Volume One

昔黃帝始創奇門，四千三百二十局法，乃歲按八卦分八節，節有三氣，歲大率二十四氣也。氣有天地人三候，歲大率七十二候也。候有五日，歲大率三百六十日也。日有十二時，歲大率四千三百二十時也。一時一局，故奇門四千三百二十局也。風后制奇門為一千八十局者，以冬至陽生，起坎艮震巽四卦，統氣一十二，候計三十六，分局五百四十，為陽遁；以夏至陰生，起離坤兌乾四卦，統氣一十二，候計三十六，分局五百四十，為陰遁。合陰陽二遁為一千八十定局也。此蓋撮四候而共看六十時定局，四個一千八十定局，則依舊為四千三百二十局矣。

It is said that the art of "Dun Jia" was first created by the Yellow Emperor, consisting of 4,320 layouts. Its calculation method is as follows: a year is divided into eight sections according to the Eight Trigrams, namely the Beginning of Spring, Vernal Equinox, Beginning of Summer, Summer Solstice, Beginning of Autumn, Autumnal Equinox, Beginning of Winter, and Winter Solstice. Each section governs three solar terms, resulting in a total of twenty-four solar terms in a year. Each solar term is further divided into three "hou" (periods), making a total of seventy-two hou in a year. Each hou lasts five days, totaling 360 days in a year. Each day has twelve hours, resulting in 4,320 hours in a year. One hour corresponds to one layout, so the original Dun Jia had 4,320 layouts. The Yellow Emperor's minister Feng Hou simplified it to 1,800 layouts. Starting from the Beginning of Winter, when the first yang energy emerges, the four trigrams Kan, Gen, Zhen, and Xun are used to calculate twelve solar terms and thirty-six hou, dividing them into 540 layouts, known as "Yang Dun." Similarly, starting from the Beginning of Summer, when the first yin energy emerges, the four trigrams Li, Kun, Dui, and Qian are used to calculate twelve solar terms and thirty-six hou, dividing them into 540 layouts, known as "Yin Dun." Combined, the Yang and Yin Dun make up exactly 1,800 fixed layouts. In reality, this method combines four hou, or sixty hours, into one fixed layout. When expanded fourfold, the 1,800 layouts revert back to the original 4,320 layouts.

周太公諳兵法，善布奇門，以八卦分八節，節分三氣，氣分三候，歲計七十二候，立七十二活局，每局六十時，七十二局計四千三百二十時也。漢張子房刪捷，冬至十二氣，分三十六候，撮四候為陽遁九局。夏至十二氣，分三十六候，撮四候為陰遁九局。此活圖更捷也。夫一十八局七十二局，皆不越一千八十局矣。作硬局，則皆一千八十局；作活局，則有七十二局、一十八局。然一十八局雖簡，以奇門星儀符使之，行悉定佈於局中，其為課四千三百二十，舉目在前，其所未為者，只加臨一事耳。如欲加臨，但依局所定，正轉兩盤，其課遂成。是風后之法，乃萬世不易也。

In the early Zhou dynasty, the military strategist Lü Wan, known as Tai Gong, was skilled in military tactics and adept at arranging the Qi Men (Mysterious Gate) system. He divided the eight trigrams into eight sections, each section into three phases, and each phase into three periods, resulting in seventy-two periods throughout the year. He established seventy-two "living positions," each managing sixty hours, totaling four thousand three hundred twenty hours. Later, during the Han dynasty, Zhang Liang simplified and revised this system: the twelve solar terms after the winter solstice were divided into thirty-six periods, with every four periods combined into one, forming nine Yang Dun (Yang遁) positions; similarly, the twelve solar terms after the summer solstice were also divided into thirty-six periods, with every four periods combined, forming nine Yin Dun (Yin遁) positions. This living calculation method was more efficient. It is evident that both eighteen and seventy-two positions did not exceed the range of one thousand eight hundred positions. Arranged as fixed "hard positions," there are one thousand eight hundred positions; arranged as rotating "living positions," there are only seventy-two or eighteen positions. Although the eighteen-position system is more simplified, the movement of the nine stars, six instruments, chief symbol, and duty gate are all fixed within the position. All four thousand three hundred twenty lessons can be seen at a glance, and the only remaining procedure is "adding on" (加临). This refers to placing the Heaven Plate and Earth Plate in their predetermined positions according to the current position, and a lesson can be arranged immediately. Therefore, the method established by Feng Hou (the legendary sage) is a fundamental and unchanging system for all time.

上元一宮起甲子，中元四宮起甲子，下元七宮起甲子。俱逆飛六儀，順布三奇。隨三元內，各年支干，審在某甲旬內，則以其甲頭為直符．符上之門為直使，將甲頭直符之星，逐年干轉，直使隨年支逆飛，審其方向，得奇門到者吉。

To determine the year's Gate of the Eight Trigrams (Qimen) for the year, the first period starts from the first palace with Jiazi, the second period from the fourth palace with Jiazi, and the third period from the seventh palace with Jiazi. All three periods follow the same rule: the Six Instruments (Liu Yi) fly in reverse order through the palaces, while the Three Marvels (San Qi) are arranged in forward order. After the layout is complete, check where the year's heavenly stem and earthly branch fall within the ten years of the Jia cycle. The heavenly stem at the beginning of that decade becomes the Chief Symbol (Zhi Fu), and the gate in the palace where the Chief Symbol is located becomes the Duty Gate (Zhi Shi). Then, the star associated with the Chief Symbol moves annually according to the heavenly stem of the year, while the Duty Gate moves in reverse according to the earthly branch of the year. Finally, examine the direction of the matter to be done. Any direction where the Three Marvels and favorable gates arrive is considered a favorable direction.

自嘉靖四十三年甲子起，杜門十年，一移萬曆甲午年移休。三元年遁，上元六十年，以陰遁一局加之。中元六十年，以陰遁四局加之。下元六十年，以陰遁七局加之。

The author cites an example from the current dynasty to illustrate that starting from the Jiazi year of the 43rd year of the Jiajing era, the Du Men governed for ten consecutive years until the Jiawu year of the Wanli era when it was replaced by the Xiu Men. This shows that the movement of the eight gates is extremely slow over the years. The arrangement of the year's Yin Dun (阴遁) for the three periods is as follows: during the Shang Yuan period, the first Yin Dun chart is used for the entire sixty years; during the Zhong Yuan period, the fourth Yin Dun chart is used for the entire sixty years; and during the Xia Yuan period, the seventh Yin Dun chart is used for the entire sixty years. In other words, a full cycle of one hundred and eighty years consists of three periods, each sixty years long, with the basic chart changing every sixty years. Scholars only need to remember which chart is used in their particular period, and then apply the method of flying the strange and arranging the gates as described earlier.

三元分局，甲己遇四孟，為上元，在一宮起甲子。甲己遇四仲，為中元，在七宮起甲子。甲己遇四季，為下元，在四宮起甲子。俱逆布六儀，順布三奇。每一元管五年。凡推月奇門，先審其年在何一元內，依前布門飛奇，次就其年遁月建，繫某甲頭直符，逐地下月干，轉符上之門，為直使，隨月支飛泊，看方向，得奇門，到大利。

The method of dividing the three periods in the lunar calendar for the Three Marvels in the Gate of Heaven: whenever the year is Jia or Ji, if it meets the first months of the four zodiac animals (Yin, Shen, Si, Hai), it belongs to the upper period, and the sequence starts from the first palace with Jiazi. If it meets the middle months of the four zodiac animals (Zi, Wu, Mao, You), it belongs to the middle period, and the sequence starts from the seventh palace with Jiazi. If it meets the last months of the four zodiac animals (Chen, Xu, Chou, Wei), it belongs to the lower period, and the sequence starts from the fourth palace with Jiazi. The three periods follow the same pattern of arranging the six instruments in reverse order and the three marvels in forward order, each period covering five years. The steps for calculating the Gate of Heaven in the lunar calendar are as follows: first determine which period the year belongs to, then arrange the eight gates according to the method mentioned above and fly the three marvels properly. Next, use the Five Tiger遁 method to determine the monthly builder from the heavenly stem of the year, and check which decade the monthly builder falls into. The heavenly stem at the beginning of that decade is the chief symbol. Then, follow the movement of the monthly stem on the earth plate, and the gate in the palace where the chief symbol is located becomes the duty gate. The duty gate moves with the monthly branch. Finally, observe the direction to find where the three marvels and favorable gates are aligned, which is highly beneficial.

自嘉靖四十二年十一月甲子起休門，在坎三個月一移，至萬曆四十一年十一月甲子，起休門在坎。三元月遁，以五虎遁月建對之，六十年遁，乙丙丁奇，並同八門方位。

Taking an example: Starting from the Jiazi day of the 11th month in the 42nd year of Jiajing, the Xiu Men was in the Kan palace. It changed every three months, and by the Jiazi day of the 11th month in the 41st year of Wanli, the Xiu Men returned to the Kan palace. For the three marvels of the three yuan, the monthly movement is calculated using the Five Tiger method to determine the month builder; it cycles every sixty years. The arrangement of the three marvels, Yi, Bing, and Ding, corresponds to the eight palaces in the same way.

