Qi Men Dun Jia Tong Zong (奇門遁甲統宗)

遁甲為兵而設，為陰象，為詭道，故取諸遁，謂其遁於六儀之下而不見其形也。甲為至尊之神，宜藏而不宜露，宜和而不宜乖，宜生扶而不宜剋制。所喜者惟土，所憎者惟金也。惟其喜土也，故奇門始起之宮例，以六戊隨之，甲逆而戊亦逆，甲順而戊亦順，如形之與影，兩相時隨不相離。

The study of Qimen Dunjia was originally created for military purposes. It takes its imagery from the yin, following the path of 'strategic deception,' hence the name 'Dunjia'—meaning that 'Jia' hides beneath the 'Six Instruments' (Wu, Ji, Geng, Xin, Ren, Gui), making it invisible. 'Jia' is the most esteemed among the ten heavenly stems, symbolizing the sovereign. Therefore, it is suitable for concealment rather than exposure, for harmony with neighbors rather than discord, and for receiving support rather than being restrained. Jia wood is fond of earth and dislikes metal. Because Jia prefers earth, the general practice in setting up a Qimen layout is to have the 'Six Wu' (the Wu at the beginning of the Jiazi decade) always follow Jia: when Jia moves backward, Wu also moves backward; when Jia moves forward, Wu also moves forward, like a shadow following a form, always accompanying it without separation.

惟其憎金也，故有乙之合以伺其內，有丙丁之制以咸其外。乙者，用之同氣；丙丁，乃甲之子嗣，如手足之情、心腹臣子之情。君父鼎足之形成，而後甲有苞桑之固矣。先王之建業親諸侯，其義亦準諸此。故陰陽順逆者，造化之定理；戴九履一者，河洛之精蘊。配以八門，八神列矣；加以三盤，三才正矣；重以三奇，三光耀矣；積時置閏，歲功成矣；一節三元，二十四氣備矣。

Because Jia (甲) dislikes metal, it is necessary to use Yi (乙) wood to combine with Geng (庚) metal, thus restraining it from within; and also to use Bing (丙) fire and Ding (丁) fire to overcome metal, thus subduing it from outside. Yi and Jia both belong to wood, and thus Yi supports Jia as a kindred spirit; Bing and Ding are born from Jia wood, and thus they are Jia's descendants, akin to close relatives and trusted ministers of the sovereign. Once the sovereign (Jia), the father (Yi), and the son (Bing and Ding) form a triumvirate, Jia then achieves a firm and unbreakable stability, like the roots of a mulberry tree entwined. In the past, the sage kings established their foundations by enfeoffing close relatives as vassals to serve as a shield, and the principle is exactly the same. Therefore, it is said that in Yang Dun the sequence proceeds in the order of the heavens, while in Yin Dun it proceeds in the reverse order; this is the fixed rule of heaven and earth. The arrangement of the nine palaces with "nine on top and one beneath" reflects the essence of the Yellow River Chart and the Luo Writing. When the eight gates are added to the nine palaces, the positions of the eight spirits are determined; adding the three disks of heaven, earth, and humanity establishes the proper order of the three elements. Adding the three marvels of Yi, Bing, and Ding completes the three lights of sun, moon, and stars; accumulating the extra hours to form the "leap marvels" completes the seasonal cycle; and dividing each solar term into upper, middle, and lower "three elements" completes the arrangement of the twenty-four solar terms.

以六十時干為經，以四時八節為緯，九一二四六八三七五，相摩相蕩而四千三百二十之局成矣。大之為風雲龍虎之機宜，小之為動靜行藏之趨避，範圍天地而不過，曲成萬物而不遺，百姓日用而不知。雖其中不無詭譎荒唐悖於聖賢之論，但取其生剋制伏近於理者，著之於篇，以前民用而輔易道之所未備。至於書符誦咒，似為不經。而臨事倉皇，可以反凶變吉，避難除危亦行師整旅之要，故以投錄。凡欲教為子者之思孝，為臣者之思忠，不至於前有讒而弗見，後有賊而不知，未始非治平之一助也。

Using the sixty Jiazi (Heavenly Stems and Earthly Branches) as the meridians, and the four seasons and eight solar terms as the parallels, combined with the nine palace numbers 9, 1, 2, 4, 6, 8, 3, 7, 5, they interact and shift, resulting in four thousand three hundred twenty different situations. In a broader sense, it can predict grand events such as the convergence of风云 (clouds and winds) and fierce struggles between dragons and tigers, which are major state affairs. In a narrower sense, it can guide daily decisions, helping people to advance or retreat, to show or conceal, and to avoid misfortune and seek good fortune. It encompasses the heavens and the earth without exceeding them, and nurtures all things in a subtle way without any omission. People use it every day without knowing its principles. Although the book may contain some strange and absurd statements that contradict the teachings of sages, I have selected only those parts that discuss the generation, control, restriction, and transformation of the Five Phases, which are more reasonable, and compiled them into chapters to guide daily life and supplement what the Book of Changes has not covered. As for drawing talismans and reciting spells, they may seem absurd; however, when faced with urgent situations and in a state of panic, they can indeed turn misfortune into good fortune and avoid danger, which is essential for military campaigns and troop organization. Therefore, they are also included. Any content that can make sons think of filial piety and ministers think of loyalty, so that they do not find themselves in a situation where someone is spreading false rumors ahead and enemies are approaching from behind without knowing it, then this book can certainly be a helpful aid in governing the country and ensuring peace.

奇門之說，論者謂始於黃帝，刪於呂望、張良。漢以前往往散見於他書，至於《隋志·藝文》專書，始有一十三家。唐益倍之，則其學之來亦不在近矣。《陰符經》曰：“爰有奇器，是生萬象，八卦甲子，神機鬼藏。”張良注云：“六癸為天藏，可以伏藏。”由是言之，即奇門之權輿也。

Regarding the origin of the Qi Men, scholars all say it was founded by the Yellow Emperor, later revised by Lü Shang (Jiang Taigong) and Zhang Liang. Before the Han dynasty, related records were often scattered in other texts. It was not until the "Jing Ji Zhi" section of the "Sui Shu" that thirteen specialized works on Qi Men were listed. The number of works recorded during the Tang dynasty was double that of the Sui dynasty, showing that this discipline had been passed down for quite some time. The "Yin Fu Jing" says: "There is a wonderful instrument, which gives rise to myriad phenomena. The Eight Trigrams and Jiazi contain the divine mechanism, hidden from ghosts." Zhang Liang commented on this sentence: "The six Gui are the heavenly concealment, capable of concealment." This is exactly the origin of later Qi Men using the six Gui as the "heavenly concealment," governing the method of concealment and retreat. Therefore, the "Yin Fu Jing" is the beginning of Qi Men.

《大戴禮記·明堂篇》曰：“明堂者，古有之也。凡九室，九一二四六八三七五，蓋即河圖之義。”而奇門之九宮耳。漢《藝文志》有明堂、陰陽二十三篇，又明堂陰陽五篇。宣帝時魏相上表，採易陰陽及明堂月令，言五帝所司各有時：東方之卦不可以治西方，南方之卦不可以治北方，乃以八卦方位配明堂之九室。後漢張衡傳鄭玄既注九宮之說，而《南齊·高帝本紀》云：“九宮者，一蓬二芮三沖四輔五禽六心七柱八任九英，皆有大過不及之占。”

The "Mingtang Chapter" in the "Da Dai Li Ji" says: "The Mingtang building has existed since ancient times. It has nine rooms, arranged in the order of nine, one, two, four, six, eight, three, seven, and five, which is probably the meaning of the "He Tu" (Yellow River Chart)." These nine rooms are actually the nine palaces used in the Qi Men (Strange Gate) system. The "Hanshu · Yiwen Zhi" records the "Mingtang Yinyang" with twenty-three chapters and the "Mingtang Yinyang Shuo" with five chapters. During the reign of Emperor Xuandi of the Han dynasty, the prime minister Wei Xiang submitted a memorial, citing the yin and yang theory from the "Yi Jing" and the Mingtang monthly commands, pointing out that the five celestial emperors each have their own appropriate seasons. The trigrams belonging to the east cannot be used to govern the west, and those belonging to the south cannot be used to govern the north. Therefore, the eight trigrams were used to match the nine rooms of the Mingtang. By the Eastern Han dynasty, the "Zhang Heng Zhuan" and Zheng Xuan had already explained the theory of the nine palaces. The "Nan Qi Shu · Gao Di Ben Ji" clearly records: "The so-called nine palaces are one Tianpeng, two Tianrui, three Tianchong, four Tianfu, five Tianqin, six Tianxin, seven Tianzhu, eight Tianren, and nine Tianying. Each palace has its own method of divination for excess and deficiency." This is already completely consistent with the nine stars used in the modern Qi Men system.

唐會要元宗三載十月，術士蘇嘉慶上言請於京城，置九宮壇，五數為中，戴九履一，右七左三，二四為上，六八為下，符於遁甲。武宗會昌二年正月，左僕射王起等奏按：黃帝《九宮經》及蕭吉《五行大義》所謂一曰天逢卦坎行水方白者，與今奇門之言星而無異，抑顯晦各有時也。

According to the "Tang Huiyao," in the third year of the Tianbao era of Emperor Xuanzong, the alchemist Su Jiaqing submitted a memorial requesting the establishment of a Jiugong坛 in the capital. He proposed that the arrangement should have the number five in the center, with nine on top, one at the bottom, seven on the right, and three on the left, with two and four in the upper position, and six and eight in the lower position. This entire arrangement of directions fully conforms to the method of Dun Jia. In the second year of the Huichang era of Emperor Wuzong, the left chancellor Wang Qi and others submitted a memorial for verification, citing the "Jiugong Jing" by the Yellow Emperor and the "Wuxing Dayi" by the Sui dynasty scholar Xiao Ji, which states, "One is called Tianfeng, belonging to the Kan hexagram, with the Five Phases moving in the direction of water, and the color being white." This is entirely consistent with the current theory of Qimen, which discusses the nine stars. This shows that this discipline merely appears at times and disappears at other times, each having its own appropriate time.

宋之仁宗以洗馬楊維德篡《六壬》則曰《神應經》，篡《奇門》則曰《符應經》，今亦不得見其全。得毋好古之士，尚有什襲而藏者乎？明之宸濠稱亂，王守仁收覽異術，乃有孝成君者，進以《奇門真傳》，今之所謂李氏奇門也。仇鸞門下士有林士徵者，以奇門占兵，屢有奇驗。錦衣陸炳序其書而傳之，呼為林氏奇門。陶仲又以李林二氏之書，參以他書而繆紊之曰《陶真人遁甲神書》。蓋勝國以奇門著見者，三家而已。

During the reign of Emperor Renzong of Song, Yang Weide, who served as the official in charge of the太子's carriage, was commissioned to compile the book of Liu Shen, named "Jingyou Liu Shen Shen Ding Jing" (also known as "Shen Ying Jing"); he also compiled the book of Qi Men, named "Fu Ying Jing". These two books are no longer available in their complete forms today, perhaps still being carefully preserved by scholars who value ancient texts. During the time of the rebellion led by Prince Zhu Chenhao of Ning in the Ming dynasty, Wang Shouren extensively collected esoteric techniques, and a person named Hsiao Chengjun presented "Qi Men Zhen Zhuan", which is today known as "Li Shi Qi Men". Among the followers of Qiu Luang, there was a man named Lin Shizheng who used Qi Men to predict military affairs, with frequent accuracy; the military commander of the Imperial Guard, Lu Bing, wrote a preface for his book and helped spread it, and it is known as "Lin Shi Qi Men". Tao Zhong combined the books of Li and Lin with other miscellaneous works, causing confusion and disorder, and named it "Tao Zhenren Dun Jia Shen Shu". In summary, the three families most renowned for Qi Men in previous dynasties were these three.

昔之奇門之序出於都天《撼龍經》八十一論者凡九，其一曰《都天九卦》，二曰《人地三光》，三曰《行軍三奇》，四曰《造宅三白》，五曰《遁形太白之書》，六曰《入山撼龍之訣》，七曰《轉山移水九字元經》，八曰《建國安基萬年金經》，九曰《元宮八福救貧生仙產聖》。今所傳者，《造宅三白》耳，外俱不得見聞，或者名山石室之藏精光不得終磨。更有取而修明者，庶幾拭目俟之矣。

In the past, there were nine branches of the art of Qimen, all derived from the eighty-one chapters of the "Classic of Shaking the Dragon" (Hantong Jing). The first was "The Nine Trigrams of the Heavenly Mandate" (Dutian Jiugua), the second "The Three Radiance of Heaven and Earth" (Rendì Sanguang), the third "The Three Marvels of Military Campaigns" (Xingjun Sanqi), the fourth "The Three White of Building a House" (Zaozha Sanbai), the fifth "The Secret of Concealing Form and the Book of Tai Bai" (Runching Taibai Zhushu), the sixth "The Secret of Entering the Mountains and Shaking the Dragon" (Rushan Hantong Jue), the seventh "The Nine-Character Original Scripture of Transforming Mountains and Moving Water" (Zhuanshan Yishui Jiuyu Yuanjing), the eighth "The Golden Scripture of Establishing the Nation and Securing the Foundation for a Thousand Years" (Jianguo Anji Wan Nian Jinjing), and the ninth "The Imperial Palace Eight Blessings to Rescue the Poor, Produce Immortals, and Generate Sages" (Yuan Gong Ba Fu Jiu Pin Sheng Xian Chan Sheng). Now, only "The Three White of Building a House" has been passed down, while the rest are no longer known. Perhaps they are hidden in the caves of famous mountains, their brilliance never completely fading, and in the future, someone will take them out and explain them. On that day, we can only wait and watch.

一、奇門久已失傳，人樹一幟，敝帚千金無從別白。今一字一義，有兩說三說者並存之，以備參考。二、奇門眾說紛然，取其理之正者為首行，列於後或分注者為次，不敢私心去取，然亦略見低昂。

First, the study of Qimen has been lost for a long time, and each school has established its own gate, with everyone treating their own incomplete theories as treasures, making it impossible for outsiders to distinguish between the superior and inferior. Therefore, this book includes all explanations and meanings of a single character or concept that have two or even three different interpretations, presenting them side by side for readers to compare and refer to. Second, there are many conflicting views in Qimen, and this book places the most correct interpretation first as the main text, while the others are arranged afterwards or as supplementary notes, considered secondary. The compiler does not take personal preferences into account when selecting or rejecting them, but from the order of arrangement, readers can roughly discern which is higher and which is lower.

三、奇門兵事避忌甚多，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“春不伐東，秋不西征”者是也；與大亭亭白*、三門四戶、大馬方之類，須從歲月太陽查算，書中未敢預載。四、奇門最重格局，如龍回首、鳥跌穴吉矣；如逢庚為值符，則為格勃，格勃又不可用。龍走雀投凶矣，為主者不害；虎狂蛇矯凶矣，為客者不害。皆有活訣，不可一例。

Third, in using the Qi Men for military purposes, there are many taboos. In addition to the places of 'San Sheng' (Chief Symbol, Jiu Tian, and Life Gate) being suitable for use and the 'Wu Bu Ji' (Five Unfavorable Places) being unsuitable for attack, the directions where the Tai Su and the Month Builder are located should also be avoided. The direction of the current ruling and flourishing energy should also be avoided, which is why it is said that 'in spring one does not attack the east, and in autumn one does not march westward'. As for such terms as 'Da Tingting', 'Bai Hu', 'San Men Si Hu', and 'Da Ma Fang', they must be calculated according to the position of the sun in the current year and month, and therefore this book does not dare to list them in advance. Fourth, Qi Men places great emphasis on patterns. For example, 'Qing Long Hui Shou' and 'Fei Niao Die Xue' are originally auspicious patterns; however, if the six Geng are the Chief Symbol, they become 'Ge Bo', which cannot be used. 'Qing Long Tao Zhuan' and 'Zhu Que Tou Jiang' are originally inauspicious patterns, but they do not affect the side of the main party. 'Bai Hu Chang Wang' and 'Teng She Yao Jiao' are also inauspicious patterns, but they do not affect the side of the guest party. These have flexible rhymes and cannot be judged in a general way.

五、奇門選擇最重衰旺休囚，如開門本吉，但其性屬金，如臨土宮、金位及季夏三秋，所謂得時得地，時之最吉者也；如在春夏而臨於木火，則金氣大衰，豈得為吉。凡八門皆然，三奇亦然。六、奇門選擇以會合為上吉，若有門無奇，猶為可用；有奇無門，則當另擇矣。然如捕獵用傷門，逃亡用杜門，弔唁用死門之類，皆當擇其得時得地，則為上吉，又不專重奇門也。

Fifth, when choosing a day and time using the Qimen system, the most important factor is whether the Five Phases are in a state of prosperity, flourishing, rest, or captivity. For example, the Open Door is inherently a favorable gate, but since it belongs to the metal element, if it is located in the earth element palace (Kun two, Gen eight) or the metal position (Qian six, Dui seven), and it coincides with the late summer or autumn months, this is called "getting the right time and place," which is the most auspicious situation. If it occurs in spring or summer and is located in the wood or fire element palaces, the metal element will be greatly weakened, and how can it be considered auspicious? This principle applies to all eight gates and the Three Marvels as well. Sixth, when choosing a day and time, the best situation is when the "Qing" (Marvel) and the "Men" (Gate) are in harmony. If there is only a favorable gate but no Three Marvels, it is still acceptable. However, if there are only Three Marvels but no favorable gate, one should choose a different time. Nevertheless, in specific situations such as hunting, which requires the Shang Men (Injury Gate), or fleeing, which requires the Du Men (Located in the Southeast Xun), or mourning, which requires the Si Men (Death Gate), as long as the used gate is in the right time and place, it is considered the best, and there is no need to insist on the combination of the Marvel and the Gate.

七、奇門陰陽宅選擇，淺學者但知會合為上吉，而不知陽宅須宅主生命配合門奇之生旺，陰宅須與山頭化命配合門奇之生旺，若天祿、天德、天貴、天馬、三合、六合之理，皆宜參考。八、奇門止用選擇，則諸眾可廢然，亦須檢點，必當配合斗首五行、太陽、吉凶星煞，無有避忌而又能合於奇門，方為萬吉。若造宅、遷葬之家，往往有算至十餘年而後得，蓋欲求其純吉無凶者，甚難也。

Seventh, when using the Qi Men for selecting a day for a yang house or a yin house, those with shallow knowledge only consider 'Qi Men meeting' as a superior auspicious day, but they do not understand that for a yang house, the owner's birth date and destiny must be in harmony with the vitality and strength of the gate and the oddity; for a yin house, the mountain direction must be in harmony with the 'transformed destiny' of the deceased and the vitality and strength of the gate and the oddity. In addition, principles such as Tian Lu, Tian De, Tian Gui, Tian Ma, San He, and Liu He should also be taken into account. Eighth, if one only uses Qi Men to select a day, other methods seem unnecessary; however, one must still carefully examine and combine it with the Five Phases of the Dou Shou, the position of the sun, and various auspicious and inauspicious stars and evils. Only when there are no taboos violated and it is in harmony with Qi Men can it be considered a completely safe and auspicious day. Therefore, families building or relocating graves often have to calculate for several years to find a suitable day, because it is extremely difficult to find a time that is entirely auspicious and free from any misfortune.

九、奇門占法要分動靜之用，靜則止查值符、值使、時干，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；聞北方之事，則占坎位。凡鴉鳴鵲噪，東鳴則看震，西鳴則看兌，此皆不能膠柱鼓瑟、刻舟求劍者也，諸占例此。

Ninthly, the method of divination in the Qimen system is divided into two types: 'static divination' and 'dynamic divination'. In static divination, one only needs to examine the Chief Symbol, the Duty Gate, and the heavenly stem of the hour, looking at how they interact in terms of generation, overcoming, strength, and decline. In dynamic divination, one focuses specifically on the direction. This is because 'movement' is where the initial signs first appear. For example, if something is heard to have happened in the south, one should divinate the Li nine palace; if it is heard to have happened in the north, one should divinate the Kan one palace. Whenever crows cry or magpies make noise, if they call from the east, one should look at the Zhen three palace; if they call from the west, one should look at the Dui seven palace. All these should be handled flexibly, without being as rigid as tuning a zither by fixing the strings or searching for a sword by marking the boat. All other types of divination should be handled in the same way.

十、奇門占法，其說不一。如占天時，有專看值符者，有專看格局者，有專看蓬英為水火二星者，有專看壬癸丙丁為晴雨所司者，有專看風師雨伯雷公電母等神者，其說既不可全非，其理亦不可偏廢。臨時會意，頭緒紛然，靈機所觸，皆難預決。諸占例此。

Tenth, there are various methods of divination in the Qimen system. For example, when predicting weather, some focus solely on the Chief Symbol, others on the overall pattern, others on the two stars, the Water Star Tianpeng and the Fire Star Tianying, representing water and fire respectively, others on the壬 and 癸 which indicate rain and the丙 and 丁 which indicate clear weather, and others on the deities such as Fengshi (Wind God), Yubó (Rain God), Leigong (Thunder God), and Dianmu (Lightning Goddess). These different approaches cannot all be dismissed, and the reasoning behind each should not be neglected. When actually divining, it relies on spontaneous understanding. The matter is already complex, and when inspiration strikes, it is even more difficult to fix beforehand. Other types of divination follow the same principle.

卷之一：奇門秘訣總賦、遁甲起例、論超接之法、又法、超接訣、又訣、置閏法、奇門四十格、八節應八門旺相、九星旺相、迫、論八門執事歌、又歌、陰陽遁甲順逆起例、九星值符圖、八門值使圖、值符值使訣、年家孤虛方位、三奇神咒、三奇加六儀訣（注）。

Volume One includes the following chapters: "The Essential Secrets of the Art of the Gate of Heaven" which outlines the key principles of the art, "The Method of Setting Up the Dun Jia Chart" which introduces the basics of setting up the chart, "The Method of Aligning the Solar Terms with the Symbol Head" and its alternative version "Another Method," the oral诀 "The诀 of Alignment" and "Another诀," "The Method of Placing the Extra Heavenly Numbers" which explains how to arrange the intercalated numbers, "The Forty Categories of Auspicious and Inauspicious Patterns" which lists forty types of favorable and unfavorable configurations, "The Correspondence of the Eight Festivals with the Prosperity and Decline of the Eight Doors" which discusses the prosperity and decline of the eight doors according to the eight festivals, "The Prosperity and Decline of the Nine Stars According to the Four Seasons" which explains the strength and decline of the nine stars throughout the seasons, "The Concept of 'Pressing' When the Door Overcomes the Palace" which discusses the concept of 'pressing,' two rhyming verses on the use of the eight doors "The Rhyme on the Use of the Eight Doors" and "Another Rhyme," "The Method of Calculating the Structure Numbers for the Yin and Yang Dun Jia" which explains the method of calculating the structure numbers for the yin and yang Dun Jia, two positioning charts "The Chart of the Nine Stars and the Symbol Head" and "The Chart of the Eight Doors and the Duty Gate," "The诀 on the Symbol Head and Duty Gate," "The Direction of the Annual Isolated and Vacant Positions," the "Mantra of the Three Marvels," and the annotated "The诀 on the Three Marvels and the Six Heavenly Numbers."

卷之二：奇門妙秘訣、八門、九星、六儀遁、八神、陰遁起例、陽遁起例、三元法、八節法、八節定八卦圖、以旬首取符使法、值符加時干法、值使加時支法、小值符加大值符法、附年奇門起例、附月奇門起例、附日奇門起例（贅八又二法）、遁年奇法、遁月奇法、遁日奇法、遁日門法、日奇布五符法、日奇起青龍法、德刑、寶和羲制伏、五陽時、五陰時、八門所主、九星所主、三奇喜怒、八卦類神、九星類神、八神類神。

Volume two includes the following sections: the general overview text "The Secret Essentials of the Qimen Art"; four sections that respectively define the eight gates, nine stars, six instruments, and eight deities; the texts "The Rules for Setting Up the Instruments and Marvels in Yin Dun" and "The Rules for Setting Up the Instruments and Marvels in Yang Dun" that explain how to arrange the instruments and marvels in Yin and Yang Dun; the text "The Three Yuan Method" that discusses the concept of one qi and three yuan, and the texts "The Eight Festival Method" and "The Diagram of the Eight Festivals Determining the Eight Trigrams" that explain the pairing of the eight festivals with the trigrams; the text "The Method of Determining the Chief Symbol and Duty Gate from the First Day of a Ten-Day Period" and three methods of overlaying the chief symbol and duty gate: "The Method of Adding the Chief Symbol to the Hour Stem," "The Method of Adding the Duty Gate to the Hour Branch," and "The Method of Adding a Small Chief Symbol to a Large Chief Symbol"; three texts introducing the methods of starting the Qimen calculations based on the year, month, and day (with the day-related text including multiple alternative methods); four texts: "The Method of Hiding the Year Marvel," "The Method of Hiding the Month Marvel," "The Method of Hiding the Day Marvel," and "The Method of the Day Gate"; two texts: "The Method of Arranging the Five Symbols with the Day Marvel" and "The Method of Starting the Azure Dragon with the Day Marvel"; the text "De and Criminal Influences" discussing the virtues and crimes of the heavenly stems and earthly branches, and the text "The Five Categories of the Day Branch: Treasure, Harmony, Righteousness, Control, and Subjugation" discussing the five categories of the day branch; the texts "The Five Yang Times" and "The Five Yin Times" discussing the order of host and guest; the texts "The Matters Governed by the Eight Gates" and "The Matters Governed by the Nine Stars" that respectively elaborate on the affairs each of the eight gates and nine stars oversee; the text "The Favorable and Unfavorable Influences of the Three Marvels" discussing the auspicious and inauspicious implications of the three marvels falling in different sectors; and three texts: "The Symbolic Associations of the Eight Trigrams," "The Symbolic Associations of the Nine Stars," and "The Symbolic Associations of the Eight Deities" that explain the symbolic associations.

卷之三：十干類神、十二支類神、兵事分主客、出兵方、背擊、孤虛、雄雌、亭亭白*、游都魯都、三勝地、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、時中將軍、天罡時、破軍加時法、天營、四神、占風、旬中地丙日、五將方、下營法、迷路法、涉陰法、出入山中法、逃避法、太陽臨時法、九星吉凶歌、甲癸丁乙、行兵雜摘、奇門演卦法、值符值使演卦例、門外演卦例、主客雌雄、陣勢得失、節候、六親克應、八卦克應、六神克應、十二支克應。

Volume three includes the following chapters: "Ten Heavenly Stems Classified by Spirits" and "Twelve Earthly Branches Classified by Spirits," which explain the symbolic representations of the ten heavenly stems and twelve earthly branches. Then comes a complete set of military applications—determining the host and guest in battle in "Determining Host and Guest in Warfare," selecting the direction for military deployment in "Direction for Deployment," attacking the unfavorable direction while facing the favorable one in "Attacking the Unfavorable While Facing the Favorable," and various directional deities and omens such as solitude and void, male and female, tinging white, you du lu du, and roaming du lu. There are also chapters on suitable and unsuitable locations for positioning and attacking, such as "Three Winning Locations," "Five Unfavorable Attacks," "Approaching Three and Avoiding Five," and "Heavenly Horse Direction." The chapter "Prosperous and Strong, Weak and Confined" discusses the waxing and waning of the four seasons. Other chapters cover directional deities and omens such as heavenly eye, earthly ear, the year god, month builder, the moon's dark side, general of the day, general of the time, heavenly gang time, breaking army time method, heavenly camp, and the four spirits. There are also chapters on observing wind to detect the enemy in "Observing Wind," avoiding inauspicious days such as "The Day of Earthly Prodigy in the Ten-day Cycle," and "Five Generals' Direction." There are chapters on setting up camp in "Method of Setting Up Camp," distinguishing paths in "Method of Getting Lost," navigating dangerous terrain in "Method of Crossing the Shadowy Areas," entering mountains in "Method of Entering and Exiting Mountains," escaping in "Method of Escape," and choosing favorable times in "Method of Favorable Time with the Sun." Further included are "Song of the Nine Stars' Good and Bad," "Jia Gui Ding Yi," and "Miscellaneous Military Matters." Finally, there are chapters that convert the qi men disk into the six yao hexagram for divination, such as "Method of Transforming Qi Men into Hexagrams," "Examples of Transforming the Chief Symbol and Duty Gate into Hexagrams," and "Examples of Transforming Outside the Gate into Hexagrams," as well as chapters that deduce based on hexagram lines such as "Host and Guest Male and Female," "Advantages and Disadvantages of Formations," "Seasons," "Mutual Restriction of the Six Relations," "Mutual Restriction of the Eight Trigrams," "Mutual Restriction of the Six Spirits," and "Mutual Restriction of the Twelve Earthly Branches."

卷之四：奇門遁甲陽局，一、二、三。卷之五：奇門遁甲陽局，四、五、六。卷之六：奇門遁甲陽局，七、八、九。卷之七：奇門遁甲陰局，一、二、三。卷之八：奇門遁甲陰局，四、五、六。卷之九：奇門遁甲陰局，七、八、九。卷之十：玄機賦上。卷之十一：玄機賦中。卷之十二：玄機賦下。

Volumes four to nine contain the complete layout of the Shijia Qimen (Time Divination of the Military Science): Volume four lists Yang Dun (Yang遁) one, two, and three; Volume five lists Yang Dun four, five, and six; Volume six lists Yang Dun seven, eight, and nine; Volume seven lists Yin Dun (Yin遁) one, two, and three; Volume eight lists Yin Dun four, five, and six; and Volume nine lists Yin Dun seven, eight, and nine. Nine Yang layouts and nine Yin layouts, each layout covering sixty hours, make up the complete set of four thousand three hundred twenty layouts in the entire book. Volumes ten, eleven, and twelve contain the three sections of the Xuanji Fu (Mysterious Mechanism Essay): upper, middle, and lower parts. These sections are written in the form of a fu (rhetorical essay) with annotations, thoroughly explaining the divination of the eight deities and eight gates, the auspiciousness and usage of military formations, responses to changes, and the calculation of years and destinies.

甲加丙兮龍回首，丙加甲兮鳥跌穴。回首則悅懌易逐，跌穴則顯灼易成。身殘毀兮，乙遇辛而龍逃走；財虛耗兮，辛遇乙而虎猖狂。癸見丁，騰蛇妖矯；丁見癸，朱雀投江。生丙臨戊天遁用兵，開乙臨己地遁安墳，休丁遇太陰人遁安營。庚臨日干伏干格，日干臨庚飛干格。庚臨值符伏宮格之名，值符臨庚飛宮格之說。大格庚臨六癸，刑格庚臨六己。

The Heavenly Stem Jia (i.e., the Chief Symbol) placed over the Earthly Branch Bing Qi on the Earth Plate is called "Qinglong Looking Back"; when the Heavenly Stem Bing Qi is placed over the Earthly Branch Jia on the Earth Plate, it is called "Fei Niao Die Xue." If "Qinglong Looking Back" occurs, affairs will proceed smoothly and desired outcomes will be easily achieved; if "Fei Niao Die Xue" occurs, matters will be clear and success will be easily attained. A凶兆 indicating injury or destruction of the body is when the Heavenly Stem Yi Qi falls on the Earthly Branch Xin on the Earth Plate, called "Qinglong Running Away"; a凶兆 indicating loss of wealth is when the Heavenly Stem Xin falls on the Earthly Branch Yi Qi on the Earth Plate, called "Baihu Running Wild." When the Heavenly Stem Ji falls on the Earthly Branch Ding Qi on the Earth Plate, it is called "Tengshe Youjiao"; when the Heavenly Stem Ding Qi falls on the Earthly Branch Ji on the Earth Plate, it is called "Zhuqiao Toujiang." When the Life Gate and Bing Qi are both on Wu, it is called "Tian Dun," suitable for military use; when the Open Door and Yi Qi are both on Ji, it is called "Di Dun," suitable for burial and tomb repair; when the Xiu Men and Ding Qi are both with Taiyin, it is called "Ren Dun," suitable for setting up camps. When the Heavenly Stem Geng falls on the Day Stem on the Earth Plate, it is called "Fu Gan Ge"; when the Day Stem falls on the Heavenly Stem Geng on the Earth Plate, it is called "Fei Gan Ge." When the Heavenly Stem Geng falls on the value symbol's palace on the Earth Plate, it is called "Fu Gong Ge"; when the value symbol falls on the Heavenly Stem Geng on the Earth Plate, it is called "Fei Gong Ge." When the Heavenly Stem Geng falls on the six癸 on the Earth Plate, it is called "Da Ge"; when the Heavenly Stem Geng falls on the six己 on the Earth Plate, it is called "Xing Ge."

時干剋日干乃五不遇而災生，丙奇臨時干名勃格而禍起。三奇得使眾善皆臻，六儀擊刑百凶俱集。太白加熒賊欲來，火入金鄉賊將去。地羅遮障不能前，天網四張無走路。值符宮同天乙位而取，如逢急難宜從值符方下而行。太陰潛形而隱跡，六合遁身而謀議。九天之上揚威武，九地之下匿兵馬。

When the heavenly stem of the hour controls and restrains the day stem, it is called "Wu Bu Yu Shi," indicating calamity will occur. When the Bing qi is placed upon the hour stem, it is called "Bei Ge," indicating sudden misfortune. When the "San Qi" (the Three Marvels: Yi, Bing, and Ding) are exactly placed on the beginning of their corresponding ten-day period, good things will gather. When the "Liu Yi" (Six Instruments) fall into a position where their earthly branch is in conflict with the heavenly stem of the ten-day period, it indicates that various misfortunes will gather together. When the heavenly stem Geng (Tai Bai) is placed upon the earthly stem Bing (Ying Mo) on the earth plate, it is called "Tai Bai Jia Ying Mo," indicating enemy forces are about to attack. When the heavenly stem Bing is placed upon the heavenly stem Geng on the earth plate, it is called "Hu Ren Jin Xiang," indicating enemy forces are about to retreat. The position of the "Di Luo" (Earthly Net) blocks and prevents movement. The position of the "Tian Wang" (Heavenly Net) spreads out on all sides, leaving no way forward. The position of the "Zhi Fu" (Chief Symbol) is where the Tian Yi Gu Ren (Heavenly Nobleman) is located; when using it, both should be considered together. In case of urgent danger, one should depart from the direction below the position of the Zhi Fu. The Tai Yin deity can conceal its form and hide its trail. The Liu He deity can hide within and plan secretly. The position of the Jiu Tian (Nine Heavens) is suitable for displaying strength and setting up an army. The position of the Jiu Di (Nine Earths) is suitable for hiding and concealing troops.

倘三疊之得奇門，若蛟龍之得雲雨。見六合之逢殺局，如虎狼之產羽翼。忌取休囚，防其刑擊，神藏殺沒，方和萬事。皆和反吟伏吟，知是干殃數集；和或奇逢旺相，是為富貴之謀。門逢休開，方協英雄之應。如遇青龍反首，值甲乙之妙詳；若逢白虎猖狂，見庚辛凶之禍端。若見騰蛇夭矯，知壬癸之崢嶸；若遇朱雀投江，管丙丁之妖怪。若見飛鳥跌穴，便云百事皆神；貴人登壇，管取九宮俱慶。

If the Three Marvels, auspicious door, and auspicious deity all overlap and gather in the same palace, it is like a dragon receiving clouds and rain, and nothing will be unprofitable. If the deity of Liu He falls into a harsh and killing situation, it is like giving wings to tigers and wolves, making the calamity even worse. When performing an action, the most to be avoided is when the door and star fall into a weak and confined state, and one must also be cautious of the Six Instruments causing mutual punishment; only when the auspicious deity is hidden and the malevolent forces are absent can all things proceed smoothly. Whenever there is a reverse chant or hidden chant situation, one should know that calamities will follow one after another. If the Three Marvels also happen to be in a prosperous and strong state, then it is a good plan for seeking wealth and honor. When the door encounters the Xiu Men and Open Door, it corresponds to thesympathetic response of heroes establishing great achievements. If one encounters "Wu" (Azure Dragon returning its head), one should carefully examine its subtle relationship with Jia and Yi wood; if one meets "White Tiger Rampant," it is the beginning of calamity brought by Geng and Xin metal. If one sees "Teng She Strange and Mischievous," one should know that it is壬 and癸 water causing trouble; if one encounters "Zhu Que Throwing Himself into the River," it refers to the strange phenomena caused by Bing and Ding fire. If one sees "Flying Bird Falling into a Nest," one can say that all matters will be as if aided by divine forces; if one also meets the Nobleman ascending the altar (the Chief Symbol being in a favorable position and in command), then all nine palaces will be filled with auspiciousness.

陰陽二遁分順逆，一氣三元人莫測。五日都來換一元，接氣超神為準的。吉門仍又合三奇，大概須云百事宜。其間倘或多凶吉，一篇未足究精微。三奇得使誠可取，乙歸犬馬丙鼠猴，六丁玉女騎龍虎。又有三奇游六儀，號為玉女守門時。凡作陰私和合事，請君但向此中推。

The Yin Dun and Yang Dun systems are arranged in reverse and forward order respectively. Each solar term is divided into three parts: upper, middle, and lower. The changes within these parts are difficult for ordinary people to predict. Every five days, a new part is entered, and the transition between parts is determined by "Chao Shen" and "Jie Qi." If a favorable gate coincides with the Three Marvels, it can generally be said that everything will be favorable. However, there are still many instances where good and bad intermingle, and a single verse of song cannot fully capture its subtleties. The concept of "Three Marvels obtaining the commander" is indeed valuable: the Yi Qi should fall on the first days of the Jia Xu (dog) and Jia Wu (horse) decades; the Bing Qi should fall on the first days of the Jia Zi (rat) and Jia Shen (monkey) decades; and the Ding Qi (Ling DING Jade Maiden) should fall on the first days of the Jia Chen (dragon) and Jia Yin (tiger) decades. There is also a situation where the Three Marvels move over the Six Instruments, known as "Jade Maiden guarding the gate." For matters such as secret affairs or matchmaking, one should refer to these configurations for guidance.

就中伏吟為最凶，天上蓬加地上蓬。二蓬若在天英上，須知便是反吟宮。假饒吉宿得奇門，萬事皆凶不堪使。六儀擊刑為大凶，甲子值符愁向東。戌刑在未申在寅，寅巳辰辰午刑午。三奇入墓可推詳，乙日哪堪見未時。丙丁入火火墓戌，此時諸事不須為。更嫌六乙來臨二，丙丁臨六亦如之。又有時干入墓中，課中時下忌相逢。乙未壬辰兼丙戌，辛丑都來盡是凶。

Among all the evil patterns, "伏吟" is the most ominous. Its characteristic is when the Heaven Plate's Tianpeng Star is placed over the Earth Plate's Tianpeng Star (the Heaven and Earth plates are completely overlapping). If this Tianpeng Star moves to the Tianying Star's original palace (the ninth palace of Li, Fire), then it becomes a "Reverse Chant" palace (a star placed in its opposite palace). In such cases, even if auspicious stars are combined with the Three Marvels and favorable gates, everything remains ominous and should not be used. "Six Instruments hitting the crime" is also a major evil: when Jiazi (戊) is the Chief Symbol, it is most dangerous if it falls into the eastern third palace of Zhen (Thunder). The rules for the Earthly Branches' mutual punishment are: Xu (戌) is punished by Wei (未), Shen (申) is punished by Yin (寅), Yin (寅) is punished by Si (巳), Chen (辰) self-punishes with itself, and Wu (午) self-punishes with itself. "Three Marvels entering the tomb" should also be carefully considered: the Yi Marvel belongs to Yin Wood, and it is not suitable if it falls in the hour of Wei (未), which is the Wood Tomb. The Bing and Ding Marvels belong to Fire, and Fire's tomb is in Xu (戌); if they fall into Xu, nothing should be done. It is especially dangerous if the Yi Marvel falls into the second palace of Kun (坤) (the position of Wei and Shen), or if Bing and Ding fall into the sixth palace of Qian (乾) (the position of Xu and Hai). Additionally, there is "the hour stem entering the tomb," which is most dangerous during the arrangement of the layout when the hour stem meets its tomb position—when the combinations of the following stem-branch pairs appear together, they are all ominous: Yiwei, Renchen, Bingxu, and Xinchou.

五不遇兮龍不精，號為日月損光明。時干來剋日干上，甲日須知時忌庚。乙忌辛兮丙忌壬，丁忌癸兮戊忌甲。奇與囚兮共太陰，三般難得總來臨。若教得二皆為目，學損行藏得遂心。天乙之人所在宮，大將直居擊對沖。假如值符居離九，天英坐取擊天蓬。甲乙丙丁戊陽時，神居天上要君知。坐擊須向天上奇，陰如地下亦同之。

The so-called "five unpropitious times" refers to a situation where the useful god is no longer effective, just like the sun and moon losing their light. The condition for this is when the stem of the hour controls the stem of the day: for a Jia day, a Geng hour is unfavorable; for a Yi day, a Xin hour is unfavorable; for a Bing day, a Ren hour is unfavorable; for a Ding day, a Gui hour is unfavorable; and for a Wu day, an Jia hour is unfavorable. It is rare to have all three of the three marvels, six instruments, and the Taiyin deity together; if one can obtain any two of them, then whether advancing, retreating, moving, or concealing, everything can be achieved as desired. The palace where the Tianyi Nobleman (the chief symbol) is located is where the general should be stationed, and the target for attack should be its opposite palace. For example, if the chief symbol is in the ninth palace of Li (Fire), then one should be stationed in the palace of Tianying Star (Li palace), and attack the opposite palace of Tianpeng (the first palace of Kan). For the five yang hours of Jia, Yi, Bing, Ding, and Wu, the useful god is located on the Heaven Plate, and this must be remembered: both staying and attacking should be based on the three marvels on the Heaven Plate; when it is a yin hour, the same principle applies but one should refer to the Earth Plate instead.

若見三奇在五陽，便宜為主自強高。忽然遇著五陰上，利宜為客好推詳。值符九天可陳兵，九地伏藏誠可憑。伏兵但向太陰位，唯有六合可逃形。天地人分三遁尋，天遁日精華蓋臨。地遁月精紫微蔽，人遁當知是太陰。生門六丙臨六戊，此為天遁是分明。開門六乙臨六己，地遁如斯而已矣。休門六丁合太陰，欲識人遁莫過此。要知三遁何所宜，形藏影隱斯為美。

If the Three Marvels appear in the five yang hours of Jia, Yi, Bing, Ding, and Wu, it is suitable to act as the 'master,' remaining self-reliant and strong while occupying a high position. If, however, the Five Yin hours of Ji, Geng, Xin, Ren, and Gui suddenly appear, it is suitable to act as the 'guest,' carefully considering and then taking the initiative. The position of the Chief Symbol and Jiu Tian is where you can deploy troops in formation, while the position of Jiu Di is where you can safely hide and conceal. To set up ambushes, choose the direction where Tai Yin is located. If you want to escape or hide, the direction of Liu He is most suitable. For the three types of concealment—Heavenly Concealment, Earthly Concealment, and Human Concealment—each should be sought separately: Heavenly Concealment is the essence of the day, with the aura of Huagai shining upon it; Earthly Concealment is the essence of the moon, with the aura of Ziwu covering it; Human Concealment depends on the power of Tai Yin. When the Life Gate and Bing Marvel coincide at the position of Liu Wu, this clearly indicates Heavenly Concealment. When the Open Door and Yi Marvel coincide at the position of Liu Ji, Earthly Concealment is evident. When the Xiu Men and Ding Marvel meet Tai Yin, this is the most accurate indication of Human Concealment. If one asks what these three types of concealment are suitable for, their secret lies in concealing traces and hiding shadows.

庚為太白丙熒惑，庚丙相加誰會得。六庚加丙白入熒，六丙加庚熒入白。白入熒兮賊即來，熒入白兮賊欲隔。丙為勃兮庚為格，格則不通勃亂逆。庚加六甲為伏干，甲加六庚飛干格。庚加值符天乙伏，值符加庚天乙飛。加一宮兮戰在野，同一宮兮戰國中。庚加癸兮為大格，加己為刑大不宜。加壬之時為小格，格嫌歲月日時移。

Heavenly Stem Geng Metal is compared to Tai Bai Star, and Heavenly Stem Bing Fire is compared to Ying Huo Star. The principle of combining Geng and Bing is not well understood by many. When the Heaven Plate Geng is added to the Earth Plate Bing, it is called "White enters Ying"; when the Heaven Plate Bing is added to the Earth Plate Geng, it is called "Ying enters White." If "White enters Ying" occurs, it indicates enemy troops are about to arrive; if "Ying enters White" occurs, it indicates enemy troops will retreat and be isolated. Bing represents "paradox," and Geng represents "obstruction": obstruction means roads are blocked and affairs are hindered, while paradox means disorder in rules and affairs are reversed. When the Heaven Plate Geng is added to the Earth Plate Li (Day Stem), it is called "hidden stem obstruction"; when the Heaven Plate Li (Day Stem) is added to the Earth Plate Geng, it is called "flying stem obstruction." When the Heaven Plate Geng is added to the Earth Plate value symbol palace, it is called "Heavenly Master hidden palace"; when the Heaven Plate value symbol is added to the Earth Plate Geng, it is called "Heavenly Master flying palace." When Geng and the value symbol are in adjacent palaces, it indicates warfare in the border areas; when they are in the same palace, it indicates warfare within the country. When the Heaven Plate Geng is added to the Earth Plate Gui, it is called "great obstruction"; when added to the Earth Plate Ji, it is called "punishment obstruction," both being very unfavorable; when added to the Earth Plate Ren, it is called "minor obstruction." Whenever such patterns occur, they are also feared to affect the year, month, day, and hour stems and branches, causing the ominous signs to spread and intensify layer by layer.

更有一般時格者，六庚慎勿加三奇。此局若還行師去，匹馬隻輪無返期。六癸加丁騰蛇矯，六丁加癸雀入水。六辛加乙虎猖狂，六乙加辛龍逃走。諸君四是曰凶神，凡事遇之宜不平。丙加甲兮鳥跌穴，甲加丙兮龍回首。只此二者是吉神，為事加吉十八九。

There is also a type called "Shi Ge" which states that the six Geng cannot be placed above the three marvels. If an army moves under such a situation, it will result in "not even a single horse or wheel can return." When the heaven plate six Gui is placed over the earth plate Ding qi, it is called "Teng Sha Yao Jiao"; when the heaven plate six Ding is placed over the earth plate Gui, it is called "Zhu Que Tou Jiang"; when the heaven plate six Xin is placed over the earth plate Yi, it is called "Bai Hu Chang Wang"; and when the heaven plate six Yi is placed over the earth plate Xin, it is called "Qing Long Tao Zou." Remember, these four are all considered Inauspicious Spirit, and any affair encountering them will be troublesome. When the heaven plate Bing is placed over the earth plate Jia, it is called "Fei Niao Die Xue"; and when the heaven plate Jia is placed over the earth plate Bing, it is called "Qing Long Hui Hou." These two are considered吉神, and using them for affairs will result in success most of the time.

八門若遇休開生，諸事遇之總稱情。傷宜捕獵終須獲，杜好逃遮更隱形。景士投書與破陣，死唯遊獵葬埋宜。試問驚門何所益，捕捉公庭較是非。蓬任沖輔禽陽星，英芮柱心陰宿益。輔禽心星為大吉，沖任小吉未全亨。大凶蓬芮不堪遇，小凶英柱在中宮。大凶無氣交為小，小凶有氣亦丁憂。吉宿更能逢旺相，萬舉萬全功必成。

Among the eight gates, if one encounters the Xiu Men, Open Door, and Life Gate, all affairs will go smoothly and as desired. The Shang Men is suitable for hunting and pursuing, and eventually there will be a sure reward. The Du Men is appropriate for fleeing and hiding, and can also conceal one's traces. The Jing Gate is suitable for scholars to submit memorials and strategies, as well as for charging into battle. The Death Door is only suitable for hunting and funeral rites. As for the Jing Door, it is suitable for capturing thieves and contesting cases in court. The stars Tianpeng, Tianren, Tianchong, Tianfu, and Tianqin are yang stars, while Tianying, Tianrui, Tianzhu, and Tianxin are yin stars. The three stars Tianfu, Tianqin, and Tianxin are great auspicious stars, while Tianchong and Tianren are minor auspicious stars, not yet fully prosperous. The great凶 stars are Tianpeng and Tianrui, which should be avoided. The minor凶 stars are Tianying and Tianzhu, as well as the one located in the Central Palace. If the great凶 stars lose their strength, their harmful nature is reduced to that of minor凶 stars. If the minor凶 stars gain strength, they will still bring misfortune. If auspicious stars meet the prosperous and strong condition, then everything will be successful and secure.

洛書九宮，奇宮之祖。上法九宮，下應九州，中建八門，以例八卦氣。卦統三氣（五日為一候，六十時換一局，十五日為三氣計，一百八十時保一節），每氣分三候（五日為一候，則一氣計三候矣）。

The nine palaces of the Luo Writing form the original basis of the Qi Men palace system. It is derived from the nine star fields in the heavens and corresponds to the nine regions on earth. In the middle, eight gates are arranged to match the energies of the Eight Trigrams. Each trigram oversees three solar terms. Originally noted: five days make a period, sixty hours make a unit, fifteen days constitute three phases, and one hundred and eighty hours form a solar term. Each solar term is further divided into three periods. Originally noted: five days make a period, so one solar term consists of three periods. Thus, the Eight Trigrams, the twenty-four solar terms, and the seventy-two periods are nested within each other, forming the time framework for Qi Men layout.

自冬至陽生起坎一宮，坎、艮、震、巽四卦統氣十二候，分三十六局，計五百四十，為陽遁，故順布六儀（甲子戊、甲戌己、甲申庚、甲午辛、甲辰壬、甲寅癸），逆飛三奇（乙為日奇，丙為月奇，丁為星奇）。自夏至氣降起離九宮，離、坤、兌、乾四卦統氣十二候，分三十六分局，亦五百四十，為陰遁，故逆布六儀，順飛三奇。以九星為值符，加時干布八門。

From the winter solstice when the first yang begins to emerge, the sequence starts at the Kan one palace. The four trigrams Kan, Gen, Zhen, and Xun oversee twelve solar terms and thirty-six climate divisions, totaling thirty-six five-day cycles and five hundred forty hours. This period is known as "Yang Dun." The arrangement of Yang Dun follows a clockwise order of the six instruments: Jiazi is hidden in Wu, Jiaxu is hidden in Ji, Jiashen is hidden in Geng, Jiawu is hidden in Xin, Jiachen is hidden in Ren, and Jiayin is hidden in Gui, proceeding in order of the palaces. Then, the three marvels are arranged in a counterclockwise direction: Yi is the "day marvel," Bing is the "month marvel," and Ding is the "star marvel," proceeding in reverse order of the palaces. From the summer solstice when the first yin begins to descend, the sequence starts at the Li nine palace. The four trigrams Li, Kun, Dui, and Qian also oversee twelve solar terms and thirty-six climate divisions, totaling five hundred forty hours. This period is known as "Yin Dun." The arrangement of Yin Dun is the opposite: the six instruments are arranged counterclockwise, and the three marvels are arranged clockwise. After the Earth Plate is fixed, one of the nine stars is selected as the chief symbol, added to the palace where the hour stem falls, and then the eight gates are sequentially arranged.

九星常為值符用，十時一易，每用加時干是；八門為值使，後定方位為奇。八門常為值使，隨值符亦十時一易，值儀隨時飛轉，以定方位，出奇無窮。五日一元，遇甲己日為氣交，而非甲己則以超接之，即拆局補局之法。

The nine stars are fixed to serve as the Chief Symbol, changing every ten hours (a period of ten hours) by adding them to the palace where the hour stem is located. The eight gates are fixed to serve as the Duty Gate, using their settled direction to determine fortune, misfortune, and the nature of the situation. The eight gates, as the Duty Gate, also change every ten hours along with the Chief Symbol; the Chief Symbol and the Six Instruments move continuously, thus determining directions and producing endless variations. Every five days form a unit, and the day of Jiā or Jǐ is the point where the solar term changes. If the solar term falls on a day that is not Jiā or Jǐ, the method of "exceeding the deity" and "receiving the breath" is used to adjust, which is referred to as the method of breaking the layout and supplementing the layout.

假如庚寅大雪節，自己卯至庚寅已超十二日，是過旬也，餘無再造之理，至此合用閏。閏者，何也？自甲午至戊申十五日重複大雪局奇，惟十七日乙巳方用冬至節上局奇，是謂之接也。自此以後而用接閏之法矣。

For example: If the Gengyin day coincides with the start of the Great Snow solar term, and the symbol head Jimao day to Gengyin day has already advanced by twelve days, exceeding one cycle of ten days, the extra days cannot be placed in another set of calculations. At this point, the method of intercalation is used. What is intercalation? It means repeating the fifteen days from Jiawu day to Wushen day, using again the odd set of the Great Snow solar term (i.e., inserting a set of intercalated odd upper, middle, and lower trigrams), until the seventeenth day Yisi day, when the calculation then begins with the upper trigram of the Winter Solstice solar term. This is called 'receiving the qi'. From then on, this method of 'receiving the qi and intercalation' is used continuously.

超者，超過也。神者，日辰也。接者，承接也。氣者，諸節也。節氣未至而日辰先到，則復節氣為主而超越用未來之節氣，此之謂超。又有節氣已至而日辰未到，則伏辰為主而待日辰至方接承節。蓋其氣來則日辰未至，而奇星常用於前節，此之謂接也。

The term "superior" refers to being ahead or exceeding; "spirit" refers to the day branch (such as Jiazi, Jimao, etc., which are the starting days of the cycle); "receiving" means taking over or continuing; and "energy" refers to each solar term. When the solar term has not yet arrived, but the starting day has come, one does not wait for the solar term to arrive but instead uses the layout of the upcoming solar term in advance. This is called "superior spirit." Conversely, if the solar term has already arrived, but the starting day has not yet come, one waits for the starting day and does not use the new solar term's layout until it arrives. Because although the energy of the solar term has arrived, the starting day has not, the odd door star layout must continue to use the previous solar term's layout. This is called "receiving energy."

如丙午年四月十三日壬申交立夏節，然四月初五日甲子日。甲己是四仲日，已在立夏前九日矣，則合超，超先於甲子日，下用立夏上局奇，己巳後用甲局，此乃先得奇後得節，凡作用取效為速。

For example, on the 13th day of the fourth lunar month in a Bingwu year, the Renshen day coincides with the beginning of the summer solstice. The fifth day of the fourth lunar month is a Jiazi day. The days Jia and Ji fall exactly on the four central branches (Zi, Wu, Mao, You). Since this is nine days earlier than the summer solstice, it should be considered 'superior' (chao shen), meaning that from the Jiazi day on the fifth, the upper yuan of the summer solstice should be used. From the Ji Si day on the tenth onwards, the middle yuan should be used in sequence. This is called 'first obtaining the qi, then the festival'. Whenever this method is used, the effects are particularly quick to manifest.

超神者，謂節氣未至而甲子、己卯、甲午、己酉四上元之符頭先到，則從符頭而行節氣之先上元。如正月初一日立春，而上年十二月二十五日即是甲子。此符頭先至，即以此二十五日甲子作立春上元，至正月初一日乃行中元，故謂之超也。

Another explanation:the so-called「超神」 refers to the situation where the solar terms have not yet arrived, but the four upper beginnings (上元符头) of Jiazi, Jimao, Jiawu, and Jiyou have already arrived. In such cases, the calculation begins with the upper beginning, thus entering the next solar term's upper beginning in advance. For example, the beginning of the year (正月初一) is when the solar term of Start of Spring (立春) arrives, but the day of the previous month, the 25th of December, is Jiazi day, which is the upper beginning. Therefore, the 25th of December is taken as the starting point of the upper beginning for Start of Spring. By the time the beginning of the year arrives, it has already reached the middle beginning (中元). Since the calculation precedes the solar term, it is called 「超」.

