Qi Men Dun Jia Yuan Ling Jing (奇門遁甲元靈經)

遁甲之說，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《隋書·藝文志》始有專書一十三卷，唐益倍之。《後漢·張衡傳》鄭元既注九宮之說，而《南齊·高帝本紀》云：“九宮者，一逢、二內、三沖、四輔、五禽、六心、七柱、八任、九英，皆有太過不及之占。”

Concerning the origin of the art of Dun Jia, those who have discussed it throughout history have all said that it was first established by the Yellow Emperor. Later, it was revised and standardized by two military strategists, Lü Shang (Jiang Taigong) and Zhang Liang. Before the Han dynasty, the content of Dun Jia was only scattered in other texts, with no specialized works. It was not until the "Sui Shu · Yiwen Zhi" that dedicated Dun Jia texts were recorded, totaling thirteen volumes. The number of recorded works during the Tang dynasty doubled that of the Sui dynasty. In the "Hou Han Shu · Zhang Heng Zhuan," the Han dynasty scholar Zheng Xuan (originally referred to as "Zheng Yuan" due to taboo avoidance) had already provided annotations on the concept of the "nine palaces." The "Nan Qi Shu · Gao Di Ben Ji" records that the "nine palaces" refer to the first palace as Tian Feng, the second as Tian Nei, the third as Tian Chong, the fourth as Tian Fu, the fifth as Tian Qin, the sixth as Tian Xin, the seventh as Tian Zhu, the eighth as Tian Ren, and the ninth as Tian Ying. Each palace has its own "excess" and "deficiency" divination methods. This system of matching nine stars with nine palaces was already established during the Southern and Northern Dynasties.

唐會要元宗三載十月，術士蘇嘉慶上言，請於京城，置九宮壇：五數而為中，戴九履一，右七左三，二四為上，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“一宮天蓬卦坎行水方白”者，與今奇門之言星無異。

According to the "Tang Huiyao," in the third year of the Tianbao era of Emperor Xuanzong, the alchemist Su Jiaqing submitted a memorial requesting the establishment of a "Nine Palace Altar" in the capital. The layout of the altar was as follows: the number five was placed in the center, nine above and one below (known as "nine on top and one beneath"), seven on the right and three on the left, with two and four positioned at the upper corners and six and eight at the lower corners—this is exactly the pattern of the Luo Book's Nine Palaces, matching completely with the palace positions used in Dun Jia. In the second year of the Hui Chang era of Emperor Wuzong, the Left Chancellor Wang Qi and others submitted a memorial, examining the "Nine Palace Classic" of the Yellow Emperor and Xiao Ji's "The Great Meaning of the Five Phases." It stated, "the first palace is paired with the Tianpeng Star, the Kan hexagram, belongs to the Water element, is located in the north, and has the color white." This method of pairing palaces with stars is exactly the same as the current system in the Qimen school. This shows that the pairing of palaces with stars was not invented recently, but was already present in official Tang dynasty documents.

宋仁宗時洗馬楊維德篡《奇門符應經》，今亦罕見。明孝成君有《奇門真傳》一書，即今所謂《李氏奇門》也。仇鸞門下士有林徵士者，以奇門兵占屢有奇驗，錦衣陸炳序其書，謂之林氏奇門。而陶真人《遁甲神書》即以李林二氏之書參以他說而謬紊之者也。近今奇門書所流傳者，不下十有餘種。

During the Song Renzong period, the official Yang Weide compiled the "Classic of the Marvelous Gate and Its Responses," but today few copies of this work are extant. In the Ming dynasty, the prince Xiao Cheng wrote the "True Transmission of the Marvelous Gate," which is commonly known as the "Li Family Marvelous Gate." Among the followers of the general Qiu Luan, there was a man named Lin Zhengshi, who used the Marvelous Gate to predict military affairs with frequent accuracy. The imperial guard commander Lu Bing wrote a preface for his book, which is known as the "Lin Family Marvelous Gate." As for the "Dun Jia Divine Book" transmitted by Tao the Immortal, it actually combines the works of the Li and Lin families, and also incorporates other miscellaneous writings, leading to a disordered structure and many errors. Recently, there are already more than ten versions of Marvelous Gate texts circulating. The author of the preface lists this lineage in order to explain that although the Marvelous Gate has had various editions since the Song and Ming dynasties, few of them are reliable, and most have been compiled through repeated copying and merging. This is precisely the reason he wishes to reissue a correct and standardized version of the book.

而眾說紛紜，人樹一幟，敝帚千金，無從別白，或詭誕而不正，或荒謬而難憑，或言多隱秘，或法少變通。求其近理而不悖聖賢之論者，鮮矣。是書之刻，言歸於正理，取可通其動靜、吉凶、生克、制伏，皆足以前民用而輔易道之所未備。而其中一字一義，有兩說三說者，均亦存之。至於書符誦咒，似非正道，概從略焉。

However, there are many conflicting views among different schools of thought, each establishing its own school of thought and regarding its own insights as precious as gold. Readers have no way to distinguish truth from falsehood. Some books are strange and absurd, deviating from the correct path; others are full of errors and not reliable; some obscure the key points and refuse to explain them clearly; others rigidly adhere to old methods without knowing how to adapt. It is very rare to find a book that explains things in a plain and reasonable way without contradicting the teachings of the sages. The purpose of publishing this book is to return to the correct principles: any content that can clarify movement and stillness, good fortune and misfortune, mutual generation and mutual control, and methods of subduing and resolving issues will be included, because all these are sufficient to guide the daily lives of common people and supplement the parts that the Yi Jing does not elaborate on. If the same word or the same meaning has two or three interpretations within the book, they will all be preserved without arbitrary selection. As for practices such as drawing talismans and reciting spells, which seem not to be the right path, they are all omitted.

光緒九年癸未歲孟冬月　隱溪居士書

This preface was written in the ninth year of the Guangxu era, which corresponds to the Guiwei cycle in the sexagenary system, during the first month of winter (the tenth lunar month). The author signed himself as "Yinxix Ju Shi." It is not stated in the book whether this person is the same as Xu Songru, a native of Haichang, who is named at the beginning of the volume.

卷一：奇門起例、陰陽遁、陰陽各局、三元符頭、三奇、六儀、九星、奇儀順逆、值符、值使、定用神訣、訣曰、伏身訣、先天定六親訣、演數七要、數主吉凶歌訣、日奇門、八卦源流、奇門節氣八卦圖。 卷二：八門值事、九宮值符、值使、十干吉凶宜忌、九遁吉凶宜忌、天盤加地盤吉凶。 卷三：奇門捷徑秘訣、九星克應決、中宮值日九星歌訣。

Volume one lays the foundation of the entire text, explaining in order the overall steps for setting up a Qimen layout, the distinction between Yang Dun and Yin Dun, the structure numbers corresponding to each of the twenty-four solar terms, the method for determining the Three Marvels (Yi, Bing, Ding), the Six Instruments (the hidden codes for six Jia cycles), the names of the nine stars, the method for arranging the Qimen symbols in order and reverse, and the methods for determining the Chief Symbol and Duty Gate. The latter half of the volume includes several sets of mnemonic verses for selecting the Useful God, determining the position of the self, identifying the Six Relations, and interpreting numbers to judge fortune and misfortune. It ends with a table for daily Qimen palace arrangements, the origins of the Eight Trigrams, and a diagram showing the pairing of solar terms with trigrams. Volume two shifts to general principles of application, discussing the affairs each of the eight gates oversees, the appropriate uses for the Chief Symbol and Duty Gate in each of the nine palaces, the auspicious and inauspicious aspects of each of the ten heavenly stems, the appropriate and inauspicious uses of the nine types of concealment (tian dun, di dun, etc.), and the auspicious or inauspicious implications of each combination of heavenly stem on the Heaven Plate and earthly branch on the Earth Plate. Volume three focuses on quick decision-making, containing three sets of mnemonic verses: "Qimen Ji Jing Mi Fa" (Secret Method for Rapid Qimen Judgment), the Song of Nine Stars' Responses, and the Song of Nine Stars in the Central Palace on the Day of the Value, for use in urgent situations.

卷四：占天時、占晴雨、占晴、占雨、占雪。 卷五：占歲時豐歉、占歲內豐歉、占田禾、又法占田禾、占蝗蝻、占蠶利、又法占蠶利。 卷六：占地理法、占安葬遷改。 卷七：造宅三白占家宅歌、占家宅、占起造、占修宅舍、占遷移、占分居。 卷八：占功名、又法占科名、占歲考等第、占科舉會試中式、占殿試甲第、占武舉、占投武、占納粟。 卷九：占升遷、占上任吉凶、占新任地方如何、占歷任歸結、占官員有故降伐、占徵召、占應差、占請假、占領文遲速。

Volume four specializes in divining weather conditions. It begins with a general song, then divides into sections on clear weather, rain, snow, and other weather conditions. Volume five divines the abundance or scarcity of a year's harvest: first, it examines the annual fortune, then the nine palaces and their corresponding regions at the time of the beginning of spring, and then separately divines the condition of crops, locusts, and sericulture. Volume six discusses geomancy. The first part is the "method of divining geography" which uses nine stars and eight gates to determine the elevation of terrain and underground treasures. The second part concerns the timing for burial and relocation of graves. Volume seven discusses residential matters. It begins with the "Song of Three Whites for Building a House," followed by sections on the safety of the household, building a new house, repairing an old one, moving house, and dividing property. Volume eight deals with official rank and examinations, including local and county exams, imperial examinations, palace exams, military examinations, enlistment, and the practice of donating grain for official status. Volume nine discusses official careers, including promotions, the auspiciousness of taking up a post, the quality of new posts, the outcomes after completing a term of service, the punishment of officials for misconduct, being summoned by the court, serving in official duties, requesting leave, and the speed of receiving official documents. These six volumes belong to the two major categories of "heavenly conditions and geographical advantages" and "family and official rank," forming the first half of the practical applications in the entire book. The method of using the useful god varies for each section: for divining weather, the nine stars are used; for divining the harvest, the star of the year and the corresponding region are used; for divining geography, the images of the nine stars and eight gates are used; for divining houses, the life gate and the relationship between the gate and the palace are used; for divining official rank, the Wenqu star and the six dings are used; and for divining official careers, the open door and the great year and month builder are used.

卷十：占婚姻、又法占婚姻、占招贅。 卷十一：占胎孕、占生產。 卷十二：占疾病、占患眼疾、占壽數。 卷十三：占詞訟、占興訟並呈狀、占官事催提緩急、占刑獄重輕、占罪輕重、占罪人開釋、占出獄、占官事牽連、占口舌官訟、占被訪吉凶、占和事。 卷十四：占出行期、占道途吉凶、占同伴善惡、占店主善惡、占出行、占未出行先定歸期、占登舟、占水陸。 卷十五：占行人、又法占行人、占遠信、在外占家中平安否、占外人安否、占回本鄉。

Volume ten discusses marriage, with both the main method and another method presented, followed by a section on recruiting a son-in-law. Volume eleven covers childbirth, divided into two sections: pregnancy and childbirth. Volume twelve deals with illness, divided into three sections: general divination of diseases, specific divination of eye diseases, and calculation of lifespan. Volume thirteen discusses lawsuits and legal matters, with the most detailed sections, covering eleven items from initiating a lawsuit and the urgency of the court's summons, the severity of criminal cases, the seriousness of the charges, the release of the accused, their release from prison, being implicated, disputes, being reported by others, and resolving matters through mediation. Volume fourteen discusses traveling, starting with determining the departure date, then examining the fortune of the road, the fortune of companions, and the fortune of the innkeeper, followed by a general judgment on traveling, determining the return date before departure, boarding a boat, and whether to travel by water or land. Volume fifteen discusses people away from home, including determining whether a distant traveler will return (with another method appended), distant letters, determining whether one's home is safe while away, determining the safety of others, and determining whether one can return to one's hometown. The six volumes cover matters closely related to human affairs, with each using its own specific useful god: for marriage, Yi represents the woman and Geng represents the man; for childbirth, the Kun palace represents the mother; for illness, Tian Rui represents the disease spirit; for lawsuits, Open Door represents the official and Jing Door represents the litigation spirit; for traveling, the heavenly stem of the time represents the traveler and Open Door represents the travel date; whether a traveler returns depends on the distance between Tian Peng and Tian Rui.

卷十六：占求財、占求財謀望、占放債、占索債、占借貸財物、占賒取給否、占囑託求人、占事成否。 卷十七：占貿易、又法占貿易、占合夥、占生意興隆否、占貿易利息、占贖物產。 卷十八：占走失、占失物、又法占失物、占捕亡、占官差拿人獲否、占捕捉逃走、占捕盜、占逃難、占逃避、占小賊盜、占人謀害。 卷十九：占尋師訪友、占訪友、占訪人、占見貴人、占謁見、占請人遠近來否、占遠客來意、占約期、占訪館。 卷二十：占燒丹成否、占禱祀、占飲食、占牛馬羊騾牲畜、占漁獵、又法占漁獵。

Volume sixteen discusses wealth, including seeking wealth, seeking wealth along with matters of affairs, lending money, collecting debts, borrowing property, whether debts can be paid, entrusting someone to do something, and whether things will succeed or not, totaling eight sections. Volume seventeen discusses business, divided into trade (with another method attached), partnerships, whether a business will thrive, the thickness of profits and interest from trade, and redeeming property, among other sections. Volume eighteen is the longest, discussing the recovery of people and objects: missing people and animals, losing property (with another method attached), capturing fugitives, whether officials can apprehend someone, chasing away persons, capturing thieves, avoiding danger, escaping from enemies or revenge, preventing theft, and guarding against harm from others, totaling eleven items. Volume nineteen discusses interpersonal relations, including seeking a wise teacher, visiting friends, searching for people, seeking to meet a nobleman, visiting superiors, whether someone can be invited, the intentions of distant guests, setting an appointment date, and seeking a place to stay (for the purpose of teaching). Volume twenty is more miscellaneous, discussing whether alchemy can succeed, worship and prayers, the simplicity or abundance of food, the safety or danger of cattle, horses, sheep, and donkeys, and the results of hunting and fishing (with another method attached). These five volumes cover the book's sections on livelihood and social interactions. The key deities used are the Life Gate, Chief Symbol, and Tianyi. When asking about wealth, one must look at the Life Gate. When distinguishing between host and guest, the Chief Symbol belongs to one's own side, and Tianyi belongs to the other side. When asking about pursuit, the Shang Men is used for the pursuer, and Liu He or Xuanwu for the person being pursued. When reading, remember these points, and the methods for each section can be applied to other similar situations.

卷二十一：占鴉鳴、占雀噪、占犬吠釜鳴火笑牝雞鳴等類、占夢兆、占四體動吉凶。 卷二十二：占人物、又法占人物。 卷二十三：占來意法、射覆。 卷二十四：占賊盜敵兵去來、占賊來否、占賊情虛實、占伏兵有無、占賊臨境城可居否、占攻城、占守城、占援兵、占勝敗、占聞報虛實、占來人善惡、占使人探偵、占行間其地、占詐誘彼墮計中否、占出兵領餉、占行兵無水、占行迷路、五符造天關。

Volume twenty-one discusses the divination methods for various strange omens: such as crows calling, sparrows making noise, dogs barking, pots ringing, explosions, and roosters crowing, as well as abnormal physical phenomena like dreams, eye twitching, and ear heat indicating good or bad fortune. Volume twenty-two deals with "divination of people," using long rhyming verses to determine the identity and appearance of the person coming to the door, with an additional method appended. Volume twenty-three covers "divination of the purpose," meaning determining the reason for the visitor's coming without them speaking, ending with a section on guessing an object (shèfù). Volume twenty-four is the entire section on military divination, the most detailed chapter in the book: it includes topics such as enemy movements, whether thieves are coming or not, the truth or falsehood of enemy intelligence, presence of hidden troops, whether a city can be defended when the enemy approaches, attacking and defending a city, reinforcements, victory or defeat, the authenticity of military reports, the morality of the person coming, sending spies, employing spies, using deception to lure the enemy, issuing troops and receiving pay, finding water while marching, getting lost and determining direction, and finally concluding with a section on "five symbols and the heavenly gate" to determine the auspiciousness of the direction of crows and magpies' calls.

冬至、小寒、大寒――――坎卦 立春、雨水、驚蜇――――艮卦 春分、清明、穀雨――――震卦 立夏、小滿、芒種――――巽卦 夏至、小暑、大暑――――離卦 立秋、處暑、白露――――坤卦 秋分、寒露、霜降――――兌卦 立冬、小雪、大雪――――乾卦

This is a table matching the twenty-four solar terms with the eight trigrams. It consists of four rows and eight columns, with two columns side by side. Each column governs three solar terms. To use it, first determine which solar term the day in question belongs to, then follow the horizontal line in the middle to find which trigram it belongs to. The corresponding palace of that trigram is the palace used for that solar term. The three solar terms of winter solstice, minor cold, and major cold belong to the Kan trigram, which corresponds to the first palace and due north. The three solar terms of beginning of spring, rain water, and惊蛰 (start of thunder) belong to the Gen trigram, which corresponds to the eighth palace and northeast. The three solar terms of spring equinox, clear and bright, and grain rain belong to the Zhen trigram, which corresponds to the third palace and due east. The three solar terms of beginning of summer, minor heat, and major heat belong to the Xun trigram, which corresponds to the fourth palace and southeast. The three solar terms of summer solstice, minor heat, and major heat belong to the Li trigram, which corresponds to the ninth palace and due south. The three solar terms of beginning of autumn, heat cessation, and white dew belong to the Kun trigram, which corresponds to the second palace and southwest. The three solar terms of autumn equinox, light frost, and frost descent belong to the Dui trigram, which corresponds to the seventh palace and due west. The three solar terms of beginning of winter, minor snow, and major snow belong to the Qian trigram, which corresponds to the sixth palace and northwest. The twenty-four solar terms are exactly grouped into three, matching the eight trigrams, which is what is referred to later as "one trigram governs three solar terms."

甲子旬頭起艮，甲戌飛入離宮。 猿猴來入水晶宮，甲午坤中不動。 若見龍興震地，更見虎嘯生風。 九星殿上顯能功，太乙臨之發用。 太乙求財萬事通，攝提門前鬧重重。 軒轅出入多驚恐，招搖動處血光紅。 天符正宜打獵吉，青龍動處干財豐。 咸池多怕官事起，太陰婦女結婚禮。 天乙門中必遇貴，此法千金莫與窮。

The first six lines explain the sequence of the six Jia units in the ten-day cycle: the beginning of the Jiazi cycle starts from the Gen palace (eighth palace), the beginning of the Jiaxu cycle enters the Li palace (ninth palace); "monkey" refers to Shen, meaning the beginning of the Jiashen cycle falls into the Kan palace, which is beautifully called the crystal palace in the poem; the beginning of the Jiawu cycle stops at the Kun palace (second palace) and does not move; "dragon" refers to Chen, meaning the beginning of the Jiachen cycle arises from the Zhen palace (third palace); "tiger" refers to Yin, meaning the beginning of the Jiayin cycle falls into the Xun palace (fourth palace) and produces wind. Then it shifts to discuss the verification of the nine stars: these nine stars each have their own functions on the board, and when Taiyi star is in the palace, it is the time of action. Taiyi governs seeking wealth, and all matters are smooth; SheTi entering the gate causes much quarrel and disturbance at the door; Xuan Yuan governs being startled when entering or leaving; Zhao Yao causing action indicates bloodshed; TianFu is favorable for hunting and indicates good fortune; Qing Long causing action governs abundant wealth; Xian Chi is most feared for causing lawsuits; Tai Yin governs the joy of women's marriage and wedding; TianYi entering the gate certainly meets a nobleman. This method of interpretation is extremely important, so it is said to be worth a thousand gold, and should not be lightly passed on to those who do not appreciate its value.

太乙、青龍、太陰、天乙吉，天符、軒轅中平，攝提、招搖、咸池凶。

The nine stars are divided into three categories based on their auspicious or inauspicious nature: the four stars of Taiyi, Qinglong, Taiyin, and Tianyi are considered auspicious, and when they occupy a palace, they indicate smoothness and success. The two stars of Tianfu and Xuanyan are of medium quality, neither auspicious nor inauspicious by themselves; their effects must be determined by the interaction between the door and the palace. The three stars of SheTi, Zhao Yao, and Xian Chi are considered inauspicious, and when they occupy a palace, they indicate disputes, bloodshed, and legal troubles. When making a judgment, first determine which star is occupying the palace of the matter in question, and use this to establish the overall auspicious or inauspicious tone, then proceed to analyze in detail.

其法先分陰陽，次詳節氣，次察符頭，乃以陰陽順逆分佈儀奇，而得地盤。然後以符頭加用時干上，如前法分佈儀奇，察其符頭在何宮，即以何星為值符。又從符頭宮起數至用時止，即以何門加於此宮為值使，而得天盤。設例如左。

The process of setting up a divination layout must be done in order. The first step is to determine yin and yang: look at the day of the divination to see if it is after the winter solstice or the summer solstice. If it is after the winter solstice, use "Yang Dun"; if it is after the summer solstice, use "Yin Dun". The second step is to check the solar term, to determine which of the twenty-four solar terms the day belongs to. The third step is to observe the "symbol head" (fu tou), that is, according to the method of upper, middle, and lower trigrams, determine which Jia decade the time of the divination belongs to. The fourth step is to distribute the "Six Instruments" (Jiaziwu, Jiaxuj, Jiasheng, Jiawuxin, Jiachenren, Jiayin) and the "Three Marvels" (Yi, Bing, Ding) into the nine palaces according to the order of yin and yang, either in a forward or reverse direction. This layer is called the "Earth Plate," which is a fixed base. After the Earth Plate is set, the instrument represented by the symbol head is added to the heavenly stem of the time used, and the instruments and marvels are redistributed again according to the previous forward or reverse rules. At this point, observe which palace the symbol head falls into, and take the star of that palace as the "Chief Symbol." Then, starting from the palace where the symbol head originally was, count to the time used, and determine which palace is reached. The door of the original palace is then moved to that palace and serves as the "Duty Gate." This completed layer is called the "Heaven Plate," which is a movable disk that changes with the time. Below are two examples to illustrate this.

假如芒種後癸亥日丙辰時，芒種在夏至前、冬至後，為陽遁。癸亥繫芒種下元，是陽九局，順布六儀（甲子戊在離，甲戌己在坎，甲申庚在坤，甲午辛在震，甲辰壬在巽，甲寅癸在中宮），逆布三奇（乙奇在艮，丙奇在兌，丁奇在乾），是為地盤。丙辰繫甲寅符頭，故以中宮之癸加兌宮丙上為值符，依次順布。又以天禽加兌，順布心、柱，亦如上法。又自中宮甲寅順數至丙辰，亦在兌宮，即借坤宮死門加於兌宮，為值使，是為天盤。

Let's take an example of Yang Dun. Suppose the day is a Guihai day in the Bingchen hour after Mangzhong. Mangzhong comes before Summer Solstice and after Winter Solstice, so it belongs to Yang Dun according to the previous rule. Now check the three yuan. Guihai day is the lower yuan of Mangzhong, and the lower yuan of Mangzhong uses the ninth chart, so it is determined as Yang Dun ninth chart. The rule for Yang Dun is that the six instruments are arranged in order and the three marvels are arranged in reverse. Arranging the six instruments in order, we get Jiazi Wu in the Li nine palace, Jiaxu Ji in the Kan one palace, Jiashen Geng in the Kun two palace, Jiawu Xin in the Zhen three palace, Jiachen Ren in the Xun four palace, and Jiayin Gui in the central palace. Arranging the three marvels in reverse, we get Yi in the Gen eight palace, Bing in the Dui seven palace, and Ding in the Qian six palace. This layer is the earth plate. Now look at the Bingchen hour, which belongs to the Jiayin decade, so the symbol head is Jiayin; the instrument represented by Jiayin is Gui, which is currently in the central palace. Therefore, we lift the Gui from the central palace and add it to the Dui palace's Bing, making the Dui palace the palace of the chief symbol. The other instruments are then arranged in order. The nine stars also move accordingly: the original star in the central palace is Tianqin, so we add Tianqin to the Dui palace, and then arrange Tianxin, Tianzhu, and so on in order. Finally, determine the duty gate: starting from Jiayin in the central palace and counting forward to Bingchen, we still arrive at the Dui palace; the central palace itself does not have a gate, so during Yang Dun we borrow the death gate from the Kun palace to use, thus adding the death gate to the Dui palace as the duty gate. This layer is the heaven plate.

又如霜降後甲寅日辛未時，為陰遁八局，逆布六儀（戊在艮，己在兌，庚在乾，辛在中，壬在巽，癸在震），順布三奇（乙在離，丙在坎，丁在坤），為地盤。辛未繫甲子符頭，故以艮宮戊加中宮辛為值符，依次逆布，又以天任加中，逆布英、蓬。又自艮宮甲子逆數至辛未，在坎，即以艮宮生門加於坎為值使，是為天盤。

Another example of Yin Dun. Suppose the day is Jiayin, which falls after Shuangjiang, and the time is Xinwei. Checking the chart, we find that Yin Dun Eight Arrays should be used. The rules of Yin Dun are exactly the opposite of Yang Dun: the Six Instruments are arranged in reverse order, while the Three Marvels are arranged in the normal order. Arranging the Six Instruments in reverse order, we get Wu in Gen Eight Palace, Ji in Dui Seven Palace, Wu in Qian Six Palace, Xin in Central Five Palace, Ren in Xun Four Palace, and Gui in Zhen Three Palace. Arranging the Three Marvels in normal order, we get Yi in Li Nine Palace, Bing in Kan One Palace, and Ding in Kun Two Palace. This is the Earth Plate. The time Xinwei belongs to the Jiazi ten-day cycle, so the symbol head is Jiazi. The instrument represented by Jiazi is Wu, which is currently in Gen Palace. Therefore, we add Wu from Gen Palace to the Central Palace's Xin, making the Central Palace the position of the Chief Symbol. The other instruments are then arranged in reverse order. The Nine Stars also follow the same movement: the original star in Gen Palace is Tian Ren, which is added to the Central Palace, and then Tian Ying and Tian Peng are arranged in reverse order. To determine the Duty Gate, we count backwards from Jiazi in Gen Palace to Xinwei, arriving at Kan One Palace. Thus, the original Life Gate in Gen Palace is added to Kan Palace to serve as the Duty Gate. At this point, the Heaven Plate is completed. Comparing the two examples, we can see that in Yang Dun everything proceeds in the normal order, while in Yin Dun everything proceeds in the reverse order. The only common feature is that the Central Palace has no gate and must borrow the gate from Kun or Gen Palace.

冬至後用陽遁，夏至後用陰遁。

The entire year is divided into two halves by the two solstices. From the day of the winter solstice until the day before the summer solstice, yang energy gradually increases, and the method used is called "Yang Dun." In this case, the six instruments are arranged in a clockwise order while the three marvels are arranged counterclockwise. From the day of the summer solstice until the day before the winter solstice, yin energy gradually increases, and the method used is called "Yin Dun." Here, the six instruments are arranged counterclockwise while the three marvels are arranged clockwise. This is the fundamental principle for starting a layout in the art of Qi Men. The assignment of solar terms, the selection of structure numbers, and the direction of movement for the instruments and marvels are all determined by this principle. Therefore, the first step in starting a layout is to determine which half of the year the day of the divination falls into.

附一卦管三節。 冬至一七四 小寒二八五 大寒三九六 卦屬坎 立春八五二 雨水九六三 驚蜇一七四 卦屬艮 春分三九六 清明四一七 穀雨五二八 卦屬震 立夏四一七 小滿五二八 芒種六三九 卦屬巽 夏至九三六 小暑八二五 大暑七一四 卦屬離 立秋二五八 處暑一四七 白露九三六 卦屬坤 秋分七一四 寒露六九三 霜降五八二 卦屬兌 立冬六九三 小雪五八二 大雪四七一 卦屬乾

This is the chart of the twenty-four solar terms, arranged in eight rows, with each row governing one trigram and three solar terms. At the end of each row, the corresponding trigram is noted. The way to read it is: the three numbers in each cell represent the structure numbers used for the upper, middle, and lower periods of each solar term, respectively. First, determine whether the day in question belongs to the upper, middle, or lower period based on the trigram symbol. Then, locate the corresponding position in the cell for that solar term and use the number there as the structure number for that day. For example, on the winter solstice, the upper period uses one structure, the middle period uses seven, and the lower period uses four. For the lesser cold, it is two, eight, and five; for the great cold, it is three, nine, and six. These three solar terms all belong to the坎 (Kan) trigram. On the beginning of spring, it is eight, five, and two; for the rainwater, it is nine, six, and three; for the awakening of insects, it is one, seven, and four, all belonging to the艮 (Gen) trigram. On the spring equinox, it is three, nine, and six; for the clear and bright, it is four, one, and seven; for the grain rain, it is five, two, and eight, all belonging to the震 (Zhen) trigram. On the beginning of summer, it is four, one, and seven; for the lesser fullness, it is five, two, and eight; for the wheat growing, it is six, three, and nine, all belonging to the巽 (Xun) trigram. These four trigrams and twelve solar terms, all occurring after the winter solstice, use the Yang Dun method. On the summer solstice, it is nine, three, and six; for the lesser heat, it is eight, two, and five; for the great heat, it is seven, one, and four, all belonging to the离 (Li) trigram. On the beginning of autumn, it is two, five, and eight; for the heat cessation, it is one, four, and seven; for the white dew, it is nine, three, and six, all belonging to the坤 (Kun) trigram. On the autumn equinox, it is seven, one, and four; for the light frost, it is six, nine, and three; for the frost's descent, it is five, eight, and two, all belonging to the兑 (Dui) trigram. On the beginning of winter, it is six, nine, and three; for the light snow, it is five, eight, and two; for the heavy snow, it is four, seven, and one, all belonging to the乾 (Qian) trigram. These four trigrams and twelve solar terms, all occurring after the summer solstice, use the Yin Dun method. The phrase 'one trigram governs three solar terms' at the beginning of the chart refers to the system where each trigram governs three solar terms.

甲己干加子午卯酉為上元，加寅申巳亥為中元，加辰戌丑未為下元。

To determine the three periods (上元, 中元, 下元), one must look at the day's stem and branch. Any day where the day stem is Jia or Ji is the start of a new period, and such a day is called 「symbol head」. Then examine the day's earthly branch: if it is Zi, Wu, Mao, or You, it belongs to 「upper period」; if it is Yin, Shen, Si, or Hai, it belongs to 「middle period」; if it is Chen, Xu, Chou, or Wei, it belongs to 「lower period」. After determining the upper, middle, and lower periods, refer back to the previous structure number table, take the first, second, or third number in the column corresponding to the current solar term, and that gives the required structure number. Once the symbol head is established, the following five days are under its jurisdiction until the next Jia or Ji day starts a new period.

乙為日奇，丙為月奇，丁為星奇。

The Three Marvels are the three most esteemed heavenly stems on the Qi Men disk. Yi is called the "Day Marvel," symbolizing the sun, governing matters of growth, documents, and harmonious relationships; Bing is called the "Month Marvel," symbolizing the moon, governing brightness, authority, and overcoming darkness; Ding is called the "Star Marvel," symbolizing stars, and is the most effective of the Three Marvels, governing achieving things in secrecy, concealment, and the transmission of documents. Whenever an action is taken and the Three Marvels are present in the palace, it is considered beneficial. In the subsequent volumes, when judging auspiciousness and inauspiciousness, the repeated emphasis on whether the Three Marvels are present is due to this reason.

甲子戊、甲戌己、甲申庚、甲午辛、甲辰壬、甲寅癸。

The Six Instruments are hidden codes representing the first day of each of the six Jia decades. On the Qimen disk, the character Jia is not directly written but is hidden behind another heavenly stem. This is the origin of the term "Dun Jia" (Hidden Jia). The method of arrangement is as follows: the Jia of the Jiazi decade is hidden behind Wu; the Jia of the Jiaxu decade is hidden behind Ji; the Jia of the Jiashen decade is hidden behind Geng; the Jia of the Jiawu decade is hidden behind Xin; the Jia of the Jiachen decade is hidden behind Ren; and the Jia of the Jiayin decade is hidden behind Gui. When setting up the disk, the characters Wu, Ji, Geng, Xin, Ren, and Gui are arranged in order. Seeing these characters is equivalent to seeing the corresponding Jia of that decade. The Six Instruments combined with the Three Marvels are called "Qi Yi" (Marvels and Instruments), and together they form all the content arranged in the nine palaces of the Earth Plate.

一天蓬、二天芮、三天沖、四天輔、五天禽、六天心、七天柱、八天任、九天英。

The nine stars are arranged according to the nine palace positions. The number before each star indicates its original palace: the first palace, Kan position, is Tianpeng Star; the second palace, Kun position, is Tianrui Star; the third palace, Zhen position, is Tianchong Star; the fourth palace, Xun position, is Tianfu Star; the fifth palace, the center, is Tianqin Star; the sixth palace, Qian position, is Tianxin Star; the seventh palace, Dui position, is Tianzhu Star; the eighth palace, Gen position, is Tianren Star; and the ninth palace, Li position, is Tianying Star. This sequence represents the original positions of the nine stars on the Earth Plate. When setting up the chart, one should first memorize this order, so that the stars on the Heaven Plate can be rotated accordingly with the value symbol. Among the nine stars, Tianxin, Tianren, Tianfu, and Tianqin are generally auspicious, while Tianpeng, Tianrui, Tianzhu, and Tianying are usually inauspicious. Tianchong is active and unpredictable. When predicting various matters in the following text, one should first check which star is located in the palace where the matter occurs.

陽局順布六儀逆布三奇，陰遁逆布六儀順布三奇。

When arranging the Earth Plate, the movement direction of the Six Instruments and the Three Marvels is exactly opposite. Moreover, the Yin and Yang arrangements are also reversed with each other. In the Yang Dun arrangement, the Six Instruments fly in the order of one palace, two palaces, three palaces, etc., moving clockwise through the nine palaces, while the Three Marvels move counterclockwise through the nine palaces. In the Yin Dun arrangement, the Six Instruments move counterclockwise, while the Three Marvels move clockwise. Remember the phrase "Yang arrangement has instruments moving forward and marvels moving backward, Yin arrangement has instruments moving backward and marvels moving forward," and the Earth Plate will not be arranged incorrectly.

察用時繫何宮儀所轄，即以何宮之儀及星加時干上，為值符。

The method of determining the 'Chief Symbol' is: first look at which of the six jia periods the used hour belongs to. Then find where the instrument of that period falls on the Earth Plate, and take that palace's instrument along with its star, and add them to the palace where the heavenly stem of the used hour is located. The palace where they are added becomes the Chief Symbol palace, and the star that follows is the Chief Symbol star of this chart. The Chief Symbol is the overall commander of the entire chart. When divining, if the question is about the main person involved or about one's own side, the Chief Symbol is usually taken as the Useful God.

察用時繫何宮何儀所轄，從何宮數至用時得幾宮，即以何宮地盤之門加於幾宮，為值使，陽遁順數，陰遁逆數。

The method of determining the "Duty Gate" is as follows: first, check which decade the used hour belongs to, and then determine which palace on the Earth Plate the heavenly stem of that decade falls into. From this palace, count down according to the order of the hour within the decade until reaching the hour in question. The palace where the count stops is the one to which the Duty Gate is assigned. The original gate on the Earth Plate of the starting palace is then moved to the palace where the count ends, and this gate becomes the Duty Gate of the chart. The direction of counting depends on yin and yang: in Yang Dun, count clockwise through the nine palaces; in Yin Dun, count counterclockwise. The Duty Gate serves as the vanguard of the entire chart. When divining, if the question concerns an action or a person involved, the Duty Gate is often used as the Useful God.

以數少者為先，數多者為後，不必分時先時後。占官以數多者為先，數少者為後。

When determining the Useful God, one must first distinguish between the earlier and later. For ordinary matters, the side with the smaller number is considered 'earlier', and the side with the larger number is considered 'later', without needing to consider the actual order of time. However, in cases concerning official positions or career paths, this is reversed: the side with the larger number is considered 'earlier', and the side with the smaller number is 'later', because officials and nobles are esteemed for their higher status, differing from the method used for common affairs. Only after determining the order of earlier and later can one proceed to assess the nearness or distance of the response.

身居之宮發動時，時先時後任君推。 時先過去宜再運，時後將來應有期。 若遇日辰須作主，相逢月建亦同之。 年月日時皆有用，事憑遠近定相宜。

This passage continues to explain the method of determining the sequence. The "body" of the person being questioned falls into a particular palace; the moment when that palace is activated is when the event will occur. Whether the time is before or after the hour is determined by the diviner based on the number from the previous rule. If it is judged as "time before," it means the appointed time has already passed, and the event will have to wait for another cycle to occur again; if it is judged as "time after," it means the appointed time is still in the future and an exact date can be determined. When encountering the day branch, which is the day's stem and branch falling into the relevant palace, use the day branch to determine the time. When encountering the month builder, which is the month's branch falling into the relevant palace, the method is the same as with the day branch. In summary, the year, month, day, and hour levels can all be used. Which level to use depends on whether the matter in question is long-term or short-term: long-term matters use the year and month, while short-term matters use the day and hour.

己占己事即己身，若問他人便有因。 與我有因即是我，與我無涉即他身。 一白入中身在六，二黑入中身在七。 三碧入中身在八，四綠入中身在九。 五黃入中身在一，依次順推知其機。 但得飛身顛倒訣，未來過去明如月。 惟有酉居坎不同，一白入中身在五。 戌亥之時機甚微，今將用法傳古今。

This method specifically explains how to find the palace that represents oneself on the disk, a term called "shen." When one divines for oneself, oneself is the shen; when asking about someone else, one must determine if there is a connection between the person and oneself: if there is a connection, then oneself remains the shen; if not, then the person in question becomes the shen. The method of finding the shen follows the flying palace system: when the one white star enters the central palace, the shen falls in the sixth palace; when the two black star enters the central palace, the shen falls in the seventh palace; when the three green star enters the central palace, the shen falls in the eighth palace; when the four green star enters the central palace, the shen falls in the ninth palace; when the five yellow star enters the central palace, the shen falls in the first palace, and so on in this order. Mastering this "flying shen reversal" method allows one to see the past and future as clearly as the moon. There is, however, one exception: when divining at the酉 (you) hour and the one white star is in the kan palace, it does not follow the usual rule, and when the one white star enters the central palace, the shen falls in the fifth palace. For the戌 (xu) and亥 (hai) hours, the method is even more subtle, so it is specially written down to pass on to future generations.

五為戊己大煞，常人不用。酉亥戌皆係一白入中，身居五。

Here we explain the exception to the usual rule. The five palaces belong to the central Wu Ji earth, which is the dwelling place of the Great Sha. Normally, people do not take the five palace as the self when divining matters, so during the regular progression, they skip over it. However, the three hours of You, Xu, and Hai are special cases: whenever the first white palace is placed in the center and the divination is done during these three hours, the self should still be placed in the five palace, and should not be progressed according to the usual rule to the sixth palace. These three hours are special precisely because they occur at the time when yin energy is becoming more dominant and yang energy is retreating, a time when subtle changes occur, differing from the other nine hours.

青龍發動定求財，田宅明堂父母排。 詞訟天刑官鬼事，文書朱雀遠人回。 天財金匱成交易，天德恩星官祿來。 白虎武名主口舌，功名定是玉堂栽。 天牢奴僕同六畜，玄武陰宮妻妾陪。 司命子孫為福德，勾陳疾病不須猜。

This method assigns the Earlier Heaven divine stars to the Six Relations and various matters. When divining, if a particular deity appears, it indicates the corresponding matter. The Azure Dragon indicates seeking wealth; the Bright Hall relates to fields and houses, as well as parents; Heavenly Punishment relates to lawsuits and also to officials and legal troubles; the Vermilion Bird relates to documents and can also indicate whether a traveler will return. The Golden Chest, also known as Heavenly Wealth, relates to successful transactions; Heavenly Virtue, an auspicious star, indicates the arrival of official positions and salaries. The White Tiger relates to military affairs and disputes; the Jade Hall relates to fame and academic success, and its presence indicates achievement in these areas. Heavenly Prison relates to servants and livestock; the Black Tortoise, being of a dark nature, relates to matters concerning wives and concubines. The Director of Destiny relates to descendants and is a deity of fortune; the Gou Chen indicates illness immediately, without further speculation. When divining, first identify the corresponding deity based on the question, then examine the strength, decline, generation, and overcoming relationships of that deity's position, and the auspiciousness or inauspiciousness will become clear.

一曰數宮，二曰數主，三曰飛星，四曰入門，五曰直日星，六曰日干，七曰時支。 凡看數，遁至本時之星即為數主。看他落在何宮，最為緊要。又看臨到本宮之星善惡如何，門宮吉凶如何，其值日星符並日干、時支俱要細推。

Divination by numbers requires seven essential elements to be clearly identified: first, the "number palace," which indicates the palace where the matter being asked falls; second, the "number ruler," which is the star representing the matter; third, the "flying star," which is the star on the Heaven Plate that moves with the time; fourth, the "entrance," which is the eight gates corresponding to the palace; fifth, the "daily star," which is the star governing the day; sixth, the day stem; and seventh, the earthly branch of the time of the question. The order of calculation is: first, move the star遁 to the time of the question, and the star at that time becomes the number ruler. First, determine which palace the number ruler falls into, which is the most crucial step. Next, check whether the star arriving at this palace is beneficial or harmful. Then examine whether the gate paired with this palace and the palace itself are in mutual generation or mutual control, and whether they are auspicious or inauspicious. Finally, each of the remaining elements—the daily star, the chief symbol star, the day stem, and the earthly branch of the time—must be carefully analyzed, none can be omitted. All seven elements must be complete for the entire divination to be clearly understood.

演數先將數主看，主居生地事無難。 若居難地非容易，得遇和同更喜歡。

Before proceeding with the divination, one must first identify and examine the "number master." If the number master falls in the palace that generates me, things will proceed smoothly without difficulties. If it falls in the palace that overcomes me, things will be difficult to accomplish. If it falls in a palace that is harmonious with my own or shares the same Five Phases, this is the most favorable situation, indicating harmony and success in all affairs. The three situations—favorable, difficult, and harmonious—are the first key factors in determining success or failure.

假如數在乾宮，黑星為主，遁於離為生，遁於震巽為難，遁於艮坤為和。數宮雖好，數主受難則事難成，若數宮雖凶，數主居於吉地，雖凶無害。

For example, suppose the number falls in the Qian hexagram's sixth palace. Take the black star as the number's master. According to the classification in this book, if the number's master moves to the Li hexagram's ninth palace, it is called 'birth place' (生地), which helps the number. If it moves to the Zhen hexagram's third palace or the Xun hexagram's fourth palace, it is called 'difficult place' (难地), which hinders the number. If it moves to the Gen hexagram's eighth palace or the Kun hexagram's second palace, it is called 'harmonious place' (和地), which is a place of mutual harmony. Therefore, we should consider the importance and choose accordingly: although the number's palace may be favorable, if the number's master is in a difficult place, the matter will still not succeed. Conversely, even if the number's palace is unfavorable, as long as the number's master is in a favorable place, the unfavorable condition will not harm the person. Therefore, when analyzing a situation, both the number's palace and the number's master should be considered, with the focus on the situation of the number's master.

甲子乙丑丙寅一宮起休 丁卯戊辰己巳二宮起休 庚午辛未壬申三宮起休 癸酉甲戌乙亥四宮起休 丙子丁丑戊寅六宮起休 己卯庚辰辛巳七宮起休 壬午癸未甲申八宮起休 乙酉丙戌丁亥九宮起休 戊子己丑庚寅又一宮 辛卯壬辰癸巳又二宮 甲午乙未丙申三宮 丁酉戊戌己亥四宮 庚子辛丑壬寅六宮 癸卯甲辰乙巳七宮 丙午丁未戊申八宮 己酉庚戌辛亥九宮 壬子癸丑甲寅還一宮起休乙卯丙辰丁巳還二宮 戊午己未庚申還三宮 辛酉壬戌癸亥仍還四宮

This is the "Day Gate" (日奇门) chart for determining the starting palace. Each group of three days in the sixty Jiazi (甲子) cycle uses one palace, following the order of the nine palaces. To read it, find the day stem and branch of the day in the chart, then take the palace indicated in that cell. Start from that palace with the Xiu Men (休门), and arrange the remaining seven gates in order clockwise. The entire chart is divided into five rows, each with four cells, read from left to right and top to bottom. First round: Jiazi, Yichou, Bingyin start from palace one; Dingmao, Wuchen, Jisi start from palace two; Gengwu, Xinwei, Renshen start from palace three; Guiyou, Jiaxu, Yihai start from palace four. Second round: Bingzi, Dingchou, Wuyin start from palace six; Jimao, Gengchen, Xinsi start from palace seven; Renwu, Guiwei, Jiashen start from palace eight; Yiyou, Bingxu, Dinghai start from palace nine. Third round returns to palace one: Wuzi, Jichou, Gengyin start from palace one; Xinchou, Renchen, Guisi start from palace two; Jiawu, Yiwei, Bingshen start from palace three; Dingyou, Wuxu, Jihai start from palace four. Fourth round: Gengzi, Xinchou, Renyin start from palace six; Guimao, Jiachen, Yisui start from palace seven; Jiwu, Yiwu, Gengshen start from palace eight; Guiyou, Wuxu, Xinhai start from palace nine. Fifth round returns to palace one: Renzi, Guichou, Jiayin start from palace one; Dingmao, Wuyin, Xinsui start from palace two; Jiwu, Yiwu, Gengshen start from palace three; Xinyou, Renxu, Guihai start from palace four. Overall, only palaces one, two, three, four, six, seven, eight, and nine are used, with palace five unused. Palace four completes one cycle, and palace eight completes one full round. The sixty days cover exactly two and a half rounds.

其法亦以本節三元定局作地盤，再以本甲旬頭加本日干上論數，視三奇方。本甲旬頭即值符也，值符之上星加本日干穿宮數去，陰遁奇直皆逆，星門皆順。

The method of using the day's Marvels (日奇) is: still determine the structure number based on the three elements of the current solar term, and use it to form the Earth Plate. Then, add the beginning of the current Jia decade (甲旬) to the day's stem, and count through the gates to see where the Three Marvels fall, thus determining the direction to use. Here, the "beginning of the current Jia decade" refers to the Chief Symbol. Add the star above the Chief Symbol to the day's stem, and count through each palace in order. Special attention should be paid to the method of Yin Dun: during Yin Dun, the Three Marvels and the Chief Symbol both move in reverse, while the nine stars and eight gates all move in the forward direction. The directions are different, so they should not be treated the same.

此時忌出行。 甲己申酉空，乙庚午未中。 丙辛辰巳上，丁壬寅卯同。 惟有戊癸日，子丑永無蹤。

The term "截路空亡" refers to two specific hours determined by the day stem, during which going out is unfavorable as one may encounter obstacles on the way. This section begins by advising against travel during these hours. To determine these hours, the day stem is divided into five groups: Jia day and Ji day have their empty hours at Shen and You; Yi day and Geng day at Wu and Wei; Bing day and Xin day at Chen and Si; Ding day and Ren day at Yin and Mao; while Wu day and Gui day have their empty hours at Zi and Chou. When these hours occur, traveling, attending appointments, or chasing someone is likely to be unproductive, and it is advisable to choose another time for action.

奇門一宮乃坤，老陰之位。陰氣至此而極，陽氣至此而生。卦起於子，為陰陽來復之地，天一生水之宮。其卦為坎，其事為陷，占事如在半途。合洛書之一數，故坎一。 二宮乃巽，陰氣自下而生，陽極而陰漸長也。卦起於申，為萬物致養之時，炎涼相接之位。其象至柔，其卦為坤，占人凡事宜順。取河圖之一數加一倍而補西南，合洛書之二數，故坤二。 三宮乃離，而陽二間一陰，陰陽乃相半也。卦起於卯，為天地鼓動之時，萬物發明之會，震雷陰中。其卦為震，占人有謀動之功。天三居東，合洛書之三數，故震三。

This section explains the origin of the assignment of the Eight Trigrams to the Nine Palaces. Each palace first states which trigram it originally belonged to in the Earlier Heaven arrangement, then mentions the trigram determined in the Later Heaven arrangement and its meaning for divination. The first palace originally belonged to the trigram Kun in the Earlier Heaven arrangement, which is the position where old yin resides; at this point, yin energy has reached its extreme, and yang energy begins to emerge. The energy of this palace starts in the month of Zi (the eleventh lunar month), which is where yin reaches its peak and yang begins to return, also known as the place where "Heaven produces water" according to the Yellow River Chart. In the Later Heaven arrangement, it is assigned to the trigram Kan, whose meaning is to sink or be trapped. If a divination falls into this palace, it indicates that matters are still in progress and have not yet reached their conclusion. It corresponds to the number one in the Luo Writing, so it is called Kan One. The second palace originally belonged to the trigram Xun in the Earlier Heaven arrangement, where yin energy arises from below and yang reaches its peak while yin gradually increases. The energy of this palace begins in the month of Shen (the seventh lunar month), which is the time when all things receive nourishment and growth, and also the transition between the heat of summer and the coolness of autumn. It is the most gentle and compliant in its symbolic representation. In the Later Heaven arrangement, it is assigned to the trigram Kun. If a person's divination falls into this palace, it suggests that affairs should be approached with compliance rather than contention. Its number is derived by doubling the number one from the Yellow River Chart to compensate for the position in the southwest, matching the number two in the Luo Writing, so it is called Kun Two. The third palace originally belonged to the trigram Li in the Earlier Heaven arrangement, with two yang lines enclosing one yin line, so yang and yin each occupy half. The energy of this palace begins in the month of Mao (the second lunar month), which is the time when heaven and earth stir and all things begin to sprout, with thunder stirring within the yin. In the Later Heaven arrangement, it is assigned to the trigram Zhen. If a person's divination falls into this palace, it indicates that plans and actions will lead to success. The number three in the heavens resides in the east, matching the number three in the Luo Writing, so it is called Zhen Three.