分陰陽二遁，按節推排，三日一局。順行六甲，周而復始。休開生景吉，得生旺，合三奇加臨更利。起訣：甲戊壬子居坎，丁辛乙卯坤裁。庚甲戊馬震宮遊，丁癸辛雞巽在。庚丙鼠歸乾六，己癸卯走西街。丙壬赤馬艮安排，乙巳雞飛離界。其法自坎宮起甲子，每三日一換順，飛八方，不入中五，看其日到何宮，便起休門一順輪去，三吉門到方便出入行事吉。

The Qi Men divination system divides into Yin Dun and Yang Dun. It is calculated according to the solar terms, changing every three days, following the order of the Six Jia, cycling continuously. The Xiu Men, Open Door, Life Gate, and Jing Gate are considered auspicious. If these gates are further supported by prosperous and strong energy and combined with the Three Marvels, the result is even more favorable. The formula for starting the layout is: Jia, Wu, and Ren start at the Kan Palace, Ding, Xin, and Yi start at the Kun Palace, Geng, Jia, and Wu move through the Zhen Palace, Ding, Gui, and Xin start at the Xun Palace, Geng and Bing return to the Qian Palace, Ji and Gui start at the Xi Street, Bing and Ren move to the Gen Palace, and Yi and Si start at the Li Palace. The method involves starting from the Kan Palace on the Jiazi day, changing palace every three days, moving clockwise through the eight directions without entering the central palace. Determine which palace the required day falls into, and start from that palace with the Xiu Men, then proceed in order through the eight gates. Any direction reached by the Xiu, Life, or Open gates is considered auspicious for travel and business.

如甲子、乙丑、丙寅，在坎；丁卯戊辰、己巳，在坤；之類，餘仿此推。甲子、乙丑、丙寅，體門在坎；丁卯、戊辰、己巳，在坤；庚午、辛未、壬申，在震；癸酉、甲戌、乙亥，在巽；丙子，丁丑、戊寅，在乾；己卯、庚辰、辛巳，在兌；壬午、癸未、甲申，在艮，乙酉、丙戌、丁亥，在離。戊子、己丑、庚寅，在坎；辛卯、壬辰、葵巳，在坤；甲午、乙未、丙申，在震；丁酉、戊戌、己亥，在巽；庚子、辛丑、壬寅，在乾；癸卯、甲辰、乙巳，在兌；丙午、丁未、戊申，在艮；己酉、庚戌、辛亥，在離。壬子、癸丑、甲寅，在坎；乙卯，丙辰、丁巳，在坤；戊午、己未、庚申，在震；辛酉、壬戌、癸亥，在巽；甲子、乙丑、丙寅，又復自坎宮起，每三日一移。年吉不如月吉，月吉不如日吉，日吉不如時吉。與日吉相合者更吉。

For example, the days Jiazi, Yichou, and Bingyin are in the Kan palace, while Dingmao, Wuchen, and Jisi are in the Kun palace. The rest follow the same pattern. Below is the complete arrangement for one full cycle. Readers can refer to the sixty Jiazi days to find the corresponding palace, then start from the door of rest (Xiu Men) and count the eight gates in order. The full cycle is as follows: Jiazi, Yichou, Bingyin, with Xiu Men in Kan; Dingmao, Wuchen, Jisi in Kun; Gengwu, Xinwei, Renshen in Zhen; Guiyou, Jiaxu, Yihai in Xun; Bingzi, Dingchou, Wuyin in Qian; Jimao, Gengchen, Xinsi in Dui; Renwu, Guiwei, Jiashen in Gen; Yiyou, Bingshen, Dingyou in Li. Wuzi, Jichou, Gengyin in Kan; Xinsi, Renchen, Guisi in Kun; Jiawu, Yiwei, Bingshen in Zhen; Dingyou, Wuxu, Jihai in Xun; Gengzi, Xinchou, Renyin in Qian; Guimao, Wuxu, Bingshen in Dui; Jiawu, Yiwei, Bingshen in Gen; Dingyou, Wuxu, Jihai in Li. Renshen, Guiwei, Jiaxu in Kan; Yimao, Bingchen, Dingsi in Kun; Wuyin, Jimao, Gengchen in Zhen; Xinmao, Renchen, Guisi in Xun; until the next Jiazi, Yichou, Bingyin, which starts again from the Kan palace, moving every three days. The sixty days complete two and a half cycles, continuing endlessly. The order of importance for selecting auspicious times is: year auspiciousness is less important than month auspiciousness, month auspiciousness is less important than day auspiciousness, and day auspiciousness is less important than hour auspiciousness. If the chosen time also matches the chosen day, then it is auspicious on top of auspicious.

假如陽遁一局，甲子在坎，天蓬為直符，休門為直使，管十時，至癸酉止。甲戌在坤，天芮為直符，死門為直使，管十時，至癸未止。甲申在震，天沖為直符，傷門為直使，管十時，至癸巳止。甲午在巽，天輔為直符，杜門為直使，管十時，至癸卯止。甲辰在五，天禽為直符，死門為直使，管十時，至癸丑止。甲寅在乾，天心為直符，開門為直使，管十時，至癸亥止。此陽一局，五日六十時足，餘類此推。乙奇離，丙奇艮，丁奇兌，乃陽遁儀順而奇逆也。甲辰五，乃寄在坤二宮，

The method of arranging the Shijia Qimen involves taking the Yang Dun (Yang遁) as an example. In the Jiazi (甲子) cycle, the Heaven Gate (坎一宫) is occupied, with Tianpeng Star as the Chief Symbol and Xiu Men as the Duty Gate, covering ten hours until Guiyou. In the Jiaxu (甲戌) cycle, the Earth Gate (坤二宫) is occupied, with Tianrui Star as the Chief Symbol and Si Men as the Duty Gate, covering ten hours until Guiwei. In the Jiashen (甲申) cycle, the Thunder Gate (震三宫) is occupied, with Tianchong Star as the Chief Symbol and Shang Men as the Duty Gate, covering ten hours until Guisi. In the Jiawu (甲午) cycle, the Wind Gate (巽四宫) is occupied, with Tianfu Star as the Chief Symbol and Du Men as the Duty Gate, covering ten hours until Guimao. In the Jiachen (甲辰) cycle, the Central Gate (中五宫) is occupied, with Tianqin Star as the Chief Symbol and Si Men as the Duty Gate, covering ten hours until Guichou. In the Jiayin (甲寅) cycle, the Heaven Gate (乾六宫) is occupied, with Tianxin Star as the Chief Symbol and Kai Men as the Duty Gate, covering ten hours until Guihai. This is the complete arrangement of Yang Dun, covering five days and sixty hours. The remaining cycles follow the same pattern. In this arrangement, the Yi Qi is in the Fire Gate (离宫), the Bing Qi is in the Mountain Gate (艮宫), and the Ding Qi is in the Lake Gate (兑宫), showing that in Yang Dun, the Six Instruments move in a forward direction while the Three Marvels move in a backward direction. The Central Gate (中五宫) where Jiachen is located has no gate or position, so it is assigned to the Earth Gate (坤二宫).

若陰遁九局，甲子在離，天英為直符，景門為直使，管十時一換。甲戌在艮，天任為直符，生門為直使，管十時。甲申在兌，天柱為直符，驚門為直使，管十時。甲午在乾，天心為直符，開門為直使，管十時。甲辰在五，天禽為直符，死門為直使，管十時。甲寅在巽，天輔為直符，杜門為直使，管十時。此陰九局，五日六十時足，餘類此推。丁奇震，丙奇坤，乙奇坎，乃陰遁奇順而儀逆也。

If it is a Yin Dun (Yin遁) of nine arrays: In the Jiazi (甲子) ten-day period, the heavenly stem falls in the Li (离) ninth palace, the Tianying (天英) star is the chief symbol, and the Jing Gate (景门) is the duty gate, governing ten hours before changing. In the Jiaxu (甲戌) ten-day period, the heavenly stem falls in the Gen (艮) eighth palace, the Tianren (天任) star is the chief symbol, and the Shengmen (生门) is the duty gate, governing ten hours. In the Jiashen (甲申) ten-day period, the heavenly stem falls in the Dui (兑) seventh palace, the Tianzhu (天柱) star is the chief symbol, and the Jingmen (惊门) is the duty gate, governing ten hours. In the Jiawu (甲午) ten-day period, the heavenly stem falls in the Qian (乾) sixth palace, the Tianxin (天心) star is the chief symbol, and the Kemen (开门) is the duty gate, governing ten hours. In the Jiachen (甲辰) ten-day period, the heavenly stem falls in the central fifth palace, the Tianqin (天禽) star is the chief symbol, and the Simen (死门) is the duty gate, governing ten hours. In the Jiayin (甲寅) ten-day period, the heavenly stem falls in the Xun (巽) fourth palace, the Tianfu (天辅) star is the chief symbol, and the Dumen (杜门) is the duty gate, governing ten hours. This is the Yin Dun of nine arrays. Five days make sixty hours, filling up the arrangement. The other arrays follow the same pattern. In this array, the Ding Qi (丁奇) is in the Zhen (震) palace, the Bing Qi (丙奇) is in the Kun (坤) palace, and the Yi Qi (乙奇) is in the Kan (坎) palace. It can be seen that in Yin Dun, the Three Marvels (三奇) move in a clockwise direction while the Six Instruments (六仪) move in a counterclockwise direction.

