenly Stems each belong to one of the Five Phases and are associated with specific directions: Jia and Yi belong to wood and are located in the East; Bing and Ding belong to fire and are located in the South; Wu and Ji belong to earth and are located in the center; Geng and Xin belong to metal and are located in the West; Ren and Gui belong to water and are located in the North. The order of mutual control is: wood roots can loosen the soil, so Jia and Yi wood control Wu and Ji earth; earth can build dikes to block water, so Wu and Ji earth control Ren and Gui water; water can extinguish fire, so Ren and Gui water control Bing and Ding fire; fire can melt metal, so Bing and Ding fire controls Geng and Xin metal; metal can cut wood, so Geng and Xin metal controls Jia and Yi wood. This cycle returns to wood, continuing endlessly. The order of mutual generation is: wood burns to produce fire, so Jia and Yi wood generates Bing and Ding fire; fire turns to ash which accumulates into earth, so Bing and Ding fire generates Wu and Ji earth; earth contains minerals which produce metal, so Wu and Ji earth generates Geng and Xin metal; metal has a cool nature which condenses into water, so Geng and Xin metal generates Ren and Gui water; water nourishes wood, so Ren and Gui water generates Jia and Yi wood. This also continues in a cycle. In the art of Qimen, determining whether the gates, stars, deities, and sectors are strong or restricted in relation to the Heavenly Stems and Earthly Branches depends entirely on the sequence of generation and control.

北方亥子水，東方寅卯木，南方巳午火，西方申酉金，四隅辰戌丑未土。

The twelve Earthly Branches each correspond to one of the Five Phases and a direction: Hai and Zi belong to Water and are located in the North; Yin and Mao belong to Wood and are located in the East; Si and Wu belong to Fire and are located in the South; Shen and You belong to Metal and are located in the West; Chen, Xu, Chou, and Wei all belong to Earth and are situated in the four corners—Chen is in the Southeast, Wei is in the Southwest, Xu is in the Northwest, and Chou is in the Northeast. These are the four corners between the four main directions, hence called "four corners" or "four dimensions." Earth is central in nature and is dominant at the end of each of the four seasons, serving as the hub for the transition between directions. Therefore, it does not remain fixed in one direction but instead guards the four corners. In the Nine Stars of the Qimen system, the Kun and Gen palaces belong to Earth, which is derived from this principle.

甲己之年丙作首，乙庚之歲戊為頭，丙辛並向庚寅起，丁壬壬寅順行流，若言戊癸何方發，甲寅之上好追求。

This is the mnemonic for "Year to Month" calculation, also known as "Five Tiger Flight," used to determine the heavenly stem and earthly branch of each month based on the heavenly stem of the current year. The calendar starts with the first month being the Year of the Tiger (Yin). If the year begins with Jia or Ji, the first month is Bingyin; if it begins with Yi or Geng, the first month is Wuyin; if it begins with Bing or Xin, the first month is Gengyin; if it begins with Ding or Ren, the first month is Renvin; if it begins with Wu or Gui, the first month is Jiayin. Since the starting earthly branch of the first month is always Yin, which is the Year of the Tiger, it is called "Five Tiger Flight." Once the first month is determined, the sequence of the sixty jiazi is followed in order. The second month is built on Mao, the third on Chen, and so on, until the twelfth month, which is built on Chou. In this way, the heavenly stems and earthly branches of all twelve months are determined.

甲己還生甲，乙庚丙作初，丙辛從戊起，丁壬庚子居，戊癸推壬子，此法定無訛。

This is the mnemonic for "Day Stem to Hour" also known as "Five Rats Method," used to determine the heavenly stem and earthly branch of each hour based on the stem of the current day. In a day divided into twelve hours, the first hour is the Zi hour, so all calculations start from the Zi hour. On Jia day and Ji day, the Zi hour is Jiazi; on Yi day and Geng day, the Zi hour is Bingzi; on Bing day and Xin day, the Zi hour is Wuzi; on Ding day and Ren day, the Zi hour is Gengzi; on Wu day and Gui day, the Zi hour is Renzi. Since the starting hour branch is always Zi, which belongs to the rat, it is called "Five Rats Method." Once the Zi hour is determined, the other hours are arranged in order: Chou, Yin, Mao, and so on until Hai hour. The heavenly stems and earthly branches of the twelve hours can then be accurately determined, hence the saying "this method is error-free." The previous section on "Five Unfavorable Hours" required checking the relationship between the hour stem and the day stem, using exactly this method.