四宮乃兌，陽氣盛長於內，陰氣退消於外。卦起於巳，萬物潔齊。已立者生榮，未萌者不長。其象為八，其卦為巽，占事先達後塞。折河圖之天七，除四十五而補東南，合洛書之四數，故巽四。 五宮位中，寄生西南，陰寄東北，為陰陽休息之地，天地歸宿之方。占事不能伸理，故曰中五。 六宮乃艮，陰氣盛長於內，陽氣漸退於外，陰多而陽少也。卦起於亥，為天氣凜冽之時，萬物惕息之會。其象為戰，其卦為乾，占人凡事當慎。取河圖北方之成數，而補西北，合洛書之六數，故曰乾六。

The four palaces in the Earlier Heaven are associated with Dui (Lake), with strong yang energy inside and retreating yin energy outside. The hexagram energy begins in the fourth month, which is the巳 month, when all things are neat and clean: those already established flourish, while those not yet sprouted stop growing. It takes the image of eight, and in the Later Heaven it is assigned to the Xun (Wind) hexagram. If an event falls into this palace, it indicates initial success followed by obstacles. Its number is derived by taking the seven from the Yellow River Chart and subtracting it from forty-five, then adding it to the southeast position, matching the four from the Luo Writing, hence it is called Xun four. The fifth palace is in the center, without a paired hexagram. Yang energy is寄托 in the southwest, and yin energy is寄托 in the northeast, making it a place where yin and yang rest and where heaven and earth return. If an event falls into this palace, it indicates that reason cannot be expressed, things are unclear and cannot be accomplished, so it is simply called 'middle five'. The sixth palace in the Earlier Heaven is associated with Gen (Mountain), with strong yin energy inside and gradually retreating yang energy outside, indicating more yin and less yang. The hexagram energy begins in the亥 month, which is the tenth month, a time when the weather is severe and all things are quiet and cautious. It takes the image of warfare, and in the Later Heaven it is assigned to the Qian (Heaven) hexagram. If a person falls into this palace, all matters should be approached with caution. It takes the completed number from the northern part of the Yellow River Chart and adds it to the northwest position, matching the six from the Luo Writing, hence it is called Qian six.

七宮乃坎，二陰而間一陽，陰陽相半。卦起於酉，為月入之門，萬物至此而銳，賞罰至此而斷。其象為澤，其卦為兌，占事主口舌、官訟、陰謀外洩。合洛書之七數，故兌七。 八宮乃震，陽氣自下生，陰極而陽長。卦起於寅，地氣至此而盡，人事至此而興，為萬物成始成終之會。其象為止，其卦為艮，占人進退不離其居。以河圖東方之數而補東北，用四倍八，合洛書八數，故艮八。 九宮乃乾，老陽之位，陽氣至此而極，陰氣至此而生。卦起於午，為地二生火之宮，萬物相見之時。其卦為離，其義為麗，占事有不正之義。取天一地二之數，三三而得九，合洛書之九數，故離九。

The seventh palace in the Earlier Heaven is Kan, representing two yin and one yang, with yin and yang each occupying half. The energy of the hexagram begins in the eighth lunar month, which is the month of酉 (You), the gate of the moon's rising and setting. At this time, the sharpness of all things is fully developed, and judgment and punishment must be decided here. It takes the image of a marsh, and in the Later Heaven it is determined as the Dui hexagram. If an event falls under this palace, it indicates disputes over words, lawsuits in the government, and secret plans that leak out. It corresponds to the number seven in the Luo Writing, hence it is called Dui seven. The eighth palace in the Earlier Heaven is Zhen, representing the generation of yang energy from below, and the beginning of yang growth when yin reaches its extreme. The energy of the hexagram begins in the first lunar month, which is the month of寅 (Yin), where the earth's energy has reached its end, and human affairs have just begun. This is the meeting point where all things have completed and begun anew. It takes the image of stopping, and in the Later Heaven it is determined as the Gen hexagram. If a person falls under this palace, it indicates that whether moving forward or retreating, they remain rooted in place. It uses the number of the eastern direction from the He Diagram to supplement the northeastern position, and the multiple of four gives eight. It corresponds to the number eight in the Luo Writing, hence it is called Gen eight. The ninth palace in the Earlier Heaven is Qian, the dwelling place of the old yang. Yang energy reaches its peak here, and yin energy begins to arise from here. The energy of the hexagram begins in the fifth lunar month, which is the month of午 (Wu), the palace of "earth two produces fire." At this time, all things appear and meet each other. In the Later Heaven it is determined as the Li hexagram. The meaning of Li is attachment and reliance. If an event falls under this palace, it implies something improper or dependent on others. It takes the numbers of heaven one and earth two, and three multiplied by three gives nine. It corresponds to the number nine in the Luo Writing, hence it is called Li nine.

坎為一氣始生之地，玄都之宮壬癸旺。水位而成冬，木資之以生，火逢之以滅，土遇之以潤，金用之以寒，為正北一白，有休門主之。陽氣升布，萬物滋生。修造吉，治兵、行軍、謀望、遠行、謁貴皆為亨道。 陽日出此門得逢陽貴，陰日出此門得逢陰貴，紫碧之衣。旺則見富貴人，休囚則見貧□人，不然或見交爭。若到離宮，是上克其下，謂之大凶迫。

The Kan palace is the place where the first breath of energy arises. Daoists call it the Palace of the Black Heaven. The heavenly stems Ren and Gui are strong here. It is the position of water, corresponding to winter. Wood grows with water, fire is extinguished by water, earth is moistened by water, and metal becomes even colder with water. Its direction is due north, corresponding to the first palace of the nine palaces, and it is governed by the Xiu Men. Under this gate, yang energy rises and spreads, and all things grow accordingly. Therefore, building houses is very auspicious, and military affairs, marching, planning, traveling, and visiting noblemen are all favorable. The verification of going out through this gate is: if one departs on a yang day, one will meet a yang nobleman; if one departs on a yin day, one will meet a yin nobleman, and the people who come will be dressed in purple or dark blue clothes. When Xiu Men is in a prosperous and strong state, one meets wealthy people; when it is in a weak and confined state, one meets poor people (the original text has a missing character here), or else one will encounter quarrels. If Xiu Men moves to the Li palace, the gate is above and the palace is below, and the water of Xiu Men overcomes the fire of the Li palace, which is overcoming from above to below, called "great misfortune," indicating that affairs will be extremely unsmooth.

坤受六陰之氣，配厚載之德。立秋漸涼，萬物將殞。金遇之則生，水遇之則澄，木遇之則藏，火遇之無光。地氣下降，為西南二黑，有死門主之。 陰氣太盛，只宜刑戮葬吊。遠行主病，再逢凶星應必遇患人或哭聲。行到坎宮，因財爭鬥，上克下為宮迫，大凶。

The Kun palace receives the pure yao (lines) of six yin, matching the virtue of the earth's ability to carry and support all things. The season is approaching the beginning of autumn, when the weather gradually cools and all things are about to wither. Metal is generated here with the help of earth, water becomes clear here with the help of earth, wood is stored away here, and fire loses its brightness here. The earth's energy sinks downward, located in the southwest direction, corresponding to the second black palace in the nine palaces, governed by the 'Death Door'. This palace has excessive yin energy, so it is only suitable for matters of punishment, warfare, burial, and mourning. Traveling through this door from a distance will lead to illness; if it also encounters malevolent stars, one will certainly meet a sick person or hear crying upon going out. When the Death Door moves to the Kan one palace, it indicates disputes over money. The Death Door belongs to earth, which overcomes the water of the Kan palace, with the upper overcoming the lower, called 'palace oppression', indicating a great misfortune.

如閏四月二十九日癸亥日丙辰時，在芒種下元，甲寅為符頭，天禽為值符，死門為值使，皆到七宮，正西坤之神。餘自城南向西走至半路，果見殯喪，是應候也。凡遭官訟，大忌出此門。

The author cites a personal experience. That year on the 29th day of the second month in the leap month, the day stem and branch were Guihai, and the time used was Bingchen. At that time, it was the first period of the Minor Heat season. The symbol head was Jiayin, and the derived chief symbol star was Tian Rui, with the duty gate being the Death Door. Both the chief symbol and the duty gate fell into the seventh palace. The Death Door is usually the god of the Kun palace, but at this time it had moved to the seventh palace of the Dui palace in the direction of due west. The author was walking from the southern part of the city towards the west, and on the way, indeed encountered a funeral procession carrying a coffin. This is the verification of the Death Door being located in the west. Therefore, it is most inauspicious for those involved in lawsuits to leave their homes in the direction of the Death Door.

震居蘭臺之宮，雷霆發洩之處，春和大布，陽氣正通，甲乙正位，盛茂森森。金遇之則傷，水遇之則潤，火遇之則焚，土遇之則培。為東方三碧，有傷門主之。 宜出師執擒報仇、討叛、漁獵，出此門見火光或伐木人則凶，逢盜賊。至坤為宮迫，艮亦凶。

The Zhen palace is located in the position of Lan Tai, which is where thunder and lightning erupt and release their power. When the spring season brings out the flourishing of yang energy, the heavenly stems Jia and Yi (wood) are in their proper position here, and the grass and trees grow luxuriantly. Metal is harmed here by the wood, water moistens the grass and trees, fire is assisted by the wood and becomes a burning flame, and earth receives the nourishment and cultivation from the wood. This direction is due east, corresponding to the third blue palace in the nine palaces, and is governed by the Shang Men. This gate is suitable for military campaigns, capturing enemies, seeking revenge, suppressing rebellion, and hunting. However, if one leaves through this gate and sees a fire or encounters someone cutting trees, it is an omen of misfortune, and there may also be encounters with thieves. When Shang Men moves to the Kun palace, the wood overcomes the earth, which is an upper overcoming lower, called "gong po." When it moves to the Gen palace, which is also earth, it also indicates misfortune.

如崇禎辛巳四月十八日，大寇數萬掠萊蕪吐子口安營，眾鄉紳舉義兵拒之，未勝。夜使人問我出兵之策。時癸亥日亥時，在立夏下元，陽七局，是甲寅符頭，至亥時得沖傷門為星，宜出東方，果如所言，夜大破之，餘黨悉平。要知九星各有所宜，不拘伏吟。

Here is another example of military divination. In the fourth month of the year Xinsi of the Ming Chongzhen era, several tens of thousands of bandits looted Laowu and set up camp at Tuzikou. Local gentry organized militia to resist, but failed to win. That night, they sent someone to ask the author for a strategy on deploying troops. This day was Guihai, and the time of the inquiry was the hour of Hai. The solar term was the lower part of the beginning of Li Xia, using Yang Dun with seven arrays, and the symbol head was Jiayin. When calculating for the hour of Hai, the sky star was Tian Chong paired with Shang Men. Tian Chong is active, and Shang Men indicates an attack, both belonging to the nature of the eastern Zhen palace. Therefore, it was concluded that troops should be deployed from the east. The result was exactly as predicted; that night, the enemy army was defeated, and all the remaining rebels were subdued. From this, it is known that each of the nine stars is suitable for specific matters. As long as the star and gate are properly matched, even if encountering 'Hidden Chant,' a pattern usually associated with stillness and inaction, one should not hesitate to use military force.

巽四為薰風，春夏交接之時。六陽數絕，陰氣將洩。金遇則伐，水遇則墓，火遇則炎，土遇則庫，木遇則林。萬物鼓舞，為東南四碧，有杜門主之。 杜者，塞也，不宜行誅戮，逃亡難追，路逢遇凶人。如隱逃匿跡，有神助，出此門定逢男女並道，或患手足人。若至坤艮，百不遂。

The fourth palace of Xun is associated with the warm wind, which occurs at the time of the transition between spring and summer. When the six yao reach their pure yang number here, the process ends, and yin energy is about to emerge. Metal is counteracted and cut by wood here, water enters its tomb, fire becomes more intense with the aid of wind, and earth becomes a storehouse here. Wood forms a forest here. All things are stirred and moved by the wind. The direction is southeast, corresponding to the fourth green (written as fourth blue in the book), governed by "Du Men." Du means blockage and closure, so it is not suitable for use in killing or warfare; pursuing fugitives through this gate is difficult, and one may encounter wicked people on the way. Conversely, if one wishes to hide one's tracks or avoid misfortune, leaving through Du Men is as if aided by a deity. Leaving through this gate will certainly result in meeting someone traveling with a companion, or someone with physical disabilities in their hands or feet. If Du Men is used to move to the second palace of Kun or the eighth palace of Gen, wood will overcome earth and cause obstruction, leading to failure in all affairs.

中曰黃庭，為戊己之位，五星齊耀，載接八方，承續四季不正之氣，亦死門主之。

The central palace is called "Huangting," which is the position occupied by the earth element Wu and Ji. The qi of the nine stars converges and shines here. It connects above and below, linking all directions, and continues the chaotic and impure qi between the changing seasons. The central palace itself does not have an assigned gate, so it uses the death door to manage it. This is the reason mentioned earlier that "the central palace borrows the death door as its duty gate." Because the central palace has no gate available and its qi is mixed and complex, when a situation falls into the central palace, it often indicates confusion and difficulty in making a clear case.

乾德天象之體，陰氣受盡，百靈成就，閉塞之時也。木遇之則淺，水遇之則清，火遇之則塞，金遇之則剛，土遇之則潤。為西北六白，有開門主之。 宜遠行、征討、交迎、酒食，出此門路逢茶酒，或見貴人遇。至震巽主口舌。

The乾 palace is based on the virtue of Heaven. At this time, the Yin energy has reached its peak, and all spiritual beings have completed their forms. This is the season when heaven and earth close off and store away their energies. Wood is subdued by metal and its roots are shallow, water becomes clear through the influence of metal, fire is blocked by the metal energy and thus becomes closed off, metal attains its essential energy and becomes strong, and earth generates metal and becomes moist. The direction is northwest, corresponding to the sixth white palace in the nine palaces, governed by the "Opening Door." This door is suitable for long journeys, military campaigns, welcoming and sending off guests, and banquets and drinking. When departing through this door, one may encounter matters related to tea and wine or meet a nobleman. If the Opening Door leads to the Zhen three palace or the Xun four palace, metal will overcome wood, resulting in conflict and disputes over words.

兌西澤梁，為庚之體。嚴金一布，萬木焦黃。金遇之則光，木遇之則死，水遇之則涸，火遇之則亡，土遇之則培。為正西七赤，有驚門主之。 宜啟閉攻敵，彼敗我勝。吉事則危，凶事則貞，強行遭擒。出此門逢患腳疾、眇目人，或聞恐怖交爭。若到震巽，禍患立至，天行殺氣，甚凶。

The Dui Palace is located in the west, symbolizing water and marshes as well as bridges. Its governing element is Geng metal. Once the sharp and severe metal energy spreads, all trees will wither and turn yellow. Metal reaches its true essence here and becomes bright, wood is overcome here and dies, water is drained by metal here and dries up, fire is completely exhausted by metal here and vanishes, and earth generates metal here and is nourished. Its direction is due west, corresponding to the seventh red in the nine palaces, and is governed by the 'Jing Door'. This door is suitable for opening and closing, or for sudden attacks on the enemy, which can cause the enemy to fail and oneself to win. However, using it for good affairs is dangerous, while using it for bad affairs is more secure. If one ignores danger and proceeds with affairs, there is a risk of being captured. Leaving through this door may lead one to meet someone with leg problems or someone who has lost an eye, or to hear frightening quarrels. If the Jing Door moves to the Zhen third palace or the Xun fourth palace, a conflict between metal and wood occurs, and disaster arrives immediately. This is the killing energy of heaven, extremely dangerous.

艮土山，陰陽回運，生成之功，天道大通。金遇之則朗，木遇之則萌，水遇之則正，火遇之則溫，土遇之則精。為東北八白，有生門主之。 凡謀得就，謁見貴人得親。不宜侵伐，主受天刑。此門下取水灌入，樹則死而復生。如出此門，得逢巧藝或皂衣、獨行車馬、紫黃衣人。若至坎為迫害，有文書官刑事。

The艮宫 represents a mountain made of earth, which is a place where yin and yang circulate and turn around. It has the function of generating all things, and the heavenly path becomes very smooth here. Metal becomes clear when it gets born from earth, wood sprouts when it receives earth, water becomes regular when it is controlled by earth, fire becomes gentle when it produces earth, and earth becomes pure when it receives its own energy. This direction is in the northeast, corresponding to the eight white star in the nine palaces, and it is governed by the "Life Gate." When using this gate for affairs, any plan can be successful, and one can gain favor from the nobleman. However, it is not suitable for invading or harming others, otherwise one will suffer punishment from heaven. If water is taken from the Life Gate direction and used to water dry trees, they can die and come back to life. When leaving from this gate, one may meet craftsmen, people wearing black clothes, people driving alone on horseback, or people wearing purple or yellow clothes. If the Life Gate moves to the Kan one palace, earth controls water and creates a harmful situation, which indicates matters related to documents and legal responsibilities.

離據丙火，丙丁之精，純陰交結，火炎氣升。金遇之則熔，木遇之則化，火遇之則興，土遇之則燥，水遇之則死。為正南九紫，有景門主之。 宜選兵獻策、突陣破圍，遠行主中道夭亡。出此門必逢人赤須鳥噪追呼，或遇酒食。若至乾兌上，主有乖異事。

The Li hexagram is ruled by Bing fire, representing the essence of both Bing and Ding fire. Its trigram consists of two yang lines enclosing one yin line, with pure yin concentrated in the center and the fire rising upward. Metal is melted by fire here, wood is burned here, fire gains its true qi and becomes strong, earth becomes dry from the heat, and water is dried up by the fire. This direction is due south, corresponding to the ninth palace's ninth purple star, and is governed by the Jing Gate. This gate is suitable for selecting soldiers, offering strategies, launching sudden attacks on enemy lines, and breaking through encirclements; however, using it for long journeys leads to death midway. Leaving through this gate will certainly result in encountering a man with a red beard, hearing birds screeching or someone chasing from behind, or possibly encountering food and drink. If the Jing Gate reaches the Qian sixth palace or the Dui seventh palace, fire overcomes metal, resulting in an upper overcoming lower, which indicates unusual and chaotic events.

坎宮休門為值使，天蓬為值符，名子禽，主水，主盜賊。占賊當用。 利安遷築城、屯營建寨、安墳立冢，春夏吉，秋冬凶。此日之時必有黑雲至軍前，以助兵威。赤雲主勝，青白黃雲俱不勝。得日奇吉，月奇如常，星奇大吉。若起造、移徙、婚姻，傷；若商賈，遠方必遇侵害。

The assignment of the first gate of the Kan hexagram is: the Xiu Men is the duty gate, and the Tian Peng star is the chief symbol. The Tian Peng star is also known as the "Zi Qin." It belongs to the Water element and is associated with matters of theft and banditry. Therefore, when divining about theft or banditry, this gate should be taken as the useful god. For matters of this gate, it is favorable for stability, relocation, building walls, setting up camps, and burial. It is auspicious in spring and summer, but inauspicious in autumn and winter. Whenever this day and hour occur, there will certainly be black clouds coming from the front of the army, which can enhance military strength. Red clouds are favorable, while blue, white, and yellow clouds indicate unfavorable outcomes. If the day oddity Yi is present in this gate, it is favorable; if the month oddity Bing is present, it is ordinary; if the star oddity Ding is present, it is highly favorable. However, if this gate is used for building houses, moving, or holding weddings, it may lead to damage. If used for business, traveling to distant places will result in being harmed by others.

坤宮死門為值使，天芮為值符，名子成，主火土。 宜結交受道，行戰伐之事。此日時黑雲吉，白青雲不利，赤雲有賊。月奇乘之可脫厄，星奇可解攻銼武。

The second palace of the Earth (Kun) is assigned as follows: the Death Door is the Duty Gate, and the Tian Rui star is the Chief Symbol. The Tian Rui star is also known as "Zi Cheng." It governs both fire and earth in the Five Phases. When this palace is in use, it is favorable for making friends, seeking a teacher, and receiving teachings. It is also suitable for military campaigns and warfare. On the day and hour when this palace is active, the appearance of black clouds in the sky is auspicious, while white clouds or blue clouds are unfavorable. The appearance of red clouds indicates the presence of bandits. If the Moon Oddity Bing is present in this palace, it can help escape from danger. If the Star Oddity Ding is in this palace, it can neutralize the enemy's attacks and weaken their military strength.

震宮傷門值使，天沖值符，名子翹又為雷祖。 能出軍雪仇，破圍攻敵，威鎮八方。若嫁娶不吉，主傷財。上官利武職。春秋不吉，修灶不利。此日之時有猛風激雷，兵可取勝。日奇、星奇吉，月奇武事亨通。

The third palace of Zhen is assigned as follows: the Shang Men is the Duty Gate, and the Tian Chong Star is the Chief Symbol. The Tian Chong Star is also known as "Zi Qiao" and is also called "Lei Zu," symbolizing the image of thunder and lightning bursting forth. When this palace is used for affairs, it can lead to military victories, avenging humiliation, breaking through encirclements to attack enemies, and causing great power that shakes the eight directions. However, it is inauspicious for marriage, leading to financial loss; for taking up an official post, it is only favorable for military positions. It is inauspicious in spring and autumn, and also unfavorable for building stoves. Whenever this day and hour occur, if a strong wind blows and thunder suddenly strikes, military campaigns can be victorious. It is auspicious if the day and oddity Ji Yi and the star and oddity Ding are present in the palace, and favorable for military affairs if the month and oddity Bing is present.

巽宮杜門值使，天輔值符，名子卿。 宜守道安身，修禮設教，揚兵興師，春夏婚姻、移徙吉，秋冬不利。此日之時有青雲吉，黑白雲不吉，三奇遇之凡謀皆利。

The fourth palace of Xun is assigned as follows: the Du Men is the Duty Gate, and the Tian Fu Star is the Chief Symbol. The Tian Fu Star is also known as "Zi Qing." When this palace is used for affairs, it is suitable for maintaining righteousness and securing one's position, as well as for refining rituals and promoting education. It is also appropriate for displaying authority, training troops, and mobilizing the army. It is favorable to hold weddings and move houses during spring and summer, but unfavorable during autumn and winter. On days and times when this palace is in effect, the appearance of dark clouds is auspicious, while the appearance of black clouds and white clouds is inauspicious. If the Three Marvels, Yi, Bing, and Ding, are present in this palace, all plans and endeavors will be beneficial.

五中宮，陰（陽）遁借死（生）門值使，天任（天芮）為值符，本宮天禽，名子公。 宜書符、作法、祭祀、戰征、移徙、商賈、埋葬，文官上任大吉。秋冬吉，春夏凶。晴朗用兵吉。三奇得使，百謀尤吉。

The central palace has a special assignment: it does not have its own eight gates, but must borrow them from adjacent palaces. In yin遁, it borrows the death gate from the kūn palace as the duty gate, and uses the tian rèn star as the chief symbol; in yang遁, it borrows the life gate from the gèn palace as the duty gate, and uses the tian ruì star as the chief symbol. The native star of the central palace is tian qín, also known as "zǐ gōng." When using this palace for affairs, it is favorable for writing符, performing rituals, warfare, moving, trading, and burial. It is especially auspicious for civil officials taking up their posts. It is favorable in autumn and winter, and unfavorable in spring and summer. Using troops when the weather is clear is favorable. If the three marvels yǐ, bǐng, and dīng are matched with the duty gate, all plans will proceed exceptionally smoothly.

乾宮開門為值使，天心為值符，名子囊。 宜書符、合藥，秋冬吉，春夏凶，得奇大吉。

The乾 six palace is assigned as follows: the Open Door is the Duty Gate, and the Tianxin star is the Chief Symbol. The Tianxin star is also called "Zinang." Since Tianxin governs medicine, this palace is suitable for writing talismans and preparing medicinal formulas. It is favorable in autumn and winter, but unfavorable in spring and summer. If the Three Marvels, Yi, Bing, and Ding, are present in this palace, it becomes very auspicious, and seeking medical treatment will be especially effective.

兌宮驚門值使，天柱值符，名子韋。 宜固守，餘不利。如有青雲出，軍自亂；赤雲、黑雲妨□細；黃雲有驚恐。日奇隱匿無跡，星奇、月奇凶。

The seventh palace of Dui is assigned with the Jing Door as the Duty Gate and the Tian Zhu star as the Chief Symbol. The Tian Zhu star is also known as "Zi Wei." In this palace, only defending and maintaining stability is favorable, while all other matters are unfavorable. When this time occurs, if dark clouds appear in the sky, the army will be prone to disorder; if red clouds or black clouds appear, one should be cautious of spies; if yellow clouds appear, there will be incidents of fear and alarm. If the day's oddity, Yi, is present in the palace, it can conceal one's movements and prevent detection. However, if the star's oddity, Ding, or the moon's oddity, Bing, is present, it indicates misfortune.

艮宮生門為值使，天任為值符，名子申。 宜行軍、嫁娶、上官、謁貴吉，修築不利。春夏吉，如有微云，八方皆吉，得奇吉。

The eighth palace of Gen is assigned with the Life Gate as the Duty Gate and the Tian Ren star as the Chief Symbol. The Tian Ren star is also known as "Zi Shen." When this palace is used for activities, it is favorable for military campaigns, marriage, taking office, and meeting noblemen, all of which are auspicious. However, it is unfavorable for construction. It is favorable in spring and summer. If at that time the sky has only light, thin clouds, then going in any direction is auspicious. If further aided by the Three Marvels, Yi, Bing, and Ding, it becomes even more favorable.

離宮景門值使，天英值符，名子威。 宜遠行、獻書，餘不利。此日之時有赤雲不用。得日奇，雷聲應之；月星二奇不吉。若休囚廢沒，出門當呼其星神從護吉，如出天蓬即呼子禽也。

The ninth palace of the Li (Fire) is assigned with the Jing Gate as the Duty Gate and the Tianying Star as the Chief Symbol. The Tianying Star is also known as "Ziwei." When this palace is in use, it is suitable for long journeys and submitting memorials or strategies, but other matters are unfavorable. On the day and hour when this palace is active, if red clouds appear in the sky, one should not proceed with any affairs. If the day odd (Yi) is present in this palace, thunder will respond accordingly; however, if the month odd (Bing) or the star odd (Ding) is present, it will be inauspicious. If the star in this palace falls into a state of weakness and confinement, one should loudly call the name of the star's deity before going out, so that it may accompany and protect the person, thereby turning misfortune into good fortune. For example, if the Tianpeng Star is used for travel, one should call its alternate name "Ziqin."

若欲遠行出門者，皆從吉門向方，呼其星之門，而出行六十步，左回太陰中大吉。

This is a general method for traveling according to the Nine Palaces, Chief Symbol, and Duty Gate. Whenever one intends to travel far, they should first select the direction of the auspicious gate and proceed in that direction, while calling out the name of the star and gate in that direction. Then, walk forward sixty steps, turn left, and enter the position of Taiyin. This is the most auspicious way to travel.the so-called Taiyin refers to one of the Eight Gods, which governs protection in secrecy and concealment of form. Therefore, before leaving the house, entering the position of Taiyin first is to take a position of safety and avoid defeat.

甲為青龍，為天福神（王文卿）。陽陰二遁，凡事遇之皆為上吉。補遺 遠行、謁見貴人、求官、商賈吉，戰利客，不宜嫁娶、移徙。陽星吉，陰星不利。伏吟不忌，聞事不實。 乙日奇，天德神（龍文卿）。 宜移徙、上官、交易，不宜行威。此時聞事不實。

In the system of the Three Marvels, Jia is called the Azure Dragon, also known as the Heavenly Blessing God, whose name is Wang Wenqing. Regardless of whether it is a Yang Dun or Yin Dun, any matter encountering Jia is considered highly auspicious (this entry was added as a supplement). It is favorable for long journeys, visiting noblemen, seeking official positions, and engaging in business; in warfare, it benefits the attacking party. It is not suitable for marriage or moving house. When Jia is associated with the Yang Star, it is auspicious, but when associated with the Yin Star, it is unfavorable. Jia does not avoid the Hidden Chant, a static pattern where the upper and lower sections have the same stem. Any information heard during the time of Jia is mostly untrue. Yi is the "Day Marvel" among the Three Marvels, also known as the Heavenly Virtue God, whose name is Long Wenqing. It is favorable for moving house, taking office, and trade transactions, but not suitable for imposing severe punishments. Any information heard during the time of Yi is also mostly untrue.

丙月奇，天威神（杜仲卿）。 吉星臨之，無庫墓、無受制可用。此時聞喜實，聞憂虛。 丁星奇，為玉女（天女神季遊卿），三奇中最靈者。 宜入市、逃亡、隱匿，不宜用兵。此時聞憂虛，喜實。

Bing is the "Moon Marvel" among the Three Marvels, also known as the Heavenly威神, with the deity name Du Zhongqing. The use of Bing requires that there is a auspicious star governing its palace, and that Bing itself does not fall in a repository or tomb position, nor is it restrained by other heavenly stems or earthly branches. Only when both conditions are met can Bing be used. Whenever Bing appears and one hears good news, it is mostly true; whenever one hears of misfortune, it is mostly false. Ding is the "Star Marvel" among the Three Marvels, also known as "Yu Nu," with the deity name Tian Nu Shen Ji You Qing. It is the most responsive of the Three Marvels. It is suitable for trade, fleeing, or hiding, but not suitable for military campaigns. Whenever Ding appears and one hears of misfortune, it is mostly false; whenever one hears of good news, it is mostly true.

戊為天門，為天武神（司馬羊）。 利遠行、用兵，不宜上官、商賈。此時聞吉實、凶虛。 己為地戶，為明堂神（紀遊卿）。 宜上官、遷調，利陰私、密圖。此時聞吉虛，凶實。

The Heavenly Stem Wu is called "Heavenly Gate," also known as the Heavenly Martial God, with the divine name Sima Yang. It is favorable for long journeys and military operations, but not suitable for taking up official positions or engaging in commerce. Whenever good news is heard during the Wu hour, it is mostly true, while bad news heard at that time is mostly false. The Heavenly Stem Ji is called "Earthly Gate," also known as the Bright Hall God, with the divine name Ji You Qing. It is favorable for taking up official positions, transfers, and handling private matters or secret plans. Whenever good news is heard during the Ji hour, it is mostly false, while bad news heard at that time is actually true. Heavenly Gate and Earthly Gate open and close alternately; one governs success and going out, while the other governs concealment and secret planning, and their applications are exactly opposite.

庚為白虎，為天獄神（郭陽之）。 諸事不宜，兵惟固守。 辛為天庭，又為天庖神（高子強）。 行軍主勝，上官先吉後凶，諸事不宜，聞憂喜平平。

Geng is called "White Tiger," also known as the Heavenly Prison God, with the divine name Guo Yangzhi. It is the most凶ous of the heavenly stems, representing enemies, thieves, and obstacles. Anything encountered with Geng is not favorable. In military matters, it can only be used for defense and self-preservation, not for active attacks. Xin is called "Heavenly Court," also known as the Heavenly Kitchen God, with the divine name Gao Ziqiang. It represents criminals and mistakes. Using Xin for military campaigns leads to victory; using it for taking up an official post results in initial good fortune followed by misfortune; for other matters, it is not suitable. Any news heard during the Xin period, whether good or bad, is neither light nor heavy, but rather ordinary.

壬為天牢神（王祿卿）。 諸事不宜，聞憂喜俱虛。 癸為天藏（爰子強），又為天網。 諸事不宜，只宜隱跡埋名、求仙。丁己癸三干臨六合宮，宜逃亡；臨太陰宮，宜伏藏；臨九地，宜屯守。此乃善用癸者，克天網之咎，此時聞事並虛。

Ren is called the "Heavenly Prison God," with the divine name Wang Luqing, representing imprisonment and restraint. Anything encountered when Ren is present is inauspicious; any news heard during the hour of Ren, whether good or bad, is false. Gui is called the "Heavenly Vault," with the divine name Yuan Zi Qiang, also known as the "Heavenly Net," representing encompassing and obscuring, with no way out. Anything encountered when Gui is present is also inauspicious, and it is most suitable to hide one's identity, retreat from the world, and seek immortality. However, Gui can also be used in certain ways: if the heavenly stems Ding, Ji, and Gui are present in the Liu He palace, it is suitable for fleeing; if they are in the Taiyin palace, it is suitable for hiding and concealing; if they are in the Jiudi palace, it is suitable for gathering troops and holding strong positions. These three methods are the key for those who skillfully use Gui to overcome the misfortune of the Heavenly Net. Any news heard during the hour of Gui is also entirely false.

天遁：生門丙加丁。生門六丁臨九地，休門三奇臨太陰，亦名天遁。 其方若得日祿，合成貴神、天空、天恩、天赦，百事皆吉。若逢日破，諸事不利。得日鬼，萬事糾纏。如得天罡、河魁，忌行船、過水。得此遁可使六丁呼風致雨。

The proper form of "Heavenly Escape" is when the Life Gate is below, with the Heaven Plate's Bing Marvel resting on top of the Earth Plate's Ding Marvel. There are also two other forms called Heavenly Escape: when the Life Gate and the Six Ding are together in the Jiudi Palace; and when the Xiu Men carries the Three Marvels and is in the Taiyin Palace. Whenever the Heavenly Escape pattern is formed, if it coincides with the day's禄神 (Lucky God), and is combined with the auspicious deities such as the Noble God, Sky, Heavenly Grace, and Heavenly Pardon, then all affairs will be favorable. If it meets the "Day Break," all matters will be unfavorable; if it meets the "Day Ghost," all things will be confused and tangled. If the Heavenly Gang and River Chief deities appear, then it is inauspicious for sailing across water. When the Heavenly Escape pattern is formed, it can summon the Six Ding deities to summon wind and rain, making it the most esteemed of the nine escapes.

地遁：開門乙加己。六丁休加九地，三奇開門加太陰亦名地遁。 有朱雀，見文書；月破、登明、神后，出軍不利；太乙、勝光，逃亡被獲；白虎有瘧疾之災；天后、太陰，出門拾金銀財物；日鬼臨之，有人來尋；神后、魁罡，女人犯□；青龍、風伯，主有風雨；太常、大吉，主山中出龍；勾陳主兵起。六丁可隱形、修築，諸事亨通。

The proper form of "Earth Concealment" is: under the Open Door, the heavenly plate's Yi Marvel is placed on top of the earthly plate's Ji instrument. There are also two other forms called "Earth Concealment": when the Six Dings and the Xiu Men both appear in the Jiudi palace; and when the Three Marvels accompany the Open Door in the Taiyin palace. When combined with various deities, the effects differ: encountering the Vermilion Bird indicates receiving documents; encountering the Month Breaker, Dengming, or Shenshou is unfavorable for military operations; encountering Taiyi or Shengguang means fugitives will be captured; encountering the White Tiger indicates an outbreak of malaria; encountering the Heavenly Empress or Taiyin means finding gold and silver when going out; encountering the Day Ghost means someone will visit; encountering Shenshou or Kuigang indicates women's troubles; encountering the Azure Dragon or Fengbo means wind and rain will come; encountering Taichang or Da Ji means a dragon will appear in the mountains; encountering Gou Chen means military actions will start. With the form of Earth Concealment, one can use the power of the Six Dings to hide and move unseen, and it is also favorable for starting construction projects, with all affairs proceeding smoothly.

人遁：太陰合休丁。三奇生門加太陰，六乙生門加九地，亦名人遁。 見白虎，過河沉船；勾陳、朱雀，鬼神為祟；大吉、小吉，有風雨；日祿，出門逢貴人；日合，百事吉；風伯、雨師，雷電大作；魁罡同位，災患有侵。

The correct pattern for "Ren Dun" is: in the Tai Yin palace, the Xiu Men combines with the Ding Qi. There are also two other patterns called "Ren Dun": the Three Marvels accompany the Sheng Men in the Tai Yin palace; and the Sixth Yi combines with the Sheng Men in the Jiudi palace. The respective deities for this pattern are: encountering the Bai Hu indicates a shipwreck while crossing a river; encountering Gou Chen or Zhu Què suggests supernatural disturbances; encountering Da Ji and Xiao Ji indicates rain and wind; encountering the day's禄神 suggests meeting a nobleman when going out; encountering the day's合神 indicates all affairs are auspicious; encountering Feng Bo and Yu Shi indicates thunder and lightning; if both Kui and Gang deities are present in the same position, there will be disasters.

風遁：六丁休加癸在巽。乙奇三吉門加辛到巽，辛加三吉門到艮，癸加休到巽。 見朱雀，主訟；天后、六合、功曹，有婚姻之喜；白虎、魁罡，主委靡；天空、登明，凡事中正。得青龍主折傷，騰蛇主沉水，月厭主火災，天后主婦淫，魁罡加之刑名不利。此遁可以招風助火攻，又云：龍遁亦借丁和景，一躍雷門振羽翰。

The proper form of "Wind遁" (Wind遁) is when the Six Ding and the Xiu Men are placed on Gui and fall into the Xun palace. There are also three other forms: when the Yi qi is accompanied by the Xiu, Sheng, or Heng gates, and then the Xin is placed in the Xun palace; when the Xin is accompanied by the three auspicious gates to the Gen palace; and when the Gui is accompanied by the Xiu Men to the Xun palace. Since Xun represents wind, all these patterns take Xun palace as the main focus. The accompanying deities are as follows: encountering Zhu Que indicates lawsuits; encountering Tian Hou, Liu He, and Gong Cao indicates marital happiness; encountering Bai Hu and Kuai Gang indicates mental exhaustion; encountering Tian Kong and Deng Ming indicates maintaining fairness in all matters. If Qing Long is encountered, it indicates falling or breaking bones; if Teng She is encountered, it indicates falling into water; if Yue Yan is encountered, it indicates fire accidents; if Tian Hou is encountered, it indicates disorder among women; and if Kuai Gang is added, it indicates unfavorable legal matters. When the Wind遁 pattern is obtained, it can summon strong winds to assist in fire attacks. The book also includes a verse: "Dragon遁 also requires the Ding qi and Jing Gate to harmonize, so it can leap over the Thunder Gate like a carp, and rise suddenly with a flap of its wings."

乙壬生門同臨坎，龍遁之時雨淋漓。生門下臨六合，上得天心；乙奇休門加坤方，或開門加九地宮，丁休門加坎方，皆名為龍遁。 有玄武、天后，盜賊□私之事；風伯、雨師，主霪雨；日破，有大水；日鬼，馬宅中有鬼作祟；日祿、日合，諸事有成；日刑沖，一無所遂；騰蛇、朱雀、勾陳，凡事虛纏；青龍、神后，水聚江津；登明、河魁，雲雨不深；天罡加孟雨淋淋，利水戰。

The correct form of "Dragon遁" is when Yi and Ren are accompanied by the Life Gate and both appear in the Kan palace, and when this pattern is formed, heaven will surely send heavy rain. There are also several other variations: the Life Gate is below the Liu He, and above it is the Heavenly Heart Star; Yi Qi with the Xiu Men is placed in the Kun direction; Yi Qi with the Open Door is placed in the Jiudi palace; Ding Qi with the Xiu Men is placed in the Kan direction—these are all called Dragon遁. Since Dragon belongs to water, this pattern often indicates matters related to water. The accompanying deities are as follows: if encountering the Black Tortoise or Heavenly Empress, it indicates theft and private matters (the original text has a missing character here); if encountering the Wind God and Rain God, it indicates continuous rainy weather; if encountering Day Break, there will be a great flood; if encountering Day Ghost, there will be ghosts troubling the stable or home; if encountering Day Wealth and Day Harmony, all affairs will succeed; if encountering Day Crime and Day Opposition, nothing will be successful; if encountering the Coiling Snake, Vermilion Bird, and Gou Chen, all matters will involve waste and entanglement; if encountering the Azure Dragon and God of the River, it indicates the gathering of rivers and streams; if encountering Deng Ming and He Qiu, the rain will not be heavy; if the Heavenly Gang is placed in the four Meng positions of寅,申,巳,亥, there will be heavy rain, which is most favorable for water battles.

乙生加艮辛，虎遁；庚門臨兌辛，三吉門加九地艮方，皆虎遁。 得青龍，大不利，有凶；河魁、天空，不見見；白虎，有大風；神后、玄武，出兵大吉；見月厭，不可先動；日祿、日馬，主得財；貴人、三煞，大戰大功。又云：虎狂位遇丁景制，叱吒風生上將壇。

The "Yi Wonder" pattern, originally has some errors and omissions in the text, making it difficult to parse. The general meaning is: when Yi is combined with the Life Gate and falls into the Gen palace, or when Geng is combined with the door and falls into the兑 palace's Xin, or when the three auspicious doors are combined with Jiudi in the Gen direction, these are all called Yi Wonder. The tiger belongs to metal, symbolizing power and severity, so this pattern is suitable for military use. The respective accompanying deities are: encountering the Azure Dragon is very unfavorable and leads to misfortune; encountering the River Chief and the Sky, people who were not seen before become visible; encountering the White Tiger indicates strong winds; encountering the God of War and the Black Tortoise, the army will be very auspicious; encountering the Month Aversion, one should not act first; encountering the Day's Wealth and the Day's Horse, indicates gaining wealth; encountering the Nobleman and the Three Evils, can fight large battles and achieve great accomplishments. The book also adds a verse: if the position of the White Tiger is fierce and encounters the Ding Qi and Jing Gate to control it, one can command the winds and waves and firmly occupy the position of a high-ranking general.

鬼遁：開休丁加乙。休門六辛得天輔，丁生門加太陰，丁生門加九地到乾，丁休門到艮，皆為鬼遁。 得朱雀、太沖，宜書符壓鎮；河魁、騰蛇、天罡、從魁、勾陳，主鬼神妖邪為祟；六合主驚恐怪異事；遇日馬，宜祈神還願；日合，作事有成；日破、日盜，失財物；見白虎，主盜賊事；登明，主口角產業爭訟；太乙、太陰，宜修整墳塋；日破，凡事不吉；天鬼作虎有瘟疾傷人，宅中有鬼聲驚人。

The proper form of "Ghost遁" (Ghost遁) is when the "Open Door" or "Rest Gate" is present, with the "Ding Qi" (Ding Odd) placed above the "Yi Qi" (Yi Odd). There are also several other forms: when the "Rest Gate" is in the same palace as one of the six Xīn (Xin) stars and the "Wenqu Star" (Wenqu Star) is present; when the "Ding Qi" is accompanied by the "Life Gate" and added to the "Tai Yin" (Tai Yin); when the "Ding Qi" is accompanied by the "Life Gate" and added to the "Jiudi" (Jiudi) and falls in the "Qian Palace" (Heaven Palace); and when the "Ding Qi" is accompanied by the "Rest Gate" and falls in the "Gen Palace" (Mountain Palace)—all of these are considered "Ghost遁". This pattern indicates matters related to the underworld and spirits. The accompanying deities are as follows: if encountering the "Vermilion Bird" or "Tai Chong" (Tai Chong), it is suitable for writing talismans to suppress evil; if encountering the "River Chief", "Teng Sha" (Teng Sha), "Heavenly Gang", "Cong Kuai" (Cong Kuai), or "Gou Chen" (Gou Chen), it indicates disturbances by ghosts, spirits, and malevolent forces; if encountering "Liu He" (Liu He), it indicates fear and strange occurrences; if encountering "Day Horse", it is suitable for praying to deities and fulfilling vows; if encountering "Day He", affairs will succeed; if encountering "Day Break" or "Day Theft", there will be loss of property; if encountering "White Tiger", there will be theft incidents; if encountering "Deng Ming" (Deng Ming), there will be disputes over property leading to lawsuits; if encountering "Tai Yi" (Tai Yi) or "Tai Yin", it is suitable for repairing tombs; if encountering "Day Break", all affairs will be unfavorable; if encountering the "Heavenly Ghost" transformed into a tiger shape, there will be epidemics harming people, and there will be ghostly sounds disturbing the household.

神遁：九天丙火生。六己開門上合天心，丙奇生門加九天，乙奇開門得天心，皆神遁。 有大吉、小吉，可驅神遣將；白虎、玄武，有大風；日祿在丙，宜禳福；神后、天后、登明，宜祈禱神明；太乙、太沖、太陰，不可禮神，反有凶災；從魁、河魁、六合、勾陳，可設壇請神，必降臨；傳送、朱雀，宜祭祀；劫煞、白虎，有雷傷人；天空、太常、太陰、六合、貴人、功曹，可以求貴求名，再有日合事大利。

The correct form of "Shen遁" (Spirit遁) is: under Jiu Tian (Nine Heavens), with Bing fire and the Life Gate. There are also several other forms: with the sixth JI (己) and the Open Door, with the Heavenly Heart Star above; with Bing Qi and the Life Gate added to Jiu Tian; with Yi Qi and the Open Door, with the Heavenly Heart Star—these are all considered Shen遁. This pattern is associated with matters of communicating with spirits. The accompanying deities are as follows: if encountering Da Ji (Great Auspicious) and Xiao Ji (Small Auspicious), one can command spirits and generals; if encountering Bai Hu (White Tiger) and Xuan Wu (Black Tortoise), there will be strong winds; if the daily禄 (Lucky) deity falls on Bing, it is suitable for禳解 (expelling evil) and praying for fortune; if encountering Shen Hou (Spirit Lord), Tian Hou (Heavenly Empress), and Deng Ming (Dawn Brightness), it is suitable for praying to deities; if encountering Tai Yi (Supreme Virtue), Tai Chong (Great Momentum), and Tai Yin (Great Yin), it is inadvisable to worship deities, and doing so forcefully may bring misfortune; if encountering Cong Qiu (Following Chief), He Kuai (River Chief), Liu He (Six Harmonies), and Gou Chen (Hooked Heaven), one can set up a shrine to invite deities, who will surely appear; if encountering Cheng Song (Message Transmission) and Zhu Qu (Vermilion Bird), it is suitable for holding worship ceremonies; if encountering Jie Sha (Robbery Sha) and Bai Hu (White Tiger), there will be lightning and injuries; if encountering Tian Kong (Heavenly Void), Tai Chang (Great Constant), Tai Yin (Great Yin), Liu He (Six Harmonies), Guiren (Nobleman), and Gong Cao (Merit Official), one can seek the help of noblemen and achieve fame and status, and if the day's heavenly match is also present, the matter will be greatly beneficial. The section lists only the eight遁 (elusions): Heaven, Earth, Man, Wind, Dragon, Tiger, Ghost, and God. The ninth遁, Yun遁 (Cloud遁), is not mentioned here, and the original text may have a missing passage.

凡作事，九遁為上吉，詐假為次吉。三詐五假各宜其用，隨事而取之吉。 如三奇加九地為重詐利取財，加太陰為直詐宜行功修道，三奇吉門加六合為休詐宜合藥， 景門合乙丙三奇加九地（一說九天）為天詐宜進謁干貴，

When doing any affairs, obtaining the pattern of the Nine Evade (九遁) is the highest level of auspiciousness. The next best are the categories of 'Deception' (诈) and 'Falsehood' (假). Deception has three types, and Falsehood has five types, each with its own use, and they should be selected according to the nature of the affair. First, the three types of Deception: when the Three Marvels (三奇) are placed on Jiudi (九地), it is called 'Double Deception' (重诈), favorable for gaining wealth; when the Three Marvels are placed on Taiyin (太阴), it is called 'Direct Deception' (直诈), suitable for cultivating virtue, practicing spiritual cultivation, and studying the Dao; when the Three Marvels are combined with a favorable gate and paired with Liuhe (六合), it is called 'Rest Deception' (休诈), suitable for preparing medicinal substances. There is also another type: when Jing Gate (景门) is paired with the Three Marvels (乙、丙) and combined with Jiudi (another saying says Jiutian (九天)), it is called 'Heavenly Deception' (天诈), suitable for visiting officials, seeking favor, and approaching noble persons.

杜門合丁己癸臨九地或太陰、六合為地假利伏藏逃亡， 六壬合驚門臨坤或驚門六合下臨九天為人假宜掩捕（一說丁己二星合傷門加於六合是名物假）， 丁奇太陰合杜門下臨六己或乙奇傷門加六合為物假宜陰私謀密事， 死門朱雀六己到艮方或杜門丁己癸加太陰為鬼假宜埋葬（一說己癸二星合死門加於九地名神假）， 六庚傷門到巽宮為神假私行利用間謀之事。

Now let us discuss the five deceptions. The first is "Earth Deception": Du Men is paired with the heavenly stems Ding, Ji, and Gui, and is located at Jiudi or is accompanied by Taiyin or Liuhe, which is favorable for hiding and escaping. The second is "Human Deception": Liu Ren is paired with Jing Men located at Kun Palace, or Jing Men is located under Liuhe with Jiu Tian above, which is suitable for surprising attacks to capture people (another interpretation says that Ding and Ji stars paired with Shang Men over Liuhe is called "Object Deception"). The third is "Object Deception": Ding Qi and Taiyin are paired with Du Men and located under Li Ji, or Yi Qi is paired with Shang Men over Liuhe, which is suitable for handling private matters and secret planning. The fourth is "Ghost Deception": Shimen is paired with Zhuque and Li Ji in Gen direction, or Du Men is paired with Ding, Ji, Gui and Taiyin, which is suitable for burial (another interpretation says that Ji and Gui stars paired with Shimen over Jiudi is called "Spirit Deception"). The fifth is "Spirit Deception": Liu Geng is paired with Shang Men in Xun Palace, which is favorable for secret actions and implementing counterintelligence strategies. Although these three deceptions and five deceptions are one level lower than the nine evasions, they are more frequently encountered in practice because their imagery is specific and their uses are clearly defined.

天盤甲加地盤甲：雖曰伏吟，然有青龍出土之象，但吉凶不定，惟看門如何。門吉則吉，門凶則凶，大抵不利求財。 甲加地盤乙：即為青龍入雲之格，再得三奇、吉門，嫁娶必生貴子，星干不利徒有虛名。 甲加地盤丙：青龍返首格，動作大利，若門儀不合未作合吉。

The following lists the patterns formed when the Heaven Plate stem is placed over the Earth Plate stem. In the context of the Eight Trigrams, Jia represents the Azure Dragon, which is the supreme stem. When the Heaven Plate Jia is placed over the Earth Plate Jia, both plates have the same stem, although it is called "Hidden Chant," which signifies stillness and no movement. However, it also contains the atmosphere of the Azure Dragon emerging from the earth, and whether it is auspicious or not is not fixed; it depends entirely on the accompanying gate. If the gate is auspicious, then the outcome is auspicious; if the gate is inauspicious, then the outcome is inauspicious. Overall, it is unfavorable for seeking wealth. When the Heaven Plate Jia is placed over the Earth Plate Yi, it forms the pattern "Azure Dragon entering the cloud," which, if accompanied by the Three Marvels and auspicious gates, is ideal for marriage and is likely to result in a noble son. However, if the accompanying star and stem are unfavorable, it may only bring empty reputation without real benefits. When the Heaven Plate Jia is placed over the Earth Plate Bing, it forms the pattern "Azure Dragon returning its head," which is the first auspicious pattern in the Eight Trigrams. It is highly beneficial for taking action and handling affairs. However, if the gate and instruments are not properly matched, this auspicious pattern may not result in true good fortune.

甲加地盤丁：青龍耀明格，再得吉門，宜謁貴求官，必有榮光之喜，符使若凶必招訟事。 甲加地盤己：青龍合靈格，得星吉有財，吉事必成。星門不合，事多虛耗。 甲加地盤庚：災禍生於不測，星吉亦宜守待。

Jia added to the Earth Plate Ding forms the "Azure Dragon Shining Brightly" pattern. If paired with a favorable gate, it is suitable for meeting noblemen and seeking official positions, which will surely bring honor and joy. However, if the Chief Symbol and Duty Gate fall into an inauspicious position, it may instead lead to lawsuits. Jia added to the Earth Plate Ji forms the "Azure Dragon Combining with Spirit" pattern. If paired with a favorable star, there will be wealth, and any auspicious affairs will surely succeed. But if the star and gate are not properly matched, most efforts will be in vain. Jia added to the Earth Plate Geng, where Geng represents the White Tiger and Heaven Prison, conflicting with the Azure Dragon, indicating disasters coming from unexpected sources. Even if the paired star is favorable, it is only suitable to wait and hold back, and one should not act rashly.