軒轅黃帝戰蚩尤。涿鹿經年戰未休。偶夢天神授符訣。登壇致祭謹虔修。神龍負圖出洛水。綵鳳銜書碧雲裡。因命風后演成文。遁甲奇門從此始。一千八十當時制。太公測為七十二。逮於漢代張子房。一十八局為精藝。先須掌中排九宮。樅橫十五在其中。次將八卦論八節。一氣統三為正宗。陰陽二遁分順逆。一氣三元人莫測。五日都來換一元。接氣超神為準的。

The Yellow Emperor, Huangdi, fought against Chiyou at Zhuolu and battled for a whole year without being able to determine a winner. Huangdi once had a dream in which a heavenly deity bestowed him with a secret formula. Upon waking, he built an altar to worship heaven and sincerely practiced the ritual. Then a divine dragon carried the Yellow River Chart emerging from the Luo River, and a colorful phoenix brought down the heavenly scripture amidst the blue clouds. Huangdi ordered Fenghou to interpret and compile it into written form, thus beginning the study of the art of Qimen Dunjia. Originally, there were one thousand eight hundred and eighty layouts. Lü Shang, the Great Master Tai Gong, reduced it to seventy-two layouts. By the Han dynasty, Zhang Liang further condensed it to eighteen layouts, which is the most essential technique. To study Qimen, one must first arrange the nine palaces on the palm, ensuring that the numbers in the vertical, horizontal, and diagonal directions all add up to fifteen. Then the Eight Trigrams should be assigned to the eight sections, with each section governing three solar terms. This is the authentic method. Yang Dun and Yin Dun are divided into forward and reverse sequences. Each solar term is further divided into upper, middle, and lower trigrams, and the proportions within are difficult for outsiders to comprehend. Every five days constitute one trigram, and the standard for changing trigrams is entirely based on the phrase "Chao Shen Jie Qi."

認取九宮分九星。八門又逐九星行。九星逢甲為值符。八門值使自分明。符上之門為值使。十時一位堪憑據。值符常遺加時干。值使順逆遁宮去。六甲元號六儀名。三奇即是乙丙丁。陽遁順儀奇逆布。陰遁逆儀奇順行。

Next, one must recognize that each of the nine palaces is associated with a star, and the eight gates move in unison with these nine stars. Among the nine stars, the one that corresponds to the beginning of the sixty-jia cycle is called the "Chief Symbol"; the gate that corresponds to it is called the "Duty Gate." This distinction is clear. The gate at the palace where the Chief Symbol is located is the Duty Gate. Each Duty Gate governs ten hours, and this can be used for calculation. When setting up the layout, the Chief Symbol is moved to the palace corresponding to the heavenly stem of the hour. The Duty Gate moves within the nine palaces according to the rule of moving clockwise for yang and counterclockwise for yin. Originally, the six jia stems had six other names, namely Wu, Ji, Geng, Xin, Ren, and Gui, known as the "Six Instruments." The stems Yi, Bing, and Ding are called the "Three Marvels." When arranging the layout for yang遁, the Six Instruments move in order and the Three Marvels are arranged in reverse; when arranging for yin遁, the Six Instruments move in reverse and the Three Marvels are arranged in order.

吉門偶爾合三奇。直此須云百事宜。更合從旁加檢點。餘宮不可有微疵。三奇得使誠堪使。六甲遇之非小補。乙逢犬馬丙鼠猴。六丁玉女騎龍虎。又有三奇游六儀。號為玉女守門扉。若作陰私和合事。請君但向此中推。

When a favorable gate coincidentally combines with the Three Marvels, such an hour can be said to be suitable for all affairs. However, one must still be cautious and careful, and no other palace should have any flaws. The Three Marvels must be properly positioned and truly useful; encountering them with the Six Starting Points is not a minor benefit. The term "properly positioned" refers to the Yi Marvel being placed on Jia Xu and Jia Wu, the Bing Marvel on Jia Zi and Jia Shen, and the Ding Marvel on Jia Chen and Jia Yin. There is a mnemonic that says "Yi meets the dog and horse, Bing meets the rat and monkey, and the Six Ding is the Jade Female riding a dragon and tiger." There is also a pattern called "Jade Female Guarding the Gate," which occurs when the Three Marvels move over the Six Instruments. For matters concerning private affairs or reconciliation, one should simply follow this pattern for calculation.

天三門兮地四戶。問君此法如何處。天沖小吉與從魁。此是天門私出路。地戶除危定與開。舉事皆從此中去。六合太陰太常君。三辰元是地私門。更得奇門相照耀。出門百事總欣欣。天沖天馬最為貴。猝然有難宜逃避。但能乘取天馬行。劍戟如山不足畏。

Heaven has three gates, and the earth has four doors. To ask where this method should begin, place the Month General on the earthly branch of the used hour and count forward in sequence until reaching the three deities: Tian Chong, Xiao Ji, and Cong Kuai. The place where they fall is the private gate of Heaven. For the earth's doors, take the twelve divinatory deities of Jian Chu and select the positions of Chu, Wei, Ding, and Kai. All affairs should proceed from these four directions. The three deities: Liu He, Tai Yin, and Tai Chang, are naturally the private doors on earth. If further enhanced by the three good gates, going out and doing things will certainly be satisfactory. The direction of Tian Chong and Tian Ma is the most precious. If suddenly encountering danger, one should escape from this direction. As long as one travels by the direction of Tian Ma, even if mountains of swords and guns appear, they will not be feared.

就中伏吟為最凶。天蓬加著地天蓬。天蓬若到天英上。須知即是返吟宮。八門返復皆如此。生在生兮死在死。就是凶宿得奇門。萬事皆凶不堪使。六儀擊刑何太凶。甲子值符愁向東。戌刑未上申刑虎。寅巳辰辰午刑午。

Among all the patterns, the "Hidden Chant" is the most dangerous. This occurs when the Heaven Plate's Tianpeng overlaps with the Earth Plate's Tianpeng, and the nine stars remain in their original positions. If Tianpeng moves to be over Tianying, it is called the "Return Chant" pattern. The movement of the eight gates follows the same principle: during a Hidden Chant, the Life Gate remains in the Life Gate position, and the Death Door remains in the Death Door position. Even if a凶 star is paired with a favorable Qimen, doing anything in such a situation is still dangerous and should not be used. Why is "Six Instruments Converging on the Criminal" so dangerous? The Jiazi value symbol is most忌 to be placed in the eastern Zhen gate. The others are: Jiaxu's Xu is criminal in Wei, Jiashen's Shen is criminal in Yin, Jiayin's Yin is criminal in Si, Jiachen's Chen is criminal in Chen, Jiawu's Wu is criminal in Wu, which is self-criminal.

三奇入墓好細推。甲日那堪相見未。丙奇屬火火墓戌。此時諸事不宜為。更兼六乙來臨二。月奇臨六亦同論。又有時干入墓宮。課中時下忌相逢。戊戌壬辰與丙戌。癸未丁丑亦同凶。

The concept of "Three Marvels entering the tomb" requires careful calculation: On a Jia day, it is most unfavorable to encounter the Wei palace; the Bing day, being the month marvel and belonging to fire, has its fire tomb in Xu, so when Bing marvel falls in the sixth palace of Qian (Xu position), it is not advisable to engage in any affairs. Additionally, when the sixth Yi falls in the second palace of Kun and the sixth Bing falls in the sixth palace of Qian, the same principle applies. There is also the pattern of "hour stem entering the tomb," which is most to be avoided during lesson arrangement when the hour stem meets the tomb: the hours of Wuxu, Renchen, and Bingxu, as well as the hours of Guiwei and Dingchou, are all equally凶.

五不遇時龍不精。號為日月損光明。時干來剋日干上。甲日須知時忌庚。奇與門兮共太陰。三般難得共加臨。若還得二亦為吉。舉措行藏必遂心。更得值符值使利。兵家用事最為貴。常從此地擊其沖。百戰百勝君須記。天乙之神所在宮。大將宜居擊對沖。假令值符居離九。天英坐取擊天蓬。

The "Five Unfavorable Hours" cause the odd numbers to lose their spirit, and are said to make the sun and moon lose their brightness. It refers to the hour stem overcoming the day stem, for example, on a Jia day, one should avoid the Gengwu hour. The Three Marvels, favorable gates, and Taiyin are the three hardest to appear together; even if only two of them are present, it is still considered auspicious, and actions will surely go smoothly. If the Chief Symbol and Duty Gate are also favorable, military commanders value this time most: they often take this direction as their back and attack the opposite direction, achieving victory in every battle, so it must be remembered. The palace where Tianyi resides, the general should take position there and attack the opposite direction. For example, if the Chief Symbol is in the ninth Li palace, the general should sit under the Tianying star and attack the opposite Tianpeng in the Kan palace.