寅申須加子，卯酉卻起寅，辰戌龍位上，巳亥午上尋，子午尋申位，丑未戌上親。

This is the mnemonic for "Timing the Azure Dragon," used to determine which of the auspicious or inauspicious deities are in charge of each of the twelve hours. The method starts with the Day Branch of the current day. First, find from which hour the "Azure Dragon" begins: if the Day Branch is寅 or申, the Azure Dragon begins at子时; if it is卯 or酉, it begins at寅时; if it is辰 or戌, it begins at辰时, since辰 in the twelve animals is the Dragon, so the mnemonic says "Dragon position"; if it is巳 or亥, it begins at午时; if it is子 or午, it begins at申时; if it is丑 or未, it begins at戌时. Once the starting point is determined, follow the sequence of the twelve deities listed in the next mnemonic, counting sequentially through each hour, to determine which deity is in charge of each hour, whether auspicious or inauspicious.

青龍明堂與天刑，朱雀金匱天德神，白虎玉堂天牢黑，玄武司命及勾陳。

This passage lists the order of the twelve divine spirits in a clockwise sequence: Qinglong, Mingtang, Tianxing, Zhuque, Jin gui, Tiande, Baihu, Yutang, Tianlao, Xuanwu, Siming, and Gouchen. Among these, the six spirits Qinglong, Mingtang, Jin gui, Tiande, Yutang, and Siming belong to the Yellow Path of auspicious deities. When these spirits are in charge, it is suitable for travel, construction, marriage, taking up a post, and visiting important people. The other six spirits, Tianxing, Zhuque, Baihu, Tianlao, Xuanwu, and Gouchen, belong to the Black Path of inauspicious deities. When these spirits are in charge, they often bring about punishments, disputes, illness, imprisonment, theft, and entanglements, so it is better to remain inactive. After determining the starting time of Qinglong according to the previous rule, following this sequence in order will complete a full cycle of the twelve hours.

如遇冬至、夏至，以甲日換順逆，如甲在冬至前七日，仍依夏至後逆行，冬至後三日亦必逆行，須到第四逢之甲，方用冬至後順行之例，名曰“超神”，謂中氣已到，六甲一旬十日，超過中氣也。如甲子日在冬至前四日，即依冬至後順行，名曰“接氣”，謂中氣未到，六甲旬頭先到，迎接中氣也。

The winter solstice and summer solstice are the turning points where yin and yang change. Whenever these two solstices occur, the Jia day is used as a boundary to switch from the Yin Dunretrograde (reverse movement) to the Yang Dun顺行 (forward movement). For example, if the Jia day falls seven days before the winter solstice, then during this sheng (ten-day period), the Yin Dunretrograde is still used. In the first three days after the winter solstice, since the new Jia day has not yet arrived, the reverse movement is still applied. It is only on the fourth day, when the Jia day occurs, that the Yang Dun顺行 is used after the winter solstice. This situation is called "chao shen" (overtaking the god), meaning that the middle qi (winter solstice) has already arrived, but the beginning of the ten-day period (the Jia day) is still behind, as if the beginning of the period has crossed over the middle qi. Conversely, if the Jiazi day occurs four days before the winter solstice, there is no need to wait until the winter solstice itself; the Yang Dun顺行 is immediately used, which is called "jie qi" (receiving the qi), meaning that the middle qi has not yet arrived, but the beginning of the ten-day period (the Jia day) has already arrived, going ahead to meet the middle qi. The arrangement of the qimen (mysterious gate) uses the solar terms as the main framework and the Jia day as the key element. "Chao shen" and "jie qi" are the methods to adjust the discrepancy between the order of the solar terms and the Jia days.