甲加地盤辛：青龍失驚格，得門吉、星吉，作事如意；門星凶，主失財。 甲加地盤壬：青龍入網格，陰人得之主有災，陽人得之主不和。 甲加地盤癸：青龍華蓋格，門合星吉則吉，若傷、死門不美。

Jia combined with the Earth Plate Xin forms the pattern "Azure Dragon Losing Fear," which if accompanied by favorable doors and stars, will result in smooth affairs; however, if both the door and star are unfavorable, it indicates financial loss. Jia combined with the Earth Plate Ren, where Ren is the Heavenly Prison, forms the pattern "Azure Dragon Entangled in a Net," which for a woman indicates illness, and for a man indicates discord in affairs. Jia combined with the Earth Plate Gui, where Gui is the Heavenly Net, forms the pattern "Azure Dragon with the Star of the Celestial Cover." Here, "Celestial Cover" refers to a specific star and should not be interpreted separately. This pattern is favorable if the door and star are harmonious, but if paired with the Shang Men or Death Door, it is not auspicious.

天盤乙加地盤甲：陰中反陽，得凶星傷人破財，利陰不利陽。 乙加地盤乙：日奇伏刑格，不利求名，門合稍吉，門逆主凶。 乙加地盤丙：奇儀得順格，逢吉星遷官之兆，夫問妻主離別之憂。

The Heaven Plate Yi Qi (Day Odd) added to various Heavenly Stems forms different patterns. Yi is the Day Odd, belonging to Yin Wood. When Yi is added to the Earth Plate Jia, it is Yin turning back to Yang, and if encountering malevolent stars, it may injure people and cause financial loss. This pattern benefits matters concerning Yin people and Yin affairs, but is unfavorable for Yang people and Yang affairs. When Yi is added to the Earth Plate Yi, both upper and lower are Day Odds, forming the "Day Odd Buried in Punishment" pattern, which is unfavorable for seeking official positions. If the paired gate is in harmony, it is somewhat auspicious; but if the gate is in opposition, it indicates misfortune. When Yi is added to the Earth Plate Bing, Day Odd is added to Month Odd, forming the "Odd Instruments in Harmony" pattern. If encountering auspicious stars, it indicates promotion and change of position; however, if a husband asks about his wife, it suggests separation and worry.

乙加地盤丁：朱雀入江格，受墓主書遲滯，得吉星免災。 乙加地盤己：日奇入霧，土木相剋，求事不吉，門凶尤甚。 乙加地盤庚：日奇受刑，主爭財成訟。

Yi added to the Earth Plate Ding forms the pattern "Zhu Que Ru Jiang," meaning Vermilion Bird entering the river. The Vermilion Bird governs documents and letters; when it enters the river, documents and letters sink and are lost. If it falls into the墓地 (graveyard), it indicates delays and blockages in correspondence. Only with the aid of a favorable star can the disaster be avoided. Yi added to the Earth Plate Ji forms the pattern "Ri Qi Ru Wu," meaning the daily odd (Yi) enters the mist. Ji is the Earth Gate and belongs to earth, while Yi is the daily odd and belongs to wood. Earth and wood mutually control each other, leading to an unfavorable outcome for matters being handled. If the paired gate is also unfavorable, the situation becomes even worse. Yi added to the Earth Plate Geng forms the pattern "Ri Qi Shou Xing," meaning the daily odd is subjected to punishment. Geng represents the White Tiger and the heavenly prison; wood is overcome by metal, indicating disputes over money leading to legal disputes.

乙加地盤辛：青龍逃走格，主財失逃亡，強為凶甚。 乙加地盤壬：萬事皆屯，陽人失財，陰人有病。 乙加地盤癸：日入天網，官事破財，萬事破傷。

Yi added to the Earth Plate Xin forms the pattern 'Azure Dragon Escapes', indicating loss of wealth and people fleeing; if one proceeds forcefully at this time, greater danger is expected. Yi added to the Earth Plate Ren, with Ren being the Heavenly Prison, indicates difficulties and blockages in all matters: for a man, it signifies financial loss; for a woman, it signifies illness. Yi added to the Earth Plate Gui, with Gui being the Heavenly Net, forms the pattern 'Sun Sets into the Heavenly Net', with the Sun Oddity being covered by the net, indicating legal troubles, financial loss, and damage to all affairs.

天盤丙加地盤甲：青龍得光，星符相合，喜慶非常；飛鳥跌穴格，百事吉。 丙加地盤乙：為人遁，升官受祿。 丙加地盤丙：奇中有奇，常人有蹺蹊之事，貴人招官祿。

The following are the formations created when the heavenly stem Bing (丙), which is the monthly oddity and belongs to yang fire, is added to the earthly branches. When Bing is added to the earth plate stem Jia (甲), which is the Azure Dragon, it receives the illumination of Bing's fire. If the chief symbol and the stars are mutually harmonious, it brings great joy and celebration. This formation is also known as "Flying Bird Falling into the Nest," a major auspicious formation in the art of Qimen, equally renowned as "Azure Dragon Returning to its Head." It is like a flying bird precisely landing in its nest, bringing good fortune in all matters. When Bing is added to the earth plate stem Yi (乙), the monthly oddity is combined with the daily oddity, forming the "Person Evading" formation, which signifies promotion and gaining official salary. When Bing is added to the earth plate stem Bing (丙), both the upper and lower stems are the monthly oddity, creating a situation where an oddity is within another oddity. Common people who receive this formation may encounter strange and unusual events, while noblemen may gain official positions and salaries.

丙加地盤丁：奇日太陰，文書遂望，百事如心。 丙加地盤己：火入勾陳，刑名不利。 丙加地盤庚：織女尋牛郎，□私冤訟。

Bing is placed on the Earth Plate Ding, with the monthly oddity added to the stellar oddity. Ding is the Jade Maiden and belongs to Taiyin, forming the pattern of "Odd Day Taiyin," which indicates that documents will be fulfilled as desired and all affairs will be satisfactory. Bing is placed on the Earth Plate Ji, Ji belongs to Yin Earth, and Gou Chen also belongs to Earth, forming the pattern of "Fire entering Gou Chen," which indicates that legal matters will be unfavorable. Bing is placed on the Earth Plate Geng, Geng is the White Tiger, and fire overcomes metal. This book interprets it as the Weaver Girl going to find the Cowherd, indicating private matters and wrongful lawsuits (the original text here is missing a character); this pattern is commonly called "Feng entering Taibai" in other texts, indicating that the opposing party will attack and thieves will fight each other.

丙加地盤辛：朱雀入獄，官人失位，常人受刑。 丙加地盤壬：丁壬化木，進祿之喜，主事和美。 丙加地盤癸：朱雀沉吟，公私不合，兩事有傷。

Jia added to the earth plate Xin, Xin is the master of the heavenly court and criminals, forming the pattern of Vermilion Bird entering prison, which indicates that officials will lose their positions and ordinary people will suffer punishment. Jia added to the earth plate Ren, Ren is the heavenly prison. This book takes the meaning of Ding and Ren combining to form wood, and interprets it as a good omen of gaining salary, indicating that affairs will be harmonious and smooth. Jia added to the earth plate Gui, Gui is the heavenly net, forming the pattern of Vermilion Bird hesitating, indicating that public and private matters will not align, causing damage in both public and private affairs. The auspicious and inauspicious patterns formed by the heaven plate added to the earth plate, the original book should list them in the order of Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui, one by one. However, here it stops at Bing added to Gui, and the patterns formed by the remaining dry branches from Ding onwards are all missing. The original text has a missing part, and I dare not make up the missing content.

門中逢一白，天地人皆吉。求名名自成，問利利須得。 死傷莫出兵，休景橫逢食。會日咸池星，必然貪酒食。 門中逢二黑，常見雲迷日。人怕有災危，財憂有得失。 若臨劫殺宮，夜夜防盜賊。食祿與祿成，逢人撞酒食。 門中遇三碧，舌口常如蜜。問事總遲疑，行兵看緩急。 相逢月白人，男女休相及。傷驚會見時，夢裡有悲泣。

This set of mnemonics quickly determines fortune and misfortune based on the star colors in the nine palaces. The phrase "door meets a certain color" refers to the color of the palace where the door falls. If it is one white, it indicates the color of the Tianpeng star in the Kan palace, meaning heaven, earth, and people are all favorable. If seeking fame and success, it will naturally be achieved; if asking about wealth, it will certainly be obtained. However, if it is paired with the Death Door or the Wounding Door, it is not advisable to go to war. If paired with the Resting Door or the Bright Door, one will unexpectedly encounter hospitality with food and drink. If one white coincides with the Xianchi star of that day, it will certainly lead to excessive drinking. If it is two black, it indicates the color of the Tianrui star in the Kun palace, often showing the image of floating clouds blocking the sun, indicating the person has worries and dangers, and there are gains and losses in wealth. If two black falls in the palace where劫杀 (plunder and killing) is located, one must guard against thieves every night. If it forms a pattern with food salary and the禄神 (fortune god), one will meet someone who invites to drink when going out. If it is three green, it indicates the color of the Tianchong star in the Zhen palace, with sweet words causing hesitation in decision-making, and military actions needing to be determined based on the urgency of the situation. If one meets someone wearing white clothes in the moonlight on the way, it is not advisable for men and women to be overly familiar. If three green coincides with the Wounding Door or the Startling Door, one will have dreams of sorrow and weeping.

門中逢四綠，家裡有人哭。震巽起風生，兌乾應動木。 休生死可行，開景書堪讀。若遇死傷門，災來不可贖。 門中逢五黃，事有喜非常。人稟乾坤氣，堂開日月光。 武臣侯伯第，文昌狀元郎。縱其死傷地，連綿慶澤長。 門中逢六白，百事堪言吉。不作榜頭人，也是皇家客。 出陣自然嬴，門凶亦莫出。相逢衣白人，酒食財相識。

When encountering the color of four green, it refers to the color of Tian Fu in the Xun Palace. This indicates that there is someone crying at home. The Xun and Zhen Palaces belong to wood; when this color appears, there will be wind. The Dui and Qian Palaces belong to metal, and metal will overcome wood, causing wooden objects to shake. At this time, it is appropriate to act when paired with Xiu Men, Sheng Men, or Si Men. However, when paired with Kai Men or Jing Men, it is suitable for studying and handling literary matters. Only when paired with Si Men or Shang Men, disasters will be unavoidable and cannot be reversed. When encountering five yellow, it refers to the color of Tian Qin in the Central Palace, which brings unexpected joy. People receive the energies of Heaven and Earth, and the hall will shine like the sun and moon. Military officers may be promoted to high ranks, and scholars may achieve the highest rank in the imperial examination. Even if five yellow falls on Si Men or Shang Men, the blessings will last long, making it the only color among the nine that is not afraid of凶门. When encountering six white, it refers to the color of Tian Xin in the Qian Palace, which brings overall good fortune. Even if one does not become the top rank, one will be a guest of the royal family. In battle, one will surely win, but even if the gate is凶, it is still not advisable to travel. If one meets someone wearing white clothes on the road, it is often due to drinking, food, or money.

門中逢七赤，火燭瘡疽毒。轟轟雷電聲，頃刻為紅日。 家中司命人，五靈官顯赫。跌仆路途中，爭官遭杖責。 門中逢八白，出入皆為吉。陰人甚有情，四海多相識。 出陣與行軍，死傷門莫出。男白女玄衣，相逢有喜色。 門中逢九紫，家裡應添喜。讀書人做官，貧兒□防死。 將相正當權，僧道無如比。女必是佳人，男必是才子。

When encountering the seventh star, which corresponds to the Dui palace and the color of the Tian Zhu, it indicates calamities from fire and candlelight, as well as sores and boils. There is a loud rumbling sound like thunder and lightning in the ears, but suddenly the sun shines brightly in the sky, showing that both weather and human affairs change unpredictably. The main person in the family and the five Ling Guan deities will display their power. When going out, one may fall down on the way, and in disputes over official positions, one may be beaten with a stick. When encountering the eighth star, which corresponds to the Gen palace and the color of the Tian Ren, going in and out of doors is auspicious. Women will show special affection towards me, and there will be many familiar people throughout the world. However, when going out to battle, one should still not leave from the Death Door or the Shang Men. On the way, if one meets a man wearing white clothes and a woman wearing black clothes, they will both show happy expressions when meeting. When encountering the ninth star, which corresponds to the Li palace and the color of the Tian Ying, there should be an increase in family members and happiness at home. Scholars may become officials, but poor people should be cautious of death (the original text has a missing character here). Talented officials and ministers are just in the right position to take charge, and monks and Taoists are unmatched. Every woman one meets is a beauty, and every man one meets is a talented person.

門中見太乙，星曜號貪狼。賭博錢財盛，婚姻大吉昌。 遠行無阻滯，參謁見賈良。出行三五里，著皂辨陰陽。 門中見攝提，百事必遲疑。相生猶自可，相剋有災危。 遠行多不利，耕種損牛犁。死門若相遇，老幼哭悲啼。 門中見軒轅，作事必牽連。相生能救助，相剋受憂煎。 遠行逢阻滯，賭博要輸錢。出行三五里，遇見一官員。

This section discusses the responses to the nine deities appearing at the gate, indicating what human affairs will be verified within a certain number of miles. Seeing Taiyi, this star is known as Tanlang among the nine stars, which signifies abundant gains from gambling, great auspiciousness in marriage, no obstacles in long journeys, and meeting good merchants when seeking audiences. If one walks three or five miles, one will meet a person in black clothes, and one can distinguish yin and yang based on the person's gender to determine the timing of the response. Seeing SheTi, all affairs will be delayed and hesitant; if it harmonizes with the native palace, it is still acceptable, but if it conflicts, there will be disasters and dangers. Long journeys are mostly unfavorable, and farming will result in the loss of oxen and plows. If SheTi coincides with the Death Door, the whole family will cry and mourn. Seeing Xuanyuan, affairs will certainly be involved in troubles; if it harmonizes with the native palace, one may still receive help from others, but if it conflicts, one will suffer from worries and distress. Long journeys will encounter obstacles, and gambling will certainly result in losses. If one walks three or five miles, one will meet an official.

招搖杜木星，當門事不成。出門三五里，陰人口舌迎。 怪夢虛驚怕，門鳴屋作聲。前行十數里，必見二親人。 五黃號天符，當門婦女誣。相逢無佳事，行人住道途。 逃亡難覓見，道遇一尼姑。前行七八里，親故見相呼。 門中見青龍，謀事喜沖沖。投人逢酒食，賭博見興隆。 更遇相生位，錢財不得空。前行七八里，醫士道旁逢。

Seeing the star Zhāoyáo, this star is associated with the gate Du Men and belongs to the Wood element. When it is at the gate, things will not be accomplished. When going out three or five miles, there will be a woman coming to argue. At night, strange dreams will occur, and one will be startled without cause. The door will make noises on its own, and there will be strange sounds in the house. Continuing forward for another dozen miles, one will certainly meet two relatives. Seeing the five yellow Heavenly Talisman at the gate indicates being falsely accused by women. Whatever one encounters will not be good. Travelers will be stuck halfway. Fugitives will be hard to find, and one will meet a nun on the way. Continuing forward for seven or eight miles, one will meet relatives or old friends who recognize each other. Seeing the Azure Dragon indicates that matters will proceed smoothly and with great enthusiasm. When visiting someone, one will be offered food and drink. Gambling will also be prosperous. If the Azure Dragon is also in a position that mutually generates with one's own palace, money will certainly not be lost. Continuing forward for seven or eight miles, one will meet a doctor by the roadside.

星曜號咸池，當門並不宜。出行多不利，相剋有災危。 賭博金輸盡，求財空手歸。縱遇相生位，還防是與非。 門中見太陰，百事喜相尋。財祿求皆盛，知交可是親。 出門七八里，牽手小子臨。佳人若相見，一笑值千金。 門中見天乙，百事喜相生。求財皆順利，茶酒盡來迎。 出門十數里，相見孝衣人。婦穿紅紫服，挈抱小兒行。

When the star Xianchi appears at the gate, all matters are unsuitable: traveling is mostly unfavorable, and if it also conflicts with the native palace, there may be danger. Gambling will result in losing all money, and seeking wealth will end in empty hands. Even if it meets a position of mutual generation, one should still be cautious of disputes and gossip. When the star Taiyin appears, many joyful events will follow: seeking wealth and official positions will be abundant, and close friends will be like family. If one travels about seven or eight li, one will meet children holding hands; if one meets a beautiful woman, her smile is worth a thousand pieces of gold. When the star Tianyi appears, all matters receive assistance from mutual generation: seeking wealth will be smooth, and along the way there will be tea and wine to welcome. If one travels about ten or eleven li, one will meet someone in mourning clothes, and a woman wearing red or purple clothes, carrying a child, walking along the road—these are signs that Tianyi is present. Among the nine stars, the four stars Taiyi, Qinglong, Taiyin, and Tianyi bring good fortune, while the three stars Xianchi, SheTi, and Zhao Yao bring misfortune. The two stars Xuanyuan and Tianfu are neutral. The distances mentioned in the rhyme and the people encountered are signs to verify whether the stars are effective, but one should not be overly concerned with exact numbers, instead taking the meaning of distance and order into account.

一白太乙號貪狼，用事求謀大吉昌。 身命值之各利順，貪財好色酒杯長。 巨門二黑主多災，進退無門病可哀。 身命遇之終不利，如從空裡夢中來。 祿存三碧主財傷，百事謀為盡渺茫。 身命遇之須有患，明傷暗死切須防。

This section explains how to determine fortune and misfortune based on the star color entering the Central Palace on the given day, and also assesses the person's destiny. When the first star (Yi) enters the Central Palace, it is the Taiyi and Tanlang stars in charge, which brings great auspiciousness for affairs and planning; if this star is in the person's body palace or destiny palace, everything goes smoothly, but the person tends to be greedy for wealth and lustful, always holding a cup of wine. When the second star (Yin) enters the Central Palace, it is the Jumen star in charge, indicating frequent misfortunes, with no way forward or backward, and suffering from illness, which is pitiful; if this star is in the person's body or destiny palace, it is ultimately unfavorable, and the person appears confused and disoriented, as if coming from a dream or a void. When the third star (Yin) enters the Central Palace, it is the Luchun star in charge, indicating loss of wealth, and all plans are uncertain and without result; if this star is in the person's body or destiny palace, there will certainly be calamity, and both visible harm and hidden death dangers must be carefully guarded against.

四綠文曲在中宮，出陣謀為並不通。 勿論王侯並將相，漫勞心力未成功。 五黃廉貞恐有迎，寧靜安居莫出行。 婦女小人陰作耗，病宜拜禱謝神明。 六白武曲可求財，出入亨通事事諧。 身命遇之當百順，災星退散福星來。

Four Green entering the center indicates the literary star is in charge, causing difficulties in military campaigns and all kinds of planning; regardless of one's status as king, prince, general, or official, efforts will be in vain and success will not be achieved. Five Yellow entering the center indicates the chaste star is in charge, warning of impending misfortunes, so it is best to remain quiet and stay at home, avoiding going out; at this time, women and petty people will secretly cause trouble and harm. If there are illnesses, it is advisable to pray to deities, make vows, and fulfill promises to seek relief. Six White entering the center indicates the martial star is in charge, allowing for the pursuit of wealth, smooth entry and exit, and all affairs going smoothly; encountering this in one's life brings smoothness in all matters, dispels calamities, and brings good fortune.

七赤破軍行不宜，蛇虎橫災最可危。 身命數凶防火燭，其間用事要乖離。 八白左輔是太陰，直日無憂坦蕩行。 身命遇之尤大吉，行兵百事盡亨通。 九紫右弼是貴人，求謀用事自然成。 行兵獻策無憂慮，時時功名受大恩。

Seven red stars entering the center indicate the Breaker Star is in charge, which is not suitable for travel; the calamities brought by the Teng Snake and White Tiger are most dangerous. When one's life number is凶, one should be cautious of fire and candle disasters, and during this period, affairs are likely to go awry or result in separation. Eight white stars entering the center indicate the Left Assistant Star is in charge, belonging to the virtue of the Taiyin, on which days there is no worry, and one can proceed confidently; when one's life meets this, it is especially auspicious, and both military campaigns and various affairs will be smooth. Nine purple stars entering the center indicate the Right Assistant Star is in charge, symbolizing the presence of a nobleman, and seeking plans and handling affairs will naturally succeed; military strategies and contributions do not need worry, and in matters of fame and status, one will constantly receive great favor. Among the nine colors, one white, six white, eight white, and nine purple are auspicious; five yellow and four green are neutral with some danger; two black, three green, and seven red are inauspicious. Before undertaking any affairs, one should first observe the star entering the center on that day, thus determining the general trend.

天地風雨九遁間，端倪朕兆妙難言。 吉凶悔吝從生克，索隱鉤深理自然。 六儀三奇分順逆，八門九曜遞循環。 如能窮此陰陽理，何問天仙與地仙。

This is the introductory summary of the section on divining heavenly phenomena. All changes in wind and rain in the universe are contained within the nine evasions, and their subtle signs are hard to describe. The four outcomes of good fortune, misfortune, regret, and hardship all come from the interactions and transformations of the five phases. If one is willing to deeply explore the subtle principles, the heavenly way will naturally become clear. When setting up the board, the six instruments and three marvels move in opposite directions according to yin and yang, while the eight gates and nine stars follow each other in a continuous cycle. The information about wind, rain, clear skies, and gloom is hidden in this movement. If one thoroughly understands this principle of yin and yang, there would be no need to envy the heavenly or earthly immortals.

二三五八多風雨，四九局中春日陽。 一六七防陰滯氣，細推凶吉格中藏。 夏日炎天不若春，三四二七恐多驚。 不測雨聲五六九，局中一八日暉生。 秋來坤艮日光移，乾兌巽宮風雨悽。 二三四九瀰漫雨，坎若逢之閃電霓。 值符蓬芮不宜冬，霾霧陰雲日不紅。 五六三內多風雪，四七八局好天宮。

The structure numbers associated with the heavenly phenomena in each season are as follows. In spring, using the second, third, fifth, and eighth structure numbers often brings much rain and wind, while using the fourth and ninth structure numbers indicates clear and warm spring days; using the first, sixth, and seventh structure numbers requires vigilance against damp and stagnant air, and the specific fortune or misfortune should be determined by further analysis of the hidden elements within the structure. In summer, the scorching heat is not as harmonious as spring, and using the third, fourth, second, and seventh structure numbers may lead to many instances of alarm or fear; sudden rain sounds are associated with the fifth, sixth, and ninth structure numbers; using the first and eighth structure numbers indicates bright and sunny days. In autumn, sunlight moves towards the Kun and Gen palaces, while the Qian, Dui, and Xun palaces experience clear and rainy weather; using the second, third, fourth, and ninth structure numbers indicates heavy rain, and if the Kan palace is involved, lightning and rainbows may appear. In winter, if the chief symbol is the Tianpeng or Tianrui stars, it is not advisable to use them in winter, as they indicate a heavy mist and haze covering the sky, with the sun not shining brightly; using the fifth, sixth, and third structure numbers often brings much wind and snow, while using the fourth, seventh, and eighth structure numbers indicates clear and sunny weather.

一遁乙丙加休門，天開霞彩悅人心。 秋有微風能透骨，冬來肅煞雨沉沉。 二遁乙丙在開門，春夕秋時多蔽刑。 夏日雲霓多霽晴，騰蛇玄武半陰晴。 三遁四遁丙庚休，若逢夏令雨陣行。 逢秋掠地風聲振，春日秋冬朗朗晴。 五遁丁癸加休門，春夏飛沙日漸昏。 冬景倏然成雨雪，秋虹電霰後開雲。

The nine evasions are divided according to celestial phenomena. The first evasion, with Yi and Bing oddities combined over Xiu Men, indicates clear skies with clouds and colorful skies; in autumn, there is light wind but it penetrates the bones, while in winter, the atmosphere is severe with heavy rain and gloomy weather. The second evasion, with Yi and Bing oddities over Open Door, in spring evenings and autumn often brings obstructions and conflicts; in summer, after clouds and霞, the weather turns clear, and if accompanied by Teng She and Xuan Wu, it is partly cloudy. The third and fourth evasions, with Bing and Geng combined over Xiu Men, if occurring in summer, bring heavy rain; in autumn, there is strong wind on the ground, while in spring and other times of autumn and winter, the weather is clear. The fifth evasion, with Ding and Gui oddities over Xiu Men, in spring and summer brings flying sand and darkening skies; in winter, it suddenly turns to rain and snow, while in autumn, it first shows rainbows and lightning with snowflakes, followed by clear skies.

六遁丙戊加乾宮，夏雨秋風春日紅。 再逢驚柱臨冬節，狂風颯颯雪飛空。 七遁辛加乙上艮，揭地掀天春夏中。 風雨互加秋令集，冬天開霧暖融融。 八九雪宮互六七，風雨龍虎一般同。 細詳微理分凶吉，不遇門符應勿從。

The sixth concealment involves Bing Qi and Wu Yi resting upon the Qian Palace. In summer it signifies rain, in autumn it signifies wind, and in spring it indicates bright red sunlight. If it coincides with the Jing Door and Tian Zhu Star during the winter season, there will be fierce winds and heavy snow. The seventh concealment involves Xin resting upon Yi Qi and falling into the Gen Palace. In spring and summer it indicates great winds that uproot the earth and shake the heavens; in autumn it brings combined winds and rain, while in winter it results in dissipating fog and clear skies with warm weather. The eighth and ninth concealments, along with the sixth and seventh, are mutual snow palaces. Their responses regarding wind and rain are largely the same as those governed by Qing Long and Bai Hu. In summary, one must carefully examine these subtle principles to discern fortune and misfortune. If the time of divination does not correspond with the appropriate door and value symbol, then these statements should not be taken as accurate.

天蓬飛入艮宮來，東北烏雲一朵栽。 休使加臨天任上，東方黃氣滿樓臺。 生任加臨在坎宮，黃雲北上起穹窿。 蒼雲東北真華麗，禽芮加之分任同。 沖傷加艮在巽生，東北烏雲帶紫黃。 直北雲霓皆縹緲，東南西方盡光芒。 艮宮杜輔值符臨，煙霧騰騰紫氣生。 東北方生雲障膩，北方又有一輕清。

The Heavenly Stems are: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui. The Earthly Branches are: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai. The Trigrams are: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth). When the stars and gates are combined with the palace, they correspond to certain cloud colors and directions, which are used to predict weather by observing the atmosphere and verifying rain. The Tianpeng star enters the Gen palace, and a dark cloud will appear in the Northeast. The Xiu Men, as the Duty Gate, combined with Tianren star, will have yellow clouds covering the eastern tower. The Sheng Men and Tianren combined in the Kan palace will have yellow clouds rising from the north, rolling like a dome; at the same time, the Northeast will show a blue-green cloud, very splendid; if instead Tianqin and Tianrui stars are combined, the result will be the same as with Tianren. The Tianchong star and Shang Men in the Gen palace, with Sheng Men in the Xun palace, will have dark clouds in the Northeast with purple and yellow hues; the clouds in the north will be indistinct and wavering, while the Southeast and West will be bright. The Gen palace has Du Men, Tianfu star, and the Chief Symbol together, indicating dense smoke and rising purple qi, with thick clouds emerging from the Northeast and a light, clear qi appearing in the north.

英景加臨乾位上，西北雲霞彩映紅。 東白北黃青在此，值符克應量無窮。 芮禽若也到休門，北起紅黃東淡雲。 坤宮上有青藍氣，西北煙塵紫霧生。 驚柱值符臨震地，霓雲白上又加青。 夏天四下浮雲起，驟雨狂風佈陣驚。 心開巽上加值符，四處生雲氣障魔。 北霧南烏西紫霓，坤艮黃雲上不多。

The Tianying Star and Jing Gate are combined in the Qian hexagram's sixth palace, with red brilliance reflected in the northwest sky. In the east, white clouds appear, while in the north, yellow and blue clouds are visible. The changes caused by the Chief Symbol here are endless. If Tianrui and Tianqin stars fall into Xiu Men, red and yellow clouds rise in the north, while light clouds appear in the east. A blue-green mist appears above the Kun second palace, and smoke and purple mist arise in the northwest. The Jing Door, Tianzhu Star, and Chief Symbol are all in the Zhen third palace, with clouds shaped like rainbows appearing over white clouds, adding a layer of green. In summer, clouds rise from all sides, followed by sudden rain and strong winds like an army advancing, causing fear. The Tianxin Star, Open Door, and Chief Symbol are in the Xun fourth palace, with clouds forming everywhere, creating a magical barrier-like atmosphere. Fog rises in the north, dark clouds appear in the south, and purple rainbows in the west. Yellow clouds above the Kun and Gen palaces are not as abundant.

休蓬離上值符迫，黑色迷南氣漸回。 西有青雲冬淹水，北方紅紫共徘徊。 值符震位加驚門，碧綠從西雲翳青。 東白向雲渾四散，巧應雲在北方生。 坤艮宮中遇杜輔，藍雲翠綠四方多。 淡紅在兌黃在巽，點點斑斑良不差。 景加英兌起紅光，白氣淹淹東北方。 巽上淺黃加綠色，如逢生旺月華崗。

The Xiu Men and Tianpeng Star fall into the ninth palace of Li, while the Chief Symbol is constrained. Black clouds fill the southern direction, then gradually turn around. In the western direction, green clouds appear, and in winter, this portends flooding. In the northern direction, clouds of red and purple color move back and forth. The Chief Symbol falls into the third palace of Zhen, combined with the Jing Door. A green color arises from the western direction, with clouds tinged with blue. White clouds in the eastern direction spread out evenly. The most accurate and effective clouds will arise from the northern direction. In the second palace of Kun and the eighth palace of Gen, when the Du Men and Tianfu Star meet, blue and green clouds appear in all directions. On the Dui palace, a light red color appears, and on the Xun palace, a yellow color appears, with spots and patterns, precise without error. The Jing Men combined with the Tianying Star falls into the seventh palace of Dui, causing a red glow to rise, while white clouds spread throughout the northeast. On the Xun palace, there is a light yellow mixed with green. If this palace also encounters旺盛 life qi, the cloud color will be as bright as the moonlight covering the hills.

芮禽入震在沖傷，東起黃雲兼白光。 南嶺素縞帶紅色，西南西方黑蒼蒼。 驚居天輔素羅云，南有紅光白帶輕。 乾上青雲常聚散，坤方黯淡霧沉沉。 相生相剋觀明色，旺相休囚辨得真。

The stars Tian Rui and Tian Rui enter the third palace of Zhen, together with Tian Chong and Shang Men. In the east, yellow clouds rise with a white glow; on the southern mountain ridges, there are white clouds like silk with a touch of red. In the southwest and west, there is a dark, gloomy sky. Jing Men is located at the position of Tian Fu Star, with clouds like white silk, and in the south there is red light but the white is faint. Over the sixth palace of Qian, the green clouds gather and disperse; in the direction of the second palace of Kun, the mist is dark and heavy. In summary, to determine fortune or misfortune by observing cloud colors, one should check whether the stars and gates are in mutual generation or mutual control, and then distinguish the brightness or darkness of the cloud colors accordingly. Also, one must determine the star's position in terms of its strength, prosperity, rest, or captivity, in order to make an accurate judgment.

此時遇陽門陽星飛臨陽宮，又有火土星同宮，必定久晴。如陰星陰門合水金星及壬癸休門飛臨陰宮，二局併合相生沐浴者，主大雨如注。若遇景門土宿飛臨者，主雨時有時無，或日中下雨。如陰星陽門入於陰宮，或陰星陰門加於陽宮，主半陰半晴。若壬癸及甲子辰日時，天蓬、休門亦主有雨。若遇火土星，不逢水日時並沐浴者，無雨。若遇水星沖合，當有大雨。若論風、雷、雨、雪、閃電、星、月、雲霧，詳交節日時而可知也，內有口訣。

The general rule for predicting rain or clear weather is to observe the combination of yin and yang and the interaction between water and fire. If at the time of the divination, yang gates, yang stars, and yang palace are all present together with fire and earth stars in the same palace, it will certainly be clear and sunny for a long time. Conversely, if yin stars and yin gates are combined with water and metal stars, and the Jia and Gui stems with the Xiu Men gate are also present in the yin palace, and the two groups are combined and mutually generating, and the position is in the bathing position, it indicates heavy rain. If the Jing Gate and the Earth Star are present, it suggests intermittent rain or rain starting at noon. If yin stars are paired with yang gates entering the yin palace, or yin stars are paired with yin gates entering the yang palace, with yin and yang crossing each other, it indicates partly cloudy and partly sunny weather. Whenever the Jia and Gui stems, or water days such as Jiazi and Jiachen, are present, and the Tianpeng Star and Xiu Men gate are also present, it indicates rain. If fire and earth stars are present, but there is no water day or water hour, and the position is not in the bathing position, there will be no rain. If the water star is in conflict and in harmony with another palace, there will be heavy rain. As for details such as wind, thunder, rain, snow, lightning, and stars, moon, clouds, and mist, these should be examined according to the day and hour of the seasonal change, and there are also specific rhymes to follow.

占晴以天輔、天英為主，蓋天輔為風伯，天英為火神也。雲雨以風為散，以火為晴。如天輔、天英乘旺相，落於離九宮，或剋日時二干，主晴。如天英乘旺相，落於三四宮，或剋日時干者，亦主晴。玄武、白虎主雨風，以頂盤八貴神兼看，無不准驗。其日期亦以火神、風伯所落宮分繫何干定之。

Special prediction for clear weather should focus on the stars Tian Fu and Tian Ying, because Tian Fu represents the Wind God and Tian Ying represents the Fire God. Clouds and rain depend on wind to disperse and fire to clear the sky, so these two stars are the useful gods for clear weather. If Tian Fu and Tian Ying are in a prosperous and strong state, located in the Li ninth palace, or if they overcome the day stem and time stem, it indicates clear weather. If only Tian Ying is in a prosperous and strong state, located in the Zhen third palace or Xun fourth palace, or if it overcomes the day stem and time stem, it also indicates clear weather. Xuan Wu and Bai Hu represent rain and wind, so when predicting, one should also consider the eight noble gods on the upper disk. There is no case that does not come true. As for the specific date of clear weather, it depends on the palace where the Fire God Tian Ying and the Wind God Tian Fu are located, and which heavenly stem they correspond to, from which the date can be determined.

占雨以天柱為雨師，天芮為閃電，天輔為風伯，天沖為雷祖，天蓬為水神、為雲霧，壬癸二干亦水神也。天蓬遊於坎兌震，乘壬癸遊於坎兌震，或柱天沖乘壬癸二干遊於坎兌震三宮，皆主雨也。又天輔、天英所落天上宮克地下宮，必然雷雨交作。又看天柱等所落宮得何干支，以定其日期。與值符近則雨速，遠則雨遲。遊於坤二宮主密雲不雨，即遊坎兌震不乘水神亦無雨也。

Special emphasis is placed on predicting rain. First, identify the deities associated with each star: Tianzhu (Heaven Pillar) is the Rain God, Tianrui (Heaven Dust) is the Lightning God, Tianfu (Heaven Assistant) is the Wind God, Tianchong (Heaven Thunder) is the Thunder Ancestor, Tianpeng (Heaven Wolf) is the Water God and also governs clouds and mist. Additionally, the heavenly stems Jia and Yi are also associated with water deities. Whenever Tianpeng moves to the first palace of Kan, the seventh palace of Dui, or the third palace of Zhen, or when Tianpeng rides on the stems Jia and Yi and moves to these three palaces, or when Tianzhu or Tianchong rides on the stems Jia and Yi and moves to these three palaces, rain is expected. Moreover, if the palaces where Tianfu and Tianying fall on the Heaven Plate are in a position to overcome the palaces on the Earth Plate, there will be thunder and rain. As for when the rain will come, observe the palace where Tianzhu and other stars fall, and match it with the stem and branch to determine the date. These stars that are close to the value symbol bring rain quickly, while those that are far away bring rain later. If only moving to the second palace of Kun, it indicates thick clouds without rain. Even if moving to the palaces of Kan, Dui, and Zhen, but without riding on the water deities Jia and Yi, rain will not occur.

如未日子時天沖為值符，甲辰壬在二宮，上乘六壬，下臨地盤天沖，亦有壬字，上下皆水木之神，壬子時干天柱七宮為值符主當日雨。 如秋分兌上起甲，次第數到壬，七宮故曰天兌，為兌坤值符相連，故當日雨。

Take two examples. The first: on a day of the sixth earth branch, at the hour of the first earth branch, the heavenly stem of the day is Jia, and the heavenly stem of the hour is Ren. The value symbol is Tian Chong, and the instrument Jiachen Ren is located in the second palace of Kun. Above it is the hexagram of Liun, and below it is the earth plate's Tian Chong. The earth plate also has the character Ren. Both above and below are the spirits of water and wood. The heavenly stem of the hour is also Ren. The Tian Zhu star is in the seventh palace of Dui as the value symbol. Water spirits overlap, so it is concluded that there will be rain that day. The second example: at the time of autumn equinox, starting from the Dui palace with Jia, counting to Ren, it lands exactly on the seventh palace, so it is called Tian Dui. At this time, the value symbols of the Dui palace and the Kun palace are connected head to tail, and the water qi is continuous, so it is also concluded that there will be rain that day. Both examples use the overlapping of water spirits and the connection of value symbols as evidence for rain.

雪者，凝陰也，水而有寒氣，乾兌二宮主之。或天心乘壬癸二干到兌，或柱乘壬癸二干到乾，皆主雪，各以落宮所得之干以定其期。

Snow is formed by the condensation of yin energy, and its essence is water with a cold quality, so it is governed by the Qian hexagram's sixth palace and the Dui hexagram's seventh palace, which belong to metal and are associated with cold. There are two methods to predict snow: if the Tianxin star is riding on the壬 or癸 heavenly stems and moves to the Dui palace, or if the Tianzhu star is riding on the壬 or癸 heavenly stems and moves to the Qian palace, both indicate snowfall. This is because metal generates water, and when metal is cold, water becomes cold as well, thus forming the image of snow. As for the date of snowfall, it is still determined by the heavenly stem paired with the palace where the snow falls, using the same method as predicting rain.

年遁中宮一星。 一白居中半多雨雪霜露，五穀豐登，人民無災，國泰民安。 二黑年交陰雨風煙霧，人口有災，國家有患物，西南方主荒。 三碧年多風雷，物歉，東南熟，西北荒，民有風寒之災，多盜賊。 四綠之年有雨水，江南熟，江北荒，人民有小災。 五黃之年雨陽不時，人多瘟疫，荒熟各地不均。

To predict the annual harvest, one determines which star enters the Central Palace according to the year's stem and branch. The color of that star determines the year's fortune. When the star of one white enters the Central Palace, there will be much rain, snow, frost, and dew, with abundant harvests of grain, no calamities for the people, and peace and prosperity for the country. When the star of two black enters the Central Palace, there will be alternating rain, strong winds, and haze, with diseases among the people and worries about the country's resources, particularly in the Southwest region, which will be a year of poor harvest. When the star of three green enters the Central Palace, there will be frequent winds and thunderstorms, with a poor harvest, the Southeast region will have a good harvest while the Northwest will be barren, and the people will suffer from colds and fevers, with many bandits. When the star of four green enters the Central Palace, there will be excessive rain, with the southern riverside areas having a good harvest while the northern areas being barren, and the people will suffer from minor calamities. When the star of five yellow enters the Central Palace, there will be neither timely rain nor clear weather, with many epidemics among people, and the harvest will be uneven, with some areas being barren and others being abundant.

六白年雨陽時若，國泰民安。 七赤年民遭旱焊，五穀不熟，西方荒，北方安，江南不利。 八白年雨水多，五穀熟，八方寧靜，國泰民安。 九紫年風調雨順，國泰民安，江南小旱。 若三白在巽、離、坤，南方熟；在乾、坎、艮，北方豐；在震、兌、中宮，天下俱美。

In the year when the Six White enters the center, rain and sunny days arrive on time, leading to national peace and people's well-being. In the year when the Seven Red enters the center, the people suffer from drought, the five grains are not ripe, the western region experiences scarcity, the northern region remains stable, and the Jiangnan area is unfavorable. In the year when the Eight White enters the center, there is more rain, the five grains mature, all eight directions are peaceful, and the country is prosperous. In the year when the Nine Purple enters the center, the weather is favorable, the country is peaceful, and only the Jiangnan area has a slight drought. There is also a general rule: the One White, Six White, and Eight White are called the "Three Whites," which are the three most auspicious colors among the nine. If the Three Whites fall in the Xun four palace, Li nine palace, and Kun two palace, the southern region will have a good harvest. If they fall in the Qian six palace, Kan one palace, and Gen eight palace, the northern region will have a good harvest. If they fall in the Zhen three palace, Dui seven palace, and the center five palace, the whole country will be in good condition.

立春日某時交春，看九宮以分九州，見九州有何星、奇，即知之。坎一冀州，晉魏分；艮八兗州，韓鄭分；震三青州，齊分；巽四徐州，魯分；離九梁州，吳越分；坤二荊州，楚分；兌七梁益州，衛分；乾六雍州，秦分；中五豫州，宋分。

To divinate the harvest conditions of different regions within a single year, one should start the calculation from the exact moment of the beginning of spring (立春). First, determine the exact hour on the day of the beginning of spring when spring begins, and use that hour to set up the chart. Then, distribute the nine palaces among the nine regions (九州). By observing which stars fall into each palace and whether the Three Marvels (三奇) are present, one can determine the harvest conditions of each region. The assignment of the nine palaces to the nine regions is as follows: the first palace (坎) corresponds to Jiuzhou, which includes the regions of Jin and Wei; the eighth palace (艮) corresponds to Yanzhou, which includes the regions of Han and Zheng; the third palace (震) corresponds to Qingzhou, which includes the region of Qi; the fourth palace (巽) corresponds to Xuzhou, which includes the region of Lu; the ninth palace (离) corresponds to Liangzhou, which includes the regions of Wu and Yue; the second palace (坤) corresponds to Jingzhou, which includes the region of Chu; the seventh palace (兑) corresponds to Liang and Yi states, which includes the region of Wei; the sixth palace (乾) corresponds to Yongzhou, which includes the region of Qin; and the fifth palace (中) corresponds to Yuzhou, which includes the region of Song. To divinate the harvest of a specific region, one should first determine which region it belongs to, and then examine the stars and the presence of the Three Marvels in the corresponding palace.

天蓬所臨之方，主瘟瘴春作，百姓流離；夏水漂沒。奇、神救之減半。 天芮所臨之方，奇、神加之人不為災，七分收成。若加凶宿，人瘟物死，五穀不登。 天沖所臨之方吉，奇加之五穀半豐，惟宜果實。春夏人物災傷。 天輔所臨之方，在吉處五穀大成，人民安樂。若加凶宿，主大風溢損傷。

The Nine Stars are used to determine the fortune of each direction for a year. The Tianpeng Star indicates that in the direction it governs, there will be an outbreak of plague and miasma in spring, causing people to flee their homes, and there will be great floods in summer that submerge houses and farmland. If the Three Marvels or auspicious deities are present, the disaster can be reduced by half. The Tianrui Star indicates that in the direction it governs, if the Three Marvels or auspicious deities are present, people will not suffer and will have a good harvest of seven parts. If instead, malevolent stars are present, people will contract plague, livestock will die, and there will be a poor harvest of grain. The Tianchong Star indicates that in the direction it governs, it is favorable. If the Three Marvels are present, there will be a moderate harvest of grain, especially suitable for fruit trees to bear fruit. However, there will still be disasters for people and livestock in spring and summer. The Tianfu Star indicates that in the direction it governs, if it falls on a favorable place, there will be a bountiful harvest of grain and people will be content. If instead, malevolent stars are present, there will be great wind and overflowing water causing damage.

天禽所臨之方，在吉處者，主五穀大豐，人物蕃盛。若加凶宿，主長吏不寧，貴人移動，夏初瘟災。 天心所臨之方，有吉宿者，主秋禾熟，長吏貴人頻受恩喜。凶星加之，春種離多，夏秋水澇。 天柱所臨之方，在吉處半熟，人民瘟瘴。加凶宿，有蝗虎流火為災，秋冬尤甚。若有三奇德有餘慶。 天任所臨之方，大有吉慶，奇神加之主生芝草祥瑞，及貴人在位。加凶處，五穀半熟，人離災而無死。 天英所臨之方，亦有祥瑞，得生旺地五穀熟，人民安慶。在克處或凶宿加臨，主旱涸災殃，春種夏枯。凡天乙所在之處，其歲事吉。

The area where the Tian Rui Star is located, if it falls on a favorable position, will bring abundant harvests of grain and prosperity of people and livestock; but if a malevolent star is added, the local officials will not be at peace, noblemen will be transferred, and there may be an outbreak of plague in early summer. The area where the Tian Xin Star is located, if it is paired with a favorable star, will result in mature autumn crops, and the local officials and noblemen will often receive favors and have good fortune; but if a malevolent star is added, farmers will have many separations during spring sowing, and there will be floods in summer and autumn. The area where the Tian Zhu Star is located, if it falls on a favorable position, will only have half the harvest, and the people will suffer from plague and miasma; but if a malevolent star is added, there will be locust plagues, tiger attacks, and fires, which will be especially severe in autumn and winter; however, if the Three Marvels' virtue is present, there will still be some remaining blessings. The area where the Tian Ren Star is located, if it is on a favorable position, will bring great good fortune; if the Three Marvels and auspicious deities are added, it will bring the growth of magical herbs and auspicious plants, and there will be virtuous and noble officials in power; but if it is on an unfavorable position, the grain will only have half the harvest, and although people suffer, they will not die. The area where the Tian Ying Star is located also brings auspiciousness; if it is on a thriving position, the grain will mature and the people will be happy; but if it is on a position that is being overcome or a malevolent star is added, it will result in drought and dryness, causing disaster. In summary, wherever the Tian Yi Nobleman is located, the harvest of that year will certainly be favorable. When considering the interpretations of the nine stars, there is a general rule: the fortune or misfortune of the star itself determines only half, while the other half depends on whether the added star is a Three Marvels auspicious deity or a malevolent star—when an auspicious star is combined with a malevolent star, the fortune is reduced; when a malevolent star is combined with the Three Marvels, the disaster is reduced. The interpreter must consider both aspects together and must not judge solely based on the name of the star.

凡占田禾，以休門合於木土之上為吉，更得三奇及干見合則有利。年景豐嗇專看天任，如天任落艮震宮主年豐，再得青龍、六合、功曹、太沖，主四民樂業；若天任不落艮震二宮，主歉收，再以貴神月將分旱澇。天任所在有傳送、天后主澇。又生門主麥，傷門主谷。看三奇、太常、功曹、貴人在生門宮則收麥，在傷門宮則收穀。

When divining about crops in the fields, if the Xiu Men is paired with a palace belonging to wood or earth, it is favorable. If further the Three Marvels are present in the palace and the heavenly stems are in harmony, it is even more beneficial. Regarding the abundance or scarcity of the harvest each year, it is specifically determined by the Tian Ren star: if Tian Ren is in the Gen eight palace or the Zhen three palace, it indicates a bountiful harvest. If further the auspicious deities Qing Long, Liu He, Gong Cao, and Tai Chong are present, then the four classes of people—scholars, farmers, artisans, and merchants—will all live in peace and prosperity. If Tian Ren is not in the Gen or Zhen palaces, it indicates a poor harvest. In such cases, use the Nobleman and the Month General to distinguish between drought or flood— if the palace where Tian Ren is located has the Chuan Song and Tian Hou deities, it indicates waterlogging. Additionally, one must distinguish the type of grain: the Life Gate governs wheat, and the Shang Men governs millet. If the Three Marvels and the Tai Chang, Gong Cao, and Nobleman are in the Life Gate palace, then wheat will be harvested. If they are in the Shang Men palace, then millet will be harvested.

占栽植死生，以天沖為花草，天輔為樹木，各看所落之宮。旺相主生，休囚主死；生為生，克為死；吉格為生，凶格為死。旺相吉格生，草木茂盛；休囚凶格克，草木焦枯。吉凶相半，先後榮枯。壬癸戊己來生者為活，不生者死，又三為生五為死也。

To determine whether planted flowers and trees will survive, use Tian Chong Star to represent flowers and plants, and Tian Fu Star to represent trees. Examine the palace where each star falls. If the star falls in a palace with prosperous and strong energy, the plants will live; if it falls in a palace with weak and confined energy, they will die. If the palace generates the star, the plants will live; if the palace controls the star, they will die. If the star is in a favorable pattern, the plants will live; if in an unfavorable pattern, they will die. If the star is both prosperous and in a favorable pattern, the plants will certainly flourish. If the star is both weak and in an unfavorable pattern, the plants will certainly wither. If the fortune is equally good and bad, the plants will either flourish first then wither or wither first then flourish. If there are the dry branches壬,癸,戊,己 that generate the star, the plants will survive; if there are no such branches to generate the star, they will die. Additionally, there is a simple method: the third palace represents life energy, and the fifth palace represents death energy. If the star falls in the third palace, it indicates survival; if it falls in the fifth palace, it indicates death.

此時合生、休二門與乙丙丁，並六儀臨長生、旺、祿之鄉而合吉格，其年大熟。如合景、英、心、開，加於土木之宮，或門克宮，或上干克下干，必然無收。如木星克宮，多蟲並風災；如火星、金星克宮，多旱災，或金風所傷；如水星多壬癸，或日時皆水，或陰星、陰門加於陰宮，必多雨水，連綿水災；如諸星剋制或生死二門宮者，其年未熟；如門克宮，或逢庚辛相制，雖收必有賊盜；若合凶格於命宮，如墓絕或朱雀者，因田生非破財官事。

This is another method of divining the harvest of crops. If during the time of divination, the Life Gate, the Xiu Men, and the Three Marvels (Yi, Bing, Ding) align, and the Six Instruments are located in the areas of Growth, Prosperity, and Wealth, forming a favorable pattern, then the year will certainly have a bountiful harvest. However, if the pattern involves the Jing Gate, the Right Assistant Star, the Heavenly Heart Star, and the Open Door, combined with the Earthly Branches of Earth or Wood, or if the Gate overcomes the Palace, or if the upper Heavenly Stem overcomes the lower Heavenly Stem, then the harvest will certainly be poor. Further distinguishing the types of disasters: if the Wood Star overcomes the Palace, there will be many pests and wind disasters; if the Fire Star or Metal Star overcomes the Palace, there will be droughts or damage from sharp, cutting autumn winds; if the Water Star is strong, especially with many壬 and癸, or if the day and hour are both of Water, or if Yin Stars and Yin Gates are combined with Yin Palaces, there will certainly be excessive rain, leading to continuous flooding. If various stars overcome the Palace of the Life Gate or the Death Gate, the crops will not mature that year. If the Gate overcomes the Palace, or if庚 and辛 come to counteract, even if there is a harvest, it will certainly be stolen by thieves. If a凶 pattern is formed in the Palace of one's destiny, such as falling into the墓, 绝 areas, or encountering the Vermilion Bird, then disputes over land will arise, leading to financial loss and legal troubles.