甲乙丙丁戊陽時。神居天上報君知。坐擊須憑天上奇。陰時地下亦如此。若見三奇在五陽。偏宜為客是高強。忽然逢著五陰位。又宜為主好裁詳。值符前三六合位。太陰之神在前二。後一宮中為九天。後二之神為九地。九天之上好揚兵。九地潛藏可立營。伏兵但向太陰位。若逢六合利逃形。

The five yang hours, Jia, Yi, Bing, Ding, and Wu, have the strange symbols indicating auspicious or inauspicious signs displayed on the Heaven Plate, and the direction of attack should be determined by the Three Marvels on the Heaven Plate. The five yin hours, Ji, Geng, Xin, Ren, and Gui, instead refer to the Earth Plate, following the same principle. If the Three Marvels appear in the five yang hours, it is most suitable for the guest side to take the initiative and attack with strong momentum; if suddenly encountering the five yin positions, the host side should hold their ground and carefully consider. The arrangement of the eight spirits is as follows: the Chief Symbol counts forward three palaces to reach Liu He, forward two palaces to reach Tai Yin, backward one palace to reach Jiu Tian, and backward two palaces to reach Jiudi. Jiu Tian is suitable for displaying military strength openly, while Jiudi is appropriate for concealing and setting up camp. For ambushes, choose the Tai Yin position; if encountering Liu He direction, it is favorable for hiding and escaping.

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

Heaven, Earth, and Humanity are divided into three kinds of concealment: Heaven's concealment gains the essence of the sun, with the aura of the Auspicious Cover overhead; Earth's concealment gains the essence of the moon, with purple clouds covering it; and Human's concealment depends on the Taiyin. The Life Gate combines with the sixth Bing and has the sixth Ding beneath it, which is Heaven's concealment, clearly distinguished. The Open Door combines with the sixth Yi and has the sixth Ji beneath it, which is Earth's concealment, nothing more than that. The Rest Gate combines with the sixth Ding and has Taiyin beneath it, requiring Human's concealment, there is no more appropriate than this. If one asks where the three kinds of concealment are suitable for use, hiding one's form and hiding one's trail are exactly what they are best at.

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，熒入白兮賊須滅。丙為勃兮庚為格，格則不通勃亂逆。天丙加地庚為勃，天庚加地癸為格。丙加天乙為勃符，天乙加丙為飛勃。庚加日干為伏干，日干加庚飛干格。加一宮兮戰在野，同一宮兮戰於國。庚加直符天乙伏，直符加庚天乙飛。

Geng represents Tai Bai, the golden star, and Bing represents Ying Mo, the red star. The principle of Geng and Bing mutually influencing each other is something few can understand. When the sixth Geng is placed over the sixth Bing, it is called "White enters Ying," and when the sixth Bing is placed over the sixth Geng, it is called "Ying enters White." "White enters Ying" indicates that enemies will soon attack, while "Ying enters White" indicates that enemies will certainly be defeated. Bing is called "Bo," and Geng is called "Ge." "Ge" signifies blocked roads, while "Bo" signifies disorder in the system. When Bing is placed on the Heaven Plate over the Earth Plate Geng, it is called "Bo." When Geng is placed on the Heaven Plate over the Earth Plate Gui, it is called "Ge." When Bing is placed on the Heaven Ethereal Symbol, it is called "Bo Fu," and when the Heaven Ethereal Symbol is placed on Bing, it is called "Fei Bo." When Geng is placed on the Day Stem, it is called "Fu Gan Ge," and when the Day Stem is placed on Geng, it is called "Fei Gan Ge." When they are in separate palaces, it indicates warfare between foreign and domestic forces; when they are in the same palace, it indicates internal warfare. When Geng is placed on the Heaven Ethereal Symbol, it is called "Tian Yi Fu Gong," and when the Heaven Ethereal Symbol is placed on Geng, it is called "Tian Yi Fei Gong."

庚加癸兮為大格，加己為刑最不宜。加壬之時為上格，又兼歲月日時移。更有一般奇格者，六庚謹勿加三奇。此時若也行兵去，匹馬隻輪無反期。

When the Six Geng stems are combined with the Six Gui stems, it is called "Great Pattern" (大格), which is most unfavorable. If the Six Geng stems are combined with the Six Ji stems, it is called "Crime Pattern" (刑格). If the Six Geng stems are combined with the Six Ren stems, it is called "Superior Pattern" (上格). If the Geng stem is added to the year stem, month stem, day stem, or hour stem, it is respectively called "Year Pattern" (岁格), "Month Pattern" (月格), "Day Pattern" (日格), and "Hour Pattern" (时格). There is also a special kind of pattern called "Strange Pattern" (奇格): the Six Geng stems must never be combined with the Three Marvels (三奇). If such an hour is chosen for military action, it will certainly result in total defeat with no soldiers or vehicles returning.

六癸加丁蛇躍蹺，六丁加癸雀入江。六乙加辛龍逃走，六辛加乙虎猖狂。請觀四者是凶神，百事逢之莫措手。丙加甲兮鳥跌穴，甲加丙兮龍回首。只此二者是吉神，為事如意十八九。

Six癸 added to six丁 is called 「Teng She Yao Jiao」, six丁 added to six癸 is called 「Zhu Que Tou Jiang」, six乙 added to six辛 is called 「Qing Long Tao Zhu」, and six辛 added to six乙 is called 「Bai Hu Chang Kuang」. Please take note, these four are allInauspicious Spirit, and when they appear, nothing can be done. On the other hand, 丙 added to 甲 is called 「Fei Niao Die Xue」, and 甲 added to 丙 is called 「Qing Long Fan Shou」. Only these two are吉神, and when they appear, things will mostly go smoothly.

八門若遇開休生，諸事逢之總稱情。傷宜捕獵終須獲，杜好邀遮及隱形。景上投書並破陣，驚能擒訟有聲名。若問死門何所主，只宜吊死與行刑。蓬任沖輔禽陽星，英芮柱心陰宿名。輔禽心星為上吉，沖任小吉未全亨。大凶逢芮不堪遇，小凶英柱不精明。大凶無氣變為吉，小凶無氣一同之。吉宿更能逢旺相，萬舉萬全必成功。若遇休囚並廢沒，勸君不必進前程。

If the Eight Doors encounter the three auspicious doors—Opening Door, Rest Door, and Life Door—it is favorable for any endeavor and will align with one's wishes. The Shang Door is suitable for hunting, as it ensures success in capturing prey. The Du Door is beneficial for interception, blocking, and concealing one's movements. The Jing Door is appropriate for sending messages and breaking through enemy lines. The Jing Door can also be used to capture criminals and win cases, bringing reputation. If the Death Door is involved, it is only suitable for mourning and carrying out executions. Among the nine stars, Tian Peng, Tian Ren, Tian Chong, Tian Fu, and Tian Qin are yang stars, while Tian Ying, Tian Rui, Tian Zhu, and Tian Xin are yin stars. The three stars Tian Fu, Tian Qin, and Tian Xin are the most auspicious, while Tian Chong and Tian Ren are only slightly auspicious and not yet fully prosperous. The mostvicious star, Tian Rui, is the worst, and the minorvicious stars Tian Ying and Tian Zhu are also not favorable. However, if a majorvicious star has no strength, it can become auspicious, and if a minorvicious star has no strength, it is also the same. If an auspicious star encounters the prosperous and strong energy, all endeavors will surely succeed. But if it encounters the energies of rest, captivity, decline, or disappearance, it is advisable not to proceed recklessly.

要識九星配五行，各隨八卦考義經。坎蓬星水離英火，中宮坤艮土為營。乾兌為金震巽木，旺相休囚看重輕。與我同行即為相，我生之月誠為旺。廢於父母休於財，囚於鬼兮真不妄。假令水宿號天蓬，相在初冬與仲冬。旺於正二休四五，其餘仿此自研窮。

To understand the Five Phases associated with the nine stars, one should examine the meanings according to the Eight Trigrams they reside in. The Tianpeng star in the Kan trigram belongs to Water, the Tianying star in the Li trigram belongs to Fire, the Central Palace along with the Kun and Gen trigrams belongs to Earth. The Qian and Dui trigrams belong to Metal, and the Zhen and Xun trigrams belong to Wood. Then, one should assess their strength according to the concepts of prosperity, strength, weakness, and confinement. The month that shares the same Five Phase as the star is called 'prosperous', the month that generates the star is called 'strong', the month that is generated by the parents' energy is called 'wasted', the month that is controlled by the wealth爻 is called 'rest', and the month that is controlled by the ghost爻 is called 'confined'. This method is indeed accurate. For example, the water star Tianpeng is prosperous in the early winter and middle winter, strong in the first and second months, rests in the fourth and fifth months, and the other stars should be analyzed in the same way.

急則從神緩從門，三五反覆天道亨。十干加伏若加錯，入庫休囚吉事危。十精為使用為貴，起宮天乙用無遺。天目為客地為主，六甲推兮無差理。勸君莫失此玄機，洞徹九宮扶明主。宮制其門不為迫，門制其官是迫雄。天網四張無路走，一二網低有路宗。三至四宮行入墓，八九高強任西東。節氣推移時候定，陰陽順逆要精通。三元積數成六紀，天地未成有一理。請觀歌裡精微訣，非是賢人莫傳與。

When matters are urgent, rely on the Eight Gods to determine direction; when matters are calm, rely on the Eight Doors to determine direction. The Three Marvels and the Five Phases should be cross-referenced, and the natural way will be smooth. If the ten heavenly stems are added to the current moment and form a Hidden Chant or are incorrectly placed in the palace, falling into the Storage, encountering weak and confined conditions, even good events may turn bad. The ten spirits are most valuable for missions; when setting up the palace, use the Chief Symbol as the standard to avoid omissions. The Heaven Plate represents the guest side, and the Earth Plate represents the host side; using the Six Jia for calculation will have no errors. I urge you not to miss this profound principle; only by thoroughly understanding the nine palaces can you assist a wise ruler. The Five Phases of the palace not overcoming the Five Phases of the door is not considered 'pressure'; it is only when the Five Phases of the door overcome the Five Phases of the palace that it is considered a severe pressure. When 'Heaven's Net is Spread Four Times', there is no way out. If the net is in one palace or two palaces, the height is low, and there is still a way out; if it is in three or four palaces, it is as if entering the Storage; if it is in eight or nine palaces, the net is higher than the person, and one can move freely in any direction. The change of solar terms determines the time, and the mastery of yin and yang in reverse and forward directions is essential. The accumulation of three yuan forms six cycles; before the formation of heaven and earth, there was originally one principle. Please carefully examine the subtle verses in the song; do not lightly transmit them to those who are not virtuous.

