Qi Men Bao Jian Yu Ding (奇門寶鑑御定)

奇門之說，論者謂始於黃帝，刪於呂望、張良。漢以前，往往散見於他書，至於《隋志·藝文》專書，始有一十三家。唐益倍之，則其學之來，亦不在近矣。

People who talk about the "Qimen" system say that this discipline originated with the Yellow Emperor, and later was edited and organized by Lü Shang (Jiang Taigong) and Zhang Liang. Before the Han dynasty, there were only scattered references to it in other texts; it was not until the "Sui Shu · Jingji Zhi" recorded specialized works on it that there were as many as thirteen schools. By the Tang dynasty, the number of schools had doubled compared to the Sui dynasty. This shows that the origin of this discipline is not recent.

《陰符經》曰：「爰有奇器，是生萬象，八卦甲子，神機鬼藏。」張良注云：「六癸為天藏，可以伏藏。」由是言之，即奇門之權輿也。

The Yin Fu Jing says: "In the universe there is a miraculous tool that gives rise to myriad forms and phenomena; among the combination of the Eight Trigrams and the Jiazi cycle, there lies a mysterious mechanism known to neither gods nor ghosts." Zhang Liang explained these words saying: "The six Gui are the hidden position of heaven, capable of concealing one's form and traces." The term "six Gui" refers to the six hours in the sixty Jiazi cycles where the heavenly stem is Gui. In the art of Qimen Dunjia, the palace where Gui is located is considered the most suitable place for concealment. From this, we can see that the few sentences from the Yin Fu Jing mark the beginning of the study of Qimen Dunjia.

《大戴禮記·明堂篇》曰：「明堂者，古有之也，凡九室，二九四、七五三、六一八。」蓋即河圖之義，而奇學之九宮。《漢·藝文志》有《明堂陰陽》二十三篇，又《明堂陰陽》五篇。宣帝時，魏相表採《易》陰陽及《明堂月令》，言五帝所司各有時，東方之卦不可以治西方，南方之卦不可以治北方，乃以八卦方位配明堂之九室。《後漢·張衡傳》，鄭元既注九宮之說；而《南齊·高帝本紀》注云：「九宮者，一為天蓬，二為天內，三為天沖，四為天輔，五為天禽，六為天心，七為天柱，八為天任，九為天英，皆有太過不及之占。」

The "Mingtang" chapter of the "Da Dai Li Ji" says: "The Mingtang building has existed since ancient times, consisting of nine rooms arranged in the order of 2, 9, 4; 7, 5, 3; 6, 1, 8." This is exactly the meaning of the "He Tu" and " Luo Shu," which are the principles used in the "Qimen" system, known as the "jiugong" or nine squares. The directions are divided into nine squares, with five in the center, and the other eight squares arranged around it in the above numerical order. The "Han Shu · Yi Wen Zhi" records two versions of the "Mingtang Yinyang" text, one with twenty-three chapters and another with five chapters. During the reign of Emperor Xuandi of the Han dynasty, Wei Xiang submitted a memorial, incorporating the yin and yang theory from the "Yi Jing" and the "Mingtang Yueling," stating that the five emperors each governed a segment of the seasons. The trigrams of the East could not be used to govern the West, and those of the South could not be used to govern the North. Therefore, the eight trigrams were assigned to the nine rooms of the Mingtang. In the "Hou Han Shu · Zhang Heng Zhuan," Zheng Xuan had already explained the concept of the nine squares. The annotations to the "Nan Qi Shu · Gao Di Ben Ji" further state: "The nine squares are as follows: the first is Tianpeng, the second is Tiannei (i.e., Tianrui), the third is Tianchong, the fourth is Tianfu, the fifth is Tianqin, the sixth is Tianxin, the seventh is Tianzhu, the eighth is Tianren, and the ninth is Tianying. Each square has a method of divination concerning excess and deficiency of qi." These nine names are the origin of the nine stars in later "Qimen" practice.

《唐會要》：元宗三戴十月，術士蘇嘉慶上言，請於京城置九宮壇，五數為中，戴九履一、左三右七、二四為上、六八為下，符於遁甲。武宗會昌二年正月，左僕射王起等奏按《黃帝九宮經》及蕭吉《五行大義》，所謂一宮天逢、卦坎、行水方、白者，與今奇門之宮星無異。惜乎隋唐志所列諸家，今皆不傳，豈其秘之勿洩耶？抑顯晦各有時也。

The "Tang Huiyao" records that in the third year of Tianbao of Emperor Xuanzong's reign, the astrologer Su Jiaqing submitted a memorial requesting the establishment of a Jiugong altar in the capital city. He proposed that the number five should be at the center, with nine above, one below, three to the left, and seven to the right. Two and four should be above, while six and eight should be below. This arrangement perfectly matches the Jiugong of Dun Jia. In the second year of Hui昌 of Emperor Wuzong's reign, the Left Chancellor Wang Qi and others submitted a memorial, examining the "Huangdi Jiugong Jing" and the "Wuxing Dayi" by the Sui dynasty scholar Xiao Ji. They found that the first palace was named Tianfeng, belonged to the Kan trigram, was associated with the Water element, was located to the north, and had the color white. This is exactly the same as the palaces and stars used in the current Qi Men system. Unfortunately, all the Qi Men works listed in the Jingji Zhi of the "Sui Shu" and "Tang Shu" have been lost. Is it because each school carefully guarded their secrets and did not share them? Or is this discipline inherently both revealed and concealed, with its time of revelation varying?

宋之仁宗，以洗馬楊維德簒六壬則曰《神應經》，奇門則曰《符應經》，今亦不能見其全。得毋好古之士，尚有什襲而藏者乎？明之宸濠稱亂，王守仁收攬異術，乃有李成吾者進以奇門真傳，今之所謂李氏奇門者也。

During the Song Renzong period, the imperial scholar Yang Weide was commissioned to compile books on divination techniques. The book on the Six壬 (Liuren) was titled The Divine Response Classic, and the one on the Qimen (Mysterious Gate) was titled The Symbolic Response Classic. These two works are no longer available in complete versions today. Perhaps among those who value antiquity, there are still people who have carefully wrapped and preserved them? By the Ming dynasty, when the Prince Ning Zhu Chenhao rebelled, Wang Shouren gathered various esoteric arts to suppress the rebellion. At that time, a person named Li Chengwu presented the true transmission of Qimen, and this branch is what is now known as the Li family Qimen.

仇鸞門下士有林士徵者，以奇門占兵屢有有奇驗，錦衣陸炳序其書而傳之，人呼為林氏奇門。陶仲文以李林二氏之書，忝以他書而謬紊之，曰《陶真人遁甲神書》。蓋勝國之以奇門著見者三家而巳矣。

General Chou Luan's retainer, Lin Shizheng, used the art of the mysterious gate (qimen) to predict military events with frequent accuracy. The commander of the Imperial Bodyguards, Lu Bing, wrote a preface for his book and helped spread it, so people called it the "Lin School of Qimen." Later, Tao Zhongwen took the books from the Li and Lin families and mixed them with other writings in a haphazard manner, compiling them into a book titled "Tao the True Man's Dun Jia Divine Book." In total, among the previous dynasty (Ming Dynasty), only the families of Li, Lin, and Tao were famous for the art of qimen.

考諸奇門之序，出於《都天撼龍經》八十一論者凡九：其一曰都天九卦，二曰人地三元，三曰行軍三奇，四曰造宅三白，五曰遁形太白之書，六曰八山撼龍之訣，七曰轉山移水九字元經，八曰建國安基萬年金鏡，九曰玄宮入福救貧、生仙產聖。今所傳者，造宅三白耳，外俱不得而見聞。或者名山石室之藏，精光不能終廢，更有取而修明者乎？廢幾拭目俟之矣。【天芮《漢書》作內、天蓬《唐書》作逢。】

When examining the order of the books on the art of the Three Marvels, there are nine kinds mentioned in the eighty-one chapters of The Classic of Shaking the Dragon. The first is called "The Nine Trigrams of the Universal Heaven," the second "The Three Elements of Heaven and Earth," the third "The Three Marvels of Military Campaigns," the fourth "The Three Whites of Building a House," the fifth "The Book of Concealing Form and the White Star," the sixth "The Secret of Shifting Mountains and Water with Nine Characters," the seventh "The Eternal Mirror for Establishing a Nation and Foundation," and the eighth "The Method of Producing Immortals and Holy Children through the Hidden Palace." Today, only "The Three Whites of Building a House" remains in circulation, while the others are no longer known. Perhaps they are still hidden in the caves of famous mountains, their brilliance will not be lost, and in the future, someone will retrieve them and explain them again. I will now put down my brush and wait with my eyes open. The original book notes: The star Tian Rui is written as "Tian Nei" in the Han Shu; the star Tian Peng is written as "Tian Feng" in the Tang Shu.

遁甲為兵而設，兵為陰象，為詭道，故取諸遁，謂其遁於六儀之下而不見其形也。蓋甲為至尊之神，宜藏而不宜露，宜和而不宜乘，宜生扶而不宜剋制。所喜者惟土，所憎者惟金。惟其喜土也，故奇門始起之宮，例以六戊隨之，甲逆而戊亦逆，甲順而戊亦順，如形之與影，兩相附而不相離。惟其憎金也，故有乙之合以伺其內，有丙丁之威以制其外。乙者甲之同氣，丙丁者甲之子嗣，如手足之衛腹心，臣子之衛君父，鼎足之形成，而後甲有苞桑之固矣。

Dun Jia is a system of divination originally designed for military use. Military operations are of the yin nature, and they are based on deception and strategy, so the term "Dun" (to hide) is used, meaning that Jia is hidden beneath the Six Instruments (the six heavenly stems: Wu, Ji, Geng, Xin, Ren, Gui). Jia is the most esteemed of the ten heavenly stems, and it is suitable to be hidden rather than revealed. It is appropriate to harmonize with others rather than be overwhelmed by other stems. It prefers to be supported by earth and dislikes being restrained by metal. Because Jia favors earth, the first palace in the layout of the Qimen system always places Wu together with Jia. When Jia moves backward, Wu also moves backward; when Jia moves forward, Wu also moves forward, like a shadow following its form, inseparable. Because Jia dislikes metal, the arrangement places Yi to combine with Geng, controlling Geng from within; and arranges Bing and Ding's fire power to restrain Geng from outside. Yi is of the same kind as Jia (both belong to wood), while Bing and Ding are the offspring of Jia (wood produces fire). This is like brothers and sisters protecting the heart, and ministers protecting the sovereign. When Yi, Bing, and Ding form a balanced situation, Jia becomes as firm as the roots of a mulberry tree.

先王之建萬國、親諸侯，其義亦準諸此。故陰陽順逆者，造化之定理；戴九履一者，河洛之精蘊。配以八門、八卦列矣，加以三盤、三才正矣，重以三奇、三光耀矣，積時置閏、歲功成矣。

In ancient times, the sage kings divided the land into myriad states and drew near to the feudal lords to serve as a shield and support, following the same principle. Therefore, Yang Dun proceeds in the order of the heavens, while Yin Dun moves in the reverse order, forming an unchangeable law of nature. "Wearing nine and wearing one beneath" (nine on top, one below) is the essence of the Yellow River Chart and the Luo Writing. When combined with the Eight Doors, the positions of the Eight Trigrams are determined. Adding the Heaven Plate, Earth Plate, and Human Plate, the positions of Heaven, Earth, and Humanity are properly arranged. Furthermore, adding the three marvels, Yi, Bing, and Ding, the light of the sun, moon, and stars is emitted. Accumulating the surplus of time and setting up the intercalation method, the function of a year is completed.

一節三元、二十四氣備矣。以六十時干為經，以四時八節為緯，二九四、七五三、六一八，相摩相蕩，而四千三百二十之局以成。大之為風雲龍虎之機宜，小之為動靜行藏之趨避，範圍天地而不過，曲成萬物而不遺，百姓曰用而不知。雖其中不無詭譎荒唐，悖於聖賢之論，今但取其生剋制伏，近於理者，著之於篇，以前民用，而輔易道之所未備。凡欲教為子者之思孝，教為臣者之思忠，不至於前有讒而不知，後有賊而不見，未必非修齊治平者一助也。至於書符誦咒，似屬不經，槩不錄入。

A solar term governs the upper, middle, and lower trigrams, and with the twenty-four solar terms, all are complete. Taking the sixty-hour cycles of heavenly stems and earthly branches as the meridian, and the four seasons with their eight solar terms as the loom, following the sequence of numbers in the nine-square grid—294, 753, 618—they interact and shift, forming a total of four thousand three hundred twenty patterns. Applied on a grand scale, it serves military and state affairs, such as predicting weather, dragons, tigers, and other phenomena; applied on a smaller scale, it deals with movement and stillness, action and concealment, to seek good fortune and avoid misfortune. It encompasses heaven and earth without exceeding them, completes all things without omission, and people use it daily without realizing it. Although it may contain some strange and absurd elements that contradict the teachings of sages, now only the part concerning the five phases and their generating, controlling, and restraining relationships, which is closer to reason, is included in this book to guide daily life and supplement what the Book of Changes does not cover. It aims to help sons think of filial piety, ministers think of loyalty, so that people do not remain unaware of slanderous people ahead or hidden enemies behind. This may not be less than a help in self-cultivation, family management, state governance, and world peace. As for drawing talismans and reciting spells, which seem absurd, they are entirely excluded.

——奇門久巳失傳，人樹一幟，敝帚千金，無從別白。今一字一義，有兩說三說者並存之，以備參考。 ——奇門眾說紛然，取其理之正者為首行，列於後或分注者為次，不敢私心去取，然亦略見低昂。

The art of Qimen has been lost for a long time, and each school has established its own doctrine, regarding its own inferior methods as supreme. It is impossible to determine who is right or wrong. Now, all explanations and interpretations, even those with different meanings, are preserved for readers' reference. There are many conflicting interpretations in Qimen. In this book, the interpretation considered most correct is listed as the main text at the beginning, while the others are listed afterwards or annotated below, as secondary interpretations. I do not take personal preferences into account, but readers may roughly discern the hierarchy and importance from this order.

——奇門兵事，避忌甚多。凡三勝地五不擊之外，又有太歲、月建俱不可擊，旺氣所在，亦宜避之，所謂春不東伐、秋不西征者是也。與夫亭亭白奸、三門四戶、天馬方之類，須從歲月太陽查筭，書中未能預載。

The use of Qimen for military purposes involves many taboos. In addition to the 'Three Victorious Places' and the 'Five Unfavorable Directions' for attack, the directions where the Heavenly Stem and the Month Builder are located should also be avoided. The direction of the current ruling and flourishing energy should also be avoided, which is why it is said that one should not march east in spring or west in autumn. As for the 'Tingting' and 'Baijian' deities, as well as the 'Three Heavenly Doors', 'Four Earthly Gates', and the direction of the Heavenly Horse, these must be calculated according to the position of the sun in the current year and month. This book cannot list them in advance.

——奇門最重格局，如龍回首、鳥跌穴吉矣，如逢庚為直符，則為格勃，勃格又不可用；龍走、雀投凶矣，為主者不害；虎狂、蛇矯凶矣，為客者不害。皆有活訣，不可一例。

In Qimen, the most important aspect is the overall pattern. For example, "Qinglong Fanshou" and "Fei Niao Die Xue" are originally auspicious patterns, but if Geng is the straight symbol, they become "Ge" and "Bo", and at this time, "Bo Ge" cannot be used; "Qinglong Taozou" and "Zhuque Toujiang" are originally inauspicious patterns, but they do not harm the "Zhu" (the defending side, the one who moves later); "Baihu Changwang" and "Tengshe Yaocao" are originally inauspicious patterns, but they do not harm the "Ke" (the attacking side, the one who moves first). These all have flexible rules and cannot be judged in a general way.

——奇門選擇，最重衰旺休囚。如開門本吉，但其性屬金，如臨土宮金位，及當季夏三秋，所謂得時得地，時之最吉者也；如在春夏，而臨於木火，則金氣大衰，豈得為吉。凡八門皆然，三奇亦然。

When using the Three Marvels (San Qi) to select auspicious days and directions, the most important factors are the Five Phases (Wu Xing) of decline, prosperity, rest, and captivity. For example, the Open Door (Kai Men) is inherently a good gate, but it belongs to the metal element. If it is placed in a palace of earth (earth generates metal) or another palace of metal (same element supporting each other), and it is during the season of late summer when earth is strong or in the three months of autumn, this is called "getting the right time and place," which is the most auspicious situation. If it occurs in spring or summer and is placed in a palace of wood or fire, the metal element will be greatly weakened, and it can no longer be considered auspicious. This principle applies to all eight gates, as well as the three marvels (Yi, Bing, Ding).

——選擇以奇門會合為上吉。若有門無奇猶為可用，有奇無門則當另擇矣。然如捕獵用傷門，逃亡用杜門，弔唁用死門之類，皆當擇其得時得地，即為上吉，又不專重奇門也。

Selecting a time when the Three Marvels and auspicious gates are in the same palace is the best auspicious situation. If there are only auspicious gates but no Three Marvels, it is still acceptable. However, if there are only Three Marvels but no auspicious gates, another time should be chosen. Nevertheless, in cases such as hunting using the Shang Men, fleeing using the Du Men, or mourning using the Si Men, as long as the gate is appropriate in both time and place, it is considered the best auspicious situation, and it is not necessary for the Marvels and gates to coincide specifically.

——陰陽宅選擇粗工，但知奇門會合為吉，不知陽宅須與宅主生命，配合門奇之生旺；陰宅須與山頭化命，配合門奇之生旺。若德祿貴馬、三合六合之理，皆宜參考。

A crude craftsman choosing a date for a阳宅 or 阴宅 only knows that when the gate and the odd number are in harmony it is auspicious, but does not know that for a阳宅, one must also match the gate and the odd number with the birth year and destiny of the house owner to ensure their prosperity; for a阴宅, one must also match the gate and the odd number with the direction the tomb faces and the deceased's "changed destiny" (the birth year category of the deceased) to ensure their prosperity. In addition, the principles of Heavenly Virtue,禄神, Nobleman, Post Horse, Triple Harmony, and Liu He should also be taken into consideration.

——選擇止用奇門，則諸家可廢，然亦須檢點，必當配合斗首五行、太陽吉凶星煞，無有避忌，而又能合於奇門，方為萬吉。故造宅遷塟之家，往往有查至十餘年而後得，蓋欲求其純吉無凶者，甚難也。

If only the Qi Men method is used for selecting a day, other methods can be disregarded; however, it is still necessary to carefully examine and ensure that it is combined with the "Dou Shou Wu Xing" and the auspicious or inauspicious stars and calamities associated with the Sun's position, without violating any taboos. It must also be in harmony with Qi Men to be completely auspicious. Therefore, families engaged in building houses or relocating graves often have to consult calendars for several years to find a single suitable day, because it is extremely difficult to find a time that is entirely auspicious and free from any inauspicious influences.

——奇門占法，要分動靜之用。靜則止查直符、直使時干，看其生克衰旺何如；動則專看方向。蓋動者幾之先見者也。如聞南方之事，則占離位；聞北方之事，則占坎位。凡鴉鳴鵲噪，東鳴則看震，西鳴則看兌。此皆不能膠柱鼓瑟、刻舟求劍者也，諸占例此。

In using the Qimen divination, there are two methods: 'Jing Zhan' (static divination) and 'Dong Zhan' (dynamic divination). Jing Zhan only examines the 'Zhi Fu' (the star of the current ten-day period), the 'Zhi Shi' (the gate of the current ten-day period), and the heavenly stem of the used hour, looking at their mutual generation and overcoming, as well as whether they are in season. Dong Zhan, on the other hand, focuses specifically on the direction where the event occurs, because the dynamic signs are where the opportunity of the matter is revealed in advance. For example, if something is heard from the south, the Li palace is used; if something is heard from the north, the Kan palace is used. Crows and magpies calling in the east indicate the Zhen palace, while those calling in the west indicate the Dui palace. These cannot be rigidly followed, nor should one be stuck to old methods or apply fixed solutions to changing situations. All other types of divination are handled in the same way.

——奇門占法，其說不一。如占天時之法，有專看直符者，有專看格局者，有專看天蓬、天英為水火二星者，有專看壬癸丙丁為時雨所司者，有專看雨師風伯、雷公電母等神者。其說既不可全非，其理亦不可偏廢，臨時會意，頭緒紛然，靈機所觸，皆難預決，諸占放此。

The methods of divination in the Qimen system vary among different schools. For example, when predicting weather, some focus solely on the straight symbol, others on the overall pattern, others on the two stars of water and fire, namely Tianpeng (the Greedy Wolf Star) and Tianying (the Right Assistant Star), and others on the four heavenly stems, namely Ren, Gui, Bing, and Ding, believing they govern rain, clear weather, and cloudiness. There are also those who focus exclusively on deities such as Yushī (Rain God), Fengbo (Wind God), Leigong (Thunder God), and Dianmu (Lightning Goddess). These various approaches cannot all be entirely dismissed, nor can the reasoning behind each be neglected. When actually practicing divination, one must integrate and interpret them flexibly. The threads are numerous and complex, and the moments of inspiration cannot be predetermined in advance. The same principle applies to other forms of divination as well.

乙為日奇、丙為月奇、丁為星奇，故名三奇。然讀如奇偶之奇亦通。蓋戊己庚辛壬癸，皆有六甲遁乎其中，是甲與六儀相偶也；乙丙丁則單行矣，故名奇。兵家所謂《握奇經》者，亦音奇偶之奇，義亦相同。

Yi is called "Riqi" (Day Marvel), Bing is called "Yueqi" (Month Marvel), and Ding is called "Xingqi" (Star Marvel), collectively known as "Sanqi" (Three Marvels). However, the character "qi" can also be read as "qi" meaning single or odd, which is also reasonable: among the six heavenly stems, Wu, Ji, Geng, Xin, Ren, and Gui, each contains one of the stems of the Jia decade hidden within. Jia pairs with the "Liuyi" (Six Instruments); however, the three stems Yi, Bing, and Ding are single and unpaired, hence they are called "qi." In the military text "Weiqi Jing," the character "qi" is also read as "qi" meaning odd, with the same meaning.

儀者用也，為甲所用也，亦有儀衛之義。蓋甲遁於儀中，而儀則衛乎其外也。

"The term 'yi' refers to use, meaning that the six heavenly stems Wu, Ji, Geng, Xin, Ren, and Gui are used by Jia. It also carries the meaning of ceremonial escort. Since Jia is hidden within 'yi', 'yi' serves as its outer protection and escort."

五行之理，畏克喜生。甲木位於東，庚金位於西，東西相對，木之畏金也甚矣，故用奇以制庚。庚制而退休於坎，以就水之生，故正北為休門。休於北而對於南，有嚮明而治之象，景者大也，故正南為景門。水能滋木，金能生水，生則金氣洩，洩則木氣舒，故金水之間，西北為開門。有開必有闔，故對開為杜門，杜者言陽氣欲盡也。木既休於水，則木氣暢，故水木之間，東北為生門。有生必有死，故對生為死門，死者言落其實而取材也。庚欲犯甲，甲既休於北，而對之者惟有卯木，不無受傷之患，此傷而彼亦驚，故正西為驚門，正東為傷門。

The principle of the Five Phases is to avoid being overcome and to prefer being nourished. Jia wood is located in the East, and Geng metal is located in the West, which are directly opposite. Wood most fears metal, so the Three Marvels are used to control Geng. Once Geng is subdued, it retreats to the Kan palace (Due North) to rest, and then uses water to nourish itself, so Due North is designated as the Xiu Men. Xiu is in the North, and its opposite is the South. The South has the image of facing light and governing the world, and "Jing" means great, so Due South is designated as the Jing Gate. Water nourishes wood, and metal generates water. When metal generates water, the metal energy is released, and when metal energy is released, wood energy becomes smooth. Therefore, the Northwest, where metal and water meet, is designated as the Open Door. If there is an opening, there must be a closing, so the opposite of the Open Door is the Du Men. "Du" means that yang energy is about to be exhausted. Since wood is now resting in water, its energy becomes smooth, so the Northeast, where water and wood meet, is designated as the Sheng Men. If there is birth, there must be death, so the opposite of the Sheng Men is the Si Men. "Si" means that grass and trees bear fruit and can be harvested. Geng wants to attack Jia, but Jia is already resting in the North. The only remaining wood opposite Geng is the卯 position, which inevitably leads to injury. Injury on one side causes fear on the other, so Due West is designated as the Jing Door, and Due East is designated as the Shang Men.

蓬、任、沖、輔、英、芮、柱、心、禽，其立義皆本於甲，而其取義則因於節氣。蓋甲既遁而星乃顯其用，謂之星者，必晦而後現，猶夫甲之必遁而後顯也。冬至之木，陽意已動，蓬者逢也，言能復逢其陽也，故一宮曰蓬。立春乃可以任其性矣，故八宮曰任。春分則其氣益暢，故三宮曰沖，沖者動也。至於立夏，扶蘇四蔭，附之者益眾，故四宮曰輔。夏至而英華盡露矣，故九宮曰英。立秋而斂，故二宮曰芮，芮之為言內也。秋分黃落，厥干獨存，故七宮曰柱。立冬則體竭內含，中藏仁德，故六宮曰心。惟土則四時相依於木，有禽之象焉，故中五曰禽。

The nine stars, namely Tianpeng, Tianren, Tianchong, Tianfu, Tianying, Tianrui, Tianzhu, Tianxin, and Tianqin, are named based on Jia Wood. Their meanings are derived from the solar terms. When Jia Wood is hidden, the nine stars become evident. They are called stars because stars first appear hidden and then emerge, just as Jia Wood first hides and then reveals its function. At the winter solstice, the wood begins to show signs of yang energy, "Peng" means "meeting," indicating the return of yang energy, so the first trigram of the Kan hexagram is called Tianpeng. At the beginning of spring, wood can freely grow, so the eighth trigram of the Gen hexagram is called Tianren. At the spring equinox, the energy of wood becomes more vigorous, so the third trigram of the Zhen hexagram is called Tianchong, "Chong" meaning movement. By the beginning of summer, branches and leaves are dense, providing shade on all sides, and more things depend on it, so the fourth trigram of the Xun hexagram is called Tianfu. At the summer solstice, the essence of wood is fully revealed, so the ninth trigram of the Li hexagram is called Tianying. At the beginning of autumn, wood begins to gather in, so the second trigram of the Kun hexagram is called Tianrui, "Rui" meaning inside. At the autumn equinox, leaves turn yellow and fall, leaving only the trunk, so the seventh trigram of the Dui hexagram is called Tianzhu. At the beginning of winter, the form is exhausted but the vitality is contained within, with the kernel hidden inside, so the sixth trigram of the Qian hexagram is called Tianxin. As for earth, it relies on wood throughout the four seasons, resembling a bird resting, so the central fifth trigram is called Tianqin.

兩儀立而後五性分，青黃赤白黑者，五方之正色。九宮之色有七，而色不同，不可以五方論。如坎在北，色主黑，而九宮主白；坤土宜黃，而九宮主黑；兌金主白，而九宮主赤。此從九宮時氣之色而言也。坎、艮皆白，萬物未萌之色也。方春而芽，白者漸有青意而猶未青，故曰碧，屬震。初夏屬巽，色重於青，故曰綠。盛夏在離，其氣薰灼，故不曰赤而曰紫。過夏而神色漸穠，故曰黑。秋深在兌為赤，丹黃凋落矣。交冬為干，萬物歸根，無色可見，故亦曰白。黃主土，四季有之，故不配於八月，非正色間色之謂也。

After the establishment of yin and yang, the Five Phases were differentiated. The five primary colors—green, yellow, red, white, and black—correspond to the five cardinal directions. However, the colors of the nine palaces have seven varieties, which do not match the five cardinal colors, so they cannot be explained by the five cardinal colors. For example, the trigram Kan, which is associated with the north, should be black, but in the nine palaces it is called 'one white'; the trigram Kun, associated with earth, should be yellow, but in the nine palaces it is called 'two black'; the trigram Dui, associated with metal, should be white, but in the nine palaces it is called 'seven red'. These colors are determined by the seasonal energies associated with the nine palaces. Kan and Gen, which are both associated with the number one and eight, are called 'white', representing the color of things before they begin to sprout. In spring, when sprouting begins, the color turns from white to green but is not yet fully green, so it is called 'green' and associated with Zhen three. In early summer, associated with Xun four, the color is deeper than green, so it is called 'green'. In summer, associated with Li five, the heat is intense, so instead of red, it is called 'purple'. After summer, the colors become deeper, so it is called 'black'. In late autumn, associated with Dui, the color is 'red', as red and yellow leaves fall. In winter, associated with Qian, all things return to their roots, and there is no visible color, so it is also called 'white'. The color yellow represents earth and is present in all four seasons, so it is not specifically associated with any particular month. This is not a distinction between primary and secondary colors.

八神者，天乙、螣蛇、太陰、六合、朱雀、白虎、九地、九天也。天乙常隨甲而加時干，故亦名直符。陽局順行、陰局逆行，依次臨方，不循宮次序。凡兵占以天乙所在，坐擊其沖；揚兵於九天，安營於九地，伏兵於太陰，匿形於六合，間諜用朱雀，偵探用白虎，驚擾用螣蛇，各有所司也。或有用元武、勾陳者，朱雀之下即可兼看玄武，勾陳之下即可兼看白虎。

The Eight Gods refer to Tianyi, Tengshe, Taiyin, Liuhe, Zhuque, Baihu, Jiudi, and Jiu Tian. Tianyi always follows Jia and is added to the heavenly stem of the used hour, so it is also called "Zhi Fu." In a Yang Dun arrangement, the Eight Gods are arranged in a clockwise order, while in a Yin Dun arrangement, they are arranged counterclockwise, sequentially placed in the directions without following the order of the first, second, third, and fourth palaces. When predicting military affairs, the palace where Tianyi is located is considered the place where the self is stationed, and the attack is directed at the palace directly opposite. To display military strength, use the direction of Jiu Tian; to set up camp, use the direction of Jiudi; to hide troops, use the direction of Taiyin; to conceal movements, use the direction of Liuhe; to send spies, use the direction of Zhuque; to conduct reconnaissance, use the direction of Baihu; to create disturbances, use the direction of Tengshe. Each has its specific function. Some also use the two deities Xuanwu and Gou Chen together. When observing Zhuque, Xuanwu can also be considered; when observing Gou Chen, Baihu can also be considered.

八節者，冬至、立春、春分、立夏、夏至、立秋、秋分、立冬也。冬至一陽生，生於陰之極也；夏至一陰生，生於陽之極也。故冬至起於坤，夏至起於干，以先天卦之接應也。是以立春起於震，春分起於離，立夏起於兌，行東蔀之生氣而隸於北；立秋起於巽，秋分起於坎，立冬起於艮，行西蔀之殺氣而隸於南。一節統三氣，一元統五日，一日統十二時，一時為一局，五百四十局為一卦，八卦合得四千三百二十局，以成一歲，此軒轅氏之始制也。一節分三氣，一氣立四十五局，歲得一千零八十局，此風后演軒轅氏四局為一局之制也。

The eight solar terms are winter solstice, beginning of spring, spring equinox, beginning of summer, summer solstice, beginning of autumn, autumn equinox, and beginning of winter. At winter solstice, one yang begins to return, arising from the extreme yin; at summer solstice, one yin begins to emerge, arising from the extreme yang. Therefore, according to the Earlier Heaven Trigrams, winter solstice begins with the Trigram坤 (Kun), which is located in the north in the Earlier Heaven arrangement, and summer solstice begins with the Trigram乾 (Qian), which is located in the south in the Earlier Heaven arrangement. This corresponds with the positions of the Earlier Heaven Trigrams. Continuing this pattern, beginning of spring begins with the Trigram震 (Zhen), spring equinox with the Trigram离 (Li), and beginning of summer with the Trigram兑 (Dui), following the life qi of the eastern half and belonging to the north. Beginning of autumn begins with the Trigram巽 (Xun), autumn equinox with the Trigram坎 (Kan), and beginning of winter with the Trigram艮 (Gen), following the killing qi of the western half and belonging to the south. Each solar term governs three qi, each cycle governs five days, each day governs twelve hours, and each hour uses one section. Five hundred forty sections make up one trigram, and the eight trigrams together total four thousand three hundred twenty sections, exactly forming one year. This was the system established by the Yellow Emperor. Later, each solar term was divided into three qi, and each qi was divided into forty-five sections, resulting in one thousand and eighty sections per year. This was the system developed by Fenghou, who combined four sections into one according to the Yellow Emperor's original system.

冬至甲子生於一，一數之始也；夏至甲子生於九，九數之終也。故冬至起於坎、夏至起於離，此後天卦之節應也。是以立春起於艮，春分起於震，立夏起於巽，順行陽氣而履於左；立秋起於坤，秋分起於兌，立冬起於干，逆行陰氣而戴於右。一節統三氣、一氣統三候、一候為一局、九局為一卦，八卦合得七十二局，以成一歲，此太公望約十五局為一局也。

The Jiazi of the winter solstice begins in the first palace, as one is the beginning of numbers; the Jiazi of the summer solstice begins in the ninth palace, as nine is the end of numbers. Therefore, the winter solstice begins at the first palace of Kan, and the summer solstice begins at the ninth palace of Li, which corresponds to the Later Heaven trigram positions. Following this pattern, the beginning of spring starts at the eighth palace of Gen, the beginning of summer starts at the third palace of Zhen, and the beginning of autumn starts at the fourth palace of Xun, moving along the left side with the yang energy. The beginning of autumn starts at the second palace of Kun, the beginning of winter starts at the sixth palace of Qian, moving along the right side with the yin energy. Each solar term consists of three qi, each qi consists of three periods, each period uses one palace, nine palaces make up one trigram, eight trigrams make up seventy-two palaces, completing a year. This is the method used by Jiang Taigong to combine fifteen palaces into one. The first part explains the method of the Earlier Heaven trigrams, and this part explains the method of the Later Heaven trigrams: the Earlier Heaven determines the solstices with Kun in the north and Qian in the south, while the Later Heaven determines the solstices with Kan in the first palace and Li in the ninth palace. Although the directions differ, the principle of yin and yang waxing and waning remains consistent. Later generations actually use this Later Heaven method for arranging the palaces.

八節分二至，二至分陰陽，陽統十二氣順行九宮為陽九局：冬至、驚蟄、清明、立夏四氣，三元甲子起於一七四宮；小寒、立春、穀雨、小滿四氣，三元甲子起於二八五宮；大寒、春分、雨水、芒種四氣，三元甲子起於三九六宮。陰統十二氣逆行九宮為陰九局：夏至、白露、寒露、立冬四氣，三元甲子起於九三六宮；小暑、立秋、霜降、小雪四氣，三元甲子起於八二五宮；大暑、秋分、處暑、大雪四氣，三元甲子起於七一四宮。每一宮統四元，每一元統六十時，四元分得二百四十時為一局，歲四千三百二十時為十八局，此留侯又約四局為一局也。

The eight seasonal divisions are governed by the winter solstice and summer solstice. These two solstices divide into Yang Dun and Yin Dun. Yang Dun governs twelve seasonal divisions, moving through the nine palaces in a clockwise direction, forming nine Yang sections. The four seasonal divisions of winter solstice,惊蛰 (Jingzhe), 清明 (Qingming), and 立夏 (Lixia) have their first Jiazi starting at the first palace, seventh palace, and fourth palace respectively for the upper, middle, and lower trigrams. The four seasonal divisions of 小寒 (Xiaohan), 立春 (Lichun), 谷雨 (Guyu), and 小满 (Xiaoman) have their first Jiazi starting at the second palace, eighth palace, and fifth palace respectively. The four seasonal divisions of 大寒 (Dahan), 春分 (Chunfen), 雨水 (Yushui), and 芒种 (Mangzhong) have their first Jiazi starting at the third palace, ninth palace, and sixth palace respectively. Yin Dun governs twelve seasonal divisions, moving through the nine palaces in a counterclockwise direction, forming nine Yin sections. The four seasonal divisions of 夏至 (Xiazhi), 白露 (Bailu), 寒露 (Hanlu), and 立冬 (Lidong) have their first Jiazi starting at the ninth palace, third palace, sixth palace respectively for the upper, middle, and lower trigrams. The four seasonal divisions of 小暑 (Xiaoshu), 立秋 (Liuchou), 霜降 (Shuangjiang), and 小雪 (Xiaoxue) have their first Jiazi starting at the eighth palace, second palace, and fifth palace respectively. The four seasonal divisions of 大暑 (Dashu), 秋分 (Qiufen), 处暑 (Chushu), and 大雪 (Daxue) have their first Jiazi starting at the seventh palace, first palace, and fourth palace respectively. When determining the section, first identify which group the current seasonal division belongs to, then according to the upper, middle, or lower trigram, take the corresponding palace as the starting point for Jiazi. Each palace governs four trigrams, each trigram governs sixty hours. Four trigrams together make 240 hours, forming one section. A year has 4320 hours, making eighteen sections. Zhang Liang (Liu Hou) further combined four sections into one.

漢陰居士曰：天地之理，陰陽生殺而已矣。含兩間而吐四時者，理中氣也。氣無理不畜，理無氣不舒。陰陽生殺者，所以畜其氣而舒其理者也。故庖羲氏俯仰以畫卦、軒轅氏即卦以分節，亦各緣陰陽生殺，發其含吐舒畜而已矣。八節之義：冬者陰也，其音翕，陰之理也；夏者陽也，其音張，陽之理也；春者陽之生氣也，故其音張而發；秋者陰之殺氣也，故其翕而斂。此陰陽理氣自然之翕張斂發，故運行四時而生成百物也。

Han Yin Ju Shi said: The principles in the universe are nothing but the generation and destruction of yin and yang. The qi that is contained within heaven and earth and that gives rise to the four seasons is the qi contained within the principle. Qi without principle cannot be retained, and principle without qi cannot be expressed; the generation and destruction of yin and yang are precisely used to retain the qi and express the principle. Therefore, Fuxi observed the heavens above and examined the earth below, and drew the Eight Trigrams. The Yellow Emperor followed the Eight Trigrams to divide the eight solar terms, and both followed the generation and destruction of yin and yang, expressing the principle of containment and release, expansion and restraint. The significance of the eight solar terms lies in the fact that winter belongs to yin, and its sound and qi are contracting, which is the principle of yin; summer belongs to yang, and its sound and qi are expanding, which is the principle of yang; spring is the yang qi of life, so its qi expands outward; autumn is the yin qi of destruction, so its qi contracts inward. This contraction and expansion, this restraint and release, are the natural expressions of the principles of yin and yang and their qi, thus enabling the cycle of the four seasons and the generation of all things.

至者拯也，分者中也，立者止也。先天坤以純陰居北，陰至於純而陰極矣，故曰冬至；陰極則陽生，陽生則陰止，故震一陽生於東北曰立春。離以陽含陰而居東，陽之生氣得乎中，是以二陽含一陰而中分之，故曰春分。陽過其中而氣漸盛，若不知其所止，則必至於極，故兌以一陰止二陽於東南曰：立夏。干以純陽居南，陽至於純而陽極矣，故曰：夏至。陽極則陰生，陰生則陽止，故巽一陰生於西南曰：立秋。坎以陰含陽而居西，陰之殺氣得乎中，是以二陰含一陽而中分之，故曰：秋分。陰過其中而氣漸盛，若不知其所止，則必至於極，故艮以一陽止二陰於西北曰：立冬，此羲皇二聖，卦節一揆之旨也。後天卦位雖易，而八方八節不能易。其所能易者，則陰陽升降之氣；而所不能易者，則陰陽配合之理也。故曰天地之理，陰陽生殺而已矣。

"Zhi" means reaching the extreme and then turning, "fen" means dividing from the middle, and "li" means stopping. In the Earlier Heaven Trigrams, the Trigram坤 (Kun) is composed entirely of yin and resides in the north. When yin reaches its purest form, it is yin's extreme, hence called Winter Solstice. When yin reaches its extreme, yang begins to arise, and when yang arises, yin stops, so the Trigram震 (Zhen) with one yang emerging in the northeast is called the Beginning of Spring. The Trigram离 (Li) contains yin within yang and resides in the east. Yang's life energy is exactly at the middle, with two yangs surrounding one yin and dividing it evenly, hence called Spring Equinox. When yang passes the middle and its strength gradually increases, if it does not stop, it will inevitably reach its extreme. Hence, the Trigram兑 (Dui) with one yin stopping two yangs in the southeast is called the Beginning of Summer. The Trigram乾 (Qian) is composed entirely of yang and resides in the south. When yang reaches its purest form, it is yang's extreme, hence called Summer Solstice. When yang reaches its extreme, yin begins to arise, and when yin arises, yang stops, so the Trigram巽 (Xun) with one yin emerging in the southwest is called the Beginning of Autumn. The Trigram坎 (Kan) contains yang within yin and resides in the west. Yin's destructive energy is exactly at the middle, with two yins surrounding one yang and dividing it evenly, hence called Autumn Equinox. When yin passes the middle and its strength gradually increases, if it does not stop, it will inevitably reach its extreme. Hence, the Trigram艮 (Gen) with one yang stopping two yins in the northwest is called the Beginning of Winter. This is the meaning of the two sages, Fuxi and the Yellow Emperor, who regarded the positions of the Trigrams and the twenty-four solar terms as the same principle. Although the Later Heaven Trigram positions have changed, the correspondence between the eight directions and the eight solar terms remains unchanged. What can change is the rising and falling of yin and yang energies, but the principle of their combination cannot be changed. Therefore, it is said: the principles of heaven and earth are nothing more than the generation and destruction of yin and yang. This passage explains the origins of the eight solar terms using the Earlier Heaven Trigrams: the two solstices represent the extremes of yin and yang, the two equinoxes represent the middle of yin and yang, and the four beginnings represent the turning points where yin and yang stop and turn. Readers can thus understand that the eight solar terms are not arbitrarily divided, but natural turning points of the increase and decrease of yin and yang in the Trigrams.

九宮者，四正四維中央也。其體則先天陰陽往來順逆之序，其用則洛書戴履左右肩足之數，其義則一也。但先天之序隱，隱則佈局繁而難；洛書之數顯，顯則佈局簡而易。是以太公留侯於奇門佈局，則用洛書之數，起元仍用先天之節。蓋去難而取易，舍繁而用簡耳。《易贊》曰：「易則易知，簡則易從。」太公留侯，真明易簡而得其理者也。

The "Nine Palaces" consist of the four cardinal directions (Kan, Li, Zhen, Dui), the four intermediate directions (Qian, Kun, Gen, Xun), and the central position, making a total of nine positions. Its structure follows the order of the Earlier Heaven Trigrams' yin and yang progression and reversal, while its application uses the numbers of the Luo Writing, which are "nine at the top, one at the bottom, three on the left, seven on the right, two and four on the shoulders, six and eight on the feet." The principles behind these two are essentially the same. However, the Earlier Heaven order is subtle and obscure, making the arrangement complex and difficult to implement; whereas the numbers of the Luo Writing are clear and explicit, making the arrangement simple and easy to carry out. Therefore, when Jiang Taigong and Zhang Liang arranged the Qi Men layout, they used the numbers of the Luo Writing, while establishing the initial cycle and determining the sections still followed the order of the Earlier Heaven. This was simply to choose the easier path and to simplify the complicated. The "Commentary on the Book of Changes" says: "Smoothness makes things easy to understand, simplicity makes things easy to follow." Jiang Taigong and Zhang Liang truly understood the principle of simplicity and captured the essence.

五行分位五方，左旋相生：正北水生正東木，正東木生正南火，正南火至中央土，中央土生正西金，正西金生正北水。惟中央無門，故虛而土寄合於西南，以續金火之氣，亦見坤為萬物之母也，以中五所以合於坤二也。

The Five Phases are distributed among the five cardinal directions and generate in a counterclockwise order: water in the north generates wood in the east, wood in the east generates fire in the south, fire in the south generates earth in the center, and earth in the center generates metal in the west, which in turn generates water in the north. The center does not correspond to any of the eight gates, so the central palace remains empty. The earth of the center is combined with the southwest palace (Kun two), to connect the energy between fire and metal; this also shows that Kun is the mother of all things—the reason why the center combines with Kun two is precisely here.

一本陽局中五合於二，陰局中五合於八。先天巽以一陰生於西南，震以一陽生於東北；冬至一陽生於陰之極，故用陽局，而以中五寄巽，以姤其陰氣；夏至一陰生於陽之極，故用陰局，而以中五寄震，以復其陽氣。是陽局順陰而逆陽，陰局順陽而逆陰，陰陽互交於五之寄宮，而後得乙與庚合，而甲始無畏。脫中五不寄於震巽，則後天之坤艮不得屬土，而洛書之二八不能相交，且中五之土，有陽無陰，有死門而無生門，亦非通論。所以《悟真》結胎，用先天之數，東南合五、西北合五、中宮分五為三家相見。蓋其分陰陽於震巽者，即二少之合陰陽於二長也。其說於理尤為周備，但舊本多從前說，故遵之。

There is another version which states that during Yang Dun, the central five is lodged in the second palace of Kun, and during Yin Dun, the central five is lodged in the eighth palace of Gen. According to the Earlier Heaven trigrams, Xun is generated by one yin in the Southwest, and Zhen is generated by one yang in the Northeast. On the winter solstice, one yang is born at the extreme of yin, so the Yang Dun layout is used, and the central five is lodged in the Xun palace to meet that point of yin (that is, the meaning of the hexagram Gou). On the summer solstice, one yin is born at the extreme of yang, so the Yin Dun layout is used, and the central five is lodged in the Zhen palace to connect with that point of yang (that is, the meaning of the hexagram Fu). In this way, the Yang layout follows yin and goes against yang, while the Yin layout follows yang and goes against yin. Yin and yang thus meet in the lodgment palace of the central five, allowing Yi to combine with Geng and Jia to be fearless. If the central five were not lodged in the Zhen and Xun palaces, then the later heaven's Kun and Gen would not belong to earth, and the Luo Writing's two and eight would not be able to meet. Moreover, the earth of the central five would only have yang and no yin, only the Death Door and no Life Gate, which does not make sense. Therefore, the "Wuzhen Pan" talks about forming the elixir and the embryo, using the Earlier Heaven numbers: the Southeast combines to make five, the Northwest combines to make five, and the central palace divides five to form the meeting of three families. It separates yin and yang into Zhen and Xun, which is actually combining the yin and yang of the young male and young female into the elder male and elder female. This explanation is more comprehensive in terms of reasoning, but most old versions follow the previous one, so this book continues to use the previous explanation.