接氣者，謂甲子、己卯、甲午、己酉四上元之符頭未到而節氣先到，則候符頭先日方行節氣。如正月初一日立春，而初五方是甲子，此符頭未到，卻以初一至初四仍行大寒下元，至初五方行立春上元。故謂之接也。超有十日止五日，餘仿此。

The concept of "receiving the qi" refers to situations where the four upper beginning days (上元符头) of Jiazi, Jimao, Jiawu, and Jiyou have not yet arrived, but the solar term has already occurred. In such cases, one waits until the day of the upper beginning to switch to the new solar term's pattern. For example, if the beginning of the year (正月初一) coincides with the start of spring (立春), but the day of Jiazi (甲子) is on the fifth day, the upper beginning has not yet arrived. Therefore, from the first to the fourth day, the old pattern of Dahan (大寒) is still used, and only on the fifth day does the new pattern of Lichun (立春) begin. This is called "receiving" because the pattern waits for the solar term to arrive. The maximum number of days that can be exceeded is ten, the minimum is five, and other cases follow the same principle.

陰陽二遁，原洪進速。時未節氣，先到遲時。節氣交未來，超接通玄奧，日未來節先來，今日端然在割裁。雖然節氣已交度，奈何仲日未胚胎。先至節未至，超用未來節氣，有時超起過旬餘，所以積餘成閏，位二至之前有閏奇。

The Yin Dun and Yang Dun systems originally differ in their speed of progression. Sometimes the hours precede the solar terms, and sometimes they lag behind. The adjustment between the solar terms and the intercalation is entirely dependent on the mysterious method of "exceeding the divine" and "receiving the qi." If the day of the symbol head has not yet arrived but the solar term has, or if the symbol head arrives first while the solar term has not, the choice of which section to use depends on the judgment made. Although the solar term has already reached the required degree, if the day of the symbol head, which is one of the four cardinal days, has not yet appeared, it must be waited for. Conversely, if the symbol head arrives first while the solar term has not, the section of the upcoming solar term is borrowed in advance. Sometimes the exceeding goes beyond ten days, and the extra days accumulate, requiring the method of intercalation. Therefore, a set of intercalary days is set before the winter solstice and summer solstice.

此時疊積累乘之陽極陰終無定數，因立此閏畢。其餘起法者，於逐年芒種節上，於大雪前尋之。蓋緣芒種節後是夏至，則儀逆奇順；大雪之後是冬至，則儀順而奇逆，陽順陰逆皆此也。

At this point, the number of days accumulates layer by layer and is multiplied repeatedly. When the yang energy reaches its peak and the yin energy is about to end, there is no fixed number to follow, so the leap qí is established to conclude the cycle. As for where exactly the leap qí should be placed, each year it must be sought either at the time of Mangzhong or before the time of Daxue. The reason is that after Mangzhong comes Xiazhong, and after Xiazhong, the six instruments are arranged in reverse order and the three marvels are flown in the forward direction. After Daxue comes Dongzhi, and after Dongzhi, the six instruments are arranged in the forward direction and the three marvels are flown in the reverse direction. The turning point where yang遁 progresses forward and yin遁 regresses is here, so the leap qí must also be placed before these two turning points.

凡節氣或遇甲子、甲午、己卯、己酉，是甲己謂之正授。若不遇，則以官曆挨究共過幾日星當用第幾局，名曰超接。其造化，每至冬至多是超，至十二三日又日閏也。

Whenever the day of a solar term coincides exactly with Jiazi, Jiawu, Jimao, or Jiyou, meaning the symbolic head of the stem and the solar term align perfectly, this is called "zheng shou." If they do not coincide, one should refer to the official calendar to calculate the difference in days and determine which section to use, which is called "chao shen jie qi." In practice, around the time of the winter solstice, it is mostly "chao shen," and when the difference reaches about twelve or thirteen days, it is time to set an intercalary month.

置閏之法，在芒種、大雪二節之後，冬至、夏至二至之前。他節雖超至十日，不可置閏，然他節亦無至八日九日十日者。

The rule for intercalation is that leap months can only be placed after the solar terms of Mangzhong and Daxue, and before the solstices of Dongzhi and Xiaozhi. Other solar terms, even if they exceed the divine limit by ten days, are not allowed to have intercalation. However, in reality, other solar terms would not exceed by eight, nine, or ten days.

假如康熙五十六年五月十三日丙寅夜子初二刻交夏至節，而十一日甲子即為夏至符頭，已超三日，至十一月二十日庚午寅正時節交冬至節，去符頭甲午日共超七日。

Take an example: In the 56th year of Kangxi, on the 13th day of the fifth lunar month, the day was Bingyin. At the second hour of the night Zi period, the summer solstice was reached. However, the day Jiawu on the 11th was the start of the summer solstice, and the start of the solstice arrived three days earlier than the solstice itself, which is called exceeding the heavenly stem by three days. By the 20th day of the 11th lunar month, at the hour Yin of the day Gengwu, the winter solstice was reached, and the start of the winter solstice had already exceeded the heavenly stem day Jiawu by seven days. This shows that the number of days by which the heavenly stem exceeds increases gradually with the passage of years and months.

至五十七年五月二十四日壬申卯初二度交夏至節，十六日即為甲子上元，乃超過九日矣，宜先於芒種節上置閏。蓋五月初一己酉即為芒種上局，初六日為芒種中局，十一日為芒種下局。至十六日為芒種上中下三局已足矣。

By the twenty-fourth day of the fifth lunar month in the fifty-seventh year of the Kangxi era, on the day of Renshen, the beginning of the second month at the卯 (Mao) degree coincided with the summer solstice. However, the sixteenth day was the Jiazi day of the Upper Yuan, which was nine days ahead. Therefore, the intercalary odd number should be placed first at the Grain in Ear festival. The calculation is as follows: starting from the first day of the fifth lunar month, Jiyou, the Upper Yuan of Grain in Ear began, and on the sixth day, the Middle Yuan began, and on the eleventh day, the Lower Yuan began. By the sixteenth day, the Upper, Middle, and Lower Yuan of Grain in Ear had already been fully arranged. According to the usual practice, the sixteenth day of Jiazi should have transitioned to the Upper Yuan of the summer solstice. However, the actual summer solstice was still nine days away, which was too far.

自十六甲子至二十四壬申，已超九日，為期大遠。故十六日甲子不作夏至上局，而為芒種閏奇上局，二十一日己巳作芒種閏奇中局，二十六日甲戌作芒種閏奇下局。至六月初一日戊寅閏奇方終，六月初二日己卯始得為夏至上局。斯乃謂之接氣。

From the 16th day Jiazi to the 24th day Renshen, it has already exceeded nine days, and the interval is too large. Therefore, the 16th day Jiazi is not considered the beginning of the summer solstice, but instead is changed to the beginning of the "Mangzhong Runchi" (a type of intercalary cycle). The 21st day Jisi is the middle of the "Mangzhong Runchi" cycle, and the 26th day Jiaxu is the end of the "Mangzhong Runchi" cycle. This continues until the first day of the sixth lunar month, Wuyin, when the "Runchi" cycle is completed. On the second day of the sixth lunar month, Jimao, the summer solstice cycle begins officially. This is called "receiving the qi" — using a set of repeated "Runchi" cycles to absorb the extra days, allowing the cycle to fall back in line with the solar term and continue properly.

直至康熙五十八年六月二十三日立秋，而甲子符頭恰當日，是為正授，本日即是陰遁二局。上元至七月初九日庚辰處暑即超一日矣。凡閏奇，三候一終即為接氣，接氣乃換正授，正授漸移乃換超局，超遇九日十日或十一日則仍置閏。

Until the autumn equinox on the 23rd day of the sixth month in the 58th year of the Kangxi era, the Jiazi stem had exactly fallen on that day, aligning perfectly with the solar term. This is called 'zheng shou' or 'correct transmission.' On that day, the Yin Dun second layout was used for the upper yuan. However, by the 9th day of the seventh month when Gengchen met the solar term of Start of Autumn, it had already advanced by one day. The general rule is: when the intercalation method completes three phases (fifteen days), it transitions to 'jie qi' or 'connecting the qi.' After 'jie qi,' it gradually becomes 'zheng shou,' and after 'zheng shou,' it gradually becomes 'chao shen' or 'exceeding the deity.' When 'chao shen' accumulates to nine, ten, or even eleven days, another intercalation is performed. This cycle repeats, ensuring that the layouts and solar terms never become out of sync.

龍回首：甲值符加地盤丙奇。鳥跌穴：丙奇加地盤甲值符。天遁：生門與丙奇臨，又開門與六丙合。地遁：開門與乙奇臨己。人遁：休門與丁奇臨太陰。雲遁：休開生與乙奇合奇，地盤六辛。風遁：休開生臨乙奇，地盤巽四宮。龍遁：休門與乙奇合坎。虎遁：休門與乙奇合艮辛。神遁：休門與乙奇合九天。鬼遁：乙奇合九地杜門。

"The Azure Dragon Looking Back" —— the Heaven Plate Jia (Chief Symbol) is placed over the Earth Plate Bing Qi. "Flying Birds Dive into the Cavity" —— the Heaven Plate Bing Qi is placed over the Earth Plate Jia (Chief Symbol). "Heavenly Concealment" —— the Life Gate carries Bing Qi to the戊 Earth Palace, or the Open Door meets with the Six Bing. "Earthly Concealment" —— the Open Door carries Bing Qi to the己 Earth Palace. "Human Concealment" —— the Xiu Gate carries Ding Qi to the Taiyin. "Cloud Concealment" —— one of the three auspicious gates, Xiu, Open, or Life, meets with Bing Qi, and the Earth Plate is Six Xin. "Wind Concealment" —— one of the three auspicious gates, Xiu, Open, or Life, carries Bing Qi to the Earth Plate Xun four palace. "Dragon Concealment" —— the Xiu Gate carries Bing Qi to the Kan one palace. "Tiger Concealment" —— the Xiu Gate carries Bing Qi to the Gen eight palace or the Xin position. "Divine Concealment" —— the Xiu Gate carries Bing Qi and meets with the Nine Heavens. "Ghost Concealment" —— Bing Qi meets with the Nine Earths and Du Gate. These eleven patterns are all auspicious, among which five are the best choices for concealment, surprising the enemy and achieving victory.

龍逃走：乙奇遇辛。虎猖狂：辛遇乙奇。蛇妖矯：癸見丁奇。雀投江：丁奇見癸。三奇得使：乙奇加甲午、甲戌，丙奇加甲子、甲申，丁奇加甲寅、甲辰。玉女守門：甲己時丙，乙庚時辛，丙辛時乙，丁壬時己，戊癸時壬，十干之符。

"The Azure Dragon flees" — the Heaven Plate Yi Qi falls on the Earth Plate Xin. "The White Tiger runs rampant" — the Heaven Plate Xin falls on the Earth Plate Yi Qi. "The Qilin is mischievous" — the Heaven Plate Ji falls on the Earth Plate Ding Qi. "The Vermilion Bird jumps into the river" — the Heaven Plate Ding Qi falls on the Earth Plate Ji. These four situations all indicate misfortune. "The Three Marvels are in command" — when Yi Qi is placed over the palace of Jiawu (Xin) or Jiaxu (Ji), when Bing Qi is placed over the palace of Jiazi (Wu) or Jiashen (Geng), and when Ding Qi is placed over the palace of Jiayin (Ji) or Jiachen (Ren), it is as if each of the Three Marvels has received an instrument to be commanded, which is most effective. "The Jade Maiden guards the gate" — according to the day stem to determine the hour: on the day of Jia or Ji, look at the hour of Bing; on the day of Yi or Geng, look at the hour of Xin; on the day of Bing or Xin, look at the hour of Yi; on the day of Ding or Ren, look at the hour of Ji; on the day of Wu or Gui, look at the hour of Ren. This is derived according to the symbols paired with the ten heavenly stems.

大格：庚臨六癸。刑格：庚臨六己。歲格：庚臨歲干。月格：庚臨月干。日格：庚臨日干。時格：庚臨時干三奇。小格：庚臨壬。伏宮：庚臨值符。伏干：庚臨日干。飛干格：日干臨庚。

All these are obstructions caused by the six Geng stems. "Great Obstruction" occurs when the Heaven Plate's Geng stem is placed over the Earth Plate's Ji stem. "Crime Obstruction" occurs when the Heaven Plate's Geng stem is placed over the Earth Plate's Ji stem. "Year Obstruction" occurs when Geng is placed over the stem of the current year. "Month Obstruction" occurs when Geng is placed over the stem of the current month. "Day Obstruction" occurs when Geng is placed over the stem of the current day. "Hour Obstruction" occurs when Geng is placed over the hour stem or the Three Marvels. "Small Obstruction" occurs when Geng is placed over Ren. "Hidden Palace" occurs when Geng is placed over the palace where the Chief Symbol is located. "Hidden Stem" occurs when Geng is placed over the day stem. "Flying Stem Obstruction" occurs when the day stem is placed over Geng. Whenever these obstructions occur, affairs will be blocked and one will be at a loss for direction.

太白入熒：六庚加丙奇，又庚加卯日時酉丁。火入金鄉：丙奇加六庚金，又丙奇加驚用值符之庚辛。反吟：星加對宮。伏吟：本星加本宮。五不遇格：時干剋日干。三奇入墓：乙奇坤宮，丙奇乾宮，丁奇艮宮。時墓：當用時墓干。

"The White Tiger Enters the Fluorescent" —— the Heaven Plate's Geng is placed over the Earth Plate's Bing Qi; another interpretation is that Geng is placed over the卯 day,酉 hour, or丁 position. "Fire Enters the Metal Homeland" —— the Heaven Plate's Bing Qi is placed over the Earth Plate's Geng (metal); another interpretation is that Bing Qi is placed over the Jing Door or over the Geng and Xin carried by the Chief Symbol. "Reverse Chant" —— a star on the Heaven Plate is placed into the opposite palace of its own palace. "Hidden Chant" —— a star on the Heaven Plate is placed exactly back into its own palace. "Five Unfavorable Positions" —— the hour stem overcomes the day stem. "Three Marvels Enter the Storage" —— the Yi Qi falls into the Kun two palace, the Bing Qi falls into the Qian six palace, and the Ding Qi falls into the Gen eight palace, each entering their own storage. "Hour Storage" —— the heavenly stem of the used hour exactly falls into its own storage position. These are all ominous patterns that should be avoided when engaging in affairs.

六儀擊刑：甲子值符三，甲申值符八，甲戌值符二，甲午值符九，甲辰值符四，甲寅值符四。六儀受制：休加離，傷加坤，杜加艮，景加乾，生加兌，死加坎，開加震，驚加巽。地羅遮蔽：六壬臨時干。天網四張：六癸臨時干。尺寸高低：一二三四五宮尺寸低，六七八九宮尺寸高。

"Six Instruments Strike Crime" refers to when Jiazi (Wu) serves as the Chief Symbol and falls into the third palace of Zhen, Jiaxu (Ji) serves as the Chief Symbol and falls into the eighth palace of Gen, Jiayin (Gui) serves as the Chief Symbol and falls into the second palace of Kun, Jiawu (Xin) serves as the Chief Symbol and falls into the ninth palace of Li, Jiachen (Ren) serves as the Chief Symbol and falls into the fourth palace of Xun, and Jiayin (Gui) serves as the Chief Symbol and falls into the fourth palace of Xun. These are all instances where the first day of the ten-day period collides with the earthly branch, resulting in a crime. "Six Instruments Under Control" refers to Xiu Men added to the ninth palace of Li, Shang Men added to the second palace of Kun, Du Men added to the eighth palace of Gen, Jing Gate added to the sixth palace of Qian, Sheng Men added to the seventh palace of Dui, Si Men added to the first palace of Kan, Kai Men added to the third palace of Zhen, and Jing Men added to the fourth palace of Xun. These are all cases where the gate is suppressed by the palace. "Earthly Net Obstructing" refers to the Six壬 (Six癸) pressing upon the hour stem, like a net in front, blocking the way. "Heavenly Net Spread Out" refers to the Six癸 pressing upon the hour stem, with a net surrounding from all four sides. As for "Dimensions and Height," it means when the Heavenly Net falls into the first, second, third, fourth, or fifth palace, the net is low, allowing one to lift it and escape. However, when the Heavenly Net falls into the sixth, seventh, eighth, or ninth palace, the net is higher than a person, leaving no way to escape.

冬至：休門旺，生門絕，傷門胎，杜門沐，景門死，死門囚，驚門休，開門廢。立春生門旺，春分傷門旺，立夏杜門旺，夏至景門旺，立秋死門旺，秋分驚門旺，立冬開門旺，冬至周而復始。

Taking the winter solstice as an example, the eight gates follow the waxing and waning of the eight solar terms. At the winter solstice, the Xiu Men (Rest Gate) is strong, the Sheng Men (Life Gate) is in a state of decline, the Shang Men (Injury Gate) is in the fetal stage, the Du Men (Du Gate) is in the bathing stage, the Jing Men (Scene Gate) is in a state of death, the Si Men (Death Gate) is in captivity, the Jing Men (Alarm Gate) is in the rest position, and the Kai Men (Open Gate) is in a state of decline. The other seven solar terms follow this pattern in sequence—during the beginning of spring, the Sheng Men is strong; during the spring equinox, the Shang Men is strong; during the beginning of summer, the Du Men is strong; during the summer solstice, the Jing Men is strong; during the beginning of autumn, the Si Men is strong; during the autumn equinox, the Jing Men is strong; during the beginning of winter, the Kai Men is strong; and at the winter solstice, the cycle returns to the Xiu Men being strong. Each gate is strong in the solar term corresponding to its own palace. This is the basis for determining the strength of each gate.

九星旺於子月，相於本月，死於父母月，囚於鬼月，廢於妻月。如天蓬水星，正二月旺，十月十一月相，七月八月死，三六九十二月囚，四五月廢。

The four seasonal states of the nine stars are determined by the generation and overcoming relationships of the Five Phases. In the month of the "child" (the month that generates the star), it is strong. In the month when the star's own phase is dominant, it is in the state of "xiang". In the month that generates the star (the "parents" month), it is in the state of "si". In the month that overcomes the star (the "ghost" month), it is in the state of "qiu". In the month that is overcome by the star (the "wife" month), it is in the state of "fei". For example, Tianpeng Star belongs to water. The months of January and February are the wood months that generate water, so it is strong. The months of October and November are the water months when water is dominant, so it is in the state of "xiang". The months of July and August are the metal months that generate water, so it is in the state of "si". The months of March, June, September, and December are the earth months that overcome water, so it is in the state of "qiu". The months of April and May are the fire months that are overcome by water, so it is in the state of "fei". The other eight stars follow the same pattern.

開門臨三四宮（金克木），休門臨九宮（水克火），生門臨一宮（土克水），傷門臨八宮（木克土），景門臨六宮（火克金），死門臨一宮（土克水），驚門臨三四宮（金克木），杜門臨二八宮（木克土）。

the so-called "compulsion" refers to the situation where the Eight Doors fall into the palace they control, and the energy of the door is restricted by the palace. This causes auspicious doors to become less auspicious and inauspicious doors to become more inauspicious. Specifically, the Open Door belongs to metal and falls into the wood palaces of Zhen three and Xun four, which is metal controlling wood; the Xiu Men belongs to water and falls into the fire palace of Li nine, which is water controlling fire; the Life Gate belongs to earth and falls into the water palace of Kan one, which is earth controlling water; the Shang Men belongs to wood and falls into the earth palace of Gen eight, which is wood controlling earth; the Jing Gate belongs to fire and falls into the metal palace of Qian six, which is fire controlling metal; the Death Door belongs to earth and falls into the water palace of Kan one, which is earth controlling water; the Jing Door belongs to metal and falls into the wood palaces of Zhen three and Xun four, which is metal controlling wood; the Du Men belongs to wood and falls into the earth palaces of Kun two and Gen eight, which is wood controlling earth.

欲求財利往生方，葬獵須知死路強。征戰遠行開門吉，休門見貴最為良。捉賊驚門無不獲，杜門無事好逃藏。索債須防傷上去，思量飲酒景門高。

If you wish to seek wealth and profit, go in the direction of the Life Gate. If you are to bury the dead or go hunting, the Death Door is the most effective path. For military campaigns or long journeys, the Open Door is auspicious. If you wish to meet a Nobleman, the Rest Gate is best. To capture thieves, go through the Startle Gate, and you will surely succeed. If you want to avoid trouble and hide, the Southeast Xun Gate is most suitable. If you are to collect debts, be cautious and go in the direction of the Wound Gate. If you plan to have a banquet or gathering, the Scene Gate is the best choice. This song matches each of the eight gates with specific activities, forming the fundamental mnemonic for selecting directions in the art of the Odd Gate.

冬至驚蜇一七四，夏至白露九三六，小寒二八五相隨，小暑八二五之間。大寒春分三九六，大暑秋分七一四，芒種六三九是儀，立秋二五八循環。穀雨小滿五二八，霜降小雪五八二，立春八五二相宜，大雪四七一相關。清明立夏四一七，處暑排來一四七，雨水九六三為奇，立冬寒露六九三。

This is a mnemonic for the structure numbers used in the upper, middle, and lower trigrams for each of the twenty-four solar terms. Each line provides the structure number for one (or two shared) solar terms. The winter solstice and惊蛰 (Awakening of Insects) use one, seven, and four structure numbers; the summer solstice and white dew use nine, three, and six structure numbers; the minor cold uses two, eight, and five structure numbers; the minor heat uses eight, two, and five structure numbers. The major cold and vernal equinox use three, nine, and six structure numbers; the major heat and autumn equinox use seven, one, and four structure numbers; the grain in ear uses six, three, and nine structure numbers; the beginning of autumn uses two, five, and eight structure numbers. The rain water and grain full uses five, two, and eight structure numbers; the frost descent and minor snow use five, eight, and two structure numbers; the beginning of spring uses eight, five, and two structure numbers; the major snow uses four, seven, and one structure numbers. The clear and bright and beginning of summer use four, one, and seven structure numbers; the heat dew uses one, four, and seven structure numbers; the rain water uses nine, six, and three structure numbers; the beginning of winter and cold dew use six, nine, and three structure numbers. From the winter solstice to the grain in ear, it belongs to yang遁 (Yang遁), progressing in order; from the summer solstice to the major snow, it belongs to yin遁 (Yin遁), progressing in reverse order.

天輔巽四木、天英離九火、天芮坤二土；杜門四綠、景門九黃、死門二黑。天沖震三木、天禽中五土、天柱兌七金；傷門三碧、驚門七赤。天任艮八土、天蓬坎一水、天心乾六金；生門八白、休門一白、開門六白。

These two diagrams show the original positions, Five Phases, and corresponding palace colors of the nine stars and eight gates within the nine palaces, arranged in three rows: upper, middle, and lower. The upper row is: Tian Fu Star is in the Xun palace (fourth palace) belonging to Wood, Tian Ying Star is in the Li palace (ninth palace) belonging to Fire, and Tian Rui Star is in the Kun palace (second palace) belonging to Earth; the corresponding gates are Du Men (four green), Jing Men (nine purple, originally nine yellow), and Si Men (two black). The middle row is: Tian Chong Star is in the Zhen palace (third palace) belonging to Wood, Tian Qin Star is in the Central Palace (fifth palace) belonging to Earth, and Tian Zhu Star is in the Dui palace (seventh palace) belonging to Metal; the corresponding gates are Shang Men (three green), Jing Men (seven red), and there is no gate in the Central Palace. The lower row is: Tian Ren Star is in the Gen palace (eighth palace) belonging to Earth, Tian Peng Star is in the Kan palace (first palace) belonging to Water, and Tian Xin Star is in the Qian palace (sixth palace) belonging to Metal; the corresponding gates are Sheng Men (eight white), Xiu Men (one white), and Kai Men (six white). Remember this original position diagram before you can proceed to calculate the Chief Symbol and Duty Gate.

一逢坎上一坎休，芮死還排第二流，更有沖傷居震位，巽逢杜輔數為頭。禽心死五心開六，驚柱還從七上來，惟有任生居八艮，九尋英景逐方周。

This mnemonic arranges the nine stars and eight gates in the order from one to nine palaces. The first palace, Kan position, is paired with the Tianpeng star and Xiu Men; the second palace is paired with the Tianrui star and Si Men; the third palace, Zhen position, is paired with the Tianchong star and Shang Men; the fourth palace, Xun position, is paired with the Tianfu star and Du Men; the fifth palace, the Central Palace, is paired with the Tianqin star, and since the Central Palace has no gate, it uses Si Men instead; the sixth palace, Qian position, is paired with the Tianxin star and Kai Men; the seventh palace, Dui position, is paired with the Tianzhu star and Jing Men; the eighth palace, Gen position, is paired with the Tianren star and Sheng Men; the ninth palace, Li position, is paired with the Tianying star and Jing Gate. Once the nine palaces are counted through, the correspondence between stars and gates is complete. If the beginning of the ten-day period falls in a particular palace, that palace's star is the Chief Symbol for that ten-day period, and that palace's gate is the Duty Gate for that ten-day period.

年運：子丑寅卯辰巳午未申酉戌亥。年孤：亥子丑寅卯辰巳午未申酉戌。年虛：巳午未申酉戌亥子丑寅卯辰。月位：正、二、三、四、五、六、七、八、九、十、十一、臘。月孤：丑寅卯辰巳午未申酉戌亥子。月虛：未申酉戌亥子丑寅卯辰巳午。

This is a table for determining the positions of "Gu" and "Xu" each year and each month. The first row lists the year branches, starting from Zi year and proceeding in order to Hai year. The second row shows the corresponding Gu direction, which is one position behind the year branch (for example, Gu of Zi year is Hai, Gu of Chou year is Zi, and so on). The third row shows the corresponding Xu direction, which is the opposite of the Gu direction (for example, Xu of Zi year is Si, Xu of Chou year is Wu, and so on). The next three rows are for the monthly correspondences: the first row lists the order of the months from the first month to the twelfth month. The second row shows the corresponding monthly Gu direction (for example, Gu of the first month is Chou, Gu of the second month is Yin, and so on). The third row shows the corresponding monthly Xu direction (for example, Xu of the first month is Wei, Xu of the second month is Shen, and so on). In military strategy, it is important to "attack Xu and retreat from Gu," and this table is used to determine directions.

日位：子丑寅卯辰巳午未申酉戌亥。日孤：亥子丑寅卯辰巳午未申酉戌。日虛：巳午未申酉戌亥子丑寅卯辰。時位：東北東西西西南北南北北南。時孤：東北東西西西西南北南北南。時虛：西南西東東東東北南北南北。

This is a reference table for determining the isolated and empty positions (gu xu) on a daily and hourly basis. The calculation for the day follows the same method as for the year: the first row lists the day branch from Zi to Hai; the second row lists the day's isolated position (gu), which is one step back from the day branch; the third row lists the day's empty position (xu), which is the opposite of the isolated position. For the hourly section, the directions are directly indicated: the first row lists the major directions corresponding to the twelve hours, in the order of East, North, East, West, West, West, South, North, South, North, North, South; the second row lists the corresponding isolated directions for each hour, in the order of East, North, East, West, West, West, West, South, North, South, North, South; the third row lists the corresponding empty directions for each hour, in the order of West, South, West, East, East, East, East, North, South, North, North, North. The level of gu xu used depends on the number of people involved, which is further explained in the section on "Gu Xu" later.

乙奇咒曰：天帝神威，誅滅鬼賊。六乙相扶，天道贊德。吾令所行，無攻不克，急急如玄女律令。丙奇咒曰：吾德天助，前後遮羅。青龍白虎，左右驅魔。朱雀道前，使我會他。天威助我，六丙除痾。急急如玄女律令。丁奇咒曰：天帝弟子，部令天兵。賞善罰惡，出幽入冥。來護吾者，玉女六丁。有犯我者，自滅其形。急急如玄女律令。

The Three Marvels each have their own incantation, which should be recited when going out, to assist the Qi Men. The incantation for the Yi Marvel is: I borrow the divine power of the Heavenly Emperor to eliminate all ghosts, bandits, and evil spirits; the Six Yi deities assist me from the side, and the heavenly path approves of my virtue; wherever my command reaches, there is no failure to conquer — urgently as the decree of the Mysterious Lady of the Ninth Heaven. The incantation for the Bing Marvel is: My virtue is protected by heaven, with divine soldiers and nets guarding me from both front and back; the Azure Dragon and White Tiger stand on both sides to drive away evil spirits, the Vermilion Bird leads the way, allowing me to meet the person I seek; the divine power of heaven supports me, and the Six Bing deities help me remove illness — urgently as the decree of the Mysterious Lady of the Ninth Heaven. The incantation for the Ding Marvel is: I am the disciple of the Heavenly Emperor, able to deploy and command heavenly soldiers; rewarding good and punishing evil, moving freely between the mortal and spirit realms; those who come to guard me are the Six Ding Jade Maidens; anyone who dares to offend me will vanish without a trace — urgently as the decree of the Mysterious Lady of the Ninth Heaven.

三奇六儀，天地之機。陰陽順逆，至順玄微。時加六甲，一開一闢，上下交接。加陽星為開，百事吉；加陰星為闢，百事凶。

The Three Marvels, which are Yi, Bing, and Ding, and the Six Instruments, which are Wu, Ji, Geng, Xin, Ren, and Gui, are the key mechanisms of the operation of Heaven and Earth. In Yang Dun, the movement is in the order of the sequence, while in Yin Dun, the movement is in the reverse order. The principle behind this is extremely smooth yet profoundly subtle. When these elements are applied and placed upon the Six Jia (the Chief Symbol), they form two situations, one opening and one closing, with the Heaven Plate and Earth Plate intersecting above and below. If the element placed is a Yang Star (such as Tianpeng, Tianren, Tianchong, Tianfu, Tianqin), it is called 'Opening,' and all affairs will be auspicious. If the element placed is a Yin Star (such as Tianying, Tianrui, Tianzhu, Tianxin), it is called 'Closing,' and all affairs will be inauspicious.

時加六乙，往來恍惚，與神俱出。時下得乙為日奇，凡攻擊往來者、逃凶者，宜從天上六乙出。則恍惚如神，無人見者，故曰：與神俱出。六乙為蓬星，又為天德，百事宜，利將兵不勝所向獲功。人君宜施恩賞，不可違怒行鞭樸之事。

When the Six Yi is added to the time, the movement and travel become indistinct and unclear, as if accompanying a deity. The original commentary says: when the Yi appears in the current hour, it is called the 'Daily Odd'. Whenever one needs to move about or escape from danger, one should depart from the direction where the Six Yi is located on the Heaven Plate. This makes one's movements indistinct like a deity, so that no one can see them, hence it is said 'going out with the deity'. The Six Yi also corresponds to the Tianpeng Star, also known as 'Heavenly Virtue'. All affairs are favorable, and in military operations, it is invincible and leads to many military achievements. The ruler should be benevolent and bestow rewards at this time, and should not act against Heavenly Virtue by becoming angry and imposing punishments.

時加六丙，萬兵莫往，王侯之象。時下得丙為月奇，又為威火之象，凡攻伐宜從天上六丙出，與月奇相逢，又挾威火，故威王侯。

When the Six Bing (丙) is added to the time plate, the army will be unstoppable, indicating the image of a king or marquis. The original commentary says: when the time plate has Bing, it is called 'the lunar oddity' and also symbolizes a fierce and powerful fire. Whenever there is a need to go to war, one should start from the direction where the Six Bing on the Heaven Plate is located — since it meets the lunar oddity and carries the momentum of fierce fire, it thus presents an appearance of shaking the kings and marquises.

時加六丁，出入幽冥，到老不刑。時下得丁為星奇，又為玉女，宜安葬逃匿。人事若隨星奇，挾玉女從天上六丁而出，入太陰而藏，敵人自不能見也。百事皆吉，若用兵主大勝。

When the Six Ding are added to the time, one can move about in darkness and obscurity without being known by others, and will not suffer punishment or injury even in old age. Original commentary: When Ding appears in the time, it is called 'Star Qi' or 'Yu Nu', which is suitable for burial and concealment. In human affairs, if one follows the Star Qi, carrying the spirit of Yu Nu, and departs from the direction where the Heaven Plate Six Ding is located, then hides beneath Tai Yin, enemies will not be able to see. This hour is favorable for all affairs. If used for military campaigns, it will lead to a great victory.

時加六戊，乘龍萬里，莫敢阻止。戊為天武，從天上六戊而出，杖天武入天門，百事皆吉，遠行萬里，凡所阻止。又宜發施號令，誅惡伐罰。

When the Six Wu are added to the time, it is like riding a dragon to travel ten thousand miles, with no one daring to obstruct. The original commentary says: Wu is called 'Tian Wu'. Starting from the direction where the Six Wu on the Heaven Plate is located, it is relying on the power of Tian Wu to enter the Heaven Gate, resulting in all affairs being auspicious, and traveling ten thousand miles without any obstruction. This hour is also suitable for issuing commands, eliminating evils, and carrying out military campaigns.

時加六己，神人所使，出被凶咎。己為地戶，為六合，宜陰謀私合之事，不可表裹彰露。凡事皆凶，將兵必弱。

When the hour is combined with the Sixth Earthly Branch, it seems as if one is being driven by divine beings, and going out will invite misfortune. The original commentary says: 'Ji is called 'the gate of the earth,' and also governs Liu He. It is suitable for secret planning and private communication, but one must not spread it around or reveal it openly. This hour is unfavorable for all matters, and if used for leading troops, the army will surely be weak.'

時加六庚，抱木而行，蚩尤不入，必有鬥爭。庚為天獄，百事凶。將兵客死主勝。時加六辛，行逢死人，強有所作，殃罰纏身。辛為天庭，諸事不利，將兵客死主勝。

When the hexagram is used with the sixth stem Geng, it is like carrying a wooden枷 while walking, and even the war god Chi You will not come to help. There will certainly be conflict. Original note: Geng is called "Heavenly Prison," and all matters will be ominous; when used for leading troops, the opposing side will suffer defeat and the main side will win. When the hexagram is used with the sixth stem Xin, one will meet a corpse on the way. If one insists on taking action, calamity and punishment will follow. Original note: Xin is called "Heavenly Court," and all matters will be unfavorable; when used for leading troops, it will also result in the opposing side's defeat and the main side's victory.

時加六壬，為利所禁，強又出入，非禍相臨。壬為天牢，此時用事必有仇惡，為吏所呵不可舉兵，止宜嚴刑獄平訴訟。時加六癸，眾人莫視，不知六癸，出門必死。癸為天藏，只宜遠遁絕跡，從天上六癸而出，則眾人不見。又宜揚鞭樸之事。

When the heavenly stem Ji is used in conjunction with the Six Rén, it will lead to seeking profit and thus being imprisoned. If one forces oneself to go out, misfortune will come suddenly. Original note: Rén is called 'Heavenly Prison'; at this time, any affairs will certainly bring enmity and resentment, and one will be scolded by officials. It is not suitable to go to war; instead, it is appropriate to enforce strict punishment and fairly adjudicate lawsuits. When the heavenly stem Gui is used in conjunction with the Six Kui, everyone will not see you; but those who do not understand the principles of the Six Kui will certainly meet with death when going out. Original note: Kui is called 'Heavenly Concealment'; it is only suitable to escape far away and cut off one's trail; if one leaves from the direction of the Six Kui on the Heaven Plate, everyone will not see you. This hour is also suitable for carrying out beatings and punishments.

陰陽順逆妙難窮，二至還鄉一九宮。若能了達陰陽理，天地都在一掌中。三才變化作三元，八卦分為八遁門。三才，天地人也；三元，上中下也。遁者，隱也。六甲隱在六儀之下，故名遁甲。今以神龜數論，故知八卦所屬，即：左三右七，戴九履一，二四為肩，六八為足，五居中宮，以實其腹。中宮，寄坤宮也，即易之坤為母也。今遁八卦所生，故曰八遁門也。

Yang Dun proceeds in the order of the trigrams, while Yin Dun proceeds in reverse order; the subtleties within are endless. On the winter solstice and summer solstice, each returns to its original palace, one starting from the Kan palace and the other from the Li palace. If one thoroughly understands the principles of yin and yang proceeding in order or reverse, the changes of heaven and earth are all within one's grasp. The changes of heaven, earth, and humanity are transformed into the upper, middle, and lower trigrams. The eight trigrams give rise to eight doors of Dun Jia. Original note: The three principles (three cai) refer to heaven, earth, and humanity; the three trigrams (three yuan) refer to upper, middle, and lower trigrams. "Dun" means to hide — the six Jia are hidden beneath the six instruments, hence it is called "Dun Jia." Now, according to the number of the divine turtle carrying the map, one can understand the directional positions of the eight trigrams: three on the left, seven on the right, nine on the head, one on the feet, two and four on the shoulders, six and eight on the feet, and five in the central palace, filling the abdomen. The central palace should be assigned to the Kun palace, which corresponds to the principle in the Book of Changes that "Kun is the mother." The eight doors arise from the eight trigrams, hence they are called the "eight doors of Dun."

星符每逐時干轉，值使常隨天乙奔。星符，九星也。值使，八門也。天乙，值符也。時甲乙丙丁戊己庚辛壬癸是也，本甲所主之值使。順即一二三四五六七八九也；逆，則九八七六五四三二一也。

The star representing the Chief Symbol always follows the heavenly stem of the hour, and the gate representing the Duty Gate always follows the Tianyi (Chief Symbol). The original commentary says: "Star Symbol" refers to the nine stars, "Duty Gate" refers to the eight gates, and "Tianyi" refers to the Chief Symbol. The term "hour" refers to the ten heavenly stems, Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, and Gui, which are paired to form the hours. The Duty Gate is originally governed by the stem Jia at the beginning of the ten-day cycle. When moving in the order of the hour palace, it is one, two, three, four, five, six, seven, eight, nine; when moving in reverse order, it is nine, eight, seven, six, five, four, three, two, one.

急從神兮緩從門，三五反覆天道利。若急速無奇門，即從玉女反閉之術布六儀而行，即神機也。若緩須吉門出。經云：趨三避五，巍然獨處，謂趨三吉門避五凶也。如用神機則反凶變吉，是天道利矣。如遁得乙奇，貞在門，念乙奇咒丙丁咒，出其方，百事貞吉。

When matters are urgent, one should act according to the "God" (the Eight Gods and the art of God's Mechanism), but when things are calm, one should follow the "Gate." Understanding and skillfully applying the principle of "advancing toward the three auspicious gates and avoiding the five inauspicious ones" allows one to gain the advantage of heaven's way. Original commentary: If the situation is urgent and there are no available Qimen (Mysterious Doors) at the moment, one should set up the Six Instruments according to the Yu Nu Fan Bi technique and proceed, which is called "God's Mechanism." If time is abundant, one still needs to wait for a favorable gate before proceeding. The classic says, "Advancing toward the three auspicious gates and avoiding the five inauspicious ones, standing alone in dignity," meaning moving toward the three good gates and avoiding the five bad gates. If one uses the method of the God's Mechanism, one can transform misfortune into good fortune, which is called gaining the advantage of heaven's way. For example, if one has captured the Yi Qi (Ethereal Odd) and it is located on an auspicious gate, one should recite the Yi Qi incantation and the Bing Ding incantation, and proceed from that direction, and all affairs will be correct and auspicious.

天輔沖任禽心吉，天蓬天英芮柱凶。凡時下得輔禽心大吉，任沖小吉，蓬芮大凶，英柱小凶。吉星方不合奇，用可；凶星方奇到，呼其事而咒之，如天蓬呼子之類是也。

The stars Tian Fu, Tian Chong, Tian Ren, Tian Qin, and Tian Xin are considered auspicious, while Tian Peng, Tian Ying, Tian Rui, and Tian Zhu are considered inauspicious. Original commentary: If the time position contains Tian Fu, Tian Qin, or Tian Xin, it is a great blessing. If it contains Tian Ren or Tian Chong, it is a minor blessing. If it contains Tian Peng or Tian Rui, it is a great misfortune. If it contains Tian Ying or Tian Zhu, it is a minor misfortune. Even if the auspicious stars are not combined with the Three Marvels, they can still be used. However, if the inauspicious stars are combined with the Three Marvels, one should call out the name of the matter being sought and recite a spell to appease the situation. For example, if Tian Peng belongs to the water of Zi, one should call out "Zi" to appease it. The same applies to the others.

陰宿禽心柱英芮，陽宿沖輔及蓬任。凡陰星加一宮為闢，陽星加一宮為開。蓋一宮者，九氣之盡，陰陽之根。凡占事，開時吉，闢時不吉。遠信行人開時來，闢時不來。

The Yin stars are Tian Qin, Tian Xin, Tian Zhu, Tian Ying, and Tian Rui. The Yang stars are Tian Chong, Tian Fu, Tian Peng, and Tian Ren. The original commentary says: whenever Yin stars are added to the first Kan palace, it is called "Bi" (closing). Whenever Yang stars are added to the first Kan palace, it is called "Kai" (opening). Because the first palace is the end of the nine palaces' energy and the fundamental point where yin and yang alternate. In divination, if "Kai" occurs, it is auspicious; if "Bi" occurs, it is inauspicious. For matters concerning distant messages and the return of travelers, if "Kai" occurs, people will come; if "Bi" occurs, people will not come.

天網四張無走路，陰陽順逆妙難窮。天網者，六癸也。六癸時，不宜舉動，百事惟宜逃亡，從天上六癸方出，其人不見也。然網有高低，若臨一二三四五宮，尺寸低，可揚而出；臨六七八九宮，尺寸高過人，為四張無走路，多遭刑厄。

When the heavenly net is spread on all four sides, there is no way to escape. The subtlety of yin and yang in the reverse and forward directions is infinite and cannot be fully explored. The original commentary says: the so-called "heavenly net" refers to the six Gui. When encountering the six Gui, it is not advisable to take any action; among all affairs, only fleeing is appropriate—leaving from the direction where the six Gui is located on the Heaven Plate, so others will not see the person. However, the net has different heights: if the six Gui falls in the first, second, third, fourth, or fifth palace, the net is low, and one can lift it up and escape through it; if it falls in the sixth, seventh, eighth, or ninth palace, the net is higher than the person's head, which is truly "no way to go in four directions," and one is likely to suffer punishment or misfortune.

坎一天蓬，坤二天芮，震三天沖，巽四天輔，中五天禽，乾六天心，兌七天柱，艮八天任，離九天英。天禽陽遁陰遁俱寄坤宮，一本陽遁寄坤宮陰遁寄艮宮。

The nine stars are originally located in the nine palaces as follows: the first palace of Kan is the Tianpeng Star, the second palace of Kun is the Tianrui Star, the third palace of Zhen is the Tianchong Star, the fourth palace of Xun is the Tianfu Star, the central palace is the Tianqin Star, the sixth palace of Qian is the Tianxin Star, the seventh palace of Dui is the Tianzhu Star, the eighth palace of Gen is the Tianren Star, and the ninth palace of Li is the Tianying Star. Since the central palace has no specific direction, the Tianqin Star is always located in the second palace of Kun in both Yang Dun and Yin Dun. Another version suggests that in Yang Dun the Tianqin Star resides in the second palace of Kun, while in Yin Dun it resides in the eighth palace of Gen.

坎休、艮生、震傷、巽杜、離景、坤死、兌驚、乾開。六儀：戊己庚辛壬癸為六儀。甲子遁於六戊，甲戌遁於六己，甲申遁於六庚，甲午遁於六辛，甲辰遁於六壬，甲寅遁於六癸。

The eight gates are located in the eight trigrams' positions as follows: the gate of rest is in the Kan trigram, the gate of life is in the Gen trigram, the gate of injury is in the Zhen trigram, the gate of block is in the Xun trigram, the gate of brilliance is in the Li trigram, the gate of death is in the Kun trigram, the gate of alarm is in the Dui trigram, and the gate of opening is in the Qian trigram. The term 'six instruments' refers to the six heavenly stems: Wu, Ji, Geng, Xin, Ren, and Gui. Each of the six Jia stems is hidden beneath one of the six instruments: Jiazi is hidden under Wu, Jiaxu is hidden under Ji, Jiashen is hidden under Geng, Jiawu is hidden under Xin, Jiachen is hidden under Ren, and Jiayin is hidden under Gui. When arranging the chart, only the six instruments are visible on the surface, not the six Jia stems. This is why the term 'Dun Jia' (Hidden Jia) is used.

一值符、二騰蛇、三太陰、四六合、五勾陳、六朱雀、七九地、八九天，此謂陽遁也。陰遁則一值符、二九天、三九地、四朱雀、五勾陳、六六合、七太陰、八騰蛇（朱雀下有玄武，勾陳下又白虎）。

The order of the Eight Gods when using Yang Dun is: one Chief Symbol, two Teng Sha, three Tai Yin, four Liu He, five Gou Chen, six Vermilion Bird, seven Jiudi, eight Jiu Tian, proceeding clockwise through the nine palaces starting from the palace where the Chief Symbol is located. When using Yin Dun, the order is reversed: one Chief Symbol, two Jiu Tian, three Jiudi, four Vermilion Bird, five Gou Chen, six Liu He, seven Tai Yin, eight Teng Sha, proceeding counterclockwise through the nine palaces starting from the palace where the Chief Symbol is located. The original note explains: beneath the Vermilion Bird there is also the Black Tortoise, and beneath the Gou Chen there is also the White Tiger — this is another method of expanding the Eight Gods into the Ten Gods. In later divination interpretations, the White Tiger and Black Tortoise are often mentioned together, which comes from this method.

陽遁九局，順布六儀逆布三奇。如一局，甲子戊起坎一宮，則甲戌己在坤二宮，甲申庚在震三宮，甲午辛在巽四宮，甲辰壬在中五宮，甲寅癸在乾六宮，此順布六儀也。丁在兌七宮，丙在艮八宮，乙在離九宮，此逆布三奇也。（因乙丙丁次於六七八九故曰逆）二局則甲子戊起坤二宮，三局則甲子戊起兌三宮，餘仿此。

Yang Dun has nine structures. The arrangement follows the order of the Six Instruments in a forward direction and the Three Marvels in a reverse direction. Taking Yang Dun one as an example: Jiazi Wu starts at the first palace of Kan, followed by Jiaxu Ji in the second palace of Kun, Jiashen Geng in the third palace of Zhen, Jiawu Xin in the fourth palace of Xun, Jiachen Ren in the fifth palace of Zhong, and Jiayin Gui in the sixth palace of Qian. This is the forward arrangement of the Six Instruments according to the palace order. After arranging the Six Instruments, the Three Marvels are arranged in reverse order: Ding in the seventh palace of Dui, Bing in the eighth palace of Gen, and Yi in the ninth palace of Li. This is called reverse arrangement of the Three Marvels because Yi, Bing, and Ding fall in the ninth, eighth, and seventh palaces respectively, which is opposite to the palace order. The structure number refers to the palace where Jiazi Wu starts. For example, in the second structure, Jiazi Wu starts at the second palace of Kun, and in the third structure, Jiazi Wu starts at the third palace of Zhen (originally stated as the third palace of Dui, but the third palace is actually Zhen). The other structures follow the same pattern.

陰遁九局逆布六儀順布三奇。如甲子戊起離九宮，則甲戌己在艮八宮，甲申庚在兌七宮，甲午辛在乾六宮，甲辰壬在中五宮，甲寅癸在巽四宮，此逆布六儀也。丁在震三宮，丙在坤二宮，乙在坎一宮，此順布三奇也。八局則甲子戊起艮八宮，七局則甲子戊起兌七宮，餘仿此。

Yin Dun also consists of nine structures, arranged in the opposite order to Yang Dun: reverse arrangement of the Six Instruments and forward arrangement of the Three Marvels. Taking Yin Dun nine structures as an example: Jiazi Wu starts at the Li nine palace, followed by Jiaxu Ji in the Gen eight palace, Jiashen Geng in the Dui seven palace, Jiawu Xin in the Qian six palace, Jiachen Ren in the Zhong five palace, and Jiayin Gui in the Xun four palace—this is the reverse arrangement of the Six Instruments according to palace numbers. After arranging the Six Instruments, the Three Marvels are arranged: Ding in the Zhen three palace, Bing in the Kun two palace, and Yi in the Kan one palace—this is the forward arrangement of the Three Marvels. Similarly, the structure number is determined by the palace where Jiazi Wu starts: for eight structures, Jiazi Wu starts at the Gen eight palace; for seven structures, Jiazi Wu starts at the Dui seven palace; the rest follow the same pattern.

一年二十四氣，一氣三候，一候五日。故五日為一元，一氣之中凡統三元，而下六十花甲之時一周。

There are twenty-four solar terms in a year, each divided into three phases, with each phase lasting five days. Therefore, five days are considered one unit, and each solar term encompasses three units. Three units total fifteen days, which exactly equals one hundred and eighty hours. This is precisely three cycles of the sixty Jiazi hours, forming a complete cycle.

冬至甲子起坎，小寒、大寒隨之。立春甲子起艮，雨水、驚蜇隨之。春分甲子起震，清明、穀雨隨之。立夏甲子起巽，小滿、芒種隨之。夏至甲子起離，小暑、大暑隨之。立秋甲子起坤，處暑、白露隨之。秋分甲子起兌，寒露、霜降隨之。立冬甲子起乾，小雪、大雪隨之。

Each of the eight solar terms leads three solar divisions, and the starting hexagram for each set of three solar divisions is determined by its respective hexagram: The Jiazi of the winter solstice begins from the Kan one palace, followed by Minor Cold and Major Cold; the Jiazi of the Beginning of Spring begins from the Gen eight palace, followed by Rain Water and Start of Thunder; the Jiazi of the Vernal Equinox begins from the Zhen three palace, followed by Clear and Bright and Grain Rain; the Jiazi of the Beginning of Summer begins from the Xun four palace, followed by Slight Heat and Major Heat; the Jiazi of the Summer Solstice begins from the Li nine palace, followed by Minor Heat and Major Heat; the Jiazi of the Beginning of Autumn begins from the Kun two palace, followed by Limit of Heat and White Dew; the Jiazi of the Autumn Equinox begins from the Dui seven palace, followed by Cold Dew and Frost Descent; the Jiazi of the Beginning of Winter begins from the Qian six palace, followed by Minor Snow and Major Snow. Eight solar terms multiplied by three solar divisions make up the twenty-four solar terms.

坤（立秋、處暑、白露）、兌（秋分、寒露、霜降）、乾（立冬、小雪、大雪）；離（夏至、小暑、大暑）、中、坎（冬至、小寒、大寒）；巽（立夏、小滿、芒種）、震（春分、清明、穀雨）、艮（立春、雨水、驚蜇）。

This diagram arranges the eight trigrams in the nine palace positions and notes the three solar terms each trigram governs. The top row, from right to left (corresponding to the nine palace positions of southwest, due west, and northwest), is: the Kun palace governs the Beginning of Autumn, Limit of Heat, and White Dew; the Dui palace governs the Autumn Equinox, Cold Dew, and Frost Descent; the Qian palace governs the Beginning of Winter, Light Snow, and Heavy Snow. The middle row (due south, center, due north) is: the Li palace governs the Summer Solstice, Minor Heat, and Major Heat; the central palace has no solar terms to govern; the Kan palace governs the Winter Solstice, Minor Cold, and Major Cold. The bottom row (southeast, due east, northeast) is: the Xun palace governs the Beginning of Summer, Minor Fullness, and Grain in Ear; the Zhen palace governs the Vernal Equinox, Clear and Bright, and Grain Rain; the Gen palace governs the Beginning of Spring, Rain Water, and Awakening Insects. By looking at the diagram, one can determine which palace to start the calculation for any given solar term.

三元者，上中下三局也。一元五日，以甲己二干為一元之首，謂之符頭。符頭所臨之支值子午卯酉則為上元；值寅申巳亥則為中元；值辰戌丑未則為下元。蓋甲子日起上元，越五日己巳起中元，又起五日甲戌起下元。三局已遊，又起五日，己卯復起上元，則又是一氣矣。

The term "three yuan" refers to three sections: upper yuan, middle yuan, and lower yuan. One yuan lasts five days, starting on a day with the heavenly stem Jia or Ji, which is called the "symbol head." To determine which yuan a day falls into, look at the earthly branch of the symbol head day: if it is on the four central branches, Zi, Wu, Mao, or You, then it is the upper yuan; if it is on the four young branches, Yin, Shen, Si, or Hai, then it is the middle yuan; if it is on the four seasonal branches, Chen, Xu, Chou, or Wei, then it is the lower yuan. Therefore, the upper yuan begins on Jiazi day, and after five days, on Jisi day, the middle yuan begins. After another five days, on Jiaxu day, the lower yuan begins. Once the three yuan cycles are completed, another five days later on Jimao day, the cycle returns to the upper yuan, and this marks the beginning of the next solar term.

旬首者，從用時之干溯至本旬之甲首。如乙丑至癸酉皆以甲子為旬首，乙亥至癸未皆以甲戌為旬首是也。地盤旬首所臨之宮，其星即為值符，其門即為值使。如旬首在坎宮，則天蓬星為值符，休門為值使，餘仿此。

The term "xunshou" refers to finding the leading Jia in the current ten-hour period by tracing back from the stem and branch of the given hour. For example, the ten hours from Yichou to Guiyou all have Jiazi as their xunshou; the ten hours from Yihai to Guiwei all have Jiaxu as their xunshou. After determining the xunshou, one looks at which palace on the Earth Plate it falls into: the star of that palace is the chief symbol of the current ten-hour period, and the gate of that palace is the duty gate. For instance, if the xunshou falls in the Kan one palace, then Tianpeng star is the chief symbol and Xiu Men is the duty gate, and the rest of the palaces follow the same pattern.

假如陽遁一局甲子在坎宮，天蓬為本旬值符，休門為本旬值使。至癸酉十時又換符使甲戌在坤宮，天芮為本旬值符，死門為本旬值使，管至癸未十時；又換甲申在震宮，天沖為本旬值符，傷門為本旬值使，管至癸巳十時。又換甲午在巽宮，天輔為符，杜門為使。甲辰在中宮，寄於坤二，天禽為符，死門為使；甲寅在乾，天心為符，開門為使。

Taking a Yang Dun (Yang遁) cycle as an example: On Jiazi (甲子), the Heaven Stem falls in the Kan (坎) first palace, Tianpeng (天蓬) star is the chief symbol, and Xiu Men (休门) is the duty gate. This cycle governs ten hours, ending at Guiyou (癸酉). Then the cycle changes—on Jiaxu (甲戌), the Heaven Stem falls in the Kun (坤) second palace, Tianrui (天芮) star is the chief symbol, and Si Men (死门) is the duty gate, governing ten hours until Guiwei (癸未). Another change—on Jiashen (甲申), the Heaven Stem falls in the Zhen (震) third palace, Tianchong (天冲) star is the chief symbol, and Shang Men (伤门) is the duty gate, governing until Guisi (癸巳). Another change—on Jiawu (甲午), the Heaven Stem falls in the Xun (巽) fourth palace, Tianfu (天辅) star is the chief symbol, and Du Men (杜门) is the duty gate. On Jiachen (甲辰), the Heaven Stem falls in the Central Palace (中宫), which has no gate, so it is assigned to the Kun (坤) second palace, Tianqin (天禽) star is the chief symbol, and Si Men (死门) is the duty gate. On Jiayin (甲寅), the Heaven Stem falls in the Qian (乾) sixth palace, Tianxin (天心) star is the chief symbol, and Open Door (开门) is the duty gate. After completing the six cycles, the sixty hours form a complete cycle.

看用時之干臨於地盤何宮，即以天盤值符加於此宮。假如陽遁一局甲子時，即以天蓬為值符，而加甲子坎一宮，所謂伏吟者也。若用乙丑時，則地盤乙在九宮，即以天盤加九宮。丙寅時則地盤丙在八宮，即以天蓬加八宮。丁卯時則地盤丁在七宮，即以天蓬加七宮。餘仿此。陰遁此例同。

The method of turning the Heaven Plate is: first determine which palace the heavenly stem of the given hour falls on in the Earth Plate, then move the Heaven Plate's Chief Symbol to that palace. Taking the example of Yang Dun: for the hour of Jiazi, the beginning of the ten-day period is Jiazi, and the Chief Symbol is Tianpeng. Since Jiazi (Wu) is originally in the Kan Palace one, Tianpeng is also placed in the Kan Palace one, which is called "Hidden Chant." For the hour of Yichou, the Earth Plate's Yi is in the Li Palace nine, so the Heaven Plate (including the Chief Symbol Tianpeng) is placed on the ninth palace. For the hour of Bingyin, the Earth Plate's Bing is in the Gen Palace eight, so Tianpeng is placed on the eighth palace. For the hour of Dingmao, the Earth Plate's Ding is in the Dui Palace seven, so Tianpeng is placed on the seventh palace. The rest of the hours follow the same pattern. The method for Yin Dun is exactly the same.