假如陽遁一局，甲子時照上格內，蓬星在一宮，休門亦在一宮，則將下圓圖內，輪子移蓬星，休門俱對一坎宮，則生門丙，奇下有丙在艮，奇門全具，乙奇在離，無門，丁奇在兌，無門。如乙丑時，看上格子內蓬星在九，休門在二宮，則移下圓圖內，輪子上蓬星對九宮，休門對二坤宮，則見休門丙；奇在二坤宮，奇門全，乙奇在坎無門，丁奇在震無門。如丙寅時，上格子內，蓬星在八宮，休門在三宮，則移下，輪子上蓬星對八宮，休門對三宮，則休門丙，奇在震宮，奇門全．乙奇在二官，丁奇在六宮，俱無門。

This passage explains how to use the rotating plate to shift the palace for each hour. Taking the Yang Dun chart as an example: at the Jiazi hour, according to the fixed chart above, the Tianpeng star is in the Kan one palace and the Xiu Men is also in the Kan one palace. Then rotate the circular diagram's movable plate so that the Tianpeng star and Xiu Men on the plate both align with the Kan one palace. At this time, the Sheng Men and Bing Qi are both in the Gen palace, with both the Qi and the Men present, while the Yi Qi is in the Li palace without a corresponding Men, and the Ding Qi is in the Dui palace without a corresponding Men. At the Yichou hour, according to the chart, the Tianpeng star is in the Li nine palace and the Xiu Men is in the Kun two palace. Rotate the plate so that the Tianpeng star aligns with the nine palace and the Xiu Men aligns with the two palace. At this time, the Xiu Men and Bing Qi are both in the two palace, with both the Qi and the Men present, while the Yi Qi is in the Kan palace without a corresponding Men, and the Ding Qi is in the Zhen palace without a corresponding Men. At the Bingyin hour, according to the chart, the Tianpeng star is in the Gen eight palace and the Xiu Men is in the Zhen three palace. Rotate the plate again so that the Tianpeng star aligns with the eight palace and the Xiu Men aligns with the three palace. At this time, the Xiu Men and Bing Qi are both in the Zhen palace, with both the Qi and the Men present, while the Yi Qi is in the two palace and the Ding Qi is in the Qian six palace, neither of which has a corresponding Men.

下至癸酉時，俱以甲子旬頭為直符，休門為直使，依前法移宮。又如甲戌時，至癸未時，十時芮星直符，死門為直使，若甲申時至癸巳時，俱以沖星為直符，傷門為直使，俱依上法，逐時移之。餘仿此。

Starting from the Jiazi hour and proceeding through the Guiyou hour, these ten hours all have the Jiazi decade's first hour as the Chief Symbol and Xiu Men as the Duty Gate, and each hour is shifted according to the previous method. Similarly, from the Jiaxu hour to the Guiwei hour, these ten hours all have Tianrui Star as the Chief Symbol and Death Door as the Duty Gate; from the Jiashen hour to the Guisi hour, these ten hours all have Tianchong Star as the Chief Symbol and Shang Men as the Duty Gate; each hour is also shifted according to the aforementioned method. The remaining decades are handled in the same way.

陽甲子戊一詩曰 甲戌己二 冬至驚蟄一七四， 順甲申庚三小寒二八五相隨。 甲午辛四一大寒春分三九六 局甲辰壬五芒種六三九是儀。 甲寅癸六 穀雨小滿五二八， 起星奇丁七立春八五二相宜。 月奇丙八 清明立夏四一七， 例日奇乙九 雨水九六三為奇。

This is a two-column table to be read vertically. The left column, read from top to bottom, is "Yang, Shun, Ju, Qi, Yue Qi, Li Ri Qi," indicating it is a Yang Dun Shun Bu Ju table, with Ding as the Star Qi, Bing as the Moon Qi, and Yi as the Day Qi. The next column, "Jia Zi Wu Yi, Jia Xu Ji Er, Jia Shen Geng San, Jia Wu Xin Si, Jia Chen Ren Wu, Jia Yin Gui Liu, Ding Qi Qi Qi, Bing Qi Er, Yi Qi Liu," shows the positions of the Six Instruments and the Three Marvels in the Yang Dun Ju one. Specifically, Jia Zi is in Wu, the first palace; Jia Xu is in Ji, the second palace; Jia Shen is in Geng, the third palace; Jia Wu is in Xin, the fourth palace; Jia Chen is in Ren, the fifth palace; Jia Yin is in Gui, the sixth palace; Ding Qi is in the seventh palace; Bing Qi is in the eighth palace; and Yi Qi is in the ninth palace. The right column is a mnemonic poem for the twenty-four solar terms and their corresponding three Yuan Ju numbers: Winter Solstice, Start of Spring, and Awakening of Insects use the first, seventh, and fourth Ju; Minor Cold uses the second, eighth, and fifth Ju; Major Cold and Spring Equinox use the third, ninth, and sixth Ju; Summer Solstice uses the sixth, third, and ninth Ju; Grain Rain and Start of Summer use the fifth, second, and eighth Ju; Start of Spring uses the eighth, fifth, and second Ju; Qingming and Start of Summer use the fourth, first, and seventh Ju; Rain Water uses the ninth, sixth, and third Ju. Each set of three numbers corresponds to the Ju numbers used for the Upper Yuan, Middle Yuan, and Lower Yuan of each solar term, respectively.

陰甲子戊九詩日 甲戌己八 夏至白露九三六， 逆甲寅庚七小暑八五二之間。 甲午辛六大暑秋分七一四， 局甲辰壬五立秋二五八循環。 甲寅癸四霜降小雪五八二， 起星奇丁三大雪四七一相關。 月奇丙二 處暑排來一四七， 例日奇乙一立冬寒露六九三。

This is the table for Yin Dun, read in the same way as the previous table. The left column is read vertically as "Yin, reverse, structure, starting star marvels, month marvels, example day marvels," indicating that the six instruments are arranged in reverse order in Yin Dun. The middle column "Jiazi Wu Jiujiu, Jiaxu Ji Ba, Jiayin Geng Qi, Jiawu Xin Liu, Jiachen Ren Wu, Jiayin Gui Si, Ding San, Bing Er, Yi Yi" shows the palace numbers where the six instruments and three marvels fall in the nine structures of Yin Dun. The palace numbers decrease from nine to one, which is opposite to Yang Dun, where the numbers increase from one to nine. (Note that "Jia Shen Geng" should originally be "Jia Yin Geng," but the text here mistakenly writes "Jia Yin Geng," which is an error in the carved edition; readers can compare it with the Yang Dun table.) The right column remains the verse on the three yuan structure numbers of the twenty-four solar terms: Jieqi and Xiaozhong use the nine, three, and six structures; Xiaoshu uses the eight, five, and two structures; Dashu and Qiufen use the seven, one, and four structures; Liqiu uses the two, five, and eight structures; Shuangjiang and Xiaoxue use the five, eight, and two structures; Daxue uses the four, seven, and one structures; Chushu uses the one, four, and seven structures; Lidong and Hanlu use the six, nine, and three structures.

陰陽逆順妙難窮，二至還歸一九宮。若能了達陰陽理，天地都來一掌中。三才變化作三元，八卦分為八遁門。星符每逐時干轉，直使常隨天乙奔。六儀六甲本同名，三奇即是乙丙丁。三奇倘合開休生，便是吉門利出行。萬事從之無不利，能知玄妙得其靈。直符前三六合位，前二太陰君須記。直符後一名九天，後二宮神名九地。地為伏匿天揚兵，六合太陰可藏避。急從神兮緩從門，三五反覆天道利。已上若得三奇妙，不如更得三奇使。得使猶來未為精，五不遇時損其明。損明須知時剋日，吟格相加尤不吉。掩捕逃亡須格時，占稽行人信宜失。斗中三奇游六儀，天乙會合主陰私。討捕須明時下克，行人信息遇三奇。

Yin and yang have endless mysteries of moving forward and backward. On the days of Winter Solstice and Summer Solstice, they always return to the first palace of Kan and the ninth palace of Li. If one can understand the principles of yin and yang, the movement of heaven and earth can be held in one's palm. The three heavens change to produce the upper, middle, and lower trigrams. The eight trigrams branch out into eight hidden doors. The nine stars and the chief symbol move continuously with the time. The duty gate always follows the chief symbol. The six instruments and the six heavenly stems are actually the same thing with two names. The three marvels are the heavenly stems Yi, Bing, and Ding. If the three marvels combine with the three auspicious gates of Kai, Xiu, and Sheng, they form auspicious gates, which are favorable for travel; doing anything according to them ensures smoothness. Understanding this mystery brings the power of the three marvels. The third palace counted forward from the chief symbol is the Liu He position, and the second palace is Tai Yin, so remember these. The palace immediately after the chief symbol is called Jiu Tian, and the second one after is Jiu Di. Jiu Di is suitable for hiding, and Jiu Tian is suitable for military operations. Liu He and Tai Yin can both be used for concealment and avoiding danger. In urgent situations, use the eight spirits to determine direction; in less urgent situations, use the eight gates. Three and five are used repeatedly to seek the right path, and the natural way will be favorable. All these, even if one has mastered the mystery of the three marvels, are not as good as having the three marvels in command. However, having only the command is not yet refined. If one encounters the 'Five Unfavorable Times,' the light will be damaged. The term 'damaging the light' means that the time stem overcomes the day stem. If this is combined with the patterns of hidden chant and reverse chant, it is especially inauspicious. For ambushes, hunting, or capturing fugitives, choose the favorable time. For asking about the news of a traveler, the favorable time is considered a loss. In the system of star calculations, the three marvels move over the six instruments, and when they meet the Tian Yi, it indicates private matters. For military campaigns and pursuits, observe whether the time stem overcomes the day stem. For asking about the news of a traveler, encountering the three marvels is auspicious.