死、驚、杜、傷臨日干則來，非此則不至。

To predict a locust plague, one should check whether any of the four凶门 (evil gates) are approaching the day stem. If any of the Death Door (Death Door), Jing Door (Jing Door), Located in the Southeast Xun (Du Door), or Shang Men (Shang Men) are approaching the day stem, then locusts will come. If none of these four doors are approaching the day stem, then a locust plague will not occur. 蚝 refers to the young locusts that have not yet developed wings, and their prediction method is the same as that for locusts.

此時得吉星，干支、門、宮相生，加臨金木之宮而合吉格，下不克上者，有十分之利。若遇凶格、門迫加於金木宮，上下相剋，是必無利。如合凶格得門生宮，或合吉格得門克宮，只有五分之利。

Divination for the profit of raising silkworms involves checking whether the time chosen is favorable, whether the heavenly stem, earthly branch, gate, and palace are mutually supportive. If a favorable star is present in the palace, and the heavenly stem, earthly branch, gate, and palace all support each other, and the palace is of metal or wood with a favorable configuration, and the lower element does not overcome the upper one, then there will be a profit of ten parts. If an Inauspicious Pattern (unfavorable configuration) is encountered, or if the gate is restricted by the palace and located in a metal or wood palace, with mutual overcoming between upper and lower elements, there will be no profit. If the situation is divided equally, such as an unfavorable configuration but the gate supports the palace, or a favorable configuration but the gate overcomes the palace, then the profit will be five parts. Silkworms feed on mulberry, which belongs to wood, and silk belongs to metal, so this divination specifically uses the palaces of metal and wood.

三奇、吉門、吉宿全於金木之宮為吉，須要不克上宮及門為良。若吉門、星、奇皆不至金木宮，更克正宮星與門，收穫寡。

This is another method for divining the prosperity of silkworms. When the Three Marvels, auspicious gate, and auspicious mansion all gather in the palace of metal or wood, it is a favorable omen; it is also necessary that they do not go on torestrain the upper palace and gate, in order to be complete. Conversely, if the auspicious gate, auspicious star, and Three Marvels are not present in the palace of metal or wood, and they insteadrestrain the stars and gates of their own position, then the harvest of silkworm cocoons will be very scarce. This method complements the previous one: the former focuses on the numerical calculation of generation, overcoming, strength, and decline, while this one focuses on whether auspicious deities gather in the palaces of metal and wood.

地理有形皆有法，分門定局預能明。 相生圓活並長厚，相剋淺斜尖狹輕。 天蓬方滿帶奇刑，天任高岡驛路深。 得遇奇門園徑在，相逢凶格擬墳墩。 天沖樹木多叢雜，天輔三義近閣亭。 天英窯灶兼枯澀，廟宇溪溝在芮禽。 天柱橋樑並曲徑，園林寺觀合天心。

This verse teaches how to use the Qimen disk to determine the terrain and the objects buried beneath a piece of land. Any visible terrain shape can be analyzed through method: by classifying the eight gates and determining the structure number in advance, one can clearly understand the situation. The general principle is that when the stars and gates are mutually generating, the terrain is round and flexible, broad and solid; when they are mutually controlling, the terrain is shallow, crooked, sharp, and thin. Below is the explanation according to the nine stars: the land governed by Tianpeng Star is square and full, yet it carries the signs of Qimen's punishments and restrictions; the land governed by Tianren Star is a high hill with a long road; if it also receives the Three Marvels and auspicious gates, there will be gardens and small paths on the surface; if it encounters an Inauspicious Pattern (evil structure), it is mostly a burial mound or earthen hill. The land governed by Tianchong Star has dense trees; the land governed by Tianfu Star is close to the meaning of the Three Principles, resembling pavilions and towers; the land governed by Tianying Star has kilns and hearths, with dry and rough soil; temples and streams belong to Tianrui and Tianqin Stars; bridges and winding paths belong to Tianzhu Star; gardens and temples belong to Tianxin Star.

休門淹水井泉多，道路橋樑生上過。 傷門鬧市兼亭院，杜上斜溝曲澗波。 景上綿繡直罕見，四園土阜有山窩。 死門山野兼林木，葬有長堤對酒爐。 驚門灰塹兼汙穢，開處通衢入畫圖。 時池高底多短長，且使符使總端詳。 時旺相得加倍算，休囚失令照尋常。 門迫受傷因減半，路逢遠近有規方。 輜銖瓦礫穿物色，更把天星合地詳。

The eight gates are divided according to terrain. The Xiu Men area has much water accumulation and wells; the Life Gate area has roads and bridges passing over it. The Shang Men area is a bustling market with pavilions and courtyards; the Du Men area has slanting ditches and winding streams. The Jing Gate area is rich and beautiful, quite rare; within a garden surrounded by fields, there are hills and depressions. The Death Gate area is mountainous and wooded, and if it is a burial site, there is a long embankment with a wine stove opposite. The Jing Gate area has pits, ditches, and dirty things; the Open Door area is a broad road with picturesque scenery. As for the height of ponds and the length of terrain, they should also be considered together with the Chief Symbol and the Duty Gate. If the stars are in a prosperous and strong state, the weight should be doubled; if they are in a weak and confined state, it should be estimated normally. If the gate is pressed and injured, the weight should be halved. The distance of the road also follows certain directional rules. Buried money, objects, and debris underground must be determined by the star and gate, then the heavenly stars and earthly forms should be combined for detailed analysis.

傷沖大小水兼三，四杜輔中五六纖。 休蓬一六數為先，生任排來七八間。 惟有景英三九數，芮禽死使二三連。 驚柱數中應二七，開心六九勿虛言。 休囚旺相從心豁，雖得千金莫浪傳。

This passage explains the numbers associated with each star gate, used to determine the quantity, depth, size, or timing of underground objects. The Shang Men is paired with Tian Chong, indicating small water channels, with the number three. The Du Men is paired with Tian Fu, with the number four; if it is in the center, then five or six are used, indicating small objects. The Xiu Men is paired with Tian Peng, with the numbers one and six preferred. The Sheng Men is paired with Tian Ren, with the numbers seven and eight. Only the Jing Men is paired with Tian Ying, with the numbers three and nine. Tian Rui and Tian Qin paired with the Si Men as duty gates, with the numbers two and three. The Jing Men is paired with Tian Zhu, with the numbers two and seven. The Kai Men is paired with Tian Xin, with the numbers six and nine. These are not empty words. As for which number to choose, it depends on whether the star is in a weak and confined state or a prosperous and strong state, and the mind will naturally become clear. This set of rules is worth a thousand gold pieces, but should not be easily passed on to others.

符加丙，生穿地，黃玄物色自新鮮。 加休土塊深青紫，開若逢之見水津。 加驚壕塹疑堅石，加死多年骸骨深。 加景微塵兼灰土，杜門擊甕飭刑傷。 傷上一宮殊物異，遠年朽木地煤坑。

The Heaven Plate stem is combined with the Earth Plate stem and paired with the Eight Gates to deduce what is hidden underground. When the Chief Symbol Jia is combined with the stem Bing (the odd number), and paired with the Life Gate, digging downward will reveal yellow or black fresh-colored objects. When paired with the Xiu Men, it indicates deep blue and purple soil blocks; when paired with the Open Door, water springs will be encountered. When paired with the Jing Door, it suggests ditches and trenches, suspecting there may be hard stone beneath. When paired with the Death Door, there will be buried bones from many years ago. When paired with the Jing Gate, it indicates fine dust and grey soil. When paired with the Du Men, breaking through jars or pots will be found, indicating possible incidents of injury or punishment. When paired with the Shang Men, the objects found in that sector are particularly special, often being old rotten wood or underground coal pits.

丙加符甲在開門，地色紅黃霧氣騰。 休門有水多漂白，生上頑磚及古墳。 傷門枯木兼藤蔓，杜上禽毛氣赤青。 景門板龜泥枯壑，死門布帛□衣襟。 驚上鎖匙塵鐵索，傍邊兼有石灰瓶。

In reverse, Bing Qi is placed above the Chief Symbol Jia, paired with the Open Door, showing red and yellow earth with rising mist. Paired with the Xiu Men, there is water below, with many white floating objects; paired with the Life Gate, there are hard old bricks and ancient tombs. Paired with the Shang Men, there are withered trees and vines; paired with the Du Men, there are bird feathers, with a red and blue color. Paired with the Jing Gate, there are flat turtle shells and mud in dry ditches; paired with the Death Door, there are silk and cloth like garments (the original text has a missing character here). Paired with the Jing Door, there are keys and rusty iron chains, along with bottles and jars containing lime.

丙丁如加天任宮，土中沙起色黃紅。 沖星若也來相遇，蒲包草蓆有形蹤。 輔星繩索有連鈔，英上加之器是鈔。 芮禽穿下多文墨，更有車轅與草茸。 天柱臨之有貴物，非絲非帛擬錢筒。 天心奇物投嫌墓，墮壞錢財未落空。 天蓬沙石泥無實，如掘淵泉水溢沖。

When the Bing Qi and Ding Qi are added to the palace governed by the Tian Ren star, there will be sand in the earth, with a yellowish-red color. If they meet the Tian Chong star, there will be traces left by bundles of straw or mats. If added to the Tian Fu star, there will be ropes and paper money. If added to the Tian Ying star, the items found will also be of the paper money type. If the Tian Rui and Tian Qian stars are added, digging down will reveal documents with ink traces, as well as the parts of a carriage and loose grass. If the Tian Zhu star is present, there will be valuable items beneath, neither silk nor brocade, but likely a bamboo tube for storing money. If the Tian Xin star is present, although the valuable items are buried in a desolate place, there will still be some wealth, so it is not a complete loss. If the Tian Peng star is present, there will only be sand and thin mud, with no actual objects; if digging deeper, a deep spring will be found, and the spring water will overflow and burst out.

丙己加生土色黃，如加傷位色如糖。 杜門碧綠還兼紫，景亦斑斑點血蒼。 死門亂石兼磁器，土色玄紅不是良。 驚門如鏡有明亮，輕浮白色時開方。 休門色若汙泥黑，再看天星辨隱藏。

Bing Qi combined with Ji Yi and paired with the Life Gate, the soil appears yellow; if combined with the Shang Men, the soil looks like sugar. When paired with the Du Men, the soil is bright green with a purple tinge; when paired with the Jing Gate, the soil has spots and appears dark like blood. When paired with the Death Door, the soil is mixed with broken stones and pottery, appearing black and red, which is not a good site. When paired with the Jing Door, the soil is bright and shiny like a mirror, with a thin white layer on top, and this is a favorable time for breaking ground. When paired with the Xiu Men, the soil appears black like sludge. The above is only a general description; one must also consider the stars on the Heaven Plate to determine what is hidden underground.

丙加庚兮熒入白，八位移來有吉凶。 休門不可利言凶，蓬宮之宮非吉得。 如生怪石勢嵯峨，加震穿尋多發積。 杜門鐵索與香爐，加尸棺材有汙骨。 驚門灰爐飛又沙，玩器巾杯開上集。

Jing adds to the Earth Plate Wu, called "Flashing into White," which means the planet of Mars enters the position of the planet of Saturn, an Inauspicious Pattern in the Qi Men, indicating that our side actively attacks the enemy and incurs many conflicts. This pattern moves among the eight gates, each associated with different fortune and misfortune. It cannot be used with the Xiu Men, only indicating misfortune; when it falls into the palace governed by Tian Peng, it is not a favorable outcome. When paired with the Sheng Men, there are rugged and strange rocks below; when it is in the third Zhen palace for digging, it often reveals accumulated items. When paired with the Du Men, it represents iron chains and incense burners; if corpses and coffins are found, there are dirty bones inside. When paired with the Jing Men, it represents a smoky furnace and flying sand; when paired with the Kai Men, it gathers together ornaments, handkerchiefs, cups, and plates.

庚加丙上白入熒，開門加之不一同。 簪頭器皿並鈕釦，土色穿來定赤紅。 休加土色如牲血，毀筋殘杯在艮宮。 傷門狸洞兼蚯蚓，杜上青森亦草蟲。 景門乾燥如螺蚌，死上絲羅不尚空。 驚門枯井堆磚礫，此格由來多咎凶。

In reverse, the庚 is placed above the丙, called 「White enters the Fluorescent」, meaning the bright star invades the position of the red star, indicating the enemy attacking us, and the guest harming the host, which is opposite to the direction of the Fluorescent entering the White. When paired with the Open Door, the things it governs are different from before: below it are hairpins, utensils, and buttons, and the soil dug out is definitely red. When paired with the Rest Door, the soil color resembles the blood of animals; if it falls in the艮 eighth palace, it is broken tendons and broken cups. When paired with the Wound Door, it is the dens of wild cats and earthworms; when paired with the Du Door, it is dark green grass and insects. When paired with the Jing Door, it is dry like the shells of snails and clams; when paired with the Death Door, there are silk and brocade, and it does not fall empty. When paired with the Jing Door, it is dry wells filled with bricks and gravel. In summary, this pattern of White entering the Fluorescent has always been associated with calamity and danger.

青龍逃走乙加辛，開遇乘龍擬寶珍。 休門吐血藏牲骨，生良黔啄是羽鱗。 傷門遇遁多清潔，果核桃李在杜門。 景上蛤蜊兼骨梗，死門旺相小尸靈。 羊角如難驚上得，更兼蛋殼應如神。

Yi added to the Earth Plate Xin is called "Azure Dragon Escapes," indicating loss and disappearance, and the loss of wealth. It is one of the ominous patterns in the Qimen system. When this pattern is combined with the Open Door, it suggests that there may be treasures beneath. When combined with the Xiu Men, it indicates the image of spitting blood, and there may be bones of animals hidden. When combined with the Life Gate and falling into the Gen Palace, it indicates a black bird beak, belonging to birds or creatures with scales. When combined with the Shang Men and also encountering the遁 pattern, the things found are mostly clean. When combined with the Du Men, it indicates fruit kernels and kernels of peach and plum. When combined with the Jing Gate, it indicates clam shells and bone fragments. When combined with the Death Door and riding on the prosperous and strong energy, there may be small corpses or spirits. Horns of sheep are difficult to find under the Jing Gate; if an eggshell is dug up, it is as if the prediction is fulfilled.

辛加乙上號猖狂，生杜宮中仔細詳。 七八局中如合此，回凶轉吉不尋常。 辛加傷上土色青，地中蛇穴洞何深。 景門橋木並盔甲，黃土沙泥在死門。 驚門鐵甕多白色，刀柄槍頭開位臨。 休門駝物兼色骨，生杜門中地可欽。

In reverse, when Xin is placed above Yi, it is called "White Tiger Rampant," indicating fierce violence and frequent misfortune, forming a contrast with the Azure Dragon fleeing. When this pattern falls into the Life Gate or the Southeast Xun Gate, it should be carefully examined; if it appears in the seventh or eighth sections combined with this pattern, it can transform misfortune into good fortune, with very unusual effects. When Xin is placed above Shang Men, the earth appears bluish, and there is a snake pit underground, very deep. When paired with Jing Gate, it represents wooden beams and armor; when paired with Death Gate, it represents yellow earth and sand. When paired with Jing Gate, it represents a white iron jar; when paired with Open Door, it represents a knife handle and a spear tip. When paired with Xiu Men, it represents carrying objects along with bones of various colors; when paired with Life Gate or Southeast Xun Gate, this land is suitable for use.

癸加丁上蛇夭矯，若遇休門氣漸消。 開門物貴形如朽，驚上川流水自滔。 死門畜骨兼牛角，景得奇門有滔滔。 杜門樂氣兼古鼎，傷門有木魚不敲。 生上一宮無外物，木梳毀折破磁稍。

The癸 stem is placed above the丁 stem, called 「Teng She Tao Jiao」. Teng She governs empty worries and strange occurrences, and its nature is coiled and uncertain. This pattern indicates matters that are repeatedly entangled and cause continuous empty fears. If this pattern meets the Xiu Men, the ominous energy will gradually dissipate. If paired with the Open Door, the object is valuable but its form is decayed. If paired with the Jing Door, it is flowing water that rushes continuously. If paired with the Death Door, it is animal bones and ox horns. If paired with the Jing Gate and also receives the Three Marvels, the water flows in a mighty current. If paired with the Du Men, there is the atmosphere of musical instruments along with ancient bronze vessels. If paired with the Shang Men, there is a wooden fish but it does not ring. If paired with the Sheng Men, there is nothing else but broken hair combs and shattered porcelain shards.

朱雀投江丁加癸，如加死上古墳基。 驚和加水無泥溢，開上穿來舊石灰。 休門疑有頭枯骨，生遇蓬之死犬貓。 傷門墮板無丁釘，杜有山林古石碑。 景門錦雉直文彩，土色紅黃地穴奇。

Ding is placed above Gui, called 'The Vermilion Bird Drowns in the River.' The Vermilion Bird governs documents and messages; drowning in the river signifies the interruption of messages and the sinking of letters. This pattern indicates complete absence of news and loss of documents. If this pattern is placed above the Death Door, it indicates the location of an ancient tomb. When combined with the Jing Door and harmonized with water, there is overflowing water without mud; when combined with the Open Door, what is dug up is old lime. When combined with the Xiu Door, there is suspicion of buried skulls; when combined with the Life Door and encountering the Tianpeng Star, it indicates dead cats and dogs. When combined with the Shang Door, it signifies fallen wooden planks without nails; when combined with the Du Door, there are ancient stone inscriptions in the mountains and forests. When combined with the Jing Door, it indicates a colorful and splendid appearance like a peacock, with red and yellow soil and a peculiar underground chamber.

補遺。 此時日合貴人、祿馬，合山頭神龍，生旺有氣為主。如某龍旺於某季，在春夏秋冬二十四氣之內，按陰陽二遁取用日時。合太陽照臨向坐，若太陰、太陽映照更美。其乙、丙、丁、六儀不臨墓絕之時，合於吉格，與亡命祭主山運分金，補洩得宜，水口相生相合，並門宮有奇，得死、景、生門到坐，餘門到向相生，乃萬全之吉也。

This is an addition to the supplementary section. When choosing a day and time for burial or relocation of a grave, one should consider whether the day aligns with the Nobleman, the禄神, and the Post Horse, and whether it harmonizes with the spirit of the mountain's dragon line and the vitality of the dragon qi. The specific method is: first determine in which season the dragon line is strong, and within the twenty-four solar terms of spring, summer, autumn, and winter, use the Yang Dun and Yin Dun systems to select an appropriate day and time. Next, check the direction of the sun shining on the mountain and its orientation; if both the sun and moon shine simultaneously, it is even more favorable. Additionally, the three Marvels (乙, 丙, 丁) and the Six Instruments must not fall in the墓绝 period; they should be paired to form auspicious combinations. They must also harmonize with the deceased's birth time, the祭主's destiny, and the mountain's golden measurement, with proper balance between supplementation and drainage. The water mouth should also harmonize and generate with these elements. Finally, check whether the gates and palaces include the three Marvels, and whether one of the three gates—Death Door, Jing Gate, or Life Gate—falls on the mountain's position, while the other gates fall on the direction and harmonize with it. When all these conditions are met, it is a completely secure and highly auspicious course.

飛符入於鬼鄉，看其休囚之類。 虎入門兮人散，雀帶刑兮吏追。 勾刑門兮宅禍，虎害干兮人災。 騰附蓬星為直戰，小口驚憂； 武會任宿而當權，□人邪孽。 六合天柱子女怨尤，太陰景英寵婢竊位。 九地庚辛為伏兩，若遇驚傷而帶刑害，暗中有損； 九天丙丁為飛牒，若乘甲乙而逢克戰，鬼怪須防。

This passage uses parallel couplets and rhyming verses to determine the fortune of a family dwelling. If the flying Chief Symbol falls into the palace that conquers me, known as the "Ghost's Country," one must check whether it is in a state of weakness and decline, for decline brings heavy calamity. If the White Tiger enters the door, family members will scatter; if the Vermilion Bird brings punishment, officials will come to demand debts. If the Gou Chen is near the Shang Men, the family dwelling will suffer misfortune; if the White Tiger harms the Day Stem, the person himself will suffer disaster. If the Teng She is attached to the Tian Peng star, it indicates a "direct confrontation," causing the family's children to be startled and worried; if the Xuan Wu combines with the Tian Ren star and takes control, it signifies that people will commit evil deeds. If the Liu He combines with the Tian Zhu star, it indicates that children will hold grudges; if the Tai Yin combines with the Jing Men and Tian Ying star, it suggests that a favored servant girl will usurp the master's position. If the Jiudi is beneath with the stems Geng and Xin, it is a type of "concealment," and if it also meets the Jing Men or Shang Men with punishment and harm, there will certainly be hidden losses; if the Jiu Tian is above with the odd numbers Bing and Ding, it indicates a "flying document," and if it is combined with Jia and Yi and meets a conflict, one must beware of ghosts and spirits.

朱雀再附丙丁，喧爭聒耳； 玄武更加壬癸，宵小跳梁。 庚辛白虎得地而凶勢愈張， 戊己勾陳刑沖而破敗立見。 燒身之虎，先凶後吉； 入土之蛇，蟄後須傷。 返首兮畫棟雕樑，跌穴兮藏龍聚氣。 九遁則知拱獲有情，得挾定然堂構森列。

The Vermilion Bird is reinforced by Bing and Ding fire, which strengthen the Bird's power, causing loud noises in the house; the Black Tortoise is further supported by Ren and Gui water, which enhance the Tortoise's authority, leading to disturbances by thieves and petty criminals. Geng and Xin metal combine with the White Tiger and gain strength and position, making the Tiger's malevolence even more prominent; Wu and Ji earth combine with Gou Chen but suffer punishment and clash, immediately revealing signs of decline. "Burned Tiger" refers to the White Tiger being controlled by fire, which although dangerous at first, eventually turns to good; "Snake Buried in Earth" refers to the腾蛇 entering its grave, which after being hidden will eventually suffer injury. If the "Azure Dragon Returning Its Head" pattern is formed, the house will have beautifully carved beams and columns, rich and splendid; if the "Flying Bird Falling into a Hole" pattern is formed, it can conceal the dragon pulse and gather life qi. If the Nine Evade pattern is achieved, it indicates that the house is surrounded by protection and care; if further supported by auxiliary forces, the hall, rooms, and towers will be arranged in layers, forming a solemn and orderly structure.

守門在家清吉，遊儀出外更良。 乙加辛門廊有損，辛加乙虎首房強。 癸加丁廚廁不利，丁加癸祟魅為殃。 伏干人宅俱不順，飛干基址招殃。 伏宮人宅皆妨害，飛宮禍起蕭牆。

The Duty Gate remains in its original palace without movement, indicating peace and auspiciousness at home; when the Six Instruments move out of their palace, it suggests better fortune for going out. If 乙 is added to 辛, it signifies the Azure Dragon fleeing, leading to damage in corridors and rooms. If 辛 is added to 乙, it indicates the White Tiger running rampant, making the room opposite the Tiger's head stronger. If 癸 is added to 丁, it means the Snake twisting and turning, causing misfortune in the kitchen and toilet. If 丁 is added to 癸, it signifies the Vermilion Bird falling into the river, resulting in supernatural disturbances. If 庚 is added to the Day Stem, it is called "Hidden Stem," causing discomfort for people and the house. If the Chief Symbol is added to 庚, it is called "Flying Stem," bringing disaster to the foundation and location. If 庚 is added to the Heavenly Ethical Officer, it is called "Hidden Palace," causing harm to people and the house; the opposite "Flying Palace" brings trouble from within the house, specifically from within the inner walls.

大格小格鄰家有沖射，刑格悖格眷屬不安康。 白入熒防有怪異，熒入白火燭驚惶。 五不遇兮人有損，網羅布兮事怪張。 六儀擊刑凶災疊見，三奇入墓暗室幽房。 返吟不吉，伏吟不祥。

Geng added to Gui is called "Da Ge," Geng added to Ren is called "Shang Ge," and they are treated similarly to Xiao Ge, indicating that there is a sharp corner of a house or a path from a neighboring house shooting towards it. Geng added to Ji is called "Xing Ge," and Bing approaching the day stem is called "Bei Ge," indicating that family members are not healthy. "Bai Ru Ying" refers to Geng added to Bing, and one should be cautious of strange occurrences. "Ying Ru Bai" refers to Bing added to Geng, and one should be careful of fire and candle disasters and panic. "Wu Bu Yu Shi" refers to the hour stem overcoming the day stem, indicating that there is injury to people. When the sky net is spread out four times and the net is dense, things become strange and spread out. "Liu Yi Ji Xing" refers to the six instruments falling into the palace that is in conflict with the original branch, indicating that misfortunes follow one after another. "San Qi Ru Mu" refers to Yi, Bing, and Ding falling into the grave, like a person being locked in a dark room, with aspirations unable to be realized. "Fan Yin" refers to the heaven and earth plates being opposite, indicating turmoil and instability, which is inauspicious. "Fu Yin" refers to the heaven and earth plates being the same, indicating stagnation and being unfavorable. These two patterns are the same as the previous bad patterns and are the most important to be mindful of when judging the household.

此時遇門生宮，上干生合下支，乙丙丁、六儀臨旺祿生宮，主宅舍清寧，人口平安，進益田產。如生門生宮有田產、布帛、五穀進益之利，如開門生宮有金玉、寶珍、財物貴人之益。詳入門生克，推之若凶星、門克宮，地盤臨衰墓而又受傷者，口舌、災厄、獄病、小人、憂驚不免。

When divining about a family residence, observe the time of the divination. If the door comes to generate the palace, and the upper heavenly stem combines with the lower earthly branch in a mutually generating or harmonious relationship, and the Three Marvels (Yi, Bing, Ding) and the Six Instruments are also present in a palace of strength, wealth, and growth, then the residence will be peaceful and quiet, the family members will be safe and sound, and the land and property will increase daily. Specifically, if the Life Gate generates the palace, there will be gains in fields, silk, and grain. If the Open Door generates the palace, there will be gains in gold and jade treasures, wealth, and assistance from noble persons. All these should be carefully analyzed according to the relationship of generation and conflict between the entering door and the palace. Conversely, if malevolent stars are present in the palace, the door conflicts with the palace, and the Earth Plate falls in a declining, burial, or injured position, then disputes, calamities, imprisonment, illness, malice from petty persons, worry, and fear are inevitable.

如陽星被傷則陽人災非，如陰星受克必陰口災病。如陰陽皆被克則生陰人男子之憂。如乾為父、坤為母、震為長男之例，若其人本命在墓絕之宮，又被沖剋，其災非病命絕，若有比和逢生為難中有救。

Divide the people in the house according to their fate: if a yang star is harmed, there will be misfortune or disputes among the male members of the family; if a yin star is weakened, the female members will surely suffer illness. If both yang and yin stars are harmed, all generations of men and women in the family will face worries. Each person's destiny is associated with a trigram according to the Later Heaven Trigrams. The Qian trigram represents the father, the Kun trigram represents the mother, the Zhen trigram represents the eldest son, and the rest follow the same pattern. If someone's native trigram falls in a grave or dead position and is also afflicted by a conflicting or weakening trigram, he will suffer either misfortune or serious illness, possibly even endangering his life. However, if that trigram has another trigram that is harmonious or supportive, there will still be some form of rescue in the midst of danger.

此時門生宮，合吉格，三奇六儀加臨祿旺、長生之宮，或日時遇貴人拱照，宅主與坐向相合，或天禽坐鎮中宮，或太陽照映坐向，乃為完全吉慶，發祿非常。若有諸家惡星反為我制，則為我之用神，百無忌也。

When divining for the construction of a new house, the time chosen should have the door generating the palace, forming a favorable pattern, with the Three Marvels and Six Instruments resting on the palace of official position, prosperity, and growth. Alternatively, if the day branch and hour have noblemen supporting from both sides, the occupant's birth chart and the house's orientation are compatible; or if the Tian Rui Star is stationed in the central five palace; or if the sun shines upon the facing mountain and direction. When these conditions are met, it is a completely auspicious lesson, bringing extraordinary blessings and official rank. As for the various evil stars avoided by diviners, if they are instead subdued by our side, they become useful gods and need not be avoided at all.

凡修宅，以生門為主，必得全吉日辰。地基上有又得生門為上，宜修造。如生門為天禽，此時在中宮，亦吉。若修方生門在其宮，忌宮門犯迫。陰宅同此。

When constructing or repairing a house, the Life Gate is the main Useful God, and one must select a completely auspicious Day Branch. If the Life Gate also falls exactly on the site of the foundation being built, that is the best, and most suitable for starting construction. If the Life Gate and the Tian Rui Star are in the same position, and at that time the Tian Rui Star is in the center five palace, it is also auspicious. If the construction is in a particular direction, one should check whether the Life Gate falls in that palace, and avoid the situation where the palace and the gate conflict, resulting in "door pressure." The method for selecting the day for repairing a tomb or other ancestral burial sites is the same.

以九星論之，以九宮分方向定可否。 看遷移方上一宮，有三奇、吉門再得天禽星，四季皆吉；天輔星春夏大吉；天心星秋冬大吉；其餘星皆不利。各以其來時占之，以定天乙也，即以所占時看何星為天乙定之亦同。

To determine the suitability of moving to a certain direction, one uses the nine stars and the nine palaces to assess. The method is: look at the palace preceding the direction to which one is moving. If that palace contains the Three Marvels, favorable gates, and the Tian Rui Star, then it is auspicious throughout the four seasons. If it contains the Wenqu Star, it is very favorable in spring and summer. If it contains the Tianxin Star, it is favorable in autumn and winter. Any other stars are considered unfavorable. For specific calculations, one should start the chart according to the time of the person's inquiry to determine the location of Tianyi. Alternatively, one can directly identify which star is Tianyi at the time of the inquiry. Both methods yield the same result.

以宮分支干照月定日期。 坎離兩宮為陰陽分位之始。自十一月至四月為陽，以坎艮震巽為內，離坤兌乾為外；自五月至十一月為陰，以乾兌離坤為內，以坎艮震巽為外。又以年為父母，月兄弟，日為己身，時為子息，按本局中支干推之。欲分兄弟，照日月支干看宮分內外。支干如在內外兩處，為分居；一處為不分居。欲分子息，看日時支干可類推也。再以旺相休囚定吉凶。

Divination for family division uses the branches of the heavenly stems assigned to the palace positions, comparing them with the month to determine the date. The palace of Kan (Water) and Li (Fire) are the starting points for the division of yin and yang. From November to April, which belongs to yang, the first half of the year has the four palaces Kan, Gen (Mountain), Zhen (Thunder), and Xun (Wind) as internal, and the four palaces Li (Fire), Kun (Earth), Dui (Lake), and Qian (Heaven) as external. From May to November, which belongs to yin, the second half of the year has the four palaces Qian, Dui, Li, and Kun as internal, and the four palaces Kan, Gen, Zhen, and Xun as external. The assignment of people is as follows: the year represents parents, the month represents brothers, the day represents oneself, and the hour represents children, all determined by the heavenly stems in the current chart. To divinate whether brothers will live apart, compare the heavenly stems of the day and month: if one is in an internal palace and the other in an external palace, they will live apart; if both are in the same palace, they will not. To divinate whether one will live apart from children, compare the heavenly stems of the day and hour, using the same method. Finally, determine the fortune or misfortune after division by the strength, prosperity, rest, and captivity of each palace.

若提學來臨本府，以官為客，諸生為主；若學道坐於所考地方，以官為主，諸生為客。此時如主克客，是諸生為主則名或無阻；若官為主克客者，求名有阻難成。如主客相生、比合干支同契而合吉格，求名易成，文章合機；若生生官，求名雖成，必先圖謀而利。若官克諸生合凶格，在於本命行年宮，或本命坐於死絕之宮，因求名招非災禍，或因名破財。

When divining about the imperial examination and official rank, one must first distinguish between the main and the guest. If the examiner comes to the local area to hold the examination, then the examiner is the guest and the candidates are the main; if the examiner sits in the place where the examination is held, then the examiner is the main and the candidates are the guest. After determining the main and guest, one should look at the relationship of generation and overcoming. If the main overcomes the guest, and the candidate is in the position of the main, then the official rank is likely to be unimpeded. If the examiner is in the position of the main and overcomes the guest, then there will be obstacles in seeking official rank and it will be difficult to achieve. If the main and guest mutually generate, the heavenly stems and earthly branches are harmonious and form a favorable pattern, then the official rank is easily obtained and the writings will be in harmony with the examiner's mind. If the candidate generates the examiner, then although the official rank may be achieved, there must be some prior planning and effort to make it easier. If the examiner overcomes the candidate and forms an unfavorable pattern, and this falls within the native's birth chart or the current year's chart, or if the native's birth chart is in a dead or critical position, then seeking official rank may bring about disputes and misfortunes, or result in financial loss due to the pursuit of official rank.

三奇、吉門、吉星加於本人年干之上，不可犯奇墓、門克、刑迫可得，反此不得。

This is a simplified method for divining academic success: only check whether the Three Marvels, auspicious gates, and auspicious stars are present in the palace corresponding to the person's natal heavenly stem. If all three are present and do not violate the prohibitions of "Three Marvels entering their Storage," gate being overcome by the palace, criminal offenses, and gate pressure, then academic success can be achieved. If the opposite is true, with the Three Marvels and auspicious gates not present, and the prohibitions of墓,克, 刑, and 迫 being violated, then success will not be attained. The term "奇墓" refers to the Three Marvels (乙, 丙, 丁) falling into their respective Storage palaces, like a pearl buried in the earth, indicating talent that remains unrecognized.

凡占歲考等第高下，以天輔為文宗，日干為士子，六丁為文章。如六丁得旺方，兼天輔宮來生日干，又得三奇及開休生景四吉門，取為一等文章。旺，文宗生日干，不得三奇、吉門者，為二等文章。雖旺，而文宗不生日干，或文宗生日干而文章不旺，僅為三等文章。不旺，而文宗來克，幸有三奇、吉門者，為四等文章。不旺，文宗又來剋日干，又在休囚宮，又無三奇、吉門者，定為五等。得死門及諸凶格者，定為六等不吉。

When predicting the ranking of a candidate in an examination, three useful gods are considered: the Tianfu Star represents the examiner, known as the "Wen宗" (literary master); the day stem represents the examinee; and the six Ding represent the written essay. The ranking is divided into six levels. First class: the six Ding are in a strong position, the Tianfu Star's palace also generates the day stem, and there are three marvels along with the four auspicious gates of Kai, Xiu, Sheng, and Jing, making the essay qualify for first class. Second class: although the six Ding are strong, the Wen宗 also generates the day stem, but there are no three marvels or auspicious gates. Third class: the six Ding are strong but the Wen宗 does not generate the day stem, or the Wen宗 generates the day stem but the essay is not strong, missing one of these. Fourth class: the six Ding are not strong, the Wen宗 instead harms the day stem, but there are still three marvels and auspicious gates. Fifth class: the six Ding are not strong, the Wen宗 harms the day stem, the day stem is in a weak and confined position, and there are no three marvels or auspicious gates. Sixth class: if the death gate and various Inauspicious Pattern (malevolent patterns) are present, it is the lowest class, indicating an inauspicious outcome. In summary, determining the class depends on three factors: whether the star of the essay, the six Ding, is strong, whether the Wen宗 generates the day stem, and whether there are three marvels and auspicious gates. If all three are present, it is first class; if none are present and the death gate and malevolent patterns are also present, it is sixth class. The middle four classes are determined by the number of missing factors, descending in order.

假如大暑中元陰遁一局，戊癸日辛酉時，天輔在二宮，六戊在八宮，星奇為文章在七宮乘旺氣又與日干比，定是二等。又如秋分中元陰遁一局，丁亥日乙巳時，天輔六丁俱在八宮，文宗剋日干，為三等。

Take two examples. The first: during the Major Heat period with Yin Dun one layout, on a Wu Gui day at Xinyou hour, the Wenqu Star is in the Kun two palace, the Six Wu is in the Gen eight palace, and the star representing literature, Ding, is in the Dui seven palace, riding on strong energy and harmonizing with the day stem. Although literature is strong and the day stem is supported, the lack of the literary master's birth stem leads to a second class judgment. The second: during the Autumn Equinox period with Yin Dun one layout, on a Dinghai day at Yisi hour, both the Wenqu Star and the Six Ding are in the Gen eight palace. Although they are in the same palace which is good, the literary master comes to harm the day stem, so it is only third class.

占文宗，按臨日斯以天輔為文宗。冬至自坎至巽為內，自離至乾為外；立夏自離至乾為內，自坎至巽為外。冬至後至四月為上半年，夏至後至十月為下半年。文星在內主上半年，在外主下半年。更以落的宮分並分野，以定日期，再詳時事，以十二支配八卦法決之。

This divination method is specifically used to predict the time when the emperor Wen宗 will take office, still considering the Wenqu Star as the representative of Wen宗. The division between inner and outer areas changes with the seasons: after the Winter Solstice, the four palaces from the Kan palace to the Xun palace are considered inner, and the four palaces from the Li palace to the Qian palace are outer; after the Beginning of Summer, this is reversed, with the four palaces from Li to Qian being inner and those from Kan to Xun being outer. From Winter Solstice to April is considered the first half of the year, and from Summer Solstice to October is the second half. If the Wen star falls within the four inner palaces, it indicates the arrival in the first half; if it falls in the four outer palaces, it indicates the arrival in the second half. Then, based on the palace where the star falls and its corresponding region, the specific date is determined. Finally, the actual situation at that time is considered, and the final decision is made by using the method of matching the twelve earthly branches with the eight trigrams.

值符宮剋日干宮坐主不取，小考同看。 凡科舉會試占，以日干（宮）為士子真才，值符（宮）為總裁，天乙為房師，六丁為文章。天乙宮剋日干宮，房師不薦；六丁宮剋日干宮，或日干宮克六丁宮，休囚廢沒，俱主題目大難，不能得意。如值符、天乙來生日干，六丁又得旺相，必中無疑，缺一不可。凡考童仝。

The general conclusion of this method is: if the palace of the chief symbol overcomes the palace of the day stem, the examiner will not select the candidate; the small examination for candidates is also judged in the same way. When predicting the imperial examination, four useful gods are used: the palace of the day stem represents the true ability of the candidate, the palace of the chief symbol represents the head examiner, the heavenly master represents the examiner of the room, and the six ding represents the written essay. If the palace of the heavenly master overcomes the palace of the day stem, the room examiner will not recommend the candidate; if the palace of the six ding overcomes the palace of the day stem, or if the palace of the day stem overcomes the palace of the six ding, and it falls in a weak or declining state, then the examination questions will be extremely difficult and the candidate will not achieve his wish. On the contrary, if the chief symbol and the heavenly master both support the palace of the day stem, and the six ding is in a prosperous and strong state, then the candidate will certainly pass the examination without doubt; these three conditions are essential and none can be missing. The method for examining candidates for the lower level is the same.

假如立秋上元陰遁二局，六庚日丙子時，日干在三宮，天蓬值符在四宮，與日干宮相比，六丁臨八宮得生氣，文章必不得意，座師雖受刑剋，必力薦中矣。

Take an example. On the first day of the autumn season, using the Yin Dun method with the second arrangement, on the sixth day of the庚 (Geng) cycle, at the Bingzi (Bing Zi) hour: the day stem falls into the third trigram Zhen (Thunder), and the Tianpeng (Heavenly Greedy Wolf Star) serves as the chief symbol in the fourth trigram Xun (Wind). The chief symbol's trigram and the day stem's trigram both belong to wood and are like and harmonious. The sixth Ding (Ding) falls into the eighth trigram Gen (Mountain), although it receives life qi, it does not provide support to the day stem. This situation makes the article itself unsatisfactory; however, although the examiner is subjected to punishment and conflict, he will still make an effort to recommend it, so in the end, it can pass. This example shows that the three useful gods do not necessarily all need to be entirely favorable. As long as the examiner is willing to recommend and the day stem receives support from a similar trigram, it can compensate for the inadequacy of the article.

凡占殿試，以太歲為主。太歲者，天子也。以月建為主考，日干為舉子，景門為策論。如景門落在旺相宮，又得三奇並太歲來生日干者，為鼎甲。景門不得三奇，而得太歲、月建來生日干者，為二甲。不生日干，又無三奇者，為三甲。

When divining the ranking in the palace examination, the heavenly stem (太岁) is the main factor, because the palace examination is personally conducted by the emperor, and the heavenly stem represents the Son of Heaven. The month builder (月建) represents the chief examiner, the day stem (日干) represents the examinee, and the jing gate (景门) represents the policy essay. The judgment is divided into three categories: if the jing gate falls in a prosperous and strong (旺相) palace, and also has the three marvels (三奇) in the palace, and the heavenly stem is born by the day stem, then the examinee can be ranked in the first class (top three,状元, 榜眼, 探花). If the jing gate does not have the three marvels, but the heavenly stem and the month builder are born by the day stem, then the examinee can be ranked in the second class. If neither the heavenly stem nor the month builder are born by the day stem, and there are no three marvels, then the examinee can only be ranked in the third class.

假如六戊年正月立春日丙辛乙未時，陽遁八局，天芮為值符加七宮，死門為值使加三宮。丙為日干在六宮，戊為太歲在四宮，月建甲戊為主考，但不生日干，在三甲後矣。 又如戊年正月雨水上元陽遁九局六己日丁卯時，景門到三宮為旺方，上得星奇。己日日干在一宮，月建在乙宮生日干，但太歲不來生，僅得二甲。

Take two examples. The first: in the sixth Wu year, during the first lunar month, on the day of the Start of Spring, on a day with the stem Bing and the stem Xin, at the Yiwei hour, using Yang Dun with eight arrays, the star Tian Rui is the chief symbol placed in the Dui seven palace, and the Death Door is the duty gate placed in the Zhen three palace. The day stem Bing is in the Qian six palace, the master of the year Wu is in the Xun four palace, the month builder is Jia Wu, but it does not generate the day stem — neither the master of the year nor the month builder generates the day stem, so the main ranking is placed after the third Jia. The second: in the fifth Wu year, during the first lunar month, on the upper beginning of the Rain Water festival, using Yang Dun with nine arrays, on the sixth Ji day at the Dingmao hour, the Jing Gate reaches the Zhen three palace, which is the flourishing direction, and there is also the star Ding above it; the day stem Ji is in the Kan one palace, the month builder is on the Yi position, which generates the day stem, but the master of the year does not generate the day stem, so it only gets the second Jia, and cannot reach the Ding Jia. Comparing these two examples, we can see that the master of the year generating the day stem is the key to reaching the Ding Jia, the month builder generating the day stem can only secure the second Jia, and if neither is present, it falls to the third Jia.

甲申庚落宮、甲午辛的宮，或相沖，為箭中的。再看景門，得旺相又與值符相生，中缺一不當。看武藝以值符為主考，時干為舉子，甲申庚為箭，甲午辛為的，景門為策論，專以甲可。

Divining a military examination, first check if the arrow hits the target: Jiashen (甲申庚) represents the arrow, Jiawu (甲午辛) represents the target. If both fall in the same palace or are in opposition, it is judged that the arrow hits the center of the target. Then look at the Jing Gate; if it is supported by prosperous and strong energy and is mutually generated with the Chief Symbol, then the examinee will pass. If any of these conditions are missing, the result is not successful. In summary, the key elements for divining military skills are: the Chief Symbol represents the examiner, the hour stem represents the examinee, Jiashen (甲申庚) represents the arrow, Jiawu (甲午辛) represents the target, and the Jing Gate represents the essay. When making a judgment, focus solely on the six Jia.

投兵應選以天沖為武士，以值符為帥主。值符宮生天沖宮，天沖宮生值符宮，一見即投合。彼此相剋，定不收錄。天沖即作值符，一去即得部長，後必大用。遇伏吟空回，返吟反覆不定。

To determine the selection of soldiers, use the Tian Chong star to represent the volunteer warriors and the Zhi Fu to represent the commander. If the Zhi Fu's palace generates the Tian Chong's palace, or the Tian Chong's palace generates the Zhi Fu's palace, they mutually generate each other, indicating a quick mutual understanding and certain appointment. If they mutually control each other, then they will certainly not be selected. If the Tian Chong star itself serves as the Zhi Fu, then the person will immediately become a subordinate officer and later receive important appointments. If the "Fu Yin" pattern appears, it indicates a wasted trip with nothing gained. If the "Fan Yin" pattern appears, the matter will be uncertain and changeable.

以甲子戊為部司職，六丁為文書，時干為求名之人。必要六丁旺相來生時干，甲子戊生六丁則成而速。如甲子戊克時干宮，部司不准；克六丁宮，文書遲滯；時干克甲子戊，亦不成；克六丁，犯朱雀投江，亦主文書遺失。宮、門、星格吉易成，凶不成。

Divination for seeking official rank through donations of grain and rice takes three useful gods: Jiaziwu represents the official bureau handling the matter, the six Dings represent the official documents issued, and the hour stem represents the person seeking official rank through donations. The six Dings must be in a prosperous and strong condition to generate the hour stem, and Jiaziwu must generate the six Dings, so that the matter can be accomplished quickly and successfully. Conversely, if Jiaziwu overcomes the hour stem's palace, the official bureau will not approve the matter; if Jiaziwu overcomes the six Dings' palace, the documents will be delayed. If the hour stem overcomes Jiaziwu, the matter will not be accomplished; if the hour stem overcomes the six Dings, it will result in the pattern of the Vermilion Bird falling into the river, indicating that the documents will be lost halfway. In addition, one must also examine the configuration of the palace, gate, and stars: favorable configurations make the matter easy to accomplish, while unfavorable configurations prevent it from being completed.

凡占升遷，以開門決之。因開門為官，掌法印也。又看太歲、月建相生，如開門加生旺宮，再有三奇得生合吉門、吉格，必定升轉。再遇太歲、月建乘吉神來相生，定然高擢帝庭。或有吉格而無旺相，有旺相而無吉格，或有旺相吉格而太歲、月建不來相生，亦不能升也。選亦同。

When predicting promotion or transfer in official positions, use the Open Door (开门) to make a decision, as Open Door represents official rank and controls laws and seals. Also, check whether the Tai Sui (太岁) and the Month Builder (月建) are in mutual generation with it. If Open Door is located in a palace of life qi (生气) and prosperous qi (旺气), and there are the Three Marvels (三奇) that are in mutual generation and harmony, combined with favorable gates and patterns (吉门吉格), promotion is certain. If further more, the Tai Sui and Month Builder arrive with auspicious deities (吉神) to support it, then one will be highly promoted to serve in the imperial court. Conversely, if there are favorable patterns but no prosperous and strong qi, or there is prosperous and strong qi but no favorable patterns, or both are present but the Tai Sui and Month Builder do not support them—these three situations will prevent promotion. The method for predicting appointments and filling vacancies is the same as for promotion.

假如六己年大寒上元陽遁三局丙申日乙未時，開門在七宮。開門本屬金，兌七亦屬金，同類助我為相，又上有奇日合之，又六己太歲乘天輔在離九宮來生兌七，主升無疑。又有看太歲落在何（原作卯）干，即以其干為所升之年月也。或以值符落宮占之，不用太歲者亦可。蓋銓部升宮為值符之神也。

Take an example. In the year of Ji Wei, during the first day of the winter solstice, using Yang Dun with the third layout, on the day of Bingshen, at the hour of Yiwei, the Open Door is located in the Dui seven palace. The Open Door itself belongs to metal, and the Dui seven palace also belongs to metal, so they support each other, which is called 'mutual assistance' or 'xiang' qi. Above this, there is also the day's oddity Yi, which harmonizes with it. Furthermore, the year's ruler Ji Wei is riding on the Wenqu star (Tian Fu) in the Li nine palace. Fire generates earth, and earth generates metal in the Dui palace, thus forming a chain of mutual generation. With three layers of support, promotion is certain. Additionally, there is another method: look at which heavenly stem the year's ruler falls on, and use that stem to determine the year and month of promotion. It is also possible to use only the location of the chief symbol, without considering the year's ruler, because the department responsible for appointments and promotions is governed by the chief symbol's deity.

又如立春中元陽五局乙庚日丁巳時，開門到九宮，火來克之，為囚於鬼也，定升遷，並值符在坤有生金之象，本宮不旺亦無益也。

Take another example. On the day of Li Chun, using Yang Dun five layouts, on a day with Bing and Geng, at the hour of Dingsi, the Open Door trigram moves to the Li nine palace. The Li palace belongs to fire, which overcomes the metal of the Open Door, this is called 'captured by the ghost,' meaning being held by the god that overcomes me. Although the chief symbol is in the Kun two palace, the earth of Kun can generate metal, which seems to help the Open Door. However, since the Open Door's own palace has already been overcome and is not strong, this slight assistance is of no help, and thus promotion will ultimately not succeed.

凡占上任後之吉凶，以上任之時所向之方為斷。如衙門坐西朝東，即看東方所得之宮神斷之；如向西即看西方所得之宮神斷之；南北亦然。總看所得向之吉格，得格吉終於升遷；如不成吉格而星旺，主降謫；若休囚及廢沒者，主罷黜。若有凶格者，主有拿問；如返吟、伏吟、五不遇時及入墓、悖格、飛伏等格，不看方向，而知其不吉也。

When predicting the fortune of an official after taking office, one should judge based on the direction the official's office is facing at the moment of taking office. For example, if the official's office faces east, one should examine the fortune of the eastern sector; if it faces west, then the western sector is considered. In general, one should check whether the direction facing can form a favorable pattern. If it forms a favorable pattern, the official will eventually be promoted. If it does not form a favorable pattern but the star in the current position is still strong, the official will be demoted or exiled. If the direction is in a state of weakness and decline, the official will be dismissed from office. If it forms a harmful pattern, the official will be arrested and punished. In addition, if the situation involves returning chant, hidden chant, five unfavorable times, or patterns such as entering the tomb, contradictory patterns, flying stem and hidden stem, then one does not need to consider the direction; it is immediately clear that the outcome is unfavorable. The meanings of these patterns vary: returning chant indicates instability and frequent changes, hidden chant indicates stagnation and lack of achievements, five unfavorable times indicate the stem of the hour overcoming the stem of the day, leading to conflicts between superiors and subordinates, entering the tomb indicates talents being buried, contradictory patterns indicate acting against proper conduct, and flying stem and hidden stem indicate conflict with metal, leading to constant opposition.

假如陽遁一局丁壬日丙午時上任，衙門坐北朝南，此局六癸加地盤九宮杜門，無吉格，主降調。 又如陽遁四局丁壬日癸卯時上任，衙門坐南朝北，天任加地盤丁合休門催官，白虎臨向，主升遷。

Take two examples. The first: using Yang Dun one layout, on a Ding Ren day at Bing Wu time, the office faces south with its back to north, looking at the southern Li nine palace; in this layout, the six Gui is placed on the Earth Plate nine palace, combined with Du Men, Gui is the heavenly net and Du Men indicates blockage, which does not form a favorable pattern, so it is judged as demotion and transfer. The second: using Yang Dun four layout, on a Ding Ren day at Gui Mao time, the office faces north with its back to south, looking at the northern Kan one palace; in this layout, Tian Ren star is placed on the Earth Plate Ding Qi, combining with Xiu Men to form an auspicious pattern for promotion, White Tiger is also present in the direction of facing, indicating both military strength and literary fortune, so it is judged as promotion.

