An example of the method of connecting and guiding the superior and inferior.

假如淳佑六年丙午四月十三日壬申立夏，而本月初五日是甲子，即以立夏節用立夏前九日矣，則合前初五日起，超在先，借用立夏上局奇，自初十日己巳為立夏中局奇，至十六日甲戌用立夏下局奇，此乃先得奇．後交節，為超，謂之超神速者也。又如淳佑七年丁未二月二十三日，雖交清明，至二十五日是己酉，始用清明上局奇，此乃先交節後得奇，為接，謂之接氣遲者也。

For example, in the sixth year of the Chunyu period of Emperor Lizong of the Song dynasty, the year was Bingwu. On the thirteenth day of the fourth lunar month, which was Renshen, the beginning of the summer solstice was reached. However, on the fifth day of the same month, which was Jiazi, the symbol head (fu tou) had already arrived, nine days earlier than the beginning of the summer solstice. Therefore, from the fifth day, the upper section of the summer solstice was used in advance. On the tenth day, which was Jisi, the middle section was used, and on the sixteenth day, which was Jiaxu, the lower section was used. This is called 'chao' (overlapping), where the symbol head arrives before the solar term, and the effect is quick. Another example is in the seventh year of the Chunyu period, the year was Dingwei. On the twenty-third day of the second lunar month, the solar term of Qingming had already been reached, but the symbol head was not yet arrived until the twenty-fifth day, which was Jiyou. Then the upper section of Qingming was used. This is called 'jie' (joining), where the solar term is reached before the symbol head, and the effect is delayed.

又如其年六月二十八日己酉立秋，正值節與日辰同到，其日即立秋上局，謂之正授奇，凡換奇皆子時換也，又須知閏奇之法，方能超接得真也。

For example, in a certain year on June 28th, the day branch was Jiyou, and the beginning of autumn (Liqiu) arrived on that day. Since the solar term and the starting day coincided, the calculation for the autumn section began on that day, known as 'zheng shou qi' (correctly receiving the odd number). Whenever there is a change of the odd number, it is always replaced at the hour of Zi. In addition, one must also understand the method of leap odd numbers, as the connection between them is essential for accurate calculations.

積日以成閏月，積時以成閏奇，正超閏接有法，分金定刻難明，局以五日一換，遇一節氣通換六局。凡一月節氣必三十日五時二刻零。以三十日分六局，以餘五時二刻置閏．超神不過十日，遇芒種大雪超過九日，即置閏也。假如丙戌年五月初一日己卯，至初九日己某刻芒種，奇超九日，則當置閏，即用初一日己卯作芒種上超局，初六日甲申作芒種中超局．十一日己丑作芒種下超局。畢於此重用一局作三奇閏法，以十六日甲午作芒種閏奇，此超神置閏之法也。二十四日已交夏至，是為置閏，借夏至七日，其五月小盡至六月初二己酉，方作夏至上局，初七日甲寅，作夏至中局，十二日己未，作夏至下局，以為接氣炁也。

When days accumulate, leap months are created; when hours accumulate, leap hours are created. The methods for the regular, excess, leap, and connection of the seasons each have their own rules, but the determination of the exact time and division of the hours is most difficult to explain. The system of the five-day cycle changes every five days, and for each solar term, six cycles are changed. The actual length of a month's solar term is thirty days and five hours and two parts, so thirty days are divided into six cycles, and the remaining five hours and two parts are used for the leap. The excess of the excess days should not exceed ten days. If it exceeds nine days at the time of Mangzhong or Daxue, a leap should be inserted. For example, on the first day of the fifth month in the year Bingxu, which is the day Jimao, the solar term Mangzhong occurs on a certain hour on the ninth day. The excess has reached nine days, so a leap should be inserted: the first day Jimao is used as the upper excess cycle of Mangzhong, the sixth day Jiashen as the middle excess cycle of Mangzhong, and the eleventh day Jichou as the lower excess cycle of Mangzhong. After the three cycles are used, one cycle is repeated as the leap for the three marvels, using the sixteenth day Jiawu as the leap marvel of Mangzhong. This is the method of inserting a leap for the excess. By the twenty-fourth day, the summer solstice has already arrived, and because of the leap, seven days are borrowed from the summer solstice. The fifth month is a small month, so the summer solstice begins on the second day of the sixth month, which is Jiyou, the seventh day is Jiayin, and the twelfth day is Jiwei, which is the connection of the solstice. The calculation method of this section can be summarized as follows: first count the difference between the symbol head and the solar term, and if it exceeds nine days, insert a leap at Mangzhong and Daxue. The leap hours should be completed for fifteen days, then proceed to the connection of the seasons.