值符加時干：看用時之支臨於地盤何宮，即以天盤值符加於此宮。假如陽遁一局，甲子時子在一宮，休門即在子上，即所謂伏吟者也。丑時則休門加於二宮，寅時則加三宮，卯時則加四宮，餘仿此。陰遁須用逆布，如九局甲子時子在九宮，景門即在九宮；丑時在八宮，寅時在七宮，餘仿此。

The method of rotating the eight gates is (although the title is the same as above, this actually refers to the method of adding the time branch to the duty gate): look at the earthly branch of the used hour and determine which palace it falls into on the earth plate, then move the duty gate to that palace. Taking the example of a yang遁 (Yang Dun) chart: for the Jiazi hour, the Zi branch falls into the first palace of Kan, so the duty gate Xiu Men is placed at the Zi position, which is also called "Hidden Chant." For the Chou hour, Xiu Men is moved to the second palace of Kun; for Yin hour, it is moved to the third palace of Zhen; for Mao hour, it is moved to the fourth palace of Xun, and the rest follow in order. For a yin遁 (Yin Dun) chart, the order is reversed: for example, in the first of the nine yin遁 charts at Jiazi hour, the Zi branch falls into the ninth palace of Li, so the duty gate Jing Gate is placed at the ninth palace; for Chou hour, it is moved to the eighth palace of Gen; for Yin hour, it is moved to the seventh palace of Dui, and the rest follow in reverse order.

以最上盤之值符加於九星值符所臨之宮，次即騰蛇以至九天，陽順陰逆。

The arrangement of the Eight Gods (also known as the "small value symbol") is as follows: take the value symbol from the spirit plate and place it on the palace where the nine stars value symbol (great value symbol) falls. Then arrange the following in order: Qishe, Taiyin, Liuhe, Gouchen, Zhuque, Jiudi, and Jiutian, continuing until Jiutian is reached. The direction of arrangement depends on the method of movement: in Yang Dun, move clockwise through the nine palaces; in Yin Dun, move counterclockwise through the nine palaces.

上元甲子六十年用陰遁一局，中元甲子六十年用陰遁四局，下元甲子六十年用陰遁七局。皆以其年旬首所值之門為值使，所值之星為值符，看其年支臨於地盤何宮，即以天盤值使加之；看其年干臨於地盤何宮，即以天盤值符加之。

The method of calculating the annual Flying Stars in the system of the Eight Trigrams and Five Elements is as follows: the first sixty years starting from Jiazi (甲子) use Yin Dun One, the next sixty years starting from Jiazi use Yin Dun Four, and the following sixty years starting from Jiazi use Yin Dun Seven. For each year, the gate corresponding to the initial ten-day period of that year is taken as the Duty Gate, and the star corresponding to that period is taken as the Chief Symbol. Then, observe the branch of the year on the Earth Plate to determine which palace it falls into, and place the Duty Gate from the Heaven Plate into that palace. Similarly, observe the stem of the year on the Earth Plate to determine which palace it falls into, and place the Chief Symbol from the Heaven Plate into that palace. This method is essentially applying the rotating plate technique used in the hourly Flying Stars system to the annual calculation.

如上元甲子年用陰遁一局，甲子即為旬首，休門為值使，天蓬為值符。因甲子在坎，即以天盤休門加坎，天蓬亦加坎。若乙丑年，乙在坤二，丑在離九，即以天盤休門加離九，天蓬加坤二，又以八神之值符加於天蓬逆轉。餘仿此。

For example, in the first year of the Jiazi cycle, the Yin Dun method is used with the first layout. Jiazi itself is the beginning of a ten-day period. The Xiu Men is the duty gate, and the Tianpeng is the chief symbol. Since the earth plate Jiazi falls in the Kan one palace, the heaven plate Xiu Men is added to the Kan palace, and the Tianpeng is also added to the Kan palace (heaven and earth are the same, which is called hidden chant). If it is the Yichou year, the earth plate Yi is in the Kun two palace and Chou is in the Li nine palace. Then the heaven plate Xiu Men is added to the Li nine palace, and the Tianpeng is added to the Kun two palace. Then the eight generals' chief symbol is added to the palace where Tianpeng falls, and the remaining seven generals are arranged in reverse order according to the Yin Dun method. Other years are handled in the same way.

共一百八十年為一周，用逆不用順者，天道左旋，日月隨之而左，故逆也。年家紫白亦陰遁，用逆。紫白之用，重在白宮，故上元甲子一白入於奇門之用，重在八宮，故上元甲子一白起坎。

The upper, middle, and lower trigrams each span sixty years, totaling one hundred and eighty years as a great cycle. The annual奇门 (qimen) only uses Yin Dun in reverse order rather than forward, because the heavenly way rotates to the left, and the sun and moon also move to the left, hence the reverse direction. The Purple and White Nine Stars in the annual system also follow Yin Dun in reverse. The Purple and White method emphasizes several "White" palaces (one white, six white, eight white), so in the first year of the Jiazi cycle, the one white starts from the center. The qimen method emphasizes eight palaces, so in the first year of the Jiazi cycle, the one white starts from the Kan palace. Their purposes differ, hence their starting points are different.

甲子至戊辰、己卯至癸未、甲午之戊戌、己酉至癸丑為上元二十年，用陰遁一局；己巳至癸酉、甲申至戊子、己亥至癸卯、甲寅至戊午為中元二十年，用陰遁四局；甲戌至戊寅、己丑至癸巳、甲辰之戊申、己未至癸亥為下元二十年，用陰遁七局。

The Moon Family Odd Door system first divides the years into three periods. From Jiazi to Wuchen, Jimao to Guimi, Jiawu to Wuxu, and Jiyou to Guichou, these four segments totaling twenty years are considered the Upper Period, using Yin Dun One. From Jisi to Guiyou, Jiashen to Wuzi, Jihai to Guimao, and Jiayin to Wuwu, these four segments totaling twenty years are considered the Middle Period, using Yin Dun Four. From Jiaxu to Wuyin, Jichou to Guisi, Jiachen to Wushen, and Jiwei to Guihai, these four segments totaling twenty years are considered the Lower Period, using Yin Dun Seven. This cycle repeats every sixty years, with each period occupying twenty years.

年以月建，旬首所值之門為值使，所值之星為值符。看月建之支臨於地盤何宮，即以天盤值使加之；看月建之干臨於地盤何宮，即以天盤值符加之，與年奇門同。

After the layout is fixed, the calculation proceeds according to the current month's month builder. Take the gate corresponding to the month builder's旬首 as the duty gate, and the star corresponding to it as the chief symbol. Then observe the earthly branch of the month builder on the earth plate and place the heaven plate's duty gate in the corresponding palace. Next, observe the heavenly stem of the month builder on the earth plate and place the heaven plate's chief symbol in the corresponding palace. The entire method of rotating the plate is exactly the same as in the annual奇门.

冬至後用陽遁，夏至後用陰遁，子午日用二局（冬至後子午日用陽遁二局，夏至後子午日用陰遁二局），餘仿此。丑未日用六局，寅申日用一局，卯酉日用八局，辰戌日用四局，巳亥日用九局。其起九星八門之法不必復分陰遁陽遁。

The Day Gate and Gate of Heaven system divides the year into two parts based on the winter solstice and summer solstice: after the winter solstice, the Yang Dun is used, and after the summer solstice, the Yin Dun is used. The structure number is determined by the day branch: on days of Zi and Wu, use the second structure (note: after the winter solstice, days of Zi and Wu use Yang Dun second structure; after the summer solstice, days of Zi and Wu use Yin Dun second structure; the same applies to the other branches); on days of Chou and Wei, use the sixth structure; on days of Yin and Shen, use the first structure; on days of Mao and You, use the eighth structure; on days of Chen and Xu, use the fourth structure; on days of Si and Hai, use the ninth structure. As for the method of calculating the nine stars and eight gates, there is no need to distinguish between Yang Dun and Yin Dun; they are all calculated according to the following fixed method.

凡甲子日天蓬起艮八宮，芮在離九，順飛九宮。乙丑日天蓬起離九，天芮在坎一。一日順移其八門，則甲子日休門起坎一。三日順轉一宮，不入中五。如甲子、乙丑、丙寅三日起坎一，丁卯、戊辰、己巳三日休門起坤二，庚午、辛未、壬申三日休門起震三，癸酉、甲戌、乙亥三日休門起巽四，丙子、丁丑、戊寅三日休門起乾六。餘仿此。

The specific method is: On the Jiazi day, the Tianpeng star starts at the Gen eight palace, and the Tianrui star follows to the Li nine palace, with the remaining seven stars moving sequentially through the nine palaces. On the Yichou day, the Tianpeng star moves to the Li nine palace, and the Tianrui star moves to the Kan one palace — the nine stars move one palace each day. The eight gates move more slowly: On the Jiazi day, the Xiu Men starts at the Kan one palace, moving sequentially one palace every three days, and skipping the central fifth palace. Therefore, on the days of Jiazi, Yichou, and Bingyin, the Xiu Men starts at the Kan one palace; on the days of Dingmao, Wuchen, and Jisi, the Xiu Men starts at the Kun two palace; on the days of Gengwu, Xinwei, and Renshen, the Xiu Men starts at the Zhen three palace; on the days of Guiyou, Jiaxu, and Yihai, the Xiu Men starts at the Xun four palace; on the days of Bingzi, Dingchou, and Wuyin, the Xiu Men starts at the Qian six palace (skipping the central fifth). The rest follow the same pattern.

按子午起於二宮，或者奇門知地故首坤。抑考古人明堂九宮，皆從西南而入蓋，尚右之義也。其不及卯酉者，六儀寄於南北四維，卯酉獨無所居，故不及也。門三日過一宮，或如翻禽與太乙有三日一宮之法乎，然皆不解，姑存。

The editor's note: In the system of the day division in the art of the mysterious gate, the two palaces are counted from the Zi and Wu hours. Perhaps this is because the mysterious gate is based on knowing the land, so it first recommends the Kun palace. Further, examining the ancient method of the nine palaces of the bright hall, they all enter from the southwest, which signifies the preference for the right side. As for why the卯 and 酉 days are not mentioned, it is because the six instruments are all located at the four cardinal directions of north and south. The卯 and 酉, which are the two cardinal directions of east and west, have no place to be stationed, so they are not mentioned. The eight gates and three heavens pass through one palace, perhaps similar to the calculation of three days per palace in the system of the bird calendar and the Taiyi method. These points are still not fully clear, so they are temporarily preserved for future reference.

冬至甲子第一六十日用陽遁一局，第二甲子六十日用陽遁七局，第三甲子六十日用陽遁四局。夏至第一甲子六十日用陰遁九局，第二甲子六十日用陰遁二局，第三甲子六十日用陰遁六局，皆以其日旬首所值之星為值符，所值之門為值使，法亦同於年奇。其超接置閏，則如時奇，凡甲子符頭超過三十日有奇，即宜置閏。

There is another method in the Day Division of the Eight Trigrams: after the winter solstice, the first sixty days starting from the first Jiazi use Yang Dun one layout, the next sixty days starting from the second Jiazi use Yang Dun seven layouts, and the next sixty days starting from the third Jiazi use Yang Dun four layouts. After the summer solstice, the first sixty days starting from the first Jiazi use Yin Dun nine layouts, the next sixty days starting from the second Jiazi use Yin Dun two layouts, and the next sixty days starting from the third Jiazi use Yin Dun six layouts. The method of determining the Chief Symbol and Duty Gate is based on the star corresponding to the day's旬首, and the corresponding gate, with the rotating plate method being the same as in the annual division of the Eight Trigrams. Its method of intercalation and connecting the excess days is the same as in the hourly division of the Eight Trigrams: whenever the Jiazi symbol head exceeds thirty days, intercalation should be added.

甲己加四仲月為上元，加四孟月為中元，加四季月為下元。亦冬至用陽遁，夏至用陰遁。

The method of calculation in the Moon Calendar for the Eight Trigrams also has another approach: if the heavenly stem of the month is Jia or Ji, and the earthly branch of the month falls in the four central months of Zi, Wu, Mao, and You, it is considered the first period. If it falls in the four young months of Yin, Shen, Si, and Hai, it is considered the middle period. If it falls in the four seasonal months of Chen, Xu, Chou, and Wei, it is considered the last period. Similarly, after the Winter Solstice, the Yang Dun method is used, and after the Summer Solstice, the Yin Dun method is used.

假如庚子年立春節出師，陽氣用事，艮上起甲子順行，其庚子奇頭乃是甲午，以甲子起艮，以甲戌起離，以甲申起坎，以甲午起坤，則是奇頭在坤也。陽遁逆奇，丁奇在中，丙奇在乾，乙奇在兌，七六五宮奇到為吉。若在夏至後出師，用陰遁逆行，餘仿此。

There is another method of calculating the annual marvels: suppose an army departs on the day of Gengzi year at the beginning of spring, when the yang energy is dominant, then the calculation starts from the Gen palace eight and proceeds in a clockwise direction. The first day of the ten-day period (the head of the marvels) for the Gengzi year is Jiawu, so Jiazi starts at the Gen palace eight, Jiaxu falls on the Li palace nine, Jiashen falls on the Kan palace one, and Jiawu falls on the Kun palace two—thus the head of the marvels is in the Kun palace. For yang遁, the three marvels are arranged in reverse order, so the Ding marvel falls on the center palace five, the Bing marvel falls on the Qian palace six, and the Yi marvel falls on the Dui palace seven; the three places, seven palace, six palace, and five palace, have the marvels arriving, which are auspicious directions. If the army departs after the summer solstice, the method changes to yin遁 and proceeds in reverse, with the rest of the calculation remaining the same.

假如己亥年冬至節，陽遁坎上起甲子，順飛，其己亥年奇乃在離，甲己之年正月起丙寅，即以丙寅入離宮，順飛。丁卯在坎，戊辰在坤，己巳在震，庚午在巽，辛未在中，壬申在乾，癸酉在兌，甲戌在艮，乙亥在離，丙子在坎，則離坎坤奇到方為吉。

There is another method of calculating the monthly odd numbers in some versions: if the year of Ji Hai occurs on the Winter Solstice, according to Yang Dun, the sequence starts from Kan One Palace with Jia Zi and proceeds in order. This determines that the annual odd number of Ji Hai year falls in Li Nine Palace. For the first month of the year of Jia or Ji, the monthly odd number is Bing Yin. Place Bing Yin in Li Nine Palace and proceed in order: Ding Mao falls in Kan One Palace, Wu Chen falls in Kun Two Palace, Ji Si falls in Zhen Three Palace, Geng Wu falls in Xun Four Palace, Xin Wei falls in the Center Five Palace, Ren Shen falls in Qian Six Palace, Gui You falls in Dui Seven Palace, Jia Xu falls in Gen Eight Palace, Yi Hai falls in Li Nine Palace, and Bing Zi again falls in Kan One Palace. In this arrangement, the odd numbers reach Li, Kan, and Kun Palaces, which are considered auspicious directions.

年月奇以節氣起宮，而日奇以局數起宮，法從本節上起甲子，陽順陰逆數去。如立春節丙寅日是上元，陽遁八局即八宮起甲子戊順行，己在離，庚在坎，辛在坤，壬在震，癸在巽，丁在中，丙在乾，乙在兌，則中乾兌得奇可用也。夏至後陰遁逆行，餘仿此。

The year and month marvels are determined by the solar terms to set the starting palace, while the day marvel is determined by the structure number. The method is to start from the beginning of the solar term with Jiazi. For Yang Dun, count forward in sequence, and for Yin Dun, count backward. For example, on the Bingyin day of the Beginning of Spring, which belongs to the first period, the Beginning of Spring first period is Yang Dun eight palaces, so starting from the Gen eight palace with Jiazi Wu, it proceeds in order: Jiaxu Ji falls in the Li nine palace, Jiashen Geng falls in the Kan one palace, Jiawu Xin falls in the Kun two palace, Jiachen Ren falls in the Zhen three palace, Jiayin Gui falls in the Xun four palace. Then, the three marvels are arranged in reverse order: Ding falls in the middle five palace, Bing falls in the Qian six palace, Yi falls in the Dui seven palace. Thus, the palaces of Zhong, Qian, and Dui receive the marvels and can be used. After the Summer Solstice, it changes to Yin Dun and reverses the order, and the rest is calculated in the same way.

假如中元冬至後辛未日，陽遁七局，中元旬頭甲子為值使，就於兌七宮起甲子順飛。乙丑艮，丙寅離，丁卯坎，戊辰坤，己巳震，庚午巽，辛未中。則本日在中宮，兌宮驚門值事，即以驚門加中五寄坤，便知開在兌，休在乾，生在坎也。

This passage explains how to determine the gates in the day's layout for the Japanese system of the Eight Mansions. Suppose it is a day of Xin Wei (辛未) in the middle of the year after the winter solstice, using Yang Dun (阳遁) with seven layouts. The first day of the middle term, Jia Zi (甲子), serves as the Duty Gate. Starting from the Dui (兑) seventh palace with Jia Zi, the sequence proceeds in a clockwise direction: Yi Chou (乙丑) falls in the Gen (艮) eighth palace, Bing Yin (丙寅) in the Li (离) ninth palace, Ding Mao (丁卯) in the Kan (坎) first palace, Wu Chen (戊辰) in the Kun (坤) second palace, Ji Si (己巳) in the Zhen (震) third palace, Geng Wu (庚午) in the Xun (巽) fourth palace, and Xin Wei (辛未) in the central palace (中五宫). It is evident that the gate falls in the central palace, and the starting gate, Dui (兑) seventh palace, is the Jing Door (惊门). Thus, the Jing Door is placed in the central palace (which is associated with the Kun second palace), and the eight gates rotate accordingly. The Open Door (开门) moves to the Dui seventh palace, the Resting Door (休门) moves to the Qian sixth palace, and the Life Gate (生门) moves to the Kan first palace. To determine which gate is needed, simply follow this sequence to identify its position.

按奇門之學，以釣叟歌為宗，並無一字及於年月日者。以兵機決於俄頃，萬無再查年月之理，況諸說紛紜，全無定見，恐後人穿鑿附會，於理皆有未通，於法皆有不順，姑備錄之，以俟選擇之用，非奇門所急也。

Editor's note: The study of Qimen, a system of divination, takes The Song of the Recluse Fishing in Misty Waves as its main text. However, The Song of the Recluse Fishing in Misty Waves does not mention anything about the year, month, or day in Qimen. This is because military operations and battlefield situations are decided in the blink of an eye, leaving no time to consult the year or month. Moreover, the various interpretations about these matters are inconsistent and uncertain, and it is likely that they were fabricated by later scholars. These interpretations are not logical and do not align with the principles of the method. Therefore, they are included here for reference by those selecting auspicious days and times, but they are not the immediate concern of Qimen.

從本日干祿上起五符順行，一五行（符），二天曹，三地府（符），四風伯，五雷公，六雨師，七風靈（雲），八唐符，九國印，十天關，十一地軸，十二天賊。

The method of arranging the "Five Symbols" and the twelve deities is as follows: starting from the stem's luck position (for example, Jia's luck is in寅, Yi's luck is in卯, and so on), count sequentially through the twelve earthly branches in order. The order is: first position is Five Symbols, second is Heaven Court, third is Underworld, fourth is Wind Deity, fifth is Thunder God, sixth is Rain Master, seventh is Wind Spirit (also called Wind and Cloud), eighth is Tang Symbol, ninth is National Seal, tenth is Heaven Gate, eleventh is Earth Axis, and twelfth is Heavenly Thief. After arranging them, determine which deity corresponds to the matter being inquired about, and use that to judge fortune or misfortune.

子午日青龍起申，丑未日青龍起戌，寅申日青龍起子，卯酉日青龍起寅，辰戌日青龍起辰，巳亥日青龍起午。一青龍、二明堂、三天刑、四朱雀、五金匱、六天德、七白虎、八玉堂、九天牢、十玄武、十一司命、十二勾陳。

The method of arranging the twelve day deities is as follows: first, determine the starting point of the Azure Dragon based on the day branch. On days of Zi and Wu, the Azure Dragon starts at Shen; on days of Chou and Wei, it starts at Xu; on days of Yin and Shen, it starts at Zi; on days of Mao and You, it starts at Yin; on days of Chen and Xu, it starts at Chen; on days of Si and Hai, it starts at Wu. After determining the starting point, arrange the twelve earthly branches in order: the first is the Azure Dragon, the second is the Bright Hall, the third is Heavenly Punishment, the fourth is the Vermilion Bird, the fifth is the Golden Chest, the sixth is Heavenly Virtue, the seventh is the White Tiger, the eighth is the Jade Hall, the ninth is Heavenly Prison, the tenth is the Black Tortoise, the eleventh is the Director of Destiny, and the twelfth is Gou Chen. The Azure Dragon, Bright Hall, Golden Chest, Heavenly Virtue, Jade Hall, and Director of Destiny are considered auspicious, while Heavenly Punishment, Vermilion Bird, White Tiger, Heavenly Prison, Black Tortoise, and Gou Chen are considered inauspicious.

立春、雨水、驚蜇在艮，德辰刑戌；春分、清明、穀雨在震，德午刑子；立夏、小滿、芒種在巽，德未刑丑；夏至、小暑、大暑在離，德酉刑卯；立秋、處暑、白露在坤，德戌刑辰；秋分、寒露、霜降在兌，德子刑午；立冬、小雪、大雪在乾，德丑刑未；冬至、小寒、大寒在坎，德卯刑酉。

"The 'De' represents the position of virtue and fortune that is in effect at the current time, while 'Xing' refers to the position of punishment and injury, which is opposite to 'De'. These two positions change with the eight seasonal divisions. From the time of Start of Spring, Rain Water, and Awakening of Insects, the influence is in the Gen palace, with 'De' at Chen and 'Xing' at Xu; from the time of Spring Equinox, Clear and Bright, and Grain Rain, the influence is in the Zhen palace, with 'De' at Wu and 'Xing' at Zi; from the time of Start of Summer, Grain Full, and Grain in Ear, the influence is in the Xun palace, with 'De' at Wei and 'Xing' at Chou; from the time of Summer Solstice, Minor Heat, and Major Heat, the influence is in the Li palace, with 'De' at You and 'Xing' at Mao; from the time of Start of Autumn, Limit of Heat, and White Dew, the influence is in the Kun palace, with 'De' at Xu and 'Xing' at Chen; from the time of Autumn Equinox, Light Frost, and Frost's Descent, the influence is in the Dui palace, with 'De' at Zi and 'Xing' at Wu; from the time of Start of Winter, Minor Snow, and Major Snow, the influence is in the Qian palace, with 'De' at Chou and 'Xing' at Wei; from the time of Winter Solstice, Minor Cold, and Major Cold, the influence is in the Kan palace, with 'De' at Mao and 'Xing' at You. In military strategy, the principle of 'backing De and attacking Xing' means to rely on the position of virtue and fortune and strike at the position of punishment and injury."

寶者，干生支也，如甲午、己酉之類；和者，干支比和也，如甲寅、戊辰之類；義者，支生干也，如甲子、戊午之類；制者，干克支也，如庚寅、壬午之類；伏者，支克干也，如乙酉、丙子之類。寶和義日吉，制日小凶，伏日大凶。歷家以和日為專日，以伏日為伐日。

This classification divides days into five categories based on the interactions between the heavenly stems and earthly branches. "宝日" occurs when the heavenly stem generates the earthly branch, such as Jia Wu (wood generates fire) or Ji You (earth generates metal). "和日" is when the heavenly stem and earthly branch belong to the same Five Phases, such as Jia Yin (both wood) or Wu Chen (both earth). "义日" is when the earthly branch generates the heavenly stem, such as Jia Zi (water generates wood) or Wu Wu (fire generates earth). "制日" is when the heavenly stem overcomes the earthly branch, such as Geng Yin (metal overcomes wood) or Ren Wu (water overcomes fire). "伏日" is when the earthly branch overcomes the heavenly stem, such as Yi You (metal overcomes wood) or Bing Zi (water overcomes fire). The first three categories, 宝日, 和日, and 义日, are considered auspicious. 制日 is slightly inauspicious, while 伏日 is highly inauspicious. The calendar tradition refers to 和日 as "专日" and 伏日 as "伐日".

甲乙丙丁戊五時為陽，二至皆以此五干為陽時，將兵利客，宜先舉。凡出軍、征伐、遠行、求財、立國邑、安社稷、治人民、臨武事、入宮見貴、移徙、嫁娶皆吉，惟逃亡難捕。經云：符使之行，一時一見，行陽利為客，蓋陽干受東部之生氣，陽時氣升也。

The five heavenly stems Jia, Yi, Bing, Ding, and Wu belong to the yang hours. From the winter solstice to the summer solstice, these five heavenly stems are considered yang hours in both halves of the year. Yang hours are favorable for taking the initiative in an attack, so one should act first. All activities such as military campaigns, travel, seeking wealth, building cities, stabilizing the state, governing the people, handling military affairs, entering the palace to meet the nobleman, moving house, and marriage are auspicious. However, capturing fugitives is difficult. The text states: The movement of the chief symbol and duty gate changes every hour. Movement during yang hours is favorable for taking the initiative. This is because yang stems receive the rising energy of the east, and the energy of yang hours is ascending.

己庚辛壬癸五時為陰，二至皆以此五干為陰時。將兵利主宜後應。凡出軍征伐、遠行、求財、立國邑、安社稷、治人民、臨武事、入宮見貴、移徙、嫁娶皆不吉，惟逃亡可獲。經云：符使之行，一時一易，行陰利為主，蓋陰干受西部之煞氣也。

The five heavenly stems JI, GENG, XIN, REN, and GUI belong to the yin hours. From the winter solstice to the summer solstice and vice versa, these five heavenly stems are considered yin hours. When the army moves during yin hours, it is advantageous for the side that takes the initiative in defense and attack. Any military campaign, long journey, seeking wealth, building cities, stabilizing the state, governing the people, handling military affairs, entering the palace to meet the nobleman, moving house, or marriage is inauspicious. Only the pursuit of fugitives is favorable, as they can be captured. The text says: The movement of the chief symbol and duty gate changes every hour. Movement during yin hours is favorable for taking the initiative. This is because the yin stems receive the cutting and killing energy from the west.

開門所主：開門宜征討、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。休門所主：休門宜面君謁貴、上官到任、嫁娶、移徙、商賈、營建，諸事皆吉，不宜行刑斷獄。生門所主：生門宜征討、謀望、入官見貴、嫁娶、移徙，諸事皆吉，不宜埋葬治喪。

The matters governed by Open Door: It is suitable for military campaigns, planning and seeking, taking up a post and meeting a nobleman, taking exams, traveling far, marriage, moving house, engaging in business, and constructing buildings; it is not suitable for handling government affairs, as at this time there is a tendency for people with private intentions to be watching secretly. The matters governed by Rest Door: It is suitable for meeting the king, visiting a nobleman, taking up a post, marriage, moving house, engaging in business, and construction, with all matters being auspicious; however, it is not suitable for administering punishment or judging cases. The matters governed by Life Gate: It is suitable for military campaigns, planning, taking up a post and meeting a nobleman, and marriage, with all matters being auspicious; however, it is not suitable for burial or holding funeral rites, as Life Gate represents life energy, which is contrary to funeral affairs.

傷門所主：傷門宜漁獵、討捕索債、博戲、收斂貨財，餘俱不宜。杜門所主：杜門宜捕盜、剪凶、決隱、獄形、填塞溝壑，餘俱不宜。景門所主：景門宜上書獻策、招賢謁貴、拜職遣使、行誅、突陣、破齒等事，餘俱不宜。死門所主：死門宜決斷、刑獄、弔喪、埋葬等事。驚門所主：驚門宜掩捕盜賊、恐惑亂眾等事。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 matters governed by Shang Men are suitable for fishing, hunting, capturing criminals, collecting debts, gambling, and competing, while other matters are unsuitable. The matters governed by Du Men are suitable for capturing thieves, eliminating villains, deciding on secret matters, judging lawsuits, and filling ditches, while other matters are unsuitable. The matters governed by Jing Men are suitable for submitting memorials and strategies, recruiting talented people, visiting noblemen, appointing officials and sending envoys, executing criminals, and breaking through enemy lines, while other matters are unsuitable. The matters governed by Si Men are suitable for making decisions, dealing with criminal cases, mourning the dead, and burying the deceased. The matters governed by Jing Men are suitable for ambushing and capturing thieves, frightening and confusing the enemy, while other matters are unsuitable. The eight gates are most afraid of "pressure" and "restriction" (when they fall into the palace they conquer or are conquered by). A fortunate gate that receives energy becomes even more fortunate, while losing energy weakens its favorable power. A凶 gate that receives energy becomes even more凶, while losing energy reduces its凶 nature.

天蓬所主：蓬星宜安撫邊境，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。天任所主：任星宜立國邑、化人民、入官見貴、求請應與商賈、嫁娶，不宜遷徙、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。

The affairs governed by the Tianpeng star: it is favorable for pacifying borders and building cities; unfavorable for taking up new positions, marriage, moving house, trading, or constructing buildings. When leading an army in the months of Chen, Xu, Chou, or Wei, if Tianpeng is placed over the Kūn two, Zhōng wǔ, or Gèn eight earth palaces, it is advantageous for the host side. When in the months of Shen, Hai, Zi, or Mao, if Tianpeng is placed over the Li nine palace, it is advantageous for the guest side. It corresponds to the Beidou's Tanlang star. The affairs governed by the Tianren star: it is favorable for building cities, educating the people, taking up new positions, meeting officials, seeking favors, trading, and marriage; unfavorable for moving house or constructing buildings. When leading an army in the months of Hai, Zi, Yin, or Mao, if Tianren is placed over the Zhen three or Xun four wood palaces, it is advantageous for the host side. When in the months of Chen, Xu, Chou, or Wei, if Tianren is placed over the Kan one palace, it is advantageous for the guest side. It corresponds to the Beidou's Zuofuxing star.

天沖所主：沖星宜征伐戰鬥、報怨酬恩，不宜上官見貴、嫁娶、移徙、商賈、營建。凡征戰，四季申酉月加六七宮利為主，亥子寅卯月日加二五八宮利為客。祿存星也。天輔所主：輔星宜修道設教、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。

The matters governed by Tian Chong star: it is suitable for military campaigns, fighting battles, seeking revenge, or repaying kindness; it is not suitable for taking office, meeting officials, marriage, moving house, trading, or building. In matters of warfare, if Tian Chong is in the乾 six or 兑 seven metal palace during the seasons of辰, 戌, 丑, or 未, and during the months of 申 or 酉, it is favorable for the host side. If it is in the坤 two, 中 five, or 艮 eight earth palace during the months of亥, 子, 寅, or 卯, it is favorable for the guest side. It corresponds to the禄存 star of the Big Dipper. The matters governed by Tian Fu star: it is suitable for studying and refining skills, establishing education and moral guidance, eliminating villains, suppressing rebellion, taking office, meeting officials, marriage, moving house, trading, building, taking exams, and planning affairs. In matters of leading troops and warfare, the favorable and unfavorable aspects for host and guest sides are the same as those of Tian Chong star. It corresponds to the Wen Qu star of the Big Dipper.

天禽所主：禽星宜祭祀、祈福、斷滅群凶、入官見貴、賜爵賞功、應舉、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。天英所主：天英宜上官見貴、應舉報書，不宜嫁娶、移徙、商賈、營建、祭祀、遠行。凡戰伐，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 affairs governed by the Tian Rui Star are suitable for worship, praying for fortune, eliminating bandits, taking up a post and meeting officials, granting titles and rewarding meritorious deeds, taking examinations, planning matters, marriage, moving house, business ventures, and construction; it is almost suitable for all affairs. When leading an army in warfare, if the Tian Rui Star is positioned over the Zhen three or Xun four wood palaces on the months or days of Hai, Zi, Yin, or Mao, it is advantageous for the host side. If it is positioned over the Kan one palace on the months or days of Chen, Xu, Chou, or Wei, it is advantageous for the guest side. The Tian Rui Star corresponds to the Liang Zhen Star of the Big Dipper. The affairs governed by the Tian Ying Star are suitable for taking up a post and meeting officials, and submitting documents for examinations; it is unsuitable for marriage, moving house, business ventures, construction, worship, or long journeys. When leading an army in warfare, if the Tian Ying Star is positioned over the Kan one palace on the months or days of Shen, You, Hai, or Zi, it is advantageous for the host side. If it is positioned over the Qian six or Dui seven palaces on the months or days of Yin, Mao, Si, or Wu, it is advantageous for the guest side. The Tian Ying Star corresponds to the You Bi Star of the Big Dipper.

天芮所主：芮星宜崇尚道德、尊師親友、入官見貴，不宜嫁娶移徙、商賈、營建。凡將兵征伐，與任星同。巨門星也。天柱所主：柱星宜修築營壘、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主，四季申酉月日加三四宮利客。破軍星也。

The affairs governed by Tian Rui star: it is suitable for upholding morality, respecting elders, befriending companions, and taking office to meet important people; it is unsuitable for marriage, moving house, engaging in business, or constructing buildings. In military campaigns, the favorable and unfavorable aspects for host and guest are the same as those of Tian Ren star. It corresponds to the Ji Men star of the Big Dipper. The affairs governed by Tian Zhu star: it is suitable for building fortifications and training soldiers; it is unsuitable for taking office to meet important people, marriage, moving house, engaging in business, or constructing buildings. In military campaigns, if Tian Zhu star is located in the Li nine palace on the days of寅, 卯, 巳, or 午, it is favorable for the host side; if it is located in the Zhen three or Xun four palace on the days of 辰, 戌, 丑, or 未, or on the days of 申 or 酉, it is favorable for the guest side. It corresponds to the Po Jun star of the Big Dipper.

天心所主：心星宜興師陳旅、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，凶者益凶，吉者不吉。

The matters governed by the Tianxin star are suitable for military campaigns, arranging troops, punishing the wicked, taking up new positions and meeting officials, taking exams, seeking opportunities, marriage, moving house, business ventures, and construction. When leading troops in warfare, the favorable and unfavorable factors for the host and guest forces are the same as those of the Tianzhu star. It corresponds to the Wuqu star of the Big Dipper. Among these nine stars, if they are in the旺气 (prosperous energy) of the four seasons and also combine with the Sanqi (Three Marvels) and favorable gates, then the auspicious stars become even more auspicious, and the malevolent stars will have their harmful effects reduced. If they lose their energy and do not combine with the Sanqi and favorable gates, then the malevolent stars become even more harmful, and the auspicious stars will not be auspicious. This is the general principle for using the nine stars.

乙奇者，日奇也，到震為玉兔遊宮，到巽為玉兔乘風，到離為玉兔當陽，到坤為玉兔暗風（亦名入墓），到兌受制，到乾受傷，到坎為玉兔飲泉，艮為玉兔步青雲。

Yi Qi is the "Day Odd" and when it falls into different palaces, it has different names and their respective auspicious or inauspicious implications: when it falls into the third palace of Zhen, it is called "Jade Rabbit Roaming the Palace," with wood getting its original energy; when it falls into the fourth palace of Xun, it is called "Jade Rabbit Riding the Wind," also receiving favorable conditions; when it falls into the ninth palace of Li, it is called "Jade Rabbit Facing the Sun," with wood and fire both flourishing; when it falls into the second palace of Kun, it is called "Jade Rabbit in the Dark Wind," also known as "entering the tomb," meaning the wood is buried in the earth warehouse; when it falls into the seventh palace of Dui, it is restrained by metal; when it falls into the sixth palace of Qian, it is harmed by metal; when it falls into the first palace of Kan, it is called "Jade Rabbit Drinking Spring Water," with water nurturing wood; when it falls into the eighth palace of Gen, it is called "Jade Rabbit Stepping into the Blue Clouds." The first three palaces and the last two are favorable, while entering the tomb and being adjacent to metal are unfavorable.

丙奇者，月奇也，到震為月入雷門，到巽為火行風起，到離為帝旺之鄉，到坤為子居母腹，到兌為鳳凰折翅，到乾為光明不全，到艮為鳳入丹山，到坎為火入水池。

Bing Qi is the "Monthly Qi". When it falls into different palaces, it is called: falling into the third palace of Zhen (Thunder) is called "the Moon Enters the Thunder Gate"; falling into the fourth palace of Xun (Wind) is called "Fire Travels and Wind Rises", with wind assisting fire; falling into the ninth palace of Li (Fire) is the Prosperity place for Bing fire, which is most advantageous; falling into the second palace of Kun (Earth) is called "the Son Resides in the Mother's Abdomen", with fire generating earth and being hidden within earth; falling into the seventh palace of Dui (Lake) is called "Phoenix Breaks Its Wings", with fire overcoming metal but being restrained; falling into the sixth palace of Qian (Heaven) is called "Light is Incomplete"; falling into the eighth palace of Gen (Mountain) is called "Phoenix Enters the Crimson Mountain"; falling into the first palace of Kan (Water) is called "Fire Enters the Water Pool", being overcome by water. Favorable are the palaces of Li, Xun, and Gen; unfavorable are the palaces of Dui, Qian, and Kan.

丁奇者，星奇也，三奇之中星奇最靈。到震獨明，到巽名玉女留郎，到離乘旺而火炎，到坤為玉女游地戶，到兌為火死金旺之鄉，到乾為火上天門，到艮為玉女游鬼戶，到坎為朱雀投江。

Ding Qi is the "Star Marvel," and among the Three Marvels, it is the most effective. When it falls in the third palace of Zhen, it is called "Dumu" (Alone Bright). When it falls in the fourth palace of Xun, it is called "Yu Nu Liu Lang" (Yue Nu Retains the Husband), indicating matters of retaining people and harmony. When it falls in the ninth palace of Li, it is in a flourishing position, with intense fire energy. When it falls in the second palace of Kun, it is called "Yu Nu You Di Hu" (Yue Nu Tours the Gate of the Earth). When it falls in the seventh palace of Dui, it is in a place where fire is declining and metal is flourishing. When it falls in the sixth palace of Qian, it is called "Hu Shang Tian Men" (Fire on the Heaven Gate). When it falls in the eighth palace of Gen, it is called "Yu Nu You Gui Hu" (Yue Nu Tours the Ghost Gate). When it falls in the first palace of Kan, it is called "Zhu Què Tóu Jiāng" (Zhu Què Falls into the River), where it is extinguished by water, which is the most dangerous. Using Ding Qi to select directions, one should take advantage of its brightness, strength, and harmonious qualities, avoiding situations where it enters water or a tomb.

坎宮：北道、舟程、黑色、鹹味、漿糊、水膏、繩索、樂器、水瀉、遺精、耳腎腰疾、深聽智謀、漫事曲折。坤宮：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。

The imagery associated with the first palace of Kan: northern roads, boat travel, black color, salty taste, glue, water-like viscous substances, ropes, and musical instruments; in terms of illness, it mainly relates to diarrhea, seminal discharge, and ailments of the ears, kidneys, and waist; in terms of human affairs, it relates to deep listening and strategies, with matters often being roundabout and complicated. The imagery associated with the second palace of Kun: city deities, the Director of Destiny, land and community altars, grain and silk, fields, granaries and courtyards, clouds and fog, sand and stones; in terms of people, it relates to elderly women, female Daoists, and rural farmers; in terms of illness, it mainly relates to diseases of the spleen and abdomen; in terms of affairs, it relates to fights, worries, imprisonment, and the use of talismans, pills, and powders, as well as the practice of medicine, divination, and fortune-telling.

震宮：甲乙青龍、禁廷、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、工巧雕刻、雲龍、怪異。巽宮：山林、竹舍、進退、藏匿、懸吊、安柱、繩索、縈結、工巧、機關、諸事、灣環、長安新婦、秀士、幽閒、絕煙、神廟、股肱、手足、風寒、氣症、膽肝、眼目。

The images associated with the third palace of Zhen (Thunder): Jia and Yi wood, the Azure Dragon, palaces and court, scholars in the Hanlin Academy, ships, carriages and horses, the Eastern Peak Mount Tai, palaces, temples and shrines, household deities and mountain foot forests, also include ghosts and monsters; on the body, they represent the liver, gallbladder and limbs; in terms of people, they represent the eldest son; in terms of affairs, they indicate mixed feelings of joy and sorrow, traveling and hunting, great fame spreading far, and a handsome appearance; in terms of food, they represent garlic, melons and vegetables, with smells of fishy, sour and fresh; in terms of skills, they represent exquisite carving; in terms of strange phenomena, they represent dragons in the clouds and various strange events. The images associated with the fourth palace of Xun (Wind): mountains and forests, bamboo houses, indecision, hiding, hanging, erecting pillars, ropes, winding and tying knots, craftsmanship, and mechanisms; affairs are often winding and complicated; in terms of people, they represent newlywed women going on long journeys, outstanding men, reclusive and idle people, and houses without smoke and temples; on the body, they represent thighs and arms, hands and feet, gallbladder, liver and eyes; in terms of illness, they represent colds and wind diseases.

乾宮：君父、顯官、僧道、老人、寶石、銅鐵金石、絲絃、色白形圓、體堅味辛、刀砧、錘鈴、骨腦、股筋。兌宮：破損、毀折、陰人災厄、少女、*妾、咽喉、口舌、妖邪不正、詭言虛譎、缺地、廢井、刀針銅鐵。

The imagery associated with the Qian hexagram in the sixth palace includes: rulers and fathers, high-ranking officials, monks and Taoist priests, and the elderly; in terms of objects, it represents gems, copper, iron, gold, and stone, as well as silk and strings; in terms of color, it is white; in terms of shape, it is round; in terms of texture, it is hard; in terms of taste, it is pungent; in terms of utensils, it represents knives and cutting boards, hammers and bells; in terms of the body, it represents bones, marrow, thighs, and tendons. The imagery associated with the Dui hexagram in the seventh palace includes: damage, breakage, and misfortune for women; in terms of people, it represents young women and servants; in terms of the body, it represents the throat; in terms of affairs, it represents disputes over words, evil spirits, and deceitful or false speech; in terms of terrain, it represents broken or incomplete places and abandoned wells; in terms of objects, it represents knives, needles, and metal tools.

艮宮：少男、山岡、徑路、石岸、土石、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、生死、脊背癰疽、手足瘡疥、虎豹狼狽鼠狗之物。

The symbolic representations of the Geng trigram in the eight trigrams: in terms of people, it represents a young man; in terms of terrain, it represents hills, narrow paths, rocky shores, earth and stone, tiles, villages in mountain areas, temples and hermitages; in terms of demeanor, it represents a state of being still or moving, uncertain and unpredictable; in terms of material properties, it represents something hard and full of knots; in terms of body parts, it represents the nose, the back, and the fingers; in terms of pathology, it represents stagnation and blockage of qi and blood; in terms of color, it is yellow; in terms of taste, it is sweet; in terms of events, it represents being caught between two difficulties, or at the moment of life and death; in terms of diseases, it represents sores on the back, or sores and scabies on the hands and feet; in terms of animals, it represents tigers, leopards, wolves, jackals, mice, and dogs.

離宮：神聖、公像、閃電、星火、赤鴉、丹鳳、火灶、煙囪、燈籠、紅盒、酒食、馨香、焙炙藥物、帶殼而嘗、炊燥性熱、緊急、熏蒸、祖先、宗廟、明堂、客廳、爐鼎、火具、詩賦、詞文、眼目、心血潮熱、虛驚。

The imagery associated with the nine palaces of Li (Fire) includes divine and sacred images, official statues, lightning, and sparks of fire; among birds, red crows and red phoenixes; among objects, stoves, chimneys, lanterns, and red boxes; among food and drink, wine and food, fragrant items, baked and roasted medicines, and foods with shells, which are dry and hot in nature; among events, urgency and steaming; among places, ancestors, ancestral temples, the bright hall, and the main hall; among tools, furnaces and various fire-related implements; among literary matters, poetry, essays, and literary compositions; and among the body, the eyes, with diseases mainly involving heart blood deficiency, hot flashes, and unexplained palpitations.

天蓬：為水，為後，為水火、盜賊，其音為羽，入官逢盜賊，起造、移徙防火，婚姻妨翁姑，娶傷產，商賈遠方遇仇人侵害，行人即歸。兗州分野。天芮：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，或有盜侵佔，行人則歸，經商失財破侶。梁州分野。

The Tianpeng Star: Belongs to the Water element. In terms of people, it governs the Queen Mother. In terms of events, it governs water and fire calamities and bandits. It belongs to the Yu tone. When divining about taking an official post, it indicates encountering bandits; when divining about construction, building, or moving house, it advises caution against fire; when divining about marriage, it causes harm to the in-laws and may affect fertility; when divining about business, it indicates being attacked by enemies from afar; when divining about a person going out, it suggests they will return immediately. Its territory corresponds to Yanzhou. The Tianrui Star: In terms of people, it governs scholars and teachers, as well as good friends and beneficial companions. It belongs to the Gong tone, and is favorable in autumn and winter. When divining about construction, marriage, or moving house, it indicates lawsuits or property disputes; when divining about a person going out, it suggests they will return; when divining about business, it indicates financial loss and disputes with partners. Its territory corresponds to Liangzhou.

天沖：為雷祖天帝，為木，為武士，其音為角，宜出軍雷冤，若移徙、商賈不吉，嫁娶妨害，一年之內修造三年當有凶事，上官利武職。徐州分野。天輔：為草，為民，其音角，春夏婚姻、移徙大吉，秋冬諸事不吉。荊州分野。

Tian Chong Star: It presides over the Heavenly Emperor of Thunder, belongs to the Wood element of the Five Phases, and is associated with warriors in terms of people. It is connected to the musical tone of Jue. It is favorable for military campaigns and clearing up grievances; however, it is inauspicious for moving house or starting a business. It is unfavorable for marriage. If there is construction or land breaking in the year, there will be calamity within three years. For taking up an official post, it is favorable for military positions. Its territorial division belongs to Xuzhou. Tian Fu Star: In terms of objects, it presides over grass and trees; in terms of people, it presides over common people. It is connected to the musical tone of Jue. Marriage and moving house in spring and summer are highly auspicious, but in autumn and winter, all affairs are inauspicious. Its territorial division belongs to Jingzhou.

天禽：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，依門債戶，其神不正吉，亦非全。豫州分野。天心：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。

Tian Rui Star: This star governs craftsmen, witches, and practitioners of rituals. It belongs to the Palace of the Five Elements (Wu Xing) under the tone of Gong. It is favorable for worshiping deities, commerce, burial, and moving house, especially in autumn and winter. It is slightly unfavorable in spring and summer. Since it has no position in the Central Palace, it resides in the second Palace of Kun, like living in someone else's home. Therefore, its auspiciousness is not pure or complete. Its territory belongs to Yu State. Tian Xin Star: It belongs to the Metal element of the Five Phases. It governs high-level Daoists and famous physicians, and belongs to the tone of Shang. 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. It is not suitable for commerce. When it is on the day or hour, if the weather is clear, it brings great auspiciousness. Its territory belongs to Ji State.

天柱：為金，為隱士，為修煉，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。天任：為上始富室，其音為宮，嫁娶、生子大貴，上官謁貴全吉，惟修其不利商賈、遠行。春夏大吉。青州分野。

The Tian Zhu star: belongs to the Metal element of the Five Phases, representing recluses and those engaged in cultivation. Its tone belongs to Shang. It is suitable for guarding oneself, hiding one's movements, or secretly planning strategies; it is inauspicious for moving house, business, or marriage. Its territory corresponds to Yongzhou. The Tian Ren star: signifies the highest level of wealth and honor, with its tone belonging to Gong. It is favorable for marriage, childbirth, taking an official post, and meeting noblemen; however, it is unfavorable for business and long journeys. It is very auspicious in spring and summer. Its territory corresponds to Qingzhou.

天英：為火，為爐冶人，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，止宜嫁娶。揚州分野。

The Tianying Star belongs to the Fire element. It represents people involved in metalworking and casting, and also signifies illness and injury. It belongs to the徵 tone. It is favorable for long journeys and submitting memorials or strategies; it is unfavorable for business, as it may lead to loss of property. It is also unfavorable for construction, as it may cause fires. Taking office may bring calamity. Among the eight matters, only marriage is suitable. Its territorial affiliation is Yangzhou.

值符：稟中央之土，為貴人之位，能育萬物，大將利居其下。為人性清高而厚重，為仙佛，為尊貴，失令則為牙保媒。於物為印綬文章、金銀首飾、絲麻布帛、珍寶、谷、鱉、獬牛之類。變異則為水木之精、鱗魚之怪。其於事也，旺相則為元慶、詔書、筵會、酒食，休囚則為哭泣、愁悶。其色黃白，其形端方，其數八。

The Chief Symbol: It receives the central earth energy, being the position where the Nobleman resides. It can generate and nurture all things, and having the commander sit beneath it is most advantageous. When referring to people, it represents those with a clear and noble character who are steady and serious, such as sages, Buddhas, and esteemed individuals. If it is out of season and lacks vitality, it becomes a broker, a guarantor, or a matchmaker. When referring to objects, it signifies official seals and documents, gold and silver jewelry, silk and hemp fabrics, treasures, grain, turtles, the mythical ox, and similar items. If strange phenomena occur, they are the spirits of water and wood, or strange creatures with scales and fish. When referring to events, during its prosperous and strong phase, it signifies great joy and celebration, imperial edicts, banquets, and feasting; during its weak and confined phase, it signifies weeping and sorrow. Its color is yellow and white, its shape is upright and straight, and its number is eight.

騰蛇：稟南方之火，為虛耗之神。為人性虛偽而巧詐，為公吏、為婦女，失令為市井人、為奴婢、牙婆。於物為光亮，為醜陋，為歪斜破損，為花梨，為繩索，為蛇。其於事也，為胎產、婚姻、文契、錢貨，得奇得門無妨；變異則為光怪、火燭、驚疑，為淹纏，為惡夢，為血光、脫賺、罵詈，為汙穢、臭氣之類。其色紅白，其形虛幻、勾曲，其數三。

Tengshe: It receives the fire energy from the south and is a deity associated with loss and wastage. When referring to people, it represents those who are deceitful and cunning, officials in government offices, and women; if it is out of its proper season and lacks vitality, it becomes common people, servants, matchmakers, or prostitutes. When referring to objects, it signifies bright items, ugly items, crooked or broken items, sandalwood, ropes, and snakes. When referring to events, it indicates pregnancy and childbirth, marriage, contracts, and property. If it appears together with the Three Marvels and a favorable gate, there will be no harm. If it appears with strange phenomena, it indicates strange sights, fire and candle disasters, confusion and suspicion, prolonged illness, nightmares, bloodshed, being deceived, being insulted, and foul odors. Its color is red and white, its shape is illusory and curved, and its number is three.

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、諫府，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、恩赦、澤宥、婚姻胎產，休囚則為淫濫、憂疑、欺詐、隱私、口舌、詛咒、哭泣、暗謀、密約、私通、走失。其色白，其體柔，其數九。

Taiyin: It receives the qi of the western metal, and is a deity who secretly protects and brings auspiciousness. When referring to people, it represents those who are upright and impartial, with a strong and difficult-to-control nature, such as officials from the Office of Imperial Censor and the advisory offices, as well as scholars. If it is not in its proper season and lacks vitality, it becomes a servant or a petty person. When referring to objects, it represents carved items, gold and silver, feathers, clean things, as well as continuous rain, dew, frost, snow, ice, Buddhist temples, and writings. When referring to events, during its prosperous and strong phase, it signifies joy, mercy, forgiveness, marriage, and childbirth; during its weak and confined phase, it signifies licentiousness, worry and doubt, fraud, secrets, disputes, curses, crying, secret plots, secret meetings, adultery, and loss. Its color is white, its texture is soft, 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。為人性好賢樂善，為貴族、高隱，失令則為工巧、技藝、僧道、術士、醫生、書客。於物為果品、鹽粟、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*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 receives the qi of the eastern wood, and is a guardian deity under the command of the Thunder Department and the Rain Deity. It can fly and transform. When referring to people, it represents those who value virtuous talents, enjoy doing good deeds, and are nobles or reclusive hermits. If it is out of season and lacks vitality, it becomes craftsmen, artists, monks, Taoist priests, doctors, scribes, and scholars. When referring to objects, it represents fruits, salt and grain, feathers, silk and cloth, clothes, palanquins and umbrellas, colorful ceremonial equipment, seals and documents, branches, boats and carriages, and money. If it appears as a strange entity, it represents the spirits of plants and the strange creatures of water. When referring to events, during its prosperous and strong phase, it governs titles, honor, joy, marriage, harmony, and childbirth; during its weak and confined phase, it governs female allure, disputes over words, conflicts over wealth leading to illness, imprisonment, timidity, slander, secret conspiracies, surrender, and enticement. Its color is yellow and red, its form is brilliant and radiant, and its number is six and seven.

勾陳（下有白虎）：稟西方之金，為剛勇之神，主兵戈戰鬥。為人性猛烈威雄，為權官、使者、侍衛、虎賁，失令則為軍卒、丑婦、工匠、農夫、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，其數七與五。

Gou Chen (this deity is accompanied by Bai Hu): It receives the qi of the west metal, is a deity of strength, courage and bravery, and oversees weapons and warfare. When referring to people, it represents those with fierce temperaments and mighty, strong appearances, such as officials in power, envoys, attendants, and tiger-soldiers; if it is out of season and lacks vitality, it becomes common soldiers, ugly women, craftsmen, farmers, herdsmen, constables, butchers, wicked people, mourners, and the sick. When referring to objects, it represents gold and silver, swords and blades, wealth, fruits on trees, fish and turtles, and dragons; if it is out of season, it becomes rusted iron, tiles and stones, and nets. If it appears as an anomaly, it signifies hail, fierce winds, thunderclaps, and harm to all things. When referring to events, it signifies disputes, illness, death and mourning, traveling on roads, falling injuries, being stuck and unable to move forward, and losing things. Its color is green and white, its shape is sharp, and its numbers are seven and five.

朱雀（下有玄武）：稟北方之水，為刑戮*讒之神。為人性聰明而躁急，巧辯而反覆，為文士、醉客、孕婦，失令則為牙伶、書吏、盜賊、*婦、賣魚鹽人。於物為文章、印信、敕令、服物、魚蛇、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、逃人、*佞。其色赤黑，其形缺，其數四與九。

The Vermilion Bird (this deity also includes the Black Tortoise): It receives the qi of the northern water. It is the deity associated with punishment and slander. In terms of people, it represents those who are intelligent but impetuous, eloquent yet fickle, such as scholars, drunkards, and pregnant women. If it is out of its season and lacks vitality, it becomes associated with actors, brokers, clerks, thieves, immoral women, and traders of fish and salt. In terms of objects, it represents writings, seals, imperial edicts, clothing, fish and snakes, eggs, brine, oil and wine, umbrellas, and charcoal. If there are strange occurrences, it signifies demons and spirits. In terms of events, it governs visiting superiors and seeking official positions; when out of season, it signifies disputes, crying, daydreaming, parting, fear, loss, escape, and wicked people. Its color is red and black, its form is incomplete, and its numbers are four and nine.

九地：坤上之象，萬物之母，為陰晦之神。為人性柔順吝嗇，為人像，為大腹，為醫卜人，為老婦、道姑、鄉農、獄卒。於物為子母牛，為五穀、布帛、金、沙、石、雲、物，符錄、藥餌、舊物。於事為模糊、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。

Jiudi: It takes the image of the Kun hexagram, which is the mother of all things and belongs to the spirit of darkness and obscurity. In terms of people, it represents those who are gentle and compliant but stingy, a figure resembling a large-bellied person, a physician or fortune teller, an old woman, a female Taoist priestess, a country farmer, and a jailer. In terms of objects, it represents a mother cow with her calf, grains, silk and cloth, metal, sand, stone, clouds and mist, talismans, medicine, and old things. In terms of events, it signifies confusion and ambiguity, worry and thought, illness, imprisonment, darkness and obscurity, weeping, and death. Its color is black. Its shape is heavy and has a handle. Its number is eight and two.

