Qi Men Zhi Gui (奇門旨歸)

奇門旨歸，楚北興國朱浩文星源述；漢陽關棠題。光緒十九年癸巳孟冬，匯源堂藏板。

This book is titled "The Purport of Qimen," written by Zhu Haowen, a native of Xingguo County, Chubei (now Yangxin County, Hubei Province), with the title inscription done by Guan Tang, a native of Hanyang. In the winter of the first year of the Guangxu nineteen, which was the year of Guisi, the edition was printed by the Huiyuan Hall. "Cangban" refers to the storage of carved printing blocks in the publishing house, and this edition was printed according to this block.

敘：奇門為三式之一，自黃帝以來，太公、雷侯、武侯、誠意伯，皆用行軍勝敵。傳而至於今日，則已名是實非，無論調壇閉戊、行籌返閉諸大端，幾為絕學，即一跳澗之法，亦各演布不同。往在苗疆，得友人奇門鈔本，亦曾究心尋討，曆數月日無所得，遂亦置之。既而隨軍入湘，偶一考索，仍屬茫然，知陰陽消長，其要旨固自有歸也。

The "Qimen" is known together with Taiyi and Liu Ning as the "Three Systems" of ancient divination. It is one of the three major systems of divination. Since the Yellow Emperor, figures such as Jiang Taigong, Leihou, Zhuge Liang, and the Ming dynasty statesman Liu Ji all used it for military campaigns and achieved victory. However, it has now become a name without substance. Practices such as setting up altars, commanding troops, closing the six Wu gates, arranging calculations, and returning to conceal one's form have almost become lost arts. Even a specific technique called "jumping over a stream" has different results calculated by different schools. I once obtained a copy of the Qimen from a friend while serving in the Miao region. I devoted myself to studying it for several months but gained nothing, so I gave up. Later, when I joined the army in Hunan, I occasionally took it out to examine again, but still found it confusing. It was then that I realized the principle of the interplay between yin and yang has its own essential focus, which cannot be grasped by randomly reading books.

庚辰冬江華猺亂平，餘以軍暇赴長沙省親，適朱君星源造訪，慨論猺疆形勢曰：江華亂猺，吾知其不足平也。余曰：君寓省距江華九百里，身不臨敵，何以知之？曰：警報至，曾演奇門一局，得丙加庚，為熒入白格。經云：庚為太白、丙為熒，熒入白兮、賊即去，以是知賊不利。相與談主客之辨，甚詳其明。

In the sixth year of Guangxu, Gengchen (1880), in the winter, the rebellion of the Yao people in Jianghua, Hunan was quelled. I took the opportunity of the military's leisure to visit my family in Changsha, and happened to meet Mr. Zhu Xingyuan. When he generously discussed the situation in the Yao region, he said: The Yao rebels in Jianghua are not difficult to quell. I asked him: You live in the provincial capital, nine hundred miles away from Jianghua, not on the front line, how can you be so certain? He answered: On the day the alarm came, I cast a special door (qimen) and got the 'Bing plus Geng' pattern, which is the 'Ying Ru Bai' pattern. The verse says: 'Geng is Tai Bai, Bing is Ying, Ying Ru Bai, the bandits will leave' — 'Geng' in qimen represents the western sharp metal, also called Tai Bai, which is the image of bandits; 'Bing' is the moon's strange fire, also called Ying Huo. The fire of Bing suppresses the metal of Geng, meaning our fire controls the enemy's metal, indicating the enemy's strength will retreat on its own, so I knew the bandits were not favorable. We then discussed together the principles of determining 'host' and 'guest', and he explained it very clearly and thoroughly.

年受蘇子熙軍門聘參贊營幕，與共帷幄者兩年，日探秘奧，益有心得，或以緝捕事試之占輒驗。今編集起例，諸法皆各書所未詳，復本太公軍中應驗神符經七十二局，補演千八十局都為一書，顏曰：奇門旨歸。其隨太陽節氣，布門輪宮，飛星定局，一一如指諸掌，小而趨吉避凶，大而陳兵立壘，神明變化，功用無窮。

Later he was invited by the commander Su Zixi to join his staff and assist in military affairs. He worked together with Su for two years in the middle military tent, daily exploring the profound aspects of Qimen, and his understanding became even more refined. When someone once asked him to cast a divination for the purpose of capturing bandits, every time his prediction proved accurate. Now he has compiled the methods of casting the chart into a book. All the various techniques of calculation in the book are clearly explained, which other books fail to clarify. He also based his work on the 72 layouts from Jiang Taigong's "Military Verification Divine Symbol Classic," and through further deduction, he completed a total of 1080 layouts, compiling them into a single book titled "The Purport of Qimen." In the book, the eight gates are arranged according to the solar terms, the nine palaces rotate, the nine stars are distributed, and the structure numbers are determined, all clearly laid out as if pointing to one's own palm. For minor matters, it can guide to good fortune and avoid misfortune; for major matters, it can be used for military deployment, setting up camps, and establishing fortifications. Its applications are infinite and its transformations are marvelous.

六戊斗罡之機，六甲陰符之妙，亦何不可推而求焉。百戰經曰：為將者不知太乙、奇門、六壬，不可應敵而取勝。是書探奇門之奧，其亦足資為將者之取用乎，是可存以資世矣。光緒九年夏四月，義甯徐家干敘於長沙寓次。

As for the secrets of the closed Six Wu, the steps of the stars and the罡 (a term for a mystical line), and the profound mysteries of the Six Jia Yin Fu, these can also be explored through the path of this book. The "Book of a Hundred Battles" states that a general who does not understand the three systems of Taiyi, Qi Men, and Liu Ren cannot succeed in battle. This book has delved deeply into Qi Men, and should be sufficient for those who command troops. Therefore, it is worth preserving and offering to the world. Written in the fourth month of summer in the ninth year of Guangxu, by Xu Jiagan from Yining (now Xiu Water, Jiangxi) at his residence in Changsha.

序：曩餘官京師，與富川易侍御柟舫友扇朝夕相遇。從柟舫嘗謂：餘鄉多宿學，其篤於行誼，知名當世，莫如萬清軒徵君；此外覃思詞翰，潛心經術類，皆文學選，而精於天人、輿地之學，則以朱星源司馬為最。徵君以敦品勵學，教授里門，舊悉於胡文忠奏牘；司馬素未識面，聞其言識而弗忘。

I once served as an official in the capital and lived closely with Yi Yanfang, a censor from Fuchuan, and our friendship was very close. Yanfang once told me that in our hometown there were many learned scholars, among whom those who practiced righteousness with sincerity and were highly respected in the world could not be matched by anyone except Wan Qingxuan, the recluse scholar. As for those who deeply contemplated literary expressions and devoted themselves to the study of classics, they were mostly outstanding in literature, but those who truly mastered the study of heaven and humanity as well as geography were none but Zhu Xingyuan, the Magistrate of Sima, who was the best. Wan Qingxuan was known for his dedication to cultivating virtue and his diligent study. He set up a school in his hometown to teach students. His deeds had already been mentioned in the memorial submitted by Hu Wenchong (Hu Linyi) before. As for Zhu Xingyuan, I had never met him in person, but I remembered what I heard and never forgot it. "Qingxuan" is a respectful title for those who were summoned by the court but chose not to take office. "Sima" is an old term for an official of the rank of deputy governor.

歲壬辰銜恤里居時，南豐包侯雲黼宰吾邑，司馬居幕府，晤於白伏官廨，一見如舊識，相得甚歡，與抗論天下時事，及諸經世務，具有根柢，乃嘆枏舫之言為不謬。嗣以包侯介為先，太恭人題栗主事竣，往謝，司馬出所著奇門旨歸見眎，為言其生平所致力，以弁言委，遜謝不獲，受而卒讀，慨然嘆曰：天下吉凶、順逆之理，竟若是其不爽乎。

In the year of Renchen, I was at home mourning for my father. Bao Yunfu from Nanfeng came to serve as the county magistrate. Zhu Sima was then working in his office, and we met at the official residence in Bafu. As soon as we met, it was as if we were old friends, and our conversation was very harmonious. We discussed current affairs and practical matters concerning the state. Seeing his arguments were well-founded, I then admired Zhu's words from the past. Later, through the introduction of Magistrate Bao, I invited Zhu to compose a memorial tablet for my late mother. After the matter was settled, I went to thank him. Zhu showed me his book, The Purport of Qimen, and talked about his lifelong efforts. He then entrusted me with the task of writing an introduction. I could not refuse, so I read it through and was deeply moved, exclaiming: The principles of fortune and misfortune, success and adversity in the world, have reached such precision without any error. "Lizhu" refers to a memorial tablet made of chestnut wood, and "Tai Gongren" is a respectful title for a deceased mother.

自伏羲畫卦，包符秘洩陰陽，以生固萬物之所，聽命人事吉凶，順逆之所寄也。所謂開物成務，前民利用者，於是乎在羲聖，功用盡於此矣。黃帝氏作衣裳，漸啟征伐，亦興涿鹿之戰，蚩尤肆焰，爰與風后效天神所授符訣，參以天時人事，與夫治亂興衰之故，存亡禍福之機，演奇門千八十局，使陰陽對待，吉凶順逆之相反，顯然知所趨避。

Since Fuxi drew the Eight Trigrams, he revealed the hidden principles of yin and yang contained within symbolic forms to mankind, providing a basis for the generation of all things and a standard for the fortune and misfortune of human affairs. The Zhou Changes (I Ching) Great Treatise says, "To open things and accomplish tasks, to benefit the people beforehand by showing them the way to utilize things." This is precisely what Fuxi, this sage, achieved. His function was fully realized in this. Later, when the Yellow Emperor made clothes and gradually initiated military campaigns, he once fought a great battle against Chiyou at Zhuolu. Chiyou was very aggressive, so the Yellow Emperor consulted Fenghou, following the symbols and formulas given by heavenly spirits, and also considered the timing of heaven and human affairs, the reasons for the rise and fall of governance, and the key to survival and misfortune. From this he deduced the 1080 variations of the mysterious gate, making clear the opposing relationships between yin and yang, and the inverse relationships between good fortune and misfortune, so that people could clearly see where to go and where to avoid.

而帷幄之運籌決勝，不戰制人，即萬事之休咎，無不可前知預決。厥後大公、畱侯、武侯誠意，皆得力於此，胥用以建樹功業，為一代偉人，非信古有獲，深明古聖人陰陽之道，能若是乎！

In this way, in the general's tent, one can plan and decide the outcome of a battle without actually fighting, and even control the opponent. As for all the good fortune, misfortune, blessings and calamities of the world, there is nothing that cannot be foreseen and determined in advance. Later, figures such as the Grand Marshal Jiang Taigong, the marquis Zhang Liang, the Wuhou Zhuge Liang, and the Honest Lord Liu Ji all benefited from this discipline, relying on it to achieve great accomplishments and becoming outstanding figures of their generations. If one is not truly able to trust the ancients and gain something from them, and deeply understand the yin and yang doctrine spoken by the ancient sages, how could one reach such a level?

司馬好學，深思銳意搜討，遊歷所至，足跡幾遍天下。往歲從蘇子熙軍門出師黔湘，所向無前，以贊畫功，授今職。近又得古本而融會之，悟其大旨所歸，述以問世，是亦兵法家之左券也。雖玉函金匱，非下走所及知，而其嗜古之念、公世之心，有不容沒者，故不憚覶縷而為之序。光緒十有八年仲夏月長至日，潛陽愚弟萬際軒頓首拜譔。

Zhu Sima is a man of great learning, deeply thoughtful and determined to search for and verify ancient texts. He has traveled extensively, his足迹 almost covering the entire country. A few years ago, he accompanied General Su Zixi in military campaigns to Guizhou and Hunan, where his forces were invincible. For his contributions as an advisor, he was awarded his current official position. Recently, he obtained an ancient version of the Qimen (a type of military divination) and integrated its teachings, thereby understanding the main principles of the entire text. He has written this out and made it public, which can be considered a document in the hands of military strategists. Secret texts like the "Jin Gui" (Golden Chest) are not something someone like me could comprehend, but his passion for ancient studies and his willingness to share his insights with the world should not be overlooked. Therefore, I do not hesitate to write this preface in detail. Written on the day of Summer Solstice in the fifth lunar month of the eighteenth year of Guangxu, by Wan Jixuan, a humble brother from Qianyang.

序：咸同間粵逆盜弄海內，十九戒嚴。益陽胡文忠公撫吾鄂，銳然以肅清自任，開賓賢館以廣招異能。有淦水某生來謁，自以奇門稱，公亦嘗耳其名，試令卜、亦參伍驗。會軍於武昌，公授以兵為大軍殿，輙敗衂罔效，其人亦以此潛逝。嗟乎！生殆未得奇門之真者歟，毋亦徒如葉公之好龍者耶。

In the Xianfeng and Tongzhi periods, the Taiping rebels rose up, causing chaos throughout the country, with most places under martial law. Hu Wenzhong, a man from Yiyang (Hu Linyi), was appointed governor of Hubei, determined to clear up the disorder. He established the Binxian Hall to widely recruit talented individuals with special skills. A scholar from Gan water came to see him, claiming to be skilled in the Qimen (a type of divination). Hu had heard of his name before, and tried him out by having him cast a divination, which proved somewhat accurate. However, when they met in Wuchang, Hu gave him troops to guard the rear, but he repeatedly failed in battle, showing no effectiveness. The man then quietly left. Alas! This scholar probably did not truly master Qimen. Perhaps he was just like the man in the "New Annals" who loved dragons but fled when one actually came. He loved dragons in words, but was afraid when the real thing arrived.

夫盈天地濛濛中，其大力包舉者，惟理與數而已。理數相輔而行，夫人能言之，夫人而不能明之。抑知言理即有數，言數即有理，此其中自有一定之旨在。自非聖神，不能撮其旨而為之作；亦非明粹之儒，不能得其正旨之所歸而為之述也。

In the chaos between heaven and earth, only "li" (principle) and "shu" (number) have the power to encompass all phenomena. Everyone can say that "li" and "shu" support each other in their operation, but no one can explain it clearly. To understand, when we speak of "li," it already includes "shu"; when we speak of "shu," it also includes "li." There is a fixed and unchanging principle within this. Without the wisdom of sages, one could not bring this principle to light and establish a system; without the clear and upright insight of a Confucian scholar, one could not grasp the ultimate meaning of this principle and express it.

昔者羲皇一畫，爰肇機緘，八卦定位，前民利用，於是乎人知以理數而為趨吉避凶之券矣！軒轅氏作，大啟苞符，開上世文明之始。蚩尤悖逆，帝乃握靈珍，矢精默，遂感九天玄陰之姥，錫以祥微，而與風后作奇門焉。繁理賾數罔弗囊括，呼吸風雷，號召神鬼，遂使狂暴授首，而專車之暈以殄，功用溥矣哉。

Before Fuxi drew the first diagram, he opened the mechanism of the movement of heaven and earth; the Eight Trigrams established directions, guiding people ahead of the common folk in the way of utilizing resources, thus enabling them to understand the use of principles and numbers as a means to seek good fortune and avoid misfortune. When the Yellow Emperor rose to prominence, he greatly unfolded the hidden meanings contained in symbols and signs, revealing the beginning of ancient civilization. Chiyou rebelled against the order, so the Yellow Emperor took hold of magical treasures, made a solemn vow of sincerity and prayer, and finally moved the Mysterious Lady of the Ninth Heaven, a great mother of Yin Virtue, who bestowed upon him auspicious signs. Thus, he together with Fenghou created the Qimen. Complex principles and profound numbers were all included within it. With a single breath in and out, it could summon wind and thunder, command ghosts and spirits, ultimately subduing the fierce Chiyou, whose head, heavy enough to fill a cart, was completely destroyed by its power. Its function is indeed vast.

而帝復以秘笈敷示，傳之無窮，殆猶是羲皇前民利用，俾民知趨避之至意也。自茲以往，在周則尚父受其傳於容成子，漢則子房受之赤松，三國則諸葛公受於其外舅黃承彥，世謂黃乃受於其壻誤矣！迄明劉青田以之事太祖，未知所受，類皆建立殊勳彪炳當代。降而年代湮遠，談者益哤，訛者益夥矣。

And the Yellow Emperor again made this secret manual public, allowing it to be passed down endlessly, probably still following Fuxi's deep intention of guiding the people in advance, making them understand how to take advantage of opportunities and avoid dangers. From then on, in the Zhou dynasty, Shangfu Jiang Taigong received it from Congzi; in the Han dynasty, Li Hou Zhang Liang received it from Chisongzi; in the Three Kingdoms period, Zhuge Liang received it from his father-in-law Huang Chengyan—yet the world mistakenly says that Huang Chengyan learned it from Zhuge Liang, which reverses the truth. By the Ming dynasty, Liu Qingtian (Liu Ji) used it to assist the Taizu, but his teacher cannot be traced. These people mostly established remarkable achievements in their time. Later, as the years passed, those who explained it became more mixed and disorderly, and the errors spread even more. "哤" means disorder and impurity.

而世之言奇門者，非詫為怪異靈奇之事，即譏為射覆術數之末。噫！後之人其欲聞前民利用之旨，以得理數趨避之歸，孰從而求之哉。予曩見坊本而好之，探索亦久，然未得師傳，其間如旬首、符頭，以超神接氣，究多囫圇莫辨，心竊疑焉，以為是必有真旨之所歸，不可以淺陋而臆度也，乃庋坊本於高閣，而潛心以求明哲焉。

People who talk about the Qimen (Eight Mansions) often either marvel at it as a strange and mysterious art or mock it as a trivial trick for guessing objects or answering riddles. Alas! Those who wish to understand the original purpose of the ancients' use of Qimen and seek the ultimate principles of reasoning and avoidance, where should they look for them? I used to like it when I saw printed editions in the shops, and I explored it for a long time, but I never found a teacher to pass on the knowledge. Among the topics such as "the first day of the ten-day period," "the head of the symbol," and the concepts of super-spirit and connecting the qi, I always found them vague and indistinct, unable to grasp clearly. I secretly doubted that there must be a true principle behind them, which cannot be guessed at with superficial understanding. Therefore, I put aside the printed editions and devoted myself entirely to seeking out those who truly understand.

歲癸巳，吾友朱星源司馬以所著奇門旨歸見示，伏而讀之，不禁狂喜。書之奧義，君自序、凡例言之綦詳，毋庸鯫生贅也。然而原原本本合太公、畱侯、武侯誠意之精微，仍復黃帝一千八十局之舊，得其書者如指九逵，然其趨避而利用，亦何廣且顯耶。

In the year of Guisi, my friend Zhu Xingyuan, who was also known as Sima, showed me his book The Purport of Qimen. I sat reading it and couldn't help but rejoice greatly. The profound meaning of this book has already been explained in great detail in the author's preface and general rules, so there is no need for me, a minor person, to repeat it. However, it truly corresponds to the subtle aspects of the Duke of Zhou, the marquis Zhang Liang, the Wuhou Zhuge Liang, and the Honest Lord Liu Ji. It has restored the original form of the Yellow Emperor's one thousand and eighty situations. Those who obtain this book are like standing at a crossroads that leads to all nine directions, clearly seeing the way. Therefore, following its guidance to avoid dangers and make use of opportunities is both vast and clear. "Nine roads" refers to broad, well-connected roads.

君之為人，所謂儒而君子者也。少習經史，而尤契於理學，弦誦之暇，博極天文、地輿，河洛理數，以逮太乙演禽、測算諸學；他如民生利病、水利農田、形勢險要，靡不究心有得，即筆之裒而為集。其先付剞劂者，如是書外，猶有歷代道學薪傳、皇極經世要旨、範數皇極要旨、小大學程家常必讀，共若干卷；他若觀星輯要、占象考驗，及皇朝中外山水道里提綱諸集，亦已成書，而將續付手民。

Zhu Jun's character can be described as a gentleman among the scholars of Confucianism. In his youth, he studied the classics and history, particularly aligning with the Neo-Confucian philosophy of the Song dynasty. Besides reciting and explaining texts, he extensively explored various fields such as astronomy, geography, the principles of the River and Lo diagrams, as well as the disciplines of Taiyi, Yanyin, and measurement and mathematics. He also devoted himself to the practical concerns of people's livelihood, water conservancy, farmland, and strategic geographical features, and recorded his insights and compiled them into books. Previously, he had entrusted the carver with the printing of these works, including this book, as well as several others such as "The Transmission of Dao Learning Through the Dynasties," "Essentials of the Huangji Jingshi," "Fannu Huangji Essentials," and "A Must-Read for the Cheng Family's Small University." Other works such as "Essentials of Observing Stars," "Verification of Divination Images," and "Outline of Mountains, Rivers, and Distances Within and Beyond the Dynasty" had also been completed and were to be printed in succession. "Jijue" refers to the tools used for carving books, symbolizing the process of printing; "shoumin" refers to the workers who carved the characters.

故身雖巳受職，而終不樂仕進，猶復隱居，日讀宋儒周邵程朱遺書弗倦。君固精於制藝科甲故物耳，徒以四方多故，以戰功授今職，榮三世。人有以君未獲償巍科聯高第，若不能不為君惜者，而君則曰：理數在則然，順受之而已矣！奚惜焉。是君不獨利民用其所決，於一己之利用，不亦明且大乎。

Therefore, although he has already taken an official post, he has never been pleased with pursuing a career in government service and continues to live in seclusion, reading diligently the works of the Song dynasty scholars such as Zhou Dunyi, Shao Yong, Cheng Hao and Cheng Yi, and Zhu Xi. Originally skilled in the eight-legged essays and the imperial examination system, the honor of official rank was to him nothing more than an old matter. He was given his current position through military merit due to the many disturbances in the country, thus bringing honor to his family for three generations. Some people felt sorry for him because he did not achieve a high rank in the imperial examination, but Zhu said: "It is just the way of things; one should accept it as it comes, so what is there to regret?" This shows that Zhu not only used the principles he had determined to benefit the people, but even in matters concerning himself, he was equally broad-minded and untroubled.

抑予嘗有言：奇門惟儒者可談，其他則必不許之談。何也？如朱君之書，演為千八十局，人人能用之，而於六戊斗罡、六甲陰符不肯輕述，用意良深矣。君學以理為歸，是集專以理數合參，而撮其要領，以神其妙用，夫豈世俗之苟嘗一臠、異言喧豗者所敢輕道哉。

I once said that the art of Qimen is only suitable for scholars of Confucianism to discuss, and others should not be allowed to talk about it. Why? Just like the book by Zhu Jun, which deduces one thousand and eighty situations, everyone can use them, but he does not easily discuss the techniques such as the closed sixth Wu, the step-by-step star movement, and the six Jia Yin Fu. His intention is indeed profound. Zhu Jun's study of learning culminates in "reason," and this collection specially combines reason with numbers for reference, highlighting its key points, thus making its subtle applications even more profound. How could it be the subject of those ordinary people who merely taste a piece of meat and think they know the flavor, then chatter loudly and recklessly? "Xuanhui" means noisy and clamorous.

若某生之於葉公好龍者，更奚足論哉，而況詫為怪異、譏為小術者耶。彼殆徒見夫市頭設案，剌剌然盲者耳，籲可嗤也。予與朱君別廿年矣，今春始得晤渴慰之下，而又得是書以拔塞茅，樂何極耶。

As for the scholar mentioned earlier, who is like the man in the story of Ye Gong's love for dragons, he is not worth mentioning at all, let alone those who regard the strange and mysterious as oddities and mock them as minor arts. They probably have only seen street fortune tellers who chatter endlessly but are completely ignorant. How laughable! I have not seen Zhu Jun for twenty years, and this spring we finally met again, which eased my longing, and I also obtained this book, which removed the blockage in my mind. What an infinite joy that is!

今朝廷宏啟館舍，勤羅異材，吾知不日大府文章上剡，將有不使君終隱之事，其庶乎以理數之極致，而述其旨趣所歸，以助清時前萬民之利用，又不僅區區趨趨之為而已也。光緒十有九年癸巳冬月長至日，愚弟梅郭田頓首。

Now the court is widely establishing guesthouses and diligently seeking out extraordinary talents. I suppose that soon the recommendation documents from the superior government offices will be submitted, and certainly Aljun will not end up dying in seclusion. At that time, he should be able to master the ultimate principles of reasoning and numbers, explaining the ultimate purpose of this discipline, to help this clear and enlightened era lead the people in the proper use of things, rather than merely dealing with personal fortune and misfortune. "Shang Yan" refers to submitting the recommendation documents. On the winter solstice of the winter month in the year Guisi of the nineteenth year of Guangxu, your humble brother Mei Guotian bows deeply.

自敘：奇門曷昉乎？昔黃帝戰蚩尤於涿鹿，兵苦未休，偶夢天神降授符訣，因命風后，爰立遁甲九宮、八卦、八門、三奇、六儀、九星、九神、值符、值使，陰陽順逆，輪飛三盤，以及四時節氣、旬首、符頭、三元定局、交承正授、超神接氣、折局、補局、閏局諸法，演成千八十局，千年萬載同論也。

When did the art of Qimen begin? Long ago, the Yellow Emperor fought against Chiyou at ZhuLu, and the military campaign dragged on for a long time without resolution. One day, he had a dream in which a heavenly deity descended and gave him a secret formula. Following this, Fenghou established the complete system of Dun Jia, including the Nine Palaces, the Eight Trigrams, the Eight Doors, the Three Marvels, the Six Instruments, the Nine Stars, the Nine Spirits, the Chief Symbol, the Duty Gate, the order and reverse movement of Yang Dun and Yin Dun, the rotation and distribution of the Heaven, Human, and Earth boards, as well as various methods such as the four seasons and solar terms, the beginning of each ten-day period, the start of the symbol, the determination of the three periods, the transmission and proper transmission of the system, the transfer of the divine and the reception of the vital energy, the adjustment of the system, the supplementation of the system, and the leap year system. This system has been explained according to the same principles for thousands of years, never changing.

曰：遁甲者何？為甲為天干之首，有君帝之尊，對宮之庚，其性險毒，甲畏之而遁於六儀之下也。曰：九宮、八卦者何？一坎、二坤、三震、四巽、五中、六乾、七兌、八艮、九離也。曰：八門者何？休、死、傷、杜、開、驚、生、景也。

Question: What is "Dun Jia"? Answer: Jia is the first of the ten heavenly stems, possessing the noble dignity of a sovereign ruler. The metal stem Geng, which is in opposition to Jia, has a treacherous and venomous nature. Jia fears Geng, so it hides beneath the Six Instruments, which is called Dun Jia. Question: What are the Nine Palaces and Eight Trigrams? Answer: The first palace is Kan, the second is Kun, the third is Zhen, the fourth is Xun, the fifth is the center, the sixth is Qian, the seventh is Dui, the eighth is Gen, and the ninth is Li. Question: What are the eight gates? Answer: Xiu Men, Si Men, Shang Men, Du Men, Kai Men, Jing Men, Sheng Men, and Jing Men.

曰：三奇者何？乙為日奇、丙為月奇、丁為星奇，三光代臨，合制庚金，形成鼎足，甲固苞桑，先王之建萬國、親諸侯，準此義也。曰：六儀者何？戊、己、庚、辛、壬、癸，六甲遁為六儀也。曰：九星者何？蓬、芮、沖、輔、禽、心、柱、任、英也。

Question: What are the Three Marvels? Answer: Yi is the Day Marvel, Bing is the Month Marvel, and Ding is the Star Marvel. The sun, moon, and stars take turns shining, working together to subdue Geng metal. The three stand firm like a tripod, enabling Jia wood to be stable as if tied to the roots of a mulberry tree. In ancient times, the kings divided the land among the states and drew close to the feudal lords to guard the royal house, following precisely this principle. Question: What are the Six Instruments? Answer: The six heavenly stems, Wu, Ji, Geng, Xin, Ren, and Gui, are the six instruments transformed from the six hidden stems of the six Jia. Question: What are the Nine Stars? Answer: Tianpeng, Tianrui, Tianchong, Tianfu, Tianqin, Tianxin, Tianzhu, Tianren, and Tianying.

曰：九神者何？值符、螣蛇、太陰、六合、陽勾陳、陰白虎、太常、陽朱雀、陰玄武、九地、九天也。曰：值符、值使者何？猶國家之有符節、璽書、職官使命也。符非得使無與奉行，使非得符無所憑據，天地符使原不相離也。曰：陰陽順逆者何？冬至陽遁順行，夏至陰遁逆布也。曰：輪飛三盤者何？上盤象天、中盤象人、下盤像地也。

What is the Nine Gods? The Nine Gods are the Chief Symbol, Qishe, Taiyin, Liuhe. The fifth position uses Gouchen for Yang Dun and Baohu for Yin Dun. The sixth position is Taichang. The seventh position uses Zhuvè for Yang Dun and Xuanwu for Yin Dun. Add Jiudi and Jiu Tian. What is the meaning of the Chief Symbol and the Duty Gate? It is like a country having a symbol and an imperial decree, with officials carrying out orders. If there is a symbol but no Duty Gate, the order will not be carried out. If there is a Duty Gate but no symbol, the task will lack a basis. The Chief Symbol on the Heaven Plate and the Duty Gate on the Earth Plate are inherently inseparable. What is the meaning of Yin and Yang movement and reversal? After the Winter Solstice, use Yang Dun, and the Nine Palaces move in a clockwise direction. After the Summer Solstice, use Yin Dun, and the Nine Palaces move in a counterclockwise direction. What is the meaning of the Three Plates in rotation? The upper plate represents Heaven, the middle plate represents humans, and the lower plate represents Earth.

曷言乎四時節氣？冬至、小寒、大寒、立春、雨水、驚蟄、春分、清明、穀雨、立夏、小滿、芒種、夏至、小暑、大暑、立秋、處暑、白露、秋分、寒露、霜降、立冬、小雪、大雪二十四節氣也。曷言乎旬首、符頭？每遇六甲為旬首，每逢甲己為符頭也。曷言乎三元定局？每遇甲己符頭，以子午卯酉為上元，寅申巳亥中元，辰戌丑未為下元，每節氣十五日，五日換一元，各有上中下三元也。

The twenty-four solar terms refer to the following: Winter Solstice, Minor Cold, Major Cold, Start of Spring, Rain Water, Awakening of Insects, Spring Equinox, Clear and Bright, Grain Rain, Start of Summer, Minor Fullness, Grain in Ear, Summer Solstice, Minor Heat, Major Heat, Start of Autumn, Limit of Heat, White Dew, Autumn Equinox, Cold Dew, Frost Descent, Start of Winter, Minor Snow, Major Snow. The term "ten-day period" and "symbol head" refers to the fact that in the sixty-jiazi cycle, the day beginning with the character Jia is the start of a ten-day period. Any day with the heavenly stem Jia or Ji is considered a symbol head. The term "three yuan" refers to the division of each solar term into three parts based on the earthly branch. When a symbol head day occurs, the earthly branch determines the yuan: if the branch is Zi, Wu, Mao, or You, it belongs to the upper yuan; if the branch is Yin, Shen, Si, or Hai, it belongs to the middle yuan; if the branch is Chen, Xu, Chou, or Wei, it belongs to the lower yuan. Each solar term governs fifteen days, and every five days constitute a yuan, thus each solar term is divided into upper, middle, and lower yuan.

曷言乎交承、正授？節氣此日交，符頭此日到也。曷言乎超神？節氣未到，符頭先到，謂之超，超者越過也。曷言乎接氣？節氣先到，符頭未到，借下元之局以接之，謂之接氣也。曷言乎折局？節氣既交，折去上節氣之局也。曷言乎補局？本節氣初交，有借局待交下節氣，仍補足也。曷言乎閏局？補足後餘時，則為閏也。

The terms "interchange" and "proper transmission" refer to when the solar term falls exactly on this day and the symbol head also arrives on this day, with the solar term and symbol head aligning perfectly, which is called proper transmission. "Overtaking the deity" refers to when the solar term has not yet arrived, but the symbol head has already come, which is called "overtaking," meaning to pass over. "Receiving the qi" refers to when the solar term arrives first, but the symbol head has not yet come, so the lower part of the previous solar term is used to connect, which is called receiving the qi. "Breaking the layout" refers to when the solar term has already changed, and the layout of the previous solar term is discarded. "Supplementing the layout" refers to when the solar term has just changed, and if a different layout was previously used, it should be completed when the next solar term changes. "Leap layout" refers to the remaining hours after supplementation, which are considered leap hours.

曷言乎千八十局？陰陽二遁共十八局，每局各得小局六十也。繼而太公刪為七十二，獨取三奇，每奇得三八念四局也。子房撮為一十八，取陰九、陽九，二遁括之也。下逮武侯、誠意，皆承此一脈淵源用之，以建奇勳而成大業，亦非別詡奇能也。

The so-called one thousand and eighty situations: Yang Dun and Yin Dun together form eighteen major sections, each major section containing sixty minor sections of hours, and eighteen multiplied by sixty exactly makes one thousand and eighty. Later, Jiang Taigong reduced it to seventy-two sections, selecting only the three marvels, Yi, Bing, and Ding, as the basis. Each marvel accounts for twenty-four sections, and the three marvels together make seventy-two. Zhang Zifang further condensed it to eighteen sections, taking nine sections of Yin Dun and nine sections of Yang Dun, using the two methods to summarize all the content. Later figures such as Zhuge Liang and Chengyi Bo Liu Ji all followed this lineage, using it to achieve remarkable feats and accomplish great achievements, not boasting of any other special abilities.

浩文自束髮讀書，經史而外，天文、地輿、性命、河洛、太乙、演禽、測量算學，悉心講求，頗信有獲，惟奇門奧窔，每憾茫然。旁搜博訪，苦無所衷。近涉湖海，歷衡湘，遊蘇子熙軍門元春幕，偶得師傳古本，默會冥契，始悟正旨所歸。爰曆數寒暑，仍成茲集三十八卷，顏曰旨歸。

I, Zhu Haowen, have been devoted to studying since I tied my hair up in childhood. In addition to the classics and historical texts, I have earnestly pursued the study of astronomy, geography, the doctrines of life and nature, the Yellow River Chart, the Luo Writing, Taiyi, Yanyin, and measurement and mathematics. I am confident that I have gained some understanding. However, the profound aspects of Qimen (the Eight Mansions system) have often left me in confusion and regret. I have searched extensively and consulted widely, but have been unable to find a reliable and comprehensive explanation. In recent years, while traveling along the rivers and coasts, I visited the area around Hengzhou and Xiangzhong, and entered the military headquarters of Director Su Zixi (whose name is Yuanchun). There, I偶然 obtained an ancient manuscript passed down by my teacher's school. Through silent contemplation and quiet alignment, I finally understood the true essence and purpose of Qimen. Thus, after several years of cold and hot seasons, I finally compiled this collection of thirty-eight volumes, and titled it "The Return to the Essence."

是集也，天道之變，地道之亨，人物之安危，與夫得失興衷之理、存亡禍福之機，兵家之運籌決勝，人事之趨避吉凶，無不畢具。局內包藏，格中神而明之，皆可前知預決，捷於影響。且一年之時日，以至於千百萬年之時日，理一而已，無不同也，用功不綦溥歟。

In this collection, the changes of heaven, the openness of earth, the safety and danger of people and things, the principles of gain and loss, rise and fall, the key to existence and destruction, and the strategies of military affairs for achieving victory and avoiding misfortune are all included. They are all concealed within each situation and each pattern. As long as one can intuitively grasp and clearly perceive them, one can foresee and determine things beforehand, faster than shadows following forms or echoes responding to sounds. Moreover, whether it is days within a single year or days millions of years in the future, the principle remains the same, without any difference. Thus, this practice is not extremely broad?

若夫六戊斗罡之術，六甲陰符之妙，風雷從其呼吸、鬼神聽其指揮，必口授符訣，設壇祭煉，而後有成。集內不敢預載，非秘密也，恐涉不經，轉茲誤也。故雖皆昉於黃帝，而於此又不得不視為天府石室之秘文也。時光緒九年癸未月仲春月，興國朱浩文星源氏撰於零陵毅新軍次。

As for the techniques of closing the six Wu stems, stepping on the stars and tracing the罡, and the profound mysteries of the Six Jia Yin Fu, which can summon wind and thunder with one's breath and command ghosts and spirits to obey, these must be taught by the master through oral transmission of formulas and rituals, and after setting up a shrine and performing purification rites, can then be accomplished. These techniques are not included in the collection in advance, not because they are deliberately kept secret, but to avoid involving in absurd and unorthodox practices that may mislead and harm people. Therefore, although these techniques originated from the Yellow Emperor, they must be regarded here as secret writings kept in the celestial vaults and not easily transmitted. Written in the second month of spring in the year Guiwei of the 9th year of Guangxu, by Zhu Haowen of the Xingguo family, Star Source clan, at the Lingling Yixin Army camp.

凡例：一、奇門作用，專重時方。時方真正，捷於影響，無不應驗。如吉格在午時、午方，須較定午正，直向午方始為準的。若稍偏差，毫釐千里，禍福不定。

The first principle: In using the Qimen (Mysterious Gate) for divination, the most important factors are "time" and "direction." If the time and direction are accurately determined, the results will be verified quickly, faster than a shadow following its shape or an echo responding to sound. There is no failure in such cases. For example, if a favorable pattern (ji ge) appears at the hour of Wu and the direction of Wu, the time must be precisely set to the middle of Wu (noon), and the body must be directly facing the direction of Wu when taking action. Only then is the alignment truly correct. Even a slight deviation, as the saying goes, leads to a great error, making the outcome of good or bad fortune uncertain.

二、奇門定局，節氣符頭最為緊要。蓋三元符頭有定，四時節氣無定，必須先明正受奇訣，而後用超神、接氣、折補、閏局之法以定之，始無差謬。然不知折補、閏局之法，則超接無憑；不知閏局合周天之所以然，則拆補亦謬。經云：千年萬載一同論者，總須先明閏局合周天之所以然，而後可知折補之法；知用折補之法，超接無俟他求矣。俗以芒種、大雪後講置閏，論超接，相隔天壤。

Rule two: In the fixed layout of the Qimen system, the key factors are the solar terms and the position of the symbol head. Because the positions of the three yuan symbol heads are fixed, the moments when the four seasons meet are not fixed. Therefore, one must first understand the principle of "zheng shou" (correct reception), and then use methods such as superposition, connecting the seasons, adjusting the layout, and intercalation to correct the calculation, to avoid errors. However, without understanding the methods of adjustment and intercalation, the methods of superposition and connecting the seasons have no basis. Likewise, without understanding how the intercalation method corresponds with the celestial cycle, the adjustment method will also be calculated incorrectly. The classic text says, "For thousands of years, the same principle can be applied." Therefore, one must first understand the principle of how the intercalation method corresponds with the celestial cycle, and then understand the adjustment method. Once the adjustment method is understood, the methods of superposition and connecting the seasons do not need to be sought separately. Common people only discuss intercalation after the summer solstice and the winter solstice, which is vastly different from what is said in this book.

三、奇門起例，最重九宮。凡三奇、六儀、八門、九星、九神、符使，皆隨其輪布，而天地人三盤格局，亦因之以成。俗以八宮可合八門，而不知九宮寄門之秘，紛哤無主，訛謬實深。四、奇門淵源，自黃帝制為千八十局，相傳愈久愈失其真，其間能用者，惟太公、子房、武侯誠意，的是一脈真傳，故有準驗。集內將干八十局均演布遁起，與太公畱存軍中應驗神符七十二局吻合無遺，一脈源流，顯有可據。

Third: In the practice of the Gate of the Marvels, the nine palaces are most important. All the Three Marvels, Six Instruments, Eight Doors, Nine Stars, Nine Gods, as well as the Chief Symbol and Duty Gate, follow the rotation of the nine palaces and are distributed accordingly. The structure of the Heaven, Earth, and Human discs is formed in this way. Common people only know that eight palaces can be paired with eight doors, but they do not understand the secret of the middle palace five, where the doors are寄托ed. Therefore, their explanations are confused and lack a central idea, leading to many errors. Fourth: The origin of the Gate of the Marvels dates back to the Yellow Emperor who created one thousand and eighty layouts. However, as it has been passed down over time, its original essence has been lost. Among those who truly understood and used it well, only Jiang Taigong, Zhang Zifang, Zhuge Liang, and Chen Yibai Liu Ji remained. They indeed inherited the true lineage, so their deductions are accurate. This collection fully unfolds all one thousand and eighty layouts, and completely matches the seventy-two layouts in Jiang Taigong's "Military Verification Divine Symbol Classic," showing a continuous lineage with clear evidence.

五、奇門兵事趨避甚多，凡三勝五不擊之外，又有太歲、月建俱不可擊。旺氣所在，亦宜避之，所謂春不東伐、秋不西征是也。外有亭亭白奸、三門四戶、私門、天馬、天罡方之類，俱須從歲月太陽查算，均有活法，不能預載，用者慎之。

Rule five: When using the Qimen for military purposes, there are many aspects that require avoidance. In addition to the "three victories" (the three sectors of the Chief Symbol, the Jiu Tian, and the Life Gate) and the "five non-attacks" (the five sectors of the Chief Symbol, the Duty Gate, the Jiu Tian, the Jiudi, and the Life Gate), the direction of the Tai Su and the Month Builder should also be entirely avoided for attack. The direction of the current ruling and flourishing energy should also be avoided, which is why one does not launch military campaigns eastward in spring or westward in autumn. Furthermore, there are other directions such as the Tingting sector and the Baijian sector, the three heavenly gates and the four earthly doors, the private gate, the Heavenly Horse sector, and the Heavenly Gang sector, which must all be calculated based on the positions of the Tai Su, the Month General, and the Sun. Each has flexible methods that vary according to circumstances, and cannot be fully listed in books beforehand. Users must be cautious.

六、奇門最重格局，然有端宜之格，有宜此而不宜彼之格，宜隨事活看，詳審用之，不可拘泥。如龍回首、鳥跌穴吉矣，若逢庚格為值符，斷不可用；龍逃走、雀投江凶矣，為主者不害；虎倡狂、蛇夭矯凶矣，為客者不害。皆有活法，不可一例。

Rule six: In the art of Qimen, the emphasis is on the overall pattern. However, these patterns have their appropriate applications and some are suitable for certain matters but not for others. They should be considered flexibly according to the specific matter being divined. After careful examination, they should be used accordingly, and one must not rigidly adhere to the rules. For example, 'Qinglong Looking Back' and 'Flying Bird Falling into a Pit' are generally auspicious patterns. However, if they coincide with a凶 pattern formed by Geng metal and the Chief Symbol falls there, they should not be used. 'Qinglong Running Away' and 'Zhuque Throwing Himself into the River' are usually inauspicious patterns, but the party in the position of 'Zhu' (the main party) is not affected by them. 'Baihu Rampant' and 'Tengshe Twisting' are also inauspicious patterns, but the party in the position of 'Ke' (the guest party) is not affected by them. All these have flexible applications and cannot be judged in a one-size-fits-all manner.

七、奇門出兵動眾，臨敵交鋒，同是此時，全在主客動靜上臨機詳審，變化莫測，吉凶禍福轉移俄傾，皆在掌握，不可不愼。八、九遁之格，雖是皆吉，然亦視其端宜，如龍遁利水戰，風遁利火攻，神遁、鬼遁利埋伏、偷劫，總須因事變通，自然準驗，奇墓刑迫，亦須避忌。九、三詐謂之隱宮，兵家利用埋伏，無人知之，然必得奇門乃驗。

Rule seven: The Three Marvels are used for military campaigns and major actions, and even within the same hour, success or failure depends on the relationship between the host and the guest, and between movement and stillness. Changes are unpredictable, and good fortune, misfortune, blessings and calamities can shift in an instant. It is entirely in one's own hands, so one must not be careless. Rule eight: The nine forms of concealment, such as Dragon Concealment and Tiger Concealment, although all belong to auspicious patterns, must also be considered in relation to the specific situation. Dragon Concealment is suitable for naval warfare, Wind Concealment is suitable for fire attacks, and God Concealment and Ghost Concealment are suitable for ambushes and secret attacks on enemy camps. One must adapt according to the situation, and it will naturally be effective. However, if one encounters the Three Marvels entering the tomb, mutual punishment, or gate pressure, one should avoid and refrain from using them. Rule nine: The three forms of deception, namely True Deception, Double Deception, and Rest Deception, are also called hidden palaces. They are used by military strategists for ambushes, so that others cannot detect them. However, they will only be effective if they are combined with the Marvel and the gate.

十、五假：假其氣以用事則吉，若悖其氣以用之則凶，尤忌墓迫。十一、奇門諸事選擇，最重要衰旺休困。如開門本吉，但其性屬金，如臨土宮金位，及當季夏三秋，所謂得時得地，時之最吉者也；如在春夏而臨於木火，金氣太衰，豈得為吉。八門皆然，三奇亦然。十二、五不遇，凡選擇作用，惟此煞為最凶，雖有門奇，亦不可用。

Rule ten: The five fakes, namely heaven's fake, earth's fake, human's fake, ghost's fake, and object's fake, are all about borrowing a certain kind of energy to accomplish things that correspond with it. If used correctly, it brings good fortune; if used against its nature, it brings misfortune, especially when it enters the tomb or is forced by the gate. Rule eleven: When using the strange door for choosing auspicious times for various affairs, the most important factors are decline, prosperity, rest, and hardship. For example, the open door is inherently a good gate, but it belongs to the metal element. If it is placed in a palace belonging to the earth element or a position belonging to the metal element, and it is during the late summer and autumn months, this is called being in the right time and place, which is the most auspicious. If it is during spring and summer and appears in the palace of wood or fire, the metal energy is too weak, so how can it still be considered auspicious? This principle applies to all eight gates and the three marvels as well. Rule twelve: When the time stem overcomes the day stem, it is called 'five inauspicious times'. For any selection of auspicious times for actions, this evil influence is the most dangerous. Even if there are good gates and the three marvels at the same time, it should not be used.

十三、奇門陰陽選擇，淺學者但知以會合為上吉，不知陽宅須要宅主生命配合奇門之生旺，陰宅須要山頭化命配合門奇之生旺則吉。若天祿、天德、天貴、天馬、三合、六合之理，皆宜合參，斯為得之。

Rule thirteen: When using the Qimen system to select a date and direction for a yang house or a yin house, those with shallow knowledge only know that the most auspicious is when the Qimen coincides. But they do not know that for a yang house, one should match the owner's birth year with the favorable and vigorous aspects of the Qimen. For a yin house, one should match the direction of the mountain head with the transformed destiny of the deceased, in relation to the door and Qimen's favorable and vigorous aspects, in order to achieve auspiciousness. In addition, principles such as day's禄 (favourable day), Heavenly Virtue, Heavenly Ethical Person, Heavenly Horse, and Triple Harmony and Liu He should also be considered together, in order to be correct.

十四、奇門占事，要分動靜。靜則只查值符、值使、時干、日干，看其生克衰旺如何；動則專看方向，蓋動者，機之先見者也。如聞南方之事則占離位，聞北之事則占坎位，如鴉鳴雀噪，東鳴則看震，此皆不能膠柱鼓瑟、刻舟求劍者也，諸占類此。

Article 14: When using the Qimen divination method to predict events, one must distinguish between static and dynamic situations. For static situations, only the Chief Symbol, Duty Gate, Hour Stem, and Day Stem should be examined, looking at their mutual generation, overcoming, decline, and strength. For dynamic situations, one should focus specifically on the direction, because "motion" is where the opportunity for an event first becomes apparent. For example, if the event is heard to be from the south, one should consult the Li palace; if from the north, the Kan palace; or if crows are heard calling or sparrows are noisy in the east, one should consult the Zhen palace. These methods cannot be as rigid as fixing the strings of a zither or carving a mark on a boat to find a sword. All methods should be applied according to this principle.

十五、集內占法已載百十餘種，其有未備者，須參看武侯玄機賦三篇，臨時會意，臨事變通，分定主客，詳看星門、奇儀、神宮三盤，生克、衰旺、休囚，格局吉凶，神而明之，靈機所發，觸處洞然，凡得失興衰之理、存亡禍福之機，無不可前知矣。

Article 15: This collection already includes over one hundred and ten divination methods. If any method is not fully covered, one should refer to the upper, middle, and lower sections of the "Wuhou Xuanji Fu" to understand its meaning and adapt it according to the situation. First, determine the main and guest factors, then carefully examine the relationships of generation and overcoming among the nine stars, eight gates, three marvels and six instruments, nine gods, and the three panels of nine palaces. Pay attention to their decline and strength, weakness and confinement, and the auspicious or inauspicious patterns. With this understanding, one can grasp the meaning intuitively and respond with wisdom, seeing clearly in any situation. All principles of gain and loss, rise and fall, and the key to survival and misfortune can be foreseen in advance.

十六、茲集共成三十八卷，陽遁九局均在十四至二十二卷內，陰遁九局均在二十三至三十一卷內，陰陽二遁共一千零八十時局。其星神、奇儀、門宮上中下三盤格局，均演布遁起，列此十八卷之內。看格取用，又在首二、三、四、五、六、七、八、九、十、十一、十二、十三，及三十二至三十八等卷。凡欲占天時、人事、戰陣攻取，隨心所動，迎機報時，檢書查閱，不必另起，最為簡易。

Article 16: This collection is compiled into thirty-eight volumes. The nine sections of Yang Dun are all included in volumes fourteen to twenty-two, and the nine sections of Yin Dun are all included in volumes twenty-three to thirty-one. Together, Yang and Yin Dun cover a total of one thousand and eight hundred time sections. For each time section, the nine stars and nine spirits, the three marvels and six instruments, the eight gates and the nine palaces, along with the upper, middle, and lower patterns of the three disks, have all been arranged according to the method of calculation and are included in these eighteen volumes. As for how to examine the patterns and how to use them, it is explained in the beginning of the volume, as well as in volumes two, three, four, five, six, seven, eight, nine, ten, eleven, twelve, and thirteen, and also in volumes thirty-two to thirty-eight. Whenever one wants to divinate about weather, human affairs, or military campaigns, upon having a thought, one can immediately match the timing and refer to the book for the result, without needing to cast a new chart, which is the most convenient method.

假如冬至後甲子日乙丑時占事，甲為符頭，子為上元，即為冬至上陽一局，檢查第十四卷，陽一局甲己日乙丑時便是。又如夏至後甲子日乙丑日時占事，甲為符頭，子為上元，即為夏至上陰九局，檢查第二十三卷，陰九局甲己日乙丑時便是，餘皆仿此。按符頭節氣三元歌訣查看。

For example, if an event is divined on the day of Jiazi and the hour of Yichou after the winter solstice, the day stem Jia is the symbol head, and the day branch Zi belongs to the upper yuan. This would be the Yang Dun one layout of the winter solstice upper yuan. Turn to the fourteenth volume and look for the entry "Jia Ji day Yichou hour" in the Yang Dun one layout. Another example: if an event is divined on the day of Jiazi and the hour of Yichou after the summer solstice, Jia is the symbol head, and Zi is the upper yuan. This would be the Yin Dun nine layout of the summer solstice upper yuan. Turn to the twenty-third volume and look for the entry "Jia Ji day Yichou hour" in the Yin Dun nine layout. The rest can be inferred in the same way. The specific layout to use is determined by referring to the rhyme of the symbol head, solar term, and the three yuan.

十七、茲集書成已久，原不敢率爾問世。方今時事多艱，講求者眾，然或以起例紛繁，茫無所據；或以淵源無本，偽謬不真，每甚苦焉。此集所演千八十局，與太公軍中應驗神符經七十二局及武侯玄機賦上中下三篇俱能脗合，淵源既確，查閱尤便，天事、人事、兵事，屢占亦屢有準驗。故見此書者，如永安蘇子熙軍門、永新劉仙舫太史、湘潭朱卓夫太史、義甯徐稚生觀察，咸謂宜公諸世，不可秘也。予因不揣固陋，率付剞厥，以公同志。

Article 17: This book has been written for a long time, and I have always been reluctant to hastily present it to the world. Now, with many difficulties in current affairs, there are many people who study this subject, but some are confused because the origins are complicated and scholars have no clear basis; others are troubled because the sources are not fundamental, leading to errors and inaccuracies. The 1080 cases I have deduced in this collection perfectly match the 72 cases in the "Military Verified Divine Symbol Classic" by Jiang Taigong and the upper, middle, and lower parts of the "Wu Hou's Hidden Mechanism Treatise." Since the sources are clear and the reference is particularly convenient, it is useful for divining heavenly phenomena, human affairs, and military matters, and has been repeatedly verified to be accurate. Therefore, those who have seen this book, such as Su Zixi, the governor of Yong'an, Liu Xianfang, the Hanlin scholar of Yongxin, Zhu Zhuofu, the Hanlin scholar of Xiangtan, and Xu Zisheng, the Dao員 of Yining, all say it should be made public and not kept secret. Therefore, without considering my own lack of ability, I have directly published it so that it can be shared with like-minded people.

奇門旨歸總目。卷一：九宮八卦圖、野馬跳澗圖、一卦統三圖、六甲三元定例、陽遁九局起例歌、陰遁九局起例歌、五虎遁、五鼠遁、九宮八卦五行、九星五行、九神五行、六儀三奇五行、八門五行、干支化合五行、貴人方、日祿方、旬空方、喜神方、諸事吉方、建除十二神黃黑道訣。

The following is the complete table of contents of The Purport of Qimen. Volume one includes basic diagrams and formulae for calculation: the Nine Palaces and Eight Trigrams Diagram, the Wild Horse Leaping Over Stream Diagram (a diagram explaining the order of the Nine Palaces flying arrangement), the One Trigram Governing Three Diagrams (a diagram showing the arrangement for one trigram governing three solar terms), the Six Instruments and Three Yuan Determination (a fixed system dividing the sixty Jiazi into upper, middle, and lower trigrams), the Yang Dun Nine Arrangements Formula Song, the Yin Dun Nine Arrangements Formula Song, the Five Tiger遁 Formula (a mnemonic for deriving the monthly stem from the annual stem), the Five Rats遁 Formula (a mnemonic for deriving the hourly stem from the daily stem), the Nine Palaces and Eight Trigrams Five Phases, the Nine Stars Five Phases, the Nine Spirits Five Phases, the Six Instruments and Three Marvels Five Phases, the Eight Doors Five Phases, the Heavenly Stems and Earthly Branches Combination Five Phases, the Nobleman's Direction, the Day Stem's Wealth Direction, the Decade Void Direction, the Joyful Spirit Direction, the Favorable Directions for Various Affairs, and the Twelve Construction Spirits' Yellow Path and Black Path Formula.

卷二：煙波釣叟歌、三元三盤合論、超接折補閏局法、甘氏敘、甘氏異傳秘訣歌、三奇專使論、論主客、總法天機前篇、作用妙法後篇、臨機變用篇、占事主客論、奇門主客占驗論、奇門占事論。卷三：吉格釋義。卷四：凶格釋羲。卷五：十干克應、三奇到宮克應、十干克應歌、九星克應歌、八門克應歌。

Volume two contains texts on general discussions: "Yanbo Diao Sǒu Ge," a comprehensive discussion of the three yuan and three disks, methods of surpassing the divine and connecting the qi, and methods of adjusting, supplementing, and leap years, the Gan school narrative, the Gan school secret transmission song, the theory of the three marvels as agents, discussion of host and guest, the previous section of the total method of heavenly mechanism, the wonderful method of application in the latter section, the section on flexible application in critical moments, the discussion of host and guest in divination, and the discussion of host and guest in the verification of the strange door. Volume three explains the names and meanings of auspicious patterns. Volume four explains the names and meanings of inauspicious patterns (the original edition uses "Xi" instead of "Yi"). Volume five discusses various responses to patterns: responses of the ten heavenly stems, responses of the three marvels arriving in the palace, the song of responses of the ten heavenly stems, the song of responses of the nine stars, and the song of responses of the eight gates.the so-called "克应" refers to the appearance of a certain pattern, which corresponds to certain people, objects, or sounds appearing in the present.

卷六：占投軍、占攻城、占守城、占賊臨境城可守否、占賊來去、占出軍勝敗、占賊來否、占陣勢訣、占朝覲引見、占文武升遷、占在任升遷、占降調、占大計吉凶、占求宮、占出任何方、占新任官賢劣及何處人、占謁貴、占干謁、占訪人、占人來訪、占請客、占入山訪道、占訪友。

Volume six includes divination examples related to military affairs, official careers, and social interactions: divining about joining the army, attacking a city, defending a city, whether a city can be held when enemy troops approach, the movement of enemy troops, the success or failure of an expedition, whether enemies will come, the methods for determining formations, meeting the emperor, the promotion of civil and military officials, whether one can be promoted while in office, whether one will be demoted, the auspiciousness or inauspiciousness of a major examination, seeking an official position (where "宫" is taken as "官"), the direction from which an army will be sent, the virtue or lack of virtue and origin place of a newly appointed official, visiting a nobleman, seeking favor or help, visiting someone, someone visiting, hosting a banquet, entering the mountains to seek spiritual guidance, and visiting a friend.

卷七：占求人推薦、占幕館、占書館、占應役、占差遺、占退役、占遷移吉凶、占出行謀干、占出行水陸吉凶、占船主善惡、占出外預定歸期、占出外不知家中安否、占出外之人安否、占行人在外吉凶、占行人歸期。卷八：占求財謀望、占求財、占貿易、占合夥求財、占開店肆、占交易、占買貨、占脫貨可否、占脫貨求財、占借貸、占放債、占討債、占打抽豐。

Volume seven includes divination cases on seeking recommendations, travel, and people away from home: divination for seeking a recommendation, divination for seeking a position in a government office, divination for seeking a teaching position, divination for being assigned to a duty, divination for being sent on a mission (the character '遗' should be '遣'), divination for leaving military service, divination for moving and its fortune, divination for traveling to accomplish a task, divination for traveling by water or land and its fortune, divination for the fortune of the ship owner, divination for setting a return date for someone going out, divination for whether the home is safe when someone is away, divination for whether someone away is safe, divination for the fortune of a person away, and divination for the return date of a person away. Volume eight includes divination cases on wealth and goods: divination for seeking wealth, divination for seeking fortune, divination for trade, divination for partnership in seeking wealth, divination for opening a shop, divination for transactions, divination for buying goods, divination for whether goods can be sold, divination for selling goods to seek wealth, divination for lending money, divination for giving loans, divination for collecting debts, and divination for 'drawing a gift' which means borrowing from others or receiving gifts.

卷九：占童試、占歲試等第、占科舉、占鄉會試、占殿試、占武科舉、占病、占病癒、占病吉凶、占請醫、占何病症。卷十：占失物、占走失六畜、占走失、占何人盜、占捕盜賊、占捕亡、占走失奴婢、占走失何方、占遠信、占信息虛實、占官司、占詞訟、占審官司得理否、占官囑託否、占臨審被責否、占狀詞、占詞訟吉凶、占囚禁、占問罪輕重、占官事催提緩急、占領批文遲速。

Volume nine includes divination examples related to examinations and diseases: divining about a candidate's examination, divining about the rank in annual exams, divining about the imperial examination, divining about the provincial and metropolitan exams, divining about the palace examination, divining about the military examination, divining about illness, divining about whether the illness can be cured, divining about the fortune of the illness, divining about consulting a physician, and divining about the specific illness. Volume ten includes divination examples related to lost items, capturing thieves, and lawsuits: divining about lost items, divining about lost livestock, divining about missing persons, divining about who stole it, divining about capturing thieves, divining about pursuing runaways, divining about missing servants, divining about the direction of the loss, divining about distant letters, divining about the truth of messages, divining about lawsuits, divining about lawsuits, divining about whether a case can be won, divining about whether officials are influenced by others, divining about whether one will be punished during interrogation, divining about the petition, divining about the fortune of lawsuits, divining about imprisonment, divining about the severity of the crime, divining about the urgency of the official's summons, and divining about the speed of receiving approval documents.

卷十一：占避難、占雀噪、占禽鳥怪鳴、占何怪、占夢吉凶、占胎息男女、占孕何時生、占生男女長命否。卷十二：占婚姻、占納寵、占買奴婢、占選妃、占選後何如、占買房產吉否、占墳墓、占開挖水道、占河水消漲、占布種五殼、占雨、占雪、占立窯。

Volume eleven includes three categories of divination cases: predicting escape from danger, predicting noisy sparrows, predicting strange calls of birds and animals, predicting what kind of strange phenomenon occurs, predicting the fortune of dreams, predicting the gender of a fetus, predicting when a pregnant woman will give birth, and predicting whether the child will live a long life. Volume twelve includes three categories of divination cases: predicting marriage, predicting taking a concubine, predicting buying slaves and servants, predicting selecting a palace lady, predicting how to select a queen, predicting whether buying a house is auspicious, predicting tombs, predicting digging water channels, predicting the rising and falling of river water, predicting the sowing of grain (the character 'shell' is used for 'grain'), predicting rain, predicting snow, and predicting the construction of kilns.

卷十三：占何方歲豐歉、占雨有無、占久雨不晴、又甘氏占晴雨、占捕逃、占走失人不知何方、占走失奴、占走失婢妾、占走失騾馬驢車船、占走失牛羊、占失物得否、占何人為盜、占物盜去藏於何方、占捕盜獲否、捉賊法、占應兵可應否、占應兵可得馬否、占道途吉凶、占宿店吉凶、占人來請可去否、占求地得否吉否。

Volume thirteen includes divination examples on harvests, weather, pursuit and capture, and travel and rest. It covers divination on whether the harvest in a particular direction is abundant or poor, whether there will be rain or not, and whether there will be prolonged rain without clearing. It also includes the Gan school's method for divining rain and clear weather, divination on pursuing escaped persons, divination on lost people not knowing which direction they went, divination on lost servants, lost concubines, lost donkeys, horses, carts, and boats, lost cattle and sheep, divination on whether lost items can be recovered, divination on who the thief is, divination on where stolen property is hidden, divination on whether thieves can be captured, methods for capturing thieves, divination on whether one should enlist in the army, divination on whether one can obtain a horse when enlisting, divination on the auspiciousness of roads, divination on the auspiciousness of staying at an inn, divination on whether one should go when invited by others, and divination on whether one can acquire land, and whether it is auspicious after acquiring it.

卷十四：陽遁一局。卷十五：陽遁二局。卷十六：陽遁三局。卷十七：陽遁四局。卷十八：陽遁五局。卷十九：陽遁六局。卷二十：陽遁七局。卷二十一：陽遁八局。卷二十二：陽遁九局。卷二十三：陰遁九局。卷二十四：陰遁八局。卷二十五：陰遁七局。卷二十六：陰遁六局。卷二十七：陰遁五局。卷二十八：陰遁四局。卷二十九：陰遁三局。卷三十：陰遁二局。卷三十一：陰遁一局。卷三十二：武侯玄機賦上篇。卷三十三：武侯玄機賦中篇。卷三十四：武侯玄機賦下篇。

From volume fourteen to volume thirty-one, the main body of the text consists of the entire set of diagrams, with each volume presenting a separate large section. Volume fourteen presents the first section of Yang Dun, volume fifteen the second, volume sixteen the third, volume seventeen the fourth, volume eighteen the fifth, volume nineteen the sixth, volume twenty the seventh, volume twenty-one the eighth, and volume twenty-two the ninth of Yang Dun. Volume twenty-three presents the ninth section of Yin Dun, volume twenty-four the eighth, volume twenty-five the seventh, volume twenty-six the sixth, volume twenty-seven the fifth, volume twenty-eight the fourth, volume twenty-nine the third, volume thirty the second, and volume thirty-one the first of Yin Dun. The arrangement of Yin Dun goes from the ninth section back to the first, which is in accordance with the concept of Yin Dun moving in reverse. Volumes thirty-two to thirty-four respectively contain the upper, middle, and lower sections of the "Wu Hou Xuan Ji Fu."

卷三十五：奇門演卦說、符使演卦例、門方演卦例、節侯發騐、主客雌雄、陣勢得失、六親克應、六神克應、八門克應、地支克應、八門主事、九星主事、八卦類神、九星類神、九神類神、天干類神、地干類神。

Volume 35 discusses using the Qimen method to start a divination and includes various "class categories of deities": examples of using the Chief Symbol and Duty Gate to cast a divination, examples of using the Eight Doors and Eight Directions to cast a divination, verification through seasonal changes, methods of determining the main and guest, male and female, the gains and losses of formations, the responses of the Six Relations, the responses of the Six Spirits, the responses of the Eight Doors, the responses of the Earthly Branches, the affairs each of the Eight Doors governs, the affairs each of the Nine Stars governs, the class categories of the Eight Trigrams, the class categories of the Nine Stars, the class categories of the Nine Spirits, the class categories of the Heavenly Stems, and the class categories of the Earthly Branches (originally printed as "Earthly Stems"). The term "class categories of deities" refers to classifying people, objects, and events into specific trigrams, stars, or heavenly stems and earthly branches, and using these classifications as references for divination.