假如萬曆二十四年丙申，正月初九日丑時立春，初九丙子日戊子時還是先年大寒下局，自丑時至亥十一時，初十丁丑日十二時，十一戊寅日十二時．共三十五個時俱借立春下局．陽二遁坤二起甲子，此為殘局也。蓋丙子丁丑戊寅三日，乃甲戌旬五日管下，故為下局耳。

Again, demonstrate the actual calendar of the year Wánlì 24 (Jia Shen) day by day. On the ninth day of the first lunar month, the beginning of the year (Chūjiǔ) occurs at the hour of Chou. However, on the ninth day of the first lunar month, which is Jia Zi day, the hour of Wu Zi still belongs to the lower section of the previous year's Dahan (Great Cold). From the hour of Chou to the hour of Hai, there are eleven hours. Adding the twelve hours of the tenth day, Ding Chou day, and the twelve hours of the eleventh day, Wu Yin day, there are a total of thirty-five hours. These thirty-five hours all borrow from the lower section of the beginning of spring (Lichun), that is, Yang Dun two sections, starting from the second palace of Kun. Since these thirty-five hours are less than sixty hours, they are called "cánjú" (partial section). They are judged as the lower section because the three days, Jia Zi, Ding Chou, and Wu Yin, fall under the jurisdiction of the Jia Xu decade, and the five days of the Jia Xu decade are in the first period.

十二己卯日符頭，才到甲子時起，至癸未日亥時止，共計五日，方用立春上局，陽遁八宮艮上超甲子。十七甲申日換局，甲子時至戊子日亥時，計五日，俱以立春中局。陽五遁中宮，起甲子二十二日，己丑日甲子時至辛卯日卯時止，計二十八時，俱補足前立春下局所少之數，此乃補局也。二十四日辛卯日辰時雨水，至二十六癸巳日亥時，計三十二時，俱借雨水下局，陽三遁震宮起甲子。蓋辛卯、壬辰、癸巳三日，乃己丑旬管下，故為下局耳。

On the twelfth day, which is Ji Mao, it is the day of the symbol head. From the Jia Zi hour of that day to the亥 hour of Gui Wei day, a total of five days and sixty hours, the formal use of the Spring Equinox upper division begins, which is Yang Dun eight divisions, starting from the Gen eight palace with Jia Zi. On the seventeenth day, Ji Shen, the division changes, from the Jia Zi hour to the亥 hour of Wu Zi day, a total of five days, all use the Spring Equinox middle division, which is Yang Dun five divisions, starting from the Zhong five palace with Jia Zi. Starting from the Jia Zi hour of Ji Chou day on the twenty-second day, to the Mao hour of Xin Mao day on the twenty-fourth day, a total of twenty-eight hours, are all used to make up the numbers missing from the previous Spring Equinox lower division, which is called "making up the division." From the Chen hour of Xin Mao day on the twenty-fourth day, when the Rain Water begins, to the亥 hour of Gui Si day on the twenty-sixth day, a total of thirty-two hours, all use the Rain Water lower division, which is Yang Dun three divisions, starting from the Zhen three palace with Jia Zi. It is judged as the lower division because the three days, Xin Mao, Ren Chen, and Gui Si, belong to the Ji Chou sheng. The repeated emphasis on "belonging to a particular sheng" is because the upper, middle, and lower divisions of the three yuan are not determined by the position of the day in the month, but by which of the six Jia sheng it falls into: the Jia Zi and Jia Wu sheng are upper, the Jia Yin and Jia Shen sheng are middle, and the Jia Chen and Jia Xu sheng are lower.