三奇上見遊六儀，六儀更見五陽時。兼向八門尋吉位，萬事開三萬事宜。五陽在前五陰後，主客須知有盛衰。陰後五子還須記，六儀加著更無利。六儀忽然加三宮，更為刑擊先須忌。六儀擊刑三奇墓，此時舉動百事誤。太白入熒賊即來，火入金鄉賊即去。丙為勃兮庚為格，格則不通勃亂逆。庚加日干為伏干，日干加庚飛干格。庚加直符天乙伏，直符加庚天乙飛。加己為刑道上格，加癸路中大格宜。加壬之時為小格，更嫌歲月日時移。當此之時皆不吉，遣將行師勿用之。

The Three Marvels appear again with the Six Instruments moving over them, and the Six Instruments also meet the five yang hours of Jia, Yi, Bing, Ding, and Wu. At the same time, look for a favorable position among the eight gates. This is a great auspicious time for opening the door, and all matters are suitable. The five yang hours come first, followed by the five yin hours, which distinguish the prosperity and decline of the host and guest sides. The five Zi hours after the yin hours should also be remembered, as the Six Instruments added to them become even more unfavorable. If the Six Instruments suddenly appear in the third Zhen trigram palace, it becomes a criminal strike, which should be avoided first. Both the Six Instruments hitting the criminal and the Three Marvels entering the tomb are times when any action will lead to mistakes. When Tai Bai enters Ying Huo, thieves will come; when fire enters the metal territory, thieves will retreat. Bing is called Bo, and Geng is called Ge; Ge means blockage, and Bo means disorder. When Geng is added to the day stem, it is called hidden stem blocking; when the day stem is added to Geng, it is called flying stem blocking. When Geng is added to the chief symbol, it is called Tian Yi hidden palace; when the chief symbol is added to Geng, it is called Tian Yi flying palace. When Geng is added to Liu Ji, it is called criminal blocking, also known as road blocking; when added to Liu Gui, it is called great blocking, also known as middle road blocking; when added to Liu Ren, it is called small blocking. It is also undesirable if it is added to the year, month, day, or hour stems, leading to annual blocking, monthly blocking, daily blocking, and hourly blocking. All these times are inauspicious, and sending generals or troops should not be done.

丙加甲兮鳥跌穴，甲加丙兮龍返首。辛加乙兮虎猖狂，乙加辛兮龍逃走。丁加癸兮雀入江，癸加丁兮蛇躍蹺。符加丙丁為相佐，使加六丁為守戶。生丙合戊為天遁，地遁乙合開加己。休承丁合太陰人，天網四張時加癸。蓬加英兮為返吟，伏吟之時蓬加蓬。吉宿見之事更吉，凶宿逢之事愈凶。天輔沖任禽心吉，天蓬天英芮柱凶。陰宿禽心柱英芮，陽宿沖輔及蓬任。天網四張無走路，陰陽逆順妙無窮。節氣推移時候應，二至還歸一九宮。三元超遁用六甲，八卦周流遍九宮。

Jia added to Bing is called Flying Bird Falling into a Hole, Bing added to Jia is called Azure Dragon Returning Its Head; Xin added to Yi is called White Tiger Rampaging, Yi added to Xin is called Azure Dragon Fleeing; Ding added to Gui is called Vermilion Bird Drowning in the River, Gui added to Ding is calledTeng Snake twisting and turning. The Chief Symbol added to Bing or Ding indicates support and assistance, the Duty Gate added to all six Dings signifies guarding the gate and protecting the house. The Life Gate combined with all six Bings and with all six Wu below indicates Heaven's Concealment; the Open Door combined with all six Yi and with all six Ji below indicates Earth's Concealment; the Xiu Men combined with all six Dings and with Tai Yin indicates Human's Concealment; Tianwang Sizhang indicates the hour added to all six Gui. Tianpeng combined with Tianying indicates a return chant, Tianpeng combined with Tianpeng indicates a hidden chant; when auspicious stars are involved, things become more favorable, when malevolent stars are involved, things become more unfavorable. Tianfu, Tianchong, Tianren, Tianqin, Tianxin are auspicious stars; Tianpeng, Tianying, Tianrui, Tianzhu are malevolent stars; Tianqin, Tianxin, Tianzhu, Tianying, Tianrui are yin stars; Tianchong, Tianfu, Tianpeng, Tianren are yang stars. When Tianwang Sizhang occurs, there is no way forward; the subtlety of yin and yang in reverse and forward directions is endless. With the change of solar terms, the time corresponds; at Winter Solstice and Summer Solstice, it returns to the first and ninth palace. The method of three yuan succession always relies on all six Jia; the eight trigrams circulate through the nine palaces.

是書謂之造宅三白之法，出自都天《撼龍經》八十一論。太乙紫微九總八卦者，天地之骨髓，星斗之樞機，八卦互變而及於無窮，五行推移而應乎無盡。以九星為之九總，以八門為之八卦，上可以補天地不全之化，下可以助君王不及之功，扶危助吉，發瑞生祥。既同遊十二分之經圖，又殊配二十八宿之格局。此書者正天地之紀綱，明陰陽之經緯，幽探賾隱，顯達通玄，試其八卦門庭，配列九州蹊向。推遷六甲，驅使六儀。天乙直符使之運局，太乙直使使之指揮。奇以六儀，偶以八節，上下招搖，內外表應，三盤運局，八卦皆通，值其吉則萬事堪為，值其凶則一分莫舉。

This book discusses the method of creating a dwelling known as the Three White Method, originating from the "Classic of Shaking the Dragon" of the Doutian School, specifically its eighty-one chapters. The nine overall trigrams governed by Taiyi and Ziwu represent the essence of heaven and earth and the pivot of the stars; the eight trigrams change endlessly among themselves, and the five phases shift and transform, producing endless correspondences. It uses nine stars as the nine overall trigrams, and assigns the eight gates to the eight trigrams. It can supplement the insufficiencies of heaven and earth's creation and assist the shortcomings of the king's achievements, helping in times of crisis, bringing good fortune, and inviting auspiciousness. It emits omens and generates good fortune. It is in harmony with the twelve regions' maps and is also paired with the layout of the twenty-eight constellations. This book corrects the order of heaven and earth, clarifies the meridians of yin and yang, delves deeply to explore hidden truths, and reveals the profound mysteries in open areas. It attempts to push the gates of the eight trigrams and arrange the directions of the nine regions. It shifts the Six Jia, commanding the Six Instruments. The Tianyi Chief Symbol oversees the overall situation, while the Taiyi Duty Gate directs and coordinates. Using the Six Instruments for odd numbers and the eight seasonal gates for even numbers, they resonate between upper and lower, and inner and outer, harmonizing in all aspects. The three disks of heaven, humanity, and earth operate together, and the eight trigrams are fully interconnected. When encountering a favorable layout, all things can be accomplished; when encountering a harmful layout, even the slightest action should not be taken lightly.

其一曰都天九卦，其二曰入地三元，其三曰行軍三奇，其四曰造宅三白，其五曰遁形太白之書，其六曰八山撼龍之訣，其七曰轉山移水九字玄經，其八曰建國安邦萬年金鏡，其九曰玄宮獲福，救貧生仙產聖。變禍福如反掌，使貧富如等閒。倘三疊之遇奇門，若蛟龍之得雲雨，見六合之逢格局，如狼虎之產羽翼。

This system is divided into nine branches of study: the first is called Dou Tian Ji Gua, the second Ru Di San Yuan, the third Xing Jun San Qi, the fourth Zao Zhai San Bai, the fifth Dùn Xíng Tai Bai Shi Shū, the sixth Ba Shan Hàn Lóng Zhī Jué, the seventh Zhuàn Shān Yí Shuǐ Jiǔ Zì Xuán Jīng, the eighth Jiàn Guó Ān Bāng Wan Nián Jīn Jìng, and the ninth Xuán Gōng Huò Fú, Jiù Pín Shēng Xiān Shǎng Shèng. It can reverse fortune and misfortune as easily as turning over a palm, and change poverty and wealth as casually as routine. If San Qi overlaps and meets a favorable gate, it is like a dragon obtaining clouds and rain; if Liu He appears along with a good structure, it is like tigers and wolves growing wings. Among these nine branches, this book specifically elaborates on Xing Jun San Qi and Zao Zhai San Bai, while only listing the names of the others, showing that the study of Qi Men is originally a vast system.