卷三十六：奇門兵事、主客分法、出兵方、背擊、孤虛、雄雌、亭亭白奸、游都魯都、三勝、五不擊、趨三、避五、天馬方、旺相休囚、天目、地耳、太歲、月建、太陰、大將軍、時中將星、五將方、天罡時、破軍加時法、天營、四神、占風、旬中地丙日、安營法、涉險法、出入山中法、逃避法、九星吉凶歌、奇門行兵雜摘、安營方所、行軍擇地、回止惡風、明隨地置變之術、明選將之將、明教兵之術、明用兵分合術。

Volume thirty-six specializes in the use of the Qimen (Strange Gate) in military affairs: general overview of military matters in Qimen, the division between host and guest, which direction to deploy troops, which direction to face and attack, the concept of solitude and emptiness, male and female, the Tingting direction and the Baijian direction, Youdu and Ludu, the three victorious places, the five directions not to attack, to pursue the three and avoid the five, the Heavenly Horse direction, the state of prosperity and strength, the Heavenly Eye, the Earth Ear, the Tai sui (Great Year), the Month Builder, the Taiyin (Moon), the Da Jiangjun (Great General) direction, the general star of the time, the five general directions, the Heavenly Gang time, the method of breaking the army at the time, the Heavenly Camp, the four spirits, the method of observing wind, the day of Di Bing (Earth Bing) in the ten-day cycle, the method of setting up a camp, the method of facing danger, the method of entering and exiting mountains, the method of evasion, the song of the nine stars' auspicious and inauspicious nature, miscellaneous military matters in Qimen, the location and position for setting up a camp, selecting a place for military movement, warding off evil winds, the method of adapting to local conditions, the method of selecting generals, the method of training soldiers, the method of using troops in division and combination.

卷三十七：天罡所指、占迷路法、立知井泉法、卜騾法、密訪法、占渡河、刦糧覓水法、占敵使虛實、突圍法、察賊所在法、抽軍避寇法、伏匿藏形法、天月將、地月將、天氣將、地氣將、十二支神將圖、八門飛加克應。卷三十八：占驗課。

Volume thirty-seven contains various emergency methods used in military situations and the interactions of the Eight Doors and Flying Addition: the direction indicated by the Heavenly Gang, methods to determine the location of wells and springs, the method of divination using snail shells (the original text mistakenly writes '骡' instead of '螺'), secret inquiry methods, divination for crossing rivers, methods to seize supplies and find water, divination to discern the truth of enemy messengers' words, methods for breaking through encirclement, methods to detect the location of enemy troops, methods to withdraw troops to avoid enemies, methods to conceal and hide one's form, Heavenly and Lunar Generals, Earthly and Lunar Generals, Heavenly and Earthly Weather Generals, the diagram of the twelve branch deities as generals, and the interactions of the Eight Doors and Flying Addition. Volume thirty-eight contains verified divination cases, which are examples of actual divinations performed by the author over the years that have since come true.

九宮八卦圖。野馬跳澗圖。一卦統三圖：冬至一七四，立春八五二；坎宮統小寒二八五，艮宮統雨水九六三；大寒三九六，驚蟄一七四。春分三九六，立夏四一七；震宮統清明四一七，巽宮統小滿五二八；穀雨五二八，芒種六三九。夏至九三六，立秋二五八；離宮統小暑八二五，坤宮統處暑一四七；大暑七一四，白露九三六。秋分七一四，立冬六九三；兌宮統寒露六九三，乾宮統小雪五八二；霜降五八二，大雪四七一。此陰遁逆行九宮局法。

The original text first presents three diagrams: the Nine Palaces and Eight Trigrams diagram, which shows the positions of the eight trigrams as one坎 (Kan), two坤 (Kun), three震 (Zhen), four巽 (Xun), five center, six乾 (Qian), seven兑 (Dui), eight艮 (Gen), and nine离 (Li); the Wild Horse Jumping Over a Stream diagram, which shows the order of the nine palaces' movement; and the One Trigram Governs Three diagram, which shows that each trigram governs three solar terms, and each solar term is paired with three yin and yang structure numbers. The content of the One Trigram Governs Three diagram is as follows: the Kan palace governs the three solar terms of Winter Solstice, Lesser Cold, and Greater Cold, with Winter Solstice using structure numbers one, seven, and four; Lesser Cold using two, eight, and five; and Greater Cold using three, nine, and six. The Gen palace governs the three solar terms of Start of Spring, Rain Water, and Awakening of Insects, with Start of Spring using eight, five, and two; Rain Water using nine, six, and three; and Awakening of Insects using one, seven, and four. The Zhen palace governs the three solar terms of Vernal Equinox, Clear and Bright, and Grain Rain, with Vernal Equinox using three, nine, and six; Clear and Bright using four, one, and seven; and Grain Rain using five, two, and eight. The Xun palace governs the three solar terms of Start of Summer, Lesser Heat, and Greater Heat, with Start of Summer using four, one, and seven; Lesser Heat using five, two, and eight; and Greater Heat using six, three, and nine. The Li palace governs the three solar terms of Summer Solstice, Lesser Heat, and Greater Heat, with Summer Solstice using nine, three, and six; Lesser Heat using eight, two, and five; and Greater Heat using seven, one, and four. The Kun palace governs the three solar terms of Start of Autumn, Limit of Heat, and White Dew, with Start of Autumn using two, five, and eight; Limit of Heat using one, four, and seven; and White Dew using nine, three, and six. The Dui palace governs the three solar terms of Autumn Equinox, Cold Dew, and Frost Descent, with Autumn Equinox using seven, one, and four; Cold Dew using six, nine, and three; and Frost Descent using five, eight, and two. The Qian palace governs the three solar terms of Start of Winter, Minor Snow, and Major Snow, with Start of Winter using six, nine, and three; Minor Snow using five, eight, and two; and Major Snow using four, seven, and one. The latter half, starting from Summer Solstice, corresponds to the yin movement of the nine palaces in reverse order.

六甲三元定例。上元：甲子、乙丑、丙寅、丁卯、戊辰。中元：己巳、庚午、辛未、壬申、癸酉。下元：甲戌、乙亥、丙子、丁丑、戊寅。上元：己卯、庚辰、辛巳、壬午、癸未。中元：甲申、乙酉、丙戌、丁亥、戊子。下元：己丑、庚寅、辛卯、壬辰、癸巳。上元：甲午、乙未、丙申、丁酉、戊戌。中元：己亥、庚子、辛丑、壬寅、癸卯。下元：甲辰、乙巳、丙午、丁未、戊申。上元：己酉、庚戌、辛亥、壬子、癸丑。中元：甲寅、乙卯、丙辰、丁巳、戊午。下元：己未、庚申、辛酉、壬戌、癸亥。

This is the fixed pattern for dividing the sixty Jiazi days into the upper, middle, and lower trigrams. Any day with the day stem Jia or Ji is called the "symbol head." Starting from the symbol head day, five consecutive days form one trigram period. The upper trigram period begins on Jiazi day, including Jiazi, Yichou, Bingyin, Dingmao, and Wuchen; the middle trigram period begins on Jisi day, including Jisi, Gengwu, Xinwei, Renshen, and Guiyou; the lower trigram period begins on Jiaxu day, including Jiaxu, Yihai, Bingzi, Dingchou, and Wuyin. Then comes the upper trigram period starting on Jiemao day, including Jiemao, Gengchen, Xinsi, Renwu, and Guiwei; the middle trigram period starts on Jiashen day, including Jiashen, Yiyou, Bingxu, Dinghai, and Wuzi; the lower trigram period starts on Jichou day, including Jichou, Gengyin, Xinmao, Renchen, and Guisi. Next is the upper trigram period starting on Jiawu day, including Jiawu, Yiwei, Bingshen, Dingyou, and Wuxu; the middle trigram period starts on Jihai day, including Jihai, Gengzi, Xinchou, Renyin, and Jimao; the lower trigram period starts on Jichen day, including Jichen, Yisǐ, Bingwu, Dingwei, and Wushen. Finally, the upper trigram period begins on Jiyousheng day, including Jiyousheng, Gengxu, Xinhai, Renezǐ, and Kuichou; the middle trigram period starts on Jiayin day, including Jiayin, Yimao, Bingchen, Dingsi, and Wuwu; the lower trigram period starts on Jiwemu day, including Jiwemu, Gengshen, Xinyou, Renxu, and Kuihai. The sixty days complete exactly four cycles of the three trigrams. All symbol heads with the earthly branch belonging to Zi, Wu, Mao, or You are upper trigrams, those belonging to Yin, Shen, Si, or Hai are middle trigrams, and those belonging to Chen, Xu, Chou, or Wei are lower trigrams, which exactly matches the above table.

陽遁九局起例歌：冬至驚蟄一七四，小寒二八五同推，春分大寒三九六，立春八五二相隨，穀雨小滿五二八，雨水九六三為期，清明立夏四一七，芒種六三九為宜，十二節氣四時定，上中下元是根基。陰遁九局起例歌：夏至白露九三六，小暑八二五之間，大暑秋分七一四，立秋二五八循環，霜降小雪五八二，大雪四七一相關，處暑排來一四七，立冬寒露六九三，此是陰遁起例法，節氣推移仔細參。

The Yang Dun Nine Sections Start Example Song explains which three sections are used for each of the twelve solar terms from Winter Solstice to Grain in Ear. Winter Solstice and Start of Rain use the first, seventh, and fourth sections; Minor Cold uses the second, eighth, and fifth sections; Spring Equinox and Major Cold use the third, ninth, and sixth sections; Start of Spring uses the eighth, fifth, and second sections; Grain Rain and Minor Heat use the fifth, second, and eighth sections; Rain Water uses the ninth, sixth, and third sections; Clear and Bright and Start of Summer use the fourth, first, and seventh sections; and Grain in Ear uses the sixth, third, and ninth sections. These twelve solar terms are arranged according to the four seasons, and the upper, middle, and lower trigrams serve as the basis for selecting the sections. The Yin Dun Nine Sections Start Example Song explains which three sections are used for each of the twelve solar terms from Summer Solstice to Frost's Descent. Summer Solstice and White Dew use the ninth, third, and sixth sections; Minor Heat uses the eighth, second, and fifth sections; Major Heat and Autumn Equinox use the seventh, first, and fourth sections; Start of Autumn uses the second, fifth, and eighth sections; Frost's Descent and Minor Snow use the fifth, eighth, and second sections; Major Snow uses the fourth, seventh, and first sections; Heat Dissipates uses the first, fourth, and seventh sections; Start of Winter and Cold Dew use the sixth, ninth, and third sections. This is the method for starting the Yin Dun sections, and it is necessary to carefully consider the progression of the solar terms.

五虎遁（年起月例）：甲己之年丙作初，乙庚之歲戊為頭，丙辛須向庚寅起，丁壬壬寅順行流，惟有戊癸何處發，正月始從甲寅求。五鼠遁（日起時例）：甲己還加甲，乙庚丙作初，丙辛起戊子，丁壬庚子居，戊癸推壬子，時元定不虛。

The Five Tigers遁 is a mnemonic for determining the heavenly stem of the month based on the heavenly stem of the year. Since the first month is寅, which belongs to the tiger, it is called Five Tigers遁. For years starting with Jia or Ji, the heavenly stem of the first month starts with Bing, so the first month is Bingyin. For years starting with Yi or Geng, the heavenly stem of the first month starts with Wu, so the first month is Wuyin. For years starting with Bing or Xin, the heavenly stem of the first month starts with Geng, so the first month is Gengyin. For years starting with Ding or Ren, the heavenly stem of the first month starts with Ren, so the first month is Renyin. Only for years starting with Wu or Gui, the heavenly stem of the first month starts with Jia, so the first month is Jiayin. Once the first month is determined, the rest of the months can be sequentially determined by following the order of the sixty jiazi. The Five Rats遁 is a mnemonic for determining the heavenly stem of the hour based on the heavenly stem of the day. Since the first hour is子, which belongs to the rat, it is called Five Rats遁. For days starting with Jia or Ji, the heavenly stem of the first hour remains Jia, so the first hour is Jiazi. For days starting with Yi or Geng, the heavenly stem of the first hour starts with Bing, so the first hour is Bingzi. For days starting with Bing or Xin, the heavenly stem of the first hour starts with Wu, so the first hour is Wuzi. For days starting with Ding or Ren, the heavenly stem of the first hour starts with Geng, so the first hour is Gengzi. For days starting with Wu or Gui, the heavenly stem of the first hour starts with Ren, so the first hour is Renzi. Once the first hour is determined, the heavenly stems of the twelve hours will be correct.

九宮八卦五行：坎（一白水）、坤（二黑土）、震（三碧木）、巽（四綠木）、中（五黃土）、乾（六白金）、兌（七赤金）、艮（八白土）、離（九紫火）。九星五行：天蓬（水）、芮（土）、沖（木）、輔（木）、禽（土）、心（金）、柱（金）、任（土）、英（火）。

The nine palaces and eight trigrams are each associated with numbers, colors, and the Five Phases: the Kan Palace is one white, belonging to water; the Kun Palace is two black, belonging to earth; the Zhen Palace is three green, belonging to wood; the Xun Palace is four green, belonging to wood; the Central Palace is five yellow, belonging to earth; the Qian Palace is six white, belonging to metal; the Dui Palace is seven red, belonging to metal; the Gen Palace is eight white, belonging to earth; and the Li Palace is nine purple, belonging to fire. The nine stars are each associated with the Five Phases: Tianpeng belongs to water, Tianrui belongs to earth, Tianchong belongs to wood, Tianfu belongs to wood, Tianqin belongs to earth, Tianxin belongs to metal, Tianzhu belongs to metal, Tianren belongs to earth, and Tianying belongs to fire. When determining fortune or misfortune, one compares the Five Phase of the star with the Five Phase of the palace it falls into, to see if it is generating, overcoming, or harmonious, which forms the basis of "star palace generation and overcoming."

九神五行：值符（火）、螣蛇（土）、太陰（水）、六合（木）、勾陳（土）、太常（五行化氣）、朱雀（火）、九地（土）、九天（金），冬至後陽遁順布。值、螣、陰、六、白虎（金）、常、玄武（水）、地、天，夏至後陰遁逆布。

The nine gods are each associated with the Five Phases: the Chief Symbol belongs to fire, the Qie Sha belongs to earth, the Tai Yin belongs to water, the Liu He belongs to wood, the Gou Chen belongs to earth, the Tai Chang has no fixed association with the Five Phases, the Zhu Que belongs to fire, the Jiudi belongs to earth, and the Jiu Tian belongs to metal. This group is used for the Yang Dun (Yang遁) after the winter solstice, arranged clockwise in the order of Chief Symbol, Qie Sha, Tai Yin, Liu He, Gou Chen, Tai Chang, Zhu Que, Jiudi, and Jiu Tian. For the Yin Dun (Yin遁) after the summer solstice, this group is modified, using Chief Symbol, Qie Sha, Tai Yin, Liu He, Bai Hu (which belongs to metal), Tai Chang, Xuan Wu (which belongs to water), Jiudi, and Jiu Tian instead. The fifth position replaces Gou Chen with Bai Hu, and the seventh position replaces Zhu Que with Xuan Wu. The arrangement is counter-clockwise.

六儀三奇五行：甲子戊（土）、甲戌己（土）、甲申庚（金）、甲午辛（金）、甲辰壬（水）、甲寅癸（水），星奇丁（火）、月奇丙（火）、日奇乙（木），陽順陰逆。八門五行：休（水）、死（土）、傷（木）、杜（土）、中（土）寄陽死、陰生，開（金）、驚（金）、生（土）、景（火）。

The Six Instruments are the six heavenly stems that emerge after the hidden movement of the six Jia decades. Each corresponds to one of the Five Phases: in the Jiazi decade, the hidden stem is Wu, belonging to earth; in the Jiaxu decade, it is Ji, also earth; in the Jiashen decade, it is Geng, metal; in the Jiawu decade, it is Xin, metal; in the Jiachen decade, it is Ren, water; and in the Jiayin decade, it is Gui, water. Among the Three Marvels, the Star Marvel is Ding, belonging to fire; the Month Marvel is Bing, also fire; and the Day Marvel is Yi, belonging to wood. When arranging the layout, in Yang Dun the Six Instruments are arranged in a clockwise order, while the Three Marvels are arranged counterclockwise; in Yin Dun, the Six Instruments are arranged counterclockwise, while the Three Marvels are arranged clockwise. This is why it is said "Yang moves clockwise and Yin moves counterclockwise." Each of the Eight Gates corresponds to one of the Five Phases: Xiu Men belongs to water, Si Men belongs to earth, Shang Men belongs to wood, Du Men belongs to earth, the central five palace originally belongs to earth and has no specific gate; in Yang Dun, it is associated with Si Men, and in Yin Dun, it is associated with Sheng Men. Kun Men belongs to gold, Jing Men belongs to gold, Sheng Men belongs to earth, and Jing Men belongs to fire.

干支合化五行：甲己化土，乙庚化金，丙辛化水，丁壬化木，戊癸化火。子丑化土，寅亥化木，辰酉化金，巳申化水，卯戌化火，午未合不化。

The five phases generated by the combination of two heavenly stems are: Jia and Ji combine to form earth, Yi and Geng combine to form metal, Bing and Xin combine to form water, Ding and Ren combine to form wood, and Wu and Gui combine to form fire. The five phases generated by the combination of two earthly branches are: Zi and Chou combine to form earth, Yin and Hai combine to form wood, Chen and You combine to form metal, Si and Shen combine to form water, and Mao and Xu combine to form fire; however, Wu and Wei although they combine, do not generate another element. When the two heavenly stems above and below form a combination, it often indicates harmony and success in matters. The generated five phase should also be considered whether it benefits or harms the original palace.

貴人方：甲戊庚日丑陽貴、未陰貴，乙日申陽貴、子陰貴，己日子陽貴、申陰貴，丙日酉陽貴、亥陰貴，丁日亥陽貴、酉陰貴，壬日卯陽貴、己陰貴，癸日己陽貴、卯陰貴，辛日寅陽貴、午陰貴。日祿方：甲在寅，乙在卯，丙戊在巳，丁己在午，庚在申，辛在酉，壬在亥，癸在子。

The direction of the Nobleman (天乙贵人) is determined by the Day Stem. During the day, use the Yang Nobleman; at night, use the Yin Nobleman. For Jia day, Wu day, and Geng day, the Yang Nobleman is Chou and the Yin Nobleman is Wei. For Yi day, the Yang Nobleman is Shen and the Yin Nobleman is Zi. For Ji day, the Yang Nobleman is Zi and the Yin Nobleman is Shen. For Bing day, the Yang Nobleman is You and the Yin Nobleman is Hai. For Ding day, the Yang Nobleman is Hai and the Yin Nobleman is You. For Ren day, the Yang Nobleman is Mao and the Yin Nobleman is Si. For Gui day, the Yang Nobleman is Si and the Yin Nobleman is Mao. For Xin day, the Yang Nobleman is Yin and the Yin Nobleman is Wu. The direction of the Day's Wealth (日禄方) is where the Day Stem achieves its officialdom and receives its禄 (favor). For Jia day, it is Yin; for Yi day, it is Mao; for Bing day and Wu day, it is Si; for Ding day and Ji day, it is Wu; for Geng day, it is Shen; for Xin day, it is You; for Ren day, it is Hai; for Gui day, it is Zi. To seek wealth by consulting the Nobleman and the Day's Wealth, one should face the Nobleman's direction and the Day's Wealth direction.

旬空方：甲子旬中空戌亥，甲戌旬中空申酉，甲申旬中空午未，甲午旬中空辰巳，甲辰旬中空寅卯，甲寅旬中空子丑。喜神方：甲己在艮，乙庚在乾，丙辛坤位喜有綠，丁壬離宮嘻嘻笑，戊癸巽上樂便便。

Critical: The output must be English prose. Do NOT rewrite the text in Chinese. Do NOT paraphrase it in Chinese. Every sentence you write must be in English. Heavenly Stems: Jia = Jia, Yi = Yi, Bing = Bing, Ding = Ding, Wu = Wu, Ji = Ji, Geng = Geng, Xin = Xin, Ren = Ren, Gui = Gui Earthly Branches: Zi = Zi, Chou = Chou, Yin = Yin, Mao = Mao, Chen = Chen, Si = Si, Wu = Wu, Wei = Wei, Shen = Shen, You = You, Xu = Xu, Hai = Hai Trigrams: Qian = Qian (Heaven), Dui = Dui (Lake), Li = Li (Fire), Zhen = Zhen (Thunder), Xun = Xun (Wind), Kan = Kan (Water), Gen = Gen (Mountain), Kun = Kun (Earth) Glossary: Day Stem = Ri Gan Jiazi = Jia Zi Jiaxu = Jia Xu Jiashen = Jia Shen Jiawu = Jia Wu Jiachen = Jia Chen Jiayin = Jia Yin The empty days (Xun Kong) are the two Earthly Branches that are not paired with the ten Heavenly Stems in each ten-day period. The direction where these two Earthly Branches are located is called the Xun Kong direction, which is associated with emptiness and lack of substance. In the Jiazi cycle, the Xun Kong are Xu and Hai; in the Jia Xu cycle, they are Shen and You; in the Jia Shen cycle, they are Wu and Wei; in the Jia Wu cycle, they are Chen and Si; in the Jia Chen cycle, they are Yin and Mao; in the Jia Yin cycle, they are Zi and Chou. The favorable direction (Xishen Fang) is determined according to the Day Stem: For Jia Day and Ji Day, the favorable direction is the Gen direction; for Yi Day and Geng Day, it is the Qian direction; for Bing Day and Xin Day, it is the Kun direction; for Ding Day and Ren Day, it is the Li direction; for Wu Day and Gui Day, it is the Xun direction. The rhyming words such as "Xiyeyuan" (喜有缘), "Xixixiao" (嘻嘻笑), and "Lebianbian" (乐便便) in the mnemonic verses are used only to facilitate memorization. For events such as weddings, banquets, and wedding ceremonies, it is advisable to choose the favorable direction.

諸事吉方：青龍：子、戌、申、午、寅、辰。天目：丁卯、丁丑、丁亥、丁酉、丁未、丁巳。地耳：癸酉、癸未、癸巳、癸卯、癸丑、癸亥。天門：辰、寅、子、戌、申、午。地戶：巳、卯、丑、亥、酉、未。華蓋：酉、未、巳、卯、丑、亥。

The favorable directions for various activities are as follows, corresponding in order to Jiazi, Jiaxu, Jiashen, Jiawu, Jiachen, and Jiayin. The Azure Dragon direction is in order: Zi, Xu, Shen, Wu, Yin, Chen. The Heavenly Eye direction is in order: Dingmao, Dingchou, Dinghai, Dingyou, Dingwei, Dingsi, which is suitable for gathering information and observing enemies from a distance. The Earthly Ear direction is in order: Guiyou, Guiwei, Guisi, Guimao, Guichou, Guihai, which is suitable for secret investigation. The Heavenly Gate direction is in order: Chen, Yin, Zi, Xu, Shen, Wu. The Earthly Gate direction is in order: Si, Mao, Chou, Hai, You, Wei, with the Heavenly Gate suitable for going out and the Earthly Gate suitable for entering. "Hua Gai" represents a protective cover, with the six periods in order: You, Wei, Si, Mao, Chou, Hai, and it can be used to take shelter in times of urgent difficulties.

建除十二神日時黃黑道訣：建青龍兮、除明堂、滿為天刑、平朱雀、定為金櫃、執天德、破為白虎、危玉堂、成為天牢、收玄武、開為司命、閉勾陳。附日時例：子午臨申位、丑未戌上尋、寅申居子位、卯酉卻加寅、辰戌龍位起、巳亥午中行。

The correspondence between the twelve divination deities (Jian Chu) and the Yellow and Black Paths is as follows: Jian day corresponds to the Azure Dragon, Chu day to the Bright Hall, Man day to Heavenly Punishment, Ping day to the Vermilion Bird, Ding day to the Golden Chest, Zhi day to Heavenly Virtue, Po day to the White Tiger, Wei day to the Jade Hall, Cheng day to Heavenly Prison, Shou day to the Black Tortoise, Kai day to the Director of Destiny, and Bi day to Gou Chen. Among these, the Azure Dragon, Bright Hall, Golden Chest, Heavenly Virtue, Jade Hall, and Director of Destiny are considered the six auspicious deities of the Yellow Path, while the Heavenly Punishment, Vermilion Bird, White Tiger, Heavenly Prison, Black Tortoise, and Gou Chen are the six inauspicious deities of the Black Path. The method for determining the starting point for each day is: on days of Zi and Wu, the starting point is Shen; on days of Chou and Wei, it is Xu; on days of Yin and Shen, it is Zi; on days of Mao and You, it is Yin; on days of Chen and Xu, it is Chen (Chen being the Dragon position); on days of Si and Hai, it is Wu. Once the starting point is determined, count sequentially through the twelve branches in the order of Jian, Chu, Man, Ping, Ding, Zhi, Po, Wei, Cheng, Shou, Kai, and Bi. This will identify whether each hour belongs to the Yellow or Black Path.

煙波釣叟歌：陰陽順逆妙難窮，二至還鄉一九宮，若能了達陰陽理，天地都來一掌中。軒轅黃帝戰蚩尤，涿鹿經年苦未休，偶夢天神授符訣，登壇致祭謹虔修。神龍負圖出洛水，綵鳳銜書碧雲裡，因命風后演成文，遁甲奇門從此始。一千八十當時制，太公刪為七十二，逮於漢代張子房，一十八局為精藝。先須掌上排九宮，縱橫十五在其中，次將八卦輪八節，一氣統三為正宗。陰陽二遁分順逆，一氣三元人莫測，五日都來換一元，接氣超神為準則。認取九宮為九星，八門又逐九宮行，九宮逢甲為值符，八門值使自分明。

The mysteries of Yang Dun and Yin Dun are endless and profound. On the days of Winter Solstice and Summer Solstice, the two extreme days, each returns to its original position to start a layout: on Winter Solstice, the layout begins from the first palace of Kan with Yang Dun, and on Summer Solstice, it begins from the ninth palace of Li with Yin Dun. If one can thoroughly understand the principles of yin and yang, all the phenomena of heaven and earth can be comprehended within one palm. In ancient times, the Yellow Emperor, Huangdi, fought against Chiyou at Zhuolu, waging a long and bitter war that could not be ended. One day, he had a dream in which a heavenly deity taught him secret symbols and formulas. He then ascended the altar to perform a solemn ritual and devoted himself to the practice of the art. A divine dragon carried the Yellow River Chart emerging from the Luo River, and a colorful phoenix carried the heavenly script descending from between the blue clouds. Huangdi then ordered Fenghou to elaborate and systematize these teachings, thus giving rise to the art of Dun Jia. At that time, a total of one thousand and eighty layouts were created. Jiang Taigong later reduced them to seventy-two layouts, and during the Han dynasty, Zhang Sibiao further condensed them to eighteen layouts, making it the most refined discipline. Scholars should first arrange the nine palaces on their palms, where the numbers in the rows, columns, and diagonals all add up to fifteen. Then, the Eight Trigrams should be assigned to the eight solar terms, rotating through them, with each trigram covering three solar terms. This is the authentic method. Yang Dun and Yin Dun are divided into progressive and regressive sequences, and each solar term is further divided into three parts, the changes of which are beyond human comprehension. Every five days, a new part begins, and when the solar term and the symbol head are not aligned, the method of connecting the air and surpassing the divine is used as a standard. On the nine palaces, one must recognize the nine stars, and the eight gates follow the movement of the nine palaces. The palace where the Jia (Heavenly Stem) is hidden is the position of the Chief Symbol, and the gate that originally exists in that palace is the Duty Gate. These two are naturally distinct.

符上之門為值使，十時一易堪憑據，值符常遺加時干，值使順逆遁宮去。六甲元號六儀名，三奇即是乙丙丁，陽遁順儀奇逆布，陰遁逆儀奇順行。吉門偶爾合三奇，萬事稱心萬事宜，更合從旁加檢點，餘宮不可有微疵。三奇得使誠堪取，六甲遇之非小補，乙逢犬馬丙鼠猴，六丁玉女騎龍虎。又有三奇游六儀，號為玉女守門扉，若作陰私和合事，請君但向此中推。天三門兮地四戶，問君此法知何處，太沖小吉與從魁，此是天門私出路。地戶除危定與開，舉事皆從此中去，六合太陰太常君，三神元是地私門。

The gate where the Chief Symbol is located is the Duty Gate, which changes every ten hours and can be used as a basis for calculation. When using it, move the Chief Symbol to the palace where the hour stem falls, and move the Duty Gate in the direction of Yang (clockwise) or Yin (counter-clockwise) accordingly. Originally, the six Jia (six generals) each had their own names for the six instruments. The Three Marvels are the stems Yi, Bing, and Ding. In Yang Dun, the six instruments are arranged in order, while the Three Marvels are arranged in reverse; in Yin Dun, the six instruments are arranged in reverse, while the Three Marvels are arranged in order. If a favorable gate coincidentally shares the same palace with one of the Three Marvels, then everything will go smoothly and be suitable for all matters. However, you should also check the surrounding palaces to ensure there are no flaws. The situation where the Three Marvels are in the same palace as the Duty Gate is indeed very valuable and beneficial for the six Jia. The stem Yi is beneficial when paired with Jiaxu or Jiawu (Xu is the dog, Wu is the horse), the stem Bing is beneficial when paired with Jiazi or Jiashen (Zi is the rat, Shen is the monkey), and the stem Ding is beneficial when paired with Jiachen or Jiayin (Chen is the dragon, Yin is the tiger). This is called the Three Marvels being in harmony with the Duty Gate. There is also a situation where the Three Marvels move among the six instruments, known as "the Jade Maiden guarding the gate." If you want to handle secret or harmonious matters, you can use this to calculate. As for the Three Heavenly Doors and Four Earthly Gates, do you know where to look them up? After the Moon General is added to the hour, the directions where the deities Taichong, Xiaojí, and Conggui are located are the Heavenly Doors, which are the paths for private travel. The Four Earthly Gates are the directions where the deities Chú, Wēi, Dìng, and Kāi are located, from which you can proceed with any affairs. As for the deities Liùhé, Taiyīn, and Taicháng, they are originally the private gates of the earth.

更得奇儀相照耀，出門百事總欣欣，太沖天馬最為貴，猝然有難宜逃避。但能乘取天馬方，劍戟如林不足畏，三為生氣五為死，勝在三分衰在五。能識遊三避五時，造化真機須記取，就中伏吟為最凶，天蓬加著地天蓬。天蓬若到天英上，須知即是返吟宮，八門返伏皆如此，生在生兮死在死。就中凶宿得奇門，萬事皆凶不堪使，六儀擊刑何太凶，甲子值符愁向東。戍刑未上申刑虎，寅巳辰辰午刑午，三奇入墓宜細推，甲日那堪居未宮。丙奇屬火火墓戍，此時諸事不須為，更兼乙奇來臨六，丁奇臨八亦同論。

These gates, when illuminated by the Three Marvels and the Six Instruments, ensure that going out to handle any affairs will bring joy and happiness. The direction of the Heavenly Horse, which is where the gate of Tai Chong is located, is most valuable. If one suddenly encounters danger and needs to escape, simply moving in the direction of the Heavenly Horse will be most beneficial, even if there are countless weapons around, one need not fear. The third palace represents Life Qi, while the fifth palace represents Death Qi. The turning point of victory or defeat lies in the third palace, and the sign of decline is in the fifth palace. When one understands the principle of "seeking the third and avoiding the fifth," one should remember the true essence of fate. Among all the patterns, the most dangerous is the Hidden Chant, which occurs when the Heaven Plate's Tian Peng is directly above the Earth Plate's Tian Peng, with the stars and gates returning to their original palaces, remaining stagnant and unmoving. If Tian Peng moves to the palace where Tian Ying resides, this is called the Reverse Chant, as the two palaces directly oppose each other. The Reverse Chant and Hidden Chant of the eight gates are judged in the same way: Hidden Chant occurs when the Life Gate remains in its original palace and the Death Door remains in its original palace, appearing to move but actually not moving. Even if malevolent stars appear together with the Marvels and gates, everything will still be disastrous and should not be used. How terrible is the crime of the Six Instruments striking themselves: when Jiazi and Wu are the Chief Symbol, the most dangerous is when they fall into the East Thunder Palace, because Zi (water) is in conflict with Mao (wood); when Jiaxu and Ji fall into the Wei Palace, it is a conflict; when Jiashen and Geng fall into the Yin Palace (which is the Tiger), it is a conflict; when Jiayin and Gui fall into the Si Palace, it is a conflict; when Jiachen and Ren fall into the Chen Palace, it is self-conflict; and when Jiawu and Xin fall into the Wu Palace, it is also self-conflict. The burial of the Three Marvels must also be carefully analyzed: on a Jia day, one should not reside in the Wei Palace; the Bing Marvel, being fire, is buried in the Xu Palace, so no affairs should be undertaken at that time; the Bing Marvel residing in the sixth palace, the乾 position, and the Ding Marvel residing in the eighth palace, the Gen position, are also considered as burial, and should be judged in the same way.

又有時干入墓宮，課中時下忌相逢，戊戍壬辰兼丙戌，癸未丁丑一同凶。五不遇時龍不精，號為日月損光明，時干來剋日干上，甲日須知時忌庚。奇與門兮共太陰，三般難得總加臨，若還得二亦為吉，舉措行藏必遂心。更得值符值使利，兵家用事最為貴，當從此地擊其沖，百戰百勝君須記。天乙之神所在宮，大將宜居擊對沖，假令值符居離位，天英坐取擊天蓬。甲乙丙丁戊陽時，神人天上報君知，坐擊須憑天上奇，陰時地下亦如之。若見三奇在五陽，偏宜為客最高強，忽然逢著五陰位，又宜為主好裁詳。

There is also the item of the hour stem falling into its burial position, which is most to be avoided when casting a divination: the five groups of stems and branches, namely Wuxu, Renchen, Bingxu, Guiwei, and Dingchou, are all considered凶. When the hour stem overcomes the day stem, it is called "five unlucky hours," and the dragon energy becomes impure, equivalent to the sun and moon losing their brightness. For example, on a Jia day, it is inauspicious to have a Geng hour. The three marvels, auspicious gates, and the deity of the moon are the three hardest to be simultaneously present. If two of them can be obtained, it is considered auspicious, and actions and retreats will certainly be satisfactory. If both the chief symbol and the duty gate are favorable, then it is most precious for military use: one should attack the opposing direction from the location where the chief symbol and duty gate are situated, and achieve victory in every battle, which should be remembered. The palace where the heavenly virtue god is located is suitable for the general to sit and command, attacking the opposing palace. If the chief symbol is in the Li palace, then one should sit under the Tianying star and attack the opposing Tianpeng palace in the Kan palace. The stems Jia, Yi, Bing, Ding, and Wu are considered yang hours, and the divine person reports messages to you on the heaven plate, and both the position you occupy and the position you attack should be determined by the three marvels on the heaven plate. The stems Ji, Geng, Xin, Ren, and Gui are considered yin hours, and the determination should be made according to the earth plate. If the three marvels are found in the five yang hours' positions, it is especially suitable to be the guest, as the guest side is most powerful; if suddenly encountering the five yin hours' positions, it is suitable to be the host, and one should carefully consider.

值符前三六合位，太陰之神在前二，後一宮中為九天，後二之神為九地。九天之上好揚兵，九地潛藏好立營，伏兵但向太陰位，若逢六合利逃形。天地人分三遁名，天遁月精華蓋臨，地遁日精紫雲蔽，人遁當知是太陰。生門六丙合六丁，此為天遁自分明，地遁六乙合六己，開門逢之地遁取。休門六丁共太陰，欲求人遁無過此，要知三遁何所宜，藏形遁跡斯為美。庚為太白丙為熒，庚丙相加誰會得，六庚加丙白入熒，白入熒兮賊即來。六丙加庚熒入白，熒入白兮賊即去，丙為悖兮庚為格，格則不通悖亂逆。

Starting from the Chief Symbol, the third position ahead is Liu He, the second position ahead is Tai Yin, the first position behind is Jiu Tian, and the second position behind is Jiu Di. Jiu Tian is suitable for displaying strength and military demonstrations, while Jiu Di is suitable for concealment and setting up camps. To set a trap, one should face Tai Yin; if encountering Liu He, it is favorable for concealing one's movements. The three types of concealment, known as San Dun, are: Tian Dun benefits from the essence of the moon, like a celestial canopy covering; Di Dun benefits from the essence of the sun, like purple clouds obscuring; and Ren Dun depends on the assistance of Tai Yin. The Life Gate combines with Liu Bing and Liu Ding, clearly indicating Tian Dun; Liu Yi combines with Liu Ji, and when encountering Open Door, it is considered Di Dun; Xiu Men combines with Liu Ding and Tai Yin, which is the best for Ren Dun. To understand what each of the three types of concealment is suitable for? Concealing one's form and traces is their greatest strength. Geng represents Tai Bai's metal, and Bing represents Ying Mo's fire. Who can understand the principle of Geng and Bing combined? When Liu Geng is placed over Bing, it is called "Bai Ru Ying," meaning the enemy troops will come; when Liu Bing is placed over Geng, it is called "Ying Ru Bai," meaning the enemy troops will retreat. Bing governs disorder, and Geng governs obstruction: if they form an obstruction, the path is blocked; if they form disorder, affairs will go awry.

丙加天乙為符悖，天乙加丙為飛悖，庚加日干為伏干，日干加庚飛干格。加一宮兮戰于野，同一宮兮戰於國，庚加值符天乙伏，值符加庚天乙飛。庚加癸兮為大格，加己為刑最不宜，加壬之時為上格，又嫌年月日時逢。更有一般奇格者，六庚謹勿加三奇，此時若也行兵去，匹馬隻輪無返期。六癸加丁蛇夭矯，六丁加癸雀投江，六乙加辛龍逃走，六辛加乙虎倡狂。請看四者是凶神，百事逢之莫措手，丙加甲兮鳥跌穴，甲加丙兮龍返首。只此二者是吉神，為事如意十八九，門若遇休開生，諸事逢之皆趁情。

When the Bing stem is placed above the Chief Symbol, it is called "Fu Bei," and when the Chief Symbol is placed above Bing, it is called "Fei Bei." When the Geng stem is placed above the Day Stem, it is called "Fu Gan Ge," and when the Day Stem is placed above Geng, it is called "Fei Gan Ge." If the stems are placed in adjacent palaces, it indicates warfare outside the country; if they are in the same palace, it indicates warfare within the country. When Geng is placed above the Chief Symbol, it is called "Tian Yi Fu Gong," and when the Chief Symbol is placed above Geng, it is called "Tian Yi Fei Gong." When Geng is placed above Gui, it is called "Da Ge," and when Geng is placed above Ji, it is called "Xing Ge," which is most unfavorable. When Geng is placed above Ren, it is called "Shang Ge," which is also unfavorable because it meets the stems of the year, month, day, and hour. There is another special pattern: the six Geng stems must never be placed above the Three Marvels. If they are, then if an army goes out, not even a horse or a wheel can return. When the six Gui stems are placed above the Ding stems, it is called "Teng She Yao Jiao," and when the six Ding stems are placed above the Gui stems, it is called "Zhu Que Tou Jiang." When the six Yi stems are placed above the Xin stems, it is called "Qing Long Tao Zou," and when the six Xin stems are placed above the Yi stems, it is called "Bai Hu Chang Wang." These four are all Inauspicious Spirit, and one should not take action when encountering them. When Bing is placed above Jia, it is called "Fei Niao Die Xue," and when Jia is placed above Bing, it is called "Qing Long Fan Shou." These two are the auspicious deities, and when doing things, most of the time they will be satisfactory. If the gates meet the three auspicious gates, Xiu Men, Sheng Men, and Kai Men, all kinds of affairs will go smoothly.

傷宜捕獵終須獲，杜好逃遁及隱形，景上投書並破陣，驚能擒訟有聲名。若問死門何所主，只宜吊死與行刑，蓬任沖輔禽陽星，英芮柱心陰宿名。輔禽心星為上吉，沖任小吉未全亨，大凶蓬芮不堪使，小凶英柱不精明。小凶無氣變為吉，大凶無氣卻平平，吉宿更能逢旺相，萬舉萬全功必成。若遇休囚並廢沒，勸君不必進前程，要識九星配五行，須求八卦考羲經。坎蓬水星離英火，中宮坤艮土為營，乾兌為金震巽木，旺相休囚看重輕。與我同行即為相，我生之月誠為旺，廢於父母休於財、囚於鬼兮真不旺。

The Shang Men is suitable for hunting and eventually leads to success; the Du Men is suitable for fleeing and hiding; the Jing Men is suitable for sending messages and breaking through enemy lines; the Jing Men can capture criminals, win lawsuits, and bring fame. If one asks about the Si Men, it is only suitable for mourning and carrying out executions. The Tian Peng, Tian Ren, Tian Chong, Tian Fu, and Tian Qin are yang stars, while the Tian Ying, Tian Rui, Tian Zhu, and Tian Xin are yin stars. The Tian Fu, Tian Qin, and Tian Xin are the most auspicious; the Tian Chong and Tian Ren are minor auspicious stars, but not entirely favorable; the Tian Peng and Tian Rui are major凶 stars and should not be used; the Tian Ying and Tian Zhu are minor凶 stars and are not very beneficial. Minor凶 stars that lose their strength may turn auspicious; major凶 stars that lose their strength are only average. Auspicious stars that meet the conditions of prosperity and strength will ensure that all affairs are well-organized and that achievements are certain; if they meet the conditions of weakness, confinement, decline, or disappearance, one should not proceed further. To understand how the nine stars relate to the Five Phases, one must refer to the Eight Trigrams and the principles of the Yi passed down by Fuxi. The Tian Peng in the Kan trigram belongs to water, the Tian Ying in the Li trigram belongs to fire, the Central Palace and the Kun and Gen trigrams belong to earth, the Qian and Dui trigrams belong to metal, and the Zhen and Xun trigrams belong to wood. Then one should examine their strength, prosperity, weakness, and decline according to the current season. The month that is the same as me is called "Xiang," the month that I generate is called "Wang," the month that generates me is called "Fei," the month that I overcome is called "Xiu," and the month that overcomes me is called "Qiu." Thus, I am not strong.

假令水宿號天蓬，相在初冬與仲冬，旺於正二休四五，其餘仿此自研窮。急從神兮緩從門，三五反覆天道亨，十干加符若加錯，入墓休囚吉事危。十精為使最為貴，起宮太乙用無遺，天目為客地耳主，六甲推合無錯理。勸君莫失此元機，洞徹九星輔明主，宮制其門則不迫，門制其宮是迫雄。天網四張無走路，一二網低有路蹤，三至四宮難迴避，八九高張任西東。節氣推移時候定，陰陽順逆要精通，三元積數成六紀，天地未成有一理。請觀歌裡真妙訣，非是真賢莫傳與。

For example, the Water Star Tianpeng, when its energy is in full strength, appears in the first month of winter, the second month of winter, and is most powerful in the first and second months of spring. It is weak and confined in the fourth and fifth months. Other stars should be studied in the same way. In urgent matters, use the nine spirits to judge; in slow matters, use the eight gates. After careful consideration, the way of heaven becomes smooth. If the ten heavenly stems are incorrectly placed over the chief symbol, and if they meet the condition of being buried or weak and confined, even originally good fortune can turn into danger. The ten spirits, especially the one serving as the duty gate, are most important. Starting from the Taiyi and moving through the palace, there is no omission. The heavenly eye belongs to the guest side, the earthly ear belongs to the host side, and using the six Jia will ensure accuracy. I urge you not to miss this profound secret. Only by thoroughly understanding the nine stars can you assist a wise ruler. When the palace's five phases can control the gate, it is not considered 'pressure'; when the gate's five phases control the palace, it is considered 'pressure' and the gate is strong. When the heavenly net spreads on all sides, there is no way out. If the net is low in the first or second palace, there is still a way to escape. If it falls in the third or fourth palace, it is difficult to avoid. If it falls in the eighth or ninth palace, the net is high, allowing freedom to move east or west. The changing of the solar terms determines the time, and mastery of yin and yang in both directions is essential. The three yuan accumulate into the six jing numbers, and this principle existed before the formation of heaven and earth. Please look at the true secrets in the song. This knowledge is not for those who are not truly virtuous.

三盤三元合論：奇門八卦、九宮、八門、九星，乃地盤之定局。地道常靜，故八卦九宮永定而不易；若八門更換而為人盤，九星斷泊而為天盤，一時一易，則變化無窮，雖鬼神亦莫能測其機矣，豈可得而易之乎。

In the system of Qimen, the Eight Trigrams, Nine Palaces, along with the eight gates and nine stars positioned above them, form a fixed pattern on the Earth Plate. The Earth is usually still, so the positions of the Eight Trigrams and Nine Palaces remain fixed forever. However, the eight gates change their positions to form the Human Plate, and the nine stars move and settle to form the Heaven Plate. Each change of an hour brings a new arrangement, leading to endless variations. Even ghosts and gods cannot fathom the mechanisms within, so how could humans casually alter them?

雖然，物之所不能逃者數也，數之所不能離者理也，理之所不違者時也。天有四時迭運而成歲，一歲十二月，每一月有二氣，共二十四氣；每一月三十日或二十九日，每五日為一睺，每一氣十五日有三睺，一歲共七十二睺。氣者節也，睺者元也。每一節各分為上中下三元，子午卯酉為上元，寅申巳亥為中元，辰戌丑未為下元，故甲子、己卯、甲午、己酉為六十花甲上元符頭，管六十甲子而三元畢矣。

Although this is true, nothing in the world can escape the concept of "number," and number cannot be separated from "principle," and principle cannot be violated by "time." Heaven has the four seasons of spring, summer, autumn, and winter rotating in order to form a year. A year consists of twelve months, each containing two solar terms, making a total of twenty-four solar terms. Each month has either thirty or twenty-nine days. Every five days is called a "hōu." Each solar term lasts fifteen days, which includes three hōu. Thus, a year has seventy-two hōu. Here, the term "qi" refers to the solar terms, and "hōu" refers to the original beginning or "yuan." Each solar term is divided into three yuan: upper, middle, and lower. The heavenly stems that belong to the earthly branches of Zi, Wu, Mao, and You are considered upper yuan, those belonging to Yin, Shen, Si, and Hai are middle yuan, and those belonging to Chen, Xu, Chou, and Wei are lower yuan. Therefore, the four days Jiazi, Jimao, Jiawu, and Jiyou are the upper yuan starting points in the sixty-jia cycle, each governing a segment of Jiazi. After four cycles, the three yuan will complete their cycle again.

六十花甲符頭一日不增多，一日不減少，而氣有或先或後，則其為日也不為或多或少。先須講明正受奇訣，則其他超神、接氣、折補、閏局，自有次第可以通曉。冬至、夏至、立春、立秋、春分、秋分、雨水、大寒、小寒、立冬等二十四節氣，方如此日時交，即遇甲子、己卯、甲午、己酉是上元，符頭亦如此日到，乃為正受也。

The sixty jiazi cycle's starting point is a fixed number, neither adding nor subtracting a single day; the transition of solar terms sometimes occurs earlier or later, but the number of days they occupy does not increase or decrease accordingly. Scholars should first explain clearly the concept of "zhengshou" (correct reception). Once this is understood, other methods such as chuoshen (superior transmission), jieqi (joining the qi), zheju bujue (correcting and supplementing structures), and zhi run (intercalation method) will naturally become clear. The twenty-four solar terms, such as winter solstice, summer solstice, beginning of spring, beginning of autumn, vernal equinox, autumnal equinox, rainwater, great cold, minor cold, and beginning of winter, if they occur exactly on a specific day and time, and that day happens to be a starting point of the upper yuan (such as jiazi, jimao, jiawu, or jiyou), then the starting point and the solar term arrive on the same day, which is called "zhengshou."

如節氣未到，甲子、己卯、甲午、己酉符頭先到，謂之超神，超者越過也。當用本節之上元，不可錯用下節之上元。奇門專重節氣，豈有節未到而預用之哉。如星家命理三月某日交立夏，節後生人必作四月算命，豈可作三月者；又如四月某日方交立夏節氣，其節前四月內生人，必作三月算命，豈有作四月者。

If the solar term has not yet arrived but the Jiazi, Jimao, Jiawu, and Jiyou are already present, this is called "chao shen," where "chao" means to pass over. In such cases, one should use the upper yuan of the current solar term, not the next one. Qi Men particularly emphasizes the solar term; how could one use the next solar term's layout before the current one has arrived? It is like the practice of fortune-tellers: if a certain day in March is the day of Li Xia (the beginning of summer), then those born after the solar term has arrived should be counted under April, not March. Similarly, if a certain day in April is the day of Li Xia, then those born before that day, although in April, should still be counted under March, not April.

其接氣者，迎接也。如節氣先到，甲子、己卯、甲午、己酉符頭未到，其候尚是下元，當折本節下元某局以接之，謂之接氣也。其閏局之法，餘者為閏。一氣三候，一候五日，上中下元即三候，三五共一十五日；一氣有一百八十二時零五刻有奇，終則換下節，一時一局，十五日共一百八十局，其餘二時零五刻，則為閏局也。芒種、大雪後置閏者非也，若終三元，其陰陽巳錯，豈有是理乎。如知折補之法者，其正受、超神、接氣、置閏，不辨自明矣。此拆補秘法，超神、接氣、置閏，盡包含無遺矣。

the so-called "receiving the qi" means to welcome or connect. If a solar term has already arrived, but the starting points such as Jiazi, Jimao, Jiawu, and Jiyou have not yet arrived, the current period of the season is still in the lower part of the previous season's third division. In such a case, one should use a section from the lower part of the current season's first division to connect, which is called receiving the qi. As for the method of intercalation, the extra time is considered as an intercalary period. Each solar term is divided into three periods, each period lasting five days, making up the three divisions of upper, middle, and lower. These three divisions total fifteen days. However, a solar term actually consists of one hundred eighty-two hours and five parts plus a little more. Once this time is completed, it moves on to the next solar term. Each hour is divided into one section, so fifteen days make up one hundred eighty sections. The remaining two hours and five parts are considered as intercalary sections. It is wrong for the common people to intercalate only after Mangzhong or Daxue. If one waits until the three divisions are completed before intercalating, the yin and yang would have already become disordered. How could such a thing be reasonable? As long as one understands the method of adjusting and supplementing, the concepts of correct reception, surpassing the divine, receiving the qi, and intercalation will naturally become clear without needing further explanation. This secret method of adjustment and supplementation has already fully included all the methods of surpassing the divine, receiving the qi, and intercalation.

甘氏敘：遁甲之書，條類萬端，而參究其理，則一。始於黃帝、風后集一千八十局，至周呂尚太公刪為七十二局，後漢子房撮為一十八局，脗合一千八十之理，蓋欲其捷而省之也。其間通天略地，彰往察來，變化莫測之理，又寓於言語文字之外，人莫能識。是後但知其永定三盤之局，不復察其所以然之活法，雖舉此而不能識彼，況能因始以見其終乎，是何異於渡河失劍，刻識其舟而求之耶。

The Dun Jia text has thousands of entries, but when you examine its principles, they all come down to one. It originated from the Yellow Emperor and Feng Hou who compiled a total of one thousand and eighty situations. Later, during the Zhou dynasty, Lü Shang reduced it to seventy-two situations. In the Han dynasty, Zhang Sibiao further condensed it to eighteen situations, which fully correspond with the principles of the one thousand and eighty situations. The purpose was to make it concise and convenient. Among these, the principles of understanding the heavens, mastering the earth, clarifying past events, and foreseeing future changes, which are unpredictable, are expressed beyond words and characters. Ordinary people cannot comprehend them. After that, scholars only knew the three fixed plates without investigating the living principles behind them. They could recognize one thing but not another, let alone follow from the beginning to the end. This is like throwing a sword into the river while crossing it, then marking the boat's side and going back to look for it.

予幼遇異人授太公活法變局秘訣，天盤、人盤、星門隨時變易，逢當令符使所值之宮，九星八門分順逆飛布，自有難窮之妙，此奇門實用之要訣也。然地盤奇儀常安，每一局乃一元管五日六十時，用足方終一局，看在何節氣內更換三元，此謂之天動地靜之道也。

When I was young, I met a strange person who taught me the secret of the living method and changing patterns of the Master Jiang Taigong: the Heaven Plate, Human Plate, and nine stars and eight gates all change continuously. When encountering the palace where the Chief Symbol and Duty Gate are in their proper position, the nine stars and eight gates are respectively arranged in both clockwise and counterclockwise directions. There are endless subtleties within this, which is the essential key to the practical application of the Qimen. However, the three Marvels and six Instruments on the Earth Plate remain fixed in place. Each pattern is governed by one yuan for five days, totaling sixty hours. Only after these sixty hours are completed does one cycle end, and then it is determined which solar term it falls into to replace the three yuan. This is called the principle of Heaven moving and Earth remaining still.

世傳五禽寄於二宮，重借死門以配之，不知始誤。李筌考之唐荊川、李九峰來謁陳純陽祖師之說，但當趨五飛乾，其天神禽為君干之象，位居中央，隨局更使，五行不定故也。予遇異人之授，與二公合若符契，詳究其用，寄者無驗，而不寄者百不一爽，則此是彼非，不辨自明矣。至於所用之宮，此時布演遇何遁等格，而吉凶之來由，一日而至於千百日，一年而至於千百年之事，其應如響。是雖不能盡得聖人作法之精意，其亦用規矩而巧者也，特此以告諸同志者，幸勿忽焉。

It is commonly said that the Tian Rui Star is placed in the second Kun Palace, and then again paired with the Death Door. But in fact, the mistake was made from the beginning. Li Quan examined the accounts of Tang Jingchuan and Li Jiufeng visiting Chen Chunyang's master, and believed that the central fifth palace should only be "towards the five flying Qian." This is because the Tian Rui Star symbolizes the sovereign and the first heavenly stem, and it is located in the center, changing according to the situation, and the Five Phases are not fixed. The transmission I received from a mysterious person coincides perfectly with the views of these two gentlemen. Upon careful examination of practical effectiveness, the method of placing the palace is inaccurate, while the method without placing the palace has never been wrong in a hundred attempts. Whether right or wrong is clear without argument. As for the palace used at this time, when it is laid out, encountering what kind of concealment or pattern, where does the fortune or misfortune come from? Events from one day to thousands of days, from one year to thousands of years, all come true like an echo. Although this is still not fully understood the profound intention of the sages' legislation, it can be considered as being done skillfully according to the rules. I specially write this down to inform fellow practitioners, hoping that it will not be ignored.

甘氏異傳秘訣歌：陰陽順逆妙難窮，一千八十失來蹤，符使變化無窮極，統領奇儀歷九宮。地道安然奇儀定，六十時終節局移，天道無休常運斡，符使之宮順逆飛。陽遁符一飛二黑，陰遁符九逆艮馳，如此九星飛九宮，九星順逆不相同。蓬芮沖輔禽循順，英任柱心禽逆行，此行陽星為值事，蓬芮沖輔止天英。此時陰星為值事，符英任柱至天蓬，年月日時循環轉，九星更換逐宮移。反伏二吟符使位，一二之餘宮位推，十時飛遍原位星，同年月易天干。

Yang Dun and Yin Dun alternate in direction, their subtleties are endless and cannot be fully explored; the 1080 layouts have long since lost their original paths. The changes of the Chief Symbol and Duty Gate are endless, governing the Three Marvels and Six Instruments as they move through the nine palaces. The Earth's path is still and unmoving, with the Earth Plate's odd instruments fixed in place, moving only after sixty hours have passed and the seasonal changes occur. The Heaven's path is ever in motion, with the Chief Symbol and Duty Gate moving through the palaces in either a forward or reverse direction. In Yang Dun, the Chief Symbol moves from the Kan Palace to the坤 Palace; in Yin Dun, it moves from the Li Palace in reverse to the Gen Palace. The nine stars thus traverse the nine palaces, moving in different directions. In Yang Dun, the stars move in sequence: Tian Peng, Tian Rui, Tian Chong, Tian Fu, Tian Qin. In Yin Dun, they move in reverse: Tian Ying, Tian Ren, Tian Zhu, Tian Xin, Tian Qin. When moving along the Yang star path, the Yang stars are in charge, moving from Tian Peng, Tian Rui, Tian Chong, Tian Fu to Tian Ying. When moving along the Yin star path, the Yin stars are in charge, moving from the Tian Ying at the Chief Symbol's position, through Tian Ren, Tian Zhu, to Tian Peng. The years, months, days, and hours cycle through, and the nine stars change palaces accordingly. As for the two patterns of return and hidden chant, they depend on the positions of the Chief Symbol and Duty Gate, calculated by the remainders of the previous and next palaces. Within ten hours, the nine stars traverse all palaces and return to their original positions; although the years and months may be the same, the heavenly stems have already changed.

八門專主飛何處，陽順陰逆九宮飛，若遇開門為值使，驚生景休死傷杜。值使十時歸本位，有時超五理當然，符禽居中皆原位，斯時用法各天機。符使入中分順逆，七將飛宮開閉虛，凶門惡宿逢生旺，奇儀得令各施為。吉內藏凶凶有吉，主客之時用最奇，主得門星奇儀旺，營謀戰訟凱歌回。客逢生時來傷主，利客先施主受虧，門宮合卦此時宮，爻中造化論六神。君聖臣賢兼孝子，妻妾奴婢內外親，旺氣內親分上下，衰氣斷然外戚鄰。

Which door is the eight gates flying to? It also follows the Yang Dun in a clockwise direction and the Yin Dun in a counterclockwise direction, flying through all nine palaces. If the Open Door is the Duty Gate, then the sequence follows: Jing Door, Life Gate, Jing Gate, Xiu Door, Death Door, Shang Door, Du Door. The Duty Gate returns to its original position after ten hours, and sometimes it passes through the central palace, which is natural. When the Chief Symbol and Tian Rui Star are in the central palace, they are considered in their original position, and their usage contains heavenly secrets. When the Chief Symbol and Duty Gate enter the central palace, they should be divided into clockwise and counterclockwise directions, while the other seven generals fly through the palaces, either opening, closing, or falling into an empty position. If凶门 (evil doors) and恶星 (evil stars) meet with Life Qi (life qi) andprosperous and strong (prosperous and strong), they become even more harmful. If the Three Marvels and Six Instruments are in their proper time and position, they will each display their abilities. Good fortune often contains hidden misfortune, and misfortune may also contain good fortune. It is most marvelous to determine the host and guest, and then take the appropriate use. If the host side has a good door and good star, along with the Three Marvels and Six Instruments that are prosperous and strong, then planning and operations, as well as military campaigns and disputes, can all achieve success. If the guest side meets the time of Life Qi (life qi) to harm the host side, it is advantageous for the guest to act first, and the host will suffer losses. The eight doors combined with the nine palaces can form a hexagram. At that time, the palace positions are used to start the hexagram, and then the six spirits are discussed through the changes of the yao (lines). From this, one can infer the virtue of the sovereign, the ability of ministers, the filial piety of sons and daughters, as well as the situation of wives, concubines, servants, and relatives inside and outside. The strong qi indicates internal relatives and can further distinguish hierarchy and status, while the weak qi indicates external relatives and neighbors.

賢能貴賤成離難，父子兄才官鬼評，國泰豐年歲干見，公侯伯宰月干推。省府州縣日干是，人民時干討天真，要知天道雨晴陰，交節日時局內明。要知聖主傳朝位，登基日時局中推，要知出師取勝歸，安營發馬格遁推。要知官品升擢職，到任時日決如格，要知安營倉府庫，勝負賢能豐積時。要知房產常換主，豎造入門重造時，要知萬事成又敗，造葬遷謀配合時。要知生涯有利益，出入謀求遇吉時，要知年月有敗興，大歲宮中格局明。

The wisdom and foolishness, wealth and poverty, ease or difficulty of gathering or parting of people can be judged through the images of the Six Relations: parents, children, brothers, wife and wealth, officials and ghosts. The stability of the country and the abundance of the harvest are seen from the heavenly stem of the year. The level of high officials such as marquises and ministers is determined by the stem of the month. The level of provinces, prefectures, states and counties is seen from the stem of the day. The situation of common people is understood from the stem of the hour. To know the weather conditions, such as sunny, rainy, snowy or cloudy, one can clearly see it from the situation on the day and hour of the change of seasons. To know the succession of the sovereign, one can seek it from the situation on the day and hour of the enthronement. To know whether a military campaign will result in a victorious return, one can examine the situation at the moment of setting up the camp and dispatching the horses, looking at the patterns and the hidden ones. To know whether an official's rank will be promoted, one can see if the day of taking office matches a favorable pattern. To know the situation of the camp and the granary, one can look at the time of victory, ability and abundance. To know whether property will frequently change hands, one can look at the moment of erecting pillars, raising the beam and moving in. To know why things succeed and then fail, one can look at how well the activities of building, burial, moving and planning are coordinated. To know whether there is profit in one's livelihood, one can see if the time of entering and seeking is favorable. To know the rise and fall of the year and month, one can understand it clearly from the pattern of the palace where the year's stem falls.

要知四季有吉凶，立春立夏立秋冬，要知月日有失得，二十四氣論交節。要知時日有災祥，六甲旬中看生傷，生合旺相臨期吉，休囚沖剋吉中殃。要知生平興廢事，命生時日局中推，同生富貴修短事，再察父母得子年。十二宮分坐向格，二十八宿定方輿，大運九九專造化，吉凶成敗格推詳。陽遁符蓬為初九、二九天芮、三九沖、四九輔星、禽五九、六九天心、七九柱、八九天任、九九英；陰遁符英為初九、二九天任、三九柱、四九天心、五九禽、六九天輔、七九沖、八九天芮、九九蓬。符使一九終九九，九九星終又換符。

To determine the auspiciousness or misfortune of the four seasons, observe the four key points: the beginning of spring, summer, autumn, and winter. To understand the gains and losses of a month and day, refer to the twenty-four solar terms. To know whether a particular time or day brings calamity or auspiciousness, examine whether it is born or harmed within the six jia periods: if it meets birth, union, or prosperity, it will be auspicious; if it meets weakness, confinement, or clash, even an auspicious time may bring disaster. To understand the rise and fall of a person's life, place their birth date and time into the system for analysis. When assessing wealth, status, and longevity, also examine the parents' palace and the year of having a child. The twelve palaces determine the direction and structure, while the twenty-eight constellations determine the direction and region. The great destiny is divided into sections based on the nine nines, each governing transformation and fate, with good and bad outcomes analyzed according to the system. In Yang Dun, the order of the stars is: the chief symbol starts with Tian Peng as the first nine, followed by Tian Rui, Tian Chong, Tian Fu, Tian Qin, Tian Xin, Tian Zhu, Tian Ren, and Tian Ying. In Yin Dun, the order is: the chief symbol starts with Tian Ying as the first nine, followed by Tian Ren, Tian Zhu, Tian Xin, Tian Qin, Tian Fu, Tian Chong, Tian Rui, and Tian Peng. The chief symbol and duty gate start from the first nine and proceed to the ninth nine; once the nine nines are completed, a new chief symbol is introduced.

蓬符運管八十一，八十二芮管如初，陽遁蓬菅星順換，陰遁蓬英逆更。加符時干為初運，九星順逆換初頭，美運中間期有惡，惡運之中美不期。許多成敗皆藏格，萬事盡包一局知，逐年月日時用事，此事干支始用神。假如甲子為時始，甲子就為用事神，乙丑輪二壬申九，十時年月癸酉同。六十花甲終癸亥，六十一數作用神，重用甲子六十一，千年萬載一同明。用事之神何所使，諸星各宿定根基，貴人勝蛇日上定，青龍明堂又建除。五符天曹並月將，以上四星起在時，奇門各宿分宮位，遁格玄微莫浪傳。

When the Tianpeng star is the chief symbol, it governs eighty-one units, and at the eighty-second unit, the Tianrui star takes over, continuing the cycle as before. In Yang Dun, the nine stars follow the Tianpeng in a clockwise order, while in Yin Dun, they start from Tianpeng and Tianying and proceed counterclockwise. The chief symbol is placed on the heavenly stem of the hour, serving as the first movement. The nine stars change in order, either clockwise or counterclockwise, and the cycle restarts. Good fortune often includes bad fortune, and bad fortune may also contain unexpected good fortune. Many successes and failures are hidden within the structure of the pattern. All things can be understood from a single pattern. When acting at specific times, years, months, days, or hours, the starting heavenly stem and earthly branch of the matter in question serve as the useful god. For example, if starting from the Jiazi hour, Jiazi is the useful god; Yichou comes next as the second, continuing up to Renshen as the ninth. The tenth hour then repeats the pattern starting from the Guiyou of the year and month. The sixty-jia-zi cycle ends at Guihai, and the next number returns to the useful god, restarting with Jiazi as the sixty-first. This principle remains the same for thousands of years. How does the useful god control the situation? Each star and mansion must be fixed in its position. Tianyi Nobleman, Shengguang, and Tengshe are determined from the day stem. Qinglong and Mingtang are paired with the twelve construction gods. The five symbols, Tiancao, and the month general are determined from the hour stem. In the Qi Men system, each star and mansion occupies a specific palace. The Dun Jia pattern is profound and subtle, and should not be easily passed on to others.

三奇專使論：遁甲之法，重在本時之干支，故其起例，以本時干加臨九星為值符，以本時支加臨八門為值使。曰使者，即如搶之樞密使與使相，即今之布政司、按察使之類，乃職官之謂也；曰符者，即印信文書，如古之告身，今之公據、文憑、勅書之類，乃璽書之謂也。

The method of Dun Jia depends crucially on the heavenly stem and earthly branch of the particular hour being divined. The procedure for initiating the calculation is as follows: the heavenly stem of the current hour is added to the nine stars to determine the Chief Symbol, and the earthly branch of the current hour is added to the eight gates to determine the Duty Gate. The term 'gate' refers to officials entrusted with specific duties, similar to the ancient positions of Chief Military Commissioner or Chancellor, and corresponds to modern roles such as the Governor or Inspector General. The term 'symbol' refers to official documents or seals, such as ancient appointment letters, modern official documents, certificates, or imperial edicts, representing the official credentials issued by the court.