二十七甲午日符頭方到，自子時起至二月初一戊戌日亥時，計六十時，始作雨水上局，陽九遁離宮．起甲子。二月初二己亥日子時起，至初六癸卯日亥時，計六十時，雨水中局，陽六遁乾宮，起甲子。初七甲辰日十二時，初八乙巳日十二時，初九丙午日巳時，上共三十時，俱補足前雨水下局所少之數。前正月辛卯日辰時起，至癸巳日亥時止，共三十二時，尚少二十八時，不滿一局也，今以此三十時補之，計六十二時，乃五日零二時，為下局，正是補局之法也。

On the 27th day, the Jia Wu stem reached the beginning of the cycle. From the beginning of the Zi hour to the亥 hour on the 1st day of the second month, which totals sixty hours, the formal Rain Water Lower Circuit was established, known as Yang Dun Nine Circuits, starting from the Li Nine Palace with Jia Zi. From the Zi hour on the 2nd day of the second month, which is Ji Hai, to the亥 hour on the 6th day, which is Gui Mao, totaling sixty hours, the Rain Water Middle Circuit was established, known as Yang Dun Six Circuits, starting from the Qian Six Palace with Jia Zi. From the 7th day, Ji Chen, for twelve hours, and from the 8th day, Yi Si, for twelve hours, and from the 9th day, Bing Wu, up to the Si hour, totaling thirty hours, were all used to make up for the missing hours in the previous Rain Water Lower Circuit. Previously, from the Chen hour on the Xin Mao day to the亥 hour on the Gui Si day, there were only thirty-two hours, which was short by twenty-eight hours, not enough for a full circuit. Now, these thirty hours were used to make up for the deficit, totaling sixty-two hours, which is five days and two hours, counted as a lower circuit. This is exactly the method of the "complementary circuit." Clearly, the principle of "complementary circuit" is that a circuit must be completed for sixty hours. When a solar term occurs midway and a circuit is incomplete, the missing hours should be noted and compensated for in the first few days of the next solar term. It is absolutely not acceptable to let an incomplete circuit pass by indistinctly.

初九日丙午日午時驚蟄節，自午時起至戊申日亥時止，共計三十時，俱驚蟄下局，陽四巽宮，起甲子，此為殘局。蓋丙午、丁未、戊申三日，亦是甲辰旬管下，故為下局耳。十二己酉日符頭始到，子時至癸丑日亥時，共五日作驚蟄上局，陽一遁坎宮，起甲子。十七甲寅日子時起，至戊午日亥時止，共五日作驚蟄中局，陽七遁兌宮，起甲子。二十二已未日十二時，二十三庚申日十二時，至二十四辛酉日申時止，共算三十三時，俱補足前驚蟄所少下局之數。前驚蟄三十時日殘局，今三十三時日補局，共五日零三時完一局也。寧可多二三時，不可少六十時。所零之時留在後面作閏。

On the day of Bingwu (丙午), at the hour of Wu (午), the Start of Awakening of Insects (惊蛰) begins. From the hour of Wu to the hour of Hai on the day of Wushen (戊申), a total of thirty hours are considered part of the lower section of Awakening of Insects, which is Yang Dun (阳遁) four sections, starting from the fourth palace of Xun (巽) with the Jiazi (甲子) cycle. This is still a partial section, because the days of Bingwu, Dingwei, and Wushen also fall under the Jiachen (甲辰) cycle. The symbol head (符头) of Jiyou (己酉) arrives on the twelfth day, and from the hour of Zi to the hour of Hai on the day of Guichou (癸丑), which spans five days, is considered the upper section of Awakening of Insects, which is Yang Dun one section, starting from the first palace of Kan (坎) with the Jiazi cycle. From the seventeenth day, Jiayin (甲寅), starting at the hour of Zi to the hour of Hai on the day of Wuwu (戊午), which spans five days, is considered the middle section of Awakening of Insects, which is Yang Dun seven sections, starting from the seventh palace of Dui (兑) with the Jiazi cycle. From the twenty-second day, Jiwei (己未), for twelve hours, and the twenty-third day, Gengshen (庚申), for twelve hours, up to the hour of Shen on the day of Xinyou (辛酉), which totals thirty-three hours, are used to make up for the missing hours in the lower section of Awakening of Insects. The previous thirty hours of Awakening of Insects were a partial section, and now thirty-three hours are used to complete it, making a total of five days and three hours, forming a complete section. It is better to have a few extra hours than to be short of sixty hours; any extra hours should be carried over to the next section as a leap hour. This principle of "prefer more to less" (宁多勿少) is very important: the number of sections should be slightly more than required, and the extra hours can be incorporated into the leap section later, rather than shortening the section, which would cause the upper, middle, and lower sections of the solar term chain to all be misaligned.