東南合五者，木往生火，木三火二合成五也。木往必經兌，故後天巽代兌為木。西北合五者，金來生水，金四水一合成五也。金來必經艮，故後天乾代艮為金。蓋以途圖之生數合之也。不言成數有合者，以其去本位之生數即成五，不必合也。中分五者，分土之成數，西南東北各得其五也。故曰數往者順，知來者逆也。

The concept of "Southeast combines with five" refers to wood generating fire, with the birth number of wood being three and the birth number of fire being two, which together make five. Since wood must pass through the position of Dui (Lake) to generate fire, the Later Heaven hexagram uses Xun (Wind) to replace Dui and is associated with wood. The concept of "Northwest combines with five" refers to metal generating water, with the birth number of metal being four and the birth number of water being one, which together make five. Since metal must pass through the position of Gen (Mountain) to generate water, the Later Heaven hexagram uses Qian (Heaven) to replace Gen and is associated with metal. These are all derived from the birth numbers in the Yellow River Chart. The reason for not mentioning the completion numbers is that the completion numbers, when subtracted by the birth numbers of their respective positions, leave five, so there is no need for further combination. The concept of "middle divides five" refers to splitting the completion number of earth, with five being allocated to both the Southwest and Northeast. Therefore, the Classic of Divination says: "To understand past events, use forward reasoning; to foresee future events, use reverse reasoning."

六儀遁六甲者，六甲統六儀，儀用而甲不用也。其儀維何？干有十而宮惟九，甲不入宮則奇儀無首，甲若居宮則奇儀缺位。是以甲統其儀，用儀之用以為用，而不自用也。假令甲以奇儀分佈九宮，順則儀在前、奇在後，逆則儀在後、奇在前。今舉順布以類其餘。如布冬至第一局，先布三奇於後，乙居九、丙居八、丁居七；次布六儀於前，戊居一、己居二、庚居三、辛居四、壬居五、癸居六，此奇本局之定位也。

The concept of "six instruments concealed by the six Jia" refers to six Jia governing six instruments, but in practice, the instruments are used rather than the Jia directly. Why are instruments set up? Because there are ten heavenly stems but only nine palaces: if Jia does not enter a palace, the three marvels and six instruments would lack a leader; if Jia occupies one palace, one position among the marvels and instruments would be missing. Therefore, Jia leads its own instruments, using the function of the instruments to exert its influence without appearing directly. Suppose Jia distributes the three marvels and six instruments across the nine palaces. When arranging in a forward direction, the instruments come first and the marvels follow; when arranging in a reverse direction, the instruments come after and the marvels precede. Here is an example of the forward arrangement, with the rest following the same pattern. For instance, in the first year of the Yang Dun (Yang遁) during the winter solstice, first month: first, place the three marvels at the back, with Yi in the ninth palace, Bing in the eighth, and Ding in the seventh; then place the six instruments at the front, with Wu in the first palace, Ji in the second, Geng in the third, Xin in the fourth, Ren in the fifth, and Gui in the sixth. This is the fixed position of the marvels and instruments on the Earth Plate in this particular arrangement.

一局為一元，一元統五日，五日統六十時，六十時分六甲，六甲統六儀。自甲至癸，一宮一干，遍歷九宮，為終一甲；六歷九宮，為終一元；一元終又起首甲為第二局。本局甲子起一宮，順遁九宮，至癸酉仍歸一宮，則首甲所監之九干，終於一戊之本局，定位居一。甲子十干始於一而終於一，甲子與戊同宮，是戊遁甲子，故統曰甲子戊。甲戌續癸酉起二宮，宮遁一干至癸未，仍歸二宮，二為己本局之定位，是甲戌與己同宮，統曰甲戌己。甲申續癸未起三宮，宮遁一干至癸巳，仍歸三宮，三為庚本局之定位，是庚遁甲申，故統曰甲申庚。

A "局" is one yuan, which encompasses five days, and five days consist of sixty hours. These sixty hours are divided into six Jia shen (tens of Jia), each of which governs one instrument. Starting from Jia and counting to Gui, one dry branch is placed in each of the nine palaces, completing one Jia shen in this way. Repeating this process six times covers one yuan. After completing one yuan, the process starts again from the first Jia for the next "局". In the first "局", the Jiazi begins in the first palace and moves through the nine palaces in sequence, returning to the first palace at Guiyou. Thus, the nine heavenly stems governed by the initial Jia in this "局" end up at Wu in the first palace. Since Jiazi starts and ends in the first palace, Jiazi and Wu are in the same palace, meaning Wu is hidden within Jiazi, hence the term "Jiazi Wu". The next Jiaxu shen starts from the second palace after Guiyou, moving through the nine palaces, ending at Guiwei and returning to the second palace. The second palace is governed by Ji, so Jiaxu and Ji are in the same palace, hence the term "Jiaxu Ji". The next Jiashen shen starts from the third palace after Guiwei, moving through the nine palaces, ending at Guisi and returning to the third palace. The third palace is governed by Geng, so Geng is hidden within Jiashen, hence the term "Jiashen Geng". Summarizing this method: each shen consists of ten heavenly stems, starting from the palace where the previous shen ended with Gui, moving through each palace in sequence, covering ten palaces (i.e., going around the nine palaces and one more palace). The final Gui returns to the starting palace, which is the location of the instrument associated with this shen on the Earth Plate. This is the origin of the term "Jia遁于仪" (Jia hidden within the instrument).

甲午續癸巳起四宮，宮近遁一干至癸卯，仍歸四宮，四為辛本局之定位，是甲午與辛同宮，故曰辛遁甲午，而統曰甲午辛。甲辰續癸卯起五宮，宮遁一干至癸丑，仍歸五宮，五為壬本局之定位，是甲辰與壬同宮，故曰壬遁甲辰，而統曰甲辰壬。甲寅續癸丑起六宮，宮遁一干至癸亥，仍歸六宮，六為癸本局之定位，故曰癸遁甲寅，而統曰甲寅癸。舉此一局，而局局如是；布此一元，而元元如是。故甲子戊、甲戌己、甲申庚、甲午辛、甲辰壬、甲寅癸，旬首之甲莫不統儀以遁，則儀用即甲用，故曰用儀之用以為用，而不自用也。

The Heavenly Stem Jiawu follows Guisi starting from the fourth palace, moving one palace and one stem each time, returning to the fourth palace at Guimao. The fourth palace is occupied by Xin in this layout, indicating that Jiawu and Xin are in the same palace. Therefore, Xin is said to be hidden within Jiawu, forming the combination "Jiawu Xin." Similarly, the Heavenly Stem Jiachen follows Guimao starting from the fifth palace, moving one palace and one stem each time, returning to the fifth palace at Guichou. The fifth palace is occupied by Ren, indicating that Jiachen and Ren are in the same palace. Therefore, Ren is said to be hidden within Jiachen, forming the combination "Jiachen Ren." The Heavenly Stem Jiayin follows Guichou starting from the sixth palace, moving one palace and one stem each time, returning to the sixth palace at Guihai. The sixth palace is occupied by Gui, indicating that Jiayin and Gui are in the same palace. Therefore, Gui is said to be hidden within Jiayin, forming the combination "Jiayin Gui." This pattern applies to each layout; once this system is established, it applies to all. Therefore, the six combinations of "Xunshou" (ten-day cycles' starting stems) are: Jiazi with Wu, Jiaxu with Ji, Jiashen with Geng, Jiawu with Xin, Jiachen with Ren, and Jiayin with Gui. Each "Xunshou" stem is associated with its own "Yi" (assistant stem) that is hidden within it. When the "Yi" acts, it is as if the "Xunshou" stem is acting. Therefore, it is said that the "Yi" is used to express the function of the "Xunshou" stem without the "Xunshou" stem itself appearing. When arranging the chart, one only needs to remember these six combinations: seeing Wu indicates Jiazi is hidden beneath it, seeing Ji indicates Jiaxu is hidden beneath it, seeing Geng indicates Jiashen is hidden beneath it, seeing Xin indicates Jiawu is hidden beneath it, seeing Ren indicates Jiachen is hidden beneath it, and seeing Gui indicates Jiayin is hidden beneath it. When using them, the "Yi" can be used in place of the "Xunshou" stem.

六甲統儀不統奇者，儀為庚之黨羽，奇為甲之腹心也。奇儀分佈九宮，六甲又遁諸干於九宮者，備星門之為符使，所為遁宮也。

The Six Instruments are only governed by the Six Jia but not by the Three Marvels, because the Instruments belong to the faction of Geng (among Wu, Ji, Geng, Xin, Ren, Gui, Geng is in the middle), while the Marvels are the inner circle of Jia. After the Three Marvels and Six Instruments are distributed into the nine palaces, the Six Jia hide the heavenly stems of each ten-day period within the nine palaces, so that each of the nine stars and eight gates can have a basis for "straight symbol" and "straight command." This is called "hidden palace."

符頭者，符合上元首甲也。甲子、己卯、甲午、己酉四日為符頭。蓋一氣統三元，分上中下三局，一局統五日，五日統六十時為一紀。一紀即一元紀法，以十干加十二支，首尾相合為一終；干以甲為首、癸為尾，支以子為首、亥為尾，故自甲子至癸亥，合得六十為一紀，謂之一元，奇門選時之法也。

"The symbol head" refers to the day that corresponds with the first Jia in the upper beginning. The days Jiazi, Jimao, Jiawu, and Jiyou can all serve as the symbol head. Because a solar term divides the upper, middle, and lower three beginnings, forming three sections; each section governs five days, and five days consist of sixty hours, called a "ji" (纪). A "ji" is the method of counting for a "yuan" (元): by pairing the ten heavenly stems with the twelve earthly branches, the cycle completes when it loops back to the beginning, forming one full cycle. The heavenly stems start with Jia and end with Gui, while the earthly branches start with Zi and end with Hai. Counting from Jiazi to Guihai gives a total of sixty, which is called a "ji," or a "yuan." This is the fundamental calculation method for selecting time in the art of Qimen (奇门).

時非日不能得元，元非氣不能得局，是以一氣統三元為三局，分上中下以別之，再別為周，再周為變，故終十二紀。而天地之氣，是以謂之六氣也。凡變氣一，統節氣四，故四分日紀以起各氣之元。用甲己二干遁起甲子時為元首，二干加仲為上、加孟為中、加季為下。以仲之甲己四日，遁起甲子時，合時紀上元之首，故曰：符頭也。

The time of day must be separated from the day to determine the origin, and the origin must be separated from the solar term to determine the structure. Therefore, one solar term unifies three origins and forms three structures, distinguished by the terms upper, middle, and lower. A further distinction is called "zhou," and zhou again is called "bian." In this way, there are twelve records, and the atmospheric energies of heaven and earth are thus called six energies. Each change of energy unifies four solar terms, so the day must be divided into four parts to determine the origins of each solar term. Specifically, the days with the heavenly stems Jia and Ji are used to start the cycle, beginning with the Jiazi hour. If Jia or Ji falls on the "four central" positions of Zi, Wu, Mao, and You, it is considered the upper origin; if it falls on the "four young" positions of Yin, Shen, Si, and Hai, it is considered the middle origin; if it falls on the "four seasonal" positions of Chen, Xu, Chou, and Wei, it is considered the lower origin. All the days with Jia and Ji that fall on the four central positions, namely Jiazi, Jimao, Jiawu, and Jiyou, start from the Jiazi hour, which coincides with the beginning of the upper origin of the first record. Therefore, these days are called "fu tou."

符使者，星門用時之異名也。直者，代甲而直其用也。甲以星門為體，以奇儀為用，故奇儀無定位，而星門有定宮也。星為符者，即憑執之符也；門為使者，即甲巡行之使也。故凡甲在之宮，即以直宮之星為符，以直宮之門為使也。干本十也，以配十二支，而變為六十干，故甲稱六而儀亦稱六也。奇儀者，九干之體；六十干者，奇儀之用也。故奇儀隨元分職九宮，而六十干亦隨元分遁九宮也。

The terms "符" and "使" are alternative names for the nine stars and eight gates when they are in use. "直" refers to being on duty, taking the place of Jia to carry out its duties. Jia uses the nine stars and eight gates as its foundation, and the three marvels and six instruments as its functions. Therefore, the three marvels and six instruments do not have fixed positions on the board, while the stars and gates each have fixed native palaces. Stars are called "符" because they represent the authority of the symbol; gates are called "使" because they act as messengers for Jia, traveling to convey commands. Therefore, wherever Jia is located, the star of that palace is called "直符" and the gate of that palace is called "直使." Originally, there are only ten heavenly stems. When paired with the twelve earthly branches, they form sixty combinations of heavenly and earthly stems. Therefore, Jia has six initial stems of the ten heavenly stems, and the instruments are also called six. The three marvels and six instruments are the essence of the nine heavenly stems, while the sixty combinations of heavenly and earthly stems are their functions. Therefore, the marvels and instruments take their respective positions in the nine palaces according to the cycle, and the sixty combinations of heavenly and earthly stems also hide in the nine palaces according to the cycle.

六十干分遁九宮，則六甲干首亦在其中，何以概言為奇儀之用也？蓋以身先之而分其勢以弱之也。若六甲不率五十四干分遁，則各干各聚於一宮，非所謂強木弱金也。何也？以木弱金而強木者也。故凡甲在之宮，而癸輙臨之。所以甲子遁戊，而癸酉亦遁戊，金盜土以生水也；甲戌遁己，而癸未亦遁己，土相比以求益也；甲申遁庚，而癸巳亦遁庚，火制金以防合也；甲午遁辛，而癸卯亦遁辛，木助火以制金也；甲辰遁壬，而癸丑亦遁壬，土相連以敗水也；甲寅遁癸，而癸亥亦遁癸，水相合以益木也。

The sixty combinations of heavenly stems and earthly branches are concealed within the nine palaces, and the first of each ten-day period (six jia) are also among them. Yet they are all generally said to be the effects of the odd instruments (qi yi). This is because the stem Jia must take the lead and spread its influence to appear weak. If the six jia did not lead the other fifty-four combinations to be concealed together, each stem would gather in its own palace, and the arrangement of "weakening metal and supporting wood" would not be achieved. Why is this so? Because the whole arrangement is intended to use wood to weaken metal, thus strengthening wood. Therefore, wherever Jia is located, the stem Gui is always present. For example, Jiazi is concealed under Wu, and Guiyou is also concealed under Wu; this is because metal steals earth's energy to produce water. Jiaxu is concealed under Ji, and Guiwei is also concealed under Ji; this is because earth supports earth to increase strength. Jiashen is concealed under Geng, and Guisi is also concealed under Geng; this is because fire controls metal to prevent it from combining with Yi. Jiawu is concealed under Xin, and Guimao is also concealed under Xin; this is because wood supports fire to control metal. Jiachen is concealed under Ren, and Guichou is also concealed under Ren; this is because earth controls water. Jiayin is concealed under Gui, and Guihai is also concealed under Gui; this is because water supports water to strengthen wood.

是以甲子癸酉遁戊，而戊應配之辰與子酉合；甲戌癸未遁己，而己應配之卯與戌未合；甲辰癸丑遁壬，而壬應配之子與辰丑合；甲寅癸亥遁癸，而癸應配之亥，與寅亥比合。惟甲申癸巳遁庚，而庚應配之寅，則沖申而害巳，故巳火克庚金，而申金又克寅木也。甲午癸卯遁辛，而辛應配之丑，則生辛制卯而盜午，故午火克辛金，而卯又克丑土也甚矣。金之不能忘情於木也，故儀順而奇應之以逆，儀逆而奇應之以順，有以也。

Therefore, Jiazi and Guiyou both hide under Wu, and Wu originally pairs with Chen; Chen can harmonize with Zi and with You. Jiaxu and Guiwei both hide under Ji, and Ji originally pairs with Mao; Mao can harmonize with Xu and with Wei. Jiachen and Guichou both hide under Ren, and Ren originally pairs with Zi; Zi can harmonize with Chen and with Chou. Jiayin and Guihai both hide under Gui, and Gui originally pairs with Hai; Hai is adjacent to Yin and thus harmonizes with it. Only Jiashen and Guisi both hide under Geng, and Geng originally pairs with Yin; Yin conflicts with Shen and harms Si, so the fire in Si overcomes the metal of Geng, and the metal in Shen again overcomes the wood of Yin. Jiawu and Guimao both hide under Xin, and Xin originally pairs with Chou; Chou earth can generate Xin metal and control Mao wood while draining Wu fire, so Wu fire overcomes Xin metal, and Mao wood overcomes Chou earth. It is evident that metal and wood are deeply entangled and cannot forget each other; precisely for this reason, when the Six Instruments are arranged in order, the Three Marvels are arranged in reverse order, and when the Six Instruments are arranged in reverse order, the Three Marvels are arranged in order. This arrangement has a specific rationale.

或曰：甲遁於儀，不能遁於奇，何以言為奇儀之用也？蓋以靜為體，以動為用也。奇儀之於卦無定位，於局有定位也，有定宮則謂之靜，故曰奇儀為九干之體也。六甲隨元遁於儀，故奇合，六儀之干亦隨甲遁於宮，遁則非靜矣，故曰六干為奇儀之用也。夫六甲不遁於六儀，則九星不能直其符；九干不遁於九宮，則八門不得直其使。歌曰：「直符常以加時干，直使逆順時支去。」謂每甲用時，以當直之星符，臨奇儀本局之定位；以當直之門使，巡奇儀本元之遁宮也。譬之用人，其人體在是，而以符監之；其人用在彼，而以使察知，則何所為而不善哉。故云：善藏其用，以儆戒無虞也。

Someone asked: Jia only hides among the six instruments, not among the three marvels, so why are they collectively called "the use of the marvels and instruments"? The answer is: here, stillness is the body and movement is the use. The three marvels and six instruments have no fixed positions relative to the eight trigrams, but they do have fixed positions within a particular layout. When they have a fixed palace, it is called stillness, so the marvels and instruments are the fundamental nature of the nine heavenly stems. The six Jia follow the order of the heavenly stems and hide among the instruments, and the three marvels combine with them. The heavenly stems associated with the six instruments also follow Jia and move into each palace. Once they move, it is no longer stillness, so the sixty heavenly stems are the use of the marvels and instruments. If the six Jia did not hide among the six instruments, the nine stars would have no way to serve as the direct symbol; if the nine heavenly stems did not move into the nine palaces, the eight gates would have no way to serve as the direct commander. The mnemonic says: "The direct symbol is always added to the current heavenly stem, and the direct commander moves in the reverse or forward direction according to the current earthly branch." This means: for each ten-day period, the current star symbol is placed on the earthly branch position of the current heavenly stem (i.e., the marvel or instrument) on the earth plate. The current gate commander is then moved in the forward direction for yang遁 or the reverse direction for yin遁, to the palace where the earthly branch has moved. This is like using people: if a person's fundamental nature is here, use the symbol to supervise him; if his function is there, send a messenger to observe him. Thus, doing things will never be improper. Therefore, it is said that being good at concealing the function allows for constant vigilance, avoiding unexpected situations.

一李氏奇門真傳，不顧尊甲之義，止以節氣為準。如云：辛卯日午時立春，是日癸巳時，猶用大寒下元；自甲午時起至癸巳日亥時止，共三十時，先用立春下元陽二局，謂之殘局。自甲午日子時起至戊戌日亥時止，共六十時，後用立春上元陽八局。己亥日子時起至癸卯日亥時止，共六十時，用立春中元陽五局。又自甲辰日子時起，至丙午日申時止，共三十三時，仍用立春下元陽五局為補局，謂以此三十三時，補足先用殘局，以成一元。

The first school, Li's "True Transmission of the Qimen," disregards the principle of "respecting Jia" and instead uses the solar terms as the basis. He gives an example: suppose the solar term of Start of Spring falls at the noon hour on a Xinmao day. From that day until Guisi time, the lower part of the Dahan (Great Cold) period is still used. From Jiawu time to the亥 time of the day of Kuisi, a total of thirty hours, the lower part of the Yang Bureau of Start of Spring is used, called a "partial bureau." From the Zi time of Jiawu day to the亥 time of Wuxu day, a total of sixty hours, the upper part of the Yang Bureau of Start of Spring is used. From the Zi time of Jihai day to the亥 time of Guimao day, a total of sixty hours, the middle part of the Yang Bureau of Start of Spring is used. Then from the Zi time of Jiachen day to the Shen time of Bingwu day, a total of thirty-three hours, the lower part of the Start of Spring Bureau is still used, called a "complementary bureau," meaning these thirty-three hours are used to make up for the previous partial bureau, forming a complete Yuan. This method is what is later called the "Chai Bu method": when a solar term is reached, the bureau is changed. The leftover hours from the previous Yuan are called a "partial bureau," and later they are made up for, called a "complementary bureau," completely ignoring whether the Fu Tou (symbol head) has arrived or not.

丙午日丁酉時交雨水節，亦如立春，先用下元補局。嗣此而後，氣氣皆同，直至甲午日子時交寒露節，三元順序始為正受。至己酉日乃用霜降超起，超至次年戊戌日芒種，超過四日；超至辛丑日大雪，超過七日；又超至次年癸卯日芒種，過九日，餘無再超之理，即以己酉日疊作芒種閏奇。蓋以接氣為拆補，謂拆補寧多二三時，起超不可過九日，如過九日，即當置閏也。

On the day of Bingwu with the hour of Dingyou, the Rain Water festival is observed, just as in the case of the Beginning of Spring. First, the lower trigram is used for supplementation. Then, each solar term is handled in the same way, continuing until the day of Jiawu with the hour of Renzi, when the Cold Dew festival begins. At this point, the order of the upper, middle, and lower trigrams is considered "correctly received," meaning that the symbol head and the solar term exactly coincide. On the day of Jiyou, the Frost Descent festival is used to start the "exceeding" method. By the time of the next year's Wuxu day when the Grain in Ear festival begins, the exceeding has already surpassed four days. By the time of the next year's Xinchou day when the Great Snow festival begins, the exceeding has surpassed seven days. Then, by the next year's Guimao day when the Grain in Ear festival begins, the exceeding has surpassed nine days. Beyond this, there is no further exceeding. Therefore, the day of Jiyou is used again as a leap odd day for the Grain in Ear festival. This approach treats "receiving the qi" as "splitting and supplementing." His argument is that splitting and supplementing may exceed by two or three hours, but exceeding in the "exceeding" method must not go beyond nine days. If it exceeds nine days, intercalation should be used.

考古法以甲子、己卯、甲午、己酉為符頭者，緣尊甲以制奇門，故立符以定元首也。是以符頭為體，節氣為用。非節氣則不能入局，非符頭則不能起元，故於二至之前，置閏引氣，以歸符頭也。李氏超閏既用古法，則接氣亦當如古法，何得創為拆補以亂符頭？若謂拆補是接氣之準，則符頭不得超前氣而為超神；若謂超神為置閏之基，則氣餘不得因拆補而為節氣，此易知者也。

The reason ancient methods used Jiazi, Jimao, Jiawu, and Jiyou as symbol heads is to honor Jia in order to govern the Qimen. Thus, a symbol head is established to determine the beginning of a cycle. In this way, the symbol head is the principle, and the solar terms are the application: without solar terms, the layout cannot be formed, and without a symbol head, the cycle cannot be initiated. Therefore, before the winter solstice and summer solstice, an intercalary layout is set up to guide the solar terms, so that they can align with the symbol head. Since Li's method of intercalation follows ancient practices, the method of aligning with solar terms should also follow ancient methods. How can one create a new method called "Chai Bu" and disrupt the symbol head? If one says that "Chai Bu" is the standard for aligning with solar terms, then the symbol head should not precede the solar terms and become "Chao Shen." If one says that "Chao Shen" is the basis for intercalation, then the remaining solar term should not be calculated as a solar term due to "Chai Bu." This is a clear and straightforward matter.

如必以氣為準，則超神亦當用拆補法，不宜於本氣、接後氣之超。倘曰符頭巳到，不得不超，而接氣符頭未到，何以下元返用於上元之先耶？脫依此法，不但下元用於上元之先，中元亦可用於上元之先矣。況甲午符頭，僅得一元五日六十時，若用殘局補合三元，又係己卯符頭所轄，寧有當轄者不能用，而顧用於不當轄者乎？殊違尊甲之旨也。

If one must strictly follow the solar terms, then the method of Chai Bu should also be used for the superimposed sections, and they should not be connected within the current term to use the next term's superimposed section. If someone argues that the symbol head has already arrived and it is unavoidable to superimpose, yet when connecting the terms the symbol head has not yet arrived, then on what grounds can the lower term be placed before the upper term? According to his method, not only can the lower term be placed before the upper term, but the middle term can also be placed before the upper term. Moreover, the symbol head of Jiawu only governs one term for five days and sixty hours; if using a residual section to combine into three terms, it would already fall within the jurisdiction of the symbol head of Jimao. How could the governing symbol head be unable to be used, while using the symbol head that does not govern? This clearly contradicts the principle of respecting the symbol head of Ji.

一林氏奇門，以周天三百六十五度四分度之一，大陽日行一度，歷十二辰、二十四氣為一周。奇用七十二候，止三百六十日，餘日之度成閏奇，以合天道氣候。凡一節氣三十日五時二刻，以三十日為六候，餘五時二刻為閏始。一歲二十四氣，積其餘得五日三時為一候，作閏候，故二十年有二十一候之閏。第一年在天正冬至上候起，至芒種末閏上候；第二年在小滿末潤中候；第三年在立夏末閏下候，周而復始。一至一年，二至二十一年，三至四十一年，四至六十一年，循環不已，積四百一十六年而天正冬至，仍閏上候。

The second method, the Lin school of the Gate of Heaven, uses 365 and 1/4 degrees as the full circle of the sky. The sun moves one degree each day, completing a full circle through twelve earthly branches and twenty-four solar terms. The Gate of Heaven only uses seventy-two divisions, corresponding to 360 days. The extra degrees are made into "leap gates" to align with the heavenly path and climatic changes. Each solar term is thirty days and five and a half hours. Out of these, thirty days are divided into six divisions, and the remaining five and a half hours are considered the beginning of the leap division. With twenty-four solar terms, the leftover time accumulates to five days and three hours, which exactly forms one division, called a "leap division." Therefore, in twenty years there are twenty-one leap divisions. The first year starts the leap division from the first division of the winter solstice, ending at the last leap division of the summer solstice. The second year starts at the last leap division of the small fullness, the third year at the last leap division of the beginning of summer, and so on, repeating cyclically. The first occurrence is in the first year, the second in the twenty-first, the third in the forty-first, the fourth in the sixty-first, and so on, continuing endlessly. After accumulating four hundred and sixteen years, the winter solstice again begins with the first leap division. In short, the Lin school does not use the symbol head or the method of connecting the heavens and the earth, but instead accumulates the leftover degrees from the solar terms to form complete divisions, inserting a "leap division" at the appropriate time, thus aligning the structure numbers of the Gate of Heaven with the degrees of the sun's path.

考古法正受之後起超者，蓋尊甲子為上元之首也。故超四十餘氣，遇芒種大雪，重用本氣三元，以續陰陽終極之氣，俾三元之次序不紊耳。林氏不究古義，謂李氏置閏為非，創為閏候之法，自謂奇門功臣，不知李氏超閏，正合古義，第以拆補用於接氣淆亂符頭，然於三元次第，猶有上中下之分別也。若林氏二十年閏二十一候，則三元次第不分，四仲符頭無用矣，不亦奇門之罪人乎，殊違尊甲之旨也。

The reason ancient methods start the "superimposition" after "zheng shou" is because they regard Jiazi as the first of the upper origin. Therefore, after exceeding more than forty qi, when encountering the solar terms Mangzhong and Daxue, they repeat the three yuan of the current qi again to continue the ultimate yin and yang qi, ensuring the order of the upper, middle, and lower yuan remains undisturbed. Lin did not thoroughly study the ancient meaning, claiming Li's intercalation method was wrong and instead created his own method of intercalated periods, calling himself a benefactor of the Qi Men. But he did not realize that Li's method of superimposition and intercalation actually conforms to the ancient meaning. The difference is that Li used the method of splitting and supplementing to connect the qi, which disturbed the symbol head. However, the order of the three yuan was still preserved, maintaining the distinction between upper, middle, and lower. If one follows Lin's method of adding twenty years and twenty-one periods, the order of the three yuan would be indistinct, and the symbol heads of Zi, Wu, Mao, and You would become useless. This would not be a benefit to Qi Men, but rather a violation of the principle of honoring Jia.

一陶真人遁甲神書，超閏以二氏為準，加臨以古法為非，謂禽芮不宜同宮，奇儀逐時有異，創立陰陽一百六十二圖。自序云：啟千古不傳之秘。其法陽遁一局，一宮起甲子戊，二宮起甲戌己，三宮起甲申庚，四宮起甲午辛，五宮起甲辰壬，六宮起甲寅癸，七宮起丁奇，八宮起丙奇，九宮起乙奇，直符直使不載圖中。若甲子時用事，以直符天蓬、直使休門同加於坎一宮，天盤地盤相同。凡甲己日之戊辰時、乙庚日之己卯時、丙辛日之庚寅時、丁壬日之辛丑時、戊癸日之壬子時、癸亥時，此六時各歸各宮，故同甲子時者，共為一局第一圖，永定不易。

The third school, Tao Zhenren's "Dun Jia Shen Shu," uses the intercalation method of Li and Lin as a standard, but believes the traditional method of adding the heavenly and earthly elements is incorrect. He argues that the Tian Qin and Tian Rui stars should not be in the same palace, and that the odd instruments vary each hour. Therefore, he created a total of 162 diagrams combining yin and yang. In his preface, he says this reveals a secret not passed down for thousands of years. His method is: for a Yang Dun layout, the first palace starts with Jiazi Wu, the second with Jiaxu Ji, the third with Jiashen Geng, the fourth with Jiawu Xin, the fifth with Jiachen Ren, the sixth with Jiayin Gui, the seventh with Ding Qi, the eighth with Bing Qi, and the ninth with Yi Qi. The straight symbol and straight command are not drawn on the diagram. If an action is taken at the Jiazi hour, the straight symbol Tianpeng and the straight command Xiu Men are both added to the Kan one palace. At this time, the Heaven Plate and Earth Plate completely coincide. For the six hours: on the days of Jia and Wu, at Wu Chen hour; on the days of Yi and Geng, at Ji Mao hour; on the days of Bing and Xin, at Geng Yin hour; on the days of Ding and Ren, at Xin Chou hour; on the days of Wu and Gui, at Ren Zi hour and Gui Hai hour, the odd instruments each return to their respective palaces. Therefore, all hours with the same situation as Jiazi hour share the same layout, which is the first diagram, always fixed and unchanging. In other words, he made the Qi Men plate into a lookup table: instead of calculating the straight symbol and straight command based on the beginning of a ten-day period, one simply checks which category the hour falls into and directly uses the corresponding diagram.

如用乙丑時，本局地盤不動，以天盤甲子戊加乙於九宮，再加甲戌己於一宮、甲申庚於二宮、甲午辛於三宮、甲辰壬於四宮、甲寅癸於五宮，加丁奇於六宮、加丙奇於七宮、加乙奇於八宮，以蓬休符使加於離九宮。凡甲己之乙丑甲戌時、乙庚日之戊寅時、丙辛日之己丑時、丁壬日之庚子、辛亥時、戊癸日之壬戌時，七時六甲，各加其干，故同乙丑時者，共為一局第二圖，亦永定不易。如此陰陽各立九局，每局各位九圖，共為一百六十二圖。

If using the time of Yi Chou, the Earth Plate remains stationary, and the Heaven Plate's Jia Zi Wu is added to the ninth palace where the Earth Plate's Yi is located. Then sequentially, Jia Xu Ji is added to the first palace, Jia Shen Geng to the second palace, Jia Wu Xin to the third palace, Jia Chen Ren to the fourth palace, Jia Yin Gui to the fifth palace, Ding Qi to the sixth palace, Bing Qi to the seventh palace, and Yi Qi to the eighth palace. The Straight Symbol Tianpeng and the Straight Command Xiu Men are added to the ninth palace of Li. For the times of Yi Chou and Jia Xu on the day of Jia Ji, the times of Wu Yin on the day of Yi Geng, the times of Ji Chou on the day of Bing Xin, the times of Geng Zi and Xin Hai on the day of Ding Ren, and the time of Ren Xu on the day of Wu Gui, each of the six Jia times is added to the corresponding heavenly stem. Therefore, all times similar to Yi Chou share the same layout, which is the second diagram, and it remains fixed. In this way, both Yang Dun and Yin Dun each establish nine layouts, each with nine diagrams, totaling one hundred sixty-two diagrams. This shows that the Heaven Plate does not rotate with the Straight Symbol, but instead moves the entire set of odd instruments palace by palace, which is exactly the method of "flying palm" that will be refuted later.

考古法，東部四卦，一少交於西南；西部四卦，二少交於東北者，交於陰陽始生之地也。故後天坤艮位其地，而以五寄之，惟其有寄宮也，然後得乙與庚合而丙居其功。冬至四節，六甲從乎順行；夏至四節，六甲從乎逆布者，從其卦爻往來之序也。故後天洛書代其序，而以時遁之，惟其有遁宮也，然後得符與使分，而甲藏其用，此理淵微，未易測也。陶氏不究古義，疑太公留侯捷法，為後人附會，謂時遠難稽，無足憑信，遂用飛掌加臨，立成圖局，以為附合洛書。

Investigating ancient methods: the four trigrams in the eastern half are the trigrams of the young girl, which move to the southwest; the four trigrams in the western half are the trigrams of the young man, which move to the northeast. They all meet at the places where yin and yang first arise. Therefore, the later heaven trigrams have the trigrams of Earth and Mountain occupying these two directions, and the central five is assigned there. Because of the lodging palace, the trigram Yi can combine with Geng, and Bing can restrain Geng. After the winter solstice, the six Jia trigrams move in order; after the summer solstice, they move in reverse order, following the sequence of the trigrams' yin and yang movement. Therefore, the later heaven Luo Writing replaces this sequence, and the Jia trigram is hidden according to the time of day. Because of the hidden palace, the direct symbol and the direct messenger can be separated, and the Jia trigram can conceal its function. This principle is profound and subtle, difficult to measure. Tao's school does not deeply explore ancient meanings, doubts the concise methods of Tai Gong and Liu Hou, thinking they are later additions, and that because of the long time passed, they are hard to verify and not reliable, so they use the method of 'flying palm' to add trigrams, creating ready-made diagrams, thinking this way is in line with the Luo Writing.

夫飛掌之法，乃近代形家排山之法，非古法也。脫如其說，使九星可入中宮，禽芮亦不併混，不知直使僅有八門，又將何法以分九宮乎？顛倒星宮，殊違尊甲之旨也。

The so-called "flying palm" is a method used by modern geomancers in the palm technique for arranging the mountains, and it is not part of the ancient qi men system. Even if one follows his approach, allowing the nine stars to enter the central palace, and separating Tian Rui from Tian Rui, he overlooks the fact that there are only eight gates, so how can one distribute nine palaces? This reversal of the relationship between stars and palaces clearly contradicts the principle of respecting the first heavenly stem, Jia.

陰陽刑德開闔者，陰刑陽德，陽開陰闔也。冬至德在卯、刑在酉；夏至德在酉、刑在卯；春分德在午、刑在子；秋分德在子、刑在午；立春德在辰、刑在戌；立秋德在戌、刑在辰；立夏德在未、刑在丑；立冬德在丑、刑在未。凡刑德所在，三氣共之。刑德不及寅申巳亥者，以四孟為四生，故不及也。蓬任沖輔禽之陽星，凡五陽星加時為開；英芮柱心謂之陰星，凡四陰星加時為闔。將兵以開闔分主客，以刑德定坐擊，闔為主、開為客，坐陽德、擊陰刑是也。

The phrase "yin and yang刑德 open and close" means that yin governs刑 (punishment) and yang governs德 (virtue), yang governs opening and yin governs closing. Each of the eight solar terms has its own德位 (virtuous position) and刑位 (punishment position): on the winter solstice, the德位 is in卯 (Mao) and the刑位 is in酉 (You); on the summer solstice, the德位 is in酉 (You) and the刑位 is in卯 (Mao); on the spring equinox, the德位 is in午 (Wu) and the刑位 is in子 (Zi); on the autumn equinox, the德位 is in子 (Zi) and the刑位 is in午 (Wu); on the beginning of spring, the德位 is in辰 (Chen) and the刑位 is in戌 (Xu); on the beginning of autumn, the德位 is in戌 (Xu) and the刑位 is in辰 (Chen); on the beginning of summer, the德位 is in未 (Wei) and the刑位 is in丑 (Chou); on the beginning of winter, the德位 is in丑 (Chou) and the刑位 is in未 (Wei). For each solar term, the刑位 and德位 apply together with the three qi (energies) under that term. The positions of刑 and德 are only in子 (Zi), 午 (Wu), 卯 (Mao), and 酉 (You), as well as 辰 (Chen), 戌 (Xu), 丑 (Chou), and 未 (Wei), and do not involve 寅 (Yin), 申 (Shen), 巳 (Si), and 亥 (Hai), because these four are the "four young" (四孟), belonging to the growth (长生) position, so刑 and德 do not apply to them. The five stars: Also known as the Greedy Wolf Star (Tian Peng), Also known as Zuo Fu Xing (Tian Ren), 天冲 (Tian Chong), Also known as Wenqu Star (Tian Fu), and Tian Rui Star (Tian Qin) are yang stars; when these yang stars are used, the corresponding heavenly stem is considered "open" (开). The four stars: Also known as Right Assistant Star (Tian Ying), 天芮 (Tian Rui), Also known as the Po Jun (Tian Zhu), and 天心 (Tian Xin) are yin stars; when these yin stars are used, the corresponding heavenly stem is considered "closed" (阖). In military operations, the distinction between the main and the opposing force is made by open and closed; the determination of defense and attack is made by刑 and德: when it is closed, it is suitable to be the defending force; when it is open, it is suitable to be the attacking force. The defending force should be stationed at the virtuous position of yang, and the attacking force should target the punishment position of yin. This is the principle.

三甲者，孟甲、仲甲、季甲也。凡上元入局，甲子、甲午直符為仲甲；中元入局，甲寅、甲申直符為孟甲；下元入局，甲辰、甲戌直符為季甲。三元三甲直符之時，舉事視刑德為動靜，將兵視刑德為戰守，皆以在門決之。在門者，刑德在直使之門也。冬至三氣卯為德、酉為刑，凡三元入局五百四十時中，五卯時德在門，五酉時刑在門。德在門之時，宜動宜戰；刑在門之時，宜靜宜守。三氣元中，孟甲、仲甲直符旬內，有刑亦有德，惟季甲直符甲辰旬中，有刑而無德；甲戌旬中，有德而無刑。立春三氣元中，五辰時德在門，五戌時刑在門；孟甲、季甲直符旬內，有刑亦有德，惟仲甲直符甲子旬中，無刑而有德；甲午旬中，無德而有刑。

"The term 'three Jia' refers to the first, second, and third Jia. When the upper yuan enters the array, the direct symbol of the Jiazi and Jiawu decades is called the second Jia; when the middle yuan enters the array, the direct symbol of the Jiayin and Jiashen decades is called the first Jia; when the lower yuan enters the array, the direct symbol of the Jiachen and Jiaxu decades is called the third Jia. When the three yuan and three Jia are all the direct symbols, the decision to act or remain still, to fight or defend, is based on the influence of the penal and virtuous forces. The basis for judgment is the phrase 'in the gate.' 'In the gate' means that the penal position or virtuous position exactly falls on the earthly branch of the direct command gate. During the beginning of winter, the three qi have the branch of Mao as the virtuous and the branch of You as the penal. In the 540 hours of the three yuan entering the array, there are five Mao hours when the virtuous is in the gate and five You hours when the penal is in the gate. When the virtuous is in the gate, it is suitable to act or fight; when the penal is in the gate, it is suitable to remain still or defend. In each of the three qi of these three yuan, the first, second, and third Jia when they are the direct symbols have both penal and virtuous forces. Only when the third Jia is the direct symbol, the Jiachen decade has only penal forces and no virtuous forces, and the Jiaxu decade has only virtuous forces and no penal forces. During the beginning of spring, the three qi have five Chen hours as the virtuous in the gate and five Xu hours as the penal in the gate. The first and third Jia when they are the direct symbols have both penal and virtuous forces, but when the second Jia is the direct symbol, the Jiazi decade has only virtuous forces and no penal forces, and the Jiawu decade has only penal forces and no virtuous forces. The phrase 'five Mao hours' and 'five You hours' refers to the fact that within five days of a yuan, each earthly branch appears five times. When checking, one simply needs to see which earthly branch the direct command gate falls on; if it is the virtuous branch, then action is appropriate; if it is the penal branch, then defense is appropriate."

春分三氣元中，凡五午時德在門，五子時刑在門。立夏三元氣中，凡五未時德在門，五丑時刑在門。六氣十八元中，仲甲、季甲直符，有刑亦有德，惟孟甲直符甲寅旬中，無刑而有德；甲申旬中，無德而有刑。夏至十二氣，直符同，刑德反是。凡德在門之時，陽星加之為盡開，陰星加之為半開；刑在門之時，陽星加之為半闔，陰星加之為盡闔。故經云：能知三甲，一開一闔；不知三甲，六甲盡闔。

At the time of the Spring Equinox, the three qi periods have five instances of the Wu hour as the door of virtue (de in men) and five instances of the Zi hour as the door of punishment (xing in men). At the time of the Beginning of Summer, the three qi periods have five instances of the Wei hour as the door of virtue and five instances of the Chou hour as the door of punishment. Among these six qi periods and eighteen elements, the middle Jia and the final Jia when they are the direct symbol (zhi fu) have both punishment and virtue, but the initial Jia when it is the direct symbol has virtue without punishment in the Jiayin cycle, and punishment without virtue in the Jiashen cycle. After the Summer Solstice, the twelve qi periods follow the same pattern for the direct symbol, but the positions of punishment and virtue are reversed. Whenever the door of virtue is present, if a yang star is added, it is called 'complete opening' (jin kai); if a yin star is added, it is called 'half opening' (ban kai). Whenever the door of punishment is present, if a yang star is added, it is called 'half closing' (ban he); if a yin star is added, it is called 'complete closing' (jin he). Therefore, the classic texts say: those who understand the three Jia can distinguish when something is open and when it is closed; those who do not understand the three Jia will see all the six Jia periods as closed, and thus be unable to use them.

三氏諸書，以仲甲為刑德在門，此時主客皆不利，惟宜退藏隱伏。孟甲為陽在內，陰在外，此時利主，宜堅壁守城。季甲為陰在內、陽在外，此時利客宜提兵動眾。又以甲申庚為刑門。又注六甲之時，陽星合孟、內開外闔，合仲半開半闔，合季外開內闔。陰星合孟，內半開、外盡闔。合季外半開、內盡闔。不知何所取義，存之以備博洽之考。

Li, Lin, and Tao's books state that Zhong Jia (the second Jia) is when punishment and virtue are both present at the gate, at which time both the attacking and defending sides are disadvantageous, and retreat and concealment are advisable. Meng Jia (the first Jia) is when yang energy is inside and yin energy is outside, at which time the main side is advantageous, and it is advisable to fortify and hold the city. Ji Jia (the third Jia) is when yin energy is inside and yang energy is outside, at which time the guest side is advantageous, and it is advisable to mobilize troops. They also refer to Jia Shen Geng as the "Xingmen" (Punishment Gate). They further explain that during the six Jia periods, when a yang star is paired with Meng Jia, it is internal opening and external closing; when paired with Zhong Jia, it is half open and half closed; and when paired with Ji Jia, it is external opening and internal closing. When a yin star is paired with Meng Jia, it is internal half open and external fully closed; when paired with Ji Jia, it is external half open and internal fully closed. It is unclear what meaning these explanations derive from, and they do not align with the calculation method presented earlier in this book, which determines movement and stillness based on the presence of punishment and virtue at the gate. These explanations are therefore preserved for verification by those with extensive knowledge.

三奇得使者，謂得三吉門、直使加奇也。凡開、休、生加乙、丙。丁為吉門合三奇，利為百事。更得吉門作直使為得使，謀為尤利。

"The Three Marvels with the Direct Command" refers to obtaining the direct command of one of the three auspicious gates—Open Door, Rest Gate, or Life Gate—and having this direct command resting upon one of the Three Marvels. Whenever the Open Door, Rest Gate, or Life Gate is placed in the palace of any of the Three Marvels (乙, 丙, or 丁), it is considered a favorable combination, making any action beneficial. If this auspicious gate is also the direct command of the current ten-day period, then it is truly "having the direct command," and endeavors will be exceptionally smooth and successful.