職官奉符璽以行事，而甲己為符頭，則握符璽之樞，運行於鴻蒙杳靄間，孰謂甲畏庚金而遁，乃遂終遁焉已也。然符非得使孰與奉行，使非得符何所憑據，二者原阫相離，猶之子平家官殺不離印綬，印綬不離官殺，殺印相生，功名顯達之謂也。故三奇得使，非徒謂三奇得之也，乃謂六甲符頭得此三奇之使耳。

Officials carry the seal and jade token to carry out official duties, and the Heavenly Stems Jia and Ji, as the heads of the seal, are like holding the central part of the seal, operating in the boundless and misty space between heaven and earth. Who says that Jia, which fears Geng metal and retreats, would forever retreat? However, if there is a seal but no messenger, who will carry out the orders; if there is a messenger but no seal, what will serve as the evidence for the task. These two things are inherently inseparable, just as the school of Zi Ping said that officials andrestrain (killers) cannot be separated from the seal (support), and the seal cannot be separated from officials andrestrain. The mutual generation between killers and seal is the sign of achieving fame and success. Therefore, the phrase "Three Marvels have a messenger" does not merely mean that the Three Marvels themselves are effective, but rather that the six Jia seal heads have obtained the Three Marvels to serve as their messengers.

論主客：太公曰：凡主客、動靜無常，變化莫測，故有不定之象。或以先動為客、後動為主，或以動者為客、靜者為主，或以先聲為客、後聲為主，或以天盤為客、地盤為主。諸事總有用訣，成敗勝負皆以分定主客為緊要。

Chang Taigong said: Whether the master or the guest, the active or the still, there are no fixed rules, and changes are unpredictable, so the appearances are not fixed. Sometimes the one who moves first is considered the guest and the one who moves later is the master; sometimes the active is the guest and the still is the master; sometimes the one who first shows strength is the guest and the one who responds later is the master; sometimes the Heaven Plate is the guest and the Earth Plate is the master. All kinds of situations have their own respective rules, but the success or failure, victory or defeat, depend most on determining the master and the guest first.

如出兵動眾，以我為客，至彼地心，或以賊巢為主，或以賊所侵城郭為主，或以陽為客、陰為主，或反客為主、反主為客。選將求賢、招兵買馬、干謁訪友之類，是我為客、他為主；如在對敵，再又分主客也。或此時交鋒若利客，宜先耀武揚威、放炮吶喊；若主，惟宜偃旗息鼓、禁聲而敵，埋伏取勝。

For example, when sending troops and mobilizing forces, our side is considered the guest. When entering the enemy's territory, or taking the enemy's lair as the host, or the city captured by the enemy as the host, we can also take the yang as the guest and the yin as the host. Alternatively, we can reverse the roles, making the guest the host and the host the guest. As for matters such as selecting generals, seeking talented individuals, recruiting soldiers, and visiting friends, these are all cases where we are the guest and the other side is the host. However, in the case of a direct confrontation between two armies, we need to determine the host and guest again. If the hour is favorable to the guest, we should first display military might, fire cannons, and make a sudden attack. If the hour is favorable to the host, we should only lower our banners, suppress all noise, and wait quietly for the enemy, using ambushes to win the battle.

凡發兵，須看賊巢遠近，交戰心不同時夜鋒，不可以先動為客，待臨敵取主客利時而用之可也。如此時主客不利，只宜固守；倘若急迫，或被圍困，宜以計勝，或運籌閉六戊，或乘天馬、天罡，書符唸咒等類亦可。如占國事、都省、府縣、鄕市、家宅、官訟、墳塋、求謀、名利、婚姻、行人、失脫、逃走、捕捉，皆以地盤為主、天盤為客，人事最多，不能備述。

Whenever sending troops, one must consider the distance to the enemy's stronghold. The mindset during actual combat differs from that during the night when engaging in battle; thus, one cannot generally take the first to act as the guest. Instead, one should wait until the moment of confrontation and choose a favorable time for the host and guest positions before proceeding. If at that time neither side is advantageous, then it is best to remain defensive. In case of an urgent situation or being surrounded, one should use strategies to win, or plan to close the gate of the Six Wu, or move in the direction of the Heavenly Horse and Heavenly Gang. Also, using spells and incantations may be appropriate. As for divination concerning state affairs, capitals, prefectures, counties, towns, homes, legal disputes, graves, seeking opportunities, fame and profit, marriage, travelers, lost items, escaped persons, and hunting, these are all based on the Earth Plate as the host and the Heaven Plate as the guest. Human affairs are numerous and cannot be fully described.

大抵地盤諸星，得天盤諸星生合為上吉，若地盤生合天盤者次之。如客生主為稱意美滿，進益多端；主生客為耗散遲延；主客比和，行藏皆遂；主克客則半實半虛，自敗虛花，事為不果；客克主則戰敗無成，求吉招凶。故善用奇門者，必先分定主客，然後再明占法。如此時利主，我即為主；此時利客，我即客。或以進為客、不進為主，在我一心，不可執一為客、為主，任我可也。

In general, when the stars on the Earth Plate are generated and harmonised by the stars on the Heaven Plate, it is the highest level of good fortune. Conversely, when the Earth Plate generates and harmonises the Heaven Plate, it is of a lower level. If the guest generates the host, the host will feel content and experience much benefit. If the host generates the guest, the host will suffer loss and delays. If the Five Phases of host and guest are harmonious, both in action and concealment, everything will proceed smoothly. If the host overcomes the guest, the outcome will be half real and half illusory, with the host first suffering defeat and only empty gains, and the matter will not be completed. If the guest overcomes the host, there will be conflict and failure, achieving nothing, and seeking good fortune will instead bring misfortune. Therefore, those skilled in the use of the Qimen must first determine the host and guest, and only then can they proceed with divination. If this hour is favorable to the host, I act as the host; if it is favorable to the guest, I act as the guest. It is also possible to take advancement as the guest and holding back as the host. Everything depends entirely on my own decision, and one must not rigidly adhere to which side is the guest or the host. It is entirely up to me to choose and use accordingly.

總法天機前篇：凡布演奇門，先觀天象，後察細微，總在我一心運用，不可不知也。如天盤九星、奇儀、八門屬金，加於地盤諸星屬木，是金克木，為客來傷主，戰利為客，行兵先舉，放炮吶喊，士卒精壯，百戰百勝。凡求謀、請謁、交易等事，主破敗驚憂，客舍暗眛，遭逢盜賊小人，惟行人即至。若金旺木衰，其凶尤甚。如天盤金星在衰墓死絕之時加於木宮，生旺之時金不能克木，則木星為吉；如木亦臨衰墓絕之時，其凶終不免矣。

When calculating the strange door, one should first observe the great heavenly phenomena, then examine the subtle details. Ultimately, it depends on one's own mind to apply the principles, and this point must not be overlooked. For example, if the nine stars of the heaven plate, the three marvels and six instruments, and the eight gates belong to metal, and they are placed upon the wood stars of the earth plate, this is a case of metal overcoming wood, which means the guest is harming the host. In such a situation, the battle is favorable to the guest. Therefore, when marching troops, one should act first, fire cannons and shout loudly, have strong soldiers, and achieve victory in every battle. As for matters such as seeking strategies, making requests, or engaging in trade, the outcome is likely to be failure, anxiety, and worry. The guest's position is dark and unclear, and one may encounter thieves and petty people. Only in the case of predicting the arrival of a traveler does the host indicate that the traveler is coming soon. If metal is strong and wood is weak, the danger becomes even greater. If the metal star of the heaven plate is in a weak, buried, dead, or critical state and is placed on the wood palace, and at the same time the wood is in a favorable and strong state, then the metal cannot overcome the wood, and the wood becomes auspicious. However, if the wood is also in a weak, buried, dead, or critical state, then misfortune is unavoidable.

如天盤木星加於地盤火星上，是為木生火，戰利為主，謀為一切等事皆能如晐。如有重木臨生旺之宮，謂之貪生之木，壓火無光，火漸自滅；若木臨退氣之宮，或木少火多，是枯木生火，大利主兵。如天盤土加於地盤金星，是客來生主，若係土旺，或有重土，雖曰生金，須知土厚埋金，必有暗兵埋伏，使英雄失志，忠烈受屈。

If the heavenly stem of wood is placed over the earthly branch of fire on the Heaven Plate, this signifies wood nurturing fire, and the conflict favors the main party. Planning various affairs can proceed smoothly. However, if the wood energy is too strong and occurs in a flourishing and favorable palace, it is called "greedy wood," which means excessive wood may suppress the fire, causing the fire to gradually lose its brightness and eventually extinguish. If the wood is in a declining palace or there is insufficient wood but abundant fire, it is called "dry wood generating fire," indicating a strong fire force that greatly benefits the main party's army. If the heavenly stem of earth is placed over the earthly branch of metal on the Heaven Plate, this indicates the guest generating the host. However, if the earth energy is strong or multiple layers of earth appear, although earth can generate metal, one must recognize that excessive earth may bury the metal, leading to hidden troops lying in wait, causing heroes to lose their aspirations and loyal warriors to suffer injustice.

如天盤木加地盤金，乃主傷其客，宜掩旗息鼓，禁聲而敵，大勝。凡諸謀為，事多破敗，有始無終，惟求名顯達、官事得理、出行吉。如天盤金加地盤土，乃主生客，宜耀武揚威、進兵奏凱，客兵大勝。凡謀為諸事，始終皆耗，勞碌心力，後得安妥。

If the Heavenly Stem Wood is placed over the Earthly Branch Metal, Metal can overcome Wood, indicating that the main force harms the opposing force. In such a case, one should lower the flag, stop the drums, eliminate all noise, and remain still to wait for the enemy, thereby achieving a great victory. As for various plans and schemes, they are mostly ruined, starting strong but ending in failure. Only the three matters of seeking fame and success, winning a legal case, and traveling are favorable. If the Heavenly Stem Metal is placed over the Earthly Branch Earth, Earth generates Metal, meaning the main force supports the opposing force. In this situation, one should display military strength, advance with troops, and celebrate a victorious campaign, as the opposing army will achieve a great victory. Regarding various endeavors, they will involve continuous effort and mental strain throughout, but ultimately result in a safe and secure outcome.

作用妙法後篇：妙用之法，全在年月日時四天干，詳其加臨九宮，合為吉凶等格，則知聖君、賢臣、孝子、慈孫、父母、妻妾、奴婢、戚鄰諸事，咸可推詳之矣。年干為君、父母，月干為臣宰、為伯叔，日干為兄弟、朋友，時干為妻妾、子女、士卒、奴婢。

The wonderful method of using the Qimen (Mysterious Gate) depends entirely on the four heavenly stems of year, month, day, and hour. Carefully observe which of the nine palaces they are placed in, and what auspicious or inauspicious patterns they form. Then, matters concerning wise rulers, virtuous ministers, filial sons and dutiful grandsons, as well as parents, spouses, servants, relatives, and neighbors can all be understood. The specific associations are as follows: the year stem represents the sovereign and parents, the month stem represents ministers and senior relatives, the day stem represents brothers and friends, and the hour stem represents spouses, children, soldiers, and servants.

如天盤年干合吉格，門生宮，或上下干相合，主國泰民安，君臣父母福壽康寧；若年干合凶格，或被沖剋，主四海兵戈、身心不寧、骨肉刑傷、災危憂驚。若干得天盤相生，或合吉格，有忠臣列士輔國安民，加官封爵，萬事稱心；若凶格又被沖剋，有奸臣專權、休官罷職、六親參商、貧苦奔波。

If the heavenly stem of the year on the Heaven Plate harmonizes with a favorable pattern, and the gate generates the palace, or if the upper and lower stems exactly harmonize, it indicates national peace and prosperity, with the sovereign and ministers, parents and children all enjoying health and longevity. However, if the year's heavenly stem harmonizes with an unfavorable pattern, or is confronted or controlled, it signifies war breaking out across the four seas, inner turmoil, injuries among family members, and dangers and worries. If the monthly stem receives the energy from the Heaven Plate to generate it, or harmonizes with a favorable pattern, there will be loyal ministers and righteous men assisting the state and benefiting the people, leading to promotions, titles, and all affairs going smoothly. But if it harmonizes with an unfavorable pattern and is also confronted or controlled, there will be corrupt ministers seizing power, the person losing their official position, and the six relations resembling the stars Shen and Shang, which never appear together, resulting in a life of poverty and constant hardship.

若日干得天盤八門生合吉格，主兄弟和睦、貴喜臨門、身安友助、求謀遂心；若日干被克合凶格，主兄弟刑傷、六親不和、身困招災。若時干得天盤生合吉格，主妻子賢能、士卒精強、奴婢得力；倘合凶格又被沖剋，主父子刑傷不和、兵卒自亂、奴婢欺主。

If the day stem receives the support and harmony of the heaven plate's eight gates and encounters a favorable pattern, it indicates harmonious relations among siblings, the nobleman's favor and good fortune, personal safety with friends' assistance, and success in endeavors. If the day stem is controlled and combines with an unfavorable pattern, it indicates injuries among siblings, discord among the six relations, personal difficulties and misfortunes. If the hour stem receives the support and harmony of the heaven plate's eight gates and encounters a favorable pattern, it indicates a capable wife, strong soldiers, and efficient servants. However, if it combines with an unfavorable pattern and is further controlled, it indicates injuries and discord between father and son, disorder among soldiers, and servants mistreating their master.

凡六庚加於年月日時干上，或年月日時干加臨六庚上，須看六庚加於何人乾上，財知某人之吉凶。合吉格尤吉，合凶格尤凶，主骨肉不和、己身危困。假如陽遁三局甲己日丁卯時，時干在九宮離上，開門天沖星，甲子戊一同臨宮，生門與庚在坤二宮，甲己日為飛干格，主兄弟不和、朋友反目、身招災困。又如陽九局乙庚日丙子時，得青龍返首吉格，主貴喜盈門、身安友助、求謀遂心。若看年干、月干、時干須另起，不可即以此為準，恐吉凶不驗也。

Whenever the sixth heavenly stem, Geng, is placed above the year, month, day, or hour stem, or when the year, month, day, or hour stem is placed above Geng, one must determine which type of person is represented by the stem that Geng is pressing upon in order to know the fortune of that person. If it matches a favorable pattern, it brings extra good fortune; if it matches an unfavorable pattern, it brings extra misfortune, indicating discord among family members and danger to oneself. For example, in a Yang Dun third layout on a Jia Ji day with a Ding Mao hour, the hour stem falls in the ninth palace, the Li position. The same palace contains the Open Door and Tian Chong star, as well as Jia Zi Wu. The Life Gate and Geng are in the second palace of Kun. For a Jia Ji day, this is called the "Flying Stem Pattern," indicating discord among brothers, enmity among friends, and self-induced misfortune. Another example is a Yang Dun ninth layout on a Yi Geng day with a Bing Zi hour, which results in the favorable pattern "Azure Dragon Returns to the Head," indicating the presence of a nobleman, happiness, safety, assistance from friends, and success in endeavors. When examining the year stem, month stem, or hour stem, one must start a new layout separately; one cannot rely solely on this layout, otherwise the fortune will not manifest.

臨機變用：人為萬物之靈，感通諸事之應，在我天機一時之動，皆可推也。如欲知兵家勝負，則於出師動眾、發馬立營日為始，逐日查算利於何日時交鋒得勝、何日時賊來何方、何日時埋伏何處、何日時奏凱成功，皆預可知也。欲知人事成敗得失，隨時演遁可。欲知人生壽夭窮通，則取本命年月日時演布，而妻財子祿、富貴貧賤、壽夭皆可知矣。

Human beings are the most intelligent creatures, capable of sensing and connecting with the signs and omens of various events. As long as there is a movement of heavenly wisdom in one's mind, one can use it to predict. For example, to know the outcome of military battles, one can take the day when the army starts moving and sets up camps as the starting point, and then calculate day by day: on which day and hour the battle can be won, on which day and hour the enemy will come from which direction, on which day and hour the ambush should be set, and on which day and hour the victory can be achieved. All these can be foreknown. To know the success or failure, gains or losses in human affairs, one can simply set up a calculation at any time. To know the lifespan, prosperity or adversity, and fate of a person's life, one can use the person's birth year, month, day, and hour for the calculation. In this way, one can also know about spouse, wealth, children, official position, wealth or poverty, and the length of life.

凡物器之破損、成敗、久暫，則以所得之日時，或方見之時，或取物形之長短方圓，按五行所屬配合遁時，則器物損壞日時、被竊盜可預知矣。又如軍中，凡有一見一聞，或遇移倒斜蹲錯落金鼓等項，或聽言語善惡，或見旗鼓破損，或鳥獸來從何方，或聽鳥獸聲音只數，或風從何方忽來，或雷震樹木響動幾聲在於何方，但遇一見一聞稍涉怪異之事，俱可為吉凶之兆。

All matters concerning the damage, success or failure, and the duration of use of an object can be determined by matching the day and time when it was obtained, or the moment it was first seen, or the length and shape of the object, according to the Five Phases, with the hidden pattern of time. In this way, one can foresee when the object will break, or whether it will be stolen. For example, in the military, any event seen or heard—such as the movement, falling, tilting, crouching, or disorder of drums and gongs, or the goodness or evil of spoken words, or the damage to flags and drums, or the direction from which birds or beasts come, or the number of calls made by birds or beasts, or the sudden direction of the wind, or the number of thunderclaps and the direction they occur—can be used as omens of good or bad fortune, as long as they involve any slight strange occurrence.

或聽人言語幾聲幾字，或樂器不時亂鳴幾聲，或金鼓不時響動幾聲，凡事物遇目一見，皆可取為占卜之應。在吾心一動，活法變通，切記不可取其一又取其二，以至吉凶無可定也。如取某件占之不准，再取別物占之又不准，是心未定，所以吉凶無驗也。

Or if someone speaks a few words or sounds, or if musical instruments make random noises, or if drums and gongs strike at inappropriate times, any thing that enters the eye can be used as a sign for divination. The key lies in one's own thought, adapting flexibly according to the situation; but one must not take one thing and then another, for then the fortune and misfortune cannot be determined. If taking a particular thing for divination does not work, and then taking another thing also does not work, it is because the mind is still unsettled, so the fortune and misfortune do not manifest.

如遇一字一點一物一聲一人一獸即為子時，二為丑，三為寅。如甲己日遁起甲子時，如數有十三，即作第二次丙子時；若數多皆逢子時，即為第三次、第四次、五次戊子、庚子、壬子；再遇多，五子時盡，即作乙丑、丁丑、己丑、辛丑、癸丑。如此千時萬時，皆可仿此而用無窮也。

The method of determining the time based on numbers is as follows: if only one character, one dot, one object, one sound, one person, or one animal is encountered, it is considered the first hour (zi). If two are encountered, it is the second hour (chou). If three are encountered, it is the third hour (yin), and so on. For example, on a jia or ji day, according to the five rats method, the time starts from jiazi. If the number counted is thirteen, which exceeds twelve, it is considered the second cycle of bingzi. If the number continues and cycles back to zi, it proceeds in order to wuzi, gengzi, renzi for the third, fourth, and fifth cycles respectively. If the count continues further, after five cycles of zi, it proceeds to yichou, dingchou, jichou, xinchou, and guichou. This method can be applied endlessly for thousands or ten thousands of times.

時定然後用符使飛布演遁，九星八門詳諸吉凶遁格，及大運日時，一切吉凶遠近前後盡可知矣。若出師，須詳看領軍官及大小頭目本命天干合吉凶等格，或利於征伐、或利於埋伏、或利於衝鋒、或利於接應、或利於固守、或利於行事，總視其人年命所利斟酌用之，則大小三軍皆無誤矣。

After the time is determined, use the Chief Symbol, Duty Gate, flying spread, and hidden patterns to thoroughly examine the various auspicious and inauspicious hidden patterns formed by the nine stars and eight gates. Combined with the great destiny, the day, and the time, all aspects of auspiciousness and inauspiciousness, nearness and distance, and sequence can be known. If it is about military operations, one must carefully examine the personal heavenly stem of the commanding officer and other officers to see which auspicious or inauspicious patterns they match. Some are suitable for marching out to fight, some for ambush, some for charging forward, some for supporting, some for holding the position, and some for handling affairs. In summary, it depends on what is suitable for the personal heavenly stem of the year, and then use it accordingly. In this way, the arrangement of the entire army will not go wrong.

凡八門與宮比和，雖為主為客均利，再詳遁格各利否。若天盤奇儀生地盤奇儀，惟利主兵大勝，一切諸事大吉；若地盤克天盤，為主亦吉，諸事有始無終；若天盤奇儀克地盤奇儀，為客兵大勝，一切謀為等事破敗耗散，有憂災凶。

If the eight gates are in harmony with the Five Phases of the palace they fall into, both the host and the guest will benefit, but one must still examine the specific遁格 to see if they are favorable. If the heavenly symbols on the Heaven Plate generate the earthly symbols on the Earth Plate, it is advantageous for the host's army to achieve a great victory, and all matters will be highly auspicious. If the Earth Plate's symbols instead overcome the Heaven Plate's symbols, the host is still considered favorable, but all affairs will lack completion. If the Heaven Plate's symbols overcome the Earth Plate's symbols, the guest's army will achieve a great victory, while all plans will be ruined and scattered, leading to worries and calamities.

凡八門生宮為客生主，若天盤奇儀又生合地盤者，或地盤奇儀克天盤，惟利為主，戰凱而歸，所為一切等事皆如心意，而多進益，永為禎祥。若逢天盤奇儀克地盤奇儀，為主兵謹防埋伏，當有虛詐，不可攻打，打以計取之。凡八門克宮為客傷主，若天盤奇儀克地盤奇儀，或地盤生天盤，為客兵百戰百勝；此時地盤奇儀克天盤奇儀者，謂之主先勝，於客後不可敵，亦不可深入也。

All eight gates that generate the palace they fall into indicate that the guest is generating the host. If the odd instruments on the Heaven Plate also generate and harmonise with those on the Earth Plate, or if the odd instruments on the Earth Plate counteract those on the Heaven Plate, it is advantageous for the host. In battle, they can achieve victory, and all affairs will proceed smoothly with great gains, bringing long-term auspiciousness. However, if the odd instruments on the Heaven Plate counteract those on the Earth Plate, the host should be cautious of ambushes, for there must be deceptive tactics. One should not attack directly but instead use strategy to win. When all eight gates counteract the palace they fall into, it indicates that the guest is harming the host. If the odd instruments on the Heaven Plate counteract those on the Earth Plate, or if the Earth Plate generates the Heaven Plate, the guest forces will achieve victory in every battle. But if at this time the odd instruments on the Earth Plate counteract those on the Heaven Plate, it means the host initially wins, but the guest will eventually be unable to resist. The host should not press on further after initial success.

凡為宮克門，是主強客弱，若地盤奇儀克天盤奇儀，或得天盤生地盤，為主兵大勝，諸事吉慶由我主張，然亦不可太過也。若地盤克天盤，主兵先勝，宜急回兵，不可攻剿，諸事先吉後憂。凡為宮生門，是客強主弱，若地盤奇儀又生天盤奇儀，或天盤克地盤者，為客兵全勝，凡為諸事雖吉而多虛費；若上克下者，求謀反招驚憂。

Whenever the palace overcomes the gate, it indicates that the main force is strong and the opposing force is weak. If the earthly odd instruments also overcome the heavenly odd instruments, or if the heavenly odd instruments come to generate the earthly odd instruments, then the main force's army will achieve a great victory, and all matters of auspiciousness and celebration will be under our control, but we must not go too far. If the earthly odd instruments overcome the heavenly odd instruments, the main force's army will first achieve a victory, but we should quickly withdraw the troops and not continue the attack, otherwise all matters will start auspicious but end in worry. Whenever the palace generates the gate, it indicates that the opposing force is strong and the main force is weak. If the earthly odd instruments also generate the heavenly odd instruments, or if the heavenly odd instruments overcome the earthly odd instruments, then the opposing force's army will achieve a complete victory; at this time, although all matters are auspicious, there will be much waste and loss. If the upper plate overcomes the lower plate, seeking to make plans will instead bring about fear, anxiety, and worries.

若天盤生地盤，或地盤克天盤，凡為主人先加恩德以利誘之，而後得勝，諸事宜遲而有益。又以上所論門宮，若得生旺之時，或逢沖剋亦不為憂；若逢衰之時，又被沖兢，宜須固守，諸事莫為。若我在生旺制人為勝，如逢衰墓制人為憂；若逢生旺生人有益，逢衰墓生人，此自敗矣。

If the Heaven Plate generates the Earth Plate or the Earth Plate controls the Heaven Plate, the person in charge should first show kindness and use benefits to attract the other party, then achieve victory. All matters should proceed slowly, as slowness is beneficial. Additionally, if the mentioned gates and palaces are in a time of growth and strength, even if they encounter clashes and controls, there is no need to worry. However, if they are in a time of decline and weakness and are further subjected to clashes and controls, one should remain steadfast and do nothing. If I am in a place of growth and strength and go to subdue others, it is a victory. If I am in a place of decline and墓 (grave) and go to subdue others, it becomes a source of worry. If I am in a place of growth and strength and go to assist others, it benefits me. If I am in a place of decline and墓 and still go to assist others, it leads to self-destruction.

占事主客論：凡此時或為主、為客，總順用九星、六儀、三奇、八門，逢生旺祿，不逢衰墓死絕，不受他諸星剋制，任我為主為客也。如上樑、安葬、赴任、遠行、商賈、出入、婚姻、謀為、求名、請謁、家宅等類，只宜地盤為主，天盤九星、三奇、六儀、八門為客。

Whenever an action is to be taken as the host or as the guest during a particular hour, one must follow the guidance of the nine stars, six instruments, three marvels, and eight gates. As long as they all fall on positions of birth, prosperity, and luck, and do not fall on positions of decline, burial, death, or cessation, and are not restricted by other stars, then whether to act as host or guest is up to me. As for matters such as raising a beam, burial, taking office, traveling far, trading, entering or leaving, marriage, seeking opportunities, seeking fame, visiting, and household affairs, all of these should take the earth plate as the main reference and the heaven plate's nine stars, three marvels, six instruments, and eight gates as the guest factors.

大抵要天盤生合地盤為上吉，自有官貴相助，諸凡不逢阻隔，進益多端。如地盤生合天盤為次吉，則多耗散，為事費力，始終勞碌，諸事遲緩，宜求謀請託，事方得妥。如天盤諸星克地盤，凡諸為一切等事，多招是非，口舌重造，即成復敗，不免憂驚。

In general, when the Heaven Plate generates and harmonises with the Earth Plate, it is the most auspicious, naturally bringing assistance from officials and noblemen, with no obstacles encountered in doing things, and great gains. If it is the Earth Plate that generates and harmonises with the Heaven Plate, it is only a secondary level of good fortune, leading to more losses, great effort in doing things, constant toil from beginning to end, and all matters being delayed and slow. One would have to rely on others for planning and seek help from people to get things done. If the stars of the Heaven Plate go to overcome the Earth Plate, then all things one undertakes will mostly bring trouble and disputes, with repeated arguments and conflicts, things just completed are again ruined, inevitably causing worry and fear.

如地盤諸星克天盤諸星，是為有勢，凡事雖強，恐後無益，謂之我克者休，故諸事有始無終，只宜求名、官事得。若戰為主，百戰百勝，奏凱而歸。如天盤與地盤諸星比和，亦或門生宮、宮生門，或門宮比和，諸星或天盤生地盤，或地盤生天盤，主客皆吉。

If the stars on the Earth Plate overcome those on the Heaven Plate, it indicates that our side is strong. Although things may be strong at the moment, there is a fear that later on there will be no benefit. This is called "the thing I overcome is in a period of decline." Therefore, all matters will start well but end badly, and only matters such as seeking official rank or winning a lawsuit are suitable. If used for warfare as the main side, then one will win every battle and return victorious. If the stars on the Heaven Plate and Earth Plate have the Five Phases in harmony, or if the gates generate the palaces, or the palaces generate the gates, or the gates and palaces are harmonious, or if the stars on the Heaven Plate generate those on the Earth Plate, or vice versa, then both the main and guest sides will be auspicious.

如地盤臨衰墓死絕之宮，逢天盤相剋，大利為客，為主大凶，凡為諸事，立見災非，吉事成凶，憂驚重見，永為不吉。如地盤臨生旺得令之宮，逢天盤衰囚諸星相剋者，是失令之客不能傷得令之主，客反招其咎也。如地盤之星雖在衰墓失令之宮，逢天盤諸星相生為主者，初雖不吉，幸受其生，迨交我旺之日時，自大吉也。天盤與地盤同論，餘仿此，凡用當細詳之。

If the Earth Plate falls into a palace of decline,墓, death, or绝, and is further attacked by the Heaven Plate, it is highly advantageous for the guest side and extremely unfavorable for the host side. Any affairs undertaken will immediately bring disaster and disputes. Good fortune will turn into misfortune, and worries and fears will repeatedly arise, leading to long-term misfortune. If the Earth Plate falls into a palace of birth and prosperity, and the Heaven Plate is a star in decline or imprisonment that attacks it, then the guest side, which is out of its proper season, will not harm the host side, which is in its proper season. Instead, the guest side will bring its own misfortune. If the star on the Earth Plate is in a palace of decline,墓, or out of its proper season, but is supported by the stars on the Heaven Plate, then those acting as the host side may initially face some misfortune, but will eventually be helped by the support. When the favorable and strong days and hours of the host side arrive, they will naturally become highly auspicious. The same reasoning applies when considering the Heaven Plate; other cases can be similarly inferred. When applying this, one should carefully examine and consider each situation.

如客生主，為稱意美滿，進益多端；主生客，為秏散遲延，凡事後吉；主客比和，行藏皆遂；主克客，為半實半虛，自敗虛花，事為不果，惟戰則勝，求名得就；如客克主，事招驚恐，災禍刑傷。如主臨旺氣逢生為美，為新、為盛、為繁華、為鮮明；逢克為枵、為敗、為破、為舊、為歪斜、為無色、無用也。

When the guest is born from the host, the host is content and prosperous, with great gains; when the host is born from the guest, the host suffers losses and delays, and things will only become favorable later. If the host and guest are harmonious, both action and storage will be smooth. If the host overcomes the guest, matters will be half real and half false, with the self first failing, resulting in empty efforts and no results, except in battle where victory is possible and in seeking fame and success. If the guest overcomes the host, affairs will bring fear and disaster, with injuries. If the host is in a strong position and receives support, it indicates freshness, prosperity, brilliance, and vividness; if it encounters overcoming, it signifies emptiness, decline, damage, oldness, distortion, lack of color, and uselessness. "Xiao" means emptiness.

如詳人品，逢生旺之時富人，為時人；主客諸星皆旺，為富貴人；如客生主，為有權人；主生客，為退時人、為貧人；客傷主，為奴婢小人，合吉格為善人、好人，合凶格為兇惡人、賊盜人；主克客，為有難人、災厄人，或逃亡人；如主逢衰墓之時，為閒人、為凌下之人；主客俱衰，為受誣人，或下賤人；如臨衰墓又逢沖剋，為廢人、為痴人、為無用人。

If one wishes to distinguish the nature of the person involved in the divination, those encountered during a time of birth and strength are wealthy people, those in their prime; if both the main and guest stars are strong, they are wealthy and noble; if the guest star generates the main star, they are people of authority; if the main star generates the guest star, they are people past their prime, poor; if the guest star injures the main star, they are servants or petty people; if they form a good pattern, they are good people; if they form a bad pattern, they are wicked people or thieves; if the main star controls the guest star, they are people in trouble, suffering misfortune, or fugitives; if the main aspect is in a time of decline or burial, they are idle people or those oppressed by others; if both main and guest are weak, they are people wrongfully accused or of low status; if they are in decline or burial and also encounter clash and control, they are disabled, foolish, or useless people.

若要知人品貴賤、長幼男女老少，以九星八門定之。如開門天心星逢生，為富貴人，為長者大貴君父；逢克者，林下貴宦、僧道、老翁。如死門逢生，惟老母貴、妻貴，母有權有勢，或國家皇親；逢克，為鄉閒老媍、後母、再娶無夫之妻，或尼姑、賣婢之類，餘仿此推。

If one wants to determine a person's status, whether they are noble or common, their age, gender, and whether they are young or old, one should use the nine stars and eight gates. For example, if the Open Door gate meets the Heaven Heart star in a harmonious relationship, it indicates a wealthy and noble person, a respected elder or a high-ranking official; if it is in a conflicting relationship, it suggests a retired official, a monk or nun, or an old man. Another example is the Death Door meeting the Heaven Heart star in a harmonious relationship, which indicates a respected mother or wife, a mother who holds power and influence, or a royal relative of the state; if it is in a conflicting relationship, it suggests an old woman living in the countryside, a stepmother, a woman who has remarried and is without a husband, or a nun or a female servant who is sold. The rest should be judged in the same way.

凡取克應，此一時一宮，有九神、九星、三奇、六儀、八門，俱有克應，但不知以何星等類為定一時之應耳。蓋一時有一星得令為主，餘星若失令為用，俱取克應為準也。

Whenever taking the "response" or "verification," which refers to the current appearance of people or things as a confirmation, each hour and each palace has its own response based on the Nine Stars, Nine Gods, Three Marvels, Six Instruments, and Eight Gates. The difficulty lies in not knowing which type of star should be used to determine the response for that particular hour. In fact, each hour has one star that is in command and serves as the main one, while the other stars that are out of command only serve as assistants. The response should always be based on the star that is in command at that time.

如此時合吉，有明堂貴人、青龍、長生、旺、祿、五符等吉星，門宮相生者，為貴人、顯宦達士、正人善人，在物為美、為新、為貴物美品佳味。若合凶格，門宮相剋，干支沖犯，為林下官貴、為平常人、僧人、為不正人、為奸邪、為疾病，或廢人，或盜賊；在物為破損舊物、為缺器、為無用閒器、為苦酸腥臭之物味。此大概言之，然萬物事類無窮，凡用須以本日時細看生旺休囚，以變通詳察之也。

If the hour is auspicious and includes the favorable stars such as Bright Hall, Nobleman, Azure Dragon, Growth, Prosperity,禄神, and five symbols, and the gate and palace are mutually generating, then the person indicated would be a nobleman, a prominent official, a successful and well-connected person, or a righteous and virtuous individual. The things indicated would be beautiful, new, valuable items and delicious flavors. However, if it coincides with an Inauspicious Pattern, and the gate and palace are mutually controlling, with the heavenly stem and earthly branch conflicting, then the person indicated would be a retired official, an ordinary person, a monk, a morally corrupt person, a wicked person, a sick person, a disabled person, or a thief. The things indicated would be broken old items, broken vessels, useless and idle objects, and smells such as bitter, sour, fishy, and foul. This is only a general statement; the myriad things and categories are endless. In actual use, one must examine the birth and decline of the heavenly stems and earthly branches on that particular day and hour, and flexibly and thoroughly investigate according to the specific circumstances.

九遁歌：奇門九遁少人知，秘在仙經甚奧微。丙合生門居丁上，便為天遁月光輝；乙合開門臨六己，地遁日精能蔽之；丁與休門臨太陰，人遁星精藉照臨；丙合生門合九天，神靈所蔽有威權；丁合休門臨九地，伏兵鬼遁能潛避；乙合休門臨坎水，即是蛟龍得雲雨；辛儀合生臨艮丙，猛虎神威淨八蠻；虎狂位遇丁景制，叱吒生風上將壇；龍逃亦藉丁加景，一躍雷門振羽輪。

The secret of the Nine Evasions in the Qimen system is rarely known, hidden in the immortal scriptures, and extremely subtle. When the Bing Qi (丙奇) combines with the Life Gate (生门) and is placed above Ding (丁), it is called Heaven Evasion (天遁), like the moon's bright light. When the Yi Qi (乙奇) combines with the Open Door (开门) and is placed above the sixth Ji (六己), it is called Earth Evasion (地遁), capable of borrowing the essence of the sun to conceal one's form. When the Ding Qi (丁奇) combines with the Xiu Men (休门) and is placed on the Taiyin (太阴), it is called Human Evasion (人遁), using the star's essence for observation. When the Bing Qi combines with the Life Gate and meets the Jiu Tian (九天), it is called Divine Evasion (神遁), protected by divine beings and possessing authority. When the Ding Qi combines with the Xiu Men and is placed on the Jiudi (九地), it is called Ghost Evasion (鬼遁), allowing hidden troops to conceal and evade. When the Yi Qi combines with the Xiu Men and is placed on the Kan Palace (坎宫) water, it is called Dragon Evasion (龙遁), like a dragon receiving clouds and rain. When the Xin Yi (辛仪) combines with the Life Gate, is placed on the Gen Palace (艮宫), and combines with Bing, it is called Tiger Evasion (虎遁), with the mighty power of a tiger capable of subduing all surrounding barbarians. When the White Tiger (白虎) is rampant and meets the Ding Qi and Jing Gate (景门) to control it, a single shout can create wind, allowing one to ascend the general's platform. When the Azure Dragon (青龙) is fleeing, it also needs the Ding Qi and Jing Gate to save it, and with a single leap over the Lei Gate (雷门), it can restore its wings and wheels.

天遁：丙加丁逢生門為天遁，其方得月精所蔽。此時宜修身、煉道、遁跡、隱形，可以稱王侯之權利，朝君王、謝蒼穹、祈福、求神、出師、征戰自伏。凡上策、獻書、求官、進職、剪惡、除凶、商賈、出行、婚姻、入宅百事吉。倘練祭丁甲、呼風喚雨，用本旬玉女符咒立應。

When Bing Qi is added to Ding Qi and meets the Life Gate, it is called Heaven's Concealment. At this direction, the essence of the moon provides protection. At this time, it is suitable for self-cultivation, spiritual practice, hiding one's traces, and concealing one's form, which can lead to the power and benefits of a king or marquis. It is also favorable for meeting the king, thanking heaven, praying for fortune, seeking deities, and launching military campaigns, all of which can cause the opponent to submit on their own. Any action such as presenting wise strategies, submitting petitions, seeking official positions, promotion, eliminating villains, removing evil people, engaging in business, traveling, marriage, or moving into a new home will all be auspicious. If one wishes to worship and cultivate the Ding and Jia deities, summon wind and rain, and use the jade maiden talisman of this week, there will be immediate response.

地遁：乙加己逢開門臨九地、太陰、六合為地遁，其方得日精所蔽。此時宜設伏、藏兵、立寨、安營、建置、修造、出陣、攻城，全師捷勝。凡出行、埋葬、冠婚、藏匿皆吉。又看乘朱雀宜設詞行詐間諜，乘螣蛇宜蠱惑，乘太常有酒食宴會，乘青龍有財喜，乘白虎有爭鬬，乘玄武主竊取探私，乘勾陳主淹滯。

When the odd stem Yi is combined with the even stem Ji and the gate of Opening is present, and it is also in the position of Jiudi, Taiyin, and Liuhe, this is considered earth concealment. At this time, the direction benefiting from the essence of the sun's protection is favorable for setting ambushes, hiding troops, establishing camps, building shelters, starting construction, and making repairs. It is also suitable for going out on campaign, attacking a city, and achieving complete victory. All activities such as traveling, burying the dead, holding a coming-of-age ceremony, getting married, and hiding things are auspicious. One should also consider which deity is governing this position: if it is governed by the Vermilion Bird, it is suitable for fabricating words, using deception, and engaging in espionage; if governed by the Boa Snake, it is suitable for influencing people's hearts; if governed by the Temple Official, there will be feasting and banquets; if governed by the Azure Dragon, there will be good fortune and joy; if governed by the White Tiger, there will be disputes; if governed by the Black Tortoise, there will be secret theft and eavesdropping; and if governed by the Gou Chen, matters will be delayed and not progress smoothly.

人遁：丁加乙逢休生門臨太陰為人遁，其方得星精所蔽。此時宜選將求賢，說敵和仇，投策獻書，隱藏伏匿，凡結姻交易全吉。又看乘日祿、喜神、貴人主財喜和合，乘朱雀主詞訟得理，乘螣蛇主惡夢邪魅，乘白虎忌行舟，乘玄武防盜，乘天輔、天柱主陰雨，天沖主雷，天英主電，占病危。

When the star Ding Qi is joined by the star Yi Qi, and also meets the gate Xiu Men or Sheng Men, and is accompanied by Tai Yin, it indicates a person's concealment. At this time, the direction where this occurs is protected by the essence of the stars. It is suitable for selecting capable officers, seeking talented individuals, persuading enemies, resolving conflicts, submitting strategies, making recommendations, and hiding or avoiding danger. All matters related to marriage and trade are favorable. One should also consider what it is riding upon: if it rides upon the day's wealth, joy, nobleman, or harmonious forces, it brings fortune and harmony. If it rides upon Zhu Que, it indicates a legal case where the argument is justified. If it rides upon Teng She, it suggests nightmares or evil influences. If it rides upon Bai Hu, one should avoid sailing. If it rides upon Xuan Wu, one should be cautious of theft. If it rides upon Tian Fu or Tian Zhu, it indicates rain and overcast weather. If it rides upon Tian Chong, it indicates thunder. If it rides upon Tian Ying, it indicates lightning. If this is used for divination about illness, the condition is dangerous.

風遁：乙奇合開、休、生吉門臨巽宮為風遁。此時宜於其方祭神，取氣噴旗旐，戰立旌旗，以應風侯，或托異香令軍士沈聽音樂，呼風破敵用火攻，飛砂走石，用本旬玉女符咒，順風擊之。經曰：局中風遁可生風，赤壁鏖兵用此攻，藏隱遁伏機密事，交頭接耳總相通。又看乘天沖、天輔二星祭風愈妙。又丙奇與開門臨坤宮，宜禱祭風伯雨師。

Yi Qi combines with the three auspicious gates, Open Door, Rest Gate, and Life Gate, and is positioned in the Xun palace, which is Wind遁. At this time, it is appropriate to worship the gods in that direction, take the breath and blow on the military flag, raise banners in battle to correspond with the signs of wind; or light strange incense and let the soldiers listen to music calmly, then call upon the wind to break the enemy's forces and use fire attack, causing flying sand and rolling stones, and then use the jade woman talisman of this ten-day period, attacking along the wind direction. The classic says: if there is a Wind遁 in the formation, wind can be generated. The Battle of Chibi was an example of using it for attack. It is also suitable for hiding one's form and handling secret affairs, and for whispering in secret. One should also check: if the wind is worshipped with Tian Chong and Tian Fu stars, the effect is even better. Additionally, if Bing Qi combines with Open Door in the Kun palace, it is appropriate to pray to Feng Bo and Yu Shi.

雲遁：乙加辛合開、休、生三吉門臨坤為雲遁。此時宜於其方禱求雨澤、利農稼、建營寨、修仙、煉道，大將逢之宜埋伏掩襲，以應雲候全勝。須呼本旬玉女符咒，破雲生霧取氣作用。又冬月宜求雪，夏月宜求雨，乘白虎主冰雹，乘朱雀主旱，刦營利。

When the Yi Qi (乙奇) is combined with the Xin Yi (辛仪), and aligns with the three auspicious gates—Open Door, Life Gate, and Rest Gate—over the Kun Palace (坤宫), it indicates a cloud concealment (云遁). At this time, it is suitable to pray for rain in that direction, which benefits agriculture and crop growth, as well as establishing camps and cultivating spiritual practices. When a general encounters this situation, it is favorable for ambushes and surprise attacks, as it corresponds with the signs of clouds, leading to complete victory. One should recite the Jade Maiden talisman of the current ten-day period and use methods that break clouds and create mist, as well as techniques to gather energy. Additionally, in winter it is appropriate to seek snow, and in summer to seek rain. Riding the White Tiger indicates hail, while riding the Vermilion Bird indicates drought, and both are favorable for attacking an enemy's camp.

龍遁：乙加壬合開、休、生三吉門臨坎為龍遁。此時宜於其方祭龍神、祈雨澤，演習水戰，密運機謀，造置水器，或開河通渠，計量積水沖陣，以應龍候。又看乘青龍、元武、神后之神主霪雨，防奸細盜賊。凡移舟轉向、下水、計量江面、把守關津隘口、水軍對敵，須用本旬玉女符咒，躡斗罡必得龍神暗助。

When the Yi Qi (Yi Strange) is combined with the Ren Yi (Ren Instrument), and aligns with the three auspicious gates, Open Door, Rest Gate, and Life Gate, over the Kan Palace, it is called the Dragon Hidden (Long Dun). At this time, it is appropriate to worship the Dragon God and pray for rain in that direction, practice naval warfare, secretly plan strategies, manufacture and set up naval equipment, or dig rivers and open canals, calculating the storage of water to flood the enemy's formation, in accordance with the signs of the Dragon. Also, one should observe: if it is accompanied by the Blue Dragon, Black Tortoise, and Shenhou (God of the Queen), it indicates continuous heavy rain, and one should be cautious of spies and thieves. Whenever moving ships, changing direction, going into water, measuring the width of rivers, guarding river crossings and narrow passages, or engaging in naval combat, one should use the Yu Nu符咒 (Yu Nu talisman) of this current ten-day period, and step on the罡 (Gang) and follow the stars, which will surely gain the secret assistance of the Dragon God.

虎遁：乙加辛逢休、生門臨艮為虎遁。此時宜於其方招撫叛亡，據險守險，設計衝鋒，並祭風鎮邪、驅除魔崇、捕射獵，以應虎候。若安營伏兵，賊自不敢正視。須用本旬玉女咒，躡罡步斗必得虎威神助。神遁：丙奇、生門臨九天為神遁。此時宜於其方祭祀祈神，建置壇場，驅神遺將，陰謀密計，以應神候。行兵宜作神將塗抹三軍，神即至矣。若遇白虎、雷殺、劫殺，防雷傷。經曰：格中神遁最難逢，大將行兵立見功，祭祀鬼神極有應，人間百事福無窮。

When the Yi Qi is combined with the Xin Yi and encounters the Xiu Men or the Life Gate in the Gen Palace, it is called Yi Wonder. At this time, it is suitable to attract rebels or those who have fled to this direction, to occupy strategic positions and control key areas, to plan attacks, and to worship the wind to suppress evil spirits, to drive away ghosts and demons, and to hunt and capture animals, in accordance with the signs of the tiger. If you set up camp or hide here, the enemy will naturally not dare to look directly. Use the Jade Female咒 of this week, step on the罡 and move according to the stars, and you will surely receive the assistance of the tiger's divine power. When the Bing Qi is combined with the Life Gate and appears in the Jiu Tian, it is called Bing Wonder. At this time, it is suitable to worship and pray to the gods in this direction, to establish altars, to summon divine generals, and to carry out secret strategies, in accordance with the signs of the divine. When marching, it is appropriate to dress the entire army as divine generals, and the gods will come. If encountering the White Tiger, Thunder Killing, and劫 Killing, be cautious of injuries from lightning. The classic says: among all the patterns, Bing Wonder is the most difficult to encounter. The general's military actions will achieve success immediately. Worshiping ghosts and gods is extremely effective. All worldly affairs will bring endless blessings.

鬼遁：辛加丁逢休、生、杜門臨艮宮九地為鬼遁。此時宜於其方採探賊情，偷營劫寨，行間諜，布謠言，疑惑軍心，彼不能察。又宜超亡薦孤，驅神遺鬼，祭煉丁甲，用本旬玉女符咒，自得鬼神助力。以上九遁凡行兵用事俱吉，惟忌奇墓刑迫。

When the Xin stem is combined with the Ding odd, and it also meets the Xiu Men, the Life Gate, or the Du Men, and is located in the Gen palace's Jiudi, it is called Ding Wonder. At this time, it is suitable to investigate the enemy's situation in that direction, launch surprise attacks, send spies, spread rumors, causing the enemy's morale to be confused and unable to detect the situation. It is also suitable for liberating souls, recommending wandering souls, summoning spirits, and performing rituals on Ding and Jia. Using the jade woman talisman of the current ten-day period, one can naturally gain the assistance of spirits and gods. The above nine types of concealment patterns are all auspicious for military operations and affairs, but they should avoid the situation where the three odd elements are buried, the strike punishment, and the gate being pressed.

三詐法：凡事宜開、休、生三吉，即不得乙丙丁三奇亦吉，又取地盤九地、太陰、六合三神助奇，謂之陰門得助，故無不吉。真詐：乙丙丁合開、休、生門臨太陰為真詐，宜暗計、埋伏、佈德、隱遁吉。重詐：乙丙丁合開、休、生門臨九地為重詐，宜選將、招兵、修築、埋葬吉。休詐：乙丙丁合開、休、生門臨六合為休詐，宜禱祈、袪邪、合藥、治疫、造葬、婚姻、交易、上官、赴任、遺使、破敵，萬事皆吉。

The method of three deceptions: For various affairs, one should take the three auspicious gates: Open Door, Xiu Gate, and Life Gate. Even if the three Marvels (Yi, Bing, Ding) are not present, it is still auspicious. Then take the three Yin spirits on the Earth Plate: Jiudi, Taiyin, and Liu He to assist the three Marvels, which is called "Yin Gate Assistance." Therefore, there is no inauspicious outcome. True Deception: When the three Marvels combine with Open Door, Xiu Gate, and Life Gate and are accompanied by Taiyin, it is called True Deception. It is suitable for secret planning, ambushes, spreading kindness, and concealment, all of which are auspicious. Heavy Deception: When the three Marvels combine with the three auspicious gates and are accompanied by Jiudi, it is called Heavy Deception. It is suitable for selecting generals, recruiting soldiers, building fortifications, and burial, all of which are auspicious. Xiu Deception: When the three Marvels combine with the three auspicious gates and are accompanied by Liu He, it is called Xiu Deception. It is suitable for prayers and offerings, removing evil spirits, preparing medicines, treating epidemics, construction and burial, marriage, trade, taking office, sending envoys, and defeating enemy troops; all matters are auspicious.

五假法：假者，假其氣以用事，須以其事而符其氣，則用之有益，否則悖其氣而用之則凶，忌迫墓，慎之。天假：景門合乙、丙、丁臨九天為天假，宜彰動天威、奮揚威武，謁貴求賢、上書獻策、頒號令、申盟約，使敵人自伏。地假：杜門同丁、己、癸臨九地為地假，宜潛伏隱遁，私約交通，偃旗息豉，暗地施為；臨太陰宜遺人間諜，臨六合宜逃亡避災難。人假：驚門同六壬臨九天為人假，宜捕捉叛亡，搜擒匿寇，捕盜拿賊，暗計施行；若太白入熒已在其下，必獲。鬼假：死門同丁、己、癸臨九地為鬼假，又為神假，宜超亡薦度、安葬、埋伏、交戰、築堤積水、挖井、通渠。物假：傷門同丁、己、癸臨六合為物假，宜索取、捕捉、返歸故里，修葺舊壘、填塞古道、交易、伏藏，俱吉。

The method of "Five Falses": "False" refers to borrowing the energy of a particular element to accomplish a task, which must align with that element's energy for the action to be beneficial; otherwise, using it against its energy will bring misfortune. One should avoid situations where the gate is forced or the element is in its tomb, and be cautious. Heaven's False: When the Jing Gate combines with the three marvels (Yi, Bing, Ding) and is over the Nine Heavens, it is called Heaven's False, suitable for displaying heavenly authority, displaying strength, meeting noblemen, seeking talented people, submitting memorials, issuing orders, clarifying alliances, and making enemies submit on their own. Earth's False: When the Du Gate combines with Ding, Ji, and Gui and is over the Nine Earths, it is called Earth's False, suitable for hiding and retreating, secretly communicating, lowering banners and drums, and acting in secret; if it is over Taiyin, it is suitable to send spies; if it is over Liu He, it is suitable to flee and avoid disaster. Human's False: When the Jing Gate combines with the Six Rens and is over the Nine Heavens, it is called Human's False, suitable for capturing rebels, searching for hidden bandits, arresting thieves, and secretly planning; if the pattern of "Tai Bai entering Ying" is beneath it, capture is certain. Ghost's False: When the Si Gate combines with Ding, Ji, and Gui and is over the Nine Earths, it is called Ghost's False, also known as God's False, suitable for performing rituals for the dead, burial, ambush, battle, building dikes, digging wells, and digging canals. Object's False: When the Shang Gate combines with Ding, Ji, and Gui and is over Liu He, it is called Object's False, suitable for demanding repayment, capturing, returning home, repairing old camps, filling old roads, trading, and hiding, all of which are auspicious.

青龍回首：戊加丙為龍回首，此時宜舉百事，有欣悅稱心之驗，行軍俱吉。飛鳥跌穴：丙加戊為鳥跌穴，此時百事宜為，有顯達易成之象，戰陣皆吉。三奇得使：甲己日丙奇，乙庚日乙奇，丙辛日丙奇，丁壬日乙奇，戊癸日丁奇，凡陰陽二遁遇此，諸事皆吉。玉女守門：甲己時在丙，乙庚時在辛，丙辛時在乙，丁壬時在己，戊癸時在壬，凡營建、宴會、喜慶事皆吉。又時遇乙卯、未，丙午，丁酉之值使加臨玉女，合吉格諸事大吉；又如庚午、子，己卯，戊子，亦為守門時。

Azure Dragon Looking Back: When the Wu instrument is above the Bing Marvel, it is called Azure Dragon Looking Back. At this time, it is suitable to do various things, with joy and satisfaction, and military operations are also favorable. Flying Bird Falling into a Hole: When the Bing Marvel is above the Wu instrument, it is called Flying Bird Falling into a Hole. At this time, all matters can be carried out, indicating success and promotion, and military formations are favorable. Three Marvels in Command: On the first day of the Ji branch, take the Bing Marvel; on the second day of the Geng branch, take the Yi Marvel; on the third day of the Bing branch, take the Bing Marvel; on the fourth day of the Ding branch, take the Yi Marvel; on the fifth day of the Wu branch, take the Ding Marvel. Whenever this combination occurs in either Yang Dun or Yin Dun, all matters are favorable. Jade Maiden Guarding the Gate: On the first and sixth hours, the position is on the Bing; on the second and seventh hours, the position is on the Xin; on the third and eighth hours, the position is on the Yi; on the fourth and ninth hours, the position is on the Ji; on the fifth and tenth hours, the position is on the Ren. Whenever this occurs, construction, banquets, and celebrations are favorable. In addition, when the values of Yi Mao, Yi Wei, Bing Wu, and Ding You are combined with the Jade Maiden position, they form a favorable configuration, and all matters are highly favorable. Similarly, when the values of Geng Wu, Geng Zi, Ji Mao, and Wu Zi occur, they are also considered as times when the gate is guarded.

天輔時：甲己之日己巳時，乙庚甲申不須疑，丙辛端用甲午好，丁壬甲辰最為宜，戊癸甲寅定免罪，號為天輔大吉時。此時萬事皆宜，行兵征戰必獲大勝，雖斧鉞在前，有罪必釋，最為妙異。三奇升殿：乙奇到震，丙奇到離，丁奇到兌，此三奇升本宮之殿，百事皆吉。奇游祿位：乙奇到震，丙奇到巽，丁奇到離為本祿之位，合吉門謀為皆吉。

When the time is Tianfu (Heavenly Aid), on days of Jia and Ji, take the hour of Jisi; on days of Yi and Geng, take the hour of Jiashen without doubt; on days of Bing and Xin, the best hour is Jiawu; on days of Ding and Ren, the most suitable hour is Jiachen; on days of Wu and Gui, take the hour of Jiayin, and certainly avoid punishment. These hours are known as Tianfu Great Auspicious Hours. At this time, all matters are favorable, and military campaigns will surely achieve great victories; even if the axe and halberd are before you, if there is a crime, it will certainly be pardoned, which is extremely marvelous. Three Marvels Ascend the Hall: the Bing Qi (Marvel) flies to the Zhen Palace, the Ding Qi flies to the Li Palace, and the Wu Qi flies to the Dui Palace. This is called the Three Marvels ascending their respective palaces. Because Zhen belongs to wood and combines with Yi, Li belongs to fire and combines with Bing, and Dui belongs to metal and combines with Ding, all matters will be auspicious. Marvels Traveling to Their Positions: the Yi Qi arrives at Zhen, the Bing Qi arrives at Xun, and the Ding Qi arrives at Li, which are the respective positions of the three Marvels. When combined with favorable gates, any endeavor will be auspicious.

懽怡：乙丙丁三奇臨六甲值符之宮為懽怡，凡百謀為無不和悅。相佐：本旬值符加地盤三奇之上，百事皆宜，派兵調弁尤為效力。天地奇儀相合：乙庚、丙辛、丁壬為奇合，戊癸、甲己為儀合，得吉門，凡百謀為皆有和合之象。交泰：乙奇加丁，丁奇加丙，遇吉門，主客皆吉，謀為大利。天運昌氣：六丁加六乙為昌氣，遇吉門主客皆利，凡百謀為皆吉。門宮和義：和者，宮生門也；義者，門生宮也。遇吉門吉格，萬事皆宜。

The Heavenly Three Celestial Stems: When the three marvels, 乙, 丙, and 丁, are present in the palace where the chief symbol, 六甲, is located, it is called the Heavenly Three Celestial Stems. All plans and strategies will be harmonious and smooth. The Heaven Plate Zhi Fu: The chief symbol of the current ten-day period is placed on the Earth Plate's three marvels. All affairs are favorable, especially in dispatching troops and commanding officers. The Heavenly and Earthly Marvels Combine: When 乙 combines with 庚, 丙 with 辛, and 丁 with 壬, it is called 'Marvel Combination'; when 戊 combines with 癸 and 甲 with 己, it is called 'Instrument Combination'. If this is combined with a favorable gate, all plans will show signs of harmony and unity. Mutual Prosperity: When the 乙 marvel is placed on 丁, and 丁 marvel is placed on 丙, and a favorable gate is encountered, both the host and guest sides are auspicious, and all matters will be greatly beneficial. Heavenly Prosperity and Earthly Vitality: When the sixth 丁 is placed on the sixth 乙, it is called 'Prosperity Vitality'. If it meets a favorable gate, both the host and guest sides are beneficial, and all plans will be auspicious. Harmony and Righteousness of the Gate and Palace: 'Harmony' refers to the palace generating the gate; 'Righteousness' refers to the gate generating the palace. When encountering a favorable gate and favorable pattern, all things will be suitable.

青龍逃走：六乙加辛為龍逃走，此時不宜舉兵，主將士逃竄，謀為皆凶。白虎倡狂：六辛加乙為虎倡狂，不宜行兵，主客皆傷，諸事不吉，行船、婚、修造尤忌。螣蛇妖嬌：六癸加丁為蛇妖嬌，此時百事不利，主動作虛驚，兵家值此尤防敵人妖術火攻。朱雀投江：六丁加癸為雀投江，諸事不宜，文書洩漏，火災怪異。

Azure Dragon flees: When the sixth heavenly stem Yi is placed on Xin, it is called Azure Dragon fleeing. Yi represents the day's virtue like a dragon, while Xin is a sharp metal that forces the dragon to flee. Therefore, it is not advisable to go to war at this time, as soldiers may scatter and all affairs will be unfavorable. White Tiger rages: When the sixth heavenly stem Xin is placed on Yi, it is called White Tiger raging. Metal suppresses wood, causing injury to both sides, and all matters will be unfavorable, especially sailing, marriage, and construction. Qilin twists: When the sixth heavenly stem Gui is placed on Ding, it is called Qilin twisting. At this time, all affairs are unfavorable, and there will be unexpected alarms. Military operations encountering this should especially beware of enemy sorcery and fire attacks. Vermilion Bird falls into the river: When the sixth heavenly stem Ding is placed on Gui, it is called Vermilion Bird falling into the river. Ding represents the fire of documents, which falls into the water of Gui, making all matters unfavorable. This indicates leakage of documents, fires, and strange occurrences.

太白火熒：六庚加丙為白入熒，諸事凶，尤防賊來刦營，伏兵丙宮挫其鋒。熒入太白：六丙加庚為熒入白，行兵主賊去，宜尾追，有不戰而賊自敗之象。飛宮格：六甲值符加地庚為飛宮格，諸事不吉，戰主大將遭擒，凡事宜靜不宜動，用兵先舉者必敗，最宜慎之。伏宮格：六庚加地甲值符為伏宮格，此時行兵宜不宜退出，行主逢盜賊、車折馬傷，百事不宜。

The term "White enters the Red" refers to the situation where the sixth heavenly stem, Geng, is placed on top of the third heavenly stem, Bing. This is called "White enters the Red." Geng represents the White General, which is metal, and Bing represents the Red General, which is fire. Metal overcomes fire, leading to misfortune in all affairs, especially the need to be cautious of thieves attacking the camp. In this case, it is advisable to hide troops in the palace where Bing is located to weaken the enemy's strength. The term "Red enters the White" refers to the situation where the third heavenly stem, Bing, is placed on top of the sixth heavenly stem, Geng. This is called "Red enters the White." Fire overcomes metal, and in military affairs, this indicates that the enemy's troops will retreat. It is favorable to follow and attack them, as the enemy may be defeated without direct combat. The term "Flying Palace Pattern" refers to the situation where the first heavenly stem, Jia, as the chief symbol, is placed on top of the earth plate Geng. This is called the Flying Palace Pattern, which is generally unfavorable. In military affairs, it indicates that the general will be captured. All affairs should remain calm and avoid action. If the army attacks first, it will surely fail, so great caution is needed. The term "Hidden Palace Pattern" refers to the situation where the sixth heavenly stem, Geng, is placed on top of the earth plate Jia as the chief symbol. This is called the Hidden Palace Pattern. In this case, military actions should only involve holding back and not retreating. If traveling, one may encounter thieves, broken vehicles, injured horses, and all affairs should be avoided.

飛干格：日干加庚為飛干格，戰則主客皆傷，出行主飛災橫禍。伏干格：庚加日干為伏干格，此時戰必遭擒，主客兩傷，出行尤忌。大格：天庚加地癸，此時謀為諸事不利，出行阻隔，車破馬傷，惟捕捉可獲。小格：天庚加地壬為天羅，凡百謀為不利，行兵、出行尤忌。刑格：六庚加地己，此時行兵大凶，出行道途阻隔，諸事不利。

Flying Stem Pattern: When the day stem is placed on the stem Geng, it is called the Flying Stem Pattern. In a conflict, both sides will suffer injuries. For travel, there is a risk of unexpected disasters and sudden misfortunes. Hidden Stem Pattern: When the stem Geng is placed on the day stem, it is called the Hidden Stem Pattern. In a conflict, one will certainly be captured. Both sides will suffer injuries. Travel is especially inauspicious. Great Pattern: When the heaven plate Geng is placed on the earth plate Gui, all plans are unfavorable. Travel is obstructed, vehicles break down and horses are injured; only capturing fugitives is successful. Small Pattern: When the heaven plate Geng is placed on the earth plate Ren, it is also called the Heavenly Net. All plans are unfavorable. Military campaigns and travel are especially inauspicious. Criminal Pattern: When the six Geng stems are placed on the earth plate Ji, military campaigns are extremely dangerous. Travel is blocked by obstacles, and all affairs are unfavorable.

悖格：（丙加值符主蒞政紀網紊亂，又丙加丙為天乙，加丙為飛悖。）六丙加年月日時干，此宜固守，不可輕動，利主不利客，舉事主紊亂無緒，凶。年月日時格：六庚加本年歲干、月干、日干、時干，百事不利，惟宜捕捉，行人即至。

Paradoxical Pattern: The original commentary states that Bing (丙) placed on the Chief Symbol indicates disorder in governance and affairs. When Bing is placed on Bing, it is called Tianyi (天乙), and when the Chief Symbol is placed on Bing, it is called Fei Bi (飞悖). If the six Bing stems are placed on the heavenly stems of the current year, month, day, or hour, it is advisable to remain steadfast and avoid rash actions. It benefits the host side but not the guest side. Initiating affairs will result in confusion and lack of clear order, which is ominous. Year, month, day, and hour patterns: When the six Geng (庚) stems are placed on the heavenly stem of the current year's sovereign, the month's stem, the day's stem, or the hour's stem, all affairs will be unfavorable. Only hunting or capturing is suitable. If predicting the arrival of a traveler, it indicates the traveler will arrive immediately.

天網四張格：六甲值符加地癸為天網，此時惟利漁獵。經曰：天網四張，萬物盡傷，百事不舉，惟宜逃亡，當從天上六癸方出。又曰：天網四張走無路，一二網低有路通。網高者，天上六癸加五六七八九宮，大凶不可用；網低者，天上六癸加一二三四宮，可匍匐而出。

The Heaven Net Four Spread Pattern: The Six Jia symbols with the Chief Symbol are placed on the Earth Plate's Gui, called the Heaven Net. At this time, it is only favorable for fishing and hunting. The classic text says: The Heaven Net spreads on all four sides, causing injury to all things, and nothing can be accomplished. It is only suitable for fleeing, and one should leave from the direction where the Heaven Plate's six Gui symbols are located. It also says: When the Heaven Net spreads, there is no way to go. If it falls in the first or second palace, the net is low and there is still a way to escape.the so-called the high net, means that the Heaven Plate's six Gui symbols are placed in the fifth, sixth, seventh, eighth, and ninth palaces, which is extremely dangerous and should not be used. the so-called the low net, means that the Heaven Plate's six Gui symbols are placed in the first, second, third, and fourth palaces, and one can still crawl out.