假如萬曆二十七年己亥，五月十七甲子日子時小暑節，此乃符節兩到．名正授奇，餘仿此。八月初三己卯日乃符頭到，初四庚辰日丑時秋分，乃符先到而節後到，當用超法。

In the thirty-third year of Wanli, Jihai: on the seventeenth day of the fifth lunar month, at the子 hour, the beginning of the Xiaoshu solar term arrived, which is when the symbol head and the solar term arrived together, called "zheng shou qi." The other cases are similar. On the third day of the eighth lunar month, the symbol head arrived first, and on the fourth day, at the chou hour, the autumn equinox arrived. This is when the symbol head arrived before the solar term, and the method of "chao" should be used. These three situations are now fully presented: when the symbol head and the solar term arrive together, it is called "zheng shou qi"; when the symbol head arrives before the solar term, it is called "chao"; and when the solar term arrives before the symbol head, it is called "jie." Learners should first determine which of these three situations they are facing when setting up the chart, and then decide which type of chart to use.

又如萬曆二十六年戊戌正月初八甲午日，符頭已到，十五日戌時雨水，乃符先到而節後到，當用超法。自正月初八甲午日超起，節節氣氣，超去超。至十月二十七己卯日超用大雪，直至十一月初九日乃大雪節，已過十一日，合當置閏也。十三甲午日疊作大雪節，此名閏奇。仿此，自十一月十三接起，節節氣氣，俱要接去，直接去，至萬曆二十七年己亥五月十七甲子日子時，正交小暑節，此名正授奇也。仿此，正奇用至八月初三己卯日，符頭已到，初四秋分，乃符先到而節氣後到，又當超用。自初四日秋分超起，節節氣氣，超至於萬曆二十九年辛丑四月二十七甲午日，超用芒種，五月初七甲辰日丑時，交芒種節，已超過十日，勢無再超之理，當此處置閏五月十二己酉日，疊起又作芒種節上局，陽六遁，乾宮，起甲子，此即謂閏奇。故書云：二至之前有閏奇者此也。

In the 26th year of Wanli, the year Wuxu, on the 8th day of the first lunar month, the Jia Wu day had already reached the symbol head, and the rainwater solar term was not reached until the 15th day at the hour of Xu. This is a case of the symbol arriving before the solar term, so the method of 'superposition' should be used. Starting from the 8th day of the first lunar month, the Jia Wu day, the superposition method is applied to each solar term and seasonal division in sequence. By the 27th day of the tenth lunar month, on the Jihai day, the superposition method is used for the solar term of Daxue (Great Snow), and it is not until the 9th day of the eleventh lunar month that the actual Daxue solar term arrives, which is eleven days later. Therefore, intercalation is needed: on the 13th day of the eleventh lunar month, the Jia Wu day, the Daxue solar term is repeated, which is called 'Rùn Qí'. From the 13th day of the eleventh lunar month, the method of 'receiving' is used, and each solar term and seasonal division is continued in sequence until the 17th day of the fifth lunar month in the 27th year of Wanli, on the Jiazi day at the hour of Zi, when the Xiaoshu (Minor Heat) solar term is exactly reached, which is called 'Zheng Shòu Qí'. When the method of 'Zheng Qí' is used until the 3rd day of the eighth lunar month, on the Jihai day, the symbol head has arrived, and on the 4th day, the Qiufen (Autumn Equinox) is reached, which is again a case of the symbol arriving before the solar term, so the method of 'superposition' is used again. Starting from the 4th day of Qiufen, the superposition method is applied to each solar term and seasonal division in sequence, continuing until the 27th day of the fourth lunar month in the 29th year of Wanli, on the Jia Wu day, when the Mangzhong (Grain in Ear) solar term is superposed. However, the actual Mangzhong solar term is not reached until the 7th day of the fifth lunar month at the hour of Chou, which is ten days later. There is no need to continue superposing, so intercalation is performed here: on the 12th day of the fifth lunar month, the Jiyou day, the Mangzhong solar term is repeated, which is called 'Rùn Qí', corresponding to the sixth Yang Dun (Yang method) with the starting point of the Qian palace and the Jiazi day. Therefore, the book says 'Before the two solstices, there is Rùn Qí', referring exactly to this. When we look at this passage as a whole, the methods of 'superposition' and 'receiving' alternate in a cycle: superposition is used until the limit, then intercalation is performed, after which the method of 'receiving' is used, and after a long period of receiving, the method of 'Zheng Qí' is used, and after that, the method of superposition gradually returns. This cycle is exactly the same as the principle of accumulating excess and intercalating in the calendar system.