忌取休囚，防其刑擊，如得奇星來到，必須吉位門開，位位皆宜，門門俱吉。只要合得其所，仍須各論其時，干神不囚，支神不克，神藏煞沒，方知萬事皆和。反吟伏吟，定是千殃數集．奇逢旺相，是為富貴之媒，門逢開休，方協英雄之應，遇青龍返首，值甲乙之妙，詳若白虎猖狂，見庚辛之凶禍，若見騰蛇躍蹺，知壬癸之崢嶸。倘逢朱雀投江，管丙丁之妖怪，飛鳥跌穴，便云百事皆祥。貴人登壇，管取九宮皆慶，通玄機而天地皆轉，得妙用則觸事亨通。

When using the layout, one must avoid placing it in a position of weakness and decline, and be cautious of punishments and afflictions. If the strange stars appear, they must be placed in favorable positions with open gates, ensuring that each palace is suitable and each gate is auspicious. As long as the combination is appropriate, it should be considered according to the time: the heavenly stems should not fall into a state of captivity, and the earthly branches should not be restrained. Malevolent spirits should be hidden and ominous energies should dissipate, only then can all things be harmonious. When reverse chant or hidden chant occur, it is certain that various calamities will gather. If the three marvels meet the condition of prosperity and strength, they become the medium for wealth and honor. If the eight gates encounter the open door or the gate of rest, it matches the appearance of heroes. When "Azure Dragon returns its head" appears, it corresponds to the subtle nature of Jia and Yi. If "White Tiger runs rampant" is seen, one must carefully examine the misfortunes brought by Geng and Xin. If "Teng She twists and turns" is encountered, it indicates that Ren and Gui are causing disturbances. If "Zhu Que jumps into the river" appears, it signifies that Bing and Ding will produce strange phenomena. When "Flying Bird falls into a nest" occurs, it indicates that all affairs will be auspicious. When "Nobleman ascends the platform" is encountered, it ensures that all nine palaces will celebrate together. Understanding the profound principles allows the heavens and earth to move in harmony, and mastering its subtle application ensures that all affairs will be smooth and prosperous.

若為文武官僚修造職位，皆增或與良民庶士遷瑩扶危，作福建州府而民安物泰，興縣鎮而富足租平，立宅室而福集人依，作廟宇而鬼安神妥。橋樑船騷，井灶路途，以至其餘行事，務在選擇周全，或有太歲將軍，盡在拱手，任是九良煞耀，莫敢當頭不問，諸家運氣不超不開，犯著空亡禁殺。但求此局卻要有奇，可保千年皆招百福，最堪動土破山埋宗葬祖，務有奇星到坐，門戶得開。有龍山者，必求反首青龍，有白虎者，忌其猖狂。白虎有玄武者，遠其躍蹺；騰蛇有朱雀者，怕其投江。朱雀如斯迎避，用意配求，萬無一失之虞。動有十全之吉，分其頭緒，布其提綱，具列千端備述其蘊，非但謀猷之逢吉，實乃天地之獻樣，助國安邦，濟民利物，得之者宜什襲於玉匱金滕，真所謂至聖皇家之寶也。

If one uses this method to build official buildings and offices for civil and military officials, it can bring them prosperity. Similarly, if one uses it to relocate graves or assist the distressed common people, it will bring satisfaction. Using it to establish state and provincial administrations brings peace and abundance to the people; establishing county and town offices ensures household prosperity and balanced taxation. Building houses brings together good fortune and gathers people. Constructing temples ensures the spirits are at ease and the deities are content. For bridges, boats, wells, stoves, roads, and travel routes, as well as other matters, one must choose carefully. Even if there areInauspicious Sha like Tai Sui and General Stars, they can only retreat and not interfere. Even if the Nine Marvel Stars and other malevolent influences are present, one dares not block them directly. One does not need to worry about whether individual family fortunes are favorable or about violating empty voids and forbidden killing stars. As long as the used layout includes the Three Marvels, it can ensure a thousand years of attracting countless blessings. This method is especially suitable for breaking ground and reshaping mountains, and for ancestral burial sites. It is essential that the Marvel Star falls on the main mountain, and that the entrance is open. If there is a Dragon Mountain, one must seek the return of the Azure Dragon; if there is a White Tiger, one must avoid the White Tiger's rampant behavior; if there is a Black Tortoise, one must stay away from the coiling and twisting of the Snake; if there is a Vermilion Bird, one must avoid the Vermilion Bird's falling into the river. By following these principles to seek good fortune and avoid misfortune, and by carefully matching and calculating, one can be absolutely certain of success. This book clearly distinguishes the details, outlines the main points, and thoroughly describes the profound secrets. Not only does it ensure good fortune in planning, but it is actually a model provided by heaven and earth. It aids in national security and benefits the people. Those who possess it should carefully wrap it in jade boxes and golden chests, truly making it a sacred treasure of the imperial court.

兩儀主使三才攸，分步咒攝乎鬼神。存局通乎妙旨前，修刪簡靈文裁整。諸經要理夫，甲加丙兮龍回首，丙加甲兮鳥跌穴。回首則悅懌易遂，跌穴則顯灼易成。身殘毀兮乙遇辛，而龍逃走；才虛耗兮辛遇乙，而虎猖狂。癸見丁兮騰蛇躍蹺，丁見癸兮朱雀投江。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。

The two principles (Yin and Yang) are the main rulers, and the Three Realms (Heaven, Earth, and Humanity) are thus divided. By performing steps and reciting incantations, one can summon and control spirits and deities. The practice of visualization and layout should be understood thoroughly according to the profound principles of predecessors, and revisions and deletions should be made to make the spiritual texts clear and orderly. The essential principles of various scriptures are as follows: when Jia (甲) is combined with Bing (丙), it is called the Azure Dragon turning back; when Bing (丙) is combined with Jia (甲), it is called the flying bird falling into a cave. Turning back brings ease and comfort, and affairs are easily accomplished; falling into a cave brings prominence and glory, and achievements are easily attained. A凶 omen of physical destruction is when Yi (乙) meets Xin (辛), causing the Azure Dragon to flee; a凶 omen of financial loss is when Xin (辛) meets Yi (乙), causing the White Tiger to become rampant. When Gui (癸) meets Ding (丁), it is called the serpent twisting and coiling; when Ding (丁) meets Gui (癸), it is called the Vermilion Bird jumping into the river. When the Life Gate (生门) aligns with six Bing (六丙) and six Wu (六戊), it is called Heaven's concealment (天遁), suitable for military use; when the Open Door (开门) aligns with six Yi (六乙) and six Ji (六己), it is called Earth's concealment (地遁), suitable for burying the dead; when the Rest Gate (休门) aligns with six Ding (六丁) and meets the Taiyin, it is called Human's concealment (人遁), suitable for setting up camps.

伏干格，庚臨日干；飛干格，日干臨庚，庚臨直符。伏干格之名，直符臨庚。飛宮格之說，大格，庚臨六癸。刑格，庚臨六己。按格，所向既凶，百事營為不喜。時干剋日干，乃五不遇而災生。丙奇臨時干，名為勃逆。而禍起三奇，得使眾善皆臻，六儀擊刑百凶俱集。太白入熒，賊即來。火入金鄉，賊將去。地羅遮障不占前，天網四張無走路。直符宮同天乙位而取，如逢急難，宜從直符方而行。

The "Hidden Stem Pattern" occurs when the Six Geng stems are above the day stem; the "Flying Stem Pattern" occurs when the day stem is above the Six Geng stems. When Geng is above the Chief Symbol, it is called the "Hidden Palace Pattern"; when the Chief Symbol is above Geng, it is called the "Flying Palace Pattern." The "Great Pattern" occurs when Geng is above the Six Gui stems; the "Crime Pattern" occurs when Geng is above the Six Ji stems. Following these patterns, if the direction is already unfavorable, all endeavors will be unprofitable. When the hour stem overcomes the day stem, it is called "Five Unfavorable Hours," and calamity arises from this. When the Bing Qi is above the hour stem, it is called "Rebellion," and misfortune arises from this. If the Three Marvels are in a favorable position, many good things will come; if the Six Instruments are in a criminal position, many misfortunes will gather. When the Bright White Star enters the Fiery Star, thieves will come; when fire enters the metal territory, thieves will retreat. If the Earthly Net is covering, the path ahead cannot be questioned; if the Heaven's Net is spread, there is no way to go in any direction. The Chief Symbol's palace and the position where the Heavenly Ethical Principle resides are the same; if there is an urgent danger, one should go in the direction of the Chief Symbol.