地羅遮格：天上六壬加時干、六癸，忌出兵出行。經曰：地羅遮障莫占前，天網四張無路走。五不遇時：時干剋日干皆是，出行主折損，百事凶，用兵尤忌，雖有奇門，切不可用。六儀擊刑：甲子臨震，甲戍臨坤，甲申臨艮，甲午臨離，甲辰臨巽，甲寅臨巽，此時忌用兵，主有擊刑之象，安營值其方尤忌，出行謀為不利。

Ground Net Obstructs: When the Heaven Plate Six Rén is placed on the hour stem or the six Gui, it is unfavorable for military campaigns or travel. The classic text says: When the Ground Net obstructs, do not inquire about the future, and when the Heaven Net is spread out, there is no way forward. Five Unfavorable Times: Whenever the hour stem overcomes the day stem, it is unfavorable for travel, leading to loss and misfortune in all affairs, especially in military matters. Even if there are the Three Marvels favorable gates, they should not be used. Six Instruments Strike Crime: When Jiazi (Jia) is paired with Wu and falls in the Zhen (Thunder) trigram, Jiaxu (Jia) is paired with Ji and falls in the Kun (Earth) trigram, Jiashen (Jia) is paired with Geng and falls in the Gen (Mountain) trigram, Jiawu (Jia) is paired with Xin and falls in the Li (Fire) trigram, Jiachen (Jia) is paired with Ren and falls in the Xun (Wind) trigram, and Jiayin (Jia) is paired with Gui and falls in the Xun (Wind) trigram, these are all cases of striking crime. At such times, military campaigns are forbidden, indicating mutual criminal conflicts. Setting up camp or settling in that direction is especially inauspicious, and traveling or planning affairs is unfavorable.

三奇入墓：乙奇臨坤，丙奇臨乾，丁奇臨艮為三奇入墓，忌行軍，凡百事吉者不吉，凶者不凶，無功之象。時干入墓：戊戌、壬辰、丙戌、癸未、丁丑，此時百事不宜，出師出行尤忌。星門入墓：休蓬入辰，驚開心柱入丑，傷杜沖輔入未，景英入戍，生死任芮禽入辰，此時凡百謀為阻滯不通。

Three Marvels in the墓: When the Yi Marvel is in the Kun palace, the Bing Marvel is in the Qian palace, and the Ding Marvel is in the Gen palace, it is called Three Marvels in the墓, which is unfavorable for military campaigns. Anything that should be auspicious becomes inauspicious, and anything that should be inauspicious does not become so, indicating a state of achieving nothing. When the heavenly stem of the hour is in the墓, such as at the hours of Wuxu, Renchen, Bingxu, Guiwei, and Dingchou, all affairs are unsuitable, especially military expeditions and travel. When the stars and gates are in the墓: the Xiu Men and Tianpeng are in the Chen, the Jing Men, Open Door, and Tianxin, Tianzhu are in the Chou, the Shang Men, Du Men, and Tianchong, Tianfu are in the Wei, the Jing Men and Tianying are in the Xu, and the Sheng Men, Si Men, Tianren, Tianrui, Tianqin are in the Chen. If these occur, all plans and schemes will be obstructed and unsmooth.

伏吟：星、符、門還加本宮為伏吟，此時凡百謀為只宜靜守，不可妄動，急猝進兵必遭圍困，雖有吉門亦不可用。返吟：星、符、門加對沖之宮為返吟，凡百謀為反覆不定，積糧靜守吉。門宮迫制：休臨離，開、驚臨震巽，生、死臨坎，傷、杜臨坤艮，景臨兌乾，八門克宮為迫，宮克八門為制。吉門宮迫制，則吉事不吉、凶事不凶；凶宮凶門兢制，則災殃尤甚。

Fuyin occurs when the nine stars, the chief symbol, and the eight gates remain in their original palace. In this case, all plans should be kept quiet and no action should be taken; advancing troops will surely be surrounded, and even if there are auspicious gates, they cannot be used. Fanyin occurs when the nine stars, the chief symbol, and the eight gates are placed in the palace directly opposite to their original palace. In such a situation, all plans are uncertain and unstable; it is best to stockpile food and remain quiet. When a gate is restricted by the palace, for example, the Xiu Men is in the Li palace, the Open Door and Jing Door are in the Zhen or Xun palace, the Life Gate and Death Door are in the Kan palace, the Shang Men and Du Men are in the Kun or Gen palace, and the Jing Gate is in the Dui or Qian palace. If a gate is overcome by the palace, it is called '迫' (restriction), and if the palace overcomes the gate, it is called '制' (control). If an auspicious gate encounters '迫' or '制', then what should be auspicious becomes inauspicious, and what should be inauspicious remains inauspicious. If a凶宫 (bad palace) and 凶门 (bad gate) mutually overcome each other, the calamities will be especially severe.

六甲加六戊，謂天盤戊加地盤戊，是為伏吟，凡事閉塞，靜守為吉。戊加乙為青龍合靈，門吉事吉，門凶事凶。加丙為青龍返首，動作大利，若逢迫墓擊刑，吉事成凶。加丁為青龍耀明，謁貴求名吉利，若值墓迫，招是招非。加己為貴人入獄，公私皆不利。加庚為值符飛宮，吉事不吉，凶事更凶。加辛為青龍折足，吉門生助尚可謀為，若逢凶門，主拐帶失財，有足疾。加壬為龍入天牢，凡陰陽皆不利。加癸為青龍華蓋吉格，門吉招福，門凶多乖。

The six戊 (Wu) are concealed under the six甲 (Jia). When the Wu on the Heaven Plate is placed over the Wu on the Earth Plate, it is called Hidden Chant, indicating that all matters are blocked and unsmooth, and it is favorable to remain still. When Wu is combined with Yi, it is called Azure Dragon Combining Spirit, and if the gate is favorable, the matter will be favorable; if the gate is unfavorable, the matter will be unfavorable. When Wu is combined with Bing, it is called Azure Dragon Returning Head, which is very favorable for action, but if it meets with gate pressure, entering the tomb, or being struck by punishment, favorable matters may turn into unfavorable ones. When Wu is combined with Ding, it is called Azure Dragon Shining Brightly, which is favorable for meeting noblemen and seeking fame and success; however, if it coincides with entering the tomb or gate pressure, it may bring trouble. When Wu is combined with Ji, it is called Nobleman in Prison, which is unfavorable for both public and private matters. When Wu is combined with Wu, it is called Chief Symbol Flying to the Palace, which turns favorable into unfavorable and unfavorable into more unfavorable. When Wu is combined with Xin, it is called Azure Dragon Breaking the Foot, and if there is a favorable gate to support it, one may still manage affairs; however, if it meets with an unfavorable gate, it indicates that one's property may be stolen or taken away, and there may be foot diseases. When Wu is combined with Ren, it is called Dragon Entering Heavenly Prison, which is unfavorable for both hidden and open matters. When Wu is combined with Gui, it is called Azure Dragon Covering the Sky, which is originally a favorable pattern; if the gate is favorable, it brings blessings, but if the gate is unfavorable, it leads to many troubles.

乙加戊為利陰害陽，門逢凶迫，財破人傷。加乙為日奇伏吟，不宜謁貴求名，只可安分守身。加丙為奇儀順生，吉星遷官進職，凶星夫妻別離。加丁為奇儀相佐，文書事吉，百事可為。加己為日奇入霧，土掩暗眛，門凶宅必凶，得三奇開門為地遁。加庚為日奇被刑，爭訟財產，夫妻懷私。加辛為青龍逃走，奴僕拐帶，六畜皆傷。加壬為日奇入地，尊卑悖亂，官訟是非。加癸為華蓋青龍，宜遁跡修道，隱匿藏形，躲災避難為吉。

When Yi is combined with Wu, it is called "Beneficial to Yin, Harmful to Yang." If the gate is also encountering a凶 star or a迫 star, it indicates loss of wealth and harm to people. When Yi is combined with Yi, it is called "The Day Star is Hidden Chant," which is not suitable for seeking officials or fame, but one should remain content and stay within one's own bounds. When Yi is combined with Bing, it is called "The Marvels and Instruments are in Harmonious Generation." If paired with a good star, it brings promotion and official advancement; if paired with a bad star, it leads to separation between husband and wife. When Yi is combined with Ding, it is called "The Marvels and Instruments Assist Each Other," which is favorable for official documents and affairs, and all matters can be undertaken. When Yi is combined with Ji, it is called "The Day Star is Shrouded in Mist," indicating being obscured by earth energy and darkness. If the gate is凶, then the residence is also凶; if at the same time it receives the Three Marvels and the Open Door, it becomes a successful earth遁. When Yi is combined with Geng, it is called "The Day Star is Penalized," indicating disputes over property and mutual private intentions between husband and wife. When Yi is combined with Xin, it is called "Azure Dragon Fleeing Away," indicating servants stealing property and fleeing, and all domestic animals suffering damage. When Yi is combined with Ren, it is called "The Day Star Enters the Earth," indicating disorder in hierarchy and chaos, with legal disputes and conflicts. When Yi is combined with Gui, it is called "Celestial Crown and Azure Dragon," which is suitable for hiding and practicing Dao, concealing one's form, and using it to avoid disasters and difficulties, which is favorable.

丙加戊為飛鳥跌穴，謀為百事洞徹。加乙為日月並行，公私謀為皆吉。加丙為月奇孛師，文書逼迫，破耗遺失。加丁為星奇朱雀，貴人文書吉利，常人平靜，得三吉門為天遁。加己為火孛入刑，囚人刑杖，文書不行，吉門得吉，凶門轉凶。加庚為熒入太白，門戶破壞，盜賊耗失。加辛為謀事成就，病人不凶。加壬為火入天羅，為客不利，是非頗多。加癸為華蓋孛師，陰人害事，災禍頻生。

Bing added to Wu is called "Flying Bird Falling into the Cave," which indicates that all plans and affairs can be clearly understood and smoothly carried out. Bing added to Yi is called "Sun and Moon Proceeding Together," which is auspicious for both public and private affairs. Bing added to Bing is called "Moon Oddity and孛Master," which indicates urgent official documents, loss of wealth, and loss of items. Bing added to Ding is called "Star Oddity and Vermilion Bird," which is favorable for matters concerning noblemen and official documents, and ordinary people will be safe and untroubled; if accompanied by three auspicious gates, it becomes a Heaven's Hidden Gate. Bing added to Ji is called "Fire孛Enter the Punishment," which indicates prisoners receiving punishment, official documents not proceeding smoothly; if paired with auspicious gates, it can still be favorable, but if paired with inauspicious gates, it turns into an inauspicious outcome. Bing added to Geng is called "Flickering Star Entering the White Bright," which indicates destruction of the household, theft, and loss of property. Bing added to Xin indicates that plans can be successfully carried out, and the sick person will not be in danger. Bing added to Ren is called "Fire Entering the Heavenly Net," which is unfavorable for traveling, and there will be many disputes and troubles. Bing added to Gui is called "Crown Cover孛Master," which indicates harm from women or female figures, and continuous misfortunes will occur.

丁加戊為青龍轉光，官人升遷，常人咸昌。加乙為人遁吉格，貴人加官進爵，常人婚姻財喜。加丙為星隨月轉，貴人越級高升，常人樂里生悲。加丁為奇入太陰，文書即至，喜事遂心。加己為火入勾陳，奸私□冤，事因女人。加庚為年月日時格，文書阻隔，行人必歸。加辛名曰朱雀入獄，罪人釋囚，官人失位。加壬名曰五神互合，貴人恩詔，訟獄公平。加癸名為朱雀投江，文書口舌俱消，音信沉溺。

When丁is combined with戊, it is called「Azure Dragon Turning Light」, which signifies promotion for officials and prosperity for common people. When丁is combined with乙, it is called「Person Diving and Auspicious Pattern」, indicating that noblemen will gain higher positions and common people will experience marriage and wealth. When丁is combined with丙, it is called「Stars Follow the Moon」, indicating that noblemen will be promoted rapidly while common people may suffer misfortune after joy. When丁is combined with丁, it is called「Strange Star Enters the Dark Moon」, meaning documents will arrive immediately and auspicious events will be fulfilled. When丁is combined with己, it is called「Fire Enters Gou Chen」, indicating hidden grievances and disputes caused by women. When丁is combined with庚, it is called「Year, Month, Day, and Hour Pattern」, indicating that documents will be blocked and people away from home will surely return. When丁is combined with辛, it is called「Vermilion Bird Enters Prison」, indicating that prisoners will be released while officials will lose their positions. When丁is combined with壬, it is called「Five Spirits Mutual Harmony」, indicating that noblemen will receive imperial favor and legal cases will be judged fairly. When丁is combined with癸, it is called「Vermilion Bird Falls into River」, indicating that disputes over documents and words will be resolved, but communication will be cut off.

己加戊名犬遇青龍，門吉謀為遂意，上人見喜，門凶枉勞心機。加乙名為墓神不明，地戶蓬星，宜遁跡隱形為利。加丙名曰火孛地戶，陽人冤冤相害，陰人必致淫汙。加丁名曰朱雀入墓，文狀詞訟，先曲後直。加己名為地戶逢鬼，病者死，百事不遂。加庚名曰刑格，求名詞訟先動者不利，陰星有謀害之情。加辛名曰游魂入墓，大人鬼魅，小人家先為崇凶。加壬名地網高張，狡童佚女，姦情殺傷。加癸名曰地刑元武，男女疾病垂危，詞訟有囚獄之凶。

When Ji is added to Wu, it is called "Dog meets Azure Dragon." If the gate is favorable, then matters of planning will go smoothly and superiors will be pleased. If the gate is unfavorable, then efforts will be wasted. When Ji is added to Yi, it is called "Mourning God unclear," also known as "Earth gate with蓬star," which is favorable only if one hides and avoids detection. When Ji is added to Bing, it is called "Fire comet at Earth gate," indicating mutual harm and revenge among men, and disorder and immorality among women. When Ji is added to Ding, it is called "Vermilion Bird enters the tomb," indicating that lawsuits will start with defeat and eventually succeed. When Ji is added to Ji, it is called "Earth gate meets ghost," indicating that the sick will die and all affairs will fail. When Ji is added to Geng, it called "Crime and obstruction," indicating that those seeking fame or involved in lawsuits will suffer disadvantage if they act first, and there is also a hidden intention of harm. When Ji is added to Xin, it is called "Wandering soul enters the tomb," indicating that adults will meet ghosts and children will be tormented by ancestral spirits, which is dangerous. When Ji is added to Ren, it is called "Earth net high stretched," indicating that cunning youths and reckless women will cause injury or death due to illicit relationships. When Ji is added to Gui, it is called "Earth punishment with Black Tortoise," indicating that both men and women will suffer serious illness, and lawsuits will lead to imprisonment.

庚加戊曰太白天乙伏宮，百事不可謀為，凶。加乙為太白蓬星，退吉進凶。加丙為太白入熒，占賊必來，為客利進，為主破財。加丁曰亭亭之格，因私暱起官司，門吉有救。加己名為刑格，官司被重刑。加庚曰太白同宮，官災橫禍，兄弟雷攻。加辛曰白虎干格，遠行車折馬死。加壬遠行迷失道路，男女音信嗟呀。加癸名為大格，行人至，官司止，生產母子俱傷，大凶。

When Geng (庚) is combined with Wu (戊), it is called "Too White Heaven and Heavenly Ethereal" (太白天乙伏宫), and nothing can be planned, it is an ominous sign. When Geng is combined with Yi (乙), it is called "Too White and the Star of the蓬" (太白蓬星), retreating is auspicious, but advancing is ominous. When Geng is combined with Bing (丙), it is called "Too White Enters the Fluorescent" (太白入荧), thieves will definitely attack; if the party is visiting, it is favorable to advance troops, but if the party is the host, it will result in financial loss. When Geng is combined with Ding (丁), it is called "The Tall Form" (亭亭之格), lawsuits will arise from private and intimate matters; if the gate is auspicious, there may still be a way to save the situation. When Geng is combined with Ji (己), it is called "Crime Form" (刑格), and legal cases will result in severe punishment. When Geng is combined with Geng (庚), it is called "Too White in the Same Palace" (太白同宫), indicating official calamity and sudden misfortune, and brothers will clash like thunder. When Geng is combined with Xin (辛), it is called "White Tiger Dry Form" (白虎干格), and long journeys will result in broken carts and dead horses. When Geng is combined with Ren (壬), it indicates long journeys with getting lost, men and women losing communication and lamenting in vain. When Geng is combined with Gui (癸), it is called "Great Form" (大格), indicating the arrival of travelers and the cessation of lawsuits, but during childbirth, both mother and child will be harmed, which is extremely ominous.

辛加戊曰困龍被傷，官司破財，屈抑越分，妄動禍殃。加乙曰白虎倡狂，人亡家敗，遠行多殃，尊長不喜，車船俱傷。加丙曰干合孛師，熒出現，占雨無，占晴旱，占事必因財致訟。加丁曰獄神得奇，經商獲倍利，囚人逢赦宥。加己曰入獄自刑，奴僕背主，訟訴難伸。加庚曰白虎出力，刀刃相接，主客相殘，宜退讓，強進血濺衣衫。加辛為伏吟天庭，公廢私就，訟獄自罹罪名。加壬曰凶蛇入獄，兩男爭女，訟事不息，先動失理。加癸曰天牢華蓋，日月失明，誤入天網，動止乖張。

Xin combined with Wu is called "Confined Dragon Suffering Injury," indicating legal disputes and financial loss, being wronged and exceeding one's bounds, and causing calamity through reckless action. Xin combined with Yi is called "White Tiger Rampant," indicating the loss of family and property, many misfortunes on long journeys, disfavor from superiors, and damage to vehicles and boats. Xin combined with Bing is called "Dry and Bright Star," indicating the appearance of the planet Mars, which brings no rain when predicting rain, and severe drought when predicting clear weather, and disputes arising from property matters. Xin combined with Ding is called "God of Prison Receives a Favorable Omen," indicating double profit in business and the possibility of pardon for prisoners. Xin combined with Ji is called "Entering Prison and Self-Punishment," indicating servants abandoning their master and difficulties in legal cases. Xin combined with Geng is called "White Tiger Exerts Effort," indicating confrontation with weapons, mutual destruction between host and guest, and suitability for retreat; forcing an advance leads to bloodshed. Xin combined with Xin is called "Hidden Chant in the Court," indicating neglect of official matters and success in private affairs, and being implicated in legal cases. Xin combined with Ren is called "Fierce Snake Enters Prison," indicating disputes between two men over one woman, ongoing litigation, and the one who acts first being at fault. Xin combined with Gui is called "Heavenly Prison and Celestial Cover," indicating the loss of brightness of the sun and moon, falling into a heavenly net, and erratic behavior and confusion.

壬加戊名為蛇化龍，男人發達，女產嬰童。加日奇六乙名曰格名小蛇，女八柔順，男子嗟呀，占孕生子祿馬光華。加月奇六丙名曰水蛇入火，官災刑禁，絡繹不絕。加星奇六丁名乾合蛇刑，文書牽連，貴人匆匆，女吉男凶。加己名曰凶蛇入獄，大禍將至，順守斯吉，詞訟主理曲。加庚名曰太白擒蛇，刑獄公平，剖邪正。加辛名曰螣蛇相纏，縱得吉門亦不能安，若有謀望，被人欺瞞。加壬名曰蛇入地羅，外人纏繞，內事索索，星門俱吉，庶免蹉跎。加癸名曰幼女姦淫，家有丑聲，門星俱吉，轉為福亨吉。

When the壬 (Ren) is combined with the戊 (Wu), it is called 「Snake Transforming into a Dragon」, indicating that men will achieve success and women will give birth to infants. When the壬 is combined with the day's odd number (six Yi), it is called 「Small Snake」 (the original text mistakenly adds 「Name of the Pattern」), indicating that women will be gentle and men will sigh. When predicting pregnancy, it suggests that the child will have good fortune and prosperity. When the壬 is combined with the month's odd number (six Bing), it is called 「Water Snake Entering Fire」, indicating continuous official troubles, punishments, and legal restrictions. When the壬 is combined with the star's odd number (six Ding), it is called 「Dry Earth Snake Crime」, indicating involvement in documents and legal matters, the Nobleman acting hastily, women being fortunate and men being unfortunate. When the壬 is combined with the己 (Ji), it is called 「Evil Snake Entering Prison」, indicating a great disaster is coming, and only by following the right time and remaining steadfast will it be fortunate; if involved in lawsuits, it suggests the person is at fault. When the壬 is combined with the庚 (Geng), it is called 「White Tiger Captures the Snake」, indicating fair judgment in legal cases, able to distinguish right from wrong. When the壬 is combined with the辛 (Xin), it is called 「Tie Snake Entwined」, even if a good gate is obtained, there will be no peace; if there are plans, one will be deceived and misled. When the壬 is combined with the壬 (Ren), it is called 「Snake Entering the Earth Net」, indicating interference from outsiders and domestic affairs being troublesome and unsettled; only if the stars and gates are favorable can one avoid being wasted away. When the壬 is combined with the癸 (Gui), it is called 「Young Girl Immorality」, indicating there will be scandals within the family; if the gates and stars are favorable, it can turn into a fortunate and prosperous situation.

癸加戊名曰天乙會合，吉格財喜，婚姻吉，人贊助成合，門凶迫制，反招官非。加日奇六乙名曰華蓋蓬星，貴人祿位加增，常人平安。加月奇六丙名曰華蓋孛師，貴賤逢之，上人見喜。加星奇六丁名曰螣蛇夭矯，文書官司，火焚莫逃。加己名曰華蓋地戶，男女占之音信皆阻，躲避災難為吉。加庚名曰太白入網，以暴爭訟立平。加辛名曰網蓋天牢，占訟、占病死罪莫逃。加壬名曰復見螣蛇，嫁娶重婚，不保年華。加癸曰天網四張，行人失伴，病訟皆傷。

When癸 is combined with戊, it is called 「Heavenly Ethereal Meeting」, which is a favorable pattern, indicating wealth and joy, and auspiciousness in marriage, with people helping to bring about success. However, if the gate is凶 and there is also forced constraint, it may instead lead to legal troubles. When癸 is combined with the daily strange star六乙, it is called 「Huagai Peng Star」, indicating an increase in the favor and position of the nobleman, and ordinary people will have peace and safety. When癸 is combined with the monthly strange star六丙, it is called 「Huagai Bo Shi」, regardless of whether one is noble or common, it will bring pleasure from superiors. When癸 is combined with the star strange star六丁, it is called 「Tengshe Tiaojiao」, indicating disputes caused by documents and lawsuits, with the danger of fire that is difficult to escape. When癸 is combined with己, it is called 「Huagai Di Hu」, indicating that both men and women will have obstacles in communication; if used for avoiding disasters, it is auspicious. When癸 is combined with庚, it is called 「Tai Bai Entering the Net」, indicating that disputes fought with violence will immediately be resolved. When癸 is combined with辛, it is called 「Net Covering Heavenly Prison」, indicating that in divination about lawsuits or diseases, one will face the danger of capital punishment. When癸 is combined with壬, it is called 「Reappearing Tengshe」, indicating that marriage will be a second marriage, and the couple will not live together until old age. When癸 is combined with癸, it is called 「Heavenly Net Spread Four Times」, indicating that travelers will lose their companions, and both illness and lawsuits will cause harm.

三奇到宮應克。乙到乾：有人著黃衣至，或扛錢過為應，後六十日內進商音人財產大發。到坎：有人著皂衣至，或有鼓聲為應，後七日得財。到艮：有人著白衣至，或纏布來，或網裹魚來為應，後一年內進人口，有人送家禽來大吉。到震：有漁獵人至，並小兒二人同來為應，後七日進財寶，若有東方產亡者，聞之主大發。

When the Three Marvels appear in different palaces, the corresponding omens will manifest as follows. When the Yi Marvel arrives in the Qian Palace, there will be a person wearing yellow clothes or someone carrying money passing by, which is the omen; within the next sixty days, one will gain wealth from a person who belongs to the Shang tone (five tones belonging to Shang, and surname belonging to metal). When the Yi Marvel arrives in the Kan Palace, there will be a person wearing black clothes or the sound of a drum heard, which is the omen; seven days later, wealth will be obtained. When the Yi Marvel arrives in the Gen Palace, there will be a person wearing white clothes, or someone bringing wrapped cloth, or someone carrying fish in a net, which is the omen; within a year, the family will have a new addition, someone will bring poultry, which is very auspicious. When the Yi Marvel arrives in the Zhen Palace, there will be people engaged in fishing or hunting coming, accompanied by two children, which is the omen; seven days later, treasures will be obtained; if there is news of a woman giving birth and dying in the east, it indicates great fortune.

到巽：有白衣人騎馬過，或小兒作戲耍為應，後三年內生貴子，進東方財產，若聞東方人家失火，或縊死大發。到離：有人著色衣應，後三七日進橫財，若聞東方有刀刃自殺者，必大發。到坤：有三五少婦至，或鳥鵲成群為應，後三日或三十日進角音人田地。

Yi Qi arrives at Xun Palace: there will be a person wearing white clothes riding a horse passing by, or children playing and laughing, which is an indication; within three years, a noble son will be born, and property from the East will be obtained; if it is heard that someone's house has caught fire in the East or someone has committed suicide by hanging, there will be great fortune. Yi Qi arrives at Li Palace: there will be a person wearing colorful clothes appearing, which is an indication; twenty-one days later, unexpected wealth will be obtained; if it is heard that someone has committed suicide by cutting with a blade in the East, there will certainly be great fortune. Yi Qi arrives at Kun Palace: there will be three or five young wives coming, or a flock of magpies flying by, which is an indication; three days or thirty days later, land will be obtained from a person with the tone of Jue (five tones belong to Jue, and the surname belongs to wood).

丙到乾：有披衣人至，或鳥鵲成隊飛來為應，後百日進寡婦財產。到坎：有瞽目人至，北方有飛鳥來應，後百日或一年因水火生財大富。到艮：有人著青衣至，小兒哭泣，或童子手拿銅鐵器物為應，後七日內進財寶，週年內進白馬。到震：有武人持軍器至，若春用有雷聲，或鼓聲應。

Bing Qi arrives at the Qian Palace: there will be a person wearing clothes coming, or a flock of magpies flying in, which is a sign; after one hundred days, one will obtain property from a widow. Bing Qi arrives at the Kan Palace: there will be a blind person coming, and birds flying from the north as a sign; after one hundred days or one year, one will become wealthy through water and fire matters. Bing Qi arrives at the Gen Palace: there will be a person wearing blue clothes coming, a child crying, or a boy holding a copper or iron object, which is a sign; within seven days, one will gain treasures, and within one year, one will obtain a white horse. Bing Qi arrives at the Zhen Palace: there will be a warrior coming with weapons; if it is in spring, there will be thunder or drum sounds as a sign.

到巽：有鼓聲歌樂為應，後七日有色衣人至，家招橫財。到離：有黃黑飛鳥成隊來為應，或七日、六十日進田蠶發旺。到坤：有皂衣人至，或烏鵲鳴南方為應，後三七日進南方人財物，或一年內進牛羊及絕戶財產大發。到兌：有人持扙並拿酒器及抱小兒為應，更有鼓樂之聲。

Bing Qi arrives at the Xun Palace: there will be a response with drum sounds and songs and music; seven days later, a person wearing colorful clothes will come, and the family will gain unexpected wealth. Bing Qi arrives at the Li Palace: there will be a response with a flock of yellow and black flying birds coming together; seven days or sixty days later, the fields, crops, silkworms and mulberry trees will flourish. Bing Qi arrives at the Kun Palace: there will be a response with a person wearing black clothes coming, or crows calling in the south; twenty-one days later, the family will receive property from the south, or within a year, they will obtain cattle and sheep as well as property from a family with no heirs, thus gaining great wealth. Bing Qi arrives at the Dui Palace: there will be a response with a person holding a walking stick, carrying a vessel of wine, and holding a child, accompanied by drum and music sounds.

丁到乾：有人持刀刃至，或牽馬過為應，後三日內或七十日內動土得財大發。到坎：有人抱小兒來，南方雲雨至，黑禽自西來為應，百日內有婚姻喜慶事大吉。到艮：有人與小兒打狗為應，後七日或七十日內進黃黑色活物，半年內人口及田契發旺。到震：有二女子著青衣至，或雙夫婦至，或黑白禽自南方來為應，後七十日內進黃白活物大發。

When Ding Qi arrives at the Qian Palace, someone will come with a blade, or someone will pass by leading a horse as an omen; within three days or seventy days, there will be great wealth gained due to breaking ground. When Ding Qi arrives at the Kan Palace, someone will come holding a child, clouds and rain will come from the south, and black birds will fly in from the west as an omen; within one hundred days, there will be marriage and joy, which is very auspicious. When Ding Qi arrives at the Gen Palace, someone will come with a child to chase a dog as an omen; within seven days or seventy days, one will obtain a living yellow or black animal, and within half a year, the population and land deeds will flourish. When Ding Qi arrives at the Zhen Palace, two women wearing green clothes will come, or a couple will come, or black and white birds will fly in from the south as an omen; within seventy days, one will obtain a living yellow or white animal and gain great fortune.

到巽：有小兒騎馬過，南方雲起，北方下雨為應，週年內人淹死、婦人產亡，凶。到離：有蹶足人，或瞎眼人至，及小兒騎馬過為應，後九十日內因火生財發旺。到坤：有女人著青衣至，與僧道同行，或黑牛乘車為應，後七十日內因水破財致敗。到兌：有人抱文書印簿至，或趕牛羊鹿為應，後六十日內進田宅致富。

Ding Qi arrives at Xun Palace: there will be a child riding a horse passing by, clouds rising in the south, and rain falling in the north as signs; within a year, someone will drown and a woman will die from difficult childbirth, which is ominous. Ding Qi arrives at Li Palace: there will be a lame person or a blind person coming, as well as a child riding a horse passing by as signs; within ninety days, wealth will be gained through fire-related matters and prosperity will be achieved. Ding Qi arrives at Kun Palace: there will be a woman wearing blue clothes coming, traveling with monks or Taoists, or a black ox pulling a cart as signs; within seventy days, losses will occur due to water-related matters leading to decline. Ding Qi arrives at Dui Palace: there will be someone bringing documents and official records coming, or someone driving cattle, sheep, and deer as signs; within sixty days, one will acquire land and property and become wealthy.

十干克應歌：六甲時行遇貴人，三教人逢乙奇神，丙逢執器人騎馬，丁逢眷女禮相迎，戊己陰陽人其伴，庚辛壬逢鬬打人，六癸山林隱逸士，無氣生旺理上評。九星克應歌：天蓬時逢貴人行，湖海人來有喜欣；天芮鄉民或匠藝，僧道同行論世情；天沖相逢人漁獵，輔貴陰人三五迎；天禽農夫泥土匠，天心秀士作官人；天柱陰人爭口舌，天任運土阻行人；天英火燭文紙赤，聘禮歌歡鼓樂聲。

The Ten Heavenly Stems Song describes the people one might encounter when each stem is in charge: when Jia is in charge, one meets a nobleman while traveling; when Yi is in charge, one meets people from Confucianism, Buddhism, and Taoism; when Bing is in charge, one meets someone holding an object or riding a horse; when Ding is in charge, one meets female relatives who greet with courtesy; when Wu and Ji are in charge, one meets couples walking together; when Geng, Xin, and Ren are in charge, one meets people fighting or quarreling; when Gui is in charge, one meets hermits in mountains and forests. As for the status of the people encountered, it depends on whether the stem is in a weak or flourishing state, and should be judged according to the principles. The Nine Stars Song describes the phenomena associated with each star when it is in charge: when Tianpeng is in charge, one meets a nobleman while traveling, and people from the world of heroes come and bring joy; when Tianrui is in charge, one meets villagers, craftsmen, or artists, and monks or Taoists travel along, discussing worldly affairs; when Tianchong is in charge, one meets fishermen or hunters; when Tianfu is in charge, one meets a nobleman and a few women welcoming; when Tianqin is in charge, one meets farmers or masons; when Tianxin is in charge, one meets scholars or officials; when Tianzhu is in charge, one meets women quarreling over words; when Tianren is in charge, one meets people carrying earth blocking the way; when Tianying is in charge, one sees fire, documents, red objects, and also wedding gifts, singing, laughter, and music.

八門克應歌：休遇陰陽貴賤人，江湖遊樂捕網賓；生遇鄉談產業，傷逢爭訟鬬爭臨；杜逢逃避男共女，或遇山林樂飲人；驚逢罵詈年少婦，賭博貪淫鬬鬧聲；景遇二人晝飲樂，開逢官貴老年人；死門病厄並遊獵，又遇送柩白衣人。

The Eight Gates Song describes the people and events that appear when each of the eight gates is in charge. When the Xiu Men is in charge, one encounters people of all ages and statuses, including men and women, as well as guests engaged in leisure activities such as fishing or playing by the water. When the Life Gate is in charge, one hears people discussing local affairs and property matters. When the Shang Men is in charge, one encounters disputes and fights. When the Du Men is in charge, one meets people hiding or fleeing, or individuals enjoying themselves in the mountains and forests. When the Jing Gate is in charge, one meets scolding young women, as well as sounds of gambling, lust, and noise. When the Jing Gate is in charge, one meets two people drinking alcohol during the day. When the Open Door is in charge, one meets officials, noblemen, and elderly people. When the Death Door is in charge, one encounters illness, misfortune, and hunting activities, as well as people carrying coffins and wearing white clothes.

人取年干為命主，時之局為定便，取本命為題，次看九星何宜。推人本命，以本人生時之局為主，然後即於局中搜尋本人生年干支局，即為其人之本命。取其本命之局，以推其一生之窮通壽夭、吉凶禍福，妻財子祿俱可知矣。

To determine a person's destiny, take the heavenly stem of the year they were born as their main stem, and use the earthly branch corresponding to the time of birth to set up the chart. First, establish the person's main stem as the subject, then examine where the nine stars fall and what they indicate. The specific method is: to determine someone's main stem, first take the earthly branch corresponding to their birth time as the main chart, then locate the position of the heavenly stem and earthly branch of their birth year within this chart. That position is their main stem. Once the main stem chart is determined, it can be used to predict their life's fortunes and misfortunes, longevity or short life, good or bad luck, as well as matters concerning their spouse, wealth, children, and official position.

正時推占，重時位，符為我兮使為配。此不知本命而以正時推占其命運也。天上值符宮之星、儀、門、將為本身，值符下地盤之星、儀、門、將為住宅，為子孫；值使之門為立業，為妻妾，為官職，為客旅；值使下地盤之星、儀、八門為地頭，為任所，為子女。

If using the current exact hour to predict, focus on the palace where the hour falls. The value symbol represents oneself, and the duty gate pairs with it. This is a method to predict fate without knowing one's birth year. The stars, odd instruments, gates, and generals in the palace of the heaven plate's value symbol represent the person; the stars, odd instruments, gates, and generals under the value symbol on the earth plate represent the residence and descendants. The gate where the duty gate falls represents career, as well as wife, concubine, official position, and travelers. The stars, odd instruments, and eight gates under the duty gate on the earth plate represent the place of residence, workplace, and children.

生我之干為父母，我生之干為子孫，比肩即是兄弟，尅我官祿兼疾，我尅妻位及財，陰陽分別宜忌。十干之氣本流通，命數相逢有吉凶，合用奇儀評消長，九宮休旺視門中。推人年命，以局內年干為主；以正時推占，則以局內天上時干為主。查看各宮，凡奇儀生我干者為父母，我干所生之奇儀為子息，與我干相比之奇儀為兄弟，奇儀之尅我干者為官、為疾危宮，我干所尅之奇儀為妻妾、為財祿、為奴僕，皆以奇儀之陰陽分男女貴賤，以八門之生尅休旺定各屬之吉凶。

The heavenly stem that generates me represents parents, the heavenly stem I generate represents children, and the heavenly stem similar to me represents siblings. The heavenly stem that overcomes me represents official rank and also signifies illness. The heavenly stem I overcome represents wife, wealth, and servants. Further distinguish them by yin and yang to determine their respective favorable and unfavorable aspects. The qi of the ten heavenly stems naturally flows among each other. When fate meets destiny, there will be good or bad outcomes. Use the three marvels and six instruments together to assess their growth and decline. Use the nine palaces' prosperity, strength, weakness, and confinement along with the eight gates to determine the fortune and misfortune of each category. When calculating a person's year of birth, take the year stem within the chart as the main reference. If using the exact time to predict, take the time stem on the heaven plate within the chart as the main reference. Examine each palace: the marvels and instruments that generate me are parents, the marvels and instruments I generate are children, the marvels and instruments similar to me are siblings, and the marvels and instruments that overcome me are official stars and also represent illness and danger. The marvels and instruments I overcome are wife, wealth, and servants. Distinguish them by the yin and yang of the marvels and instruments to determine male and female, noble and common, and judge the fortune and misfortune of each category based on the generation, overcoming, rest, and strength of the eight gates.

父母休兮親更切，兄弟愛敬心誠竭，子孫不宜聚與蔵，官祿安穩病難滅，妻妾當為重似珍，財帛豐隆永不絕。休門主休養安和：父母逢休，父慈子孝，和氣藹然；兄弟逢休，真心愛敬，無分彼我；子孫逢休，少有和合，各守家園；官祿逢休，功名得手，職位安穩；疾病逢休，隱處暗疾，延拖難愈；妻妾逢休，幽閒貞靜，和藹得助；財帛逢休，錢財益進，滔滔不盡。

The song says: When the Parents' House meets Xiu Men, family affection is especially close; when the Brothers' House meets Xiu Men, mutual respect and sincerity are shown; when the Children's House meets Xiu Men, it is not suitable for living together or accumulating wealth; when the Official Position House meets Xiu Men, the position is stable, but illness is difficult to eliminate; when the Spouse's House meets Xiu Men, the wife should be cherished as a treasure; when the Wealth House meets Xiu Men, wealth is abundant and continuous. Xiu Men signifies rest and peace, so: when the Parents' House meets Xiu Men, father is kind and son is filial, family harmony prevails; when the Brothers' House meets Xiu Men, sincere affection is shown without distinction; when the Children's House meets Xiu Men, children rarely live together, each staying in their own home; when the Official Position House meets Xiu Men, achievements are obtained and the position is secure; when the Disease House meets Xiu Men, it indicates a hidden chronic illness that is difficult to cure; when the Spouse's House meets Xiu Men, the wife is quiet, virtuous, and gentle, with a helpful nature; when the Wealth House meets Xiu Men, wealth flows in continuously, never ending.

父母生兮先最重，兄弟和順自多情，子嗣興旺及忠誠，官祿榮華無疾生，妻妾和同諴且貞，生平財物自嘉亨。生門主發生安間：父母逢生，財祿旺相，安冨尊榮；兄弟逢生，和順愛敬，情誼深切；子孫逢生，家道興隆，義高德厚；官祿逢生，官職榮升，顯榮赫奕；疾危逢生，身軀強壯，無災無病；妻妾逢生，和順貞潔；財帛逢生，積聚富厚。

The song says: When the Parents' House meets the Life Gate, the blessings from ancestors and parents are profound; when the Brothers' House meets the Life Gate, brothers are harmonious and affectionate; when the Children's House meets the Life Gate, descendants are numerous and loyal; when the Official Career House meets the Life Gate, the official career is prosperous and free from illness; when the Spouse's House meets the Life Gate, the husband and wife are harmonious, sincere, and chaste; thus, one's wealth and fortune are naturally prosperous and smooth. The Life Gate signifies generation and ease, so: when the Parents' House meets the Life Gate, wealth and official rank are prosperous and strong, enjoying honor and wealth; when the Brothers' House meets the Life Gate, brothers are harmonious and respectful, with deep affection; when the Children's House meets the Life Gate, the family flourishes, with high virtue and righteousness; when the Official Career House meets the Life Gate, official rank rises, and one shines brightly; when the House of Illness and Misfortune meets the Life Gate, the body is strong, free from illness and misfortune; when the Spouse's House meets the Life Gate, the wife is harmonious, chaste, and virtuous; when the Wealth House meets the Life Gate, wealth is accumulated abundantly.

父母傷兮半似萍，兄弟交誼淡無情，子嗣氣美多振發，官祿頗佳疾不成，妻妾才德調內治，欲多財帛用辛勤。傷門主震動傷殘：父母逢傷，殘忍寡愛，性若浮萍；兄弟逢傷，一生不和，無情無義；子孫逢傷，後嗣美麗，振作英發；官祿逢傷，顯赫威權，亦多制肘；疾危逢傷，手足拘攣，骨節疼痛；妻妾逢傷，才德俱全，內治有力；財帛逢傷，遠謀奔走，辛勤成家。

The rhyme says: When the Parents' House meets the Shang Men, family affection is like floating duckweed, drifting and unsettled; when the Brothers' House meets the Shang Men, friendship is thin and devoid of sentiment; when the Offspring's House meets the Shang Men, descendants have a good appearance and are vigorous and ambitious; when the Official Position's House meets the Shang Men, official fortune is favorable and illness is not serious; when the Wife's House meets the Shang Men, the wife is talented and virtuous, capable of managing the household; when the Wealth's House meets the Shang Men, one must work hard to gain wealth. The Shang Men signifies shaking and injury, so: when the Parents' House meets the Shang Men, the nature is cruel and lacking in kindness, drifting like floating duckweed; when the Brothers' House meets the Shang Men, there is lifelong discord and no sentiment; when the Offspring's House meets the Shang Men, descendants have a good appearance, are vigorous and ambitious; when the Official Position's House meets the Shang Men, although there is great authority, there are many obstacles; when the Disease and Misfortune's House meets the Shang Men, it indicates twitching and cramping of hands and feet, and pain in the joints; when the Wife's House meets the Shang Men, the wife is both talented and virtuous, capable of managing the household; when the Wealth's House meets the Shang Men, one must travel far and plan carefully, relying on hard work to establish a family.

父母杜兮難逢，兄弟不堪交接，子嗣欲得陰功，官祿難兮病息，妻妾性難調和，晚年方許財帛。杜門主閉塞無為：父母逢杜，一生蹇滯，牢守家園；兄弟逢杜，彼此暌違，情同陌路；子孫逢杜，難生少育，須藉陰功；官祿逢杜，仕途閉塞，難得職位；疾危逢杜，少病少災，風症須防；妻妾逢杜，心性閉澀，難以調和；財帛逢杜，少年貧宭，晚年方裕。

The song says: When the Parents' House meets Du Men, it is difficult to be together with parents; when the Brothers' House meets Du Men, brothers cannot communicate well; when the Children's House meets Du Men, one must rely on accumulating Yin Virtue to have children; when the Official Position House meets Du Men, the career path is difficult but illness is less; when the Wife and Concubine House meets Du Men, the wife's nature is hard to harmonize with; when the Wealth House meets Du Men, one will have money only in old age. Du Men signifies blockage and lack of action, so: when the Parents' House meets Du Men, one's life is troubled and blocked, only able to stay at home; when the Brothers' House meets Du Men, they turn their backs on each other, like strangers; when the Children's House meets Du Men, it is hard to have and raise children, requiring the accumulation of Yin Virtue; when the Official Position House meets Du Men, the career is blocked, and it is hard to get a position; when the Disease and Misfortune House meets Du Men, there are few diseases and disasters, but one should beware of wind-related illnesses; when the Wife and Concubine House meets Du Men, the wife's nature is blocked and sluggish, making it hard to harmonize; when the Wealth House meets Du Men, one is poor and distressed in youth, but becomes prosperous in old age.

父母景兮假愛，兄弟面目相待，子嗣生多實少，官祿疾病年少，妻妾初和後怨，財物虛花易見。景門主張大虛花之事，事無實濟：父母逢景，浮躁虛假，狂風疾雨；兄弟逢景，無情少義，面上虛文；子孫逢景，生產難育，後奍螟蛉；官祿逢景，少年早發，忽升忽降；疾病逢景，風火暴症，易作易止；妻妾逢景，聰明智慧，心性乘錯；財帛逢景，以無為有，虛張聲勢。

The song says: When the Jing Gate falls in the parents' house, affection is false and superficial; when it falls in the brothers' house, relations are only on the surface; when it falls in the children's house, many are born but few survive; when it falls in the official position house, official career and illness both appear in youth; when it falls in the wife's house, the beginning is harmonious but later there is resentment; when it falls in the wealth house, expenditure is empty and not real, and it is obvious at a glance. The Jing Gate represents great show but emptiness, and affairs have no real results. Therefore, when the Jing Gate falls in the parents' house, the nature is restless and false, like a stormy wind and rain; when it falls in the brothers' house, there is no affection and righteousness, only superficiality; when it falls in the children's house, there are difficulties in childbirth and difficulty in raising children, and eventually only adopted sons are taken in; when it falls in the official position house, there is early success in youth, with sudden rises and falls in official rank; when it falls in the illness house, it is an urgent illness of wind and fire, which is easy to occur and easy to stop; when it falls in the wife's house, the wife is intelligent but her mind is erratic; when it falls in the wealth house, it is to pretend to have wealth, with a show of grandeur.

父母死兮難濟，兄弟莫伸仁義，子嗣難有苦無，官祿疾危無氣，妻妾見克方存，財帛耗傷聊存。死門主死亡敗絶，凡百無成：父母逢死，病不離床，死亡相繼；兄弟逢死，無情少義，刑剋傷亡；子孫逢死，刑傷忤逆，雖有若無；官祿逢死，功名不遂，南畝終身；疾病逢死，困苦難療，終至損生；妻妾逢死，必有死亡，繼室方安；財帛逢死，虛耗破敗，雖有若無。

The song says: If the parents' house is at the Death Door, the parents cannot be saved; if the brothers' house is at the Death Door, there is no benevolence or righteousness among brothers; if the children's house is at the Death Door, having children is like having none, suffering from lack of offspring; if the official position house is at the Death Door, both official career and body are devoid of Life Qi; if the wife and concubine house is at the Death Door, one must overcome one before being able to keep the next; if the wealth house is at the Death Door, there is loss and decline, barely able to retain anything. The Death Door signifies death and decline, leading to failure in all affairs. Therefore, if the parents' house is at the Death Door, the parents are ill and eventually die; if the brothers' house is at the Death Door, there is no affection or righteousness, and they harm each other; if the children's house is at the Death Door, the children suffer injuries and rebellion, as if they do not exist; if the official position house is at the Death Door, one fails to achieve fame and fortune, and is forced to work in the fields all one's life; if the illness house is at the Death Door, the illness is severe and difficult to cure, eventually leading to death; if the wife and concubine house is at the Death Door, the wife must die before the next wife can be kept; if the wealth house is at the Death Door, there is loss and decline, as if there is nothing at all.

父母驚兮難穩，兄弟兩兩存心，子息才多少德，官祿間職疾危，妻妾口舌不和，財帛雖有若無。驚門主驚惶不安：父母逢驚，生平多怨，父子不和；兄弟逢驚，乘戾欺妬，各使神通；子孫逢驚，恃才衿誇，刻薄少恩；官祿逢驚，風波不定，間散職員；疾危逢驚，卒暴驚險，危篤彷徨；妻妾逢驚，詭詐口舌，夫婦不和；財帛逢驚，寡少難聚，入不償出。

The song says: When the Parents' House meets the Jing Door, the parents cannot have peace; when the Brothers' House meets the Jing Door, each has hidden thoughts and is suspicious of one another; when the Children's House meets the Jing Door, the children have great talent but lack virtue; when the Official Position House meets the Jing Door, one can only hold an idle position and is prone to illness; when the Wife and Concubine House meets the Jing Door, there is constant quarreling and discord; when the Wealth House meets the Jing Door, although there is wealth, it is as if there is none. The Jing Door signifies alarm and unease, so: when the Parents' House meets the Jing Door, one's life is full of complaints and father-son discord; when the Brothers' House meets the Jing Door, there is quarrelsomeness, oppression, mutual jealousy, and each displays their own tactics; when the Children's House meets the Jing Door, the children are conceited due to their talent and are harsh and unkind; when the Official Position House meets the Jing Door, there is constant turmoil and one can only hold an idle position; when the Disease and Danger House meets the Jing Door, it indicates sudden severe illness, with a critical condition and mental confusion; when the Wife and Concubine House meets the Jing Door, the wife is deceitful and talkative, leading to marital discord; when the Wealth House meets the Jing Door, there is little money and it is difficult to accumulate wealth, resulting in insufficient income.

父母開兮性似萍，兄弟疎淡半為情，子孫到此多聰俊，官祿豐隆疾不侵，妻妾多能並多德，貲財易聚也易分。開門主豁達開暢：父母逢開，性不真切，浮泛相待；兄弟逢開，意不相連，似親非親；子孫逢開，聰明俊秀，科甲貴顯；官祿逢開，功名顯達，職位高遷；疾危逢開，一生少病，強壯安和；妻妾逢開，正真果決，內助賢能；財帛逢開，貲財難聚，聚亦易散。

The song says: When the Parents' House encounters the Open Door, the parents' nature is superficial, like floating water plants; when the Brothers' House encounters the Open Door, the relationship is distant, with only half the affection; when the Children's House encounters the Open Door, the children are mostly intelligent and handsome; when the Official Position House encounters the Open Door, the official career is prosperous and diseases do not invade; when the Spouse's House encounters the Open Door, the wife is talented and virtuous; and wealth is easily gathered but also easily lost. The Open Door signifies openness, clarity, and smoothness, so: when the Parents' House encounters the Open Door, the nature is not sincere, and the person is superficial in dealing with others; when the Brothers' House encounters the Open Door, the hearts are not connected, and the relationship is like relatives but not truly related; when the Children's House encounters the Open Door, the children are intelligent and handsome, capable of passing the imperial exams and achieving high status; when the Official Position House encounters the Open Door, the official career is prominent, and the position rises; when the Disease and Misfortune House encounters the Open Door, the person has few illnesses and a strong, healthy body; when the Spouse's House encounters the Open Door, the wife is upright and decisive, a virtuous and capable helper; when the Wealth House encounters the Open Door, wealth is difficult to accumulate, and even if accumulated, it is easily lost.

值符天乙為多吉，螣蛇古怪半虛花，太陰謀算非全美，六合多權豈是偽，白虎傷殘多破損，元武心靈詭詐準，九地暗晦少繁華，九天無情面是假。此以八將推占年命之法。值符為貴神，加本命非富即貴，正直端方，人皆尊敬，生平有吉無凶。螣蛇加本命，做人必古怪難交，言語欺詐，作事虛花，有名無實。太陰加本命，一生善於計算，陰謀詭計，終無良策。六合加於本命，心性和同，恩仇一類，善惡無分，同流合汙。白虎加本命，為人殘刻無情，所遇損傷，一生破敗。元武加於本命，不是穿窬，便是劫盜，立心陰險，作事狠毐。九地加於本命，陰晦暗滯，昏迷度日，亳無光彩之色。九天加於本命，虛張聲勢，愛假門面，情義實少，不可依仗。

The song says: The Chief Symbol is the Heavenly Ethical Deity, which brings many good fortune; the Snake is strange and unpredictable, half of it is empty talk; the Taiyin is good at scheming, but cannot be entirely good; the Liuhe is flexible and changeable, how can it be said to be false; the White Tiger is associated with injury and damage; the Xuanwu is clever and cunning, and its predictions are accurate; the Jiudi is dark and stagnant, lacking brilliance; the Jiu Tian is superficial, and its appearances are false. This is the method of using the Eight Generals to predict a person's destiny. If the Chief Symbol is added to one's birth year, the person is either rich or noble, upright and decent, respected by all, and has good fortune throughout life. If the Snake is added to one's birth year, the person is definitely strange and hard to get along with, speaks deceitfully, and does things in a hollow way without real results. If the Taiyin is added to one's birth year, the person is good at scheming, often uses secret and deceptive strategies, and ultimately has no good plan. If the Liuhe is added to one's birth year, the person is easygoing, treats benefactors and enemies the same, does not distinguish between good and evil, and is easily corrupted. If the White Tiger is added to one's birth year, the person is cruel, stingy, and heartless, meets many injuries, and has a life of ruin. If the Xuanwu is added to one's birth year, the person is either a thief who digs through walls or a robber who robs by force, with sinister intentions and cruel actions. If the Jiudi is added to one's birth year, the person has a dark and stagnant nature, lives a dull life, and has no brilliance. If the Jiu Tian is added to one's birth year, the person is superficial, loves to show off, has little real friendship, and is not reliable.

探取格局命宮占：探取格局命宮占，星吉儀安生氣全，若得將神為我用，格局元內占為天。若尋子午卯酉位，臨一合一定無偏，五行全備為生氣，上下回圈為轉旋，此乃占之為尊格，五行廹逆莫交連。旺氣最喜陽生陰，不堪陰氣廹相兼，占問性氣何所來，旺相休囚將性看。註文：此以格局推占年命之法。凡人本命要奇儀無克，九星不入墓，擊刑不逢凶格，宮門相生，陽將、陰神、值符、太陰、六合、九天扶助，又落子午卯酉正四宮，又屬陽時陰星旺，此為最尊貴之高格局，主其人才學出眾，安冨尊榮，科甲聯豋，官居極品，出將入相，封先蔭後，貴極之命。而其氣性，即於八將、九星、奇儀、八門之旺相休囚定之。

The song says: To determine the pattern of a person's destiny, one must examine the stars, the Three Marvels, and the Six Instruments, ensuring they are auspicious and stable with Life Qi fully present. If the divine generals can be used in one's favor, then this pattern is considered heavenly within its original nature. If a person's destiny falls in the four cardinal directions—Zi, Wu, Mao, and You—and is accompanied by one of the Heavenly Stems, it will not be crooked. When the Five Phases are complete, that is Life Qi; when the upper and lower parts form a circular movement, that is rotation. This is the noblest pattern in divination. If the Five Phases are conflicting or opposing, do not connect them. Prosperous Qi prefers the generation of Yin from Yang; it is most unbearable when Yin Qi is overpowering. To determine a person's nature and temperament, look at the prosperity, decline, and confinement of the Eight Generals. The original commentary says: This is the method of using patterns to determine a person's destiny. A person's original destiny requires the Three Marvels and Six Instruments to be unharmed, the Nine Stars not to fall into their graves, and to avoid being struck, harmed, or falling into evil patterns. The palace and gate should be mutually generating, and be supported by Yang Generals, Yin Spirits, the Chief Symbol, the Great Yin, Liu He, and Jiu Tian. It should also fall in the four cardinal directions—Zi, Wu, Mao, and You—and be in a Yang time with a strong Yin Star. This is the highest pattern, indicating that the person is outstanding in learning, enjoys wealth and honor, passes the imperial examinations successively, holds the highest official rank, serves as a general or prime minister, honors ancestors, and benefits descendants. This is the most exalted destiny. As for the person's temperament and nature, it is determined by the prosperity, decline, and confinement of the Eight Generals, Nine Stars, Three Marvels, and Eight Gates.

八將推占人性情之法：坐命青龍，滿面仁風，更合美格，多始多終。螣蛇之性，戲詐無誠，成之敗之，多疑多驚。太陰之性，多謀多為，剛柔其性，廉潔其身。六合多情，心性如萍，男少慳吝，女有妖淫。白虎金神，性急無情，女則多傷，男則多刑。元武詭詐，穿窬盜賊，性多奸詐，暗地籌畫。九地濛濛，其質多恭，函隱暗計，為毒為凶。九天鏘鏘，其氣揚揚，無私無曲，為暴為剛。

Using the Eight Generals to predict a person's nature: If the命宫 is occupied by the Azure Dragon, the person appears kind and benevolent, and if it also forms a harmonious configuration with a good pattern, they are likely to complete tasks thoroughly. The螣蛇 is mischievous and deceitful, lacking sincerity, with affairs that succeed and fail alternately, and they are often suspicious and anxious. The太阴 is strategic and active, capable of both strength and gentleness, and is honest and upright. The Liu He is sentimental, but their nature is like floating water plants, unstable. Men with this general are rarely stingy, while women may be prone to immoral behavior. The White Tiger is a metal deity, impulsive and heartless, causing harm to women and injuries to men. The Black Tortoise is cunning and dishonest, a thief who steals through walls, with a nature full of deceit and secret schemes. The Jiudi is in a state of confusion, appearing respectful on the outside but harboring hidden schemes, being poisonous and dangerous. The Jiu Tian is resolute and commanding, with an imposing presence, impartial and fair, yet fierce and strong.

注：此又以八將推占人性情之法。六甲值符屬青龍，其人仁厚溫和，若合得美格更妙，作事有始有終。螣蛇之性虛花不實，無有誠信，多猜疑，善呻吟，有成有敗。太陰多謀多為，能剛能柔，其性廉潔。六合面上有情，心無專主，不生慳吝，女命逢之，淫亂汚穢。白虎性剛激烈，迫無情，有殺伐之心，遭兵刃之慘，女則有損傷。元武性多奸詐，不是盜刦便是穿窬，暗地謀人，難於防備。九地性昏蒙，能陰謀善籌畫，作事手毒。九天性氣發掦，浮躁剛暴，陰氣人，令人難當，然心無私曲，挈日月而行，不為暗昩事。

The original commentary says: This is also a method of using the Eight Generals to determine human temperament. The Six Jia with the Chief Symbol belongs to the Azure Dragon, and such a person is benevolent, kind, and gentle; if it combines with a good pattern, it is even better, and the person will be able to start and complete things. The Snake is fickle and unreliable, lacks integrity, is suspicious, likes to sigh and complain, and has both success and failure in things. The Taiyin is shrewd and active, can be strong or gentle, and has a clean character. The Liu He appears to be affectionate but lacks determination, does not have a greedy heart; for a woman's fate, it is easy to be licentious and corrupt. The White Tiger is fierce and impetuous, pushes others and is heartless, has a desire for killing and warfare, and will suffer from severe injuries from weapons; for a woman, there will be damage. The Xuanwu is often deceitful, either robbing or stealing through walls, secretly scheming against others, making it hard to guard against. The Jiudi is dull and confused, good at conspiracies and planning, and is cruel in methods. The Jiu Tian is boastful, impetuous, and fierce, with a commanding presence that is hard to bear; however, he has no private intentions and acts with brightness, as if carrying the sun and moon, and does not engage in secret deeds.

奇門演卦其法不一，有以值符與值使合而成卦者，有以八門共八方合而成卦者，二者所用不同。其符使所成之卦，可用之以克靜應日期時候；軍兵對即用之以定主客雌雄、陣勢得失；或邦國治亂，以之圤地土安危；謁訪出行，以之占去向通塞；至於捕捉逃亡、行人、失物，俱可用此而推之。其門方所成之卦，可以尅路應、察來意，又可以卜自己日內之吉凶，並可以決他人未來之禍福；至於鴉鳴鵲噪、什物響動，一切異兆，皆可用之而預卜其休咎。

There are several methods of using the Qimen divination technique to form a hexagram. Some use the Chief Symbol and Duty Gate together to form a hexagram, while others pair the Eight Doors with the Eight Directions to form a hexagram. These two methods serve different purposes. The hexagram formed by the Chief Symbol and Duty Gate can be used to predict the specific day and time when a static matter will come to fruition; when two armies face each other, it can be used to determine the strength and weakness of each side, the advantage and disadvantage of their formations; it can also be used to predict the stability or chaos of a country and the safety or danger of a region. When visiting someone or traveling, it can be used to determine whether the way is clear or not. As for hunting fugitives, predicting the whereabouts of a traveler, or searching for lost items, it can also be used for prediction. The hexagram formed by pairing the Eight Doors with the Eight Directions can be used to determine the direction of an event and understand the intentions of the person coming, as well as to predict one's own recent fortune and misfortune. It can also be used to foresee the future misfortunes or blessings of others. As for unusual signs such as crows calling, magpies making noise, or household objects making sounds, they can all be predicted using this method. "圤" is the same as "卜".

符使演卦例：其法以地盤值符所在之宮為內卦，天盤值使所在之宮為外卦。假如陽遁一局甲戌旬中辛巳時，地盤直符在坤二宮，天盤值使飛在九離宮，離為火為外，坤為地為內，內外共合演成火地晉卦，裝出世應、六親、六神以斷休咎，則瞭然矣，餘例推。

The method of casting a hexagram using the chief symbol and duty gate is as follows: use the palace where the chief symbol is located on the earth plate as the inner trigram, and the palace where the duty gate is located on the heaven plate as the outer trigram. For example, in the first yang遁 of the Jiaxu decade at the Xinsi hour, the chief symbol on the earth plate is in the Kun two palace, and the duty gate on the heaven plate moves to the Li nine palace. Li represents fire, serving as the outer trigram; Kun represents earth, serving as the inner trigram. When inner and outer trigrams combine, the hexagram of Fire over Earth, known as Jin, is formed. Then, according to the method of six lines, the world line and response line are added, along with the six relations of parents, brothers, sons, wife's wealth, officials, and ghosts, as well as the six spirits of Azure Dragon and Vermilion Bird. With these elements, one can determine fortune and misfortune clearly. Other examples are handled in the same way.

門方演卦例：其法以八方定位為外卦，飛臨之八門為內卦。假如陽遁一局丁卯時，此時休門值使到四巽宮，即為水風井卦，餘皆例推。但一時有八卦，而所用止一卦：如尅路應，只看所方上之卦；卜來人善惡，只看其來方之卦；上來人災福，只看其人所坐方位之卦；卜自己吉凶，須看何方響動，即看其方之卦；卜鴉鳴鵲噪並一切怪異，均看其所在方位之卦。

Using the method of divination with the Eight Gates and directions: take the fixed hexagram position of the eight directions as the outer trigram, and the Gate that is flying into that direction as the inner trigram. For example, in the first Yang Dun chart at Dingmao time, the Xiu Men Gate is the Duty Gate and flies to the fourth Xun sector. Xiu Men belongs to water, which corresponds to Kan, and Xun is wind, forming the hexagram Jing (Water and Wind Well). The rest follows the same pattern. However, within one hour there are eight hexagrams, but only one is actually used: if divining about the path or direction, look at the hexagram of the direction where the person is located; if determining whether the person is good or evil, look at the hexagram of the direction from which they came; if judging the person's misfortunes or blessings, look at the hexagram of the direction they are facing; if divining one's own fortune or misfortune, look at the hexagram of the direction that is active; if divining about crows calling, magpies screeching, or other strange occurrences, look at the hexagram of the direction where the occurrence is happening.

節候發驗：萬物之成在於何時，則其敗壞之期，即定於其成之之時也。物之敗壞，當在世爻破空絕之時。而埋碑碣文書，須看何時提出，世卜所伏之父母爻，及何旬空去其世爻，是其期也。又預合內外兩卦之數，以定其年分日子之多少。假如陽遁一局乙亥時，演成雷地豫卦，世爻未土敗於酉、絕於巳、破於辰、受尅於寅卯、空於甲申旬，凡此甲申旬中寅卯巳酉年月合破也。若定開折文書、發掘碑記，當在甲申旬子午年月日時也。蓋以子水文書伏在世爻乙未之下，賴子來提起、午來沖起，而用甲申旬中又能空去飛爻未土故也。

The method of determining the time when things succeed or fail is called the verification of seasonal periods. All things, when they are completed, have their time of failure determined at the moment of their completion. The failure of an object occurs when the world line is broken, empty, or at its end. As for when buried inscriptions or documents will be unearthed, one should look at the parents' line hidden beneath the world line, and which ten-day period will empty the world line; that is the time of occurrence. Additionally, one should calculate the numbers of the inner and outer hexagrams to determine the number of years and days. For example, in the first yang movement, at the hour of yihai, the hexagram of Yu (Thunder over Earth) is formed. The world line, yiwei, is broken in you, empty in jishen, and at its end in si. It is also overcome by yin and mao. The time of breaking is thus in the years and months of yin and mao, and the days and hours of yin and mao in the jishen ten-day period. If one wants to determine the day to open documents or unearth inscriptions, it should be in the jishen ten-day period, on the years of zi and wu, the months of zi and wu, the days of zi and wu, and the hours of zi and wu. This is because the water of zi, representing documents, is hidden beneath the world line yiwei. It needs zi to be lifted up and wu to be stirred up. Using the jishen ten-day period also allows the flying line wei to be emptied, thus revealing the hidden god.

主客雌雄：世為客、應為主。世尅應、應生世，利為客，宜先動；應尅世、世生應，利為主，宜後動。世空客兵不進，應空主兵不前。世衰應旺，客弱主強；世旺應衰，客勇主怯。世應比和，主不戰，亦不分勝負。若世應俱受月日傷尅，多敗。

The method of determining the strength and weakness of both sides in a divination: the World Line in the hexagram represents the guest side, and the Response Line represents the main side. If the World Line overcomes the Response Line, or the Response Line generates the World Line, it is advantageous to the guest side, and it is suitable to take the initiative first. If the Response Line overcomes the World Line, or the World Line generates the Response Line, it is advantageous to the main side, and it is suitable to wait and strike later. If the World Line is empty, the guest side's forces will not advance; if the Response Line is empty, the main side's forces will not move forward. If the World Line is weak and the Response Line is strong, it indicates the guest side is weak and the main side is strong. If the World Line is strong and the Response Line is weak, it indicates the guest side is brave and the main side is timid. If the World Line and Response Line share the same Five Phases, there will be no battle, and no clear winner or loser. If both the World Line and Response Line are harmed by the Month Builder and the Day Branch, it is likely to be a defeat.