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、股肋。於物為馬，為金玉、寶石、劍戟、刀砧、錘鈴、錢鏡、寒冰、銅鐵、水果、絲竹、光亮、玲瓏、旋轉、活動，有聲有足之物。於事為謀望、博弈、遠行之類。其色赤白，其形圓而質堅，其數一與六。

Jiu Tian: Taking the Qian trigram's metal image, it represents the father of all things, and is the deity of prominence and display. In terms of people, it signifies a person with a strong and vigorous nature, deep and unpredictable, representing a king, father, superior officer, monk or Taoist priest, and the elderly. In the body, it governs the head, thighs, and ribs. In terms of objects, it represents horses, gold and jade, gems, swords and spears, knives, mortars and hammers, bells, coins and mirrors, cold ice, copper and iron, fruits, silk and bamboo instruments, and all things that are bright, delicate, capable of rotation, movement, making sound, or having feet for walking. In terms of events, it governs planning and seeking, competition and pursuit, and long journeys. Its color is red and white, its shape is round and its texture is hard, with numbers one and six.

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，克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，其為體也柔嫩，其為用也無差。得時繁華，失令則枯朽。其性矯揉造作，依附世情。

Jia Wood: It is strong and sturdy in texture, upright in nature, green in color, sour in taste, has a muffled sound, is square and elongated in form, and its function is to sprout and enliven. When it is in season and timely, it becomes a fine timber for beams and pillars; when it is out of season and lacks vitality, it becomes useless wood. If it is excessively restrained, it will decay and become useless; if it is overly vigorous, it will drift aimlessly. Its nature is overly self-confident and not good at dealing with worldly affairs. Yi Wood: It is moist and smooth in texture, flexible and gentle in nature, greenish in color, sour with a sweet taste, has a melodious sound, is tender in form, and its function is to adapt everywhere without making mistakes. When it is in season, it has flourishing branches and leaves; when it is out of season, it becomes withered and decayed. Its nature is inclined to be artificial and pretentious, and it is good at conforming to worldly situations.

丙：其為質也廉，其為性也烈，其為色也紫赤，其為味也苦辣，其為聲也蒼雄，其為體也踝與腹，其為用也抑與揚。得時則輝煌，失令則灰槁。有可大之材，而不能有恆；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。得時則能銷容暴戾、洞察*邪，失令則為窮愁呻吟、幽人婺婦。投其機則狎，當其銳則不可攖。其性柔佞，不可測識。

Bing Fire: It is solid and upright, with a clean and honest nature. Its color is purple and red, its taste is bitter and spicy, its sound is strong and vigorous, and its form is located in the ankle and abdomen. Its function is to restrain and promote. When it is in season, it shines brightly; when it is out of season, it is like dead ashes and withered wood. It has the material to accomplish great things, but cannot maintain them. It has the ability to change situations, but does not tolerate being offended. It is stubborn and self-willed, and only likes to be flattered. Ding Fire: It is soft and graceful, with a gentle nature. Its color is light red, its taste is crisp and refreshing, its sound is clear and bright, and its form is refined and prominent. Its function is to be quick and flexible. When it is in season, it can melt harshness and see through wickedness; when it is out of season, it becomes a person full of sorrow and lamentation, or a reclusive hermit or a widow. If it is pleased, it can be approached; but when it is at its peak, it should not be disturbed. Its nature is gentle but cunning, making it hard to understand.

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，其為體也澀而深，其為用也滷而粗。得時則豪雄果敢，失令則柔懦痴愚。其性執拗，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，失令亦抱質堅貞。其性寬宏而不凝滯於物。

Wu Earth: It is dry and fierce in nature, upright and square in character, with a sweet and pungent taste, a strong and deep sound, a sluggish and thick form, and a rough and bold function. When it is in season, it is bold and vigorous, decisive and capable of great deeds; when it is out of season, it becomes weak, timid, dull, and foolish. Its character is stubborn and cannot be suppressed by force. Ji Earth: It is broad, thick, and solid in nature, sincere and open in character, with a sweet and pungent taste, a gentle and sincere sound, a steady and quiet form, and a harmonious and soft function. When it is in season, it can mold and refine things, nurturing all things; even when out of season, it still maintains its steadfast essence. Its character is broad-minded and generous, and it does not get stuck in specific matters.

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，其為體也便直，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：其為質也芒銳，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 metal: It is strong and robust in nature, with a fierce and sharp temperament, a pungent taste, a loud and sharp sound, a straight and agile form, and a fierce and cruel function. When it is in season, it displays its domineering nature; when it is out of season, it loses its mighty power. To deal with it, one should use softness to pacify it, not hardness to suppress it. It is stubborn in character, and only allows others to submit, never submitting to others. Xin metal: It is sharp and pointed in nature, with a temperament that is gentle yet firm, a bitter and pungent taste, a resounding and clear sound, a quiet and contained form, like a needle hidden in a bag; its function is enduring and resilient, like a fine jade emerging from a stone. When it is in season, it is like the great bell and the grand chime; when it is out of season, it is like broken pottery and clay vessels. It must wait until the autumn wind is in command 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，不可共樂。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湧蓄之量。得時則從龍變化，失令則搖尾乞憐。其性憨直，惟知排難解紛，不知察*燭弊。

Rén water is moist and smooth in texture, with a wild and overflowing nature, salty in taste, loud in sound, round and flexible in form, and its function is to promote smooth flow and prevent stagnation. When it is in season, it can help all things and benefit people; when it is out of season, it can hinder virtuous talents and cause harm to the country. Its nature is gentle and compliant, but it hides a sinister aspect. It can endure hardship together, but cannot share peace and comfort. Guǐ water is heavy in texture, with a dark and hidden nature, turbid in taste, loud in sound, thick and solid in form, and it carries a disposition of willingly sinking into obscurity. Its function is shallow and outwardly revealing, lacking the capacity to contain and store. When it is in season, it can follow the divine dragon to change and transform in the clouds; when it is out of season, it can only wag its tail and beg for favor. Its nature is honest and straightforward, knowing only how to help others resolve difficulties, but not understanding how to clearly discern wickedness or reveal hidden faults.

子：為水，為池，為河井，為溝渠，為後宮。其於人也，為婦人，為盜賊，為乳媼。其於物也，為鼠，為燕、蝸。其於事也，見吉神為聰明，見凶神為淫佚。丑：為土，為桑園，為橋樑，為宮殿，為墳墓。其於人也，為君子，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；見凶神為詛咒、冤仇、訟獄、憂離、遠行、疾病。

Zi belongs to the Water element, symbolizing ponds, rivers, wells, and ditches. It also represents the harem. In terms of people, it signifies women, thieves, and wet nurses; in terms of objects, it represents rats, also swallows and snails; in terms of events, when associated with auspicious deities, it indicates intelligence, but when associated with inauspicious deities, it indicates licentiousness and debauchery. Chou belongs to the Earth element, symbolizing mulberry groves, bridges, palaces, and tombs. In terms of people, it signifies gentlemen, elders, and noblemen; in terms of objects, it represents oxen and mules; in terms of events, when associated with auspicious deities, it indicates joy, promotion, and official appointments, but when associated with inauspicious deities, it indicates 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，為夫婿，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；見凶神為口舌、失財、疾病、官事、是非。卯：為木，為門窗，為街土。其於人也，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，雖無奇門不可避行。

Yin: Belongs to the Wood element in the Five Phases. It symbolizes deities, mountains, bridges, and official gates. In terms of people, it represents chancellors, husbands, hermits, noblemen, people and horses, officials in government offices, family heads, and guests. In terms of objects, it represents tigers, leopards, and cats. In terms of events, when associated with auspicious deities, it relates to official documents, wealth, and news. When associated with inauspicious deities, it relates to disputes, loss of wealth, illness, legal disputes, and conflicts. This direction is particularly important even if no special door is available, as it must be used. Mao: Belongs to the Wood element in the Five Phases. It symbolizes doors, windows, and street land. In terms of people, it represents women, brothers, maternal aunts, and thieves. In terms of objects, it represents boats, vehicles. In terms of events, when associated with auspicious deities, it relates to matters concerning doors and windows, and transportation, ensuring peace and safety. When associated with inauspicious deities, it relates to disputes, legal issues, pursuit and calls, and separation. This direction is particularly important even if no special door is available, as it must be used.

辰：為土，為崗嶺，為麥地，為奇觀，為土堆，為墳墓，為田園。其於人也，為丑婦，為僧道，為候人，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，為钁。其於人也，為婦人，為乞丐。其於事也，見吉神為文書，見凶神為夢寢疾病。

Chen belongs to the Earth element. It symbolizes mountain ridges, wheat fields, unusual landscapes, earth heaps, tombs, and farmland. In terms of people, it represents a woman with an ugly appearance, monks and Taoists, those waiting or guarding, and butchers. In terms of events, when associated with auspicious deities, it signifies doctors and medicine; when associated with inauspicious deities, it signifies killing and conflict. Si belongs to the Fire element. It symbolizes forges and melting places, as well as iron tools like hoes. In terms of people, it represents women and beggars. In terms of events, when associated with auspicious deities, it signifies documents and writings; when associated with inauspicious deities, it signifies nightmares and illness.

午：為火，為廳堂，為菜食。其於人也，為宮女，為使者，為亭長，為蠶姑。其於事也，見吉神為信息文章，見凶神為驚疑口舌。未：為土，為庭院，為牆垣，為井，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，見吉神為酒食宴會喜美，見凶神為官事、孝服、毒藥、競爭、疾病。此方得遇奇門，可以逃難藏形。

Wu belongs to the Fire element in the Five Phases, and its symbolic representation includes hallways and food and drink. In terms of people, it represents palace women, messengers, station officers, and women who rear silkworms. In terms of events, when associated with benevolent deities, it signifies messages and written documents; when associated with malevolent deities, it indicates suspicion and disputes. Wei belongs to the Earth element in the Five Phases, and its symbolic representation includes courtyards, walls, wells, tombs, and teahouses. In terms of people, it represents parents, elderly men with white hair, widows, witches, shepherds, and hermits. In terms of objects, it represents sheep and eagles. In terms of events, when associated with benevolent deities, it signifies banquets, feasts, and joyful affairs; when associated with malevolent deities, it indicates legal disputes, mourning, poison, quarrels, and illness. If this direction coincides with favorable door and star combinations, it can be used for taking refuge and hiding from danger.

申：為金，為仙堂，為神堂，為道路，為碓隈，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、道路、損失、疾病。酉：為金，為碑碣，為街巷，為白塔。其於人也，為外親，為婢妾，為婦女，為陰貴人，為賣酒人。其於物也，為鴿雉。其於事也，見吉神為清淨恬淡和合，見凶神為失財、疾患、離別。此方遇奇門，可以藏形遁跡。

Shen: Belongs to the Metal element. It represents places such as the hall of immortals, the hall of gods, corners with paths, mortars, city walls and houses, temples, and ponds. In terms of people, it signifies the people from the lord's family, distinguished guests, travelers, soldiers, and villains. In terms of objects, it represents monkeys and lions. In terms of events, when accompanied by auspicious deities, it signifies journeys and movement; when accompanied by inauspicious deities, it signifies disputes, vehicle accidents, dangerous roads, loss, and illness. You: Belongs to the Metal element. It represents stone tablets, streets, and white pagodas. In terms of people, it signifies distant relatives, servants, women, noblemen from the underworld, and those who sell wine. In terms of objects, it represents pigeons and pheasants. In terms of events, when accompanied by auspicious deities, it signifies tranquility and harmony; when accompanied by inauspicious deities, it signifies financial loss, illness, and separation. This direction is suitable for hiding and evading when encountering the Qimen.

戌：為土，為虛堂，為牢獄，為墳墓，為寺觀，為岡嶺，為廁所，為死尸。其於物也，為驢、犬。其於人也，為僧道，為善人，為孤寒，為獄吏，為屠兒。其於事也，見吉神為僧道，見凶神為虛詐不實即走失爭競、牢獄之災。亥：為水，為牢獄，為庭廨，為廝坑，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。

Xu: Belongs to the Earth element. It represents empty courtyards, prisons, cemeteries, temples and hermitages, hills and ridges, and toilets and corpses. In terms of objects, it governs donkeys and dogs. In terms of people, it governs monks and Taoists, virtuous individuals, the lonely and poor, jailers, and butchers. In terms of events, when associated with auspicious deities, it relates to matters concerning monks and Taoists; when associated with inauspicious deities, it indicates falsehood and deceit, leading to loss, disputes, and imprisonment. Hai: Belongs to the Water element. It represents prisons, government offices, polluted ponds, temples, rivers and lakes, towers, and granaries. In terms of people, it governs thieves, children, beggars, pig herders, and criminals. In terms of events, when associated with auspicious deities, it relates to marriage and requests; when associated with inauspicious deities, it indicates disputes and difficult childbirth.

宮為主，星門為客。客生星門利客，星門生宮利主。宮剋星門利主，星門克宮利客。兩相比和，主客勢均，一克一生主客互傷。

The rules for determining the strength of the main and guest forces are: the palace on the Earth Plate represents the "main" (defending side), while the stars and gates on the Heaven Plate represent the "guest" (attacking side). If external energy generates and supports the star or gate, it benefits the guest side. If the star or gate instead generates and supports the palace, it benefits the main side. If the palace overcomes the star or gate, the main side is stronger. If the star or gate overcomes the palace, the guest side is stronger. If both sides have the same Five Phases and are mutually harmonious, the main and guest forces are evenly matched. If one side overcomes and the other is generated by, with alternating mutual control and generation, both the main and guest sides will suffer losses.

奇門會合之方可以出兵。若無奇門，陽時宜從天盤值符下出兵；陰時宜從地盤值符下出兵。又陽時地盤生門合天盤三奇，陰時天盤生門合地盤三奇，皆可出兵。

Whenever the Three Marvels combine with auspicious gates, troops can be deployed in that direction. If there are no available Marvels at that time, then during the day, troops should be deployed from the position below the Chief Symbol on the Heaven Plate, and during the night, from the position below the Chief Symbol on the Earth Plate. There is also another method: during the day, if the Life Gate on the Earth Plate combines with the Three Marvels on the Heaven Plate, and during the night, if the Life Gate on the Heaven Plate combines with the Three Marvels on the Earth Plate, troops can also be deployed in those cases.

凡戰，宜背生擊死，背孤擊虛，背雄擊雌，背德擊刑，背亭亭擊白*，宜坐三勝宮，宜避五不擊天，宜趨三避五，背天目擊地耳，又宜背游都、太歲、大將軍、太陰、月建、河魁，避地丙，急則從天馬方出。

In any battle, one should rely on the auspicious direction and attack the inauspicious direction: back to the Life Gate to attack the Death Door, back to the "solitary" position to attack the "empty" position, back to the "strong" position to attack the "weak" position, back to the "virtuous" position to attack the "punishment" position, back to the "tall" direction to attack the "white" direction. One should sit in the "three victories" palace, avoid the "five non-attacks" places, follow the principle of "three approaches and five avoidances," back to the "heavenly eye" to attack the "earthly ear." Additionally, one should rely on the directions of You Du, Tai Sui, Da Jiang Jun, Tai Yin, Yue Jian, and He Qiu, avoiding the "earthly propitious" direction; when the situation is urgent, one should break through from the "heavenly horse" direction.

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。

In addition, there are taboos determined by the day stem: on Jia and Yi days, which belong to wood, one should not attack west (the metal direction); on Ren and Gui days, which belong to water, one should not attack the four cardinal directions (the earth directions of Chen, Xu, Chou, and Wei); on Bing and Ding days, which belong to fire, one should not attack north (the water direction); on Geng and Xin days, which belong to metal, one should not attack south (the fire direction); on Wu and Ji days, which belong to earth, one should not attack east (the wood direction)—all these are to avoid attacking from the direction that overcomes me. There is also a general rule: one should not use the weak "captured" energy to attack the strong "mutual assistance" energy, nor should one use "dead" energy to attack "nourishing" energy.

年月日時俱以前一位空亡為孤，孤沖為虛。如子年亥為孤，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。

The years, months, days, and hours all use the position before the current branch as the "gu" (solitary). The opposite position of the "gu" is called "xu" (empty). For example, in the year of Zi, Hai is the "gu" and Si is the "xu". In military operations, different levels of "gu" and "xu" are used depending on the size of the army: for more than ten thousand troops, the year's "gu" is used; for more than a thousand troops, the month's "gu" is used; for more than five hundred troops, the ten-day "gu" is used; for more than a hundred troops, the day's "gu" is used; and for dozens of troops, the hour's "gu" is used. Attacking from the "gu" and striking the "xu" means using the real to strike the empty.

春寅夏巳秋申冬亥為雄，對沖為雌。亭亭白*：以月將加正時，視神后所臨為亭亭方；功曹、勝光、天置所臨為白*方。二神常合於巳亥，格於寅申。合時宜戰，格時宜守。餘時背亭亭擊白*。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 position of "Xiong" is determined according to the four seasons: in spring it is in the寅 branch, in summer in the巳 branch, in autumn in the申 branch, and in winter in the亥 branch; their opposite positions are "Sheng." The methods for determining "Tingting" and "Bai" are as follows: place the Month General on the current hour and rotate the plate. Look at the twelve gods of the Six Rens to see where "Shenhou" (子) falls, which is the direction of Tingting. Look at where "Gongcao" (寅), "Shengguang" (午), and "Tian Gang" (辰, which is also called Tianzhi) fall, which is the direction of Bai. These two groups of gods often meet at the巳 and亥 branches, and they are opposite at the寅 and申 branches. When they meet, it is suitable for attacking; when they are opposite, it is suitable for holding defense; at other times, one should attack Bai while facing away from Tingting. The position of "Youdu" is determined by the Day Stem: on days of Jia and Ji, it is in the丑 branch; on days of Yi and Geng, it is in the子 branch; on days of Bing and Xin, it is in the寅 branch; on days of Ding and Ren, it is in the巳 branch; on days of Wu and Gui, it is in the申 branch; the opposite position of Youdu is "Ludu."

值符九天生門也。五不擊：值符值使九天九地生門五營也。趨三：值使到震宜向之。避五：值使到巽宮宜去之。天馬方：以月孤加正時數到卯位上是。

"The Three Winning Positions" refer to the Chief Symbol, Jiu Tian, and the Life Gate. Positioning troops at these three places is most likely to lead to victory. "The Five Unassailable Positions" refer to the positions of the Chief Symbol, Duty Gate, Jiu Tian, Jiudi, and the Life Gate. If the enemy occupies these five positions, one should not attack them. "Moving in Three Directions" means that when the Duty Gate falls in the Zhen third palace, one should move in that direction. "Avoiding Five Directions" means that when the Duty Gate falls in the Xun fourth palace (or the center fifth palace), one should avoid that direction. The method to find the Heavenly Horse direction is to place the monthly solitary (月孤) on the current exact hour and count forward in sequence until reaching the卯 position, where the result falls.

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。

This is the method used in this book to determine the strength of the Five Phases throughout the four seasons (the terminology differs slightly from common usage, so it should be followed according to the examples in this book). In spring: wood is the principal phase, fire is strong, water is weak, metal is restrained, and earth is resting. In summer: fire is the principal phase, earth is strong, wood is weak, water is restrained, and metal is resting. In autumn: metal is the principal phase, water is strong, earth is weak, fire is restrained, and wood is resting. In winter: water is the principal phase, wood is strong, metal is weak, earth is restrained, and fire is resting. For all stars, gates, and odd instruments falling into a palace, first check whether they are in their season according to this table, then assess the degree of fortune or misfortune.

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 "Heavenly Eye" is determined by the ten-day cycle: in the Jiazi cycle, it is Gengwu; in the Jiaxu cycle, it is Gengchen; in the Jiashen cycle, it is Gengyin; in the Jiawu cycle, it is Gengzi; in the Jiachen cycle, it is Wuxu; in the Jiayin cycle, it is Gengshen. The "Earthly Ear" is also determined by the ten-day cycle: in the Jiazi cycle, it is Wuchen; in the Jiaxu cycle, it is Wuyin; in the Jiashen cycle, it is Wuzi; in the Jiawu cycle, it is Wuxu; in the Jiachen cycle, it is Wushen; in the Jiayin cycle, it is Wuwu. In battle, it is important to "face the Earthly Ear and back the Heavenly Eye," meaning to position the back towards the direction of the Heavenly Eye and attack from the direction of the Earthly Ear.

地盤歲支之宮。月建：一名地寶，一名小時紅日，能知地寶，萬事無殆，故宜背之。太陰：八神太陰宮也，一雲玉女方。大將軍：寅卯辰年巳，巳午未年卯，申酉戌年午，亥子丑年酉。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 Su" refers to the palace where the current year's day branch falls on the Earth Plate. "Yue Jian," also called "Di Bao" or "Xiao Shi Hong Ri," indicates the position of the Month Builder, which can determine safe positions for all affairs; therefore, when marching troops, one should rely on it. "Tai Yin" refers to the palace where the Tai Yin among the Eight Gods is located, and another term for it is "Yu Nv Fang." "Da Jiang Jun" is determined by the Triple Harmony of the year branch: in years of Yin, Mao, and Chen, it is in Si; in years of Si, Wu, and Wei, it is in Mao; in years of Shen, You, and Xu, it is in Wu; and in years of Hai, Zi, and Chou, it is in You. "Shi Zhong Jiang Xing" is determined by the Triple Harmony of the day branch: on days of Shen, Zi, and Chen, it is in Mao at the卯 hour; on days of Si, You, and Chou, it is in Zi at the子 hour; on days of Hai, Mao, and Wei, it is in Wu at the午 hour; and on days of Yin, Wu, and Xu, it is in You at the酉 hour. These positions are essential to determine first when selecting directions for military movements.

以月將加用事之時，視上盤天罡之方，為斗星方。一百二十位凶神惡煞，行兵破陣必勝，凡用皆吉。

The method to find the "Heavenly Gang Hour" is: place the Month General of the current month on the Rotating Plate along with the hour of the day when the action is taken. Observe where the "Heavenly Gang" (Chen) falls on the upper plate; this is the "Star Direction." This direction can suppress one hundred and twenty malevolent spirits and evil demons. It ensures victory in military campaigns and breaking through camps. It is auspicious for any undertaking.

以戌時加月建，順行十二位數到所用之時加破軍。隨破軍所臨之時，行九宮，順飛八方，如得貪武輔三吉入中宮，號為聖人登殿，能壓一切凶煞，凡事大吉。

The method to seek the "Pojun" star is: place the hour of Xu on the Month Builder of the current month, then count along the twelve earthly branches in order until reaching the hour used, and place the Pojun star there. Then, starting from the hour where Pojun is located, send the nine stars into the nine palaces and fly them in the eight directions. If the result is the three auspicious stars, Tanlang, Wuqu, and Zuofu, entering the Central Palace, it is called "Sengren Dengdian," which can suppress all evil influences and make any action highly auspicious.

吉天上太歲所臨下不可犯。四神：凡出陣日，勿令魁罡蛇虎明神臨於將軍年命，日辰亦須避。四神所在，尤忌出入。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，向風來之處，必有伏兵。

"The Heavenly Camp" is a favorable direction, but the area below the palace where the Heaven Plate's year god is located must not be disturbed. "The Four Spirits" refers to: on the day of military deployment, the凶神 (malevolent spirits) named River Chief, Heavenly Gang, Tang Sha, and White Tiger should not be positioned on the main general's birth year or the day branch. The directions where these four spirits are located should be avoided, especially for entering or exiting. "Divination of Wind" means: when facing an enemy, if the wind rises from behind and becomes stronger, one should quickly take advantage of the wind to attack; if the wind comes from the left, right, or directly in front, one should halt the troops and not advance rashly—the direction from which the wind comes is where the enemy is hidden.

甲子旬寅日，甲戌旬子日，甲申旬戌日，甲午旬申日，甲辰旬午日，甲寅旬辰日。將兵者不可用，犯之上將死於陣。

"The day of Bing (丙) in the Earthly Branches" is determined by the ten-day period: in the Jiazi (甲子) period, take the Yin (寅) day; in the Jiaxu (甲戌) period, take the Zi (子) day; in the Jiashen (甲申) period, take the Xu (戌) day; in the Jiawu (甲午) period, take the Shen (申) day; in the Jiachen (甲辰) period, take the Wu (午) day; in the Jiayin (甲寅) period, take the Chen (辰) day. Soldiers must never engage in battle on these days. Violating this rule will result in the commander dying on the battlefield.

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，當軍擇利，使擊之則勝。

The "Five Generals Direction" is determined based on the Triple Harmony of the Day Branch: when the Day Branch is寅 (Yin), the Five Generals Direction is in the East; when it is亥 (Hai), the direction is in the South; when it is申 (Shen), the direction is in the West; and when it is巳 (Si), the direction is in the North. Whenever encountering an enemy, one must first determine where the Five Generals Direction is. Avoiding it brings great good fortune, while offending it leads to certain defeat. If the enemy is coming from this direction, one should seize the opportunity to strike effectively and thus achieve victory.

《三元經》曰：法以六甲為首，十時一易，取六甲旬首而推布之。大將居青龍甲也，旗鼓居蓬星乙也，士卒居明堂丙也，伏兵居太陰丁也，判斷居天庭辛也，囚繫糧儲居天牢壬也，所藏居天藏癸也。

The San Yuan Jing says: The method of setting up camps and arranging troops takes the Six Jia as the primary reference, changing every ten hours. Using the first day of each ten-hour cycle, the positions of the camp are determined. The commander-in-chief is stationed at the "Azure Dragon" position, which corresponds to the Six Jia; the flag and drums are set at the "Peng Star" position, which corresponds to the Six Yi; the soldiers are stationed at the "Bright Hall" position, which corresponds to the Six Bing; hidden troops are concealed at the "Tai Yin" position, which corresponds to the Six Ding; the military court for judging cases is set at the "Heavenly Court" position, which corresponds to the Six Xin; prisoners are detained and supplies are stored at the "Heavenly Prison" position, which corresponds to the Six Ren; and secret storage is located at the "Heavenly Treasury" position, which corresponds to the Six Gui.

黃石公曰：出軍道逢三*，未知何道得通，以月將加時，視天罡。加孟，左路通；加季，右路通；加仲，中道通。

The Duke of Yellow Stone said: When marching and encountering a crossroads, if it is unknown which path is passable, use the Month General combined with the Rotating Plate to observe where the Heavenly Gang (Chen) falls. If it falls on the positions of Yin, Shen, Si, or Hai, the left path is passable. If it falls on the positions of Zi, Wu, Mao, or You, the middle path is passable. If it falls on the positions of Chen, Xu, Chou, or Wei, the right path is passable.

《三元經》曰：若涉險危中之中，山崖水澗之際，兵不得移動，敵從利方上來，即視天時。陽時即令士卒袒前左肩，引聲大呼，鳴鑼擊鼓，先舉而擊之；陰時即令士卒含枚摘鈴，靜以待之。敵人若四面圍合，當分軍為三部，一居月建上，一居月德，一居生門，大將居亭亭上，引兵擊之大勝。

The San Yuan Jing says: If an army is trapped in an extremely dangerous place, between cliffs and ravines, unable to move, and the enemy attacks from a favorable position, one should determine whether it is a yang hour or a yin hour. If it is a yang hour, order the soldiers to expose their left shoulders and shout loudly together, beat drums and gongs, and launch an attack first. If it is a yin hour, order the soldiers to bite a reed and remove their horse bells, remaining silent and waiting for the enemy to attack. If the enemy surrounds the army from all sides, divide the troops into three parts: one part stationed at the position of the month builder, one part at the position of the monthly virtue, and one part at the position of the life gate. The general himself should take command from the position of "tingting," then lead the troops to attack, and surely achieve a great victory.

任公曰：凡入山，以天輔時奇門合處入出山，以明堂奇門合處出大吉。

Ren Gong said: When entering the mountains, one should choose the time when the Tian Fu star is in charge, and enter from the place where the Qimen converges. When leaving the mountains, one should exit from the place where the Ming Tang and Qimen converge, which is most auspicious.

子胥對吳王曰：凡有急難之中逃避，便入家起一圖，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，乃在宮地畫一子午卯酉十二宮圖，從青龍發足而走，楚兵不見。

Wu Zisun answered King Wu saying: Whenever one encounters a sudden danger and needs to escape, one should enter a room and draw a diagram of the Nine Palaces on the ground. Begin from the position of the Azure Dragon, pass through the position of the Bright Hall, exit through the Heavenly Gate and enter the Earthly Gate, and walk towards the direction of the Taiyin to reach the position of the Huagai. By following this path, one will surely achieve great victory in battle and will not encounter thieves when traveling far away. He also said: In the past, when I was fleeing from King Chu's pursuit and was trapped in the palace with no way out, I drew a diagram of the twelve palaces of Zi, Wu, Mao, and You on the ground in the palace. Starting from the position of the Azure Dragon, I walked out, and the Chu soldiers could not see me at all.

四孟月甲申丙壬時，四仲月乾坤艮巽時，四季月癸乙丁辛時，此四煞藏沒之時，用之大吉，須看太陰過宮。

The method of determining "Sun at the Moment" is as follows: in the first months of the four earthly branches (寅, 申, 巳, 亥), take the hours corresponding to 甲, 申, 丙, and 壬; in the middle months of the four earthly branches (子, 午, 卯, 酉), take the hours corresponding to the four cardinal directions (乾, 坤, 艮, 巽); in the last months of the four earthly branches (辰, 戌, 丑, 未), take the hours corresponding to 癸, 乙, 丁, and 辛. These are all times when the four directions' malevolent forces are hidden and concealed, and they are considered very auspicious for actions. However, one must also check which palace the Moon is passing through at that time and take it into account.

天蓬平穩宜堅固，天芮須憂士卒亡。天輔遠凶近則吉，天柱軍馬近遠傷。天英兵將何從擊，亦應危難見惶惶。天沖揚威萬里行，天禽雄猛敵軍顧。天心密計他須敗，天任何憂不大贏。

This song summarizes the auspiciousness and inauspiciousness of the nine stars in military affairs in a few lines: When encountering the Tianpeng Star, the situation is stable, and it is suitable to hold the fort and defend; when encountering the Tianrui Star, there is concern for the loss of soldiers. When encountering the Tianfu Star, distant attacks are inauspicious, but close combat is favorable; when encountering the Tianzhu Star, regardless of distance, the army will suffer losses. When encountering the Tianying Star, the soldiers and generals have nowhere to strike, and they will face dangers and anxiety. When encountering the Tianchong Star, one can display power over a vast area and advance directly. When encountering the Tianqin Star, our army is strong and fierce, while the enemy can only look back. When encountering the Tianxin Star, using secret strategies can lead to the enemy's defeat; when encountering the Tianren Star, there is no worry of not achieving great victory.

玉璋曰：九天之上六甲子，九地之下六癸酉，三奇之下六丁卯，六合之下六己巳。六甲為值符，即九天也。六癸，即九地，謂之癸酉者，從甲子而言也。六丁為三奇之靈，六己為六合之位，皆舉甲子二旬而言也。

The Jade璋 says: Above the nine heavens corresponds to Jiazi among the six Jia, and below the nine earths corresponds to Guiyou among the six Gui. Below the three marvels corresponds to Dingmao among the six Ding, and below the six harmonies corresponds to Jisi among the six Ji. The original annotation explains: The six Jia are the chief symbol, which is also the nine heavens; the six Gui are the nine earths. The reason for specifically mentioning 'Guiyou' is because it is counted sequentially from Jiazi in this ten-day cycle. The six Ding are the most effective among the three marvels, and the six Ji is the position of the six harmonies. Here, examples are given using the Jiazi and Jiaxu cycles, and the rest can be inferred similarly.

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，不利客宜叛應。蛇妖矯、虎猖狂，不利主宜先舉。大格、刑格必敗。值符是庚又宜避丙丁之宮，此是格勃，非回首也。陽時要天盤強，陰時要地盤強。反吟有吉格，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。

When encountering "Heavenly Virtue Flying Palace," it is not advisable to take the initiative in military action; instead, waiting for the enemy to move first and then responding is more favorable. If "White enters Fluorescent" occurs, it benefits the main side; if "Fluorescent enters White" occurs, it benefits the opposing side. If "Azure Dragon Flees" or "Vermilion Bird Falls into River" occurs, it is unfavorable for the opposing side, and one should hold back and wait for the enemy to make the first move before counterattacking. If "Teng Snake Tricks" or "White Tiger Runs Wild" occurs, it is unfavorable for the main side, and it is advisable to take the initiative first. If "Great Obstruction" or "Crime Obstruction" occurs, military action will surely result in defeat. If the value symbol itself is Jiu Geng, one should also avoid the palace where Bing and Ding are located—this is called "Contradictory Grid," and it should not be mistaken for "Azure Dragon Returns." During a yang hour, one should check the strength of the Heaven Plate; during a yin hour, one should check the strength of the Earth Plate. If encountering reverse chant and there is also a favorable grid among them, it is still possible to take military action, and one should seize the opportunity to attack in chaos. If encountering hidden chant, it is advisable to hide the troops in secret, lure the enemy into one's ambush, and choose to deploy troops from the palace below the Nine Heavens, Open Door, and the value symbol.

回首、跌穴、三詐、九遁之類，最忌下克上。時干剋日干，主下犯上，主勝客。奇儀相合安營最利。立寨須看六庚與玄武所臨之宮，主有劫營之賊，所遇無非*細。陽時陰神者，遇兩重玄武，賊必來偷劫。乙加辛賊來偷劫敗，自敗而返。若乙得旺氣，此一路必有伏兵。

"The terms 'Qinglong Looking Back,' 'Flying Bird Falling into a Cave,' 'Three Deceptions,' and 'Nine Evasions' are particularly unfavorable when the Earth Plate overpowers the Heaven Plate (lower overpowers upper). When the Hour Stem overpowers the Day Stem, it indicates subordinates offending superiors; in a battle, the defending side will win and the attacking side will lose. The directions where the Three Marvels align with the Six Instruments are most suitable for setting up camp. Before establishing a camp, one must check where the Six Geng and the Black Tortoise are located—those directions indicate the presence of enemy troops attempting to attack the camp, and the people encountered are mostly spies. If during a yang hour, the position of the Yin Spirit also shows the Black Tortoise, forming two Black Tortoises, the enemy will definitely launch a surprise attack. If the Yi Marvel is placed on the Xin Instrument (Qinglong fleeing), although the enemy comes to steal and attack, they will fail and retreat. If at this time the Yi Marvel also receives strong energy, there must be hidden troops on that road."

虎猖狂若不會合驚開二門，不甚為客；龍回首主兵大利客亦不凶。丙加壬亦有文書奇纏遺失。六儀擊刑最凶，雖使六儀為值符，亦不可用。三奇入墓百無一成。刑格大格小格遇此者，車破馬倒，慎勿追趕，反格其咎。

The White Tiger being rampant will not be very harmful to the opposing side if it does not combine with the Jing Door and the Open Door, both of which are metal doors. The Azure Dragon looking back is highly advantageous to the main side and not harmful to the opposing side. If the Bing Qi is placed on the Ren, there will be issues such as disputes over documents and loss of valuable items. "Six Instruments striking punishment" is the most severe, even if one of the Six Instruments is serving as the Chief Symbol at that time, it is still not usable. "Three Marvels entering the tomb" will result in nothing being accomplished. Whenever encountering "刑格" (punishment pattern), "大格" (great pattern), or "小格" (small pattern), going to war will lead to destroyed vehicles and overturned horses. One must not pursue the enemy, otherwise the misfortune of the pattern will fall back upon oneself.

天乙飛宮切勿進兵，天乙伏宮須移幔丙丁方避之。飛宮則將軍當隨天上值符而飛；伏宮則將軍當隨值符而伏。妖矯不可對敵，宜移帳到戊己方。六合臨主敵有人降，事必成。交戰最利傷門，景門勝而不久，休門止宜堅守。

When encountering "Tian Yi Fei Gong," one must never advance with troops; when encountering "Tian Yi Fu Gong," the camp must be moved to the direction of Bing and Ding to take shelter. When Fei Gong occurs, the main general should follow the Heaven Plate's Chief Symbol to move; when Fu Gong occurs, the main general should follow the Chief Symbol to hide. When encountering "Teng She Yao Jiao," one must not engage the enemy directly in battle; instead, the central military tent should be moved to the two Earthly Branches of Wu and Ji. When Liu He is present, the enemy will send someone to surrender, and whatever plans are made will surely succeed. The most favorable time for battle is to use Shang Men; using Jing Men may lead to victory but the advantage will not last long; using Xiu Men is only suitable for defense.

白入熒賊來偷營，即伏兵於北方迎戰；熒入白，凡遇賊兵即時發兵，少遲則讓賊為客，及宜避之。置陣之法，用本日日干之五行，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 encountering "White enters Fluorescent," enemies will attack the camp, and troops should be hidden in the north to fight. When encountering "Fluorescent enters White," one should immediately send troops upon encountering enemy forces; any hesitation is equivalent to giving the "guest" position to the enemy, and at that time one should instead retreat. The method of arranging the formation is determined by the Five Phases of the Day Stem: Jia and Yi belong to wood, and a straight formation is used; Bing and Ding belong to fire, and a sharp formation is used; Wu and Ji belong to earth, and a square formation is used; Geng and Xin belong to metal, and a circular formation is used; Ren and Gui belong to water, and a curved formation is used.

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。兩者所用不同，其符使所成之卦可用之。以克靜應期時候軍兵對壘，即用之以定主客雌雄、陣勢得失，或邦國治居，以之卜地土安危、謁訪出行，以之占去向、通塞。

To predict by converting the Qimen disk into the six yao hexagram, there are multiple methods: some use the Chief Symbol and Duty Gate to form one hexagram, while others match the eight gates with the eight directions they govern to form the Eight Trigrams. The purposes of these two methods differ. The hexagram formed by the Chief Symbol and Duty Gate is used to predict the timing of static events; during military confrontations, it is used to determine the strength of the opposing sides and the gains and losses of the formations; when dealing with the stability of states, the safety of residences, it is used to predict whether the territory is secure; when visiting or traveling, it is used to predict whether the direction is favorable.

至於捕捉、逃亡、行人、失物，俱可用此而推之焉。其門方所成之卦，可以克路應、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。至於鴉鵲噪、什物響鳴一切異兆，皆可用是而預卜其休咎矣。

As for matters such as apprehending fugitives, tracking down escaped persons, news about people leaving home, and the whereabouts of lost items, they can all be predicted using the卦 formed by the Chief Symbol and the Duty Gate. As for the hexagrams formed by the eight gates paired with the eight directions, they can be used to interpret omens on the road, understand the intentions of those arriving, predict one's own recent fortune and misfortune, and also determine the future fortune or misfortune of others. Phenomena such as crows and magpies making noise or objects making sounds without cause can all be used to foretell good or bad fortune.

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辛巳時，地下值符在坤二宮，天上值使在離九宮，即演成火地晉卦也。餘類推。

The specific method is: use the palace where the Earth Plate Chief Symbol is located as the Inner Trigram (Lower Trigram), and the palace where the Heaven Plate Duty Gate is located as the Outer Trigram (Upper Trigram). For example, in the first Yang Dun array of the Jiaxu decade at the Xinsi hour, the Earth Plate Chief Symbol falls in the Kun two palace (Kun represents Earth), and the Heaven Plate Duty Gate falls in the Li nine palace (Li represents Fire). With the Upper Trigram Li and the Lower Trigram Kun, it forms the hexagram "Fire over Earth, Jin." The other hours are handled in the same way.

其法以八方定位為外卦，所臨之八門為內卦。假如陽遁一局丁卯時，此時休門值使到巽宮，則東南即為水風井卦；死門到乾六宮，則西北即為地天泰卦；傷門到兌七宮，則正西即為雷澤歸妹卦；杜門到艮八宮，則東北即為風山漸卦；開門到離九宮，則正南即為天火同人卦；驚門到坎一宮，則正北即為澤水困卦；生門到坤二宮，則西南即為山地剝卦；景門到震三宮，則正東即為火雷噬嗑卦。餘例推。

This method uses the fixed trigrams of the eight directions as the outer trigram (upper trigram), and the trigram corresponding to the eight gates that fall into that direction as the inner trigram (lower trigram). For example, in the first yang遁 (Yang Dun) arrangement at Dingmao time, the duty gate, Xiu Men (Heavenly Water), moves to the Xun sector, making the southeast direction the hexagram "Water Wind Well"; the Death Door (Earth), moves to the Qian sector, making the northwest direction the hexagram "Earth Heaven Tai"; the Shang Men (Thunder), moves to the Dui sector, making the due west direction the hexagram "Thunder Lake Gui Mei"; the Du Men (Wind), moves to the Gen sector, making the northeast direction the hexagram "Wind Mountain Jian"; the Open Door (Heaven), moves to the Li sector, making the due south direction the hexagram "Heavenly Fire Tong Ren"; the Jing Door (Lake), moves to the Kan sector, making the due north direction the hexagram "Lake Water Kun"; the Life Gate (Mountain), moves to the Kun sector, making the southwest direction the hexagram "Mountain Earth Bo"; and the Jing Gate (Fire), moves to the Zhen sector, making the due east direction the hexagram "Fire Thunder Shi Ke". The same principle applies to other hours.

一時有八卦，而所用止一卦。如克路應，只看所去方上之卦。卜來人善惡，只看其來方之卦。卜來人災福，只看其所坐方位之卦。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，即其所在方位之卦也。

A single hour may produce eight hexagrams, but only one is actually used. For example, if predicting the outcome of a journey, one looks at the hexagram corresponding to the direction one is heading. If determining whether a visitor is good or evil, one examines the hexagram of the direction from which the visitor comes. If judging the fortune or misfortune of a visitor, one uses the hexagram of the direction in which the visitor is sitting. If predicting one's own fortune or misfortune, one listens to which direction has movement and uses the hexagram of that direction. If divining about crows or magpies calling or any strange occurrences, one uses the hexagram of the direction where the birds are located.

世為客，應為主。世克應，應生世，利為客，宜先動。應克世，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，戰亦不分勝負。若世應俱受月日之傷克，多敗。

After the hexagram is formed, the World Line represents the guest force, and the Response Line represents the main force. If the World Line overcomes the Response Line, or the Response Line generates the World Line, it is favorable for the guest force to take the initiative. If the Response Line overcomes the World Line, or the World Line generates the Response Line, it is favorable for the main force to act later and gain control. If the World Line falls into an empty state, the guest force will not advance; if the Response Line falls into an empty state, the main force will not move. If the World Line is weak and the Response Line is strong, it indicates the guest force is weak and the main force is strong. If the World Line is strong and the Response Line is weak, it indicates the guest force is bold and the main force is timid. If the World and Response Lines share the same Five Phases, even in a battle, there will be no clear winner. If both the World and Response Lines are harmed or restrained by the Month Builder and the Day Branch, it is likely that the side will suffer defeat.

我為客，則以應為彼，世為我；我為主，則以世為彼，應為我。我克彼宜戰，彼克我宜守。我生彼而傍爻並月日傷彼者，宜用奇兵以勝彼。彼生我而傍爻並月日傷我者，宜防賊兵來侵我。彼城火，我乘水，利於水戰；彼乘金，我乘火，利於火攻。

If the party is the guest, the Response Line represents the other side and the World Line represents our side; if the party is the host, the World Line represents the other side and the Response Line represents our side. If we overcome the other side, it is favorable to attack; if the other side overcomes us, it is favorable to hold our ground. If we generate the other side, but the auxiliary lines along with the Month Builder and Day Branch are all harming the other side, then it is favorable to use a surprise attack to win. If the other side generates us, but the auxiliary lines along with the Month Builder and Day Branch are all harming our side, then we should be on guard against enemy attacks. If the enemy's city is of the fire element and we are of the water element, it is favorable to engage in naval warfare; if the enemy is of the metal element and we are of the fire element, it is favorable to use fire attacks.

又我金彼水，宜排圓陣用白旗、金命人前出，可以制勝。我火彼金，宜排尖陣用紅旗火命人前出，可以決勝。我土彼水，宜排方陣，用黃旗土命人前出，可以大勝。彼土我木，宜排長陣用青綠旗木命人前出，可以全勝。如克彼之爻居離，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。

According to the Five Phases, the formation and flag colors should be arranged as follows: if our side is metal and the opponent is water, we should arrange a circular formation and use white flags, sending those with metal destiny to lead the attack, which can ensure victory. If our side is fire and the opponent is metal, we should arrange a pointed formation and use red flags, sending those with fire destiny to lead the attack, which can ensure a decisive victory. If our side is earth and the opponent is water, we should arrange a square formation and use yellow flags, sending those with earth destiny to lead the attack, which can lead to a great victory. If the opponent is earth and our side is wood, we should arrange a long formation and use green flags, sending those with wood destiny to lead the attack, which can lead to a complete victory. As for the direction of attack, we should look at the trigram that controls the opponent: if it falls in the Li palace, attack from south to north; if it falls in the Dui palace, attack from west to east; if it falls in the Kan palace, attack from north to south. If the Month Builder and Day Branch support our side, it is auspicious; if they support the opponent, it is inauspicious.

萬物之成在於何時，則其敗壞之期即定於其成之時也。物之敗壞，當在世爻破空絕之時。而理碑記文書則須看何時提出，世卜所伏之父母爻及何旬空去，其世爻是其期也。又須合內外兩卦之數，以定其年分日子之多少。

When something is completed, the time of its destruction is already determined at the moment of its completion. The destruction of an object occurs when the World Line meets the breaking, emptiness, or termination signs. As for matters such as recording inscriptions or documents, one should look at the time they are brought up—checking the parents' lines hidden under the World Line and the旬 in which the World Line falls empty. The time when the World Line responds to an event is the specific date. In addition, one must also combine the numbers of the Inner Trigram and the Outer Trigram to determine the years and days.

假如陽遁一局乙未時，演成雷地豫卦，世爻未土敗子，所絕於巳，破於辰，受克於寅卯，空於甲申旬。凡此甲申旬，皆寅卯巳酉年月合破也。若定開折文書、發掘碑記，當在甲申旬中，子午年月日時也。蓋以子水文書所伏在世爻，乙未之下賴子來提起，午來沖起，而用甲申中又能空去飛爻未土故也。

For example, in the case of Yang Dun one layout with the Yiwei hour, the hexagram formed is 'Yu' (Thunder over Earth). The world line is the earth of Wei. It is defeated by Zi, dies by Si, broken by Chen, and is overcome by Yin and Mao. It is also empty in the Jiashen decade. In the Jiashen decade, the years of Yin, Mao, Si, and You all form a combination of defeat. If one is to determine the time for opening documents, reading records, or excavating ancient inscriptions, it should be set in the Jiashen decade on the year of Zi or Wu, or on the day of Zi or the hour of Wu. The reason is that the water of Zi, representing documents, is hidden beneath the world line. The Yiwei needs the water of Zi to be lifted up and the fire of Wu to be stirred up. In the Jiashen decade, the flying爻 of Wei earth is also emptied, allowing the hidden god to appear.

財：為婦女，為飲食，為錢財。官：為官員，為公人，為病人，為惡。父：為老人，為縫人，為畫師，為吏人，為丈人，為書吏，為布帛。兄：為親戚，為朋友，為貧子。子：為小兒，為禽獸，為醫生，為僧道。

In the hexagram, each of the six relations corresponds to certain human affairs. The wife and wealth line represents women, food, and money. The official and ghost line represents officials, people from the government, patients, and bad things. The parent line represents the elderly, tailors, painters, clerks, fathers-in-law, and scribes, and in terms of objects, it represents silk and cloth. The brother line represents relatives and friends, as well as poor people. The son and grandson line represents children, animals, doctors, and monks or Taoists. When divining, observe which relation the moving line belongs to, and thus determine which category of people it corresponds to.

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、饋送等事。朱雀：為文人，為書吏，為口舌，為呼喚，為牙，行人，為哭啼，為哭語，為飛禽，為紅色物。勾陳：為流作，為農人，為跎子，為牽牛羊人，為捕捉，為公門人，為拗子，為提攜，為跌，為阻塞，為爭鬥。

The Azure Dragon corresponds to scholars, monks and Taoists, doctors, and scribes; in terms of objects, it signifies sedan chairs, umbrellas, fish, and branches of trees; in terms of events, it signifies joyous occasions such as marriage, birthdays, and gifts. The Vermilion Bird corresponds to literati and clerks; in terms of events, it signifies disputes and verbal conflicts, summoning and calling; in terms of people, it signifies brokers and travelers; in terms of situations, it signifies crying and lamenting; in terms of objects, it signifies flying birds and red items. The Gou Chen corresponds to itinerant laborers, farmers, hunchbacked people, those who lead oxen and sheep, pursuers, officials, and stubborn individuals; in terms of events, it signifies assistance, falling, obstruction, and conflicts.

騰蛇：為婦女，為賣婆，為朵花，為罵詈，為奇聞，異見為蛇，為繩索，為汙穢，為臭氣。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*，為賊人，為酒醉人，為雨傘，為木匠，為水夫，為魚鹽油酒。

The螣蛇 indicates: women, female merchants; in terms of objects, it mainly relates to flowers; in terms of events, it relates to scolding and strange occurrences; in terms of strange phenomena, it relates to snakes, ropes, dirty things, and foul smells. The White Tiger indicates: wicked people, butchers, sick people, and those wearing mourning clothes; in terms of events, it relates to bloodshed, fights, and funerals; in terms of people, it relates to stone masons and cooks; in terms of objects, it relates to axes and hammers; in terms of sounds, it relates to drum sounds. The Black Tortoise indicates: fish sellers, salt sellers, beggars, prostitutes, thieves, and drunkards; in terms of objects, it relates to umbrellas; in terms of people, it relates to carpenters and water carriers; in terms of objects, it relates to fish, salt, oil, and wine.

乾：為官長，為老人，為病人，為僧，為公門人，為孝服人，為馬。坎：為漁人，為水夫，為乞丐，為豬，為魚，為鹽，為油，為水。艮：為童子，為山人，為貓，為犬，為磚石。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。

The trigram Qian corresponds to: superiors, elders, sick people, monks, officials, and those in mourning. The animal associated is horse. The trigram Kan corresponds to: fishermen, water carriers, and beggars. The animals associated are pigs and fish. The objects associated are salt, oil, and water. The trigram Gen corresponds to: children, people in the mountains. The animals associated are cats and dogs. The objects associated are bricks and stones. The trigram Zhen corresponds to: dragons, thunder. The objects associated are sedan chairs. The sounds associated are drum sounds. The people associated are fortune tellers, merchants, boatmen, carpenters, and sellers of pens.

巽：為風，為女人，為雞鴨鵝，為道士，為秀才，為柴薪，為竹器，為花木。離：為婦女，為爐人，為患目人，為紅衣。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：為少女，為尼姑，為羊，為響聲，為歌唱，為口舌。

The trigram Xun corresponds to wind, women, and poultry such as chickens, ducks, and geese; in terms of people, it corresponds to Taoist priests and scholars; in terms of objects, it corresponds to firewood, bamboo products, and flowers and trees. The trigram Li corresponds to women, those who guard furnaces and work in metal casting, and people with eye diseases; in terms of clothing, it corresponds to red garments. The trigram Kun corresponds to old women, farmers, tailors, musicians, actors, and doctors; in terms of animals, it corresponds to cattle; in terms of objects, it corresponds to silk and cloth, food, and medicine. The trigram Dui corresponds to young women, nuns; in terms of animals, it corresponds to sheep; in terms of affairs, it corresponds to sounds, singing, and disputes involving speech.

子：為婦女，為小兒，為漁人，為舟子，為染匠。乘勾為蛇、跎子；乘玄為盜賊，為水；乘蛇為輕狂婦女，為菜，為青菱，為菜油，為螺蜆；乘龍為筆。丑：為耆老，為故舊，為庭書，為耕牛，為尼姑，為禿頭人，為大腹人。寅：為官員，為公吏，為儒者，為祝子，為書客，為鬍鬚人。卯：為童稚，為舟子，乘朱為牙行人。

The earthly branch Zi corresponds to women, children, fishermen, boatmen, and dyers; if paired with Gou Chen, it indicates serpents and hunchbacked people; if paired with Xuan Wu, it indicates thieves and water; if paired with Teng She, it indicates flirtatious women, and in terms of objects, it relates to vegetables, green lotus, vegetable oil, and clams; if paired with Qing Long, it indicates writing brushes. The earthly branch Chou corresponds to elderly people, old friends, documents in the courtyard, oxen, nuns, bald people, and plump people. The earthly branch Yin corresponds to officials, government clerks, scholars, prayer practitioners, book sellers, and bearded men. The earthly branch Mao corresponds to young children and boatmen; if paired with Zhu Qu, it indicates brokers in the market.

辰：為兇徒，為牙伶，為獵人。乘虎為徒人，為玄，為網罟，為乾，為魚；乘勾為缸。巳：為畫師，為匠工，為遠客，為庖人，為二女，為師姑，為爐冶人，為扇子，為花朵。乘朱為印，乘虎為弓弩。午：為馬伕，乘龍為官員；乘蛇為婦女，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。

The corresponding meanings for the hour of Chen:凶徒,伶人,牙侩,猎人; if paired with White Tiger, it indicates servants, black objects, fishing nets, dry things, and fish; if paired with Gou Chen, it indicates a water tub. The corresponding meanings for the hour of Si: painters, craftsmen, distant guests, cooks, two women, female Taoist priestesses, and those involved in metalworking; on objects, it indicates fans and flowers; if paired with Vermilion Bird, it indicates seals; if paired with White Tiger, it indicates bows and crossbows. The corresponding meanings for the hour of Wu: horse drivers; if paired with Azure Dragon, it indicates officials; if paired with Qie Sha, it indicates women and banners; if paired with Gou Chen, it indicates military officers; if paired with White Tiger, it indicates people with eye diseases. The corresponding meanings for the hour of Wei: farmers, musicians, actors, tailors, widows, matchmakers, and shamans; if paired with Gou Chen, it indicates people leading sheep and willows; if paired with Azure Dragon, it indicates doctors; if paired with Vermilion Bird, it indicates oranges.

申：為貴人，為銅錫匠，為剃頭人。乘龍為僧人，為銅錢；乘勾為緝捕人；乘虎為獵人，為箭，為棉絮。酉：為婦女，為銀匠，為佛婆。乘玄為**，為酒保；乘虎為孝服人，為鑼聲；乘朱為雞為鵝鴨。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；乘玄為螺。亥：為賣魚人，為挑水人。乘虎為屠宰人，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；乘玄蛇為乞丐；乘玄蛇龍為魚；乘朱虎蛇為哭泣；乘勾虎蛇為鏈鎖。

The hour of Shen corresponds to the Nobleman, a copper and tin worker, and a barber. If paired with the Azure Dragon, it indicates monks and copper money; if paired with Gou Chen, it indicates those engaged in law enforcement; if paired with the White Tiger, it indicates hunters, arrows, and cotton. The hour of You corresponds to women, a silver worker, and a Buddhist nun. If paired with the Black Tortoise, it indicates prostitutes and bar attendants; if paired with the White Tiger, it indicates people in mourning clothes and the sound of gongs; if paired with the Vermilion Bird, it indicates chickens, geese, and ducks. The hour of Xu corresponds to dogs, hunters, jailers, soldiers, and monks, indicating gatherings of people. If paired with the Boa Snake, it indicates chrysanthemums; if paired with the White Tiger, it indicates iron objects; if paired with the Black Tortoise, it indicates snails. The hour of Hai corresponds to fish sellers and water carriers. If paired with the White Tiger, it indicates butchers and plum blossoms; if paired with the Black Tortoise, it indicates umbrellas, raincoats, and straw hats; if paired with the Boa Snake, it indicates ropes and filth from pig pens; if paired with the Azure Dragon, it indicates paintings and young children; if paired with the Vermilion Bird, it indicates pigs. If the Black Tortoise and Boa Snake appear together, it indicates beggars; if the Black Tortoise, Boa Snake, and Azure Dragon appear together, it indicates fish; if the Vermilion Bird, White Tiger, and Boa Snake appear together, it indicates crying; if the Gou Chen, White Tiger, and Boa Snake appear together, it indicates chains.