三奇游六儀者，謂奇間於儀中，儀加奇、而奇復遊其儀也。左儀加奇，則奇游於右儀；右儀加奇，則奇游於左儀。乙遊己辛，丙遊戊庚，丁遊壬癸，必為當旬直符來加方是。假如陽一局，乙奇在九宮、甲午辛在四宮居右，甲戌己在二宮居左。若乙亥時，甲戌直符來加乙於九宮，則乙遊於右儀之辛；若乙未時，甲午直符來加乙於九宮，則乙遊於左儀之己，此時利為百事。若得吉門更利，丙丁仿此，左右間一宮者亦是，如陽三局乙奇是也。

"The Three Marvels move among the Six Instruments" refers to a Marvel being located between two Instruments. When an Instrument is added to this Marvel, the Marvel moves to the other side of the Instrument. If the Instrument on the left is added to the Marvel, the Marvel moves to the Instrument on the right; if the Instrument on the right is added to the Marvel, the Marvel moves to the Instrument on the left. For example, the Marvel Yi moves between Ji and Xin, the Marvel Bing moves between Wu and Geng, and the Marvel Ding moves between Ren and Gui. This movement only counts when the direct symbol of the current ten-day cycle is added to the Marvel. For instance, in the first Yang Dun layout, the Marvel Yi is in the ninth palace, with the combination Jiawu Xin in the fourth palace on its right and the combination Jiaxu Ji in the second palace on its left. If it is the Yihai hour, the direct symbol of the Jiaxu ten-day cycle is added to the Marvel Yi in the ninth palace, causing the Marvel Yi to move to the Xin on the right. If it is the Yiwei hour, the direct symbol of the Jiawu ten-day cycle is added to the Marvel Yi in the ninth palace, causing the Marvel Yi to move to the Ji on the left. These hours are favorable for any action, and if paired with a favorable gate, it is even better. The Marvels Bing and Ding follow the same principle. The situation where the Marvel is separated by one palace from the Instrument also applies, such as the Marvel Yi in the third Yang Dun layout.

玉女守門者，地盤六丁守直使之門也。甲子直符庚午時、甲戌直符己卯時、甲申直符戊子時、甲午直符丁酉時、甲辰直符丙午時、甲寅直符乙卯時，值此六時則直使遁於丁奇所在之宮，丁為玉女，故曰：玉女守門也。此時利謀秘密、陰私之事，乘玉女守門方出，人不能見。入宜營建宴會、和樂之事，若遇三奇吉門直使，又得太陰臨合地戶，宜福食遠行、出入皆吉。

"The term 'Yùnǚ Shǒu Mén' (Zhu Yuniu guarding the gate) refers to the situation where the Earth Plate's six Dīng (丁) are guarding the door where the straight commander (直使) falls. Specifically, there are six hours: during the Gēngwǔ (庚午) hour of the Jiazi (甲子) decade when the straight commander is in place, the Jimao (己卯) hour of the Jiaxu (甲戌) decade, the Wuzi (戊子) hour of the Jiashen (甲申) decade, the Dingyou (丁酉) hour of the Jiawu (甲午) decade, the Bingwu (丙午) hour of the Jiachen (甲辰) decade, and the Yimao (乙卯) hour of the Jiayin (甲寅) decade. On these six hours, the straight commander exactly moves to the palace where the Dīng (丁) is located; Dīng is called 'Yùnǚ', hence the term 'Yùnǚ Shǒu Mén'. During these hours, it is suitable for planning secret or private matters. If one travels in the direction where Yùnǚ is guarding the gate, others cannot see them. Returning is suitable for starting new projects, banquets, and joyful activities. If at the same time three marvels (三奇), auspicious doors (吉门), and the straight commander are in place, and the Taiyin (太阴) is present at the He (合) and Di Hu (地户), then praying for fortune, drinking, traveling, and entering or exiting doors are all auspicious."

以上三格，三氏諸書，各有異同。李以甲戌、甲午為乙奇得使，甲子、甲申為丙奇得使，甲辰、甲寅為丁奇得使，林陶因之。林以甲己時丙、乙庚時辛、丙辛時乙、丁壬時己、戊癸時壬，為玉女守門時。李陶皆以玉女守門為三奇游六儀。考釣叟歌與諸說不合。歌云：吉門偶爾合三奇，值此經百事宜，更合從旁加檢點，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，號為三奇游六儀，又有玉女守門時，若作陰私和合事，請君但向此中推。此十二句是承上接下，一串說來者。若從三氏以遊儀為得使，以守門為遊儀，則於歌義大相戾矣。

The three patterns of "Three Marvels with Command," "Three Marvels Moving through the Six Instruments," and "Yünu Guarding the Gate" differ among the works of Li, Lin, and Tao. Li regarded Jiaxu and Jiawu as instances where Yi Marvel holds command, and Jiazi and Jiashen as instances where Bing Marvel holds command, while Jiachen and Jiayin as instances where Ding Marvel holds command. Lin and Tao followed his approach. Lin regarded the time of Bing hour on Jiaji day, Xin hour on Yigeng day, Yi hour on Bingxinh day, Ji hour on Dinnin day, and Ren hour on Wukui day as the time of Yünu Guarding the Gate. Li and Tao both regarded Yünu Guarding the Gate as part of the Three Marvels Moving through the Six Instruments. However, examining the "Yanbo Diao Sou Song," these interpretations do not align with its meaning. The song says: "When a favorable gate coincidentally combines with the Three Marvels, all matters are favorable, and further checks should be made, with no minor flaws in other sectors; the Three Marvels with Command are indeed valuable, and encountering them on the Six Starting Points is not insignificant; when Yi meets the dog and horse, and Bing meets the rat and monkey, and when Ding is accompanied by Yünu riding a dragon and tiger, these are called the Three Marvels Moving through the Six Instruments, and also the time of Yünu Guarding the Gate; if dealing with private and harmonious affairs, please refer to these." These twelve lines are connected and continuous. If we follow the interpretations of the three schools, treating "Moving through the Six Instruments" as "with Command" and "Guarding the Gate" as "Moving through the Six Instruments," it contradicts the original meaning of the song.

歌云：甲遇者，謂得使之時，復遇直使之甲加之，其吉更倍，非以遊儀為得使也。且得使遇甲，惟丙辰、丁酉二時有之，陰陽二局僅各三見：陽一局八宮，三局一宮，五局三宮，陰六局八宮，四局六宮，二局四宮，為丙奇得使遇甲；陽三局九宮，五局二宮，七局四宮，陰九局三宮，四局七宮，二局五宮，為丁奇得使遇甲。至於乙奇以及他時，則遇甲而不得使，或得使而不遇甲矣。

The phrase "six Jia meet it" in the song refers to when the Three Marvels coincide with the direct symbol Jia arriving on top, resulting in double good fortune. This is not referring to "you yi" as "getting the command." The situation where the command is obtained and Jia arrives is only found in the two hours of Bingchen and Dingyou. In both Yang Dun and Yin Dun, each appears three times: in Yang Dun, the first palace of the eighth bureau, the first palace of the third bureau, and the third palace of the fifth bureau; in Yin Dun, the eighth palace of the sixth bureau, the sixth palace of the fourth bureau, and the fourth palace of the second bureau. These six places are where Bing Marvel gets the command and meets Jia. In Yang Dun, the ninth palace of the third bureau, the second palace of the fifth bureau, and the fourth palace of the seventh bureau; in Yin Dun, the third palace of the ninth bureau, the seventh palace of the fourth bureau, and the fifth palace of the second bureau. These six places are where Ding Marvel gets the command and meets Jia. As for Yi Marvel and other hours, they either meet Jia without getting the command or get the command without meeting Jia.

矧經中止載遊儀、守門二格，無得使之格，若必謂遊儀為得使，是以儀為使，而不以門為使也；必謂守門為遊儀，是以門為儀，而不以甲為儀也。何則？玉女守門者，守其宮以侍直使之門，來加所遁之時也。玉女，丁奇也，既以丁奇所在之宮，守直使來加為守門，亦可謂之八門遊丁奇，奚可謂之三奇游六儀乎！至於林以甲己時丙等為守門，則尤不可解矣。

Moreover, the classic texts only mention two patterns, "Yóu Yí" (Wandering Instruments) and "Shǒu Mén" (Guarding the Gate), and do not establish a separate pattern called "Dé Shǐ" (Receiving the Commander). If one insists that "Yóu Yí" is equivalent to "Dé Shǐ," then the Instrument is being treated as the Commander, and the Gate is not considered the Commander. Similarly, if one insists that "Shǒu Mén" is equivalent to "Yóu Yí," then the Gate is being treated as the Instrument, and the Jia Stem is not considered the Instrument. Why is this the case? Because "Yù Nǚ Shǒu Mén" (Yü Nü Guarding the Gate) refers to the Ding Qi (Ding Marvel) guarding its own palace, waiting for the Direct Commander to arrive at the place it has hidden to. Yü Nü is the Ding Qi; since it is the Ding Qi's palace that is used to guard against the arrival of the Direct Commander, it is called "Shǒu Mén." Therefore, it should not be called "Sān Qí Yóu Liù Yí" (Three Marvels Wandering the Six Instruments). As for Lin's claim that the time of Bing (丙) on the day of Jia (甲) and Ji (己) is considered "Shǒu Mén," this is even more illogical.

且三奇游六儀，惟陽一局、陰九局九見，陽一四七局、陰八六三局惟丙奇見，陽三六九局、陰七四一局，惟乙奇見。其訣以一奇間於二儀之中，如天盤左儀直符加奇，則其奇游於右儀；右儀直符加奇，則其奇游於左儀。故曰：乙逢犬馬、丙鼠猴，六丁玉女騎龍虎也。若依陶氏定圖，每一時以奇儀順序一易，則天盤與地盤異矣，又將何據以為得使乎。

The pattern of the Three Marvels moving through the Six Instruments applies only in the first Yang Dun and the ninth Yin Dun, where all three marvels are present and appear nine times. In the first, fourth, and seventh Yang Dun, and the eighth, sixth, and third Yin Dun, only the Bing Marvel moves through the Instruments. In the third, sixth, and ninth Yang Dun, and the seventh, fourth, and first Yin Dun, only the Yi Marvel moves through the Instruments. The mnemonic is that one marvel is between two Instruments: when the Instrument on the left of the Heaven Plate acts as the direct symbol and is added to the marvel, the marvel moves to the right Instrument; when the Instrument on the right of the Heaven Plate acts as the direct symbol and is added to the marvel, the marvel moves to the left Instrument. Therefore, the verse says, "Yi meets the dog and horse, Bing meets the rat and monkey, and the Six Ding Ziyu rides the dragon and tiger." This means that the Yi Marvel meets the Jia Xu (dog) and Jia Wu (horse), the Bing Marvel meets the Jia Zi (rat) and Jia Shen (monkey), and the Ding Marvel meets the Jia Chen (dragon) and Jia Yin (tiger). If we follow the fixed diagram of Tao's system, the marvels and Instruments move one position every hour, causing the Heaven Plate and Earth Plate to become misaligned, so how can we determine which one to use?

迫者，門制其宮也。開門臨三、四宮，休門臨九宮，生門臨一宮，景門臨六、七宮，傷、杜二門臨二、八宮，死門臨一宮，驚門臨三、四宮，凡此為迫，不利諸事。經云：吉門被迫，吉事成凶；凶門被迫，凶災愈甚。值此惟宜安靜、不宜舉動。

"Per" means that the gate is attacked by the palace it is facing. Specifically, there are several cases: the Open Door (开门) of the Metal element faces the third and fourth palaces (Metal overcomes Wood), the Rest Gate (休门) of the Water element faces the ninth palace (Water overcomes Fire), the Life Gate (生门) of the Earth element faces the first palace (Earth overcomes Water), the Scene Gate (景门) of the Fire element faces the sixth and seventh palaces (Fire overcomes Metal), the Wound Gate (伤门) and the Du Gate (杜门) of the Wood element face the second and eighth palaces (Wood overcomes Earth), and the Death Gate (死门) of the Earth element faces the first palace (Earth overcomes Water), and the Startle Gate (惊门) of the Metal element faces the third and fourth palaces (Metal overcomes Wood). All these situations are called "door pressure" (门迫), which is unfavorable for any action. The classic texts say: if a favorable gate is pressured, the originally favorable event will turn into an unfavorable one; if an unfavorable gate is pressured, the misfortune will become even worse. In such cases, it is advisable to remain quiet and avoid any action.

五不遇時者，時干剋日干也。凡值此時，諸事不利。經曰：時干剋日有災厄，甲日從午逆數之，若到戌亥便越過，萬事如逢俱不宜。其法以庚加午逆行，越過戌亥，為時之定局。次以日干甲從庚上逆數其下，即本日五不遇時也。凡十干環列，順數七干，逆數五干，皆克第一干。順數者，止論其干，故名七殺；逆數者，合論其干支，故曰：五不遇時。

The "Five Unfavorable Hours" refers to the hour's heavenly stem that is overcome by the day's heavenly stem. Whenever such an hour occurs, doing anything is not beneficial. The classic text states: "When the hour's heavenly stem overcomes the day's heavenly stem, there will be calamity. For a day with Jia as its heavenly stem, start counting backward from Wu. If you reach Xu and Hai, skip them. Whatever you do will be unfavorable." The method is: place Geng on Wu, then count backward through the earthly branches, skipping Xu and Hai. This creates a fixed chart of the earthly branches. Then take the day's heavenly stem (for example, Jia) and count backward from the position of Geng. The hour reached in this way is the Five Unfavorable Hour of that day. Generally, the ten heavenly stems are arranged in a circle. Counting forward from a certain stem to the seventh stem, or counting backward to the fifth stem, both can overcome the first stem. Counting forward only considers the heavenly stems, so it is called "Seven Killers"; counting backward involves both the heavenly stem and the earthly branch, so it is called "Five Unfavorable Hours."

奇墓者，乙奇臨二宮，丙奇、丁奇臨六宮也。二宮藏未，六宮藏戌，乙木墓於未，丙丁火墓於戌，故乙奇墓二、丙丁墓六也。墓則氣絕，不利舉動，動即有凶，合奇門半吉。奇制者，乙奇臨六、七宮，木制於金；丙丁奇臨一宮，火制於水也。三奇受制，占與墓同。蓋奇為尊甲而設，臨於墓制，則甲己無輔，故為凶也。乙未、丙戌、丁丑三日時，謂之日時干三奇入墓，其凶與墓制同。凡戊辰、壬辰、己未、癸未、辛丑五時，為時干入墓，不可用，以干囚於支也。舊本有戊、丙戌、丁、己丑四時，無戊辰、己未、辛丑三時，今改正之。

The term "qimu" refers to when the yi qi is in the second palace of kūn, and the bing qi and ding qi are in the sixth palace of qian. This is because the second palace of kūn contains wei, and the sixth palace of qian contains xu; yi wood is buried in wei, and bing and ding fire are buried in xu. Therefore, yi qi is buried in the second palace, and bing and ding qi are buried in the sixth palace. When a qi is buried, its energy is cut off, which is unfavorable for any action. Once movement occurs, it brings misfortune; even if paired with a favorable gate, it is only half favorable. The term "qizhi" refers to when yi qi is in the sixth or seventh palace, where wood is restrained by metal; and when bing and ding qi are in the first palace, where fire is restrained by water. Once the three qis are restrained, the interpretation is the same as when they are buried. This is because the three qis were originally meant to support jia. Once they are buried or restrained, jia loses its support, hence it is considered凶. The days or hours of yiwei, bingxu, and dingchou are called "ri shi gan san qi" (three qis buried in the day or hour), and their danger is the same as when they are buried or restrained. In addition, the hours of wuchen, renchen, jiwei, guiwei, and xinchou are considered as the heavenly stem being buried in the earthly branch, and they should not be used, because the heavenly stem is trapped by its own earthly branch. The old text listed wu, bingxu, ding, and jichou, but did not include wuchen, jiwei, and xinchou. Now these have been corrected.

刑者，子刑卯、戌刑未、申刑寅、午刑午、辰刑辰、寅刑巳也。甲子戊儀加三宮，甲戌己儀加二宮，甲申庚儀加八宮，甲午辛儀加九宮，甲辰壬儀、甲寅癸儀加四宮，為擊刑。以三宮藏未，八宮藏寅，九宮藏午，四宮藏辰巳也。凡值此時最凶，不宜舉動百事，強有出者，車破馬傷，兵敗將殺。一本甲戌加八宮，甲申加四宮，甲寅加二宮亦是。

The term "刑" here refers to the following: the rat (子) harms the rabbit (卯), the dog (戌) harms the sheep (未), the monkey (申) harms the tiger (寅), the horse (午) self-harms, the dragon (辰) self-harms, and the tiger (寅) harms the snake (巳). According to this principle, the instrument Jiazi (甲子) is added to the third palace (Zhen, 震, which corresponds to卯), Jiaxu (甲戌) to the second palace (Kun, 坤, which contains 未), Jiashen (甲申) to the eighth palace (Gen, 艮, which contains 寅), Jiawu (甲午) to the ninth palace (Li, 离, which contains 午), and Jiayin (甲寅) and Guiyin (癸) with Renchen (甲辰) to the fourth palace (Xun, 巽, which contains 辰 and 巳). This is called "Six Instruments Hitting the Palace" (六仪击刑). This occurs because the third palace corresponds to 卯, the second palace contains 未, the eighth palace contains 寅, the ninth palace contains 午, and the fourth palace contains 辰 and 巳. The earthly branch of the beginning of the ten-day cycle exactly harms these palace positions. When such an hour occurs, it is extremely dangerous, and no actions should be taken. If one must travel, there will be car accidents, horse injuries, military defeat, and the loss of generals. Another version states that Jiaxu (甲戌) added to the eighth palace, Jiashen (甲申) added to the fourth palace, and Jiayin (甲寅) added to the second palace also count as hitting the palace.

三五者，生死二氣順逆之通名也。其法有二時：一日遊避時，以十二支環列，日後三辰為生氣，日前五辰為死氣，謂逆三時干生日干，順五時干受日干之克也。一符遊避時，以十干環列，取符前三干為生氣，符後五干為死氣，謂逆五時干克符干，順三時干受符干之生也。凡生氣所在之方，不合奇門，亦宜遊；死氣所在之方，即合奇門，亦宜避。故曰：遊三避五。

"San" and "Wu" refer generally to the Life Qi and Death Qi, which are the two kinds of qi moving in a clockwise or counterclockwise direction. The calculation method has two types: one is "Riyou Bi Shi," which arranges the twelve earthly branches in a circle. From the day's branch, count three branches forward to find the Life Qi and count five branches backward to find the Death Qi. This means that the heavenly stem of the time, counted backward three positions, can generate the day stem, while the heavenly stem counted forward five positions is subject to the day stem'srestrain. The other method is "Fuyou Bi Shi," which arranges the ten heavenly stems in a circle. Take the straight symbol stem, and count three stems backward to find the Life Qi, and five stems forward to find the Death Qi. This means that the heavenly stem of the time, counted backward five positions, will be overcome by the straight symbol stem, while the heavenly stem counted forward three positions is generated by the straight symbol stem. Therefore, one should go to the direction where the Life Qi is located, even if there is no meeting of the odd doors; and one should avoid the direction where the Death Qi is located, even if the odd doors meet well. This is called "You San Bi Wu."

李氏以三為震三宮，五為寄坤之五宮，謂震為木生之位，坤為死門之鄉，凡六甲直符，宜遊震避坤也。林氏以直符加丙為遊三，加戊為避五，謂丙受甲生，戊受甲克也。陶氏以冬至後，天乙直使在一二三四為行陽，六七八九為行陰；夏至後，天乙直使在九八七六為行陽，四三二一為行陰。冬至後，自九至一，中分五之南為陽，五之北為陰；夏至後，自一至九，中分五之北為陽，五之南為陰。謂陰陽二使，各行半道，利害難分，故有避五之義也。

Li interpreted the number three as the third palace of Zhen, and the number five as the central five palace located in the Kun palace. He said that Zhen is the position where wood is born and Kun is the land of the Death Door, so whenever the six jia are used as the straight symbol, they should go to the Zhen palace and avoid the Kun palace. Lin interpreted the straight symbol added to Bing as "you san" and added to Wu as "bi wu," reasoning that Bing is born from Jia and Wu is overcome by Jia. Tao said that after the winter solstice, the heavenly master straight command moving through the first, second, third, and fourth palaces is considered moving in yang, while moving through the sixth, seventh, eighth, and ninth palaces is considered moving in yin. After the summer solstice, the straight command moving through the ninth, eighth, seventh, and sixth palaces is considered moving in yang, while moving through the fourth, third, second, and first palaces is considered moving in yin. After the winter solstice, counting from nine to one, with the central five as the boundary, the area south of five is considered yang and the area north of five is considered yin. After the summer solstice, counting from one to nine, with the central five as the boundary, the area north of five is considered yang and the area south of five is considered yin. He said that the yang and yin commands each travel half a path, making it difficult to distinguish between advantage and disadvantage, hence the saying "avoid five."

愚謂奇門以尊甲立義，要使甲不受制，然後為尊甲也。林氏避五雖非古義，然猶未違尊甲之旨，但不知三五有順逆耳。若李氏以六甲直符、宜遊震避坤，則是凡百舉動，皆由正東而避西南矣。且甲子直符臨震宮名擊刑，陰局中五寄艮宮得生門，不又為遊刑避生乎。至於陶氏利害難分之說，則溺於飛掌，更謬於二氏矣。

I think the qi men system establishes its principle based on "respecting Jia." It is essential to ensure that Jia is not restrained, which can be called respecting Jia. Lin's method of avoiding the five although not conforming to the ancient meaning, has not violated the principle of respecting Jia, but he simply did not understand that three and five each have two kinds of counting methods, one in the right direction and one in the wrong. As for Li's claim that all the six Jia should be placed in the Zhen palace when acting as the straight symbol and should avoid the Kun palace, is it not that all actions can only proceed from the due east and must avoid the southwest? Moreover, when Jiazi is placed in the Zhen palace, it is exactly the "six instruments attacking the punishment" which is a凶 pattern. In the Yin Dun layout, the middle five is located in the Gen palace and coincidentally reaches the life gate. According to his method, it would be going to the place of punishment and avoiding the life gate. As for Tao's statement that the advantages and disadvantages are hard to distinguish, he is stuck in the "flying palm" method, which is even more wrong than the previous two.

反吟者，反覆不能寧處而呻吟也。凡星門各有定位，若加臨於對沖之位，即為反吟，如蓬加英、休臨景是也。伏吟者，伏匿不能變動而呻吟也。凡星門各加臨於本位，即為伏吟，如蓬加蓬、休加休是也。如值二吟，若得太陰合奇門蓋之，其凶減半。伏時宜收斂貨財、隱匿什物；反時宜發散財貨，分給倉廩。凡值二吟，不利舉動。

"Reverse Chant" refers to a state of repeated restlessness and moaning. Each of the nine stars and eight gates has its own position. If a star or gate is placed on a position directly opposite to its original position, it is called a Reverse Chant. For example, the Greedy Wolf Star is placed on the Right Assistant Star's position, or the Xiu Gate is placed on the Jing Gate's position. "Hidden Chant" refers to a state of concealment and immobility, accompanied by moaning. When a star or gate is placed on its own original position, it is called a Hidden Chant. For example, the Greedy Wolf Star is placed on the Greedy Wolf Star's position, or the Xiu Gate is placed on the Xiu Gate's position. If either of these two "chants" occurs, and if it coincides with the favorable combination of the Moon and the Three Marvels, the凶险 can be reduced by half. When encountering a Hidden Chant, it is advisable to store up money and hide household items. When encountering a Reverse Chant, it is advisable to distribute wealth and open the granary to share with others. In general, encountering either of these patterns is unfavorable for taking action.

陶氏圖中，有時干而無遁宮，故反伏二吟，支離舛謬，已不足論。但謂六甲序為伏吟，則於三甲闔闢之義不蔽，更屬荒唐。夫奇門之所以必遁其甲者，蓋主靜以立人極之意也。是以六甲之時，符使各安其位，定而能靜，謂之遁甲，不為伏吟。甲遁之後，奇儀用事，符使分宮，則星不得不動，以加所用之時干；門不得不動，以臨所遁之時支。惟其動也，而後加臨對宮，有反覆不寧之悔；加臨本宮，有伏匿不變之悔。悔者，悔其忘動，故曰反吟、伏吟。若以六甲序為伏吟，是以靜而致悔矣，豈遁甲之旨也耶。

In Tao's diagram, only the heavenly stem of the hour is shown, with no indication of the hidden palace, so his explanation of reverse chant and hidden chant is fragmented, confused, and full of errors, not worth refuting. However, he considers the sequential arrangement of the six jia as hidden chant, thereby completely obscuring the principle of opening and closing in the three jia. This is even more absurd. The reason why the qimen system must conceal the jia is to embody the idea of "maintaining stillness to establish the ultimate principle of human conduct." Therefore, when the six jia are in their proper positions, the straight symbol and the straight messenger each occupy their respective positions, remaining stable and still. This is called "dun jia," and it should not be considered as hidden chant. After the jia is concealed, the three marvels and six instruments begin to take effect. The symbol and messenger then occupy different palaces, causing the stars to move and to overlay the heavenly stem of the current hour, and the gates to move and to be overlying the earthly branch of the concealed hour. It is precisely because of this movement that there is regret when the stars and gates overlay the opposite palace, and regret when they return to their original palace. The term "regret" refers to regret for one's own reckless movement, hence called reverse chant and hidden chant. If the six jia are considered as hidden chant when they are in their original positions, then it would be regret arising from stillness, which is far from the original intent of dun jia. The key point is that reverse chant and hidden chant are mistakes arising from movement, while the six jia being in their proper positions is a state of stillness. Stillness should not be blamed, so they should not be included.

嘗考六十時中，星伏惟六時：甲子值符戊辰時，甲戌直符己卯時，甲申直符庚寅時，甲午直符辛丑時，甲辰直符壬子時，甲寅直符癸亥時，此陰陽二局星伏之定時也。凡六癸時為門伏，陰陽二局皆同。惟禽星直符多一庚時，任星、芮星直符多一丁時。

I have examined that among the sixty hours, the nine stars are hidden chanting only in six hours: in the Jiazi decade, during the Wuchen hour when the direct symbol is in place; in the Jiaxu decade, during the Jimao hour when the direct symbol is in place; in the Jiashen decade, during the Gengyin hour when the direct symbol is in place; in the Jiawu decade, during the Xinchou hour when the direct symbol is in place; in the Jiachen decade, during the Renzi hour when the direct symbol is in place; and in the Jiayin decade, during the Guihai hour when the direct symbol is in place. These are the fixed hours for hidden chanting of the stars in both Yang Dun and Yin Dun. As for the eight gates' hidden chanting, all six Gui hours are the same, regardless of whether it is Yang Dun or Yin Dun. However, when Tian Qin is the direct symbol, there is an additional Geng hour; and when Tian Ren or Tian Rui is the direct symbol, there is an additional Ding hour.

如禽星直符陽一局庚戌時、二局庚子時、三局庚寅時、四局庚辰時、五局庚午時、九局庚申時死門伏；陰九局庚戌時、八局庚子時、七局庚寅時、六局庚辰時、五局庚午時、一局庚申時，生門伏。芮星直符陽一局、任星直符陰九局、丁丑時；陽二、陰八丁卯時，陽六陰四丁巳時，陽七、陰三丁未時，陽八、陰二丁酉時，陽九、陰一丁亥時，陽局死門伏，陰局生門伏。此門伏之定時也。反吟取沖，頭緒煩多，不能悉載，故未考定，於局中見之。

For example, when Tian Qin (天禽) serves as the straight symbol: in Yang Dun (阳遁) one division at Geng Xu (庚戌) hour, two divisions at Geng Zi (庚子) hour, three divisions at Geng Yin (庚寅) hour, four divisions at Geng Chen (庚辰) hour, five divisions at Geng Wu (庚午) hour, and nine divisions at Geng Shen (庚申) hour, all are death gates with hidden chant. In Yin Dun (阴遁) nine divisions at Geng Xu (庚戌) hour, eight divisions at Geng Zi (庚子) hour, seven divisions at Geng Yin (庚寅) hour, six divisions at Geng Chen (庚辰) hour, five divisions at Geng Wu (庚午) hour, and one division at Geng Shen (庚申) hour, all are life gates with hidden chant. When Tian Rui (天芮) serves as the straight symbol (in Yang Dun one division) or Tian Ren (天任) serves as the straight symbol (in Yin Dun nine divisions), at Ding Chou (丁丑) hour; in Yang Dun two divisions and Yin Dun eight divisions at Ding Mao (丁卯) hour, Yang Dun six divisions and Yin Dun four divisions at Ding Si (丁巳) hour, Yang Dun seven divisions and Yin Dun three divisions at Ding Wei (丁未) hour, Yang Dun eight divisions and Yin Dun two divisions at Ding You (丁酉) hour, Yang Dun nine divisions and Yin Dun one division at Ding Hai (丁亥) hour—these hours, in Yang Dun divisions are death gates with hidden chant, and in Yin Dun divisions are life gates with hidden chant. These are the fixed hours for gate hidden chant. As for reverse chant, it requires taking the opposite to determine, which is too complicated and cannot be listed one by one, so it is not determined here. Readers will see it in the arranged charts.

天輔時者，甲子、甲戌、甲申、甲午、甲辰、甲寅時也。此六時符使未分、奇儀安位，惟天乙貴人輔甲而遁，故曰天輔時。經云：天輔之時，有罪無疑，斧鉞在前，天猶赦之。謂甲為青龍，貴人乘龍，萬神呵護，攝伏諸凶，故為吉也。凡值此時，宜雪冤理枉，解紛釋難，諸事皆吉。五合時者，時與日之干相合也。甲己相合、乙庚相合、丙辛相合、丁壬相合、戊癸相合為五合。凡值此時，吉神用事，凶煞退藏，故其吉與天輔時同。宜謀為和合、隱秘諸事，不宜雪理解釋，故曰：同吉異理。

"The 'Heavenly Aid' time" refers to the first day of the six ten-day periods, namely Jiazi, Jiaxu, Jiashen, Jiawu, Jiachen, and Jiayin. During these six days, the direct symbol and the direct command have not yet been separated, the Three Marvels and the Six Instruments are in their original positions, and only the Heavenly Ethical Nobleman supports Jia and hides together. Therefore, it is called the 'Heavenly Aid' time. The classic text says: 'During the Heavenly Aid time, there is no doubt about guilt; even if the axe and halberd are before, heaven still pardons.' This means that Jia is the Azure Dragon, and the Nobleman rides on the dragon, with myriad deities protecting, subduing all Inauspicious Sha, thus being auspicious. Whenever this time occurs, it is suitable for clearing wrongful accusations, reversing unjust cases, resolving disputes, and overcoming difficulties, and anything done is favorable. 'The Five Harmony time' refers to when the heavenly stem of the used time combines with the day stem of the current day: Jia combines with Ji, Yi combines with Geng, Bing combines with Xin, Ding combines with Ren, and Wu combines with Gui. This is called the Five Harmony. Whenever the Five Harmony time occurs, auspicious deities are in charge, and Inauspicious Sha retreat, so its auspiciousness is similar to the Heavenly Aid time. However, the Five Harmony time is suitable for seeking harmony and handling secret matters, but not suitable for clearing wrongful accusations and resolving legal disputes. Therefore, it is said that they are 'equally auspicious but with different principles.'

林氏以五合時為天輔時，謂五合吉時，對五不遇凶時也。陶氏以六丁為天輔時，謂丁為甲之正生，庚之正克也，能制庚輔甲也。又云：若以甲為天輔時，有犯三甲開闔，必丁是而甲非。不知三甲開闔，謂當陰刑陽德之時，星符加臨，有陰陽開闔之分也。如不當刑德，則陽星加時為開，陰星加時為闔，與丁何與。

Lin氏 treats the Five Harmony hours as the Heaven Assistant hours, saying that the Five Harmony are auspicious hours, which correspond exactly to the inauspicious Five Unfavorable hours. Tao氏 treats the six Ding hours as Heaven Assistant hours, saying that Ding is the proper offspring of Jia (wood generates fire), and also the properrestrain of Geng (fire overcomes metal). It can control Geng and assist Jia. He also says: if the Jia hour is taken as the Heaven Assistant hour, it would violate the opening and closing禁忌 of the three Jia hours, showing that it must be Ding that is correct and Jia that is wrong. In reality, he does not understand that the opening and closing of the three Jia hours refers to encountering阴刑 and Yang Virtue, and when the star symbol is added, there is a distinction between yin and yang opening and closing; if it is not on the position of刑 and德, then all yang stars added to the hour are opening, and all yin stars added to the hour are closing, which has nothing to do with Ding.

天網時者，八門臨伏之時，即癸酉、癸未、癸巳、癸卯、癸丑、癸亥六時也。凡百出入，皆由於門，八門臨伏，如張網於門，出入見罹，故曰天網。如值此時，諸事不利，惟逃亡隱伏，出其方，人不能獲。然網有高低，出有俯仰，非可造次。凡急難避匿時，視天上癸臨何宮：臨四宮為入墓，不宜出；臨一二三宮為低，臨六宮為觸冠，不宜出；臨七八九宮為高。高時以左手食指掩人中，仰面踽步而去；低時以兩臂負刀，俯身匍匐而去，俱至六十步外，坦行無疑。

"The Heaven Net Time" refers to the hours when the Eight Gates are in a state of Hidden Chant, specifically the hours of Guiyou, Guiwei, Guisi, Guimao, Guichou, and Guihai. All human movements in and out must pass through the gates. When the Eight Gates are in Hidden Chant, it is as if a net has been spread at the gate, trapping all who enter or exit. Therefore, it is called the Heaven Net. During these hours, all affairs are unfavorable, but they can be used for fleeing or hiding. One should leave from the direction where the Heaven Net is located; others will not be able to catch you. However, the net has different heights. When leaving, one must adjust posture accordingly, either bowing or raising the head, and must not act carelessly. When facing an urgent danger and needing to hide, first check where the癸 (Gui) on the Heaven Plate falls: if it falls in the fourth palace, it is considered burial, and leaving is not advisable; if it falls in the first, second, or third palace, the net is low, and if it falls in the sixth palace, it is considered touching the crown, also not advisable for leaving. If it falls in the seventh, eighth, or ninth palace, the net is high. When the net is high, press the person's philtrum with the left index finger, raise the face, and walk alone slowly away. When the net is low, cross the arms as if holding a sword, bow the body, and crawl away. In both cases, walk for more than sixty steps before proceeding confidently without further concern.

凡癸亥時為天網四張，東西南北，皆無路可出，惟陽九局、陰一局有之。經曰：天網四張，萬物盡傷，強有出者，必罹其殃。凡值此時，只宜安靜，不可妄動。

Whenever the Guihai hour occurs, it is called "Gui" (天网四张), at which time there are no escape routes in any of the four directions—north, south, east, or west. This situation only appears in the ninth division of Yang Dun and the first division of Yin Dun. The classic says: "When the sky net is spread out in four directions, all things are injured; those who force their way out will surely suffer misfortune." This means that when the net is spread in all four directions, all things will be harmed, and anyone who tries to escape will certainly face calamity. When encountering this hour, one should remain quiet and still, and must not act rashly.

三氏俱以癸臨之下為天網時，凡甲寅值符，十時皆不可用；若在八九之宮，謂之四張，此時尺數高，任其往來，其說謬甚。夫既謂之四張，則無路可出矣，又從何處往來？且甲寅為天輔時，甲加丙為朱鳥跌穴時，戊午、己未、庚申、辛酉、壬戌五時，直使同臨，為天乙持衡時。而陽一二三五局，陰二四六局，皆吉門直使；此六局丙辰時，又為丙奇得使，遇甲最為難得之時，豈可概以為天網時乎！

Li, Lin, and Tao all say that any hour under the palace where the癸 (Gui) is located is considered a time of the Heavenly Net, and they claim that whenever the Jiayin (甲寅) ten-hour period is the straight symbol, none of the ten hours can be used. If the Gui falls in the eighth or ninth palace, they call it four Zhang, and at this time the measure of the net is high, allowing free movement. This is a very wrong statement. If it is already called four Zhang, then there is no way out, so from where can there be movement? Moreover, Jiayin is originally the time of Tianfu (天辅), and when the Jia is added to the Bing, it is the time of the Vermilion Bird falling into the pit. The five hours of Wuwu, Jiwei, Gengshen, Xinyou, and Renxu have the straight commander and straight symbol in the same palace, which is called the time of Tianyi holding the balance. In the Yang Dun first, second, third, and fifth layouts and the Yin Dun second, fourth, and sixth layouts, the straight commander of these hours is a good gate. Among these six layouts, the Bingchen hour is also the time when the Bing Wonder is in command and meets the Jia, which is a very rare good hour. How can they all be considered as the time of the Heavenly Net?

貪合受制者，庚貪乙合，受制於丙丁也。凡金木氣旺時，元首臨其位，則乙庚合於二氣交會之宮，而為丙丁所制，故三奇用而六甲尊，此可以觀聖人乘時之妙矣。局法冬至以後，木氣旺，後天三為木位，故陽局甲子起三宮，則乙庚合於西南，而丁即窺於南，丙即伺於北。夏至以後，金氣旺，後天七為金位，故陰局甲子起七宮，則乙庚合於東北，而丁即窺於北，丙即伺於南。故曰：庚貪乙合，而受制於丙丁也。

The concept of "greed and union being restrained" refers to the fact that the metal element, represented by Geng, is attracted to and combines with the wood element, represented by Yi, but is then controlled by Bing and Ding. When the energies of metal and wood are strong, if the first day of the ten-day cycle (the beginning of the cycle) is positioned in that area, Yi and Geng will combine in the palace where metal and wood energies meet, while Bing and Ding, the two fire elements, control them. Thus, the Three Marvels function and the Six Jia are honored. From this, we can see the cleverness of the ancient sages in adapting to the appropriate time. In terms of the layout: after the winter solstice, when the wood energy is strong, the later heaven trigram Zhen (Thunder) is in the third palace, which is the position of wood. Therefore, the Yang Dun (Yang movement) starts with Jiazi (the first day of the cycle) in the third palace, causing Yi and Geng to combine in the southwest, while Ding is lurking to the south and Bing is guarding to the north. After the summer solstice, when the metal energy is strong, the later heaven trigram Dui (Lake) is in the seventh palace, which is the position of metal. Therefore, the Yin Dun (Yin movement) starts with Jiazi in the seventh palace, causing Yi and Geng to combine in the northeast, while Ding is lurking to the north and Bing is guarding to the south. Therefore, it is said that Geng, which is greedy and combines with Yi, ends up being controlled by Bing and Ding.

陶氏定圖，五還中宮，故陽三陰七，無乙庚之合。且謂古法，禽芮同宮，五二莫辨，是獨指陽遁說矣。若兼陰陽總說，何以不言禽任同宮，五八亦莫辨乎。近見作十八圖活局者，亦以五專寄坤。注曰：水土生於申，申寄坤，故土亦寄坤，則又星家之誤矣。

Tao's diagram puts the central five back into the Central Palace, so there is no case of Yi and Geng combining in his Yang San Ju and Yin Qi Ju. He also criticized the old method for placing Tian Rui and Tian Rui in the same palace, making it unclear whether the fifth palace and the second palace are separate — this is only referring to Yang Dun. If we consider both Yang Dun and Yin Dun together, why didn't he also criticize Tian Rui and Tian Ren being in the same palace, and the confusion between the fifth palace and the eighth palace? Recently, I have also seen people making active diagrams of eighteen figures, all placing the central five in the Kun Palace, with annotations saying 'water and earth are born in Shen, Shen belongs to Kun, so earth is also placed in Kun.' This is again an incorrect statement from star and destiny practitioners.

天將者，貴人、螣蛇、朱雀、六合、勾陳、青龍、天空、白虎、太常、元武、太陰、天后也。此十二神應乎天干，故曰天將，即日將也。求將之訣：始子申、終未丑，避魁罡，不沖首，干取合，用惟九，陰陽分、順逆數。又訣：干宮甲子申，支分干不分，此是納甲法；支始干、干終坤，日干尋納合，支上貴人生。

"The Heavenly General" refers to the twelve deities: Nobleman, Snake, Vermilion Bird, Liu He, Gou Chen, Azure Dragon, Sky, White Tiger, Tai Chang, Black Tortoise, Tai Yin, and Heavenly Empress. These twelve deities correspond with the ten Heavenly Stems, so they are called Heavenly Generals, which is also referred to as "day general" in the Six Rats system. The method to determine the Heavenly General is: start with Zi (Yang Nobleman) or Shen (Yin Nobleman), and end with Wei and Chou; avoid the branches of Qiu and Gang, and also exclude the branch that is in opposition to the starting branch; take the Heavenly Stem's combined deity, and in practice only nine branches are usable; Yang and Yin Nobleman each have their own set, and they are counted in opposite directions. Another method says: The Qian trigram both includes the Heavenly Stem and Zi (Yang) and Shen (Yin), while the Earthly Branches are divided into Yin and Yang but the Heavenly Stems are not; this is the method of "Najia." The Earthly Branches start from the Qian trigram and the Heavenly Stems end at the Kun trigram. Use the day stem to find its combined deity, and the branch that the combined deity is assigned to is where the Nobleman begins.

其法以干、坤、艮、兌，坎、離、震、巽環列。以十干甲起於干，一卦一干，納至辛，止於巽。又納壬於干，癸於坤，則乾坤各納二干，故曰：乾納甲壬、坤納乙癸，艮納丙、兌納丁、坎納戊、離納己、震納庚、巽納辛也。陽局求貴人入宮，先用納甲，如序順列，次以十二支除去沖首及魁罡三支。陽貴支以子為首，午沖子，罡在辰、魁在戌，去午辰戌三支不用，餘九支。以子納於干之甲下，一卦一支，順納至亥，仍納於干之壬下，則干納壬亥甲子，坤納乙癸丑，艮納丙寅，兌納丁卯，坎納戊己，離納己未，震納庚申，巽納辛酉，為陽貴入宮之定卦。

The specific method is: arrange the eight trigrams, Qian, Kun, Gen, Dui, Kan, Li, Zhen, and Xun, in this order to form a circle. The ten heavenly stems start with Jia and are placed in the Qian trigram, with each trigram assigned one stem, continuing until Xin, which is placed in the Xun trigram. Then, Ren is placed back in the Qian trigram and Gui is placed in the Kun trigram, so the Qian and Kun trigrams each receive two stems. Therefore, Qian includes Jia and Ren, Kun includes Yi and Gui, Gen includes Bing, Dui includes Ding, Kan includes Wu, Li includes Ji, Zhen includes Geng, and Xun includes Xin. In the Yang Dun arrangement, to find the nobleman entering the palace, first arrange the stems according to the above Najia order. Then remove from the twelve earthly branches the branch that conflicts with the starting branch, as well as the Heavenly Gang and River Chief branches. In the Yang nobleman arrangement, the order starts with Zi. Wu conflicts with Zi, so Wu is removed. The Heavenly Gang is in Chen and the River Chief is in Xu, so these three branches, Wu, Chen, and Xu, are excluded, leaving nine branches. Place Zi under the Jia stem in the Qian trigram, assigning each trigram one branch and proceeding in order until Hai, which returns to the Xin stem in the Qian trigram. Thus, the Qian trigram has Ren and Hai, the Kun trigram has Yi and Gui and Chou, the Gen trigram has Bing and Yin, the Dui trigram has Ding and Mao, the Kan trigram has Wu and Si, the Li trigram has Ji and Wei, the Zhen trigram has Geng and Shen, and the Xun trigram has Xin and You. This is the fixed trigram position table for the Yang nobleman entering the palace. When looking up the nobleman, refer to this table to determine the palace, without needing to rearrange on the spot.

凡陽局用貴，以日干尋納甲合神，本日貴人，即起於合神所納之支。如甲戊庚三日，求貴人所起：甲與己合，己為甲之合神；戊與癸合，癸為戊之合神；庚與乙合，乙為庚之合神，即尋己癸乙三干，納在何卦。離納己、己納未，則甲日貴人起於未；坤納乙癸，乙癸同納丑，則戊庚貴人起於丑是也。冬至以後，皆用此局。

In a Yang Dun chart, if one needs to determine the position of the Nobleman, one should find the Day Stem's partner in the Najia system. The Nobleman then arises on the earthly branch that corresponds to that partner. For example, on a Jia day, Wu day, or Geng day, to find where the Nobleman arises: Jia partners with Ji, so Ji is Jia's partner; Wu partners with Gui, so Gui is Wu's partner; Geng partners with Yi, so Yi is Geng's partner. Then check which trigram each of these stems are assigned to: Ji is assigned to the Li trigram, which corresponds to the earthly branch Wei, so the Nobleman on a Jia day arises at Wei; Yi and Gui are assigned to the Kun trigram, which corresponds to the earthly branch Chou, so the Nobleman on a Wu day or Geng day arises at Chou. From the Winter Solstice to the Summer Solstice, this method for determining the Nobleman is used consistently.