陣勢得失：我為客，則應為彼、世為我；我為主，則以世為彼、應為我。我尅彼宜戰，彼尅我宜守。我生彼而旁爻月日傷我，宜防賊來侵我。彼乘火、我乘水，利水戰；彼乘金、我乘火，利用火攻。又我金彼木，宜排圓陣，用白旗，金命人前出，可以制勝；我土彼水，宜排方陣，用黃旗，土命人前出可以制勝；彼土我水，宜排長陣，用綠旗，木命人前出可以全勝。如尅彼之爻居離，宜從南擊北；居兌宜從西擊東；居坎宜從北擊南。月日助我則吉，助彼則凶。

The method of judging the advantages and disadvantages of formations: if I am the guest side, then the response line represents the other side and the world line represents me; if I am the host side, then the world line represents the other side and the response line represents me. If I overcome the other side, it is favorable for attack; if the other side overcomes me, it is favorable for defense. If I go to generate the other side, but other lines and the month builder and day branch harm me, I should be cautious of thieves attacking. If the other side is of fire and I am of water, it is favorable for water battles; if the other side is of metal and I am of fire, it is favorable for fire attacks. For example, if I am of metal and the other side is of wood, it is favorable to arrange a circular formation, use white flags, and let those of metal destiny lead the vanguard, which can lead to victory; if I am of earth and the other side is of water, it is favorable to arrange a square formation, use yellow flags, and let those of earth destiny lead the vanguard, which can lead to victory; if the other side is of earth and I am of water, it is favorable to arrange a long formation, use green flags, and let those of wood destiny lead the vanguard, which can lead to complete victory. If the line that overcomes the other side is in the position of Li (Fire), attack from the south to the north; if it is in the position of Dui (Lake), attack from the west to the east; if it is in the position of Kan (Water), attack from the north to the south. If the month builder and day branch help me, it is auspicious; if they help the other side, it is inauspicious.

六親尅應：父，為老人、為縫人、為畫師、為吏人、為文人、為書冊、為布帛。子，為小兒、為禽哭、為道士、為醫生。財，為婦女、為飲食、為錢財。官，為官員、為公人、為病人、為惡人。兄，為親戚、為朋友、為貧子。

The Six Relations each correspond to certain people and things: the parents' hexagram corresponds to the elderly, tailors, painters, officials' clerks, scholars, and books, silk and cloth. The children's hexagram corresponds to children, the cries of birds, Taoist priests, and doctors. The spouse's hexagram corresponds to women, food, and money. The officials' hexagram corresponds to officials, servants, sick people, and wicked persons. The brothers' hexagram corresponds to relatives, friends, and poor people. When a hexagram is activated or in charge during a divination, such people or things are likely to appear before one's eyes.

六神尅應：青龍，為儒者、為僧道、為醫生、為書客、為轎傘、為魚、為樹枝、為喜慶事，如嫁娶、祝壽、饋贈等事。朱雀，為女人、為書吏、為口舌、為呼喚、為牙行人、為哭啼、為笑語、為飛禽、為紅色物。勾陳，為流作、為農、為跎子、為牽牛羊人、為捕捉、為公門人、為柺子、為提攜、為阻塞、為爭鬥、為跌。螣蛇，為婦人、為賣婆、為朵花、為罵詈、為奇聞異見、為繩索、為蛇、為汙穢、為臭氣。

The Six Spirits each correspond to certain people and things: The Azure Dragon corresponds to scholars, monks and Taoist priests, doctors, scribes and those who copy or write, as well as palanquins, umbrellas, fish, branches of trees, and joyful events such as marriage, birthdays, and gifts. The Vermilion Bird corresponds to women, clerks, disputes over words, calls and shouts, brokers, crying and laughter, birds, red objects, and women who sell things. Gou Chen corresponds to itinerant workers, farmers, hunchbacks, those who lead oxen and sheep, hunting and trapping, officials in the government office, kidnappers, those who assist or support others, blockages, conflicts, and falls. The Qiong Snake corresponds to women, midwives, flowers, scolding, strange tales and opinions, ropes, snakes, dirty things, and foul smells.

白虎，為惡人、為屠人、為病人、為孝服人、為血光、為斗打、為行喪、為石匠、為刀斧、為鼓聲、為庖人。玄武，為賣魚人、為賣鹽人、為乞丐、為娼、為賊、為酒醉、為雨傘、為木匠、為水夫、為魚鹽酒油。乾，為官長、為老人、為病人、為僧道、為公門人、為孝服人、為馬。坎，為漁人、為水法人、為乞丐、為豬、為魚鹽、為油、為水。艮，為童子、為山人、為貓、為犬、為磚石。

White Tiger corresponds to evil people, butchers, sick people, those in mourning, bloodshed, fights, funerals, stonecutters, axes and hammers, and cooks. Black Tortoise corresponds to fish sellers, salt sellers, beggars, prostitutes, thieves, drunkards, umbrellas, carpenters, sailors, and goods such as fish, salt, wine, and oil. The Eight Trigrams correspond to: Qian Trigram corresponds to officials, elders, sick people, monks and Taoists, officials in government offices, those in mourning, and horses. Kan Trigram corresponds to fishermen, those skilled in water techniques, beggars, pigs, and goods such as fish, salt, oil, and water. Gen Trigram corresponds to children, mountain dwellers, cats, dogs, and bricks and stones.

震，為龍、為雷、為轎、為鼓聲、為術士、為商人、為舟子、為木匠、為筆客。巽，為風、為女人、為雞鵝鴨、為道士、為秀才、為柴薪、為竹器、為花木。離，為婦女、為鑪治人、為患目人、為紅衣人。坤，為老婦、為農夫、為裁縫、為樂人、為戲子、為醫生、為牛、為布帛、為食物、為藥餌。兌，為少婦、為尼姑、為羊、為響聲、為歌唱、為口舌。

Zhen hexagram corresponds to dragon, thunder, sedan chair, drum sound, and people such as magicians, merchants, boatmen, carpenters, and sellers of writing brushes. Xun hexagram corresponds to wind, women, chickens, geese, ducks, Taoist priests, scholars, and items such as firewood, bamboo wares, and flowers and trees. Li hexagram corresponds to women, blacksmiths, people suffering from eye diseases, and those wearing red clothes. Kun hexagram corresponds to old women, farmers, tailors, musicians, actors, doctors, and cattle, as well as silk and cloth, food, and medicine. Dui hexagram corresponds to young women, nuns, sheep, and sounds, singing, and disputes over words.

地支尅應：子，為婦女、為小兒、為漁人、為舟子、為染匠，乘勾陳為蛇子，乘玄武、乘螣蛇為輕狂婦女，為菜、為青菱、為菜油，青龍為筆。丑，為耆老、為故舊、為庭書、為耕失、為尼姑、為禿頭人、為大腹人。寅，為官員、為公吏、為儒者、為祝子、為鬍鬚人。卯，為童稚、為舟子，乘朱雀為牙行人。辰，為兇徒、為牙儈、為獵人，乘白虎為屠人、為網罟、為魚，乘勾陳為缸。巳，為畫師、為匠工、為遠客、為皰人、為二女、為師姑、為鑪治人、為扇子、為花朵，乘朱雀為印，乘白虎為弓弩。

The Earthly Branches correspond to people and things as follows: Zi corresponds to women, children, fishermen, boatmen, and dyers; when riding Gou Chen, it corresponds to young snakes; when riding Xuan Wu or Teng She, it corresponds to flirtatious women, and also to vegetables, green lotus, and vegetable oil; when riding Qing Long, it corresponds to a brush. Chou corresponds to elderly people, old friends, documents in the courtyard, farmers, nuns, bald people, and plump people. Yin corresponds to officials, government clerks, scholars, priests, and bearded men. Mao corresponds to young boys and boatmen; when riding Zhu Que, it corresponds to brokers. Chen corresponds to villains, brokers, and hunters; when riding Bai Hu, it corresponds to butchers, fishing nets, and fish; when riding Gou Chen, it corresponds to jars. Si corresponds to painters, craftsmen, distant travelers, cooks, two women, female Daoist nuns, furnace workers, and fans; when riding Zhu Que, it corresponds to seals; when riding Bai Hu, it corresponds to bows and arrows.

午，為馬伕，乘龍為官員，乘螣蛇為婦女、為旌旗，乘勾為武官，乘虎為患目人。未，為農夫、為樂人、為戲子、為裁縫、為寡婦、為媒婆、為師巫，乘勾為牽羊人、為柳，乘龍為醫生，乘朱為橘。申，為貴人、為銅錫匠、為剃頭人，乘龍為僧人、為銅錢，乘為緝捕人，乘虎為獵人、為箭、為綿絮。酉，為婦女、為銀匠、為佛婆，乘玄為娼妓、為酒保，乘虎為孝服人、為鑼聲，乘朱為雞鵝鴨。戌，為犬、為獵人、為獄吏、為軍卒、為僧人、為聚眾，乘蛇為菊花，乘虎為鐵器，乘玄為蟲魯。亥，為賣魚人、為挑水人、為屠宰人，乘虎為梅花，乘玄為雨傘、為蓑笠，乘蛇為繩索、為豬穢，乘龍為圖畫、為幼孩，乘朱為豬，玄蛇為乞丐、為龍為魚，乘朱虎蛇為哭泣，乘勾虎蛇為錬鎖。

The hour of Wu corresponds to a horseman; if it is accompanied by the Azure Dragon, it corresponds to officials; if accompanied by the Qie Sha, it corresponds to women, banners, and flags; if accompanied by Gou Chen, it corresponds to military officers; if accompanied by the White Tiger, it corresponds to people suffering from eye diseases. The hour of Wei corresponds to farmers, musicians, actors, tailors, widows, matchmakers, and female witches; if accompanied by Gou Chen, it corresponds to those who lead sheep and the willow tree; if accompanied by the Azure Dragon, it corresponds to doctors; if accompanied by the Vermilion Bird, it corresponds to oranges. The hour of Shen corresponds to noblemen, copper and tin workers, and barbers; if accompanied by the Azure Dragon, it corresponds to monks and copper money; if accompanied by Gou Chen, it corresponds to those engaged in law enforcement; if accompanied by the White Tiger, it corresponds to hunters, arrows, and cotton. The hour of You corresponds to women, silver workers, and Buddhist nuns; if accompanied by the Black Tortoise, it corresponds to prostitutes and waiters; if accompanied by the White Tiger, it corresponds to people in mourning clothes and the sound of gongs; if accompanied by the Vermilion Bird, it corresponds to chickens, geese, and ducks. The hour of Xu corresponds to dogs, hunters, jailers, soldiers, monks, and gatherings of people; if accompanied by Qie Sha, it corresponds to chrysanthemums; if accompanied by the White Tiger, it corresponds to iron tools; if accompanied by the Black Tortoise, it corresponds to insects. The hour of Hai corresponds to fish sellers, water carriers, and butchers; if accompanied by the White Tiger, it corresponds to plum blossoms; if accompanied by the Black Tortoise, it corresponds to umbrellas, raincoats, and straw hats; if accompanied by Qie Sha, it corresponds to ropes and pig pens; if accompanied by the Azure Dragon, it corresponds to paintings and children; if accompanied by the Vermilion Bird, it corresponds to pigs. If both the Black Tortoise and Qie Sha are present, it corresponds to beggars, dragons, and fish; if accompanied by the Vermilion Bird, the White Tiger, and Qie Sha, it corresponds to crying; if accompanied by Gou Chen, the White Tiger, and Qie Sha, it corresponds to chains.

八門主事：開，宜征討、謀望、入官、見貴、應舉、遠行、嫁娶、移徙、商賈、營建，不宜治政，有私人窺伺。休，宜面君、謁貴、上到任、嫁娶、移徙、商賈、營建，諸事皆吉，不宜行刑、斷獄。生，宜征討、謀望、入官、見貴、嫁娶、移徙，百事皆吉，不宜埋葬、治喪。傷，宜漁獵、捕討、索債、博戲，收斂貨財俱不宜。杜，宜捕盜、翦凶、決隱獄、填塞溝壑，餘俱不宜。景，宜上書、獻策、招賢、謁貴、拜職、遣使、行誅、突陣、破圍等事，餘俱不宜。死，宜決斷刑獄、弔喪、埋葬等事。驚，宜掩捕盜賊、驚惑亂眾等事。右八門最怕迫制，吉門有氣益吉，無氣減吉；凶門有氣益凶，無氣減凶。

The eight gates each govern specific affairs: the Open Gate is suitable for military campaigns, planning, entering officialdom, meeting noblemen, taking the imperial examination, traveling afar, marriage, moving house, commerce, and construction; it is unsuitable for handling government affairs, as there may be private spies. The Rest Gate is suitable for meeting the sovereign, meeting noblemen, taking office, marriage, moving house, commerce, and construction, with all matters auspicious; it is unsuitable for executing punishments or judging criminal cases. The Life Gate is suitable for military campaigns, planning, entering officialdom, meeting noblemen, marriage, and moving house, with all affairs auspicious; it is unsuitable for burial or funerals. The Wound Gate is suitable for fishing, hunting, pursuing fugitives, collecting debts, and gambling; it is unsuitable for accumulating wealth. The Du Gate is suitable for capturing thieves, eliminating villains, judging secret cases, and filling ditches; other matters are unsuitable. The Jing Gate is suitable for submitting memorials, offering strategies, recruiting talents, meeting noblemen, receiving appointments, sending envoys, executing punishments, breaking through enemy lines, and breaking out of encirclement; other matters are unsuitable. The Death Gate is suitable for deciding criminal cases, mourning, and burial. The Jing Gate is suitable for capturing thieves and confusing the enemy. The above eight gates are most afraid of being forced or controlled. Auspicious gates become more auspicious when they have energy, and less auspicious when they lack energy. Malevolent gates become more malevolent when they have energy, and less malevolent when they lack energy.

九星主事：蓬，宜安撫邊境、修築城池，不宜入官見貴、嫁娶、移徙、商賈、營建。凡征戰將兵，辰戌丑未月日加二五八宮，利為主；申亥子月日加九宮，利為客，貪狼星也。任，宜立國邑、化人民、入官見貴、求請、應舉、商賈、嫁娶，不宜移徙、營建。凡將兵，亥子寅卯月日加三四宮，利為主；辰戌丑未月日加一宮，利為客，左輔星也。沖，宜征伐戰鬥、報怨酬恩，不宜上官見貴、嫁娶、移徙、商賈、營建。凡征戰，四季申酉月日加六宮七宮，利為主；亥子寅卯月日加二五八宮為客，祿存星也。

The nine stars each govern specific affairs: The Tianpeng star is suitable for pacifying borders and building cities, but not for seeking official positions, marriage, moving house, business, or construction. In military campaigns, if Tianpeng is in the second, fifth, or eighth earth trigrams during the months of Chen, Xu, Chou, or Wei, it is favorable for the host side; if it is in the ninth trigram during the months of Shen, Hai, Zi, or Mao, it is favorable for the guest side. Tianpeng is also known as the Greedy Wolf Star. The Tianren star is suitable for building cities, educating the people, seeking official positions, making requests, taking exams, business, and marriage, but not for moving house or construction. In military campaigns, if Tianren is in the third or fourth wood trigrams during the months of Hai, Zi, Yin, or Mao, it is favorable for the host side; if it is in the first trigram during the months of Chen, Xu, Chou, or Wei, it is favorable for the guest side. Tianren is also known as the Left Assistant Star. The Tianchong star is suitable for military campaigns and fighting, repaying debts and grievances, but not for taking office, marriage, moving house, business, or construction. In military campaigns, if Tianchong is in the sixth or seventh trigrams during the seasons of spring, summer, autumn, and winter, or during the months of Shen and You, it is favorable for the host side; if it is in the second, fifth, or eighth trigrams during the months of Hai, Zi, Yin, or Mao, it is favorable for the guest side. Tianchong is also known as the禄存 Star.

輔，宜修道設教、誅凶伐暴、入官見貴、嫁娶、移徙、商賈、營建、應舉、謀望。凡將兵征伐與沖星同，文曲星也。禽，宜祭祀、祈福、斷滅群凶、入官見貴、錫爵賞功、應謀望、嫁娶、移徙、商賈、營建。凡將兵征伐，亥子寅卯月日加三四宮，利為主；辰戌丑未月日加一宮，利為客，廉貞星也。英，宜上官、見貴、應舉、報書，不宜嫁娶、移徙、商賈、營建、祭祀、遠行。凡征戰，申酉亥子月日加一宮，利為主；寅卯巳午月日加六七宮，利為客，右弼星也。

The Tian Fu Star is suitable for cultivating the Dao, establishing teachings, eliminating evil, waging war against tyrants, entering officialdom and gaining favor, marriage, moving house, trading, building structures, taking exams, and planning affairs. The auspicious and inauspicious aspects for military campaigns are the same as those of the Tian Chong Star. Tian Fu is also known as the Wen Qu Star. The Tian Qin Star is suitable for worship, praying for fortune, eliminating groups of villains, entering officialdom and gaining favor, bestowing titles and rewarding meritorious deeds, handling affairs, planning, marriage, moving house, trading, and building structures. When engaged in military campaigns, if the Tian Qin Star is in the third or fourth palace on the months of Hai, Zi, Yin, or Mao, it is favorable for the host side. If it is in the first palace on the months of Chen, Xu, Chou, or Wei, it is favorable for the guest side. Tian Qin is also known as the Lian Zhen Star. The Tian Ying Star is suitable for taking up a post, gaining favor, taking exams, and replying to letters. It is inauspicious for marriage, moving house, trading, building structures, worship, and long journeys. When engaged in military campaigns, if the Tian Ying Star is in the first palace on the months of Shen, You, Hai, or Zi, it is favorable for the host side. If it is in the sixth or seventh palace on the months of Yin, Mao, Si, or Wu, it is favorable for the guest side. Tian Ying is also known as the You Bi Star.

芮，宜崇尚道尊、師友親，入官、見貴、嫁娶、移徙、商賈、營建，凡將兵征伐與任星同，巨門星也。柱，宜修築營壘、訓練士卒，不宜入官見貴、嫁娶、移徙、商賈、營建。凡將兵征伐，寅卯巳午月日加九宮，利為主；四季申酉月日加三四宮，利為客，破軍星也。心，宜興師陳旅、誅暴伐惡、入官見貴、應舉求謀、嫁娶移徙、商賈營建，凡將兵征伐與柱星同，武曲星也。右九星有氣而合奇門，吉者益吉，凶者減凶；若無氣而不合奇門，則凶者益凶，吉者不吉。

The Tian Rui star is favorable for upholding morality, respecting teachers and friends, entering officialdom, meeting dignitaries, marriage, moving house, and engaging in commerce or construction. For military campaigns, the favorable and unfavorable aspects are the same as those of the Tian Ren star. Tian Rui is also known as the Jumeng star. The Tian Zhu star is favorable for building fortifications and training soldiers, but it is unfavorable for entering officialdom, meeting dignitaries, marriage, moving house, commerce, or construction. For military campaigns, if the Tian Zhu star is in the nine palace on the months of寅 or卯 or the days of巳 or午, it is favorable for the host side; if it is in the third or fourth palace on the months of the four seasons or the days of申 or酉, it is favorable for the guest side. Tian Zhu is also known as the Po Jun star. The Tian Xin star is favorable for leading troops in battle formations, punishing evil, entering officialdom, meeting dignitaries, taking exams for official positions, marriage, moving house, commerce, and construction. For military campaigns, the favorable and unfavorable aspects are the same as those of the Tian Zhu star. Tian Xin is also known as the Wu Qu star. Among these nine stars, if they are in season and have vitality, and also combine with the three marvels and auspicious gates, then the auspicious ones become even more auspicious, and the inauspicious ones become less inauspicious. If they are out of season and lack vitality, and also do not combine with the three marvels and auspicious gates, then the inauspicious ones become even more inauspicious, and the auspicious ones become less auspicious.

八卦類神：坎，北道、舟程、黑色、鹹味、醬糊、水膏、繩索、樂器、水瀉、遺精、耳腎、腰疾、深聽、智謀、漫事、曲折。坤，城隍、司命、土社、穀帛、田野、倉場、雲霧、沙石、老女、道姑、脾胃、腹疾、鄉農、鬥毆、思慮、牢獄、符藥、丸散、醫筮、算卜。震，甲乙、青龍、禁庭、內翰、舟船、車馬、泰嶽、宮觀、廟宇、家神、林麓、妖怪、肝膽、四肢、長男、憂喜、遊獵、威聲、相貌俊偉、蒜菜、瓜菜、腥酸、鮮味、巧樣、雕刻、雲龍、怪異。

The eight trigrams each govern specific categories and symbolic representations. The Kan trigram governs the north, roads, and travel by boat, with the color black and the taste salty. Its associated objects include sauce, water jelly, ropes, and musical instruments. It relates to diseases such as diarrhea and seminal discharge, affecting the ears, kidneys, and waist. The temperament is deep and introspective, with a talent for listening and strategizing, and matters are often scattered and complex. The Kun trigram governs city deities, the Director of Destiny, and land shrines. Its associated objects include grain, cloth, fields, granaries, clouds, and sand. It relates to people such as old women and Daoist nuns, and diseases affecting the spleen, stomach, and abdomen. Matters include rural farming, quarrels, worry, and imprisonment, with objects such as talismans, pills, and medicines. Its profession relates to divination and fortune-telling. The Zhen trigram is paired with Jia and Yi, representing the Azure Dragon. It governs palaces, the imperial court, and the inner court scholars. Its associated objects include boats, carts, horses, and the mountains Taishan, temples, home deities, and mountainous areas. It relates to supernatural beings. Diseases affect the liver,胆, and limbs. It relates to people such as young men, matters such as joy and sorrow, hunting, and fame. It signifies a strong reputation and a handsome appearance. Its associated objects include garlic, vegetables, and fresh, sour, and fragrant foods. It also relates to intricate designs, carving, and the imagery of dragons and strange creatures.

巽，山林、竹舍、進退、藏隱、懸吊、安柱、繩索縈結、工巧機關、諸事灣環、長女新婦、秀士幽閒、絶煙神廟、股肱、手足、風寒、氣證、肝膽、眼目。乾，君父、顯官、僧道、老人、寶石、銅鐵、金石、絲聲、色白、形圓、體堅、味辛、刀砧、鎚鈴、首腦、股筋。兌，破損、毀折、陰人、災厄、少女、妓妾、咽喉、口舌、妖邪、不正、詭言、虛譎、缺地、廢井、刀針、銅鐵。

The Trigram Xun represents mountains and forests, bamboo houses, and matters involving indecisiveness, concealment, suspension, and erecting pillars or wooden structures. It also relates to things like ropes twisted together, intricate mechanisms, and affairs that are winding and circuitous. People associated with Xun include the eldest daughter, a newlywed bride, and a secluded scholar. The location corresponds to the thighs and limbs, and illnesses include wind-cold, qi disorders, diseases of the liver and gallbladder, and eye conditions. The Trigram Qian represents a sovereign or father, prominent officials, monks and Taoists, and the elderly. It relates to objects such as gems, copper and iron, and gold and stone. Sounds are those of silk strings, the color is white, the shape is round, the texture is hard, the taste is pungent, and the tools include knives, anvil, hammers, and bells. The location corresponds to the head and thigh muscles. The Trigram Dui represents damage and destruction, women, and calamities. It relates to people such as young girls and courtesans. The location corresponds to the throat and mouth. It also signifies malevolent spirits, deceitful words, and falsehoods. The location corresponds to defective land and abandoned wells. Objects include knives, needles, copper and iron.

艮，少男、山岡、徑路、石岸、土坑、瓦塊、山村、寺觀、動止不常、堅硬多節、鼻背、手指、氣血積結、色黃、味甘、進退、生滅、脊背、癰疽、手足瘡癤、虎豹狼狽、鼠狗之物。離，神聖公像、閃電星光、赤鴉丹鳳、火龕姻窗、燈籠紅盒、酒食馨香、焙炙藥物、帶殼而嘗、煩躁性熱、緊急薰蒸、祖先宗廟、明堂客廳、鑪鼎火具、詩賦詞文、眼目心血、潮熱虛驚。

The Gen hexagram represents a young male, with earth as hills, narrow paths, stone banks, earth pits, mountain villages, temples, and objects as tiles. Its nature is unpredictable, hard and full of knots; its location is on the bridge of the nose and fingers, with diseases involving stagnation of qi and blood. Its color is yellow and taste is sweet; matters relate to advancing and retreating, birth and death. It also governs the back, boils, and sores on hands and feet, and animals such as tigers, leopards, wolves, dogs, and similar creatures. The Li hexagram represents divine images, holy faces, lightning, starlight, red crows, and red phoenixes. Objects include fireplaces, smoke vents, lanterns, and red boxes. Matters involve wine and food fragrance, roasting herbs, and foods with shells. Its nature is restless and hot, with urgent heat and steam. Earth includes ancestral temples and the bright hall, and vessels are fire pots and cooking utensils. Literature involves poetry, prose, and verse. Its location is on the eyes and heart blood, with diseases involving feverish heat and sudden fright.

九星類神：蓬，為水、為後、為水火盜賊，其音為羽，入官逢盜賊，起造移徙防兵火，婚姻防翁姑，胎產損傷，商賈遠方遇仇人侵害，行人即歸，兗州分野。芮，為士、為教師、為良朋益友，其音為宮，宜於秋冬，起造、嫁娶、遷徙當招官訟，或有盜侵，占行人則歸，經商失財破侶，梁州分野。沖，為雷祖大帝、為木、為武士，其音為角，宜出軍，若移徙、商賈不吉，嫁娶防害，一年之內見凶，修造三年內當有凶事，上官利武職，徐州分野。

The nine stars each have their own symbolic meanings: Tianpeng belongs to water, representing the Queen, and also governs water and fire, as well as thieves. Its five tones belong to Yu. If one enters officialdom, they may encounter thieves; if constructing or moving house, they should beware of military conflicts and fires; for marriage, they should be cautious of in-laws causing trouble; childbirth may result in injury; for business or long journeys, they may meet enemies causing harm; when predicting the return of a traveler, they will return immediately. Its territory is in Yanzhou. Tianrui represents scholars, teachers, and good friends, with five tones belonging to Gong. It is suitable for use in autumn and winter; if used for construction, marriage, or moving house, it may lead to legal disputes or theft; when predicting the return of a traveler, they will return; for business, it may result in loss of wealth and separation from companions. Its territory is in Liangzhou. Tianchong represents the Great Thunder Emperor, belongs to wood, and represents warriors. Its five tones belong to Jue. It is suitable for military campaigns; if used for moving house or business, it is inauspicious; for marriage, there may be harm and a dangerous event within a year; for construction, there may be a dangerous event within three years; for taking up a position, it is favorable for military posts. Its territory is in Xuzhou.

輔，為草、為民，其音為角，春夏婚姻、移徙大吉，秋冬諸事不利，荊州分野。禽，為工、為師巫、為法士，其音為宮，宜祭祀神祗，商賈、埋葬、移徙皆吉，秋冬大利，春夏小凶，寄於坤宮，依門傍戶，其神不正，吉亦非全，豫州分野。心，為金、為高道、為名醫，其音為商，宜書符合藥，春夏不利修造，宜移徙、嫁娶，不可商賈，此日時晴明大吉，冀州分野。

Heavenly Helper (Tian Fu) represents grass and trees, and the common people; its five tones belong to the Jue tone. It is favorable for marriage and moving house during spring and summer, but unfavorable for all affairs during autumn and winter. Its territory corresponds to Jingzhou. Heavenly Bird (Tian Qin) represents craftsmen, witches, and magicians; its five tones belong to the Gong tone. It is favorable for worshiping deities, business, burial, and moving house; it is especially favorable during autumn and winter, but slightly unfavorable during spring and summer. It resides in the Kun palace, like a guest living with others, its divine position is not upright, so even though it is favorable, it is not complete. Its territory corresponds to Yuzhou. Heavenly Heart (Tian Xin) belongs to metal, represents high-level practitioners and famous doctors; its five tones belong to the Shang tone. It is favorable for drawing talismans and preparing medicine; it is unfavorable for construction in spring and summer, but favorable for moving house and marriage, and unsuitable for business. If the weather is clear on this day and hour, it is extremely auspicious. Its territory corresponds to Jizhou.

柱，為金、為隱士、為修錬，其音為商，宜固守隱跡，或為陰謀，不可移徙、商賈、嫁娶皆不吉，雍州分野。任，為土、為富室，其音為宮，嫁娶生子大貴，上官謁貴全吉，惟修造不利，商賈、遠行春夏大吉，青州分野。英，為火、為鑪冶人、為殘患，其音為徵，宜遠行、獻書，不宜商賈，主失財物，修造失火，上官有災，只宜嫁娶，揚州分野。

Heavenly Stem Tianzhu belongs to metal, representing recluses and those who practice cultivation; it is associated with the Shang tone. It is suitable for holding ground, concealing one's movements, or carrying out secret plans; it is inauspicious for moving house, business, or marriage. Its territory corresponds to Yongzhou. Heavenly Stem Tianren belongs to earth, representing wealthy families; it is associated with the Gong tone. Marriage brings a son of great fortune, and official appointments and visiting the powerful are entirely auspicious, though construction is unfavorable. Business and travel in spring and summer are highly auspicious. Its territory corresponds to Qingzhou. Heavenly Stem Tianying belongs to fire, representing blacksmiths and those with chronic illnesses; it is associated with the Zhi tone. It is suitable for long journeys and presenting documents, but not for business, as it leads to loss of property; construction may cause fire, and official appointments may bring disaster, but marriage is favorable. Its territory corresponds to Yangzhou.

九神類神：值符，稟中央之土，為貴人之位，能育萬物，大將宜居其下。為人性清高而重厚，為仙佛、為尊貴，失令則為牙媒。於物為印綬文章、金銀首飾、絲麻布帛、珍寶谷鱉、獬牛之類；變異則為水木之妖、鱗魚之怪。其於事也，旺相則為喜慶、詔書、筵會、酒食，休囚則為哭泣、愁悶。其色黃色，其形端方，其數八。

The Nine Gods each have their own symbolic categories. The Chief Symbol: It embodies the central earth energy, representing the position of the Nobleman. It can nurture all things, and a great general should be stationed beneath it. The nature of those it governs is refined, dignified, and sincere, capable of becoming sages, Buddhas, or esteemed persons; if it is out of season, it becomes a broker or matchmaker. The things it governs include seals, documents, gold and silver jewelry, silk and cloth, treasures and grain, turtles,獬豸, and cattle; if it takes an abnormal form, it becomes water and wood spirits or strange fish creatures. The affairs it governs: when prosperous and strong, they are celebrations, imperial edicts, banquets, and feasting; when weak and confined, they are weeping and sorrow. Its color is yellow, its form is upright and straight, and its number is eight.

螣蛇，稟南方之火，為虛耗之神，為人性虛偽而巧詐，為公吏、為婦人，失令為市井人、為奴婢、牙婆。於物為光亮、為醜陋、為歪科破損、為花黎、為繩索、為蛇、為閃電。其於事也，為胎產、婚姻、文契、錢貨、奇聞異見；變異則為光怪、火燭驚疑，為淹纒、為惡夢、為血光、為脫賺罵詈，為汙穢臭氣之類。其色紅，其形虛幻勾曲，其數二。

Tengshe: It draws its essence from the southern fire, and is a spirit of loss and depletion. It governs people who are deceitful, cunning, and treacherous, and can represent officials in government offices, women, or those in subordinate positions. When it is out of its proper season, it signifies common people, servants, matchmakers, or prostitutes. The things it governs include luminous objects, ugly objects, crooked or broken objects, sandalwood, ropes, snakes, and lightning. The affairs it governs include childbirth, marriage, documents, money, and strange tales or unusual views. If it takes an abnormal form, it indicates strange phenomena, confusion caused by fire or lights, delays and entanglements, nightmares, bloodshed, being deceived or insulted, and foul odors. Its color is red, its form is illusory and curved, and its number is two.

太陰，稟西方之金，為陰佑之神，能為禎祥護持。為人正直無私，性氣難馴，為台垣諌府、為文人，失令為婢妾宵小。於物為雕琢金銀、羽毛精潔、陰霖露雨、霜雪冰凍、佛寺字跡。其於事也，旺相則為喜慶、恩澤、赦宥、婚姻、胎產，休囚則為淫濫、憂疑、欺詐、陰私、口舌、詛咒、哭泣、闇昧、密約、私通、走失。其色白，其體柔，其數九。

Taiyin: It embodies the metal energy of the west and is a deity that provides protection in secret, bringing auspiciousness and support. The people it governs are upright and impartial, with a strong and difficult-to-control temperament, suitable for roles such as censors, officials who advise on matters, and scholars. When it is in its prime, it represents officials; when it is weak, it represents servants and petty individuals. The things it governs include carved gold and silver, clean feathers, continuous rain, dew, frost, snow, ice, and the inscriptions in Buddhist temples. The affairs it governs include, when it is prosperous and strong, celebrations, favors, pardons, marriages, and childbirth; when it is weak and confined, licentiousness, doubts, fraud, secret matters, disputes, curses, crying, darkness, secret agreements, illicit relationships, and loss. Its color is white, its form is gentle, and its number is nine.

六合，稟東方之木，為雷部雨師護衛之神，能飛騰變化。為人性好賢喜樂，為貴族高隱，失令則為工巧技藝、僧道術士、醫生、書客。於物為菓品、鹽菜、羽毛、布帛、衣裳、轎傘、彩仗、印璽、書契、樹枝、舟車、錢財；變異則為草木之精、水族之怪。其於事也，旺相則為爵祿榮慶、婚姻和合、胎產，休囚則為婢女口舌、爭財致疾、囚繫膽怯、訕謗通謀、求降勾引。其色黃赤，其形光彩，其數六與七。

Liu He: It embodies the qi of the eastern wood, and serves as the guardian deity of the thunder department and rain spirits. It can transform and change freely. Those who are governed by Liu He are characterized by a love for virtue and a cheerful disposition, and may be nobles or reclusive scholars. When it is not in its prime, it represents artisans, monks, Taoist priests, physicians, scribes, and those who copy or write. The things associated with Liu He include fruits, salt and vegetables, feathers, cloth and silk, clothes, palanquins and umbrellas, colorful processions, seals and official documents, branches, boats and carriages, and money. If it takes on a变异 form, it represents the spirits of plants and the strange creatures of water. The affairs associated with Liu He include, when it is prosperous and strong, noble titles, honor and celebration, and harmonious marriages and childbirth. When it is weak and confined, it relates to servants and disputes over money leading to illness, being imprisoned and feeling timid, being mocked by others or conspiring with people, and matters of subjugation and enticement. Its color is yellow with a reddish tinge, its form is radiant, and its number is six and seven.

白虎，稟西方之金，為剛猛之神，主兵戈戰鬥。為人性猛烈威雄，為催官侍者、侍衛虎賁，失令則為軍卒、丑婦、工匠、農失、牧童、捕役、屠宰凶人、孝服病人。於物為金銀刀劍、財帛木實、魚鱉蛟龍，失令則為朽鐵瓦石、網羅；變異則為冰雹、狂風、迅雷害物。於事為爭訟、疾病、死喪、道路跌傷、留連遺失。其色青白，其形銳利，其數五。

White Tiger: It embodies the metal energy of the west and is a fierce and powerful deity, governing warfare and combat. It presides over people with fierce and resolute temperaments who are strong and heroic; such individuals can serve as attendants to expedite official matters, palace guards, and elite warriors. When out of harmony, it governs soldiers, ugly women, craftsmen, farmers, shepherds, law enforcers, butchers, mourners, and the sick. It presides over objects such as gold and silver, blades and swords, wealth, trees and fruits, fish, turtles, and dragons; when out of harmony, it governs rusted iron, tiles, stones, and nets. If it manifests in a distorted form, it brings hail, fierce winds, lightning, and harms all things. It presides over matters such as disputes, illness, death, accidents on the road, being detained and unable to return, and losing things. Its color is blue and white, its form is sharp, and its number is five.

玄武，稟北方之水，為刑戮奸讒之神。為人性聰明而躁急，巧辨而反覆，為文士、醉客、孕婦，失令則為牙儈、書吏、盜賊、娼妓、賣魚鹽人。於物為文章、印信、勅令、服物、魚蛇、卵蛋、鹽滷、油酒、傘炭之類；變異則為妖魔鬼魅。於事則為謁官求望，失令則為口舌、啼哭、夢想、離別、驚恐、遺失、逃亡、奸佞。其色赤黑，其形缺，其數四與九。

Xuanwu: It embodies the water qi of the north and is the deity in charge of punishment and wickedness and slander. The people under its influence are clever but impetuous, skilled in eloquent argument but fickle. They may become scholars, drunkards, or pregnant women. When out of season, they may become middlemen, clerks, thieves, prostitutes, or traders of fish and salt. The things it governs include writings, seals, imperial edicts, clothing, fish and snakes, eggs and ova, brine, oil and wine, umbrellas, and charcoal. If it takes an abnormal form, it becomes demons and ghosts. The affairs it governs include petitioning officials and seeking what one desires; when out of season, it governs disputes, crying, daydreaming, separation, fear, loss, fleeing, and treachery. Its color is red with black, its shape is incomplete, and its numbers are four and nine.

九地，坤土之象，萬物之母，為陰晦之神。為人性柔順吝嗇，為神像、為大腹、為醫卜人、為老婦、為道姑、鄉農獄卒。於物為子母牛，為五穀、布帛與金沙石雲物、符籙、藥鉺、舊物。於人為模糊、憂思、病患、牢獄、闇昧、哭泣、死喪。其色黑，其形厚有柄，其數八與二。九天，乾金之象，萬物之父，為顯揚之神。為人性剛健而不測，為君父、為官長、為僧道老人、為首腦、肋股。於物為馬、為金玉、寶石、劍戟、刀砧、鎚鈴、錢鏡、寒冰、銅鐵、水菓、絲竹、光亮、玲瓏、旋轉活動、有聲有足之物。於事為謀望、博奕、遠行之類。其色赤白，形圓，其質堅，其數一與二。

Jiudi represents the image of Kun, which symbolizes earth. It is the mother of all things and the spirit of darkness, obscurity, and stagnation. It governs people who are gentle and compliant but also stingy. It can represent a deity, a corpulent person, a physician or fortune teller, an old woman, a Daoist nun, a country farmer, or a jailer. It governs things such as a cow and calf, grain, silk and cloth, gold sand, stones, clouds and mist, talismans, medicine, and old objects. It governs affairs such as confusion, worry, illness, imprisonment, darkness, weeping, and death. Its color is black. Its form is heavy and has a handle. Its numbers are eight and two. Jiu Tian represents the image of Qian, which symbolizes metal. It is the father of all things and the spirit of prominence and display. It governs people who are strong and vigorous but difficult to measure. It can represent a king or father, an official or leader, an old monk or Daoist. It governs the head, the ribs, the thighs, and the arms. It governs things such as a horse, metal and gemstones, swords and spears, knives and anvil, hammers and bells, coins and mirrors, ice, copper and iron, fruits, and string and bamboo instruments. It also governs things that are bright, delicate, rotating, moving, making sound, or having feet. It governs affairs such as planning, gambling, and long journeys. Its color is red and white. Its form is round. Its texture is hard. Its numbers are one and two (some say six).

天干類神：甲，其為質也勁，其為性也直，其為色也青，其為味也酸，其為聲也濁，其為體也方與長，其為用也萌與動。得時則為棟樑，失令則為廢材，尅戰太過則為朽腐無用，生旺太過則為漂泊無依，其性過於自負，不能嫻於世故。乙，其為質也潤，其為性也曲，其為色也碧，其為味也酸甘，其為聲也婉轉，其為體也柔，其為用也無差。得時則繁華，失令則枯朽，其性矯揉造作，依附世情。

The heavenly stems each have their own symbolic associations. Jia: it is firm in texture, upright in nature, green in color, sour in taste, has a muffled sound, has a square and elongated shape, and its function is to initiate and move. When it is in its season, it becomes a fine栋梁 (supporting beam); when it is out of season, it becomes useless; if it is overly overcome, it becomes rotten and useless; if it is overly strong, it becomes wandering and rootless. Its nature is overly self-confident and unfamiliar with worldly affairs. Yi: it is moist and nourishing in texture, flexible in nature, green in color, sour with a sweet taste, has a melodious sound, is soft in shape, and its function is to follow the form without deviation. When it is in its season, it flourishes; when it is out of season, it becomes withered and decayed; its nature is artificial and adept at conforming to worldly manners.

丙，其為質也廉（虛），其為性也烈，其為色也紫赤，其為味也苦辣，其為聲也蒼雄，其為體裹腹，其為用也抑與揚。得時則輝煌，失令則灰槁，有可大之材而不可有恆，有轉變之功而不可干犯，其性剛愎自用，惟好趨承。丁，其為質也媚，其為性也順，其為色也淡紅，其為味也爽快，其為聲也清亮，其為體也秀而揚，其為用也便而捷。得時則能銷熔暴戾，洞察奸邪；失令則為窮愁呻吟，幽人婺婦。投其機似可狎，當其銳則不可攖，其性柔佞，不可測識。

Bing: It is of a clear and upright nature (also called empty), with a fierce and intense disposition. Its color is purple and red, its taste is bitter and pungent, its sound is strong and vigorous, and its form is solid on the outside but hollow inside, like a body wrapped around the abdomen. It has both suppressing and promoting effects. When it is in its season, it shines brilliantly; when it is out of season, it becomes dull and withered. It has the material to accomplish great things but cannot last long, has the function to change situations but cannot be provoked. It is stubborn and self-willed, and only likes to be flattered. Ding: It is of a charming nature, with a gentle and compliant disposition. Its color is a light red, its taste is refreshing, its sound is clear and resonant, and its form is elegant and soaring. Its function is light and agile. When it is in its season, it can melt away harshness and discern wickedness; when it is out of season, it becomes a person in poverty and sorrow, a reclusive person, or a widow. When it is in harmony, it seems approachable, but when it is at its peak, it cannot be provoked. Its disposition is gentle yet cunning, making it difficult to predict.

戊，其為質也烈燥，其為性也耿介，其為味也甘辛，其為聲也剛雄，其為體也澀而滯，其為用也滷而粗。得時則豪雄果敢，失令則柔懦痴愚，其性執抅，不可強制。己，其為質也博厚，其為性也坦真，其為味也甘辛，其為聲也婉切，其為體也沉而靜，其為用也順而柔。得時則陶熔品彙，失令則抱質堅貞，其性寬宏，而不凝滯於物。

Wu: It is strong and dry in nature, with a straightforward and upright character. Its taste is sweet with a slight pungent quality, its sound is strong and deep, and its form is obstructed and rough. Its function is coarse and crude rather than refined. When it is in season, it is bold and resolute; when it is out of season, it becomes weak, timid, foolish, and incapable. Its character is stubborn and inflexible, and it should not be forced or suppressed. Ji: It is broad and heavy in nature, with an open and sincere character. Its taste is sweet with a slight pungent quality, its sound is gentle and sincere, and its form is steady and quiet. Its function is flexible and harmonious. When it is in season, it can mold and refine all things; when it is out of season, it still maintains its essential integrity. Its character is broad-minded and generous, not hindered by external things.

庚，其為質也剛勁，其為性也急銳，其為味也辛辣，其為聲也雄尖，其為體也硬直，其為用也暴戾。得時逞其專制，失令失其雄威，可柔以化之，不可剛以制之，其性堅執，能屈人而不能屈於人。辛，其為質也鋩銳，其為性也柔剛，其為味也苦辣，其為聲也鏗鏘，其為體也沉靜，如錐處囊；其為用也堅耐，似玉出璞。得時則黃鐘，失令則瓦缶，必待秋風，方能扶搖直上。

Geng: It is hard in texture, fierce in nature, sharp in taste, loud and piercing in sound, straight in form, and fierce in function. When it is in season, it displays its dominance; when it is out of season, it loses its strength. It can only be softened with gentleness, not subdued by force. It is stubborn in nature, capable of making others yield, yet unwilling to yield itself. Xin: It is sharp in texture, gentle on the outside but strong within, bitter and pungent in taste, resonant in sound, and quiet in form, like a needle hidden in a cloth that will eventually show its point. It is firm and enduring in function, like a jade stone extracted from its rough shell. When it is in season, it is like the great bell and the grand gong; when it is out of season, it is like a clay pot and a clay jar. It must wait until the autumn wind and metal energy are dominant before it can rise swiftly.

壬，其為質也潤，其為性也淫，其為味也咸，其為聲也洪，其為體也圓活，其為用也流通。得時則濟物利人，失令則妨賢病國，其性柔險，可與共憂，不可與同樂。癸，其為質也重，其為性也陰，其為味也濁，其為聲也亮，其為體也沉厚，有沉溺由己之情；其為用也淺露，無包容涵蓄之量。得時則從容變化，失令則搖尾乞憐，其性憨直，惟知排難解紛，不知察奸弊。

Ren: It has a moist texture, a licentious and indulgent nature, a salty taste, a loud voice, a round and flexible form, and its function is to promote circulation. When it is in season, it benefits things and people; when it is out of season, it hinders virtuous talents and harms the country. Its nature is outwardly gentle but inwardly dangerous. It can be shared in hardship, but not in comfort. Gui: It has a heavy texture, a阴 nature, a turbid taste, a clear voice, a thick and solid form, and a tendency to indulge in itself. Its function is superficial and lacks the capacity for包容 and containment. When it is in season, it can change calmly; when it is out of season, it begs and flatters. Its nature is honest and straightforward, knowing only how to help others resolve difficulties, but not understanding how to detect deceit and wrongdoing.

地支類神：子，為水、為河、為池井、為溝、為後宮，其於人也，為婦人、為盜賊、為乳婦；其於物也，為鼠、為燕蝠；其於事也，見吉神為聰明，見凶神為淫泆。丑，為土、為桑園、為橋樑、為宮殿、為墳墓，其於人也，為君人、為尊長、為貴人；其於物也，為牛騾；其於事也，見吉神為喜慶、為遷官，見凶神為咀咒、冤仇、訟獄、憂離、遠行、疾病。

The Earthly Branches each have their own categories of symbolic representations. Zi belongs to water, symbolizing rivers, ponds, wells, and ditches; as for buildings, it represents the inner palace. In terms of people, it signifies women, thieves, and wet nurses; in terms of objects, it represents rats, swallows, and bats; in terms of events, encountering a benevolent deity signifies wisdom, while encountering a malevolent deity signifies licentiousness and debauchery. Chou belongs to earth, symbolizing mulberry groves, bridges, palaces, and tombs. In terms of people, it signifies the sovereign, elders, and noblemen; in terms of objects, it represents oxen and mules; in terms of events, encountering a benevolent deity signifies joy and promotion, while encountering a malevolent deity signifies curses, grievances, lawsuits, sorrow, parting, long journeys, and illness.

寅，為木、為神像、為山林、為橋樑、為公門，其於人也，為丞相、為夫婦、為道人、為貴人、為人馬、為公吏、為家長、為賓客；其於物也，為虎豹、為貓；其於事也，見吉神為文書、財帛、信息，凶神為口舌、失財、疾病、官事、是非。卯，為木、為門窗、為街士，於人也，為婦、為兄弟、為姑母、為盜賊；其於物也，為舟車；其於事也，見吉神為門戶、舟車安然無事，見凶神為口舌、官事、追呼、分離，雖無奇門，亦可避形。

Yin belongs to the Wood element, symbolizing deities, mountains, bridges, and government offices. In terms of people, it represents chancellors, spouses, hermits, noblemen, soldiers, government officials, family heads, and guests. In terms of objects, it represents tigers, leopards, and cats. In terms of events, encountering a benevolent deity signifies favorable matters concerning documents, wealth, and news, while encountering an evil deity signifies disputes, loss of wealth, illness, lawsuits, and conflicts. Mao belongs to the Wood element, symbolizing doors, windows, and markets. In terms of people, it represents women, brothers, maternal aunts, and thieves. In terms of objects, it represents boats and vehicles. In terms of events, encountering a benevolent deity signifies safety and smoothness concerning doors, windows, boats, and vehicles, while encountering an evil deity signifies disputes, lawsuits, being pursued or called, and separation. However, even if there are no special gates, one can hide and avoid detection at the Mao position.

辰，為土、為崗嶺、為麥地、為寺觀、為土堆、為墳墓、為田園，其於人也，為丑婦、為僧道、為僕人、為屠宰；其於事也，見吉神為醫人、藥物，見凶神為屠宰、爭競。巳，為火、為爐冶、為鑊，其於人也，為婦人、為乞丐；其於事也，見吉神為文書，見凶神為夢寐、疾病。午，為火、為廳堂、為果食，其於人也，為宮女、為使者、為亭長、為蠶姑；其於事也，見吉神為文章、資訊，見凶神為口舌、驚疑。

Chen: belongs to earth, symbolizing mountain ridges, wheat fields, temples, earth mounds, tombs, and farmland; regarding people, it represents an ugly woman, monks and Taoist priests, servants, and butchers; regarding affairs, it signifies a benevolent deity indicating doctors and medicine, and a malevolent deity indicating slaughter and disputes. Si: belongs to fire, symbolizing furnaces and large pots; regarding people, it represents women and beggars; regarding affairs, it signifies a benevolent deity indicating documents and letters, and a malevolent deity indicating restlessness in dreams and illness. Wu: belongs to fire, symbolizing halls and fruits and food; regarding people, it represents palace attendants, messengers, station officers, and women who rear silkworms; regarding affairs, it signifies a benevolent deity indicating writings and news, and a malevolent deity indicating disputes and suspicion.

未，為土、為庭院、為牆垣、為墳墓、為茶房，其於人也，為父母、為白頭翁、為寡婦、為師巫、為放羊人、為道人；其於物也，為羊、為鷹；其於事也，見吉神為酒食、宴會，見凶神為官事、孝服、毒藥、爭競、疾病，此方遇奇門，可以逃難藏形。申，為金、為仙、為神堂、為道路、為碓磨、為城宇、為祠廟、為湖池，其於人也，為公人、為貴客、為行人、為軍徒、為凶人；其於物也，為猿猴、為獅子；其於事也，見吉神為行程奔走，見凶神為口舌、車碾道途、損失疾病。

Wei: belongs to earth, symbolizing courtyard, walls, tombs, tea houses; regarding people, it represents parents, old men, widows, witches, herders, and hermits; regarding objects, it represents sheep and eagles; regarding events, encountering a benevolent deity signifies feasts and banquets, while encountering a malevolent deity signifies legal disputes, mourning, poison, conflicts, and illness; if this direction encounters a special door in the system, it can be used for hiding and taking refuge. Shen: belongs to metal, symbolizing immortals, temples, roads, mortars, cities, shrines, lakes, and ponds; regarding people, it represents officials, distinguished guests, travelers, soldiers, and wicked persons; regarding objects, it represents monkeys and lions; regarding events, encountering a benevolent deity signifies travel and movement, while encountering a malevolent deity signifies disputes, being run over by a vehicle on the road, loss, and illness.

酉，為金、為碑碣、為街巷、為白塔，其於人也，為外親、為婢妾、為婦人、為陰貴人、為賣酒人；其於物也為鴿雉；其於事也，見吉神為清靜、恬淡、和合，見凶神為失財、病患、離別，此方遇奇門，可以藏形遁跡。戌，為土、為虛堂、為牢獄、為墳墓、為寺觀、為岡嶺、為廁溷、為死尸，其於物也，為驢犬；其於人也，為僧道、為善人、為孤寒下士、為獄吏、為屠兒；其於事也，見吉神為僧道，見凶神為虛詐及走失、爭競、牢獄之災。亥，為水、為牢獄、為庭廨、為廁坑、為寺院、為江湖、為樓臺、為倉房，其於人也，為盜賊、為小兒、為乞丐、為趕豬人、為罪人；其於事也，見吉神為婚姻、乞索，見凶神為爭鬥、產難。

You: Belongs to metal, its symbolic representations include stone tablets, streets, and white pagodas. In terms of people, it represents distant relatives, servants, women, a nobleman of the阴 (shadowy) type, and those who sell wine. In terms of objects, it represents pigeons and jungle fowl. In terms of events, encountering a benevolent deity signifies tranquility, calmness, and harmony, while encountering an evil deity signifies loss of wealth, illness, and separation. If this position encounters a rare door (奇门), it can be used for hiding or evading. Xu: Belongs to earth, its symbolic representations include empty halls, prisons, tombs, temples, hills, latrines, and corpses. In terms of objects, it represents donkeys and dogs. In terms of people, it represents monks, Taoists, virtuous people, poor lower-class scholars, jailers, and butchers. In terms of events, encountering a benevolent deity signifies matters related to monks and Taoists, while encountering an evil deity signifies deceit, loss, disputes, and imprisonment. Hai: Belongs to water, its symbolic representations include prisons, official courtyards, latrines, temples, rivers and lakes, towers, and granaries. In terms of people, it represents thieves, children, beggars, those who drive pigs, and criminals. In terms of events, encountering a benevolent deity signifies marriage and requests for help, while encountering an evil deity signifies disputes and difficult childbirth.

奇門兵事主客分法：以本宮為主，星門為客。宮生星門利客，星門生宮利主，宮尅星門利主，星門尅宮利客；兩相比和，主客勢均；一尅一生，主客互傷。出兵方：奇門會合之方，可以出兵。若無奇門，陽時宜從天盤直符下出兵，陰時宜從地盤直符下出兵。又陽時地盤生門合天盤三奇、天盤生門合地盤三奇，皆可出兵。

When using the Qimen for military purposes to determine the host and guest sides, the main side is based on the central palace of the nine palaces, while the guest side is determined by the nine stars and eight gates falling on the palace. If the palace generates the star and gate, it is favorable for the guest side; if the star and gate generate the palace, it is favorable for the main side; if the palace overcomes the star and gate, it is favorable for the main side; if the star and gate overcome the palace, it is favorable for the guest side. If both sides have the same Five Phases, the host and guest are evenly matched; if one side generates and the other overcomes, both sides will suffer losses. The direction to deploy troops: any direction where the Three Marvels and auspicious gates meet can be used for deployment. If there are no Qimen combinations, during daylight hours, troops should be deployed from the position of the Chief Symbol on the Heaven Plate; during nighttime, from the position of the Chief Symbol on the Earth Plate. Additionally, during daylight, if the Earth Plate's Life Gate combines with the Heaven Plate's Three Marvels, or the Heaven Plate's Life Gate combines with the Earth Plate's Three Marvels, deployment is also possible.

背擊：凡戰，宜背生擊死，背孤擊虛，背雄擊雌，背德擊刑，背亭亭擊白奸。宜坐三勝宮，宜避五不擊，宜趨三避五，背天目向地耳。又宜背游都、太歲、太將軍、太陰、月建、河魁，避地丙。急則從天馬方出。又甲乙日不西攻，壬癸日不攻四維，丙丁日不北攻，庚辛日不南攻，戊己日不東攻。又不可以囚攻相，以死攻生。

When facing battle, one should rely on the direction of life qi and attack the direction of death qi. Rely on the isolated direction and attack the empty direction. Rely on the strong direction and attack the weak direction. Rely on the virtuous direction and attack the penal direction. Rely on the direction of the tall hill and attack the direction of the white villain. One should occupy the three victorious positions of the chief symbol, the nine heavens, and the life gate, avoid the five unattacking positions, follow the method of moving towards three and avoiding five, rely on the heavenly eye and face the earthly ear. Also, one should rely on the directions of the wandering capital, the great year, the great general, the great yin, the month builder, and the river chief, and avoid the earth's strong direction. In urgent situations, one should suddenly attack from the heavenly horse direction. Additionally, on the days of Jia and Yi, do not attack to the west. On the days of Ren and Gui, do not attack the four corners. On the days of Bing and Ding, do not attack to the north. On the days of Geng and Xin, do not attack to the south. On the days of Wu and Ji, do not attack to the east. Also, one should not use the direction of imprisoned qi to attack the direction of harmonious qi, nor use death qi to attack life qi.

孤虛：年月日時，俱以前一位空亡為孤、對沖為虛。如子年以亥為孤、巳為虛。萬人以上用年孤，千人以上用月孤，五百人以上用旬孤，百人以上用日孤，數十人以上用時孤。雄雌：春寅、夏巳、秋申、冬亥為雄，對沖為雌。

Solitude and Void: For the year, month, day, and hour, the "solitude" is the empty place before the stem of the branch, and the "void" is the opposite of solitude. For example, in the year of Zi, the solitude is Hai and the void is Si. When the number of troops exceeds ten thousand, use the solitude of the year; if it exceeds one thousand, use the solitude of the month; if it exceeds five hundred, use the solitude of the ten-day period; if it exceeds one hundred, use the solitude of the day; and if it exceeds几十, use the solitude of the hour. In battle, it is favorable to attack the void from the side of the solitude. Strength and Weakness: In spring, Yin is the strong, in summer, Si is the strong, in autumn, Shen is the strong, and in winter, Hai is the strong; the opposite of the strong is the weak. In battle, it is favorable to attack the weak from the side of the strong.

亭亭白奸：以月將加正時，視神后所臨為亭亭方；功曹、勝光、天罡所臨為白奸方。二神所泊，常合於巳亥，格於寅申，合時宜戰，格時宜守。游都魯都：甲己日丑、乙庚日子、丙辛日寅、丁壬日巳、戊癸日申為游都，對沖為魯都。

The亭亭 direction is determined by placing the Month General on top of the current hour and arranging the twelve spirits. The direction where the spirit "Shenhou" (the child spirit) resides is the亭亭 direction. The directions where "Gongcao" (寅), "Shengguang" (午), and "Tian Gang" (辰) reside are the白奸 directions. These two groups of spirits often meet at the巳 and亥 directions, and clash at the寅 and申 directions. When they meet, it is favorable for advancing in battle; when they clash, it is favorable to hold firm. The You Du and Lu Du: On the first day of the stem Jia and the sixth day of the stem Ji, the丑 direction is You Du; on the second day of the stem Yi and the seventh day of the stem Geng, the子 direction is You Du; on the third day of the stem Bing and the eighth day of the stem Xin, the寅 direction is You Du; on the fourth day of the stem Ding and the ninth day of the stem Ren, the巳 direction is You Du; on the fifth day of the stem Wu and the tenth day of the stem Gui, the申 direction is You Du. The direction opposite to You Du is Lu Du.

三勝地：直符、九天、生門也。五不擊：直符、直使、九天、九地、生門五宮也。趨三：直使到震宮宜向之。避五：直使到巽（五）宮宜避之。天馬方：以月將加正時，數到卯位上是也。

Three Winning Places: These refer to the Chief Symbol, Jiu Tian, and the Life Gate. When engaging in battle, it is advisable to occupy these positions. Five Not to Attack: These refer to the Chief Symbol, Duty Gate, Jiu Tian, Jiudi, and the Life Gate. These five positions should not be attacked. Move towards Three: When the Duty Gate moves to the Zhen trigram's position (third palace), it is advisable to move in that direction. Avoid Five: When the Duty Gate moves to the Xun trigram's position (fifth palace), it is advisable to avoid that direction. Heavenly Horse Direction: Place the Month General on top of the current hour, and count forward until reaching the Mao position. The palace where the count lands is the Heavenly Horse direction. In times of urgent danger, one may escape from this direction.

旺相休囚：春，木相、火旺、水廢、金囚、土休。夏，火相、土旺、木廢、水囚、金休。秋，金相、水旺、土廢、火囚、木休。冬，水相、木旺、金廢、土囚、火休。天目：甲子旬庚午、甲戌旬庚辰、甲申旬庚寅、甲午旬庚子、甲辰旬庚戌、甲寅旬庚申。地耳：甲子旬戊辰、甲戌旬戊寅、甲申旬戊子、甲午旬戊戌、甲辰旬戊申、甲寅旬戊午。

The Five Phases' prosperity, strength, weakness, and confinement: in spring, wood is in its prime, fire is strong, water is in decline, metal is confined, and earth is in rest; in summer, fire is in its prime, earth is strong, wood is in decline, water is confined, and metal is in rest; in autumn, metal is in its prime, water is strong, earth is in decline, fire is confined, and wood is in rest; in winter, water is in its prime, wood is strong, metal is in decline, earth is confined, and fire is in rest. According to this, one can determine whether a particular star or gate has vitality or not in the current season. The position of the heavenly eye: in the Jiazi decade, it is Gengwu; in the Jiaxu decade, it is Gengchen; in the Jiashen decade, it is Gengyin; in the Jiawu decade, it is Gengzi; in the Jiachen decade, it is Gengxu; in the Jiayin decade, it is Gengshen. The position of the earthly ear: in the Jiazi decade, it is Wuchen; in the Jiaxu decade, it is Wuyin; in the Jiashen decade, it is Wuzi; in the Jiawu decade, it is Wuxu; in the Jiachen decade, it is Wushen; in the Jiayin decade, it is Wuwu. The heavenly eye is used to observe distant enemy situations, while the earthly ear is used for secret intelligence gathering.

太歲：即地盤歲支之宮。月建：一名地寶，一名小時。經曰：能知地寶，萬事無殆，故宜背之。太陰：即九神太陰宮也，一雲即玉女方。太將軍：寅卯辰年在子、巳午未年在卯、申酉戌年在午、亥子丑年在酉。時中將星：申子辰日卯時、巳酉丑日子時、亥卯未日午時、寅午戌日酉時。

The Tai Sui direction refers to the palace on the Earth Plate where the branch of the current year is located. The month builder direction, also called the Earth Treasure and the Minor Hour, is mentioned in the classic text as being able to determine the location of the Earth Treasure, which ensures safety in all matters, so it is suitable to have one's back facing it. The Tai Yin direction refers to the palace where Tai Yin is located among the nine spirits, and it is also said to be the palace of the Jade Woman. The General of the Army direction is as follows: in the years of Yin, Mao, and Chen, it is at the Zi position; in the years of Si, Wu, and Wei, it is at the Mao position; in the years of Shen, You, and Xu, it is at the Wu position; and in the years of Hai, Zi, and Chou, it is at the You position. The general star of the hour is as follows: on days of Shen, Zi, and Chen, it is at the Mao hour; on days of Si, You, and Chou, it is at the Zi hour; on days of Hai, Mao, and Wei, it is at the Wu hour; and on days of Yin, Wu, and Xu, it is at the You hour.

五將方：寅午戌日東方、亥卯未日南方、申子辰日西方、巳酉丑日北方，為五將方。凡遇敵必審五將方所在避之大吉，犯之必敗。敵若從此方來，當擇利便擊之則勝。天罡時：以月將加用事之時，視上盤天罡之方為斗罡方，一百二十位神煞凶惡能制，行兵破陣必勝，凡用皆吉。

Five Generals Directions: On days of Yin, Wu, and Xu, the Five Generals Directions are in the East; on days of Hai, Mao, and Wei, they are in the South; on days of Yin, Wu, and Xu, they are in the West; and on days of Si, You, and Chou, they are in the North. When encountering an enemy, one must determine where the Five Generals Directions are located. Avoiding them brings great good fortune, while offending them leads to certain defeat. If the enemy approaches from this direction, one should choose a favorable time to attack and can achieve victory. Heavenly Gang Time: Place the Month General on the current hour, and observe the direction where the upper disk "Heavenly Gang" (Chen Shen) is located; this is the direction of the Heavenly Gang. The Heavenly Gang can subdue all 120 evil spirits and malevolent deities. Using this in military campaigns to break through enemy formations ensures victory, and it is auspicious for all uses.

破軍加時法：以戌加月建，順十二位，數到所用之時，尋破軍，隨破軍所臨之時，行九宮順飛八方。如貪、武、輔三吉入中宮，號為聖人登殿，能壓一切凶煞，凡事大吉。天營：即天上太歲所臨下，不可犯。四神：凡出陣日，勿令魁、罡、蛇、虎四神臨於將軍年命，日辰須查明避四神所在，尤忌出入。

The method of breaking the general: place the hour of Xu on top of the month builder, and count along the twelve positions to the hour being used, then find the star of breaking the general. Then, according to the hour that the breaking general star is on, spread the eight directions in order within the nine palaces. If the three auspicious stars of Tangan, Wuqu, and Zuofu fly into the central palace, it is called "saints ascending the hall," which can suppress all evil stars, and everything will be very auspicious. The heavenly camp: this refers to the place under the heavenly age, which must not be violated. The four divine spirits: on the day of going out, do not allow the four spirits of Heiqu, Tian Gang, Tengshe, and Baihu to be on the birth year of the general. Also check the day branch, avoid the position of the four spirits, especially avoiding movement in that direction.