當以天禽落宮為京師，其餘為外地，以各宮六儀、三奇為分野。若遇甲戊同宮，陽日用甲，陰日用戊。如天蓬落宮上有開門，主有賊盜；有六庚主兵亂；如主旱澇不犯者，平安。各以本邦分野無任所分野定遠近。

To determine the auspiciousness of a newly appointed official's position, use the Tian Qin star's position to represent the capital, and the other palaces to represent other regions. Then assign the six instruments and three marvels to each palace to correspond with the regions. If both Jia and Wu fall in the same palace, take Jia on a yang day and Wu on a yin day for interpretation. Specifically, if the Tian Peng star's palace has the Open Door trigram, it indicates the area may have bandits; if it has the sixth geng, it suggests military unrest; if neither is present, but there are droughts or floods, then the area is peaceful. Finally, compare the regional affiliations of the official's home and the new post to determine the distance of the journey.

以本宮年干地盤為主，看天盤星門得吉格者，榮歸；得吉格而別犯刑擊飛伏悖格及本干宮有劫煞喪門刑剋，主卒於官，不得善終。不成格而得奇星，主榮歸；無奇星，主罷黜；有凶格主拿問。

After completing a term of office, to determine one's future fate, one should take the earthly branch corresponding to the person's birth year's heavenly stem as the main reference. Then check whether the stars and gates on the heaven plate can form a favorable pattern. If a favorable pattern is formed, one can return home with honor. If a favorable pattern is formed but another unfavorable pattern such as criminal pattern, mutual punishment, flying stem overlying stem, or contradictory pattern is also present, or if the earthly branch corresponding to the person's birth year's heavenly stem carries robbery sha, funeral door, or conflicting relationships, then it indicates death in office and an untimely end. If no pattern is formed but one obtains the three marvels and auspicious stars, one still returns home with honor. If neither the three marvels nor auspicious stars are obtained, one is dismissed from office. If a harmful pattern is formed, one is arrested and charged with crimes.

如開到鬼廢休囚之方，或帶擊刑、入墓、迫制，為大不利。逢太歲傷之事於朝廷；月建傷之事起僚屬；天乙傷之事諫臣；值使傷之事起御史；值符傷之事起撫鎮。遇天網定被鎖拿；天盤受下克，地盤受制，前後遇迫，定有按治。如得氣，僅罰降；失令恐傷命。

When divining about an official being demoted or punished for an offense, first examine the Open Door. If the Open Door reaches the direction of the ghost that controls me, or falls into a place of weakness and restriction, or carries a punishment, or falls into the storage area, or is constrained and controlled, it is very unfavorable. Then look at what is causing the harm: if harmed by the Supreme Year, the matter originates from the court; if harmed by the Month Builder, the matter comes from colleagues or subordinates; if harmed by the Heavenly Ethical Officer, the matter comes from a censor; if harmed by the Duty Gate, the matter comes from an imperial inspector's impeachment; if harmed by the Chief Symbol, the matter comes from a governor or military commander. If encountering the pattern of the Heavenly Net Spread Four, it is certain that he will be arrested and imprisoned. If the Heaven Plate is attacked by the Earth Plate below, and the Earth Plate is further controlled, and both the front and back encounter door constraints, then he will definitely be investigated and punished. Finally, examine the strength of the qi: if the star he is associated with still has a thriving and vigorous qi, he will only be demoted and fined; but if he loses his time and season, it is possible that even his life will be harmed.

凡山林隱逸及廢黜已久，欲求徵召者，太歲為皇恩，月建為銓部，日干為自己。要太歲、月建之星同生日干所乘之宮，又要日干所落之宮得好格局，主起官，反此不能。

All those who have retired to live in the mountains or have been dismissed from office for a long time and hope to be reappointed by the court should take three useful gods for divination. The heavenly stem of the current year represents the emperor's favor, the month builder represents the official department responsible for selecting officials, and the day stem represents the person himself. If the stars of the heavenly stem of the current year and the month builder both generate the palace where the day stem resides, and the palace where the day stem resides can form a good pattern, then it indicates the possibility of being reappointed to office. If this is not the case, then reappointment is not possible.

進衙門應差，以開門為官長，以值使為己身。如開門宮生值使宮，又得三奇及旺相星，大吉。與長官宮相剋，主凶。休囚亦為不吉。

Divination for entering a government office to serve officials uses "Opening Door" to represent the superior authority and "Duty Gate" to represent oneself. If the "Opening Door"宫 is born into the "Duty Gate"宫, and also receives the Three Marvels along with auspicious stars that are prosperous and strong, it is highly favorable, indicating smooth and successful service. If the "Duty Gate"宫 and the superior authority's宫 mutually control each other, it indicates misfortune and difficult service. If the "Duty Gate" falls into a state of weakness and decline, it is also unfavorable.

以值符為尊長，天乙為卑小。值符落宮克天乙宮，天乙宮生值符宮，俱不准。假如值符生天乙宮，天乙克值符宮，定準假。兩宮相比不准。

To determine if a leave request will be approved, the Chief Symbol represents the superior or elder, and the Heavenly Ethical Symbol represents the subordinate or younger person making the request. If the Chief Symbol's palace goes to attack the palace of the Heavenly Ethical Symbol, or if the Heavenly Ethical Symbol's palace goes to generate the Chief Symbol's palace, neither situation will result in approval. Conversely, if the Chief Symbol generates the Heavenly Ethical Symbol's palace, or if the Heavenly Ethical Symbol's palace attacks the Chief Symbol's palace, the leave will definitely be approved. If the two palaces are merely harmonious and of the same nature without any generation or attack, the leave will not be approved.

以六丁與值使宮相生則速，如相剋則遲。又看六丁在何宮相生，即以本宮支干定其日期。

Divination for the speed of receiving official documents uses the Six Ding to represent documents and the Duty Gate to represent the officer handling the task. If the Six Ding and the Duty Gate are in a mutual generation relationship, the documents will arrive quickly; if they are in a mutual control relationship, the documents will be delayed. To determine the exact time the documents can be received, look at which palace the Six Ding falls into and which palace it mutually generates with. Then use the heavenly stem and earthly branch of that palace to determine the date.

凡占婚姻，以乙為女，以庚為夫。如二家落宮相生合，說之則成；相刑剋，則不成矣。又以頂盤六合為媒人。六合宮生乙宮，向女家；生庚宮，向男家。庚宮克乙宮，女家畏而不嫁；乙宮克庚宮，男家嫌而不娶；乙宮帶擊刑，主女性凶惡者；生合，主女性溫良。庚宮帶凶神，主夫性暴烈；帶生合，主夫性溫良。

When divining about marriage, use Yi to represent the woman and Geng to represent the man. If the two families' positions fall into trigrams that are mutually generating or harmonious, as long as someone mediates, the marriage can succeed. If they are mutually controlling or conflicting, the marriage will not succeed. Additionally, the六合 (Liu He) in the upper disk represents the媒人 (mediator). If the六合 position generates the Yi position, it indicates the mediator favors the woman's side; if it generates the Geng position, it indicates the mediator favors the man's side. Also examine the strength and temperament of both sides: if the Geng position controls the Yi position, the woman's side is fearful and unwilling to marry; if the Yi position controls the Geng position, the man's side is嫌弃 (displeased) and unwilling to marry. If the Yi position carries '击刑' (mutual attack), it indicates the woman has a fierce temper; if the Yi position is generated or harmonious, it indicates the woman has a gentle temper. If the Geng position carries Inauspicious Spirit (malevolent spirits), it indicates the husband has a fierce temper; if the Geng position is generated or harmonious, it indicates the husband has a gentle temper.

如男家問婚姻，此時即以地盤諸星為男家。逢門生宮，或上干生下干合吉格，而干支日時逢生合，其婚必成。若門克宮，或上干克下干，或門迫相沖，必不能成。又如比和相，善言之即成。凡九星、六儀、三奇、八門在旺祿之時，主富貴之家；若衰墓逢生為漸發之家；旺而受克為時退之家。若論女相貌、人品，以八門、九星、地將推之。若逢生主人品清奇；逢克為不正或醮婦殘婚之類。若女家問就以女為主，照前法反而推之。

This is another method for divining marriage, focusing on the family status and character of both parties. If the male side is asking, then the stars on the Earth Plate at the time of the divination represent the male family. If the gate comes to generate the palace, or if the upper heavenly stem generates the lower heavenly stem forming a favorable pattern, and the day and hour stems and branches also meet the condition of generating and harmonizing, then the marriage will certainly succeed. If the gate goes to conquer the palace, or if the upper heavenly stem conquers the lower heavenly stem, or if there is a conflict between the gate and the palace, or if there is mutual conflict, then the marriage will certainly fail. If both sides are like and harmonious, then with good persuasion, the marriage can be arranged. If all the nine stars, six instruments, three marvels, and eight gates are in a prosperous, lucky position, then the family is wealthy and noble. If they fall into a declining or burial position but still meet the condition of generating, then the family is gradually becoming prosperous. If the original position is prosperous but is conquered, then the family is currently declining. As for the woman's appearance and character, use the eight gates, nine stars, and the Earth Plate's commanding spirits to determine: if they generate, the woman is elegant and outstanding; if they conquer, the woman is improper in behavior, or perhaps a woman who has been remarried, or a marriage with defects. If the female side is asking, then take the female side as the main focus and apply the above method in reverse.

看合星，專以乙庚論之。如女求夫，謂之坐山招夫，當用天盤六庚宮來生地盤六乙宮。庚上得吉星，主夫性溫良；得凶星主欺騙財物，或心性□險。如男求女，謂之到踏門，宜地盤六乙宮生天盤六庚宮，亦主成。

Divination for a bride's husband entering the family is based on the compatibility between the two families, still primarily using the stars 乙 (Yi) and 庚 (Geng) for interpretation. If the woman is seeking a husband, it is called "sitting mountain to attract a husband." In this case, the Heaven Plate's six Geng palace should generate the Earth Plate's six Yi palace, indicating a successful outcome. If the Geng palace has a favorable star, it suggests the husband is gentle and kind; if it has an unfavorable star, it indicates he may be seeking wealth or has a deceitful and dangerous nature (the original text has a missing character here, likely meaning "deceitful and dangerous"). If the man is seeking a wife, it is called "going to the door," and it is appropriate for the Earth Plate's six Yi palace to generate the Heaven Plate's six Geng palace, which also indicates success. The direction taken is opposite in the two cases, and the key is to clearly determine who is visiting and who is the host family.

以坤宮為孕母，以宮上所得之門為胎，坤宮之天盤為產室。如天盤克門，子不存；坤宮克門，胎不安；門克坤宮，孕母長病；天盤克地盤，孕母不安。門屬陽，男胎；屬陰女胎。逢伏吟，子戀母腹，胎雖穩而難生。見白虎為血光神，其產應速。如傷杜門到宮，為入墓，必是死胎。或天盤為門宮二者之墓，不吉；為坤宮之墓，不利母；為門之墓，不利子。若有三奇，必得好子。

Divination for pregnancy uses the second palace of Kun to represent the pregnant woman, since Kun represents the mother. The gate obtained in the Kun palace represents the fetus. The Heaven Plate of the Kun palace represents the delivery room. The method of determining the outcome is as follows: if the Heaven Plate overcomes the gate, the fetus will not survive. If the Kun palace overcomes the gate, the fetus will be unstable. If the gate overcomes the Kun palace, the pregnant woman will suffer from a long-term illness. If the Heaven Plate overcomes the Earth Plate, the pregnant woman will not have peace. To determine the gender, look at the yin and yang of the gate: if the gate is yang, it is a male fetus; if the gate is yin, it is a female fetus. If the "Hidden Chant" pattern appears, the fetus will cling to the mother's womb and refuse to be born, resulting in a safe but difficult delivery. If the White Tiger appears, it is the god of blood and wounds, indicating a quick delivery. If the Shang Men or Du Men arrive at the Kun palace, it is the "buried" pattern, which indicates a stillbirth. To distinguish the burial: if the Heaven Plate is simultaneously the burial of both the gate and the palace, it is the most inauspicious. If it is only the burial of the Kun palace, it is unfavorable for the mother. If it is only the burial of the gate, it is unfavorable for the child. If the Three Marvels are present in the palace, it is certain that a healthy child will be born.

此時以宮奇儀為母，以天盤奇儀入門為子。天盤地干支臨旺祿之宮，逢生者，子母全安。若上干及門克地盤奇儀，慮其子母有所虧。若地盤奇儀在得令之宮，雖則受克，亦且無害。如母克子，其產容易；子克母，產難。若子母無氣而又受傷者，則子母難全。若子母比和，易產平安。若合吉格，產子極貴壽長；合凶格，壽夭難養。

Divination for predicting childbirth uses the Earth Plate's odd and ritual symbols to represent the mother, and the Heaven Plate's odd and ritual symbols combined with the entered gate to represent the child. If the Heaven and Earth Plate's stem and branch fall in a prosperous and auspicious position, and they mutually generate, both mother and child will be safe. However, if the upper Heaven stem and gate克制 the Earth Plate's odd and ritual symbols, there will be concern for loss to both mother and child. But if the Earth Plate's odd and ritual symbol is in a timely and favorable position, even if it is beingrestrain, there will be little harm. Then examine the mutualrestrain between mother and child: if the mother克 the child, delivery will be easy; if the child克 the mother, it will be difficult. If both mother and child lack life qi and are injured, it will be difficult to save both. If mother and child are like and harmonious, delivery will be easy and safe. Finally, examine the pattern: if paired with a favorable pattern, the child will be highly esteemed and long-lived; if paired with an unfavorable pattern, the child will have a short life and be difficult to raise.

要知何日將產，即看相沖生旺日時決之。陽星多產男，陰星眾生女；陰陽相併而當雙生。天下生人，同此一時，貴□不同，詳此時吉格、奇門在方向，宜對吉凶之格，則生此子貴□可知，或再加父年庚多少，共算當生日時，遁演奇門，則知富貴修短矣。

To determine the day of childbirth, one should look at the day and time that either conflicts with or supports the Useful God. If there are more yang stars on the board, more male children are likely; if there are more yin stars, more female children are likely. If the numbers of yang and yin stars are roughly equal, then twins are likely. Although many people are born at the same hour, their status varies greatly, so one must carefully examine the auspicious patterns and where the Three Marvels and Eight Doors are positioned. By comparing these directions with the auspicious and inauspicious patterns, one can determine the child's future status. If one also includes the father's birth year and age, and calculates the appropriate day and time, using the Dun Jia method to create a unique door disc, then one can also predict the child's future fortune, poverty or wealth, and lifespan.

以天芮為病神，以生死二門看。再審病者本命年干落宮，得生門不死，死門難愈。若年干休囚廢沒，再有凶星、凶格，大凶。即得其餘六門，亦主纏綿。再以天芮廢沒之月為愈。斯如占父母病，或兒女同類病，得本月日干入墓者大凶。又凶星、凶門加病人地盤年庚無救神亦凶。若凶星加奇門，上下二干相救，可死中求活；或三奇、吉門、吉格，更上下二干有合，雖不服藥亦可愈。

When divining about illness, use the Tian Rui star as the sickness deity. Then examine the severity by looking at the Sheng Men (Life Gate) and Si Men (Death Door). Next, check the native's birth year stem and the palace it falls into. If the Sheng Men is in that palace, the person will not die. If the Si Men is in that palace, recovery is difficult. If the birth year stem falls into a weak and confined position with凶星 (malevolent stars) and凶格 (malevolent formations), it is extremely dangerous. Even if the illness falls into one of the other six gates besides Sheng and Si, the condition will persist. As for when the illness will be cured, take the month when the Tian Rui star falls into a position of decline and decay as the time of recovery. For example, if divining about the illness of parents or children and the day stem falls into the墓 (burial) position in that month, it is a major凶象 (dangerous omen). If凶星 (malevolent stars) and凶门 (malevolent gates) are added to the native's year stem on the Earth Plate and there is no saving deity, it is also ainauspicious sign. Conversely, if凶星 are present but there are the Three Marvels (San Qi) and auspicious gates nearby, with the upper and lower heavenly stems mutually supporting each other, there is a chance of recovery from death. If the Three Marvels, auspicious gates, and auspicious formations are present, and the upper and lower heavenly stems are in harmony, the person can recover even without taking medicine.

以離宮主之，離為目，看九宮得何吉星、吉格，則愈速；而凶則痊遲。若吉凶不分，則纏綿，亦不重。

To diagnose eye diseases, the method uses the Li trigram in the nine palace system. This is because the Li trigram represents the eye in the human body. The process involves checking which star is in the Li palace and what type of pattern it forms. If a beneficial star and a favorable pattern are present, the eye disease will heal quickly. If a harmful star and an unfavorable pattern are present, recovery will be slow. If both good and bad elements are equally present and it is difficult to determine which is stronger, the condition will be prolonged and lingering, but not severe.

凡占壽數修短，以天沖、死門決之。蓋天沖乃三宮之神，為生氣也；又五為死氣也。又以九十歲為率九宮，每宮十年，看天沖所落之宮遠近以定其數。如天沖帶旺相，一生無患；若休囚廢沒，一生常有坎坷。占者自天沖落宮數起，陽遁順行九宮，陰遁逆行九宮，數至死門落宮止。將自己經過壽數除訖，以所得餘歲論斷。如年至三旬而得四數，則除三十尚有十年之壽，餘仿此。

When determining the length of life, one uses the Tian Chong star and the Death Door to make a judgment. Tian Chong is the god of the third palace, and the third palace belongs to Life Qi; the fifth palace belongs to Death Qi, from which the Death Door originates. The method of calculation is to match ninety years with nine palaces, with each palace representing ten years. One then determines how far the palace where Tian Chong falls is from the palace where the Death Door falls. Based on this distance, the age is determined. If Tian Chong is in a prosperous and strong state, one will have no illness or misfortune throughout life; if it falls in a weak and confined state, one will often face difficulties. The specific calculation method is: starting from the palace where Tian Chong falls, count the number of palaces. For Yang Dun, count forward through the nine palaces; for Yin Dun, count backward through the nine palaces, until reaching the palace where the Death Door falls. The number of palaces counted represents decades. Subtract the years already lived from this number, and the remainder is the remaining years of life. For example, if four palaces are counted, representing forty years, and the person is already thirty years old, subtract thirty, leaving ten years of life remaining; other cases are calculated in the same way.

凡爭訟，有心中不平而先告人者，有被人告而求伸理者，須以開門為問官，值符為原告，天乙為被告，驚門為訟神。如開驚二門俱被克，被告敗；俱克，原告敗；一克原告，一克被告，則兩家俱敗。總以落宮決之。

Whenever there is a lawsuit, some cases arise from a person's sense of injustice, leading them to initiate the lawsuit, while others occur when someone sues them, and they need to defend themselves. In both situations, the same set of divine symbols is used: the Open Door represents the official handling the case, the Chief Symbol represents the plaintiff, Tianyi represents the defendant, and the Jing Door represents the deity of lawsuits. The method of judgment is as follows: if both the Open Door and the Jing Door are being overcome, the defendant loses; if both are overcoming others, the plaintiff loses; if one overcomes the plaintiff and the other overcomes the defendant, both parties lose. In all cases, the outcome is determined by the relationships of generation and overcoming among the divine symbols corresponding to each party.

又開門生原告，驚門克原告，或開克原告、驚生原告。如被告得生克者，亦然。以值符、天乙之旺相為勝，休囚為敗，亦以落宮決之。

Further细分: there is a case where the Open Door generates the plaintiff and the Jing Door restrains the plaintiff, and another case where the Open Door restrains the plaintiff and the Jing Door generates the plaintiff. One generates and one restrains; the outcome depends on which is stronger. The same judgment applies to the defendant's situation regarding generation and restraint. Additionally, there is a general rule: between the Chief Symbol and Tianyi, whoever is in a prosperous and strong state will win, and whoever is in a weak and confined state will lose; the determination of prosperity and decline is also based on the palace where they fall.

以丁為狀，朱雀為訟師，丁為朱雀。如朱雀落陽干之宮，或落宮與天獄庚相沖，又乘景門，其訟必興。若朱雀落陰干之宮，其訟大起；臨囚休廢沒之宮，訟即結而不興。呈狀以開門為官，景門為文狀，開門宮生景門宮為吉，景門宮生開門宮不准，景克開準，克景不准。又景門落旺相宮則準，落休囚廢沒宮則不准。如旺相而生開門，可準；休囚廢沒克開門，不准。

To determine if a lawsuit will be filed, use Ding Qi to represent the lawsuit document and Zhu Que to represent the lawyer who drafts the lawsuit. Ding Qi and Zhu Que can substitute for each other in this context. The method of interpretation is as follows: if Zhu Que falls in a Yang Heavenly Stem palace or if the palace it falls in conflicts with Tian Yu Geng, and it is accompanied by Jing Gate, the lawsuit will definitely proceed. If Zhu Que falls in a Yin Heavenly Stem palace, the lawsuit will also be significant. If Zhu Que is in a palace of declining strength such as囚, 休, 废, or 没, the lawsuit will be resolved immediately and no litigation will arise. Regarding whether the lawsuit document will be accepted, use Kai Men to represent the official authority and Jing Gate to represent the lawsuit document. If Kai Men palace generates Jing Gate palace, it is favorable and the document will be accepted. If Jing Gate palace generates Kai Men palace in reverse, the document will not be accepted. If Jing Gate overcomes Kai Men, the document will be accepted. If Kai Men overcomes Jing Gate, the document will not be accepted. Additionally, if Jing Gate falls in a palace of prosperity and strength, the document will be accepted. If Jing Gate falls in a palace of weakness and decline, the document will not be accepted. In summary, if Jing Gate is in a prosperous and strong palace and generates Kai Men, the document will be accepted. If Jing Gate is in a weak and declining palace and overcomes Kai Men, the document will not be accepted.

值符為官長，六丁為公文，值使為公差。如值符宮克天乙宮，六丁臨於內地，其提緩。值符克天乙宮，值使臨於內地，其提急。再有擊刑則來意惡，有三奇則來意善。若相生則公差與官長見喜，相剋則見怒。又看六庚為天獄，落休廢易結；落旺相難結。一說六丁臨外地緩，值使臨外地急。

To determine the urgency of an official's summons for interrogation, use three useful gods: the chief symbol represents the official, the six dings represent official documents, and the duty gate represents the officers in charge of the case. The method of interpretation is as follows: if the chief symbol's palace overcomes the heavenly ethereal palace, and the six dings fall within the inner four palaces, the interrogation will come slowly; if the chief symbol overcomes the heavenly ethereal palace, and the duty gate falls within the inner four palaces, the interrogation will come quickly. If there is also an impact and punishment, it indicates that the person involved has ill intentions; if there are the three marvels, it suggests that the intention is relatively kind. If the officers and the official are in a mutual generation relationship, they will be harmonious; if they are in a mutual control relationship, they will be angry with each other. Additionally, one should also consider the six geng, which represent the heavenly prison: if they fall on the rest or waste phases, the case is likely to be resolved quickly; if they fall on the prosperous and strong phases, the case will be difficult to resolve. There is another view that is opposite to the above, considering that if the six dings fall in the outer four palaces, the summons will be slow, and if the duty gate falls in the outer four palaces, the summons will be quick. Both views coexist.

以本人年命與日干落宮，星旺、門吉有三奇吉格者，官員降調，庚人罪輕。星不旺相、有三奇、吉門者，或三奇吉門得星旺相併吉門、吉格者，俱主罪輕，法及本身。如有三奇吉格、不得吉門與星旺相者，或星旺相而不得吉門、三奇，俱主罪輕。若星不旺相、門不吉、無三奇、格局凶者，主大凶。與日干年命再犯擊刑者，有刑罰之苦。

To determine the severity of a legal case, examine the person's birth year and the day stem's position. If the star is prosperous and strong, the gate is favorable, and there are the Three Marvels and auspicious patterns, then the official will be demoted and transferred, while ordinary people will receive light punishment. If the star is not prosperous but there are the Three Marvels and favorable gates, or if the Three Marvels, favorable gates, and prosperous star are all present along with favorable patterns, the punishment will be light, affecting only the person involved and not involving others. If there are only the Three Marvels and favorable patterns but lack favorable gates and prosperous stars, or if there are only prosperous stars but no favorable gates or Three Marvels, the punishment will still be light. Conversely, if the star is not prosperous, the gate is unfavorable, there are no Three Marvels, and the pattern is凶, it indicates great misfortune. If the day stem and birth year also commit 'hit punishment,' then the person will inevitably suffer from punishment.

以開門為問官，以六辛為罪人，以六甲旬中六壬為天牢。如開門宮克地辛宮，辛上又有六壬臨之，防有牢獄之災；二者缺一，無害。再壬為天牢，甲辰旬中壬戌時，戌為天牢；甲子旬中壬申時，即申為天牢。餘仿此。若天盤上所克六壬之支，再得開生二門者吉。

To determine the severity of a crime, the Open Door represents the official handling the case, the six Xinheng represent the criminal, and the six Jia in each ten-day cycle with the six Ren represent the Heavenly Prison. The method of judgment is: the Open Door's palace goes to conquer the palace where the Earthly Branch of Xinheng is located, and if there is also a Ren on top of Xinheng, then there is a risk of imprisonment. If either of these conditions is missing, there is no major problem. To determine the Heavenly Prison, one must identify the Earthly Branch: Ren represents the Heavenly Prison. In the Jiachen ten-day cycle, during the Renshu hour, use Wu as the Heavenly Prison; in the Jiazi ten-day cycle, during the Renshen hour, use Shen as the Heavenly Prison; the rest of the ten-day cycles follow the same pattern. If there is a heavenly stem and earthly branch on the Heaven Plate that can conquer the earthly branch of Ren, and also the Open Door and the Life Gate, two auspicious gates, then it turns favorable, and the crime may be considered less severe.

以地盤六辛為罪人，看得星何干，旺不旺。如上乘吉星、吉門、吉格，或克開門落宮，與開門宮相生相合者，其開釋必速。不備者，少遲。若開門落宮克地六辛宮，再得休囚者，主牽纏又網低，則不開釋；網高則開釋。

To determine whether a criminal can be released, use the Earth Plate's sixth heavenly stem, Xin, to represent the criminal. Observe what star, heavenly stem, and its strength it is connected to. If Xin is supported by a favorable star, favorable gate, or favorable pattern, or if it can overcome the gate's palace, and also harmonizes with the palace of the gate, then release is certain and quick. If these conditions are not met, release will be delayed. Conversely, if the gate's palace overcomes the Xin's palace, and Xin is in a weak and confined state, the case is likely complicated. At this point, check the height of the heavenly net: if the net is low and covers the person, release is not possible; if the net is high, release is possible.

壬為牢獄，看所加地盤之干為罪人。必地盤之干克六壬所得之支，又得休開生三門者，即得出，以受克之支為日期。必得六丁時，或六丁落宮非罪人宮，干支又得三奇者，方出獄。

To determine the time of release from prison, use the heavenly stem Ren (壬) to represent the prison. The heavenly stem that is combined with Ren represents the criminal. For release to be possible, the earthly stem of the Earth Plate must be able to overcome the earthly branch paired with Ren, and also receive one of the three auspicious gates: Xiu Men (Rest Gate), Life Gate, or Open Door. The date of release is taken from the day corresponding to the branch that is overcome. Additionally, there is another condition: either the time must be when the heavenly stem Ding (丁) appears, or if the palace where Ding falls is not the same as the palace of the criminal, and the stem and branch also contain the Three Marvels, then true release is possible. Ding is associated with the Jade Maiden and is in charge of escaping secretly, so the gate of release particularly relies on Ding.

以本日日干為有事之人，以庚為天獄，以辛為天庭，以壬為天牢。本人日干以地盤為主，庚辛壬三凶煞以天盤定之。如犯一煞，與地盤日干同宮，定有牽連；再逢刑擊，定有刑罰。得天網，有枷鎖臨身，再有凶格等凶煞，連累甚重。若有三奇、吉門並吉格、吉星者，無礙，雖有牽連，不能成凶。若不犯庚辛壬，定不牽連。

To determine if a legal case will involve oneself, use the day stem as the representative of the involved person. If the day stem is in the same palace as any of the three Inauspicious Sha (Geng, Xin, Ren), which represent criminal matters, then involvement is certain. If there are also刑格 (criminal patterns) or击刑 (mutual punishment), then punishment is inevitable. If the person also has the Gui (天网四张) pattern, they will be imprisoned. If other Inauspicious Pattern (bad patterns) or Inauspicious Sha (bad stars) are present, the consequences will be severe. Conversely, if there are three marvels (三奇), good gates (吉门), or good patterns (吉格) and good stars (吉星) present, there will be no harm, even if involved, it will not lead to disaster. If none of the three Inauspicious Sha are involved, then there will be no involvement.

此時遇門生宮合吉格，或上干生下干，或干在於得令之宮而克上干，或宮克門，因非訟而得理，有官貴人扶，得財。若地盤奇儀臨衰墓宮，逢上干克下干，及門克宮而合凶格，則口非重，至財破憂驚。若逢心開生宮，貴人相扶。若逢英景生宮，有文書之力。若遇生死門生宮，田地房產之益。如前人門生宮，克宮之內推之。若諸星比和，或上生下、下生上，當宜和美。若逢死絕而被沖剋，因訟破家陷命。

When divining about disputes and legal matters, if the gate that comes at the time is able to generate the palace, forming a favorable combination, or if the upper heavenly stem generates the lower heavenly stem, or if the lower heavenly stem is in its season and instead goes on to overcome the upper heavenly stem, or if the palace overcomes the gate, then even though there are disputes and lawsuits, the person is likely to win the case, and also receive support from an official nobleman, possibly even gaining wealth. On the contrary, if the odd instrument on the earth plate falls into a declining or burial palace, and also encounters the upper heavenly stem overcoming the lower one, or the gate overcoming the palace, forming an unfavorable combination, then there will be serious disputes and conflicts, leading to financial loss and alarm. Looking further at the favorable signs: if the Tianxin star or the Open Gate generates the palace, it indicates support from a nobleman; if the Tianying star or the Jing Gate generates the palace, it indicates assistance from documents or legal matters; if the Shengmen or Simen generates the palace, it indicates benefits from land or property. These all follow the paths mentioned earlier regarding 'gate generating palace' and 'gate overcoming palace'. If the stars are harmonious with each other, or if the upper generates the lower or the lower generates the upper, the matter will naturally conclude in a harmonious way. If it falls into a dead or critical position and is further attacked or overcome, then this lawsuit may lead to the destruction of the family and even death.

凡官吏、土豪被訪，吉凶何如，單看本人年命日干本宮上有何星門臨之。如星旺門吉，並有三奇吉格者，官民無恙。如不旺相而有三奇吉門並諸吉格者，或無三奇吉格而得吉門、星旺相者，或無吉門而星旺相臨三奇、吉格者，官民俱主贓少罪輕。有三奇而門不吉、星不旺者，星旺而不得吉門、三奇及吉格者，或得三奇吉格而星不旺、門不吉者，罪重贓多，累及妻子。星不相、門不吉、格又凶、又無三奇，俱主傷門。若本命日干再犯擊刑，必受刑罰。

When judging the fortune of officials or local powerful individuals who are reported and investigated, one should look at the stars and gates affecting the person's year pillar and the day stem. The judgment is divided into four categories. The first category: if the star is prosperous and the gate is favorable, and there are also the Three Marvels, then regardless of being an official or a common person, there will be no trouble. The second category: even if the star is not prosperous, but there are the Three Marvels and favorable gates, or although there are no Three Marvels, but there are favorable gates and the star is prosperous, or although there are no favorable gates, but the star is prosperous and there are the Three Marvels — all these situations indicate a small amount of stolen property and lighter punishment. The third category: if there are the Three Marvels but the gate is unfavorable and the star is not prosperous, or the star is prosperous but there is no favorable gate or the Three Marvels, or there are the Three Marvels and favorable gates but the star is not prosperous — all these situations indicate a large amount of stolen property and heavier punishment, which may also involve the wife and children. The fourth category: if the star is not prosperous, the gate is unfavorable, the pattern is凶, and there are no Three Marvels, then it indicates severe damage and extreme danger. If the person's birth year and day stem also suffer from mutual punishment, they will definitely face punishment. It is clear that this method of judgment is based on the presence or absence of four factors: if all four are present, there will be no trouble; if one or two are missing, the punishment will be lighter; if three are missing, the punishment will be heavier; if all four are absent, it will be extremely dangerous. The logic is very clear and orderly.

以庚丙為兩家相構之人，以甲為主和之人，蓋以甲為天福又係十干之首，為兩家福星。又必以甲子戊始可算，餘甲不用。看甲所落宮，或同生兩家，或同克兩家，方為處事公平，則和成。若生一宮克一宮，必有偏向，不能和。又當看甲在旺相宮，而庚丙在休囚宮，彼亦不得不和。

Divination for resolving disputes involves using Geng and Bing to represent the two conflicting parties, and Jia to represent the mediator. Jia is considered the heavenly blessing deity and holds the first position among the heavenly stems, thus serving as a common blessing star for both parties. It is important to note that among the six Jia stems, only Jiazi and Wu can be used for calculation, while the other five Jia stems are not used. The method of interpretation involves examining the position of Jia: if it simultaneously generates both parties or simultaneously restrains both parties, it indicates that the mediator is impartial and reconciliation can be achieved. If Jia generates one party and restrains the other, it suggests partiality and reconciliation will not be possible. Additionally, one must consider the strength of the elements: if Jia is in a prosperous and strong position, while Geng and Bing are in weak and confined positions, the two parties will be weak and isolated, and they will have no choice but to comply and reconcile.

占行期，或有牽纏不能擺脫，或有節制不能自由，或本人猶豫不定，以時干為起行之人，日干為牽纏、節制之人，以開門為起行之期。如日干克時干，不能行；時干剋日干，即行；日干宮上下皆來剋日干，彼自受制無暇制我者，即行。若本人自猶豫不能決者，看時干宮在外為去，在內為不去。俱看開門落宮下得何干，以定其期。

To determine the date for moving, one must consider three situations: some are unable to leave due to being involved in matters, some are restricted by others and cannot act freely, and some hesitate on their own. The method of selecting the useful god is: the hour stem represents the person who is going to move, the day stem represents the one who is restricting or controlling him, and the opening door represents the date of departure. The method of interpretation is: if the day stem overcomes the hour stem, the person cannot leave; if the hour stem overcomes the day stem, he can leave immediately; if both the upper and lower layers of the palace where the day stem is located overcome the day stem, then the controller is restricted himself and cannot interfere, so he can leave immediately. If the person hesitates on his own, then look at whether the palace of the hour stem is in the outer four palaces or the inner four palaces: being in the outer palaces indicates going away, while being in the inner palaces indicates not going. As for the exact date of departure, always look at the heavenly stem paired with the palace where the opening door falls, and use that to determine.

以時干所落前一宮看之。如得天蓬為賊盜，乃時干所落宮前一宮，陽順陰逆。即得天蓬，為賊盜，如無者不遇。再看時干所加本宮，得生旺相併得三奇吉門吉格者不妨。

To determine the fortune or misfortune on the way, look at the previous palace of the hour stem's fallen palace. The previous palace is counted one step back from the hour stem's palace. In Yang Dun, count forward; in Yin Dun, count backward. If this palace has the Tianpeng star, which is also known as the Greedy Wolf Star, it indicates encountering thieves on the way. If there is no Tianpeng star, then there will be no such encounter. Then examine the palace where the hour stem is placed. If it receives the Life Qi, is prosperous and strong, and has the Three Marvels, good gates, and good structures, then even if the previous palace has Tianpeng, it will not cause any trouble.

凡途中遇人同伴，占以地盤時干為己身，看何星臨之。如得禽心沖輔任為善人，得蓬芮英柱為惡人，再得旺相，而時干又居廢沒之地，主有侵害。時干旺相，凶星廢沒，亦不能害。如凶星有害，時干而得生休開及三奇吉門吉格，主被害中有救。若時干旺相而得刑格並一切凶格，雖有侵害亦無妨。

When encountering people traveling together on the way, to determine whether they are good or bad, use the heavenly stem of the current hour as representing oneself, and check which star is over the heavenly stem. If the star is one of the five auspicious stars: Tian Qin, Tian Xin, Tian Chong, Tian Fu, or Tian Ren, then the companion is a good person. If the star is one of the four inauspicious stars: Tian Peng, Tian Rui, Tian Ying, or Tian Zhu, then the companion is a bad person. Then compare the qi numbers: if the inauspicious star is in a prosperous and strong state while the heavenly stem is in a wasted or declined state, the person is mainly harmful to me. If the heavenly stem is in a prosperous and strong state while the inauspicious star is in a wasted or declined state, then the person cannot harm me. If the inauspicious star indeed has a harmful trend, but the heavenly stem is in the Life Gate, the Rest Gate, or the Open Door, or has the Three Marvels auspicious gates and patterns, then even though there is harm, there is also rescue. If the heavenly stem is originally prosperous and strong, even if it meets a penal pattern or other inauspicious patterns, although there is harm, it will not cause any trouble.

看時干加宮所落之宮得何星宿以定善惡。 看時干，若遇蓬芮（二大凶）英柱（二小凶）凶星，俱主惡人；遇輔禽心沖任吉星，俱主善人。如落宮克時干，主有侵害。若時干落宮有三奇、吉門、吉格者，雖有惡亦不敢害。如無吉格，但乘旺相，亦無害。如時干得休廢沒並凶星格者，當有侵害。

To determine the goodness or badness of an innkeeper, one should look at the hour stem and see which palace it falls into, and what stars are present there. Based on this, one can judge the character of the innkeeper. Specifically, if the hour stem is accompanied by the two great凶 stars, Tianpeng and Tianrui, or the two minor凶 stars, Tianying and Tianzhu, then the innkeeper is considered evil. If the hour stem is accompanied by the good stars Tianfu, Tianqin, Tianxin, Tianchong, and Tianren, then the innkeeper is considered good. If the palace where the hour stem falls is overcome by its own palace, it indicates that the person is likely to be harmed. However, if the hour stem is in a palace with the Three Marvels, good gates, or good combinations, then even if the innkeeper is evil, he will not dare to act. Even if there are no good combinations, as long as the hour stem is in a prosperous and strong condition, there will be no harm. Only when the hour stem falls into the declining palaces of Xiu, Fei, and Mei, and is accompanied by凶 stars and凶 combinations, will there be real danger.

此時出行，欲得三奇六儀臨於旺祿之宮，或行年合吉格而上下相生本日時，官貴祿馬俱臨，此時而去，逢貴人接引，財帛廣進，求名亨達，且為皆順。如本命行年並此時合凶格，門克宮，必多虛驚。如開門克宮，為貴人見貴之類。如逢凶格相沖相干墓之鄉，出則不歸。若遇壬癸，恐有水厄之憂。如遇辰戌，慮有牢獄之苦。

When divining for traveling far, the best time is when both the Three Marvels and the Six Instruments are in the prosperous,禄 position. Alternatively, if the person's current year forms a favorable pattern, and the upper and lower layers of the divination are mutually generating with the day and hour, and the official star, nobleman,禄 god, and post horse are all in the same palace, then departing at this time will result in encountering noblemen who guide the way, wealth coming in abundantly, success in seeking fame, and everything going smoothly. Conversely, if the person's current year and the time of divination form an unfavorable pattern, and the gate is in conflict with the palace, there will be many unexpected troubles on the way. If the opening gate is in conflict with the palace, it is like meeting a nobleman but being harmed by him, so meeting him is of no benefit. If an unfavorable pattern occurs with mutual conflict and falls into the storage area, then one may not be able to return. If the heavenly stem is壬 or癸, there is a risk of drowning. If the earthly branch is辰 or戌, one should be cautious of imprisonment.

看天蓬星落宮。如陽局，天蓬在內四宮，上半年回；在外四宮，下半年回。陰局亦然。冬至後自坎至巽為內，自離至乾為外；陰遁夏至後自離至乾為內，自坎至巽為外。又看所落何宮，即以本宮所得十二支位以定其期。

Before a person has even set out, one can predict when they will return by determining where the Tianpeng Star falls. If using the Yang method, if Tianpeng falls in the inner four palaces, the person will return in the first half of the year; if it falls in the outer four palaces, they will return in the second half. The method for Yin is the same. The division between inner and outer palaces varies with the solar terms: after the Winter Solstice, from the Kan Palace to the Xun Palace is considered inner, and from the Li Palace to the Qian Palace is outer; after the Summer Solstice, when using Yin Dun, from the Li Palace to the Qian Palace is inner, and from the Kan Palace to the Xun Palace is outer. After determining the first and second half of the year, one then checks where Tianpeng falls. The exact return date is determined by the position of the twelve earthly branches corresponding to that palace.

以震三宮為船，以天盤所得之星為船戶之善惡，得輔禽心三星上吉，任沖二星為中吉，芮英柱蓬為大凶，其船不可登。凡占水，看休門之下，見申酉為江河，見小吉為井，太沖為池塘。

Divination for boat travel uses the third trigram Zhen (Thunder) to represent the boat, since Zhen is associated with wood, and wood can float on water. The stars obtained from the Heaven Plate in the Zhen trigram are used to judge the goodness or badness of the boatman. If the stars are Tian Fu, Tian Qin, or Tian Xin, it is highly auspicious. If the stars are Tian Ren or Tian Chong, it is moderately auspicious. If the stars are Tian Rui, Tian Ying, Tian Zhu, or Tian Peng, it is extremely inauspicious, and the boat should not be taken. For all divinations involving water, look at the branch under Xiu Men (Rest Gate). If it is Shen or You, it indicates a river or stream. If it is Wei (Small Good), it indicates a well. If it is Mao (Too Much), it indicates a pond. This determines the type of water involved.

以值使定之，不取坤宮者，死門也。 以坎為水路，艮為陸路，看值使落宮。如水陸二路有一生則吉，被克則不吉。又看休生二門所落之方，亦可出行。 如驚蜇中元陽七局甲己日丁卯時，驚門值使加坎宮，休門到震，生門到巽，為水木相生。

To determine whether to take a water route or a land route, use the Duty Gate (值使). The reason the second palace of the Earthly Branch (坤二宫) is not chosen is that the坤 palace is paired with the Death Door (死门), which is inauspicious and should not be used. The symbolic representation is: the first palace of the Water Trigram (坎一宫) represents a water route, and the eighth palace of the Earth Trigram (艮八宫) represents a land route. Check which palace the Duty Gate falls into. Among the water and land routes, the one that is in harmony with the Duty Gate is auspicious, while the one that is overcome by the Duty Gate is inauspicious. Additionally, one should also consider the positions of the Xiu Men (休门) and the Life Gate (生门), which are both auspicious gates. Traveling from the directions where these gates fall is also advisable. For example, during the middle of惊蛰 (Jingzhe) with Yang Dun (阳遁) seven layouts, on the day of Jia and Ji with the time of Dingmao, the Jing Door (惊门) serves as the Duty Gate and is placed in the first palace of the Water Trigram (坎一宫). The Xiu Men (休门) is in the third palace of the Thunder Trigram (震三宫), and the Life Gate (生门) is in the fourth palace of the Wind Trigram (巽四宫). The water of the坎 palace generates the wood of the震 and巽 palaces, forming the image of water and wood mutually generating. Therefore, it is advisable to take the water route at this time.

以行人年命，看合當時局中干支為行人，以支宮為宅舍，以左右宮為來之遲速。如占東方之人，得西方即來，得北方不來，得南方在路。其歸期以地方遠近、旺相決之。如行人是甲子生，往南方，若遇以坎，即歸；遇坤、兌、乾三方，將至；遇艮、震、巽三方，又向他方去了。遇克我之卦，必半路有阻，再看吉凶神煞、克我之宮以定安危。餘類推。

To determine when a person who has gone away will return, take his birth year and see which group of heavenly stems and earthly branches matches the current situation. Use that group to represent the traveler. Use the earthly branch's position to represent the home. Use the two adjacent positions of the traveler's position to determine how fast or slow he will return. For example, if the person is in the east and his position falls in the west, he will return; if it falls in the north, he will not return; if it falls in the south, he is on the way. The time of return depends on the distance of the journey and the strength of theprosperous and strong energy. Another example: if the traveler was born in the year Jiazi and went to the south, and his position falls in the Kan position, he will return immediately; if it falls in the Kun, Dui, or Qian positions, he is close to returning; if it falls in the Gen, Zhen, or Xun positions, he has turned to another place. If he encounters a卦 that克 him, there will be obstacles on the way. At this time, look at the auspicious and inauspicious deities and the position that克 him to determine whether his journey is safe. Other situations are judged in the same way.

又天蓬、天芮二星俱主行人，千里外者看天蓬，千里內者看天芮。得蓬芮者為來。又以時干為來期，伏吟不來，返吟為來。三奇合吉門於行人本命年干之上，即到。凶星凶門，其人必有妨礙。又年格年來，月格月來，日格日來，時格時來。一雲各以落宮干支定其來期，又格則不來。

There is another method: the stars Tianpeng and Tianrui both govern people returning. If someone is traveling more than a thousand li away, one should look at Tianpeng; if within a thousand li, one should look at Tianrui. If these two stars are in the palace, the person is mainly expected to return. The date of return is determined by the heavenly stem of the hour. If there is a "Fuyin," the person does not return; if there is a "Fan Yin," the person will return. If the Three Marvels are combined with a favorable gate and are in the person's birth stem, the person will arrive immediately. If they are combined with凶 stars and凶 gates, the person will encounter obstacles on the way. Additionally, there is another method based on patterns: if it is a year pattern, the person returns that year; if a month pattern, that month; if a day pattern, that day; if an hour pattern, that hour. Another view suggests that the return date should be determined by the stem and branch of the palace where the star falls. However, once a pattern is formed, it actually indicates that the person will not return. These two methods are both provided for reference.

此時伏吟，行人身未動；返吟而且來速。若上干克下干，或門生宮克宮或庚加日干，行人即至。若上被克，或宮克門，行人不來。若日干加庚，行人不來。如上干在墓、衰宮，或門宮相剋，行人來遲緩。若上干遇壬癸，臨旺祿宮，又逢日時相生合吉之格，主有酒席相阻，或隔住無舟，或船水虛驚，或口舌、喜悅相阻。或上干在死絕之宮，或被剋制及日時相犯，永為不來。切忌干支相沖在行人之行年干上者，或則死亡，或則囚禁。

This is another method for divining the movement of a person. If the time of divination encounters "Hidden Chant," the person has not yet moved. If it encounters "Return Chant," the person not only returns but does so quickly. If the upper Heavenly Stem controls the lower Heavenly Stem, or if the gate is born into the palace, or if the庚 is placed above the day stem, the person will arrive immediately. If the upper stem is controlled by the lower, or if the palace controls the gate, the person will not come. If the day stem is placed above the庚, the person will not come either. If the upper stem is in a tomb or declining palace, or if the gate and palace are in mutual control, the person will return slowly. If the upper stem meets the壬 or癸 and is in a flourishing or prosperous palace, and also coincides with the day and hour stem in mutual generation, forming a favorable pattern, then the person is detained by a banquet, or blocked by water without a boat, or experiences a false alarm on the water, or is entangled by words and detained by joyful events. If the upper stem is in a dead or critical palace, or is controlled or restricted and conflicts with the day and hour, then the person will never return. The most important taboo is: if the stem and branch are in mutual conflict and the conflict is on the person's current year Heavenly Stem, then the person is either already dead or imprisoned.

以六丁落宮為信，以時干落宮分內外來信之遲速。臨內信速，外遲。六丁受制、休囚，輕則信遲，重則無信。夭矯信速，投江無信。六丁帶三奇合得有喜信，帶擊刑有凶信。庚格無信，投江在內亦無信。又景門臨於木人所居之地信來甚速。如人在北方，占南方之信，一宮得景門，信即到。如人在南方，占北方之信，九宮得景門，信即到。餘仿此。

To divinate about a letter from afar, use the six Ding (丁) to represent the letter and determine whether it is from inside or outside by the heavenly stem of the time. If the six Ding fall within the inner four palaces, the letter comes quickly; if they fall in the outer four palaces, the letter comes slowly. If the six Ding are restricted or fall in a weak and confined state, the letter will be delayed lightly, and if severe, there will be no letter at all. If the configuration forms the "Teng She Yao Jiao" pattern, the letter comes quickly; if it forms the "Zhu Que Tou Jiang" pattern, there will be no news at all. If the six Ding are accompanied by the Three Marvels (三奇) and are in harmony, the letter is good news; if accompanied by a hit (击刑), the letter is bad news. If it forms the Geng pattern, there will be no letter; if it forms the Zhu Que Tou Jiang pattern and falls in the inner four palaces, there will also be no letter. Additionally, if the Jing Gate (景门) falls in the palace corresponding to the person asking about the letter, the letter arrives very quickly. For example, if a person is in the north and divines about a letter from the south, as long as the first palace of Kan (坎) has the Jing Gate, the letter arrives immediately; if a person is in the south and divines about a letter from the north, as long as the ninth palace of Li (离) has the Jing Gate, the letter arrives immediately; other directions are judged in the same way.

以日干為主，日干長生為處家。如甲日干則甲木長生在亥，亥寄於乾，看乾宮地盤中無凶星、凶格，主家中平安；有凶星、凶門、凶格者，主凶。須看克宮是何干，以日干六親決之。年為父母，月為兄弟，時為妻子，即各以本宮所得論之。

When someone is away from home and divines about the safety of their family, the day stem is the main focus. The position of the day stem's growth represents the family residence. For example, if the day stem is Jia Wood, its growth is in Hai. Hai is located in the Qian hexagram's sector. Then we look at the Earth Plate of the Qian sector. If there are no凶 stars,凶 formations, it indicates the family is safe. If there are凶 stars,凶 gates, or凶 formations, it indicates danger. If there are indeed凶 signs, we need to check which heavenly stem is attacking this sector, and then use the Six Relations of the day stem to determine who is affected: the year represents parents, the month represents brothers, the hour represents wife and children, and each is judged according to the star and gate formations in their respective sectors.

先定方向，看其上下盤。得有三奇、吉門及諸吉格，外人平安。反此不安。

To determine if a person in another place is safe, first determine the direction where the person is located, then examine the combination of the upper and lower layers of the disk in that direction. If the upper and lower layers contain the Three Marvels, auspicious gates, and various favorable combinations, the person is safe. If instead, there are no Three Marvels or auspicious gates, and instead unfavorable combinations are formed, the person is not secure. This method complements the previous one: the previous one was for divining a family from outside, while this one is for divining outside from within. The method used here is based on the Day Stem's Growth palace and the actual direction where the person is located.