每見布圖局，看以六十花甲，一日繪一圖局，填注八門九星，陽順陰逆，按圖索之，一目瞭然，未免繁絮，餘在軍營總以二至陰陽二周順逆一百二十圖局，會歸於兩儀之中，按三日移門九星遁甲，陰逆陽順，朱圈別之，魚珠不混，繪圖小折，隨處可佩，所謂短衣匹馬，便捷之至，故附編末聊助同志者便覽雲。

People who commonly arrange the Qimen diagram often create one for each day of the sixty Jiazi cycle, filling in the eight gates and nine stars one by one. For Yang Dun, they arrange them in order, and for Yin Dun, they arrange them in reverse. When using them, they can refer to the diagrams easily, but this method is somewhat cumbersome. In the military, I combined the hundred and twenty diagrams of Yin and Yang, both in their forward and reverse orders, from the winter solstice and summer solstice, into the two categories of Yang Dun and Yin Dun, known as "two principles" or "two instruments." I followed the rule of changing the gates every three days and rotating the nine stars according to the Dun Jia. For Yin Dun, the sequence is reversed, and for Yang Dun, it is in the normal order. I used red ink to mark the differences, so that true and false, main and secondary elements would not be mixed up. I made a small booklet of this, which I could carry with me. As the ancients said, it is like wearing a short coat and riding alone, light and easy to carry. It is extremely convenient, so I included it at the end of the entire book for fellow practitioners to refer to.

天干，甲己九、乙庚八、丙辛七、丁壬六、戊癸五。地支，子午九、丑未八、寅申七、卯酉六、辰戌五、巳亥四。

This is an example of the numerical calculation method used in the "Jin Suo Yu Huan" travel divination technique, traditionally attributed to Pei Du of the Tang Dynasty. Pei Du was granted the title of Prince of Jin, hence referred to as "Pei Jin Gong," although the original text writes it as "Fei." This method first assigns a number to each heavenly stem and earthly branch. For the heavenly stems, Jia and Ji each receive nine, Yi and Geng each receive eight, Bing and Xin each receive seven, Ding and Ren each receive six, and Wu and Gui each receive five, with each group decreasing by one in sequence. For the earthly branches, Zi and Wu each receive nine, Chou and Wei each receive eight, Yin and Shen each receive seven, Mao and You each receive six, Chen and Xu each receive five, and Si and Hai each receive four, with each group also decreasing by one in sequence. Opposing branches share the same number, and complementary stems share the same number. Once memorized, one can calculate on the fingers when needed.

假如，甲子日出行，甲與子皆九數，二九得一十八數，或卯時六數，共得二十四數，課吉。或午時九數，共得一十七數，課凶；餘仿此。日論干支，時祇論地支，不論天干。

For example, on a Jiazi day, Jia has nine numbers and Zi also has nine numbers, making a total of eighteen numbers. If the time is Mao, Mao has six numbers, making a total of twenty-four numbers. Referring to the text 'Twenty-four numbers are auspicious,' this would be a favorable divination. If the time is Wu, Wu has nine numbers, making a total of twenty-seven numbers. Referring to the text 'Twenty-seven numbers are inauspicious,' this would be an unfavorable divination (the original text says 'Seventeen numbers,' which is likely a transmission error; nine plus nine does not make seventeen). The same method applies to other days and times. The key point is that for the day, only the numbers of the heavenly stem and earthly branch are added together, while for the time, only the number of the earthly branch is used, without including the heavenly stem of the time. Therefore, the smallest possible number is on a Wu Gui day with the branches Si and Hai paired with the times Si and Hai, adding five, four, and four to make thirteen. The largest possible number is on a Jia Ji day with the branches Zi and Wu paired with the times Zi and Wu, adding nine, nine, and nine to make twenty-seven. The section 'Reference of Numbers' only lists numbers from thirteen to twenty-seven because of this reason.

十三數吉。十三遁甲見陰陽，西北干宮老婦娘，手執棉布將小女，此時有應主亨昌。作事出門，推合陰陽，營謀嫁娶，起造營昌，子孫官貴，祿遇時良。

Those with a combined number of thirteen are considered auspicious. The number of Dun Jia reaches thirteen, which signifies the meeting of yin and yang. The omen appears in the northwest direction, specifically the Qian trigram. One will encounter an elderly woman holding cotton cloth and leading a young girl. If such a scene is truly seen when going out, it indicates the omen is fulfilled, and all affairs will proceed smoothly and prosperously. This number is favorable for handling affairs and traveling, for calculating yin and yang in marriage, for planning matters, for marriage, and for breaking ground and starting construction. It signifies that descendants will attain official positions and honor, and blessings and good fortune will arrive at an auspicious time.