陰局求貴人入宮，先用納甲，如序逆列，次以十二支，除去沖首及魁罡三支不用。陰貴支以申為首，寅沖申，魁罡在戊辰，去寅戌辰三支不用，餘九支。以申納於干之甲下，一卦一支，逆納至酉，仍納於干之壬下，則干納壬酉甲申，坤納乙癸未，艮納丙午，兌納丁己，坎納戊卯，離納己丑，震納庚子，巽納辛亥，為陰貴入宮之定卦。凡陰貴用局，以日干尋納甲合神，本日貴人即起於合神所納之支。如甲戊庚三日，求貴人所起：甲合神己納於離，丑納於己，則甲日貴人起於丑；戊合神癸，庚合神乙，乙癸納於坤，未納於乙癸，則戊庚二日，貴人起於未是也。夏至以後皆用此局。

In the Yin Dun chart, the nobleman enters the palace. The method is similar to Najia stem assignment, but the order is reversed. Then, the twelve earthly branches are removed, excluding the branch that conflicts with the starting branch and the two branches of River Chief and Heavenly Gang. The Yin nobleman starts with the branch of Shen. Yin and Shen conflict, and River Chief and Heavenly Gang are in Xu and Chen, so the branches of Yin, Xu, and Chen are excluded, leaving nine branches. The branch of Shen is placed under the Qian trigram with the stem Jia. Each trigram is paired with one branch, and the order is reversed, proceeding to You and then back to the Qian trigram with the stem Ren. Thus, the fixed positions of the Yin nobleman in the trigrams are: Qian trigram with Ren You and Jia Shen, Kun trigram with Yi Gui Wei, Gen trigram with Bing Wu, Dui trigram with Ding Si, Kan trigram with Wu Mao, Li trigram with Ji Chou, Zhen trigram with Geng Zi, and Xun trigram with Xin Hai. This is the fixed position table for the Yin nobleman entering the palace. When using the nobleman in the Yin Dun chart, the day stem is used to find the compatible stem in Najia. The nobleman starts at the branch where the compatible stem is assigned. For example, on the day of Jia, Wu, or Geng, the nobleman starts at the branch corresponding to the compatible stem. Jia's compatible stem is Ji, which is assigned to the Li trigram, and the branch under Li is Chou, so the nobleman starts at Chou on the day of Jia. Wu's compatible stem is Gui, and Geng's compatible stem is Yi. Both Gui and Yi are assigned to the Kun trigram, and the branch under Kun is Wei, so the nobleman starts at Wei on the days of Wu and Geng. From the summer solstice to the winter solstice, this method is used for the Yin nobleman. It can be seen that the order of the Yin nobleman and the Yang nobleman are exactly reversed. By comparing the two tables, it is easier to remember without confusion.

或曰：八卦納十干，奈何獨稱納甲？蓋乾納甲壬二干，陰陽貴人支首，皆納於干之甲下，恐悞納於壬，故稱納甲以儆之也。曰：陽貴支以子為首是矣，陰貴支以申為首，何義也？蓋先天坤在子，後天坤在申，故用子申為首也。何以從坤而不從干也？先陰後陽之理也。陰極則陽生，陽生而萬物生，故從坤則機生；陽極則陰生，陰生而萬物息，故從干則機息矣。不觀兒在母腹乎？母呼亦呼，母吸亦吸，寂然不動者，息機於陰也；及其生也，口力的一聲，則機生於陽矣。故曰：天地再造，必先有陰、而後有陽也。

Someone asked: The eight trigrams incorporate ten heavenly stems, so why is it specifically called "Najia"? The answer is: The Qian trigram includes both Jia and Ren stems, and the first branches of the Yang Gu and Yin Gu must be placed under the Jia stem of the Qian trigram, to prevent them from being mistakenly placed under the Ren stem. Therefore, the term "Najia" is specially used to remind people. Another question: Why is the first branch of the Yang Gu the Zi branch, but the first branch of the Yin Gu is the Shen branch? The answer is: In the Earlier Heaven arrangement, the Kun trigram is in the Zi position, while in the Later Heaven arrangement, the Kun trigram is in the Shen position. Therefore, the Zi and Shen branches are used as the starting points. Another question: Why do we follow the Kun trigram rather than the Qian trigram? This is based on the principle of first Yin then Yang. When Yin reaches its extreme, Yang is generated, and when Yang generates all things, life begins. Therefore, starting from the Kun trigram initiates the movement of life. When Yang reaches its extreme, Yin is generated, and when Yin generates all things, life ceases. Therefore, starting from the Qian trigram signifies the cessation of life. Consider the situation of a fetus in the mother's womb: when the mother inhales, the fetus also inhales, and when the mother exhales, the fetus also exhales, remaining still and motionless. This is the cessation of life in Yin. But when the baby is born and cries out with a loud "wa," life is then initiated by Yang. Therefore, the re-creation of heaven and earth must first have Yin and then Yang.

陽貴立成歌曰：甲羊戊庚牛，己鼠乙尋猴，丙雞丁豬位，壬兔癸蛇游，辛從虎上起，陽貴順相求。陰貴立成歌曰：甲牛戊庚羊，乙鼠己尋猴，丙豬丁雞位，壬蛇癸兔遊，辛從馬上起，陰貴逆推求。

Here are two ready-made rhymes for easy memorization, listing the results directly in a table using the animal signs to represent the Earthly Branches. The first one explains the Yang Nobleman: on Jia day, the Nobleman is in Wei; on Wu day and Geng day, the Nobleman is in Chou; on Ji day, the Nobleman is in Zi; on Yi day, the Nobleman is in Shen; on Bing day, the Nobleman is in You; on Ding day, the Nobleman is in Hai; on Ren day, the Nobleman is in Mao; on Gui day, the Nobleman is in Si; on Xin day, the Nobleman is in Yin. After determining the Nobleman, the twelve Heavenly Generals are arranged in a clockwise direction. The second one explains the Yin Nobleman: on Jia day, the Nobleman is in Chou; on Wu day and Geng day, the Nobleman is in Wei; on Yi day, the Nobleman is in Zi; on Ji day, the Nobleman is in Shen; on Bing day, the Nobleman is in Hai; on Ding day, the Nobleman is in You; on Ren day, the Nobleman is in Si; on Gui day, the Nobleman is in Mao; on Xin day, the Nobleman is in Wu. After determining the Nobleman, the twelve Heavenly Generals are arranged in a counterclockwise direction. From Winter Solstice to Summer Solstice, use the first rhyme; from Summer Solstice to Winter Solstice, use the second rhyme.

地將者：神后、大吉、功曹、太沖、天罡、太乙、勝光、小吉、傳送、從魁、天魁、登明也。此十二神應乎地支，故曰地將，即月將也。求將之訣：神后子起、登明亥止，以亥逆纏，娵訾、雨水，月月氣足，一將一出，將加正時，吉凶可卜。

"The 'Ground Generals' refer to the twelve deities: Shenhou, Dají, Gongcao, Taichong, Tian Gang, Taiyi, Shengguang, Xiaojí, Chuan Song, Congkui, Tiankui, and Dengming. They correspond with the twelve Earthly Branches, so they are called 'Ground Generals,' which in the Six Rén system are referred to as 'Month Generals.' The mnemonic for determining the Month General is: Shenhou starts with Zi, Dengming ends with Hai; the Month General moves in reverse with the Sun's passage through the palaces. For example, when the Sun enters the Juzi palace at the Rain Water solar term, Dengming and Hai General are used. Each month's energy is sufficient for a change of general, and one general is used each month. When using it, add the current month's Month General to the current exact hour, turn out the Heaven Plate, and then the fortune can be judged."

直辰者，建、除、滿、平、定、執、破、危、成、收、開、閉也。以其逐月隨斗所建，分直月內日辰，故曰直辰。如正月立春後，斗柄建寅，即用寅為月建，本月內凡寅日，即以建加之，則建寅加卯，滿辰、平巳、定午、執未、破申、危酉、成戌、收亥、開子、閉丑，各直其日之辰矣，餘月類推。

"The term 'straight day branch' refers to the twelve names of daily rulers: Jian, Chu, Man, Ping, Ding, Zhi, Po, Wei, Cheng, Shou, Kai, and Bi. These names follow the month builder, which is determined by the direction the handle of the Big Dipper points to, and each takes turns governing the day branches within the month. For example, after the beginning of spring in the first lunar month, the handle of the Big Dipper points to Yin, so Yin is the month builder. On any day with Yin as its day branch within that month, 'Jian' is assigned to Yin. Then 'Chu' is assigned to Mao, 'Man' to Chen, 'Ping' to Si, 'Ding' to Wu, 'Zhi' to Wei, 'Po' to Shen, 'Wei' to You, 'Cheng' to Xu, 'Shou' to Hai, 'Kai' to Zi, and 'Bi' to Chou. Each of these twelve names governs one day's earth branch. The other months follow the same pattern: wherever the month builder is, 'Jian' starts from that branch and proceeds in order through the earth branches."

三門者，太沖、小吉、從魁也。四戶者，除、危、定、開也。凡急難時，不及擇奇門，以月將、月建加正時，視三將四建之下，為天門、地戶，乘其方去，百惡不能害。

The "Three Heavenly Gates" refer to the three generals of the month: Tai Chong (Mao), Xiao Ji (Wei), and Cong Kuai (You). The "Four Earthly Doors" refer to the four names of the construction and removal: Chu, Wei, Ding, and Kai. When encountering an urgent danger and there is no time to carefully select favorable patterns in the odd and auspicious configurations, one should add the current month's general to the current correct hour to generate the Heaven Plate, and add the month builder to the correct hour to generate the construction and removal. Then observe where Tai Chong, Xiao Ji, and Cong Kuai fall; those directions are the "Heavenly Gates." Observe where Chu, Wei, Ding, and Kai fall; those directions are the "Earthly Doors." Traveling in these directions will protect you from all harmful influences.

天馬者，房日兔也。房為天駟，故曰天馬。兔隸卯，卯為太沖，每月太沖下天馬方。又曰太沖天馬，凡急難時，不及擇奇門，以月將加月建，視太沖所臨之下，乘其方去，凶惡不能侵，劍戟不足畏。

The "Heavenly Horse" refers to the Room Mansion among the Twenty-Eight Mansions, which belongs to the day and the rabbit, known as "Room Day Rabbit." The Room Mansion is also called "Heavenly Chariot" (the four horses drawing the heavenly chariot), hence the name Heavenly Horse. The rabbit corresponds to the Earthly Branch Mao, and the position of Mao has the Month General called Tai Chong. Therefore, the position where Tai Chong falls each month is considered the Heavenly Horse direction, hence it is also called "Tai Chong Heavenly Horse." When encountering urgent danger and there is no time to select favorable patterns in the Odd Gate system, one should place the current month's Month General on top of the Month Builder on the Rotating Plate and observe where Tai Chong falls. Then, move in that direction; thus, evil forces cannot harm you, and weapons such as swords and spears will not be feared.

私門者，太陰、六合、太常所臨之方也。以月將加正時，用日干尋納甲合神所納之支，即以貴人泊其支，依陰陽順逆，布定十二貴神。然後視三神所臨之下，即地私門方。以地盤定其方，故曰地私門。私門之方，更得奇門湊合，百事乘之大吉。

"The 'Earth Private Gate' refers to the directions where the three heavenly generals, Taiyin, Liuhe, and Taichang, are located. The method is: first, add the current month's month general to the current hour, then use the day stem to find its corresponding combined deity in the Najia system, and determine which branch that combined deity corresponds to. Place the nobleman in that branch. Then, following the rule of moving clockwise for yang noblemen and counterclockwise for yin noblemen, arrange the twelve noble deities in order. After arranging them, check which directions the three heavenly generals, Taiyin, Liuhe, and Taichang are located. These directions are the 'Earth Private Gate.' Since it is determined based on the Earth Plate, it is called the 'Earth' Private Gate. If the Private Gate direction also coincides with the three good gates, it is very auspicious for undertaking any task."

右三門、四戶，天馬、私門，皆急則從神之法也。三氏諸書，以地戶用時建法，月建四孟，則四仲時為地戶；月建四仲，則四季時為地戶；月建四季，則四孟時為地戶，是用地戶時，而非用地戶方矣。又以天馬用月建臨法，正月子起辰，二月子起巳順行，視每月月建下為天馬方，是月建天馬，而非太沖、天馬矣。

The above-mentioned concepts of the three heavenly gates, four earthly doors, Heavenly Horse, and private door all belong to the category of "urgent methods following the divine." However, the books by Li, Lin, and Tao have modified the method of determining the earthly doors using the concept of the month builder: if the month builder falls on the four beginning months (寅, 申, 巳, 亥), then the four middle hours (子, 午, 卯, 酉) are considered the earthly doors; if the month builder falls on the four middle months, then the four seasonal hours (辰, 戌, 丑, 未) are considered the earthly doors; if the month builder falls on the four seasonal months, then the four beginning hours are considered the earthly doors. In this way, they use the "hour" of the earthly door rather than its "direction." They also changed the method of determining the Heavenly Horse to use the month builder's influence: in the first month, it starts from 子 and moves to 辰; in the second month, it starts from 子 and moves to 巳, and so on, following the month builder to determine the Heavenly Horse direction. Thus, their Heavenly Horse follows the month builder rather than the original Tai Chong Heavenly Horse.

又謂三天將，宜為天三門，三地將，宜為地三門。且云：小吉為門，其義莫解，曷若去小吉，以成參天兩地更妙。嘗考小吉，未將也；太沖，卯將也；從魁，酉將也。未為二氣交會之門，卯酉為日月出入之門，故以三神為天門也。太陰、太常、六合，司秘密之神也。太常象於未、六合象於卯、太陰象於酉，故以三神為私門也。

They also said: three Heavenly Generals should be considered as the Three Heavenly Doors, and three Earthly Generals should be considered as the Three Earthly Doors; and they said the principle of Xiao Ji serving as a door was not convincing, so it was better to remove Xiao Ji and leave only two, making up the number of "Three Heavens and Two Earths." I have examined this: Xiao Ji is actually Wei General, Tai Chong is Mao General, and Cong Kuai is You General. Wei is the gate where yin and yang energies meet, and Mao and You are the gates where the sun and moon rise and set, so these three deities are considered the Heavenly Doors. Tai Yin, Tai Chang, and Liu He are deities in charge of secret matters: Tai Chang corresponds to Wei, Liu He corresponds to Mao, and Tai Yin corresponds to You, so these three deities are considered the Private Doors. Thus, the Three Heavenly Doors and the Three Earthly Private Doors correspond to the three branches Wei, Mao, and You, and their origin is clear and definite. Xiao Ji must not be removed.

亭亭者，天之貴神也；白奸者，天之奸神也。求神之法，以月將加正時，視神后所臨之下，為亭亭方；功曹、勝光、天魁臨孟辰為白奸方。二神常合於巳亥，格於寅申。將兵者合時宜戰，格時宜守，餘時皆背亭亭、擊白奸大勝。

"Tingting" is a heavenly noble deity, and "Baijian" is a heavenly wicked deity. To seek the method: take the month general of the current month and add it to the current correct hour to generate the heaven plate. Observe where the deity after (Zi general) falls, that direction is the Tingting direction; then look where Gongcao (Yin), Shengguang (Wu), and Tiankui (Xu) fall on the four young positions of Yin, Shen, Si, and Hai. That direction is the Baijian direction. These two deities often combine at the positions of Si and Hai, and clash at the positions of Yin and Shen. When soldiers encounter a combined time, it is suitable to go out to fight; when they encounter a clashing time, it is suitable to hold firm. At other times, one should rely on the Tingting direction and attack the Baijian direction, thus achieving a great victory.

三氏諸書，以寅午戌上見孟神為白奸，白奸與亭亭對為格，合為囚，囚格之時，不利有為。然考經中謂背亭亭擊白奸，百戰百勝，蓋坐子擊午，以水制火，故百戰百勝也。所稱白奸者，為北方三白之奸神也。坎宮一白與離宮九紫相對，何奸之有？惟是干宮六白藏有戌，艮宮八白藏有寅，寅戌與離宮午三合結成火局，而藏於坎子之左右，是以寅戌為白奸也。

Li, Lin, and Tao's books say: When the position of Yin, Wu, and Xu are seen, and the god in the first position is present, it is called White Evil. White Evil facing the Pavilion Pavilion directly is called 'Ge', and when they are in the same position it is called 'Qiu'. When encountering Qiu or Ge, it is unfavorable to take action. However, examining the classic texts, it says that relying on the Pavilion Pavilion and attacking the White Evil leads to victory in every battle. This is because sitting at the Zi position to attack the Wu position, using water to control fire, thus achieving victory in every battle. The term 'White Evil' refers to the evil spirits in the three white palaces of the north. The Kan palace's one white and the Li palace's nine purple are directly opposite, and in themselves, they are not evil. However, the Qian palace's six white contains Xu, and the Gen palace's eight white contains Yin. Yin, Xu, and the Wu in the Li palace form a fire trinity, yet they are hidden on both sides of the Zi position in the Kan palace. Therefore, Yin and Xu are called White Evil.

凡子加巳，則寅加未、戌加卯、午加亥，亥為寅之合神，未為午之合神，卯為戌之合神，寅卯交相合，卯戌交相合，三神貪合，不能為奸，故宜守。子加亥，則寅加丑，亭奸暨加其合神，亦謂之合。子加寅，則戌加子，奸來制亭，亭反生奸，亦謂之格，此午奸之格合也。寅戌加巳亥，則亭奸互相合；寅戌加寅申，則亭奸互相格，此寅戌二奸之格合也。若以寅午戌上見孟神為白奸，不惟非白奸之義，且亦無格合之時矣！故詳古以明之。三氏又有日月亭亭法：正卯二神順行為月亭亭，火局亥，木局寅，水局巳，金局丑為日亭亭。諸書亦間有之，姑存之以備博洽之考。

For example: if Zi is placed on Si, then Yin is placed on Wei, Xu on Mao, and Wu on Hai. Hai is the harmonious partner of Yin, Wei is the harmonious partner of Wu, and Mao is the harmonious partner of Xu. Yin and Mao are also mutually connected, as are Mao and Xu. The three harmonious partners are all eager to harmonize and neglect their illicit activities, so at this time it is appropriate to remain firm. If Zi is placed on Hai, then Yin is placed on Chou, and all the illicit partners are each placed on their respective harmonious partners. This is called 'harmony'. If Zi is placed on Yin, then Xu is placed on Zi, which is when the illicit partners reverse to control the harmonious partners, and the harmonious partners in turn generate the illicit partners. This is called 'blocking'. The above describes the 'harmony' and 'blocking' of the Wu position as the illicit partner. As for Yin and Xu being placed on Si and Hai, this is when the harmonious and illicit partners mutually harmonize; when Yin and Xu are placed on Yin and Shen, this is when the harmonious and illicit partners mutually block each other. This describes the 'harmony' and 'blocking' of Yin and Xu. If we follow the three schools' method of treating Yin, Wu, and Xu as the young god as white illicit partners, this not only contradicts the original meaning of white illicit partners, but also makes it impossible to arrange the times for 'harmony' and 'blocking'. Therefore, we have detailed the ancient method to clarify this. The three schools also have another method called 'the method of the sun and moon and harmonious partners'. In the first month, starting from Mao, the two gods are arranged in a clockwise direction as the moon's harmonious partners. For the fire pattern, take Hai; for the wood pattern, take Yin; for the water pattern, take Si; and for the metal pattern, take Chou as the sun's harmonious partners. Occasionally, this method is also mentioned in various books, so it is preserved here for scholars to examine and verify.

氣應者，符使之行，旺相休囚，與氣相應也。九星蓬水、英火、沖輔木、任芮禽土、柱心金，皆以我生之月為旺，我同之月為相，我克之月為休，克我之月為囚，生我之月為廢。如水星旺於寅卯月、相於亥子月、休於四五月、囚於辰戌丑未月、廢於申酉月是也，餘以類推，此星符之氣應也。八門氣應法，以旺、絕、胎、沒、死、囚、休、廢環列，逐節以本門加於旺地審之。如冬至三氣，以休門加旺，則生門絕，傷門胎，杜門沒，景門死，死門囚，驚門休，開門廢是也，餘以類推，此門使之氣應。

"The concept of 'qi ying' refers to the distinction of the operation of the straight symbol and the straight messenger as being in states of prosperity, decline, rest, and captivity, which must correspond with the current dominant qi. The five elements of the nine stars are: Tianpeng belongs to water, Tianying belongs to fire, Tianchong and Tianfu belong to wood, Tianren, Tianrui, and Tianqin belong to earth, Tianzhu and Tianxin belong to metal. The method of judgment is: the month that I generate is called 'prosperity', the month of the same element as me is called 'decline', the month that I overcome is called 'rest', the month that overcomes me is called 'captivity', and the month that generates me is called 'waste'. For example, the water star Tianpeng is prosperous in the months of寅 and卯 (water generates wood), in the months of亥 and子 (same element as water) it is in decline, in the months of巳 and午 (water overcomes fire) it is in rest, in the months of辰, 戌, 丑, and 未 (earth overcomes water) it is in captivity, and in the months of申 and酉 (metal generates water) it is in waste. The other stars follow the same pattern, which is the qi ying between stars and symbols. The method of qi ying for the eight gates is to arrange the eight characters of prosperity, death, infancy, disappearance, death, captivity, rest, and waste in a circle, and place the gate of the current section on the 'prosperity' position to observe. For example, the three qi of the winter solstice, with Xiumen as prosperity, then Shengmen is death, Shangmen is infancy, Dumen is disappearance, Jingmen is death, Shimen is captivity, and Kemen is rest. The other sections follow the same pattern, which is the qi ying between gates and messengers."

三代氣應之法。假令甲己之日，日中庚午時，冬至己巳以前，尚在大雪氣內，仍作大雪上局；庚午以後，方用冬至上局，厥氣乃應，謂之氣應，不知此即拆局補局之法也。又謂冬至以後，得一百八十二日六十二分半，歷子午東部，陽氣相應，宜用陽遁；夏至以後，得一百八十二日六十二分半，歷子午西部，陰氣相應，宜用陰遁。二遁各有二使，冬至氣應，陽使起一宮，陰使起九宮；夏至氣應，陰使起九宮，陽使起一宮，故曰天乙直使，氣宮異所也。冬至起應陽，陽使順行，陰使逆行；夏至起應陰，陰使順行，陽使逆行。所以冬至上元甲子起一宮順行，夏至上元甲子起九宮逆行，至戊辰會合於五宮，二氣交應，利害難分，故曰避五也。

They also discuss the method of aligning with the qi of the seasons as explained by the three schools. They give an example: if on a Jia day or Ji day, the Gengwu hour of noon coincides with the winter solstice, then before the Gengwu hour, the Jisi hour is still within the qi of Daxue, and the layout is still arranged according to the beginning of Daxue; only after the Gengwu hour does it change to the beginning of the winter solstice, thus the qi is aligned, which is called "qi ying." They do not realize that this is actually the method of splitting and supplementing the layout that was previously criticized. They also say: after the winter solstice, there are one hundred eighty-two days and sixty-two and a half parts, during which the sun travels eastward across half the sky along the meridian, corresponding to yang qi, so it is suitable to use Yang Dun; after the summer solstice, the same period of time, the sun travels westward across half the sky along the meridian, corresponding to yin qi, so it is suitable to use Yin Dun. Each of the two Dun methods has two agents: at the time of qi ying of the winter solstice, the Yang agent starts from the first palace, and the Yin agent starts from the ninth palace; at the time of qi ying of the summer solstice, the Yin agent starts from the ninth palace, and the Yang agent starts from the first palace. Therefore, the heavenly stem straight agent starts from two different palaces. At the winter solstice, the Yang agent proceeds in the order of the palaces, while the Yin agent proceeds in reverse; at the summer solstice, the Yin agent proceeds in the order of the palaces, while the Yang agent proceeds in reverse. Thus, the beginning of the winter solstice starts from the first palace and proceeds in order, while the beginning of the summer solstice starts from the ninth palace and proceeds in reverse. They meet at the fifth palace at the time of Wu Chen, where the two qi meet and correspond. The advantages and disadvantages are hard to distinguish, so there is a saying of "avoiding the fifth palace."

按所謂避五者，避日建第五辰死氣也。天乙直使起宮異所者，謂符使同起於甲遁之宮，各異於加臨之所也。不言直符而言天乙者，天乙隨六甲加時，言天乙即言直符也。陽使陰使者，休生傷杜在東部，謂之陽使；景死驚開在西部，謂之陰使。冬至休門起於一，則景門臨於九；夏至景門起於九，則休門臨於一，蓋一定之序，非陰陽各有二使也。夫氣應者，謂氣氣皆應也。若專言二至氣應，是餘氣可不必應，則又與前假令相戾矣！二氏之說多類此，故揭此以槩其餘也。

According to this, the so-called "avoiding the five" actually refers to avoiding the death qi which is the fifth celestial stem counted forward from the day's stem, and has nothing to do with the central five palace. The statement that "the heavenly virtue direct commander and direct messenger start from different palaces" means that the direct commander and direct messenger both originate from the palace where the yang遁 begins with the jia stem, but they are added upon different falling points. Here the term "heavenly virtue" is used instead of "direct commander" because the heavenly virtue follows the six jia stems and is applied to the stem of the day, so talking about heavenly virtue is equivalent to talking about the direct commander. As for the so-called yang messenger and yin messenger: the four gates of xiu, sheng, shang, and du are located on the eastern side and are called yang messengers; the four gates of jing, si, jing, and kai are located on the western side and are called yin messengers. On the winter solstice, the xiu gate starts at the first palace, so the jing gate naturally falls on the ninth palace; on the summer solstice, the jing gate starts at the ninth palace, so the xiu gate naturally falls on the first palace. This is a fixed sequence, and it is not that the yang遁 and yin遁 each have their own two messengers. As for the term "qi ying," its original meaning is that each qi should correspond. If only the winter solstice and summer solstice have qi ying, then would the other qis not correspond? That would contradict the examples they previously gave. The views of Li, Lin, and Tao are mostly of this kind, so this point is cited to summarize the rest.

丙為勃，凡丙加庚為勃飛，亦名伏干；庚加丙為勃伏，亦名飛干。干者，庚為歲月日時干也。凡勃飛凶應在內，故曰伏干；勃伏凶應在外，故曰飛干。 庚為格，凡庚加甲為格飛，亦名伏干；甲加庚為格伏，亦名飛干。干之義與勃同。

Bing is called "Bo". Whenever the Heaven Plate Bing is placed on the Earth Plate Geng, it is called "Bo Fei", also known as "Fu Gan"; when the Heaven Plate Geng is placed on the Earth Plate Bing, it is called "Bo Fu", also known as "Fei Gan". Here, the term "Gan" refers to Geng being located on the year stem, month stem, day stem, or hour stem. The calamity of Bo Fei occurs internally, hence it is called Fu Gan; the calamity of Bo Fu manifests externally, hence it is called Fei Gan. Geng is called "Ge". Whenever the Heaven Plate Geng is placed on the Earth Plate Jia, it is called "Ge Fei", also known as "Fu Gan"; when the Heaven Plate Jia is placed on the Earth Plate Geng, it is called "Ge Fu", also known as "Fei Gan". Here, the meaning of "Gan" is the same as in the case of Bo and Ge.

諸書渾言勃格，與歲月日時干互相加臨為飛伏，非也。嘗考經注，勃者亂逆也，格者閉塞也。 飛者見於上也，伏者隱於下也。甲為十干之長，庚來相制，甲不能用，如政令之閉塞也，故以庚為甲之格。甲畏於庚，以乙合庚，庚貪合而受制於丙，如制伏亂逆也，故以丙為庚之勃。若渾言歲月日時干，是以反首跌穴，亦為勃伏勃飛矣！故揭經義以明之。

Different schools of thought generally speak vaguely about "Bó" and "Gé", treating the Heavenly Stems of the year, month, day, and hour as if they are all mutually influencing each other, and calling them all "Fei" and "Fu", which is incorrect. I have examined the annotations of the classics: "Bó" means rebellion and disorder, while "Gé" means obstruction and blockage. "Fei" means appearing on top, while "Fu" means being hidden below. Jia is the first of the ten Heavenly Stems, and Geng overcomes it. When Jia is overcome by Geng, it cannot act freely, just as orders are blocked, so Geng is called Jia's "Gé". Jia fears Geng, so it uses Yi to harmonize with Geng. Geng, being attracted by the harmony, is controlled by Bing, just as rebellion is suppressed, so Bing is called Geng's "Bó". If we do not distinguish clearly and apply the concept of "Bó" and "Fu" to all Heavenly Stems of the year, month, day, and hour indiscriminately, then auspicious combinations like "Qinglong Fan Shou" and "Fei Niao Die Xue" would also be mistakenly considered as "Bó Fu" and "Bó Fei". Therefore, I specifically clarify the original meaning of the classics to explain this clearly.

庚加癸為刑，丙加己為刑，盜氣同也。庚丁相加為破，丙壬相加為破，沖制異也。凡值此時，不利有為。諸書以庚加癸為大格，加壬為小格，加己為刑格，加三奇為奇格。嘗考經中以庚丙為格勃者，以庚為甲之殺，丙為庚之殺。後制前為格，前制後為勃，所謂同干異支者也。同干異支者，以同旬干支合論也。如甲子旬，庚為甲之殺，丙為庚之殺，其干之為殺則同，而庚所加者午，午與子對沖，故曰勃。相剋又相謀，則隔塞甚矣，故注為閉塞也；相合又相制，則勃逆甚矣，故注為亂逆也。

When Geng is added to Gui, it is called "刑" (punishment), and when Bing is added to Ji, it is also called "刑," because both situations involve the same kind of relationship where the energy is stolen and drained, hence the similar outcome. When Geng is combined with Ding, it is called "破" (destruction), and when Bing is combined with Ren, it is also called "破," but one is based on opposition and the other on control, so their situations differ. Whenever these times occur, it is not advisable to take any action. Different texts refer to Geng added to Gui as "大格" (great obstruction), Geng added to Ren as "小格" (minor obstruction), Geng added to Ji as "刑格" (punishment obstruction), and Geng added to the Three Marvels as "奇格" (marvel obstruction). I have examined the original texts and determined that Geng and Bing are called "格" and "勃" respectively, because Geng is the killer of Jia (metal overcoming wood), and Bing is the killer of Geng (fire overcoming metal). When the later element overcomes the earlier one, it is called "格," and when the earlier one overcomes the later one, it is called "勃." This is what is meant by "the heavenly stems are the same but the earthly branches differ." When referring to "the heavenly stems are the same but the earthly branches differ," it means that the heavenly stems and earthly branches of the same ten-day period should be considered together. For example, in the ten-day period starting with Jiazi, Geng is the killer of Jia, and Bing is the killer of Geng. In terms of the heavenly stems being killers, they are the same; however, the earthly branch of Geng is Wu, which is directly opposite to Zi, so it is called "勃." Since they both control and oppose each other, the obstruction is severe, hence it is noted as "closed and blocked." When they are both in harmony and control, the contradiction is severe, hence it is noted as "chaos and rebellion."

干以盜氣為刑，支以前四位為刑。庚加癸為第四干，丙加巳為第四干，干同則支同，故曰同刑也。陽干以後四支為破，陰干以前四支為破。庚加丁為後四，丁加庚為前四，是庚之干支自相同；干逢克則破，支逢沖則破，壬丙相加為克，子午寅申辰戌相加為沖，是丙之干支自相同，故曰異破也。

The Heavenly Stems are considered to be "刑" when they are stolen or drained by another stem. The Earthly Branches are considered to be "刑" when they reach the fourth position counted forward. Counting from Geng to Gui, the fourth stem is exactly Gui; counting from Bing to Ji (the original text says Si), the fourth stem is also Ji. Both the Heavenly Stems and Earthly Branches have the same position and the same paired branch, so they are called "同刑." For Yang stems, "破" is determined by counting four positions backward; for Yin stems, "破" is determined by counting four positions forward. Geng combined with Ding is four positions backward, and Ding combined with Geng is four positions forward, showing that the calculation method for Geng and its branch is consistent. When a Heavenly Stem is overcome, it is considered "破," and when an Earthly Branch is in opposition, it is also considered "破." Ren combined with Bing is an overcoming relationship, while Zi and Wu, Yin and Shen, Chen and Xu are opposing relationships, showing that the calculation method for Bing and its branch is also consistent. However, Geng determines "破" based on position, while Bing determines "破" based on overcoming and opposition, so their methods are different, and thus they are called "异破."

若以庚加壬癸為大小格，加己為刑格，則其於義不通矣！奇格者，謂奇有三格也：庚丙相加為賊格，庚丁相加為破格，庚乙相加為合格。所云格者，乃格局之格，非格對之格也。後人緣有庚為格之義，遂不考經，而以庚加三奇為奇格，誤矣！或曰：支何以前四位為刑也？蓋以盜氣為刑也。曰：戊己非巳午之盜氣，四季非四生之盜氣，何以皆謂之刑也？蓋戊己藏於巳午，四季墓於四生，各從其類盜氣也。曰：三刑之位何居也？孟為生刑，仲為旺刑，季為墓刑，故曰三刑也。墓刑亦名自刑，以其同類，反從四生自相盜氣也。別有三刑，見六壬式中。

If following the explanations of various schools, they call the combination of Geng with Ren a great pattern, and Geng with Gui a small pattern, and the combination of Geng with Wu a punishment pattern. But from the perspective of meaning, these explanations do not make sense. As for the term "qige" (奇格), it refers to the three marvels each having their own pattern: the combination of Geng with Bing is called "zegé" (贼格), the combination of Geng with Ding is called "poge" (破格), and the combination of Geng with Yi is called "hge" (合格). Here, the term "ge" refers to a pattern or structure, not the meaning of opposition or conflict. Later scholars, because of the saying "Geng forms the pattern," stopped examining the original texts and instead generally referred to the combination of Geng with the three marvels as "qige," which is incorrect. Someone asked: why does the earth branch take the fourth position ahead as the punishment? The answer is: it is also based on the idea of stealing and draining the original energy. Another question: why are Wu and Ji not stealing the energy of Si and Wu, and why are the four seasonal branches (Chen, Xu, Chou, Wei) not stealing the energy of the four life branches (Yin, Mao, Si, Hai)? The answer is: Wu and Ji are originally hidden within Si and Wu, and the four seasonal branches are the burial places of the four life branches. Each steals energy from the others according to their kind. Another question: where are the three punishments located? The answer is: the four young branches (Yin, Shen, Si, Hai) are called "shengxíng" (生刑), the four middle branches (Zi, Wu, Mao, You) are called "wangxíng" (旺刑), and the four old branches (Chen, Xu, Chou, Wei) are called "muxíng" (墓刑), collectively known as the three punishments. "Muxíng" is also called "zixíng" (自刑), because they are of the same kind and thus steal energy from each other in reverse, taking it from the four life branches. There is also another system of the three punishments mentioned in the Six Rats (Liuxin) system.

丁甲相加，為陰陽化氣；丁乙相加，為龍鳳呈祥。凡值此二格，利為百事。甲乙相加，為二龍戰野；庚辛相加，為二虎爭雄；甲戊相加，為青龍困頓；庚壬相加，為白虎迍邅。凡值此四格，百事不利。 化氣呈祥二格，一切謀為俱吉，不必合奇門亦吉，故曰二吉。龍戰困頓下諸格，若得太陰合奇門蓋之，避其方，乘奇門而出猶可謀為。

When Jia and Ding combine, it is called "Yin and Yang Transformation"; when Ding and Yi combine, it is called "Dragon and Phoenix Presenting Auspiciousness." Whenever these two combinations occur, any action will be favorable. When Jia and Yi combine, it is called "Two Dragons Fighting in the Wild"; when Geng and Xin combine, it is called "Two Tigers Competing for Dominance"; when Jia and Wu combine, it is called "Azure Dragon in Distress"; when Geng and Ren combine, it is called "White Tiger in Obstruction." Whenever these four combinations occur, all affairs will be unfavorable. The combinations of Transformation and Auspiciousness are both favorable, and even without the presence of the Three Marvels and auspicious gates, they remain favorable, hence they are called "Two Auspicious Combinations." As for the combinations of Two Dragons Fighting in the Wild, Azure Dragon in Distress, and others which are considered Inauspicious Pattern (unfavorable combinations), if they can be paired with Tai Yin and the Three Marvels and auspicious gates to offset them, and if the direction of the unfavorable combination is avoided, and travel is instead conducted in the direction with the presence of the Marvels, then some success can still be achieved.

甲為天輔青龍，乙為天德蓬星，丙為明堂天威，丁為太陰玉女，戊為天武天門，己為地戶六合，庚為天獄天伐，辛為天庭天尉，壬為天牢天廩，癸為天藏華蓋。

Each of the ten Heavenly Stems has its own gate and deity: Jia is called "Tian Fu" and also known as the Azure Dragon; Yi is called "Tian De" and also known as Peng Star; Bing is called "Ming Tang" and also known as Tian Wei; Ding is called "Tai Yin" and also known as Yu Nu; Wu is called "Tian Wu" and also known as Tian Men; Ji is called "Di Hu" and also known as Liu He; Geng is called "Tian Yu" and also known as Tian Fa; Xin is called "Tian Ting" and also known as Tian Wei; Ren is called "Tian Luo" and also known as Tian Lin; Gui is called "Tian Cang" and also known as Hua Gai. When arranging the layout and determining directions, one looks at which palace a particular stem falls into, thus knowing what use the corresponding direction is suitable for. For example, Wu being Tian Men is suitable for military deployment, Ji being Di Hu is suitable for concealment, Geng being Tian Yu is suitable for execution, and Gui being Tian Cang is suitable for hiding. The methods for setting up camps and launching campaigns are all based on this principle.

凡將兵宜出天門戊，入地戶己，過太陰丁，居青龍甲，駐兵擊其沖，百戰百勝。如陽一局甲己之日甲子時出軍，戊在一宮、己在二宮、丁在七宮，即領兵從正北出天門，從西南入地戶，由正西過太陰，還於正北甲子上居青龍，擊其沖大勝。

When leading an army into battle, they should depart from the direction of 戊 (Wu) which is called the "Heavenly Gate," enter through the direction of 己 (Ji) called the "Earthly Gate," pass through the direction of 丁 (Ding) called the "Too Yin," and finally take up position at the direction of 甲 (Jia) called the "Azure Dragon." Once the army is stationed, they should attack the direction directly opposite to the Azure Dragon direction, ensuring victory in every battle. For example, in the case of Yang Dun (Yang遁) with the first arrangement, if the army departs on a Jia day or Ji day at the Jiazi hour, then Wu is in the first palace, Ji in the second, and Ding in the seventh. The army should depart from the north (first palace) through the Heavenly Gate, enter through the southwest (second palace) through the Earthly Gate, pass through the west (seventh palace) through Too Yin, and return to the north where Jiazi is located to occupy the Azure Dragon position. Then they should attack the direction directly opposite the Azure Dragon, which is due south, and assuredly achieve great victory.

運籌之法，以楓木為六籌，長一尺二寸，盛以絹囊，於月蝕夜向月祭之。凡急難時，畫地一周，以六為數，分為二十四方，從正北子地起左旋，一方記一字，分四維八干二十支，即子癸丑艮寅甲昴乙辰巽巳丙午丁未坤申庚酉辛戌乾亥壬二十四字，環列為記也。記訖，又以十二支玉女，從庚上起子，順佈於八干四維。布訖，然後左手持六籌，立於本日方上，叩齒三通，以右手取其籌，如訣順序，運於支辰之方，每運一籌，大呼某神降臨局所。運籌畢，視兩支夾干之方，先成者為天門，後成者為地戶，就從天門方出，又從地戶方入，由本日玉女方出，鬼神呵護，凶惡不侵。

The method of "yunchou" involves using six pieces of maple wood as divination sticks, each one foot two inches long, placed in a silk bag. They are used during a lunar eclipse, when one prays to the moon. In times of urgent danger, one draws a circle on the ground and uses six as a base (six steps, sixty steps, etc.), dividing the circumference into twenty-four directions. Starting from the position of Zi (子) in the north, one moves counterclockwise, writing one character per direction, in the order of four directions, eight heavenly stems, and twelve earthly branches: Zi, Gui, Chou, Gen, Yin, Jia, Mao, Yi, Chen, Xun, Si, Bing, Wu, Ding, Wei, Kun, Shen, Geng, You, Xin, Xu, Qian, Hai, Ren. These are arranged in a circle as markers. After completing the markings, the twelve earthly branches are assigned to the corresponding female deities starting from the position of Geng, and they are arranged in order on the eight heavenly stems and four directions. Once this is done, one holds the six sticks in the left hand, standing at the position corresponding to the current day. Then, one knocks the teeth three times, and with the right hand, takes up the sticks in the order of the incantation, moving them to the corresponding earthly branch positions. Each time a stick is moved, one loudly calls upon the deity to appear in the circle. After moving all six sticks, one observes the heavenly stem position between the two earthly branches: the one that forms first is called "Tianmen" (Heaven's Gate), and the one that forms later is called "Dihù" (Earth's Gate). One then exits from the Tianmen direction, enters from the Dihù direction, and finally leaves from the position of the female deity corresponding to the current day. This ensures protection from ghosts and evil forces.

運籌訣：鼠行狗竇、牛收兔阡、虎蹲蛇窟、兔入牛欄、龍吟馬續、蛇蟠猴跧、馬泉龍浴、羊食雞湌、猴牛□豬屋、雞立羊藩、狗窺鼠出、豬伺虎眠，每日一句，周而復始。運籌呼神，一青龍、二朱雀、三勾陳、四螣蛇、五白虎、六玄武，每呼某神君降臨局所，順序呼運，周而復始。

The formula for moving the divination sticks is: "The rat walks through the dog's hole, the ox gathers the rabbit's path, the tiger crouches in the snake's den, the rabbit enters the ox's enclosure, the dragon roars and the horse continues, the snake coils and the monkey crouches, the horse's spring is the dragon's bath, the sheep eats the chicken's food, the monkey and ox [missing text] the pig's house, the chicken stands at the sheep's gate, the dog watches the mouse emerge, the pig waits for the tiger to sleep." (The ninth sentence has a missing character in the original text, only a question mark remains, so it is not assumed.) These twelve lines are used in rotation by day, one line per day, and then the cycle repeats. The first character of each line indicates the position where the stick is placed, and the second character indicates the position to which the stick is moved. For example, "The rat walks through the dog's hole" means standing at the Zi position and moving the stick to the Xu position. When moving the sticks, the corresponding deities are called in order: first the Azure Dragon, then the Vermilion Bird, then Gou Chen, then Teng Snake, then the White Tiger, then the Black Tortoise. Each time a stick is moved, one deity is called, and this sequence is repeated continuously.

凡地戶不成，拾第一籌續呼而運之。即成，其孤籌對天門者，即天門開方；對地戶者，即地戶閉方。

If the six roots of divination sticks are completed but the earth gate has not yet formed, pick up the first stick and call upon the spirits again to perform the divination. Then the earth gate will be formed. At this moment, the single sticks that are facing the heavenly gate indicate the direction of the "heavenly gate opening direction"; those facing the earth gate indicate the direction of the "earth gate closing direction."

凡軍行野宿，及避難止息，皆用閉戊之法，攝伏群凶，無有恐怖。其法用刀從艮上起，畫地一周，以六為率，畫畢，於旬中戊上取土，以倍六為率。如畫地六步，取土一石二斗，六十步、十二石之類。以土分為六股，堆於六戊之上，從本旬戊上起，依訣均之，互相接續，佈滿周匝。然後刀埋於取土之方，回身入中央祝之，遂宿於中。

Whenever an army camps overnight in the wild or takes shelter, they use the method of "closing Wu" to subdue all evil forces and prevent fear among the people. The method involves starting with a knife at the Gen position and drawing a circle on the ground, with the size being six units (six steps, sixty steps, etc.). After completing the circle, take soil from the direction where the sixth Wu of the current ten-day period is located. The amount of soil taken should be twice the circumference of the circle. For example, if the circle is six steps in circumference, take one stone and two dou of soil; if it is sixty steps, take twelve stones. Divide the soil into six portions and pile them at each of the six Wu positions. Starting from the location of the Wu in the current ten-day period, follow the following oral formula to evenly distribute the soil portions, connecting them continuously until the entire circumference is covered. Then bury the knife at the place where the soil was taken, turn around, and enter the center of the circle to perform a prayer, then sleep in the center of the circle.

閉戊訣：鼠穴土塞、均接虎穴，虎穴土盈、均接龍門，龍門土坰，均接馬嶺，馬嶺土寬，均接猴山，猴山土靈、均接狗城，狗城土足、均接鼠窟。

The formula for closing the Wu (戊) is: "The rat's hole is filled with soil, evenly connected to the tiger's hole; the tiger's hole is full of soil, evenly connected to the dragon gate; the dragon gate has wide soil, evenly connected to the horse ridge; the horse ridge has broad soil, evenly connected to the monkey mountain; the monkey mountain has spiritual soil, evenly connected to the dog city; the dog city has sufficient soil, evenly connected to the rat's hole." These six sentences refer to the rat, tiger, dragon, horse, monkey, and dog, which correspond to the six yang branches: Zi (子), Yin (寅), Chen (辰), Wu (午), Shen (申), and Xu (戌)—the six possible positions where Wu might fall. Reciting each sentence evenly transfers the soil from the previous branch to the next. After reciting all six sentences, the six piles of soil are connected end to end, forming a continuous earth barrier.