凡人久在他鄉，難回故里。占人本以天盤年命落宮，看其在內在外定之。如己在內界，即主回；落在外界，雖迴心終得牽纏。如得吉星、吉門，回家平安；得凶星、凶門，回家有事。以地盤年命支干定其日期。

For those who have lived away from their hometown for a long time and find it difficult to return, to predict whether they can go back, use the Heaven Plate and check the palace where their birth year stem falls. If it falls within the inner four palaces, it indicates they can return. If it falls within the outer four palaces, although they may have the desire to return, they will ultimately be detained by matters. Then examine the stars and gates for good or bad fortune: if they meet auspicious stars and gates, the journey home will be safe. If they meet inauspicious stars and gates, there may be incidents after returning home. As for the date of returning home, determine it by the stem and branch paired with the birth year on the Earth Plate.

凡占求財，其說不一。分體用以生門主之，以生門所落之宮向為體，以生門天盤所乘之星為用。用生體則吉，體生用則不吉。用旺體衰，體難克用，不為大吉。體旺用衰，用難克體，亦無大害。大抵專看生門所落之宮，分再看上下二盤格局吉凶何如，吉格吉星，所求如意，有一不吉，所求僅半。休囚不吉，所求全無。

When divining about seeking wealth, different schools have different interpretations. This book adopts a method of distinguishing between body and use, always taking the Life Gate as the gate of wealth: the direction of the palace where the Life Gate falls is considered the 'body', that is, the self seeking wealth; the star riding on the Heaven Plate of the Life Gate is considered the 'use', that is, the wealth being sought. If the use supports the body, it is auspicious; if the body turns to support the use, it is inauspicious. If the use is strong but the body is weak, the body will find it difficult to overcome the use, and it cannot be considered very auspicious; if the body is strong but the use is weak, the use will find it difficult to overcome the body, and there will be no great harm. In general, focus on the palace where the Life Gate falls, distinguish between body and use, and then examine the patterns formed by the upper and lower plates to determine if they are auspicious or inauspicious: if they form auspicious patterns and are supported by auspicious stars, the desired outcome will be achieved smoothly; if any of the four aspects is inauspicious, the desired outcome will only be half achieved; if the Life Gate falls into a state of weakness, confinement, or decline and is also inauspicious, then nothing will be obtained.

假如驚蜇中元陽七局丁壬日壬寅時，生門到坤二宮，屬土為體；天蓬星亦到坤二，屬水為用。體來克用，宜乎得財。但臥在驚蜇，坤二宮為囚，且坤宮中六辛加壬為蛇入刑獄格，安得為吉乎？雖休克所得亦微。

Take an example. During the time of Jingzhe, using Yang Dun seven, on a Ding Ren day at the Renyin hour: the Life Gate arrives at the second K'un palace, and K'un belongs to earth, which is the 'body'; the Tianpeng star also arrives at the second K'un palace, and Tianpeng belongs to water, which is the 'use'. Earth can control water, so body controls use, which according to principle should bring wealth. However, at this time, it is the Jingzhe season, when wood is strong and earth is weak, and the second K'un palace is in a 'captured' state of decline; also, in the K'un palace, the sixth Xin is added to Ren, forming the凶格 'snake entering prison' — so how can this still be considered auspicious? Therefore, even though the body controls the use, the gain is very slight. This example shows that the relationship between body and use is only the first level, while the seasonal strength and the pattern of fortune and misfortune are the key to success or failure.

得財之說是我所本有之財，或應有之財，但未知何日到手。占法須分內外，以時干在地盤者為主，以甲子戊為財星，蓋甲為青龍，青龍為財星焉。時干在內地，甲子戊亦在內地，此為財將到手之期甚速，又以本宮所得何支定其日月之期。若時干、青龍俱在外，半年得。返吟、伏吟主反覆不得。如甲子戊、時干俱合吉門，得財甚速。又如立秋上元陰遁二局甲己日壬申時，時干在地盤七宮，為內。甲子戊青龍、生門亦在七宮，又七宮為兌，干支為酉子月，為八，主八月到手也，甚驗甚速。

Here the term "getting wealth" refers to money that originally belongs to me or money that should rightfully be mine, but I do not know on which day I will receive it. When divining about such wealth, it should be divided into internal and external categories. The main consideration is the position of the heavenly stem in the hour, with the Jiazi Wu (甲子戊) as the wealth star, since Jia is the Azure Dragon, and the Azure Dragon represents the wealth god. If the heavenly stem in the hour is located within the four internal palaces, and the Jiazi Wu is also within the four internal palaces, then the wealth is about to arrive and will come quickly; the specific month and day can be determined by the paired earthly branch of the palace. If both the heavenly stem in the hour and the Azure Dragon are located in the four external palaces, then the wealth will be obtained after half a year. If there is a return chant or hidden chant, the situation will be unstable and ultimately the wealth will not be obtained. If the Jiazi Wu and the heavenly stem in the hour are paired with auspicious gates, then the wealth will be obtained very quickly. For example, during the first period of the beginning of autumn using the Yin Dun two arrangement, on a Jia or Ji day, at the Renshen hour, the heavenly stem in the hour falls in the Dui palace on the earth plate, which is one of the internal palaces; the Jiazi Wu and the Life Gate are also in the seventh palace. The seventh palace is Dui, paired with the earthly branch You. Counting from the Zi month, it is the eighth month, so it is concluded that the wealth will be obtained in the eighth month. Later, it proved to be very accurate and arrived quickly. To summarize the method of using this: the relationship of the body and the use, and the generation and overcoming determine whether the wealth is obtained or not. The internal or external position of the heavenly stem in the hour determines the speed of obtaining the wealth. The earthly branch of the palace determines the exact month. Only by considering all three factors together can both the success or failure and the time of occurrence be determined.

此時遇奇儀門生宮合吉格，或干相合、比和者，求謀得意，一切無阻。如門克宮，下克上，合凶格，凡求不遇，或因求謀破財。如主星在衰墓宮，又逢上干克下干，或門克宮，因求謀招非。 又占謀望須看三奇、吉門、吉星加於本人年干之上，不犯奇墓門迫及五不遇，可成。

When divining for matters of seeking wealth and planning affairs, if at the time of divination the strange symbols, the ritual instruments, and the gates all generate beneficial influences towards the palace, forming auspicious combinations, or if the upper heavenly stems harmonize with each other, are like and harmonious, then the affairs will proceed smoothly and without obstruction. However, if the gate overcomes the palace, the lower overcomes the upper, and forms an inauspicious combination, then all endeavors will miss their opportunities, and even result in financial loss due to these plans. If the main star governing the matter is in a declining or buried palace, and is further afflicted by the upper heavenly stem overcoming the lower, or if the gate overcomes the palace, then seeking affairs will bring about disputes and troubles. Another general rule: when divining for matters of planning, one should check whether the Three Marvels, auspicious gates, and auspicious stars are added upon the person's heavenly stem of birth year. As long as it does not violate the three taboos: 'Three Marvels buried', gate pressure, and 'Five Unfavorable Times', the matter will succeed.

以天乙為取財之人，以值符為財主，以生門為財神，各以生克旺相論。如值符宮克天乙宮為吉，天乙宮克值符宮為凶。天乙宮生值符宮為吉，反是為凶。如生門宮與天乙宮同克值符宮，其財盡失；同生值符宮，子母俱全。或生門與天乙有一生一克，本利不全而遲。如天乙、生門得休囚氣，雖生值符，終不能全得，且必遲滯。天乙者，乃天盤上一宮。

When divining about lending money, the Heavenly Ethical Person (天乙) represents the borrower, the Chief Symbol (值符) represents the lender, and the Life Gate (生门) represents the money itself. The judgment is based on the relationships of generation and destruction among them, as well as their prosperity and strength. If the Chief Symbol's palace destroys the Heavenly Ethical Person's palace, it is favorable. If the Heavenly Ethical Person's palace destroys the Chief Symbol's palace, it is unfavorable. If the Heavenly Ethical Person's palace generates the Chief Symbol's palace, it is favorable. If the Chief Symbol generates the Heavenly Ethical Person's palace, it is unfavorable. If the Life Gate's palace and the Heavenly Ethical Person's palace both destroy the Chief Symbol's palace, then the entire principal will be lost. If both the Life Gate and the Heavenly Ethical Person's palace generate the Chief Symbol's palace, then both principal and interest will be fully recovered. If one of the Life Gate and the Heavenly Ethical Person's palace generates and the other destroys the Chief Symbol's palace, then neither the principal nor the interest can be fully recovered, and there will be delays. If both the Heavenly Ethical Person and the Life Gate fall into weak and confined conditions, even if they generate the Chief Symbol's palace, they will still not be able to recover the full amount, and there will certainly be delays. The Heavenly Ethical Person mentioned here refers to the palace on the Heaven Plate.

以傷門為索債人，如傷門宮克天乙宮，去人必實心去索；天乙宮克傷門宮，彼必爭鬧不服；傷門與天乙同來生值符宮，子母全獲；全克值符宮，不還。傷門、值符宮克天乙，必還；生天乙，克值符，不還。天乙旺相剋傷門，雖有錢不還；天乙休囚生傷門，有心無力，不全或遲，終必還。若天乙乘庚辛來克值符，必有經官之事，或值符克天乙乘六丁。或景門加三四宮，亦有經官之事。如甲子戊符會開門加內地時干，其還速至。經官獲利與否，乃以傷門、天乙、值符之生克斷之。

Divination for collecting debts uses the Shang Men to represent the person collecting the debt. The Useful God is the same as before. Tian Yi represents the debtor, and the Chief Symbol represents the creditor. The method of interpretation is: if the Shang Men's palace overcomes Tian Yi's palace, the person collecting the debt is sincere and determined. If Tian Yi's palace overcomes the Shang Men's palace, the debtor will argue and deny the debt. If both Shang Men and Tian Yi support the Chief Symbol's palace, both principal and interest will be recovered. If both Shang Men and Tian Yi overcome the Chief Symbol's palace, nothing will be repaid. If both Shang Men and the Chief Symbol overcome Tian Yi, the money will definitely be repaid. If they support Tian Yi and overcome the Chief Symbol, nothing will be repaid. If Tian Yi is in a prosperous and strong state and overcomes Shang Men, the debtor has money but will not repay. If Tian Yi is in a weak and confined state and supports Shang Men, the debtor has the intention to repay but lacks the ability, or repays partially or late, but will eventually repay. If Tian Yi is accompanied by Geng or Xin and overcomes the Chief Symbol, there will be disputes with the authorities. Or if the Chief Symbol overcomes Tian Yi and Tian Yi is accompanied by Liudin, or if Jing Men is placed in the third or fourth palace, there will also be disputes with the authorities. If Jiazi Wu combines with the Chief Symbol and opens the door, and is placed on the internal fourth palace's heavenly stem, the money will be repaid quickly. As for whether a lawsuit will result in a favorable outcome, it is still judged by the mutual generation and overcoming between Shang Men, Tian Yi, and the Chief Symbol.

以值符為物主，以天乙為往借之人，各以所落宮分生克論之。值符生天乙，天乙克值符，借貸必遂。如值符克天乙，天乙生值符，借貸不遂。

When divining about borrowing money or goods from someone, the Chief Symbol represents the owner of the goods, and Tianyi represents the person going to borrow. The relationship between them is judged based on the generation and overcoming relationships of the hexagrams they fall into. If the Chief Symbol generates Tianyi, it indicates the owner is willing to give; if Tianyi overcomes the Chief Symbol, it suggests the borrower can overpower the owner—both situations result in successful borrowing. Conversely, if the Chief Symbol overcomes Tianyi, it means the owner is unwilling to give; if Tianyi is generated by the Chief Symbol, it indicates the borrower is overly submissive and may be taken advantage of—both situations result in unsuccessful borrowing. This method is similar to the practice in the art of lending, but with opposite perspectives. When reading, one must be careful to identify who is the lender and who is the borrower.

亦以值符為物主，天乙為取物之人，各看所落之宮。相生則得，相剋則不得，相比亦不得。

Divination for borrowing goods on credit: whether the other party will agree depends on the Chief Symbol representing the owner and Tianyi representing the person taking the goods. Examine the two sectors where these symbols fall. If the two sectors mutually generate, the credit can be obtained; if they mutually control, it cannot be obtained. Even if they are like and harmonious with each other, without generation or control, it still cannot be obtained. This shows that borrowing on credit entirely depends on sentiment. It must have the meaning of mutual generation. Even like and harmonious without sentiment is insufficient, let alone mutual control.

以天乙宮為求托之人，值符為所求之人，值使為受託之人。如值符生值使，其言必信；值符克值使，不信其言。值使克值符，彼必不悅；值符克值使而生天乙，雖踐其言，不甚快利；值使生值符而克天乙，彼不肯盡力。必值使、值符俱生天乙，或俱克天乙，所生其事方有濟，有一不生亦不濟，各以所落宮分定之。

When someone entrusts another to handle a matter, three useful gods are used: the heavenly virtue's palace represents the person who makes the request, the chief symbol represents the main person in charge, and the duty gate represents the intermediary who relays the message. The method of interpretation is as follows: if the chief symbol generates the duty gate, the person in charge trusts the intermediary's words. If the chief symbol overcomes the duty gate, the person in charge does not trust the intermediary. If the duty gate overcomes the chief symbol, the person in charge is displeased. If the chief symbol overcomes the duty gate but generates the heavenly virtue, although the matter is done, it is not done smoothly. If the duty gate generates the chief symbol but overcomes the heavenly virtue, the intermediary is unwilling to exert effort. Only when both the duty gate and the chief symbol generate the heavenly virtue, or both overcome the heavenly virtue, will the matter be settled. If either one does not generate, the matter will not be completed. All these are determined by the generative and overcoming relationships among the three in their respective palaces.

凡人來求我，以他為客，我為主；如我去求他，以我為客，他為主。宜主客相生、比和，求而自成；星、儀、門迫，求而難成，費力。若主客相傷，合凶格，因求事而生非，或反耗財物。只宜他生我為順，易圖；我生他為逆，難圖。

When predicting the success of a matter, first distinguish between the main and the guest. If someone comes to ask me, he is the guest and I am the main; if I go to ask someone else, I am the guest and he is the main. Ideally, the main and the guest should be mutually generating or harmonious, so that the matter can succeed naturally without much effort. If the stars and instruments conflict with the gates and are restricted, the matter will be difficult to achieve and require extra effort. If the main and the guest mutually harm and overcome each other, forming an Inauspicious Pattern (evil pattern), then seeking this matter may lead to disputes and even result in loss of property. In summary, it is best if the other party generates me, which is in harmony with the trend and easy to accomplish; if I generate the other party, it is against the trend and difficult to achieve.

看生門落宮旺相，再得吉星及三奇、飛鳥跌穴等格，主買賣興隆；如不全者，平常；若落空休囚，凶星，再有庚加己等凶格，主大不利。凡得天沖，宜於春夏得；天禽，宜於秋冬；餘星不利。

When divining about business ventures, first check whether the Life Gate falls into a palace that is prosperous and strong. Then examine whether there are auspicious stars, the Three Marvels, and auspicious configurations such as 'Flying Bird Falling into a Pit'. If all three are present, the business will thrive. If not all are present, the business will be average. If the Life Gate falls into an empty palace or into a weak and confined state, and is accompanied by malevolent stars, plus malevolent configurations such as 'Geng Star Adding to Ji Star' (which is the 'Crime Configuration' and indicates injury and obstruction), then it will be very unfavorable. Additionally, one should consider the compatibility between stars and seasons: if the Heaven Piercing Star is present, it is suitable for business in spring and summer; if the Tian Rui Star is present, it is suitable for business in autumn and winter; other stars are not favorable for commerce.

以值符為買物之人，以生門為所賣之物，以生門落宮為物主。如門來生值符，其物得買，有利益；如門與本落宮相生，為物主相戀，其物難買；相剋則雙方難以成交。如值符得旺相來生生門宮，利賣者；或生門宮來生值符宮，利買者。凡欲買物，看賣主之方得吉格者有利，得凶格者其物不堪。看買主之方，得吉格者相安，得凶格者尚有煩惱。

This is another method for divining trade transactions, specifically for judging a single deal. The Chief Symbol represents the buyer, the Life Gate represents the item being sold, and the palace where the Life Gate falls represents the seller. The method of judgment is as follows: if the Life Gate generates the Chief Symbol, the transaction will succeed and there will be profit; if the Life Gate and the palace it falls into are mutually generating, it indicates the seller is reluctant to part with the item, making the transaction difficult; if they are mutually controlling, the buyer and seller will not agree. If the Chief Symbol is in a prosperous and strong state and goes to generate the palace of the Life Gate, it is advantageous for the seller; if the palace of the Life Gate generates the palace of the Chief Symbol, it is advantageous for the buyer. When buying goods, if the seller's side forms a favorable pattern, there will be profit; if it forms an unfavorable pattern, the goods will be of poor quality. Then look at the buyer's side: if it forms a favorable pattern, both parties will be safe; if it forms an unfavorable pattern, there will be troubles after the purchase.

以生門（地盤）為財主，以天乙（天盤生門）落宮為夥計。地盤克天盤，天盤克地盤，及天盤生地盤，俱不利。地盤生天盤方，其益利。此看生門宮天盤、地盤也。一說生門為地盤，天乙為天盤。 一雲如地盤合天盤，主合不成；天盤合地盤，彼必陷我財，彼此不善經營，以致消耗；他來生我，彼此大利。

When divining about partnerships in business, the Life Gate of the Earth Plate represents the investor, while the Tianyi of the Heaven Plate in the position where the Life Gate falls represents the partner. The method of interpretation is: if the Earth Plate overcomes the Heaven Plate, the Heaven Plate overcomes the Earth Plate, or the Heaven Plate generates the Earth Plate, these three situations are all unfavorable. Only when the Earth Plate generates the Heaven Plate is it beneficial and advantageous. Here, we look at the Heaven Plate and Earth Plate in the position of the Life Gate. Another view is that the Life Gate belongs to the Earth Plate and Tianyi belongs to the Heaven Plate, with slightly different imagery but the same underlying principle. There is yet another view: if the Earth Plate combines with the Heaven Plate, it indicates that the partnership cannot be formed; if the Heaven Plate combines with the Earth Plate, the other party will definitely defraud me, and both parties are not good at managing business, leading to losses. Only when the other party generates me is it highly beneficial for both sides.

看生門所落宮定之。其宮旺相，再有吉星及三奇、飛鳥跌穴等吉格，主興隆。

To determine whether a business will prosper, one should look at the palace where the Life Gate falls. If that palace is in a prosperous and strong condition, and is accompanied by auspicious stars and the Three Marvels, or a favorable configuration such as 'Flying Bird Falling into the Nest,' then the business will flourish. 'Flying Bird Falling into the Nest' is the configuration where Bing is added to Jia, like a flying bird precisely landing in its nest, bringing good fortune in all matters. This configuration is especially favorable for merchants, indicating a steady source of wealth. If the palace is not prosperous, the star is not auspicious, and the configuration is not formed, then prosperity is not possible.

看生門所臨之宮旺相何如。旺則利多，相則利平，休囚則利微。如休囚又有凶格，則折本。若生門居旺相，再看甲子戊上乘何干，以決其利數多少。

To determine the profit or interest from a business transaction, examine the condition of the Life Gate (生门) and the corresponding palace. If it is in a prosperous and strong condition (旺), the profit will be abundant. If it is in a condition of moderate strength (相), the profit will be average. If it is in a weak and confined condition (休囚), the profit will be minimal. If the Life Gate is in a weak and confined condition and is accompanied by a harmful configuration (凶格), there will be a loss. If the Life Gate is in a prosperous or strong position, then look at the heavenly stem above the wealth star (财星) Jiazi戊 to determine the amount of profit. If the heavenly stem is strong, the profit will be substantial; if the heavenly stem is weak, the profit will be small.

以值符、天乙、值使論之。值符主動，天乙主靜，值使為中人。如我向人回贖，我為值符，彼為天乙；若人向我回贖，彼為值符，我為天乙，再看生克旺相休囚決之。如值符生天乙及天乙生值符，定準贖回；值符克天乙，雖可贖，其中不美；天乙克值符，不准贖。如值使生兩家，得；克兩家，不得。若內有朱雀同宮，必有爭競；勾陳同同，定主經官。如人向我贖，我為天乙，彼值符，其生克旺相休囚同前論。如我為物主，望人來回贖，以生我則贖，克我則不贖。若不欲人來贖，克我為來贖，生我為不贖。

When divining about redeeming property that has been pawned, use the Chief Symbol, Tian Yi, and Duty Gate to determine the outcome. The Chief Symbol represents the party initiating the redemption; Tian Yi represents the party holding the property; and the Duty Gate represents the mediator. If I am redeeming from someone else, I am the Chief Symbol and the other person is Tian Yi; if someone else is redeeming from me, they are the Chief Symbol and I am Tian Yi. After determining the roles, examine the relationships of generation, overcoming, strength, and decline. If the Chief Symbol generates Tian Yi or Tian Yi generates the Chief Symbol, redemption is definitely allowed. If the Chief Symbol overcomes Tian Yi, redemption is possible but not complete. If Tian Yi overcomes the Chief Symbol, redemption is not allowed. If the Duty Gate simultaneously generates both parties, redemption is successful; if it simultaneously overcomes both, redemption fails. If the chart contains Vermilion Bird in the same palace, there will be disputes; if it contains Gou Chen in the same palace, the matter will definitely go to court. When someone else redeems from me, I am Tian Yi and the other person is the Chief Symbol, and the judgment of generation, overcoming, strength, and decline is the same as before. If I am the owner hoping for redemption, the one who generates me is the one willing to redeem, and the one who overcomes me is the one unwilling to redeem. If I do not hope for redemption, it is the opposite: the one who overcomes me is the one willing to redeem, and the one who generates me is the one unwilling to redeem.

凡占走失人口奴婢頭畜頭應向何方，我尋未知得與不得，以時干為失主，六合為走失之物，但以落宮論之。以六合與時干所落之宮，分內外以遠近為斷。時干、六合俱在內四宮，為易尋；俱在外四宮，為難尋；若時干在外，六合在內，猶可尋。

When predicting the direction in which a missing person, servant, or animal has gone, and whether the missing person or thing can be found, use two useful gods: the heavenly stem of the hour represents the owner, and Liu He represents the missing person or thing. Everything is judged based on the palace where they fall. First, determine near or far by distinguishing internal and external: if both the heavenly stem of the hour and Liu He fall within the inner four palaces, the missing person or thing is easy to find; if both fall within the outer four palaces, it is difficult to find; if the heavenly stem of the hour is in the outer and Liu He is in the inner, then it is still possible to find. The distinction between internal and external still follows the previous method of dividing by the winter solstice and summer solstice. After the winter solstice, the palaces from Kan to Xun are considered internal, and from Li to Qian are external. After the summer solstice, this is reversed.

以六合所在之宮為方向，如得旺相之星，又得景死驚傷四門者，可得也。得九地、太陰，有人潛藏；得九天，應遠走去；得玄武，被人盜去；得騰蛇，有人盤詰羈麼；得朱雀，即有信；得勾陳，有內人相勾引而去。又看六庚年月日時。

Determine the direction to search based on the position of Liu He. If this palace is occupied by a prosperous and strong star and also has one of the four gates: Jing Gate, Death Door, Jing Door, or Shang Men, then the person or thing can be found. Additionally, examine the eight gods in the same palace to determine the cause: if it is Jiudi, the person or thing is hidden by someone; if it is Jiu Tian, the person or thing has already fled far away; if it is Black Tortoise, the person or thing was stolen; if it is Teng Sha, the person or thing is being questioned and detained; if it is Vermilion Bird, there will be news soon; if it is Gou Chen, the person or thing is lured away by someone from within the family. Finally, also consider the year, month, day, and hour associated with the sixth heavenly stem, to determine the time when the event will occur.

假如大寒中元陽九局乙庚日庚辰時，時干在震三宮，六合在坎一宮，為俱在內，又六合為坎宮，有人潛藏，主不失。

Take an example. On the day of Da Han, using Yang Dun nine sections, on an Yi and Geng day, at the Gengchen hour: the heavenly stem of the hour falls in the third palace of Zhen, and Liu He falls in the first palace of Kan. Both are within the inner four palaces, indicating an easy possibility of recovery. Now looking at the palace where Liu He is located, Kan represents concealment, which exactly matches the meaning of someone hiding a person. Therefore, it is concluded that the person has not actually gone missing, and can be found by searching.

凡占失物金銀財帛等件，以甲子戊為財物。如見玄武，被人盜去；不見玄武，自己遺失。若玄武宮克青龍，青龍宮生玄武宮，定被盜去。又以六丙旬中空亡看之。如甲子戊落宮空亡，或自己遺失，或賊人盜去，俱不可復得。欲問失落何處，以甲子戊落宮方向定之。如在內四宮，為在宅中；在外四宮，主失落甚遠。

When divining the loss of gold, silver, money, or property, use Jiaziwu (甲子戊) to represent the lost item. Jiaziwu is the first of the Six Instruments, and in this context, it serves both as the wealth star and the lost item. First, determine whether the loss was due to theft or accidental loss: if the chart shows Xuanwu (玄武), which represents darkness and theft, then the item was stolen; if Xuanwu is not present, then it was lost accidentally. If the Xuanwu palace overcomes the Qinglong (青龙) palace, or if the Qinglong palace goes to generate the Xuanwu palace, then it is definitely stolen. Next, use the empty palace in the Liujing (六丙旬) to check: if Jiaziwu falls in the empty palace, then whether it was lost by oneself or stolen, it cannot be recovered. To determine where the item was lost, refer to the direction of the palace where Jiaziwu falls: if it falls within the inner four palaces, the item is still within the family home; if it falls within the outer four palaces, the item has been lost far away.

又以落宮卦位方向、體象斷之。如艮為山，為少男，為東北；震宮為木，為長男、正東；巽宮為木，為長女，為東南；離宮為文，為中女，為正南；坤為地，為老母，為西南；兌為澤，為少女，為正西；乾為金，為老父，為西北；坎宮為水，為中男，為正北。欲問得期，以宮地盤決之、支干決之。如見玄武有盜者，以玄武落方定賊所在之方。陽星為男，陰星為女。又以玄武所落天盤、地盤支干決賊人衣包。

Use the trigram's position, direction, and image to determine specific places and related people. The Qian trigram represents mountains, the person is an old man, and its direction is northwest; the Zhen trigram belongs to wood, the person is a young man, and its direction is due east; the Xun trigram belongs to wood, the person is a young woman, and its direction is southeast; the Li trigram represents civilization, the person is a middle-aged woman, and its direction is due south; the Kun trigram represents earth, the person is an old woman, and its direction is southwest; the Dui trigram represents a marsh, the person is a young girl, and its direction is due west; the Gen trigram belongs to earth, the person is an old man, and its direction is northeast; the Kan trigram belongs to water, the person is a middle-aged man, and its direction is due north. To determine when something can be found, use the heavenly stem paired with the earthy branch of the trigram's earth plate. If Black Tortoise is seen and it is determined there is a thief, use the direction where Black Tortoise falls to determine the direction of the thief. Then look at the star's yin and yang: a yang star indicates the thief is a man, while a yin star indicates the thief is a woman. Finally, use the heavenly stem and earthy branch of the Black Tortoise on both the heaven plate and earth plate to determine the thief's clothing and belongings.

假如大暑中元陰遁一局戊癸日壬戌時，甲子戊到三宮，不見玄武，還是自己遺失，應東方。又不見空亡，以震卦體象找尋，逢卯日得之。但甲子戊到三宮為擊刑，亦傷損也。一雲玄武克青龍，及青龍克玄武，主自遺失。

Take an example. During the Major Heat and the Middle Yuan, using the Yin Dun method for the first layout, on a Wu Gui day at the Ren Xu hour: the Jia Zi Wu falls into the third palace of Zhen. The layout does not contain the Black Tortoise, so it is judged as something lost by oneself, and the location should be in the east. Since there is no void, it means it can still be found; then according to the image of the Zhen hexagram (wood, the elder son, big road, bamboo and reeds), search in the Mao day and it will be found. However, the Jia Zi Wu falling into the third palace commits the offense of 'hit injury', so although the item is recovered, it has already been somewhat damaged. Another view says: if the Black Tortoise overcomes the Azure Dragon, or the Azure Dragon overcomes the Black Tortoise, it indicates that the item was lost by oneself rather than stolen.

此時天盤奇儀與地盤生合，或門生宮，失則必見，或自遺亡，或被親友所藏。若門宮相剋，上下相沖，物必難尋。如合凶格，或因失物而反招非破財。如門生宮合凶格，客又墓衰宮而相合，乃為自己家人所盜。如宮生門，干支相沖，乃外人所偷。如陽星相犯為男，陰星相犯為女，陰陽相併必男女知情。若陽星臨墓宮，為女偷男藏；若陰墓為男偷女藏。

This is another method for divining lost items. If during the divination, the heavenly stems on the Heaven Plate harmonize with the Earth Plate through mutual generation or mutual control, or if the gate generates the palace, then even if something is lost, it will certainly be found, either because it was not lost by oneself or because it was taken by a relative or friend. However, if the gate and palace mutually control each other, or if the upper and lower plates are in opposition, the lost item will be difficult to find. If a harmful pattern is formed, losing the item may lead to disputes and financial loss. Further distinguishing between internal and external thieves: if the gate generates the palace but forms a harmful pattern, and the guest position falls in a decaying palace that harmonizes with it, then it is likely stolen by a family member. If the palace generates the gate but the heavenly stem and earthly branch conflict, then it is stolen by an outsider. To distinguish between male and female, observe the stars: if a yang star is involved, it is a man; if a yin star is involved, it is a woman. If both yin and yang stars are present, both genders are involved. If a yang star is in the tomb palace, it indicates the woman stole it and gave it to the man to hide. If a yin star is in the tomb palace, it indicates the man stole it and gave it to the woman to hide.

逢旺氣為少年人，逢衰氣為老年人。寅為公門人，卯為犯過人，辰戌為兵卒人或好勇人，巳為手藝人或爐冶人，午為商旅人，申為鄰近之人或知己人，未為同類人，酉為虛花人或多嘴人，亥子為江湖人或漁人、插冰人、或漂流人。又於天上干逢生為有根基人，逢克無根人，或上下相合為親眷人。若逢門克宮或干支逢庚相剋，再忌賊來。

Now determine the age and status of the thief by referring to the climate and the earthly branches. If it is in a flourishing phase, the thief is young; if in a declining phase, the thief is old. Each earthly branch represents a certain type of person:寅 represents someone from the government office,卯 represents someone with a criminal record,辰 and戌 represent soldiers or violent people,巳 represents artisans or blacksmiths,午 represents traveling merchants,申 represents neighbors or familiar people,未 represents people of the same profession,酉 represents people who are talkative or unreliable, and亥 and子 represent people from the wilderness, fishermen, ice-cutters, or wanderers. In addition, look at the Heaven Plate's stem: if it is in a favorable condition, the person has a stable foundation and property; if it is being controlled, the person has no roots or occupation; if the upper and lower stems are in harmony, then it is a close relative. Lastly, it is important to note: if the gate is controlled by the palace, or if the stem and branch are being controlled by庚, then be cautious of another thief coming.

凡占緝捕，以六合為逃人，以傷門為捕者。如六合宮生傷門宮，自歸；克傷門宮，不獲。傷門宮克六合宮，易獲；生六合宮，不肯實心，必得賄賂；傷門與六合同宮，必有通，同欺蔽之意。又六癸為天網，在一二三四宮可獲；五六七八九宮不可獲。陰時可獲，陽時不可獲。又太白入熒同宮必獲，又云值年月日時則可獲。

When divining about the capture of a fugitive, the Liu He represents the fugitive, and the Shang Men represents the officer in charge of the arrest. The method of interpretation is as follows: if the Liu He宫 generates the Shang Men宫, the fugitive will return on his own; if the Liu He宫 overcomes the Shang Men宫, the fugitive will not be caught. If the Shang Men宫 overcomes the Liu He宫, the fugitive is easily caught; if the Shang Men宫 generates the Liu He宫, it indicates that the officer is not doing his duty properly and has certainly accepted bribes. If the Shang Men and Liu He are in the same宫, it means they are colluding with each other to deceive the superior. In addition, the six癸 represent the heavenly net. If the six癸 fall in the first, second, third or fourth宫, the net is tight and the fugitive can be caught; if they fall in the fifth, sixth, seventh, eighth or ninth宫, the fugitive cannot be caught. If the divination is done in the Yin hour, the fugitive can be caught; if it is done in the Yang hour, the fugitive cannot be caught. Moreover, if the pattern of Tai Bai entering Ying is in the same宫, the fugitive can certainly be caught. Another opinion holds that if the year, month, day and hour correspond to the values, the fugitive can also be caught.

補遺。 以開門為官府，值使為差人，有事之人論年命。值使落宮空亡者，不得；加臨本人年命者，其獲速；其一內一外者，其獲遲；值空亡不獲。如甲子旬空戌亥，地盤得甲戌己或六宮也。

This is an added commentary. To predict whether an official's subordinate can successfully arrest a person, use the Open Door to represent the official authority, the Duty Gate to represent the subordinate, and the person being arrested is determined by his birth year. The method of interpretation is: if the Duty Gate falls into an empty position, the arrest will fail; if the Duty Gate is placed over the person's birth year, the arrest will be quick; if the Duty Gate and the birth year are in the inner four palaces and outer four palaces respectively, the arrest will be delayed; if it also meets an empty position, the arrest will fail. The method of determining empty positions is as follows: in the Jiazi cycle, the empty positions are Xu and Hai. On the Earth Plate, wherever the position of Jia戌 or Ji酉 is found, or the six palaces (Qian Palace belongs to Xu and Hai), those positions are considered the empty positions of this cycle.

此時六癸加於一二三四五宮，急趕必見；如臨六七八九宮，或上干克下干，或門克宮，逃則無追。要知逃往何方，須從天上六癸所加之處追趕。如臨一宮，往北方一里、十里或百里；二宮往西南方二里、二十里或二百里，餘仿此。天上六癸為賊，為逃人，若加於旺方，為裡一百；逢衰墓為十里；逢衰墓而受克者，為一里。若逢旺氣、逢生，逃必難追。如此時宮地盤克六癸或六癸宮生此時宮，易見；若六癸與時宮比和，必易見；若六癸克時宮，或時宮克六癸宮，亦定難尋。

Divination for tracking down a fugitive involves examining the position of the six癸 (Six癸). If the six癸 is placed in the first, second, third, fourth, or fifth palace, it is advisable to pursue quickly and the fugitive can be caught. However, if the six癸 is in the sixth, seventh, eighth, or ninth palace, or if the heavenly stem above is defeated by the heavenly stem below, or if the gate is defeating the palace, the fugitive has already escaped far away and cannot be caught. To determine the direction of escape, follow the position of the six癸 on the heaven plate: if it is in the first palace, pursue to the north, with the distance possibly being one li, ten li, or a hundred li; if it is in the second palace, pursue to the southwest, with the distance possibly being two li, twenty li, or two hundred li; the other palaces follow this pattern. The six癸 on the heaven plate represents the fugitive. If it is in a flourishing direction, the distance is considered to be one hundred li; if it is in a declining or buried direction, the distance is ten li; if it is in a declining and buried direction and is further defeated, the distance is one li. If the six癸 encounters flourishing energy and is also supported, the fugitive has escaped far and will be difficult to catch. Further examine the relationships of generation and defeat: if the palace of the occupied hour is defeated by the six癸, or if the six癸 palace generates the hour palace, it is easy to find the fugitive; if the six癸 and the hour palace are like and harmonious, it is also easy to find; if the six癸 defeats the hour palace, or the hour palace defeats the six癸 palace, then it is certain that the fugitive will be difficult to find.

補遺。 捕盜有二義：大盜、竊盜。大盜天蓬主之，竊盜玄武主之。以傷門宮為捕人，時干宮為主人。傷門宮克玄武宮，易尋；時干宮克玄武宮，易捕。若傷門宮生玄武宮，不肯實心捕之；玄武來克時干，有傷主人之意；克傷門，有傷捕人之象。若傷門與天蓬同，再有時干克之，捕無不獲。又以六庚與玄武同宮為大盜者；傷門與玄武同，雖有時干克之，亦主不獲。蓋捕者與竊盜均有通同之意。大抵六庚為敵、為盜，玄武為竊盜。如被盜，當以賊大小看天蓬、玄武宮占之。

This section is an addition. Capturing thieves should be divided into two categories: one is a group of big thieves, and the other is scattered petty thieves. Big thieves are governed by the Tianpeng star, while petty thieves are governed by the Xuanwu. The Shangmen palace represents the officers in charge of capturing, and the hour stem palace represents the victim. The method of interpretation is: if the Shangmen palace overcomes the Xuanwu palace, it is easy to find; if the hour stem palace overcomes the Xuanwu palace, it is easy to capture. If the Shangmen palace goes against to generate the Xuanwu palace, it indicates that the officers are not willing to capture seriously. If the Xuanwu overcomes the hour stem, it shows an intention to harm the victim; if the Xuanwu overcomes the Shangmen, it indicates a sign of harming the officers. If the Shangmen and Tianpeng are in the same palace, and the hour stem overcomes it, then capture is certain. If the sixth Geng and Xuanwu are in the same palace, it indicates encountering big thieves; if the Shangmen and Xuanwu are in the same palace, even if the hour stem overcomes it, it suggests that capture is not possible, because this is an indication of collusion between the officers and the petty thieves. In summary, the sixth Geng represents enemies and robbers, while Xuanwu represents petty thieves. Once a theft occurs, one should distinguish between the size of the thieves and examine the palace of Tianpeng and Xuanwu accordingly. This section complements the previous section on "Divination for Capturing the Lost": capturing the lost uses Liuhe as the person being pursued, while capturing thieves uses Tianpeng and Xuanwu as the thieves being pursued, and the captors are always represented by Shangmen, while the victim is always represented by the hour stem.

凡有危難，逃避他向，當看杜門、六丁、六己、六癸，或六合、天上天沖及生門所臨之方。又生本時時干落方得一件即吉，或遇星吉、三奇大吉，反此不利。凡避兵看六庚，避賊看天蓬，避官訟看六辛，以時干為本身。如庚加時干，不在內地，不必避；在內地，不克時干，不必避；加時干、克時干，又在內地，急宜避也。看天蓬、六辛宮此。

When facing danger and needing to seek shelter elsewhere, one should check the positions of Du Men, Liuding, Liujǐ, Liukuí, or Liuhe, Tianpan Tianchong star, and the direction of Shengmen. If any of these directions fall in the same direction as the current heavenly stem or are mutually generating with it, it is considered auspicious. If there are also good stars or the Three Marvels present, it is extremely auspicious. Conversely, if none of these conditions are met, it is inauspicious. The choice of the appropriate divine element depends on the type of danger being avoided: for avoiding military disaster, use Liugeng; for avoiding bandits, use Tianpeng; for avoiding lawsuits, use Liuxin. In all cases, the heavenly stem of the current hour represents the person. For example, when avoiding military disaster: if Liugeng is placed on the current heavenly stem but not within the inner four directions, there is no need to hide; if it is within the inner four directions but does not attack the current heavenly stem, there is no need to hide; if it is placed on the current heavenly stem, attacks it, and is within the inner four directions, one should immediately seek shelter. The same method applies when checking the positions of Tianpeng and Liuxin.

凡避兵難者，看六庚；避盜賊者，看天蓬；避官司者，看六辛。時干為自己，必克時干又臨內地，及加時干者，則當避。克時干而加時干者，亦不避。凡避仇家，其法則宜看其禍之由。先動者為客、為陽，六丙主之；後動者為主、為陰，六庚主之。如客占應避與否，當以六庚落宮克六丙落宮，又臨內地，當避之。若六庚乘於休囚之星而加丙，不必避。乘旺相之宿而加丙，則當避。

When avoiding military disaster, one should look at the Six Gengs; when avoiding thieves, one should look at the Tianpeng star; when avoiding legal troubles, one should look at the Six Xin. In all these cases, the heavenly stem of the hour represents oneself. If these harmful stars both harm the heavenly stem of the hour and are located in the inner four palaces, and also sit on top of the heavenly stem of the hour, one should take shelter. If they only harm the heavenly stem of the hour but do not sit on top of it, one may not need to avoid. Regarding avoiding enemies, one should first determine who initiated the conflict: the one who acted first is the guest, belonging to yang, represented by the Six Bing; the one who responded later is the host, belonging to yin, represented by the Six Geng. If the guest comes to inquire whether one should take shelter, one should check if the Six Geng falls in a palace that harms the palace of the Six Bing, and whether it is located in the inner four palaces. If both conditions are met, one should take shelter. If the Six Geng is riding on a weak and declining star and sits on the Six Bing, one does not need to take shelter; if it is riding on a strong and prosperous star and sits on the Six Bing, one should take shelter. This rule is the same as the previous one about escaping disaster, but the difference is that the previous one focuses on determining the direction to take shelter, while this one focuses on determining whether one should take shelter or not.

凡占逃避，須看六丙亦然，但下臨六庚，凡事將退，總不必避矣。

When predicting evasion, the method for examining the six Bing (丙) is the same as for the six Geng (庚), except that the perspective is reversed. There is one particular situation to remember: if the six Bing is under the six Geng, it indicates that the attacking force's momentum will decline, so there is no need to evade at all. This is because Bing is above and Geng is below, with the active party being suppressed, thus the hostility naturally dissipates.

此時遇下干克上干，宮克門，地盤在生旺宮，縱有小人盜賊，不敢來犯。若上庚干日克時干，門克宮而合凶格，主星臨於失令宮，小人盜賊，謹慎或被大害。不宜上下干支比和相生，俱為不吉，宜相沖、我克賊不敢來犯。

When divining about preventing thieves, if at the time of divination the lower heavenly stem overpowers the upper heavenly stem, and the gate is overcome by the palace, while the earth plate falls in the palace of life qi and prosperity, then even though there are small people or thieves, they will not dare to commit the crime. Conversely, if the upper heavenly stem Geng and the day stem overpower the hour stem, the gate overpowers the palace and forms an Inauspicious Pattern (evil pattern), and the main star falls in a palace that is out of its season, one should be cautious and beware of thieves, as there may be great losses. This method is opposite to other methods: when the upper and lower stems and branches are like and harmonious or mutually generating, it is actually not auspicious, because it means that I and the thief are in harmony; it is better for them to be in opposition, with me overpowering the thief, so that the thief will not dare to commit the crime.

看庚甲二字，蓋奇門尊甲避庚。 以庚為仇人，以甲為本身，看落宮為主。庚金落宮克甲宮，有謀害；甲落宮克庚宮，不謀害。甲宮受擊刑，有害；若旺相，雖擊刑，不為害。庚害，上下二盤之星皆來克庚，及甲申庚作值符，俱不為害，彼自有急，不暇害人也。

If there is no one plotting against oneself, one should only look at the characters "Jia" and "Geng." In the art of Qimen, "Jia" is considered supreme and "Geng" is regarded as a major taboo. It is said that one should honor "Jia" and avoid "Geng." The useful god is: "Geng" represents an enemy, and "Jia" represents oneself. Everything should be based on the positions of these two characters. If the "Geng" metal position attacks the "Jia" position, then there is someone plotting harm. If the "Jia" position attacks the "Geng" position instead, then there is no harm. If the "Jia" position suffers from "Ji Xing" (a type of punishment), there may still be a risk of harm; however, if "Jia" is in a prosperous and strong state, even if it suffers from "Ji Xing," it will not cause harm. Although "Geng" is associated with harm, if the stars in both upper and lower panels attack "Geng," or if "Jia," "Shen," and "Geng" themselves serve as the chief symbol, then there will be no harm—because the other party is experiencing urgent difficulties and is unable to harm others.

以天芮為明師，時干為自己。如所往之方上得天芮，可遇明師；來生門干，傳道無疑；若來克時干，必不投合。又時干克天芮，亦主無用。必天芮方上有三奇、吉門及諸吉格者，方為明師。否則亦非明師也。

When seeking a wise teacher, the Tian Rui star represents the wise teacher, and the heavenly stem of the hour represents oneself. Usually, Tian Rui is considered a sickness deity, but here it is taken to mean the teacher who imparts knowledge. The method of interpretation is: if the Tian Rui star is present in the direction you are going, you will meet a wise teacher. If Tian Rui comes to the Sheng Men and the heavenly stem, it means the teacher will definitely teach you. If Tian Rui attacks the heavenly stem of the hour, then there will be no mutual understanding. Conversely, if the heavenly stem attacks Tian Rui, it will also be in vain. There is another important point: the direction where Tian Rui is located must also have the Three Marvels, auspicious gates, and various good combinations. Only then can it be considered a true wise teacher; otherwise, even if you meet one, it is not considered a true teacher.

訪友看所訪之方，以地盤一宮為主，以天盤為客。要相生合，再得吉門，去必相遇；若相剋又無吉門，則不遇。逢庚加年月日時格，亦不遇。

When divining about visiting a friend, look at the direction you are going to. Take the palace on the Earth Plate as the host and the one on the Heaven Plate as the guest. If they are mutually generating and harmonious, and there is a favorable gate, then you will surely meet the person. If they are mutually controlling and there is no favorable gate, you will not meet. Additionally, if you encounter the patterns 'Geng added to year, month, day, or hour', you will also not meet, because Geng signifies obstruction, and the formation indicates obstacles on the way.

如所訪人在東北，則看八宮。所得地盤原主之星生對沖宮所乘之星，及受對沖宮所乘星之克，皆主相遇。如東北、西南方中一有吉格者，所求皆遂；凶則不遂；格則相拒而不納；丙則相見而不相得。

When divining about visiting a particular person, first determine the palace based on the person's location. For example, if the person is in the Northeast, refer to the Gen palace (Geng palace). The method of interpretation is: the original star of the Earth Plate in this palace either generates the star in the palace opposite to it, or is generated by the star in the opposite palace. Both situations indicate that the person can be seen. Then examine the pattern: among the two opposite palaces, Northeast and Southwest, if either side forms a favorable pattern, the desired outcome will be achieved; if it forms an unfavorable pattern, the outcome will not be achieved; if it forms a 'pattern' (格), it indicates that the other party refuses to accept; if the star Jiing (丙) appears, although a meeting is possible, the conversation will not be harmonious.

以休生為主，與三奇合則吉；與日干相合，則貴人喜悅而有酒食財物；開門亦利於求見。餘門不取。

When seeking to meet a nobleman, the Xiu Men and Sheng Men, two auspicious gates, should be the main focus: if these two gates combine with the Three Marvels, it is favorable; if they also harmonize with the Day Stem, the nobleman will be pleased and may offer wine and food as well as gifts. Additionally, the Open Door is also beneficial for seeking an audience, as it originally represents official rank and status. Apart from these three gates, the other five gates should not be chosen.

干謁以休門宮為所見之人，時干為所住之人。休門宮生時干宮，而時干再臨三奇，必遂意。若三奇相剋，不得見，干求亦不如意。又要彼此旺相則吉，一處休囚不吉。

If one visits someone's door to request a favor, the Xiu Men palace represents the nobleman one wishes to see, and the heavenly stem of the hour represents the person making the request. If the Xiu Men palace generates the palace of the hour stem, and the hour stem is occupied by the Three Marvels, then the outcome will certainly be as desired. If the Three Marvels are in mutual control with the hour stem, one will not meet the nobleman and the desired outcome will not be achieved. In addition, both sides must be in a prosperous and strong condition for it to be auspicious; if either side is in a weak and confined state, the matter will not be favorable.

此時干支相生，門宮亦然而合吉格在於生氣之宮，則見而有益。若求我之人生我者，則稱意美滿；如我生彼，見則艱難，因求而反退財帛；如逢克我又合凶格者，因求而招非或自取辱。

When divining a visit to a superior or elder, if the number of the heavenly stem is in mutual generation with the earthly branch, and the gate and palace are also in mutual generation, and they form a favorable pattern and fall in the palace of life qi, then the meeting will bring actual benefits. If the person seeking my help is in a position to generate me, the matter will go smoothly and be satisfactory. If I generate the other person, the meeting will bring difficulties, and seeking this matter may result in spending money. If the other person overcomes me and the pattern formed is unfavorable, then this visit will bring trouble, and even lead to humiliation.

占法當分方向，看本宮地盤得何干，必上克天盤干，又要地盤干轉到內界則來。如下不克上，及上克下，地盤仍在本宮，主不來。

To determine whether a person will come, the method requires first identifying the direction where the person is located, then checking what heavenly stem is present in that palace on the earth plate. The person will come only if the stem on the earth plate is able to overcome the stem on the heaven plate, and also moves into the inner four palaces. If the lower stem does not overcome the upper one, or if the upper one overcomes the lower, and the stem on the earth plate remains in its original palace without moving, then the person will not come. This method uses the earth plate as the guest element and determines movement based on whether it can overcome the upper element and move inward.

以值符為主，以天乙為遠客，各看落宮。相生者無關係，克值符者有求，克天乙者求不遂，相比者求可遂及。甲落陽干為求財之事，丁落陽干為囑託之事，景門落陽干為文書之事。陽甲乙丙丁戊，陰己庚辛壬癸也。

When divining about a visitor coming from afar, use the Chief Symbol to represent the host (i.e., myself), and Tianyi to represent the visitor. Examine the two sectors where they fall. If the two sectors mutually generate, the visitor has no particular request and is merely visiting casually. If Tianyi overcomes the Chief Symbol, it indicates the visitor has something to ask for. If the Chief Symbol overcomes Tianyi, it suggests the visitor's request cannot be fulfilled. If the two sectors are like and harmonious, then the request can be fulfilled. As for the specific request, look at the Useful God falling on which heavenly stem: if Jia falls on a yang stem, it indicates the visitor is seeking wealth; if Ding falls on a yang stem, it indicates the visitor is asking for someone to handle a matter; if the Jing Gate falls on a yang stem, it indicates the visitor is dealing with official documents. Among the ten heavenly stems, Jia, Yi, Bing, Ding, and Wu are yang, while Ji, Geng, Xin, Ren, and Gui are yin.

看繫何人，年為尊長，月為同類，時為卑幼，日為自己。在值符前者，先至；在值符後者，後至。所落宮相比生，至；相剋者，不至。如值符伏吟，雖有陽星加之，亦主不至。五不遇及悖格，皆同此也。

To determine if a scheduled meeting will take place on time, first consider who is involved: the year represents elders, the month represents peers, the hour represents younger people, and the day represents oneself. Next, examine the position: if the relevant useful god is before the chief symbol, the person will arrive first; if it is after, the person will arrive later. Then consider the relationship of generation and control: if the palace where the useful god falls is in harmony or generates the chief symbol, the person will come; if it controls the chief symbol, the person will not come. If the chief symbol encounters 'hidden chant,' even with a yang star added, the person will not arrive. Additionally, if 'five unfavorable times' or 'contrary pattern' occur, their judgment is the same as 'hidden chant,' and they all indicate a broken appointment.