六合之軍畏死，我軍雄勇可使。若有降順當留，令之遠調別處。六合之將，和合之神也。其神所臨之地，兵將膽怯，未發兵先思和。此時我兵可以乘勢決戰，雄勇莫當。若有賊兵來降，是真心歸附，竟當受之。但宜遠調他方，不可留在本營。恐其穿合線索，勾引我兵歸還舊巢也。

The text says: The army under the influence of Liu He is afraid to die, so our troops can take advantage of their bold spirit to lead the soldiers into battle; if enemy soldiers come to surrender, they should be accepted, but they should be sent to a distant place. The commentary explains: The general of Liu He is a deity of harmony, and the area under its influence is where generals and soldiers are timid and even before going into battle they think of seeking peace. At this time, our army can take the initiative to fight decisively, with bravery that no one can match. If enemy soldiers come to surrender, they are genuinely loyal and can be accepted; however, they should be sent to a distant place and not kept in the main camp, for fear they might secretly communicate with the enemy, leading our soldiers to flee back to their camp.

白虎之軍性猛，久遲必退成空。若欲盡力攻取，此將有始無終。若不及時招撫，將來日復興戎。白虎為兇悍之神，其性暴戾，猛烈難當，乘勢進戰，可以獲勝。若遲久則成退縮，有始無終。不如及時招撫，必來歸降。若不招降，必成大禍。

The essay states: The army under the influence of the White Tiger is fierce and fierce, but if the campaign drags on, it will eventually retreat in defeat; if one intends to make a determined attack, the general will lack perseverance; if one does not promptly recruit and pacify them, they will rise again in the future. The commentary explains: The White Tiger is a god of ferocity, with a violent and savage nature, coming with great force that is hard to resist. If our side takes advantage of this momentum to fight, we can win. However, if the campaign is delayed, it will naturally retreat, resulting in a weak and ineffective conclusion. It is better to promptly recruit and pacify them, as they will certainly surrender. If we do not recruit them, great calamity will surely follow.

玄武之軍多變，機關莫測通神。惟以求榮為美，其心畏死貪生。玄武為盜賊、小人，其心多詭詐反覆，故其軍多變亂反覆，機械變詐，不可測識。然中心退縮，畏死貪生，不顧忠義，不惜廉恥。秦強歸秦，楚強歸楚，惟以強弱為從衛。欣羨榮華，招之即至。

The text says: The army under the influence of Xuanwu is changeable and full of cunning, its schemes and deceptions beyond the comprehension of ghosts and gods; yet they are solely motivated by the pursuit of wealth and honor, secretly fearing death and craving survival. The commentary explains: Xuanwu symbolizes thieves and petty people, whose minds are deceitful and fickle, so the army under its influence is also prone to change and turmoil, full of trickery and falsehood, making it impossible to predict. However, their hearts are timid, fearing death and desiring life, disregarding loyalty and righteousness, and abandoning shame and propriety. When Qin is strong, they submit to Qin; when Chu is strong, they submit to Chu. They follow only the strong. Since they yearn for wealth and honor, they respond to a single move.

九地多陰謀，來兵有異伏。逢之莫急進，用之必敗覆。九地為陰晦之神，將來多陰謀密計，來軍多設伏乘虛。遇此時，當相幾而動，不可進戰，進必全軍敗亡。只可嚴營固守，待時而動。

The text says: Where the Nine Earths are present, there are many secret plots, and the attacking army has hidden troops; when encountering this situation, do not rush to advance, and if you force an attack, you will surely suffer a complete defeat. The commentary explains: The Nine Earths are the spirits of darkness, and the generals under their influence often use secret strategies. The attacking forces are mostly setting traps and entering through weaknesses. When facing such circumstances, one should observe the timing before taking action, and must not rashly engage in battle—once you advance, the entire army will be destroyed. You can only strictly guard your camp, fortify your defenses, and wait for the right opportunity to act.

九天之氣多剛暴，轉變更遷難測料。遇此兵鋒宜避之，可將氣神來相較。九天為剛暴之神，其性善動更番轉變，難以測料。遇此敵鋒當堅守，以避之。宜細查門上之陰神及門氣之旺衰，而考校其吉中猶有凶，凶中尚有吉，以定其災禍也。

The text says: The qi of Jiu Tian is strong and fierce, its transformation and change are unpredictable; when encountering such a military force, one should avoid it, and use the strength and decline of spiritual qi to compare and weigh. The commentary explains: Jiu Tian is a god of strength and violence, with a restless nature, constantly changing, making it hard to predict. When facing such an enemy, one should hold firm to avoid its sharp edge. At this time, one should carefully examine the Yin spirits present at the gate and the strength and decline of the gate qi, assess the hidden good in bad and the hidden bad in good, and use this to determine the severity of misfortune.

值符休門天晴朗，坤維兵伏宜防早。主將虛驚利坐中，客逃西南馬車倒。捕捉乾宮丑日擒，出軍道路知安好。值符會休門，主天時晴朗，三四月有風，六月有雷，十月有雪。出兵道路平坦，至晚有人窺伺。西南方有伏兵，宜防備。有一蜀中大漢，同婦人來降，主將有虛驚，宜安坐申營。遇子日子時方吉。客將車破馬倒，逃奔坤方，不可擒捉。如捕捉賊，伏西北方老婦人甲，至丑日方可擒捉。

The text says: The Chief Symbol meets the Xiu Men, indicating clear weather; there are hidden troops in the Southwest, requiring early vigilance; the commander will experience a false alarm and should remain in the central camp; the enemy commander will flee to the Southwest but will have an accident with his chariot and horse; to capture the thieves, they are in the Qian Palace and can be captured on the Chou day; the path for marching troops will be safe. The explanation says: When the Chief Symbol meets the Xiu Men, it indicates clear weather—there will be wind in March and April, thunder in June, and snow in October. When troops march, the road will be smooth, but in the evening there will be people spying. There are hidden troops in the Southwest, requiring caution. A large man from Shu will come with a woman to surrender. The commander will have a false alarm and should stay in the camp at the Shen direction, and it will be auspicious at the Zi hour. The enemy commander will have his chariot and horse destroyed and flee to the Southwest, but will not be caught. If capturing thieves, they are hiding in an old woman's house in the Northwest, and can be captured on the Chou day.

值符生門雷兼雨，未時方晴北風舉。兵利南方不利乾，主將功成午未許。客軍丑命來防破，捕在婦人草屋裡。值符會生門，天時主大雷雨，未時方止。風自北方來，三日住止。行兵利南方，不宜西北方。山岡下有人，別路有楚中兄弟二人來降，貪酒色，不宜收。主將有大功，當於午未時出兵大利，不可遲。客將亦有利，丑命人來防破之，旌旗數易。捕盜捉賊，有婦人引至草屋下擒之。

The text says: The Chief Symbol meets the Life Gate, there will be thunder and rain, and it will clear up at the time of Wei, with a north wind blowing; military operations are favorable to the south, but unfavorable to the northwest direction of Qian; the commander will achieve great success at the time of Wu and Wei; among the opposing forces, there are people with the destiny of Chou who will cause disruption, and they should be guarded against; matters of capturing criminals will occur in the thatched hut of a woman. The explanation says: When the Chief Symbol meets the Life Gate, it indicates a major thunderstorm, which will stop at the time of Wei; the wind comes from the north and will last for three days. Military movements are favorable to the south, but not to the northwest. There are people below the hill, and on another road, two brothers from Chu will come to surrender, but they are fond of wine and women, so they should not be accepted. The commander will achieve great success, and should launch an attack at the time of Wu and Wei, which will be very advantageous and should not be delayed. The opposing commander also has advantages, but people with the destiny of Chou will disrupt him, and the military banners will be changed repeatedly. When capturing thieves, a woman will lead the way, and the person will be captured under a thatched hut.

值符傷門日象陰，無邊風雨不曾停。兵行逆地攻兵速，路遠山高不利徵。主將急宜防刺客，客逃中矢捕休論。值符會傷門，主太陽有虧，有不測風雨至。行兵遇逆地，當速攻打。三山五嶺地勢險兀，只宜屯營，不利前進。有敗兵來降，宜收之。主將當急移營寨，防有內變。三馬並行吉，否則，有刺客。客將中流矢而逃奔，速追可擒。捕捉盜賊，已去，不可得，追之三五日可見面。

The text says: When the Chief Symbol meets the Shang Men, the sky is overcast and the sun is dim, with continuous rain and wind; if the army enters an unfavorable terrain, it should attack quickly, but if the path is long and the mountains high, it is not suitable for a distant campaign; the commander should be alert against assassins; the enemy commander is wounded and flees, so there is no need to discuss pursuit. The commentary explains: When the Chief Symbol meets the Shang Men, it indicates the sun is dim and unexpected rain and wind will come. If the army encounters an unfavorable terrain, it should attack quickly. If the terrain is rugged with mountains and ridges, it is suitable to camp nearby and not to advance further. If defeated soldiers come to surrender, they should be accepted. The commander should move the camp quickly and be alert for internal disturbances; when traveling, it is auspicious to have three riders together, otherwise one may meet an assassin. The enemy commander is wounded by a stray arrow and flees, so pursuing quickly can capture him. For capturing thieves, the person has already gone far and cannot be caught; pursuing for three or five days can meet them.

值符杜門天大晴，兵遇重關礙不行。上下不諧降可受，將軍勞瘁不宜徵。客軍厭戰將和解，捕捉逃亡難獲尋。值符會杜門，天時大晴，無霜無雨。出兵行過石門重關，往來皆不利。子丑二時有得。有一人貪酒，有二人貪色，上下不和，來將可受。主將勞疲不可征。客將亦不願戰。宜用說客和解。捕捉難獲。

The text says: When the Chief Symbol meets the Located in the Southeast Xun, the weather will be very clear; military campaigns will encounter many difficult passes, making progress difficult; the enemy's upper and lower ranks are not in harmony, so surrendered officers can be accepted; the commanding general is tired and weary, so it is not advisable to launch an expedition; the opposing army is tired of war, and both sides will soon seek peace; capturing fugitives will be difficult. The commentary explains: When the Chief Symbol meets the Located in the Southeast Xun, the weather is predicted to be clear, with no frost or rain. Military movements will have to pass through the Stone Gate pass, and movement in both directions will be unsmooth; only during the Zi and Chou hours will there be some success. The enemy has one person who is fond of alcohol and two who are fond of women, causing internal discord, so surrendered generals can be accepted. The commanding general of our side is exhausted, so an expedition should not be launched; the commanding general of the opposing side also does not wish to fight. At this time, it is advisable to send envoys to mediate and seek peace. Matters of capturing fugitives will not have a clear result.

符景雲收並雨散，丑日雨霖為軍患。進前必敗有輿尸，主沐君恩受封拜。客將爭傷主則強，捕捉之時在離宮。值符會景門，天上雲收雨散，至丑日有雨。行兵難以前進，進則必敗。長子率師，弟子輿尸。君子用事，又使小人參之，安得不敗。主將得功，大君有命，開國成家，小人勿用。客將馬虎爭沖，客傷主勝。捕逃三人執繩可縛，在正南方。

The text says: When the Chief Symbol meets the Jing Gate, clouds disperse and rain stops; but on the Chou day, it rains again, creating a hidden danger in the army; advancing recklessly will surely lead to defeat, resulting in the calamity of returning with corpses; the commander of the main force will instead receive the king's favor and be rewarded; the commander of the guest force will fight fiercely and get injured, allowing the main force to become stronger; the capture of fugitives should take place in the Li Palace (Due South). The explanation says: When the Chief Symbol meets the Jing Gate, it indicates that the weather will have clouds dispersing and rain stopping, but on the Chou day, it will rain again. The army finds it difficult to advance, and forcing forward will surely lead to defeat—just as the Book of Changes, the Book of the Army says, "The eldest son leads the army, the younger son brings the corpses": the affairs are handled by the virtuous, yet the petty person is involved, how can there be no defeat? The commander of the main force can achieve merit, and the king issues an order, "Establishing a country and continuing the family, do not use petty persons." The commander of the guest force carelessly advances and fights fiercely, resulting in injury to the guest force and victory for the main force. The capture of three fugitives can be bound with ropes, and it should take place in the south.

符死陰雨坤風晴，若在秋時雷震聲。行軍車陷城難拔，主將宜畋不利徵。三日客擒五日敗，小人可捉君子貞。值符會死門，主天時連日雨，必待西南風始晴。二八月有雷聲，從地起。行兵有陷車之險，城郭完固不破。有正人自吳中來，用之大利於國。主將只宜田獵，出征防小災。客將三日就擒，五日亡兵散，主降。捕捉小人可獲，君子不可捉。

The text says: When the Chief Symbol meets the Death Door, there will be continuous rain and overcast skies; the weather will clear only when the southwest wind rises. In autumn, thunder will roll from the ground. When marching, there is a risk of getting stuck in the vehicle, and the enemy's city is strong and hard to capture. The commander is suitable for hunting but not for military campaigns. The enemy's commander will be captured within three days, and the enemy will break and scatter within five days. Small villains can be captured, but upright gentlemen cannot be caught. The commentary explains: When the Chief Symbol meets the Death Door, the weather will be continuously rainy and will clear only when the southwest wind rises. In February and August, thunder will roll from the ground. Marching will involve the risk of getting stuck in the vehicle, and the enemy's city is strong and cannot be captured. A righteous person from the Wu region will come, and employing him will greatly benefit the country. The commander is suitable for hunting but not for military campaigns. The enemy's commander will be captured within three days, and the enemy will break and scatter within five days, surrendering voluntarily. In terms of capturing people, small villains can be caught, but upright gentlemen cannot be caught.

符驚多雨遇辰晴，地險兵亡禍立侵。若合奇門方有吉，將旗折喜遇天英。客軍我往人當敗，捕捉惟宜術士臨。值符會驚門，主天多雨，至辰巳日方晴。出軍地陰有陷軍之危，過山涉水，凶禍莫救。遇奇得門庶獲安全。有間諜者，即因問可知敵情。主將有折旗之事，無咎，得合天英星方吉。客將此往彼必亡，得奇不可亡。捕捉可獲，乃術士也。

The text says: When the Chief Symbol meets the Jing Door, there will be much rain, and it will clear up only on the day of Chen or Si; the terrain is dangerous, and the army will suffer casualties, with misfortune approaching immediately; only when the Three Marvels and a favorable door are combined will fortune change; a broken military flag is an ominous sign, but if the Tian Ying Star is present, it becomes a happy event; if the enemy army is sent by us, the enemy will be defeated; for capturing someone, it is best for a practitioner to be involved. The explanation says: When the Chief Symbol meets the Jing Door, the weather is predicted to have heavy rain, and it will clear on the days of Chen or Si. The area for military deployment is damp and dangerous, with the risk of the army being swallowed up, and crossing mountains and rivers will bring unavoidable misfortune; only when the Three Marvels and a favorable door are present can safety be ensured. If there are spies in the army, they can be questioned to obtain enemy information. The commander will encounter the breaking of the flag pole, but there will be no disaster, and if the Tian Ying Star is present, it will turn into good fortune. If the enemy commander comes from this direction, the enemy will surely be defeated; if aided by the Three Marvels, they will not be defeated. Capturing can be successful, and the person captured is a practitioner.

符開遇丙必可晴，無丙當霖四十日。敵國空言不見人，行兵宜水不宜陸。有奇則勝無奇退，客敗逃亡難捕捉。值符會開門遇丙奇，主天時晴。無丙奇主四十日雨。行兵宜舟不宜陸。敵國相約未見來人，只見信至，其人性剛直，難調和。主將有奇，百戰百勝；無奇不可出兵。客將不利，士卒宜用背值符擊對沖之法。捕捉見影不見形，遲則可得。

The text says: When the Chief Symbol meets the Open Door, if it encounters the Bing Marvel, the weather will be clear; if there is no Bing Marvel, it will rain continuously for forty days. The enemy only makes verbal agreements but does not send people. Military movements should take water routes rather than land routes. If there are the Three Marvels, victory is assured; without them, retreat is necessary. The enemy's commander will flee, making capture difficult. The explanation states: When the Chief Symbol meets the Open Door and also encounters the Bing Marvel, the weather is predicted to be clear; without the Bing Marvel, it indicates forty days of continuous rain. Military movement should be by boat rather than by land. An agreement with the enemy is made, but no one comes, only letters are received. The person sending the letter is straightforward in nature, making reconciliation difficult. If the commander has the Three Marvels, he will win every battle; without them, he should not go to war. The enemy's commander is in an unfavorable position, and the soldiers should fight by facing the Chief Symbol and attacking the opposite direction. Capturing the enemy is difficult, only shadows are seen, and it will take some time before capture is achieved.

蛇合休，多雨陰，丙日晴明雷電生。老將行兵乾有伏，逢奇可進得秦人。主軍訓練方能勝，客將逢災捕不擒。騰蛇會休門，主天多陰雨，至丙日辰日方天晴。丙日有雷電，行兵須老將。用兵埋伏在西北方，有奇可進。得一近視眼，是陝西人，有不能可用。主將宜練士卒，出則敵勝。客將渡水有難，若天英在宮下可擊。捕捉只宜謹防，不宜捉獲。

The text says: The serpent dragon and Xiu Men meet, indicating frequent rain and overcast skies; it will clear up on the Bing day and thunder and lightning will appear. The army should be led by experienced generals, with hidden troops in the Northwest direction. If the Three Marvels are present, the army can advance and capture a person from the Qin region. The main army must first train its soldiers to win; otherwise, they will lose. The opposing general will suffer misfortune, and capturing people will be difficult. The explanation says: When the serpent dragon meets Xiu Men, the weather is cloudy and rainy, clearing up on the Bing day or the Chen day, with thunder and lightning on the Bing day. The army should be led by experienced generals. The enemy has hidden troops in the Northwest. If the Three Marvels are present, the army can advance and capture a person from Shaanxi, who may have some defects but can still be used. The main general should train the soldiers thoroughly; otherwise, they will lose. The opposing general will face difficulties when crossing water. If the Right Assistant Star is in that position, they can attack. Capturing people is only suitable for strict prevention, not actual pursuit.

蛇合生，風雨行，風停雨細巳時止。主客亦合勿討尋，遇奇得將賢人至。主將宜攻守不成，客從乾破捕陰人。騰蛇會生門，主天時風動雨生，風止雨細，己時晴。晴行兵進則傷主將，宜講和。窮寇莫追，可得一大將，遇奇更得多賢。主兵利戰不利守，客將於十三日後可從西北方破之。捕捉在織機房，婦人隱匿。

The text says: The Qishe (Tengshe) and the Life Gate meet, with wind and rain traveling together. After the wind stops, light rain continues, stopping by the fourth hour. Both sides should be inclined to reconciliation and not provoke each other. If the Three Marvels are present, virtuous generals and wise men will arrive. The main general should attack rather than defend, and the opposing side's general should attack from the Northwest to defeat the enemy. The target of the search is a woman. The explanation says: When Qishe meets the Life Gate, it indicates the weather will have wind and rain. After the wind stops, it turns into light rain, which clears by the fourth hour. If the army advances rashly after the weather clears, it will injure the main general, so they should seek peace. Do not pursue a desperate enemy. At this time, a great general can be obtained; if the Three Marvels are present, more virtuous talents can be obtained. The main side is favorable for attack rather than defense; the opposing side's general can break through the enemy from the Northwest in thirteen days. For the search, the person is hidden in a weaving workshop, concealed by a woman.

蛇合傷，風雨狂，若逢大霧見陽光。兵宜結寨在平洋，遇奇山谷逢君子。主將刑傷奇不妨，客勝難擊捕林藏。騰蛇會傷門，主天有雨，若大霧無雨。行兵宜結寨在平洋，如遇奇可進山谷，有君子進、小人退之事。主將防兵及之傷，有奇可救。客將大勝，不可擊。捕捉則藏在竹木林中，宜緩捕之。

The text says: The Qilin snake and Shang Men meet, indicating fierce winds and rain; if there is a heavy fog, sunlight will be visible instead; when marching, the camp should be set in flat and open areas; if the Three Marvels appear, entering the valley will meet a gentleman; the main commander is in danger of injury, but with the Three Marvels, there is no harm; the opposing side will achieve a great victory, so do not attack directly; the person being pursued is hiding in the woods. The explanation says: When the Qilin snake meets Shang Men, it indicates rain; if there is a heavy fog, rain will not fall. When marching, the camp should be set in flat and open areas; if the Three Marvels appear, entering the valley is permissible. At this time, the gentleman advances and the petty person retreats. The main commander should beware of injuries from weapons, but with the Three Marvels, the danger is removed. The opposing side's commander will achieve a great victory, so do not fight directly. For the pursuit, the person is hiding in the woods, and it is advisable to act cautiously.

蛇合杜，密雲布，若遇輔星三日雨。行兵設伏在小路，男女來投切莫用。主將英星稱大武，客兵奔敗逃難捕。騰蛇會杜門，主天時密雲不雨，若遇天輔星有三日雨。行兵有山有河，可以伏兵。有夫婦二人來投，不宜重用。主將得英星大利，不然僅可守舊。客將亦不利，宜退不宜進，進則失輜重。捕捉賊已去，不可追。

The text says: The snake star meets the door of the southeast wind trigram, indicating dense clouds; if it meets the Wenqu star, there will be rain for three days; when marching, one can set an ambush on narrow paths; if a man and a woman come to join, do not appoint them; if the general receives the Right Assistant star, he will achieve great military success; the enemy will flee and disperse, making it difficult to capture them. The explanation says: When the snake star meets the door of the southeast wind trigram, it indicates dense clouds but no rain; if it meets the Wenqu star, there will be rain for three days. The place for marching has mountains and rivers, suitable for ambushes. If a couple comes to join, they should not be given important positions. If the general receives the Right Assistant star, it is very advantageous; otherwise, one can only defend the current position. The enemy's general is also unfavorable, so retreat is better than advance; advancing will result in losing supplies. In terms of pursuit, the thieves have already left, so there is no need to chase.

蛇合景，天晴光，三日兌上有火起。兵進山前鋒莫當，主將有災得邑免。客軍行動將身凶，捕捉坎地剿無妨。騰蛇會景門，主天大晴，三日有火起於西方。行兵有前邊兩大山，後邊一小山，此處即可進兵。有一矮子從西方來，可用。主將有無咎之災，得三邑可免。客將行有凶，無攸利。捕捉在北方，可進剿。

The text says: The snake spirit meets the Jing Gate, indicating clear weather; within three days, there will be a fire in the western direction of the Hexagram; when the army moves to the front of the mountain, its sharpness will be unopposed; the general will suffer misfortune, but if he obtains a city, the misfortune will be removed; if the enemy army moves, the general himself will face danger; for the pursuit of criminals in the northern direction of the Hexagram, it is safe to advance and attack. The commentary explains: When the snake spirit meets the Jing Gate, it indicates a very clear sky, and within three days, there will be a fire in the western direction. If the army is positioned with two large mountains in front and one small mountain behind, it is suitable for advancing. A short person coming from the west can be appointed. Although the general suffers misfortune, he will not be at fault in the end, and if he obtains three cities, the misfortune will be resolved. If the enemy general takes action, he will meet danger and gain nothing. For the pursuit of criminals in the northern direction, it is safe to advance and attack.

蛇合死，晴光麗，奇雲掩斗三日雨。兵進遇火逢文士，主將舉動咸得宜。客軍覆敗應子午，捕喜無奇擒即至。騰蛇會死門，無奇大晴，有奇雲掩鬥口二日得雨。行兵則進，須防火來攻。有天蓬星至，得一文士，得術士，是賢人，否則無賢人。主將上下相合，舉動皆利，進退不難。客將有覆軍殺將之災，應在子午日。捕捉則遇丙奇可逃，無奇可擒。

The text says: If the Qilin snake meets the Death Door, the sky will be clear and bright; if there are three marvels clouds covering the mouth of the Big Dipper, it will rain within three days; when advancing with troops, one will meet fire and also encounter a scholar; the commander's every action is appropriate; the enemy's defeat is expected on the day of Zi and Wu; in matters of capture, it is fortunate that there are no three marvels, and capture can be achieved immediately. The explanation says: If the Qilin snake meets the Death Door, and there are no three marvels, the sky will be very clear; if there are three marvels and clouds cover the mouth of the Big Dipper, it will rain two days later. Advancing with troops is possible, but one must beware of the enemy using fire attacks. If the Tianpeng star arrives, one will meet a scholar and a practitioner, both being virtuous people; otherwise, there will be no virtuous people to obtain. The commander and his subordinates are in harmony, and all actions are beneficial, with no difficulty in advancing or retreating. The enemy commander will suffer a complete defeat and loss of generals, with the expected time on the days of Zi and Wu. In matters of capture, if the Bing Qi is present, the enemy can escape; but if there are no three marvels, capture can be achieved immediately.

蛇會驚，氣濛茸，丑日艮風雲霧散。行兵山格路難通，主副將兵沖可進。客貪財帛敗無蹤，捕在江湖水裡逢。騰蛇會驚門，主天有雲霧相連，欲雨不欲，丑日遇東北風方晴。行兵則左山右水阻隔，不可進兵，平洋可進。有丙子荷兵器來，可用之。主將有水災，惟利用副將，可進，遇天沖星可大進。客將多貪財帛，若賄之可破。捕捉則其人隱在江湖中，為水客，通醫獸者可擒。

The text says: The serpent dragon and the Jing Door meet, causing dense clouds and mist; on the Chou day, a wind from the Northeast direction of Gen comes up, and the clouds and mist disperse; the army is blocked by mountains, and the road is difficult to pass; the main general and deputy general can advance if they receive the Tian Chong star; the enemy commander desires wealth, and will ultimately be defeated without a trace; for the pursuit and capture, one should meet the person on the water of rivers and lakes. The explanation says: The serpent dragon meeting the Jing Door indicates continuous clouds and mist, with rain not falling, and on the Chou day, a wind from the Northeast direction of Gen comes up, and the weather clears. When marching, the left side is mountain and the right side is water, blocking the way, making it impossible to advance; only on flat and open ground can one advance. A person born in Bingzi year, carrying weapons, can be appointed. The main general faces water disaster, and only by appointing the deputy general is it beneficial, and one can advance; if encountering the Tian Chong star, one can advance greatly. The enemy commander desires wealth, and by bribing with wealth, one can defeat him. For the pursuit and capture, the person is hidden in rivers and lakes, engaged in water-related work, and someone who knows how to treat animals can capture him.

蛇合開，風雨從，神壇社廟防有伏。不利行兵遇老翁，主將出征獲匪丑。客來焚死敗無蹤，捕防格鬥有刑沖。騰蛇會開門，主天久雨無晴。行兵則神壇社廟內有伏兵，不宜進。有一老年人至，談神仙事，可用之。主將出征有嘉折首，獲非其丑。客將來則焚去則死，應三九日見。捕捉則不利，防格鬥，且有傷。

The text says: The serpent spirit meets the Open Door, with storms and winds following; there should be vigilance near the shrine and temple area as there may be ambushes; military campaigns are not favorable, and on the way there will be an old man encountered; the commander leading the expedition will be able to capture the main villain without killing the ordinary followers; if the enemy comes, they will be burned, and if they retreat, they will die, and the defeat will be complete and disappear without a trace; in the pursuit of criminals, one should be cautious of fighting, and there will be injuries and collisions. The explanation says: When the serpent spirit meets the Open Door, it indicates prolonged rain without clearing. When marching, there are hidden soldiers within the shrines and temples, so it is not advisable to enter recklessly. An old man comes forward, discussing matters of immortality, and this person can be appointed. The situation of the commander leading the expedition is similar to the "Lü" hexagram in the Book of Changes, which says "there is a good capture of the head, but not the common people" — meaning only the main villain is captured, not the ordinary followers. If the enemy comes, they will be burned, and if they retreat, they will inevitably die, and this will be evident within three or nine days. Pursuit of criminals is unfavorable, and one should be cautious of fighting, with injuries and collisions expected.

太陰值休門，天時常遇陰。蓬星有雨半月望，兵無橋渡不能行。有文士，善陰謀，主將病侵休浪戰。客軍已渡宜堅守，捕捉東南難到手。太陰會休門，天時常陰。遇蓬星有雨，二八日應。行兵則前有河水，無橋可渡，不宜進兵。有文士通家來見，善陰謀。主將有疾，不能督兵。客將雞鳴渡關城，宜守不宜戰。捕捉則或東或西，難捉摸。

The text says: When the Taiyin Star is at the Xiu Men, the weather is often overcast; if the Tianpeng Star appears, there will be rain around the fifteenth day of the lunar month. In the front line, there is no bridge to cross the river, so the army cannot advance. There will be a scholar who is good at plotting secret strategies. The commander is ill and cannot lead the troops. The enemy army has already crossed the river, so we should hold our position and not fight. Matters of capture are in the southeast direction, but it is difficult to succeed. The explanation says: When the Taiyin Star is at the Xiu Men, the weather is often overcast; if the Tianpeng Star appears, there will be rain on days like the second and eighth of the lunar month. When marching, there is a river ahead that cannot be crossed without a bridge, so it is not advisable to advance. There will be a scholar from the family of a former friend who comes to meet, skilled in secret strategies. The commander is ill and unable to lead the troops. The enemy commander crosses the pass at the time of the rooster's call, so we should hold our position and not fight. Matters of capture involve a person who moves back and forth, making it hard to track.

太陰值生門，丙丁晴乙雨。兵至鵲巢賊有伏，速宜退步勿前舉。醫巽來，知賊衷，主將天沖能破敵。客軍敗北泣如雨，捕捉本家丑日遇。太陰會生門，主天時有雨，丁奇天晴多東南風，有乙奇有雨，無奇驟雨至。出兵則前有鵲巢，乃伏兵之所，宜退不宜進。有醫士從東南方來，知敵人消息。主將得天沖星，破敵國如摧柯。客將專聽小人之計，用兵必敗。捕捉則隱伏在本人家，丑日可擒。

The text says: When the Taiyin is at the Life Gate, if it meets Bing or Ding, the weather will be clear; if it meets Yi, there will be rain; when the army moves to where there is a magpie's nest, there must be an enemy ambush there, so retreat quickly and do not advance; a physician comes from the Southeast direction, knowing the enemy's situation; if the commander gets the Tianchong star, he can defeat the enemy; the enemy's army retreats, with cries like rain; for the capture of a person, he is hiding in his own home, and on the Chou day, he can be captured. The commentary explains: When Taiyin is at the Life Gate, it indicates rain; if it meets Ding Qi, the sky will be clear with strong southeast winds; if it meets Yi Qi, there will be rain; if there is no Sanqi, there will be a sudden heavy rain. When the army moves forward and there is a magpie's nest ahead, it is an enemy ambush, so retreat rather than advance. A physician comes from the Southeast, knowing the enemy's situation. If the commander gets the Tianchong star, defeating the enemy is as easy as breaking a branch. The enemy commander listens only to the advice of small people, and will surely lose the battle. For the capture, the person is hiding in his own home, and can be captured on the Chou day.

太陰值傷門，艮風晴輔雨。異人指示賊巢窩，整兵進戰賊無旅。大將怯，士卒勇，主似焚巢無穴棲。客軍前喜後還輸，捕捉無功空此舉。太陰會傷門，主天晴明，有東北風自巳時起，至申時止，次日晴。若遇輔星，主有雨。進兵則有異人指示賊巢穴。大將有退志，士卒退而不退，終得勝。主將懦弱，如鳥焚巢無穴可棲。客將先勝後敗，先喜後悲。捕捉則是遠方人，無家，難定其所，不可捉。

The text says: When the Taiyin is at the Shang Men, if a wind from the Northeast (Gen) blows, the weather will be clear; if the Wenqu Star (Tianfu) appears, there will be rain; there will be a strange person who points out the enemy's camp location; the army will be reorganized and advance to battle, causing the enemy to break and disperse; the commander of the main force is timid but the soldiers are brave, the commander is like a bird whose nest has been burned, with nowhere to rest; the enemy's commander will first be victorious then defeated, first happy then sorrowful; the search for a person will be in vain. The commentary explains: When Taiyin is at Shang Men, the weather is clear. A wind from the Northeast blows from the hour of Snake (Si) to the hour of Monkey (Shen), and the next day the weather turns clear. If the Wenqu Star appears, rain is expected. When advancing with the army, a strange person will indicate the enemy's camp. The commander, although wanting to retreat, does not actually retreat, and in the end will still win. The commander is weak, like a bird whose nest has been burned, with nowhere to rest. The enemy's commander will first win then lose, first happy then sad. In the search, it is a stranger from another place, without a fixed dwelling, so it is difficult to determine where he is, and he cannot be captured.

太陰值杜門，丙丁都邑焚。行兵阻水前難渡，固守前津功必成。安心腹，帛與金，主防刺客來床下。客將無能當速侵，捕捉須迅急可擒。

The text says: When the Taiyin is over the Du Men, if it meets the days of Bing or Ding, the city and town will suffer a fire; when the army is blocked by water, it will be difficult to cross the front, but if they hold the crossing point, they will certainly succeed; they should pacify their inner circle, rewarding them with silk, cloth, silver and gold; the commander should be cautious of assassins hiding under the bed; the enemy commander is incapable, so they should attack quickly; matters of arrest must be handled urgently, and quick action will lead to capture. The commentary on this passage is already missing in the transmitted text.

太陰會死門，主天時本日有雨，來日晴，有西風方晴。出兵則城西南有伏兵，可守不可攻，必候奇到方可破。有高才人可合諸侯連說客，但不可使敵人。主將利西南，不利東北方。客將有三日大利，兩日不利，可於坎宮徐擊之勝。捕捉則本人在東方進飯後即行，宜速圖之可獲。

This passage only contains annotations, and the original text is missing. The annotations say: When the Taiyin is combined with the Death Door, it indicates that the weather will be rainy on the same day, and it will clear up on the next day, but only if the wind comes from the west. When sending troops, there are hidden troops in the southwest of the city, which can be occupied but not attacked forcefully; one must wait until the Three Marvels arrive to break through. At this time, there will be a highly talented person who can connect with the feudal lords and arrange diplomats, but he should not be sent to the enemy country. The main general is favorable in the southwest direction, but unfavorable in the northeast. The opposing side's main general will have three days of great advantage and two days of disadvantage; they can slowly advance in the direction of the Kan one palace and achieve victory. For capturing someone, the person is in the east, and he will leave after eating; one should act quickly to capture him.

太陰值驚門，甘霖養萬物。震險利我不利彼，進兵征伐破可必。有賊降，不誠實，主將三日可全勝。客將降人賊敗北，大將匿離擒難獲。太陰會驚門，主天霖雨時降萬物滋生。行兵則東方多險，我利彼不利，可破之。有人來降，有名無實，不可信他。主將命在沖星，有小災，或三日出師，可以全勝。客將得降人智力，賊可破，有奇不可破。捕捉則是大將避在離宮，可和不可捉。和則有大功，捉則有大禍。

The text says: The Taiyin is at the Jing Door, timely rain nourishes all things; although the Eastern Zhen position is dangerous, it benefits me but not the enemy, and advancing with military force will surely defeat the enemy; there are enemy soldiers who surrender, but they are not sincere; the main side can achieve complete victory within three days; the opposing side relies on the intelligence of surrendered soldiers to defeat the enemy; however, if the enemy obtains the Three Marvels, they cannot be defeated. The commentary explains: Taiyin at the Jing Door indicates the weather will bring timely rain, causing all things to flourish. When marching, the Eastern direction has many obstacles, but the situation is favorable to me and unfavorable to the enemy, so an attack can break through. There are people who come to surrender, but they are not genuine, so they should not be trusted. If the main general's destiny is connected to the Tianchong star, there will be minor calamities; or if they attack three days later, they can achieve a complete victory. The opposing side's general can defeat the enemy by using the intelligence of surrendered soldiers; however, if the enemy obtains the Three Marvels, they cannot be defeated. In terms of capturing, the enemy's general hides in the Li palace, so only negotiation is possible, not forced capture—negotiation brings great merit, while forced capture brings great disaster.

太陰值開門，丑日見陽光。兵行路坦宜前進，退則遭殃軍敗亡。母子來，用不藏，主兵大利東風起。客諜花言智莫與，捕捉陰人男已颺。太陰會開門，主天時雨已極，即當日晴，至丑日大晴。行兵則路空亡，可進不可退，退則我軍敗亡。有人母子同來，子弱母強，不中閉。主將有奇，東風起用火攻，無東風只可固守。客將用間諜來善言。捕捉則女人可獲，男子棄逃不可獲。

The text says: When the Taiyin is at the Open Door, sunlight will be seen only on the Chou day; the military path is smooth, suitable for advancing, but retreating will bring disaster and defeat; if two people, a mother and son, come to seek refuge, they can be used but should not be hidden; the main force has a favorable military situation, especially when the east wind rises; the opposing side will send spies to speak sweetly, do not talk much with them; in capturing, only women can be caught, the men have already fled. The explanation says: When Taiyin is at the Open Door, it indicates heavy rain, which will clear up on the same day, and on the Chou day it will be very clear. The military path falls into the empty亡, so advancing is suitable but retreating will lead to defeat. If a mother and son arrive together, the son is weak and the mother is strong, so it is not advisable to keep them hidden. If the main general has the Three Marvels, when the east wind rises, fire attack should be used; if there is no east wind, only defense is possible. The opposing side's general will send spies to speak sweetly. In capturing, women can be caught, but the men have already left home and cannot be captured.

六合休兮奇至晴，無奇申刻北風生。行兵水阻賢人至，主將謀為多不成。客軍得助渾難伐，捕問陰人卯未擒。六合會休門，主天時有乙奇即時晴，無奇則申刻起北風。行兵則水道不通，有小人接引。有賢人從震方來，無日後至。主將有謀不成，有為不遂，宜堅守吉。客將得天人力有救，不可伐。捕捉則有女人知音信，在水邊，卯日未日可擒。

The text says: When Liu He meets Xiu Men, if the Three Marvels are present, the weather will clear up; if not, a north wind will rise at Shen hour. When the army is blocked by water, a virtuous person will arrive; the main general's plans are mostly unsuccessful; the opposing army receives assistance and finds it difficult to attack; for capturing someone, one should ask a woman, and they can be captured on Mao day or Wei day. The explanation states: When Liu He meets Xiu Men, if the character Yi is present, the weather will clear immediately; if the Three Marvels are not present, a north wind will rise at Shen hour. When the army is blocked by water, a small person will come to guide the way. A virtuous person comes from the direction of Zhen trigram. If he does not arrive on that day, he will arrive later. The main general's plans are not successful, and his actions are not fulfilled; it is auspicious to hold firm. The opposing general receives help from heaven and people, and should not attack. For capturing someone, there is a woman who knows the information, and the person is by the water; they can be captured on Mao day or Wei day.

六合生兮雷無雨，得蓬星兮雷雨注。行兵宜在西南利，主將守攻咸稱意。客軍可破陰謀計，捕在僧房捉可遇。六合會生門，主天時有雷無雨，如得蓬星則午時有大雷雨。行兵則進入險難惡事消散，利西南。主將進可戰，退可守，大吉。客將其士卒不練，多陰謀詭計，可以計破之。捕捉則在唸佛人家，可獲。

The text says: Liu He meets the Life Gate, there is thunder but no rain; if the Greedy Wolf Star is present, there will be heavy thunder and rain; for military movements, the Southwest direction is favorable; the commander-in-chief will find both attack and defense smooth and satisfactory; although the opposing forces may use many devious strategies, they can still be defeated; in matters of capture, one can encounter the person in a monk's dwelling. The explanation says: Liu He meeting the Life Gate indicates weather conditions with thunder but no rain; if the Greedy Wolf Star is present, there will be heavy thunder and rain at noon. Although military operations may enter dangerous situations, dangerous events will dissipate, and the Southwest direction is favorable. The commander-in-chief can advance to attack or retreat to defend, which is very auspicious. The opposing forces' soldiers are untrained and rely mainly on devious strategies, which can be overcome by strategy. In matters of capture, the person can be found in a place where people are reciting scriptures.

六合傷兮風雨厲，有兵變兮西南起。行兵奇主乾方利，主防火發卯與戌。客貪酒色兵離異，捕在西方土木民。六合會傷門，主天時得心星風雨兼至，主西南有兵變，應往吳越。行兵則逢高峻之山，有奇至，兵從西北方可進。有一術士願投，可信之。主將防火災，應在卯戌日。客將貪酒色失士卒心，宜協心齊內，作急進兵。捕捉則屬土音姓人，在西方木音姓人家可捉。

The text says: Liu He meets Shang Men, indicating fierce winds and rain; there will be military disturbances in the Southwest; if the army has the Three Marvels, it is advantageous to move towards the Northwest; the main force should be cautious of fires occurring on the day of Mao and Xu; the opposing force's commander is indulging in wine and women, causing the soldiers to be disheartened; the person to be captured is a civilian from a surname of earth tone in the West. The explanation says: When Liu He meets Shang Men, if the sky star is Tian Xin, then winds and rain will come together; there will be military disturbances in the Southwest, which will be verified in the area of Wu and Yue. The army will encounter high and steep mountain ranges; if the Three Marvels arrive, the army can advance from the Northwest. There is a hermit who wishes to join, who can be trusted. The commander should be cautious of fires, with the time being on the days of Mao and Xu. The opposing commander is indulging in wine and women, losing the hearts of his soldiers; we should unite all ranks and advance quickly. For the capture, the person is from a surname of earth tone, hiding in a house of a surname of wood tone in the West, and can be captured.

六合杜兮久雨頻，地陰窄兮敵備輕。出兵九天伏九地，主將家難三九臨。客必損將並折兵，捕匿酒房速去尋。六合會杜門，主天時陰陽失和，四時失序，時風時雨，四十日方晴。行兵則雖有險途，無埋伏，可進兵。兵出九天方，人伏九地方，士卒可和。主將家有隱憂，三九日有信至。客將折兵，不利。捕捉則藏在酒鋪中宿，即時捕之可獲。

The text says: When Liu He meets Du Men, there will be prolonged rain that does not stop; the terrain is damp and narrow, and the enemy is unprepared. The army should attack from the direction of Jiu Tian, and the ambush should be set in the direction of Jiudi; the general's family has difficulties, which will be resolved on the third or ninth day; the opposing side will certainly suffer losses; the person being pursued is hiding in a tavern, and should be captured immediately. The explanation says: When Liu He meets Du Men, it indicates an imbalance of yin and yang, and disorder in the four seasons, with alternating wind and rain, and it will take forty days before the weather clears. Although there are dangerous paths for the army, there are no ambushes, so the army can advance. When the army attacks from the direction of Jiu Tian and the troops are hidden in the direction of Jiudi, the soldiers will be united. The general's family has hidden worries, and news will arrive on the third or ninth day. The opposing side's general will suffer losses, and the situation is unfavorable. In terms of capturing the person, he is staying overnight in a tavern, so he should be captured immediately.

六合景兮不時雷，坤兵變兮酉辰推。出兵我利賊就縛，主將遭霖車馬虧。客得天心兵不敗，捕捉*家西半隅。六合會景門，主天有不時之雷。西北方有兵變，辰酉日起。行兵則我利彼不利，其來可破，三人同心，賊人就擒。主將有車馬之厄，出陣遇雷雨。客將天時不順，人心尚固結不可破。可捕捉，則在*家飲酒，西方可捉。

The text says: Liu He meets the Jing Gate, indicating thunder that is not in season; there will be a military disturbance in the Northwest, occurring on the Chen day and You day; going to war is advantageous for us, the enemy will be captured; the commander will encounter continuous rain, causing damage to vehicles and horses; if the opposing side receives the Tianxin star, the army will not be defeated; the arrest will take place in the western half of a brothel. The explanation says: Liu He meeting the Jing Gate indicates thunder that is not in season. There will be a military disturbance in the Northwest, occurring on the Chen day and You day. The military situation is advantageous for us and disadvantageous for the enemy; if the enemy attacks, they can be defeated. As long as three people are united in heart, the thieves will be caught. The commander will suffer from damage to vehicles and horses, and will encounter thunder and rain when going out. The commander of the opposing side has an unfavorable time, but the people's hearts remain united, so they cannot be attacked for now. The arrest is feasible, for the person is drinking in a brothel, and going west can catch him.

六合死兮無奇晴，路逢陷兮龍虎爭。婦作間諜言難信，主軍進退事皆亨。客有飛符兵亦精，敵誘我軍捕難尋。六合會死門，主天時有雷電，無奇主大晴。行兵則一蛇當道，二虎爭沖，途中有傷。有婦人來行間在帳下，不可信從。主將天時順利，人事亨通，無往不利。客將有主意，有飛符至，多順少逆。捕捉則是一軍為敵所誘在西北方，不可獲。

The text says: Liu He meets the Death Door, if there are no Three Marvels, the weather will be clear; on the way there is a trap, like a dragon and tiger fighting; there is a woman acting as a spy, whose words are not to be trusted; the main force's army advances and retreats smoothly; the opposing side has a flying symbol to transmit orders and strong troops; the enemy lures our army away, making it difficult to capture them. The explanation says: Liu He meeting the Death Door indicates thunder and lightning in the weather; if there are no Three Marvels, the sky will be very clear. On the march, if there is a snake blocking the path and two tigers fighting, there will be injuries. If there is a woman acting as a spy among the tents, her words should not be trusted. The main general has favorable weather and smooth human affairs, achieving success in all endeavors. The opposing side's general has a clear plan and uses the flying symbol to report, mostly favorable with few obstacles. In terms of capture, it is a branch of our army that has been lured by the enemy to the Northwest and cannot be found.

六合驚兮天大旱，城中空兮伏兵悍。偏將奇謀可即從，主防婢害午來看。客軍將進須防探，捕有虛言終不見。六合會驚門，主天時大晴無雨，有丁奇至大旱。行兵則三里之城有伏兵，城中皆虛設。有偏將獻劫寨之策，可從。主將有一小婢謀害，午未時防之。客將有渡關河之志，宜防備。捕捉則雖有人說信，皆虛詐，軍兵為敵所誘，不可捉獲。

The text says: Liu He meets the Jing Door, indicating a great drought in the weather; the city is empty with hidden strong enemy troops; a subordinate general's unusual strategy can be immediately adopted; the main force should beware of harm from a servant girl, paying attention around noon and before dusk; the enemy army is about to advance, and they should be cautious of the enemy's spies; although there are reports of arrests, in the end no one will be captured. The explanation says: When Liu He meets the Jing Door, it indicates clear weather with no rain; if the Ding odd is present, there will be a severe drought. While marching, there is an enemy army hidden in a city with a circumference of three li, and the city is actually full of empty camps. A subordinate general's plan to attack the enemy's camp can be adopted. The main commander will be harmed by a servant girl, and vigilance is needed around noon and before dusk. The enemy commander intends to cross a river or pass through a pass, and they should be cautious. Regarding arrests, although there are reports, they are all false, and our soldiers are lured by the enemy, so no one will be captured.

六合開兮雷電驚，兵宜守險計謀傾。客自吳來謀可用，主防副將奪權爭。客宜固守犯天嗔，捕捉賊勇反遭擒。六合會開門，主天時寒露節，多有雷聲。若在春時，雷起。行兵則百人守險，萬夫難敵。宜用計以破之。有客從吳中來，多出奇計宜重用之。主將有副將爭權謀害，不宜進兵。客將天地不交，四時不順，可守不可攻。捕捉則其人甚勇，捕之反受傷。

The text says: Liu He meets Open Door, thunder and lightning alarm people; in military operations, it is suitable to occupy dangerous positions and defend strongly, and to win by strategy; there is a guest coming from the Wu region, whose strategy can be used; the main general should beware of the deputy general trying to seize power and causing conflict; the guest side should defend strongly, and any reckless action will anger heaven; in capturing criminals, the criminal is brave and fierce, and will instead subdue the captors. The explanation says: Liu He meets Open Door, if it refers to weather conditions, there will be thunder during the Cold Dew period; if it refers to spring, there will be spring thunder. When marching troops, a hundred men defending a dangerous position cannot be broken by ten thousand, and only strategy is suitable for attack. There is a guest coming from the Wu region, who is good at making unexpected plans, and should be given importance. The main general has a deputy general who is trying to seize power and plot against him, so it is not suitable to advance. The guest side's general has heaven and earth not interacting, and the four seasons are not in harmony, so only defense is suitable, not attack. In capturing criminals, the criminal is very brave and fierce, and going to capture him will instead result in injury.

白虎加休天即晴，行兵前路有虛驚。切莫縱兵防中計，百人奮勇敢先登。主將謀為皆不遂，客軍利戰莫安營。捕捉*家不可擒。白虎會休門，主天時有雨，一日即晴。行兵則有虛驚，若縱兵擄掠，則中敵計，宜慎之。營盤中有百人奮勇敢前效死，宜從。主將謀不成，求不遂；客將利戰不利守。捕捉則有一草頭姓人，在*家飲酒，不利，不可捉。

The text says: White Tiger joins Xiu Men, the sky will soon clear up; during the military campaign there will be a false alarm; do not let the soldiers run wild, beware of falling into the enemy's trap; within the camp there are one hundred soldiers who are brave and ready to fight to the death; the commander's plans will not come to fruition; the opposing army benefits from battle rather than from setting up camp; the person being pursued is a surname with a grass radical, currently drinking in a brothel, and cannot be captured. The explanation says: White Tiger joining Xiu Men indicates that the weather will be rainy, but it will clear up the next day. The military campaign will encounter a false alarm; if the soldiers are allowed to plunder everywhere, they will fall into the enemy's trap, so caution is needed. Within the camp, there are one hundred soldiers who are brave and eager to fight, and they can be allowed to volunteer for battle. The main commander's plans will not succeed, and his wishes will not be fulfilled. The opposing commander benefits from fighting rather than from holding camp. In terms of capturing the person, he has a surname with a grass radical and is currently drinking in a brothel, the situation is unfavorable, and he cannot be captured.

白虎加生天即霽，午後巽風三日已。行兵險阻破東方，處士談玄心莫喜。主將貴謀休浪戰，客軍防燒輜糧地。捕捉火攻大得利。白虎會生門，主天時晴，午後有東南風起，三日方止。行兵則有險阻峻小，可從東方破之。有處士著青衣至，談修玄門事，不可用。主將謀在之我，成之在天，不可強求。客將東南方有火星起，防燒糧食之焚。捕捉則有一將守水道，可用火攻之。

The text says: White Tiger joins the Life Gate, the sky will clear soon; after noon, a southeast wind from the Wind direction arises, lasting three days before stopping; although the army faces obstacles, it can break through from the east; a recluse in green clothes talks about profound doctrines, but do not take pleasure in it; the commander should rely on strategy, not engage in reckless fighting; the opposing army should guard against the storage of grain being set on fire; in pursuit and capture, using fire attack is highly advantageous. The commentary explains: White Tiger joining the Life Gate indicates clear weather, a southeast wind from the Wind direction arises in the afternoon and lasts for three days before stopping. Although the army's position has obstacles, the terrain is not high and steep, so it can break through from the east. A man in green clothes comes to talk about profound Dao, but he should not be employed. The commander's success depends on people's efforts and heaven's favor, so do not force things. The opposing side has a red star rising in the southeast direction, so be cautious of the grain stores being burned. In pursuit and capture, a general is guarding the water passage, so fire attack is effective against him.

虎傷若得丁奇會，坎主風雷奇不晦。出兵顛險勢堪贏，敵將真降情不說。主宜嚴厲不宜寬，客將驕盈事機退。捕捉急迫翻有悔。白虎會傷門，主天時有丁奇加坎宮，定有風雨雷電，無奇天晴。行兵則前有虎山龍嶺，皆兵馬出入之所，可破。有敵將來降，是真情，宜收之。主將宜威嚴用殺戮，不宜放釋罪人，放釋即禍生肘腋。客將好勝，謀將事多不成。捕捉則待其人再回可獲，急則反去不獲。

The text says: White Tiger meets Shang Men, if Ding Qi is present and falls into the Kan palace, there will be wind and thunder; without the Three Marvels, the sky will be clear. Though the army may face hardships and obstacles, the situation can still be victorious; the enemy general sincerely wants to surrender but does not clearly express it; the main side should be strict rather than lenient; the opposing general is arrogant and overconfident, leading to failure; pursuit and capture should not be too urgent, otherwise regret will follow. The explanation says: White Tiger meets Shang Men, if Ding Qi is in the first palace of Kan, there will certainly be wind, rain, thunder and lightning; without the Three Marvels, the sky will be clear. When marching forward, if there are tiger mountains and dragon ridges ahead, they are key passes for troops to move through, which can be broken through. If an enemy general comes to surrender, it is sincere, and should be accepted. The main general should govern with strict authority and carry out punishment, not release criminals—once released, disaster will arise from within. The opposing general is eager to win, and his plans are mostly unsuccessful. In matters of pursuit and capture, wait until the person returns again to capture him; if pursued too urgently, he will escape and be unable to catch him.

白虎加杜霧大惡，黴收風起陽光作。行兵守險勿輕狂，敵有文書稱主客。主將屯兵防陣亡，客軍鼠斗牛翻卻。捕捉艮出小橋獲。白虎會杜門，主天時有大霧，多黴風，起則晴。行兵則有人固守隘口，不可輕進。有使客將文書至，得佳音。主帥出師陣亡，宜守不宜進。客將牛鼠相鬥，牛傷鼠無恙，午未日有信。不足則災東北方，山下有小橋處逃避，可獲。

The text says: White Tiger joins Du Men, indicating dense fog and bad weather; damp and moldy air gathers, and once the wind rises, the sun appears; in military operations, one should take advantage of the terrain and hold strong positions, not act rashly; the enemy has messengers exchanging documents, clarifying the distinction between host and guest; the commander should be cautious and prevent casualties; the guest forces are like a mouse fighting a bull, and the bull is overturned; if there is a search, going out from the Northeast Gen direction through a small bridge will result in capture. The commentary explains: White Tiger joining Du Men indicates heavy fog and damp, humid winds; once the wind rises, the weather clears. In military movements, those who occupy the pass should not advance rashly. There are messengers bringing good news. If the commander acts recklessly, there will be casualties; it is better to defend than to advance. The guest's situation is like a mouse fighting a bull, with the bull injured and the mouse unharmed; there will be news on the days of Wu and Wei. If the forces are insufficient, disaster occurs in the Northeast direction; one should take shelter at a small bridge below the mountain, and the search will also succeed there.

白虎加景天心合，時雨時晴三日歇。行兵拿伏宜往北，營中心膂生反覆。主將色迷用怒激，客將利亥子丑殺。捕捉自來何用縛。白虎會景門，得天心星至，時雨時晴，三日後方大晴。行兵則中途有弩來埋伏，宜往北方而進。本營中有腹心人，反覆不可同事，宜防之。主將被女色迷戀，不肯出征，以怒激之方行。客將亥子丑出兵利，丑日旺。捕捉則三日後，其人自來降，不必去捉。

The text says: White Tiger joins the Jing Gate and combines with the Heavenly Heart Star, resulting in intermittent rain and clear skies, with the weather clearing only after three days; if the army wants to capture hidden troops, it should advance to the north; there is a trusted person in the camp who is fickle-minded; the commander is entranced by women, and should be provoked with words to take action; the enemy commander will have an advantage if he attacks on the days of Hai, Zi, and Chou, with Chou day being the most favorable; for capturing someone, he will come himself after three days, so there is no need to bind him. The explanation says: When White Tiger joins the Jing Gate and the Heavenly Heart Star is present, there will be intermittent rain and clear skies, with the weather clearing only after three days. On the march, there are hidden bows and arrows, so advancing to the north is advisable. There is a trusted person in the camp who is fickle-minded; do not share affairs with him and be cautious. The commander is entranced by women and refuses to go to war; provoke him with words to make him act. The enemy commander will have an advantage if he attacks on the days of Hai, Zi, and Chou, with Chou day being the most favorable. For capturing someone, he will come himself after three days, so there is no need to capture him.