假令甲子旬野宿閉戊，用六步為率，以刀從艮方起，畫地一周，分為十二支方。本旬戊在辰，即於辰方取土一石二斗，分作六股，堆於辰午申戌子寅六方畢，持刀於辰上念：龍門土坰，均接馬嶺，即將辰上土，用刀運連午上。又念：馬嶺土寬，均接猴山，即將午上土，運連申上。又念：猴山土靈、均接狗城，即將申上土，運連戌上。又念：狗城土足、均接鼠窟，即又將戌上土，運連子上。又念：鼠窟土塞、均接虎穴，又將子上土，運連寅上。又念：虎穴土盈、均接龍門，即又將寅上土，運連辰上，周遭成一壁壘矣。

For example, during the Jiazi sheng (ten-day period starting with Jiazi), if one is staying overnight in the wilderness and performs the method of Wu (earth), measure six steps, and use a knife to draw a circle starting from the Gen position on the ground, dividing the circumference into twelve directions of the earthly branches. In the Jiazi sheng, Wu falls on Chen. Take one stone and two dou of soil from the Chen direction, divide it into six portions, and place them on the six directions of Chen, Wu, Shen, Xu, Zi, and Yin. After placing them, stand at Chen with the knife and recite "Lungmen soil field, evenly connect Maling," then use the knife to evenly transfer the soil from Chen to Wu. Next recite "Maling soil wide, evenly connect Houshan," transferring the soil from Wu to Shen. Then recite "Houshan soil spiritual, evenly connect Goucheng," transferring the soil from Shen to Xu. Next recite "Goucheng soil sufficient, evenly connect Shuku," transferring the soil from Xu to Zi. Then recite "Shuku soil blocked, evenly connect Huxue," transferring the soil from Zi to Yin. Finally recite "Huxue soil full, evenly connect Lungmen," transferring the soil from Yin back to Chen. This completes the circle, forming a barrier of soil. One should note that the starting point of the six-line incantation is not fixed; depending on where Wu falls in the current sheng, start reciting from the corresponding line associated with that branch, and after reciting all six lines, return to the starting point. If using a different sheng, simply change the starting point, but keep the order of the six lines unchanged.

即將刀埋辰方土坑中，入中央面坑祝曰：泰山之陽，恆山之陰，盜賊不起，虎狼伏行，城廓不完，閉以金關，千凶萬惡，莫之敢干。祝畢，即於中宿，百神呵護。餘旬仿此。

Then he buried the knife in the Chen direction where soil had been left from taking earth, walked to the center, and faced the pit, reciting: "On the southern slope of Mount Tai, on the northern slope of Mount Heng, bandits will not arise, tigers and wolves will lie hidden; the city walls are incomplete, sealed with golden gates; myriad evils and calamities dare not approach." After the incantation, he slept in the center, and naturally, a hundred spirits would guard him. The rest of the weeks are handled in the same way, only changing the Earthly Branch corresponding to Wu to that of the current week.

所祝假令子日運籌，本日玉女在庚方，即從庚上起，畫地一周，在庭六步，在野六十步，或六百步，或三百六十步，俱以六為率，分周為二十四方，各記四維八干十二支訖。乃以左手持六籌，立於子地，叩齒三通，以右手取一籌，念鼠行狗竇，即走戌方，將籌運於戌地，大呼青龍神君，降臨局所。轉身行至丑上，又取一籌，念牛收兔阡，即走入卯方，將籌運於卯地，大呼朱雀神君，降臨局所。轉身行至寅上，又取一籌，念虎蹲蛇穴，即走入巳方，將籌運於巳地，大呼勾陳神君，降臨局所。轉身行至卯上，又取一籌，念兔入牛欄，即走入丑方，將籌運於丑地，大呼螣蛇神君，降臨局所。轉身行至辰上，又取一籌，念龍吟馬續，即走入午方，將籌運於午上，大呼白虎神君，降臨局所。則午與巳兩籌之中，先成天門於丙矣。

Another example of using the method of laying out the array: suppose the day is a day of the rat (子). If the Jade Female (玉女) is located in the direction of Geng (庚), then start from the Geng position and draw a circle on the ground. In the courtyard, draw six steps; in the open field, draw sixty steps, or six hundred steps, or three hundred and sixty steps, all based on the number six. Divide the circumference of the circle into twenty-four directions and mark them in order with the four cardinal directions, the eight heavenly stems, and the twelve earthly branches. Then take six sticks in your left hand and stand at the position of Zi (子). Tap your teeth three times. Take one stick in your right hand, recite "the rat moves through the dog's hole" (鼠行狗窦), and walk to the Xu (戌) direction, placing the stick at the Xu position, and loudly proclaim "the Azure Dragon God King has arrived at the array." Turn around and walk to the Chou (丑) position, take another stick, recite "the ox collects the rabbit's path" (牛收兔阡), and walk to the Mao (卯) direction, placing the stick at the Mao position, and loudly proclaim "the Vermilion Bird God King has arrived at the array." Turn around and walk to the Yin (寅) position, take another stick, recite "the tiger crouches in the snake's tomb" (虎蹲蛇穴), and walk to the Si (巳) direction, placing the stick at the Si position, and loudly proclaim "the Gou Chen God King has arrived at the array." Turn around and walk to the Mao (卯) position, take another stick, recite "the rabbit enters the ox's pen" (兔入牛栏), and walk to the Chou (丑) direction, placing the stick at the Chou position, and loudly proclaim "the Tan Sha God King has arrived at the array." Turn around and walk to the Chen (辰) position, take another stick, recite "the dragon roars and the horse continues" (龙吟马续), and walk to the Wu (午) direction, placing the stick at the Wu position, and loudly proclaim "the White Tiger God King has arrived at the array." At this point, between the sticks placed at Wu and Si, the heavenly stem of Bing (丙) is located, and the heaven gate (天门) is thus formed in the direction of Bing. The phrase "two branches enclosing a stem" refers to the situation where two adjacent earthly branches each have a stick placed upon them, and the heavenly stem in the middle is thus enclosed. The one formed first is considered the heaven gate, and the one formed later is considered the earth gate.

轉身行至巳上，又取一籌，念蛇蟠猴跧，即走入申方，將籌運於申地，大呼元武神君，降臨局所，地戶不成。又轉身行至戌上，拾第一籌，趨至午上，念馬泉龍浴，即走入辰方，將籌運於辰地，大呼靜龍神君，降臨局所。則辰與卯兩籌之中，後成地戶於乙矣。即從丙方出天門，於局外左繞，又從乙方入地戶，由庚方乘玉女而去，則萬神擁護，諸惡潛藏。此局二孤在丑申二方，丑對天門為天門開方，申對地戶為地戶閉方，餘類推。

He turned around and walked to the Si position, then took another stick, recited "Snake coiled, Monkey crouched," and walked into the Shen direction, placing the stick at the Shen position, and loudly called out "Xuanwu God King descends into the site." At this time, the earth gate had not yet formed. Then he turned around again and walked to the Xu position, picked up the first stick he had placed, rushed to the Wu position, recited "Horse spring, Dragon bath," walked into the Chen direction, placed the stick at the Chen position, and loudly called out "Jinglong God King descends into the site." In this way, between the sticks at Chen and Mao, the Yi stem was sandwiched, and the earth gate was formed at the Yi position. Then he exited from the Bing position through the Heaven Gate, circled outside to the left, then entered the earth gate from the Yi position, and finally left through the Geng position riding on Yu Nu, thus receiving the support of myriad gods and all evils being hidden. In this layout, the two single sticks were at the Chou and Shen positions: Chou directly faces the Heaven Gate, so the Chou position is "Heaven Gate opening position"; Shen directly faces the earth gate, so the Shen position is "earth gate closing position." The rest of the positions can be similarly inferred.

皆同

The method of closing Wu during a halt is the same as the "wild camping closing Wu" mentioned in the previous section "Explanation of Military Operations and Strategy," so this section only notes the words "all the same" without repeating the explanation.

凡安營立寨，以六為法，每一人占地六尺，量人多少積之，俱要合六，如六十步、六百步之類。周圍設壘，布成四維八干十二支局。以旬中六甲加支，一旬一易。大將居青龍，旗鼓居蓬星，士卒居明堂，伏兵居太陰，奇兵居天門，裨將居地戶，斬斷居天獄，治事居天庭，蒭糧居天廩，兵器居天藏。

When setting up a camp, all positions are calculated according to the number six: each person is allocated six feet of space, and the total area must be a multiple of six, such as sixty paces or six hundred paces. The camp is surrounded by fortifications and arranged in a layout based on the four directions, eight trigrams, and twelve earthly branches. The six heavenly stems of the current ten-day period are added to the earthly branches, and this is changed every ten days. The positions within the camp are assigned as follows: the commander is stationed at the Azure Dragon position (Jia), the flag and drum are placed at the蓬星 position (Yi), soldiers are stationed at the Bright Hall position (Bing), hidden troops are concealed at the Taiyin position (Ding), surprise troops are stationed at the Heaven Gate position (Wu), the deputy commander is stationed at the Earth Gate position (Ji), execution is carried out at the Heaven Prison position (Geng), official affairs are handled at the Heaven Court position (Xin), fodder and supplies are stored at the Heaven Granary position (Ren), and weapons are stored at the Heaven Repository position (Gui).

第一宜背太歲大將軍。凡寅卯辰年在子，巳午未年在卯，申酉戌年在午，亥子丑年在酉。 第二宜背月建大將。凡遇寅午戌月在卯，亥卯未月在子，申子辰月在酉，巳酉丑月在午。

When choosing a direction to face in battle, the first priority is to position the back towards the direction of the Grand General of the Year. The method is as follows: in the years of寅, 卯, and 辰, the Grand General is in the direction of 子; in the years of巳, 午, and 未, the Grand General is in the direction of 卯; in the years of申, 酉, and 戌, the Grand General is in the direction of 午; in the years of亥, 子, and 丑, the Grand General is in the direction of 酉. The second priority is to position the back towards the direction of the Grand General of the Month. The method is as follows: in the months of寅, 午, and 戌, the Grand General is in the direction of 卯; in the months of亥, 卯, and 未, the Grand General is in the direction of 子; in the months of申, 子, and 辰, the Grand General is in the direction of 酉; in the months of巳, 酉, and 丑, the Grand General is in the direction of 午.the so-called「背」, means to place one's own forces in that direction and face the opposite direction to confront the enemy.

第三宜背孤擊虛。凡甲子旬：戌亥孤、辰巳虛。甲戌旬：申酉孤、寅卯虛。甲申旬：午未孤、子丑虛。甲午旬：辰巳孤、戌亥虛。甲辰旬：寅卯孤、申酉虛。甲寅旬：子丑孤、午未虛。 第四背游都，擊魯都。凡甲己日：遊在丑、魯在未。乙庚日：遊在子、魯在午。丙辛日：遊在寅、魯在申。丁壬日：遊在巳、魯在亥。戊癸日：遊在申、魯在寅。

The third principle is to attack the 'virtual' direction from the 'solitary' direction. The solitary and virtual positions for each ten-day period are: in the Jiazi period, Xu and Hai are solitary, and Chen and Si are virtual; in the Jiaxu period, Shen and You are solitary, and Yin and Mao are virtual; in the Jiashen period, Wu and Wei are solitary, and Zi and Chou are virtual; in the Jiawu period, Chen and Si are solitary, and Xu and Hai are virtual; in the Jiachen period, Yin and Mao are solitary, and Shen and You are virtual; in the Jiayin period, Zi and Chou are solitary, and Wu and Wei are virtual. The 'solitary' refers to the two earthly branches that are not matched by the heavenly stems in the current ten-day period; the 'virtual' is the opposite position of the solitary. The fourth principle is to attack the 'Lu Du' direction from the 'You Du' direction. The You Du and Lu Du for each day are: on Jia day and Ji day, You Du is Chou and Lu Du is Wei; on Yi day and Geng day, You Du is Zi and Lu Du is Wu; on Bing day and Xin day, You Du is Yin and Lu Du is Shen; on Ding day and Ren day, You Du is Si and Lu Du is Hai; on Wu day and Gui day, You Du is Shen and Lu Du is Yin.

第五背天雄，擊地雌。凡寅午戌月在寅，亥卯未月在亥，申子辰月在申，巳酉丑月在巳。 第六背生神，擊死神。寅月生子、死午。卯月生丑、死未。辰月生寅、死申。巳月生卯、死酉。午月生丑、死戌。未月生巳、死亥。申月生午、死子。酉月生未、死丑。戊月生申、死寅。亥月生酉、死卯。子月生戌、死辰。丑月生亥、死巳。

The fifth principle is to rely on the "Heavenly Yang" to attack the "Earthly Yin." The position of Heavenly Yang is: in the years of Yin-Wu-Xu (Fire triad), it is in Yin; in the years of Hai-Mao-Wei (Wood triad), it is in Hai; in the years of Shen-Zi-Chen (Water triad), it is in Shen; and in the years of Si-You-Chou (Metal triad), it is in Si. Earthly Yin is located directly opposite to Heavenly Yang. The sixth principle is to rely on the "Life God" to attack the "Death Deity." The Life and Death Gods for each month are: in the month of Yin, the Life God is in Zi and the Death Deity is in Wu; in the month of Mao, the Life God is in Chou and the Death Deity is in Wei; in the month of Chen, the Life God is in Yin and the Death Deity is in Shen; in the month of Si, the Life God is in Mao and the Death Deity is in You; in the month of Wu, the Life God is in Chou and the Death Deity is in Xu; in the month of Wei, the Life God is in Si and the Death Deity is in Hai; in the month of Shen, the Life God is in Wu and the Death Deity is in Zi; in the month of You, the Life God is in Wei and the Death Deity is in Chou; in the month of Xu, the Life God is in Shen and the Death Deity is in Yin; in the month of Hai, the Life God is in You and the Death Deity is in Mao; in the month of Zi, the Life God is in Xu and the Death Deity is in Chen; in the month of Chou, the Life God is in Hai and the Death Deity is in Si.

第七背干遊，擊干魯。寅月遊丙、魯壬。卯月遊丁、魯癸。辰月遊坤、魯辰。巳月遊庚、魯甲。午月遊辛、魯乙。未月遊干、魯巽。申月遊壬、魯丙。酉月遊癸、魯丁。戌月遊艮、魯坤。亥月遊甲、魯庚。子月遊乙、魯辛。丑月遊巽、魯干。

The seventh point is to rely on the 'Gan You' to attack the 'Gan Lu'. This involves matching the twenty-four directions with the heavenly stems and the four cardinal directions for each month: in the寅 month, You is at Bing and Lu is at Ren; in the卯 month, You is at Ding and Lu is at Gui; in the辰 month, You is at Kun and Lu is at Chen; in the巳 month, You is at Geng and Lu is at Jia; in the午 month, You is at Xin and Lu is at Yi; in the未 month, You is at Qian and Lu is at Xun; in the申 month, You is at Ren and Lu is at Bing; in the酉 month, You is at Gui and Lu is at Ding; in the戌 month, You is at Gen and Lu is at Kun; in the亥 month, You is at Jia and Lu is at Geng; in the子 month, You is at Yi and Lu is at Xin; in the丑 month, You is at Xun and Lu is at Qian. The above seven points are the basis for determining the direction when setting up an array: sitting facing the front direction and attacking the back direction.

凡出征遠行，先立六甲局所。從本月旬甲起乘青龍，歷蓬星，過明堂，出天門，入地戶，居太陰，然後長往，則百惡不侵，萬事皆吉。慎不可犯天庭、天牢、天獄三方。

When going on a military campaign or a long journey, first set up the six Jia positions as explained earlier. When starting out, begin from the Jia position of the current month and sheng (decade). That position is the Azure Dragon position. Then proceed through the Yi position's Peng star position, pass through the Bing position's Bright Hall position, exit from the Wu position's Heaven Gate position, enter from the Ji position's Earth Gate position, and stop at the Ding position's Taiyin position. Once this entire sequence is completed, then proceed on the journey, and thus all evils will be avoided and all matters will be auspicious. Be especially careful not to violate the positions of Xin's Heaven Court, Ren's Heavenly Prison, and Geng's Heaven Prison.

軒轅黃帝戰蚩尤，涿鹿經年苦未休，偶遇天神授符訣，登壇致祭謹虔修，神龍負圖出洛水，綵鳳銜書碧雲裡，因命風后演成文，遁甲奇門從此始，一千八十當時制，太公刪成七十二，逮於漠代張子房，一十八局為精藝，先須掌上排九宮，從橫十五在其中。

The song says: The Yellow Emperor, Huangdi, fought against Chiyou and battled for a whole year without success in the area of Zhuolu. By chance he met a heavenly deity who taught him secret symbols and formulas. He then set up a ritual altar, devoted himself to study, and practiced diligently. Thus, a divine dragon emerged from the Luo River carrying a book of diagrams, and a colorful phoenix descended from the blue clouds bearing the heavenly scriptures. Huangdi ordered Fenghou to deduce and compile these into written form, and thus the art of Dun Jia was born. At that time, there were one thousand and eighty variations. Jiang Taigong reduced it to seventy-two variations, and during the Han dynasty, Zhang Liang (Zi Fang) further simplified it to eighteen variations, which is the most essential technique. To study the art of Dun Jia, one must first become familiar with arranging the nine palaces on the palm, with the sum of the horizontal, vertical, and diagonal lines all equaling fifteen, a principle contained within this structure.

九宮者：一坎、二坤、三震、四巽、五中、六干、七兌、八艮、九離，乃先天之數，縱橫數之，皆十五也。次將八卦論八節，一氣統三為正宗，陰陽二遁分順逆，一氣三元人莫測。

Note: The so-called nine palaces are: the first palace is Kan, the second is Kun, the third is Zhen, the fourth is Xun, the fifth palace is in the center, the sixth is Qian, the seventh is Dui, the eighth is Gen, and the ninth is Li, which is the number determined by the Earlier Heaven; arranging them into three rows and three columns, whether counting horizontally, vertically, or diagonally, the sum of the three numbers is always fifteen. The song continues to say: next, the Eight Trigrams should be allocated to the eight solar terms, with each solar term governing three qi; the Yang Dun and Yin Dun systems are divided into clockwise and counterclockwise sequences, with each qi divided into three yuan, and the changes within them are beyond the comprehension of ordinary people.

八卦者，干、坎、艮、震、巽、離、坤、兌。八節者，立春、春分、立夏、夏至、立秋、秋分、立冬、冬至。統三者，一節而統三氣，八節統二十四氣也。冬至統小寒、大寒在坎宮，立春統雨水、驚蟄在艮宮，春分統清明、穀雨在震宮，立夏統小滿、芒種在巽宮，夏至統小暑、大暑在離宮，立秋統處暑、白露在坤宮，秋分統寒露、霜降在兌宮，立冬統小雪、大雪在干宮也。

Note: The so-called Eight Trigrams are Qian, Kan, Gen, Zhen, Xun, Li, Kun, and Dui. The so-called eight solar terms are Start of Spring, Spring Equinox, Start of Summer, Summer Solstice, Start of Autumn, Autumn Equinox, Start of Winter, and Winter Solstice. The term "统三" means that each solar term governs three of the twenty-four solar terms. Altogether, the eight solar terms govern the twenty-four solar terms. Specifically, the twenty-four solar terms are divided as follows: Winter Solstice, together with Minor Cold and Major Cold, belong to the Kan trigram; Start of Spring, together with Rain Water and Awakening Insects, belong to the Gen trigram; Spring Equinox, together with Clear and Bright and Grain Rain, belong to the Zhen trigram; Start of Summer, together with Minor Full and Grain in Ear, belong to the Xun trigram; Summer Solstice, together with Minor Heat and Major Heat, belong to the Li trigram; Start of Autumn, together with Limit of Heat and White Dew, belong to the Kun trigram; Autumn Equinox, together with Cold Dew and Frost Descent, belong to the Dui trigram; and Start of Winter, together with Minor Snow and Major Snow, belong to the Qian trigram. When determining the position, first identify which trigram the solar term belongs to, and then start the Jiazi sequence accordingly.

一氣三元者，每一氣十五日，分為上中下三局也。二遁分順逆者，陽遁三元，五日一換皆順，如冬至自一、而七、而四也；陰遁三元，五日一換皆逆，如夏至自九、而三、而六也。

Note: The term "one qi, three yuan" refers to each solar term being divided into three sections, each lasting fifteen days: upper yuan, middle yuan, and lower yuan. The term "two遁 with reverse and forward movement" means that for Yang Dun, the three yuan change every five days and proceed in a forward sequence, for example, the three yuan of the winter solstice are first section, seventh section, and fourth section. For Yin Dun, the three yuan also change every five days but proceed in a reverse sequence, for example, the three yuan of the summer solstice are ninth section, third section, and sixth section.

五日都來換一元，超神接氣為準的。二至之前有閏奇，此時疊節累乘之。

The song says: every five days, a new element is used, and to determine which element to use, the principles of "surpassing the divine" and "receiving the qi" are followed; before the winter solstice and summer solstice, there is a leap odd number, and at that time, the solar terms should be overlapped and added together for use.

超者：過越也；神者：日辰也；接者：迎接也；節者：節氣也。超神者，節氣未到，甲己符頭先到謂之超；接氣者，節氣先到，甲己符頭後到謂之接。正授者，如甲子、己卯、甲午、己酉四符頭所臨之日，恰用所得之節氣，即為正授奇也。超接既過，餘即無再超之理，超不過十，接不過五。若符頭先到七日，便當作閏。其置閏之法，每年須於芒種、大雪二節之後，二節相近二至，乃天地中分，置閏必須於此。

Note: "Chao" means to surpass, "Shen" refers to the day branch, "Jie" means to welcome, and "Jie" refers to the solar term.the so-called "Chao Shen" means that the day of the Jia or Ji stem arrives before the solar term; "Jie Qi" means that the solar term arrives first, and the day of the Jia or Ji stem comes later.the so-called "Zheng Shou" means that on the days of the Jiazi, Jimao, Jiawu, and Jiyou, the solar term coincides exactly with the day, which is called "Zheng Shou." Once "Chao" and "Jie" exceed their limits, there is no further need to surpass: "Chao" cannot exceed ten days, and "Jie" cannot exceed five days. If the stem day arrives seven days earlier than the solar term, intercalation should be used. The method of intercalation is: it must be done after the solar terms of Mangzhong and Daxue, because these two solar terms are close to Xiazheng and Dongzhi, which are the points where yin and yang are evenly divided in heaven and earth. Intercalation must be placed here.

認取九宮為九星，八門時逐九星行。 九宮：坎一至離九也。九星：天蓬至天英也。八門：休至開也。

The song says: To recognize that each of the nine palaces is paired with one of the nine stars, and the eight gates move according to the time of day. Note: Here, the nine palaces refer to the sequence from Kan one to Li nine; the nine stars refer to the sequence from Tianpeng to Tianying; and the eight gates refer to the sequence from Xiu Men to Open Door. The nine palaces are fixed positions, while the nine stars and eight gates move between the palaces according to the time of day.

九宮逢甲為直符，八門直使自分明。 如冬至陽遁一局，甲子在坎，自甲子時管下至癸酉時，俱以坎本宮天蓬為直符，本宮休門為直使。符下之門為直使，十時一易堪憑據。 如陽一局，甲子至癸酉十時已過，則天蓬休門，俱已謝事矣。次即甲戌時，甲戌在坤，即以坤本宮天芮為直符，本宮死門為直使，管至癸未十時，則又易也。

The song says: When the heavenly stem Jia falls in a particular palace among the nine palaces, the star of that palace becomes the straight symbol; and when a particular gate among the eight gates becomes the straight commander, it becomes clear. Note: For example, in the first Yang Dun arrangement on the winter solstice, if Jiazi falls in the Kan palace, then from the Jiazi hour to the Guiyou hour, the Tianpeng of the Kan palace is the straight symbol, and the Xiu Men of the Kan palace is the straight commander. The song continues: The gate paired with the straight symbol is the straight commander, and every ten hours it changes, which is a reliable rule. Note: Still taking the first Yang Dun arrangement as an example, after the ten hours from Jiazi to Guiyou, Tianpeng and Xiu Men are replaced. Then, at the Jiaxu hour, Jiaxu falls in the Kun palace, so the Tianrui of the Kun palace becomes the straight symbol, and the Sime Men of the Kun palace becomes the straight commander, which lasts until the Guiwei hour, covering ten hours, and then it changes again.

直符常以加時干，直使逆順時支去。 時干者，用時之干，甲乙丙丁戊己庚辛壬癸是也。甲每遁於戊己庚辛壬癸之六儀，而六儀與三奇，則各占一宮，但視時干所在，即以直符加之，此常法也。直使則視時干所在逆順者，如陽一局甲子在坎一，則乙丑在坤二，丙寅在震三，歷四五六七八九仍歸坎一，皆順也；陰九局甲子在離九，則乙丑在艮八，丙寅在兌七，歷六五四三二一仍歸離九，皆逆也。

The song says: The Straight Symbol is always added to the heavenly stem of the hour used. The Straight Officer follows the order of yang in a clockwise direction and yin in a counterclockwise direction according to the earthly branch of the hour. Note: The heavenly stem of the hour refers to the heavenly stem of the specific hour being used, which is Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, or Gui. Jia is always hidden under the six instruments Wu, Ji, Geng, Xin, Ren, and Gui. The six instruments and the three marvels each occupy one palace on the earth plate. When arranging the board, one simply looks at the palace where the heavenly stem of the hour (i.e., the marvel or instrument) falls, and adds the Straight Symbol star to that palace. This is the standard method. The Straight Officer, however, depends on the position of the heavenly stem of the hour, and follows either a clockwise or counterclockwise direction. For example, in a yang遁 (yang movement) layout, Jiazi is in the first palace of Kan. Then Yichou is in the second palace of Kun, Bingyin in the third palace of Zhen, and so on, proceeding through the fourth, fifth, sixth, seventh, eighth, and ninth palaces and back to the first palace of Kan, all in a clockwise direction. In a yin遁 (yin movement) layout, Jiazi is in the ninth palace of Li. Then Yichou is in the eighth palace of Gen, Bingyin in the seventh palace of Dui, and so on, proceeding through the sixth, fifth, fourth, third, second, and first palaces and back to the ninth palace of Li, all in a counterclockwise direction.

六甲元號六儀名，三奇即是乙丙丁。 六甲者：甲子、甲戌、甲申、甲午、甲寅。六儀者：戊、己、庚、辛、壬、癸。三奇者：乙為日奇，丙為月奇，丁為星奇。

The song says: The six Jia are originally named after the Six Instruments. The Three Marvels are the three heavenly stems Yi, Bing, and Ding. Note: The six Jia include Jiazi, Jiaxu, Jiashen, Jiawu, Jiayin (together with Jiachen, making up the first six of the sixty cycles). The Six Instruments are Wu, Ji, Geng, Xin, Ren, and Gui. The Three Marvels are Yi as the day marvel, Bing as the month marvel, and Ding as the star marvel. When setting up the board, only the Three Marvels and the Six Instruments appear on the Earth Plate, and Jia is always hidden beneath the Instruments. Therefore, it is said that the six Jia originally had the names of the Six Instruments.

陽遁順儀奇逆布，陰遁逆儀奇順行。 冬至後用陽遁，順布六儀，如一局戊起坎一、己坤二、庚震三、辛巽四、壬中五、癸干六，逆布三奇，如一局乙在離九、丙在辰八、丁在兌七。夏至後用陰遁，逆布六儀，如九局戊起離九、己艮八、庚兌七、辛干六、壬中五、癸巽四，順布三奇，如一局乙在坎一、丙在坤二、丁在震三，餘局仿此。

The song says: 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. Note: After the winter solstice, Yang Dun is used, and the Six Instruments are arranged in order according to the palace numbers. For example, in Yang Dun one, Wu starts at the first palace of Kan, Ji at the second palace of Kun, Geng at the third palace of Zhen, Xin at the fourth palace of Xun, Ren at the central fifth palace, and Gui at the sixth palace of Qian. The Three Marvels are then arranged in reverse order, with Yi at the ninth palace of Li, Bing at the eighth palace of Gen (the original text says 'Chen eight'), and Ding at the seventh palace of Dui. After the summer solstice, Yin Dun is used, and the Six Instruments are arranged in reverse order according to the palace numbers. For example, in Yin Dun nine, Wu starts at the ninth palace of Li, Ji at the eighth palace of Gen, Geng at the seventh palace of Dui, Xin at the sixth palace of Qian, Ren at the central fifth palace, and Gui at the fourth palace of Xun. The Three Marvels are then arranged in order, with Yi at the first palace of Kan, Bing at the second palace of Kun, and Ding at the third palace of Zhen. The other layouts are similarly deduced: identify the starting palace for each layout, arrange the Six Instruments according to the Dun method, and then arrange the Three Marvels in the opposite direction.

吉門偶爾合三奇，值此經云百事宜。 開、休、生乃北方三白最吉之神。又於三奇中合得一奇者，即謂得奇得門。而又得諸吉星一二佐助之，斯為全美。此時宜出兵征討，發號施令，百事胥順也。

The song says: When a favorable door coincidentally meets the Three Marvels in the same palace, at such a time, the classics say that everything is appropriate. Note: The Open Door, the Rest Door, and the Life Gate belong to the Northern palace of one white, six white, and eight white, which are the most auspicious doors. If the palace where these three doors are located also happens to meet any one of the three marvels, yi, bing, or ding, it is called "getting both the marvel and the door." If there are also one or two auspicious stars nearby to assist, it is perfect. Such a time is suitable for military campaigns and issuing commands, and all affairs will proceed smoothly.

更合從傍加檢點，餘宮不可有微疵。 如得開、休、生三門，又合乙、丙、丁三奇，未為全吉，猶忌餘宮犯格。先賢隱其天機妙處，未言其故，所以奇門不吉者百十餘格，不犯此，即犯彼，非精究難知。如餘宮有犯，若得直符直使時干相佐，則又何妨。蓋符使與干，乃三奇八門，一時之主宰也。若用乙奇，餘宮切忌逃走猖狂，庚加乙等格不為吉；若投江夭矯，不必忌矣。

The song says: One must also carefully examine the other sections from the side, and no other sections should have any faults. Note: Even if one obtains the three auspicious gates, 开, 休, and 生, and also has the three marvels, 乙, 丙, and 丁, it is still not entirely auspicious. One should still avoid other sections that commit inauspicious patterns. Previous masters concealed this heavenly secret without explaining the reason. There are over a hundred inauspicious patterns in the art of Qimen. One avoids one pattern and commits another. Without careful examination, it is difficult to understand. If other sections indeed have faults, as long as the straight symbol, straight messenger, and the heavenly stem of the used time can assist from the side, it will be all right. This is because the symbol, messenger, and time stem are the main forces of the three marvels and eight gates in this particular hour. For example, if the used marvel is 乙, then the other sections should most avoid the patterns 「Azure Dragon fleeing」 and 「White Tiger raging」. Patterns such as 「Vermilion Bird drowning」 and 「Tangshe twisting」, which do not involve 乙, do not need to be avoided.

三奇得使誠堪使，六甲遇之非小補。 謂得三吉門直使加奇，而又遇直符也。凡乙丙丁三奇，得與開休生之直使相合，為三奇得使，誠可取而用之矣。若再遇直符之甲來加，謀為尤無不利也。舊解非。

The song says: When the Three Marvels are combined with the direct command, it is indeed valuable to use. If it also meets the Six at the Top and the first heavenly stem, the benefit is even greater. Note: These two lines refer to the situation where the three auspicious gates, namely Opening, Resting, and Life, are combined with the direct command, and also meet the direct symbol. Whenever the three Marvels, namely Yi, Bing, and Ding, are combined with the three gates, namely Opening, Resting, and Life, as the direct command, it is called 'Three Marvels combined with the direct command', which is indeed valuable to use. If it also meets the first heavenly stem, which is the direct symbol, then planning any matter will be without obstacles. The old annotations have misunderstood these two lines.

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。 據上下文義，當云：號為三奇游六儀，又有玉女守門扉。言地盤之乙，得甲午、甲戌為直符來加，而天盤之乙，又遊於甲午、甲戌之儀，為乙奇游儀，丙丁仿此，乃所謂三奇游六儀也。俗本訛傳，遂以遊儀為守門，殊不可解。玉女守門，言丁奇守於直使之門也。

The song says: When the Yi Marvel meets Jia Xu (dog) or Jia Wu (horse), and when the Bing Marvel meets Jia Zi (rat) or Jia Shen (monkey), and when the Three Marvels are accompanied by the Six Instruments, with the Jade Woman riding on Jia Chen (dragon) or Jia Yin (tiger); this is called the Three Marvels moving through the Six Instruments. There is also the Jade Woman guarding the gate. Note: According to the context, these two lines should be read as "It is called the Three Marvels moving through the Six Instruments, and there is also the Jade Woman guarding the gate." This means: The Yi Marvel on the Earth Plate receives the direct symbol from the Jia Wu or Jia Xu decade, while the Yi Marvel on the Heaven Plate moves to the Jia Wu and Jia Xu Instruments, which is called the Yi Marvel moving through the Instruments. The Bing and Ding Marvels follow the same pattern, which is what is meant by the Three Marvels moving through the Six Instruments. Commonly transmitted versions have mistakenly taken moving through the Instruments as guarding the gate, which does not make sense. The Jade Woman guarding the gate refers to the Ding Marvel being stationed at the palace where the direct symbol falls.

若作陰私和合事，請君但向此中推。 謂當守門之時，宜作陰私和合諸事。

The song says: If you wish to handle private matters or matters of reconciliation, please seek the answer from here. Note: It means that when the time of the Maiden guarding the gate arrives, it is suitable for handling private matters or matters of reconciliation and conclusion.

天三門兮地四戶，問君此法知何處，太沖小吉與從魁，此是天門私出路。地戶危除定與開，舉事皆從此中去。 酉、卯、未為天三門，以月將加所用正時，看天盤卯、酉、未三字落何方。如巳為月將，加午時上，順數干未申酉戌亥子丑寅卯辰，即申、辰、戌上，乃天三門也。地戶有四，以月建加所用時上，看危、除、定、開四字，落何方向。如己亥年八月午時，以建加午上順輪去，未除、戌定、丑危、辰開，即辰、戌、丑、未四方向上，得四地戶。

The song says: Heaven has three gates, Earth has four doors. Where can we seek to know this method? The three generals, Tai Chong, Xiao Ji, and Cong Kuai, when they are stationed, mark the hidden path of the heavenly gate; the earth doors are where the words Wei, Chu, Ding, and Kai fall. All affairs must pass through these directions. Note: The three branches You, Mao, and Wei are the heavenly three gates. To seek the method, take the monthly general of the current month and add it to the correct hour, then turn out the heaven plate. Observe where the branches Mao, You, and Wei fall. For example, if Si is the monthly general, place Si on Wu hour and count forward: Wu, Wei, Shen, You, Xu, Hai, Zi, Chou, Yin, Chen. Thus, Mao falls on Shen, Wei on Chen, and You on Xu. Therefore, the directions Shen, Chen, and Xu are the heavenly three gates. The four earth doors are determined by adding the monthly builder to the used hour and observing where the words Wei, Chu, Ding, and Kai fall. For instance, in the eighth month of the Jihai year at Wu hour, add the monthly builder to Wu and count forward: Wei, Xu, Chou, Chen. Thus, Wei falls on Chou, Chu on Xu, Ding on Chen, and Kai on Wei. Therefore, the directions Chou, Xu, Chen, and Wei are the four earth doors.

六合太陰太常君，三辰元是地私門。更得奇門相照耀，出門百事總欣欣。 以天月將加所用正時，看貴人所泊何宮，即於貴人上起：貴、螣、朱、六、勾、青、空、白、常、玄、陰、後，順逆而行。陽貴人出於先天之坤，子上起甲午順布，乙癸在丑、庚與乙合、戊與癸合，取干德合者為貴人，故戊庚二干陽貴在丑是也。己干在未、甲與己合，故甲干陽貴在未。陰貴人出於後天之坤，申上起子逆行，乙癸在未、庚戊相合，故甲干陰貴在丑。自亥至辰，陰陽貴順行；自巳至戌，陰陽貴逆行。若得六合、太陰、太常三神，與奇門同臨其方者，百事大吉。

The song says: The three officials, Liu He, Tai Yin, and Tai Chang, are originally from the earthly gate; if there are also the three marvels, auspicious gates, in the same direction, then going out to do anything will be joyful and smooth. Note: Take the month general of the current month and add it to the current hour to generate the heaven plate. Look at where the nobleman stops, then start from that palace of the nobleman, and in order, arrange the nobleman, tang she, Zhu Qu, Liu He, Gou Chen, Qing Long, Tian Kong, Bai Hu, Tai Chang, Xuan Wu, Tai Yin, Tian Hou, twelve spirits. For yang nobleman, arrange in the order of yang; for yin nobleman, arrange in the reverse order. The yang nobleman comes from the坤 position of the earlier heaven hexagram (at Zi), starting from Zi and proceeding in order; Yi and Gui are both placed at Chou, Geng combines with Yi, Wu combines with Gui, so the nobleman is the one with the heavenly stem that has the virtue of harmony, thus on Wu day and Geng day, the yang nobleman is at Chou. Ji is placed at Wei, and Ji combines with Ji, thus on Ji day, the yang nobleman is at Wei. The yin nobleman comes from the坤 position of the later heaven hexagram (at Shen), starting from Shen and proceeding in reverse order; Yi and Gui are both at Wei, Geng combines with Wu, thus on Ji day, the yin nobleman is at Chou. If the nobleman falls between Hai and Chen, both yang and yin nobleman are arranged in order; if it falls between Si and Xu, both yang and yin nobleman are arranged in reverse order. After arranging, if the three spirits Liu He, Tai Yin, and Tai Chang are in the same direction as the three marvels, auspicious gates, then doing anything will be very auspicious.

太沖天馬最為貴，卒然有難宜逃避。但當乘取天馬行，劍戟如山不足畏。 以月將加所用正時，順輪去，遇卯字住處，即是太沖、天馬方也。凡有急事，從天馬上而出，可以避禍。

The song says: The direction of Tai Chong Tian Ma is most precious; if a sudden disaster occurs, it is advisable to escape from here; as long as one departs by riding the Tian Ma direction, even if mountains of swords and spears are present, they are not to be feared. Note: Take the Month General of the current month and add it to the hour of use, then proceed in sequence. When the character Mao stops at a certain direction, that direction is the Tai Chong Tian Ma direction. In case of urgent matters, leaving from the Tian Ma direction can avoid calamity.

三為生炁、五為死，盛在三兮、衰在五，能識遊三避五時，造化真機須記取。 經云：天道不遠，三五反覆，趨三避五，恢然獨處。如冬陽一局、甲己日子時，以休門為直使，平旦丙寅時，得三乃生氣吉；晨食時戊辰得五，乃害氣凶，百事不宜。又云：重陽有重吉，重陰有重凶。 重陽三宮、重陰七宮。

The song says: Counting to three is life qi, counting to five is death qi; qi is strong at three, weak at five. To understand the time of "wandering at three and avoiding five" is the true secret of fate, which must be remembered. Note: The classic says: "The way of heaven is not far, three and five repeat, move towards three and avoid five, and dwell alone in comfort." For example, on the day of winter solstice with yang遁 one layout, on the day of Jia or Ji, at the time of Zi (the first hour), the Xiu Men is the straight commander. At the time of Bingyin (third hour) in the morning, counting from Zi, it is the third position, obtaining life qi which is auspicious. At the time of Wuchen (fifth hour) for breakfast, counting from Zi, it is the fifth position, obtaining harmful qi which is inauspicious, and nothing is suitable. The classic also says: "Double good fortune in heavy yang, double misfortune in heavy yin." Note: Heavy yang refers to the third palace of Zhen, and heavy yin refers to the seventh palace of Dui.

就中伏吟為最凶，天蓬加著地天蓬，天蓬若到天英上，須知即是反吟宮。 天盤天蓬加地盤天蓬上，曰伏吟；天盤天蓬加地盤天英上，曰反吟。

The song says: Among all the patterns, the hidden chant is the most dangerous. This occurs when the Heaven Plate's Tianpeng is placed over the Earth Plate's Tianpeng. If the Tianpeng moves to the position of Tianying, it becomes a reverse chant. Note: When the Heaven Plate's Tianpeng is placed over the Earth Plate's Tianpeng, it is called a hidden chant. When the Heaven Plate's Tianpeng is placed over the Earth Plate's Tianying (with Kan one directly opposing Li nine), it is called a reverse chant.

八門反覆皆如此，死在生門生在死，假令吉宿得奇門，萬事皆凶不堪使。 生門仍在本宮生門，謂之伏吟；生門加在對沖死門，謂之反吟，不吉。此時縱得吉門，反覆多變，餘仿此。

The song says: The reverse chant and hidden chant of the eight gates are also judged according to this principle — when the death gate is on top of the life gate, or the life gate is on top of the death gate; at this time, even if auspicious stars are combined with the odd gate, all matters remain凶 and are not suitable to use. Note: When the life gate remains on top of its own palace's life gate, it is called hidden chant; when the life gate is placed on the directly opposite death gate, it is called reverse chant, both are inauspicious. Even if a good gate is obtained at this time, the affairs will be fluctuating and changeable. The rest of the gates are judged in the same way.

六儀擊刑何太凶，甲子直愁向東，戌刑在未申刑虎，寅巳辰辰午刑午。 甲子直符加□□三，甲戌直符加地坤二，甲申直符加地艮八，甲寅直符加地巽四，此謂相刑之刑；甲午直符加地離九，甲辰直符加地巽四，謂之自刑之刑。

The song says: The Six Instruments striking themselves bring great danger — the Jiazi decade is most dangerous when facing the east, the Jiaxu's Xu is punished by Wei, the Jiashen's Shen is punished by Yin (Tiger), the Jiayin's Yin is punished by Si, the Jiachen's Chen is self-punished by Chen, and the Jiawu's Wu is self-punished by Wu. Note: For the Jiazi decade, the direct symbol is placed on the Earth Plate's Zhen three palace (the original text has two missing characters, and I dare not make up, but according to the meaning, it should be 'Zhen Earth'), for the Jiaxu decade, the direct symbol is placed on the Earth Plate's Kun two palace, for the Jiashen decade, the direct symbol is placed on the Earth Plate's Gen eight palace, and for the Jiayin decade, the direct symbol is placed on the Earth Plate's Xun four palace; these are called 'mutual punishment'. For the Jiawu decade, the direct symbol is placed on the Earth Plate's Li nine palace, and for the Jiachen decade, the direct symbol is placed on the Earth Plate's Xun four palace; these are called 'self-punishment'.

三奇入墓好詳之，乙日那堪得未時，丙丁屬火火墓戌，此時諸事不須為，更兼六乙來臨六，星奇臨八亦同之。 加六乙日奇，下臨坤二宮，木庫在未；又臨干六宮，火庫居戌；丁奇又臨艮八，亦乃陰生於酉，墓丑也。縱遇三奇，皆不吉，舉事凶。

The song says: When the Three Marvels enter their tomb, one must be careful to distinguish — how can Bing and Ding endure the hour of Wei? Bing and Ding belong to fire, and the tomb of fire is in Xu. When encountering such a situation, nothing should be done. Moreover, if the Six Yi reaches the Sixth Palace, and the Star Marvel Ding reaches the Eighth Palace, the situation is the same. Note: The Six Yi, this day marvel, descends to the Second Palace of Kun, because the repository of wood is in Wei, and Wei is hidden in the Kun Palace. It also descends to the Sixth Palace of Qian, because the repository of fire is in Xu, and Xu is hidden in the Qian Palace. When the Star Marvel Ding descends to the Eighth Palace of Gen, it also enters its tomb, because Ding belongs to yin fire, its growth is in You, and its tomb is in Chou, and Chou is hidden in the Gen Palace. Even if these situations occur together with the Three Marvels, they are not auspicious, and any undertaking will result in misfortune.

又有時干入墓宮，課中時下忌相逢，戊戌、壬辰兼丙戌，癸未、丁己丑同凶。 乙庚日：丁丑、癸未、丙戌三時是也。丙辛日：己丑、壬辰、戊戌三時是也。已上乃時干入墓。

The song says: There is also a pattern called "Heavenly Stem Entering its Burial Place," which is most to be avoided when it appears in the hour of the divination. The forbidden hours are Wuxu, Renchen, and Bingxu, as well as Guiwei, Dingchou, and Jichou. These are all considered凶 (unfavorable). Note: On days of Yi and Geng, the forbidden hours are Dingchou, Guiwei, and Bingxu; on days of Bing and Xin, the forbidden hours are Jichou, Renchen, and Wuxu. All of these belong to the pattern of "Heavenly Stem Entering its Burial Place," which means the heavenly stem is buried by its own earthly branch.

五不遇時龍不晴，號為日月損光明，時干來剋日干上，甲日須知時忌庚。 甲日庚午時，乙日辛巳時，丙日壬辰時，丁日癸卯時，戊日甲寅時，己日乙丑時，庚日丙子時，辛日丁酉時，壬日戊申時，癸日己未時，已上俱為七殺時，陽克陽時，陰克陰時。

The song says: When the Five Elements are not in harmony, it is like a dragon without clear weather, called the loss of brightness of the sun and moon; this refers to the heavenly stem of the chosen hour being in mutual control with the day stem. For example, on a Jia day, the Geng hour should be avoided. Note: On a Jia day, avoid the Gengwu hour; on a Yi day, avoid the Xinsi hour; on a Bing day, avoid the Renchen hour; on a Ding day, avoid the Guimao hour; on a Wu day, avoid the Jiayin hour; on a Ji day, avoid the Yichou hour; on a Geng day, avoid the Bingzi hour; on a Xin day, avoid the Dingyou hour; on a Ren day, avoid the Wushen hour; on a Gui day, avoid the Jiwei hour. All of these are called "seven killing hours." Their characteristic is that a yang stem controls another yang stem, and a yin stem controls another yin stem, which is mutual control of the same type, hence the harm is especially severe.