二到順逆，妙理玄微。陽符左為前數，陰符右為前尋。陽遁從冬至前一十二氣直符，後一為九天，後二為九地，前三為六合，前二為太陰。陰遁從夏至一十二氣直符，前一為九天，前二為九地，前五為六合，前七為太陰。太陰潛形而隱遁，六合遁身而謀議。九天之上揚威武，九地之下匿兵馬。天地備兮難量，神機妙兮莫測。學者欲臨事，有謀存心。斯賦無惑。

After the winter solstice and summer solstice, there is a distinction between the order of progression. The principle behind this is very subtle and profound. For the Yang Dun (Yang遁), the Chief Symbol moves forward by rotating left; for the Yin Dun (Yin遁), the Chief Symbol moves forward by rotating right. Starting from the winter solstice, the twelve solar terms of Yang Dun, counting from the Chief Symbol: the next palace is Jiu Tian (Nine Heavens), the second next is Jiudi (Nine Earths), the third next is Liu He (Six Harmonies), and the second previous is Tai Yin (Great Yin). Starting from the summer solstice, the twelve solar terms of Yin Dun, counting from the Chief Symbol: the next palace is Jiu Tian, the second next is Jiudi, the fifth next is Liu He, and the seventh next is Tai Yin. Tai Yin can conceal its form and hide, while Liu He can obscure the body to plot secretly. Jiu Tian is suitable for displaying power and strength, while Jiudi is suitable for concealing troops. The way of heaven and earth is complete and hard to measure, and the subtlety of divine mechanism is beyond comprehension. When scholars face situations, as long as they have plans in their hearts, reading this passage will remove all doubts.

歌日：接氣超神為準的。超者，超過也。神者，日辰也。接者，承接也。氣者，諸節也。節未至而日辰符頭先到，則以符頭為主。而超用未來之節氣，此之謂超，又有節已至而日辰符頭未到，則以後日辰符頭為主，而待日辰至，方承接之。蓋其氣未來，而奇星常用於前，此之謂折補前局，周完方接所到之節，為接氣也。假如丙午年四月十三日壬申，交立夏節，然四月初五日是甲子，已在立夏前九日矣。則合超越先於甲子，下用立夏上局，奇己巳後用中局，此乃先得奇後得節，凡作用取效甚速。又如十一月初二日庚寅大雪節，自前己卯至庚寅已超十二日矣，是過旬也，餘無再超之理，至此合用閏。閏者何也？自甲午至戊申，計十五日，重複大雪節，前局奇十六日甲辰，交冬至節方用冬至下局，是謂之接也，自此以後用接閏之法。

The song says "the method of 'reaching the qi and surpassing the heavenly stem' is the standard." "Surpassing" means going beyond; "heavenly stem" refers to the day stem; "reaching" means continuing; "qi" refers to each solar term. If the solar term has not yet arrived, but the heavenly stem (such as Jia or Ji day) has already come, then the heavenly stem is taken as the standard, and the section of the solar term that has not yet arrived is borrowed in advance. This is called "surpassing." Another situation is when the solar term has already passed, but the heavenly stem has not yet arrived, then the heavenly stem is taken as the standard, and the continuation is made only when the heavenly stem day arrives; since the heavenly stem comes before the solar term, this transitional period is called "splitting and supplementing the previous section." After the previous section is completed, the new solar term is then continued. This is called "reaching the qi." For example, on the thirteenth day of the fourth lunar month in the Bingwu year, the solar term of Li Xia (Beginning of Summer) begins on the ninth day of the fourth month, which is the Jiazi day, which is nine days before Li Xia. Therefore, we should start using the section of Li Xia in advance from the Jiazi day. On the tenth day, which is the Jisi day, we switch to the middle section. This is the case where the heavenly stem comes before the solar term, and all such cases have quick results. Another example is on the second day of the eleventh lunar month, which is the Gengyin day, when the solar term of Da Xue (Great Cold) begins. From the previous Ji Mao day to the Gengyin day, twelve days have passed, which is more than one ten-day cycle. There is no reason to surpass further, so here we should use the intercalation method. What is intercalation? From the Jia Wu day to the Wu Shen day, fifteen days pass, and the section of the Da Xue solar term is used again. The previous section is completed, and on the sixteenth day, which is the Jia Chen day, the solar term of Dong Zhi (Winter Solstice) begins, and then the section of Dong Zhi is used. This is called "reaching." From then on, the method of intercalation is used.

又超接訣日：但逢節氣相交日，四仲符頭恰相宜。一任推排無差忒，便為正局上元期。正局既明無混瀆，漸漸移來換超局。超至旬餘是閏期，三候才終當接續。閏奇若不居芒種，便是陰終大雪時。十五日完斯已矣，還將超接正同推。超越經旬或九朝，或過十一日無饒。閏奇額在斯三日，更不加前與後稍。

There is another superimposed method which says: whenever the solar term meets the lunar term, if it coincides with the days of Zi, Wu, Mao, or You, which are the four central days, it is the best starting point for the symbol head. This method ensures accuracy and marks the beginning of the main cycle. Once the main cycle is clear and orderly, the days gradually shift to the superimposed cycle. When the superimposed cycle exceeds ten days, it is the time for intercalation. When the three phases are completed, the next cycle should follow. If the intercalated day does not fall on Mangzhong, it should fall on the day when the yin energy ends, which is Daxue. The intercalation period lasts for fifteen days and then ends. After that, the same method of superimposition, connection, and main cycle is used again. If the intercalation exceeds ten days, or nine days, or eleven days, it is not tolerated. The intercalation period must be within three days, neither extending forward nor backward.

凡閏奇三候一終，即為接氣。接氣積久，乃換正奇。正奇暫移，乃換超局。超局越過九日，或十日，或十一日，又當置閏，以歸每節氣所餘五時二刻也。置閏定在芒種、大雪之後。設遇小滿、小雪二氣之交，雖超九日、十日，不可置閏。蓋奇以冬夏二至，陽極陰終。置閏者，以畢各節氣積餘之氣也。

Whenever an intercalation is made using the odd stem, it cycles through three phases before transitioning to the method of aligning with the seasonal qi. After a long period of aligning with the seasonal qi, it shifts to the method of the even stem. The even stem then gradually changes to the method of exceeding the nine heavens. When the exceeding method surpasses nine, ten, or eleven heavens, another intercalation is required. This process is done to consolidate the five and a half hours of excess time accumulated for each solar term. The position for intercalation is fixed after the solar terms of Grain in Ear and Major Snow. If the solar terms of Grain Full and Minor Snow are encountered, even if the nine or ten heavens have been exceeded, intercalation is not performed. This is because the Qi Men system takes the Winter Solstice and Summer Solstice as its main reference points; the Winter Solstice marks the peak of yang energy, while the Summer Solstice marks the end of yin energy. The purpose of intercalation is to conclude the accumulated residual qi of each solar term.

蓋超神接氣四字，乃遁甲中之關鍵。苟不能明先後曆數，但知超接之說，不知接用拆補之妙，則天道廢弛，人事乖違，而禍福不驗矣。甚至不知超接正閏之法，據見成硬局以擇日時，上局反作下局．顛倒錯亂，無有效驗，遂忽之以為不足信，可痛哉。況拆補之局，永為下之殘局，必待符頭先到日，方為某節某氣上局，豈不是子午卯酉為上局耶。上局永無拆補借用之理。

The four characters "chao shen jie qi" are key in the art of qimen dunjia. If one does not understand the calculation of the calendar sequence, and only knows about the concept of "chao jie" but does not grasp the subtlety of "chai bu," then the heavenly order will be neglected, human affairs will be discordant, and auspicious or inauspicious outcomes will not manifest. Worse still, if one does not even know the distinction between "chao," "jie," "zheng," and "run," and merely uses pre-made fixed patterns to select days and times, treating the upper pattern as the lower one, causing confusion and disorder, naturally there will be no effectiveness, leading one to belittle this art and consider it unreliable, which is truly regrettable. Moreover, the patterns derived through "chai bu" are always regarded as the residual part of the lower period. They can only be considered as the upper pattern of a particular solar term or seasonal division on the day when the symbol head arrives first. This clearly indicates that only the days of Zi, Wu, Mao, and You are suitable for the upper pattern. The upper pattern absolutely has no need for the borrowing of patterns from other periods.

閏訣日：閏奇閏奇有妙訣，神仙不肯分明說。甲己二日號符頭，子午卯酉為上列。寅申巳亥配中元，辰戌丑未下元節。節過符，符過節，閏積原來為準則。節前得符謂之超，節後得符謂之接。有時超過一旬餘，便當置閏真妙絕。要知置閏在何時？端在芒種與大雪。超神接氣若能明，便是天邊雲外客。

The闰诀 says: The method of intercalation is subtle and mysterious, even the immortals would not reveal it clearly. The days of Jia and Ji are called the symbol heads. If the symbol head falls on the days of Zi, Wu, Mao, or You, it is placed in the upper period. If it falls on the days of Yin, Shen, Si, or Hai, it is matched with the middle period. If it falls on the days of Chen, Xu, Chou, or Wei, it belongs to the lower period. When the solar terms pass the symbol head or the symbol head passes the solar term, intercalation is added cumulatively, which is the established rule. If the symbol head comes before the solar term, it is called "exceeding"; if it comes after the solar term, it is called "receiving." Sometimes exceeding one sheng (a unit of ten days) and more, then intercalation should be added, which is truly marvelous. To know when to add intercalation, it is at the time of Mangzhong and Daxue. If one can understand the concept of exceeding the divine and receiving the qi, then one becomes a person of great wisdom beyond the clouds.