白虎加死黃雲乾，五日雨至災星纏。行兵橋斷渡河擊，中途謀叛豈真然。主患偷營防襲寨。捕人只在火房邊。白虎會死門，主天時西北方有黃雲起，五日後有雨，有小災。行兵則有水無橋，被敵所折。渡河擊之可勝。行至中途，有人謀致不可信也。主將於丑未日有劫營之殃，宜防之；客將地利人和，可戰可守，不宜襲人營寨。捕捉則在火房潛藏，宜急捉可獲。

The text says: White Tiger joins the Death Door, with yellow clouds rising in the Northwest; rain will come five days later, along with some minor calamities; when marching, the bridge is broken, so they must cross the river to attack; on the way, someone comes to offer surrender, but it is not true; the main force should be worried about the enemy stealing their camp and attacking their stronghold; the person being pursued is hiding near the kitchen. The explanation says: White Tiger joining the Death Door indicates that yellow clouds will rise in the Northwest, with rain coming five days later and some minor disasters. When marching, there is water but no bridge, and the bridge has been destroyed by the enemy, so they must cross the river to attack and win. On the way, someone comes offering surrender, but this is not true. The main commander should be cautious of being attacked in camp on the second and sixth days, and should be prepared for it; the opposing side has both terrain and people advantages, so they can either fight or hold their ground, but should not attack the enemy's camp. For the pursuit, the person is hiding near the kitchen, so they should hurry to capture him.

白虎加驚有異云，三日狂風發屋驚。行兵有險不可進，君差良將丑未臨。主不勞兵得土地，客軍好戰將自傾。捕惟獲信縱難尋。白虎會驚門，主天時午後有異雲鋪頂，三日後有狂風壞人房屋。行兵則前有凶險，不可輕進。朝中差委善將至，在午未日時應。主將可不勞兵刃，破人城池，得人土地。客將甘戰不甘守，追逐之自敗。捕捉則有三五人同謀，在東南方火燒山下，難捉，三日見信。

The text says: White Tiger joins the Jing Door, indicating strange clouds in the sky; three days later, a fierce wind will uproot houses, causing alarm; before a military campaign, there are dangers ahead that should not be advanced upon; the court will send a capable general, whose arrival is expected on the day of Chou or Wei; the main force can capture land without using weapons; the opposing army is aggressive and will suffer defeat; in matters of pursuit, only information can be obtained, but the people will be difficult to find. The commentary explains: White Tiger joining the Jing Door indicates that the sky will have unusual clouds covering the sky in the afternoon. Three days later, a strong wind will arise, destroying houses. Before advancing in battle, there are dangers ahead that should not be lightly approached. The court will send a capable general, whose arrival is expected on the day of Wu or Wei. The main general can capture the enemy's city and gain land without using weapons. The opposing general is only willing to fight and not to defend, so pursuing him will lead to his defeat. In matters of pursuit, there are three or five people plotting together, hiding in the southeast direction near a burning mountain, making them hard to catch. Three days later, there will be news.

白虎加開奇至晴，若無奇合雨相因。行兵宜步休乘馬，刺客還防在我營。主軍出入兵皆利，客有助扶戰即贏。捕在營中可就擒。白虎會開門，主天時有奇即晴，無奇即雨。行兵則車馬難進，步兵可進。有刺客在小軍營中，宜查察防備。主將出入無往不利，客將一朋友帶兵助戰，主將宜防之。捕捉則本營中隱藏，即營中獲之。

The text says: White Tiger joins Open Door, if the Three Marvels arrive, the weather will be clear; if not, there will be continuous rain. When marching, it is suitable to use infantry rather than cavalry. Also, one should be cautious of assassins hidden within our camp. The main force's troops will move in and out smoothly. The opposing force has someone helping them, and they will win the battle in one engagement. The person to be captured is within the camp, and can be captured on the spot. The commentary explains: White Tiger joining Open Door, if the Three Marvels are present, the weather will be clear; if not, it will rain. When marching, vehicles and horses will have difficulty moving, and infantry can advance. There are assassins hidden in the small camp, so one should carefully investigate and be on guard. The main general's movements will be smooth and unimpeded. The opposing general has a friend who comes with troops to assist, and the main general should be cautious. In terms of capturing the person, he is hidden within the camp and can be captured there.

玄武兮休門，白雲兮天晴，黃雲兮雨生。行兵鹿走前途伏，遠客人來謀可聽。主將有奇方可進，客軍堅守戰休輕。捕往他方不可擒。玄武會休門，主天時白雲蓋頂即晴，發雹即大雨，三日後方晴。行兵則有鹿走下有伏兵，僅百餘人可進。有朋友果妨，是遠方人，見之無妨。主將謀事不成，宜守不宜進，有奇可進，亦無大勝。客將君子道長，小人道消，人心堅固不可破。捕捉則已往他方不可捉。

The text says: When the Black Tortoise meets the Xiu Men, if white clouds appear, the sky will be clear; if yellow clouds appear, rain will come. When troops are on the move and deer run about, there is an ambush ahead. The strategies of distant guests can be considered. The commander should have the Three Marvels to advance. The opposing forces should hold their ground and not engage in battle lightly. The person being pursued has already gone elsewhere and cannot be captured. The explanation says: When the Black Tortoise meets the Xiu Men, if white clouds cover the sky, the weather will clear up; if hail falls, it will be a heavy rain, and the sky will clear in three days. When troops are on the move, where deer run, there is an ambush below, and only a small unit of a hundred people can pass through. A friend comes, seeming to be an obstacle, but actually comes from afar, and there is no hindrance upon meeting. The commander's plans do not succeed, so it is better to hold than to advance; even if the Three Marvels are present, there will be no great victory. The opposing side is in a situation where the way of the virtuous grows longer and the way of the petty person diminishes, with firm hearts that cannot be broken by attack. In terms of pursuit, the person has already gone elsewhere and cannot be captured.

玄武兮生門，微雨兮不久，午戌兮應有。巽僧引前險可進，遊子告信賊情丑。主將平安稱無咎，客軍不睦起兵寇。捕捉東方竹林口。玄武會生門，主天時微雨不久，應午戌日。行兵則東南方有一僧人接引，入賊營地，雖險可進。有遊食人道賊情來，亦可信。主將無咎反利，客將多不和，有越兵為害。捕捉則在東方竹林內人家可獲。

The text says: The Black Tortoise meets the Life Gate, indicating light rain that does not last long, and the event should occur on the day of Wu or Xu. In the Southeast direction, the Wind trigram is present, and a monk will guide the way, allowing advancement even though it is dangerous. A wandering person will come to report the enemy's evil intentions; the main general will be safe and without fault. The opposing army's internal ranks are discordant, leading to the arrival of enemy troops. The search for fugitives should take place at the eastern bamboo grove entrance. The explanation states: When the Black Tortoise meets the Life Gate, it indicates light rain that does not last long, and the event should occur on the day of Wu or Xu. When marching, a monk will appear in the Southeast direction to guide the way, allowing entry into the enemy's territory, even though it is dangerous. A wandering person will come to report the enemy's intentions, and this can be trusted. The main general will not suffer misfortune but will gain advantage. The opposing army's officers are not in harmony, and troops from the southern region will cause trouble. For the search, the fugitive can be captured at the eastern bamboo grove.

玄武兮傷門，霖雨兮濟旱，戌日兮方斷。行兵伏遇草頭人，商賈人來報逆叛。主將須防忽中風，客軍利涉休登岸。賊人久向潢池散。玄武會傷門，主天時有霖雨，可以濟大旱，到戌日方晴。行兵則有草頭姓人埋伏在山中，舉火為號，不可輕進。有商人知賊消息而來，宜敬重之。主將有中風之疾，於子午日防之。客將利涉大川，不利山谷。捕捉則賊人久去，不可捉。

The text says: The Black Tortoise combines with Shang Men, indicating continuous heavy rain that can alleviate drought, and the rain will stop on the day of Xu; when marching, there is an ambush by people with surnames starting with the character for grass; a merchant comes to report news of rebellion; the main general should beware of sudden stroke; the guest army is favorable for crossing rivers, but not for landing on the shore; the rebels have already dispersed into lakes and marshes. The explanation says: The Black Tortoise combining with Shang Men indicates continuous heavy rain, which can relieve a severe drought, and the rain will cease on the day of Xu. When marching, there is an ambush by people with surnames starting with the character for grass, who are hiding in the mountains and will signal with fire, so do not advance carelessly. A merchant who knows the enemy's situation comes to inform, and he should be respected. The main general has a stroke, and precautions should be taken on the days of Zi and Wu. The commander of the opposing side is favorable for crossing a large river, but not for entering valleys. In terms of capturing rebels, they have already fled far away and cannot be caught.

玄武兮杜門，風雷兮電掃，甲寅兮晴好。行兵臨渡須防賊，預探方能免折耗。主軍謀勝戰成功，客好營中防火燎。賊已遠去人難找。玄武會杜門，主天時風雷至，甲寅日方止，有太陽光見。行兵則渡河時謹防賊於河中設計候渡，勿中其計。主將善謀略，出兵大勝，必成偉功。客軍當有火災焚燒軍營。捕捉則其人早已遠去，不可尋捉。

The text says: The Black Tortoise meets Du Men, with wind and thunder intersecting, lightning sweeping across, and it will only clear up on the day of Jiayin. When the army approaches the river crossing, it must beware of enemies waiting in ambush in the river. Prior reconnaissance is necessary to avoid losses. The main force will win by strategy and achieve victory in battle. The opposing force should be cautious of a fire breaking out in their camp. The thief has already fled far away, making it difficult to capture. The explanation states: The Black Tortoise meeting Du Men indicates strong winds and thunder, with lightning sweeping across, and the weather will only clear on the day of Jiayin, followed by sunlight. When the army is crossing the river, it must be cautious of enemies setting an ambush in the river, avoiding falling into their trap. The commander, using strategy effectively, will surely achieve great victory and establish remarkable achievements. The opposing army's camp will suffer a fire. In terms of capturing the thief, he has already fled far away, making it impossible to find.

玄武兮景門，半月兮陽光，過望兮雨狂。行兵路坦無埋伏，抵掌談人用不妨。主軍有疾終無咎，客將收兵宜善藏。捕捉東方五日亡。玄武會景門，主天時有半月晴，遇望兮而雨。行兵則無險，可進兵，更無埋伏、*偽之情。有人至善言談，談必可用，用不誤事。主將有疾病，無大咎。客將利涉大川，不利出師。捕捉則賊在東方，五日可捉。

The text says: The Black Tortoise joins the Jing Gate, there will be clear weather for half a month, but after the fifteenth day of the lunar month, heavy rain will come. The military route is smooth with no ambushes. If someone claps hands and talks freely, he can be employed without hesitation. The main side although has illness, will ultimately not be harmed. The opposing side should be good at concealing their troops. The pursuit is in the east, and it can be concluded within five days. The commentary explains: The Black Tortoise joining the Jing Gate indicates that the weather will be clear for about half a month, but on the fifteenth day of the lunar month, heavy rain will arrive. The military campaign has no obstacles and can proceed smoothly, with no ambushes or deceptive tactics. If someone comes forward and speaks eloquently, his words are reliable and can be used without causing problems. The main general may have illness, but it will not cause serious harm. The opposing general is favorable for crossing rivers, but unfavorable for launching an expedition. In terms of pursuit, the bandits are located in the east, and they can be captured within five days.

玄武兮死門，蓬會兮雨霖，三日兮不晴。行兵坤地通微徑，獻策雙雙一是真。主軍利動防車倒，客遇*謀事不成。賊人捕匿在僧庭。玄武會死門，主天時得蓬星當大雨，三日不晴。行兵則前有大溪，進退俱不可，西南方有小路可進。有二人同來，一人獻策，一人圖利。主將出師利於舉動，但有車折之咎。客將有小軍，用女樂獻媚，其計不成，無咎。捕捉則在燃火之處藏躲，多是僧道。

The text says: The Black Tortoise meets the Death Door, if it joins with the Greedy Wolf Star, there will be continuous heavy rain for three days without clearing. When marching in the Southwest Earth territory, there is a small path that can be used. Two people come to offer strategies, but only one is sincere. The main side is favorable for action but should beware of overturned carts. The opposing side encounters evil schemes, and the matter will not succeed. The thief is hiding in a monastery, so one can go there to capture him. The explanation says: When the Black Tortoise meets the Death Door, if the Greedy Wolf Star is present, there will be heavy rain for three days without clearing. When marching, there is a large stream ahead, making it impossible to advance or retreat, and only a small path in the Southwest can be used. Two people come, one is offering a strategy, the other is seeking personal gain. The main commander's army is favorable for action, but there will be the loss of vehicles. The opposing side has a small force, using female musicians to flatter and please, but this scheme will not succeed and will not cause great harm. In terms of capturing the thief, he is hiding in a place with a fire, and he is most likely a monk or a Taoist.

玄武兮驚門，乍雨兮乍晴，晴後兮復傾。行兵有險休輕進，僧道偏能薦貴人。主軍利水乘舟楫，客將將亡木姓擒。賊已離巢不必尋。玄武會驚門，主天時有丁奇到，自辰時至午時晴，自午時至未時雨，雨後復轉晴。行兵則前有險阻不可進，進則有傷。有僧道引攀龍之客來。主將吉利，登舟楫而行。客將不吉，當敗於陸，見擒於木姓人。捕捉則賊知我音信，已離巢穴，不可捉。

The text says: The Black Tortoise meets the Jing Door, with sudden rain and clear skies, then clear skies followed by rain again; there are dangers in the military advance, do not move forward lightly; monks and Taoists can recommend a nobleman; the main side is favorable for traveling by water and taking a boat; the opposing general will die, captured by someone of the wooden surname; the thieves have already left their nest, so there is no need to search. The explanation says: The Black Tortoise meets the Jing Door, if the Ding odd is present, then from dawn to midday it is clear, from midday to before sunset it rains, and after the rain it clears again. There are dangers ahead in the military advance, so do not push forward, as advancing forcefully will cause injury. A monk or Taoist leads a guest who wishes to attach himself to power. The main general is favorable, suitable for traveling by water and taking a boat. The opposing general is unfavorable, will fail on land and be captured by someone of the wooden surname. In terms of capturing thieves, the thieves have already known of our movements and left their nest, so they cannot be captured.

玄武兮開門，庚午兮艮風，風起兮日紅。行兵鳥道險難攻，刺客來營信可從。主將有災無大咎，客宜堅壁固潛蹤。賊人已在震之東。玄武會開門，主天時庚午日未時有東北風起即無雨。行兵則有鳥道羊腸之險，可守不可攻。有劍客至，宜重用之。主將有災，亦無大害。客將亦不宜進兵。捕捉則不在原處，當在東方尋之。

The text says: The Black Tortoise aligns with the Open Door, on Gengwu day a wind blows from the Northeast, and after the wind arises, the red sun shines brightly; when marching, encountering a bird path and a dangerous terrain, it is difficult to attack; if an assassin comes to the camp, his words can be trusted; the main general has misfortune but no great harm; the opposing side should fortify their position and conceal their movements; the bandits have already fled to the East, the position of Thunder. The explanation says: The Black Tortoise aligns with the Open Door, indicating the weather on Gengwu day at the hour of You, a wind blows from the Northeast, and then it stops raining. Marching will encounter a dangerous terrain like a bird path, which can only be held but not strongly attacked. There is a swordsman who comes, he should be given importance. The main general has misfortune, but no great harm. The opposing side's general should not advance. In terms of pursuit, the person is no longer at the original place, and should be sought in the East.

九地會休門，問雨卻偏晴，若遇蓬星風雨順。行兵有地山名火，險極當從西北行。主將升遷在日兮，客軍多智莫相輕。捕捉難，何處尋？九地會休門，求晴反雨，求雨反晴。如得蓬星，有大風雨。行兵則前有地名火山，甚險。當從西北方而進，不日有天使至。主將目下有升擢，客將有機械，不可輕敵。捕捉難獲。

The text says: Jiudi meets Xiu Men, asking for clear weather results in rain; if Tianpeng Star is encountered, the wind and rain will be in harmony; in the front of the army there is a place called "Fire Mountain" which is extremely strategic, and they should detour from the Northwest; the commander will be promoted soon; the opposing army is cunning and cannot be underestimated; the capture is difficult, and it is unknown where to look. The explanation says: Jiudi meeting Xiu Men, asking for clear weather results in rain, asking for rain results in clear weather; if Tianpeng Star is encountered, there will be heavy wind and rain. When marching, there is a place called Fire Mountain ahead, which is very strategic, and they should advance from the Northwest, and soon envoys from the court will arrive. The commander will be promoted soon; the opposing commander is cunning and cannot be underestimated. The capture will have no result.

九地會生門，霖霪久不停。大水瀑淹軍營兵。軍發宜進退休輕，朝頒恩詔顯光榮。主人震怒量非宏，客得坤人助我嬴。捕捉近在問津。

The commentary says: Jiudi meets the Life Gate, with continuous rain for a long time, causing great floods that will submerge the military camps and soldiers; after sending troops, it is advisable to advance steadily and not retreat hastily; the court will issue an imperial edict of grace, displaying honor; the main side's people are easily angered and lack magnanimity; the opposing side wins with the help of the Kun direction; the person being pursued is near the ferry area. The explanation for this passage is already missing in the transmitted text.

九地會杜門，主天時多云，有北風無雨。行兵則陸路可進，水路不可進。有一人騎馬至，報敵人消息，甚真。主將三六九日見凶災，客將利西方，不利東南方，有從巽方發兵擊之可破。捕捉則在公吏人家，藏匿西北方上。

This passage contains only the commentary, and the original text is missing. The commentary says: When Jiudi coincides with Du Men, the weather is mostly cloudy with a north wind but no rain. For military movements, it is advisable to travel by land rather than by water. A man on horseback comes to report enemy information, and the message is very reliable. The main general will encounter misfortune on the third, sixth, or ninth day. The opposing general is advantageous in the west but not in the southeast. If troops attack from the Xun direction, they can defeat him. In terms of capturing someone, the person is hiding in the home of an official in the northwest.

九地會景門，無奇必成雨，奇至巳午晴可許。出兵舟裡遇敵糧，文士引兒來見語。主將功成名大遂，客軍乃是倭夷侶。捕捉尚在巢窩裡。九地會景門，主天時久雨，有奇至巳午日見太陽，必久晴，無奇必雨。出兵則從舟中去，獲賊輜重貨物，大利。有一文士引一兒來見。主將所求必得，所欲必遂，有大功。客將是外國人得勝。捕捉則其人還在，急去可捉。

The text says: When Jiudi meets the Jing Gate, without the Three Marvels it will certainly rain, but with the Three Marvels, on the day of Si and Wu, the weather can be expected to clear up; when the army departs by boat, it will encounter the enemy's supplies; a scholar accompanied by a child comes to speak; the commander will achieve great success; the opposing army is actually an ally from another country; the person being pursued is still in his lair. The explanation states: When Jiudi meets the Jing Gate, it indicates prolonged rain; if the Three Marvels are present, on the days of Si and Wu the sun will appear, and after that, clear weather will certainly follow; without the Three Marvels, rain is certain. When the army moves by boat, it will capture the enemy's supplies, which is highly advantageous. A scholar comes with a child to seek an audience. The commander's wishes will be fulfilled, and he will achieve great success. The opposing commander is from another country and will be victorious. In the case of pursuit, the person is still in his original place, so if you act quickly, you can capture him.

九地會死門，天時必大晴，日逢翼軫微雨經。行兵地險雄如虎，奇到賢人來助兵。主將力弱不從心，客軍大利士卒精。捕匿在艮巳亥擒。九地會死門，主天時大晴，過翼軫星值日有雨，亦不大。行兵則猛虎當道，大旱屏跡。有賢人來謁，有奇到則來助。主將心雖欲戰，力不從心，得水姓人來助。客軍車馬士卒皆利，宜先發制人，獨不利於主。捕捉則在東北潛藏，巳亥日可捉。

The text says: When Jiudi meets the Death Door, the weather will certainly be very clear; if it is the day of Wings Mansion or Chariot Mansion, there will be light rain; the battlefield is dangerous and the momentum is strong as a tiger; when the Three Marvels arrive, there will be wise men coming to assist; the commander has the will but lacks the strength; the opposing army will have great advantage, with well-disciplined soldiers; the person being pursued is hiding in the Northeast direction, and can be captured on the days of Si and Hai. The explanation says: When Jiudi meets the Death Door, it indicates clear weather; after the days of Wings Mansion and Chariot Mansion, there will be some rain, but not heavy. The military movement is like a tiger blocking the path, in a great drought when people are absent. There will be wise men coming to pay homage; if the Three Marvels arrive, they will come to assist. The commander wants to fight but lacks strength, needing help from someone with the surname of water. The opposing army's chariots, horses, and soldiers are all advantageous, suitable for taking the initiative; it is disadvantageous for the main side. In terms of pursuit, the person is hiding in the Northeast direction, and can be captured on the days of Si and Hai.

九地會驚門，巳午時多風，雲上於天雨不逢。行兵險勝平洋否，官道來臨福曜從。主將變化如飛龍，客將多疑事不通。賊已投人捕捉空。九地會驚門，主天時巳午時有風，密雲不雨。行兵則居險地勝，平地交鋒不勝。有官人同道士來，是吉星相臨。主將如飛龍變化，目下飛騰進退皆利。客將多疑無決斷，不敢進兵，有奇至，得太陰相助戰，必勝。捕捉則賊已向西北方投降，人去不可捉。

The text says: Jiudi meets Jing Door, there is much wind during the巳 and午 hours, clouds rise to the sky but no rain falls; when the army occupies a dangerous position, it can win, but in open plains it may not; officials and Taoist priests come together on the main road, which is auspicious; the main general is like a flying dragon in the sky, capable of change and movement; the opposing general is suspicious and indecisive, and matters do not proceed smoothly; the bandits have already surrendered to the northwest, so capturing them is futile. The explanation says: Jiudi meets Jing Door, indicating wind during the巳 and午 hours, with dense clouds but no rain. When the army occupies a strategic position, it can win, but in open terrain, it may not. Officials and Taoist priests arriving together signify a favorable star. The main general is like a flying dragon, able to move and change, with advantage in both advancing and retreating. The opposing general is suspicious and lacks decision, hesitating to advance; if the Three Marvels arrive and are aided by the Taiyin, victory is certain. In terms of capturing the bandits, they have already surrendered to the northwest, so they are gone and cannot be captured.

九地會開門，太陽正當空，有雨驟來意外逢。行兵守吉進則凶，三人交合百謀通。主將轉退進成功，客雖小災亦利攻。捕捉賊盜即報功。九地會開門，主天時太陽當空無雨，若有雨必驟。行兵則君子進有厄退有利，有三人交合百事皆成。主將有天功，退兵三舍，宜速進。客將亦利，有小災。捕捉則盜賊難逃，三日可得。

The text says: Jiudi opens the door, the sun shines brightly in the sky; if it rains, it will be sudden and unexpected; when marching, it is auspicious to retreat and inauspicious to advance; if three people are united in heart, all plans can be carried out smoothly; the general, after retreating, will turn to advance and achieve success; the opposing side may suffer a minor disaster, yet it is still favorable for attack; capturing thieves will quickly result in a report of success. The commentary explains: Jiudi opens the door, indicating the weather is sunny with the sun shining directly, without rain; if it rains, it must be sudden rain. When marching, the gentleman is inauspicious if advancing and auspicious if retreating; if three people are united in heart, all affairs can be successfully accomplished. The general has a great achievement bestowed by heaven, first retreating three li, then should advance quickly. The opposing side also has advantage, though with a minor disaster. In matters of capturing thieves, the thieves will be difficult to escape, and can be captured within three days.

九天休門兮，雨散雲收兮，午未之日大晴兮。出兵越境而守兮，虎馬命*人詐降兮。主將褒封敕書至兮，客軍不利北面受縛兮。捕得缺唇報信可捉兮。九天會休門，主天時雲收雨散必晴，至午未日時方大晴。出兵則越境而守，有憂。有虎馬命人來是*人詐降。主將先宜出境，有褒封，敕書至。客將不利，必北面受縛，有奇至可免。捕捉則必得破唇人報信，捕之可捉。

The text says: When Jiu Tian meets Xiu Men, clouds disperse and rain stops, and on the days of Wu and Wei, the weather will be clear. If troops cross the border to take up garrisons, there will be worries. Those with the destiny of the Tiger and the Horse will come forward pretending to surrender, but they are actually spies. The commander will first go out, and then receive commendation and an imperial decree. The enemy commander will be in trouble, and will certainly be captured facing north. If the Three Marvels are present, the disaster can be avoided. In terms of capturing the enemy, one must rely on a person with a cleft lip to report the information, and only then can the enemy be captured. The explanation says: When Jiu Tian meets Xiu Men, the weather will definitely clear up after clouds disperse and rain stops, and on the days of Wu and Wei, the weather will be clear. If troops cross the border to take up garrisons, there will be worries. Those with the destiny of the Tiger and the Horse will come forward pretending to surrender, but they are actually spies. The commander should first go out, and then receive commendation and an imperial decree. The enemy commander will be in trouble, and will certainly be captured facing north. If the Three Marvels are present, the disaster can be avoided. In terms of capturing the enemy, one must rely on a person with a cleft lip to report the information, and only then can the enemy be captured.

九天生門兮，遇雲連雨兮，嚴冬之日大雪兮。行兵險阻可擊兮，草頭姓人知兵兮。主將休徵副將坐營兮，客將輔車鄰人助勝兮。捕在西方謀事難捉兮。九天會生門，主天時得天任星至有連日雨，冬時即連日下雪，欲晴不晴。行兵則有險阻處可擊，平易處不可擊，擊之有災。有草頭姓人見來，知兵法，可用。主將不宜出兵，宜副將坐營中。客將有輔車之勢，得鄰人助陣勝。捕捉則在西方最高之所居住，欲謀大事，不可輕捉。

The commentary says: When Jiu Tian meets the Life Gate, the weather is characterized by gathering clouds and continuous rain; in the depths of winter, there will be heavy snowfall for several days, with the weather neither fully clear nor fully overcast. When marching in dangerous and difficult terrain, an attack can be launched, but in flat areas, an attack will bring disaster. Those with surnames beginning with the radical for grass are knowledgeable in military strategy and can be appointed. The main general should not personally lead the troops but should have the deputy general stationed in the camp. The opposing side has a situation like a chariot and its axle being closely connected, and can win by receiving support from nearby allies. In terms of apprehending a suspect, the person is located in the highest place to the west, plotting significant matters, and is not easy to capture.

九天傷門兮，天時大晴兮，旱乾之災三月兮。行兵峻嶺夏破兮，外親接見大利兮。主將乘雲遇榮兮，客軍管鮑莫擊其沖兮。捕捉在東知交藏匿兮。九天會傷門，主天時大晴，有三月旱災。行兵則有高山峻嶺，六月可破。有外人接引至親來見，大利。主將步步登雲，進退榮顯。客將有管鮑之交來，不可擊其衡。捕捉則在東方相識人家躲避。

The text says: When Jiu Tian meets Shang Men, the weather will be very clear, and there will be a drought lasting three months; when marching troops encounter steep mountains, they will not be able to break through until summer; meeting distant relatives will be very beneficial; the commander will rise steadily and achieve honor and prominence; the opposing side has friends like Guan Zhong and Bao Shu, so one should not attack their front; the person being pursued is hiding in the home of a familiar person in the east. The explanation says: When Jiu Tian meets Shang Men, the weather is predicted to be very clear, and there will be a drought lasting three months. When marching troops encounter high mountains, they will not be able to break through until June. There is a connection with outsiders leading a distant relative to appear, which is very beneficial. The commander will steadily rise in rank, achieving honor and prominence in both advancement and retreat. The opposing side has friends like Guan Zhong and Bao Shu coming to assist, so one should not attack their front. In terms of pursuit, the person is hiding in the home of a familiar person in the east.

九天杜門兮，此日乍晴兮，黃雲次朝午後雨兮。兵渡大江風起巽兮，兩人解糧來婦兮。主將遲疑戰將吉兮，客軍遂意亦受顯榮兮。捕在乾方術精遠揚兮。九天會杜門，主天時一日晴，如未時有黃雲蓋頂，次日午後有雨。行兵則利登舟渡大江，有東南風起，有兩人解糧革來，又一女人至。主將疑兵有行有戰將出兵吉，客將凡事遂意，有榮顯至兆。捕捉則是賊在西北方水邊住，通術數，不可捉。

The text says: Jiu Tian meets Du Men, and the sky suddenly clears on that day; if yellow clouds are seen, there will be rain in the afternoon of the next day; when soldiers cross the great river, the wind from the southeast Xun direction rises; there are two people transporting grain and supplies, and a woman comes; the main general although hesitates, if he sends a warrior to fight, it will be auspicious; the enemy's military affairs go smoothly, and they will also receive honor and distinction; the person being pursued is in the northwest Qian direction by the water, skilled in divination, and cannot be caught. The explanation says: Jiu Tian meeting Du Men indicates clear weather for one day; if yellow clouds cover the sky at the hour of You, there will be rain in the afternoon of the next day. Marching is favorable for boat travel across the great river, at this time the wind from the southeast rises; there are two people transporting grain and supplies, and a woman arrives. The main general although has doubts, if he sends a warrior to fight, it will be auspicious. The enemy's affairs go smoothly, and there is a sign of honor and distinction. In the case of pursuit, the thief is in the northwest by the water, skilled in divination, and cannot be caught.

九天景門兮，雨後東風兮，三日之期雨止兮。行兵水阻利西兮，敵信蜀人來知兮。主將成功褒封至兮，客貪師出用法可制兮。捕捉水邊頃刻可擒兮。九天會景門，主天時有二三日雨，遇午日東風起，方有雨。行兵則東北方有水阻，不可進兵，利進南方。有一朋友從川中來，知敵消息。主將可安，主收功，不日有褒封至。客將損下益上，師利出師，宜用法之制。捕捉則酒醉在河邊人家，即刻可擒。

The text says: Jiu Tian meets Jing Gate, after rain there is a northeast wind, and rain will stop within three days; when the army is blocked by water, it is advantageous to move westward; enemy situations can only be known through people from Shu; the main general will achieve success, and a commendation and title will come; the opposing general, greedy for merit, will go out to fight, but can be controlled by law and order; in the case of capture, the person is by the water, and can be captured immediately. The explanation says: Jiu Tian meeting Jing Gate indicates that there will be rain for two or three days, and on the day of Wu, the northeast wind will rise, and then rain will come again. When marching, there is water blocking the northeast direction, so it is not advisable to advance, but it is advantageous to move southward. A friend from Shu has come, who knows the enemy's situation. The main general can sit and achieve success, and soon a commendation and title will arrive. The opposing general, who is greedy for merit, will go out to fight, but should be controlled by law and order. In the case of capture, the person is drunk and lying by the river, and can be captured immediately.

九天死門兮，陰晦生風兮。嚴冬無雨雪飄兮。行兵開山破敵兮，營中忌刻賢去兮。主將利水不宜步兮，客將乖違急攻可破兮，捕捉潛移再來可獲兮。九天會死門，主天時五更有大風起，即無雨，但陰晦無日。冬時有雪。行兵則執柯，開小破林可破敵人。營中如虎見兔不能容，賢人有去志。主將不利水戰，不宜步騎，有奇至亦可用。客將上下各一心，可破之。捕捉則其人已移居，必然捕捉，再來可獲。

The essay states: When Jiu Tian meets the Death Door, the sky is gloomy and windy; in severe winter there is no rain but snow falls; the army can open mountains and defeat enemies; within the camp there is mutual suspicion and resentment, and the virtuous person will leave; the commander is favorable for water battles but not for land battles; the opposing side is divided, and a swift attack can break through; the person being pursued has already secretly moved away, and he can be captured only when he returns. The commentary explains: When Jiu Tian meets the Death Door, the weather is indicated by a strong wind rising at the fifth watch of the night, followed by no rain but a gloomy sky without sunlight; in winter, snow falls. The army can proceed like holding an axe to cut through, opening paths and breaking through obstacles to defeat the enemy. The camp atmosphere is like a tiger seeing a rabbit, unable to tolerate others, and the virtuous person has already decided to leave. The commander is not favorable for water battles or for using infantry and cavalry, but if the Three Marvels arrive, they can still be used. The opposing side is divided, and an attack can break through. In terms of pursuit, the person has already moved away secretly; if one insists on capturing him, he can be caught when he returns.

九天驚門兮，寅巳日晴兮，午未雨丑子雷兮。行兵危險緩進兮，武夫持戈助吉兮。主將褒封五日至兮，客善謀斷賢人輔助兮。捕捉西兌據山難獲兮。九天會驚門，主天時寅巳日晴，午未日雨，丑子日雷。行兵則如履虎尾，如履薄冰，危險可畏，不可輕進。有武夫持戈相助為吉。主將五日後有褒封為吉，客將多謀斷，更有賢人輔助。捕捉則在西方峻山下紮營，不可輕進，殊難捉獲。

The text says: When Jiu Tian meets Jing Door, on the寅day and巳day the weather is clear, on the午day and未day it rains, on the丑day and子day there is thunder; the military situation is dangerous and should advance slowly; if warriors with spears come to help, it is auspicious; the commander will receive commendation and promotion five days later; the opposing commander is skilled in strategy and decision-making, and is assisted by a virtuous person; the person being pursued is stationed on a high mountain in the western direction of the兑position, and is difficult to capture. The explanation says: When Jiu Tian meets Jing Door, the weather on the寅day and巳day is clear, on the午day and未day it rains, on the丑day and子day there is thunder. The military situation is like walking on a tiger's tail or on thin ice, dangerous and terrifying, and should not be approached lightly. If warriors with spears come to help, it is an auspicious sign. The commander will be commended and promoted five days later, which is auspicious; the opposing commander is skilled in strategy and decision-making, and is assisted by a virtuous person. In the case of pursuit, the person is stationed on a high mountain in the western direction, and is difficult to capture.

九天開門兮，午未大風兮，冬時久雪不晴兮。行兵水火利乾兮，夫婦同至交通兮。主將發火慎防災兮，客勇宜避亥子相進兮。捕捉動移他往難獲兮。九天會開門，主天時無雨多晴，午未日有大風起，冬時亥子日有雪，久不得晴。行兵則前有大火，後有大水，進兵利西北。有夫婦同來，上下交通吉。主將軍中火災起宜防之無害。客將步步得進宜退避不宜交鋒，亥子丑日進兵得利。捕捉則已往他方難獲。

The text says: Jiu Tian opens the door, on the Wu day and Wei day there is a strong wind; in winter there is prolonged snow without clearing; before the army moves there is fire ahead and water behind, and the western north direction is favorable; a couple comes together, communication between superior and inferior is smooth; the main general should be cautious to prevent fire in the army; the opposing side is brave, but should avoid their attack, and advance on the Hai and Zi days; the person being pursued has moved elsewhere and is difficult to capture. The explanation says: Jiu Tian opens the door, indicating the weather will be mostly clear with little rain; on the Wu day and Wei day there is strong wind; in winter on the Hai day and Zi day there is snow that lasts for a long time without clearing. When the army moves, there is fire ahead and water behind, and advancing in the western north direction is favorable. A couple comes together, with smooth communication between superior and inferior, which is auspicious. The main general should be cautious to prevent fire in the army; if prevented, there will be no harm. The opposing side's general can gradually advance, while our side should retreat and avoid direct confrontation; advancing on the Hai, Zi, and Chou days is favorable. In terms of pursuit, the person has moved elsewhere and is difficult to capture.

八將會門是值使門會八將也，收用天盤不用地盤。假如陽二局乙庚日戊寅時，甲戌值符加二宮，傷門值使加七宮，上臨騰蛇，是騰蛇會傷門。占天時主有雨，若大霧，無雨；行兵則宜結寨在平洋，如遇奇可進山谷，繫丁加癸凶格不可進也。主將防兵刀之傷，如有奇可救，繫凶格無救，客將大勝不可擊。捕捉則在竹木林中，宜緩捕之。餘仿此。

The so-called "Eight Generals and Doors" refer to the meeting of the Duty Gate and the Eight Gods. When using this principle, only the Heaven Plate is considered, not the Earth Plate. For example, in a Yang Dun second arrangement, on an Ethereal Yin day or a Heavenly Metal day, at the Wuyin hour, the first day of the ten-day cycle, Jiaxu, serves as the Chief Symbol placed in the Kun two palace, and the Duty Gate, Shang Men, is placed in the Dui seven palace. The god above the Dui seven palace is Teng Sha, which is called "Teng Sha meets Shang Men." According to this principle, predicting the weather indicates there will be rain, but if there is heavy fog, there will be no rain. For military operations, it is advisable to set up camps in flat and open areas. If the Three Marvels are encountered, advancing into the mountains is possible—however, this arrangement is a "Ding adds Gui"Inauspicious Pattern, so advancing is not allowed. The commander should be cautious of injuries from weapons. If the Three Marvels are present, they can mitigate the effect, but since this is an Inauspicious Pattern, there is no way to resolve it. The opposing side is likely to achieve a great victory, so attacking is not advisable. In terms of capturing people, if they are hiding in bamboo or wooded areas, it is advisable to proceed cautiously. All other cases should be handled in the same manner.

門氣休兮機巧藏，生門豈可即相當。遇休門，將兵當隱伏埋藏，毋出輕戰。遇生門可以出戰，坐生擊死，一敵萬人，若坐死擊生必敗。

The text says: When the gate meets the Xiu Men, plans and strategies should be concealed; can the Life Gate be used to immediately engage in battle? The commentary explains: When encountering the Xiu Men, the commander should hide and wait, not easily engaging in battle. When encountering the Life Gate, one can attack, by sitting at the Life Gate position to attack the Death Gate position, thus being able to hold off ten thousand soldiers with one person; conversely, if sitting at the Death Gate position to attack the Life Gate position, certain defeat will follow.

傷乘金克不安和，杜發生機半是訛。遇傷門兵馬損傷，若加乾兌宮，或合天心、天柱，是金能克木，必然敗北。遇杜門，宜閉塞固守不可出營門，雖欲出兵，實係虛誕。

The text says: If Shang Men is overcome by metal, it will not be peaceful; if Du Men wants to generate vitality, it is mostly illusory. The commentary explains: When encountering Shang Men, there will be casualties among the troops; if Shang Men is combined with Qian six and Dui seven, the two metal palaces, or meets Tian Xin and Tian Zhu, the two metal stars, then metal overcomes wood (Shang Men belongs to wood), and defeat is certain. When encountering Du Men, one should close the gates and fortify the camp, not go out, even if one wants to send troops, that thought is illusory.

景氣忽聞如霹靂，死中退步是謀生。遇景門兵威大震，鋒不可擋。遇死門兵馬瘟疫死亡，戰必敗沒，惟有退兵固守，始得免禍，敵兵挑戰切勿應之。

The text says: The energy of the Jing Gate erupts suddenly, like a thunderclap; the energy of the Death Door involves retreating as a path to survival. The commentary explains: encountering the Jing Gate brings a great boost to military strength, with unstoppable momentum. Encountering the Death Gate leads to soldiers suffering from plague and death, certain defeat in battle, and only retreating and holding firm can avoid disaster; if the enemy challenges, do not engage in battle.

驚門氣促不為美，開氣施威任縱橫。遇驚門營中怪異虛驚，兵馬不久退敗。遇開門行兵無礙，四通八達，縱橫自如，莫敢阻擋，兵威大震。

The explanatory text says: The energy of the Jing Door is confined and restricted, which is not a good omen; the energy of the Open Door allows for the exertion of power and freedom of movement. The commentary explains: When encountering the Jing Door, strange occurrences will happen in the camp, causing unnecessary alarm, and the troops will soon retreat in defeat. When encountering the Open Door, the military campaign proceeds without obstruction, with all paths open, allowing free movement in all directions, and no one dares to block the way, resulting in a great display of military strength.

細評諸氣之宗，亦可曲盡形容。仔細決之，調度運之，處處成功。以上細推八門所到之吉凶，各有不同，宜仔細詳審，然後可以調度兵馬。遇吉則動，遇凶則止。戰必勝，攻必取，無不成功。

The explanatory text says: By carefully evaluating the fundamental nature of each gate's energy, one can fully describe all situations; by making careful decisions and proper arrangements, success can be achieved in all aspects. The commentary explains: The above refers to thoroughly analyzing the auspicious or inauspicious implications of each of the eight gates, which vary accordingly. One should carefully examine them before making strategic deployments. When encountering auspicious signs, take action; when encountering inauspicious signs, halt. In this way, battles will surely be won, attacks will surely succeed, and all endeavors will achieve success.

天乙飛宮莫急進，乘之生合可逃生。值符加庚為天乙飛宮，甲受庚克，不宜進兵，後應則吉。若乘生門及六儀相合，則可免災。如六甲加己，六庚加乙，六辛加丙，六壬加丁，六戊加癸是也。

The text says: When encountering "Heavenly Ethical Flying Palace," one should not rush to advance; if one can take advantage of the relationship of mutual generation and harmony, one may be able to escape disaster. The commentary explains: When the Heaven Plate Chief Symbol is placed upon the Earth Plate Six Geng, it is called "Heavenly Ethical Flying Palace." At this time, Jia is restrained by Geng metal, so it is not advisable to actively advance in military action. Instead, waiting for the enemy to make the first move is more auspicious. If at the same time the Life Gate is also present, or if the heavenly and earthly dry branches form Liu He, disaster can be averted.the so-called Liu He refers to the following situations: Jia and Ji combine (Jia-Ji), Geng and Yi combine (Geng-Yi), Xin and Bing combine (Xin-Bing), Ren and Ding combine (Ren-Ding), and Wu and Gui combine (Wu-Gui).

丙加庚位他不欣，我軍急急進前程。六丙加庚為熒入白，庚受丙克，賊兵必來，必主敗北。我軍當急進兵，應之必得勝，利主不利客。

The text says: Bing is placed on the position of Geng, and the enemy will no longer be cheerful; our army should quickly advance forward. The commentary explains: The Heaven Plate six Bing is placed on the Earth Plate six Geng, called "Fluorescent White". At this time, the Geng metal is overcome by the Bing fire, although the enemy will certainly come, they will certainly suffer a defeat. Our army should quickly advance to attack, and surely achieve victory. This pattern is favorable to the main side and unfavorable to the guest side.

白臨熒位君須避，六乙加辛豈長銳。六辛加乙鋒難當，此刻三軍真可畏。六庚加丙為白入熒，此時賊兵必來。營中當整頓兵馬防備以應之，不宜先出兵。六乙加辛為青龍逃走，客兵不利，亦不宜先出兵以攻討，必主大敗。六辛加乙為白虎猖狂，客兵利，宜先出兵，百戰百勝，聞風披靡，不利為主，兵甲無存。

The text says: White Tiger (Geng) is on the position of Bright (Bing), you must avoid; six Yi combined with Xin, where can the sharp spirit last long; six Xin combined with Yi, the sharp edge is hard to bear, at this time the army's spirit is truly terrifying. The explanation says: The Heaven Plate six Geng is placed on the Earth Plate six Bing, called "White enters Bright," at this time the enemy will certainly attack, the camp should整顿 the troops and be strictly prepared, it is not advisable to attack first. The Heaven Plate six Yi is placed on the Earth Plate six Xin, called "Azure Dragon escapes," it is unfavorable for the opposing side, similarly it is not advisable to attack first, otherwise certain defeat will result. The Heaven Plate six Xin is placed on the Earth Plate six Yi, called "White Tiger rampant," it is favorable for the opposing side, suitable to attack first, winning every battle, the enemy will scatter upon hearing the news; but it is unfavorable for the main side, leading to the loss of weapons and armor.

庚癸相加難對敵，加己為刑常遭失。六庚加癸為大格，癸為天網，行兵阻格，難與對敵。六庚加己為刑格，為地戶，行兵傷殘，必遭敗北。

The text says: When the Heavenly Stem Geng is combined with the Heavenly Stem Gui, it is difficult to fight the enemy; when Geng is combined with Ji, it forms a criminal pattern, often resulting in losses. The commentary explains: When the Heaven Plate Geng is placed over the Earth Plate Gui, it is called "Great Obstruction," with Gui being "Heavenly Net," and the military campaign is obstructed, making it difficult to engage the enemy. When the Heaven Plate Geng is placed over the Earth Plate Ji, it is called "Criminal Pattern," with Ji being "Earth Gate," and the military campaign will suffer casualties, inevitably leading to defeat.

我軍值符是六庚，我軍須避是丙丁。切莫移軍加景門，庚符所畏火來爭。再臨六丙是飛勃，切莫錯認龍回首。如占此時有此格，退則須兮進則逆。我軍以六庚為值符，則兵馬出入征討，不可犯著丙丁二奇。並不可移軍到景門上，值符所畏者火也。若庚符臨於丙上，名為飛勃，亦為格勃，切勿認為青龍回首。若行兵遇此時，當速退兵回營，謹守營門，可以免禍。若欲進兵大戰，必致殺傷流血。

The text says: If our army's chief symbol is Geng, we must avoid Bing and Ding; do not move the army to the Jing Gate, because Geng fears fire; if Geng appears on top of Bing, it is called 'Flying Contradiction,' do not mistake it for 'Azure Dragon Looking Back'; when encountering such a formation, retreat is appropriate, while advancing is contrary. The commentary explains: When our army uses Geng as the chief symbol, the movement of troops and military campaigns must not violate Bing and Ding. Also, the army must not be moved to the Jing Gate (which belongs to fire) — the chief symbol fears fire. If Geng appears on top of Bing, it is called 'Flying Contradiction' or 'Grid Contradiction,' do not mistake it for 'Azure Dragon Looking Back.' When encountering such a situation, the army should quickly retreat to the camp and guard the camp gate to avoid disaster; if the army insists on advancing for battle, it will surely result in casualties and bloodshed.

陽用下強非真強，陰用上弱非真弱。陰陽強弱仔細分，主客動靜須斟酌。進退吉凶要分明，疆場成敗要揣度。吉則行兮凶則逃，但取三勝可逍遙。甲乙丙丁戊為陽時，己庚辛壬癸為陰時。陽時則神居天上，故當用天盤奇儀星門強盛得地旺相相生，若地盤強，天盤弱，而陽時用之，為無益。陰時則神居地下，故當用地盤奇儀星門強盛得地旺相相生。若天盤強地盤弱，而陰時用之，亦無益。

The text says: When it is a yang time, if only the lower plate is strong, it is not truly strong; when it is a yin time, if only the upper plate is weak, it is not truly weak. One must carefully distinguish between yin and yang strength and weakness, consider the relationship between the main and the guest, and the movement and stillness, understand the advancement and retreat and their corresponding fortune and misfortune, and foresee the outcome of the battlefield before taking action. When fortune is favorable, one should act; when misfortune is present, one should retreat. As long as one occupies the "three victories" position, one can act with ease. The commentary explains: Jia, Yi, Bing, Ding, and Wu are yang times, while Ji, Geng, Xin, Ren, and Gui are yin times. During yang times, the spiritual energy resides in the heaven plate, so one should examine whether the strange instruments, stars, and gates on the heaven plate are strong, whether they are in a favorable position, prosperous, and mutually generating. If the earth plate is strong and the heaven plate is weak, using the heaven plate during yang times will be unbeneficial. During yin times, the spiritual energy resides in the earth plate, so one should examine whether the strange instruments, stars, and gates on the earth plate are strong, whether they are in a favorable position, prosperous, and mutually generating. If the heaven plate is strong and the earth plate is weak, using the earth plate during yin times will also be unbeneficial.

陽時利為客，宜先動，用上強；陰時利為主，宜後應，用下強。為客，利先動，則先進者勝；為主，利後應，則後動者勝。疆場戰鬥成敗在於頃刻，必預先審度，使之成局在胸，然後可以出戰，非冒昧而行。既戰，求勝，可以僥倖成功者也。吉則行，凶則避。若值符不利，不宜妄動。設或賊兵壓境，不能待時，則當取三勝之地以出戰。三勝者，一值符，二九天，三生門。坐此三勝之地而擊其沖，無有不勝。

When the time is yang, it is advantageous for the guest force, and it is suitable to take the initiative and act first, taking advantage of the strength of the Heaven Plate. When the time is yin, it is advantageous for the host force, and it is suitable to respond later and face the enemy, taking advantage of the strength of the Earth Plate. Since the guest force benefits from taking the initiative, the one who attacks first will win; since the host force benefits from responding later, the one who moves later will win. The success or failure on the battlefield decides in an instant, so one must carefully assess the situation in advance, have the entire situation clear in mind, and then proceed to fight, without acting recklessly. Trying to seek victory during the battle or relying on luck for success is unreliable. When auspicious, take action; when inauspicious, avoid it. If the Chief Symbol is unfavorable, one should not act recklessly. If the enemy is pressing in and there is no time to wait for an auspicious moment, then one should fight from the "Three Victories" location — the Three Victories refer to the Chief Symbol, Jiu Tian, and the Life Gate. Attacking the opposing palace from the Three Victories location will surely result in victory.

若遇三奇多入墓，求之美格亦為禍。譬如鬼遁用伏藏，此為用格正相當。凡局中得三奇者，固吉無不利，然乙木到坤、丙丁火到乾，皆為入墓，雖值美亦不為吉，用之有凶禍。譬如丁奇與開門休合，上臨九地，為鬼遁，利於伏藏、偷劫，此謂用格之法。若在艮宮，為丁奇入墓，用之必主敗亡。須在他宮則吉。

The text says: If the Three Marvels are mostly in the Storage, then even the best auspicious patterns will bring misfortune; for example, "Ding Wonder" is suitable for concealment, which is called using the right pattern. The explanation says: If the pattern contains the Three Marvels, it is originally auspicious and beneficial in all aspects; but if the Yi wood is in the second palace of Kun or the Bing and Ding fire are in the sixth palace of Qian, they are considered to be in the Storage, and even if they meet good patterns, they will not be auspicious, and using them will bring misfortune. For example, if the Ding Marvel meets the Open Door and Xiu Men, and there is also Jiudi above, this is called "Ding Wonder," which is suitable for concealment, ambush, and plunder, which is the proper way to use the pattern. But if it falls in the eighth palace of Gen, then the Ding Marvel is in the Storage, and using it will certainly lead to failure; it must fall in another palace to be auspicious.

自刑伏宮禍自起，請入凶地而擊之。自刑者，甲午到離，甲辰到巽及伏吟是也。自刑之地，則禍從中起，變從中生。當急速整頓兵士，砍破營寨，以劫掠之。亦須擇其門克宮，克主之凶地，沖破而砍擊之，必大勝。

The text says: When encountering self-punishment and hidden chant, calamity arises from within, and at this time one should boldly enter the凶地 to attack it. The commentary explains: The term 'self-punishment' refers to situations such as Jia Wu (辛) falling into the ninth palace of Li (Fire), Jia Chen (壬) falling into the fourth palace of Xun (Wind), and hidden chant. When falling into self-punishment, calamity arises from within and changes originate internally. At this time, one should quickly organize soldiers, break camp, and seize the opportunity to plunder. One should also select the enemy's gate that is overcome by the palace, and attack and cut through it, surely achieving a great victory.

反吟格須求之進，吉凶反掌非為幸。反吟事多反覆，不利出兵，主中途顛蹶。若得甲加丙、丙加甲、門克宮、吉格，則當立刻進兵。轉凶為吉，在於此時，如反掌之易。

The essay says: Even when encountering the reverse chant pattern, one should still strive to advance; good and bad fortune change easily, not relying on luck. The commentary explains: Reverse chant indicates that affairs are changeable and unstable, unfavorable for military campaigns, often resulting in setbacks and failure along the way. However, if one also obtains auspicious patterns such as Jia added to Bing (Azure Dragon turning back), Bing added to Jia (flying bird falling into a pit), or a gate overcoming the palace, then one should immediately proceed with the campaign. Transforming misfortune into good fortune happens at this very moment, as easy as turning over a palm.

反吟之時利亂之，擊刑之時利誘之。反吟之時，主反覆顛倒，可以擾亂賊營，乘亂砍殺以取勝。擊刑之時，或設伏要路，或藏兵暗地，於是示利以誘之，佯北以引之，使敵入我伏中，起而攻擊，無有不勝。

The text says: When encountering reverse chant, it is appropriate to disrupt the enemy; when encountering striking punishment, it is appropriate to deceive the enemy. The explanation states: During reverse chant, the situation fluctuates and reverses, which can be used to disturb the enemy's camp, seize the opportunity to attack and win. During striking punishment, either set an ambush on the key route or hide the troops secretly, then lure the enemy with benefits, feign retreat to draw them in, and wait until they fall into the ambush before launching an attack, ensuring victory without fail.

伏吟雖靜亦為動，開門九天值符宮。劫寨安民行軍得，奇門全在相合同。伏吟格，天地兩盤奇儀星門皆同和，雖主安靜、伏藏，不利動作，然亦有利。動之時要擇九天伏吟之宮、值符伏吟之宮、開門伏吟之宮，此三伏吟皆大利。一利偷營劫寨，一利恤眾安民，一利行軍渡險，三者最利用伏吟天地兩盤相合同。遇吉重吉，遇凶重凶，為主為客兩者皆利。

The text says: Although Hidden Chant mainly indicates stillness, there can also be movement within it, and the key lies in the three palaces of Open Door, Jiu Tian, and Chief Symbol. Capturing the enemy's camp, comforting the people, and marching the army can all be achieved from these. The wonderful aspect of the Qimen system lies in the harmony between the Heaven and Earth discs. The commentary explains: The Hidden Chant pattern occurs when the odd and even symbols, stars, and gates of the Heaven and Earth discs completely coincide. Although it mainly indicates quietness and concealment, and is unfavorable for action, it still has some useful aspects. When movement is needed, choose the palace of Hidden Chant with Jiu Tian, the palace of Hidden Chant with Chief Symbol, and the palace of Hidden Chant with Open Door—these three palaces of Hidden Chant are especially advantageous: one is favorable for capturing the enemy's camp, one is favorable for comforting the troops and calming the people, and one is favorable for marching the army through dangerous terrain. These three aspects best utilize the advantage of the harmony between the Heaven and Earth discs in the Hidden Chant pattern. The characteristic of Hidden Chant is that when encountering good fortune, it brings even greater good fortune, and when encountering misfortune, it brings even greater misfortune, and this applies equally to both the main and guest sides.

美格占之忌重克，天地兩盤與時日。甲日逢庚丙遇壬，地克天兮時剋日。美格者，如龍回首、鳥跌穴、三詐五假、九遁之類，最忌相剋。行兵尤忌下克上，或星相剋，或儀相剋，或門相剋。一克其凶猶緩，兩克其凶為重。又逢時干剋日干，如甲時逢庚時、乙日逢辛時、丙日逢壬時、丁日逢癸時，皆是時干剋日干，主下犯上，主勝客。行兵者，不可不知之。

The text says: When a favorable configuration is divined, it is most dangerous if there are multiple instances of mutual control. One must examine the relationship between the Heaven and Earth plates, as well as between the day stem and the hour stem. For example, if the day stem is Jia and the hour stem is Geng, or if the day stem is Bing and the hour stem is Ren, these are cases where the Earth plate controls the Heaven plate and the hour stem controls the day stem. The commentary explains: The so-called favorable configurations include Azure Dragon turning back, flying bird falling into a pit, three deceptions and five false appearances, and nine evasions. These are especially dangerous when there is mutual control. In military operations, it is especially dangerous when the Earth plate controls the Heaven plate (lower controlling upper): this may occur when stars control stars, instruments control instruments, or gates control gates. If there is only one instance of mutual control, the misfortune is less severe; but if there are two instances, the misfortune becomes more serious. If the hour stem also controls the day stem, for example, when the day stem is Jia and the hour stem is Geng, or when the day stem is Yi and the hour stem is Xin, or when the day stem is Bing and the hour stem is Ren, or when the day stem is Ding and the hour stem is Gui, this indicates that the lower is committing against the upper, and in a battle, it signifies that the home side will win and the visiting side will lose. Those who command troops must not be unaware of this.

三奇要用須符使，乙奇逢己奇旺處。更得休門生氣助，莫使驚開來相遇。三奇最吉，若要用之，須合值符值使兩宮，然後得力。如乙奇逢甲戌己為木克土，又要乙奇到震宮旺地始得力，又要合休門水來相生，助之尤妙。若合驚開二門，乙受金克，雖在旺地，為力減半。地下六己雖受乙克，而驚開之金為己之子，子能報仇。乙木自救且不暇，安能害人？故主軍亦不為災。

The text says: To use the Three Marvels, they must be combined with the Chief Symbol and the Duty Gate; the Yi Marvel should fall on Ji (the first day of the ten-day cycle, Jiaxu) and be in a flourishing position; further assistance from the Xiu Men's Life Qi is best; avoid the Jing Men and Open Door. The explanation says: The Three Marvels are most auspicious, but to use them effectively, they must be in harmony with both the Chief Symbol and the Duty Gate, which will make them truly effective. For example, if the Yi Marvel is placed on Jiaxu Ji, it is wood controlling earth (the Yi Marvel is in harmony with the Duty Gate), and if the Yi Marvel is in the third palace of Zhen (a flourishing position), it will have more strength. Adding the Xiu Men, which belongs to water, to generate the Yi Marvel will be even better. If the Jing Men and Open Door, which are metal gates, are combined with the Yi Marvel, the wood will be controlled by metal, and even if it is in a flourishing position, its strength will be reduced by half. Although the six Jis on the Earth Plate are controlled by the wood, the metal of the Jing and Open Doors are the sons of the Ji earth. The son can avenge his mother, but at this time, the wood is even struggling to save itself, how could it harm others? Therefore, this situation will not bring disaster to the main force's army.