奇與門兮共太陰，三般難得總來臨，若還得二亦為吉，舉措行藏必遂心。 冬至後用陽遁，以直符前二位為太陰；夏至後用陰遁，以直符後二位為太陰。此言奇門太陰三位，同到者大吉，但難得。若奇門有一與太陰同者，亦吉也。

The song says: When the Three Marvels, a favorable gate, and Taiyin all arrive in the same palace together, it is a rare and auspicious situation; even if only two of them are present, it is still favorable, allowing for both action and concealment to be carried out as desired. Note: After the winter solstice, use Yang Dun, taking the second position forward from the straight symbol as Taiyin; after the summer solstice, use Yin Dun, taking the second position backward from the straight symbol as Taiyin. These lines indicate that when the Three Marvels, a favorable gate, and Taiyin all arrive in the same palace, it is extremely auspicious, though such an opportunity is rare; if any one of the Three Marvels or a favorable gate is present together with Taiyin in the same palace, it is also considered favorable.

更得直符直使利，兵家用事最為貴，當從此地擊其沖，百戰百勝君須記。 如直符在離，即背離擊坎；直符在干，即背干擊巽。此又與坐孤擊虛者不同。

The song says: If one also gains the straight symbol and the straight command, it is most valuable in military affairs; one should attack the opposite direction from where the straight symbol is located, and achieve victory in every battle. Please remember this. Note: For example, if the straight symbol is in the Li palace, one should attack the Kan palace from behind the Li palace; if the straight symbol is in the Qian palace, one should attack the Xun palace from behind the Qian palace. This is different from the previous statement of "sitting alone and striking the empty," and should not be used together.

天乙之神所在宮，大將宜居擊對沖，假令直符居離九，天英坐取擊天蓬。 天乙者即直符也。

The song says: The general should be stationed at the palace where the Heavenly Ethereal God is located, and attack the palace directly opposite to it; for example, if the Straight Symbol is in the ninth palace of the Fire (Li), then one should occupy the position of the Heavenly Brilliant and attack the palace where the Greedy Wolf Star (Tianpeng) is located, which is the first palace of Water (Kan). Note: The Heavenly Ethereal God mentioned here is the same as the Straight Symbol.

甲乙丙丁戊陽時，神居天上要君知，坐擊須憑天上奇，陰時地下亦如之。 甲乙丙丁戊五陽時，利為客，宜先舉兵高旗鳴鼓，耀武揚威取勝。己庚辛壬癸五陰時，利為主，宜後舉兵，低鼓銜枚，待敵而後決勝。

The song says: During the five yang stems, Jia, Yi, Bing, Ding, and Wu, the spirit is on the Heaven Plate; this point should be known. Both sitting and attacking depend on the odd numbers on the Heaven Plate. During the five yin stems, Ji, Geng, Xin, Ren, and Gui, the method follows the Earth Plate, with the same approach. Note: During the five yang times, it is favorable to act as the guest, and it is appropriate to take the initiative first, raising banners and beating drums to display military might and achieve victory. During the five yin times, it is favorable to act as the host, and it is appropriate to wait for the enemy to move first, keeping low profiles, quiet drumbeats, and holding mouthpieces to decide the outcome afterwards.

若見三奇在五陽，偏宜為客自高強，忽然逢著五陰位，又宜為主好裁詳。 陽時利為客，陰時利為主，不分陰陽二遁，俱從此議。

The song says: If the Three Marvels fall in the five Yang hours, it is particularly suitable for visiting as a guest, with natural strength and vigor; if they suddenly fall in the five Yin hours, then it is suitable for being the host, and one should carefully consider. Note: Yang hours are favorable for visiting as a guest, and Yin hours are favorable for being the host, regardless of whether it is a Yang Dun or Yin Dun arrangement, this principle applies universally.

直符前三六合位，太陰之神在前二，後一宮中為九天，後二之神為九地。 如陽遁坎一宮，甲子時直符到坎，逆布九天，直符坎、九天干、九地兌、元武坤、白虎離、六合巽、太陰震、螣蛇艮。陰遁坎一宮，甲子時直符在坎，順布九天，直符坎、九天艮、九□□、元武巽、白虎離、六合坤、太陰兌、螣蛇干。直符、九天、九地、陰、合五吉神也。

The song says: Count forward three positions from the straight symbol to find Liu He, the Tai Yin deity is two positions forward. The ninth heaven is one position behind, and the ninth earth is two positions behind. Note: For example, if in the Jiazi hour of Yang Dun, the straight symbol is in the Kan palace, then starting from the Kan palace, arrange the nine heavens and other deities in reverse order: the straight symbol is in Kan, the ninth heaven is in Qian, the ninth earth is in Dui, the Black Tortoise is in Kun, the White Tiger is in Li, Liu He is in Xun, Tai Yin is in Zhen, and the Tang Sha is in Gen. In the case of Yin Dun, if the straight symbol is in the Kan palace during the Jiazi hour, then starting from the Kan palace, arrange the nine heavens and other deities in the forward order: the straight symbol is in Kan, the ninth heaven is in Gen, the ninth earth is in Zhen (the original text has missing characters, and two characters are missing, so I dare not make up), the Black Tortoise is in Xun, the White Tiger is in Li, Liu He is in Kun, Tai Yin is in Dui, and the Tang Sha is in Qian. Among the eight deities, the straight symbol, the ninth heaven, the ninth earth, Tai Yin, and Liu He are considered auspicious deities.

九天之上好揚兵，九地潛藏好立營，伏兵但向太陰位，若逢六合利逃形。天地人分三遁名，天遁月精華蓋臨，地遁日精紫雲蔽，人遁當知是太陰。 天丙奇生門與地丁合，得月華之蔽，為天遁；天乙奇開門與地己合，得日精之蔽，為地遁；天丁奇休門與太陰合，得星精之蔽，為人遁。

The song says: Above the nine heavens it is suitable for displaying military strength, and below the nine earths it is suitable for concealing and setting up camps; hidden troops should move to the position of Tai Yin, and if encountering Liu He, it is favorable for hiding one's form and escaping. There are also three types of遁 (evading): Tian Dun, Di Dun, and Ren Dun. Tian Dun is when the moon's essence covers the sky, Di Dun is when the sun's essence is obscured by purple clouds, and Ren Dun is when Tai Yin is known. Note: Tian Dun occurs when the heavenly plate's Bing Qi, the Life Gate, and the earthly plate's Ding Qi combine, receiving the cover of the moon's light; Di Dun occurs when the heavenly plate's Yi Qi, the Open Door, and the earthly plate's Ji Qi combine, receiving the cover of the sun's light; Ren Dun occurs when the heavenly plate's Ding Qi, the Xiu Men, and Tai Yin combine, receiving the cover of the star's light.

生門六丙合六丁，此為天遁甚分明，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，庚為太白丙為惑，庚丙相加誰會得，六庚加丙白入熒，六丙加庚熒入白。 天庚加地丙，為白入熒，又為金入火鄉，天柱、天心，驚門、開門到離宮亦是。天丙加地庚，為熒入白，又為火入金鄉，天英、景門到乾兌二宮亦是。歌曰：二星加處氣凶橫，縱得奇門慎勿行。此時若欲移方去，金火之鄉是惡神。

The song says: When the Life Gate is combined with the sixth Bing and also with the sixth Ding, this is called Heaven's concealment, clearly evident; when the Open Door is combined with the sixth Yi and also with the sixth Ji, Earth's concealment is nothing compared to this. When the Xiu Men is paired with the sixth Ding and also combined with Tai Yin, this is the best condition for human concealment. The庚 is Tai Bai, the golden star, and the丙 is Ying Huo, the red star; the principle of combining庚 and丙 is understood by whom? When the sixth庚 is combined with丙, it is called "White enters Red"; when the sixth丙 is combined with庚, it is called "Red enters White." Note: When the Heaven Plate's庚 is combined with the Earth Plate's丙, it is called "White enters Red," also known as "Gold enters the Fire territory"; the two stars of Tian Zhu and Tian Xin, which belong to metal, and the Jing Men and Open Door falling into the Li Palace, which belongs to fire, are also counted under this category. When the Heaven Plate's丙 is combined with the Earth Plate's庚, it is called "Red enters White," also known as "Fire enters the Metal territory"; the two stars of Tian Ying and Jing Men, which belong to fire, falling into the Qian and Dui Palaces, which belong to metal, are also counted under this category. The song says: "When two stars are combined, the atmosphere is fierce and dangerous; even if you have a rare door, be cautious not to go out. If you want to change direction at this time, the land where gold and fire meet is the dwelling of evil spirits." This means that when encountering these two categories, even if there is a rare door, one must not travel; if one wants to change direction at this time, the land where gold and fire meet is the dwelling of evil spirits.

白入熒兮賊即來，熒入白兮賊即滅。丙為勃兮庚為格，格則不通勃亂逆。 天盤丙加地盤直符庚，為勃格，主綱紀紊亂，但甲申直符帶庚，加十干時俱不吉。經云：六丙符為勃，火星焚大屋，移室且安然，獨自聞愁哭。又云：庚若加於時日干，惟宜固守即為安。凡百遇此凶難測，說與時師仔細詳。

The song says: When the bright star enters the red star, thieves will come; when the red star enters the bright star, thieves will be destroyed. Bing is called "Bo", and Geng is called "Ge"; Ge means obstruction, and Bo means rebellion and disorder. Note: When the Heaven Plate's Bing is added to the Earth Plate's straight symbol Geng, it forms Bo Ge, indicating disorder in the rules and regulations; whenever the Jiashen decade is the straight symbol, it is inauspicious when it is added to any heavenly stem's hour. The classic says: "Six Bing symbols are Bo, the fire star burns the big house, moving the room brings safety, but alone one hears sorrowful weeping." This means that Bing fire as Bo is like the fire star burning the house, safety is only achieved by moving, otherwise one will weep alone. It also says: "If Geng is added to the hour or day stem, it is only safe to hold firm. All matters encountering this danger are hard to predict, so consult the master of divination carefully." This means that when Geng is added to the hour stem or day stem, it is only safe to hold firm, and all matters encountering this are dangerous and hard to predict, so one must consult the divination master carefully.

丙加天乙為勃符，天乙加丙為飛勃。 此承上文言天乙者，皆甲申庚直符也。丙加地盤直符之庚為勃格。天上直浮之庚，加於地之六丙為飛勃，亦名符勃。凡舉事用兵，主綱紀紊亂。

The song says: When Bing is placed on top of Tianyi, it is called "Bo Fu"; when Tianyi is placed on top of Bing, it is called "Fei Bo". Note: Here, referring to the Tianyi mentioned earlier, it refers to the straight symbol of the Jiashen Geng cycle. When Bing is placed on the Earth Plate to act as the straight symbol of Geng, it is called Bo Ge; when the Geng on the Heaven Plate acts as the straight symbol and is placed on the Earth Plate's Liuping, it is called Fei Bo, also known as Fu Bo. Whenever actions are taken or military operations are conducted at such an hour, they indicate disorder in the rules and failure to issue commands.

庚加日干為伏干，日干加庚飛干格。 六庚為太白，加於日干為伏干格，主客俱不利。經曰：乾上如逢太白臨，伏干之日必遭擒。又今日之干，加於六庚為飛干格，主客兩傷。經曰：干若反臨庚，飛干格自明，戰爭俱不利，為客得平平。

The song says: When Geng is added to the day stem, it is called "Fu Gan Ge", and when the day stem is added to Geng, it is called "Fei Gan Ge". Note: The six Gengs represent Tai Bai, the planet of metal. When Tai Bai is added to the day stem, it is called Fu Gan Ge, which is unfavorable for both the attacking and defending sides. The classic says: "If Tai Bai appears on the stem, the day of Fu Gan will surely result in capture." Furthermore, when the day stem is added to the six Gengs, it is called Fei Gan Ge, and both the attacking and defending sides will suffer. The classic says: "If the stem appears opposite Geng, Fei Gan Ge is clear, and warfare is unfavorable, the guest side will have only a mediocre outcome." This means that the side on the defensive will have a relatively safe outcome.

加一宮兮戰于野，同一宮兮戰於國。 加一宮者，庚加日干，或日干加庚，俱不利，戰于野，凶。同一宮者，乃天乙太白同宮，即戰於國，俱不利，主客兩凶。占人在否，格則不在；占人來否，格則不來。

The song says: When Geng and the day stem are placed in two different palaces, it is called "fighting in the fields," which is unfavorable. When they are in the same palace, it is called "fighting within the country," also unfavorable. Fighting within the country means that Tianyi and Taibai (Geng) are in the same palace, indicating a battle within the capital, which is also unfavorable, with both sides suffering. This pattern is used to predict whether a person is at home or not; if this pattern appears, the person is not at home. It is also used to predict whether a person will come or not; if this pattern appears, the person will not come.

庚加直符天乙伏，直符加庚天乙飛。 經云：庚加直符為伏宮，若要交鋒不見功，主客此時俱不吉，惟宜刁斗警營中。凡占見人不在，來人不來，此時不宜先舉。如立春下元陽遁，坤五起甲子，甲己日壬申時，六壬在干，即以天芮為直符加乾上，卻得輔庚，下臨坤二宮，名天乙伏宮格也。經云：飛宮直符加六庚，兩敵相爭主卻贏，若值此時宜固守，出時大將必遭擒。如春分中局陽遁，離宮起甲子，甲己日庚午時，六庚在坤二宮。庚午時，乃甲子旬管下，甲子在離，即以天英為直符，加於庚時干坤上，即直符加六庚，乃天乙飛宮格也。

The song says: When庚 is placed on the straight symbol, it is called "Heavenly Ethical Hidden Palace," and when the straight symbol is placed on庚, it is called "Heavenly Ethical Flying Palace." Note: The classic text says: "When庚 is placed on the straight symbol, it is called the hidden palace. If there is a confrontation, there will be no success. Both sides are not auspicious at this time, and it is only suitable to sound the刁斗 in the camp." This means that at this time, there will be no success in confrontation, and only the camp should be on alert by sounding the刁斗. When predicting people, they will not come; when predicting visitors, they will not arrive. It is also not suitable to act first. Example: During the first lower period of Yang Dun in the beginning of spring, Jiazi starts in the Kun palace (the middle five is assigned to Kun), and at the Renshen hour of a Jia day or Ji day, the Six壬 is in the Qian palace. Then the Tian Rui is the straight symbol placed on the Qian palace. In this case, the Tian Fu brings庚 to the second Kun palace, which is called the Heavenly Ethical Hidden Palace pattern. The classic text also says: "When the straight symbol is placed on the Six庚, two enemies fighting will result in the winner being the main side. If this happens, it is suitable to hold firm. If you go out, the general will certainly be captured." Example: During the middle lower period of Yang Dun at the spring equinox, Jiazi starts in the Li palace. On a Jia day or Ji day at the Gengwu hour, the Six庚 is in the second Kun palace. The Gengwu hour belongs to the Jiazi cycle, and Jiazi is in the Li palace. Then the Tian Ying is the straight symbol placed on the Geng, which is in the Kun palace. This is called the straight symbol placed on the Six庚, known as the Heavenly Ethical Flying Palace pattern.

庚加癸兮為大格，加己為刑格不宜。 經云：六庚加癸為大格，求人不見事難通。凡值大格，車破馬損，人離財散。如秋分下局陰遁，巽四宮起甲子，甲己日丙寅時，六庚在坤二宮，以天輔直符，加時干丙上，六干宮即得天芮，六庚臨艮八宮癸上，此名大格也。經云：六庚加六己，尺地須千里，車馬遠疲勞，軍兵中路止。如值刑格出兵，車破馬倒，中道而止，士卒逃亡，多招凶咎。如大寒上局陽遁，震三宮起甲子，甲己日丙寅時，天沖直符加丙時干坎上，即得天禽六庚加四巽巳上，此名刑格也。

The song says: When the hexagram Geng is added to Gui, it is called "Great Obstruction," and when it is added to Ji, it is called "Crime Obstruction," both are not favorable. Note: The classic text says: "When the hexagram Geng is added to Gui, it is called Great Obstruction, seeking people will not be seen, and matters will not go smoothly." Whenever Great Obstruction occurs, there will be broken carts and horses, people parting ways, and loss of wealth. Example: During the lower period of the autumn equinox with Yin Dun, starting from the fourth Xun palace on Jiazi, on a Jia day or Ji day at the Bingyin hour, the hexagram Geng is in the second Kun palace. The Tian Fu star is added directly to the hour stem Bing, and the Tian Rui star is in the sixth Qian palace. The hexagram Geng falls on the癸 in the eighth Gen palace, which is called Great Obstruction. The classic text also says: "When the hexagram Geng is added to the hexagram Ji, the distance is as if it were a thousand miles, the vehicles and horses are tired, and the army stops in the middle of the way." This means that even if something is close at hand, it seems as though it were a thousand miles away. If Crime Obstruction occurs when sending out troops, there will be broken carts and horses, stopping halfway, soldiers fleeing, and many misfortunes. Example: During the upper period of the great cold with Yang Dun, starting from the third Zhen palace on Jiazi, on a Jia day or Ji day at the Bingyin hour, the Tian Chong star is added directly to the hour stem Bing in the Kan palace. Thus, the Tian Qin star carries the hexagram Geng to the fourth Xun palace on Si, which is called Crime Obstruction. The difference between the two obstructions is that when the hexagram Geng falls on Gui, it is called Great Obstruction, indicating loss of both wealth and people; when the hexagram Geng falls on Ji, it is called Crime Obstruction, indicating obstruction in the middle of the journey.

庚加壬時為上格，又嫌歲月日時遲。 六庚加六壬為上格，如當此時，不利出師。又曰：六庚加年干為歲格凶。如甲子年，庚加甲子乾上是也。辛丑年立春中局，陽遁五宮、五中起甲子，甲己日癸酉時，癸干在坎，中五天禽寄坤，即以天睿芮為直符，加坎一宮，見天柱六庚，下臨辛年干上艮八宮，此名歲格也。

The song says: When Geng is placed on Ren, it is called "Shang Ge," and it is also considered unfavorable because it involves the heavenly stems of year, month, day, and hour, causing delays. Note: When Geng is placed on Ren, it is called "Shang Ge," and such an hour is unfavorable for military campaigns. It also says: When Geng is placed on the year stem, it is called "Sui Ge," which is ominous. For example, in the year of Jiazi, Geng is placed on the year stem of Jiazi. Example: On the day of the beginning of spring in the year of Xinchou, using Yang Dun Five Layout, Jiazi starts at the center five palace. On an甲 day or己 day, at the hour of Guiyou, Gui is in the Kan palace. The Tian Rui star is located in the Kun palace of the center five. Therefore, Tian Rui is placed as the direct symbol in the Kan one palace. At this time, seeing Tian Zhu with Geng, which falls on the year stem of Xin in the Gen eight palace, this is called Sui Ge.

六庚加月朔為月格。以己月干為例，如立春上局陽遁，艮八宮起甲子，甲己日丁卯時，庚在坎上，丁時干在中寄坤，甲子在艮，天任為直符加坤，己月干在離加蓬庚到離巳上，是庚加己月朔為月格。六庚加日為日格凶。小暑下局陰五遁，己日丙寅時，天禽為直符，加丙時干兌上，庚在震，己干在巽，芮加兌得沖，庚加巽己，是六庚加日干之上，為日格也，不吉。六庚加本用時干者，為時格。如小寒上局陽二遁坤宮，丙辛日己丑時，六庚在巽四宮，己丑時亦乃甲申旬管下，天輔為直符，加己時干震三宮，此名時格。凡遇庚為直符者，管下十時，皆為時格、凶。

Notes: The six Gengs added to the month stem are called "month pattern." For example, taking Ji as the month stem: at the beginning of spring, the first period of Yang Dun, Jiazi starts in the eighth palace of Gen. On a Jia day or Ji day, at Dingmao time, Geng is in the Kan palace, and Ding, the time stem, is in the middle five, which corresponds to Kun. Jiazi is in the Gen palace, so Tian Ren is added as the direct symbol to the Kun palace. The month stem Ji is in the Li palace, so Tian Peng, carrying Geng, is added to the Si position in the Li palace. This is how Geng is added to the Ji month stem to form the month pattern. The six Gengs added to the day stem are called "day pattern," which is ominous. For example, during the lower period of Xiaoshu with Yin Dun five patterns, on a Ji day at Bingyin time, Tian Qin is added as the direct symbol to the Ding stem's palace, which is the Dui palace. Geng is in the Zhen palace, Ji is in the Xun palace; Tian Rui is added to Dui to form Tian Chong, and Geng is then added to the Ji in the Xun palace. This is when the six Gengs are added to the day stem, forming the day pattern, which is not auspicious. The six Gengs added to the current time stem are called "time pattern." For example, during the upper period of Xiaohan with Yang Dun two patterns, Jiazi starts in the Kun palace. On a Bing day or Xin day at Jiachou time, the six Gengs are in the fourth palace of Xun. Jiachou time is governed by the Jia Shen period. Tian Fu is added as the direct symbol to the time stem Ji in the third palace of Zhen. This is called the time pattern. Whenever Geng is the direct symbol, all ten hours it governs are considered time patterns, all of which are ominous.

更有一般奇格者，六庚謹勿加三奇。此時若也行兵去，疋馬隻輪無反期。 天庚加地丙丁，及加天英景門，乃下克上，先舉者凶。天庚加地乙，及加沖輔傷杜門，乃上克下，先舉者勝。

The song says: There is also something called "Qi Ge," and one must never have the six Geng added to the three marvels; if such an hour is used for military action, not even a horse or a wheel can be returned. Note: When the Heaven Plate's Geng is added to the Earth Plate's Bing, Ding, or to the palace where Tianying and Jing Gate are located, this represents fire below overcoming metal above, which is a case of lower overcoming upper, and the party who acts first will suffer misfortune. When the Heaven Plate's Geng is added to the Earth Plate's Yi, or to the palace where Tianchong, Tianfu, Shang Men, and Du Men are located, this represents metal above overcoming wood below, which is a case of upper overcoming lower, and the party who acts first will win.

六癸加丁蛇夭矯，六丁加癸雀投江。 經云：六癸加六丁，夭矯迷路程，憂惶難進步，端坐卻安寧。天癸加地丁，名為螣蛇夭矯格，此時用事不利。如冬至下局陽四遁，丙辛日半夜戊子時，六癸在九離，戊子時乃甲申旬，甲申在干，天心為直符，加戊時干巽四上，丁原在坎，見天英癸加坎，名夭矯。縱得奇門，勿用。

The song says: When the six癸 are added to the six丁, it is called "Téng Shé Yāo Jiǎo." When the six丁 are added to the six癸, it is called "Zhū Què Tóu Jiāng." Note: The classic text says: "When the six癸 are added to the six丁, the path becomes confusing, causing worry and difficulty in moving forward, but sitting still brings peace." This means that traveling at this time will lead to confusion, fear, and difficulty in moving forward, while sitting still is safe. When the癸 on the Heaven Plate is added to the丁 on the Earth Plate, it is called the Téng Shé Yāo Jiǎo pattern, which is unfavorable for doing things. Example: On the third period of the winter solstice with Yang Dun in the fourth array, on a丙 day or a辛 day, at the midnight hour of Wù Zǐ, the six癸 are in the ninth palace of Li (Fire). The hour of Wù Zǐ belongs to the Jiā Shēn decade, which is governed by the乾 palace. The Heaven Heart is then directly added to the戊 (Wu) in the fourth palace of Xùn (Wind). Originally, the丁 was in the Kan (Water) palace, so the Heaven Ying (Right Assistant Star) carries the癸 to the Kan palace, which is called Yāo Jiǎo. Even if there are simultaneous odd and even gates, they should not be used.

丁屬火、為朱雀。癸為水，丁加癸，名雀投江。經云：六丁加六癸，朱雀入流水，口舌猶未了，官事使人恥恥，或有詞訟，自陷刑獄。或聞火起，不必往救。如夏至中局陰三遁，甲己日壬申時用事，此時六丁在干六宮，壬申時甲子旬管下，甲子在震，以天沖為直符，加壬時干艮八宮，六丁下臨兌七宮癸上，是朱雀投江之格。

Note (continued): Ding belongs to fire and symbolizes the Vermilion Bird; Gui belongs to water. When Ding is placed over Gui, it is called the Vermilion Bird entering the river. The classic text says: "Six Ding added to six Gui, the Vermilion Bird enters flowing water, speech disputes have not yet ended, official matters bring disgrace." This means that disputes are complicated and lawsuits cause embarrassment; at this time, if there is a lawsuit, one will be involved in legal trouble; if one hears of a fire somewhere, there is no need to rush to save it. Example: During the summer solstice and middle yuan yin dun three sections, on a Jia day or Ji day, during the Renshen hour, the six Ding are in the Qian sixth palace; the Renshen hour belongs to the Jiazi decade, and Jiazi is in the Zhen palace. Therefore, Tian Chong is directly added to the hour stem REN, which is in the Gen eighth palace, so the six Ding fall on the Gui in the Dui seventh palace, which is the pattern of the Vermilion Bird entering the river.

六乙加辛龍逃走，六辛加乙虎猖狂。 金為太白，又名白虎；木為青龍，金克木為龍虎相鬥、不吉。經云：六乙若加辛，金木不相親，龍神也須遁，樂逸不求嗔。蓋乙屬木為青龍，故乙加辛為青龍逃走。如立秋上局陰二遁坤宮，丙辛日己亥時，此時乙在三宮，辛在八宮，己亥時、甲午旬管下，甲午在艮，天任為直符，加時干己上坎宮，則見三宮之乙，下臨艮八宮逢辛，是青龍逃走。

The song says: When the sixth heavenly stem, Yi, is placed on the sixth earthly stem, Xin, it is called "Azure Dragon fleeing." When the sixth heavenly stem, Xin, is placed on the second heavenly stem, Yi, it is called "White Tiger raging." Notes: Metal is Tai Bai, also known as the White Tiger; Wood is the Azure Dragon. When Metal overcomes Wood, it is a conflict between Dragon and Tiger, which is inauspicious. The classic text says: "If Yi is placed on Xin, Metal and Wood do not harmonize, the Dragon deity must flee, and joy prevails without anger." Yi belongs to Wood, which is the Azure Dragon, so when Yi is placed on Xin, it is called "Azure Dragon fleeing." Example: On the first day of the first month after the beginning of autumn, in the second Yin Dun arrangement, Jiazi starts in the Kun palace. On a丙 day or a辛 day at the hour of Jihai, Yi is in the third palace and Xin is in the eighth palace. The hour of Jihai falls under the Jiawu decade, which is in the Gen palace. The straight symbol, Tian Ren, is placed on the坎 palace where the hour stem Jihai is located. Thus, the Yi in the third palace falls into the eighth palace of Gen and meets Xin, which is called "Azure Dragon fleeing." This pattern indicates loss of people, escape, and failure to return. When applied to the body, it signifies injury or disability; when applied to property, it indicates loss or depletion.

經云：六辛加六乙，白虎也悲哀，若干錢財事，須防自己災。六辛加六乙，名白虎猖狂格，此時不宜舉事。如小暑中局陰二遁，坤宮起甲子，甲己日壬申時，乙在三宮，辛在八宮，壬申時、甲子旬管下，甲子在坤，天芮為直符，加壬時干兌七宮順去，見任辛下臨震三宮，是白虎猖狂格。

The classic text says: "When the sixth heavenly stem Xin is added to the sixth earthly branch Yi, the White Tiger is sorrowful, and if there are matters concerning wealth, one must beware of personal misfortune." When the heavenly stem Xin is placed on the earthly branch Yi, it forms the pattern known as the White Tiger Rampant Pattern, which is unfavorable for initiating affairs. For example, during the middle of Xiaoshu (the Minor Heat) and the middle of the second Yin Dun (a type of divination arrangement), the Jiazi (the first day of the cycle) begins in the Kun palace. On a Jia day or Ji day, at the Renshen hour (the seventh hour of the REN stem and SHEN branch), the Yi is in the third palace and the Xin is in the eighth palace. The Renshen hour falls under the Jiazi cycle, which is in the Kun palace. Therefore, the Tian Rui (a star associated with illness) is placed as the direct symbol on the time stem REN, which is in the Dui palace (the seventh palace). Following this sequence, the Tian Ren (also known as Zuo Fu Xing, a star associated with the left minister) carries the Xin stem to the Zhen palace (the third palace), forming the White Tiger Rampant Pattern. This pattern signifies financial loss, family misfortune, broken trust, and failure in endeavors. All matters should be approached with caution, as one may suffer misfortune first.

請觀四者是凶神，百事逢之莫舉行。 螣蛇夭矯、朱雀投江、青龍逃走、白虎猖狂已上四格俱主凶，不宜舉事。

The song says: Please look at the above four, they are all evil spirits; when encountering them, do not take any action. Note: The four patterns of Teng She twisting and coiling, Zhu Que throwing itself into the river, Qing Long fleeing, and Bai Hu running rampant are all ominous. It is not advisable to undertake any affairs. They are respectively formed by癸 adding to 丁, 丁 adding to 癸, 乙 adding to 辛, and 辛 adding to 乙. The first two belong to the conflict between water and fire, while the latter two belong to the clash between metal and wood.

丙加甲兮鳥跌穴格，甲加丙兮龍返首。 天丙加地甲，乃飛鳥跌穴格，百事大吉。赤松子云：進飛得地，雲龍聚會，君臣燕喜，舉動皆利。此從生而擊死，百戰百勝定然無疑。如大寒上局陽三遁，震宮起甲子，丙在坎，甲己日丁卯時，天沖直符加丁時干離上，即六丙下臨六甲於三宮，此名飛鳥跌穴，出兵遠行，百事大吉。天甲加地丙，名青龍返首格，百事大吉，不問陰陽二遁得此局，更合奇門、上吉。如冬至上局陽一遁，甲己日丙寅時，丙在艮，以甲子天蓬為直符，加丙時干於艮八宮，得甲加丙同在艮宮，即為青龍返首格。此時舉兵，萬事大吉，從生擊死，一敵萬人。

The song says: When 丙 is placed on 甲, it is called the "Flying Bird Falls into a Hole" pattern; when 甲 is placed on 丙, it is called the "Azure Dragon Returns Its Head" pattern. Note: When 丙 on the Heaven Plate is placed on 甲 on the Earth Plate, it forms the "Flying Bird Falls into a Hole" pattern, which brings great fortune in all matters. The Red Pine Tree said: "Advancing the flying bird gains the land, clouds and dragons gather, the ruler and minister rejoice together, and all actions are favorable." This pattern attacks the dead direction from the birth direction, ensuring victory in every battle without doubt. Example: During the first day of the Great Cold, in the third Yang Dun layout, Jiazi starts in the Zhen palace, 丙 is in the Kan palace. On an 甲 or 己 day at the Ding Mao hour, the Tian Chong star is placed directly on the hour stem Ding in the Li palace. Thus, the six 丙s fall onto the six 甲s in the third palace, forming the "Flying Bird Falls into a Hole" pattern, which is favorable for military campaigns and long journeys. In reverse, when 甲 on the Heaven Plate is placed on 丙 on the Earth Plate, it is called the "Azure Dragon Returns Its Head" pattern, which is also favorable in all matters. Regardless of whether it is Yang Dun or Yin Dun, as long as this layout is formed, and the Three Marvels are combined with favorable gates, it is an excellent omen. Example: During the first day of the Winter Solstice, in the first Yang Dun layout, on an 甲 or 己 day at the Bing Yin hour, 丙 is in the Gen palace. The Tian Peng, which is also known as the Greedy Wolf Star, is placed directly on the hour stem 丙 in the Gen palace. Thus, 甲 is placed on 丙, both in the Gen palace, forming the "Azure Dragon Returns Its Head" pattern. At this time, military campaigns are favorable, and attacking the dead direction from the birth direction ensures that one person can defeat ten thousand.

只此二者是吉神，為事如意十八九。 言前鳥跌穴龍返首二局，萬事大吉。若得奇門，行兵出戰，求謀嫁娶造葬，俱吉利。

The song says: Only these two are auspicious deities; doing things will result in success in eight or nine out of ten cases. Note: This refers to the two patterns mentioned earlier, flying bird falling into a pit and azure dragon returning its head, which are universally favorable. If these two patterns are further combined with the three marvels and auspicious gates, then military campaigns, planning affairs, marriage, construction, and burial will all be favorable.

吉門若遇開休生，諸事逢之總情。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。 先天坎一為陽、離九為陰，艮八為陽、坤二為陰，震三為陽、兌七為陰，巽四為陽、干六為陰。後天冬至陽生於子，坎一、艮八，震三、巽四屬陽，天道順行；夏至陰生於午，離九、坤二，兌七、干六屬陰，天道逆行。故以蓬、任、沖、輔、禽五星屬陽，英、芮、柱、心四星屬陰。陽宮而得陽星，陰宮而得陰星也。

The song says: If a favorable gate meets the open, rest, and life gates, all matters will go smoothly. The Shang Men is suitable for hunting and eventually leads to success. The Du Men is good for blocking paths and hiding one's presence. The Jing Men is suitable for sending messages and breaking through enemy lines. The Jing Men can capture criminals, win lawsuits, and bring fame. If one asks about the Death Door, it is only suitable for mourning and execution. The Tian Peng, Tian Ren, Tian Chong, Tian Fu, and Tian Qin belong to the yang stars, while the Tian Ying, Tian Rui, Tian Zhu, and Tian Xin are names of the yin constellations. Note: According to the Earlier Heaven hexagrams, Kan one is yang, Li nine is yin, Gen eight is yang, Kun two is yin, Zhen three is yang, Dui seven is yin, Xun four is yang, and Qian six is yin. According to the Later Heaven hexagrams, on the winter solstice, one yang is born in the Zi (rat) position, so Kan one, Gen eight, Zhen three, and Xun four belong to yang, following the natural order. On the summer solstice, one yin is born in the Wu (horse) position, so Li nine, Kun two, Dui seven, and Qian six belong to yin, going against the natural order. Therefore, the five stars Tian Peng, Tian Ren, Tian Chong, Tian Fu, and Tian Qin are designated as yang stars, while the four stars Tian Ying, Tian Rui, Tian Zhu, and Tian Xin are designated as yin constellations. Yang palaces naturally belong to yang stars, and yin palaces naturally belong to yin stars.

輔禽心星為上吉，沖任小吉未全亨，大凶蓬芮不堪遇，小凶英柱不精明。 天輔文曲紀星，天禽廉貞綱星，天心武曲紀星，已上乃北斗文曲、廉貞、武曲三大吉星。天沖祿星，天任輔星，為次吉。天蓬貪狼星，天芮巨門星，大凶不可用。天英弼星，天柱破軍星、小凶，有奇門可用。

The song says: The stars Tian Fu, Tian Qin, and Tian Xin are the most auspicious; Tian Chong and Tian Ren are only slightly auspicious and cannot be considered fully favorable; Tian Peng and Tian Rui are great凶 stars and should be avoided as much as possible; Tian Ying and Tian Zhu are minor凶 stars and are not particularly wise or useful. Note: Tian Fu corresponds to the Wen Qu star of the Big Dipper, which is a纪 star; Tian Qin corresponds to Lian Zhen, which is a纲 star; Tian Xin corresponds to Wu Qu, which is also a纪 star; these are the three great auspicious stars among the Big Dipper: Wen Qu, Lian Zhen, and Wu Qu. Tian Chong is the禄 star, and Tian Ren is the Fu star, which are of secondary auspiciousness. Tian Peng corresponds to the Tan Lang star, and Tian Rui corresponds to the Ju Men star, which are great凶 stars and should not be used. Tian Ying corresponds to the Bi star, and Tian Zhu corresponds to the Po Jun star, which are minor凶 stars; if they are paired with the three marvels and auspicious gates, they can still be used.

大凶無氣變為吉，小凶無氣亦同之。 凶星乘休廢囚死絕氣，返吉可用。以天蓬水星為例：休於巳午月、廢於申酉月、囚於四季月，天蓬凶星，值此月分無氣，若得吉奇吉門佑助，亦可用之。有氣者生旺也，以天蓬水星為例：相於亥子月，旺於寅卯月，亥子寅卯月得天蓬旺相，切不可用。

The song says: A great凶 star becomes fortunate if it lacks energy, just as a minor凶 star does. Note: When凶 stars are in months of rest, decline, captivity, death, or exhaustion, they can turn fortunate. Take the water star Tianpeng as an example: it rests in the months of巳 and午, declines in申 and酉, is in captivity in the seasons of辰,戌, 丑, and未; Tianpeng is originally a凶 star, but when it lacks energy in these months, if it is supported by good奇 and吉门, it can be used.the so-called "having energy" refers to being in the phase of相 and旺. Taking Tianpeng again as an example: it is in the phase of相 in the months of亥 and子, and in the phase of旺 in the months of寅 and卯; in these months, Tianpeng is at its most powerful, and should absolutely not be used.

吉星更能逢旺相，萬舉萬全功必成，若遇休囚並廢沒，勸君不必進前程。 吉宿得旺相氣、上吉，不得旺相氣、中平，若乘死絕休囚氣、亦不吉。以天輔木星為例：相於寅卯月、旺於巳午月、休於辰戌丑未月、囚於申酉月，申酉月得天輔吉星者減力。

The song says: If a good star meets the prosperous and strong energy, doing anything will be without fail and surely successful; but if it meets the energies of decline, captivity, decay, and disappearance, it is advisable not to proceed further. Note: When a good star receives the prosperous and strong energy, it is the best fortune; if it does not receive such energy, it is only average. If it is accompanied by the energies of death, critical point, decline, and captivity, it becomes inauspicious. Taking the star Tianfu (Wenqu Star) as an example: it is in harmony in the months of寅 and卯, strong in the months of巳 and午, in decline in the months of辰, 戌, 丑, and 未, and in captivity in the months of申 and酉; even if it receives the Tianfu star in the months of申 and酉, its power is greatly reduced.

要識九星配五行，各隨八卦考羲經，坎蓬星水離英火，中宮坤艮土為營，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，假如水宿乃天蓬，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。 凡遇事勢急迫，又無奇門可出，須從直符加臨之地，及太沖天馬方，並六戊天門下而出、則吉，此所謂急則從神也。三者三吉門，五者五凶門，事稍緩可從吉。經云：陰陽二遁有閉塞，八方皆無門可出，果有急事，又可倚張良運籌，玉女返閉局，出天門、入地戶、乘玉女而去，吉無不利。

The song says: To recognize the nine stars and their association with the Five Phases, each should be examined according to the Eight Trigrams in the I Ching: the Tianpeng star in the Kan trigram belongs to water, the Tianying star in the Li trigram belongs to fire, the Central Palace and the Kun and Gen trigrams belong to earth, the Qian and Dui trigrams belong to metal, and the Zhen and Xun trigrams belong to wood. Then, observe the state of prosperity, strength, weakness, and confinement to determine their importance. The month that is the same as me is called "Xiang" (prosperous), the month that I generate is called "Wang" (strong); "Fei" (wasteful) occurs in the month that generates me, "Xiu" (resting) occurs in the month I overcome, and "Qiu" (confined) occurs in the month that overcomes me. This is indeed true. For example, the water star Tianpeng is "Xiang" in the first winter month (October) and the second winter month (November), and "Wang" in the first and second months of spring. "Xiu" occurs in the fourth and fifth months of spring. Other stars should be examined in the same way. In urgent situations, follow the divine (Zhi Fu and others); in calm situations, follow the gate. Consider the three good gates and the five bad gates repeatedly, and the way of heaven will be smooth. Note: Whenever the situation is urgent and there are no favorable methods in the Qimen, one should leave from the place where Zhi Fu is stationed, as well as from the Taichong Heavenly Horse direction and the Liu Wu Heavenly Gate. This will be favorable, which is called "Ji Ze Cong Shen" (urgent situations follow the divine). "San" refers to the three good gates (Kai, Xiu, Sheng), and "Wu" refers to the other five bad gates. When the situation is not urgent, one can leave through the three good gates. The classic says: both Yang Dun and Yin Dun have periods of closure, and all eight directions have no gates to go through. If there is indeed an urgent matter, one can rely on Zhang Liang's strategy and the Yu Nu reverse closure formation, leaving from the Heavenly Gate and entering through the Earth Gate, riding on the departure of the Yu Nu direction, which will be favorable.

十干書伏若加錯，入庫休囚百事危。 加伏者：乃加臨之地。加錯者：加凶宿之上。入庫者：三奇入墓。八門入墓、並休囚時候所為之事，皆不吉也。

The song says: If the Heavenly Stems are incorrectly placed in their flying and hidden positions, and if they meet with storage, weakness and confinement, all affairs will be dangerous. Note:the so-called "加伏" refers to the Heavenly Stem on the Heaven Plate being placed over the position on the Earth Plate; "加错" means placing it on a凶星; "入库" means the Three Marvels falling into the Storage. When the Eight Gates enter the Storage, or when affairs are conducted during periods of weakness and confinement, they are not auspicious.

十精為使用為貴，起宮天乙用無疑。 謂陽遁陽使，起一終九；陰遁陰使，起九終一。起宮天乙者，乃天直符加地盤上也。

The song says: The essence of the ten heavenly stems, when used as direct commands, is most precious. When determining the palace, it is based on Tianyi, and there is no doubt. Note: This means that in Yang Dun, the Yang command is used, starting from the first palace and ending at the ninth palace; in Yin Dun, the Yin command is used, starting from the ninth palace and ending at the first palace. The term "starting the palace with Tianyi" refers to placing the direct symbol of the Heaven Plate onto the corresponding palace of the Earth Plate.

宮制其門不為迫，門制其宮是迫推。 吉門被迫，則吉事不成；凶門被迫，則凶事尤甚。宮制其門曰：門迫。門制其宮曰：宮迫。門生宮為和，宮生門為義。開門臨三四宮，休門臨九宮，生門臨一宮，景門臨七宮，此為吉門被迫，則吉事不成。傷門、杜門臨二宮、八宮，死門臨一宮，驚門臨三、四宮，此為凶門被迫，其凶尤甚。

The song says: When the palace is restrained by the gate, it is not called "pressure." Only when the gate restrains the palace is it called "pressure." Note: When a favorable gate is restrained, favorable affairs cannot be accomplished; when an unfavorable gate is restrained, the misfortune becomes even worse. The terms used in this note are exactly opposite to those in the song. It refers to palace restraining the gate as "gate pressure" and gate restraining the palace as "palace pressure." It also calls door generating palace "harmony" and palace generating door "righteousness." The examples given are: the open gate is at the third and fourth palaces, the rest gate is at the ninth palace, the life gate is at the first palace, and the bright gate is at the seventh palace. These are cases where favorable gates are restrained, leading to failure in favorable affairs. The wounded gate and the closed gate are at the second and eighth palaces, the death gate is at the first palace, and the startled gate is at the third and fourth palaces. These are cases where unfavorable gates are restrained, resulting in particularly serious misfortunes. The five-phase relationships between the gates and palaces mentioned are all cases where the gate restrains the palace. Readers should understand them according to the terms defined in the "Explanation of Pressure" section.

天網四張無路走，一二網低有路通，三至四宮行入墓，八九高強任西東。 經曰：天網四張，萬物盡傷，此時不可舉事。神有高下，必先知之，時得六癸，必看高低。又曰：但將天乙居何地，尺寸低時匍匐行。如一二宮網低、可匍匐，兩臂負刀，割斷天網而出。天乙在三四宮，謂之網高，斷不可出，出必傷也。若被客圍，事勢急迫，可從卯、未、酉天三門宮而出，更合奇門為妙。天乙直符在坎，其神去地一尺；天乙在坤，其神去地二尺；天乙八宮，其神去地八尺。又曰：天網四張不可當，此時用事主災殃，若是有人強出者，立便身軀見血光，飛蟲尚自避於網，事忙匍匐出門牆、可也。三至四宮有辰為水墓，故曰入墓。

The song says: When the Heavenly Net is spread out four times, there is no way to escape; if it falls in the first or second palace, the net is low and there is still a way to go; if it falls in the third or fourth palace, one has entered the cemetery; if it falls in the eighth or ninth palace, the net is high and strong, allowing freedom to go in any direction north, south, east or west. Note: The classic says: "When the Heavenly Net is spread out four times, all things are harmed," at this time, one must not take action. The net gods have different heights, so one must first determine their height; whenever it is the sixth癸 (Gui), one must look at the height of the net. It also says: "Just see where the Heavenly Ethical God is located, if the height is small, one can crawl along the ground. One can carry a knife on one's back and cut through the Heavenly Net to escape." If the Heavenly Ethical God falls in the third or fourth palace, the net is high, and one must not escape, for escaping will surely cause injury. If one is surrounded by enemies and in a critical situation, one can escape through the three gates located in the卯 (Mao), 未 (Wei), and 酉 (You) palaces. If combined with the odd door, it is even better. When the Heavenly Ethical God is in the Kan (Water) first palace, the net is one foot above the ground; in the Kun (Earth) second palace, it is two feet above the ground; in the Gen (Mountain) eighth palace, it is eight feet above the ground—the number of the palace equals the number of feet. The classic also says: "The Heavenly Net spread out four times is not to be faced, taking action at this time brings disaster. If someone dares to go out, they will immediately suffer wounds. Even insects avoid the net, but if one is in a hurry, one can crawl out through the walls." From the third palace to the fourth palace, there is the辰 (Chen), which is the burial place of water, so it is said "entering the cemetery."

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，請君歌理精微訣，非是賢人莫傳與。

The song concludes by saying: as the solar terms change, the hours are accordingly determined; the proper order and reverse movement of Yin Dun and Yang Dun must be thoroughly understood. The accumulation of the upper, middle, and lower trigrams forms numbers, combining into six periods; this principle existed even before the formation of heaven and earth. Please all memorize the subtle formulas in this song; do not easily transmit them to those who are not virtuous.