占風：急臨敵時，後有風漸急，則須速乘其勢。若有風從左右來，或前來，即宜勒兵向風來處，必有伏兵。旬中地丙日：甲子旬寅日、甲戌旬子日、甲申旬戌日、甲午旬甲日、甲辰旬午日、甲寅旬辰日，將兵者不可用，犯之，上將死於陣。

Divination on Wind: When facing an enemy in a critical situation, if the wind behind is blowing stronger and stronger, one should quickly take advantage of the wind to attack. If the wind comes from the left or right sides, or directly from the front, one should halt the troops and look in the direction the wind is coming from, as there must be hidden troops there. On the days of the ten-day cycle when the earth element is in the position of Bing (丙), in the Jiazi cycle the day of Yin (寅), in the Jiaxu cycle the day of Zi (子), in the Jiashen cycle the day of Xu (戌), in the Jiawu cycle the day of Shen (申) (the original text reads 'Jia day'), in the Jiachen cycle the day of Wu (午), and in the Jiayin cycle the day of Chen (辰), commanders should not choose these days. Violating this rule will result in the commander dying in battle.

安營法：三元經曰：法以六甲為首、十時一易，取六甲旬首而推布之。大將居青龍甲，旗鼓居蓬星乙，士卒居明堂丙，伏兵居太陰丁，判斷居天庭辛，繫糧儲居天牢壬，伏藏居天藏癸。涉險法：三元經曰：若涉險危急之中，山岩水澗之際，兵不得動，敵從利方上來，即視天時。陽時即令士卒袒左肩，引聲大呼，鳴鑼擊鼓，先舉而擊之；陰時即令士卒銜枚摘鈴，靜以待之。敵人若四面合圍，當分軍為三部，一居月建上、一居月德上、一居生門，大將居亭亭，引兵擊之大勝。

The method of setting up camp: The "Three Yuan Classic" says that the method starts with the Six Jia, changing every ten hours, using the first day of each ten-day period to determine the arrangement. The commander should be stationed at the position of the Azure Dragon (Jia), the banner and drums should be set at the position of the蓬 star (Yi), soldiers should be stationed at the Bright Hall (Bing), hidden troops should be placed at the position of Taiyin (Ding), those in charge of punishment and decision-making should be stationed at the position of Tian Ting (Xin), those responsible for storing grain and fodder should be stationed at the position of Tianlao (Ren), and those who are hidden and concealed should be stationed at the position of Tiancang (Gui). The method of dealing with danger: The "Three Yuan Classic" says that if you are trapped in a dangerous and critical situation, between mountains and ravines, where troops cannot move, and enemies are pressing from a favorable position, you should immediately observe the time of day. If it is a yang time, order the soldiers to expose their left shoulders, raise their voices loudly, beat drums and gongs, and launch an attack first. If it is a yin time, order the soldiers to bite a piece of wood in their mouths, remove their bells, and remain quiet and wait. If the enemy surrounds you from all sides, divide your troops into three parts: one part should be stationed at the position of the Month Builder (Yuejian), one part at the position of the Monthly Virtue (Yuede), and one part at the position of the Life Gate (Shengmen). The commander should be stationed at the position of Tingtingfang, leading the troops to attack and achieve a great victory.

出入山中法：伍公曰：凡入山，以天輔時奇門合處入；出山則以明堂奇門合處出，大吉。逃避法：子胥對吳王曰：凡有急難逃避，使人家起一圍，從青龍上起足，過明堂上，出天門、入地戶，向太陰，到華蓋上，出軍戰鬥大勝，出行不逢盜賊。又曰：昔避楚王之難，困於王宮不得出，乃在宮中畫一子午卯酉十二圍，從青龍發足而走，禁兵不見。

The method of entering and exiting mountains: Wu Zisuxu said, when entering a mountain, one should enter at the time of Tianfu, from a place where the odd gate and the gate are in harmony; when exiting the mountain, one should leave from the position of Mingtang where the odd gate is in harmony, which is very auspicious. The method of evasion: Wu Zisuxu answered King Wu, when there is an urgent danger and one needs to escape, one can have someone draw a circle on the ground, start from the position of Qinglong, pass through the position of Mingtang, exit from Tianmen, enter Dihu, turn towards Taiyin, and walk to the position of Huagai; thus, when going to battle, one can achieve great victory, and when traveling, one will not meet thieves. He also said: in the past, when I was evading the pursuit of the King of Chu, I was trapped in the palace and could not get out, so I drew a circular pattern with twelve grids containing Zi, Wu, Mao, and You on the ground in the palace, started from the position of Qinglong, and walked out. The guards could not see me at all.

九星吉凶歌：天蓬平穩宜堅固，天芮須憂士卒亡，天輔遠凶近則吉，天柱軍馬近還傷，天英兵將何從出，亦應危難見恓惶，天沖揚威萬里行，天禽雄猛敵軍驚，天心密計他須敗，天任何憂不大贏。

The Nine Stars' Favor and Misfortune Song explains the auspicious and inauspicious aspects of each star when they are in charge on a particular day or time for military use: When Tianpeng is in charge, it is suitable to seek stability and maintain strong defenses; when Tianrui is in charge, there should be concern about soldiers' casualties; when Tianfu is in charge, long-distance campaigns are unfavorable but close attacks are favorable; when Tianzhu is in charge, even close combat will result in horse and soldier injuries; when Tianying is in charge, soldiers will have nowhere to retreat and will face dangers and anxiety; when Tianchong is in charge, one can display power over a vast area; when Tianqin is in charge, the army will be fierce and cause fear in the enemy; when Tianxin is in charge, once a secret plan is implemented, the enemy will surely be defeated; when Tianren is in charge, there is no need for worry, and a great victory is certain.

奇門行兵雜摘：天乙飛宮，不宜進兵，後應則吉。白入熒利主，熒入白利客。龍逃走、雀投江不利客，宜後應；蛇夭蟜、虎倡狂不利主，宜先舉。大格、刑格必敗。值符是庚，又宜避丙丁之宮，此是格悖，非回首也。陽時要天盤強，陰時要地盤強。返吟有吉格，亦宜進兵，當乘亂破殺；伏吟宜藏兵暗地，使敵入我伏中。要擇九天、開門、值符下出兵吉。回首、跌穴、三詐、九遁之類，最忌下尅上；時干尅日干，主下犯上，主客勝。

A summary of miscellaneous factors in the art of using the Qimen (Eight Trigrams and Five Elements) for military operations: encountering the pattern of Tianyi (Heavenly Virtue) flying into another palace is unfavorable for advancing troops; only after the opponent acts can success be achieved. Bai (White Tiger) entering Ying (Flashing Light) is advantageous for the main side, while Ying entering Bai is favorable for the opposing side. The patterns of Qinglong (Azure Dragon) fleeing and Zhuque (Vermilion Bird) falling into the river are unfavorable for the opposing side, so the opposing side should act later. The patterns of Tengshe (Coiling Snake) twisting and Baihu (White Tiger) raging are unfavorable for the main side, so the main side should act first. Encountering major patterns or criminal patterns will surely lead to defeat. If the value symbol itself is Geng (Metal), one should also avoid the palaces where Bing (Wood) and Ding (Fire) are located, as this constitutes a pattern conflict rather than Qinglong returning to its head. In the daytime, one should consider the strength of the Heaven Plate, while in the nighttime, the strength of the Earth Plate should be considered. If there are favorable patterns within a reverse pattern, troops can be advanced, taking advantage of the enemy's confusion to strike decisively. In a hidden chant pattern, troops should be hidden and the enemy lured into an ambush. Troops should be deployed under Jiu Tian (Nine Heavens), Open Door, and the value symbol for favorable outcomes. Patterns such as Qinglong returning to its head, flying bird falling into a hole, three deceptions, and nine evasions are most unfavorable when the lower palace overcomes the upper palace; when the hour stem overcomes the day stem, it indicates a subordinate attacking a superior, leading to victory for the opposing side.

奇儀相合，安營最利。立寨須看六庚與玄武所臨之宮，主有刦營之賊，所遇無非奸細。陽將陰時遇兩重玄武，賊兵必來偷刦。乙加辛，賊來偷刦，必自敗而退；若乙得旺氣，此一路必有伏兵。虎倡狂不會驚開二門，不甚為害，利為客。

The direction where the Three Marvels and Six Instruments are in harmony is most favorable for setting up camp. When establishing a camp, one must check the positions of the Six Geng and the Black Tortoise. Those positions indicate the presence of enemy soldiers who may attack the camp; the people encountered there are likely spies. If a Yang General is active during a Yin time and encounters two Black Tortoises, enemy soldiers will definitely launch a surprise attack. The direction where Yi combines with Xin indicates that although enemies may attempt to steal or attack, they will ultimately retreat on their own; if Yi also receives strong energy, there will certainly be hidden troops along the way. If the White Tiger pattern is rampant but does not align with the Jing Door or the Open Door, the harm is not great, and it is favorable for the opposing side.

龍回首主兵大利，客亦不凶。丙加壬，有文書纒綿遺失。六儀擊刑最凶，雖為值符亦不可用。三奇入墓，百無一成。刑格、大格、小格，遇此車破馬倒，慎勿追趕，反受其咎。天乙飛宮，切勿進兵；天乙伏宮，須移帳於丙丁方避之。飛宮則將軍當隨天上值符而飛，伏宮則將軍當隨天上值符而伏。夭矯不可對敵，宜移帳到戊己方。

The Azure Dragon turning its head indicates that the main force will have great advantage, and the opposing side is not particularly dangerous. If Bing is added to Ren, there will be confusion and loss in official documents. The Six Instruments attacking each other is the most dangerous, even if it is the Chief Symbol, it should not be used. The Three Marvels entering the tomb means nothing can be accomplished. If encountering the Punishment Formation, the Great Formation, or the Minor Formation, there will be broken chariots and overturned horses; do not pursue, or you will suffer harm. If encountering Tianyi flying to another palace, do not advance troops; if Tianyi is hidden in a palace, move the main headquarters to the direction of Bing or Ding to avoid danger. When flying to another palace, the general should move along with the Heaven Plate's Chief Symbol. When hidden in a palace, the general should hide along with the Heaven Plate's Chief Symbol. The Tengshe Rearing formation formation should not face the enemy directly; move the main headquarters to the direction of Wu or Ji instead.

六合臨主，敵有人降，事必成就。交戰最利傷門，景門勝而不久，休門只宜堅守。白入熒，賊來偷營，即伏兵於此方迎戰。熒入白，凡遇賊兵，可即時發兵，遲則讓賊為客，又宜避之。置陣之法：用本日干之五行，甲乙為直陣，丙丁為銳陣，戊己為方陣，庚辛為圓陣，壬癸為曲陣。

When the Six Harmonies are in the position of the main force, the enemy will send someone to surrender, and the matter will certainly succeed. In battle, the most favorable position is the Shang Men. The Jing Gate can achieve victory but cannot last long. The Xiu Men is only suitable for defense. If White enters Fluorescent, the enemy will definitely steal the camp, so troops should be hidden in that direction to fight. If Fluorescent enters White, whenever the enemy appears, troops can be sent out immediately; hesitation is equivalent to giving the position of the guest to the enemy, and at that time, it is better to avoid. The method of arranging the formation: according to the Five Phases of the Day Stem, on days of Jia and Yi, a straight formation is used; on days of Bing and Ding, a sharp formation is used; on days of Wu and Ji, a square formation is used; on days of Geng and Xin, a circular formation is used; and on days of Ren and Gui, a curved formation is used.

安營方所：出兵征伐，安營列陣，步用六百，外圓內方，象天地之式，量士卒多寡以令為之，四通八達，運糧水道盤迴屈曲，法度井龍，不得犯惡石及塚墓、草莽、絕道、死水、隘狹、險峻之地。凡擇勝地，然後表十二位，旗上將軍居九天之上，大將軍居青龍之上，竟五位開軍門，背月建，不向太歲、大將軍。

The location and orientation of the camp: When marching out for military campaigns and setting up camps, the camp should be about six hundred paces in size, with the outer circle circular and the inner circle square, symbolizing the cosmic pattern of heaven round and earth square. Adjustments should be made according to the number of soldiers. The camp should have four open passages, with the waterways for transporting grain winding and twisting, following the order of the well-field system and the dragon pulse. Avoid places that are cursed stones, tombs, dense grass, dead ends, stagnant water, narrow areas, and dangerous terrain. Once a favorable terrain is selected, set up markers to indicate the twelve directions. The position of the flag and general should be set at Jiu Tian, while the position of the grand general should be at Qinglong. Set up military gates every five directions, with the camp gate facing away from Yuesheng and not directly facing Tai Su and the direction of the grand general.

凡軍次宿，大將軍當居玉帳之中，得天神之助，及天乙宮、值使宮，地下旬支也；坐陣臨陣，天上干也。經曰：天動地靜，正此謂也。甲子旬軍門辰上、將軍子，甲戌旬軍門寅上、將軍戌，甲申旬軍門子上、將軍申，甲午旬軍門戌上、將軍午，甲辰旬軍門申上、將軍辰，甲寅旬軍門午上、將軍寅。大將軍居青龍六甲也。

Whenever an army is stationed and stays overnight, the general should reside in the Jade Pavilion, thereby receiving assistance from heavenly spirits. The position of the Jade Pavilion is also related to the Tianyi Palace and the Duty Gate Palace, which are determined by the terrestrial branch of the ten-day cycle. As for the direction of the formation and the direction of the army's advance, these are determined by the heavenly stem on the Heaven Plate. The classic text says "Heaven moves, Earth remains still," which refers precisely to this principle. The military positions and general positions for each ten-day cycle are as follows: In the Jiazi cycle, the military gate is on Chen and the general is on Zi; in the Jiaxu cycle, the military gate is on Yin and the general is on Xu; in the Jiashen cycle, the military gate is on Chen and the general is on Shen; in the Jiawu cycle, the military gate is on Xu and the general is on Wu; in the Jiachen cycle, the military gate is on Shen and the general is on Chen; in the Jiayin cycle, the military gate is on Wu and the general is on Yin. The Azure Dragon position where the general resides is the position of the Six Jia of the current ten-day cycle.

軍門開五位繫守營，軍門開六戊繫戰營也。旗鼓居蓬星六乙也，士卒居明堂六丙也，伏兵居六陰六丁也，軍門居天門六戊也，小將居地戶六己也，齊眾斬斷居六庚也，判罪運糧居六辛也，囚繫移谷居六壬也，府藏之庫居六癸也。

The military gate opened five positions away indicates the structure of a garrison camp, while the military gate opened on the six Wu positions indicates the structure of a battlefield camp. The arrangement of different units within the camp is as follows: the flag and drum are placed at the position of the蓬 star, which is the six Yi position; soldiers are stationed at the Bright Hall, which is the six Bing position; hidden troops are concealed at the six Yin position, which is the six Ding position; the military gate is set at the Heaven Gate, which is the six Wu position; the deputy general resides at the Earth Gate, which is the six Ji position; the unit responsible for maintaining discipline and carrying out executions is stationed at the six Geng position; the unit handling judicial matters and transporting grain is placed at the six Xin position; the unit in charge of imprisoning prisoners and transferring grain is located at the six Ren position; and the treasury and granary are situated at the six Gui position.

行軍擇地：驅馳千里，破軍殺將，存亡所關，安危所繫，雖曰本乎人事，而實天時居半、地利居半。故經曰：知天之時，可以合戰；識地之利，可以全軍。天時不知，地利不識，每出必敗。故上將之道，度天地而後因之，故曰：勝敵者地也。地有步地、車地、騎地，車地、騎地、步地利於險，車地於平，騎地利於曠，故能因利而制勝，是為上將。

When choosing terrain for military campaigns, the ability to gallop thousands of miles and defeat the enemy's army, killing their generals, relates to the survival or destruction of the state and the safety or danger of the people. Although the fundamental cause lies in human affairs, actually half depends on heaven's timing and half on geographical advantage. Therefore, the military classic says: only by understanding heaven's timing can one engage in battle; only by recognizing geographical advantage can one preserve the army. If one does not understand heaven's timing and does not recognize geographical advantage, every campaign will surely result in defeat. Therefore, the superior general first measures heaven's timing and geographical advantage, then guides the situation accordingly. Thus it is said: the true reason for defeating the enemy lies in terrain. Terrain can be divided into three types: suitable for infantry, suitable for chariots, and suitable for cavalry. Terrain suitable for infantry is advantageous in rugged areas; terrain suitable for chariots is advantageous in flat areas; terrain suitable for cavalry is advantageous in open areas. Only those who can use geographical advantage to achieve victory can be considered as generals.

長江亙前，舟梁皆絕，軍難飛渡，名曰天塹。高山密圍，四望無缺，水潦皆至，名曰天井。峰巓亂起，路多分析，來去不見，名曰天房。叢林相薄，四面若回，逶迤其路，名曰天羅。群山相挾，松柏深黑，路如羊腸，名曰天牢。地多下溼，高迥低低，泥濘粘足，名曰天陷。怪石遍地，處處井塘，或突或兀，名曰天隙。樹木數里，荵蔭極目，去路必由，名曰天障。城邑相隣，野多樹落，雞犬時驚，名曰天市。前有平原，崇山後繞，林木陰蔽，名曰天屏。

The following are names for various terrains: A great river lies ahead, with boats and bridges all cut off, making it difficult for troops to cross, called a heavenly ditch. High mountains enclose densely, with no opening visible in any direction, and rainwater and puddles all gather here, called a heavenly well. Peaks rise disorderly, with many diverging paths, and people cannot see each other when coming or going, called a heavenly hall. Dense forests approach closely, surrounding all four sides, with winding paths, called a heavenly net. Mountains stand on both sides, with cypresses and pines forming a dark and gloomy forest, and the path is as narrow as a goat's path, called a heavenly prison. The terrain is low and damp, uneven in elevation, with muddy ground that sticks to the feet, called a heavenly pit. Strange stones are scattered everywhere, with many wells, ponds, and pits, some rising abruptly or standing out, called a heavenly gap. Trees extend for several miles, with tree shade covering the entire view, and the path must be passed through, called a heavenly barrier. Adjacent towns are nearby, with many villages and bushes in the open fields, and chickens and dogs are often startled, called a heavenly market. In front is a plain, with high mountains behind, and trees shading the area, called a heavenly screen.

峻嶺前回，旁無去路，步步欲高，名曰天梯。山分左右，壁立百仞，一水飛流，名曰天潤。險阻在旁，一峰挺出，八方皆見，名曰天月。大山兩岸，中流獨時，水勢從空，名曰天界。蔓草相延，叢生莞葦，風颷數起，名曰天灶。浩浩蕩蕩，四望無山，垣平如砥，名曰天場。路曲山巔，曲折崎嶇，竟日不盡，名曰天棧。眾樹交加，隔離天日，細路入山，名曰天穴。環山數里，進路不通，內儲富厚，名曰天倉。面山背水，進可以戰，退可以守，名曰天府。荒墳古塚，觀宇相仍，夜多鬼火，名曰天幽。

A steep mountain range ahead forms a loop, with no way to go around, and the path leads higher and higher, called Heavenly Stair. Mountains stand on both sides, with sheer cliffs hundreds of feet high, and a stream flows down from the middle, called Heavenly Dew. Dangerous obstacles are on one side, with a single mountain peak rising prominently, visible from all directions, called Heavenly Moon. Great mountains are on both banks, with only a stream in the middle, flowing down from above, called Heavenly Boundary. Wild grass spreads widely, with reeds and bulrushes growing densely, and strong winds frequently blow, called Heavenly Furnace. The terrain is vast and open, with no mountains visible in any direction, and the ground is flat like a whetstone, called Heavenly Field. The road winds along the mountain peak, twisting and turning, and it takes a whole day to walk, called Heavenly Ladder. Trees are intertwined, blocking the sun and sky, with only a narrow path leading into the mountain, called Heavenly Cave. Mountains surround an area for several miles, with no way in, but rich in resources inside, called Heavenly Granary. Facing a mountain and back to water, capable of both attack and defense, called Heavenly Capital. Abandoned tombs and temples are connected together, with frequent ghostly fires at night, called Heavenly Secret.

故善用兵者，因其地勢而用之，進無接，退無及，分車列騎，無易無厄，前後遠近，內外左右，無所不慮，無所不備，則無所不利，乃可以全軍。故制勝之道，莫先於地。當留不留，當去不去，當奇不奇，當伏不伏，是謂死將；當進不進，當退不退，當避不避，當爭不爭，是謂死軍。軍死無功，將死無及。

Therefore, a skilled general always uses the terrain effectively: making it impossible for the enemy to advance close or retreat successfully; deploying chariots and cavalry neither on flat ground nor in dangerous terrain; considering and guarding every direction—front and back, near and far, inside and outside, left and right. In this way, there is no failure, and the entire army can be preserved. Therefore, the way to achieve victory has nothing more important than terrain. If one should stay but does not, should leave but does not, should launch a surprise attack but does not, should set an ambush but does not, this is called a 'dead general'; if one should advance but does not, should retreat but does not, should avoid but does not, should fight but does not, this is called a 'dead army'. When the army becomes a dead army, it cannot achieve any merit; when the general becomes a dead general, there is no time left to save him.

回止惡風：忽有驟風夜間拔樹屋，此為賊風；若大風起有聲，大樹枝條不動者，謂之鬼風。賊風主兵，鬼風主病，均宜急避之。司馬仲達曰：凡有風動，但以八門遁甲課之，若在奇門相合上來則吉，若在凶門不得奇者為凶。故軍中遇惡風不止，旗竿倒折，取乾坤艮巽四窮上土，作泥人長三尺，手執桃弓、葦箭，仍執刀、披髮向風三叩齒。

The method to ward off evil winds: if a sudden storm blows at night, uprooting trees and buildings, this is called "steal wind"; if a strong wind arises but only makes a sound without moving the branches of big trees, this is called "ghost wind." Steal wind indicates warfare, and ghost wind indicates illness; both should be avoided as soon as possible. Sima Yi said: whenever wind arises, one should use the Eight Gates of Dun Jia to cast a divination. If the wind comes from the direction that matches the Marvels, it is auspicious; if the wind comes from a凶门 (dangerous gate) and there are no Three Marvels, it is inauspicious. If the army encounters continuous evil winds and broken flagpoles, they should take soil from the four corners of the乾,坤,艮,巽 directions, shape a mud figure three feet high, holding a peach wood bow and reed arrows; the person performing the ritual should hold a knife, have disheveled hair, and face the wind direction, knocking teeth three times.

咒曰：天有四狗，以守四境；地有四狗，以守四隅。以城為山，以池為河，寇賊不得過，來者不得進，去者不得還，急急如律令。咒畢棄之而去。又咒曰：道風之道，災殃消除，急急如律令。

Recite the incantation: There are four divine dogs in the heavens to guard the four directions; there are four divine dogs on the earth to guard the four corners. Take the city walls as mountains and the moat as a great river, so that bandits cannot cross over. Those who come cannot enter, and those who go cannot return. Urgent as the command of the law. After reciting the incantation, throw the clay figure away and leave. Another incantation says: The way of the wind, calamities are removed. Urgent as the command of the law.

明隨地置變之術：地有異形，兵有異機，一險一易，地之形也；因地制宜，兵之機也。隨地制變，雖有不同而便利存焉，故能因其形乃可得其利，敵雖欲困我，亦無由也。晁錯曰：用兵臨戰，其所最急者有三：一曰先明地形，二曰士卒服習，三曰器械利用。國之所恃以戰者，將也；將之所賴者，兵也。有能之將，有制之兵，無往不勝；將不能而兵無制，何以取勝乎？

The method of adapting to terrain involves changing strategies according to the land's features. Each piece of land has its own shape, and each situation calls for different tactics. Some places are dangerous and difficult, while others are flat and easy, which is the nature of the land. Adapting tactics according to the terrain is the key to military success. Although the methods may vary with the terrain, convenience and advantage are always present. Therefore, only by using the terrain effectively can one gain its benefits, and enemies will find it impossible to trap us. Chao Cuo said: In battle, the most important things are three: first, to understand the terrain thoroughly; second, to have well-trained soldiers; third, to have good and well-maintained weapons. The country relies on its generals to fight, and the generals rely on the soldiers. If there is a capable general and disciplined soldiers, they will be victorious in all battles; but if the general is incompetent and the soldiers are undisciplined, how can they hope to win?

故兵法曰：丈尺溝塹、草木茂林、依土積石、邱阜所在，此步兵之地，車騎二不當一。土山平原，四面曠野，此車騎之地，步兵十不當一。平易相遠，山谷幽澗，居高臨下，此弓弩之地，短兵百不當一。兩陣相近，平地淺草，可後可前，此長戟之地，劍盾三不當一。

Therefore, the military methods say: in narrow ditches a few feet wide, dense forests with thick vegetation, and hills formed by heaps of stones against earthen slopes, this is the terrain where infantry can display their strength, and two soldiers of chariots and cavalry together cannot match one infantryman. In open plains and wide open fields, this is the terrain where chariots and cavalry can display their strength, and ten infantrymen cannot match one chariot or cavalry soldier. In flat terrain where the two armies are far apart, or in mountain valleys and deep ravines with high ground, this is the terrain where bows and arrows can display their strength, and a hundred soldiers with short weapons cannot match one archer. When the two armies are close to each other, on flat ground with shallow grass, where both advancing and retreating are possible, this is the terrain where long spears can display their strength, and three soldiers with swords and shields cannot match one long spearman.

萑葦竹筱，草木叢密，此矛鋌之地，弓弩三不當一。士不選練，卒不服習，起坐不安，動靜無常，前擊後解，與金鼓旗幟所指皆不得當，此不素習之過也。兵不完、器不利，與空手同；甲不堅密，與袒裼同；弓弩不能及遠，與短兵同；射不的中，與無矢同；中不深入，與無鏃同：此將不省兵之過也。

In areas with reeds, bamboo thickets, and dense vegetation, this is where spears and short weapons can be effectively used. Three archers and crossbowmen cannot match one spearman. The soldiers are not properly selected and trained, and the troops are not familiar with the signals. They are unstable in their movements, without regularity in their actions. When they advance, they scatter backward, and they do not align with the commands indicated by the gongs, drums, and banners. This is the fault of not training regularly. If the weapons are not in good condition and the equipment is not sharp, it is as if they are bare-handed. If the armor is not strong and tight, it is as if they are fighting naked. If the bows and crossbows cannot reach far, it is like using short weapons. If they cannot hit their targets when shot, it is as if there are no arrows. If they hit but do not penetrate deeply, it is as if the arrows have no tips. All these are the faults of the general not inspecting the weapons and equipment.

兵法曰：器械不利，以其卒與敵也；卒不可用，以其將與敵也；將不知兵，以其主予敵也；主不擇將，以其國予敵也。此四者，用兵之至要也。是乙太乙用兵之法，克敵於未然，制勝於未兆，臨機觀變，全在於將。故曰：出兵從門，置陣順地，此之謂也。

Military strategy says: If weapons are not sharp, it is like giving one's soldiers to the enemy; if soldiers are not fit for use, it is like giving one's general to the enemy; if the general does not know how to command, it is like giving one's sovereign to the enemy; if the sovereign cannot select a general, it is like giving one's country to the enemy. These four points are the most important principles in warfare. Therefore, the method of Taiyi in military operations emphasizes defeating the enemy before disaster occurs and achieving victory before signs appear; adapting to circumstances on the spot depends entirely on the general. Therefore it is said: When sending out troops, one should follow the auspicious gate; when arranging the formation, one should follow the terrain. This is exactly what is meant. The original text 'is yi tai' should be 'is yi tai' as a mistake.

明選將之術：武王問太公曰：王者舉兵，欲簡練英雄，不知士之高下，為之奈何？太公曰：夫士之外貌，不與中情相近者十五：有嚴而不肅，有溫良而為盜者，有貌恭敬而心慢易者，有外廉讓而內無誠信者，有精精而無情者，有湛湛而無誠者，有好謀而不決者，果敢而無能者，有悾悾而不信者，有恍恍惚惚而反忠實者，有詭激而見功効者，有外勇而內怯者，有肅肅而反平易，有嗃嗃而反誠慤者，有形貌虛劣而智略過人足以有為者，有獨行不苟、庸人所輕而君子所重者。人固不易知，知人亦不易，非有大明，不能得其涯際也。

The method of selecting generals. King Wu of Zhou asked Lord Jiang Taigong: When a king raises an army, he wishes to choose skilled heroes, yet he cannot distinguish the superiority of men. What should he do? Jiang Taigong replied: There are fifteen types of men whose outward appearance does not match their inner nature. There are those who appear stern but are not disciplined; those who seem gentle and kind but are actually thieves; those who look respectful but are actually disrespectful in heart; those who appear clean and modest but lack integrity; those who are shrewd but lack loyalty; those who seem calm and profound but lack sincerity; those who are good at planning but cannot decide; those who are bold but lack ability; those who are sincere but do not keep their word; those who are confused and uncertain yet are loyal and reliable; those who act strangely and eccentrically yet can achieve results; those who appear brave but are actually cowardly; those who seem solemn yet are approachable; those who appear severe yet are honest and sincere; those who look weak and unimpressive yet are intelligent and capable; and those who act independently, refuse to conform, are looked down upon by the庸人 but valued by the virtuous. It is inherently difficult to understand people, and discerning talent is not easy. Without extremely sharp insight, one cannot grasp its boundaries.

以山濤之資，而不知其子簡；以王濟之才，歷三十年而不知其叔湛。夫親莫親於父子叔侄，而乃有三十年而不知者，況其他乎。世固有砥中而玉表，羊質而虎皮者，亦有大智、大愚、大辯若訥、大巧若拙者。故曰：以貌取人，失之子羽；以言取人，失之宰我。是以中情外貌之不相應也。武王曰：如何知之？

With the talent and insight of Mount Tao, he still couldn't discern the abilities of his son Mount Jian; and with the talent of Wang Ji, after thirty years of companionship, he still didn't understand the depth of his uncle Wang Zhan. The closest relationships are between father and son, and between uncle and nephew, yet they could remain unaware for thirty years. How much more so for others? The world naturally has people whose inner nature is as rough as a whetstone yet whose exterior appears as refined as jade, and those whose essence is a sheep but who wear the skin of a tiger. There are also those who are profoundly wise yet appear foolish, eloquent yet seem hesitant, and skillful yet seem clumsy. Therefore, judging people by their appearance leads to misjudging Dan Tai Mie Ming (ZiYu); judging by words leads to misjudging ZaiWo. This is all because the inner self does not correspond with the outer appearance. King Wu asked, "Then how can one truly understand them?"

太公曰：知之有八徵。一曰問之以言，以觀其詞；二曰窮之以詞，以觀其變；三曰試之以謀，以觀其知；四曰使之以事，以觀其德；五曰與之以財，以觀其廉；六曰間之以色，以觀其貞；七曰告之以危，以觀其勇；八曰醉之以酒，以觀其態。八徵既備，則賢不肖別矣。

Tao Gong said: To understand a person, there are eight tests. First, ask him with words and see how he answers; second, press him with words to the end and see his adaptability; third, test him with strategies and see his insight; fourth, give him tasks to handle and see his virtue; fifth, give him wealth and see if he is honest; sixth, use beauty to entice him and see if he remains upright; seventh, tell him of dangerous situations and see if he is brave; eighth, get him drunk with wine and see his demeanor. After undergoing these eight tests, the virtuous and the unvirtuous can be clearly distinguished.

人雖有難知之情，而有可知之理。所謂問之以言者，蓋言為心聲，情動於中，乃形之於言，故吉人辭寡，躁人詞多；漢高祖於韓信，登臺拜將之初，先有將軍何以教寡人之言是也。之以詞者，欲盡其言之蘊，究其所以盡是變者，而以知其所得於心也；孫武之見吳王，吳王既與之言，而復使勒兵是也。試之以謀者，事之可否成敗，必先計其始終，有識者乃預知其得失，所謀事在人，成事在天也。

A person may have hidden truths that are hard to understand, but there are also principles that can be understood. The phrase "using words to ask" refers to the fact that words are the voice of the heart. When emotions stir within, they are expressed through speech. Therefore, virtuous people speak briefly, while impetuous people speak at length. When Han Gaozu asked Xian, the general, about his strategies at the beginning of appointing him as general, he said only one sentence, "General, what will you teach me?" This was precisely the intention behind using words to ask. The phrase "using words to probe deeply" means to fully uncover the meaning contained in words, to investigate why one can comprehend all these changes, thus knowing what is truly in one's heart. Sun Wu's meeting with King Wu of Wu is an example: after their conversation, King Wu had him demonstrate his military strategies in practice, which was precisely the intention behind using words to probe deeply. The phrase "using strategy to test" refers to the fact that whether an affair is feasible or will succeed or fail must first be thoroughly calculated. Only those with insight can foresee gains and losses. After all, planning is in human hands, but success depends on heaven.

使之以事者，事有難易，可以見其材力與操守之正，此光武初見鄧禹所以有何能之問也。與之以財者，人無貪心，則貨賂亦不能移，不貪即廉矣。間之以色者，女色最易惑人，惟所守者正，則不為所搖，而間不能入矣，故知其貞。告之以危者，敢於有為，斯無所畏避，而勇往直前，無所顧慮也。醉之以酒者，內有所養，則不為酒所使，醉而仍不改其常度者，所養益深矣。八徵既備，人之內外皆得而知，而賢不肖判然矣。

The idea of "entrusting him with tasks" is to see whether he is capable and upright, as tasks can be difficult or easy, and this reveals his ability and moral integrity. When Guangwu Emperor first met Deng Yu, he asked him, "What can you do?" which was exactly this purpose. The idea of "giving him wealth" is to test whether he is free from greed, as if a person has no greed, wealth and bribes will not sway him, and not being greedy is the mark of integrity. The idea of "using beauty to entice" is to test whether he is easily swayed by women, as beauty is most likely to confuse people, and only those who are steadfast in their principles will not be moved, thus making enticement ineffective. This shows whether he is sincere and upright. The idea of "telling him of danger" is to see if he is brave enough to act, as those who are courageous do not fear or avoid danger and can move forward fearlessly. The idea of "drugging him with wine" is to test whether he has inner cultivation, as those with cultivation will not be controlled by wine, and even when drunk, they will maintain their usual behavior, showing deeper cultivation. After undergoing these eight tests, one's inner and outer qualities can be fully understood, and thus the distinction between the virtuous and the unworthy becomes clear.

明教兵之術：武王問太公曰：合三軍之眾，欲令士卒服習，教戰之法為之奈何？太公曰：凡領三軍，必有金鼓之節，所以整齊士眾也。為將者，必先明告吏士，申之以三令，教之以起居、進退、旌旗指揮之法。故教士吏，先使一人學戰，教成合之十人；十人學成，合之百人；百人學成，合之千人；千人學成，合之萬人；萬人學成，合之三軍，而後及於百萬之眾，以成其大兵，而立威於天下。苟不教之以戰，一旦迫之而為兵，是驅市人以就死地也，是烏合之眾也。

Speaking about the method of training soldiers. King Wu of Zhou asked Lord Jiang Taigong: If we gather the three armies of soldiers together, and wish for the soldiers to become familiar with the methods of warfare, how should we teach them to fight? Taigong replied: Whenever commanding the three armies, one must certainly have the regulation of gongs and drums to maintain discipline. As a general, one must first clearly inform the officials and soldiers, repeatedly emphasizing three military orders, teaching them the methods of movement, rest, advance, retreat, and the commands given by the banners and flags. Therefore, in training soldiers, first teach one person to fight, and once he has learned, combine him with ten others; once ten have learned, combine them into a hundred; once a hundred have learned, combine them into a thousand; once a thousand have learned, combine them into ten thousand; once ten thousand have learned, combine them into the three armies, and then extend this method to a million soldiers, thus forming a powerful army, and establishing a reputation throughout the world. If one does not train the soldiers and then goes to fight, when forced to conscript them into the army, it is like driving the people from the marketplace to certain death, merely a group of disorganized people.

然教之必於平日所習而立勸懲之法：五人為伍，伍有其長，前後左右各有其方，教成則長有賞，是勸之也；不成則長有罰，如犯法之罪，是懲之也。

However, training must simultaneously establish rewards and punishments during regular drills: five people form a unit called a Wu, each Wu has a leader called a Wu Zhang, and each has fixed positions in front, behind, left, and right. If the unit trains successfully, the Wu Zhang receives a reward, which serves as an incentive. If the training fails, the Wu Zhang is punished, as if committing a military offense, which serves as a deterrent.

勸懲之法既明，則人自為戰，無往而不克。金鼓之節，鼓以進之，金以退之，一進一退，各有節，此士卒所以整齊也。三令而五申之，申明軍法，使士卒皆知所守而不敢亂，乃可以行教之之法。由寡以及眾，欲其力不勞而教易成也。

The methods of rewards and punishments are clear, so everyone will fight for themselves, thus achieving victory in all endeavors. The regulation of gongs and bells is as follows: beating the drum signifies advancing, and sounding the gong signifies retreating. The rhythm of advancing and retreating is established, which is why the soldiers remain disciplined. Issuing three commands and five reminders means repeatedly explaining the military regulations, so that the soldiers know what to guard against and dare not act improperly. Only then can the training methods be implemented. Extending from a small group to a larger one is to prevent soldiers from becoming fatigued and to make the training more effective.

自一人以至千百萬人，必教之有素，而後合之有序，以能成大兵，而立威於天下也。其後孫武子與尉繚子教兵之法，亦由少而及多，以次遞加，皆太公之教法，遵而行之，變化以盡其用也。

From an individual to thousands of people, they must be trained regularly in peace, then gathered together in an orderly manner, thus forming a powerful army capable of establishing prestige throughout the world. Later, Sun Wu and Wei Liao also trained their soldiers starting from a small number and gradually increasing, all following the methods taught by Tai Gong. They implemented these teachings and further adapted them, fully realizing their effectiveness.

明用兵分合術：經曰：用兵之法，三軍之眾，必有分合之變。其大將先定戰地戰日，然後移檄與各處將吏士卒，告之以攻城圍邑之期，使之畢集其所。大將乃設營立表於轅門，清道禁行以待其來，先至有賞，後至有誅，則遠近皆至，三軍咸集。

The method of dividing and combining troops is explained. The military manual says: The method of using troops is that among the three armies, there must be changes of division and combination. The general first determines the place and date of battle, then sends out official documents to inform the officers and soldiers at various places, telling them the deadline for attacking a city or surrounding a town, and ordering them to gather at the designated location. The general then sets up camp and establishes markers at the gate of the camp, clears the way and prohibits passage, waiting for the arrival of the various units. Those who arrive first are rewarded, and those who arrive late are punished. In this way, troops from distant and near places will all arrive, and the three armies will gather together.

大將乃發令啟行，尅期進兵併力以戰，此分合之用也。分不分縻軍，合不合孤旅，分合之變，兵之至要也。蓋用兵之道，其始也分，其終也合。始之分者，使之各據其要地；終之合者，臨陣則併力而合戰也。武王之伐紂也，孟津大會，牧野陳師，一舉而成王業，此用兵之至善也。

The commander then ordered the troops to march, setting a deadline for the advance and coordinating the battle, which exemplifies the principle of division and unity. If division is needed but not carried out, the forces will be restricted and unable to act effectively; if unity is required but not achieved, the troops will be isolated. The transformation between division and unity is the most crucial aspect of military strategy. In warfare, the beginning lies in division, and the conclusion lies in unity: initially dividing the forces allows each unit to occupy key positions, while ultimately uniting them enables a concentrated attack in battle. King Wu of Zhou, in his campaign against King Zhou of Shang, first convened the feudal lords at the Great Assembly at Menglun and then arranged his troops at Muye, achieving his imperial success in one decisive move. This is the most complete example of military strategy.

漢高祖垓下之役，始與信布等會，期而未至，高祖深以為憂；及信布等發兵俱至後，高祖之業定矣，此會期併力之効也。按此數篇皆仍太乙原本，篇中間引後事，乃注以為證，非答問語也，細看自明，故仍之。星源識。

During the Gaixia battle, Han Gaozu had previously agreed with Han Xin and Ying Bu to meet at a set time. However, when the appointed time arrived, they did not come, causing Han Gaozu great concern. Later, when Han Xin and Ying Bu and others all arrived with their armies, Han Gaozu's imperial cause was secured. This is a clear example of the effectiveness of meeting on time and uniting forces for battle. The author's commentary: The above passages are still recorded as per the original Taiyi text. Occasionally, later examples are cited within the passages, serving as evidence in the annotations, but they are not the original words of King Wu and his military advisor Tai Gong. A careful reading will make this clear, so they are retained as they are. Zhu Xingyuan recorded this.

天罡所指：天罡指巳天地開。以月將加用時，尋天罡至巳，為天地初開，出軍行師，任徘徊，用兵大勝，開地千里。指午坐帳宜彈琴。指午為天地縱橫，不宜出軍，宜坐帳彈琴吉。指未小通亦可裁。天地小通，出軍亦吉。指申迫爭君須忌。天地爭更之時，用兵須忌。指酉人馬受驚駭。天地閉塞之時，車傷馬死，戰主大凶。反來戌上指乖隔。出軍主士卒乖隔傷和。

The method of Heavenly Gang: place the Month General on the hour of the event, then observe where the Heavenly Gang (Chen Shen) points. The verse says, "When Heavenly Gang points to Si, heaven and earth open up"—when Heavenly Gang reaches the Si position, it signifies the beginning of heaven and earth, allowing military movements to proceed smoothly with great victory and the expansion of thousands of miles of territory. "When Heavenly Gang points to Wu, it is suitable to sit in the tent and play the zither"—when Heavenly Gang points to Wu, it represents the intersection of heaven and earth, which is not suitable for military action but rather for sitting in the tent and playing the zither, which is auspicious. "When Heavenly Gang points to Wei, it is slightly passable and also suitable for cutting"—heaven and earth are slightly connected, and military action is also considered favorable. "When Heavenly Gang points to Shen, there is conflict and contention, and the ruler must beware"—this is the time when heaven and earth are in conflict and change, and military action must be avoided. "When Heavenly Gang points to You, horses and chariots are startled"—this is the time when heaven and earth are closed off, leading to damaged chariots and dead horses, which is a great misfortune in battle. "When Heavenly Gang returns to Xu and points to discord"—military action leads to soldiers being divided and discord, harming harmony.

加亥天窄不稱懷。用兵主損傷驚恐。指子半路魂魄散。行至半路魂魄不安。指丑途宿待明來。為小通，出軍三十里待來朝，任意而行必大勝。臨寅有喜戰獲勝。行者有喜，戰必大捷。到卯閉塞宜埋藏。為天地閉塞，宜藏匿避之，凡事不宜。復臨辰地關梁塞。關梁閉塞，只可安營下塞，不可妄動。掌上兵機仔細排。

"Adding亥 (Hai) Heavenly Gang (Tian Gang) indicates narrow heaven and earth, not meeting the heart's desire, in military matters it leads to injury and fear." "Pointing to Zi (Zi) halfway the soul and spirit scatter" means that on the way one will feel anxious and unsettled. "Pointing to Chou (Chou) the journey is delayed until morning" indicates a minor success, the army travels thirty li and camps, waiting until the next morning to act freely, and will surely achieve a great victory. "Arriving at Yin (Yin) there is joy and victory in battle" means the traveler has good news and military success is certain. "Reaching Mao (Mao) the heavens and earth are blocked, suitable for concealment" indicates blocked heavens and earth, suitable for hiding and avoiding, nothing should be done. "Reaching Chen (Chen) the pass and bridge are blocked" means the pass and bridge are closed, only camping is suitable, no reckless movement. All these military situations should be carefully examined on the palm.

占迷路法：如七月申時，以巳將加地盤申上，順數辰時天罡在地盤未上，未為季，右道通，餘仿此。黃石公曰：出行道逢三路，未知何道通，以月將加時占之，天罡加孟左道通，加季右道通，加仲中道通。寅申巳亥為四孟，子午卯酉為四仲，辰戌丑未為四季。

The method of divination for getting lost: for example, during the hour of Shen in the seventh month, the month general is Si. Place the Si general on the earth plate's position of Shen and count forward. The heavenly gang falls on the position of Wei on the earth plate; Wei belongs to the four seasonal branches, so the path on the right is correct. The rest follows the same pattern. The Duke of Yellow Stone said: when traveling and encountering a crossroads and not knowing which path to take, use the month general added to the hour for divination. If the heavenly gang falls on one of the four young branches, the left path is correct; if it falls on one of the four seasonal branches, the right path is correct; if it falls on one of the four middle branches, the middle path is correct. Yin, Shen, Si, and Hai are the four young branches; Zi, Wu, Mao, and You are the four middle branches; Chen, Xu, Chou, and Wei are the four seasonal branches.

立知井泉法：兵屯山阜，被賊圍困，又無溪澗處覓水，急用磁碗覆地，將土壅碗口，待過一晚，至早揭碗視之，底有水珠，有泉脈也，掘地數尺，可以得水。卜螺法：取山中赤色大螺，取時忌婦人、孝子、雞犬見之。凡預卜勝負，取二螺安盤中，直畫一路，左為我，右為賊；盤內盛水一寸許，將螺各記之。

The method to find a well or spring immediately: if an army is stationed on a hillside and is surrounded by bandits with no stream or spring to obtain water, they should quickly place a porcelain bowl upside down on the ground, cover the rim of the bowl with soil, and leave it overnight. The next morning, they should lift the bowl to check. If there are water droplets at the bottom of the bowl, there is a spring beneath it, and digging a few feet down will yield water. The method of using snails for divination: take a large red snail from the mountain. When taking the snail, it is forbidden for women, people in mourning, or chickens and dogs to see. If one wishes to predict the outcome of a battle, take two snails and place them in a tray. Draw a straight line in the middle of the tray, with the left side representing our side and the right side representing the enemy. Fill the tray with water about one inch deep, and mark each snail accordingly.

咒曰：田螺舞舞，能知風雨，賊若來遇，入我境界；田螺索索，風雨不著，賊若不來，各守城郭。咒畢候至天明，依法斷之：若賊螺入我境界，宜固守，不可與戰；我螺入賊界，宜急攻之。春螺頭向東大利，向西被賊，向南有驚，向北小吉。夏螺頭向東小吉，向南大利，向西賊來，向北大驚。秋螺頭向西大利，向南有神助，向東大吉獲財，向北戰勝宜守。冬螺頭向北大利，向西平安，向南城能破，向東小驚，宜固守。

Recite the incantation: "Snail moves, knowing wind and rain; if thieves come, they will crawl into my territory." If the snail does not move and there is no wind or rain, and the thieves do not come, then each should stay in their own city. After reciting the incantation until dawn, judge according to the method: if the snail from the enemy's side crawls into my territory, then we should hold our ground and not fight; if the snail from my side crawls into the enemy's territory, then we should attack urgently. In spring, if the snail's head faces east, it is very favorable; if it faces west, the enemy will invade; if it faces south, there will be alarm; if it faces north, it is slightly favorable. In summer, if the snail's head faces east, it is slightly favorable; if it faces south, it is very favorable; if it faces west, the enemy will come; if it faces north, there will be great alarm. In autumn, if the snail's head faces west, it is very favorable; if it faces south, divine assistance will come; if it faces east, it is very favorable and there will be gain; if it faces north, although we can win, it is better to hold our ground. In winter, if the snail's head faces north, it is very favorable; if it faces west, it is safe; if it faces south, we can break the enemy's city; if it faces east, there will be slight alarm, and it is better to hold our ground.

甲乙日螺頭向東，賊來急，不宜戰；向南五日內賊來，向西十四日賊來，向北賊不至。丙丁日螺頭向南九日去，向西七日去，向北當日至，交戰我勝敵敗，向東賊散。戊己日占，宜各守，不論螺頭何向。庚辛日螺頭向西，與賊平；向北賊散；向南賊來而復去；向東有賊來大戰。壬癸日螺頭向南，賊敗而去；向西賊不來；向東各固守；向北宜平。

On Jia and Yi days: if the snail head faces east, the thief will come very quickly, and it is not advisable to fight; if it faces south, the thief will arrive within five days; if it faces west, the thief will arrive in fourteen days; if it faces north, the thief will not come. On Bing and Ding days: if the snail head faces south, the thief will retreat after nine days; if it faces west, the thief will retreat after seven days; if it faces north, the thief will arrive that day, and fighting will result in victory for us and defeat for the enemy; if it faces east, the thief will scatter. On Wu and Ji days: regardless of which direction the snail head faces, it is advisable to hold one's position. On Geng and Xin days: if the snail head faces west, the thief will be evenly matched; if it faces north, the thief will scatter; if it faces south, the thief will come and then retreat; if it faces east, there will be a major battle with the thief. On Ren and Gui days: if the snail head faces south, the thief will retreat; if it faces west, the thief will not come; if it faces east, both sides will hold their positions; if it faces north, it is advisable to negotiate and cease hostilities.

密訪法：欲得賊消息，天目聽之吉。天目日大吉、小吉方也。欲訪機密事，地耳不須疑。地耳日太沖、從魁方也。占渡河：天有三河壬子癸，地有三井卯酉辰，月將加時看三河，一河臨井必覆舟。又曰：太沖加日主風雨，神加季急渡則吉。刦糧覔水法：我軍欲刦糧，大小吉下詳；我軍欲求水，小吉太沖裡。小吉、太沖為井泉神，地下覔之可得。

The method of secret inquiry: If you want to find out about the enemy, go to the direction of Tianmu for the most auspicious result—Tianmu refers to Da Ji (Chou) and Xiao Ji (Wei). If you want to investigate confidential matters, go to the direction of Di Er without hesitation—Di Er refers to Tai Chong (Mao) and Cong Kuai (You). For divination regarding crossing a river: In the sky there are three rivers, which are Ren, Zi, and Gui; on the ground there are three wells, which are Mao, You, and Chen. Place the Month General on the hour and arrange the twelve spirits. Observe where the three rivers fall; if one river is directly over a well, crossing the river will certainly result in a shipwreck. It is also said that Tai Chong on the day indicates the coming of wind and rain; if the spirit falls on the branches of the four seasons, it is auspicious to cross the river quickly. The method for raiding supplies and searching for water: If the army wants to raid supplies, carefully examine the directions of Da Ji and Xiao Ji; if the army wants to find water, go to the directions of Xiao Ji and Tai Chong. Xiao Ji and Tai Chong are the spirits of wells and springs; digging beneath them will yield water.

占敵使虛實：敵有使來，看日辰。辰即時也。日干為客、辰主人，日干上神尅辰上，日尅時，其言虛謬不可聞；若是辰上尅日上，彼必畏我，言詞真。朱、空、太陰、祿乘日上，主彼詐；辰上主我詐。

To determine if the words of the enemy's messenger are true or false: when the enemy sends a messenger, observe the day stem and the hour. Here, "hour" refers to the time of day. The day stem represents the enemy (the messenger), and the hour represents the host (our side). If the god riding on the day stem overcomes the god riding on the hour, meaning the day stem overcomes the hour, then the messenger's words are false and should not be trusted. If the opposite is true, and the god on the hour overcomes the god on the day stem, this indicates that the enemy fears us, and their words are genuine. If the Vermilion Bird, Sky, Too Yin, and禄神 are riding on the day stem, it indicates that the enemy is deceitful. If these gods are riding on the hour, it indicates that our side is deceitful.

突圍法：我被兵圍不要忙，加時出路是天罡。太公曰：兵圍千里，斗道必通。斗者，天罡也。以月將加時，尋天罡，其下一突可出。若從天罡方無路可出，當尋三宮時，三宮者，亥子丑也。若值絛宮申酉地。以月將加時，若亥臨子午卯酉為絛宮，宜向天盤申酉下出。

The method of breaking through encirclement: when I am surrounded by enemy troops, I should not panic. Add the Month General to the hour, find where the Heavenly Gang is located, and that is the way out. Jiang Taigong said: even if enemy troops encircle me for a thousand miles, the path of the "Dou" will certainly be passable — the "Dou" refers to the Heavenly Gang. By adding the Month General to the hour and arranging the twelve spirits, find the Heavenly Gang, and break through directly from beneath it to escape. If there is no way out in the direction of the Heavenly Gang, then look for the "Three Palaces" time, which refers to the three positions of亥, 子, and 丑. If the Tiao Palace is located in the areas of 申 or 酉: add the Month General to the hour, and if 亥 falls on the positions of 子, 午, 卯, or 酉, it is called the Tiao Palace. In such a case, one should break through from beneath the positions of 申 or 酉 on the Heaven Plate.

明堂時往太沖方。子臨子午卯酉為明堂，宜向天盤卯方出。玉堂宜突天魁下。丑臨子午卯酉為玉堂，宜向戌方出。利若鋒鋩八極張。逢豪強之賊，勢不可當，向天罡可出，此為八極也。日辰上將相生吉，相尅須防有損傷。日辰與上將年命相生則吉，尅則小利，用兵者最宜詳審。

If the Bright Hall appears, one should move towards the Tai Chong direction: when the day branch falls on the Zi, Wu, Mao, or You positions, it is called the Bright Hall, and one should break out towards the Heaven Plate's Mao direction. If the Jade Hall appears, one should break out from beneath the Tian Kuai: when the day branch falls on the Chou position on the Zi, Wu, Mao, or You positions, it is called the Jade Hall, and one should break out towards the Xu direction. The sharpness is like eight directions spreading out: when encountering a powerful enemy that is unstoppable, one should break out towards the Heavenly Gang direction, which is called the Eight Extremes. If the day branch and the deity riding upon it are mutually generating, it is auspicious; if they are mutually controlling, there should be caution: if the day branch and the deity riding upon it are mutually generating with the main general's birth year, it is auspicious; if they are mutually controlling, the gains will be limited. Those who command troops should be especially careful to examine this.

察賊所在法：聞賊未知賊所在，加時春乙、夏居丁。乙干寄辰、丁干寄未。秋辛冬癸名天目。辛干寄戌、癸干寄丑。賊當在下伏其形。以月將加時，視天目之方，賊在其下。天目者，春辰、夏未、秋戌、冬丑也。春占尋辰，餘仿此。

The method of determining where the enemy troops are: if you hear there are thieves but do not know where they are, use the Month General combined with the hour to find the Heavenly Eye. In spring, take Yi; in summer, take Ding—Yi is located at the position of Chen, and Ding is located at the position of Wei; in autumn, take Xin; in winter, take Gui—these positions are called the Heavenly Eye—Xin is located at the position of Xu, and Gui is located at the position of Chou. The thieves are hidden beneath the Heavenly Eye. Use the Month General combined with the hour to set up the chart, and look at the direction of the Heavenly Eye; the thieves are beneath it. The Heavenly Eye in spring is Chen, in summer is Wei, in autumn is Xu, and in winter is Chou. In spring, seek Chen; the rest follow the same pattern.

抽軍避寇法：賊勢頻臨我未強，抽軍迴避看天罡。以月將加時，看天罡落何宮，可避雄猛。繫孟直須從右隱。辰為天罡，如加寅申巳亥四孟，從右道避之。仲季還宜向左藏。子午卯酉為四仲，辰戌丑未為四季，天罡加此，向左藏無咎。

The method of drawing troops to avoid enemies: when the enemy's forces are repeatedly approaching and our side is not yet strong enough, we should withdraw troops to avoid confrontation. This is determined by the Heavenly Gang. By arranging the chart with the Month General added to the hour, observe where the Heavenly Gang falls. Based on this, we can avoid the enemy's fierce attack. If the Heavenly Gang falls in the four Climes (four Climes refer to the four beginning positions), we should hide on the right side—Chen is the Heavenly Gang. If it is added to the four Climes (寅, 申, 巳, 亥), we should take the right path to hide. If the Heavenly Gang falls in the four Middle Positions or the four Seasons, we should hide on the left side—Zi and Wu are the four Middle Positions, and Chen and Wei are the four Seasons. If the Heavenly Gang is added to these positions, hiding on the left will not bring misfortune.

從魁、小吉、太沖地，酉為從魁、未為小吉、卯為太沖，此三神為天三門，再得除、危、定、開四地戶助之更吉。天上加臨為好方。以將加時，看天盤卯酉未落何宮，可以避難。如遇時令旺方，亦不可去，如春不東去是也，餘仿此。大吉、神后與紫蓋，能藏萬物形無害。大吉為紫房，神后為華蓋，凡有急難避藏其下，人不能掩襲也。

From Qiu, Xiao Ji, and Tai Chong, these three are known as the "Three Heavenly Doors." If they are supported by the four earthly households, which are Chu, Wei, Ding, and Kai from the twelve divination gods, the result is even more auspicious. The favorable directions are where these heavenly elements are placed on the Heaven Plate. By using the Month General and the time, observe where the Heaven Plate's卯 (Mao), 酉 (You), and 未 (Wei) fall in the palace, and go to that location to seek refuge. However, if the direction is where the current dominant energy is strongest, one should not go there. For example, in spring, one should not go east, and so on. Da Ji, Shen Hou, and Zi Gai can conceal all things without harm. Da Ji (Chou) is called Zi Fang, Shen Hou (Zi) is called Hua Gai. If one takes shelter beneath them in times of emergency, others will be unable to attack.

伏匿藏形法：伍子胥曰：凡有急難欲伏匿藏形，當畫地佈局，乘青龍六甲，歷蓬星六乙，過明六丙，伏太陰六丁，出天門六戊，入地戶六己，伐天刑六庚，判天庭六辛，羈天牢六壬，入天藏六癸，走月厭方而去。月厭正月戌，每月以次逆數便是。

The method of hiding and concealing one's form: Wu Zis Xu said that when facing urgent danger and wishing to hide and conceal oneself, one should draw a pattern on the ground and proceed step by step: first ride the Azure Dragon, which corresponds to the Sixth Heavenly Stem Jia, then pass through the蓬 star, which corresponds to the Sixth Heavenly Stem Yi, then pass through the Bright Hall, which corresponds to the Sixth Heavenly Stem Bing, hide in the Tai Yin, which corresponds to the Sixth Heavenly Stem Ding, exit through the Heavenly Gate, which corresponds to the Sixth Heavenly Stem Wu, enter the Earth Gate, which corresponds to the Sixth Heavenly Stem Ji, attack the Heavenly Punishment, which corresponds to the Sixth Heavenly Stem Geng, judge the Heavenly Court, which corresponds to the Sixth Heavenly Stem Xin, bind the Heavenly Prison, which corresponds to the Sixth Heavenly Stem Ren, and finally enter the Heavenly Repository, which corresponds to the Sixth Heavenly Stem Gui. Then one should escape by heading towards the direction of the Month Aversion. The method of determining the Month Aversion is: in the first month it is in Xu, and for the remaining months, one counts backwards through the Earthly Branches.

假如六甲日甲子時，初起乘青龍甲子，歷蓬星乙丑，過明堂丙寅，出天門戊辰，入地戶己巳，伏太陰丁卯，取草折半，以半置卯地，以半障人中，入天藏癸酉而出，人無見之者。過太陰時，咒曰：天翻地覆，九道皆塞，有來迫我，至此而極，視我者死，追我者亡，吾奉九天玄女道母元君，急急如律令。咒畢逕入天藏，慎勿反顧。庚為天刑、辛為天庭、壬為天牢，切記謹避，向則反被擒縛。

For example, on the day of Jia, during the hour of Jiazi: start by riding the Azure Dragon at Jiazi, pass through the star Peng at Yichou, go through the Bright Hall at Bingyin, exit the Heavenly Gate at Wuchen, enter the Earth Gate at Jisi, and hide under the Taiyin at Dingmao. At this time, take a piece of grass, break it into two halves, place one half on the ground at the Mao position, and cover the other half over your person's midpoint. Then enter the Heavenly Repository at Guiyou and escape. Others will not be able to see you. When passing through the Taiyin position, recite the incantation: "Heaven overturns and earth turns upside down, all nine paths are blocked; whoever comes to harass me will stop here; those who look at me will die, those who pursue me will perish. I obey the command of the Supreme Mother of the Nine Heavens, the Lady of the Mysterious Heaven. As swiftly as the law commands." After reciting the incantation, go straight into the Heavenly Repository and remember not to look back. Geng is Heavenly Punishment, Xin is Heavenly Court, Ren is Heavenly Prison; be cautious to avoid these places, as going towards them will result in being captured and bound.

天月將即太陽：正月亥、二月戌、三月酉、四月申、五月未、六月午、七月巳、八月辰、九月卯、十月寅、十一月丑、十二月子。地月將即建：正月寅、二月卯、三月辰、四月巳、五月午、六月未、七月申、八月酉、九月戌、十月亥、十一月子、十二月丑。

The "Heavenly Month General" refers to the position of the Sun in the twelve earthly branches, with each month corresponding to: first month Hai, second month Xu, third month You, fourth month Shen, fifth month Wei, sixth month Wu, seventh month Si, eighth month Chen, ninth month Mao, tenth month Yin, eleventh month Chou, twelfth month Zi. The method mentioned earlier, "the Month General added to the hour," uses this sequence. The "Earthly Month General" corresponds to the "Month Builder," with each month corresponding to: first month Yin, second month Mao, third month Chen, fourth month Si, fifth month Wu, sixth month Wei, seventh month Shen, eighth month You, ninth month Xu, tenth month Hai, eleventh month Zi, twelfth month Chou. These two sequences move in opposite directions and complement each other perfectly.

天氣將：正月雨水壬、二月春分乾、三月穀雨辛、四月小滿庚、五月夏至坤、六月大暑丁、七月處暑丙、八月秋分巽、九月霜降乙、十月小雪甲、十一月冬至艮、十二月大寒癸。地氣將：正月立春子、二月驚蟄亥、三月清明戌、四月立夏酉、五月芒種申、六月小暑未、七月立秋午、八月白露巳、九月寒露辰、十月立冬卯、十一月大雪寅、十二月小寒丑。

The heavenly stem and trigram for each month's middle solar term are as follows: the middle solar term of the first month, Rain Water, is paired with Ren; the second month, Spring Equinox, is paired with Qian; the third month, Grain Rain, is paired with Xin; the fourth month, Grain Full, is paired with Geng; the fifth month, Summer Solstice, is paired with Kun; the sixth month, Great Heat, is paired with Ding; the seventh month, Limit of Heat, is paired with Bing; the eighth month, Autumn Equinox, is paired with Xun; the ninth month, Frost Descent, is paired with Yi; the tenth month, Light Snow, is paired with Jia; the eleventh month, Winter Solstice, is paired with Gen; the twelfth month, Great Cold, is paired with Gui. The earthly branch for each month's solar term is as follows: the solar term of the first month, Start of Spring, is paired with Zi; the second month, Awakening of Insects, is paired with Hai; the third month, Clear and Bright, is paired with Xu; the fourth month, Start of Summer, is paired with You; the fifth month, Grain in Ear, is paired with Shen; the sixth month, Minor Heat, is paired with Wei; the seventh month, Start of Autumn, is paired with Wu; the eighth month, White Dew, is paired with Si; the ninth month, Cold Dew, is paired with Chen; the tenth month, Start of Winter, is paired with Mao; the eleventh month, Heavy Snow, is paired with Yin; the twelfth month, Light Cold, is paired with Chou.

十二支神將圖：申傳送白虎，酉從魁太陰，戌河魁天空，亥將登明神玄武，未小吉太常，子將神后神天后，午勝光朱雀，丑將大吉神天乙，巳太乙螣蛇，辰天罡勾陳，卯太沖六合，寅將功曹神青龍。

The names of the Month Generals and their corresponding divine generals for each Earthly Branch are as follows: the Month General at the position of Shen is called Chuan Song, paired with the White Tiger; at You, it is Cong Kui, paired with Tai Yin; at Xu, it is He Kui, paired with Tian Kong; at Hai, it is Deng Ming, paired with Xuan Wu; at Wei, it is Xiao Ji, paired with Tai Chang; at Zi, it is Shen Hou, paired with Heavenly Empress; at Wu, it is Sheng Guang, paired with Zhu Que; at Chou, it is Da Ji, paired with Tian Yi Nobleman; at Si, it is Tai Yi, paired with Teng Sha; at Chen, it is Tian Gang, paired with Gou Chen; at Mao, it is Tai Chong, paired with Liu He; at Yin, it is Gong Cao, paired with Qing Long. Originally, this section was a single diagram, and here the text is recorded in order as it appears in the diagram.

八門飛加尅應。一、白坎宮、北方、天蓬、休門屬水，旺於乎冬壬癸亥子年月日時，性能潤物，晦朔三五之象，五十中之一也。太虛周易、雨露江河、壬癸玄武、輕微灣曲、魚鹽茶酒、羹湯豕魚、海味水物、井穴溝坑、北道舟程、黑色鹹味、醬糊水膏、水瀉遺精、耳腎腰疾、深聽智謀、慢事曲折。

When the Eight Gates fly into the first palace, which is the Water Palace (Kan) located in the north, it is paired with the Tianpeng Star and the Xiu Men gate. Its element belongs to water, which is strong during winter and in years, months, days, and hours of Ren, Gui, Hai, and Zi. Water has the ability to moisten and nourish all things, symbolizing the moon's phases between the new and full moon, specifically the three to five days. In the fifty great derivations, it occupies one. The categories associated with this palace include: the vast void and the principles of the Zhou Changes (I Ching), rain, dew, rivers, and lakes, Ren and Gui with the Black Tortoise, small and curved objects, fish, salt, tea, wine, soup and broth, pigs and fish, seafood and aquatic products, wells, caves, ditches, and pits, northern roads and the distance of boat travel; color black and taste salty, with objects such as sauce and water-based pastes; diseases include watery diarrhea and seminal emission, affecting the ears, kidneys, and waist; personality is deep, listening, and intelligent, with matters being scattered and winding.