丙奇最喜子逢臨，雖得傷門也是欣。若得景門為此助，休門雖吉亦相侵。丙奇屬火，臨於甲子戊上，甲木生丙火，丙火生戊土，此宮最吉。雖合傷門亦傷害，是木來生火，火能助丙，亦主勝捷。若得合景門，火以助火，行軍大勝。倘使休門來合，雖是吉門，而水能克火，反主凶禍，避之為吉。

The text says: Bing Qi prefers to be added upon Jia Zi (Wu); even if paired with Shang Men it is favorable; if paired with Jing Men it is even more beneficial; Xiu Men although a good gate, is actually harmful to Bing Qi. The commentary explains: Bing Qi belongs to fire, when placed upon Jia Zi (Wu), Jia Wood generates Bing Fire, and Bing Fire generates Wu Earth, making this palace extremely auspicious. Even if paired with Shang Men, although Shang Men is associated with harm, it belongs to Wood, which generates Fire, so Fire gains support and is favorable for victory. If paired with Jing Men, it is fire assisting fire, ensuring certain victory in military campaigns. However, if paired with Xiu Men, although Xiu Men is a good gate, it belongs to Water, which overcomes Fire, leading to misfortune, so it is better to avoid it.

下在壬兮相合同，但逢傷杜不為榮。遁逃之時若得此，生門吉助足成功。六丁加六壬為丁壬相合，若會傷門、杜門，雖曰相生，一防閉塞，一防傷害，皆不可用。若逃亡絕跡者，逢之最利，但要生門相會以助之，定得吉。逃者不得，追者不見。

The text says: When丁 is placed above壬, it is considered a mutual generation between heavenly stems; but if it encounters Shang Men or Du Men, it is not auspicious. If one is fleeing and encounters this pattern, with the Life Gate assisting, it will be successful. The commentary explains: When the Heaven Plate six丁 is placed on top of the Earth Plate six壬, it is called丁壬 mutual generation. If it meets Shang Men or Du Men, although wood can generate fire, which is mutual generation, one must beware of blockage and the other of harm, so neither is suitable. However, for those fleeing or hiding, encountering this pattern is most favorable; but only with the Life Gate assisting will it certainly bring good fortune. At that time, the person fleeing will not be caught, and the pursuer will not see them.

用奇用合舉兵時，下寨安營但取之。乙在庚兮丁在壬，丙臨丁上是同心。奇儀相合兩家乘，遇敵應之可罷兵。交合即為和合格，相宜主客議和成。用奇門，得奇儀相合，則安營下寨最為吉利，定無凶。天乙在庚上，為乙庚相合；丁庇壬上，為丁壬相合；丙庇辛上，為丙辛相合；戊在癸上，為戊癸相合；甲在己上，為甲己相合。兩儀相合，天地和同。主客對壘當議和，罷兵不戰而息兵休戈矣。

The text says: Using the Three Marvels and choosing a time when the heavenly stems are in harmony, one should set up camp and establish a military encampment at such an hour; when Yi is on top of Geng, Ding on top of Ren, and Bing on top of Xin, these are signs of mutual harmony and unity; when the Marvels and the Instruments are paired together, both sides can take advantage of the situation, and even if encountering the enemy, they can withdraw in an orderly manner; this kind of harmony is called "Harmonious Combination," which is most suitable for peace talks between the opposing sides. The commentary explains: When using the Qi Men, if the Marvels and Instruments are in harmony, setting up camp is most auspicious and there will certainly be no danger. When the heavenly stem Yi is on the earthly stem Geng, it is Yi and Geng in harmony; when Ding is on Ren, it is Ding and Ren in harmony; when Bing is on Xin, it is Bing and Xin in harmony; when Wu is on Gui, it is Wu and Gui in harmony; when Jia is on Ji, it is Jia and Ji in harmony. The heavenly and earthly principles are in harmony, and the upper and lower are in agreement. At this time, when the opposing sides are facing each other, they should negotiate peace and not need to fight to end the conflict.

安營須用未時占，庚與玄武仔細看。若在山兮樵夫遇，水邊漁人更相參。若從大道行商賈，探聽軍情也是*。須得拘留無走漏，園林村壑索其潛。安營立寨，須用未時推占。日有六庚與玄武，二者所臨之宮，主有賊兵來偷營劫寨，所遇皆是*細。若在山上，樵夫便是*細；若在水中，漁父亦是*細。至於商賈、僧道、術士、乞丐等，皆係探聽我軍之*細，一切概當拘留，毋得走漏。密遣兵將於村落林木之中搜索伏匿，必有潛躲之賊。

The text says: When setting up camp, one should use the hour of Wei to cast the divination. One must carefully observe the positions of the six Geng and the Black Tortoise. If in the mountains, the woodcutters encountered are suspicious; if by the water, the fishermen should also be closely watched. Those merchants traveling along the main roads are also likely spies sent to gather intelligence. They must be detained to prevent information from leaking. One should also search secretly in gardens, villages, and mountainous areas to find hidden enemies. The commentary explains: When setting up camp, one should cast the divination using the hour of Wei. The two trigrams where the six Geng and the Black Tortoise are located indicate that enemy troops are coming to attack the camp. Those encountered in these areas are all spies. In the mountains, the woodcutters are spies; by the water, the fishermen are spies. Merchants, monks, fortune-tellers, and beggars are all spies sent to gather intelligence. They should all be detained and not allowed to spread any information. At the same time, secret troops should be sent to search the villages and forests to definitely uncover hidden enemies.

玄武重重內帶格，乙在辛上豈利客。備嚴來劫賊自驚，生旺收此客情伏。陽將陰神兩重玄武，俱在時干之上，又六乙加辛為龍逃走，是辛金克乙木，不利客兵。此時宜整兵嚴備，必有賊來偷劫，自敗而還。若六乙得旺氣，即當向此一路搜捉前去。

The text says: When the Black Tortoise appears repeatedly and the situation also involves an Inauspicious Pattern, with Yi falling on Xin, where is it advantageous for the guest force? One should be strictly on guard waiting for the enemy to attack, and the thief will become panicked on his own; if Yi receives a prosperous and vigorous atmosphere, one should take advantage of the situation to suppress and control the guest force. The commentary explains: A Yang general and a Yin spirit both have the Black Tortoise pressing on the time stem, and it coincides with the 'Azure Dragon fleeing' pattern where Xin metal overcomes Yi wood, which is unfavorable for the guest force. At this time, one should organize troops and be strictly on guard - there must be thieves attacking and raiding the camp, and they will retreat on their own. If the six Yi receives a prosperous atmosphere, one should follow this path to search and pursue them.

辛加乙上利來客，此際占之亦是迫。若無開驚動神位，雖得凶兮無可畏。六辛加乙為虎猖狂，是辛金克乙木，上克下，客兵大勝，主軍破敗。若六辛不會合開驚二門，則陰金無力，雖得猖狂，不甚為害。若會休門，則乙奇得助，辛金洩氣。主客若交鋒，勝敗兩平分。

The text says: When the heavenly stem Xin is added to the earthly stem Yi, it is favorable for the invading force, and this situation is considered a 'compulsion'; if there is no Open Door or Jing Door to disturb the divine position, although it is an Inauspicious Pattern (a凶格 is a凶格, a malevolent pattern), it is not very fearsome. The commentary explains: When the Heaven Plate six Xin is placed on the Earth Plate six Yi, it is called 'White Tiger Rampant', which means the metal Xin overcomes the wood Yi, with the upper overcoming the lower, resulting in a great victory for the invading force and a defeat for the defending side. However, if the six Xin does not meet with the Open Door or Jing Door, these two metal gates, the hidden metal will be weak, so although it is called rampant, its harm is not great. If the Open Door (which belongs to water) is present, the Yi oddity will be assisted, and the Xin metal will lose strength due to being released, at this time, the confrontation between the host and the guest will result in a draw.

年月日格及兼悖，庚丙之氣為相逆。倘或日格月悖之，紀綱法令終須失。甲申六庚丙戌時，此為遇悖遭時格。年月日時干逢庚為格，庚復加丙為格勃，諸事皆勃亂阻格，顛倒難成。年干為父，月干為兄弟，日干為己身，時干為子孫，或以生我之干為父母，我生之干為子孫，比和之干為兄弟，天上時干為己身。各看其所格者，分類以推占之。若天上干逢格，地下干逢勃，為格勃，主綱常倒置，法度廢壞。如甲申庚值符逢丙戌時，為時格符勃。此遇格勃，先逢阻格，而後遭勃亂，諸事無成。

The text says: The year pattern, month pattern, day pattern, and the opposite (悖) are combined; if the day stem meets the pattern and the month stem meets the opposite, the principles and laws will eventually collapse. When the six Gengs in the Jiashen ten-day cycle meet the Bingxu hour, this is a case of encountering both the opposite and the hour pattern. The explanation says: When the stem of the year, month, day, or hour meets Geng, it is called "pattern." When Geng is combined with Bing, it is called "pattern opposite," and all affairs will be chaotic and obstructed, reversed and unable to succeed. When judging human affairs, the stem of the year represents the father, the stem of the month represents the brothers, the stem of the day represents oneself, and the stem of the hour represents the children. It can also be divided according to the stem that generates me as parents, the stem that I generate as children, and the stem that is the same as me as brothers. The stem of the hour on the heavenly plate represents oneself. If a stem meets the pattern on the heavenly plate and meets the opposite on the earthly plate, together it is called "pattern opposite," indicating the reversal of principles and the abandonment of laws. For example, in the Jiashen ten-day cycle, if Geng is the chief symbol and meets the Bingxu hour, this is a case of the hour pattern combined with the symbol opposite—first encountering obstruction, then encountering chaos, leading to failure in all affairs.

天遁生門六丙丁，乘之施令及登程。丙丁氣旺生門助，此為用格實精明。天上六丙合生門，下臨六丁宮為天遁，其方可以發號施令。出兵行營，要丙丁乘旺氣又得生門助之，可以興王定伯，威振天下，從用美格之法也。

The text says: Heaven遁 is when the six Bing stems are accompanied by the six Ding stems, and they are placed on the Life Gate, riding on their commanding power to start a journey. With the strong energy of Bing and Ding and the assistance of the Life Gate, this is a refined use of the pattern. The commentary explains: when the Heaven Plate's six Bing stems combine with the Life Gate, and the six Ding stem is below, this is called "Heaven遁." This direction is suitable for issuing commands; when marching troops, setting up camps, Bing and Ding should ride on their strong energy, and with the assistance of the Life Gate, they can achieve the success of a king or emperor, and shake the world with their might. This is the correct method of using a favorable pattern.

地遁開門六乙己，乙奇得使不為否。設伏安營及埋藏，萬用萬靈不可比。天上六乙合開門，下臨六己宮為地遁，又為乙奇得使。其方可以設伏安營埋藏兵馬，萬舉萬全。

The text says: Earth concealment occurs when the Six Yi is combined with the Open Door and falls on Ji, at this time the Yi Qi is exactly "getting the command", and will not be empty; it can be used for setting ambushes, establishing camps, and burying troops, and is universally effective, unmatched in its efficacy. The commentary explains: when the Six Yi on the Heaven Plate combines with the Open Door, and the Six Ji palace is below, this is called "Earth concealment", and it also forms "Yi Qi getting the command". This direction can be used for setting ambushes, establishing camps, and burying troops, and is universally successful.

人遁休門共太陰，原來此處可逃形。陰神更兼六合氣，用事逢之真為利。天上六丁合休門，上臨太陰為人遁，其方可以藏形隱跡。若陰神更逢六合臨之，可以擇勇將選賢士，說敵人和仇讎。舉兵列陣、招兵買馬、設伏埋藏大利。

The text says: When a person uses the "person concealment" method, it is when the Xiu Men and Tai Yin are in the same position; this direction is originally suitable for hiding one's trail. If the Yin spirit is further accompanied by the Liu He energy, encountering this situation is highly advantageous. The commentary explains: When the Heaven Plate's Liuding combines with Xiu Men, facing Tai Yin, it is called "person concealment." This direction can be used for hiding one's form and avoiding detection. If the Yin spirit position also meets Liu He, one can select brave generals, attract talented people, send envoys to persuade enemies, and resolve conflicts. It is highly beneficial for military deployment, recruiting soldiers, setting ambushes, and concealing strategies.

青龍回首真美時，值符在丙相輔之。值符貴神為大將，丙氣銷金性勿遲。甲丙丙甲一同看，總是六庚相畏之。值符六甲加六丙，為青龍回首，木來生火，主兵大利，客亦不凶，出師掠地大振威名。值符為貴神，行兵專主大將。丙火為甲木之子，火能消金，性剛烈，遇庚金即克之，不留餘地。六丙加六甲為飛鳥跌穴，下生上，客兵大利，主亦無災，出兵戰鬥大利。若會合生門相助，則坐生擊死，一戰百勝。如丙臨六庚，則客軍大利，所向披靡。惟六庚值符則俱不可用。

The text says: The Azure Dragon turning its head is indeed a favorable time, with the Chief Symbol falling on Bing, thus receiving support; the Chief Symbol is the noble deity, representing the commander; Bing fire can melt the metal energy, being fierce and decisive; the combination of Jia added to Bing and Bing added to Jia should be considered together, in the end, both are feared by the six Gengs. The commentary explains: When the Chief Symbol, the six Jia, is placed on the six Bing, it is called "The Azure Dragon Turning Its Head," with wood generating fire, which is highly advantageous to the main side and not harmful to the opposing side, enabling great success in military campaigns and establishing a glorious reputation. The Chief Symbol is the noble deity, specifically referring to the commander in military operations. Bing fire is the son of Jia wood, and fire can melt metal, being fierce in nature, and immediately overcomes Geng metal without hesitation. When the six Bing is placed on the six Jia, it is called "Flying Birds Falling into a Pit," with the lower generating the upper, which is highly advantageous to the opposing side and not harmful to the main side, being favorable for military campaigns. If this is further aided by the Life Gate, it can achieve a situation of controlling life and defeating death, achieving a hundred victories in one battle. If Bing is placed on Geng, it is highly advantageous to the opposing side, with nothing that can resist it. However, when Geng itself serves as the Chief Symbol, these patterns are all inapplicable.

吉門合丙臨壬地，雀入江兮實非利。時干六丙加於六壬之上，俱為朱雀投江，雖有三吉門與丙奇會合，亦不能救。主兵得力，客軍敗亡，更有文書牽纏，水火之災。

The passage says: Even if a favorable gate meets with the Bing Qi, as long as the Bing falls on the Ren position, it becomes "Zhu Que Tou Jiang," which is actually not beneficial. The explanation states: When the sixth heavenly stem, Liu Bing, is placed on top of the sixth earthly branch, Liu Ren, it is considered "Zhu Que Tou Jiang"; at this time, even if the three favorable gates, Xiu, Sheng, and Kai, meet with the Bing Qi, it cannot be saved. This pattern indicates that the forces of the party in the position will be strong, while the opposing side will suffer defeat; additionally, there will be confusion in official documents and disasters related to water and fire.

六儀擊刑真是凶，值符天乙遇亦窮。六儀非值終無吉，吉凶輕重義相同。此際切宜遁取吉，勿於此地想成功。子三戌二寅刑四，申八辰四午離中。戌刑在未寅在巽，巽有巳兮申緩從。六儀擊刑，此時極凶，不可舉動。行兵敗亡，諸將損傷，終受刑戮，只宜固守逃亡絕跡。雖使六儀為值使，遇之亦不可用。若其方位有刑，犯之不吉。即當避之，另擇他方之吉利處行事為妙。甲子到三宮，甲戌到二宮，甲寅到四宮，甲申到八宮，甲辰到四宮，甲午到九宮，皆為擊刑。

The text says: Six Instruments striking the penal position are extremely dangerous, even the Chief Symbol Tianyi cannot escape its effects; even if the Six Instruments are not on duty, they will ultimately bring no good fortune, and the principles of good and bad fortune are the same; at this time, one must seek another place for good fortune and not expect success here. The position is determined by the following mnemonic: Jiazi falls in the third palace, Jiaxu in the second palace, Jiayin in the fourth palace, Jiashen in the eighth palace, Jiachen in the fourth palace, Jiawu in the ninth palace of Li; the penal position of Xu is Wei, of Yin is Si (Si belongs to Xun), and the penal position of Shen should be considered carefully. The explanation says: When the Six Instruments strike the penal position, it is extremely凶, and no action should be taken; military campaigns will lead to defeat, the generals will be injured, and ultimately, there will be unavoidable punishment, so it is only suitable to hold ground or flee completely. Even if the Six Instruments themselves serve as the Duty Gate, encountering the penal position is still not usable. If the direction one is going to is exactly this penal position, violating it will bring misfortune, and one should immediately avoid it and choose another auspicious direction for action. Specifically, Jiazi in the third palace of Zhen, Jiaxu in the second palace of Kun, Jiayin in the fourth palace of Xun, Jiashen in the eighth palace of Gen, Jiachen in the fourth palace of Xun, and Jiawu in the ninth palace of Li all fall under the penal position.

入墓丁艮乙丙乾，所謀吉事一無成。三奇入墓，閉塞不通，闇昧不振，諸事皆凶。乙陰木長生在午墓於戌，丙火長生在寅墓於戌，故乙丙到乾為墓。丁陰火長生在酉墓於丑，故丁到艮為墓。是謂三奇入墓，所謀諸事百無一成。

The text says: When the Three Marvels are in the mountain (Gen) hexagram, the events planned will not succeed. The commentary explains: When the Three Marvels are in the墓 (burial), the energy is blocked and stagnant, leading to darkness and lack of vitality, so all affairs will be unfavorable. The Yi Marvel belongs to yin wood, with its growth in the午 (horse) and burial in the戌 (dog); the Bing Marvel belongs to fire, with its growth in the寅 (rat) and burial also in the戌 (dog). Therefore, when Yi and Bing are in the乾 (Heaven) hexagram (the position of戌 and亥), they are considered to be in burial. The Ding Marvel belongs to yin fire, with its growth in the酉 (rooster) and burial in the丑 (ox). Therefore, when Ding is in the艮 (mountain) hexagram (the position of丑 and寅), it is considered to be in burial. This is called the Three Marvels in burial, and all planned affairs will fail completely.

刑格之占義實真，庚臨己位是凶神。庚癸之格非為鬼，甲寅之將遁從之。本義甲寅在虎上，庚加六癸大格時。庚加壬兮為上格，庚加甲辰非是敵。只因辰丙巳居之，巳本刑申非是吉。六儀擊刑在宮位，三格相逢天地施。甲申遇巳壬癸上，此方用事實難支。六庚加己為刑格，加癸為大格，加壬為上格又為小格。三格相逢，出兵車破馬倒，中途而止，士卒逃亡，慎勿追趕，反招其咎。賊來沖擊，彼亦自受刑傷。

The text says: The reasoning behind the concept of "criminal obstruction" is indeed reliable—when庚 is placed on己's position, it is a凶神; when庚 is combined with癸, it forms a great obstruction, but this is not really a ghostly interference, and the general of甲寅 merely disappears quietly; originally,甲寅 is located on the White Tiger, and when庚 is combined with six癸, it forms a great obstruction; when庚 is combined with壬, it is called "upper obstruction," and when庚 is combined with甲辰, it is not a true confrontation, because there is丙 and巳 in the position of辰, and巳 itself is in conflict with申, so it is also not auspicious; the key to "six instruments attacking each other" lies in the position of the palace, and when the three obstructions meet, it is a shared misfortune from heaven and earth; when甲申 meets巳 and the positions of壬 and癸, the situation in this direction is indeed difficult to sustain. The explanatory text says: When the Heaven Plate's six庚 is combined with the Earth Plate's six己, it is called "criminal obstruction," when combined with癸, it is called "great obstruction," and when combined with壬, it is called "upper obstruction" or "small obstruction." When the three obstructions meet, going to war will result in destroyed vehicles and horses, halting midway, and soldiers fleeing; at this time, one must not pursue the enemy, or else one will invite misfortune upon oneself. If the enemy attacks, they will also suffer injuries themselves.

值符加庚天乙飛，賊行遇此莫進窺。若至前途必有伏，定然此地帶傷歸。值符加庚為天乙飛宮格，賊來當固守以避之，切勿進兵。前途必有賊伏要害以伺候，我軍雖強，欲進兵必受敗傷而歸。

The text says: When the Chief Symbol is placed on Geng, it is called "Heavenly Ethereal Flying Palace." When enemies come, one should not rashly probe forward; if one continues forward, there will certainly be an ambush ahead, and one will certainly return with injuries. The commentary explains: When the Chief Symbol is placed on the sixth Geng, it is called the "Heavenly Ethereal Flying Palace Pattern." When enemies attack, one should hold firm and avoid confrontation, and must not actively advance. The front will certainly have enemies ambushed at critical points waiting, and even if our forces are strong, once we advance, we will certainly suffer setbacks and return with injuries.

倘居天乙伏宮中，速去丙丁備來攻。若是安居甲地上，庚凶難抵客成功。六庚加地下值符宮，為天乙伏宮格，必有賊兵來攻劫我營，將軍當速移帳房到天上丙丁方避之。丙丁火能克金，故將軍移營此地，賊來必能敗退之。而別調精銳於值符方，以防禦。賊至，若安居於值符之宮，則必受賊之傷殘，反使賊得成功。

The text says: If the situation falls into the "Heavenly Ethical Hidden Palace," one should quickly move to the direction of Bing and Ding, preparing to confront the attacking enemy; if still sitting at the position of Jia without moving, the fierce nature of Geng will not be able to resist, and instead, the enemy will succeed. The commentary explains: When the six Gengs are added to the palace where the Earth Plate Chief Symbol is located, it forms the "Heavenly Ethical Hidden Palace Pattern," which definitely indicates that enemy troops will attack our camp. The commander should quickly move the central military headquarters to the direction of the Heaven Plate Bing and Ding, because Bing and Ding belong to fire, which can overcome metal. Therefore, when the enemy comes, they will certainly be repelled. At the same time, another elite force should be deployed at the Chief Symbol direction for defense. If the enemy arrives and the commander still remains seated at the Chief Symbol palace without moving, he will certainly suffer damage from the enemy, allowing the enemy to succeed.

飛格俱從天乙飛，伏宮皆從天乙伏。遇飛宮格，則將軍當隨天上值符而飛；遇伏宮格，則將軍當隨天上方符而伏兵。飛則遠避，勿得進攻；伏則隱伏，勿得舉動，庶免災厄。

The text says: All situations marked as "Flying" follow the Heavenly Ethical Symbol in their flight, and all situations marked as "Covering" follow the Heavenly Ethical Symbol in their concealment. The commentary explains: When encountering a Flying Palace pattern, the commander should follow the Heaven Plate's Chief Symbol to move away; when encountering a Covering Palace pattern, the commander should follow the Heaven Plate's Chief Symbol to hide troops. "Flying" means to retreat far away and not attack; "Covering" means to remain hidden and not take any action. Only in this way can one avoid calamity.

玄不遇時時剋日，小人作事多利益。更兼玄武相得氣，此際占之賊勢利。時干剋日干，為五不遇時，是下犯上，*妨貴，主小人得利，君子道消。若遇玄武主賊勢猖狂，門宮得氣則不可抵禦。

The text says: "Five Unfavorable Times" occur when the hour stem overcomes the day stem, at which time small people gain advantage in doing things; if further combined with the Black Tortoise getting the right energy, it indicates thieves gaining profit. The commentary explains: when the hour stem overcomes the day stem, it is called "Five Unfavorable Times," which forms a pattern of subordinates overpowering superiors and evil obstructing the noble, indicating that small people gain benefit while the path of the virtuous declines. If it is further combined with the Black Tortoise, it indicates rampant thieves; if both the gate and the palace receive the right energy, it becomes even more uncontrollable.

丁臨六癸雀入江，為主兵兮喜飛揚。為客強行終取敗，定然將士帶刑傷。六丁加癸為朱雀投江，下克上。遇交戰，主勝客敗。若欲先發兵攻人，則為客，必主大敗，將士刑傷。

The text says: When the heavenly stem Ding is positioned over the six癸 (Gui), it is called "the Vermilion Bird throwing itself into the river." The side of the main force will be joyful and full of spirit; however, the opposing side insists on attacking, ultimately suffering a great defeat, with soldiers certainly sustaining injuries. The commentary explains: When the heavenly stem six Ding is placed over the earthly branch six Gui on the earth plate, it is called "the Vermilion Bird throwing itself into the river," indicating a situation where the lower overcomes the upper. In a battle, the main force will win, while the opposing force will lose. If one wishes to attack first, they become the opposing side and will certainly suffer a great defeat, with soldiers inevitably suffering injuries.

六癸加丁蛇妖矯，主兵冒守莫自驕。倘然遇敵終遭害，急遷戊己可逍遙。六癸加丁為騰蛇妖矯，上克下，主軍宜固守。倘有賊來攻我，切勿對敵。若交戰必敗。將軍急宜遷移帳房到甲子戊甲戌己兩土宮，以土能制癸水，賊來不能為害。

The text says: When the six癸 (Ji) are added to the six丁 (Ding), it is called "Téng Shé Yāo Jiǎo," indicating that the main force should prefer to take risks and hold firmly rather than be arrogant; if a battle is fought against the enemy, it will inevitably lead to loss, so one should quickly move to the戊 (Wu) and己 (Ji) palaces to escape easily. The commentary explains: When the Heaven Plate's six癸 (Ji) is placed on top of the Earth Plate's six丁 (Ding), it is called "Téng Shé Yāo Jiǎo," which is an upper overcoming lower situation. The main force's army should hold its ground. If the enemy attacks, do not engage in battle, as fighting will surely result in defeat. The general should quickly move the central headquarters to the戊 (Wu) and己 (Ji) earth palaces—earth can control癸 (Ji) water, and thus the enemy will be unable to cause harm.

三奇入墓並時日，倘或得一去乘之。所為動作皆無吉，疊疊相逢當避之。丙戌之日莫臨乾，艮中丁丑一同看。壬辰巽上須知避，乙未應知坤不安。坤方本為甲之墓，乙未木墓日相連。日墓之方奇入墓，縱有鐵騎也徒然。三奇入墓者，乙未到坤，丙奇到乾，丁奇到艮，又值日時入墓。如乙未丙戌丁丑是也。陰陽各有所為墓，倘遇奇即為凶。若層層疊疊，逢之即當急避。若交鋒，必主打敗，片甲無存。

The text says: When the Three Marvels enter their burial places and also the day and hour enter their burial places, if only one of them is involved, it is stillwith difficulty acceptable; but once it is involved, all actions will be inauspicious; if they are layered together, one must avoid it. On a Bingxu day, one should not fall into the Qian palace; on a Dingchou day, if it falls into the Gen palace, both should be considered together; on a Renchen day, one should know to avoid the Xun palace; on a Yiwei day, one should know that the Kun palace is unstable — the Kun palace is originally the burial place of Jia, and Yiwei is exactly the day of the wooden storage, so the two are connected. When the direction of the day's burial place coincides with the Marvels entering their burial places, even with an iron cavalry, it is in vain. The explanation says: The term "Three Marvels entering their burial places" refers to the Yi Marvel falling into the Kun palace, the Bing Marvel falling into the Qian palace, and the Ding Marvel falling into the Gen palace, while the day and hour's heavenly stem and earthly branch also happen to enter their burial places, such as the combinations of Yiwei, Bingxu, and Dingchou. Yin and yang stems each have their own burial places; once they meet the Three Marvels, it becomes凶. If they are layered together, one should quickly avoid it; if a battle occurs at this time, it will certainly result in great defeat, with not a single piece remaining.

三勝生門及九天，值符天乙最當權。值符更得生門助，萬舉萬全無差誤。三勝地，看生門、九天、值符三宮也，最為吉慶。行兵交戰，坐而擊其沖，士卒一可當百，萬舉萬全，敵兵大敗。

The text says: The three victorious places are the Life Gate, Jiu Tian, and the Chief Symbol Tian Yi; if the Chief Symbol also receives assistance from the Life Gate, then all actions will be completely successful with no mistakes. The commentary explains: The so-called three victorious places refer to the three palaces of the Life Gate, Jiu Tian, and the Chief Symbol, which are most auspicious. When marching and fighting, if you occupy these three places, and attack the opposing palace, the soldiers can be as effective as one hundred against one, completely successful, and the enemy will certainly suffer a great defeat.

丙加值符真為利，客軍得用為生氣。甲加丙上主生之，此時為主真得地。丙加甲，利為客，宜高旗擊鼓，吶喊前徵，必得大勝。甲加丙，利為主，宜銜枚暗渡，設伏埋藏，後出應敵，必主大勝。

The text says: When Bing is placed above the Chief Symbol, it is truly beneficial, and the guest army will gain the vital energy of growth; when Jia is placed above Bing, the main force gains growth, and at this time the main force truly occupies the advantageous position. The commentary explains: When Bing is placed above Jia (Flying Bird Falling into a Pit), it is favorable to the guest force, suitable for raising banners high, beating drums loudly, and attacking directly, and certain victory will be achieved. When Jia is placed above Bing (Azure Dragon Turns Back), it is favorable to the main force, suitable for holding mouthpieces, quietly crossing, and setting up ambushes, waiting for the enemy to come before attacking and fighting, and also certain victory will be achieved.

本宮陽將及門儀，陰神餘氣細求之。眼前見凶有陰餘，陰餘有喜終見喜。倘若搜索俱為凶，此際遁逃不為否。凡做事行兵出行之木宮，看值符之陽將及使上之陰神，與天盤門儀上之餘氣，細細推詳。若逢凶格、凶門或門宮迫制，或奇儀克墓凶禍相臨，須查陰神。得吉將餘氣復旺相相生，則雖有凶不過眼前一時之災，終久得勝。若搜索陰神，又無餘氣又休囚無一善狀，則兵敗如山崩，不可抵止，宜急移營待吉時再舉。

The text says: The yang general of the native palace, together with the gate and the instrument, must be carefully examined along with the yin spirits and residual energies. Although there may be signs of misfortune at present, if the yin spirits and residual energies are favorable, there will eventually be good results. If after searching through all the yin spirits and residual energies they are all unfavorable, then fleeing or escaping would not be a bad thing. The explanation says: Whenever there is an action, military movement, or travel, the native palace must be examined by looking at the yang general accompanying the chief symbol, the yin spirit on the duty gate, and the residual energies on the heaven plate gate and instrument. These should be carefully analyzed one by one. If there are bad patterns, bad gates, or if the gate and palace are in conflict or restrained, or if the odd instruments are being overcome, entering the tomb, and misfortune is coming, then one must further examine the yin spirits. If the yin spirits are accompanied by good generals and the residual energies turn to be prosperous and strong, then although there is danger, it is only a temporary disaster, and ultimately success can be achieved. If the search for yin spirits finds no residual energies to rely on, and they fall into a weak and confined state with no good signs, then the army will collapse like a mountain, and it will be impossible to resist. One should quickly move the camp and wait for a favorable time to take action again.

陰餘所喜值符臨，兼併六合及生門。但逢吉門必可行，取用傷門及九天。莫逢白虎見傷殘，杜門必須藏匿順。死中有救可逃遷，景門雖喜不為綿。驚飛逢憂必是憂，休門堅守不為愁。凡作出行行兵之本營，陰神餘氣，最喜遇者，值符臨之為吉利，行兵必能轉禍為福。其次喜六合來臨，主將軍中有人來求和或求降，事必成就。又要合生門以助之，兵必大勝。但逢吉門，便可出兵。若交戰，最利傷門合陰神之上之九天，則戰必勝，攻必取。

The text says: The spirit of darkness and residual energy most favor the presence of the Chief Symbol; next comes Liu He and the Life Gate; as long as a favorable gate is encountered, the action is certain to be feasible; in a battle, the most advantageous are Shang Men and Jiu Tian; avoid encountering the White Tiger, as it signifies injury; if encountering Du Men, one must retreat and hide; encountering the Death Gate, although it seems fatal, there is still a chance for salvation, so one can move the camp and escape; encountering the Jing Gate brings some good fortune but cannot be sustained; encountering the Jing Gate brings further worries; encountering Xiu Men, one should remain steadfast and have no cause for worry. The commentary explains: Whenever an army moves out or sets up camp, the spirit of darkness and residual energy most favor the presence of the Chief Symbol, which is the most auspicious, ensuring that the army can turn misfortune into good fortune. Next comes Liu He, which indicates that people within the army will come to seek peace or surrender, and the matter will certainly succeed; if further assisted by the Life Gate, military success will be assured. As long as a favorable gate is encountered, the army can proceed with its campaign. In the case of battle, the most advantageous is Shang Men combined with Jiu Tian, which ensures victory in battle and success in attack.

若陰神得白虎，則兵將皆有敗釁傷殘。得杜門，則伏藏兵馬以暗計取勝。得死門則不利行兵，當移營逃遁，避賊凶鋒。得景門火性燥烈，雖可出戰以取勝，只不耐久，勝後即當收兵自固。若再追便防敗釁。得驚門不可出兵，出必遇賊，驚惶自亂。得休門，則宜堅守，安靜休兵養銳，各隨所合之門，以知兵之勝負也。

If the position of the Yin spirit is occupied by the White Tiger, the soldiers and generals will suffer defeat and injuries. If it is occupied by the Du Gate, the troops should be concealed and secret strategies should be used to achieve victory. If it is occupied by the Death Gate, it is unfavorable for military movements; one should relocate the camp and avoid the enemy's attack. If it is occupied by the Jing Gate, the fire nature is fierce and hot, although one may achieve a victory in battle, it cannot be sustained, so after one success, one should withdraw and defend oneself; if one continues to pursue, one must be cautious of the risk of exposure. If it is occupied by the Jing Gate, one must not launch an attack, for once one does, one will surely encounter the enemy, causing confusion and panic. If it is occupied by the Xiu Gate, it is advisable to hold firm, remain calm, rest and recover strength. In summary, according to the nature of each gate, one can determine the success or failure of military actions.

翻變陰神暗餘氣，陰神八將起於使。餘氣天盤宮必是，旺相休囚門宮視。龍從此處得其真，展翅飛騰萬法生。陰餘即是翻與暗，借神搜索真無算。陽將陰神者，八將也。陽將者，以八將值符加於天上，本將六甲，旬頭而行。陰神者，以八將值符加於天上值使之宮而行。時干為陽，故乾上之將為陽將。時支為陰，故門上之將為陰神。同一人門也，一加於乾上，一加於支上，兩遷相合而翻出吉凶。吉能變凶，凶能變吉，故曰翻變。如干上之將吉，又要門上之將吉。若干上之將凶，得支上之將吉，則其凶可酒。若干上之將凶，而支上之將又不吉，則其凶敗不可救矣。

The text says:the so-called "flipping and changing" refers to the Yin spirit;the so-called "hidden" refers to the residual energy. The Yin spirit is the Eight Generals, which are arranged starting from the Duty Gate's palace. The residual energy must be determined by looking at the palace where the Heaven Plate is located, judging according to the prosperity and strength or weakness and confinement of the gate and palace. The wonderful application of the true dragon is found here, from which it can spread its wings and soar, and all kinds of methods arise from this. "Yin and residual" refers to the two meanings of "flipping and changing" and "hidden," and through the use of spirits, the transformations are truly endless. The explanatory note says:所谓 Yang General and Yin spirit are both the Eight Generals. The Yang General is when the Chief Symbol of the Eight Generals is added to the Heaven Plate, and the original general moves according to the six Jia cycles. The Yin spirit is when the Chief Symbol of the Eight Generals is added to the Duty Gate's palace on the Heaven Plate and then arranged sequentially. The heavenly stem belongs to Yang, so the general obtained on the stem is called the Yang General; the earthly branch belongs to Yin, so the general obtained on the gate is called the Yin spirit. It is the same spirit general, one added to the stem and the other to the branch, moving twice and combining with each other, thus producing good or bad fortune. Good can turn into bad, and bad can turn into good, hence it is called "flipping and changing." If the general on the stem is good, it is also necessary for the general on the gate to be good. If the general on the stem is bad but the general on the gate is good, the bad can be resolved. If the general on the stem is bad and the general on the gate is also not good, then the bad situation cannot be salvaged.

餘氣者，以天上八門之五行，權四時之氣候。當時者為旺，我生者為相，我克者為休，克我者為囚，生我者為廢。假如休門屬水，旺於亥子月，相於寅卯月，休於巳午月，囚於辰戌丑未月，廢於申酉月。餘仿此。此餘氣，得旺相相生之氣者愈吉，如逢囚死之氣，則雖得吉門無所用之。氣之旺相休囚各隨四時而定，無有行跡，故曰暗餘氣。

The concept of "residual energy" refers to using the Five Phases of the Heaven Plate's eight gates to assess the climatic conditions of the four seasons (the terminology in this book differs from the common usage, so follow this example). The current season is called "prosperous and strong," the one that generates me is called "mutual generation," the one I overcome is called "weak and confined," the one that overcomes me is called "confined and dying," and the one that generates me is called "wasted." For example, the Xiu Men belongs to water: it is prosperous in the months of Hai and Zi, mutual generation in the months of Yin and Mao, weak and confined in the months of Si and Wu, confined and dying in the months of Chen, Xu, Chou, and Wei, and wasted in the months of Shen and You. The other gates follow the same pattern. This residual energy becomes even more favorable when it receives the energy of prosperity and mutual generation; if it encounters the energy of confinement and dying, then even if it receives a favorable gate, it will be of no use. The prosperity, strength, weakness, and death of energy vary with the four seasons, and they are invisible and intangible, hence they are called "hidden residual energy."

是故，星儀門將遇凶，未可竟言凶，遇吉未可竟言吉。必查值使之陰神與八門之餘氣，然後可以定之。若陰神餘氣合得奇，始為吉全。凡行兵出陣，進退無阻，縱橫自如，展翅飛騰，隨我所向，無不勝捷。此乃借神借時令以搜索其吉凶，靈應無比也。

Therefore, when stars, instruments, gates, and generals meetinauspicious sign, one cannot immediately conclude it is凶; when they meet吉象, one cannot immediately conclude it is吉. One must further check the Yin Spirit of the duty gate and the余气 of the eight gates, and only then can one determine the outcome. If the Yin Spirit and余气 happen to combine with the Three Marvels, then it is considered completely吉. In such a situation, when marching out for battle, there will be no obstacles in advancing or retreating, and movement in all directions will be free and easy, like a bird spreading its wings and flying freely, able to go wherever desired, achieving victory everywhere. This is the method of seeking good and evil by borrowing the power of the divine generals and the timing, which is extremely effective.

旺相休囚即從門，吉凶反掌此處論。旺相之義非時候，生不生兮死不死。吉凶全憑餘氣救，生則生兮死不死。若論八門氣何所，開則通兮杜則阻。景門小喜不久長，休為藏聚不飛揚。傷能轉運捕捉獲，驚是憂惶豈得昌。天上八門當審其旺相之氣，此氣即所謂餘氣也。八門之旺相休囚，旺相值時候則吉凶至易如反掌之易。假如休門為吉門，值冬月到坎宮得旺時，居旺地則吉者愈吉。又如驚門為凶門，值夏月到離宮，得囚時居囚地，則凶者不能為凶。

The text says: Whether a door is prosperous and strong or weak and confined should be judged by the doors. The changes of good and bad fortune are easy to determine, and this is where the judgment is made.the so-called prosperity and strength does not refer solely to the seasons: when not in season, the Life Gate does not generate, and the Death Gate does not die; good and bad fortune depends entirely on the residual energy. If the residual energy is strong, then the Life Gate can truly generate and the Death Gate does not truly die. If one asks what each of the eight doors governs: the Open Door governs communication and accessibility, the Du Door governs blockage and obstruction; the Jing Door brings small joy but not for long, the Xiu Door governs gathering and storage but is not suitable for military use; the Shang Door is good at transportation and capture, the Jing Door brings only anxiety and unease, how can it be considered prosperous? The explanation says: The eight doors on the Heaven Plate should all be examined for their prosperity and strength, and this energy is called residual energy. Once the prosperity and strength of the eight doors align with the seasonal conditions, the determination of good and bad fortune becomes extremely straightforward. For example, the Xiu Door is originally a good door, but if it falls in the month of winter and is in the first Kan palace, it is at its peak and in a favorable position, thus achieving even greater good fortune. Another example is the Jing Door, which is originally a bad door, but if it falls in the month of summer and is in the ninth Li palace, it is at its decline and in an unfavorable position, so the bad fortune is not as severe.

若八門不能得生旺之氣，則生門不生，死門真死。若餘有救，則生門得生，死門不得死。餘門皆然。開則四通八達，杜則閉塞阻滯，景門發揚振作得喜而不久長，休門休息聚會而勿揚兵，傷門只可運糧而並捕捉，驚門驚惶憂懼而多一怪異。若未合時候者，吉凶未可遽定。

If the eight gates do not receive the vital and prosperous energy, then the Life Gate will not flourish, and the Death Gate will be truly a death gate. If there is a rescue from the residual energy, then the Life Gate can truly flourish, and the Death Gate will not be a death gate. The same principle applies to the other gates. The Open Gate signifies smooth and unimpeded movement, while the Du Gate signifies blockage and obstruction. The Jing Gate signifies promotion and vigorous action, but its benefits are not long-lasting. The Xiu Gate signifies rest and gathering, and is not suitable for military action or publicity. The Shang Gate is only suitable for transporting supplies and pursuing criminals. The Jing Gate signifies alarm and anxiety, and also adds an element of strangeness. If the gates have not yet aligned with the season, the fortune and misfortune cannot be hastily determined.

天地定位，風雨無差。吉凶自呈，何用易經。天地能變，風雨無算。六甲無主，門氣難處。疆場之氣最為靈，須自知之即有神。若是占之宜謹慎，何如生克化其真。進退吉凶從此斷，門儀神將細搜尋。九星八卦加八門，決此天機真骨髓。天高地下乾坤定位，則風雨應期無有差忒。而奇門之天地兩盤，亦如天地之安靜定位，則風雨自有常期，吉凶自有定準。不必揲蓍求卦，搜尋爻象也。若天地兩盤各有生克，八門休旺各隨時候，俱難定準，必於盤中參考之。

The text says: Heaven and Earth each have their fixed positions, so wind and rain will not miss their time, and auspicious and inauspicious signs will naturally appear; why bother to consult the Book of Changes for divination? But once Heaven and Earth change, wind and rain cannot be calculated; if the Six Jia lose their control, the gate energy will be hard to settle. The vital energy on the battlefield is most responsive; as long as one understands it clearly, it is as if aided by a deity. When consulting, one should be cautious, and it is better to derive true signs from the interactions of generation and overcoming; advancement and retreat, auspicious and inauspicious are all judged from here. The gates, instruments, deities, and generals must all be carefully examined. The nine stars, the Eight Trigrams, and the eight gates, these are the true essence of deciding heavenly omens. The commentary explains: Heaven is above, Earth is below, the positions of Heaven and Earth are fixed, so wind and rain arrive on time without error. The two disks of Heaven and Earth in the Qigong system are also quiet and fixed, so wind and rain have regular periods, and auspicious and inauspicious have clear standards, and there is no need to use the method of divining with yarrow stalks or searching for yao images. But if there are interactions of generation and overcoming between the two disks of Heaven and Earth, and the prosperity and decline of the eight gates change with the seasons, then everything becomes uncertain, and one must return to the disk for detailed consideration.

至於疆場爭戰之事，查看局中勝敗存亡，友為足驗。但須占者知之，自以運用神妙之術，要謹慎隱秘，視其生克變化之真機與夫進退吉凶之玄奧。皆從八門、三奇六儀、陽將陰神餘氣搜尋占斷以知之，不可徒事口耳，洩漏玄機也。

As for matters of warfare and conflict, examining the victory or defeat and survival or demise within the layout can best verify this discipline. However, this requires the practitioner to personally experience and understand it, applying its subtle methods with caution and secrecy. One must carefully observe the true essence of the interactions between generating and overcoming elements, as well as the profound mysteries of advancing and retreating, fortune and misfortune. All these must be sought and inferred from the Eight Doors, the Three Marvels and Six Instruments, the Yang General, the Yin Spirit, and the residual energies. It should not be treated merely as idle conversation, nor should its profound secrets be carelessly disclosed.

法在天兮用在人，占物之應莫搜奇。壬先射覆奇克應，恍惚之中用使時。忽然午未難分別，或言辰巳是和非。此乃軒轅定時法，靜中察物辨其宜。奇門之法玄妙難知，如天之高而不窮。天地間事事物物，悉在其中。吉可趨凶可避，造化可以挽回。隨問隨答，不假思索，順乎天而不雜以人，自然吉凶之驗，如響應聲無不靈。切勿以私心搜索玄奇，以涉於偽妄。

The text says: The principles are in heaven, their application lies with people; the verification of divination does not require one to deliberately seek out strange and ingenious methods. The Six Rats method begins with "covering the object," while the Gate of Oddity excels in "fulfilling the response"; in the midst of confusion, one should take the current hour. Sometimes it is difficult to distinguish between the hour of the ox and the hour of the snake, and some say it is the hour of the dragon and the hour of the snake. Is this correct? This method was established by the Yellow Emperor for determining time. As long as one calmly observes the phenomena, the appropriate answer will naturally be discerned. The commentary explains: The method of the Gate of Oddity is profound and hard to measure, like the heavens, boundless and infinite. All things in the universe are included within it. With it, one can seek good fortune and avoid misfortune, even reverse the workings of nature. It answers as it is asked, without hesitation, following the heavenly mechanism without human interference. Thus, the fulfillment of good or bad fortune naturally echoes like a sound and its echo, without fail. One must not seek out strange and esoteric things with selfish intent, for that would lead to falsehood and delusion.

六壬以射覆為先鋒，奇門以克應為微妙。觸機即發，物來順應。凡有所遇，恍惚之中或用當下正時，或隨便撮取一時佈局推占。雲翳雨蒙，皆用此法，不必搜求時刻，只要靜心理會，無有不驗。

Six壬 is a divination method that starts with "shè fù" (guessing what is covered), while Qi Men focuses on "kè yìng" (responding to omens). It activates immediately when a sign is triggered, and responds accordingly as events unfold. Whenever something happens, in a state of confusion or uncertainty, one either uses the current correct time or随手 takes a moment to set up a layout for divination. Whether it is cloudy with sun or light rain, this method is used without needing to check the exact time. As long as one calms the mind and feels deeply, there will be no failure in the response.

甲乙自然體象木，丙丁火性定無移。戊己中央必是土，庚辛壬癸金水儀。直木方土金主圓，水形彎曲火形尖。木藍土黃金色白，火為紫赤水為玄。長勝他兮即木體，偏斜炎削火形占。形兼方正土為主，金末砂塵也是圓。多紋多曲皆為水，五行分屬並無偏。此以三奇六儀推占克應之法。甲乙屬木，體長色青藍；丙丁屬火，體偏斜炎削色紫赤；戊己屬土，體方正色黃；庚辛屬金，體圓砂碎色白；壬癸屬水，體多紋彎曲色蒼黑。

The text says: Jia and Yi naturally take the form of wood; Bing and Ding have the nature of fire, which is unchangeable; Wu and Ji are in the center and must belong to earth; Geng and Xin belong to metal; Ren and Gui belong to water. In terms of shape, wood is straight, earth is square, metal is round, water is curved, and fire is sharp. In terms of color, wood is blue and green, earth is yellow, metal is white, fire is purple and red, and water is dark and black. If the shape is longer than others, it belongs to wood; if it is slanted and sharp like a flame, it belongs to fire; if it is square, it belongs to earth; if it is round or resembles sand and dust, it belongs to metal; if it has many patterns and curves, it belongs to water. The classification of the Five Phases has no deviation. The commentary says: This is the method of using the Three Marvels and Six Instruments to predict responses. Jia and Yi belong to wood, with a slender shape and a blue-green color; Bing and Ding belong to fire, with a slanted and sharp shape and a purple-red color; Wu and Ji belong to earth, with a square shape and a yellow color; Geng and Xin belong to metal, with a round or fragmented shape and a white color; Ren and Gui belong to water, with many curved patterns and a dark black color.

蓬星為白芮星黑，沖是碧兮輔是綠。中央禽將色為黃，心星色白柱星赤。任星白兮亦兼黃，英星紫兮尤兼赤。追體之時有生克，總然消長搜其實。此以九星推占克應之法。天蓬水星其色為白，天芮土星其色為黑，天沖木星其色為碧，天輔木星其色為綠，天禽土星其色為黃，天心金星其色為白，天柱金星其色為赤，天任土星其色為白，天英火星其色為紫。而其物之方圓曲直，亦如奇門之法推之。其物之多少、新舊、全缺、生死，皆以生克衰旺推之。

The text says: The Tianpeng Star has a white color, the Tianrui Star has a black color, the Tianchong Star has a greenish-blue color, and the Tianfu Star has a green color; the Central Palace Tianqin Star has a yellow color; the Tianxin Star has a white color, the Tianzhu Star has a red color; the Tianren Star has a white color and also a yellow color, and the Tianying Star has a purple color and also a red color. When examining objects, one must also consider the relationships of generation and overcoming. The truth must be sought from the changes of increase and decrease. The commentary says: This is the method of using nine stars to predict the response of events. Tianpeng is the Water Star, and its color is white; Tianrui is the Earth Star, and its color is black; Tianchong is the Wood Star, and its color is greenish-blue; Tianfu is the Wood Star, and its color is green; Tianqin is the Earth Star, and its color is yellow; Tianxin is the Metal Star, and its color is white; Tianzhu is the Metal Star, and its color is red; Tianren is the Earth Star, and its color is white; Tianying is the Fire Star, and its color is purple. As for the shape and form of objects, they are also judged according to the methods of the Three Marvels and Six Instruments. The quantity, newness or oldness, completeness or defectiveness, and vitality or death of objects are all determined according to the principles of generation, overcoming, decline, and strength.

值符貴物及錢財，體是青龍木屬排。騰蛇非丑多形怪，假作空虛異處裁。太陰雕琢文書事，又兼飛物並羽毛。六合原來是布帛，果實相連上下交。白虎物烈多傷損，鐵石相兼破及危。玄武通靈不測物，水族胎形字跡隨。九地之司光不佳，深藏舊物及神祗。九天利器及盤旋，更得有聲與有足。

The text says: The Chief Symbol governs valuable items and wealth, its essence being the Azure Dragon, arranged according to the Wood element. The螣snake governs either ugly or strange forms, as well as falsehoods and emptiness, which should be judged separately. The Taiyin governs carved objects and written documents, along with flying creatures and feathers. The Liu He governs originally silk and cloth, as well as fruits and things with two connected parts. The White Tiger governs items that are fierce and prone to damage, along with iron and stone, and signs of breaking and danger. The Black Tortoise governs things that are mysterious and hard to predict, along with aquatic creatures, fetal forms, and writings. The Jiudi governs things with poor luster, mostly hidden old items and idols. The Jiu Tian governs sharp weapons and things that spiral, as well as things with sound and legs.

此以八將推占克應之法。值符屬六甲，為青龍，是貴神，主尊貴之物及金錢財帛；騰蛇主醜陋、怪異、空虛、花假之物；太陰主雕琢、刻鏤及文書字跡或羽毛飛動之物；六合是布帛、果實、二體交連之物；白虎是燥裂損傷之物或鐵石之類，其體或有破壞兼有鋒芒；玄武是水中魚蛇蛹蛋、字跡、屈曲、多紋之物；九地是故舊、神像、糊塗、闇昧不明之物；九天是刀恤旋、活動、有聲、有足、光亮玲瓏之物。

The explanation states: This is a method of using the eight trigrams to predict and determine the nature of things. The Chief Symbol belongs to the Six Jia, which is the Azure Dragon, a noble deity, governing noble things and wealth. The Snake governs ugly, strange, empty, and false things. The Taiyin governs carved objects, written documents, or moving feathers. The Liu He governs cloth, fruits, and objects formed by the union of two parts. The White Tiger governs cracked or damaged objects or iron and stone, which may have broken edges and sharp points. The Black Tortoise governs fish, snakes, caterpillars, eggs, written characters, twisted forms, and things with many patterns. The Jiudi governs old objects, idols, and things that are unclear or obscure. The Jiu Tian governs sharp weapons like swords and knives, as well as objects that can rotate, move, make sound, have legs, or are bright and intricate.

甲乙之氣是青龍，木體蒼然直瘦同。更有絲麻兼布帛，總然花果屬相從。丙丁之物朱雀是，彩體華形狀如尖。更有文書兼字跡，羽毛飛舞屬相連。戊己之屬是騰蛇，形若盤旋有口斜。物屬土形方且厚，沙與磁器真不謬。庚辛白虎屬是金，體潔身堅若有聲。陽氣在時真鐵石，陰強必定是金銀。壬癸之屬玄武是，兩體相成形假如。鱗甲水中一切物，更兼水曲及珍珠。

The text says: The energies of Jia and Yi correspond to the Azure Dragon, with a wooden quality that is dark blue and green, having a straight and slender form; in addition, silk, hemp, cloth, and textiles, as well as flowers and fruits, are all included under this category. The things of Bing and Ding correspond to the Vermilion Bird, with bright and splendid colors and sharp shapes; in addition, documents and writings, as well as feathers and flying things, are connected with them. The things of Wu and Ji correspond to the Qishe Snake, with a coiled shape and a slanted mouth; things of the Earth element are square and heavy, including sand and porcelain, and there is no mistake in this classification. The things of Geng and Xin correspond to the White Tiger, belonging to the Metal element, with clean and hard bodies that make a sound when struck; in the Yang palace they are real iron and stone, but in the Yin palace they must be gold and silver. The things of Ren and Gui correspond to the Black Tortoise, often forming a single object from two parts; all things with scales in water are included, as well as curved water patterns and pearls.

此以時干推占克應之法。甲乙屬木，故其物花卉、直瘦或絲麻、布帛、花果之類；丙丁屬火，故其物華彩、偏斜、尖角、文字、飛動、羽毛之類；戊己屬土，故其物盤旋有口、方厚、瓷器、磚瓦之類；庚辛屬金，故其物堅實、潔淨、有聲之物，在陽宮是鐵石，在陰宮是金銀；壬癸屬水，故其物多紋、彎曲、鱗甲、珍珠、水族之物，或其形狀皆兩體合成一物。

This is a method of divination using the heavenly stems to predict responses. Jia and Yi belong to wood, so the things they represent are flowers, slender and thin objects, or silk, hemp, cloth, and fruits. Bing and Ding belong to fire, so the things they represent are bright and colorful, with a slanted or pointed shape, as well as writings, flying creatures, and feathers. Wu and Ji belong to earth, so the things they represent are coiled with a mouth, square and heavy, such as porcelain and bricks. Geng and Xin belong to metal, so the things they represent are firm, clean, and produce sound when struck; if they fall in a yang palace, they are iron or stone; if they fall in a yin palace, they are silver or gold. Ren and Gui belong to water, so the things they represent have many patterns and curved shapes, such as scales, pearls, aquatic creatures, or objects formed by two parts joined together.

休為坎坑象，包裹亦相同。生是初成物，身如山體隆。傷為轉動者，其氣附青龍。杜有難通利，乍成無有終。景氣必奢華，光芒體似霞。死中無活動，體廢定無差。驚氣多損傷，有口及歪斜。開門通利物，剛健動相加。

The text says: The Xiu Men represents the image of a depression or pit, and anything enclosed externally belongs to it. The Life Gate governs newly formed things, with a form as high and prominent as mountain ranges. The Shang Men governs things that can rotate, with its energy attached to the Azure Dragon. The Du Men governs things that are difficult to pass through, or things that are half-finished and lack completion. The Jing Gate's energy is certainly luxurious, shining brightly like clouds and霞. The Death Gate contains no living things, with a form that is abandoned and broken, without any error. The Jing Door's energy often brings damage, with objects having缺口 or being crooked and uneven. The Open Door governs things that are round and smooth, strong and capable of movement.