十四數凶。遁甲俱十四，東北有人至，白馬或青驢，弓箭身穿紫。有人著紫，或是皂衣，前有大坑，後有白虎，凶惡相及，不宜嫁娶，休去遠行，凡事難遇。

The combination of the fourteen numbers indicates a凶 lesson. The ominous sign suggests someone coming from the northeast, possibly riding a white horse or a green donkey, wearing purple clothes and carrying a bow and arrow; alternatively, one might only see someone wearing purple or black clothes, where "皂衣" refers to black clothes. This image shows a deep pit or trap in front and the White Tiger凶 spirit behind, with danger pressing from both sides. Therefore, it is not suitable to hold a marriage ceremony, to travel far, or to make any requests, as nothing will be accomplished smoothly.

十五數吉。南方有少女，牽牛抱嬰孩，東方車與馬，更有男趕來。日月在前，光明麗天，駟馬時從，千事皆好，非但殯葬，亦宜修造。

Those with a combined total of fifteen are considered auspicious. The interpretation indicates that there will be a young woman in the south, leading a cow and carrying a baby. In the east, there will be a carriage and horses, with a man following closely behind. This image is like the sun and moon shining brightly in the sky, with a four-horse chariot accompanying at all times, so all things will go well. Not only is it suitable for funerals and burials, but it is also auspicious for breaking ground and construction.

十六數吉（如有婦人到，主大升官得委缺）。東北有禽蜚，西北白色衣，老人持杖橛，脫卻西黃衣。出遇財珍，兼逢酒食，營謀起造，必遇貴人，交易婚姻，得宜獲福。

Those who combine the sixteen numbers result in a favorable divination. If one is about to go out and happens to meet a woman, it indicates a great promotion and receiving an actual official appointment. Other auspicious signs include: seeing flying birds in the northeast direction, where '蜚' is the same as '飞'; a person wearing white clothes in the northwest; and an old man holding a staff or wooden stick, removing his yellow garment from the west side. At this time, going out can lead to gaining wealth and treasures, along with hospitality involving wine and food. Matters concerning planning, construction, business transactions, and marriage will all receive the assistance of a nobleman and achieve favorable outcomes.

十七數凶。西北風雨云，西方孝服子，兩個駕車人，十七必逢是。死尸在前，病符在後，營謀嫁娶，所求災咎，若遇此時，不獲良久。

Those with a total of seventeen numbers are considered ominous. The omen indicates winds, rains, dark clouds arising from the northwest, a person in mourning attire in the west, and two drivers. Whenever the total is seventeen, such phenomena are sure to occur. This omen shows a corpse ahead and a plague spirit behind, causing misfortune for any endeavors, marriages, or requests. If actions are taken during this hour, long-term stability will not be achieved.

十八數吉。南方有少婦，犬子或青驢，東方忽見行，尅應必無疑。不宜嫁娶，萬事吉昌，若遇此時，必要升官。

Those with a combined number of eighteen are considered auspicious. The omen indicates that there will be a young woman in the south, accompanied by a dog or a green donkey. Suddenly, someone will come walking from the east. When this scene is seen, the omen will be fulfilled without doubt. This number is particularly unsuitable for marriage, but all other matters will be prosperous and favorable. If an action is taken at this time, promotion in official position is certain.

十九數凶。鴉鵲並弓弩，銅鐵東方舞，更有著白衣，西方喚驢狗。俱是凶兆，不是吉祥，故難動用，守靜為良。

Those with a total of nineteen numbers are considered ominous. The omen involves crows and magpies flying about in disorder, the appearance of bows and arrows, someone in the east swinging metal objects, and a person in white clothing. In the west, someone is shouting at donkeys and dogs. All these are signs of misfortune, none of them are auspicious. Therefore, there is no way to act at this time, and the best course is to remain calm and inactive.

二十數凶。北方有人驢，乾坤僧道尼，屠趕豬羊去，諸凶必應之。前有津樑，後有豬羊，若遇此時，萬事俱殃。

Those who combine into the number twenty are considered ominous. The omen indicates someone in the north leading a donkey. In the northwest of the Heaven's Palace and the southwest of the Earth's Palace, monks, Taoist priests, nuns appear, and butchers leading pigs and sheep pass by. All these ominous signs will surely come to pass. This omen has a crossing point or bridge in front and pigs and sheep following behind. If actions are taken during this hour, all affairs will be harmed.