易曰：坎者，陷也。天一生水，惟習坎，生物不聅，與對宮離火相敵，故謂休門，休之為言廣也。宜上章面君、安邊守塞、修築城池，凡請謁求謀、造葬嫁娶、上官赴任、興師破敵、立寨安營、積水開河、通渠挖井、取魚下水，均吉。

The Zhou Changes say: Kan represents a pit or a depression. Heaven produces water, and only the hexagram "Xike" (Gathered Water) nurtures all things without ceasing. It opposes the hexagram Li (Fire) in the opposite trigram, hence it is called Xiu Men. "Xiu" means broad rest. Xiu Men is favorable for submitting memorials, meeting the sovereign, pacifying the borders, guarding the passes, and building fortifications. All matters such as petitions, seeking strategies, construction and burial, marriage, taking office, military campaigns, establishing camps, storing water, digging canals, digging wells, and going fishing or swimming are auspicious.

休加坎，乃門宮比和，再看上下干生尅，合吉凶格，詳主客用之。如天蓬星亦在坎，謂之伏吟格，戰宜固守，凡事遲緩，惟利積水、養魚、通渠、導河、收貨、積糧、置買魚鹽茶酒之利。尅應：主有弓弩，或灣曲之物，或無足水中魚鱉、鹽、茶、酒、膏、繩索、樂器之聲；主人耳、腎、血證、吐瀉，中男、疾厄隱伏之事，陷險之憂。

The Xiu Men flying into the Kan palace indicates that the gate and palace are in harmony according to the Five Phases. One should also examine the relationship between the upper and lower heavenly stems, their mutual generation and overcoming, and the auspicious or inauspicious patterns they form. It is necessary to distinguish between the main and the guest elements before determining the use. If the Tianpeng star is also in the Kan palace, this is called the Hidden Chant pattern. In warfare, it is favorable for defense rather than attack; all matters tend to be slow. It is beneficial for storing water, raising fish, dredging canals, guiding rivers, purchasing goods, stockpiling grain, and engaging in businesses such as fish, salt, tea, and wine. The signs of this pattern include the appearance of bows and arrows or curved objects, or fish and turtles in water without scales, as well as salt, tea, wine, grease, ropes, and the sound of musical instruments. In terms of human affairs, it indicates ear diseases, kidney diseases, blood disorders, vomiting and diarrhea, and matters concerning young males, hidden diseases and calamities, and dangers of being trapped in perilous situations.

休加艮，乃宮尅門，戰利為主。若求名訟事吉，諸事求謀耗費，先難後易，若合吉格則吉，合凶格只宜固守。尅應：主內黑外黃，形方面曲之物，或瓦器神像，或有水土之憂，爭界水田土之禍。休加震，乃門生宮，戰利為主，若合吉格，凡事吉，如遇凶格，須詳主客慎用之。尅應：主進益魚、鹽、酒貨之利，凡為皆吉，宜應有根蒂浸潤之物，或盆桶盤盒，或桃棗菓品鮮味。

The Xiu Men flying to the Gen palace indicates that the palace overcomes the gate, which is favorable for the main party in warfare. If seeking fame or involved in legal matters, it is auspicious; however, for other affairs, planning will require more effort, with difficulties initially followed by ease. If it coincides with a favorable pattern, then outcomes are favorable; if it coincides with an unfavorable pattern, it is only suitable for maintaining a defensive stance. The signs of this overcoming are: the appearance of objects with black inside and yellow outside, square in shape but curved on the surface, or earthenware and idols; it also indicates worries related to water and soil, as well as disputes over land boundaries, paddy fields, and land. When the Xiu Men flies to the Zhen palace, the gate generates the palace, which is favorable for the main party in warfare; if it coincides with a favorable pattern, all affairs will be auspicious; if it encounters an unfavorable pattern, one should distinguish between the main and the guest, and be cautious in decision-making. The signs of this are: gains from fish, salt, wine, and goods, with all affairs being favorable; the verifying objects are those with roots, soaked by water, or containers such as basins, buckets, trays, or fruits like peaches and jujubes.

休加巽，乃門生宮，亦利為主，若得上干生下干，或干支帶合，百事皆吉，反此則諸事有始無終。尅應：主有婚姻和合喜悅之事，物繫繩索相連，或木中鮮色之物，或多枝葉之類，又主常隱伏之物。休加離，乃門尅宮，若合吉格，大利為客，諸事不吉，多破敗。如得上干生合下干，諸事先憂後吉。尅應：主水虛驚，或酒中生非，或湖海中人相害，又主水火相濟之物，或破損尖曲之物，或有眼之器。

The Xiu Men flying into the Xun palace also represents a harmonious relationship between the gate and the palace, which is equally beneficial for the main party; if further supported by the upper heavenly stem generating the lower heavenly stem, or if the heavenly stems and earthly branches form a harmonious combination, all matters will be auspicious. Conversely, if this is not the case, all affairs will lack completion. Its adverse effects are: the main party may experience joy from marital harmony; the verifying objects are those connected by ropes, or brightly colored wood, or plants with abundant branches and leaves, or things that are often hidden and not revealed. When the Xiu Men flies into the Li palace, it represents the gate overcoming the palace. If a favorable combination is formed, it greatly benefits the opposing party, but all matters will be inauspicious, often leading to failure. If the upper heavenly stem generates and harmonizes with the lower heavenly stem, the affairs will first be troubled but eventually turn favorable. Its adverse effects are: the main party may suffer from anxiety caused by water, or disputes arising from alcohol, or harm from people on rivers, lakes, or the sea; it also indicates objects involving water and fire, or broken and curved items, or vessels with holes.

休加坤，乃宮尅門，若下干尅上，戰利為主，凡求名官訟得意；如上干尅下，戰防後敗，諸事有始無終。尅應：主田產生非，或老母陰人之厄，退散之憂，或應卑溼土成之器，或土產連売之物，或屬方長之器。休加兌，乃宮生門，若合吉格，或下干生上干，或下干受上干尅，為客兵大勝，凡事不吉、多破敗。主有婚姻和合之事，或好言有益，或因說合得財，或應鐘盤有口之物，或盛水破損之物。

The Xiu Men flying to the Kun palace indicates that the palace overcomes the gate; if the lower heavenly stem overcomes the upper heavenly stem, it is advantageous for the main party in warfare, and all matters concerning fame and fortune or legal disputes will go smoothly. However, if the upper heavenly stem overcomes the lower heavenly stem, warfare should be cautious as there may be later failure, and all affairs will start well but end badly. The consequences of this overcoming are: the main cause is disputes arising from land, or calamities involving an elderly mother or a woman, as well as worries about retreat, scattering, or loss. The verifying objects are earthenware found in low and damp places, or soil products with shells, or objects that are square and long. The Xiu Men flying to the Dui palace indicates that the palace generates the gate; if it forms a favorable combination, or if the lower heavenly stem generates the upper heavenly stem, or if the lower heavenly stem is overcome by the upper heavenly stem, it indicates a great victory for both parties in warfare, but affairs will be inauspicious and there will be much loss. The consequences of this generating are: there will be matters concerning marriage and harmony, or benefits from good advice, or gains from mediating between others. The verifying objects are objects with a mouth such as bells or plates, or vessels that hold water and are broken.

休加乾，乃宮生門，若下干生上干，或上干尅下干，戰利為客，求名得意，官訟得理，諸事求謀多耗散不遇，有始無終。尅應：主有貴人相扶，得珍寶之利，或親上結親。在物主形圓上等珍寶之物，或壺盞筆墨之器，或斧鋸鏡盆之物。休加中，乃宮尅門，若合吉格，大利為主，賊兵不戰自退。如上干尅下干，當防虛詐，凡謀為不遂，多敗少成。尅應：主田產中生財，或有陰人主張，而得水中茶鹽酒貨之財。在物主土磚石器，或瓦盆水缸，形方四正之物。

The Xiu Men flying to the Qian Palace indicates that the Palace generates the Gate; if the lower stem generates the upper stem, or the upper stem overcomes the lower stem, it is advantageous for the guest side in warfare. It is favorable for seeking fame and fortune, and winning a lawsuit. However, for other matters, planning tends to result in dispersion and lack of success, with things beginning but not ending. Its response is that the main party receives assistance from a nobleman, gains benefits from precious treasures, or has a marriage alliance. The verifying object is a round, high-quality treasure, or items such as cups, bowls, writing instruments, or tools like axes, saws, mirrors, and basins. The Xiu Men flying to the Central Palace indicates that the Palace overcomes the Gate; if it forms a favorable combination, it is greatly advantageous for the main party, and the bandits will retreat without fighting. If the upper stem overcomes the lower stem, one should be cautious of deceptive tactics. All plans tend to fail, with more failures than successes. Its response is that the main party gains wealth from property, or a woman manages affairs and gains profit from goods related to water, tea, salt, wine, and merchandise. The verifying object is items such as clay bricks, stone tools, or square objects like earthenware pots and water jars.

二、黑坤宮、西南方、天芮星、死門、屬土，旺於四季辰戌丑未戊己年月日時。土能生物，而為不定之局，乃中央戊己之象，是五行之主，得五土之數，主四時運行，濟人利物。城隍司令、土社之神、高路田野、倉場窖庫、店業鋪戶、文章詩賦、雲霧砂石、嫠婦老母、算卜筮師、羸物山園、村女道姑、脾胃皮膚、腫脹肚腹、思慮牢獄、符藥丸子。

Second, the second black earth element is in the Kun palace, located in the southwest direction, paired with the Tian Rui star and the Death Door. It belongs to the earth element, which is strong in the four seasonal months and in the years, months, days, and hours of Chen, Xu, Chou, Wei, and Wu and Ji. Earth can give birth to all things, but it is an unstable pattern; it takes the image of the central Wu Ji, being the master of the Five Phases, possessing the number of five earths, and governing the operation of the four seasons, helping people and benefiting things. The categories it governs include: city guardian deities, the Director of Destiny, land and community shrine deities, high roads and fields, granaries, cellars, warehouses, shops and businesses, literary works and poetry, clouds, fog, sand, stones, widows and old mothers, fortune tellers and diviners, weak creatures and mountain gardens, village girls and Daoist nuns; diseases are related to the spleen and skin, causing swelling and abdominal disorders; matters involve thinking and imprisonment, and objects are represented by talismans, medicines, pills, and powders.

易曰：坤者，順也。因對宮艮土止而復生，有生則有死，故謂之死門，死之為言終也。宜攻城擊壘、行刑誅戮、射獵捕魚、種田耕地、填堤積水、塞井下葬、截路砌街，又宜訓練士卒、培養銳氣、受業修道、交易田產。

The Zhou Changes say: Kun represents following. Because the opposite trigram Gen earth signifies stopping and then regenerating, there is birth and there is death, so this trigram is called the Death Door—"death" meaning an end. The Death Door is suitable for attacking fortifications, executing punishments, hunting and fishing, farming and plowing, building dikes to store water, blocking wells, burying the dead, cutting off roads, paving streets; it is also suitable for training soldiers, cultivating courage, studying under a teacher to pursue the Dao, and trading in land.

死加坤，乃門宮比和，若上下干相生，主客大利；若合吉格，諸事皆利；若合凶格，主客均不吉。如芮星同在坤宮為伏吟，只宜種田、置產、安埋、築牆、積糧、藏貨等事。尅應：主合婚、交易、田產，或鄉里耆老排解經管之事。在物布帛、斧柄之物，形直而方，有囊有腹，或帷幕轎衣、土石之物。

The Death Door flying to the Kun palace indicates that the door and palace are in a harmonious relationship. If the two heavenly stems above and below are mutually generating, both the host and guest will benefit greatly. If it forms a favorable pattern, all matters will be beneficial. If it forms an unfavorable pattern, both the host and guest will be inauspicious. If the Tian Rui star is also in the Kun palace, it becomes a hidden chant, which is suitable only for farming, buying property, burial, building walls, storing grain, and hiding goods. Its effects are: favorable for marriage, trade, land and property, or for elders in the village to mediate and manage affairs. The things that will manifest are cloth and fabric, axe handles, straight and square objects with bags or bellies, or curtains, wedding clothes, and earthy or stony objects.

死加兌，乃門生宮，若奇儀比合或相生，戰利為主，諸事先難後利；若合凶格，或上干尅下干，戰宜防詐，諸事有始無終。尅應：主祖宗吉地庇廕，又宜安葬、遷塋、置產、陰人之利。在物主有目有腹，或鍋磬缸罐之器。死加乾，乃門生宮，天地相通，若合吉格，奇儀相生，戰利為主；若合凶格，諸事破敗，求謀不遇。尅應：主和合親事則多進益，或捕獵種田，得田土交易之利，凡安葬遷改大吉。在物應貴重古器，或上圓下方，或寶石金玉之物。

The Death Door flying to the Dui Palace indicates that the door generates the palace; if the odd instruments are harmonious or mutually generating, it is advantageous for the main party in warfare, and matters will be difficult at first but beneficial later; if it forms an Inauspicious Pattern (unfavorable pattern) or the upper dry branch overcomes the lower dry branch, warfare should be cautious of deception, and matters will have a beginning but no end. Its effects are: the main party will benefit from a favorable ancestral burial site, and it is also suitable for burial, relocation of graves, buying property, and benefits from the female side; the verified objects are things with holes and bellies, or vessels such as pots, gongs, jars, and cans. The Death Door flying to the Qian Palace also indicates that the door generates the palace, with heaven and earth communicating; if it forms a favorable pattern and the odd instruments are mutually generating, it is advantageous for the main party in warfare; if it forms an unfavorable pattern, all matters will be ruined and plans will not be realized. Its effects are: if the main party promotes a marriage, there will be much gain, or benefits from hunting, farming, and land transactions, and all burials and relocations will be highly favorable; the verified objects are valuable ancient artifacts, or objects that are round on top and square at the bottom, or gems and precious metals.

坎，乃門尅宮，若奇儀相生比和，或上干尅下干，戰利為客、大勝，謀為諸事破敗，求吉召凶。尅應：主田土生非，或塚墓水反不通，龍神不結，四面無情，或舊事不明，陰人災厄。在物應有腹，或盛水之器，或土坑石春，形方而圓，或井欄瓦器。

The Death Gate flying into the Water Trigram indicates that the gate is overcoming the trigram. If the odd instruments are mutually generating or harmonious, or if the upper heavenly stem overcomes the lower heavenly stem, then fighting is favorable to the guest force and results in a great victory. However, all plans and affairs will fail, and seeking good fortune will instead bring misfortune. The manifestation of this overcoming is: disputes arise over land and property, or water flows back in reverse at grave sites, the dragon pulse does not form a resting place, and there is no support from all sides. It may also involve unresolved old matters or misfortunes from the female side. The signs of this are things that are pregnant, containers holding water, pits or stone basins, objects that are square with a round shape, or well rims and tiles.

死加艮，乃門宮比和，若天上奇儀生地下奇儀，或受地下之尅，戰利為主；若天上奇儀受地下奇儀生，或天上尅地下，戰利為客。如合吉格，或上下相生比和，諸事吉，凡謀為皆遂；合凶格，諸事艱難。若逢天芮星同於艮宮，為返吟格，宜犒賞散糧、折牆破屋、開河挖井，餘事不吉。尅應：主見陰人之益，或和合之事，主田地反覆，憂喜相半。在物為五穀雜糧，或瓦石之器，或生成美器，或塚墓所得可用之物。

The Death Door flies to the Gen Palace, indicating harmony between the door and the palace. If the Heaven Plate odd instrument generates the Earth Plate odd instrument, or is reversed by the Earth Plate, it is advantageous for the main party in battle. If the Heaven Plate odd instrument is generated by the Earth Plate odd instrument, or if the Heaven Plate overcomes the Earth Plate, it is advantageous for the opposing party. If it forms a favorable pattern or if the upper and lower parts are mutually generating or harmonious, all matters will be auspicious, and whatever plans are made will be fulfilled. If it forms an unfavorable pattern, all matters will be difficult. If the Tian Rui star is also in the Gen Palace, it forms a reverse echo pattern, which is suitable only for rewarding soldiers, distributing grain, demolishing walls, and digging wells; all other matters will be inauspicious. Its implications are: the main party will benefit from the woman's side, or there will be harmonious events; also, there will be changes in the fields, with equal parts of worry and joy. The things that will manifest are grains and miscellaneous food, or tools made of tiles and stones, or naturally formed beautiful objects, or useful items obtained from graves.

死加震，乃門被宮尅，若上生下，或下尅上，戰利為客；若合吉格，諸事有勢，但吉而不實耳；若合凶格，主有始無終。尅應：主得山林之財，或動中之利，或田產退敗，或陰地崩塌水反，或陰人災病。在物主土木相兼之器，或常動門樞，或木杵長棍。死加巽，乃宮尅門，若下干尅上干，或上干生下干，戰利為主，求名訟事得意；若上干尅下干，或合凶格，諸事有始無終，所圖不遂，戰防虛詐。尅應：主家宅有暗耗，或妻妾不和，因園圃生災，或有重婚私配。在物主不通之物，或懸吊土石之器，或帶土連根之物，或土產新味。

The Death Door flying to the Zhen (Thunder) hexagram indicates that the door is overcome by the hexagram; if the upper trigram generates the lower trigram, or the lower trigram overcomes the upper trigram, warfare favors the guest force; if it forms a favorable pattern, all matters appear vigorous but are not substantial; if it forms an unfavorable pattern, things start but do not finish. Its overcoming effect is: the ruler gains wealth from mountains and forests, or profits from movement; it also indicates loss of property, or collapse of ancestral graves, or flooding from reverse water flow, or illness in the female side; the verifying objects are wooden and earth objects, or frequently turning door hinges, or wooden杵 and long sticks. The Death Door flying to the Xun (Wind) hexagram indicates that the hexagram overcomes the door; if the lower trigram overcomes the upper trigram, or the upper trigram generates the lower trigram, warfare favors the ruler, and seeking fame or litigation is successful; if the upper trigram overcomes the lower trigram, or it forms an unfavorable pattern, all matters start but do not finish, and desired outcomes are not achieved, warfare should guard against deception. Its overcoming effect is: the household suffers hidden losses, or discord among wives and concubines, or disaster in the garden or orchard, or secret remarriage and clandestine marriages; the verifying objects are unpassable objects, or suspended earth and stone objects, or objects with earth and roots, or newly produced earth products.

死加離，乃宮生門，若奇儀下生上，或上尅下，戰利為客；若奇儀上生下，或下尅上，戰宜用謀得勝，諸事耗費不實。尅應：主和合喜慶，宅舍興隆，添丁進口，因喜費財，或有陰人當權。在物主文書筆硯，或箱盒火櫃，或煉煆之物，或火鑪火器。死加中，乃門宮比和，若合吉格，為主客俱利，再詳主客用法。如合吉格，上下干相生合，諸事迪吉，凡謀為皆遂；或上干尅下，戰宜固守，諸事破敗，求吉召非。尅應：主田產交易，或陰人有益。若天禽歸中，宜安埋動土，築牆填塞。在物主土器，或舊物，或土中磚石，或土坑石匣之類。

The Death Gate flying to the Fire Palace indicates that the Palace generates the Gate; if the odd instruments move from below to above, or if the upper overcomes the lower, warfare benefits the opposing side. If the odd instruments move from above to below, or if the lower overcomes the upper, warfare should rely on strategy to win. All affairs will cost money but lack substantial results. Its corresponding effects are: auspicious harmony and celebration, prosperity of the household, increase in family members, spending money due to joyous occasions, or women taking authority. The verifying objects are documents and writing tools, or chests, cabinets, or items that have been tempered, or fireplaces and fire weapons. The Death Gate flying to the Central Palace indicates that the Gate and Palace are harmonious; if combined with a favorable configuration, both the host and guest sides benefit, and further distinction should be made between the host and guest usage. If combined with a favorable configuration and the upper and lower dry branches are mutually generating and harmonious, all affairs will be auspicious, and any plans will be realized. If the upper dry branch overcomes the lower dry branch, warfare should be defensive, and all affairs will be ruined, seeking good fortune will instead bring disputes. Its corresponding effects are: matters concerning land and property transactions, or benefits from women. If the Tian Rui Star returns to the Central Palace, it is favorable for burial, breaking ground, building walls, and filling in ditches; the verifying objects are earthenware, old items, bricks and stones found in the earth, or earth pits and stone boxes.

三、碧震宮，正東方、天沖星、傷門屬木，旺於春夏甲乙寅卯年月日時，動能結物，而為妻財，乃東方日出、上弦之象、二八之數。內翰禁廷、風雷恭肅、甲乙青龍、泰嶽宮觀、山林震動、廟宇家神、舟船車馬、林麓妖怪、肝膽四肢、長男憂喜、遊獵威聲、相貌長大、蒜菜瓜菓、腥酸鮮味、巧樣長物。

Third, the third green trigram Zhen (Thunder) is located in the direction of Due East, paired with the celestial stem Tian Chong (Heavenly Urgency) and the Shang Men (Wounding Gate). Its element is Wood, which is strong in spring and summer, as well as in years, months, days, and hours marked by Jia, Yi, Yin, and Mao. Wood in motion can bear fruit; in the Six Relations, it represents wife and wealth. Its symbolic imagery includes the rising sun in the east and the waning moon. Its number is two and eight. The categories it governs include the inner court and Hanlin scholars, palace and court, wind and thunder, respect and solemnity, Jia and Yi with the Azure Dragon, Mount Tai, temples and shrines, mountain forests and tremors, household deities, boats, carriages, and horses, mountain footlands and wild creatures; illness affects the liver, gallbladder, and limbs; people are represented as the eldest son, and matters relate to worry and joy, hunting, and the reputation and grandeur of a person, with a tall appearance; objects include garlic, vegetables, fruits, with a sour and fresh taste, and also represent finely crafted elongated objects.

易曰：震者，動也。動而受對宮兌金之傷，故謂之傷門，傷之為言損也。宜擊賊張威、捕捉、索債、斬邪、伐惡、積糧收貨、陰謀密計、動中有益、射獵打圍。

The Zhou Changes say: Zhen means movement. Movement is subject to injury from the opposing trigram Dui metal, hence it is called Shang Men -- "Shang" means injury. Shang Men is suitable for attacking enemies, displaying strength, hunting and trapping, recovering debts, eliminating evil spirits, waging war against villains, storing grain and harvesting, and carrying out secret strategies. All matters involving movement are beneficial, and it is also suitable for hunting and capturing.

傷加震，乃門宮比和，主客皆利。若合吉格，天上奇儀生合地下奇儀，則諸事大吉，凡謀為喜事重逢。若遇天沖星同臨震宮，為伏吟格，戰宜固守，軍兵演習，培養銳氣，積糧置貨，種樹編籬。尅應：主山林交易，或木貨得利，或長男和合之事。在物主多節，或有聲之器，或繁鮮、筍菜、免魚之味。

The Shang Men flying to the Zhen palace indicates that the gate and palace are in harmony, benefiting both the host and guest. If it forms a favorable pattern, and the Heaven Plate odd instruments harmonize with the Earth Plate odd instruments, then all affairs will be highly auspicious, and any plans made will bring great joy. If the Tian Chong star also resides in the Zhen palace, it forms the Hidden Chant pattern: in warfare, it is favorable to hold fort and only suitable for training troops, cultivating morale, stockpiling grain and goods, planting trees and building fences. Its response is: there will be transactions involving mountains and forests, or profit from timber trade, or harmonious matters concerning the eldest son; the verified signs are objects with many joints, or instruments that make sound, or flourishing tender bamboo shoots and fresh meat such as rabbit and fish.

傷加巽，乃門宮比和，若上下奇儀生合，主客皆利；上下相尅，諸事不吉，戰則詳主客用之。尅應：主和合婚姻，男女喜事，或木貨之利，亦主動中得財。在物長短二事之物，或進出隱微懸吊之物，或枝葉茂盛菓品之屬。

Shang Men flies to Xun Palace, which is also a harmonious relationship between the gate and the palace; if the upper and lower odd instruments are mutually generating and harmonious, both the host and the guest are beneficial; if they are mutually controlling, all affairs are not auspicious, and in warfare, one should distinguish between host and guest before taking action. Its controlling effect is: it indicates the host promoting marriage, happy events between men and women, or profit from dealing in wooden goods, and also indicates gaining wealth through movement; the things that will manifest are objects of two different lengths placed together, or objects that are entering and exiting subtly, suspended, or fruits with abundant branches and leaves.

傷加離，乃門生宮，若合吉格，或天上生合地下，戰利為主，諸事不謀自就；若上干尅下干，戰利為客，諸事先吉後憂。尅應：主有山林之利，合歡喜悅交易，或宅舍興隆進益美滿。在物美文書詩畫長尖之物，或野味烘醃、麂獐、鹿馬之類。

The Shang Men flying to the Li Palace indicates that the gate is generating the palace; if it combines with a favorable configuration or if the Heaven Plate generates and harmonises with the Earth Plate, then in warfare it is advantageous for the main party, and all matters will be achieved naturally without the need for planning. However, if the upper dry branch overcomes the lower dry branch, then in warfare it is advantageous for the opposing party, and all matters will initially be favorable but later cause worry. The manifestation of this overcoming is that the main party gains advantage from mountains and forests, there is joyful trade, or there is prosperity in dwellings and abundant gains. The things that indicate this are elegant documents, poetry, paintings, or long and pointed objects, or wild delicacies that have been smoked or preserved, as well as animals such as muntjac, deer, and horses.

傷加坤，乃門尅宮，若天上奇儀尅地下奇儀，或上受下生，戰則大利，為客奏凱而回；圖謀諸事，求吉招凶，破敗無成。若下尅上，或上下干比和，只宜守舊，戰宜固守。尅應：有動中之非，或木貨之憂，婚姻之費，陰人之厄。在為土木相兼，或花草、古盆，或石春、石缸，或土產之味。

Shang Men flies to the Kun palace, indicating that the gate is in conflict with the palace; if the heavenly plate odd instruments are in conflict with the earthly plate odd instruments, or if the heavenly plate is generated by the earthly plate, then in battle there will be great advantage, and the guest force can return victorious; but when planning matters, it will bring good fortune and misfortune, leading to failure. If the lower overcomes the upper, or if the upper and lower dry branches are harmonious, then it is only suitable for maintaining the status quo, and in battle it is advisable to hold firm. Its conflict response is: the main party will generate disputes while moving, or there will be worries due to wooden goods, or marital expenses, or misfortune from the female side; the verifying objects are things made of earth and wood, or flowers and plants, or ancient basins, or stone mortars and stone jars, or flavors of earth products.

傷加兌，乃宮尅門，若地下奇儀尅天上奇儀，或上生下，戰利為主大勝，諸事吉；若上尅下，或比和，戰宜防詐，諸事不利，有破敗耗散之憂。若天沖同臨兌宮，為返吟，宜散眾分賞，伐木脫貨，圖謀諸事，反覆難成。克應：有口舌虛驚，或伐木房屋驚憂，或因陰人破敗。在物或金木相兼刀斧之屬，或有口之物，或雞魚之味。

The Shang Men flying to the Dui palace indicates that the palace overcomes the gate. If the Earthly Discourse overcomes the Heavenly Discourse, or if the upper one generates the lower one, warfare is advantageous for the main side and results in a great victory, and all matters are auspicious. If the upper overcomes the lower, or if they are like and harmonious, warfare should be cautious of deception, and all matters are unfavorable, with worries of loss and dispersion. If the Tian Chong star also arrives at the Dui palace, it forms a reverse echo: it is suitable only for dispersing people, distributing rewards, logging, and selling goods, while other plans are difficult to complete. Its indication is: there will be disputes and worries, or anxiety due to logging or house matters, or loss due to the woman's side. The verified objects are tools made of metal and wood such as axes and hammers, or things with mouths, or the taste of chicken and fish.

傷加乾，乃宮尅門，若合吉格，戰利為主，凡為先破後成；合凶格，或上尅下，戰防後敗，圖謀諸事大凶。尅應：主有貴人相助，獲山林木貨之財。在物貴重珍寶之器，或鐘磬文器，或破損木器，或菓栗、桃棗有核之物，豬鵝首美味。

Shang Men flies to the Qian hexagram, indicating that the hexagram overcomes the gate; if it forms a favorable pattern, it is advantageous for the main party in warfare, and matters will be completed after initial difficulties; if it forms an unfavorable pattern, or if the upper overcomes the lower, there should be caution against later failure in warfare, and all affairs will be greatly unfavorable. Its overcoming response is: the main party will receive assistance from a nobleman, and will gain wealth from mountains, forests, and timber; the verifying objects are precious and valuable articles, or instruments of ritual and music such as bells and磬, or broken wooden objects, or fruits with kernels such as chestnuts and peaches and jujubes, as well as delicacies such as pig heads and goose heads.

傷加坎，乃宮生門，若地下奇儀生合天上奇儀，戰宜為客大勝，諸事破敗；若上尅下，或下生上，亦利為客，凡為大凶。尅應：主田產、五穀、山林之利，交利貨物木器得利。在物花木繁鮮近水之物，或浮物木器雨傘舟車，或時菓鮮品佳味。

The Shang Men flying to the Kan Palace indicates that the Palace generates the Gate; if the Earth Plate odd instruments generate and harmonise with the Heaven Plate odd instruments, it is advantageous for the guest force in warfare, leading to great victory, but other affairs will suffer failure. If the upper overcomes the lower, or the lower generates the upper, it is also advantageous for the guest force, but affairs will be extremely ominous. Its overcoming response is: the main side gains benefits from land, grain, forests, trade goods, and the production of wooden items. The verified signs are flowers and trees near water that are lush and tender, or floating wooden objects, umbrellas, boats and vehicles, or seasonal fresh fruits.

傷加艮，乃門尅宮，若天上奇儀尅地下奇儀，戰利為客，諸事多破敗，耗散招非；若下尅上，或比和，諸事無後。尅應：因長男破敗，或動中生非，或因林木為害。在物主可仰可覆，或木土相連，或四時花木，或虎豹、魚菜之味。傷加中，乃門尅宮，若合吉格，或上尅下，戰利為客，凡為諸事不吉；若合凶格，或下尅上，戰宜固守，凡事宜守舊。尅應：不宜動作，或開溝通渠，或挖古墓神祠招災。在物為長木器櫃匣之類，或瓦盆花草、土產無味之物。

The Shang Men flying to the Gen Palace indicates that the gate is in conflict with the palace; if the heavenly plate odd instruments overcome the earthly plate odd instruments, it is advantageous for the guest side in warfare, but various affairs tend to suffer losses, dispersal, and disputes. If the lower overcomes the upper, or if both are harmonious, then affairs will have no continuation. The manifestation of this conflict is due to the eldest son causing loss, or disputes arising from movement, or damage to trees and wood. The things that indicate this are those that can be overturned or lifted, or objects connected with wood and earth, or flowers of the four seasons, or the taste of tigers, leopards, fish, and vegetables. When the Shang Men flies to the Central Palace, it also indicates that the gate is in conflict with the palace; if it forms a favorable pattern, or if the upper overcomes the lower, it is advantageous for the guest side in warfare, but affairs tend to be unfavorable. If it forms an unfavorable pattern, or if the lower overcomes the upper, it is advisable to hold firm in warfare, and all affairs should be conservative. The manifestation of this conflict is that there should be no action; if one opens a channel or digs up an ancient tomb or shrine, disaster will be invited. The things that indicate this are long wooden objects and cabinets, or earthenware pots and flowers, or unpalatable local products.

四、綠巽宮，東南方、天輔星、杜門屬木，旺於春夏甲乙寅卯年月日時，能收斂闔閉，隱伏蓋藏。山林竹舍、進退藏匿、芧岡樹蓬、長途遠遁、懸吊逃避、工巧機關、形長繩索、諸事不呆、秀士隱士、長女新婦、絶姻神廟、股肱手足、風寒氣證、肝膽眼目、鮮味木菓。

Fourth, the four-green Xun palace is located in the southeast, associated with the Tianfu star and Du Men, belonging to the Wood element, thriving in spring and summer as well as in years, months, days, and hours of Jia, Yi, Yin, and Mao; its function is to converge and close, to hide and conceal. The phenomena it governs include: mountain forests, bamboo houses, advancing and retreating, hiding, broken hills, thickets, long-distance fleeing, hanging and escaping, craftsmanship and mechanisms, long and thin ropes, and matters that are flexible rather than rigid. People include refined scholars and hermits, as well as young women and newlyweds; places include temples without descendants; body parts include the arms and legs; diseases include colds, qi disorders, and ailments of the liver,胆, and eyes; objects include delicious fruits and trees.

易曰：巽者入也。因對宮乾金之尅勢，不得不斂，而退藏以避之，故謂之杜門，杜之為言絶也。宜掩捕逃亡，誅斬凶惡，剪伐不平，判決刑獄，填塞溝坑，邀截道路，避災殺禍，藏埋藏補砌。

The Zhou Changes say: Xun signifies entering. Because the oppressive force of the opposing palace Qian metal is pressing in, it is necessary to restrain and retreat in order to avoid danger, hence it is called Du Men—"Du" means to cut off. Du Men is suitable for capturing fugitives, executing villains, eliminating injustice, judging criminal cases, filling ditches and pits, blocking roads, avoiding calamities, as well as burying and repairing structures.

杜加巽，乃門宮比和，若天上奇儀生地下奇儀，或比和，戰利為主，百事吉慶，所圖皆遂；若下尅上，亦利主，求名吉，官訟宜，餘大凶。如天輔星同臨巽宮，為伏吟格，宜積糧收買，埋窖財寶，種園栽樹，隱遁修仙。尅應：有親上加親，重重闇昧，心事不露，當主木貨、菓品之利。在物為繩索懸吊之器，或精巧木竹木之物，或風箱、匣櫃、扇等物。

Du Men flies to Xun Palace, which is a harmonious relationship between the gate and the palace; if the Heaven Plate odd instruments generate the Earth Plate odd instruments, or if they are mutually harmonious, it is advantageous for the main party, and all matters will be auspicious, and whatever is desired will be fulfilled. If the lower generates the upper, it is also advantageous for the main party, suitable for seeking fame and fortune and litigation. Other matters will be greatly inauspicious. If Tian Fu Star also arrives at Xun Palace, it forms the Hidden Chant pattern: it is suitable for storing grain and purchasing, burying treasures in cellars, planting gardens and trees, and retreating to cultivate. Its response is: there will be matters of marriage between relatives, with many hidden affairs and unwillingness to reveal inner thoughts. It also indicates profit from dealing in wood, fruits, and other goods. The verified objects are ropes and hanging tools, or intricate bamboo and wooden items, or items such as bellows, boxes, cabinets, and fans.

杜加離，乃門生宮，若天上奇儀合地下奇儀，戰利為主，諸事皆遂，許多進益；若下尅上，或比和，亦利主，但須以利誘之，則能取勝，凡事雖吉，先要費力方妥。尅應：有陰人之利，或重婚私合，或寡婦之家財。在物主筋杓火箱、風箱，或野鴨、兔鹿、鵲鳥之味。

Du Men flies to the Li Palace, which means the gate is in harmony with the palace; if the heavenly plate and earthly plate odd instruments are in harmony, it is advantageous for the main party, all matters will go smoothly, and there will be much gain; if the lower overcomes the upper, or if they are in mutual harmony, it is also advantageous for the main party, but one must use benefits to entice the opponent to win; although all matters are auspicious, some effort is needed at first. Its indication is: the main party gains advantage from the side of a woman, or there may be matters of bigamy or secret unions, or obtaining the property of a widow; the verified objects are tendons, spoons, fireboxes, bellows, or the taste of wild ducks, rabbits, deer, and magpies.

杜加坤，乃門克宮，若天上奇儀克地下奇儀，或下生上，為客兵大勝，諸事招凶；若上生下，或合吉格，其凶災免半。克應：有山林之厄，陰人之憂，婚姻被藏隱之害。在物形長有腹，或木土相兼之物，或帶枝時菓，或山羊、蛇牛之味。

Du Men flies to Kun Palace, indicating that the gate is in conflict with the palace; if the heavenly plate's odd instrument overcomes the earthly plate's odd instrument, or if the lower one generates the upper one, the military forces of the host and guest sides will achieve a great victory, but affairs will bring misfortune; if the upper one generates the lower one, or if it forms a favorable pattern, half of the misfortune and calamity can be avoided. The manifestation of this conflict is: there will be difficulties related to mountains and forests, troubles from the woman's side, and hidden harm in marriage; the things that will manifest are those that are long in shape and have a belly, or objects made of wood and soil, or fruits with branches that are in season, or the taste of animals such as mountain goats, snakes, and cattle.

杜加兌，乃宮克門，若地下奇儀克天上奇儀，或上生下，戰利為主，諸事皆吉，先破費而後成耳；若上克下，事雖吉不免艱難，戰不可攻，當防虛詐。克應：主口舌驚憂，有因山林破耗，或有重婚之費，或親上加親，或剖明舊事。在物主破損之物，或有口眼長圓有聲、開閉有時、懸吊之物。

Du Men flies to Dui Palace, indicating that the Palace overcomes the Gate; if the Earth Plate odd instrument overcomes the Heaven Plate odd instrument, or if the upper one generates the lower one, then in warfare it is advantageous for the main side, and all matters are auspicious, but there will be initial expenses before success; if the upper overcomes the lower, although the matter is auspicious, difficulties are inevitable, and in warfare one should not attack forcefully but be cautious of deceptive tactics. The overcoming effect is: the main side will have disputes and worries, or losses due to mountain and forest matters, or expenses from remarriage, or marriage within the family, or old matters being clarified; the sign is broken objects, or things with mouth and eye, long and round that can make sound, things that open and close at certain times, or things hanging up.

杜加乾，乃宮克門，若天上奇儀生地下奇儀，或下克上，戰利為主，凡事皆吉，但先耗費而後有益耳。克應：主陽盛陰衰，老少不投，心各不易。在物為金木相兼之器，或形長圓，如斧鋤扇棍之屬。

Du Men flies to the Qian Palace, indicating the Palace overcomes the Gate; if the heavenly plate odd instruments generate the earthly plate odd instruments, or the lower overcomes the upper, it is advantageous for the main party, and all matters are auspicious, but first there will be some expenditure before gaining benefits. The overcoming effect is: the main party is strong and the subordinate is weak, there is a lack of harmony between the old and the young, and people have different thoughts which are difficult to change. The things that should be verified are those made of metal and wood, or objects of long and round shapes, such as axes, hoes, fans, and sticks.

杜加坎，乃宮生門，若天上奇盤克地下奇儀，或下生上，戰利為客，所圖諸事，必逢騙陷；若上生下，戰以智取，諸事平常。園圃、水利、魚鹽、茶利，或交易合婚之喜，或舟中得意。在物主浮輕、野菜、彩色、詩書、紙筆、舟船、海味、鮮品，或水去無形之屬。

Du Men flies to Kan Palace, indicating that the Palace generates the Gate; if the Heaven Plate's odd instrument overcomes the Earth Plate's odd instrument, or if the lower generates the upper, the battle is favorable to the guest side, but any endeavor will certainly encounter deceit and harm; if the upper generates the lower, the battle should be won through strategy, and all matters will be ordinary. Its overcoming response is: related to gardens, water conservancy, fish and salt, tea profits, or joy from trade and marriage, or contentment and satisfaction on a boat; the verified things are light objects, wild vegetables, colored items, books and writing tools, boats, sea delicacies, or things that flow away without a trace.

杜加艮，乃門克宮，若天上奇儀克地下奇儀，或下生上，戰利客兵大勝，凡謀為破敗，求吉招凶；若上生下，其凶稍可。克應：主陰人之非，田產之厄，山林閉塞，婚姻破耗。在物主繩索相連，或盛物之器，或有肱股之物，或木梯板櫈之屬。

Du Men flies to Geng Palace, indicating that the door is defeated by the palace; if the heavenly plate odd instrument defeats the earthly plate odd instrument, or if the lower one generates the upper one, it is advantageous for the guest side, and the guest army will achieve a great victory, but any plan will be ruined, seeking good fortune will instead bring misfortune; if the upper one generates the lower one, the danger is somewhat better. Its defeat response is: the main cause is disputes arising from women, difficulties in land property, blockage of mountains and forests, and expenses in marriage; the verified objects are things connected by ropes, or containers, or objects with legs, or wooden ladders and stools alike.

杜加震，乃門宮比和，若天地奇儀生合，為大吉之格，戰宜主和則吉；若上生下，皆有進益，所圖皆遂；若上克下，諸凡先吉後憂，或因美事耗財費力。克應：宜交易山林之貨，或合婚、進口，而動靜有益。在物有長短相配，或進出不常之物，或多菜、雞、魚、蹄、兔之味。

Du Men flies to Zhen palace, which indicates that the gate and palace are like and harmonious; if the heavenly and earthly disks have odd instruments that are mutually generating and harmonious, it is a great auspicious pattern. In warfare, it is favorable to negotiate peace with the main party. If the upper generates the lower, both sides gain benefits and their objectives can be achieved. If the upper overcomes the lower, affairs start auspiciously but end in worry, or they may incur expenses and exert effort due to good things. Its overcoming effect is favorable for trading mountain and forest goods, or for marriage and increasing population, with both movement and stillness being beneficial. The verified objects are those that are matched in length and width, or things that come and go unpredictably, or flavors such as vegetables, chickens, fish, hooves, and rabbits.

杜加中，乃門克宮，若天上奇儀克地下奇儀，或下生上，百戰百勝，大利客兵，諸事不吉，反破財生憂。克應：主家宅不安，古樹木為害，陰人生非，或動土所犯，主老陰人，或宅主生憂。在物土木花盆、石舂、碗盤、美味、新物、土產之器。五、黃中宮：天禽星屬土，旺於四季戊己辰戌丑未年月日時，乃君主。五行不定，隨局從使，變化五行，吉凶之所主也，用者詳之。宜出師征伐，禳災祈福，驅瘟遣崇，賞功封爵，上任、求名利、婚嫁、請謁、造葬。若合吉格，萬事大吉，但主客須各詳其用。

Du Men flying to the Central Palace indicates that the door is in conflict with the palace. If the Heaven Plate odd instrument is able to overcome the Earth Plate odd instrument, or if the lower one generates the upper one, then there will be victory in every battle, greatly benefiting the guest's army, but all other matters are not auspicious, leading to loss of wealth and worries. The manifestation of this conflict is: the main family's house is unstable, there is an old tree causing harm, there are disputes on the side of women, or due to breaking ground and conflicting with the direction, the elderly woman or the house owner will have worries. The things that indicate this are earthenware flower pots, stone mortars, bowls and plates, as well as delicious food, new items, and local wares. Fifth, the five yellow in the Central Palace: it is paired with the Tian Qin star, belonging to the Earth element, which is strong in the four seasonal months and in the years, months, days, and hours of Wu Ji Chen Xu Chou Wei. It is the ruler of the nine palaces. The Five Phases of the Central Palace are not fixed, and they change according to the movement of the Duty Gate, and thus the Five Phases also change accordingly. Both good and bad fortune are determined by it, and those using it should carefully examine and consider. It is suitable for military campaigns, appeasing disasters, praying for fortune, removing plague, sending away evil spirits, rewarding merit and granting titles, taking up a post, seeking fame and profit, marriage, visiting, construction, and burial. If it forms a favorable pattern, all things will be auspicious; however, both the host and the guest still need to carefully examine and use it.

六、白乾宮，西北方，開門、天心星屬金，旺於秋冬庚辛申酉年月日時，金能殺物，而為官鬼，乃西方日入下弦之象，為四九之數。顯官、重權威武、老人憎道、寶石銅鐵、金石絲聲、安老康寧、庚辛白虎、冷煖剛金、色白形圓、體堅多骨、首腦股筋、咳嗽肺疾、刀針鎚鈴、眉舌頭頂、馬鵝味辛。

Sixth, the Six White (Lu Bai) is associated with the Qian trigram, located in the Northwest direction, paired with the Open Door and the Heavenly Heart Star. It belongs to the Metal element, being strong in autumn and winter, as well as in years, months, days, and hours of Geng, Xin, Shen, and You. Metal is capable of cutting and killing all things; in the Six Relations, it represents officials and ghosts. It is symbolized by the setting sun in the west and the waning moon. Its number is four and nine. The categories it governs include prominent officials, emphasis on authority and power, elderly people and monks and Taoists, gemstones, copper and iron, sounds of metal and strings, the health and well-being of the elderly, Geng and Xin and the White Tiger, cold, warm, hard, and rigid metals. Its color is white, its shape is round, its body is hard and has many bones. It is located in the head and the thigh muscles, and the illness is coughing and lung diseases. The objects are knives, needles, hammers, and bells. It also governs the eyebrows, the tongue, the top of the head, as well as horses, geese, and spicy flavors.

易曰：乾，健也。乾為天，天行健而不息，因對宮巽木受乾金之克而杜絕則閉矣。造化終無絕閉之理，閉則復開，故謂之開門，開之為言闢也。宜興師征伐，請謁求名，上官赴任，出入求謀，造葬安營，婚嫁更改，療病合藥，求福祈晴，開門放水，萬事大吉。

The Zhou Changes say: Qian means strength and vigor. Qian represents Heaven, and Heaven's movement is strong and unceasing. Because the Wood trigram in the opposite position, Xun, is overcome by the Metal trigram Qian, leading to blockage and interruption. However, the principle of creation and transformation never allows for permanent blockage; when blockage reaches its extreme, it gives way to opening again. Therefore, this trigram is called "Opening Door" — "open" signifies the act of opening. The Opening Door is favorable for military campaigns, seeking official positions, visiting officials, seeking fame, taking up office, entering and exiting for planning, building and burying, setting up camps, marriage and changing old matters, treating illness and preparing medicine, seeking blessings, praying for clear weather, opening sluices to release water, and all matters will be auspicious.

開加乾，乃門宮比和，若天地奇儀相生相合，戰則主客均利，諸事大吉，百謀百就；若上克下，戰利客，諸事有始無終。若天心星同臨，為伏吟格，宜訪道求賢、積糧收貨、練兵藏寶、埋伏取勝。克應：有貴人相欽、士庶同心喜悅、陳雷、軍兵合意。在物主金玉貴品，或有首之物，或有聲圓物，與鏡錢之屬。

The Open Door Flying Addition falls into the Heaven Trigram, indicating harmony between the door and the palace. If the heavenly and earthly disks have odd instruments that are mutually generating and harmonious, then in battle both the host and the guest will have advantages, and all affairs will be prosperous and successful. However, if the upper overcomes the lower, the battle will be favorable to the guest side, and all matters will start but not finish. If the Heavenly Heart Star also arrives together, it forms the Hidden Chant pattern: suitable for seeking wisdom, consulting sages, storing grain and goods, training troops and hiding treasures, and setting ambushes to win. Its response is: there will be respect from noblemen, common people will be united and happy, thunder sounds continuously, and soldiers will be in harmony. The verifying objects are precious metals and jewels, or things with heads, or round objects that can make sound, as well as mirrors and coins.

開加坎，乃門生宮，若天盤奇儀生合地盤而合吉格，戰利為主，凡為一切諸事，多進益美滿；若上下相剋刑沖，諸事半吉，戰宜機變。克應：有父母之靠，或官貴之力，而有珍寶之利，公門之望。在物主沉水之物，或茶、酒、瓶、盤、鍾、盂之屬。

The Open Door Flying Addition falls into the Water Trigram, indicating that the door is in harmony with the palace. If the Heaven Plate and the odd instruments are in a harmonious relationship with the Earth Plate and form a favorable configuration, it is advantageous for the main party in battle, and all affairs will bring progress and smooth results. However, if there is mutual control between the upper and lower elements or punishment and clash, then the outcomes are only half good, and in battle one must be flexible and adapt. Its indication of success is that one can rely on parents or receive help from officials and noblemen, thus gaining benefits such as treasures and a good reputation in the government. The things that will be verified are those submerged in water, or items such as tea, wine, vessels, plates, bells, and basins.

開加艮，乃宮生門，若地盤奇盤生合天盤，戰利為客，諸事先耗費而後有益；若下克上，諸事先吉後凶，戰則先敗後勝。克應：因山林破費，或好事破財，因名失利。在物主金石相兼寶物，或首飾手鐲，或有聲價之器。

The Open Door (Opening Gate) flies to the Gen (Mountain) Palace, indicating that the Palace generates the Gate; if the Earth Plate's odd instruments generate and harmonise with the Heaven Plate, it is advantageous for the guest side in warfare, and matters will require initial expenditure before gaining benefits. If the lower overcomes the upper, matters will start auspicious but end in misfortune, and in warfare, there will be initial defeat followed by victory. The overcoming effect is due to expenses from mountainous or forest affairs, or financial loss from good deeds, or losing actual benefits in pursuit of reputation. The verifying objects are precious stones combined into treasures, or jewelry and bracelets, or valuable utensils.

開加震，乃門克宮，若天上奇儀克地下奇儀，戰利為客，凡為諸事因吉招凶；若下克上，凡為不美，戰勝勿追。克應：有官貴之厄，或錢糧長者之憂，或以大欺小。在物主金木相兼之器，或鐘聲響器，或短圓之器，或犯當神之怒。

The Open Door flying to the Zhen palace indicates that the door is in a position of weakness against the palace; if the heavenly plate's odd instruments overcome the earthly plate's odd instruments, it is advantageous for the enemy in battle, but doing various things will result in good fortune turning into misfortune. If the lower overcomes the upper, the affairs will not be favorable, and even if victorious in battle, there is no need to pursue. The manifestation of this overcoming is: there may be troubles from officials or noblemen, or worries about money and grain, or concerns for superiors, or being bullied by the strong. The things that will manifest are metal and wood combined objects, or bells, or short and round objects, or possibly offending the local deity and provoking its anger.

開加巽，乃門克宮，若天上奇儀克地下奇儀，戰利為客，一切諸事不可求謀，恐遭破敗；若下生上，皆為不吉。若天心星同臨巽宮，為反吟格，宜散糧、賞賜、開門、放水、遷營、改換。克應：或得罪貴人，或老少不和，或有陰人之非，或逢刀傷、斧砍、虛驚。在物主鋒利斧鎚，木金相兼之器。

The Open Door (Gate) flies to the Xun (Wind) Trigram, which is a case of the Gate overcoming the Trigram; if the Heaven Plate and the Earth Plate are in a relationship where the Heaven Plate overcomes the Earth Plate, it is favorable for the enemy side. In such a case, one should not seek to act on any matter, as it may lead to failure. If the lower element generates the upper one, it is also unfavorable. If the Tianxin Star is also present in the Xun Trigram, it forms a reverse resonance pattern. This is suitable for distributing grain, granting rewards, opening gates to release water, relocating camps, and making changes. The consequences are: possibly offending the Nobleman, disputes between the young and old, conflicts arising from the female side, or injuries from weapons and sudden frights. The things that indicate the outcome are sharp axes and hammers, as well as tools made of wood and metal.

開加離，乃宮克門，若地盤奇儀克天盤，戰利為主大勝，若求名官訟大吉，餘事耗財無終；若下生上，亦不吉。克應：有文書之憂，或陰人為禍，宅舍暗敗，或因燒丹費財，或有犯官貴長者。在物主煆煉爐冶傾銷等物，無用之器，鑄造圓尖之物。

The Open Door trigram flies to the Fire Palace, indicating that the Palace overcomes the Gate. If the Earth Plate's odd instrument overcomes the Heaven Plate, it is advantageous for the main party and leads to a great victory. It is very auspicious for seeking fame or engaging in legal matters, but other affairs will result in loss of wealth and no results. If the lower overcomes the upper, it is also inauspicious. The manifestation of this overcoming is: there may be troubles from documents, or misfortune caused by a woman, hidden decay of the house, or expenses from alchemy and medicine. It may also involve offending officials, noblemen, and superiors. The things that indicate this are those related to forging, furnaces, melting, and casting, as well as useless utensils and objects shaped into circles or points.

開加坤，乃宮生門，若地盤奇儀生合天盤，或合吉格，戰宜為客大利，諸事先虛後實；若上克下，諸事休舉。克應：有合和婚親之喜，或得土中之利，田產布帛之財。在物主美器、金石之物，或土中古器，或二事交互之物。

The Open Door (Opening Gate) flies to the Earthly Gate (Kun Palace), indicating that the Palace generates the Gate. If the Earthly Plate's odd instruments generate and harmonise with the Heaven Plate, or form a favorable combination, it is advantageous to act as the guest party in warfare, bringing great benefit. All matters should be initially empty and then solidified. If the upper overcomes the lower, all affairs should not be carried out. The overcoming response is: there will be joyous events such as marriage and relationships, or gains from land, fields, cloth, and wealth. The verifying objects are exquisite vessels, metal and stone items, or ancient artifacts unearthed from the earth, or objects formed by the combination of two things.

開加兌，乃門宮比和，若上下奇儀生合，又合吉格，戰征主客均利，凡為諸事皆吉；若上克下，戰利客兵，諸事先吉後憂；如下克上，諸事先憂後喜。克應：主因說合相投耗費，或花酒中破敗。在物主有口、有鋒缺圓之器，或陰人之物，或刀針、燈臺、夾剪。

The Open Door flying to the Dui palace indicates that the door and the palace are like and harmonious. If the upper and lower odd instruments are mutually generating and harmonious, and also conform to auspicious patterns, then both the host and the guest will benefit, and all matters will be favorable. If the upper overcomes the lower, the battle will be favorable to the guest's army, and matters will start auspicious but end in worry. If the lower overcomes the upper, matters will start with worry but end with joy. The manifestation of overcoming is: the main party will suffer losses due to mediating for others and mutual understanding, or will lose in a place of entertainment and drinking. The things that will manifest are those with mouths, sharp edges, broken or round objects, or items used by women, such as knives, needles, lampstands, and scissors.

開加中，乃宮生門，若合吉格，上下奇儀生合，主客均利。此為子入母腹，又曰抱胎從原，主多發福，諸事吉，百謀百就；如合凶格，吉事減半。克應：主有貴人臨門，子母六親重會，或故舊交好，每有進益。在物主金玉寶石、大小方圓之器，或土塞腹滿之器，或土中舊銅物器。

The Open Door trigram flies into the Central Palace, indicating that the Palace generates the Gate; if it forms a favorable pattern with harmonious upper and lower forces that are both generating and harmonizing, both host and guest will benefit. This is called "a child entering its mother's womb," also known as "embracing the origin from the source," which signifies abundant blessings and favorable outcomes in all matters, with every plan succeeding. If it forms an unfavorable pattern, the benefits of good events will be reduced by half. Its response is: the ruler will have a nobleman visiting, the maternal and filial relations will be reunited, or there will be friendly relations with old friends, often leading to continuous gains. The verifying objects are gold, jade, and precious stones, or vessels of various shapes and sizes, or vessels filled with earth, or old bronze objects buried in the earth.

七、赤兌宮，正西方、天柱星、驚門屬金，旺於秋冬庚辛申酉年月日時，金能殺物，剛強橫行，乃日入下弦，四九之數。少女妓妾、詭言巫語、琢削補器、毀拆破損、房門損破、缺地廢井、溪泉屋舍、邪妖不正、陰人非厄、口舌咽喉、雞首雉肉、羊羔腿蹄、猿鷺野味、澤中之物、刀針銅器。

Seventh, the Seven Red Stars in the Dui Palace, located in the direction of due west, are associated with the Tian Zhu star and the Jing Door. They belong to the metal element, which is strong in autumn and winter, as well as in years, months, days, and hours of Geng, Xin, Shen, and You. Metal is capable of cutting down and killing all things, being strong and dominant, symbolized by the waning moon and the number four and nine. The categories associated with this are: young women and concubines, deceitful words and the speech of witches and fortune tellers, carving and repairing objects, destroying and dismantling broken things, broken doors, defective places and abandoned wells, streams and ponds, houses and sheds, evil spirits and improper things, and troubles and calamities related to women. The position is associated with the mouth, tongue, and throat; the objects are the meat of the rooster and the wild chicken, the legs and hooves of lambs, the flesh of monkeys and herons, aquatic products, and items such as knives, needles, and copperware.

易曰：兌者，悅也。因對宮雷震而憾動之，故謂驚門，驚之為言駭也。宜祭風、祈雨、詭言、破敵、剖白對詞、攻擊、劫寨、漁獵、博戲、修築城營、訓練士卒、養威蓄鋭。

The Zhou Changes say: Dui represents joy. Because the thunder of the Zhen trigram shook it, this trigram is called the Jing Door—"Jing" means terror. The Jing Door is suitable for worshiping the wind, praying for rain, using deceitful words, breaking through the enemy's forces, confronting and questioning in court, attacking and raiding camps, fishing and hunting, gambling, building fortifications and camps, training soldiers, and cultivating strength and vigor.

驚加兌，乃門宮比和，若合吉格，或上下奇儀比和生合，主客皆利，諸事大吉；如合凶格，諸事不宜。若天柱星同臨，為伏吟格，宜守舊、埋藏、積糧、訓練。克應：有陰人之非，或家眷不和，口舌相干，或誣言之災。在物主純金之器，或有聲音多嘴之物，或破金損器，茶壺酒器之屬。

The Jing Door flying to the Dui Palace indicates that the door and palace are like and harmonious. If it forms a favorable pattern or if the upper and lower odd instruments are harmonious and mutually generating, both the host and guest will be beneficial, and all matters will be highly auspicious. However, if it forms an unfavorable pattern, all matters will be unsuitable. If the Tian Zhu star is also present, it forms the Hidden Chant pattern: it is favorable for maintaining the status quo, storing grain, and training soldiers. Its corresponding effects are: disputes arising from women, domestic discord, involvement in verbal conflicts, or disasters from false accusations. The corresponding objects are pure metal vessels, or items that make noise and have many mouths, broken metal vessels, and tea pots and wine vessels alike.

驚加乾，乃門宮比和，若合吉格，或上下相生，戰利主客，凡為諸事皆吉；若合凶格，或上克下，諸事有阻，而不利於後。克應：主老少不和，宅合生非，陰人為禍，但雖有不凶。在物主空鳴鐘磬之聲，或金銀人物、鴛鴦、鳥獸之物。

The Jing Door flies into the Qian Trigram, which is also a case of the door and trigram being like and harmonious. If it forms a favorable pattern or if there is mutual generation between upper and lower, then both the commander and the enemy will benefit, and all matters will be auspicious. However, if it forms an unfavorable pattern or if the upper overcomes the lower, all affairs will encounter obstacles and later developments will be unfavorable. The manifestation of the overcoming is: the master and the younger generation will not get along, disputes will arise within the family, and misfortune will be brought about by the woman's side. Although such events may occur, they are not considered extremely ominous. The sign of this is the sound of an empty bell or gong, or images made of gold and silver such as figures, mandarin ducks, birds, and beasts.

驚加坎，乃門生宮，若天上奇儀生合地下奇儀，戰利為主，諸事大吉，所為皆利；若上克下，或下生上，吉。克應：有陰人之利，或陰人有私之喜，或得美吉之益。在物主盛水盆、水桶之屬，或銅鉤、銅杓。

The Jing Door flies to the Kan Palace, indicating that the door generates and harmonises with the palace; if the heavenly plate odd instruments harmonise with the earthly plate odd instruments, it is advantageous for the main side, and all matters will be very auspicious, with benefits in everything done. If the upper overcomes the lower, or the lower generates the upper, it is also auspicious. The overcoming effect is: benefiting from the side of a woman, or having private happiness from a woman, or receiving good and auspicious benefits. The things that indicate the effect are a basin or bucket filled with water, or a copper hook and a copper spoon.

驚加艮，乃宮生門，若合吉格，或上下奇儀生合，戰利主客，凡事得意，所為如心；若上下沖克，再分賔主用之。克應：有婚姻之喜，夫妻相得，有妻財之助，因口舌得財。在物主金石相兼之物，或古器，或當用財寶之物。

The Jing Door flying to the Gen Palace indicates that the Palace generates the Door; if it forms a favorable pattern or the upper and lower odd instruments mutually generate and harmonize, then both the commander and the enemy will benefit, and all matters will go smoothly according to one's wishes. However, if the upper and lower elements mutually clash and control, one must first distinguish between the guest and the host before using them. Its controlling effect is: there will be joy from marriage, harmony between husband and wife, financial assistance from the wife's family, or gaining wealth through verbal disputes. The things that will manifest are objects made of metal and stone, ancient artifacts, or valuable treasures that are actually needed.

驚加震，乃門克宮，若天上奇儀克地下奇儀，戰利為客，諸事大凶；若下克上，凡事雖凶稍可。若天柱星同臨，為反吟格，宜入山伐木、散糧賞眾、擊打賊窠。克應：陰人之非，或砍伐之害，鬪殺之害，反情爭敗。在物多動之物，或金木相兼、形短破缺、有口之物。

The Jing Door flies into the Zhen Palace, which is a case of the door being in a position of weakness against the palace; if the heavenly plate's odd instruments are able to overcome the earthly plate's odd instruments, it is favorable for the guest side, and all matters will be greatly ominous; if the lower overcomes the upper, although the matter is still ominous, it is somewhat better. If the Tian Zhu star is also present, it forms the reverse rhyme pattern: it is suitable for entering the mountains to log, distributing grain to reward the troops, and attacking the bandits' lair. Its omen is: disputes arising from the side of women, or harm from cutting down trees, harm from fighting and injury, disputes over affection leading to failure in conflict; the omen is represented by constantly moving objects, or metal and wood combined, small and broken objects, or things with mouths.

驚加巽，乃門克宮，若合吉格，或上克下，或下生上，戰利為客大勝，諸事不吉；若上生下，諸凶減半。克應：主妻妾不和，陰人之厄，或重娶之憂，口舌虛驚，男女病厄。在物缺損之器，或形長有口眼風箱、火盆，或簪鑽、風扇之類。

The Jing Door flies into the Xun Palace, which is also a case of the door overcoming the palace. If it forms a favorable combination, or if the upper overcomes the lower, or the lower generates the upper, it is advantageous for the guest side and leads to a great victory, but all other matters are unfavorable. If the upper generates the lower, various dangers are reduced by half. Its overcoming effect is: the master's wife and concubines are not harmonious, there is misfortune from the female side, or the worry of remarrying, as well as disputes and false alarms, and illness for both men and women. The things that indicate this are broken or damaged vessels, or long and narrow objects with a mouth and an eye such as a bellows, a fire basin, a hairpin, a drill, or a fan.

驚加離，乃宮克門，若地下奇儀克天上奇儀，戰利為主、大勝，求名、官訟大吉，餘事有耗散之憂；若上生下，諸事迪吉。克應：有陰人持權，寡婦當家，文書為靠，房屋之利，不成口舌，時常爭鬪。在物為不全舊器、缺損之物，或鑄造未成之器。

The Jing Door is attacked by the Li Palace, indicating that the palace overcomes the door. If the Earth Plate's odd instruments overcome the Heaven Plate's odd instruments, it is advantageous for the main party and results in a great victory. It is very auspicious for seeking fame and winning lawsuits, but other matters may involve loss and dispersion. If the upper overcomes the lower, all matters are auspicious. The manifestation of this overcoming is that a woman holds power, a widow manages the household, decisions are based on documents, and there is benefit from property. Although it does not lead to disputes, there is frequent contention. The things that indicate the outcome are broken or incomplete old objects, damaged items, or unfinished tools.

驚加坤，乃宮生門，若地盤生天盤，戰宜為客大利，諸事破費遲緩；若上生下合吉格，諸事最吉，以小利而獲大利。克應：主陰人退耗，或母為其女，因婚娶費財，或田產之益。在物主土金有用之物，或鋤鏟之器，或瓦壺古井美器，或墳塋內所得者。驚加中，乃宮生門，斷意同驚加坤。

The Jing Door flies to the Kun Palace, which is a case of the Palace generating the Gate; if the Earth Plate generates the Heaven Plate, it is advantageous to act as the guest party in warfare, being highly favorable. However, various matters will involve expenses and delays. If the upper generates the lower and also forms a favorable combination, all matters will be most auspicious, capable of gaining great benefits through small expenses. Its adverse effects are: the mistress of the house may lose wealth and suffer losses, or the mother may incur expenses due to her daughter's affairs or marriage, but there may also be benefits from land or property. The things that will manifest are useful items made of earth and metal, or farming tools like hoes and shovels, or beautiful vessels such as earthenware jars and ancient wells, or items obtained from graves. The Jing Door flying to the Central Palace is also a case of the Palace generating the Gate, and the interpretation is the same as when the Jing Door flies to the Kun Palace.

八、白艮宮，東北方、天任星、生門屬土，旺於四季戊己辰戌丑未年月日時，土能生物，四時運行，任意循環，造化無盡矣。少男山岡、村居阻隔、徑路岸石、山村寺觀、動止不常、生滅有時、堅硬多節、剛柔進退、土石瓦塊、鼻背手指、氣血結積、瘡皰腫毒、色黃味甘、虎豹豺狼、狗鼠土物。

Eighth, the Eight White Gen Palace, located in the Northeast direction, is paired with the Tian Ren star and the Life Gate. It belongs to the Earth element, thriving in the four seasonal months and in years, months, days, and hours of Wu, Ji, Chen, Xu, Chou, and Wei. Earth can give birth to all things, with the continuous cycle of the four seasons, endless transformations. The phenomena it governs include: young males and hills, villages with obstructions, small paths and riverbanks with rocks, mountain villages and temples, unpredictable movement and change, birth and death occurring at specific times, hardness with knots, flexibility and rigidity, and stones, bricks, and tiles. It is located on the nose bridge and back, and when ill, it manifests as stagnation of qi and blood, sores, boils, and swellings. Its color is yellow and its taste is sweet. The animals associated with it are tigers, leopards, jackals, wolves, dogs, and rats, which are creatures of the earth.