此以八門推占克應之法。休門屬水，故其物有坑坎缺陷，外有包裹；生門屬土，是新成之物，其身高大如山之有峰巒；傷門屬木，故其物能震動有響聲；杜門屬木，故其物閉塞不通、尚未成就者；景門屬火，其物華彩有光芒，皎潔可愛；死門屬土，其物死而不活且廢缺不全；驚門屬金，其物傷損缺口，歪斜不正；開門屬金，其物圓轉通利，剛健能動，是官貴家所存者。

The explanation states: This is a method of using the Eight Gates to predict responses and outcomes. The Xiu Men belongs to water, so the things it governs have depressions and defects, and are covered or wrapped. The Life Gate belongs to earth, so the things it governs are newly made, tall in form, like mountains with peaks. The Shang Men belongs to wood, so the things it governs can shake and make noise. The Du Men belongs to wood, so the things it governs are blocked or not yet completed. The Jing Gate belongs to fire, so the things it governs have bright colors and shine, appearing clear and lovely. The Death Door belongs to earth, so the things it governs are dead and not alive, and are incomplete. The Jing Door belongs to metal, so the things it governs have damage,缺口, and are crooked or uneven. The Open Door belongs to metal, so the things it governs are round, smooth, and flexible, and are usually items collected by officials or noble families.

諸物形體有分屬，將神主管各歸宗。上衣下裳成六合，絲麻布帛是青龍。石為白虎金同主，九天金主石難同。玄武騰蛇俱轉變，再觀利器九天重。值符常為首領物，玄武多來下物看。太陰六合交合物，有聲飛舞入九天。歪異騰蛇傷是虎，玄武乘之有穢汙。

The text says: All kinds of objects have their own categories, each governed by one of the Eight Generals, each belonging to its own group. Upper garments and lower garments form a set, belonging to Liu He; silk, hemp, and cloth belong to the Azure Dragon. Stones belong to the White Tiger, and metal is also under its jurisdiction; although Jiu Tian also governs metal, it is different from stones. The Black Tortoise and the Tang Sha both govern movable things; as for sharp weapons, they are mainly governed by Jiu Tian. The Chief Symbol usually governs headgear, while the Black Tortoise governs lower body items. Tai Yin and Liu He govern things that combine two parts; things that make noise and can fly are governed by Jiu Tian. Things that are crooked and strange belong to Tang Sha; damage belongs to the White Tiger; places where the Black Tortoise is present carry filth.

此以陽將陰神推占克應之法。諸物之形體，六合為上衣下裳相和而成物；青龍即值符，為絲麻、布帛之物；白虎為金石之物；九天為金鐵之物；玄武騰蛇相合，其物能轉移變動者；白虎九天相合，為利器刀槍；值符是首上之物；玄武是下體之物；太陰、六合是兩體相合文彩之物；九天是飛揚有聲之物；白虎為傷殘之物；騰蛇是歪斜怪異之物；玄武是穢汙不潔之物。

The explanation states: This is a method of divination using a yang symbol to predict the response of a yin spirit. In terms of the form of objects: Liu He represents complete sets of upper and lower garments; Azure Dragon is the Chief Symbol, representing silk, hemp, and cloth; White Tiger represents metal and stone; Jiu Tian represents metal and iron. Black Tortoise combined with Tan She represents things that can change or move; White Tiger combined with Jiu Tian represents sharp weapons such as swords and spears. Chief Symbol represents things on top of the head; Black Tortoise represents things on the lower half of the body; Tai Yin combined with Liu He represents things that are combined and have patterns; Jiu Tian represents things that are flying and making sound; White Tiger represents broken or damaged objects; Tan She represents twisted and strange objects; Black Tortoise represents dirty and unclean objects.

擊刑之物必無餘，定為身傷體不堅。更為刑格占同類，不缺身軀少半邊。入墓之物不遇時，更兼美物不揚之。天乙飛宮將欲損，動之破敗真有準。伏宮之格埋藏物，此物當藏不當露。玉女守門物喜食，隱私和合喜盈溢。青龍逃走受損傷，本物身形將有失。白虎猖狂口大開，一般美物忽然衰。

The text says: When encountering the Six Instruments attacking, the thing being divined is certainly incomplete, definitely with damage or lacking firmness; the刑格 also refers to similar things, either missing the body or lacking half. When the Odd Instruments enter the tomb, the thing being divined is out of season, even the most beautiful thing cannot show its brilliance. When the Heavenly Ethical Principle moves into another palace, the object is in a state of being broken but not yet completely ruined, once it moves, it will definitely break, this is very accurate. When encountering the Palace of Concealment, the thing being divined is something hidden, which should be concealed and not revealed. When the Jade Maiden guards the gate, the thing being divined relates to food and drink, private and harmonious matters will be filled with joy. When the Azure Dragon flees, the object is damaged, with missing parts. When the White Tiger runs rampant, the object has a large opening, something originally beautiful suddenly becomes ruined.

白入熒兮因火成，熒入白兮因火敗。丁合重重何所主，兼之飲食婦人依。青龍回首錢財進，旺相休囚是總機。飛鳥跌穴文書至，門神氣內合其宜。五行為主多全備，一一挨排仔細推。合體合形合其的，總然靈應要相隨。取其配合各相當，多生多喜多光輝。多死多傷多破敗，陰陽變化依次推。

When encountering "White enters Fluorescent," the subject in question is formed through fire refinement; when encountering "Fluorescent enters White," it indicates destruction by fire. When two Dings meet, it relates to food and women returning to the household. When encountering "Azure Dragon turns back," it signifies an increase in wealth, but the key lies in whether the elements are prosperous, strong, weak, or confined. When encountering "Flying bird falls into a hole," it indicates the arrival of documents, and the harmony between the gate and the spirit is essential. In summary, focus on the Five Phases, ensuring thoroughness and completeness, examining each aspect carefully. The body, form, and vital points must all align, and the effectiveness will naturally follow. Pay attention to the proper combination between elements: when mutual generation is abundant, there will be more joy and brilliance; when mutual destruction is abundant, there will be more injury and ruin. All changes of yin and yang should be deduced accordingly.

此以諸格推占克應之法。擊刑、刑格主刑傷破敗，故其物必主傷殘破缺。奇儀入墓，必非應時之物，闇昧無光彩。天乙飛宮，將損未損，動之方破敗。太乙伏宮，其物隱藏不露，無人見者。玉女守其門，物從飲宴中來，陰私和合之物。龍逃走，其物受傷，身形破缺。虎猖狂，其物有口而張開，美物忽變為醜惡。

The explanation states: This is a method of predicting outcomes based on various configurations. Hit punishment and crime patterns indicate injury and destruction, so the thing being predicted will definitely be damaged or broken. If the odd symbols are buried, the thing being predicted will certainly be unsuitable and dim. When the Heavenly Master moves through the palace, the east and west will be in a state of partial damage, and only when it moves will there be real destruction. When the Heavenly Master is hidden in the palace, the thing being predicted is concealed and unseen by anyone. When the Jade Maiden guards the gate, the thing comes from feasting and is related to private and harmonious matters. When the Azure Dragon flees, the object is injured and its form is broken. When the White Tiger runs rampant, the object has an open mouth, and something originally beautiful suddenly becomes ugly.

白入熒，是火中鍛鍊而成者；熒入白，是為火燒燬而敗者。上下丙丁相合，玉女重重，當有酒食歡迎，婦人歸依者。龍回首，錢財進益；鳥跌穴，文書到家。總以八門陰神餘氣休囚旺相推斷之。天地兩盤推排無差，自無不驗。其奇儀星門多生，則多喜有光輝；多死，則多傷有破敗。

The things involved in the divination of "White entering Fluorescent" are those formed through forging in fire; those in "Fluorescent entering White" are things destroyed and ruined by fire. When the Heaven and Earth disks have the stems of Bing and Ding aligned above and below, with the repeated appearance of the Jade Woman, there should be a banquet with wine and food, or a woman coming to join. "Azure Dragon looking back" indicates an increase in wealth; "Flying bird falling into a nest" indicates the arrival of official documents at home. In general, one should judge based on the prosperity and strength, or weakness and confinement, of the Eight Doors, Yin spirits, and residual energies. As long as the Heaven and Earth disks are arranged without error, there will naturally be no failure in the outcome. In the formation, if the odd numbers, instruments, stars, and doors are mutually generating, there will be more joy and brilliance; if they are in a state of death, there will be more injuries and destruction.

人取年干為命，主時之局為定。便取本命為題，次看九星何宜。推人命運，以本人生時奇門之局為主，然後於局中搜尋本人生干支局，即其為人之本命。取其本命之局，以推其一生之窮通、壽夭、吉凶、禍福、妻財子祿，俱可知也。

The essay states: To determine a person's destiny, take the heavenly stem of their birth year as their life stem, and use the particular gate of the time of birth as the basis. First establish the person's life stem as the main subject, then see which of the nine stars are suitable. The commentary explains: To calculate a person's destiny, take the particular gate of the time of birth as the main reference. Then find the position where the person's birth stem and branch fall within the gate, which is called the person's 'life stem'. By examining the pattern of the life stem, one can determine the person's fortune and misfortune, longevity or short life, good or bad fortune, as well as matters concerning wife, wealth, children, and official position, all of which can be known.

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之命運也。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。

The text says: Using the current correct time to predict, the emphasis is on the position where the time falls. The Chief Symbol represents oneself, and the Duty Gate represents the spouse. The commentary explains: This is a method to predict destiny without knowing the other person's true birth year, using the current correct time. The stars, symbols, gates, and generals in the Heaven Plate's Chief Symbol position represent oneself; the stars, symbols, gates, and generals under the Chief Symbol on the Earth Plate represent the residence and descendants. The gate of the Duty Gate represents career, concubines, official position, and travelers; the stars, symbols, and eight gates under the Duty Gate represent the location, place of employment, and children.

生我之干為父母，我生之干為子孫。比肩即是兄弟，克我官祿兼疾。我克妻位及財，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。

The text says: the heavenly stem that generates me represents parents, the heavenly stem that I generate represents descendants; those of the same kind are brothers; the heavenly stem that overcomes me represents official rank and also illness; the heavenly stem that I overcome represents wife and wealth. These should also be distinguished as favorable or unfavorable according to yin and yang. The qi of the ten heavenly stems originally flows continuously; when they meet each other, they produce good or bad fortune; they should be judged according to the combination of odd and even numbers, and the prosperity or decline of the nine palaces should be observed through the eight gates.

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，凡奇儀之生我干者為父母，我干所生之奇儀為子息，與我干相比肩之奇儀為兄弟，奇儀之克我干者為官、為疾厄，我干所克之奇儀為妻妾、財祿、為奴僕。皆以奇儀之陰陽分男女貴*，以八門之生克休旺丁各屬之吉凶。

The explanation states: To calculate a person's year and destiny, use the heavenly stem of the year in the chart. If predicting based on the current time, use the heavenly stem of the time on the Heaven Plate. Then examine each palace: any heavenly stem that generates me is considered parents; any heavenly stem that I generate is considered children; any heavenly stem of the same type as mine is considered siblings; any heavenly stem that overcomes mine is associated with official rank and also with illness and misfortune; any heavenly stem that I overcome is associated with wife, wealth, and servants. These should be divided into male and female, and into high and low status according to the yin and yang of the heavenly stems, and their fortune or misfortune should be determined according to the generation, overcoming, rest, and prosperity of the eight gates.

父母休兮親更切，兄弟愛敬心誠竭。子孫不宜聚與藏，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，父慈子孝和氣藹人。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，功名妥手職位安穩。疾病逢休，隱虛暗疾延拖難愈。妻妾逢休，幽閒貞靜和偕得助。財帛逢休，錢財進益滔滔不絕。

The text says: When the Parents' House encounters Xiu Men, family affection becomes deeper; when the Brothers' House encounters Xiu Men, mutual respect and sincere effort are present; when the Children's House encounters Xiu Men, it is not favorable for living together or storing things; when the Official Position House encounters Xiu Men, the position is stable, but illness is hard to cure completely; when the Wife and Concubine House encounters Xiu Men, the wife should be cherished as a treasure; when the Wealth House encounters Xiu Men, wealth is abundant and never ceases. The commentary explains: Xiu Men represents rest and harmony. When the Parents' House encounters Xiu Men, the father is kind and the son is filial, and the family is harmonious and affectionate. When the Brothers' House encounters Xiu Men, there is sincere love and no distinction between each other. When the Children's House encounters Xiu Men, they rarely live together and each stays at their own home. When the Official Position House encounters Xiu Men, achievements are obtained and the position is secure. When the Disease House encounters Xiu Men, it refers to hidden and chronic illnesses that are difficult to cure. When the Wife and Concubine House encounters Xiu Men, the wife is quiet and virtuous, harmonious and able to receive support from within. When the Wealth House encounters Xiu Men, income of wealth flows continuously.

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。妻妾和同誠且貞，生平財物自嘉亨。生門主發生安閒。父母逢生，財祿旺相安福尊榮。兄弟逢生，和順愛敬情誼深切。子孫逢生，家道興隆義高得厚。官祿逢生，官職高升榮華赫奕。疾厄逢生，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 text says: When the Parents' House meets the Life Gate, the ancestors are most respected; when the Brothers' House meets the Life Gate, there is harmony and deep affection; when the Descendants' House meets the Life Gate, the descendants are prosperous and loyal; when the Official Rank House meets the Life Gate, there is glory and success without illness; when the Wife and Concubine House meets the Life Gate, the husband and wife are harmonious, honest, and chaste; when the Wealth House meets the Life Gate, one's life is blessed with wealth and smooth fortune. The commentary explains: The Life Gate governs growth and ease. When the Parents' House meets the Life Gate, there is abundance of wealth and official rank, enjoying happiness and honor. When the Brothers' House meets the Life Gate, there is harmony and respect, with deep affection. When the Descendants' House meets the Life Gate, the family thrives, with great virtue and morality. When the Official Rank House meets the Life Gate, official rank rises, and there is glory and fame. When the Health and Illness House meets the Life Gate, the body is strong, and there are no disasters or diseases. When the Wife and Concubine House meets the Life Gate, the wife is harmonious and chaste. When the Wealth House meets the Life Gate, wealth is accumulated in abundance.

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。傷門主振動傷殘。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，顯赫威權亦多掣時。疾病逢傷，手足拘攣骨節疼痛。妻妾逢傷，才德俱全內治有力。財帛逢傷，謀遠奔走辛勤成家。

The text says: When the parents' house encounters the Shang Men, family affection is like floating duckweed, drifting and unsettled; when the brothers' house encounters the Shang Men, friendship is thin and unfeeling; when the descendants' house encounters the Shang Men, the descendants have a bright appearance and are often vigorous; when the official position house encounters the Shang Men, it is quite good, and illness does not become a major problem; when the wife and concubine house encounters the Shang Men, the wife has talent and virtue, and is good at managing the household; when the wealth house encounters the Shang Men, to gain more wealth requires hard work and diligence. The commentary says: Shang Men signifies shaking and injury. When the parents' house encounters Shang Men, the nature is cruel and lacks compassion, drifting like floating duckweed. When the brothers' house encounters Shang Men, there is constant discord throughout life, with no sense of righteousness or affection. When the descendants' house encounters Shang Men, the descendants have handsome appearances and are ambitious. When the official position house encounters Shang Men, although there is great authority and prestige, it is often subject to constraints. When the illness house encounters Shang Men, it indicates hand and foot stiffness and bone and joint pain. When the wife and concubine house encounters Shang Men, the wife has both talent and virtue, and is capable of managing the household. When the wealth house encounters Shang Men, one must plan for distant places and work hard to establish a family and career.

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，彼此睽違情同陌路。子孫逢杜，難生少育須藉陰功。官祿逢杜，仕途閉塞難得職位。疾厄逢杜，少病少災風病宜防。妻妾逢杜，心性閉澀難以調和。財帛逢杜，少年貧窘晚來方裕。

The text says: When the parents' house meets Du Men, it is difficult to reunite; when the brothers' house meets Du Men, it is hard to visit each other; when the children's house meets Du Men, one must rely on accumulated Yin Virtue to have offspring; when the official position house meets Du Men, the career path is difficult, but illness is not much; when the spouse's house meets Du Men, the temperament is hard to harmonize; when the wealth house meets Du Men, one will have money only in old age. The commentary says: Du Men signifies blockage and lack of action. When the parents' house meets Du Men, one's life is troubled and obstructed, 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, needing to accumulate Yin Virtue. When the official position house meets Du Men, the career is blocked, and it is hard to get a position. When the illness house meets Du Men, there are few diseases and disasters, but one should be cautious of wind-related illnesses. When the spouse's house meets Du Men, the wife's temperament is closed and difficult to harmonize. When the wealth house meets Du Men, one is poor in youth but becomes wealthy 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，財物虛花實算。景門主張大虛華之事，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，生產難有從養螟蛉。官祿逢景，少年早發忽升忽降。疾病逢景，風火暴疾易作易止。妻妾逢景，聰明智慧心性乖舛。財帛逢景，以無為有虛張實少。

The text says: When the parents' house meets the Jing Gate, it indicates false affection; when the brothers' house meets the Jing Gate, it is only superficial politeness; when the children's house meets the Jing Gate, there are many births but few survive; when the official position house meets the Jing Gate, one attains office at a young age but also suffers from illness; when the wife and concubine house meets the Jing Gate, the relationship starts harmonious but later turns into resentment; when the wealth house meets the Jing Gate, it appears lively but is actually empty. The commentary explains: The Jing Gate governs matters of superficiality and showiness, and affairs lack real results. When the parents' house meets the Jing Gate, the nature is restless and false, like a sudden storm that comes and goes quickly. When the brothers' house meets the Jing Gate, there is no sincerity or righteousness, and it is only a superficial display. When the children's house meets the Jing Gate, it is difficult to have children, and most often a son is adopted from another family. When the official position house meets the Jing Gate, one achieves official status at a young age, but there is constant fluctuation in rank. When the illness house meets the Jing Gate, it indicates sudden illnesses such as those related to wind and fire, which come on quickly and pass just as quickly. When the wife and concubine house meets the Jing Gate, the wife is intelligent but has a rebellious nature. When the wealth house meets the Jing Gate, it is an illusion of wealth, with little real benefit.

父母死兮難濟，兄弟莫伸仁義。子嗣雖有若無，官祿疾厄無氣。妻妾見克方存，財帛耗傷聊聚。死門主死亡敗絕，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，有病難療終致殘生。妻妾逢死，必有死亡繼室方安。財帛逢死，虛耗傷敗聚散不常。

The text says: If the parents' house encounters the Death Door, it is difficult to support others; if the brothers' house encounters the Death Door, there is no talk of benevolence and righteousness; if the children's house encounters the Death Door, it is as if there are none; if the official position house and the illness house encounter the Death Door, there is no life energy; if the wife and concubine house encounters the Death Door, it must go through hardship and injury before it can be retained; if the wealth house encounters the Death Door, there is loss and decline, and only a little can be勉强 gathered. The commentary says: The Death Door signifies death and decline, with nothing accomplished. If the parents' house encounters the Death Door, the person will be sick in bed, with death following closely. If the brothers' house encounters the Death Door, there is no affection or righteousness, leading to punishment and loss of life. If the children's house encounters the Death Door, there is punishment and rebellion, as if there were none. If the official position house encounters the Death Door, there is no success in fame and fortune, and one must work as a farmer all their life. If the illness house encounters the Death Door, illness is difficult to cure, eventually leading to disability. If the wife and concubine house encounters the Death Door, there will certainly be the loss of a wife, and only after remarriage will things become stable. If the wealth house encounters the Death Door, there is loss and decline, with wealth coming and going unpredictably.

父母驚兮難穩，兄弟兩兩存心。子息才多少德，官祿閒職疾危。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，乖戾欺妒各使神通。子孫逢驚，恃財矜誇刻薄少情。官祿逢驚，凶險地面散職閒員。疾厄逢驚，卒暴驚險危篤傍惶。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 text says: If the parents' house encounters the Jing Door, the family will find it hard to be stable; if the brothers' house encounters the Jing Door, each has hidden intentions; if the children's house encounters the Jing Door, they are talented but lack virtue; if the official position house encounters the Jing Door, it is only a闲职, and there is a serious illness; if the wife and concubine house encounters the Jing Door, there will be quarrels; if the wealth house encounters the Jing Door, although there is wealth, it is as if there is none. The explanation says: The Jing Door signifies alarm and unease. If the parents' house encounters the Jing Door, one's life is full of complaints, and there is discord between father and son. If the brothers' house encounters the Jing Door, they are rebellious and jealous, each displaying their abilities and scheming against each other. If the children's house encounters the Jing Door, they rely on money to boast, are mean-spirited and lack affection. If the official position house encounters the Jing Door, the workplace is dangerous and it is a position of no responsibility. If the illness house encounters the Jing Door, it indicates sudden serious illness and dangerous situations, causing family members to be in great anxiety. If the wife and concubine house encounters the Jing Door, the wife is cunning and talkative, leading to marital discord. If the wealth house encounters the Jing Door, there is little money and it is hard to accumulate, leading to insufficient income.

父母開兮性似萍，兄弟疏淡半為情。子孫在此多聰俊，官祿豐隆疾不侵。妻妾多能及多德，資材易聚亦易分。開門主豁達開暢。父母逢開，性不真切浮泛相待。兄弟逢開，意不相聯似親非親。子孫逢開，聰明俊秀科甲貴顯。官祿逢開，功名顯達職位高遷。疾厄逢開，一生少病強健安和。妻妾逢開，正直果決內助賢能。財帛逢開，資材難聚聚亦易散。

The text says: When the Parents' House encounters the Open Door, the nature is superficial like floating water lilies; when the Brothers' House encounters the Open Door, the relationship is distant and cold; when the Children's House encounters the Open Door, there are many intelligent and outstanding talents; when the Official Position House encounters the Open Door, the official position is abundant and diseases do not invade; when the Spouse's House encounters the Open Door, the wife and concubine are talented and virtuous; when the Wealth House encounters the Open Door, wealth is easily accumulated but also easily dispersed. The commentary explains: The Open Door signifies openness and broad-mindedness. 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 being related but not truly close. When the Children's House encounters the Open Door, the descendants are intelligent and outstanding, achieving success in exams and gaining prestige. When the Official Position House encounters the Open Door, the official rank is prominent, and the position rises. When the Health and Illness House encounters the Open Door, the person has few illnesses and a strong and healthy body. When the Spouse's House encounters the Open Door, the wife is upright and decisive, being a virtuous and capable helper. When the Wealth House encounters the Open Door, wealth is hard to accumulate, and even when accumulated, it is easily lost.

值符天乙為多吉，騰蛇古怪半虛花。太陰謀算非全美，六合多權豈是偽。白虎傷殘多破損，玄武心靈詭詐準。九地闇昧少繁華，九天無情面是假。此以八將推占年命之法。值符為貴神，加本命非貴即富，正直端方，人皆尊敬，生平有吉無凶。騰蛇加本命，做人必古怪難交，言語欺誑，作事虛花，有名無實。太陰加本命，一生善於計算，陰謀詭詐，終無良策。六合加本命，心性和同，恩仇一類，善惡無分，同流合汙。

The text says: When the Chief Symbol and Tianyi are placed over one's birth year, there are many auspicious signs; when the Snake is placed over the birth year, the person's nature is strange and their actions are half real and half empty; when the Taiyin is placed over the birth year, the person is good at scheming but not perfect; when the Liuhe is placed over the birth year, the person's methods are changeable, are they all fake? When the White Tiger is placed over the birth year, it indicates injury or damage; when the Xuanwu is placed over the birth year, the person's mind is clever but deceitful; when the Jiudi is placed over the birth year, it is dark and lacks brilliance; when the Jiu Tian is placed over the birth year, the person appears upright but lacks compassion. The commentary explains: This is a method of predicting the year and fate using the Eight Directions. The Chief Symbol is a noble deity; when it is placed over one's birth year, the person is either noble or wealthy, upright and proper, respected by others, and has good fortune throughout life. When the Snake is placed over the birth year, the person is definitely strange and hard to get along with, speaks falsely, and does things in a hollow way. When the Taiyin is placed over the birth year, the person is good at calculating and using cunning strategies, but ultimately has no wise strategies. When the Liuhe is placed over the birth year, the person's nature is easygoing, treats friends and enemies equally, does not distinguish between good and evil, and is easily influenced by others.

白虎加年命，做人殘刻無情，所遇傷損，一生破敗。玄武加本命，不是穿窬就是劫盜，立心陰險，做事惡毒。九地加本命。陰晦暗滯，昏迷度日，毫無光彩之色。九天加本命，虛張聲勢，假裝門面，實少情義，不可依仗。

Those with the White Tiger added to their year or destiny are cruel and unkind, lacking compassion, and often encounter injuries and losses, leading to a life of ruin. Those with the Black Tortoise added to their destiny are either thieves who sneak through walls or robbers, with sinister intentions and malicious actions. Those with Jiudi added to their destiny are gloomy and sluggish, living a dull and unremarkable life without any brilliance. Those with Jiu Tian added to their destiny like to show off and create an appearance, but in reality, they are shallow in emotion and virtue, and cannot be relied upon.

探取格局命宮占，星吉儀安生氣全。若得將神為我用，格高元內占為天。若尋子午卯酉位，臨一合一定無偏。五行全備為生氣，上下循環為轉旋。此乃占之為尊格，五行迫逆莫交連。旺氣最喜陽生陰，不堪陰氣迫相兼。占問性氣何所來，旺相休囚將性看。

The text says: To examine the structure, one should start from the命宫. The stars should be auspicious and the instruments should be in peace, so that life qi is complete. If the eight generals can also be used for my benefit, that is a high structure, and within the original qi, it can reach the position of "Heaven." If the命宫 falls in the four cardinal directions of Zi, Wu, Mao, and You, then one aspect and one conjunction will not be biased. When the five phases are complete, it is life qi; when upper and lower cycles turn, it becomes rotation. This is the noble structure in divination. Conversely, if the five phases are conflicting or reversed, they should not be connected. Prosperous qi prefers yang to generate yin, and it cannot tolerate yin qi pressing and attacking. To inquire about a person's nature and temperament, look at the prosperity, strength, weakness, and confinement of the eight generals and nine stars.

此以年命格局推占之法。凡人本命之宮，要奇儀無克，九星不投墓庫、擊刑之鄉，不合凶格；宮門相生，陽將陰神逢值符、太陰、六合、九天扶助，又落在子午卯酉四正宮，又屬陽時陰星生旺，此為最尊貴之高格局。主其人才學出眾，安富尊榮，科甲進登，官居極品，出將入相，封先蔭後貴極之命。而其氣性，即於八將九星儀奇八門之旺相休囚定矣。

The explanation states: This is a method of divination based on the person's birth year structure. For a person's native palace, the odd and ritual symbols should not be harmed, the nine stars should not fall into storage positions or places of punishment, and should not form an Inauspicious Pattern (evil pattern). The palace and gate should be mutually generating, the yang general and yin spirit should meet the chief symbol, too yin,Liu He, and nine heavens for support, and the native palace should be in the four cardinal directions of子, 午, 卯, and 酉. Moreover, it should be a yang time with the yin star in a prosperous and strong position. This is the highest structure. This person is outstanding in scholarship, enjoys wealth and honor, passes the imperial examinations, reaches the highest official rank, serves as a general in the field and a minister in court, honors his ancestors and benefits his descendants, and is destined for supreme power and prestige. As for his temperament and character, it is determined by the prosperity, strength, weakness, and confinement of the eight generals, nine stars, odd and ritual symbols, and the eight gates.

坐命青龍，滿面仁風，更和美格，多始多終。騰蛇之性，虛戲無誠，成之敗之，多疑多驚。太陰之性，多謀多為，剛柔其性，廉潔其德。六合多情，心性如萍，男無慳吝，女多妖淫。白虎金神，性急無情，女則多傷，男則多刑。玄武詭譎，穿窬盜賊，性多*詐，暗地籌劃。九地濛濛，其質多恭，幽隱暗計，為毒為凶。九天鏘鏘，其氣揚揚，無私無曲，為暴為剛。

The text says: Those whose destiny is governed by the Azure Dragon have a kind and benevolent appearance; if they also possess a good face, they will be able to complete tasks from beginning to end. The螣snake is fickle and deceitful, causing both success and failure; it is prone to suspicion and fear. The Taiyin is strategic and active, capable of both strength and gentleness, with a clean and upright character. Those with the Liu He are sentimental, with an unstable nature like floating water plants; men are not stingy, but women tend to be promiscuous. The White Tiger is a metal deity, impetuous and heartless; women are often harmed, and men suffer from punishments. The Xuanwu is cunning and sly, associated with thieves and deceivers, with a nature full of deceit and a habit of planning in secret. The Jiudi is dull and confused, with a respectful and cautious nature, yet skilled in secret schemes and capable of cruelty. The Jiu Tian is resolute and loud, with an exalted appearance, impartial and straightforward, but lacks gentleness and tends to be harsh and strong.

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，若得美格更妙，做事有始有終。騰蛇之性虛花不實，無有誠信，多疑猜善呻吟，有成有敗。太陰多謀多為，能剛能柔，性則廉潔。六合面上有情，心無專主，不生慳吝，女命逢之淫亂汙穢。

This is another method using the Eight Mansions to predict a person's character. The Six Jia with the Chief Symbol belongs to the Azure Dragon, indicating a person who is benevolent, kind, and mild-mannered; if paired with a good form, it is even more favorable, as the person can complete tasks from beginning to end. The螣 Snake has a fickle and unreliable nature, lacks integrity, is suspicious, and tends to complain; success and failure in affairs are both possible. The Tai Yin type is strategic, active, capable of both strength and flexibility, and has a clean and upright character. The Liu He type appears to value emotions but lacks firm resolve, though they are not stingy; for women, encountering this indicates promiscuity and moral corruption.

白虎性剛激烈，逼迫無情，有殺伐之心，遭刀兵之慘，在女人則有傷損。玄武性多*詐，不是穿窬便是盜賊，暗地謀人，人難防避。九地心性昏蒙，稟質重厚，能陰謀善籌劃，做事能下毒手。九天性氣發揚，浮躁剛暴，英氣逼人，令人難當，然心無私曲，掣日月而行，不為闇昧事。

The White Tiger is characterized by a fierce and impetuous nature, pressing upon others without regard for sentiment, harboring a spirit of aggression and conflict, and is prone to calamities involving weapons and violence; for women, it indicates bodily injuries. The Black Tortoise is marked by deceitfulness, either stealing secretly or committing robbery, scheming in the shadows, and making others unable to guard against them. The Jiudi is someone with a dull and obscured nature, yet is heavy-minded and capable of plotting schemes and making ruthless moves. The Jiu Tian is a person with a bold and impetuous disposition, fierce and impulsive, exuding a commanding presence that is hard to withstand; however, he has no personal biases, and his actions are like the sun and moon shining brightly, never engaging in secretive or improper deeds.

十干迫制不堪當，甲乙金宮怕性剛。丙丁坎內宜無吉，戊己原來懼杜傷。庚辛離上為仇敵，壬癸俱愁生死方。此以十干迫制推占年命之法。甲乙屬木，加於乾兌兩金宮，木被金克，金旺木衰則主折傷之禍，木旺金衰則木無恙。丙丁屬火加於坎宮，火被水克，水旺火衰則主有滅亡之禍，火旺水衰則火無害。戊己屬土加於震巽兩宮，土被木克，木旺土衰則主有癰疽瘡毒之症，土旺木衰則土無傷。

The text says: The ten heavenly stems, if forced into a position where they are subdued, will not be able to withstand it. Jia and Yi, which belong to wood, when placed in the metal palaces of Qian six and Dui seven, are most afraid of strong metal; Bing and Ding, which belong to fire, when placed in the water palace of Kan one, are suitable in form but bring no good fortune; Wu and Ji, which belong to earth, originally fear the Du Men and Shang Men (which belong to wood); Geng and Xin, which belong to metal, when placed in the fire palace of Li two, encounter enemies; Ren and Gui, which belong to water, worry about being placed in the Life Gate and Death Gate (which belong to earth). The commentary explains: This is a method of predicting the year and destiny based on the ten heavenly stems being forced into a position where they are subdued. Jia and Yi, which belong to wood, when added to the metal palaces of Qian six and Dui seven, wood is subdued by metal: if metal is strong and wood is weak, it indicates disaster from breaking or injury; if wood is strong and metal is weak, wood is unharmed. Bing and Ding, which belong to fire, when added to the water palace of Kan one, fire is subdued by water: if water is strong and fire is weak, it indicates disaster from destruction; if fire is strong and water is weak, fire is unharmed. Wu and Ji, which belong to earth, when added to the wood palaces of Zhen three and Xun four, earth is subdued by wood: if wood is strong and earth is weak, it indicates the occurrence of sores and boils; if earth is strong and wood is weak, earth is unharmed.

庚辛屬金加於離宮，金被火克，火旺金衰則主有痰火嗽癆之症，金旺火衰則金無咎。壬癸屬水加於坤艮二土宮，水被土克，土旺水衰則主有下元虛耗之災，水旺土衰則水平安。凡門宮奇儀同宮相剋犯，亦如此法占之。

Geng and Xin belong to metal, placed in the Li nine palace, metal is controlled by fire: if fire is strong and metal weak, it indicates symptoms such as phlegm fire and coughing, or consumption. If metal is strong and fire weak, metal is not affected. Ren and Gui belong to water, placed in the Kun two and Gen eight palaces, which are earth palaces, water is controlled by earth: if earth is strong and water weak, it indicates lower energy depletion (kidney qi deficiency), but if water is strong and earth weak, water remains safe. Whenever the gates, palaces, odd numbers, and instruments are in the same palace and mutually control or conflict with each other, the same method is used for divination.

九宮最喜是天乙，騰蛇白虎有疾厄。太陰諸宮俱加之，六合不堪女淫佚。玄武最喜疾並財，九地藏財為大吉。九天剛烈何所宜，官祿命宮真有益。此以八將推占年命之法。八將之中最喜是值符貴神，命宮及父母、兄弟、子孫宮遇之，必主富貴榮華。騰蛇白虎加之，必主有疾病。太陰吉神不拘何宮，加之皆吉。六合之宮百事和諧，惟妻妾宮忌之，有此必主淫佚無恥、丑聲遠播。

The text says: Among the nine palaces, the most favored is encountering Tianyi (the Chief Symbol); Tengshe and Baihu bring illness and misfortune; Taiyin is auspicious regardless of which palace it is added to; Liuhé is unfavorable when added to the palace of wife and concubine, indicating female licentiousness; Xuanwu is most suitable when added to the palace of illness and the palace of wealth; Jiudi is highly beneficial if it can conceal wealth; Jiu Tian is a fierce and strong spirit, not suitable elsewhere, but only beneficial when added to the palace of official position and the palace of destiny. The commentary explains: This is the method of using the Eight Generals to predict the year and destiny. Among the Eight Generals, the most favored is the Chief Symbol, the spirit of importance. If it appears in the palace of destiny, as well as in the palaces of parents and brothers and children, it will surely lead to wealth, honor, and prosperity. If Tengshe and Baihu are added, there will certainly be illness. Taiyin is a virtuous spirit, auspicious regardless of which palace it is added to. Liuhé brings harmony in all affairs in the palace it is added to, but it is forbidden in the palace of wife and concubine—this indicates licentiousness and disgrace, with a bad reputation spreading far and wide.

玄武各宮俱不宜，惟疾厄宮加之則終身必少病，財帛宮加之則喜聚金錢必成富翁。九地幽暗閉藏，諸宮俱不喜，疾厄宮遇之尤不喜，必至死亡；惟財帛宮逢之則吉，金銀滿室，盜賊不能偷劫。九天性烈，他宮不宜，惟官祿宮逢之則主功高顯達，職位超遷，並本命宮遇之尤為喜慶。

The Black Tortoise is not suitable when placed in any of the palaces, but when placed in the Palace of Diseases, it indicates a lifetime of few illnesses. When placed in the Palace of Wealth, it signifies a talent for accumulating wealth, leading to becoming a wealthy person. Jiudi represents hidden and concealed matters; it is not favored in any palace. When it appears in the Palace of Diseases, it is particularly unfavorable, inevitably leading to death. However, when it appears in the Palace of Wealth, it brings good fortune, with abundant gold and silver that thieves cannot steal. Jiu Tian has a fierce nature and is not suitable in any other palace. However, when it appears in the Palace of Officialdom, it indicates remarkable achievements and rapid promotion. If the native's birth palace also encounters Jiu Tian, it is an even more auspicious sign.

宮中合格有忌宜，三遁不宜為中吉。甲丙丙甲諸位尊，疾厄不堪逢此格。金臨火位財有耗，火臨金位為疾病。騰蛇妖矯俱為凶，朱雀投江厄內厄。小格大格併入墓，天網擊刑傷且禍。諸凶最喜疾厄宮，又有相同及不同。騰蛇妖矯生怪異，不堪疾厄最為凶。諸般美格俱喜之，此是疾厄當避時。

The text says: The configurations in the palace are both favorable and unfavorable. The three evasions of heaven, earth, and humanity in the命宫 are not suitable, and only medium good fortune; Jia combined with Bing and Bing combined with Jia are noble in all palaces, but the palace of illness and disease cannot bear this configuration; metal approaching the fire position leads to financial loss, and fire approaching the metal position leads to illness; the snake spirit and the phoenix bird are all ominous, and the Vermilion Bird falling into the river brings even greater calamity; small and great configurations together with entering the tomb, as well as the heavenly net and striking punishment, all bring injury and misfortune. Various ominous configurations are most favored in the palace of illness and disease, among which there are both similarities and differences: the snake spirit and the phoenix bird cause strange events, and being in the palace of illness and disease is most dangerous. All good configurations are welcomed by the palace of illness and disease, but this particular configuration is one that the palace of illness and disease must avoid.

此以所合格局推占年命之法。諸格中有宜有忌。如天地人三遁是吉格，而本命宮中得之則不吉，只可安守家園，不能顯達。惟甲加丙、丙加甲，各宮皆利，而疾厄宮得之，則主一生疾病纏綿。太白入熒惑，作事受虧，一世貧窮；熒惑入太白，火旺克金，嗽咳喘急。六癸加丁，昏迷惑亂，事事傷嗟；六丁加癸，憂愁恐驚，自投刑獄。

This is a method of divination based on the combinations of heavenly stems and earthly branches to predict one's fate. Different combinations have their own favorable and unfavorable aspects. For example, Tian Dun (Heavenly Concealment), Di Dun (Earthly Concealment), and Ren Dun (Human Concealment) are generally auspicious patterns, but if they appear in one's native palace, they become inauspicious, leading to a life of staying at home and not achieving success. Only the patterns of Jia combined with Bing and Bing combined with Jia are beneficial when they appear in any palace; however, if they appear in the palace of illness and disease, it indicates a life plagued by continuous illness. "Tai Bai enters Jing Huo" means that one will always suffer losses and remain poor all their life. "Jing Huo enters Tai Bai" indicates that fire is strong and overcomes metal, leading to symptoms of coughing and shortness of breath. The combination of the six Gui stems with Ding indicates confusion and mental disorder, causing constant regret. The combination of the six Ding stems with Gui indicates worry and fear, leading to being imprisoned by one's own actions.

庚加癸為大格，庚加壬為小格，庚加己為刑格，奇儀入墓，天網四張，擊刑、自刑諸凶格逢之，俱有刑傷阻格，惟疾厄宮逢之則無災無疾。若逢關格、反吟、伏吟，則主反胃痞塞。騰蛇妖矯、白虎猖狂，不利疾厄宮，逢之必主久病淹纏，怪異癲狂之病，有性命之憂。其餘諸美格疾厄宮中皆喜之也。

When Geng is combined with Gui, it is called "Great Obstruction"; when Geng is combined with Ren, it is called "Small Obstruction"; and when Geng is combined with Ji, it is called "Self-Punishment." There are also other ominous patterns such as "Qi Instrument Entering the Grave," "Heavenly Net Spread Four Times," "Attack and Punishment," and "Self-Punishment." Whenever these occur, they bring about injuries and obstructions; however, if they appear in the Health and Illness sector, they do not cause disaster or illness. If "Gate Obstruction," "Reverse Chant," or "Hidden Chant" occur, they indicate regurgitation and blockage in the chest and abdomen. The presence of "Teng Snake" and "White Tiger" is unfavorable to the Health and Illness sector, and if they occur, they indicate prolonged illness or strange and mad diseases, possibly even endangering life. All other auspicious patterns are welcomed by the Health and Illness sector.

值符九星透羲易，臨宮配卦占凶吉。更有門宮配卦法，陰陽動靜互相質。爻中納甲配宗親，窮通壽夭六位陳。世是命兮身是應，若居吉位顯尊榮。大限陽升陰即降，便從命上起初終。小限升沉反於此，周而復始出身中。再查貴神與祿馬，刑沖破煞及三凶。此以值符、值使所到之宮，配合重卦以推占人年命之法。值符之九星為上卦，地下之宮為下卦，合之成重卦，占男子、占在家及本身之吉凶；值使之門為上卦，地下之宮為下卦，合之成重卦，此以占妻妾、占婦人、占出外經營仕途之吉凶。

The text explains that the nine stars associated with the chief symbol can be connected to Fuxi's Book of Changes, and by placing them over the appropriate palace, a hexagram is formed to predict fortune and misfortune. There is also a method of matching the eight gates with the palaces to form hexagrams, using yin and yang and their dynamic interactions for verification. The hexagram lines are assigned the Heavenly Stems, and paired with the six relations, thus displaying all aspects of fortune, misfortune, longevity, and death within the six lines. The world line represents 'destiny,' and the response line represents 'self.' If they fall in favorable positions, they indicate honor and success. For major periods, the movement is that yang lines ascend and yin lines descend, starting from the destiny line. For minor periods, the movement is the opposite, cycling continuously, starting from the self line. Additionally, one must check where the noble spirits and the horse and official are located, and where the punishments, conflicts, breaks, and three evils are situated. The commentary states that this is a method of using the palace reached by the chief symbol and duty gate to form a compound hexagram for predicting a person's age and destiny. Using the nine stars of the chief symbol as the upper trigram and the palace of the earth plate as the lower trigram forms a compound hexagram, used to predict the fortune of a man, his household, and his own good or bad fortune. Using the gate of the duty gate as the upper trigram and the palace of the earth plate as the lower trigram forms a compound hexagram, used to predict the fortune of wife and concubine, women, and ventures outside and career prospects.

既成卦象，配納甲取其生克，加以六親，世爻為命，應爻為身，大運以軌數取之。視世爻之策若干，分陰陽老少之數，再加納甲干支先天之數，共得若干，以卦爻六數去之，用餘數為初限，倍餘數去六數為中限，倍中限去六數為末限。每爻十年，周而復始，此大運也。

After the hexagram is arranged, the method of "Najia" is applied to determine the relationship of generation and overcoming. The Six Relations are also added. The World Line represents "destiny" and the Response Line represents "body." For major calculations, "track numbers" are used. First, determine the number of the World Line, distinguishing between old yang, young yang, old yin, and young yin. Then add the number of the Heavenly Stems and Earthly Branches from the Earlier Heaven system to form a total number. Divide this total by the six numbers of the hexagram's lines. The remainder is the initial limit. Double the remainder and subtract six to get the middle limit. Double the middle limit and subtract six to get the final limit. Each line governs ten years, and the cycle repeats. This is the method for calculating major destiny.

大限自世爻起，陽爻自下而上，陰爻自上而降，五年一爻周而復始。小限亦從世爻起，陽爻自上而降，陰爻自下而升，周而復始。再查貴神、祿馬到何爻，刑沖破煞在何位，則窮通壽夭、貧富、貴*皆可預知，詳具別卷。

The great limit starts from the world line. For a yang line, it moves upward from the bottom; for a yin line, it moves downward from the top. Each line is passed through every five years, and the cycle repeats. The small limit also starts from the world line, but the direction is opposite: a yang line moves downward from the top; a yin line moves upward from the bottom. It also cycles repeatedly. Then check where the noble spirit and the official horse fall on the lines, and where the punishments such as conflict, destruction, and evil forces are located. In this way, one can foresee a person's success or failure, longevity or short life, wealth or poverty, and high or low status. For detailed methods, see another volume.

擇日須知兼所忌，本命行年宜畏避。三奇要識五行全，六神隨運看興替。莫將次第說盛衰，泊宮本位君須記。數重刑害數重喪，幾處凶神幾禍至。純陽不利純陽龍，純陰不利純陰地。自刑一遇便遭凶，造命荒唐豈為功。龍虎二符遇三奇，若得吉地偏多喜。陰陽對照百神藏，勝於九宮數尊帝。此是通玄經內文，句句真諦須細味。

The text says: When choosing a day, one must also be aware of what is to be avoided, and both the original destiny and the current year should be respected and avoided. When using the Three Marvels, one must recognize whether the Five Phases are complete. When observing the Six Spirits, one should judge prosperity and decline according to the fortune. Do not mechanically discuss prosperity and decline in order; the original positions of each spirit must be clearly remembered. If there are several instances of punishment and harm, there will be several misfortunes; if there are several Inauspicious Spirit, there will be several calamities. A purely yang destiny is unfavorable for a purely yang dragon (mountain direction), and a purely yin destiny is unfavorable for a purely yin terrain. Once self-punishment occurs, misfortune will follow. Fabricating a destiny is even more absurd, where can one talk about effectiveness? If the Azure Dragon and White Tiger symbols meet the Three Marvels, and a favorable terrain is obtained, there will be even more joy. Yin and yang correspond to each other, and all spirits are concealed, which is more esteemed than merely discussing the numbers of the nine palaces. These are words from the "Tongxuan Jing," every sentence is truth, and must be carefully contemplated.

此是選擇吉日法也。凡本命行年，不可遇刑沖破害，待使要得吉星方吉。若遇凶門凶星，必遭殃禍，自刑之日尤不可用。至於通書中選擇，必造成一命局尤屬不通。甲辰、壬申、寅癸，一為天網，一為地網，俱不可用。然得三奇相合，反能召吉。一切起造營藏，總得太陽對照，百凶皆避，不可為殃。

The explanation states that this passage discusses the method of selecting a favorable day. Both the person's birth year and the current year must not encounter刑 (conflict), 冲 (clash), 破 (ruin), or 害 (harm). The Duty Gate used must also be auspicious. If a凶门 (evil gate) and 凶星 (evil star) are encountered, misfortune is certain. Days of 自刑 (self-punishment) should especially not be used. As for the almanac's method of selecting a day, it is unreasonable to force a "命局" (fate structure). For instance, Jiachen (Jiachen), Renshen (Renshen), 寅 (Yin), and 癸 (Gui) belong to either the 天网 (heavenly net) or 地网 (earthly net), and should not be used. However, if Three Marvels (Three Marvels) are in harmony, it can bring good fortune. Whenever construction or burial is carried out, the sun should be in alignment, so that all evils will avoid and not become misfortune.

陰陽二遁分三元，逆順諸宮自具陳。第一隨年求太歲，次看月建打頭輪。月建輪流分善惡，分明更檢九宮因。乾坎艮離為吉宿，坤兌震巽是四賓。中宮土宿非良曜，九座惟茲要殺人。超神接氣能久悟，擇日臨方是此真。年、月、日、時俱分三元，年、月俱用一四七。陰局則日冬至後用陽局一七四，夏至後用陰局九三六，陽順行陰逆行。第一要查太歲在何宮，次查月建在何宮，即將年月干支所到宮之星，由入中宮順飛九宮，以查生克吉凶。

The text says: Both Yang Dun and Yin Dun are divided into three elements, and their movement, whether in reverse or forward order, is orderly in each palace. The first step is to find the position of the Tai Sui according to the year, and the second step is to determine where the Month Builder starts its rotation. Within the rotation of the Month Builder, the good and evil are distinguished, and the reasons of the nine palaces must be clearly checked. Qian, Kan, Gen, and Li are auspicious palaces, while Kun, Dui, Zhen, and Xun are considered as four guest palaces; the central palace of the earth is not a good star, and among the nine palaces, it is the one that harms people. The method of surpassing deities and connecting qi can be understood through long contemplation, and the true meaning of selecting a day and a direction lies here. The explanation says: Year, month, day, and hour should all be divided into three elements. The year and month use the three sectors one, four, and seven. The day uses the Yang sector one, seven, and four after the winter solstice, and the Yin sector nine, three, and six after the summer solstice. Yang Dun moves in a forward direction, while Yin Dun moves in a reverse direction. First, find the position of the Tai Sui in which palace, second, find the position of the Month Builder in which palace, then send the stars of the year and month dry branches to the central palace and move them in a forward direction through the nine palaces, using this to determine the auspiciousness or inauspiciousness of the examinee.

假如陽一局，以一宮起甲子，二宮乙丑，三宮丙寅，四宮丁卯。如丁卯年月，即以四綠入中宮，五黃飛在乾，六白在兌。九星所到各有吉凶，惟五黃最凶，到處犯之，無有不傷人口，選擇宜慎之。

For example, in the Yang Dun system, the Jiazi starts from the Kan one palace, Yichou is in the坤 two palace, Bingyin is in the Zhen three palace, and Dingmao is in the Xun four palace. If the year or month being calculated is Dingmao, then the four green star is placed in the Central Palace, and the five yellow star moves to the Qian six palace, while the six white star moves to the Dui seven palace. Each of the nine stars has its own fortune or misfortune when they arrive at their respective positions, but the five yellow star is the most dangerous—no matter where it goes, it will cause harm to people. When choosing a day or a direction, one must be very cautious about it.

隨日既能神妙用，再從月建覓游神。從建求來起太歲，只將太歲避凶神。喪門歲前二宮是，官符歲後八宮分。此是三神遊地下，犯之立見禍相侵。太歲原為地下君，犯之飛禍入門庭。受禍無非是家長，一家淪落不由人。喪門命要收魂魄，犯之喪禍便臨門。死者就中多少壯，常聞哭泣聒比鄰。

The text says: Since the day master can have profound uses, one should further look for wandering deities from the month builder. To deduce the year ruler, simply avoid the year ruler and all the malevolent deities. The mourning door is in the second palace before the year ruler, and the official symbol is in the eighth palace after the year ruler. These three deities move upon the earth plate, and if they are offended, misfortune will immediately occur. The year ruler is the sovereign on earth; offending it brings sudden calamity into the family. The victim is often the head of the family, leading the whole family into despair and helplessness. The mourning door specializes in collecting souls; offending it brings immediate mourning. The deceased are often young and strong, and the constant crying often disturbs the neighbors.

官符自來招官訟，犯者紛紛起鬥爭。枷鎖獄中無計免，他時流淚不由人。歲破之星憂宅母，白虎喪訟小兒凶。病符災疾憂家長，弔客死符喪禍重。惟有太陽與福德，添丁生子制諸凶。太陰除病家生女，龍德能消瘟疫空。此是仙人真秘訣，凡夫莫與論其蹤。

Official symbols often bring lawsuits and disputes; offending them leads to constant conflicts. Being shackled and imprisoned is unavoidable, and at that time, one cannot help but weep. The year's breaking star causes the mother to worry; the White Tiger signifies funeral and litigation, especially dangerous for children. The disease symbol brings illness, causing the parents to worry; the visitor and death symbol bring the most severe misfortunes. Only the Sun and Fortune Virtue are beneficial, capable of increasing offspring and subduing all evils; the Moon can cure diseases and lead to the birth of a daughter; Dragon Virtue can dispel plague and resolve disputes. This is the true secret of the immortal, do not casually tell ordinary people about its origin.

此論擇日以十二支方取太歲定吉凶也。以地盤歲支位上起，一太歲，二太陽，三喪門，四太陰，五官符，六死符，七歲破，八龍德，九白虎，十福德，十一吊客，十二病符，順行十二宮。

The explanation states: This section discusses the method of selecting a favorable day by using the directions of the twelve earthly branches to determine the position of the sovereign year and thus assess fortune and misfortune. Starting from the position of the current year's earthly branch on the earth plate, proceed in sequence through the twelve palaces: the first is the sovereign year, the second is the sun, the third is the mourning door, the fourth is the great shadow, the fifth is the official symbol, the sixth is the death symbol, the seventh is the year's destruction, the eighth is the dragon virtue, the ninth is the white tiger, the tenth is fortune virtue, the eleventh is the visitor, and the twelfth is the illness symbol.

犯太歲防宅長大凶。修太陽能制諸煞，移床此方必生子。犯喪門主死喪哭泣。修太陰主生女，散病患。犯官符主口舌官訟。犯死符主災病死亡。犯歲破殺宅母。修龍德散瘟疫訟。犯白虎主哭泣死亡殺小兒。修福德添丁生子。犯弔客主喪服。犯病符主疾病。

Each person's favorable and unfavorable directions are as follows: If you offend the Tai Su (Yearly Malevolent Spirit) direction, be cautious of the head of the household suffering great misfortune. Constructing in the Sun direction can subdue various malevolent spirits, and moving the bed to this direction will surely result in having a son. If you offend the Sang Men (Funeral Gate) direction, it indicates death, mourning, and crying. Constructing in the Tai Yin direction is favorable for having a daughter and can also dispel illness. Offending the Guan Fu (Official Symbol) direction leads to disputes and lawsuits. Offending the Si Fu (Death Symbol) direction brings illness and death. Offending the Sui Po (Yearly Break) direction may harm the main mother. Constructing in the Long De (Dragon Virtue) direction can eliminate plague and disputes. Offending the Bai Hu (White Tiger) direction leads to crying and death, especially harming children. Constructing in the Fu De (Fortune Virtue) direction can add a son. Offending the Diao Ke (Guest in Mourning) direction indicates there will be mourning within the family. Offending the Bing Fu (Disease Symbol) direction leads to illness.

極究機中玄奧，凡占俱備無空。觀之宮內何主，次搜消息吉凶。洩盡天機玄妙，當為聖主圖功。雖得千金勿授，妄傳小輩興戎。若將此法輕言，罪犯天誅不宥。謹藏金匱玉函，更應三緘其口。

The final passage says: Investigating the profound mysteries of the Qimen system to their utmost depth, all matters of divination are complete and nothing is omitted. First, examine what is in the palace and then search for the hidden messages to determine fortune or misfortune. This treatise has already explained all the heavenly secrets, and it should be used by the virtuous sovereign to achieve great deeds. Even if someone offers a thousand pieces of gold to obtain it, it should not be transmitted. If carelessly passed on to unworthy individuals, it may incite warfare and calamity. If this method is carelessly divulged, the offense committed would not even be forgiven by heaven. Therefore, it should be carefully kept in the Golden Chest and sealed with three silences.

此賦發盡奇門玄奧，諸事皆備。先觀符使兩宮是何格局，有無生克，是否刑墓，然後搜尋其吉凶而詳斷之。得其要妙之法，可以占卜百事，可以趨吉避凶，可以營造驅遣。戰必勝，攻必取，興王定霸，建功立業，宰制六合，傳名千古，真濟世之寶也。若妄傳匪類，使得真法，興兵造亂，屠毒生靈，為害不小，慎之重之。

The commentary says: This essay fully reveals the profound mysteries of the Qimen system, covering all kinds of matters comprehensively. When making a judgment, first examine the two sectors of the Chief Symbol and the Duty Gate, and determine their configuration, whether they support or harm each other, and whether they fall into areas of punishment, burial, or conflict. Then search for auspicious and inauspicious factors to make a detailed judgment. Once one masters the essential techniques, one can predict all kinds of events, avoid misfortune and seek good fortune, guide construction and manage personnel. In military use, it ensures victory in battle and success in attack, enabling the establishment of a dynasty, achieving great feats, governing the world, and leaving a lasting legacy. It is truly a treasure for benefiting the world. However, if it is carelessly passed on to those of poor character, allowing them to obtain the true method, they may incite warfare and cause suffering to the people, leading to great harm. This point must be taken extremely seriously.