二十一數吉。東方有孝子，更與婦人逢，老人持杖板，西北應干宮。此時所遊，青雲上蓋，百事吉昌，不敢移改。

Those with a total of twenty-one numbers are considered auspicious. The omen indicates someone in the east wearing mourning clothes, meeting a woman, and seeing an old man using a cane, all of which should be interpreted as signs in the northwest direction, specifically the Qian trigram. At this time, traveling or moving about is like having a jade canopy over one's head, leading to all affairs being prosperous and fortunate. This conclusion is definite and cannot be changed.

二十二數吉。求乞持杖子，西方鼓笛聲，坤兌應更奇，提籠有婦人。乘車駕馬，攜酒相看，萬事皆吉，必遇平安。

Those who combine into the twenty-two numbers are considered auspicious. The omen indicates a beggar coming with a stick, with drum and flute sounds coming from the west. This is particularly significant in the southwest of the坤 (Earth) trigram and due west of the兑 (Lake) trigram. Also, a woman carrying a cage appears. At this time, there may be someone arriving by carriage, horseback, or with wine to visit. All matters will be favorable and safety will be ensured.

二十三數凶。男婦攜寶劍，南方執鐵瓶，文字並豬羊，毀罵病迎門。萬事重迭，難於遠行，動則遇侵，靜則安寧。

A divination with the number 23 is considered a凶 lesson. The omen indicates that a man and a woman are carrying knives and swords, someone in the south is holding an iron pot, there are documents and paper, pigs and sheep, and also incidents of辱骂 and争吵, and diseases approaching. At this time, all matters are entangled and complicated, not suitable for long journeys. Any movement will invite disturbances, so it is better to remain still and avoid action for peace and safety.

二十四數吉。南方送福仙，少女手執錢，兌宮羊又至，物色黑青纏。飛鳥在前，玉士在後，行見長官，嫁娶無咎。

The combination of the twenty-four numbers indicates a favorable divination. The omen suggests that in the south there is a celestial immortal descending, a young girl holding money, and a sheep coming to the Dui palace in the due west. The colors of the objects seen are mostly alternating black and green. This image shows a bird flying ahead to guide the way and a gentleman wearing jade ornaments following closely behind. Going to meet a superior official will surely result in acceptance, and matters concerning marriage will proceed without error.

二十五數吉。驢子共猿猻，南方有婦人，西方老人至，尅應最為靈。見四足物，百事稱心，出逢長者，更遇知音。

Those who combine the twenty-five numbers are considered auspicious. The corresponding omen is that a donkey and a monkey appear together, a woman from the south, and an elderly person from the west. This number's omen is particularly accurate. If one encounters a four-legged animal while going out, it signifies that all things will go smoothly. Meeting an elderly and virtuous person on the way can also lead to meeting like-minded friends.

二十六數吉。北方公文行，南方小兒啼，子孫封官祿，大吉不須疑。以上諸時，此時最吉，但試其事，萬無一失。

The combination of the twenty-six numbers indicates a favorable omen. The corresponding situation is that there will be official documents being passed back and forth in the north, and children crying in the south, indicating that descendants will receive official titles, ranks, and salaries. This is extremely auspicious and beneficial, with no doubts remaining. Among all the listed hours, this hour is the most favorable. Just proceed with the matter, and there will be no mistakes at all.

二十七數凶。白馬共紫驢，西方一騎出，東方逢覺人，寇纓來應必。以上諸數，此數最惡，先賢詳看，明應不錯。

The combination of the twenty-seven numbers indicates a凶 lesson. The calamity will manifest as a white horse and a purple donkey appearing together, someone riding alone from the west, and a person in the east who is alert and looking around. Additionally, someone wearing a crown and resembling a bandit will surely follow. Among all these numbers, this one is the most ominous. Previous scholars have repeatedly examined and verified it, and its fulfillment is clear and accurate, without any error.

每日出行，欲占吉凶，如法起數，趨吉避凶，百發百中，其妙無窮，人能用此，喜氣沖沖。

Before going out each day, if you want to foresee the fortune of this journey, simply follow the method above to combine the heavenly stem and earthly branch of the day with the earthly branch of the hour. Then refer to the interpretations under each number to choose auspicious directions and avoid inauspicious times. This method is always accurate, with countless wonderful applications. If people follow it, they will naturally have a house full of joy.