以天輔為己身，值符為館主，天芮為子弟。若值符生天輔宮，再看三奇、吉門及諸吉格者，成；其餘俱不能成，各以落宮論之。又看天芮在旺相之宮，子弟多；在休囚，子弟少。如有所往而謀者，又當以所往之方占之。如得三奇、吉門及諸吉格者，有館；無吉格、吉門，無館。

Divination for seeking a teaching position involves using the Tianfu Star to represent oneself (as Tianfu governs literary education), the Zhi Fu to represent the host who is hiring the teacher, and the Tianrui to represent the students. The method of interpretation is: if the Zhi Fu's palace generates the Tianfu's palace, then check for the presence of the Three Marvels, favorable gates, and various auspicious combinations. If these are present, the teaching position can be obtained. Otherwise, it cannot be obtained, and everything is evaluated based on the respective palace positions. Additionally, examine Tianrui: if Tianrui is in a prosperous and strong palace, there will be many students; if it is in a weak and confined palace, there will be few students. If one intends to seek a teaching position in a particular place, another divination should be performed for that specific direction: if the result includes the Three Marvels, favorable gates, and various auspicious combinations, there will be a teaching position available; if not, there will be none.

其法以坎水為真鉛，休門主之；以震為真汞，傷門主之；離為真砂，景門主之；兌為真金，驚門主之。其餘艮土、巽木為雜氣。又以將加本時子為真鉛，午為真砂，卯為真汞，酉為真金，其寅申巳亥為雜氣。

To determine whether the alchemical process can succeed, the four essential ingredients used in alchemy should be matched with the palace, gate, branch, deity, and star. First, consider the palace and gate: the first palace of the Water trigram represents "true lead" and is governed by the Xiu Men; the third palace of the Wood trigram represents "true mercury" and is governed by the Shang Men; the ninth palace of the Fire trigram represents "true cinnabar" and is governed by the Jing Gate; the seventh palace of the Metal trigram represents "true metal" and is governed by the Jing Door; the Earth trigram and the Wood trigram are considered "impure qi" and are not regarded as the main ingredients. Next, consider the earthly branches: using the Month General to cast the chart according to the current time, if the branch is Zi, it represents "true lead"; if it is Wu, it represents "true cinnabar"; if it is Mao, it represents "true mercury"; if it is You, it represents "true metal"; the four branches of the first, fifth, seventh, and ninth positions are considered impure. Thus, the four main positions correspond to the four main ingredients, while the four first positions are considered impure, distinguishing between pure and impure.

貴神以六合為真鉛，朱雀為真砂，太陰為真金，玄武為真汞，其餘天后、白虎、騰蛇、青龍為雜氣。又天蓬為真鉛，天沖為真汞，天英為真砂，天柱為真金，其餘心任輔英俱為雜氣。凡此俱會中五宮，單看地盤，得丙丁二火，天盤得壬癸之水，水火既濟，定可成丹。推得真金鉛砂汞者，成；內雜氣者不成。

Now regarding the noble deity and the nine stars. In terms of the noble deity: Liu He represents true lead, Dui bird represents true sand, Tai Yin represents true gold, Xuan Wu represents true mercury, and the rest, such as Heavenly Empress, Bai Hu, Teng She, and Qing Long, are considered miscellaneous energies. In terms of the nine stars: Tian Peng represents true lead, Tian Chong represents true mercury, Tian Ying represents true sand, Tian Zhu represents true gold, and the rest, such as Tian Xin, Tian Ren, Tian Fu, and other stars, are considered miscellaneous energies. If these sets of symbolic representations all converge into the central five palace, then we should only look at the earth plate: the earth plate has the two fire energies of Bing and Ding below, while the heaven plate has the two water energies of Ren and Gui above. Water is above and fire is below, forming the image of 'water and fire in harmony', and the elixir is certainly capable of being perfected. The general method of judgment is: if the four elements derived are all true gold, true lead, true sand, and true mercury, then the elixir will be perfected; if any of them contain miscellaneous energies, then the elixir cannot be perfected.

當看天禽所得在下，得風、雲、龍、鬼、神五遁方得效驗。

To determine whether prayers and worship will be effective, one should look at the pattern formed by the Tian Rui Star. The Tian Rui Star is located in the Central Palace and is the most esteemed among the nine stars. Worship communicates with spirits through this star. It is necessary to obtain one of the five types of concealment patterns: Wind Concealment, Cloud Concealment, Dragon Concealment, Ghost Concealment, and God Concealment. Only then will prayers be answered. If none of these five concealments are present, the worship will be ineffective. Among these five, God Concealment and Ghost Concealment are most directly related to communicating with spirits and driving away ghosts. For details on the patterns of these five concealments, refer to section two "Nine Concealments: Auspicious and Inauspicious Matters" in the text.

此時天上奇儀門生合地下星，或比和而得旺氣，飲食極豐；諸星門若克宮，主飲食不豐；逢衰氣主見而不得食；若地盤星儀克天盤，亦無。若水星休門生宮，有飲食酒餚；又如土星生宮，有飯並餅果亦不定；如金門生宮，有飲食重重；如火星生宮，飲食如常。

To determine whether one can eat and how abundant the food will be, if the heavenly stem of the time matches the gate and generates and harmonises with the earthly branch star, or if the upper and lower elements are harmonious and the element is strong, then the food will be very abundant. If the stars and gates are opposite and overcome the palace, then the food will not be abundant. If they fall on a declining element, then one can see the food but cannot eat it. If the earthly branch star and heavenly stem overcome the heavenly stem, then there will be nothing to eat. According to the Five Phases, if the water star matches the Xiu Men and generates the palace, there will be wine and vegetables. If the earth star generates the palace, there will be rice and cakes, but it is not certain. If the metal gate generates the palace, the food will be layered and abundant. If the fire star generates the palace, the food will be like usual.

若遇水星生宮，應魚蟹海味、水中之味、羹湯羹味；如火星生宮，主帶殼梗物，苦味或煎炒雉雞、醃餅、酥饅頭、尖物；如木星生宮，有新味、佳味、時果、腥酸美味；如金星生宮，主多骨之味、豕犬鵝鴨雞鳥肺蹄之物；如土星生宮，有野獸，或虎、山羊、牛肉、山藥、土物味甘、肚子；如火土乘旺氣，主鹿獐野獸之物。大抵旺氣之主飲食多餐，衰而逢克食必艱難。若逢凶格、門迫，因門生非；若主逢旺，口舌自散；若衰墓，遭傷驚非不免。

The specific foods consumed can be further divided. If the planet is in the water element, it corresponds to fish, crabs, seafood, and dishes like soup; if in the fire element, it indicates shellfish, fibrous foods, bitter-tasting items, or fried wild chicken, pickled cakes, soft steamed buns, and pointed foods; if in the wood element, it suggests fresh seasonal delicacies, fruits of the season, and flavorful dishes with fishy or sour tastes; if in the metal element, it relates to foods with many bones, such as pork, dog, goose, duck, chicken, bird's lungs and hooves; if in the earth element, it includes wild animal meat, such as deer, mountain goats, beef, and root vegetables like yam with sweet taste, as well as internal organs. If fire and earth are both strong, it indicates wild game like deer and gazelle. In general, when the planets are in a strong position, there will be abundant food and a full meal; when they are in decline or under attack, it is difficult to even have a meal. If encountering an Inauspicious Pattern (malefic configuration) or门迫 (door pressure), this meal may lead to disputes. If the ruling deity is strong, disputes will naturally subside. If the planet is in a weak or buried position, one is likely to suffer harm or be startled.

以天芮為病神，以艮八宮為牛，丑者牛也；坤二宮為羊，未者羊也；離九宮為馬，午者馬也，騾驢亦九宮主之。六畜等類，各以其方占之。如牛病看艮八宮，得生門者生，遇死門又凶格及天盤星宿來克者，必死。即得他門，而有凶格被克，亦主纏綿甚重，尚不致死。以天芮休囚之月為愈為期，以內之干為日期而定之。

Divination for the illness and safety of livestock still uses the Tian Rui star as the sickness deity. Then, according to the twelve earthly branches, each type of livestock is assigned to a palace: Gen palace (the eighth) is for cattle, because Chou belongs to cattle and Gen is located at the position of Chou and Yin; Kun palace (the second) is for sheep, because Wei belongs to sheep and Kun is located at the position of Wei and Shen; Li palace (the ninth) is for horses, because Wu belongs to horses and Li is located at the position of Wu in the due south. Donkey and mule are also under the ninth palace. When divining the illness of a particular type of livestock, look at the palace it belongs to. For example, when divining the illness of cattle, look at the eighth palace of Gen: if it falls on the Life Gate, the cattle is alive; if it falls on the Death Door and is paired with an evil pattern, and the stars on the Heaven Plate also attack it, then the cattle will surely die. Even if it falls on another gate, as long as it is paired with an evil pattern and attacked, the illness will be very persistent, though not necessarily fatal. As for when the illness will recover, take the month when the Tian Rui star falls into a weak and confined state, and then use the heavenly stem assigned to the palace to determine the exact day.

以傷門主之。甲戌己為犬，甲午辛為鷹，甲寅癸為網。如天盤星克傷門宮，得物；傷門克天盤星，不得物；天盤生傷門宮，得物走脫；傷門宮生天盤星，易得。上盤有甲戌，用犬；見甲午，用鷹；見甲寅，用網。若地盤休囚，天盤生旺，獲物必多，反此不獲。捕魚用甲寅癸，落宮克傷門則亦易得。

When divining about hunting and fishing, the Shang Men is the main focus, as Shang Men governs killing and capturing. There are three types of hunting tools, each with its own symbol: Jia Xu Ji represents a hunting dog, Jia Wu Xin represents a falcon, and Jia Yin Gui represents a net. The method of interpretation is as follows: if the star on the Heaven Plate conquers the Shang Men's palace, you will catch the game; if Shang Men conquers the Heaven Plate's star, you will not get the game; if the Heaven Plate's star generates the Shang Men's palace, the game will be caught but then escape; if the Shang Men's palace generates the Heaven Plate's star, it will be easy to catch. Then check which tool to use: if the Upper Plate shows Jia Xu, use a hunting dog; if it shows Jia Wu, use a falcon; if it shows Jia Yin, use a net. If the Earth Plate is in a weak and confined state while the Heaven Plate is in a strong and flourishing state, you will catch a lot; if it is the opposite, you will not catch anything. For fishing, use Jia Yin Gui specifically. If its palace conquers Shang Men, fish will be easy to catch.

此時遇傷、驚、死門，合乙、丙、丁、六儀加臨生旺有氣之宮，如地盤逢墓衰宮，或上克下干、門克宮，必獲多獸；若天盤諸星或在墓絕，宮克門，獸難見而必不得；若門克宮或宮生門，或干支相合、相比，則無所得。若下干克上干，宮見門星加於死絕之宮，必被獸所傷，切不可出獵。所得之獸被主克者，如所克寅為虎、亥豬、戌犬、丑牛、未羊牛獐鹿、酉雞之類。

This is another method for divination in hunting. If during the time of divination the Shang Men, Jing Men, and Death Door are encountered, these are the main killing doors. If these are combined with the three marvels, Yi, Bing, and Ding, and the six instruments, and they are placed on a palace that is flourishing and vital, while the earth plate falls on a grave or declining place, or if the upper heavenly stem is overcome by the lower heavenly stem, or the door overcomes the palace, then it is certain that many wild animals will be caught. Conversely, if the heavenly stars on the heaven plate fall on grave or dead places, and the palace overcomes the door, then wild animals will not even be seen, and hunting will certainly be unsuccessful. If the door overcomes the palace, or the palace comes back to generate the door, or if the heavenly stems and earthly branches are mutually harmonious, then nothing will be obtained. If the lower heavenly stem overcomes the upper heavenly stem, and the palace and door stars are placed on dead or declining palaces, then one will certainly be injured by wild animals and must not go hunting. As for what kind of animal is caught, it is determined by the branch that is overcome: Yin is tiger, Hai is pig, Xu is dog, Chou is ox, Wei is sheep, ox, and deer, You is chicken, and so on accordingly.

凡見鴉鳴，急看景門。值符前一急迫來臨，前二口舌，前三婚姻或急講門庭，前四鬥毆、財利相爭。值符後一事涉女，後二之位期蔽□淫，後三之位亡失衣物。

Whenever one hears a crow call, one should quickly check the position of the Jing Gate, then count how many palaces lie between it and the Chief Symbol. Based on this, one can determine fortune or misfortune. If the Jing Gate is one palace before the Chief Symbol, it indicates an urgent matter coming immediately. If it is two palaces before, it signifies disputes over words. If it is three palaces before, it relates to marriage matters or urgent discussions about family alliances. If it is four palaces before, it indicates fights or quarrels over wealth. If the Jing Gate is one palace after the Chief Symbol, it relates to matters involving women. If it is two palaces after, it signifies hidden and secret immoral affairs (the original text has a missing character here). If it is three palaces after, it indicates the loss of clothing.

更尋六丙下值何神：河魁在下，細細推尋，貴人有災，六畜有傷；從魁在下，寡婦藏音，上有吉將，酒食邀迎；傳送在下，人來覓物；小吉在下，婦人喜成；勝光在下，徵召歡欣；太乙在下，大吏相尋；天罡在下，爭鬥訟亡；太沖在下，親戚得遇；神后在下，事主□淫；功曹在下，慶賀維吉；登明在下，索吏公文。聽聲遏何方隅，吉門在吉，凶門在凶，宜出入遠行、宴樂，不宜嫁娶、出兵、移徙、入官、商賈，尋室凶。

Now look at which of the twelve month generals is under the sixth Bing stem. They are divided one by one. If the River Chief (Xu) is below, it indicates that the nobleman may suffer misfortune and that livestock may be injured. If the From魁 (You) is below, it indicates that a widow may be keeping a secret. If there is a good general above, then there will be an invitation for food and drink. If the Messenger (Shen) is below, it indicates that someone will come to search for something. If the Small Good (Wei) is below, it indicates that a woman will have a happy event completed. If the Victory Light (Wu) is below, it indicates that one will be summoned with joy. If the Supreme One (Si) is below, it indicates that a high official will come to visit. If the Heavenly Gang (Chen) is below, it indicates disputes, lawsuits, and death. If the Great Movement (Mao) is below, it indicates meeting relatives. If the Divine Queen (Zi) is below, the matter concerned will relate to immorality (the text here is missing a character). If the Meritorious Official (Yin) is below, it indicates celebration and good fortune. If the Bright Beginning (Hai) is below, it indicates that officials will come to request documents. In addition, one should listen to where the crows are calling from. If it is from a favorable gate, then the outcome is favorable; if from an unfavorable gate, then the outcome is unfavorable. In general, the response of crows is suitable for going out and coming in, traveling far, and feasting and enjoying oneself. It is not suitable for marriage, military campaigns, moving house, taking up an official post, or engaging in business. It is also unfavorable for seeking a place to live.

看朱雀所臨方得何門、奇以決之。得開門又得奇，主親朋至，或行人遠來，或酒食；得休門又得奇，主喜事、喜信及婚姻事；得生門又得奇，主田宅、財物、畜事。不得三奇、吉門，及門迫、奇墓，俱主無所關係。更看景門臨宮，有吉格有喜信，凶格凶信。

To determine the auspiciousness of a clamor of sparrows, observe which gate is associated with the Vermilion Bird. If the gate is the Open Door and also contains the Three Marvels, it indicates the arrival of relatives or the return of a traveler, or an invitation for a meal. If the gate is the Life Gate and also contains the Three Marvels, it signifies matters concerning property, wealth, and livestock. If none of the auspicious gates or the Three Marvels are present, and there is a conflict with the gate or the Three Marvels are buried, then it has nothing to do with human affairs, and it is just a common bird call. Additionally, one should also examine which gate the Jing Gate is associated with: if it matches a favorable pattern, there will be good news; if it matches an unfavorable pattern, there will be bad news.

當以時干所加下得何門星決之。如得三奇、吉星門、吉格者，為平安；如無奇、無門兼星凶、格凶者，主有禍事。若吉處多，凶處少，有禍無妨；若凶多吉少，定多凶險，終亦無礙。在內者為上半年，在外者為後半年，亦以八卦定期。

If a dog barks without reason, a pot makes noise without cause, a firewood pile bursts into laughter, or a hen crows, these unusual signs are all interpreted using the same method: determine which gate and star are associated with the heavenly stem of the time. If the result is one of the Three Marvels, a good star, a good gate, or a good pattern, it indicates peace and safety. However, if none of the Three Marvels are present, no good gate, and both the star and pattern are bad, misfortune is expected. If there are more good conditions than bad ones, even if some misfortune occurs, it will not be serious. But if there are more bad conditions than good ones, there will certainly be great danger, though ultimately it may still be manageable. As for the timing, if the useful god falls within the inner four trigrams, it indicates the first half of the year; if it falls within the outer four trigrams, it indicates the second half of the year. The specific day is still determined by the method of matching the eight trigrams with the earthly branches.

如陽二局甲己日庚午時，此六庚在四宮，得杜門，有天英凶星，又六庚加丙為太白入熒，主失亡被…。 又星、門俱不吉，主有官事。

Take an example. Using Yang Dun second layout, on a Jia Ji day at Gengwu hour: the sixth Geng is placed in the fourth Xun palace, paired with Du Men, and the Tianying凶 star is present in the palace; the sixth Geng combined with Bing forms the pattern of 'Tai Bai entering Ying'. Tai Bai entering Ying refers to Geng combined with Bing, indicating that the host and guest sides are attacking each other, and thieves are fighting, so it is interpreted as a loss of property and being robbed. The original text below this sentence has a missing part, leaving only a gap, and we dare not make up anything. Since the added star and the gate are both inauspicious, it is also interpreted as there being legal disputes.

以時干為主，看上有何星、門加之。門星俱凶，而得三奇吉格，或無三奇吉格而星門俱吉者，其夢吉凶兩無。如得星得門又得三奇吉格者，夢吉即吉，夢凶亦吉。不得星門及三奇吉格者，夢凶應凶，夢吉亦凶。若時是六甲旬中空亡，即屬幻影，無所慮。

Divination of dreams depends mainly on the heavenly stem. Observe what star and gate are superimposed upon it. If both the star and gate are凶, but the Three Marvels good pattern is present, or if although there is no Three Marvels good pattern, both the star and gate are good—these two situations, one good and one bad, counteract each other, so the dream neither fulfills good nor bad outcomes. If both the star and gate are good, and the Three Marvels good pattern is also present, then dreaming of good things is good, and dreaming of bad things will ultimately turn good. If both the star and gate are bad, and there is no Three Marvels good pattern, then dreaming of bad things will result in bad outcomes, and dreaming of good things will still be bad. There is another exception: if the time of divination falls exactly on the empty position in the six Jia periods, the dream is merely a phantom image and need not be concerned about.

眼跳、耳熱、唇蠕、肉跳。 眼屬肝，為木為震；耳屬腎，為水為坎；唇屬土，為坤；左臂屬巽，右臂屬坤，左腿屬艮，右腿屬乾，左肋屬巽，右肋屬震，背腹屬中。如有跳動，以本方上得何奇、門、星格決之，得奇、門吉，不得奇、門平平，有凶格者不吉。

Eye twitching, ear heat, lip trembling, and body sensations such as muscle jumping are all physical phenomena that can be used for divination. First, assign each part of the body to the Eight Trigrams and the Nine Palaces: the eyes belong to the liver, which is wood, so they are assigned to the Zhen trigram in the third palace; the ears belong to the kidney, which is water, so they are assigned to the Kan trigram in the first palace; the lips belong to the spleen earth, so they are assigned to the Kun trigram in the second palace; the left arm is assigned to the Xun trigram palace, the right arm to the Kun trigram palace; the left leg to the Gen trigram palace, the right leg to the Qian trigram palace; the left rib to the Xun trigram palace, the right rib to the Zhen trigram palace; the back and abdomen are assigned to the central fifth palace. When a part of the body is twitching, take the corresponding palace and check what Three Marvels, gate, star, and pattern are present in that palace to make a judgment: if it gets the Three Marvels and a favorable gate, it is auspicious; if it has neither the Three Marvels nor a favorable gate, it is ordinary; if it is paired with an inauspicious pattern, it is inauspicious.

若占來者是何人，但見值符飛與臨。 六儀三奇相互換，何宮何地細穿尋。 甲子值符加艮方，天星六丙下來藏。 吉格之中龍返首，貴格來時著紫裳。 甲丙居同在巽宮，衙門官吏貴人從。 甲丙如居震上長，來者半仙及釋翁。 離位景門居甲丙，武官邊士論英雄。 坤死如逢甲丙者，帶孝儒家與醫同。

To determine who is coming to the door, look at where the Chief Symbol is flying and which palace it is in. The arrangement formed by the Six Instruments and the Three Marvels exchanging positions, which palace it falls into and which Heavenly Stem it is combined with, must be carefully examined palace by palace. Below is the explanation for each case. When the Chief Symbol is on the艮 (Gen) palace and combined with Jiazi, the Heaven Plate star and the Six Bing are beneath it. This forms the auspicious pattern called "Wu" or "Azure Dragon Returning Its Head," which is the best auspicious pattern in the system of Qi Men. Therefore, the person coming is a Nobleman wearing purple clothing. When Jia and Bing are both in the巽 (Xun) palace, the person coming is an official from the government, accompanied by the Nobleman. When Jia and Bing are in the震 (Zhen) palace, the person coming is a half-magician or a monk. When Jia and Bing are in the离 (Li) palace and combined with the Jing Gate, the person coming is a military officer or a soldier from the border, discussing heroic matters. When Jia and Bing are in the坤 (Kun) palace and combined with the Death Door, the person coming is a scholar in mourning clothes or a doctor accompanying him.

驚門甲丙來相逢，作樂謳歌侮相公。 開門如遇甲加丙，高貴緋衣命僕童。 青龍返首加休坎，貴人酒醉解何弘。 丙加甲子值符門，貴人騎馬見水泮。 飛鳥跌穴居生上，小貴擎拳打老人。 傷門丙甲如逢遇，僕執花箋請貴人。 杜門跌穴居於上，長女穿藍抬轎行。 景內丙甲無門迫，華麗衣人暗修兵。 丙甲如遇坤死上，老人乘轎會親情。 驚門丙甲媒人氏，從役相隨鼓樂新。 惟有開門加丙甲，馬嘶人喊振紛紜。

The door of alarm meets Jia and Bing, and the people coming are those who play music and sing songs, mocking the husband in public. The door of opening meets Jia with Bing added, and the people coming are those dressed in bright red official robes, noble persons who employ servants. When the Azure Dragon returns its head and pairs with the door of rest in the坎 palace, the person coming is a drunk nobleman. Conversely, when Bing is added to Jiazi and the chief symbol pairs with the door, this is called 'flying bird falling into a nest'—when Bing is added to Jia, it is called flying bird falling into a nest, like a flying bird falling into an existing nest, which is a great auspicious pattern. The person coming is a nobleman riding a horse, meeting by the water. When flying bird falling into a nest falls on the door of life, the person coming is someone of some status, just about to punch an old man. When the door of injury meets Bing and Jia, the person coming is a servant holding a flower note to invite the nobleman. When the door of Du forms the pattern of falling into a nest, the person coming is the eldest daughter wearing blue clothes, traveling in a sedan chair. When the door of Jing has Bing and Jia inside without violating the door's pressure, the person coming is a person dressed elaborately, secretly organizing military affairs. When Bing and Jia fall on the Kun palace and the door of death, the person coming is an old man taking a sedan chair to visit relatives. When the door of alarm meets Bing and Jia, the person coming is a matchmaker, accompanied by officials and with music and drums. Only when the door of opening has Bing and Jia added, it is a scene of horses neighing and people shouting, a bustling and chaotic situation.

值符甲戌乙奇臨，得使之人有吉星。 如在死門為入墓，帶孝陰人手捧人。 乙己驚門尤不可，蒙童幼女日相爭。 開門乙己如臨位，貴客長鬚似道真。 乙己休門如遇此，外方來客裹形行。 生門乙己如相遇，未冠童生面帶赤。 乙己如逢傷位上，負包衣士答鄉民。 杜門乙己逢相剋，道姑托缽過門庭。 景上如逢乙與己，手持花罩是庖人。

The Chief Symbol is Jiaxu and the Yi Marvel is in the palace. If the Duty Gate is also matched with a good star, the person coming is of high status. However, if Yi falls into the Death Door, it becomes "Three Marvels entering the tomb," and the person coming is a woman in mourning, carrying something in her hands. If Yi and Ji are combined and fall into the Jing Door, it is especially unsuitable, and the person coming is a young boy or girl from a private school, constantly quarreling all day. If Yi and Ji are in the Open Door, the person coming is a distinguished guest with long beard, resembling a hermit. If Yi and Ji are in the Xiu Door, the person coming is a traveler from another place, wrapped in a cloak and hurrying along. If Yi and Ji are in the Life Door, the person coming is a young scholar who has not yet undergone the coming-of-age ceremony, with a flushed face. If Yi and Ji are in the Shang Door, the person coming is a scholar carrying a bundle, answering questions from villagers. If Yi and Ji are in the Du Door and there is mutual control, the person coming is a nun begging for alms, passing by the gate. If the Jing Door has Yi and Ji, the person coming is a cook holding a flower canopy.

甲申值符加丙奇，熒入太白不相宜。 休門醉客多狂士，詐侮佯顛近水推。 加艮生門渾不吉，浪子擎拳打小妮。 傷門熒白來逢遇，撒髮披頭硬漢欺。 丙丁臨杜死門迫，方外僧人化綿衣。 景門此格如來到，破眼漁家賣蚌歸。 熒入太白逢坤地，抬轎扛盤是腳兒。 兌上相逢庚上丙，賣糖老漢女男咿。 開門熒入來投庫，老漢呼童備馬騎。 六丙符奇甲申隨，庚加丙兮不奇門。

The Heavenly Stem Jiashen (Jia and Shen) is the value symbol, with the Bing oddity added, forming the pattern "Flashing Star Enters the White General" (Ying Ru Tai Bai). This pattern, where Bing is added to Geng, indicates that my side is attacking the other, leading to mutual conflict, which is very inauspicious. When this pattern is combined with the Xiu Men, the person coming is a drunk and wild man, acting crazy and foolish, pushing and shoving by the water. When combined with the Gen Palace and the Sheng Men, it is also very inauspicious, and the person coming is a roguish man hitting a young girl. When the Shang Men encounters the "Flashing Star Enters the White General" pattern, the person coming is a fierce man with wild hair bullying others. When Bing and Ding are present at the Du Men and the Si Men is under pressure, the person coming is a wandering monk begging for clothes. When this pattern appears at the Jing Men, the person coming is a fisherman returning with shellfish, who has a defect in his eyes. When the "Flashing Star Enters the White General" pattern falls in the second Kun Palace, the person coming is a laborer carrying a tray and a palanquin. When Geng is added to Bing at the Dui Palace, the person coming is an old man selling candy, with children around him crying and shouting. When the "Flashing Star Enters the White General" pattern is at the Open Door and enters the storage area, the person coming is an old man calling his servant to prepare a horse. In summary, the six Bing oddities follow the Jiashen value symbol, and when Geng is added to Bing, it is not a favorable pattern in the Qimen.

縱遇休生非吉兆，主客相爭利靜人。 太白入熒在傷門，屈足跛人路上奔。 杜門庚丙來相遇，寡婦稀毛頭若僧。 離宮庚丙不宜來，咳嗽心胃不暢懷。 更遇天心玄武集，破衣瞽者莫疑猜。 死門庚丙來居上，大腹無文一老呆。 驚門庚丙裝庫下，好唱優人腹有才。 太白熒惑逢開地，老者捶胸欺小孩。 坎休宮中加白熒，丰姿俊雅喜形骸。 生門太白入熒惑，裹體村夫東北來。

This pattern, even if it meets the Xiu Men or the Life Gate, is not a good omen, indicating conflict between the opposing sides, and only those who remain inactive benefit. The reverse pattern, "Tai Bai Ru Ying" (White Brightness Enters the Fluorescent), refers to Geng added to Bing, indicating that both the host and the guest attack me, and the enemy comes from outside. This pattern occurs at the Shang Men, indicating that the person coming is a lame person running along the road. If Geng and Bing appear at the Du Men, the person coming is a widow with sparse hair, looking like a monk. If Geng and Bing appear in the Li Nine Palace, it indicates coughing and discomfort in the heart and stomach. If they also meet Tian Xin Star and Xuan Wu together, the person coming is a blind man wearing ragged clothes, there is no need to doubt this. If Geng and Bing appear at the Si Men, the person coming is a fat, uneducated fool. If Geng and Bing are hidden in the Kun under the Jing Men, the person coming is a performer who loves singing, with considerable talent inside. When the Tai Bai and Ying Huo pattern meets the Open Door, the person coming is an old man who beats his chest and bullies children. When Tai Bai Ru Ying appears in the Xiu Men of the Kan One Palace, the person coming is a handsome and elegant person who shows joy on his face. When Tai Bai Ru Ying appears at the Life Gate, the person coming is a countryman wrapped in clothes, coming from the Northeast direction.

甲午值符乙奇臨，逃走青龍非吉星。 加在休門為雲遁，年邁儒家氣象凌。 加艮合生為虎遁，九流高士半虛名。 傷門遇此龍逃走，草莽村人頂帽行。 杜門加此為風遁，燒香燃燭一善人。 景門龍走不為吉，放潑牙人及眾群。 乙辛加在死門上，扒頭老者執油瓶。 驚兌之中龍生甲，謳歌□女最娉婷。 開門甲午如逢乙，宰畜屠人衣潤身。

In the Jiawu cycle, the Chief Symbol is at the Heaven Stem, and the Ethereal Oddity is in the palace, forming the pattern of "Azure Dragon fleeing." When the Ethereal Oddity is combined with the Heavenly Stem Xin, it forms the "Azure Dragon fleeing" pattern, indicating loss of wealth and things slipping away, which is not a favorable star. However, this pattern can be transformed when combined with favorable gates: if it is placed in the Xiu Men, it becomes "Cloud遁" (Cloud遁), and the person coming is an elderly scholar, with a dignified appearance; if it is placed in the Gen Palace along with the Sheng Men, it becomes "Yi Wonder" (虎遁), and the person coming is a reclusive gentleman among the three teachings and nine streams, with half of his reputation being false; if it is placed in the Du Men, it becomes "Wind遁" (风遁), and the person coming is a pious person who burns incense and lights candles. If it is combined with an evil gate, it remains evil: if it is placed in the Shang Men, the person coming is a country bumpkin wearing a hat; if it is placed in the Jing Men, the person coming is a quarrelsome tooth-drawer and a group of people. When the Ethereal Oddity and Heavenly Stem Xin are placed in the Si Men, the person coming is an old man scratching his head holding an oil bottle. In the Jing Men and the Dui Palace, the Azure Dragon is born with the Heavenly Stem Jia, and the person coming is a singing woman, the most graceful in appearance (the original text has a missing character here). When the Heavenly Stem Jia and Wu meet in the Open Door, the person coming is a butcher who slaughters animals, with oily clothes.

日奇之上六辛符，白虎猖狂凶事多。 離在艮宮成虎遁，如穿人物象風魔。 傷門符到虎猖狂，鼓樂喧喧仔細詳。 九天若也相臨處，掌裡陰陽吉可藏。 白虎猖狂加杜門，負拿包裹女逃生。 景門如逢六辛乙，婢女將來探問親。 辛乙加於坤死內，牧羊稚子淺前行。 猖狂發縱居驚上，婢遺小女駭門庭。 開門如遇辛加乙，近宮騎馬急如星。 坎休白虎猖狂至，將臂猜拳是提人。

The day stem Yi is overlaid by the six stems Xin, forming the pattern of "White Tiger Rampant" — when Xin is combined with Yi, it becomes the "White Tiger Rampant" pattern, which pairs with the "Azure Dragon Fleeing" pattern, indicating violent harm and unpredictable events. This pattern in the Li (Fire) and Gen (Earth) trigrams can transform into "Yi Wonder," and those coming will appear as if possessed. When the "Rampant Tiger" appears on the Shang Men (Wounding Gate), it signifies a scene of loud music and celebration, requiring careful discernment. If the Jiu Tian (Nine Heavens) deity also appears here, the balance of yin and yang in the palm will have auspicious places to hide. When "White Tiger Rampant" combines with Du Men (Located in the Southeast Xun), those coming are women fleeing with bundles. When the six stems Xin and Yi appear on Jing Men (Bright Gate), those coming are servant girls visiting relatives. When Xin and Yi appear within the Kun (Earth) trigram's Si Men (Death Gate), those coming are shepherds' children walking slowly ahead. When "White Tiger Rampant" activates and falls on Jing Men (Startled Gate), those coming are missing servant girls and young girls causing disturbance. When Xin and Yi appear on the Kai Men (Open Gate), those coming are people riding horses swiftly, like shooting stars. When "White Tiger Rampant" appears on the Li (Fire) trigram's Xiu Men (Rest Gate), those coming are men carrying jugs, arm-in-arm and arguing.

六癸加丁蛇夭矯，門符雖好不豐饒。 開門近貴兼奴隸，急急忙忙不憚勞。 休門六癸加丁上，買酒孩童跌在橋。 騰蛇夭矯生艮上，乞兒賣藥負皮毛。 傷上癸丁加九地，木土泥水醉酕醄。 六癸加丁杜巽上，彈詞女輩甚風騷。 景六癸丁如遇此，紅眼佳人笑倩嬌。 癸加丁在坤方使，老婦簪冠穿道袍。

Six癸 are placed on top of 丁奇, forming the pattern called "Teng She Yao Jiao" (the Serpent Twisting and Turning). When 癸 is added to 丁, it forms the Teng She pattern, which signifies something related to empty worries, strange occurrences, and twisting and turning. Even if the gate and the chief symbol are favorable, the result is not abundant. If this pattern falls on the Open Door, it indicates a servant close to a nobleman who is hurried and diligent. If it falls on the Rest Gate with 六癸 added to 丁, it indicates a child buying wine who falls down on a bridge. If it falls on the Life Gate in the艮 (Mountain) palace, it indicates a beggar carrying animal skins and selling medicine. If it falls on the Wound Gate with 六癸 and Jiudi added to 丁, it indicates a person engaged in masonry and carpentry work who is drunk. If it falls on the Du Gate in the Xun (Wind) palace, it indicates a female performer who is very flirtatious. If it falls on the Jing Gate with 六癸 added to 丁, it indicates a beautiful woman with red eyes who smiles prettily. If 六癸 added to 丁 falls in the Kun (Earth) direction as the duty gate, it indicates an old woman wearing a hairpin and a robe of a Taoist priest.

六丁加癸甲寅符，朱雀投江氣不蘇。 不遇昭明多損失，舉動難安莫遠途。 坎宮丁癸值符休，婦女攜兒面帶羞。 生門朱雀投江至，外方乞者手牽猴。 傷門丁癸來迥化，作伐渾婆弄舌頭。 景門丁癸加符使，蝦蟹漁娘連輿勾。 杜門丁癸投江遇，賣絹絲者是女流。 驚門丁癸私窠婦，滿面腌臢粉與油。 朱雀投江在開上，換針磨鏡兩相投。 死門玉女加於癸，汙穢肩擔過我眸。

The Six Ding are placed on Gui, with Jiayin as the Chief Symbol, forming the pattern of "The Vermilion Bird Drowns in the River." When Ding is placed on Gui, it signifies the Vermilion Bird drowning in the river, which represents the loss of documents and messages, with communication cut off and the situation unable to recover. If this is not accompanied by the God of Brightness, there will be much loss, and every action will be unstable. One should not travel far. In the first gate of the Kan, when Ding and Gui are placed and the Chief Symbol is paired with the Xiu Men, the person coming is a woman with a child, her face showing shame. When the Vermilion Bird Drowns in the River appears on the Life Gate, the person coming is a beggar from another place selling monkeys. When the Vermilion Bird Drowns in the River appears on the Shang Men, the person coming is a vulgar matchmaker who talks a lot. When the Vermilion Bird Drowns in the River appears on the Jing Gate, the person coming is a fisherwoman selling shrimp and crabs, with vehicles connected. When the Vermilion Bird Drowns in the River appears on the Du Men, the person coming is a woman selling silk. When the Vermilion Bird Drowns in the River appears on the Jing Men, the person coming is a prostitute with heavy makeup. When the Vermilion Bird Drowns in the River appears on the Open Door, the person coming is two craftsmen, one who sharpens needles and one who polishes mirrors, walking together. When the Vermilion Bird Drowns in the River appears on the Death Door, with the Jade Female (Yuzhu) Ding placed on Gui, the person coming is someone carrying a load of filth passing by in front of me.

大格天庚加地癸，值符須是甲寅中。 如在凶門生艮庫，文墨之人禮貌恭。 傷門大格多顛險，投吏公差誰向東。 庚加六癸東南杜，披髮兒童貌不庸。 景門如遇庚加癸，眼目昏花得女從。 死門大格來經此，老婦披麻苦與同。 驚門鼓唇搖舌婦，開位長人面帶紅。 休門庚癸來相遇，樂道仙翁手拍筒。

This is another set of rhymes for divining people, arranged according to Inauspicious Pattern (unfavorable patterns). When the Heaven Plate's Geng is added to the Earth Plate's Gui, it is called "Great Pattern," which indicates obstacles on the road and accidents involving vehicles and horses. This pattern's Chief Symbol must be in the Jiayin decade. If this pattern falls on a凶门 (unfavorable gate) and is beneficial to the mountain palace (Geng), the person coming is one who is skilled in writing and speaks politely. If the Shang Men (Wounding Gate) has the Great Pattern, there will be hardship and danger, and the person coming is a government messenger going east. When Geng added to six Guis falls in the Southeast Xun Palace and Du Men (Located in the Southeast), the person coming is a child with wild hair and an extraordinary appearance. If the Jing Gate (Scene Gate) encounters Geng added to Gui, the person coming is someone with poor eyesight accompanied by a woman. If the Death Gate (Dead Gate) has the Great Pattern passing through, the person coming is an old woman in mourning clothes with sorrowful company. If the Jing Gate (Startling Gate) has the pattern, the person coming is a woman who talks a lot and is talkative. If the Open Gate (Opening Gate) position has Geng and Gui meeting, the person coming is a sage who is content with poverty and plays the bamboo flute.

庚如加在甲辰符，上格為災事莫圖。 如在杜門庚與使，弄蛇花子打頭顱。 景門庚壬若加此，不尷不尬一村夫。 坤死如加在上格，補錫釘碗一窮徒。 庚辰如在驚門上，擊磬搖鈴道者多。 開門上格凶為輕，點翠穿花賣貨奴。 休上庚辰遇上格，賣鹽好漢協強徒。 生門如得庚辰遇，弄瓦挑磚樵採哥。 上格如逢傷震位，放鷂擎鷹過我途。

Gengchen is placed on the hidden Ren in the Jiachen shen, called "upper violation," which indicates conflict between upper and lower, calamity approaching, and nothing should be planned. If this pattern occurs in the Du Men and Geng is in the same position as the duty gate, then a beggar playing with a snake will strike one's head. If Geng and Ren are combined in the Jing Men, then a clumsy villager will come. If the upper violation occurs in the Kun palace's Si Men, then a poor man repairing bowls with tin will come. If Gengchen is on the Jing Men, then many monks ringing bells and shaking bells will come. If the upper violation occurs in the Open Door, the danger is less severe, and a merchant selling goods and decorating with ornaments will come. If Gengchen is on the Xiu Men, then a salt seller and his accomplices will come. If Gengchen is on the Sheng Men, then a boy carrying bricks and cutting firewood will come. If the upper violation meets the Shang Men and Zhen palace, then people flying kites and hunting eagles will pass by.

乙丙青龍失水蓬，吉不呈祥凶不凶。 如加坤死嫌投庫，孝服哀哉是固窮。 驚門乙丙遇騰蛇，能畫能詩貴近奢。 開六日奇來入墓，皓首窮儒心自嗟。 乙丙加休得水龍，風流俊雅在其中。 天星如遇符六合，士女歌聲美正濃。 乙丙生門亦遇奇，失時君子富流兒。 青龍失水逢傷震，賣卜醫家有望儒。 杜門乙丙和無迫，花街女子美人痴。

When 乙 and 丙 are combined and paired with the Tianpeng star, it is called "Qinglong Shishui" (Azure Dragon Losing Water), indicating the dragon has lost its support, resulting in neither good fortune nor misfortune, with matters neither advancing nor retreating. If this pattern is added to the Kun palace with the Death Door, it suggests a concern of entering the storage, coming from someone in mourning, sorrowful and stubbornly poor. If 乙 and 丙 appear on the Jing Door and also meet Tengshe, they come from a nobleman who is skilled in painting and poetry, somewhat luxurious. If the Six at the Top 乙 day star falls into the storage on the Open Door, it comes from an elderly poor scholar, lamenting alone. When 乙 and 丙 are combined with the Xiu Men and receive the assistance of the water dragon, there are naturally refined and elegant people among them. If the Heaven Plate stars meet the Chief Symbol and Liu He, it indicates a scene of singing and dancing among men and women. When 乙 and 丙 are paired with the Sheng Men and also meet the Three Marvels, it comes from a gentleman who was born at an inauspicious time and a wealthy young man. If "Qinglong Shishui" meets the Shang Men in the Zhen palace, it comes from fortune tellers and doctors, among whom there may be a scholar hoping to enter school. If 乙 and 丙 are combined on the Du Men without violating the door's constraints, it comes from women from the pleasure quarters and devoted beauties.

六丙時加地下丁，無刑無迫正奇門。 加在開門飛貴格，月奇投庫有何欣。 遊行雖是宦家子，躍馬揚鞭擬失驚。 加在休門奇又合，挈盒提拿是貴親。 生艮門宮遇丙丁，貴家公子謁親朋。 傷門遇此為奇特，繁雜偏多子弟門。 杜門六丙逢丁伴，女女男男賭骰盆。 景門武士兼文士，旁遇燒香妖道人。 死上丙丁如門迫，鄉愚富宦遜繁文。 丙丁驚位如逢著，士女嬌姿可悅心。 乙丁丙死奇投墓，醜陋陰人無復新。

When the heavenly stem 丙 (Bing) is placed on the earthly branch 丁 (Ding) on the Earth Plate, it forms a pure and auspicious combination as long as it does not violate the rules of punishment or door pressure. This configuration, when placed on the Open Door, forms the pattern of "Flying Wealth." However, if the monthly stem 丙 (Bing) falls into the Storage, it becomes less favorable. At this time, although the people on the street may be the sons of officials, there might be some danger while they ride horses and wave their whips. When placed on the Xiu Men and the Three Marvels are in harmony, the visitors are noble relatives carrying food boxes. When the 丙 (Bing) and 丁 (Ding) fall on the艮 (Gen) palace of the Life Gate, the visitors are noble sons visiting relatives. When this configuration appears on the Shang Men, it is quite unusual, and the visitors are usually children from various families. When the 丙 (Bing) and 丁 (Ding) are placed on the Du Men, people of both genders gather together to play dice. When this configuration appears on the Jing Men, the visitors are warriors and scholars, with a sorcerer burning incense nearby. When the 丙 (Bing) and 丁 (Ding) on the Death Door are subject to door pressure, the visitors are both simple villagers and wealthy officials, who are polite and courteous to each other. When the 丙 (Bing) and 丁 (Ding) fall on the Jing Men, the visitors are handsome and attractive men and women. If the 乙 (Yi), 丁 (Ding), and 丙 (Bing) fall on the Death Door forming the pattern of "Three Marvels in the Storage," the visitors are ugly women, which is neither new nor pleasant.

驚門六丁加乙上，豔妝小女哭過門。 開上乙丁奇吉門，才子佳人會有情。 休門玉女加六乙，貴客同來探可人。 乙丁加生奇正得，貴公路遇意何深。 傷門六乙加丁上，巧畫丹青雕摹生。 杜門如得奇來至，美髯仙家道學精。

The Jing Door has Six at the Top with Ding added on top of Yi, and a heavily made-up young woman comes crying through the door. The Open Door has Yi and Ding paired with a favorable gate, and a talented scholar meets a beautiful woman, with mutual affection. At the Xiu Door, the Jade Woman Ding is added on top of Six Yi, and a distinguished guest comes along, visiting to see a beloved person. Yi and Ding added on the Life Gate, with the Three Marvels paired most properly, and a noble young man meets on the road, with deep feelings. At the Shang Door, Six Yi is added on top of Ding, and a craftsman skilled in painting and carving comes. At the Du Door, the Three Marvels arrive, and a bearded immortal with profound knowledge of Dao comes.

庚若飛來遇值符，伏干之格事多辜。 此時利客不利主，細詳符使亦無訛。 加在生門奇不現，擬是挑磚斷磨哥。 如在傷門庚在克，補氈箍桶兩相磨。 杜門遇有庚相犯，釘秤緣繩在路途。 景門庚在非高出，賣紙縫皮打鐵夫。 死門伏干加非利，修網縵紗負貨奴。 驚門庚伏重金器，打錫銅決不差池。 開門道吉非為吉，篦頭按脈自經過。 休門庚伏穿人物，摸蟹淘沙水面波。 天上太白皆若是，伏干飛干差不多。

When the heavenly stem Geng arrives and meets the Chief Symbol, it forms the pattern of "hidden stem" — Geng added to the Day Stem is called "hidden stem," indicating that matters will often result in betrayal and frequent obstacles. At this time, the guest side benefits while the host side suffers. Careful analysis of the Chief Symbol and Duty Gate will not lead to error. If this pattern appears on the Life Gate but the Three Marvels are not present, the people coming are mostly those who pick bricks and grind mortar. If it appears on the Wounding Gate and Geng is in a position of overcoming, the people coming are those who mend tents and repair barrels, causing mutual friction. If Geng appears on the Du Gate, the people coming are those who fix scales and twist ropes on the road. If Geng appears on the Jing Gate, the people coming are not of high status, but rather paper sellers, leather sewers, and blacksmiths. If the hidden stem appears on the Death Gate, it is also unfavorable, and the people coming are those who repair nets, weave silk, and carry goods. If Geng is hidden on the Jing Gate and there is a reappearance of metal, the people coming are definitely those who work with tin and copper, without any mistake. Even though the Open Gate is considered a favorable direction, it is not entirely favorable, and the people coming are those who comb hair and take pulses passing by. If Geng is hidden on the Xiu Gate and crosses the palace to meet people, the people coming are those who catch crabs and sift sand on the water surface. All patterns formed by the heavenly stem Tai Bai Geng follow this trend. The interpretations for the patterns of "hidden stem" and "flying stem" are also quite similar.

玉女守門得使奇，兼之三奇逢六儀。 此利陰私和合事，斯道通明宜秘之。 開休生位六丁來，占者婚姻不許猜。 更得陰私多妙事，不然好女自徘徊。 傷上玉女例言凶，衙役求醫往向東。 妻妾必然是患病，更逢女子帶□雄。 杜門玉女不尋常，婢妾隨逃在路旁。 走進前來問端的，令往南方是那方。

This passage teaches how to determine the purpose of a person's inquiry before they even speak. "Yvnu" refers to Ding Qi, the most responsive of the Three Marvels, governing matters that occur in secret. Therefore, this passage begins with Yvnu. When Yvnu guards the Duty Gate and is accompanied by the Three Marvels, and further supported by the Six Instruments, this situation is favorable for private matters and unions. Once this principle is understood, it should be kept secret. If Ding Qi is in the positions of Open Door, Rest Gate, or Life Gate, the person's inquiry is certainly about marriage, and there is no need for further speculation. If it is further supported by private assistance, there will be many good things; otherwise, it indicates a virtuous woman waiting outside. If Ding Qi is in the position of Shang Men, it is a sign of misfortune: the person arriving is a constable seeking medical help, heading east; the wife and concubines at home are certainly ill. If accompanied by a woman with a fierce and strong aura, it is even more inauspicious. If Ding Qi is in the position of Du Men, it is very unusual: it indicates that servants and concubines are fleeing, and they are on the roadside. When the person approaches to ask for details, one can guide them to look for the matter in the south.

景門玉女事何明，女附男肩會有情。 更兼酒食多歡暢，和合陰私竟有成。 守門玉女在坤方，孀婦攀門望約郎。 占事必應妻妾病，一番愁緒一悲傷。 星奇玉女到驚門，口舌相爭口舌深。 雖有陰親何樂處，必須佈置事多逃。

Ding Qi falls into the Jing Gate, and the meaning is very clear: it refers to a woman leaning on a man's shoulder, a matter of mutual affection; if there is also joy from food and drink, then matters of harmony and privacy will eventually come to pass. When Ding Qi is stationed at the second palace of Kun, it indicates a widow clinging to the gate, hoping for her lover; the matter will surely relate to the illness of a wife or concubine, filled with worry and sorrow. When the star Ding falls into the Jing Door, it signifies disputes and arguments, and the arguments are deep; although there is a matter of a woman's marriage being discussed, there is nothing to be joyful about, and much effort will be required, yet the matter is likely to fail.

值符反首符開處，所問行人必定來。 驚門知有何音信，逆旅窮途坤死乖。 景上兵戈多鬥殺，杜門祈禱福安排。 傷門捕獵應尋物，休與生門事事諧。 飛鳥跌穴利修方，移徙遷居其吉昌。 傷門死門俱不利，休生門位兩修良。

The pattern of "Qinglong Fanshou" indicates that if the value symbol falls on the Open Door, the person being asked about will certainly return. If it falls on the Jing Door, it suggests the question is about news. If it falls on the Kun Palace's Death Door, it indicates difficulties and obstacles for travelers. If it falls on the Jing Gate, it often relates to military conflict or fighting. If it falls on the Du Door, it suggests the need for prayers and rituals to seek blessings and resolve issues. If it falls on the Shang Door, it relates to hunting or searching for lost items. If it falls on the Xiu Men or the Sheng Men, then everything will be harmonious and smooth. The pattern of "Fei Niao Die Xue" is favorable for construction directions and is most auspicious for moving or relocating. However, it is unfavorable when paired with the Shang Door or the Death Door. The most suitable positions for breaking ground and construction are the Xiu Men and the Sheng Men.

丙奇臨戊遇生門，天遁月精能蔽形。 國事功名從此數，陸遷天遁任遊行。 乙奇臨己多開門，地遁日精宜蔽形。 田財交易兼墳墓，家宅移來此位亭。 休門臨丁號太陰，是為人遁得星精。 合夥求財無外意，門遁三刑是病人。

According to the nine evasions, if the Bing qi is accompanied by Wu and meets the Life Gate, it forms the "Heaven Evasion," gaining the essence of the moon, which can conceal one's form and traces; the person asking questions is mainly about state affairs and fame and fortune, and with this pattern, they can feel at ease in moving around. If the Yi qi is accompanied by Ji and is mostly in the Open Door, it forms the "Earth Evasion," gaining the essence of the sun, suitable for concealing one's form and traces; the person asking questions is about land, property, trade, and tomb matters, or about moving the family residence to this place. If the Xiu Men is accompanied by Ding and is called Tai Yin, forming the "Person Evasion," gaining the essence of the stars; the person asking questions is about partnership in business, with no other intentions; if among the door and evasion there is a violation of the Three Punishments, then the person coming is a sick person.