遁數二萬千六百，削去只存千八十，禁在蘭臺不記秋，太公刪成七十二，子房作局十八收，陰陽二氣圖中布，掌上排星應九州。 蓬一荊州、芮二冀州、沖三青州、輔四徐州、禽五豫州、心六雍州、柱七梁州、任八兗州、英九揚州、謂之九州也。

The song says: Dun Jia originally had twenty-one thousand six hundred structure numbers, but after being reduced, only one thousand and eighty remained; these books were kept in the secret library of Lan Tai, and no one knows how many years have passed. Jiang Taigong reduced it to seventy-two structures, and Zhang Sibiao composed eighteen structures to conclude it. Yin and yang energies are both arranged in the diagram, with nine stars placed on the palm, corresponding to the nine states on the ground. Note: The nine states refer to Tianpeng being paired with the first palace, Jingzhou; Tianrui with the second palace, Jizhou; Tianchong with the third palace, Qingzhou; Tianfu with the fourth palace, Xuzhou; Tianqin with the fifth palace, Yuzhou; Tianxin with the sixth palace, Yongzhou; Tianzhu with the seventh palace, Liangzhou; Tianren with the eighth palace, Yanzhou; and Tianying with the ninth palace, Yangzhou.

天有九星分九野。 即蓬任等九星，冀兗等九州也。 上有八門常轉移。 九州之上，又有八門應八卦，則開干、休坎、生艮、傷震、杜巽、景離、死坤、驚兌。

The song says: There are nine stars in the sky, corresponding to the nine regions on the earth. Note: These are the nine stars, namely Tianpeng and Tianren, etc., corresponding to the nine states, namely Jiuzhou and Yanzhou, etc. The song says: Above the nine stars there are eight gates, which constantly move among the various palaces. Note: Above the nine states there are also eight gates, corresponding to the eight trigrams: Open Gate belongs to Qian, Xiu Gate belongs to Kan, Life Gate belongs to Gen, Shang Gate belongs to Zhen, Du Gate belongs to Xun, Jing Gate belongs to Li, Death Gate belongs to Kun, and Jing Gate belongs to Dui. These eight gates are fixed in their respective palaces, but when used, they move according to the straight commander.

二遁三元當周局，順逆三奇與六儀。 冬至陽遁，逆布三奇，順布六儀；夏至陰遁，順布三奇，逆布六儀。乙丙丁是三奇，六甲首是六儀，即甲子管六戊，甲戌管六己，甲申管六庚，甲午管六辛，甲辰管六壬，甲寅管六癸，此為六儀也。五日用一局，一氣十五日，分上中下三元也。

The song says: Yin and Yang Dun, the upper, middle, and lower three yuan, require a complete cycle of one week; the Three Marvels and the Six Instruments each have both forward and reverse arrangements. Note: After the winter solstice, use Yang Dun, with the Three Marvels arranged in reverse and the Six Instruments in forward order; after the summer solstice, use Yin Dun, with the Three Marvels arranged in forward order and the Six Instruments in reverse order. The three Marvels are Bing, Ding, and Wu. Each of the six Jia decades has a corresponding Instrument, so Jiazi governs the six Wu, Jiaxu governs the six Ji, Jiashen governs the six Geng, Jiawu governs the six Xin, Jiachen governs the six Ren, and Jiayin governs the six Gui. These are the Six Instruments. Each five days use one layout, and each solar term is fifteen days, divided into upper, middle, and lower three yuan.

直符直使加宮干，方位消停辦盛衰。 直符者；乃是本旬甲得的九星，隨時干轉。直使者；乃是八門所得之門為直使。先從戊己庚辛壬癸六儀後，尋乙丙丁三奇，陰陽二遁，方決休咎。

The song says: The Direct Symbol and the Direct Command should be placed on the corresponding palace and stem, then the prosperity and decline should be judged according to the停留 places of each direction. Note: The Direct Symbol refers to the nine stars of the palace where the stem Jia of the current ten-day period is located; it changes with the stem used for the time. The Direct Command refers to the eight gates of the palace where the stem Jia of the current ten-day period is located. When setting up the chart, first arrange the six instruments: Wu, Ji, Geng, Xin, Ren, and Gui. Then find the positions of the three marvels: Yi, Bing, and Ding. Distinguish whether it is Yang Dun or Yin Dun, and then judge the auspiciousness and inauspiciousness.

盛地當用所推地，天乙宮中更勿疑。 天乙者；乃時旬甲也。若背天乙直符、直使、九天、生門之方擊之，百戰百勝也。

The song says: The direction where the qi is strong is precisely the direction that should be used. The palace where Tianyi is located does not need to be hesitated over. Note: What is called Tianyi is the Jia of that particular shen. In battle, if one attacks the opposite directions of Tianyi, Zhi Fu, Zhi Shi, Jiu Tian, and Sheng Men, one can achieve victory in every battle.

九天生門皆吉慶，從強擊弱振雄威。 九天之上，可以揚兵。背生門而擊死門者，大勝也。

The song says: Both Jiu Tian and the Life Gate govern auspiciousness; by attacking the weak with strength, one can display Yang Xiong's might. Note: Jiu Tian above can display military strength; attacking the Death Door directly from behind the Life Gate can secure a great victory.

直使九天都為力，不擊之地莫施為。 直符方、直使方、生門方、天乙方。天乙者；即是本時旬頭甲方，此五行之強方，不可擊之，只宜背之大勝。

The song says: The straight command and Jiu Tian are both favorable directions for action; as for those directions that should not be attacked, one should not take action there. Note: The directions that should not be attacked are the straight symbol direction, the straight command direction, the life gate direction, and the heavenly youth direction. The heavenly youth is the direction where the Jia of the current sheng is located. These are all directions with strong momentum; one should not attack them, but instead rely on them and attack in the opposite direction, thereby achieving a great victory.

藏伏只宜居九地。 九地之方，最宜伏藏，不見形影。即六癸方是。 六合之方路坦夷 此方最宜逃亡，神靈幽蔽，不見逃亡之形。

The song says: To hide and conceal, one should stay in the direction of Jiudi. Note: The direction of Jiudi is most suitable for concealment, allowing one to remain unseen, which is the direction of Liu Gui. The song says: The direction of Liu He is favorable for travel, with smooth and easy paths. Note: This direction is most suitable for fleeing, with divine spirits subtly covering the fugitive's trail, making it invisible to others.

三奇出方萬事吉，但能倚此免災危。 三奇者；乙丙丁也。若合開休生三吉門者，不背之，出此門，敵之必勝，可宜至誠，天自佑之。且如陽一局甲子日癸酉時，此甲蓬星直符加六宮，休門直使加一宮，其下是休門與丙奇臨坎，又是甲子首位，謂之三奇得使。又陰九局甲子日癸酉時，此甲英直符加四宮，景門直使加九宮，則開門下與乙奇臨六宮，甲子在六，謂之得使，是以吉也。

The song says: If you travel in the direction of the Three Marvels, all things will be auspicious; relying on them will prevent misfortune and danger. Note: The Three Marvels refer to Yi, Bing, and Ding. If the Three Marvels join with the three auspicious gates, namely Open Door, Rest Gate, and Life Gate, you need not carry them; simply leave from the direction of this gate, and you will surely defeat the enemy. As long as your heart is sincere, heaven will naturally protect you. Example: In Yang Dun one layout, on the day of Jiazi with the time of Guiyou, the Tianpeng (Greedy Wolf Star) corresponding to Jiazi is placed directly above the sixth palace, and the Xiu Men (Rest Gate) is placed directly above the first palace. Below the first palace is the Xiu Men together with Bing Qi (Marvel) in the Kan palace. Since Jiazi is the beginning of this ten-day period, this is called the Three Marvels being in command. Another example: In Yin Dun nine layouts, on the day of Jiazi with the time of Guiyou, the Tianying (Right Assistant Star) corresponding to Jiazi is placed directly above the fourth palace, and the Jing Gate is placed directly above the ninth palace. At this time, the Open Door is together with Yi Qi (Marvel) in the sixth palace, and Jiazi is exactly in the sixth palace, which is also called being in command, hence it is auspicious.

生門合丙加六丁，天遁華蓋為日精。開門點乙加於丙，地遁紫微方最靈。休與丁奇合前二，人遁太陰能蔽形。斗甲三奇游六儀，玉女門中遇吉星。 欲知玉女之門，須知六丁所在。假如陽一宮，地盤六丁在七兌宮，甲子有丁卯，甲戌有丁丑，甲申有丁亥，甲午有丁酉，甲辰有丁未，甲寅有丁巳。陽遁九宮，在地盤三宮。此玉女守門時，利陰私會合，行兵大勝。

The song says: When the Life Gate combines with the Bing Marvel and the Six Instruments of the Ding, it becomes a Heaven Concealment, with the Huagai covering like obtaining the essence of the sun; when the Open Door is marked with the Yi Marvel and combined with the Bing, it becomes an Earth Concealment, with the Purple Micro direction being most effective; when the Xiu Men combines with the Ding Marvel in front of the two positions of the Straight Symbol and the Taiyin, it becomes a Human Concealment, with the Taiyin able to conceal one's form and traces. The initial Jia of the ten-day cycle and the three Marvels move among the Six Instruments, and when the Yu Nu guards the gate, it also meets a fortunate star. Note: To understand the Yu Nu gate, one must first know where the Six Dings are. For example, in the first Yang Dun array, the six Dings are in the Dui seven palace, with Jiazi paired with Dingmao, Jiaxu paired with Dingchou, Jiashen paired with Dinghai, Jiawu paired with Dingyou, Jiachen paired with Dingwei, and Jiayin paired with Dingsi. In the nine Yang Dun arrays, the six Dings are in the third palace of the Earth Plate. For all such Yu Nu guarding the gate hours, it is suitable for private meetings and secret gatherings, and can also lead to great victories in military campaigns.

玉女常居干四維，子日在庚順求之，丑日在辛子上是，寅日從干逐位移。 遁甲玉女之時，大有應驗。

The song says: The Jade Maiden is often stationed on the eight trigrams and four cardinal directions. On a day of Zi, the Jade Maiden is at Geng; following this, each subsequent day moves forward one position. On a day of Chou, the Jade Maiden is at Xin; starting from Zi, counting forward gives the position. On a day of Yin, the Jade Maiden begins at Qian, and then moves sequentially through each position. Note: In Dun Jia, when the Jade Maiden is at a particular position, the divination is highly accurate. These lines provide a mnemonic for determining the position of the Jade Maiden based on the day. Using the day branch as a reference, starting from Zi, the Jade Maiden is at Geng on Zi day. Each subsequent day moves forward one position in the twenty-four directions.

天門子丑及於寅，三日俱來丙上輪，卯辰巳往庚方去，午未申從壬上行，酉戌亥來居甲上，行軍宜向悉霑恩。 遁甲從玉女方行軍，斯時陽合孟甲，內開外闔；合仲甲，半開半闔；合季甲，外大開，內半開。陽開利客，陰開利主，闔則可以固守，開則揚主耀武。以青龍上將所居六甲，各分主客之遁。

The song says: The position of the Heavenly Gate is divided into four groups according to the Day Branch. The days of Zi, Chou, and Yin all belong to Bing; the days of Mao, Chen, and Si belong to Geng; the days of Wu, Wei, and Shen belong to Ren; and the days of You, Xu, and Hai belong to Jia. When marching in the army towards these directions, they will receive protection. Note: The method of Dun Jia involves moving the army in the direction of the Jade Woman. At this time, if a Yang star is paired with the first Jia, it is internal opening and external closing; if paired with the second Jia, it is half open and half closed; if paired with the third Jia, it is external fully open and internal half open. Yang opening is favorable for attacking, while Yin opening is favorable for defending. During closing, one can hold firm; during opening, one can display military strength. One should determine the method of movement according to the Jia in the ten-day cycle indicated by the Azure Dragon general.

地戶子丑乙寅庚，卯辰丁上己壬行，午未從辛申在甲，酉戌癸上亥丙停，行軍若向此中去，秘密陰謀事可成。 惟利逃亡陰私事，及陰謀秘密，砍營破寨，即六己之地。

The song says: The ground gate is divided according to the day branch—Zi day is at Yi, Chou day is at Yin, Yin day is at Geng; Mao day is at Ding, Chen day is at Ji, Si day is at Ren; Wu day and Wei day take from Xin, Shen day is at Jia; You day and Xu day are at Gui, Hai day stops at Bing. If an army moves in these directions, secret plots can be carried out. Note: The ground gate direction is only favorable for fleeing and private matters, as well as secret plans, attacking camps and fortresses, that is, the place where the sixth Ji is located.

時加六乙為天德，決勝雌雄在此中。 六乙方、又名蓬星。 六丙天威無不利，敵之不得向前攻。 六丙方、又名明堂方，可以聚眾安營也。若遇丙時，征戰不宜遂去。故丙為火，兵為金，金不能勝火也。

The song says: When the hour meets the sixth yi, it is called "Heavenly Virtue," and the outcome of victory or defeat is decided here. Note: The direction where the sixth yi is located is also called the "Peng Star direction." The song says: The sixth bing represents heavenly authority, and it is favorable for all endeavors; enemies dare not advance. Note: The direction where the sixth bing is located is also called the "Bright Hall direction," which can gather troops and set up camps. However, if it is the time of bing, one should not directly go to war—because bing belongs to fire, and weapons belong to metal, and metal is overcome by fire.

六丁潛形名玉女，此時征戰必亨通。 六丁時，出入為宜，攻戰，刃雖臨且不驚。丁為星奇、為玉女時。三奇之靈、六丁之陰，故六丁之下宜潛伏，不見其形也。

The song says: The Six Dings can conceal form and trace, named Yu Nu, at this time when going out to fight will certainly be smooth. Note: The time of the Six Dings is suitable for going out, coming and going, and even if fighting, when the blade is at one's body, there is no fear. Ding is a star marvel, that is, the time of Yu Nu. The Three Marvels originally have efficacy, and the Six Dings belong to the yin, so it is suitable to hide beneath the Six Dings, and can remain unseen.

六戊乘龍與奇合，遠出揚兵獲寇戎。 六戊為天門，亦名軍門。加三奇門下出軍，百戰百勝。 又曰乘龍萬里去，縱有強徒亦挫鋒。 此又天武之下，遠行出兵大勝。

The song says: The six Wu are riding the dragon and meeting the Three Marvels, going far to display military strength, and can capture the enemy. Note: The six Wu is the heavenly gate, also called the military gate; when adding the Three Marvels auspicious gate above it and sending out troops below, one can win every battle. The song also says: Riding the dragon to travel ten thousand miles, even if encountering strong enemies, one can weaken their momentum. Note: This also means sending out troops to travel far under the heavenly Wu, which can achieve great victories.

六己天堂宜隱匿，偷營劫寨可潛蹤。 六己名地戶，宜隱伏偷營劫寨。 六庚之時殺氣橫，若當攻擊禍先逢，位上只宜安禁獄，更好行刑斬砍中。 六庚為天獄方，宜行刑罰。經曰：時加六庚，抱木而行，若有出者，必見鬪爭，百事不可。

The song says: "Six Ji is the heavenly place, suitable for hiding and concealing oneself, and can be used to secretly attack enemy camps without being detected." Note: Six Ji is called the Earth Gate, suitable for concealment, and also suitable for attacking enemy camps. The song says: "Six Geng is a time of rampant killing energy; if an attack is launched at this time, misfortune will first fall upon oneself; this direction is only suitable for setting up prisons to detain people, and is more suitable for execution and beheading." Note: Six Geng is the Heavenly Prison direction, suitable for carrying out punishments. The classic says: "When the time is added to Six Geng, one should walk as if holding a tree, if anyone leaves, there will certainly be conflict, and all affairs are not suitable." This means that going out at this time will certainly lead to conflict, and all matters are unsuitable.

六辛行師多失陣，莫將容易引軍行，慎莫發兵行此道，出者須教見死人。 六辛之時，名天庭。宜儲貯，穩軍儲，判罪治事，餘無可用，出軍必損兵。

The song says: When the Six Xins occur, marching troops is mostly likely to lose formation, so do not lightly lead an army on the road; never send troops through this route, for those who go out will surely meet death. Note: The time of the Six Xins is called Tian Ting, suitable for stockpiling supplies, securing military provisions, judging cases, and handling official business; there is no other use for it. Using it for military campaigns will certainly result in loss of troops.

六壬之地多凶咎，若有施為必損兵。 六壬方為天牢，宜擊囚安鼓，餘無所用，若用兵必敗矣。 時加六癸為天網，惟利逃亡不利徵。 六癸為天藏華蓋，宜逃軍避寇，伏兵逃亡。

The song says: When the Six Yin is in a place, there are many misfortunes and calamities; if there is any action taken there, it will certainly result in loss of soldiers. Note: The direction of Six Yin is Heavenly Prison, suitable only for detaining prisoners and placing war drums, and has no other use; using it for military campaigns will lead to defeat. The song says: When the hour is combined with Six癸, it becomes the Heavenly Net, which is favorable for fleeing but not for military campaigns. Note: Six癸 is Heavenly Concealment and Celestial Cover, suitable only for retreating from enemies, ambushing troops, and hiding for escape.

青龍返首甲加丙。 陽一局丙寅時，蓬星加八宮，天上六甲、加地下六丙，百事大吉。 丙加甲鳥跌穴名。 陽一局癸酉時，任星加一宮，天上六丙、加地下甲子是也。

The song says: When Jia is added to Bing, it is called Wu. Note: For example, in the Bingyin hour of Yang Dun one, the Tianpeng star is placed in the eighth palace, with the Tianpan's Jia pressing upon the Di Pan's Bing, at this time all affairs are very auspicious. The song says: When Bing is added to Jia, it is called Flying Bird Falling Pit. Note: For example, in the Guiyou hour of Yang Dun one, the Tianren star is placed in the first palace, with the Tianpan's Bing pressing upon the Di Pan's Jiazi, which is this pattern.

更若從生而擊死，必然大勝立功名，時加六甲言開闔，六甲雖同用不同。 陽利開、陰利闔。

The song says: If one can also attack the Death Door from behind the Life Gate, there will certainly be a great victory and the establishment of merit and fame. The hour should be added to the six Jia, distinguishing between opening and closing. Although the six Jia are all the first days of their respective ten-day periods, their uses are different. Note: When it is yang, it is favorable to 'open'; when it is yin, it is favorable to 'close'.

陽星開時攻戰吉，陰星閉闔所為凶，蓬任沖輔禽陽宿，英芮柱心陰氣重。 陽星合；甲己日甲戌時，丁壬日甲辰時，合天輔星，利揚兵，可以先起；合天禽星，可以後起應；合天任星，利以破城；合天蓬、天柱、天芮，可以固守城池，不可舉兵行動也。

The song says: When a yang star is in charge and the gate is open, attacking and fighting is auspicious; when a yin star is in charge and the gate is closed, any action taken is inauspicious. The stars Tianpeng, Tianren, Tianchong, Tianfu, and Tianqin are yang stars, while Tianying, Tianrui, Tianzhu, and Tianxin are heavy with yin energy. Note: The situation where yang stars are in harmony includes the Jiaxu hour on a Jia or Ji day, and the Jiachen hour on a Ding or Ren day. If paired with Tianfu star, it is favorable for displaying military strength and taking the initiative. If paired with Tianqin star, it is suitable to act later and gain control. If paired with Tianren star, it is favorable for attacking and breaking through fortifications. If paired with Tianpeng, Tianzhu, or Tianrui, one should only defend the city and not take military action.

孟甲盈門難出入，惟宜隱匿莫當鋒。 甲寅、甲申為孟甲，合陽星陽氣在內，合陰星陰氣在內，利固守城寨，謀計不成，不可出入也。

The song says: During the period of Jiayin, the gates are full, making it difficult to enter or exit; it is only suitable for concealment, and one should not block others' advances. Note: The periods of Jiayin and Jiashen are considered the early phase of Jiayin. When paired with a Yang star, Yang energy is within; when paired with a Yin star, Yin energy is within. In both cases, it is favorable to hold fort and defend. At this time, plans are difficult to succeed, and it is not advisable to take action.

四仲甲時陽在內，堅守藏兵主自雄。 甲子、甲午為仲甲，合陽星，利主後應則吉。故陽星合時，陽氣在內，可以固守，不宜遠行。陰星合時為開格，其形在門，為宜固守自勝。

The song says: The four middle 甲 (Jia) are in charge when the yang energy is within, they should hold their ground and conceal their troops, and the party in command will naturally be strong and powerful. Note: The two decades of Jiazi and Jiawu are considered the middle 甲 (Jia). When paired with the yang star, it is favorable for taking the initiative and achieving success through a delayed response. Because when the yang star is in harmony, the yang energy is within, allowing for firm defense rather than long journeys; when paired with the yin star, it forms the 'open pattern', with its form visible at the door, also suitable for holding the position to achieve victory.

四季甲時陽在外，可以揚兵立大功。 甲辰、甲戌為季甲，合陽星，可以揚兵動眾遠行，利為客，主大敗。故六甲背星方而擊死者大勝。

The song says: When the heavenly stem Jia appears in the season, the yang energy is outside, allowing for the display of military strength and the establishment of great achievements. Note: The periods of Jia Chen and Jia Xu are considered the seasonal Jia. When these are paired with the yang star, they are favorable for mobilizing troops and traveling far, benefiting those who go out (as the attacking party); at this time, the party that is on defense will suffer a great defeat. Therefore, when the six Jia periods occur, attacking from the direction opposite to where the star is located will result in a great victory.

朱雀投江丁向癸，螣蛇夭矯癸加丁。 朱雀投江；天上六丁、加地下六癸。螣蛇夭矯、天上六癸、加地下六丁是也。

The song says: The Vermilion Bird falls into the river when丁is over癸, and the Qilin snake twists when癸is over丁. Note: The Vermilion Bird falling into the river means the Heaven Plate's Six丁is placed over the Earth Plate's Six癸; the Qilin snake twisting means the Heaven Plate's Six癸is placed over the Earth Plate's Six丁.

遇此之時凶惡甚，莫倚奇門錯用兵，六乙加辛龍逃走。 陽四局乙未時，天柱心加三宮，天上乙奇、加地下六辛在兌，此為大凶。

The song says: When encountering these times, it is extremely凶, do not rely on the strange door and misuse troops; when the six Yi is added to Xin, the Azure Dragon escapes. Note: For example, in the Yiwei hour of Yang Dun fourth layout, the Tianzhu and Tianxin fall on the third palace, the heavenly plate's Yi qi is placed on the Dui palace over the earthly plate's Li Xin, which is a great凶 pattern.

六辛加乙虎猖狂，縱遇奇門亦難用，且須消息莫倉忙。 陽二局辛己時，天上六辛、加地下乙奇於坎一宮；名白虎猖狂。有奇門，亦難用。

The song says: When the six Xin (辛) are placed on top of Yi (乙), it is called White Tiger running wild. Even if there is a favorable door of the Three Marvels, it is difficult to use. One must carefully consider the situation and not act hastily. Note: For example, in the second Yang Dun (阳遁) arrangement at the Xinsi (辛巳) hour, the Heaven Plate's six Xin is placed over the Earth Plate's Yi Qi (乙奇) in the Kan (坎) one palace, which is called White Tiger running wild; at this time, even if there is a favorable door of the Three Marvels, it is difficult to use.

日干若被庚加首，伏干之格主多傷。 六庚加今日日干，名伏干格，不利主。 今日之干加六庚，飛干之格主人亨。 今日日干加六庚，名飛干格，利主，不利為客也。

The song says: If the day stem is covered by Geng on top of it, it forms a hidden stem pattern, indicating many injuries. Note: When the six Gengs are placed on the day stem, it is called a hidden stem pattern, which is unfavorable for the defending side. The song says: When the day stem is placed on the six Gengs, it forms a flying stem pattern, indicating prosperity for the owner (defending side). Note: When the day stem is placed on the six Gengs, it is called a flying stem pattern, which is favorable for the defending side but unfavorable for the attacking side.

六庚加符不利主，伏宮之格事相參。 天上六庚，加地直符，不利主，宜客勝。 又名太白格天乙，主將今朝定失途。 天上六庚為太白，主兵器。丙來加今日直符天乙，名太白格，主則散矣。

The song says: When the six Gengs on the Heaven Plate are placed on the straight symbol, it is unfavorable for the defending side. This pattern should be considered together with other conditions. Note: When the six Gengs on the Heaven Plate are placed on the straight symbol on the Earth Plate, it is unfavorable for the defending side, and the attacking side will win. The song says: This pattern is also called "Tai Bai Ge Tian Yi," indicating that the general will definitely lose his way today. Note: The six Gengs on the Heaven Plate are Tai Bai, which governs weapons. When Bing is placed on the straight symbol Tian Yi of the day, it is called Tai Bai Ge, and the defending formation will disperse.

符加六庚客不利，飛宮之格莫輕謀，又名天乙格太白，若有陳師主將殂。 陰九局庚午時，英為天乙，臨地下六庚在七宮，是不利客。先攻者敗，固守者勝。天乙即本旬頭甲也。

The song says: When the Straight Symbol is placed on the sixth Geng, it is disadvantageous to the attacking side, and this flying palace pattern should not be planned lightly; it is also called the "Heavenly Ethical Pattern with Tai Bai." If armies are arranged at this time, the general is in danger of losing his life. Note: For example, in the ninth division of Yin Dun at the Gengwu hour, the Tianying acts as Tianyi, falling on the sixth Geng above the Earth Plate's seventh palace, which is disadvantageous to the attacking side; the side that attacks first will lose, while the side that remains still will win. The so-called Tianyi refers to the first day of the current ten-day period, which is Jia.

天乙之氣貴人並，臨庚戰野敗精兵。 天乙加六庚，或庚加天乙，是貴人臨兵格，宜固守吉。 太白復臨天乙位，國中格鬪失雄兵。 六庚加天乙，是太白復臨。若天乙與六庚同宮，戰之必敗。

The song says: The energy of Tianyi meets the Nobleman, if it arrives at Geng, fighting in the outskirts will result in the loss of elite troops. Note: When Tianyi is added to the sixth Geng or when Geng is added to Tianyi, it is called "Nobleman commanding troops pattern," which is favorable for holding firm to bring good fortune. The song says: Tai Bai again arrives at the position of Tianyi, fighting within the capital will result in the loss of strong troops. Note: When the sixth Geng is added to Tianyi, it is called "Tai Bai reappearing." If Tianyi and the sixth Geng are in the same palace, fighting will certainly result in defeat.

太白入熒庚加丙。 陽一局丙戌時，天上六庚、加地下六丙。 熒入太白丙加庚。 陽一局丙寅時，丙加庚則不吉。 二時主客俱不利，莫倚奇門要戰爭，占賊若來金入火，火入金鄉賊退聲。 天上庚加地下丙，賊必來。天上丙加地下庚，賊必退。

The song says: When Tai Bai enters Ying Huo, it means Geng is placed on top of Bing. Note: For example, in the Bingxu hour of Yang Dun, the Heaven Plate's six Geng is placed on top of the Earth Plate's six Bing. The song says: When Ying Huo enters Tai Bai, it means Bing is placed on top of Geng. Note: For example, in the Bingyin hour of Yang Dun, Bing is placed on top of Geng, which is not auspicious. The song says: Both sides are disadvantageous in these two hours, do not rely on the Qimen to fight; when predicting whether thieves will come, if metal enters the fire territory, thieves will come; if fire enters the metal territory, thieves will retreat. Note: When the Heaven Plate's Geng is placed on top of the Earth Plate's Bing, thieves will definitely come; when the Heaven Plate's Bing is placed on top of the Earth Plate's Geng, thieves will definitely retreat.

庚加六己為刑格，一切凶神不可行。 天下六庚加地上六己，是金能格。若用此時，則車摧馬死，士卒皆亡。 天地大格庚加癸，此時輙勿亂崢嶸。 天上六庚加地下六癸，是天地大格。庚是兵之厲氣，癸藏萬物之形，故不可用也。

The song says: When Geng is placed on top of Li Ji, it is a criminal formation, with various凶 spirits gathering, and no action should be taken. Note: When the Heaven Plate's Geng is placed on the Earth Plate's Ji, it forms a metal formation. If this hour is used, it will result in carriages being destroyed, horses dying, and soldiers all perishing. The song says: When Geng is placed on top of Gui, it is a great formation between Heaven and Earth, at this time one must not strive to win. Note: When the Heaven Plate's Geng is placed on the Earth Plate's Gui, it forms a great formation between Heaven and Earth. Geng represents the cutting and killing energy of weapons, while Gui can conceal the forms and traces of all things, and when these two meet, it is not advisable to use this.

丙加今日干名悖。 丙為悖、庚為格。丙為威、加日干，不順之象，皆悖亂之道也。加年月日時干，皆為悖亂之道，故不可用。

The song says: Bing added to the day stem is called "paradox." Note: Bing is paradox, Geng is pattern. Bing represents authority, when added to the day stem it indicates rebellion against superiors and disorder, all belonging to the path of disorder. Whether added to the year stem, month stem, day stem, or hour stem, it is always the path of disorder, so it should not be used.

時克干兮五不遇，此時名為辱損明，舉事遙遙終不利，朝行募敗損精兵。 時干克今日之干，時支克今日之支，名為損明時，凡事不用。如甲乙日庚辛時，亥子日辰戌時，寅卯日申酉時，巳午日亥子時之類並是。天乙星在紫微宮外，為天帝之垣也。不宜戰伐，最凶。

The song says: When the heavenly stem of the hour is incompatible with the day stem, it is called "five unpropitious" and such an hour is called "humiliating and damaging brightness"; doing anything, no matter how far, will ultimately be disadvantageous. If you go out to fight in the morning, you will lose soldiers by night. Note: When the heavenly stem of the hour is incompatible with the day stem, and the earthly branch of the hour is incompatible with the day branch, it is called "damaging brightness hour," and nothing should be done. For example, on Jia or Yi days, if the hour is Geng or Xin; on Hai or Zi days, if the hour is Chen or Xu; on Yin or Mao days, if the hour is Shen or You; on Si or Wu days, if the hour is Hai or Zi, all fall into this category. At such times, the Tianyi star is located outside the Ziwēi palace, which is the place of the heavenly emperor's enclosure, and it is not suitable for military campaigns, being most dangerous.

六儀擊刑兼自刑，三奇入墓不安寧。 六儀擊刑者；甲子直符加三宮、子刑卯也。甲戌加二宮、戌刑未也。甲申加八宮、申刑寅也。甲午加九宮、午刑午也。甲辰加四宮、辰刑辰也。甲寅加四宮、寅刑巳也。相刑者，事事皆凶。三奇入墓；乙奇入墓，乙屬木不宜加坤，木墓在未也。丙丁奇屬火，不宜加干，火墓在戌也。切不可用，凶傷猶甚。

The song says: When the Six Instruments strike themselves, together with self-punishment, and the Three Marvels enter their burial places, people will not find peace. Note:the so-called six instruments strike themselves refers to when the Jiazi decade's straight symbol falls on the third palace, resulting in the punishment of Zi (rat) on Mao (ox); when the Jiaxu decade's straight symbol falls on the second palace, resulting in the punishment of Xu (dog) on Wei (sheep); when the Jiashen decade's straight symbol falls on the eighth palace, resulting in the punishment of Shen (monkey) on Yin (tiger); when the Jiawu decade's straight symbol falls on the ninth palace, resulting in self-punishment of Wu (horse) on Wu (horse); when the Jiachen decade's straight symbol falls on the fourth palace, resulting in self-punishment of Chen (dragon) on Chen (dragon); and when the Jiayin decade's straight symbol falls on the fourth palace, resulting in the punishment of Yin (tiger) on Si (snake). Any situation that involves punishment is ominous and leads to misfortune.the so-called three marvels entering their burial places refers to when the Yi (wood) marvel is placed on the Kun (earth) palace, which is unfavorable because the burial place of wood is Wei (sheep), and Wei is hidden in Kun. When the Bing (fire) and Ding (fire) marvels are placed on the Qian (heaven) palace, it is also unfavorable because the burial place of fire is Xu (dog), and Xu is hidden in Qian. These situations must be avoided, as they bring great danger and harm.

返伏吟宮俱不利，將軍出陣且停兵。 蓬加蓬為伏吟，蓬加英為返吟。本宮星加本宮星為伏吟，本宮星加對宮星為返吟，乃悖逆之道也。 搜微剔妙神通訣，以輔將軍定太平。

The song says: The palaces of reverse chant and hidden chant are not favorable; the general has already gone out on campaign and should temporarily halt his troops. Note: When Tianpeng is combined with Tianpeng, it is hidden chant; when Tianpeng is combined with Tianying, it is reverse chant. Whenever a star in its own palace is combined with another star in the same palace, it is hidden chant; when it is combined with a star in the opposite palace, it is reverse chant, and these both belong to the way of contradiction. The song concludes: The above search for subtle and profound divine techniques is used to assist the general in pacifying the world and achieving peace.

軒轅黃帝制奇門，厥旨精微義最深，甲長十二畏庚克，故將乙妹妻於庚。丙甲之子丁甲女，丁丙同心御外侮，庚有私謀乙最知，丙丁相伺如猛虎。庚貪受制甲方尊，是以奇名乙丙丁。甲既制庚求自逸，休於水道適開生，開休生對杜景死，傷對驚兮皆有悔，三門最吉五門凶，各隨甲直旬中使。

The Yellow Emperor invented the Gate of Marvels, with a refined purpose and profound meaning. Jia is the eldest among the Ten Heavenly Stems, but it fears being overcome by Geng. Therefore, he married his sister Yi to Geng as his wife (Yi and Geng are compatible). Bing is the son born from Jia, and Ding is the daughter born from Jia. Ding and Bing work together to resist external threats. If Geng has private intentions, Yi will be the first to know. Bing and Ding, as two fires, are like fierce tigers watching from the side. Geng, being attached to the marriage with Yi, is controlled by Bing and Ding. Thus, Jia is able to maintain its superiority. Therefore, Yi, Bing, and Ding are called the Three Marvels. After Jia has controlled Geng, it seeks comfort and retreats to the water path for rest, thereby opening a way out. Thus, the three gates of Opening, Rest, and Life are opposite to the three gates of Closing, Brightness, and Death. Shang Gate and Jing Gate are opposite to each other. These gates all have their own regrets and misfortunes. The three gates of Opening, Rest, and Life are most auspicious, while the other five gates are inauspicious. Each gate corresponds to the ten heavenly stems in turn, serving as the direct commander for that stem.

又有九星蓬任沖，輔英芮柱心禽中。星逢甲作直符用，亦與門之直使同。星符門使同宮起，易一時兮即分矣。符從甲去尋時干，使索時支遁處止。時干即是奇與儀，甲癸宮中覓遁支。奇乙丙丁儀戊己，庚辛壬癸甲同之。甲子同戊、甲戌己，甲申同庚、甲寅癸，甲午同辛、甲辰壬，是為甲遁儀之理。

There are also nine stars, in order: Tianpeng, Tianren, Tianchong, Tianfu, Tianying, Tianrui, Tianzhu, Tianxin, and Tianqin in the center. When any of these stars meets Jia, it is used as the straight symbol. This is similar to the principle of selecting the straight commander from the eight gates. The star symbol and the gate commander initially share the same palace, but after one hour they separate: the straight symbol follows Jia to find the palace where the heavenly stem of the hour is located, while the straight commander follows the earthly branch of the hour to find where it hides and then stops. The heavenly stem of the hour is actually the three marvels and six instruments; it is found among the ten heavenly stems from Jia to Gui to determine the earthly branch it hides in. The three marvels are Yi, Bing, and Ding, while the six instruments are Wu, Ji, Geng, Xin, Ren, and Gui. Jia is hidden among them: Jiazi shares the palace with Wu, Jiaxu with Ji, Jiashen with Geng, Jiayin with Gui, Jiawu with Xin, and Jiachen with Ren. This is the principle of Jia hiding among the instruments.

遁甲常將天乙乘，後隨天地前蛇陰，對朱左右分六白，號曰陰陽八貴神。陰陽二至分順逆，逆起九宮順起一，此是先天透洛書，莫妄疑非黃帝秘。洛書一坎二居坤，三震四巽六乾金，七兌八艮九離火，五土春秋二立分。立春辰上立夏巽，震應春分生氣盛，立秋坤上立冬干，兌應秋分殺氣勁。

Dun Jia always begins with Tianyi (the Direct Symbol), followed by Jiu Tian and Jiu Di. In front are Teng She and Tai Yin, directly opposite is Zhu Que, and on the left and right are Liu He and Bai Hu, collectively known as the Eight Yin-Yang Noble Spirits. The winter solstice and summer solstice divide the order into ascending and descending: Yin Dun starts from the ninth palace and moves in reverse, while Yang Dun starts from the first palace and moves in the normal direction. This is the manifestation of the Earlier Heaven principle through the Luo Writing. Do not doubt that it is not a secret transmission of the Yellow Emperor. The numbers of the Luo Writing: one belongs to Kan (Water), two to Kun (Earth), three to Zhen (Thunder), four to Xun (Wind), six to Qian (Heaven) which belongs to metal, seven to Dui (Lake), eight to Gen (Mountain), nine to Li (Fire), and five is the earth, managed by the two 'establishments' of spring and autumn. The beginning of spring is paired with Chen, the beginning of summer with Xun, the Zhen palace corresponds to the spring equinox and has the most vigorous life qi; the beginning of autumn is paired with Kun, the beginning of winter with Qian, and the Dui palace corresponds to the autumn equinox with the strongest killing qi.

生殺東西兩部懸，節分三氣氣三元。元元五日一相換，甲己符頭以仲先，仲上孟中季下定，上中下序慎無紊。只將正受作根基，超得餘時便作閏，置閏須於二至前，雪重用巽種重干，凡逾九日或十日，疊作三元此秘傳，閏後符頭常後氣，是為接氣君須記，接至十三四月餘，又逢正受超神繼，超神之氣後符頭，如此循環始復周。

The life qi and killing qi are divided between the eastern and western halves. Each section is divided into three qi, and each qi is divided into three yuan. Each yuan changes every five days, using Jia and Ji as the starting points. First, observe the four middle terms: if the starting point falls on the four middle terms of Zi, Wu, Mao, and You, it is the upper yuan; if it falls on Yin, Shen, Si, and Hai, it is the middle yuan; if it falls on Chen, Wei, Chou, and Wei, it is the lower yuan. The order of upper, middle, and lower must never be confused. Use the 'correct reception' as the foundation, and the remaining days beyond this are used as intercalation. Intercalation must be placed before the winter solstice and summer solstice: after Heavy Snow, the pattern of Xun palace is emphasized; after Mangzhong, the pattern of Qian palace is emphasized. If the excess days exceed nine or ten days, the three yuan of this qi are repeated again, which is a secret method. After intercalation, the starting point usually falls after the solar term, which is called 'receiving qi'. Please remember this. After receiving qi for thirteen or fourteen months, it meets the correct reception again, and the superimposed qi follows; the qi of the superimposed qi moves behind the starting point, and this cycle continues until it completes the cycle.

認取茲為尊甲法，勿膠拆補繆搜求，須知尊甲憑符使，休使蓬符居坎水，任生艮土寄陰禽，沖傷震木從三起，巽藏杜輔景英離，坤寄陽禽芮死隨，柱驚七兌開心六，分定宮方直六儀，奇儀入局節為據，節有陰陽分兩部，陰局逆儀奇順行，陽局逆奇儀順布，天盤地盤同一規，地盤永定天盤移，八門八貴有分別，門作人盤貴獨飛。

To recognize the correct method of Zun Jia, one should not rigidly adhere to the Chai Bu method and make arbitrary deductions. It is essential to understand that Zun Jia relies entirely on the符 (symbol) and使 (agent). The Xiu Men serves as the straight messenger, and Tian Peng serves as the straight symbol, both residing in the Kan palace, which belongs to water. Tian Ren is paired with the Sheng Men, belonging to the Gen palace's earth; during Yin Dun, the Tian Qin is stationed here. Tian Chong is paired with the Shang Men, belonging to the Zhen palace's wood, starting from the third palace. The Du Men in the Xun palace is paired with Tian Fu, and the Jing Men is paired with Tian Ying, both belonging to the Li palace. The Kun palace is the lodging palace for Tian Qin during Yang Dun, with Tian Rui paired with the Si Men following it. Tian Zhu is paired with the Jing Men in the Dui palace, and the Open Door is paired with Tian Xin in the Qian palace. By clearly defining each palace's position and direction, the Six Instruments can then be assigned to their respective palaces. The odd instruments enter the layout based on the solar terms. The solar terms divide into yin and yang parts: during Yin Dun, the Six Instruments are arranged in reverse order, while the Three Marvels proceed in order. During Yang Dun, the Three Marvels are arranged in reverse order, while the Six Instruments proceed in order. The Heaven Plate and Earth Plate follow the same rules, with the Earth Plate always fixed and the Heaven Plate moving accordingly. The Eight Doors and Eight Gods are distinct: the Eight Doors form the Human Plate, while the Eight Gods are separately deployed.

假令中元用白露，陰起三宮甲子戊，己庚辛壬癸逆行，乙丙丁奇四五六，時如己日用丙寅，支遁於蓬干在禽，即以直符沖到艮，坎加直使是傷門，丁休六合同臨兌，鳥跌穴時、時最利，舉此一局例其餘，餘釋卷中斯勿贅。

For example, during the White Dew Middle Yuan, using the Yin Dun three sections, Jiazi Wu starts at the Zhen three palace, and Ji, Geng, Xin, Ren, and Gui are arranged in reverse order. The three marvels, Yi, Bing, and Ding, are arranged in forward order to the fourth, fifth, and sixth palaces. Suppose it is on the Ji day and the time is Bingyin, the time branch is located at Tianpeng, and the time stem is located at Tianqin. Then the straight symbol is moved to the Gen palace, the Kan palace with the straight command is Shangmen. The Ding qing, Xiu men, and Liuhe are all in the Dui palace, which is the time of flying birds falling, and this hour is most favorable. Taking this section as an example, the rest can be inferred similarly. Detailed explanations are in the previous chapters of this book, and will not be repeated here.

六甲主使，三才攸分，步咒攝乎鬼神，存局通乎妙旨，前修刪簡靈文，裁整諸經奧理。原夫甲加丙兮龍回首，丙加甲兮鳥跌穴，回首則撫綏易遂，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。癸見螣蛇夭矯，丁見癸朱雀投江。

The Six Jia (Heavenly Stems) command the spirits, and the division of Heaven, Earth, and Humanity is established through them. By stepping and reciting incantations, one can subdue ghosts and spirits; by mentally visualizing the patterns, one can comprehend profound mysteries. Previous masters edited the spiritual texts and refined the deep meanings of various scriptures, leading to this text. First, we discuss the two major categories of auspicious and inauspicious outcomes: when Jia is placed over Bing, it is called "Wu" (Azure Dragon Returning Its Head), and when Bing is placed over Jia, it is called "Flying Bird Falling into a Hole." Obtaining "Wu" facilitates the accomplishment of安抚 and pacification matters, while obtaining "Flying Bird Falling into a Hole" facilitates the achievement of prominent and illustrious endeavors. As for bodily injuries, they occur when Yi meets Xin, forming "Azure Dragon Fleeing Away"; for financial loss, it happens when Xin meets Yi, forming "White Tiger Rampant." When癸 meets Ding, it is called "Teng She Twisting and Writhing," and when Ding meets癸, it is called "Zhu Que Jumping into the River."

生丙臨戊為天遁而用兵，開乙臨己為地遁、而安墳，休丁遇太陰為人遁、而安營。伏干格，庚臨日干；飛干格，日干臨庚；庚臨直符、伏宮格之名；直符臨庚、飛宮格之位；大格庚臨六癸；刑格庚臨六己。按格所向既凶，百事營為不喜。時干剋日干、乃五不遇而災生；丙奇臨時干、名為勃格而禍起。三奇得使、眾善皆臻；六儀擊刑、百凶俱集。太白加熒賊欲來，火入金鄉賊將去。地羅遮陣不占前，天網四張無遠路。直符之宮，乃同天乙位上而取；如逢急難，宜從直符方下而行。

The Life Gate accompanied by the Three Marvels' Bing Qi on the Wu Stem is called "Heavenly Concealment," suitable for military use. The Open Door accompanied by the Three Marvels' Yi Qi on the Ji Stem is called "Earthly Concealment," suitable for building tombs. The Rest Gate accompanied by the Three Marvels' Ding Qi and encountering the Tai Yin is called "Human Concealment," suitable for setting up camps. As for the ominous patterns: when the Geng Qi is on the Day Stem, it is called the Hidden Stem Pattern; when the Day Stem is on the Geng Qi, it is called the Flying Stem Pattern; when the Geng Qi is on the Direct Symbol, it is called the Hidden Palace Pattern; when the Direct Symbol is on the Geng Qi, it is called the Flying Palace Pattern; when the Geng Qi is on the Six癸, it is called the Great Pattern; when the Geng Qi is on the Six己, it is called the Crime Pattern. Following the directions indicated by these patterns will bring misfortune, and all undertakings will be unsuitable. When the Hour Stem overcomes the Day Stem, it is called the "Five Unfavorable Meetings," and calamity arises from this. When the Bing Qi is on the Hour Stem, it is called the "Bose Pattern," and misfortune arises from this. When the Three Marvels are in command, various good things will come. When the Six Instruments are in conflict, various misfortunes will gather. When the Tai Bai is on the Ying Huo, thieves will come. When fire enters the metal territory, thieves will retreat. When the "Earthly Net" blocks the front of the formation, it is not advisable to occupy the front. When the "Heavenly Net" is spread out, there is no suitable path for long journeys. The palace where the Direct Symbol is located is the same as the position of the Tian Yi, so use that place. If encountering an urgent danger, one should exit from beneath the direction of the Direct Symbol.