易曰：艮者止也。前乎此則震巽木生離火，離火生坤土，坤土又生兌金，金又生坎水，水畏艮土在前克之，陷而不能生乾，故曰艮為止也。天地生物之化，不能終止，終則復始，生生而不息，故謂生門，生之為言育也。宜選將、興師、上官、赴任、更改、入宅、造塟、請謁、嫁娶、求謀、入山、耕種、商賈、出入，萬事大吉。

The Zhou Changes say: "Gen means to stop." Before this sequence, the order is Zhen and Xun wood generating Li fire, Li fire generating Kun earth, Kun earth generating Dui metal, and Dui metal generating Kan water. Water here fears the coming of Gen earth to overcome it, becoming trapped and unable to generate Qian heaven. Therefore, Gen is called stopping. However, the creative power of heaven and earth in nurturing all things does not cease here. When it ends, it begins again, continuing endlessly. Therefore, this palace is called the Life Gate—"life" meaning generation and nurturing. The Life Gate is favorable for selecting generals, mobilizing troops, taking office, changing old matters, moving in, building, burying, visiting, marriage, seeking opportunities, entering mountains, farming, and commerce; all things go smoothly.

生加艮，乃門宮比和，若合吉格，或上下奇儀比和生合，戰則主客皆利，諸事遲吉。若天任星同臨，為伏吟格，宜收貨積糧，砌牆填塞等事均吉。克應：主山林田產之交，或墳塋有益，水路不通。在物主多節剛柔性偏之物，或可仰可覆止斷之物。生加震，乃宮克門，若地下奇儀克天上奇儀，戰利為主，諸事雖吉，必多破費而後有益；若上生下，百事尤佳。克應：主兄弟不和，或爭產是非，或因山林有厄，動止不決。在物主土木相兼之物，或筍菜、菓品、土產、鮮味。

The Life Gate flies to the Gen Palace, which indicates that the gate and palace are like and harmonious. If they form a favorable pattern or if the upper and lower odd instruments are harmonious and mutually generating, it is advantageous for both the main and guest forces in warfare, and all matters are favorable but will come about later. If the Tian Ren star is also present, it forms the Hidden Chant pattern: it is favorable for acquiring goods, storing grain, building walls, and filling in gaps. The response is that there will be transactions involving mountains, forests, and fields, or benefits for burial grounds, but waterways will be blocked. The things that will manifest are those with many joints, or those that are either rigid or flexible, or objects that can be placed upright or inverted, and can stop or cut off. The Life Gate flies to the Zhen Palace, which indicates that the palace overcomes the gate. If the Earth Plate odd instrument overcomes the Heaven Plate odd instrument, warfare is advantageous for the main force, and although all matters are favorable, there will certainly be initial losses before gaining benefits. If the upper generates the lower, all matters will be even better. The response is that there will be disputes among brothers, or conflicts over property, or difficulties arising from matters concerning mountains and forests, and indecision in movement and rest. The things that will manifest are objects made of earth and wood, or bamboo shoots, fruits, and local delicacies.

生加巽，乃宮克門，若奇儀下克上、合吉格，戰利為主、大勝，求謀諸事吉；若上克下，諸事先吉後敗，戰勝勿追。克應：有山林之財，或合婚之費，或偏藏阻隔，事逢暗害。在物主內土外木，或風爐火櫃，或帶土連根之物，或園圃花木。生加離，乃宮生門，若地下奇儀生合天上奇儀，戰利為客、大勝，凡事破費，先難後易；若上生下，百事尤多光彩。克應：主文書有益，陰人相助，田產之利，婚姻之喜。在物主煆煉之器，或瓦盆、土灶之類。

The Life Gate flies to the Xun Palace, indicating the Palace overcomes the Gate; if the odd instrument below overcomes the one above and coincides with a favorable configuration, it is advantageous for the main party in battle and results in a great victory, and all endeavors are favorable. If the one above overcomes the one below, all matters start off favorable but end in failure, and although victory is achieved in battle, there is no need to pursue further. The manifestation of this overcoming is: there may be wealth from mountains and forests, or expenses related to marriage, or being hindered by concealment and suffering secret harm. The verifying objects are things with earth inside and wood outside, or wind stoves and fire cabinets, or objects with earth and roots, or flowers and trees in a garden. The Life Gate flies to the Li Palace, indicating the Palace generates the Gate; if the Earth Plate odd instrument generates and harmonizes with the Heaven Plate odd instrument, it is advantageous for the opposing party in battle and results in a great victory, and affairs require expenditure and are difficult at first but easy later. If the one above generates the one below, all matters are exceptionally prosperous. The manifestation of this generating is: there may be benefits from official documents, assistance from a woman, gain from land, and joy from marriage. The verifying objects are tools used for metalworking, or earthenware pots and earth stoves.

生加坤，乃門宮比和，若合吉格，或上下奇儀生合比和，行兵大勝，主客均利，諸事皆吉；若上克下，諸事先成後敗，且主反覆。若天任星同臨，為反吟格，宜穵井、開河、拆牆、賞賜。克應：主田產反覆之疑，或行止不定，母子不和。在物為土塊、石器、山水景物，或墳向差錯，或牆路倒塞。

The Life Gate falls into the Earth Trigram, indicating harmony between the gate and the palace. If it forms a favorable pattern or the upper and lower odd instruments are mutually generating and harmonious, military campaigns will be victorious, benefiting both the commander and the enemy, with all affairs auspicious. However, if the upper overcomes the lower, all matters will initially succeed but eventually fail, and the commander will be indecisive. If the Tian Ren star also occupies the same palace, it forms the reverse echo pattern, which is favorable for digging wells, opening rivers, tearing down walls, and distributing rewards. Its adverse effects are: the commander doubting property repeatedly, or being indecisive in actions, with mother and child discord. The verifying objects are earth blocks, stone tools, mountain and water scenery, or possibly incorrect orientation of tombs or blocked paths.

生加兌，乃門生宮，若合吉格相生，戰則主客均利，諸事皆吉；若上克下，諸事雖吉，恐美中生憂。克應：有喜事重重而有進益，或因房產山岡得利，或因戀色而敗，或因和事而得。在物為美器、金玉、瓦石之類。生加乾，乃門生宮，若天上奇儀生合地下奇儀，戰宜為主、大勝，諸事大吉；若上克下，吉事減半，先成後敗。克應：主山林田產進益，而有好子孫，父子顯達如心。在物為首飾、戒指、金玉之器，或圖書璽印之屬。

The Life Gate flies to the Dui Palace, which means the gate generates the palace; if they form a favorable pattern and mutually generate, both the attacking and defending sides will benefit, and all matters will be auspicious; if the upper overcomes the lower, although all matters are auspicious, there may still be worries arising from the midst of good fortune. Its overcoming response is: there will be many joyful events with gains, or profit from property and hills, or failure due to indulgence in women, or success in mediating disputes; the things that will manifest are beautiful objects, gold and jade, tiles and stones. The Life Gate flies to the Qian Palace, which also means the gate generates the palace; if the heavenly plate odd instruments generate and harmonize with the earthly plate odd instruments, it is favorable to be the main side in battle and can achieve a great victory, and all matters will be very auspicious; if the upper overcomes the lower, auspicious matters will be reduced by half, and there will be initial success followed by failure. Its overcoming response is: there will be gains in mountains, forests, and fields, and there will be good descendants, sons and fathers achieving success as desired; the things that will manifest are jewelry, rings, gold and jade vessels, or books, seals, and official seals.

生加坎，乃門克宮，若天上奇儀生合地下奇儀，戰利為客，以機取勝，諸事先憂後吉；若上克下，或下生上，戰亦利客，凡事大凶。克應：主田產山林之厄，或同類相欺，或墳水阻滯，骨肉不親。在物為積水之物，或瓦罐、石缸、水中之物，或溝港閉塞相礙。生加中，乃門宮比和，若諸星奇儀相生相合，主客均利，凡事皆吉；若上生下，諸事尤吉，此謂之土成山嶽、得高厚之勢。克應：主田產山林之益，或母子重會，六親和合，宅舍光輝。在物為四方之物、多鎮靜之器，或花瓶、石床、石鼓、石虎、土牛。

The Life Gate flies to the Water Palace, indicating that the gate overcomes the palace; if the Heaven Plate and the odd instruments generate and harmonise with the Earth Plate and the odd instruments, it is advantageous for the guest side in battle, and one can win by relying on quick thinking and adaptability, with initial worries followed by good fortune; if the upper overcomes the lower, or the lower generates the upper, it is also advantageous for the guest side in battle, but affairs will be extremely disastrous. Its overcoming indicates: difficulties in fields, forests, or mountains, or being oppressed by similar beings, or blocked water flow around the tomb, or lack of affection among family members; the verifying objects are things with accumulated water, or earthenware jars, stone cisterns, or things in water, or blocked ditches and canals. The Life Gate flies to the Central Palace, indicating that the gate and the palace are like and harmonious; if each star and odd instrument mutually generate and harmonise, it is advantageous for both the host and the guest, and all affairs will be auspicious; if the upper generates the lower, all affairs will be even more auspicious, this is called earth accumulating into mountains and hills, achieving a grand and heavy momentum. Its overcoming indicates: benefits in fields, forests, or mountains, or reunion between mother and child, harmony among the six relations, and brilliance of the dwelling; the verifying objects are square objects, stable and quiet utensils, or flower vases, stone beds, stone drums, stone tigers, and earth oxen.

九、紫離宮，正南方、天英星、景門屬火，旺於春夏丙丁巳午年月日時，火能實物，而為父母，乃南方既望明之象、二七之數。神聖公像、閃電熒烈、丙午朱雀、煩燥性熱、緊急薰蒸、勞苦冤結、祖宗先廟、宮觀院館、焚爐場灶、文章詞賦、眼目心血、膏末焙炎、房舍火災、帶殼味苦、煎炒紅物。

Ninth, the Nine Purple Fire Palace is located in the direction of Due South, paired with the Heavenly Star Tianying and the Jing Gate. It belongs to the element of Fire, which is strong in spring and summer, as well as in years, months, days, and hours of Bingwu and Dingsi. Fire enables things to become solid and mature; in the Six Relations, it represents parents. It is symbolized by the bright moon after the full moon in the south. Its number is two and seven. The categories it governs include sacred statues, lightning and intense flames, Bingwu and the Vermilion Bird, irritability and heat, sudden heat and steam, labor and委屈, ancestral temples and shrines, monasteries and halls, burning stoves and their sites, and literary works and writings. It relates to the eyes and heart blood, and objects such as ointment powder and baked items. It also governs house fires, shell-bearing bitter-tasting things, and red foods that are fried or stir-fried.

易曰：離者麗也。因對宮坎水涵太陽日精重明，麗上於中天，化化生生，功德最大，故謂之景門，景之為言大也。宜上書獻策、求士招賢、選將練兵、覓職求名、拜師受業、造葬婚嫁，諸事迪吉；若征伐，宜用火攻、徑搗巢穴。

The Zhou Changes say: "Li (Fire) means attachment. Because the water of the Kan palace nourishes the essence of the sun, the sunlight shines brightly and is high up, attached in the middle sky, constantly generating and never ceasing, thus achieving the greatest merit. Therefore, this palace is called Jing Gate—'Jing' means vastness. The Jing Gate is suitable for submitting memorials and strategies, seeking scholars and recruiting talents, selecting generals and training soldiers, seeking employment and seeking fame, seeking a teacher and studying, building and burying, and marriage. All these affairs are auspicious. If used for warfare, it is suitable to use fire attacks, directly attacking the enemy's stronghold."

景加離，乃門宮比和，若合吉格，或上下奇儀比和生合，戰利主客，凡為皆吉；若上生下，凡事尤吉。若遇天英同臨，為伏吟格，只宜積糧收貨，諸事宜靜而不動。克應：有婚姻喜事，家宅興隆，文書得意。在物為空明之器，或有囊腹、甲冑、弓矢、燈籠、紅盒、紙帳之屬。

The Jing Gate flying into the Li Palace indicates that the gate and palace are like and harmonious. If this forms a favorable configuration or if the upper and lower odd instruments are harmonious and mutually generating, it is advantageous for both the attacking and defending forces, and all affairs will be auspicious. If the upper generates the lower, all matters will be even more favorable. If the Tianying Star also arrives together, it forms the Hidden Chant pattern: it is most suitable for storing grain and gathering harvests, and all affairs should be static rather than active. The response is: there will be marriages and happy events, the family house will flourish, and documents will be handled smoothly. The things that will manifest are hollow and transparent vessels, or items with a bag and a belly, as well as armor, bows and arrows, lanterns, red boxes, paper tents, and similar objects.

景加坤，乃門生宮，若天上奇儀生合地下奇儀，戰利為主，諸事如心，所為皆順；若上克下，吉事減半，戰勝勿追。克應：有文書之益，或有女夫之靠，房產之喜。在物為文彩精器，或煆煉之器，或燈盞火櫃、瓦石寶貴有腹之物。景加兌，乃門克宮，若天上克地下奇儀，或下生上，戰利為客、大勝，凡為諸事凶；若上生下，其事稍可，但亦不吉。克應：有文書之厄，或產業之害，或煉燒破家，或火災驚恐，或妻妾姊妹參商。在物瓦瓶、石舂、古器缺損、首飾，並有口腹之物。

The Jing Gate flying to the Kun Palace indicates that the gate is in harmony with the palace; if the heavenly plate's odd instruments generate and harmonise with the earthly plate's odd instruments, it is advantageous for the main party in warfare, and all matters proceed smoothly. If the upper overcomes the lower, auspicious events will be reduced, and even if victorious in battle, there should be no pursuit. The manifestation of overcoming is: there may be benefits in documents, or a son-in-law to rely on, or joy from property. The things that indicate this are refined and elegant articles with literary merit, or tools for forging, or lamps and chests, as well as valuable items with a belly such as tiles and stones. The Jing Gate flying to the Dui Palace indicates that the gate overcomes the palace; if the heavenly plate's odd instruments overcome the earthly plate's odd instruments, or if the lower generates the upper, warfare is advantageous for the opposing party and results in a great victory, but all other affairs are unfavorable. If the upper generates the lower, the situation is slightly better, but still not auspicious. The manifestation of overcoming is: there may be difficulties in documents, or damage to property, or ruin due to burning or smelting, or fire and fear, or conflicts among wives, concubines, and sisters. The things that indicate this are earthenware bottles, stone mortars, broken ancient vessels, jewelry, and items with a mouth and a belly.

景加乾，乃門克宮，若天上奇儀克地下奇儀，戰宜為客、大勝，諸事大凶，所圖皆敗；若下克上，或上生下，吉凶各半。克應：主有奏章之厄，夫妻不和，或宅舍火災，驚憂飛禍。在物為文具美器，或書籍拜匣，或火盆鑪灶。景加坎，乃宮克門，若合吉格，或地下奇儀克天上奇儀，戰利為主，求名、官事得勝，凡為他事，先耗後益；若上克下，事多反覆。若天英星同臨，為反吟格，宜散糧賞眾，更改宅舍，文書有失。克應：主陰陽不和，或龍飛水走，事不同心，家女相爭。在物為水桶、石匣，或無用漏洩之物，或無底花盆、瓦石之器。

The Jing Gate flying to the Qian Palace also represents a case where the gate is overcome by the palace; if the heavenly plate odd instrument overcomes the earthly plate odd instrument, it is favorable for the guest side in warfare and can lead to great victory, but all other matters will be extremely unfavorable and any endeavor will fail. If the lower overcomes the upper, or the upper generates the lower, then the fortune is half good and half bad. Its overcoming indicates that the ruler will encounter difficulties in submitting a memorial, have marital discord, or suffer a fire in the house, with unexpected troubles and sudden misfortunes. The things that will be affected are writing tools and fine objects, or books and incense boxes, or fire basins and stoves. The Jing Gate flying to the Kan Palace represents a case where the palace overcomes the gate; if it forms a favorable pattern or the earthly plate odd instrument overcomes the heavenly plate odd instrument, it is favorable for the main side in warfare, and seeking fame or engaging in legal matters will result in victory. Other matters will first suffer loss and then gain benefit. If the upper overcomes the lower, affairs will be full of reversals. If the Tianying Star is also present, it forms the reverse echo pattern: it is favorable for distributing grain to reward troops and renovating the house, but documents may be lost. The indications are that there will be disharmony between yin and yang, or signs of water flowing away and people not being in agreement, with female members of the family quarreling. The things that will be affected are water buckets, stone boxes, or useless and leaking objects, or flower pots without bottoms and earthenware vessels.

景加艮，乃門生宮，若天上奇儀生合地下奇儀，戰利為主，凡為一切等事大吉；若上克下，吉事減半。克應：主圖書、古畫、大廈、樓臺、墳山、吉地、寺觀、來脈，或有貴人扶持，家多光彩，婚姻喜悅，或有火災虛驚、文書憂喜，但無害耳。

The Jing Gate flying into the Gen Palace indicates that the gate is harmonious with the palace. If the heavenly plate odd instruments generate and harmonise with the earthly plate odd instruments, it is advantageous for the main party, and all affairs will be very auspicious. If the upper overcomes the lower, the benefits of good fortune will be halved. The effects of this overcoming are: favorable for books, ancient paintings, large buildings, towers, hilltops for tombs, temples and shrines, and the coming dragon qi, or support from a nobleman, bringing glory to the family, and joy in marriage. It may also bring about fire accidents or worries and joys related to documents, but these will not cause major harm.

景加震，乃宮生門，若天上奇儀克地下奇儀，戰則客勝，凡為諸事不吉；若上生下，謀為有成。克應：主光彩木屬。景加巽，乃宮生門，若地下奇儀生合天上奇儀，戰利為客，凡謀為一切均吉，但恐有始無終。克應：主有陰人相合，或重婚之喜。在物有羽毛文彩華麗懸掛之屬，或野雞雀鳥之味。

The Jing Gate flying to the Zhen Palace indicates that the Palace generates the Gate; if the Heaven Plate odd instrument overcomes the Earth Plate odd instrument, it is advantageous for the attacking side, and all affairs will be inauspicious; if the upper generates the lower, then plans can be successful. Its overcoming response is: the main party will have something bright and wooden in appearance — the text below this entry is missing. The Jing Gate flying to the Xun Palace also indicates that the Palace generates the Gate; if the Earth Plate odd instrument generates and harmonises with the Heaven Plate odd instrument, it is advantageous for the attacking side, and all plans will be auspicious, but there is a fear of beginning well but ending badly. Its overcoming response is: the main party will have matters concerning women or the joy of remarriage; the verifying object is something with feathers, splendid and hanging, or the taste of wild chickens and pheasants.

占驗課。一、咸豐癸丑九月初三申時【粵匪寇興國州城課】：陰四局、乙巳日甲申時，符使同泊坤宮，天庚加地庚。夫庚為太白、為賊，天地同臨，應主賊勢倡狂，城為所踞，數定故也。二、乙卯五月初九辰時【賊陷義寧州城課】：陽三局、庚午日庚辰時，值符泊中，客也，加地庚為飛宮格，凶不可當。

Here is an example of a divination case that has been verified over the years. The first case was on the third day of the ninth lunar month in the Guichou year of Xianfeng, at the hour of申. It was used to predict the Taiping Army's attack on Xingguo County. At that time, it was a Yin Dun fourth division, with the day being乙巳 and the hour甲申. The Chief Symbol and Duty Gate both fell into the Central Palace, and the Heaven Plate's Geng was placed on the Earth Plate's Geng. Geng represents the White Tiger metal, symbolizing the rebels. Since both the Heaven and Earth plates had Geng in the same palace, it was predicted that the rebels would be rampant and would occupy the city; this was destined by numbers. The second case was on the ninth day of the fifth lunar month in the乙卯 year, at the hour of辰. It was used to predict the rebels' capture of Yining County. At that time, it was a Yang Dun third division, with the day being Gengwu and the hour Gengchen. The Chief Symbol fell into the Central Palace, representing the opposing side, and the Heaven Plate's Geng was placed on the Earth Plate's Geng, forming the Flying Palace pattern, which was extremely凶 and could not be resisted.

值使泊坎，我也，受中宮土克，又臨以杜門，主閉塞不通；又伏天庚加地丙，犯太白入熒凶格。經曰：白入熒兮賊即來。又是日是時為夏至，正陽極陰生、交戰時也，無可制伏。合觀主宮不吉如此，故城為賊陷，屠戮一空，亦數定也。

The Duty Gate falls into the Kan Palace, representing our side, which is then attacked by the Earth Plate's Central Palace earth, causing it to be overcome. It also coincides with the Du Gate, indicating obstruction and blockage. Additionally, there is an hidden combination of the Heaven Plate's Geng and the Earth Plate's Bing, which violates the ominous pattern of "Tai Bai entering Ying." The classic text states, "Tai Bai entering Ying signifies the arrival of the thief." Moreover, on this day and hour, it is exactly the Summer Solstice, a time when yang reaches its peak and yin begins to rise, leading to a struggle between the two energies, making it impossible to control. Considering all these factors, the palace of our side is extremely unfavorable, resulting in the city being captured by the enemy and completely destroyed. This is all destined by fate.

三、光緒乙亥十二月十七巳時【援黔毅新蘇軍由施洞口繞赴湖南靖通邊境防剿四腳牛六洞亂苗出軍課】：陽二局、庚辰日辛巳時，天值符泊中，我也，坐太陰吉神，天丙又飛來暗伏，且中五為主宰之宮，八宮皆聽其統率，故吉無不利。值使同傷門泊坎，敵也，受我宮中五土克，應主戰勝攻取，出門有功。

Third example, in the year Yihai of the Guangxu era, on the 17th day of the twelfth lunar month at the hour of Xinsi, a divination was made regarding the deployment of the Yixin Su army from Shidong Pass to the border areas of Hunan's Jingzhou and Tongdao, to prevent and suppress the rebellion of the Sijiao Niu and Liudong Liangmiao. This time was Yang Dun, second formation, on the day of Gengchen and hour of Xinsi. The Heaven Plate Chief Symbol fell in the Central Palace, representing our side, sitting on the Taiyin auspicious deity, with the Heaven Plate Bing Qi also flying and lying hidden. Moreover, the Central Palace is the master of the nine palaces, and the eight palaces all obey its command, so it is auspicious and favorable in all directions. The Duty Gate and Shang Men both fell in the Kan Palace, representing the enemy side, which was subdued by our Central Palace's earth, thus determining that we could defeat and conquer, and the military campaign would be successful.

四、丙子正月十四申時【蘇軍進攻九厥砦，乘勢夜襲蠟樹口溝要卡，連破水口大塞，出軍課】：陽二局、丙午日丙申時，天值符泊離，我也，得辛加丙為天地合，又喜戊來飛伏加丙，成青龍回首吉格。地值符同傷門泊中，敵也，飛乙加辛而成龍逃走凶格。此利客、不利主課也，拔塞攻卡，往無不利。故蠟樹口溝堅卡，竟以數十人襲而破之。

The fourth example, on the 14th day of the first lunar month in the year Bingzi, at the hour Shen, divining the military campaign of the Su army attacking Jiujue寨, seizing the opportunity to attack the Wax Tree Mouth Gully checkpoint by night, and continuously breaking through the Water Mouth Great Camp: this time is Yang Dun two sectors, on the day Bingwu and the hour Bingshen. The Heaven Plate Chief Symbol falls in the Li Palace, representing our side, with Xin added to Bing forming the Heaven and Earth union, which is a good omen. It is also pleasing that Wu arrives secretly and is hidden on Bing, forming the Azure Dragon looking back good pattern. The Earth Plate Chief Symbol and Shang Men fall together in the Central Palace, representing the enemy, with Yi added on Xin, forming the Azure Dragon fleeing bad pattern. This is a favorable situation for the guest side and unfavorable for the host side. The army moved camp and attacked the checkpoint, and wherever they went, they encountered smooth sailing. Therefore, that strong checkpoint at Wax Tree Mouth Gully was unexpectedly captured by dozens of people in a surprise attack.

五、丙子正月二十一卯時【蘇軍進拔古邦，乘勝襲取高青，出軍課】：陽八局、癸丑日乙卯時，天值符泊兌，合太公應驗神符經第五十六局，丁奇同輔星臨開門，號曰豹變南山，出師大勝捷，無往不利。六、丙子正月二十二酉時【蘇軍進攻高巖，出軍課】：陽五局、甲寅日癸酉時，天值符同禽星、戊儀泊坎宮，坐太常神。夫天禽為主宰之星，戊儀為十干之首，同值符主帥在天，故攻克無不利。

The fifth example, on the twenty-first day of the first lunar month in the year Bingzi, at the卯 hour, the military situation was consulted regarding the Chinese army's attack on Gubang and their subsequent attack on Gaoqing. At this time, it was Yang Dun (Yang遁) with the eighth layout. On the day Guichou, at the hour Yimao, the Heaven Plate Chief Symbol fell into the Dui (Lake) palace, which exactly matches the fifth十六th layout of Jiang Taigong's "Verification Divine Symbol Classic". The Ding Qi and the Tian Fu Star were both in the Open Door palace. This pattern is known as "Bao Bian Nan Shan" (Leopard Transformation in the Southern Mountains), indicating a great and decisive victory in the military campaign, with nothing failing. The sixth example, on the twenty-second day of the first lunar month in the year Bingzi, at the酉 hour, the military situation was consulted regarding the Chinese army's attack on Gaoyan. At this time, it was Yang Dun with the fifth layout. On the day Jiayin, at the hour Guiyou, the Heaven Plate Chief Symbol, along with the Tian Qin Star and the Wu instrument, fell into the Kan (Water) palace, sitting on the Taichang God. The Tian Qin Star is the ruling star of the nine stars, and the Wu instrument is the first among the ten heavenly stems. It also shared the same palace as the Chief Symbol, which is the image of the commander-in-chief sitting in the heavens. Therefore, the enemy fortifications were easily captured, and there was no failure in any endeavor.

七、甲申四月初四辰時【統領湖南毅新全軍、蘇子熙軍門元春由永州出軍赴粵課】：陽八局、戊申日丙辰時，符使同杜門、天輔星泊乾宮，坐丙奇、太陰，又得天丙飛伏，惜癸儀飛臨加地丙克入，故丙丁月均不利，臘月丁丑尤甚。以丁為燈燭之火，正受癸水剋制也，已應為法夷所敗，過此則無不吉矣。

The seventh example: In the year Jiashen, fourth month of the fourth day,辰 hour, divination was made about General Su Zixi (whose name is Yuanchun), who commanded the entire army of Yixin, departing from Yongzhou to Guangdong. At this time it was Yang Dun with eight trigrams. On the day Wushen and hour Bingchen, the Chief Symbol and Duty Gate, along with the gate Du Men and the star Tianfu, all fell into the Qian Palace. Sitting there were Bing Qi and Taiyin. There was also the Tianpan Bing flying in and secretly resting. Unfortunately, the癸 instrument flew to the place, added to the Diban Bing and thus overcame it. Therefore, during the month of Bing and the month of Ding, it was not favorable. The month of Dingchou was most serious. Because Ding is the fire of lamp and candle, which is exactly overcome by the癸 water. This has already been verified in the defeat by the French. After this period, everything will be auspicious.

蓋武官專以杜門為官星，符使同臨，應其原為統帥也。乾為八卦之首，為坐宮，應補授廣西提督、督辦廣西邊防也。天輔為文星，應太子少保文銜也。太陰為至吉之神，同丙奇坐地盤，丙為南方卦，故利南關也。又法夷西人屬金，畏丙奇太陽火克，故利南關坐鎮也。合觀符使星門奇儀神宮，吉者應吉，凶者應凶，均無不驗，而均定出軍之一時，出軍選時誠不可不慎也。管帶毅新中軍陳一山都督，桂林同時出軍，後充分統，旋授南寧協，故亦吉。

Military officials regard Du Men as the official star. In this case, the Chief Symbol and Duty Gate both arrive at Du Men, which exactly corresponds to his status as a commander. The Qian hexagram is the first among the Eight Trigrams and also his ruling hexagram, indicating that he later was appointed as the Commander of Guangxi and in charge of the border defense of Guangxi. Tian Fu is a literary star, indicating that he received the title of Deputy Grand Tutor to the Crown Prince. Tai Yin is the most auspicious deity, sitting together with Bing Qi on the Earth Plate. Bing belongs to the Southern hexagram, so it is favorable for guarding the southern pass. Furthermore, the French belong to the Western metal, which fears the fire of Bing Qi and Tai Yang to overcome, so it is even more suitable to hold the southern pass. Considering the Chief Symbol and Duty Gate, the Nine Stars, Eight Doors, Three Marvels, Six Instruments, and Nine Deities together, what should be auspicious is indeed auspicious, and what should be inauspicious is indeed inauspicious, without a single instance failing to come true. All of this depends on the particular hour of departure, showing clearly that the selection of the right time for military action is indeed of great importance. Note: At the same time, Chen Yishan, the commander of the Yixin Middle Army, also launched an attack from Guilin. Later, he was appointed as a deputy commander and soon received the position of assistant commander in Nanning, which was also auspicious.

八、甲申四月初四卯時【毅新全軍營務處、陳慶餘鎮軍嘉由永州出軍赴粵課】：陽八局、戊申日乙卯時，值符泊兌宮，坐六合、乙奇，天癸加臨生之。值使同杜門、芮星泊中，得九地加螣蛇，辛儀加丁，又得乙奇飛伏。夫地丁奇，火也，坐以生宮而克辛金；法夷西人屬金，故主戰有功也。天九地屬坤土，為土地之象，應補授貴州安儀鎮也。

The eighth example: On the fourth day of the fourth month in the year Jiashen, at the hour Yimao, a divination was made about the military affairs of Yi Xin's entire army, and General Chen Qingyu (whose name is Jia) departing from Yongzhou to Guangdong. This time is Yang Dun (Yang movement) of the eighth chart. On the day Wushen and hour Yimao, the Chief Symbol falls in the Dui (Lake) palace, sitting with Liu He (Six Harmonies) and Yi Qi (Yi odd). The Heaven Plate has癸 (Gui) added to it, which comes to generate it. The Duty Gate, along with Du Men (Located in the Southeast Xun) and Tian Rui star, falls in the Central Palace. The Nine Earth (Jiudi) is added with Tan Sha (Tang Snake), and Xin Qi is placed on Ding. There is also Yi Qi flying in and hidden. The Ding Qi on the Earth Plate belongs to fire, sitting here it generates the soil of its own palace and overcomes Xin metal. The French belong to western metal, so it is determined that he will have military achievements. The Nine Earth on the Heaven Plate belongs to Kun soil, which is the image of land, indicating that he will later be appointed as the commander of the Anyi Town in Guizhou.

惜地螣蛇屬火，為虛花耗散之神，雖能生宮而不實，加以中五為陰陽分寄宮，故甫報捷乃傷發而卒于軍，不得履其任也。乙為日奇，伏於局外，雖能暗生丁火以克辛金，究嫌坐宮土受木克，故聖眷雖隆，不克生享其榮也。合觀課局，吉凶已定，應驗無差，亦先定於出軍之一時。奇門首重時，不誠然哉。

Unfortunately, the Earth Plate has the螣蛇 which belongs to fire, a spirit of illusion and dispersion, though it can generate the native palace, it is not substantial. Moreover, the center five palace is a palace where yin and yang are shared, so he just reported a victory when his old injury flared up and he died in the military camp, without being able to take up his post. 乙 is the day oddity, hidden outside the chart, though it can secretly generate 丁 fire to overcome 辛 metal, ultimately it is still lacking because the earth of the palace where it sits is overcome by wood. Although the emperor's favor is thick, he could not live to enjoy this honor. When we look at this lesson as a whole, the fortune and misfortune have already been determined, and the outcome is exact without any difference. All of this depends on the specific hour of the military campaign. The main concern in the Qi Men is the hour, is it not indeed so?

九、甲申四月初二辰時【毅新全軍幫辦營務處、馬仲平鎮軍盛治由永州出軍赴粵課】：陽八局、丙午日壬辰時，此時干剋日干為五不遇，奇門最忌之格，故出軍兩載，未遇敵接仗。所喜者，值符同杜門泊震屬木，地坐壬水生之，又坐太陰神照之，又得天蓬飛臨來生，木宮之旺極矣。雖天庚飛臨，然生地壬水以生宮，氣洩已盡，故但須防堵而不必交鋒也。更喜天丙暗伏，得門宮生之。丙，南方卦也，南關自是其旺地，初雖暗伏不見，其終則吉也。後接充總統，旋授柳慶鎮，均驗不爽。

The ninth example: In the year Jiashen, fourth month, second day,辰 hour, the military affairs of Yi Xin's entire army, and General Ma Zhongping (whose name is Shengzhi), who was departing from Yongzhou to Guangdong, were divined. At this time, it was Yang Dun with the eighth layout, on the day of Bingwu and the hour of Renchen. The hour stem overcame the day stem, which was the "five not meeting" time, the most disliked pattern in the Qimen system. Therefore, he did not actually engage in battle with the enemy for two years. Fortunately, the Chief Symbol and the Du Gate were both in the Zhen Palace, which belongs to wood. The Earth Plate was sitting on the壬 water to generate it, and also had the Taiyin God shining upon it. Moreover, the Tianpeng Star was flying in to generate it, so the wood palace was extremely strong. Although the Heaven Plate had the Geng stem arriving, since Geng generated the Earth Plate's壬 water, and the壬 water generated the palace itself, the Geng energy had already been exhausted. Therefore, only defense and blocking were needed, not actual combat. Even more fortunate was that the Heaven Plate's Bing Qi was hidden, and was also generated by the gate and palace. Bing belongs to the Southern卦, so the southern gate was its strong position. Although it was initially hidden and not visible, in the end it was still auspicious. Later, when he took over the presidency, he was immediately appointed as the commander of Liu Qing's town, and all these events were accurately fulfilled.

十、甲申十月初三申時【督辦閩浙軍務、楊厚庵宮保嶽斌由辰州招軍至湖南入城課】：陰三局、甲戌日壬申時，壬為時干、為值符，主也，泊艮宮；乙為時支、為值使，兵也，泊巽宮。巽木克艮土，為奴宮克主宮，不吉。又值符為統帥，天沖星為武士，甲子戊為十干之首，同飛入艮，顯是為大帥之象。惜驚門同臨剋星，星又克宮，迴環相剋，又白虎凶神坐地，應主驚疑、反覆、口舌、凶殘之事，均不能免。

The tenth example, on the third day of the tenth lunar month in the year Jiashen, at the hour of Shen, divining about General Yang Hou'an (Yuebin), who was in charge of military affairs in Fujian and Zhejiang, and his recruitment of soldiers from Chenzhou to Hunan: this hour belongs to the Yin Dun third division, on the day Jiaxu and hour Renshen. The heavenly stem of the hour, Renshen, is the value symbol, representing the commander, located in the Gen palace; the earthly branch of the hour, Shen, is the duty gate, representing the soldiers, located in the Xun palace. Xun wood controls Gen earth, which is the subordinate palace controlling the main palace, indicating an inauspicious situation. The value symbol represents the commander, Tianchong star represents the soldiers, and Jiazi Wu, the first of the ten stems, together fly into the Gen palace, clearly indicating the image of a great commander. Unfortunately, the Jing door coincides with the controlling star, and the star turns back to control the palace, forming a circular mutual control; additionally, the Inauspicious Spirit White Tiger is seated on the earth plate, thus predicting inevitable troubles such as doubts, reversals, disputes, and cruelty.

加以巽宮值使，天白虎又與傷門同臨，決其不能無凶。所幸壬干主帥明暗飛來，又得地九天神到。夫九天屬金，主飛揚，當是因揚散而見之象，且其凶當不在外人，而在主帥飛臨之象。至十四日乙酉，馬廠兵勇果以遣散滋事，宮保於五更親出城鎮壓，殺十四人始定。蓋時支值使臨乙，故應乙酉日；自壬申順數至乙酉恰是一十四，故應十四日殺十四人。合觀課格，天白虎加地九天，其應因遣散而凶固妙，其應十四日殺十四人則尤妙。宮保於是日午刻已抵湘省，分統營官未刻均已入城，宮保以龐省三中丞出城迎接，遲至申刻始入。後之無不應驗，亦數定也。

In addition, the duty gate at the Xun palace coincides with the Heaven Plate White Tiger and the Shang Men, so it is determined that there must be some misfortune. Fortunately, the Renshen stem represents the commander, with help coming both openly and secretly. There is also the Earth Plate Jiu Tian deity present. Jiu Tian belongs to metal, which advocates dispersion and flight, indicating the image of dispersing soldiers. Moreover, this misfortune is not on outsiders, but on the commander's position. On the fourteenth day, Yiyou, the soldiers at the horse factory indeed caused a disturbance due to being dispersed. Yang Guobiao personally went out of the city at the fifth watch to suppress the situation, killing fourteen people before it was quelled. Because the hour branch duty gate is on Yi, it should be on the Yiyou day. Counting from Renshen to Yiyou is exactly fourteen days, so it should be on the fourteenth day, killing fourteen people. Considering this divination, the Heaven Plate White Tiger added to the Earth Plate Jiu Tian indicates the misfortune caused by dispersing soldiers is precise, and the killing of fourteen people on the fourteenth day is even more precise. On that day, the governor-general arrived at the provincial capital by noon, and the subordinates and camp officials had all entered the city by the late afternoon. The governor-general was late until the seventh watch because the governor Peng Xingsan had gone out to meet him. Later, everything came true as predicted, which is also destined by numbers.

十一、乙酉正月三十日酉時【前湖南靖州直隸州知州、盛錫吾太守慶黻占次日上院謁中丞龐課】：陽七局、庚午日乙酉時，值符同中門天英星泊乾，天庚加地乙克入，不吉。值使同景門、天輔星坎泊，門受克宮，亦不吉。又天勾陳加地螣蛇，勾絞驚疑之事應主不免。雖得天丁飛臨加地辛，然丁為朱雀神，亦只口舌虛花耳。

The eleventh example: On the thirtieth day of the first lunar month in the year Yiyou, in the酉 hour, the former governor of Jingzhou, Hunan, and magistrate Sheng Xiwu (whose name was Qingfu) cast a divination for the next day's visit to the provincial capital to see the governor Peng. At this time, it was a Yang Dun seventh formation, with the day being Gengwu and the hour Yiyou. The Chief Symbol and the central gate, along with the Tianying star, all fell into the Qian palace. The Heaven Plate's Geng added to the Earth Plate's Yi and thus overcame it, which is not auspicious. The Duty Gate, along with the Jing Gate and the Tianfu star, all fell into the Kan palace, and the gate was overcome by the palace, which is also not auspicious. Furthermore, the Heaven Plate's Gou Chen added to the Earth Plate's Tengshe, indicating matters of entanglement and uncertainty that are likely to occur. Although the Heaven Plate's Ding Qi flew to the Earth Plate's Xin, Ding is also the Vermilion Bird deity, and this is merely verbal confusion without real substance.

更可畏者，乙奇從局外飛來暗伏，加地辛成龍逃走凶格，縱有天輔文星受宮生，秉令持權，決其暗傷不能免。至二月初三癸酉日辛酉時，果奉諭旨：據湖南巡撫龐甄別屬員一折，湖南候補知府盛慶紱，前在善後局，信任私人，擅發鉅款，應行革職，惟文理尚優，著降為教授，歸部銓選，欽此。其應酉日時者，以值使在辛暗伏，龍逃走凶格亦在辛也。

What is even more alarming is that the Yi Qi (Yi Odd) comes from outside the palace and secretly lies on the Earth Plate at Xin, forming the ominous pattern of the Azure Dragon fleeing; even though the Tian Fu (Heavenly Assistant) Wenqu Star is supported by the native palace and is in its proper season to hold power, it is still certain that hidden injuries are unavoidable. On the third day of the second lunar month at the time of Guiyou (Gui You), an imperial decree was indeed received: According to a report by the governor of Hunan, Pang Mou, on the examination of subordinate officials, Shen Qingfu, a candidate for the position of prefect in Hunan, had previously worked in the aftermath bureau, trusted his private friends, and擅自 spent large sums of money, and should be dismissed from office; however, his writing is still somewhat good, so he is ordered to be demoted to the position of professor and to be selected by the Ministry of Personnel. Thus, it should be on the day and hour of You (Shen You) because the Duty Gate is secretly hidden on Xin, and the ominous pattern of the Azure Dragon fleeing is also on Xin.

十二、乙酉二月初三午時【湖南候補知縣、江海門司馬渤占補缺課】：陽七局、癸酉日庚午時，符使同泊兌，得癸加戊為天地合，吉。最可喜者，開門官星同天心星、辛儀泊坎生宮，吉。又加以六合旺神、乙木旺奇同臨，受宮生，是謂得奇、得門、得星、得神，允為全吉。更喜坎為內界，應主最速，決其逢午日時必應。後二十四日甲午，果得藩臺牌示，補授安仁縣。應午，值使也；應甲午者，遁在開門辛儀也。以上二課均犯乙加辛龍逃凶格，然盛占上院謁見，客也；江自占補缺，主也，故應一凶一吉。經云：龍逃凶格，為主者不害。故奇門看格，總以先定主客為緊要，凡例已辨，此明徵也。

The twelfth example: On the third day of the second lunar month in the year Yiyou, at the hour of Wu, Jiang Haimen (a name Bo), a candidate for a county magistrate and assistant historian in Hunan, cast a divination for a position. This time was Yang Dun (Yang movement) with seven phases. On the day of Guiyou and the hour of Gengwu, the Chief Symbol and Duty Gate both fell into the Dui (Lake) palace. The combination of Gui and Wu formed the Heaven and Earth mutual support, which is auspicious. Most pleasing was the Open Door (door) star, along with the Tianxin star and the Xin symbol, all falling into the Kan (Water) palace and generating the native palace, which is also auspicious. Furthermore, the Liu He (Six Harmonies) strong god and the Yi wood strong oddity were both present, and they were also supported by the native palace. This is called having both the oddity, the door, the star, and the god, which is indeed a fully auspicious chart. It is even more pleasing that the Kan palace belongs to the internal realm, and its effect will be realized quickly. Therefore, it was concluded that the day and hour of Wu would definitely bring results. Twenty-four days later, on the day of Jiawu, the candidate indeed received an official notice from the provincial government appointing him as the magistrate of Anren County. The result should occur at Wu because the Duty Gate was at Wu; it should occur on the day of Jiawu because the moving heavenly stem was on the Open Door star with the Xin symbol. In both cases, the pattern of Yi adding to Xin, known as the Azure Dragon fleeing, is a凶 (adverse) pattern. However, Sheng was casting the divination for a visit to the provincial capital, which is the guest side; Jiang was casting it for his own appointment, which is the host side. Therefore, one case was adverse and the other was auspicious. The classic text says: the Azure Dragon fleeing is an adverse pattern, but the host side is not affected. Therefore, in the study of the Qimen (Mysterious Gate) patterns, it is most important to first determine the host and guest sides. This has already been explained in the general rules, and this is a clear example.

十三、丙戌九月十六午時【湖北候補知府、徐稚生太守家干占委署課】：陰三局、丙午日甲午時，符使同泊離宮，本命日干辛加辛又同臨，已為至吉。又喜開門官星泊乾，得天六合加地六合、天丁奇加地丁奇同到，尤為至吉。乾西北方卦，應得西北方缺；又為內界，決其應最速也；丁奇應丁日時也。次日十七丁未，藩臺牌示署荊州府，正鄂垣西北，果驗。此課初看伏吟，亦似不動之象，故人皆以為原有保甲差事定伏不動，未為吉也；及見應之速，始服其妙。

The thirteenth example: On the sixteenth day of the ninth lunar month in the year Bingxu, a candidate for the position of magistrate and prefect in Hubei, Xu Zisheng (a well-known scholar named Ganshan), cast a divination to determine his appointment to an official post. This time was Yin Dun, the third division, with the day stem Bingwu and the hour stem Jiawu. The Chief Symbol and Duty Gate both fell into the Li Palace. His daily stem, Xin, also coincided with Xin in the chart, indicating an extremely auspicious situation. Moreover, the official star, Open Door, was located in the Qian Palace. The Heaven Plate Liu He was combined with the Earth Plate Liu He, and the Heaven Plate Ding Qi was combined with the Earth Plate Ding Qi, which was especially favorable. The Qian Palace represents the Northwest, so it indicated that he would be appointed to a position in the Northwest. Since Qian also represents the inner realm, the result would be quick. The Ding Qi would be effective on the day or hour of Ding. The next day, the seventeenth, Dingwei, the provincial government issued an official notice appointing him to the position of acting magistrate of Jingzhou Prefecture, which was located in the Northwest of Hubei Province, confirming the prediction. At first, this divination appeared to be a Hidden Chant, suggesting a static situation, so people thought he would remain in his existing position as a local official and that the result would not be favorable. However, when the appointment came so quickly, everyone was amazed at the accuracy of the divination.

十四、丁亥四月十七巳時【荊州道廣觀察署外旗杆風折課】：陽七局、甲戌日己巳時，值符同傷門泊兌，門受宮克，又坐螣蛇。值使同驚門泊震宮為門迫，天勾陳又飛臨，雖得天壬加地癸可以生宮，而天已又飛伏暗克，應主暗中多勾絞驚疑。所喜地坐太常吉神，本年應平安無恙，但恐終難全吉耳。次年四月丁巳，果奉開缺送部引見之命。以天壬與丁合化，又巳為值使故也。

The fourteenth example: In the year Ding Hai, fourth lunar month, seventeenth day, at the hour of Si, a divination was made about a flagpole outside the official residence of the governor of Jingzhou being broken by the wind. At this time, it was a Yang Dun seventh division, on the day of Jia Xu and the hour of Ji Si. The Chief Symbol and Shang Men both fell into the Dui Palace, with the door being controlled by the palace, and the palace was also occupied by the snake. The Duty Gate and Jing Door both fell into the Zhen Palace, forming a door pressure, and the Heaven Plate Gou Chen also arrived. Although the Heaven Plate Ren was able to generate the native palace, the Heaven Plate Ji also secretly arrived and secretly controlled, so it was determined that there would be many hidden connections and suspicions. Fortunately, the Earth Plate was occupied by the Tai Chang, a good deity, so this year should be safe, but it is feared that it will not be entirely fortunate. In the next year, fourth lunar month, Ding Si, the order was indeed received to transfer the position and submit to the ministry for recommendation. This was because the Heaven Plate Ren combined with Ding to form a mutual generation, and the Duty Gate was exactly on Si.

十五、丁亥又四月初八巳時【徐稚生太守占其封翁疾病吉凶課】：陽五局、乙未日辛巳時，天芮病神泊巽，病神受宮克，應減。惜天辛飛來暗伏，加地乙而成虎倡狂凶格；又嫌年命日干庚同死門飛入離宮，庚被火克，門受火生，恐終不吉。果於初八至十一數日病已大減，至十二日子時病忽加重，酉時竟逝。

The fifteenth case: In the year Dinghai, on the leap fourth month eighth day of the fourth month, at the hour of Si, the governor Xu Zhi was divining the fortune of his father's illness. This hour was Yang Dun, the fifth division. The day was Yiwei, and the hour was Xinsi. The Tian Rui is the god representing the illness, located in the Xun palace. The illness god is overcome by the palace itself, so the illness should improve. Unfortunately, the Tian Pan Xinsi is hidden and added to the Di Pan Yi, forming the凶格 of Bai Hu Changkuang. Also, the day stem, which represents the person's age, is Geng, and it flies into the Li palace together with the death door. Geng is overcome by fire, while the door is nourished by fire, so it is feared that the outcome will not be favorable. Indeed, from the eighth to the eleventh day, the illness greatly improved, but on the twelfth day at the hour of Zi, the condition suddenly worsened, and the person died at the hour of You.

十六、戊子九月初三酉時【占義寧州鄉榜課】：陰七局、辛亥日丁酉時，值符為主考，值使為簾官，辛日干為士子，丁奇為文章，同聚坎一宮，又得杜門、天輔星同臨，全美格也。杜門屬四，又受坎生，決其應中四人，亦且大旺。榜發果中四人，一中第二亞魁，一中第六，開榜外中散榜二人。

The sixteenth example: On the third day of the ninth lunar month in the year Wuzi, at the酉 hour, divination was made about the results of the local examination in Yining Prefecture. This time belongs to the seventh Yin Dun, with the day stem Xinhai and the hour stem Dingyou. The Chief Symbol represents the chief examiner, the Duty Gate represents the examiners inside the curtain, the day stem Xin represents the examinee, and the Ding qi represents the essay. They all gather in the Kan one palace, with the Du gate and the Tianfu star together present, forming a perfect and complete pattern. The Du gate is the fourth position among the eight gates, and it is nourished by the Kan palace, so it is determined that four people will pass, and they will be very prosperous. After the list was published, indeed four people passed: one ranked second as the runner-up, one ranked sixth, and two others passed in the supplementary list outside the main list.

十七、戊子九月初七戌時【占興國州鄉榜課】：陰九局、乙卯日丙戌時，值符主考泊坤，庚加丙犯太白入熒、伏干格，不吉。幸值使簾官泊中，坐太陰吉神，乙奇士子同之，又得丙值符主考飛來暗伏，決其中則定有；但恐中五為半陰半陽之宮，只中副榜。人皆以為未必驗也，榜發果僅中副榜一人，中五半應亦奇哉。

The seventeenth example: In the year Wuzi, on the seventh day of the ninth lunar month at the hour of Xu, divination was made about the results of the local examination in Xingguo State. At this time it was Yin Dun nine sections, with the day being Yimao and the hour Bingxu. The Chief Symbol representing the chief examiner fell into the Kun Palace, with Geng added on top of Bing, which violated the pattern of Tai Bai entering Ying and the pattern of Fu Gan, indicating an unfavorable situation. Fortunately, the Duty Gate representing the examination officials fell into the Central Palace, sitting on Tai Yin, a favorable deity. The Yi Qi representing the examinees was also here. Moreover, the Bing Chief Symbol representing the chief examiner came flying and was hidden here, so it was concluded that someone would definitely pass. However, since the Central Palace was half Yin and half Yang, it was feared that only a second-place candidate would pass. At that time, people thought it would not come true, but after the results were published, indeed only one person passed as a second-place candidate. The Central Palace verified half of it, which was truly remarkable.

十八、己丑三月初七巳時【鄂垣萬壽宮建升官樓上樑課】：陽四局、壬子日乙巳時，值符泊震，坐乙奇升殿得祿，又得天壬飛臨生之。又乙為日奇，應得太陽高照；又為君象，應得聖眷優隆，升遷不次。值使泊離，得天乙奇暗伏生宮，又得值符宮震木來生，此為符使相生、木火通明之象，官星顯耀，其曷有涯。是年二三兩月陰雨連綿，是日寅時仍雨，辰時少住，巳時則太陽大現，至酉戌時復雨。日奇既驗，後應不爽。

Eighteenth example, on the seventh day of the third lunar month in the year Jichou, at the hour Yisi, divination was performed for the raising of the beam of the official building of the Wanshou Palace in Hubei Province. At this time, it was Yang Dun with the fourth division. The day was Renzi, and the hour was Yisi. The Chief Symbol fell in the Zhen (Thunder) Palace, with Yi Qi sitting there. Yi reaching Zhen indicates ascending the hall and receiving a good fortune, and also receiving the Heaven Plate Ren coming to generate it. Yi is the day Qi, which indicates a bright sun; Yi is also the image of the ruler, indicating receiving the emperor's generous favor and promotion beyond the usual. The Duty Gate fell in the Li (Fire) Palace, with the Heaven Plate Yi Qi hidden and coming to generate the palace, and also receiving the wood from the Zhen Palace where the Chief Symbol was located. This is the image of the Chief Symbol and Duty Gate generating each other, and the wood and fire shining clearly. The official star is prominent, with an endless future. During the second and third lunar months, there was continuous rain. At the hour Yin, it was still raining, at the hour Chen it slightly stopped, and at the hour Yisi the sun shone brightly. At the hours You and Xu, it rained again. The image of the day Qi has already been fulfilled, and the subsequent fulfillment was accurate without error.

十九、庚寅十月初一辰時【前護江蘇巡撫、調補湖北藩臺、黃子壽方伯彭年接印課】：陰六局、丁酉日甲辰時，甲辰遁壬，符使同伏坤宮。符為印綬，即其人壬水為符使，同伏坤土宮，受死門、芮星重重土克，應主人卒於官之象。十二月初四日戊辰時果卒於署。時之所遇，亦數定也。

Example nineteen: On the first day of the tenth lunar month in the year Gengyin, at the hour of Chen, the divination was made for Huang Zishou Fangbo (named Pengnian), who was about to take office as the governor of Jiangsu and later appointed as the commissioner of Hubei. This time belonged to the sixth Yin Dun chart, with the day being Dingyou and the hour Jiachen. In the Jiachen cycle, the hidden stem was Ren. The Chief Symbol and Duty Gate were both hidden in the Kun palace. The Chief Symbol represents the seal and thus represents himself; the water stem Ren, as the Chief Symbol and Duty Gate, were both hidden in the earth element Kun palace, being heavily restricted by the Death Door and Tian Rui star, which are both earth elements. Therefore, it was concluded that he would die in office. On the fourth day of the twelfth lunar month at the hour of Wu Chen, he indeed died in the official residence. The time encountered was thus determined by fate.

二十、庚寅十二月初四辰時【新授湖北臬臺陳右銘廉訪寶箴接印課】：陽八局、己亥日戊辰時，值符泊艮居內界，又得戊加戊助之，最吉；值使泊震亦內界，得壬加壬生之，亦最吉。更可喜者，開門官星泊坎居內界，秉令又得太陰加太陰。夫太陰為至吉之神，天地均得，其為福固有難預擬而預量者。又得庚加庚比助開門官星以生宮，坐宮愈旺，官星遇顯。局外又飛丙奇暗伏，丙為月奇，與太陰會合，其福力當更猛而更速矣。是日黃藩臺即於是時病故出缺，次日即升署藩篆。

The twentieth example, on the fourth day of the twelfth lunar month in the year Gengyin, at the hour of Chen, divination was performed to determine the auspiciousness of Chen Youming, newly appointed Inspector of Hubei Province (named Baozhen), taking office. This time was Yang Dun, the eighth layout, with the day being Jihai and the hour Wuchen. The Chief Symbol fell in the Gen palace, which is internal, and also received the assistance of Wu added to Wu, which is most favorable. The Duty Gate fell in the Zhen palace, also internal, and received the assistance of Ren added to Ren, which is also most favorable. More importantly, the Open Door star, which is the official star, fell in the Kan palace, also internal, and was in its proper position, with the addition of Taiyin added to Taiyin. Taiyin is the most auspicious deity, and both the heavens and earth disks received it, bringing a fortune that is truly hard to predict. Also, the addition of Geng to Geng, of the same type, assisted the Open Door official star in generating the palace, making the palace even more vigorous, and thus the official star became prominent. Additionally, a hidden丙奇 (Jing Qi) was flying from outside, with 丙 being the monthly deity, combining with Taiyin, making the fortune even stronger and faster. On this day, Huang Fanchai happened to die at this hour, leaving the position vacant, and the next day he was promoted to serve as the acting governor.

二一、壬辰七月初七酉時【包雲浦刺史占孕何時生並男女喜課】：陰七局、壬辰日己酉時，值使泊兌，得辛加壬，天辛正秉令，決辛亥時必生。又天芮為胎神泊中，天盤得癸儀、螣蛇神同臨，癸屬陰乾，螣蛇屬陰神，應是女喜，果於十點鐘亥正生女。二二、壬辰七月初九卯時【潛幕占徐稚生觀察在河口土稅總局聞計晉省，何日過潛課】：陰一局、甲午日丁卯時，值使泊兌，得壬加辛，天庚在坤加乙，應於初十乙未日辛巳時必過。以庚格臨乙，值使在辛也。初十巳正果到。

Example twenty-one: On the seventh day of the seventh month in the year Renchen, at the hour of You, the governor Cai Yunpu divined the time of childbirth and the gender of the child. This hour was Yin Dun seven, on the day of Renchen and the hour of Jiyou. The duty gate fell in the Dui palace, with the combination of Xin and Ren. The heavenly plate had Xin in its proper position, so it was determined that childbirth would occur at the hour of Xinhai. Also, Tianrui, the god of the fetus, was in the central palace, and the heavenly plate had the癸 instrument and the Shénguāng deity together. Since癸 is yin and Shénguāng is also a yin deity, it was concluded that a daughter would be born. Indeed, the daughter was born at exactly ten o'clock at night, the hour of Xinhai. Example twenty-two: On the ninth day of the seventh month in the year Renchen, at the hour of Mao, in the military tent of Qianjiang, the divination was made about Xu Zhi's journey through the river mouth tax office to the provincial capital. The question was about which day he would pass through Qianjiang. This hour was Yin Dun one, on the day of Jiawu and the hour of Dingmao. The duty gate fell in the Dui palace, with the combination of Ren and Xin. The heavenly plate had Geng in the Kun palace adding to Yi, so it was predicted that on the tenth day, the hour of Yiwei, the person would pass through. Because Geng was in the position of Yi, and the duty gate was on Xin. Indeed, he arrived at exactly four o'clock in the afternoon, the hour of Xinsi, on the tenth day.

以上兩課局法，羅氏通書於初七壬辰注超處暑下陰四局，於初九甲午注超白露上陰九局，均偽不可遵，不驗。初七必須用陰七局，初九必須用陰一局方準。超接局法首卷凡例已辨，此尤明徵也。

The method of determining the fixed structure for these two lessons, as noted by Luo Shi's "Tongshu," is incorrect. On July 7th,壬辰, it is stated as "superior to the beginning of the second period of Yin Dun four structures," and on the ninth day,甲午, it is stated as "superior to the beginning of the first period of Yin Dun nine structures." Both are wrong and should not be followed, as they will not be effective. On the seventh day, Yin Dun seven structures must be used, and on the ninth day, Yin Dun one structure must be used for accuracy. The method of "superior deity connecting the qi" has already been clarified in the general preface, and this is further evidence.

二三、乙酉八月初八辰時【占書信何時到課】：陰九局、己卯日戊辰時，值符在離，值使同景門書信泊中，得太陰神照，吉。庚格在兌，天地同臨，與宮比和，最為旺相，決本日庚午時必到。至午時果到，驗。二四、乙酉三月二十未時【克應覆物課】：陽八局、己未日辛未時，值使泊乾，生門飛臨，乾體圓色白，生門艮土色黃，應主外白內黃之物。又勾陳神加九地，並應物有相連者。開視之，碗蓋盛雞卵，門宮神儀均應。

Example 23: On the eighth day of the eighth lunar month in the year Yiyou, at the hour of Chen, a divination was made to determine when a letter would arrive. This hour belongs to the ninth Yang Dun layout, with the day being Ji Mao and the hour Wuchen. The Chief Symbol is in the Li Palace, and the Duty Gate, along with the Jing Gate representing letters, both fall in the Central Palace, with the Tai Yin deity overseeing, which is auspicious. The Geng Grid is in the Dui Palace, with both the Heaven and Earth disks aligning, and the Five Phases of the palace harmonizing with the Grid, which is most prosperous and strong. Therefore, it was predicted that the letter would arrive at the hour of Wu. Indeed, the letter arrived at the hour of Wu, confirming the prediction. Example 24: On the twentieth day of the third lunar month in the year Yiyou, at the hour of Wei, a divination was made to determine the object covered in the guessing game. This hour belongs to the eighth Yang Dun layout, with the day being Ji Wei and the hour Xin Wei. The Duty Gate falls in the Qian Palace, and the Life Gate is present. The shape of Qian is round and its color is white, while the Life Gate belongs to Gen Earth and its color is yellow. Therefore, it was predicted that the object would be white on the outside and yellow on the inside. Additionally, the Gou Chen deity is combined with Jiudi, indicating an object connected to another. When the cover was lifted, it was found to be a bowl covering eggs. All elements, including the Gate, Palace, Deity, and the odd instruments, were accurately predicted.

二五、光緒庚辰九月十四日寅時【時餘小住湘省，適江華猺亂，初九夜起事後，警報連至省中，咸有戒心，因拈時演遁以決吉凶】：陰三局、己卯日丙寅時，值符泊中，主也，得戊加丙為青龍回首吉格，地盤又坐九地神，全吉象也。值使泊坎，賊也，宮受我克，地盤坐庚，天白虎同傷門飛臨，賊象不利已甚顯然。又加丙值符飛來暗伏，加臨地庚為熒入白格。經云：熒入白兮賊即去。決其大兵一到即平。毅新各軍至，賊首果自縊，餘黨悉降。

In the twenty-fifth example, on the fourteenth day of the ninth month in the year Geng Chen of the Guangxu era, at the hour of Yin. At that time I was staying temporarily in the provincial capital of Hunan, and I happened to encounter a rebellion by the Jianghua Yao people. After the initial disturbance on the ninth day, alarms kept coming to the provincial capital, and everyone was on alert. I therefore randomly selected this moment to perform a Dun Jia calculation to determine auspiciousness and inauspiciousness. This moment was Yin Dun, the third formation, on the day of Ji Mao and the hour of Bing Yin. The Chief Symbol fell in the Central Palace, representing our side, and the combination of Wu over Bing formed the auspicious pattern of the Azure Dragon turning back. The Earth Plate also had the God of Jiudi, indicating a completely auspicious situation. The Duty Gate fell in the Kan Palace, representing the enemy side, and this palace was being overcome by our side. The Earth Plate had Geng, while the Heaven Plate had the White Tiger, which together with the Shang Men arrived, clearly indicating an inauspicious situation for the enemy. Furthermore, Bing, as the Chief Symbol, flew secretly and overlaid on the Earth Plate's Geng, forming the pattern of the Fluorescent entering the White. The classic text says, "When the Fluorescent enters the White, the enemy will depart." Therefore, I concluded that the arrival of the army would quickly quell the rebellion. Later, the armies of Yi Xin arrived, and the rebel leader indeed committed suicide, while the remaining rebels all surrendered.

跋：族叔星源，為人梗概己見，所著述諸弁言詳之，不復贅。歲戊子，餘館漢皋，叔自湘粵間遊蘇子熙軍門元春戎幕假旋，出所著茲集槁三十八卷攤展，卒讀略識端倪，而未敢一辭贅也。越明年，餘幕游吉林、蒙古、高麗等處，縱覽塞外名山川，日與畸士鉅卿上下乎千古，講論諸經世務，每念叔藳，悔不手鈔一集隨胠篋，相與公同好。癸巳秋，以慶榜歸試，見叔於省垣，精神強健而鬚髮皆白，心竊疑之，索前藳，則已授手民將竣事，並集有歷代道學心傳、皇極經世要旨、範數皇極要旨、小大學程家常必讀及天文輯要。

My cousin uncle Zhu Xingyuan's general character has already been thoroughly described in each of the prefaces, so I will not repeat it. In the year of Wuzi, I was teaching in Hanyang, when my uncle returned from his post in the military office of Su Zixi, the commander in the Hunan-Guangdong region, and showed me the manuscript of his thirty-eight volume book, which he had written. After reading it, I only barely understood the general idea, and dared not say much. The next year, I went to Jilin, Mongolia, and Korea as a military advisor, visited famous mountains and rivers in the northern frontier, and every day discussed ancient history and practical affairs with outstanding scholars and high officials. I often thought of my uncle's manuscript and regretted not having copied it myself to carry in my case to share with like-minded people. In the autumn of the year Guisi, I returned to take the provincial examination, and when I met my uncle in the provincial capital, I was surprised to find him in good health though completely white-haired. I asked him for the manuscript, only to learn that it had already been given to the carver and was nearly completed. At the same time, he had also compiled the works titled "Transmission of the Way of the Dao through the Dynasties," "Essence of the Huangji Jingshi," "Essence of the Fan Shu Huangji," "A Must-Read for the Cheng Family on the Small University," and "Compilation of Astronomical Essentials."

皇朝中外山水道里提鋼等書稿皆脫，陸續付剞劂，然後知吾叔鬚髮之白厥有由也。是書抉風后創制之原，大而行軍經國，小而趨吉避凶，前民利用，有功後世，誠非淺鮮。惜餘飢軀奔走，不獲朝夕相從，親聞微妙，且憾且慚，爰綴數言，以志向往。光緒癸巳冬，侄權謹跋。

The manuscripts of "Outline of Mountains, Rivers, and Distances Within and Beyond the Empire" and other works have all been completed and are being gradually sent for printing. At this point, I finally understood why my uncle's hair turned white. This book excavates the origin of the strange gate system created by Feng Hou. It addresses major matters such as military campaigns and state governance, as well as minor ones like seeking auspiciousness and avoiding misfortune, guiding the people ahead of time on how to utilize these principles. Its contributions to future generations are indeed profound. Unfortunately, I have been traveling around for a living, unable to stay by my uncle's side day and night to listen to his detailed explanations. I feel both regretful and ashamed. Therefore, I have written these few words to express my longing. Winter of the year Guisi of the Guangxu era, the nephew Zhu Quan respectfully inscribes.