神遁生門與丙奇，九天相合始相宜。 消災保福皆能庇，精煉修丹任所行。 生門九地合丁奇，開門九天乙共之。 丙奇加在艮宮內，鬼遁名之吉可推。 遷官納婿並六甲，其中從此辨高低。 龍遁休門合乙奇，如臨坎位可施為。 造船應尋真的事，試問來人占驗無。

"God's Hidden Movement" involves the Life Gate paired with Bing Qi, and it must align with Jiu Tian to be appropriate; those who possess this pattern can eliminate disasters, preserve blessings, and protect a region, and they can freely practice alchemy and spiritual cultivation. The Life Gate paired with Jiudi and combined with Ding Qi, the Open Door paired with Jiu Tian and sharing the same position as Yi Qi, and Bing Qi placed within the Gen Eight Palace—all these are called "Ghost's Hidden Movement," and their auspiciousness can be inferred. The questions people ask are mostly about promotions, marrying a son-in-law, and seeking a child (six Jia), and the success or failure can be determined from here. "Dragon's Hidden Movement" involves the Rest Gate combined with Yi Qi, and it can be practiced if it is in the Kan One Palace; the questions people ask are mostly about building boats and other practical matters, so it is advisable to ask the person in question and see if the divination is accurate.

虎遁乙奇合庚辛，無凶無吉在休門。 步武投戈應遇驗，傷門訪察事非輕。 休門開位乙奇辛，震上逢之雲遁真。 乍雨乍晴天氣改，異途事業得維新。 休生門同日奇來，巽上逢之風遁排。 招安討檢為決勝，捕捉逃亡彼既乖。

"Hu Dun" refers to Yi Qi combined with Geng and Xin. If it falls in the Xiu Men, it is neither凶 nor吉; when someone asks about military movements or the deployment of weapons, the outcome is accurate. If it falls in the Shang Men, it indicates an inquiry into a case, and the matter is serious. When Xiu Men and Open Door are both paired with Yi Qi and Xin, and they appear in the third Zhen trigram, it is genuine "Yun Dun"; the person's career often undergoes renewal through unexpected paths, especially when the weather changes suddenly between rain and clear skies. When Xiu Men and Sheng Men both meet with the daily odd number Yi Qi in the fourth Xun trigram, it forms "Feng Dun"; this pattern is favorable for reconciliation, military campaigns, and deciding outcomes, and is effective in capturing fugitives, who will surrender willingly.

三奇會景合九天，天假祥和格自然。 憂處勿憂多喜信，全生避難事無愆。 丁己會合杜門中，更得三星天隱宮。 財貨不愁連價賣，乃為地假妙無窮。 每事問來多得意，失物尋人無隱蹤。 六個壬符合九天，驚門人假妙難言。 學藝門張皆獲吉，如臨門迫未為安。

The following explains the meanings of the three deceptions and five falsehoods. When the Three Marvels join the Jing Gate and are paired with Jiu Tian, it forms the pattern of "Heavenly Deception," which naturally brings auspiciousness and harmony. Although the person may be in sorrow, there is no need to worry, as there will be much good news, ensuring safety and avoiding misfortune without any error. When Ding and Ji join together in the Du Gate, and further receive the three stars falling into the Tian Yin Palace, it forms the pattern of "Earthly Deception," which has infinite subtleties; the person asking about whether goods can be sold at full profit need not worry, as all matters will go smoothly. Lost items and people will not be hidden. When the Six Rén and the Chief Symbol meet in Jiu Tian and are paired with the Jing Door, it forms the pattern of "Human Deception," whose subtleties are hard to describe; the person asking about learning a skill or opening a school will gain good fortune. However, if this is accompanied by an urgent situation, it may not be stable.

丁己癸合在傷門，九地太陰六合真。 諸格遇之盡有益，如占病患不宜侵。 丁己癸合死門來，三隱宮中事可偕。 占問求財併合夥，以凶變吉必生財。 休開又與三奇得，臨著太陰是真詐。 謀望人求獲大功，彼此相生主勝吉。 休門開上會三奇，九地臨之重詐宜。 參奇謁異能進步，行藏出入總無虧。

Ding, Ji, and Gui heavenly stems congregate in the Shang Men, and with Jiudi, Tai Yin, and Liu He accompanying, it forms the true 'Wu Jia' pattern. All other patterns benefit from encountering this, but it is unsuitable for divination regarding illness, as it may harm the patient. When Ding, Ji, and Gui gather at the Death Door and fall into the three hidden palaces, the matter can be successfully resolved. If the person is seeking wealth or partnership, this pattern can turn misfortune into good fortune, ensuring profit. When Xiu Men and Open Door are combined with the Three Marvels and Tai Yin is present, it forms the 'Zhen Zha' pattern. The person seeking to accomplish tasks or request help can achieve great success, and mutual generation leads to favorable outcomes. When Xiu Men and Open Door are combined with the Three Marvels and Jiudi is present, it forms the 'Chong Zha' pattern. If the person is seeking to meet extraordinary individuals for advancement, regardless of their origin or actions, they will not suffer any loss.

乙奇加己與加辛，得使三奇可問程。 若問奴婢應納寵，不然換一側房人。 丙奇甲子甲庚申，吏役公差到我門。 繼女繼男多適意，填室來家喜氣盈。 玉女得使騎龍虎，得龍偏房續後人。 天乙生門合九天，三勝三宮奇可言。 出門從此多生發，訪友尋人遇路間。 天輔時藏有吉星，官司宜解罪宜深。

When the Yi Marvel is combined with Ji or Xin, and also receives the Duty Gate and the Three Marvels, it is favorable for questioning about future prospects. If the person asking the question is a servant or maid, it indicates the need to take a concubine; otherwise, it suggests the need to take another side wife. When Bing Marvel is combined with Jiazi or Jiashen and Geng, it indicates that officials or messengers will come to the door. The questions usually relate to adopting a daughter or son, which will be satisfactory, or taking a second wife, and when they come home, the house will be filled with joy. When Ding Marvel receives the Duty Gate and is positioned on the Dragon and Tiger pattern, those with the Dragon pattern will have a side wife who can continue the family line. When Tianyi is combined with the Life Gate and harmonizes with Jiu Tian, and falls in the Three Victories and Three Palaces, it is a place where the Three Marvels are effective. The person in question will have success when leaving the house, and when seeking friends or people, they will meet them on the way. When Tianfu Star is hidden at the right time and accompanied by auspicious stars, if the question is about legal matters, it is favorable for resolution; otherwise, the responsibility will be severe.

甲己日逢乙庚申，丙辛日下午臨支。 丁壬從辰戊癸寅，赦有恩澤凶不成。 月將加時取太沖，太沖各處日奇逢。 此是機關天馬訣，行人遷職竟成功。 有難急逃往此下，如山劍戟總無凶。 君家如欲行私情，須究天三地四門。 天三月四加時取，從魁小吉太沖臨。 地四月建除危定，合此時辰私路亨。

This passage discusses the three principles of Heavenly Pardon, Heavenly Horse, and Private Gate. First, Heavenly Pardon: On Jia day and Ji day, if Yi, Geng, or Shen appear, Heavenly Pardon is present. On Bing day and Xin day, look at the branch of Wu. On Ding day and Ren day, start from Chen. On Wu day and Gui day, start from Yin. When Heavenly Pardon occurs, there will be mercy and forgiveness, and even if there is misfortune, it will not come to pass. Next, Heavenly Horse: Use the Month General added to the current hour, and take the position where Tai Chong (Mao) arrives. Any place where Tai Chong arrives and also meets the day's odd number is the position of Heavenly Horse. This is the key of the Heavenly Horse principle. Travelers on the move and officials changing positions can use it to achieve success. In case of emergency, one should flee in this direction. Even if there are swords and spears ahead, there will be no harm. Finally, Private Gate: If one is dealing with private matters, one must consider the "Heavenly Three" and "Earthly Four" principles. Heavenly Three is determined by the Month Builder and the four added to the current hour, looking at the positions of Cong Qi (You), Xiao Ji (Wei), and Tai Chong (Mao). Earthly Four is determined by the Month Builder paired with the twelve divine days of Jian Chu, specifically the days of Chu, Wei, and Ding. When these times coincide, the path for private matters will be smooth.

出行並得地私門，並照奇逢百事寧。 借問地私何處起，天乙貴人加貴人。 冬至順行陽順數，夏至逆數陰逆行。 六合太常太陰處，此是地私多吉星。 己上吉格時有八，決人來意細潛心。 青龍逃走乙加辛，失脫逃亡問可尋。 白虎猖狂辛加乙，官司戶役可藏行。 朱雀投江丁問癸，雞鳴飛怪抑何深。

If one simultaneously receives the "Di Si Men" (Earth Private Gate), then by referring to the location of the Three Marvels, all affairs will be peaceful. To determine where the "Di Si Men" begins: start from the position of the Heavenly Ethical Nobleman (Tian Yi Guiren) and add the position of the Nobleman (Guiren). After the Winter Solstice, it is considered yang, and count forward; after the Summer Solstice, it is considered yin, and count backward. Count until reaching the positions of the Six Harmonies (Liu He), the Grand Constable (Tai Chang), and the Great Yin (Tai Yin) deities. That location is the "Di Si Men," where many auspicious stars gather. The above-mentioned auspicious patterns total eight, and they are used to judge the intentions of the person inquiring. One must carefully understand them. Below are the inauspicious patterns. If the Yi stem is added to the Xin stem, it is called "Qing Long Tao Zhuan" (Azure Dragon Fleeing), which indicates the loss of an object or the escape of a person, and it is still possible to recover. If the Xin stem is added to the Yi stem, it is called "Bai Hu Chang Wang" (White Tiger Rampant), which indicates legal disputes and law enforcement matters, and it is advisable to hide and move cautiously. If the Ding stem is added to the Gui stem, it is called "Zhu Que Tou Jiang" (Vermilion Bird Drowning in the River), which indicates strange occurrences involving roosters and flying birds, and the underlying reasons are profound.

騰蛇夭矯癸加丁，不門更移是病人。 丙加庚兮熒入白，交意之中口舌深。 庚丙太白入熒惑，盜賊蜂攢在那村。 庚加日上是伏干，承繼招嗣意有成。 庚加天乙為伏宮，更改移居不一同。 再臨門迫言身病，白手求財總是空。 飛宮之格符加庚，凶險飛來一布驚。 庚加六癸為大格，遠望行人未轉程。

The combination of Gui and Ding is called "Teng She Yao Jiao," and if the position changes again, it indicates a sick person. The combination of Bing and Geng is called "Ying Ru Bai," meaning the person involved has deep disputes in their relationships. The combination of Geng and Bing is called "Tai Bai Ru Ying Mo," indicating the person is asking about a group of thieves gathering in a village. When Geng is placed above the day stem, it is called "Fu Gan," meaning the person is asking about inheritance and succession, and their wishes can be fulfilled. When Geng is combined with Tian Yi, it is called "Fu Gong," meaning the person is asking about rebuilding or moving house, with varying situations; if there is also an upper gate pressing in, it indicates the person has a disease, and trying to make money from nothing will ultimately fail. When the chief symbol combines with Geng, it is called "Fei Gong" pattern, indicating sudden danger coming from afar, causing temporary panic. When Geng combines with Liu Gui, it is called "Da Ge," meaning the person is looking far away for a traveler, but that person has not yet started returning.

庚加六壬為上格，六甲生男乾坤尋。 庚加六己為刑格，加景來人擬吉人。 丙臨日干悖格是，新娶妻房是二婚。 庚加太歲為歲格，日月時中總忌庚。 天網四張時上癸，舉止行藏必昧心。 此是奇門人髓訣，克己窮功應若神。

When Geng is combined with Liu Ren, it is called "Shang Ge," and if the person is asking about having a son, one should look for clues in the Qian and Kun palaces. When Geng is combined with Liu Ji and also joins the Jing Gate, the person is still considered fortunate. When Bing is present on the day stem, it is called "Bei Ge," and if the person is asking about a newly married wife, she was previously married. When Geng is combined with the Tai Sui, it is called "Sui Ge," and in general, the day, month, and hour all most fear the presence of Geng. If the hour stem has Gui, it is called "Tian Wang Si Zhang," and the person's every action is definitely done with a guilty conscience. These are the essential oral rules for interpreting the meaning in the Qi Men, and as long as one can control personal desires and put in enough effort, the results will come true as if by divine assistance.

一白：豬肉、酒食、海味、茨蒜、地栗、有蒂核之物，數目一六，皂白者。 二黑：野味、牛肉、肚子、甘物、五穀、山羊、竹筍、花生、布棉之類，數八、十、五之數，黑黃色者。 三碧：竹筍、花木之物，魚肉、果豆、菜蔬、酸味、茶葉、檀香、筆扇，數目四、八、三之數，色青藍、月白。

Shooting the covered vessel is a method of guessing what is inside a box without seeing the object directly, by using the star color of the current palace. The first palace, belonging to the Water element, contains mostly pork, alcohol, seafood, water caltrop, garlic, and other water-related and pungent items, or things with a stem and a seed, with quantities of one or six, and colors mostly black and white. The second palace, belonging to the Earth element, contains mostly wild game, beef, internal organs, sweet items, grains, mountain goats, bamboo shoots, peanuts, and items like cloth and cotton, with quantities of eight, ten, or five, and colors mostly black and yellow. The third palace, belonging to the Wood element, contains mostly bamboo shoots and flowers and plants, or possibly fish meat, fruits, beans, vegetables, sour items, tea, sandalwood, pens, and fans, with quantities of four, eight, or three, and colors mostly blue, light blue, or pale white.

四綠：禽鳥之類，雞、蟲、蔬果、酸味、木花香、繩纖長細之物，數目四、五、八，青藍色者。 五黃：五穀、野味、牛肉、肚子，甘物，方物，墨布、棉之類，山藥、竹筍、芋、花菇、花生，數目五、十、八，色黃黑者。 六白：馬肉、圓物、木果、天鵝、虎豹皮、象、珠玉、金銀，數目一、六、九，色白。

The fourth green trigram, Xun, belongs to the Wood element and is associated with wind. It contains many items related to birds and animals, such as chickens, insects, vegetables, fruits, sour foods, the fragrance of flowers from woody plants, and items like ropes and fibers that are long and thin. The number of items should be four, five, or eight, and the color should be green or blue. The fifth yellow Central Palace belongs to the Earth element, similar in symbolism to the Kun trigram. It contains items such as grains, wild foods, beef, internal organs, sweet foods, square objects, and items like ink, cloth, and cotton. It also includes items such as mountain yam, bamboo shoots, taro, shiitake mushrooms, and peanuts. The number of items should be five, ten, or eight, and the color should be yellow or black. The sixth white trigram, Qian, belongs to the Metal element. It contains items such as horse meat, round objects, fruits from woody plants, swans, tiger and leopard skins, ivory, jewels, and gold and silver. The number of items should be one, six, or nine, and the color should be white.

七赤：羊肉、魚、蟹、美味、金銀銅廢器，有口物，數目二、十、九，色白赤。 八白：狗肉、禽、鼠、瓜果、蜆子、甜物，數目五、一、八，色玄黃。 九紫：雞肉、燒炙、煎炒之物，龜螺、甲冑、書紙，數目二、七、九，苦味，色紅紫者。

The seventh palace, Dui (Lake), belongs to metal and represents marshes and mouths. It contains mostly lamb, fish, crabs, and other delicious foods, as well as old metal objects like gold, silver, and copper, and items with mouths. The number of items should be two, ten, or nine, and the color should be white with a reddish tinge. The eighth palace, Gen (Mountain), belongs to earth and represents mountains and dogs. It contains mostly dog meat, birds, mice, fruits, clams, and sweet foods. The number of items should be five, one, or eight, and the color should be black or yellow. The ninth palace, Li (Fire), belongs to fire and governs civilization. It contains mostly chicken, grilled and fried foods, turtles, snails, armor, weapons, and books and paper. The number of items should be two, seven, or nine, and the taste tends to be bitter, with a red or purple color. When performing the game of shooting covers, first establish the layout to determine the palace involved, then guess based on the categories, numbers, and colors listed above. If all three match, the guess is likely correct.

凡占賊盜敵兵來去，先分界限。冬至以後，自坎至巽四宮為內，自離至乾四宮為外；夏至以後，自離至乾四宮為內，自坎至巽四宮為外。以六庚為敵人。敵人未至，六庚臨外四宮；敵人已至，六庚臨內四宮。如六庚所臨之宮克六庚者，主敵人安營不穩，自驚而退；如六庚所落之宮再乘玄武、白虎、天蓬之神，主敵人來必大戰；頂盤得九天則大張聲勢，鳴鼓而至；頂盤得九地則偃旗息鼓而來。

When divining about thieves or enemy troops, first distinguish between internal and external boundaries. After the winter solstice, the four palaces from Kan to Xun are considered internal, and the four palaces from Li to Qian are external. After the summer solstice, this is reversed: the four palaces from Li to Qian are internal, and the four palaces from Kan to Xun are external. The enemy is represented by the six Gengs. The method of interpretation is: if the six Gengs are in the external four palaces, the enemy has not yet arrived; if the six Gengs are in the internal four palaces, the enemy has already arrived. If the palace where the six Gengs are located is reversed to overcome the six Gengs, it indicates the enemy's camp is unstable and they retreat out of fear. If the palace where the six Gengs are located is further occupied by the凶神 Xuanwu, Baihu, or Tianpeng, it indicates a major battle will occur when the enemy arrives. Then look at the upper disk: if it is Jiutian, the enemy will make a loud noise and advance with drums; if it is Jiudi, the enemy will lower their banners and quietly approach. This is the main principle of all military divination in this text: first establish the internal and external boundaries to determine distance, then take the six Gengs as the enemy to determine movement or stillness, and finally judge the speed and urgency of the enemy's approach based on the accompanying deities and the upper disk deities. All subsequent sections are detailed within this framework.

如賊已入我境，看何日何時去，六庚在內四宮主不去，在外四宮則去。總以六甲所落之地盤干支看歲月日時，為來去之期。如太白入熒，雖去賊仍來，然在外界亦主不來；若熒入白，雖主賊去，總在內限，亦主不去。

If enemy troops have already entered our territory, to determine the day and time they will withdraw, we should look at the six Gengs: if the six Gengs are in the inner four palaces, they will not leave; if they are in the outer four palaces, they will leave. As for the exact time, it is determined by comparing the heavenly stem of the six Jia that fall on the Earth Plate with the year, month, day, and hour. There are also two patterns to be mindful of: if it forms the pattern "Tai Bai enters Ying," the enemy may retreat but will still return; however, if the six Gengs are in the outer area, it indicates they will not come back. If it forms the pattern "Ying enters Tai Bai," although it suggests the enemy will leave, as long as the six Gengs remain within the inner area, it still indicates they will not leave. Therefore, both the pattern and the internal and external positions must be considered together; one should not rely solely on one aspect.

此時天上奇儀星門克宮，賊得猖狂；如地盤坐於旺祿得令之宮，賊雖來而我以計勝。若我居失令，逢其相剋，謹防所失；如我克他，賊雖見而無害；若上下諸星比和，干支相生，主不進不退，恐賊暗來，宜埋伏之。

To determine whether the thief will come, if the strange symbols on the Heaven Plate and the star gates are in a controlling relationship with the palace, the thief's force will be rampant. If our side is in a flourishing position, sitting on the auspicious position of wealth and luck, and in the proper season and time, then even if the thief comes, we can use strategies to win. If our side is in a declining season and is also controlled by the opponent, we should be cautious to avoid losses. If we control the opponent, even though the thief appears, he will not harm us. If the stars above and below are in a harmonious relationship, and the heavenly stems and earthly branches are in a generating relationship, it indicates that both sides are not advancing or retreating, and at this time, the thief may secretly approach, so it is advisable to set up ambushes in advance.

又法以月將加正時，看天罡所在孟仲季，則知其來否。月將即正月雨水後登明亥將之類是也。

There is another method: using the Month General to start the chart based on the correct hour, and observing where the Heavenly Gang (Chen) falls, whether it is in one of the four beginning positions, the four middle positions, or the four end positions. According to this, one can determine whether a thief will come. The Month General referred to here is the deity used after the middle solar term of each month. For example, after the Rain Water solar term in January, the deity used is Dengming with the hour of Hai, and the other months follow in a similar manner.

臨孟 臨仲 臨季 來不來 不來 半路半來 全來 去不去 尚在 半去 全去 出不去 不出 半出 全出 戰不戰 來戰 已戰 欲戰 罷不罷 已罷 欲罷 未罷 利不利 主利 兩傷 利客 何道近 左道 中道 右道 兵被圍 可待 相撞 急去 行不行 未行 欲行 已行

This is a reference table used to determine military matters based on the position of the Heavenly Gang. The table has three columns as vertical headings: "Claw of the First," "Claw of the Second," and "Claw of the Third." Each row first lists the question being asked, followed by the answers corresponding to the three positions of the Heavenly Gang. To use the table, first locate the question, then determine where the Heavenly Gang falls, and take the answer in the corresponding column. The entries in the table are as follows: If asking whether the enemy will come, the answer is "will not come" for the Claw of the First, "halfway there, has come halfway" for the Claw of the Second, and "has fully arrived" for the Claw of the Third. If asking whether the enemy will go, the answer is "still there" for the Claw of the First, "has gone halfway" for the Claw of the Second, and "has fully gone" for the Claw of the Third. If asking whether the enemy can go out, the answer is "cannot go out" for the Claw of the First, "halfway out" for the Claw of the Second, and "fully out" for the Claw of the Third. If asking whether there will be a battle, the answer is "will come to fight" for the Claw of the First, "has already fought" for the Claw of the Second, and "is about to fight" for the Claw of the Third. If asking whether peace will be made, the answer is "has already made peace" for the Claw of the First, "is about to make peace" for the Claw of the Second, and "has not yet made peace" for the Claw of the Third. If asking whether it is favorable or unfavorable, the answer is "the main side is favorable" for the Claw of the First, "both sides suffer losses" for the Claw of the Second, and "the opposing side is favorable" for the Claw of the Third. If asking which road is closer, the answer is "take the left road" for the Claw of the First, "take the middle road" for the Claw of the Second, and "take the right road" for the Claw of the Third. If asking how to deal with troops surrounded, the answer is "wait" for the Claw of the First, "break through directly" for the Claw of the Second, and "quickly retreat" for the Claw of the Third. If asking whether it is favorable to march, the answer is "has not yet moved" for the Claw of the First, "is about to move" for the Claw of the Second, and "has already moved" for the Claw of the Third.

凡占兩家對敵，當定主客。以值符為主，以六庚為客，以所落之宮生克論虛實。如賊人會戰和降等情未知虛實，看主客所落之宮。如庚落宮克值符落宮，則其情虛詐；如相生、相比，定是實情，來意不敢為惡。如伏吟，則以六庚本宮與值符本宮生克看之；如返吟，則來意反覆不定。

When divining a battle between two armies, first determine whether the forces are host or guest. The Chief Symbol represents our side, and the six Gengs represent the enemy. Then, according to the relationship of generation and control between the two positions where the Chief Symbol and the Gengs fall, judge whether the enemy's intentions are real or false. For example, if the enemy proposes a battle or offers surrender, and it is unclear whether it is genuine or not, examine the positions of the host and guest. If the Geng falls into a position that controls the position of the Chief Symbol, it indicates a false show of strength and deception. If the two positions generate or harmonize with each other, then it is genuine and the enemy's intention is not harmful. If "Hidden Chant" occurs, meaning the Heaven and Earth plates are in the same position and do not move, then use the relationship of generation and control between the native position of the Geng and the native position of the Chief Symbol. If "Return Chant" occurs, meaning the Heaven and Earth plates are opposing, then the enemy's intention is unstable and their words are unreliable.

凡占伏兵，當以干支、值符、值使，用巳申子卯決之。先看值使在何宮分之，又以月將加本時看值使上有子卯巳申，定有伏兵；再看旺相帶刑，必有大戰。如空亡、休廢，雖來不戰。如申巳子卯不在值使宮上，必定無伏兵。如值使宮有子卯申巳一字（一雲值符，未知孰是，存疑）加在本時之干，賊在前；加在本時之支，賊在後。以月將加本時支干，相覆賊當在路之險處邀戰。

In determining whether there are hidden troops, one must use the Heavenly Stems and Earthly Branches, along with the Chief Symbol and Duty Gate, to examine the four branches:巳, 申, 子, and 卯. First, check where the Duty Gate falls in the palace. Then, using the Month General added to the current hour to set up the chart, look to see if there is a 子, 卯, 巳, or 申 on top of the Duty Gate. If there is, there must be hidden troops. Next, check whether it is in a prosperous and strong condition and whether it is accompanied by a conflict. If so, there will certainly be a major battle. If it falls in an empty or weakened condition, even though there are hidden troops, they will not come to fight. If none of the four characters 申, 巳, 子, and 卯 appear on the Duty Gate palace, then there are certainly no hidden troops. To determine the direction of the hidden troops: if one of the characters 子, 卯, 申, or 巳 appears on the Duty Gate palace (another view suggests looking at the Chief Symbol, but it is unclear which is correct, so we will keep both views in mind), then the enemy is hidden in front. If it appears on the Earthly Branch of the current hour, the enemy is hidden behind. By using the Month General added to the current hour's Heavenly Stem and Earthly Branch to see which one covers the other, one can know that the enemy will ambush the army at a dangerous pass along the way.

假如大暑中元陰一局戊癸日戊午時，天禽為值符，死門為值使，俱加一宮，巳申子卯不在符宮上，定無伏兵。

Take an example. During the Major Heat and the Middle Yuan, using Yin Dun one layout, on a Wu-Wei day at Wu-Wu time: Tian Rui Star serves as the Chief Symbol, and the Death Door serves as the Duty Gate, both added to the Kan one palace. Checking the Chief Symbol's palace, there are no characters of Si, Shen, Zi, or Mao, so it is determined that there are no hidden troops. This example clearly illustrates the use of the previous rule: 'If the four characters are not present in the Duty Gate palace, then there are no hidden troops.'

以干支分主客。 以值符加時干為動為客，以值使加時支為靜為主。如值符落宮克時支宮，再乘六庚、玄武，此地不可居；或值使落宮下克上，亦主不可居（即被本宮地盤克是也）。或值符宮與值使宮相生比和，可居；或相刑剋（值符宮受克），敵來不能取勝，亦可居。或值使宮神相生、比和者，可居；犯門迫者不可居。

When determining whether the city can still be inhabited when enemy troops are approaching, use the heavenly stems and earthly branches to distinguish between the main and the guest forces. The chief symbol is placed on the stem of the hour, representing the active guest force attacking. The duty gate is placed on the branch of the hour, representing the passive main force defending the city. The method of judgment is as follows: if the chief symbol falls into a palace and attacks the palace of the hour branch, and is accompanied by the six geng and the black tortoise, then the place is no longer suitable for habitation. Alternatively, if the palace of the duty gate is attacked by the earth plate, meaning the lower palace attacks the upper one, it also indicates that the city cannot be inhabited. Conversely, if the palace of the chief symbol and the palace of the duty gate are in a mutually generating or harmonious relationship, the city can still be inhabited. Even if they are in a mutual conflict or mutual control relationship, as long as the palace being attacked is the chief symbol's palace, it means the enemy has arrived but cannot achieve victory, so the city can still be inhabited. If the god in the palace of the duty gate is in a mutually generating or harmonious relationship with the chief symbol, the city can be inhabited. However, if there is a door constraint, the city cannot be inhabited.

以六庚主之，太白兵象也，主攻者，天禽在中為受攻者。 看六庚乘旺相，得開門加中五宮，其城可克；又看地盤天禽所落之宮，得旺相吉門者，其將守可擒得；休囚廢沒及凶門者，其守必死。

When predicting the outcome of a siege, the main useful god is the sixth heavenly stem, Geng. This is because Geng represents Tai Bai Star, which symbolizes military forces and represents the attacking side. The Tian Rui Star is located in the central five palace, representing the defending side of the city. The method of interpretation is: if the sixth Geng stem is supported by prosperous and strong energy and is accompanied by the Open Door gate affecting the central five palace, then the city can be captured. Then examine the palace where the Tian Rui Star falls on the earth plate: if it is supported by prosperous and strong energy and is paired with a favorable gate, the defending general can be captured alive; if it falls on weak and confined energy and is paired with an unfavorable gate, the defending general will certainly die in battle.

以天禽為守，天蓬乘六庚為攻者。 看天禽落宮，得生、休、景三門，得旺相又有六丙，其城可守。如無吉門旺相，並再犯天蓬，六庚加中宮，城不可守。

Divining the defense of a city uses the Tian Qin star to represent the defending side and the Tian Peng star combined with the six Geng stars to represent the attacking side. The method of interpretation is: look at which palace the Tian Qin star falls into. If it falls into one of the three favorable gates—Sheng Men, Xiu Men, or Jing Men—and is supported by the prosperous and strong energy, and also assisted by the six Bing stars, then the city can be defended successfully. Conversely, if there are no favorable gates and no prosperous energy, and if the Tian Peng star is present, with the six Geng stars directly attacking the defending side by occupying the central palace, then the city cannot be defended.

以生我克彼論之。 凡被攻日久，以六庚開門為敵人，以六丙景門為守者，必天禽、六丙合生門，或在守者左右之宮，必有援兵，近而且速。若離禽宮遠則遲。如六丙景門休囚受剋制，援兵不至（亦無力援我）。如天蓬乘六庚敗氣，攻者不克，守者可守（以兵威在天禽故也）。

When predicting the arrival of reinforcements, we consider those that can benefit us or defeat the enemy. If a force has been besieged for a long time, use the six Geng stems paired with the Open Door to represent the enemy, and the six Bing stems paired with the Jing Gate to represent the defending force. The method of judgment is: if the Tian Rui Star combines with the six Bing stems above the Life Gate, or falls in the adjacent palace of the defending force, reinforcements will definitely arrive, and they will come quickly and closely. If the Tian Rui Star is far from the palace of the defending force, the reinforcements will arrive later. If the six Bing stems and the Jing Gate fall in a weak and confined condition and are further restricted, reinforcements will not come, and even if they do, they will be powerless to help. If the Tian Wang Star is combined with the six Geng stems and is in a defeated condition, the attacking force will not be able to advance, and the defending force will be able to hold its ground—because the military strength lies in the Tian Rui Star, and if the Tian Rui Star does not fail, the defensive position will not collapse.

假如清明上元陽四局乙庚日丙子時，天禽值符加丙在坤，天英作援兵加離生禽，則火生土。六庚在乾六宮，受天英之克，必援兵大張聲勢，有整兵慎戰之意。攻者有緩攻畏敵之意，可守無虞。

Take an example. On the Qingming Upper Yuan day using Yang Dun four layouts, on an Ethereal Metal day with Bingzi hour: The Tian Rui Star serves as the Chief Symbol, with Bing falling in the second Kun palace. The Tian Ying Star acts as the reinforcement, added to the ninth Li palace to generate Tian Rui—Fire generates Earth, and the reinforcement is strong. The sixth Geng falls in the sixth Qian palace, where fire overcomes metal, and is directly overcome by Tian Ying. Thus, it is determined that the reinforcement will make a great show of force, indicating the mobilization of troops and cautious engagement; the attacking side will have a slow offensive and fear of our army, so the city is secure.

占陣以景驚二門主之，曰景宜破陣，又曰亂之，要法視驚門。 以值符落宮為主，以六庚落宮為客。如值符宮克庚宮，主勝；庚克值符宮，客勝。又旺相則勝，休囚則敗。如值符宮得景門、驚門或二門與值符宮相生，主勝；庚宮得景驚二門，或二門與庚宮相生，客勝。如值符與主客相生，必來講和；如值符與庚主客俱乘旺相，景門反相刑剋，其勢相等，兩相恐懼，不戰而退。若六庚為值符，即為主客同宮，不分勝敗。又日干加庚，主勝；庚加日干，客勝。

When predicting the outcome of a battle between two armies and their formations, the focus should be on the Jing Gate and Jing Door. The Jing Gate is suitable for breaking through the enemy's formation and causing confusion among the enemy troops. The key lies in examining the Jing Door. The Useful God is determined by the position of the Chief Symbol (值符) representing the main force and the position of the sixth Geng (六庚) representing the opposing force. The method of interpretation is as follows: if the Chief Symbol's palace overcomes the Geng's palace, the main force wins; if the Geng overcomes the Chief Symbol's palace, the opposing force wins. Additionally, the force that is in a prosperous and strong state will win, while the one in a weak and confined state will lose. If the Chief Symbol's palace has the Jing Gate or the Jing Door, or if these two gates are in a mutual generation relationship with the Chief Symbol's palace, the main force will win. If the Geng's palace has these two gates, or if these two gates are in a mutual generation relationship with the Geng's palace, the opposing force will win. If the Chief Symbol and the Geng, as well as the main and opposing forces, are all in a prosperous and strong state, both sides will likely negotiate. If the Chief Symbol and the Geng, as well as the main and opposing forces, are all in a prosperous and strong state, but the Jing Gate instead causes conflict, both sides will be evenly matched, each hesitating to attack, and both will retreat without fighting. If the sixth Geng itself is the Chief Symbol, then the main and opposing forces are in the same palace, and the outcome is uncertain. There is also a simplified method: if the Day Stem is placed on the Geng, the main force wins; if the Geng is placed on the Day Stem, the opposing force wins. When the Geng is placed on the Day Stem, it is referred to as the "hidden stem" (伏干) pattern, indicating that both sides attack the main force, so the opposing force is predicted to win. When the Day Stem is placed on the Geng, it indicates that the main force suppresses the enemy, so the main force is predicted to win.

當以時干決其真偽。 看甲乙壬癸四時，聞事皆虛，憂喜俱無；逢戊丙二時，聞憂則虛，聞喜則實；逢丁時，則憂無大憂，喜無大喜；逢己庚二時，聞喜則無，聞憂則實；逢六辛時，憂喜平二。

To determine the truth of a military report, one should use the heavenly stem of the time. If the news is heard during the hours of Jia or Yi, it is false, neither causing worry nor joy. If heard during the hours of Wu or Bing, worries are false and joys are true. If heard during the hour of Ding, worries are not serious and joys are not great. If heard during the hours of Ji or Geng, joys are empty and worries are true. If heard during the hour of Xin, both worries and joys are moderate, neither light nor heavy.

六壬以月將加時，看日辰與上神之生克。如相生為實信，相剋主虛信。如朱雀、天空臨時臨辰尤不可信。

Here is another method used in Liu Neng divination: use the Month General to start the chart based on the current hour, and examine the relationship between the Day Branch and the deity governing it. If they mutually generate, the information is reliable; if they mutually control, it is unreliable. If the Vermilion Bird or the Sky God, which are deities associated with speech and deception, are governing the hour or the Day Branch, then the information should not be taken lightly. Using both Qi Men and Liu Neng methods together leads to more reliable judgments.

六壬以月將加時，神后落處斷之。寅申巳亥良人，子午卯酉商客，辰戌丑未□惡細作。

To determine whether the person coming is good or evil, we also use the Six壬 method: take the Month General and add it to the current time to start the chart, then see where the God of Following (Zi) falls. If the God of Following falls in the four young positions, which are寅, 申, 巳, and 亥, then the person is good. If it falls in the four central positions, which are子, 午, 卯, and 酉, then the person is a merchant traveler. If it falls in the four old positions, which are辰, 戌, 丑, and 未, then the person is a wicked spy (the original text here is missing a character). In the military, when checking people, this can provide a general judgment.

兩家對壘，久無動靜，使人探其消息，既分主客，又當以值使決之。如值使落宮生主宮，去則得力；克主宮生客宮，去必向彼；若克客宮，必探得的實。主生值符宮，雖洩主氣亦吉；客生值使宮，克值使宮，雖洩客氣亦主彼吉。值使宮自相剋制，必不敢去，或途路有阻，旺則稍可，休囚大凶。

Two armies have been facing each other for a long time without any movement. If someone is sent to gather intelligence, it is necessary to distinguish between the host and the guest, and to use the duty gate to make a decision, because the duty gate represents the person being sent. The method of judgment is: if the duty gate falls into a palace that generates the host's palace, the person sent will be effective; if it overcomes the host's palace but generates the guest's palace, the person sent will definitely side with the other side; if it goes on to overcome the guest's palace, then the person will certainly obtain accurate information. If the host's palace generates the duty gate's palace, although it leaks the host's strength, it is still considered auspicious; if the guest's palace generates or overcomes the duty gate's palace, although it leaks the guest's strength, it indicates that the other side will be fortunate. If the duty gate's palace is itself overcome, the person will certainly be too afraid to go, or will encounter obstacles on the way; at this time, if the duty gate is in a strong state, it can still bewith difficulty (勉强 means勉强, which is a term used to indicate something is勉强, which is a bit difficult but can be done), but if it is in a weak and confined state, it is a great凶 (凶 means凶, which is a term used to indicate something is凶, which is a bit dangerous).

兩國兵爭，或應間謀行不以法占之，以值使為彼國，丙為自己，庚為所間之人。以月將加本時，看丙與值使所得何支相沖，則動；不沖，則不動。既已沖動，又看庚值使之乘星。庚旺間人無益；庚星克值使之星者，無益；相生者，無益。必值使乘星克庚乘星者，其術得行也。

When two countries are at war and wish to carry out a reverse strategy, whether it will be effective can be determined by this method: use the Duty Gate to represent the enemy country, use Bing to represent oneself, and use Geng to represent the person to be manipulated. First, use the Month General to start the chart based on the current time, and check whether the branch of Bing and the Duty Gate are in opposition: if they are in opposition, the plan can be set in motion; if not, it cannot. Once opposition has occurred, look at the stars that each of Geng and the Duty Gate are riding on. If Geng is riding on a strong star, the person cannot be controlled, and the reverse strategy will be ineffective; if the star that Geng is riding on is able to overcome the star that the Duty Gate is riding on, it will also be ineffective; if they are in mutual generation, it will also be ineffective. The reverse strategy will only be effective if the star that the Duty Gate is riding on can overcome the star that Geng is riding on.

敵國相攻，兵不厭詐，以六丙為己，以六庚為敵，朱雀為謠言。必朱雀為落宮旺相為地，又要六丙落宮克六庚，或丙生六庚，其詐得行。如庚雖被丙克在旺相之鄉，或生六丙不在休囚廢沒之地，主半疑半信。丙被庚克，或生六庚而不旺相者，其術能行。

When two countries are at war, military tactics do not shy away from deception. To determine whether the enemy will fall for our deception, use the hexagram Jia (六丙) to represent ourselves and the hexagram Geng (六庚) to represent the enemy. Use Zhuque (朱雀) to symbolize the spread of rumors. For the deception to succeed, Zhuque must be in a palace where it is prosperous and strong, and Jia must be able to overcome Geng, or Jia must approach Geng to show closeness. If Geng is overcome by Jia but is itself in a prosperous and strong position, or if Geng approaches Jia but is not in a weak or unfavorable position, the enemy will be only half-believing. If Jia is instead overcome by Geng, or if Jia approaches Geng but itself is not prosperous, the deception may still work, but with much caution.

如常人爭訟私鬥類，亦欲行詐誘之法者，日為自己，年為長輩，月為類，時為晚幼，其占法同。

In ordinary cases such as common people going to court or settling private disputes, if they also want to use deceptive methods, the selection of the useful god differs slightly. Here, the day represents oneself, the year represents elders, the month represents peers, and the hour represents younger generations. As for the judgment of generation, overcoming, strength, and decline, it is exactly the same as the method used in divination for military affairs. This shows that this method is not limited to warfare between two countries; it can be applied wherever there is a conflict between parties.

出軍討賊，以天輔為餉司，天沖為將領，青龍為餉神。若天輔落宮克天沖宮，有餉不發；天沖剋天輔，亦不吉。必兩相生比者，發。又看青龍旺相，比、生天沖者，其餉必多；落休囚廢沒，其餉不足。

To launch an army against rebels, the treasury department is represented by the Tianfu Star, the military commander by the Tianchong Star, and the military funds themselves by the Qinglong. The method of interpretation is: when the Tianfu Star falls into a palace and attacks the palace of the Tianchong Star, there are funds but they are not released; when the Tianchong Star attacks the Tianfu Star, it is also not auspicious. It is necessary for both to be in a state of mutual generation or harmonious relationship for the funds to be released. Now look at the Qinglong: if the Qinglong is in a prosperous and strong state, and is harmonious with the Tianchong Star or generates the Tianchong Star, the military funds will certainly be abundant; if the Qinglong is in a weak and confined state, the military funds will be insufficient.

欲知何處有水，以休門下定之。見申為江河，小吉為井，太沖為池塘（六壬以月將加時）。

When marching in the field and encountering a lack of water, to find where water is, look at the branch under the Xiu Men (Rest Gate): if it is Shen, there is a river; if it is Xiao Ji (Minor Auspicious) which corresponds to Wei, there is a well; if it is Tai Chong (Great Momentum) which corresponds to Mao, there is a pond. The method of determining these branch deities comes from the Six Rats (Liu Ren). It must be used after placing the disk with the Month General added to the current time. This passage is the same as the one on "Divination for Boarding a Boat" regarding the method of finding water, and they can be cross-referenced.

凡行兵遇深山大林，暮夜迷路，以三定其去向。因三有生然，又為破軍、天馬之象，故云：之三避五，八方無阻。或以天罡所落處行百步外自遇大路。

When an army enters deep mountains and forests and becomes lost in the dark, they use the three palaces to determine the direction of movement. Because the three palaces have the energy of growth and the image of breaking the army star and the Heavenly Horse, there is a mnemonic that says "go towards the three palaces, avoid the five palaces, and there will be no obstacles in all eight directions." Another method is to walk in the direction where the Heavenly Gang falls, and after walking more than a hundred paces, one will naturally come across a main road.

天罡加孟在左，加季向右，加仲中行，自得大路。六壬以月將加時。

The specific use of the Heavenly Gang is: when the Heavenly Gang is placed on the four beginning positions of寅, 申, 巳, and 亥, it moves to the left; when placed on the four middle positions of 辰, 戌, 丑, and 未, it moves to the right; when placed on the four central positions of 子, 午, 卯, and 酉, it moves straight toward the center—thus naturally following the main path. The position where the Heavenly Gang is placed still follows the method of the Six Rats, using the Month General added to the current hour to start the disk.

假令冬至上元陽一局甲己日夜半為甲子時，至平旦為丙寅時，得此三時為生氣，和百事，故曰之三；至食時為戊辰時，此五時為害氣，故凶宜避。

This section explains the origin of the four characters "之三避五." For example, on the first day of the winter solstice, using the Yang Dun method with one layout, on the night of a Jia or Ji day, the midnight hour is Jiazi, and by morning it becomes Bingyin. Counting from Jiazi to Bingyin, there are exactly three hours, and during this hour, life qi is present, which brings harmony to all affairs, hence it is called "之三," meaning to go to the third place. Continuing to count, the hour when breakfast is eaten is Wuchen, which is the fifth hour and belongs to harmful qi, thus it is considered凶 (unfavorable), and should be avoided, which is why it is called "避五."

甲日丙辰時，丙火乃甲子孫，是日生時干，為生氣，又合吉格，大利主；至戊辰時，甲木克戊土，而甲木主為戊土為官克於時，為死氣，右上干克下干，門克宮，故大利客兵。

From the perspective of the Five Phases generation and overcoming, on a Jia day, at the Bingchen hour, the Bing fire is generated by the Jia wood, like the Jia's offspring, which is the day stem generating the hour stem, belonging to life qi; if further combined with a favorable pattern, it greatly benefits the main party. However, at the Wuchen hour, the Jia wood overcomes the Wu earth: Jia wood is the main party, and Wu earth here is the official ghost, which is overcome by the hour stem, thus becoming death qi; at this time, the upper heavenly stem overcomes the lower heavenly stem, and the gate also overcomes the palace, so it greatly benefits the guest party's troops. This shows that 'three' and 'five' are not just fixed numbers to be memorized; the principle actually lies in the generation and overcoming in the order of the Five Phases.

斷鴉鵲鳴方吉凶，看此十二神將所主。 凡出軍、行道、住宅聞鴉鳴鵲噪者，看其從何方來，就占其吉凶而趨避之。

This section discusses "Five Symbols Forming the Celestial Gate," used to determine the auspiciousness of crows and magpies calling from different directions. The method involves examining the twelve divine generals and the matters each oversees. Whenever there is an expedition, military movement, travel, or one hears a crow or magpie call at home, one should determine from which direction the sound comes. Then, according to the divine general associated with that direction, one should assess its auspiciousness and decide whether to proceed in that direction or avoid it.

遇五符星方噪酉上癸：主人送信，諸事吉又宜駐兵動眾、晉謁、求財。 遇天曹星方噪戌上甲：主行征往來出入吉一說外出平平，若戰鬥主氣力弱。 遇地符星方噪亥上甲：主出征有神助，女人報信吉又主驚虛，三軍憂失不宜，征戰並罡魁煞入弔客。

The first of the five symbols is the Five Symbols Star, paired with the You position and the癸 stem. When this position is activated, it indicates that someone will come to deliver a message, and all matters are auspicious. It is also favorable for驻兵, moving troops, visiting superiors, and seeking wealth. The second is the Heaven Court Star, paired with the Xu position and the甲 stem. When this position is activated, it indicates that military campaigns and movements are auspicious. Another interpretation suggests that going out is merely average, and if used for battle, it indicates insufficient strength. The third is the Earth Symbol Star, paired with the Hai position and the甲 stem. When this position is activated, it indicates that military campaigns will be aided by divine forces, and the arrival of a woman with news is auspicious. However, another interpretation suggests it brings false alarms, and the entire army may suffer losses and worry. It is not favorable for battle, especially when the Heavenly Gang and River Chief evils, along with the吊客, are present.

遇風伯星方噪子上甲：宜出舊、遠出、行兵必中虛詐又主出入憂惶，大風虛驚、闇昧、失物。 遇雷公星方噪丑上乙：不宜興兵遠出，必有二人報信又必有風雨、陰私、計謀、怪夢、驚憂。 遇雨師星方噪寅上丙戊：宜守，水戰大吉又路逢陰雨或狂風驟雨。

The fourth star is Feng Bo, paired with the Zi position and Jia. In this direction, there is a call, which is favorable for traveling far away; however, if military actions are taken, they will surely fall into the enemy's deception, and there will be worries and fears about entering and exiting, great wind scares, ambiguous matters, and loss of property. The fifth star is Lei Gong, paired with the Chou position and Yi. In this direction, there is a call, which is unfavorable for military campaigns far away, and there will be two people coming to report; it also indicates rain and wind, private matters, schemes, strange dreams, and worries. The sixth star is Yu Shi, paired with the Yin position and Bing Wu. In this direction, there is a call, which is favorable for holding firm, and it is very auspicious for fighting on water; it also indicates encountering rain and wind on the road, or sudden heavy rain and wind.

遇風雲星方噪卯上丙戊：主有錢財、吉慶，不宜先動兵又宜喚客迎賓，心不定。 遇唐符星方噪辰上丁己：主人送財伏兵大吉。又人馬大勝，一可勝十，凡所營求無不吉利。 遇國印星方噪巳上丁己：主文書報信，出兵大勝又主有遷進、改除之事，無不吉。

The seventh star is Fengyun (Storm and Cloud), paired with the卯 position and the stems 丙 and 戊. In this direction, there is a call, indicating wealth and auspicious events, but it is not advisable to take the initiative in military action. It is more suitable for summoning guests and welcoming visitors, though the mind may be unsettled. The eighth star is Tangfu (Tang Symbol), paired with the辰 position and the stems 丁 and 己. In this direction, there is a call, indicating that wealth will come from others, and setting ambushes is highly auspicious. It also signifies that the army will achieve great victory, overcoming ten enemies with one, and all endeavors will be favorable. The ninth star is Guoyin (National Seal), paired with the巳 position and the stems 丁 and 己. In this direction, there is a call, indicating that messages will arrive from documents, and military campaigns will be victorious. It also signifies promotion and changes in position, all of which are favorable.

遇天關星方噪午上丁己：主門戰，行兵大凶又路逢阻滯，因訟遺物，門訟征行凶。 遇地軸星方噪未上壬：主陰人惱亂殺之事又主人馬不勝，值囚錢穀散失。 遇天賊星方噪申上壬：主口舌爭競，官司告事凶又路逢盜賊，暴風來處是賊方位。

The tenth heavenly gate star is paired with the午 position and丁 and己. When it sounds in this direction, it indicates warfare at the gate, which is extremely dangerous for military campaigns; it also suggests obstacles on the road, loss of property due to lawsuits, and misfortune for all matters concerning lawsuits, gate affairs, and distant travels. The eleventh earthly axis star is paired with the未 position and壬. When it sounds in this direction, it indicates disturbances caused by women's anger leading to deaths; it also suggests that horses will not win battles, and if there is a period of imprisonment, money and grain will be lost. The twelfth heavenly thief star is paired with the申 position and壬. When it sounds in this direction, it indicates disputes and lawsuits, all of which are ominous; it also suggests encountering thieves on the road, and the direction from which the strong wind comes is where the thieves are located.

每日定三門，遇五符、唐符、國印三位大吉，或出入等事不避凶殺，但得三位者，無不吉利，於祿上起五符、二天曹、三地符，照上式順排至天賊止。

Each day, three gates should be determined for use. Among the twelve divine generals, the three most auspicious are Wu Fu, Tang Fu, and Guo Yin; whenever one goes out or engages in any activity, even if one does not avoid the Inauspicious Sha (malevolent influences), as long as one obtains one of these three, there will be no inauspiciousness. The method of arrangement is: starting from the禄位 (favorable position) of the day stem, the first is Wu Fu, the second is Tian Cao, the third is Di Fu, and they are arranged in the order mentioned above, continuing sequentially until the twelfth, which is Tian Zei.

如甲祿在寅，乙卯，丙戊巳（一雲戊祿辰），丁己午（一雲己祿戌），庚祿申，辛酉，壬亥，癸子。天曹、地符宜守，風伯消息凶，雷公大凶，雨師憂賊至，天關宜追捕，天賊必占賊，遇地軸多逃遁，風雲宜避。

Each day stem's luck position is: Jia's luck is in Yin, Yi's luck is in Mao, Bing and Wu's luck is in Si (another saying says Wu's luck is in Chen), Ding and Ji's luck is in Wu (another saying says Ji's luck is in Xu), Geng's luck is in Shen, Xin's luck is in You, Ren's luck is in Hai, and Gui's luck is in Zi. Starting from this luck position, one can arrange the twelve divine generals in order. Finally, a summary of each divine's usage is given: encountering Tian Cao and Di Fu is suitable for holding firm; encountering Feng Bo, the information received is ominous; encountering Lei Gong, it is extremely ominous; encountering Yu Shi, one should worry about enemy troops coming; encountering Tian Guan, it is suitable for pursuit; encountering Tian Zei, one must definitely guard against thieves and bandits; encountering Di Zhou, there will be many people fleeing and escaping; encountering Feng Yun, one should be suitable for avoiding. The entire text ends here.