乙天蓬而賞賜施恩，丙明堂而揚威發號，丁即玉女為太陰，只可守營而固守，戊為天門、千里乘龍而有應，己為地戶、推明舊事可修營，庚天刑而屯兵決獄，辛天庭而杜塞難通，六壬天牢兮、只宜囚禁，六癸天獄兮、不利攸行。蓬任沖輔陽星、舉謀大利，英芮柱心禽陰星、退隱無凶。天蓬亦宜築壘堤防，禽芮尤宜屯軍養馬，天沖必勝，天輔多凶，天心佈陣如神，天柱安營有慶，天任兮萬神擁護，天英兮戰鬪損軍。

Yi is the direction of the Greedy Wolf Star, suitable for granting rewards and showing mercy; Bing is the direction of the Bright Hall, suitable for displaying authority and issuing commands; Ding corresponds to the Jade Maiden, belonging to Taiyin, suitable only for guarding the camp and maintaining defense; Wu is the Heavenly Gate, with a response from a dragon traveling a thousand miles, suitable for long journeys and military campaigns; Ji is the Earth Gate, suitable for investigating past matters and repairing fortifications; Geng is Heavenly Punishment, suitable for stationing troops and judging cases; Xin is the Heavenly Court, which governs blockage and difficulty in communication; the Six Jia is the Heavenly Prison, suitable only for imprisonment; the Six Gui is the Heavenly Jail, unfavorable for travel. Regarding the nine stars: Tianpeng, Tianren, Tianchong, and Tianfu are yang stars, greatly beneficial for planning and undertaking affairs; Tianying, Tianrui, Tianzhu, Tianxin, and Tianqin are yin stars, suitable for retreating and hiding without misfortune. Tianpeng is also suitable for building fortifications and embankments; Tianqin and Tianrui are especially suitable for stationing troops and grazing war horses; Tianchong indicates certain victory; Tianfu (in this text, it is said to be mostly ominous, differing from the previous description of auspicious stars, so it is retained as it was); Tianxin arranges the army as if aided by a deity; Tianzhu establishes the camp with joy; Tianren is supported by all deities; Tianying results in losses in battle.

星克宮而客利，宮剋星而主勝。門害則作事稽遲，門迫則所為欠遂。三奇入墓、喜以成憂；六儀擊刑、美中不足。開三所作亨通，閉五諸凡困頓。五陽宜舉動，利客而鼓譟喧天；五陰喜退藏，利主而銜枚伏路。奇游六儀，公庭宴樂；玉女守戶，私路逍遙。天輔時常多赦宥，何愁鐵鉞之誅；威德時乃利客兵，任意施為必美。反吟而進退無常，伏吟而憂疑不已。

When a star overpowers the palace it is in, it benefits the attacking side; when a palace overpowers the star it carries, the defending side wins. If the gate and palace are in mutual harm, affairs will be delayed and obstructed; if the gate is forced by the palace, the things done will not be satisfactory. When the Three Marvels fall into a tomb, joy will turn into sorrow; when the Six Instruments are struck, good things will always have some shortcomings. When the three auspicious gates—Opening, Resting, and Life—are active, affairs will be smooth and prosperous; the other five gates are closed, leading to all kinds of difficulties. The five yang hours—Jia, Yi, Bing, Ding, and Wu—are suitable for action, benefiting the attacking side, allowing loud noises and clamor; the five yin hours—Ji, Geng, Xin, Ren, and Gui—are suitable for concealment, benefiting the defending side, allowing silent and covert movements. When the Three Marvels move among the Six Instruments, it indicates joy and feasting in public places; when the Jade Girl guards the gate, it indicates leisure and ease in private. During the time of Tianfu, there are often pardons and leniency, so there is no need to fear punishment. During the time of Wei De, it is favorable for guest forces, allowing all actions to be completed smoothly. When encountering Reverse Chant, there is no fixed direction for advance or retreat; when encountering Hidden Chant, there is continuous worry and doubt.

天遁進兵為上策，地遁立寨可藏兵，人遁擇士求賢，神遁運籌祈禱，鬼遁多詐，可偷營劫寨以伏兵；龍遁通神，利水戰渡江而祈雨；雲遁噀甲生威，風遁揚兵助勝。青龍返首、萬事皆通，白虎猖狂、所為不利，飛鳥跌穴兮、變凶作吉，青龍逃走兮、反福為殃，朱雀投江休動作，螣蛇夭矯主驚慌，遇格兮主客皆凶，逢勃兮人情逆亂，太白入熒而盜賊將來，火入金鄉而賊人必去，三勝地無人可敵，五不擊孰敢相攻。

Using the Heaven Divergence for military advancement is the best strategy; using the Earth Divergence to establish a camp allows for hiding troops; using the Human Divergence is suitable for selecting capable people and seeking virtuous talents; using the God Divergence is appropriate for planning and praying; the Ghost Divergence is often deceitful and can be used for ambushing enemy camps and hiding troops; the Azure Dragon Divergence can communicate with spirits, benefiting naval battles across rivers and rain invocation; the Cloud Divergence can moisten armor with water to create a formidable presence; the Wind Divergence can enhance military prestige and support victory. When the Azure Dragon returns its head, all things go smoothly; when the White Tiger is rampant, all actions will be unfavorable; when the flying bird falls into a hole, misfortune can turn into good fortune; but when the Azure Dragon flees, blessings turn into misfortune; when the Vermilion Bird enters the river, do not take action; when the Qilin snake twists and turns, the master will be anxious. When encountering the 'Grid', both attacking and defending sides face danger; when encountering 'Bo', people's hearts become rebellious and chaotic. When the White Tiger enters the camp of the Red Star, thieves will come; when fire enters the territory of metal, thieves will definitely leave. If one gains the 'Three Victorious Places', no one can match them; if one encounters the 'Five Unattackable Places', who would dare to attack?

星門之在四時，有休囚之與旺相，遊九宮以循環，按八方而背向，伺軍旅之成敗，審人事之攸當，或倚直符之遊宮，或居貴人之玉帳。直符之宮，又云：正月在巳、二月在午順行。避旬始之陰陽，背孤雄之健旺，據天乙宮而擊其沖，並亭亭神而居其上，合天地之威神，應神靈之衛仗，十卒而可敵千夫，一車而可當百輛。

The nine stars and eight gates vary in their prosperity and weakness throughout the four seasons; they move cyclically within the nine palaces, determining their back and front directions according to the eight cardinal directions. This is used to observe the success or failure of military campaigns and to determine the appropriateness of human affairs. When employing troops, they either rely on the palace where the straight symbol (直符) is moving or position themselves under the nobleman's (贵人) jade pavilion. Regarding the palace of the straight symbol, another account states that in the first lunar month it is in the Si palace, in the second in the Wu palace, and so on in a clockwise order. Additionally, one must avoid the yin and yang direction of the ten-day beginning (旬始), rely on the strong positions of the lonely and heroic (孤与雄), occupy the palace where the heavenly virtue (天乙) resides, and attack the opposite direction. Also, let the Tingting spirit (亭亭神) reside above one's head. In this way, one aligns with the divine power of heaven and earth, corresponds with the ceremonial escort of spirits, and ten soldiers can match a thousand, while one chariot can stand against a hundred.

避旬始二句。元女經云：寅午戍月；上旬天地並在南，中旬並在北，下旬並在東。巳酉丑月；上旬在西，中旬在南，下旬在北。申子辰月；上旬在東，中旬在北，下旬在西。亥卯未月；上旬在北，中旬在西，下旬在南。元女以上中下日月排之，氣藏月中，用孟仲季三辰配之。凡交戰得相併，左天右地者勝，背天向地者後患，向天背地者敗，背天地者，一以當百也。

The above explains the phrase "avoiding the beginning of the ten days and considering yin and yang, and avoiding the single strong male." The "Yuan Nu Jing" says: in the months of寅, 午, and 戌, during the first ten days, the heavenly and earthly deities are both in the south; during the middle ten days, they are both in the north; and during the last ten days, they are both in the east. In the months of 巳, 酉, and 丑, during the first ten days, they are both in the west; during the middle ten days, they are both in the south; and during the last ten days, they are both in the north. In the months of 申, 子, and 辰, during the first ten days, they are both in the east; during the middle ten days, they are both in the north; and during the last ten days, they are both in the west. In the months of 亥, 卯, and 未, during the first ten days, they are both in the north; during the middle ten days, they are both in the west; and during the last ten days, they are both in the south. The "Yuan Nu Jing" arranges the days and months according to the first, middle, and last ten days. The qi is contained within the month, and then matched with the three terms of the beginning, middle, and end. When fighting, it is best if the heavenly and earthly deities are both present. The side with the heavenly deity on the left and the earthly deity on the right will win. The side facing the earthly deity and backing the heavenly deity will suffer later. The side facing the heavenly deity and backing the earthly deity will surely lose. The side with both deities behind them can have one person hold off a hundred.

欲頓兵以安營，依十辰而取樣，九天利以陳兵，九地宜於隱陣。天門出入元戎，地戶當居小將，蓬星安置鼓旗，天牢穩貯儲餉，判斷於天庭之間，察兩辭而可諒，斬決於天獄之中，庶無怨乎冤枉。伏兵於太陰之幽，士卒居明堂之上，約人馬數以為宜，逐歲月時而變狀，斯營壘之大綱，實軒轅之楷匠。

To set up a military camp, arrange the troops according to the ten directions governed by the Ten Heavenly Stems: the direction of Jiu Tian (Nine Heavens) is favorable for deploying troops, while the direction of Jiu Di (Nine Earths) is suitable for concealing the army. The direction of Tian Men (Wu) is for the commander-in-chief to enter and exit, and the direction of Di Hu (Ji) is for the deputy commander. The direction of Peng Xing (Yi) is where drums and banners should be placed. The direction of Tian Luo (Ren) is suitable for safely storing provisions. In the direction of Tian Ting (Xin), cases should be judged, and the statements of both parties should be heard to ensure fairness. In the direction of Tian Yu (Geng), executions should be carried out, thus reducing complaints of injustice. Hidden troops should be stationed in the secret place of Tai Yin (Ding), and soldiers should be stationed in Ming Tang (Bing). The size of the camp should be estimated according to the number of troops, and the layout should be changed with the passage of years, months, and hours. This is the general plan for setting up a camp, truly the model established by the Yellow Emperor.

是故丙為熒感，庚為太白，遇丙俱名為勃，逢庚乃謂之格，勃則紊亂紀綱，格則鬪傷主客。或臨歲月日時飛伏支干，或加直符天乙所遊之宅，加十干利捕逃亡，隨四時必當擒獲。臨六壬而災深，加六癸而禍極，加己刑格凶時，為將必須謹擇，行軍乃車破馬傷，土卒必身亡首馘。

Therefore, Bing is the planet Fluorescent Mars, and Geng is the planet Tai Bai: whenever Bing appears, it is called "Bo," and whenever Geng appears, it is called "Ge." Bo indicates disorder in the system, and Ge indicates conflict and injury between the attacking and defending forces. These two phenomena may appear on the flying and hidden heavenly stems of the year, month, day, or hour, or they may be added to the palace where the straight symbol Tianyi is moving. If Geng is added to the ten heavenly stems, it is favorable for capturing fugitives, and by following the four seasons, one can surely capture them. However, if Geng appears in the Six Rens, the calamity is severe; if it is added to the Six Gui, the disaster reaches its peak; if it is added to Ji, it forms a criminal Ge, which is the most dangerous time. Commanders must be cautious in choosing the time, otherwise military operations will result in the destruction of vehicles and horses, and soldiers will inevitably die with their heads cut off.

庚加直符之道，宜野戰郊坰。直使與庚同宮，利待敵於城柵，不得已而用之，禍先臨於師伯。或遇丁癸相加，或值乙奇相驀，三奇入墓而困窮，六儀擊刑而迮迫，火入金而賊來，金入火而退逆，金火相入俱凶，舉動皆成寡隙，禍已去而復來，福將合而反息，雖有吉宿奇門，不可與於戈戟。

When the庚 is added to the straight symbol, it is suitable for fighting in open fields. If the straight commander and庚 are in the same palace, it is advantageous to rely on fortifications and wait for the enemy to attack. If it is unavoidable to use troops at such a time, the misfortune will first fall upon the commanding general. Additionally, if丁 and癸 are combined, or if乙奇 is suddenly overshadowed by another heavenly stem, or if the three marvels are buried and trapped in hardship, or if the six instruments are attacked and pressed on all sides, or if fire enters the metal territory and the enemy comes, or if metal enters the fire territory and the enemy retreats—when fire and metal invade each other, both situations are dangerous. Any movement at such times will result in being isolated and without support. In these situations, misfortune comes and goes, and good fortune arises and fades away. Even if there are auspicious stars and the gate of wonder, it is not advisable to use military force.

又有五不遇時，陰陽合於中應。時干剋日、而動用必遭其禍刑。若值甲丙相覆，反為威德之靈。上會五陽之干，下合三吉之星，擇此四科而動，保全萬事以安寧，是故天有四時，陰陽更值，自巳終癸為陰刑，起甲至戊為陽德。凡欲舉動以施為，能就陽時而必克。陰時強以出行，身罹殃而斃踣。

In addition, there is the concept of the Five Unfavorable Hours, which occur when a yin stem and a yang stem are in mutual correspondence and harmony. If the hour stem overcomes the day stem, any action taken will inevitably lead to misfortune and injury. However, if the stems of Jia and Bing overlap (i.e., the Azure Dragon returns to its head, or the flying bird falls into the pit), it becomes a time of auspicious power and virtue. If the upper part combines the five yang stems of Jia, Yi, Bing, Ding, and Wu, and the lower part pairs with the three beneficial stars of Opening, Rest, and Life, then choosing such a time for action ensures the preservation of all affairs and safety. Therefore, heaven has four seasons, with yin and yang taking turns in charge. From Ji to Gui, the five stems are yin and represent punishment; from Jia to Wu, the five stems are yang and represent virtue. Any action taken during a yang hour will surely succeed, but if one insists on traveling during a yin hour, they will suffer misfortune and may even die on the way.

推時下之六甲，審開合之法式，符臨一八三四、乃為開通。如臨九二七六、時名閉塞。逢開利以有為，值閉尤宜靜默，用時迷於兩端，吉凶無以取則。

To determine the current hour's归属 in the Six Jia, one should examine the method of opening and closing. When the Direct Symbol is present in the first, eighth, third, or fourth palace, it is called "opening." When it is present in the ninth, second, seventh, or sixth palace, it is called "closing." When encountering an opening situation, it is favorable to take action. When encountering a closing situation, one should especially remain quiet and silent. If one is uncertain between opening and closing when using the time, then the fortune and misfortune cannot be determined.

時逢仲甲子午、刑德在門，鬪戰而主客兩敗，此中先舉不存，此時名為天甲，利以逃遁亡奔。如遇孟甲之時寅申，陽在內、而陰在外，宜固守以戢兵，動必遭其刑害，此時名為地甲，利以居家歡會。如值下元季甲辰戌、陰處內、而陽外遊，此時名為飛甲，利以動眾經求，萬事甚宜興舉，八方可以周流。

If the hour coincides with the middle Jia, that is, the Jiazi and Jiawu decades, both punishment and virtue fall on the gate, leading to a confrontation where both sides suffer losses. The one who attacks first will not survive. This situation is called "Heavenly Jia," and it is favorable only for fleeing and escaping. If it coincides with the beginning Jia, that is, the Jiayin and Jiashen decades, yang energy is inside and yin energy is outside; it is suitable to hold firm and withdraw troops. Any movement will result in punishment and harm. This situation is called "Earthly Jia," and it is favorable for gathering at home and holding feasts. If it coincides with the lower trinity's final Jia, that is, the Jiachen and Jiaxu decades, yin energy is inside and yang energy is outside. This situation is called "Flying Jia," and it is favorable for mobilizing troops and engaging in external ventures. All matters are suitable for initiation, and travel in all directions is appropriate.

倘能明於三甲，審開合以無憂，如被冠賊潛圍，倉卒乘我不備，事須應敵陳兵，不容待其使利，孤雄健旺屬他，奇門又不相比，士卒性命存亡，得失在乎將帥，當此慌惚之時，其將何以指示，若有此事不虞，須假神明佑庇，即以分兵三部，逐日周旋，歲月之方，將居其位，軍左袒以待兵，眾啖呼以助勢，我克勝以保全，敵必敗而奔墜。分兵三部、一居月建上、一居生辰上、一居亭亭方上、用之克敵大勝。

If one can understand the first, second, and third ranks of the jia (clan), and clearly discern the opening and closing, there will be no worries. Suppose one is suddenly surrounded by enemies in secret, and in a hurry, they take advantage of my unpreparedness. The situation is urgent and one must immediately face the enemy and deploy troops, without time to wait for a favorable time. Moreover, the favorable directions such as solitude, strength, health, and vigor have all fallen into the enemy's hands, and the qimen (military divination) is not suitable. At this moment, the survival of the soldiers and the success or failure of the entire army depend entirely on the general. In this chaotic situation, what can the general use to command? If such an unexpected situation really occurs, one can only rely on divine protection: immediately divide the troops into three parts, rotating them daily, and have the generals stationed in positions corresponding to the year and month. The entire army should expose their left arms to await battle, and all the soldiers should shout to support the attack. In this way, our side can achieve victory and ensure our safety, while the enemy will surely retreat in defeat. The so-called dividing the troops into three parts means one part stationed on the month builder, one part on the birth time, and one part on the tinging direction. Using this method to defeat the enemy can lead to a great victory.

天地定位，山澤通氣，雷風相薄，水火交濟，取義於上，陰陽合位，混而成之，吉凶分隸。

Heaven is above, Earth is below, each occupying its proper position; mountains and marshes communicate their energies; thunder and wind interact with each other; water and fire support and assist each other. This passage derives its meaning from these principles. It combines the Heavenly Stems from the Heaven Plate with the Earthly Branches from the Earth Plate according to the positions of yin and yang, forming various patterns. Then, each pattern is associated with fortune or misfortune. Each of the following entries represents a combination of a Heavenly Stem from the Heaven Plate and an Earthly Branch from the Earth Plate. First, the name of the pattern is given, followed by a judgment of fortune or misfortune. The final part often determines success or failure based on whether the stars and gates are in harmony.

六甲加甲；青龍出地，喜信必來，門合則美，門塞星凶，空有財至。 六甲加乙；青龍入云，三奇門交，貴子生成，星干不利，虛得其名。 六甲加丙；青龍返首，凡事亨通，兼得長久，門儀不合，亦難得就。 六甲加丁；青龍耀明，三門合吉，宜謁貴人，改官遷職，大有英名，符事役凶，立待詞刑。 （二句有誤）

Heavenly Stems six甲 added to the Earthly Branches 甲 is called "Azure Dragon Emerging from the Earth": it indicates the arrival of good news and celebration; if the door in the same palace is harmonious, it will be complete and fulfilling, but if the door is blocked and the star is凶, it will only result in empty wealth and reputation without real gain. Heavenly Stems six甲 added to the Earthly Branches 乙 is called "Azure Dragon Entering the Cloud": the Three Marvels and auspicious doors meet, indicating the birth of a noble son; if the star and stem are unfavorable, it will only result in empty reputation. Heavenly Stems six甲 added to the Earthly Branches 丙 is called "Azure Dragon Returning Its Head": all affairs will be smooth and long-lasting; if the door and the ritual are not in harmony, the matter will be difficult to achieve. Heavenly Stems six甲 added to the Earthly Branches 丁 is called "Azure Dragon Shining Brightly": if the three auspicious doors are harmonious, it is favorable for visiting noblemen, changing official positions, and gaining great reputation; if the matter governed by the straight symbol is related to subordinate duties and legal affairs, it will be凶, and immediately lead to lawsuits and legal responsibilities. (Original note: the last two sentences are incorrect.)

六甲加己；青龍合靈，吉星主財，吉門事成，星門不合，徒費精神。 六甲加庚；青龍符格，起咎成凶，在於不測，星吉門順，亦宜靜默。 六甲加辛；青龍失驚，門中一合，萬事從心，凶星上立，財利亡傾。 六甲加壬；青龍網羅，陰人用之，災禍彌多，陽人用之，詭譎不和。 六甲加癸；青龍華蓋，門合吉星，永無災害，若傷死門，奸陰陽會。

Sixth Heavenly Stem added to Jia is called "Azure Dragon Combines with Spirit": if a good star is present, it indicates gaining wealth; if a good gate is present, affairs will be completed. If neither the star nor the gate are harmonious, it is just a waste of effort. Sixth Heavenly Stem added to Geng is called "Azure Dragon Symbolic Pattern": it brings misfortune and potential calamities, which are hard to predict. Even if the star is good and the gate is favorable, it is advisable to remain quiet and avoid action. Sixth Heavenly Stem added to Xin is called "Azure Dragon Losing Startle": as long as one gate is harmonious, all matters can be satisfactory. If a凶星 (malevolent star) is present, wealth and gains will be lost. Sixth Heavenly Stem added to Ren is called "Azure Dragon Net": for women, it brings more disasters; for men, it leads to many deceptions and discord. Sixth Heavenly Stem added to Gui is called "Azure Dragon Celestial Cover": if the gate and good star are harmonious, there will be no disasters. If combined with Shang Men or Death Door, it indicates secret meetings and immoral affairs between men and women.

六乙加甲；陰中返陽，凶星財破，人口損傷，陰人才合，陽人慌張。 六乙加乙；日奇伏刑，貴人問之，主失其名，門合再敘，門逆喪停。 六乙加丙；奇儀順格，吉星臨之，授官遷職，夫占其妻，必有離隔。 六乙加丁；朱雀入墓，文書入官，架閣留住，星門吉泰，文詞得路。

The Heaven Plate Six Yi combines with the Earth Plate Jia, called "Yin returning to Yang": if encountering a凶 star, it leads to financial loss and injury to people; if a woman asks about it, it is harmonious, but if a man asks, it indicates alarm and confusion. Six Yi combining with Six Yi is called "the day's oddity is buried": if a Nobleman comes to inquire, it indicates loss of reputation; if the gate is harmonious, there is a possibility of reappointment, but if the gate is opposite, there is worry about mourning and the suspension of funeral rites. Six Yi combining with Bing is called "the oddity and ritual are in harmony": if a favorable star is present, it indicates promotion and appointment; but if a husband asks about his wife, there will certainly be separation and estrangement. Six Yi combining with Ding is called "the Vermilion Bird enters the tomb": submitted documents are sent to the government but are left in the archive warehouse and not acted upon; if both the star and the gate are auspicious, there will be a way out for official documents and lawsuits.

六乙加己；日奇入霧，土木混同，雨有交互，求事得微，門乘必悞。 六乙加庚；日奇自刑，鬬起爭財，必入訟庭，星干不吉，夫妻外情。 六乙加辛；青龍逃走，失財逃亡，二事俱丑，強立強為，定無長久。 六乙加壬；青龍得云，陽人主失，病是陰人。 六乙加癸；日入天網，陰人望信，立見災恙，官事失財，凡事虛妄。

Six Yi added to Ji is called "The Day's Oddity Enters the Mist": earth and wood are mixed and unclear, the weather is alternating between sunny and rainy; the matter sought can only be achieved in small amounts, if the gate used is not favorable, it will certainly lead to mistakes. Six Yi added to Geng is called "The Day's Oddity Self-Punishment": disputes over wealth will lead to conflicts, inevitably reaching the court; if the stars and the heavenly stems are both unfavorable, it indicates that both spouses have affairs outside. Six Yi added to Xin is called "Azure Dragon Runs Away": it signifies loss of wealth and people fleeing, both matters are bad; even if one tries to hold on or force action, it will certainly not last long. Six Yi added to Ren is called "Azure Dragon Gets Clouds": for a man's divination, it indicates loss; for a disease divination, the illness is on the woman. Six Yi added to Gui is called "The Day Enters the Heavenly Net": a woman longs for news, and immediately disaster and illness will appear; involved in lawsuits and losing money, all matters are baseless and not genuine.

六丙加甲；飛鳥跌穴，貴面天顏，榮遷越職，所有圖謀，一切通徹。 六丙加乙；月奇浮雲，貴人印信，即可敷陳，公私利亨，百事稱心。 六丙加丙；月奇勃格，兩重文書，皆遭障格，門逆財亡，門順虛迫。 六丙加丁；奇入朱雀，文書亨通，貴占權握，常人得之，衣祿退剝。

The Heaven Plate's six Bing stems added to the Earth Plate's Jia stem is called "Flying Bird Falling into a Hole": the Nobleman can meet the Emperor face to face, achieving promotion beyond rank; any plans or schemes will proceed smoothly without obstruction. The Heaven Plate's six Bing stems added to the Earth Plate's Yi stem is called "Moon Oddness Floating in Clouds": the Nobleman's seal can be immediately presented and implemented; both official and private affairs will go smoothly, and all matters will be satisfactory. The Heaven Plate's six Bing stems added to the Earth Plate's Bing stem is called "Moon Oddness Blocked": both sets of documents are obstructed and cannot pass through; if the gate is opposite, there will be financial loss; even if the gate is aligned, it will only result in being forced without actual benefit. The Heaven Plate's six Bing stems added to the Earth Plate's Ding stem is called "Oddness Entering the Vermilion Bird": documents will be smooth and unimpeded; if the Nobleman gets this, he will hold power; if a common person gets it, his food, clothing, and salary will be reduced.

六丙加己；火孛入刑，文書不來，獄中有人，星吉門順，空禁虛名，星乘門逆，徒杖而刑。 六丙加庚；熒入太白，家事熬煎，又逢盜賊，門合星吉，賊在人獲，星門相遺，禍生因客。 六丙加辛；月精合佑，久病之人，藥師來救，文狀入官，亦能成就。

When the Six Bing (丙) is combined with the Six Ji (己), it is called "Fire Comet Enters the Crime" (火孛入刑): official documents will be delayed, and someone in the family may be imprisoned; if the stars are auspicious and the gate is favorable, it will only be a formal procedure and result in nothing more than a false reputation; but if the stars and gates are conflicting and reversed, one may suffer from corporal punishment or imprisonment. When the Six Bing is combined with the Six Geng (庚), it is called "Flashing Star Enters the White General" (荧入太白): family affairs will be troubled and unstable, and one will also encounter thieves; if the gate is harmonious and the star is auspicious, the thief will still be there but can be captured; if the star and gate are opposite, the misfortune will be caused by someone from outside. When the Six Bing is combined with the Six Xin (辛), it is called "Lunar Essence Joins and Protects" (月精合佑): a long-suffering sick person will receive help from a good doctor; and official documents submitted to the government will be handled successfully.

六丙加壬；孛亂來臨，文訟公庭，因淫婦人，庶人流離，貴人失名。 六丙加癸；華蓋孛師，陰人用之，災禍相隨，必因詞訟，後必無虧。 六丁加甲；青龍得光，貴人遷職，常人得良，星符合處，喜美非常。 六丁加乙；格為人遁，得喜非常，貴人薦論，改祿受權，實為廣運。

When the Six Bing is added to the Six Ren, it is called "孛乱来临": there will be disputes involving legal documents and lawsuits brought to court, caused by immorality with women; common people will be displaced and the nobleman will suffer a loss of reputation. When the Six Bing is added to the Six Gui, it is called "华盖孛师": for a woman, misfortunes will follow continuously, certainly due to lawsuits; however, in the end there will be no great loss. When the Heaven Plate's Six Ding is added to the Earth Plate's Jia, it is called "青龙得光": the nobleman will be promoted in rank, and ordinary people will also gain benefits; if the star coincides with the straight symbol, the joy and completeness will be extraordinary. When the Six Ding is added to the Six Yi, it is called "格为人遁": the joy obtained is extraordinary, with the nobleman recommending and evaluating, changing salary and receiving authority, which is truly a great opportunity.

六丁加丙；加中復奇，多生口舌，事生蹺蹊，貴招官祿，常人刑之。 六丁加丁；奇入太陰，望文書至，遠大名深，兩重文意，凡百遂心，若信近用，名為伏吟。 六丁加己；火入勾神，文狀詞凶，奸因婦人，私中有私，往則刑名。 六丁加庚；織女尋牛，不有私情，定遇冤讎，陰人無理，刑禁官囚。

Six丁 combined with Six丙 is called "Adding to the Center and Repeating the Odd": there will be many disputes and things will go wrong in an odd way; the nobleman will gain official rank through this, but ordinary people will suffer punishment because of it. Six丁 combined with Six丁 is called "The Odd Enters the Taiyin": the expected documents will arrive, the future is bright, and reputation is deep; the documents have two meanings, and all matters will go smoothly. If the awaited news is near at hand and one acts, it becomes "Hidden Chant," which causes delay instead. Six丁 combined with Six己 is called "Fire Enters the Hook God": legal documents and lawsuits are dangerous, and secret affairs are caused by women; there are secrets within secrets; once it is acted upon, one will be involved in legal trouble. Six丁 combined with Six庚 is called "Weaving Girl Seeks the Ox": if there is no private affair, then it must be a meeting with an enemy or a rival; the woman is at fault and will bring about punishment and imprisonment.

六丁交辛；朱雀入獄，官人刑囚，亦遭剝落，常人枷鎖，百日放卻。 六丁交壬；五人相和，丁壬化木，財利得多，貴人賜祿，文狀平和。 六丁交癸；朱雀沉江，女人官府，定爭成雙，公私不協。兩有所傷。

Six丁 combined with辛 is called "The Vermilion Bird Enters Prison": officials will be imprisoned and punished, and may also lose their positions and have their privileges taken away; common people will be put in shackles, and after about a hundred days they will be released. Six丁 combined with壬 is called "Five People in Harmony":丁 and壬 combine to generate wood, indicating great gains in wealth, and the Nobleman will grant salary; official documents will be smooth and orderly. Six丁 combined with癸 is called "The Vermilion Bird Drowns in the River": women will involve themselves in legal matters, leading to disputes; both public and private affairs will be discordant, and both sides will suffer damage.

六己加甲；伏格青龍，門合吉星，財利是隆，門逆凶星，所干成空。 六己加乙；墓入不明，星門合吉，且喜平平，不合而逆，凡干不成。 六己加丙；格名孛師，陽人宣賜，爵祿加之，陰人大忌，奸亂乘違。 六己加丁；奇入墓名，文書當訴，門合吉神，先論得理，後對遭懲。

The Heaven Plate's Sixth Jia is added to the Earth Plate's Jia, called "Hidden Dragon of the Azure Dragon": the gate and auspicious star are in harmony, leading to prosperity in wealth and profit; if the gate is opposite and the star is凶, all endeavors will be in vain. The Heaven Plate's Sixth Jia is added to the Earth Plate's Yi, called "Burial in Uncertainty": the star and gate are in harmony, which is favorable but only average; if they are not in harmony but opposite, all requests will fail. The Heaven Plate's Sixth Jia is added to the Earth Plate's Bing, called "Disorder of the Teacher": for a man, it indicates joy from rewards, promotions, and honors; for a woman, it is highly inauspicious, indicating disorder and rebellion. The Heaven Plate's Sixth Jia is added to the Earth Plate's Ding, called "Strange Star in Burial": documents should be submitted for appeal; if the gate and auspicious deity are in harmony, one may win arguments initially, but later face punishment during confrontation.

六己加己；地戶逢鬼，陰人望信，信者難委，門符合處，遠近來至。 六己加庚；刑格之名，陰人發用，必得陽人，陽宜靜默，陰主私情。 六己加辛；魂神入墓，家有陰人，鬼妖驚戶，符門合處，小口災遇。 六己加壬；刑網高張，陰人奸惡，陽人遭傷，門迫星凶，兩人俱亡。 六己加癸；地刑元武，陰人沉吟，災病不語，門合星扶，遂成疾苦。

Sixth Heavenly Stem added to Sixth Earthly Branch, called "Earth Gate Encounters Ghost": A woman longs for news, but the message is difficult to send; if the gate and the Direct Symbol are in harmony, people from near and far will arrive. Sixth Heavenly Stem added to Seventh Earthly Branch, called "Crime Grid": A woman takes the lead in affairs, she must rely on a man's help; a man should remain silent and still, while a woman is likely to have secret affairs. Sixth Heavenly Stem added to Eighth Earthly Branch, called "Soul Spirits Enter Grave": There is a female relative in the family, and ghosts will disturb the household; if the gate and the Direct Symbol are in harmony, the child will suffer misfortune. Sixth Heavenly Stem added to Ninth Earthly Branch, called "Crime Net Spread High": A woman is wicked, a man is injured; if the gate is forced and the star is凶, both will die. Sixth Heavenly Stem added to Tenth Earthly Branch, called "Earth Punishment Black Tortoise": A woman lowers her head and ponders, gets a calamity and cannot speak; even if the gate is in harmony and the star supports, it will eventually become a long-term illness.

六庚加甲；刑青龍格，財利多榮，星門法則，不合則凶，合則免厄。 六庚加乙；日合六格，百事安然，尤當緘默，星門乘凶，官事刑迫。 六庚加丙；太白入熒，失物被盜，難獲難尋，門合星吉，贓物知情，符門不吉，官事來臨。 六庚加丁；名曰亭亭，文狀爭論，私匿之情，符門逆背，詞訟難成。

The Heaven Plate's Geng is added to the Earth Plate's Jia, called "Crime of the Azure Dragon": it indicates wealth and honor, but one must look at the stars and gates— if they are not in harmony, it is ominous; if they are in harmony, it can avoid calamity. The Heaven Plate's Geng is added to the Earth Plate's Yi, called "Harmony of the Six Gates": all matters proceed smoothly, especially one should remain silent; if the stars and gates are in ainauspicious sign, there will be lawsuits and punishments. The Heaven Plate's Geng is added to the Earth Plate's Bing, called "Too White Enters the Fluorescent": lost items are stolen and difficult to recover; if the gates are in harmony and the stars are auspicious, the whereabouts of the stolen goods can be known; if the straight symbol and gates are inauspicious, lawsuits will come. The Heaven Plate's Geng is added to the Earth Plate's Ding, called "Tingting": disputes arise from written documents, with hidden private feelings involved; if the straight symbol and gates are opposite, lawsuits cannot be resolved.

六庚加己；刑格凶否，獄囚之人，難有伸理。 六庚加庚；太白之名，官事併發，獄禁平人，凶期百日，卻有舒情。 六庚加辛；干格白虎，道路傷亡，必失伴侶，有事難休，定執客主。 六庚加壬；蛇格之名，陰陽占信，迷路無音，傷門主災，死門喪停。 六庚加癸；大刑之格，占路遠求，陰人疾厄，鬼賊相扶，遂生離格。

When the Sixth Heavenly Stem (Geng) is combined with the Sixth Earthly Branch (Ji), it is called "Xing Ge" (Crime and Restriction), which is ominous. Whether it is truly harmful depends on the combination; it indicates a person in prison who has little chance to seek justice or clear their name. When the Sixth Heavenly Stem (Geng) is combined with the Sixth Heavenly Stem (Geng), it is called "Tai Bai" (Bright White): lawsuits arise at the same time, and even innocent people are arrested; the dangerous period lasts about a hundred days, after which relief is eventually obtained. When the Sixth Heavenly Stem (Geng) is combined with the Eighth Heavenly Stem (Xin), it is called "Gan Ge Bai Hu" (Conflict with White Tiger): there will be casualties on the road, and one is sure to lose a companion traveling together; if there is a dispute, both sides will be stuck in a deadlock. When the Sixth Heavenly Stem (Geng) is combined with the Ninth Heavenly Stem (Ren), it is called "She Ge" (Snake Restriction): whether male or female, if they inquire about news, it indicates being lost and receiving no messages; if combined with Shang Men (Wounding Gate), there will be disaster; if combined with Si Men (Death Gate), there will be mourning and the need to stop the soul. When the Sixth Heavenly Stem (Geng) is combined with the Tenth Heavenly Stem (Gui), it is called "Da Xing Zhi Ge" (Great Crime Restriction): it is unfavorable for traveling or seeking distant things; women will suffer from illness and misfortune, and be disturbed by ghosts and thieves, leading to separation and calamity.

六辛加甲；龍困遭傷，繫官爭財，陰人不妨，陽人有災，門順吉昌。 六辛加乙；白虎猖狂，失財破家，人口死亡，遠行失信，家事彷徨。 六辛加丙；干合熒惑，文狀虛詞，競爭財物，星門不合，闇昧屈厄。 六辛加丁；獄神入奇，遠行經商，利倍得遲，星門不吉，夫婦分離。

The Heaven Plate Six Xin combines with the Earth Plate Jia, called "Dragon Trapped and Injured": it may lead to legal disputes and conflicts over property; women are unaffected, but men may suffer misfortune; if the gate is harmonious, it will turn into good fortune. Six Xin combining with Yi is called "White Tiger Rampant": it causes financial loss, family misfortune, failure in distant travel, and confusion in household affairs. Six Xin combining with Bing is called "Dry Union with the Planet of Ill Omen": legal documents are full of false statements, and disputes over property arise; if the stars and gates are not harmonious, one will suffer from unjust and unclear misfortunes. Six Xin combining with Ding is called "The God of the Prison Enters the Odd": distant travel and business ventures may bring double profits, but they come late; if the stars and gates are not auspicious, it will lead to separation between husband and wife.

六辛加己；刑獄之格，奴婢欺主，先自刑剋，門吉星強，虛成累及。 六辛加庚；白虎傷格，兩女爭男，皆因酒色，星合門凶，丑聲難塞。 六辛加卒；獄入自刑，求財喜合，利用陰人，陽人用之，災害時臨。 六辛加壬；蛇入獄刑，兩男爭女，訟逼難停，門符合吉，首者遭黥。 六辛加癸；直格華蓋，陰人用之，無災無害，吉門吉星，陽人得財，兼有酒食，喜慶咸來。

Six辛 combined with 六己 is called "刑狱之格": servants and maidservants insult their master, but actually it is the master who first invites punishment; even if the gate is auspicious and the star is strong, it is only a hollow burden. Six辛 combined with 六庚 is called "白虎伤格": two women compete for one man, both due to wine and lust; if the stars are in harmony but the gate is凶, the scandal cannot be concealed. Six辛 combined with 六辛 (the original text says "卒"), is called "狱入自刑": seeking wealth is happy with harmony, using a woman is beneficial; if a man uses it, disaster comes at any time. Six辛 combined with 六壬 is called "蛇入狱刑": two men compete for one woman, lawsuits keep coming; if the gate and the straight symbol are in harmony and auspicious, the one who comes out first will be punished with tattooing. Six辛 combined with 六癸 is called "直格华盖": if a woman uses it, there is no disaster or harm; if it gets a good gate and good star, a man can also gain wealth, along with wine and food, and joy and celebration come together.

六壬加甲；蛇化為龍，陰人用事，喜慶重重，陽人求事，有始無終。 六壬加乙；格名小蛇，陰人伏災，陽人傷嗟，孕生貴子，祿馬光華。 六壬加丙；蛇入冶爐，詞訟爭端，空事無圖，若遇刑禁，出則招徒。 六壬加丁；干合蛇刑，文書財喜，大宜陰人，貴人官祿，常人平平。

Heavenly Plate Six Rén adds to Earth Plate Jia, called "Snake turns into Dragon": a woman taking the lead in affairs brings much joy and celebration; for a man seeking something, the matter starts but ends in nothing. Six Rén adds to Earth Plate Yi, called "Small Snake": a woman hides disaster, a man suffers injury and sighs; but in matters of pregnancy, a noble child is born, and the禄神 and Post Horse shine brightly. Six Rén adds to Earth Plate Bing, called "Snake enters the furnace": lawsuits and disputes arise, matters fall through and there is nothing to plan; if encountering punishment, a single step forward brings imprisonment. Six Rén adds to Earth Plate Ding, called "Dry Earth and Snake刑": there is joy from documents and profit from wealth, most suitable for women; noblemen gain official rank, ordinary people have nothing special.

六壬加己；蛇凶入獄，大禍將成，夫妻不睦，罪若有刑，金銀沾足。 六壬加庚；太白騎蛇，刑獄公明，好分正邪，如逢傷死，刑戮無差。 六壬加辛；螣蛇格干，符門雖吉，亦不可安，所有運謀，內生欺瞞。 六壬加壬；羅網自纏，陰人利用，陽人莫前，三吉不入，萬事無緣。 六壬加癸；螣蛇飛空，家不和睦，室女私通，星門俱吉，信息隆隆。

Six壬 added to Ji (己) is called "Snake Evil Enters Prison": great calamity is about to occur, husband and wife will not be harmonious; if a crime is sentenced, there will be enough silver and gold to deal with the situation. Six壬 added to Geng (庚) is called "Bright White Rides the Snake": the judgment of the court is fair and clear, good at distinguishing right from wrong; if it meets Shang Men or Death Door, the punishment will be exact. Six壬 added to Xin (辛) is called "Teng Snake Pattern": even if the straight symbol and the gate are both auspicious, there will be no peace; whenever there is planning and strategy, there will be betrayal within. Six壬 added to Ren (壬) is called "Net Self-Entangled": it is beneficial for women to use it, but men should not move forward; if the three auspicious gates of opening, rest, and life do not enter its palace, nothing will have a connection. Six壬 added to Gui (癸) is called "Teng Snake Flies Empty": the family is not harmonious, and the unmarried daughter has secret relationships; if the stars and gates are both auspicious, then messages will come frequently.

六癸加甲；羅網青龍，財喜姻親，必遇吉人，星門不合，陽人訟刑。 六癸加乙；華蓋逢星，貴人寵祿，權位如輕，常人怪異，口舌來臨。 六癸加丙；蓋遇孛師，貴人受官，小人得依，若占文狀，定得門眉。 六癸加丁；螣蛇夭矯，陰人文書，為凶之兆，損財招刑，不宜疊調。

The Heaven Plate six癸 (six癸) added to the Earth Plate 甲 is called "Luo Wang Qing Long" (Net Azure Dragon): there will be joy from wealth and matters concerning relatives by marriage, and one will certainly meet with the help of a fortunate person; if the star gate is not in harmony, the man will face legal troubles and punishment. Six癸 added to 乙 is called "Hua Gai Feng Xing" (Crown of the Star): the nobleman receives favor and official salary, but his authority is slight; for ordinary people, strange occurrences and disputes will come their way. Six癸 added to 丙 is called "Gai Yu Bo Shi" (Covered by the Rogue Star): the nobleman receives an official appointment, and the wicked also find support; if one is involved in legal documents, they will certainly find a way forward. Six癸 added to 丁 is called "Teng She Yao Jiao" (Winding Snake): a woman's documents are an ominous sign, indicating loss of wealth and legal troubles, and it is not advisable to make repeated changes or adjustments.

六癸加己；華蓋地戶，陰人問夫，求至居住，門順入室，門逆夫殆。 六癸加庚；大格飛名，只宜上官，握柄雄聲，公事得遲，錢則有爭。 六癸加辛；獄入天牢，軍吏遭繫，罪恐難逃，門吉星吉，虛禁無勞。 六癸加壬；復見螣蛇，陰人絕子，又復離家，理順後嫁，未保年華。 六癸加癸：天網高張，行旅失約，游去四方，合處相得，逆處相傷。

Six癸 (Six癸) over 六己 (Six己), called "Huagai Di Hu" (Celestial Cover Earth Gate): For a woman asking about her husband, it indicates the attainment of a stable home; if the door is in harmony, she can enter the house and establish a family, but if the door is in discord, the husband is in danger. Six癸 over 六庚 (Six庚), called "Da Ge Fei Ming" (Great Obstruction Flying Fame): It is suitable for taking office and holding power, with a strong reputation; official affairs are handled slowly, and there will be disputes over money. Six癸 over 六辛 (Six辛), called "Yu Ru Tian Lao" (Imprisonment Entering Heavenly Prison): Military officials are detained, and the guilt is likely unavoidable; if the door and stars are auspicious, it will only be a white arrest, without suffering. Six癸 over 六壬 (Six壬), called "Fu Jian Teng Sha" (Reappearance of the Snake): A woman loses her children and has to leave home; even if she is reasonable and remarries, her youth will not be preserved. Six癸 over 六癸 (Six癸), called "Tian Wang Gao Zhang" (Heavenly Net High Spread): A traveler fails to keep his promise, wandering around; in harmonious places, both sides benefit, but in discordant places, both sides suffer damage.

昔日舉要計一百干，留甲十干寄戊同安，且以八方人來意看，九宮支上卻討時干，如住宮中來人時是。此句獨不叶韻。己課對宮從交上看，元微秘典一訣萬端，倘非志士切莫與觀，天機深惜智在克寬。

Earlier scholars summarized the essentials, totaling one hundred patterns of combinations where a heavenly stem interacts with another heavenly stem. Among these, the stem Jia is omitted, and the stem Jia is considered to be placed together with Wu. When making a divination, first take the meaning according to the eight directions where the person is located, then find the heavenly stem of the time from the nine palaces based on the earthly branches. For example, if the person is standing in a particular palace, take that palace as the palace from which he came. (Original note: The above sentence does not rhyme.) The divination lesson one is making should be viewed from the palace opposite to it. This secret doctrine of Xuanwei can generate myriad variations from a single mnemonic. If one is not a determined person, do not show it to him. The heavenly mechanism is profound and precious, and wisdom lies entirely in one's ability to be patient and restrained.