歌日，更合從旁加檢點，餘宮不可有微疵。假如得開休生三門，又合乙丙丁三奇，亦未便為全吉，猶忌餘宮犯格，先賢隱其天機妙處，未言其故。所以奇門不吉，百十餘格，不犯此，則干彼非精究難知，如餘宮有犯，若得直符直使時干相左，則又何妨。蓋符使干佐，乃三奇八門一時之主宰也。或用乙奇，餘宮切忌逃走猖狂，庚加乙兮等格不吉也，其餘投江躍蹺，不足忌矣。

The song says, "Further checks should be made from the side, and other palace should not have the slightest flaw." Even if one has already obtained the three auspicious gates, 开, 休, and 生, and also coincides with the three marvels, 乙, 丙, and 丁, it still cannot be considered entirely auspicious. One must still avoid other palaces having ominous patterns. Previous sages concealed this heavenly secret without explaining the reason, so there are over a hundred inauspicious patterns in the Qimen system. One may avoid one but commit another, and without careful study, it is hard to understand. However, even if other palaces are involved, as long as the chief symbol, duty gate, and heavenly stem can support each other, it is acceptable—because the chief symbol, duty gate, and heavenly stem together form the main force of the three marvels and eight gates in that particular hour. For example, if the 乙 marvel is used, other palaces should strictly avoid patterns such as the Azure Dragon fleeing, the White Tiger raging, or the庚 added to 乙. Patterns like the Vermilion Bird falling into the river or theTeng Snake twisting and turning are not worth worrying about.

夫用遁之法，不推本命行年，未見精妙，必人生年命乘本局吉星奇門生旺之方，始得神將護持，無不利也。若命入囚死刑剋之宮，而又加以惡星，雖所謀事合生開吉門，終不為美，故遣將先擇其年命利者為主，否則當候直符移易可也。法以生命隨局順逆為主，行年隨命，數至泊宮為是．男順寅，女逆申，皆起五虎，遁其泊宮生克刑害，須以納音而論歲月用支，蓋方隅生成之神．命年用音者，為八方有五命之瑩也，緣五日為一局，一局六十時，而一時之中，善惡不一，若不參之以年命，烏足以盡其美哉。

Using the principles of Dun Jia, without calculating the person's birth year and their natal palace, one cannot achieve a refined understanding. It is essential that the subject's birth year palace is positioned in a favorable star and auspicious door within the current chart, so that divine generals may protect them and ensure success in all endeavors. If the natal palace falls into a confined, dead, punished, or defeated palace, and is further afflicted by malevolent stars, then even if the matter in question aligns with auspicious doors such as the Life Gate and Open Door, the outcome will still not be perfect. Therefore, when dispatching a general, one should first select a commander whose year and natal palace are favorable. Otherwise, one should wait until the Chief Symbol moves before taking action. The specific method involves using the birth year's natal palace to determine the direction of the current chart, and then counting the year's palace according to the natal number. For male individuals, counting starts from寅 in a forward direction, while for female individuals, counting starts from申 in a backward direction. This is done using the Five Tiger遁 method to establish the chart, and then examining the relationships of generation, overcoming, punishment, and harm of the palace where the count stops. When calculating, one must use the Nayin sound element to determine the earthly branches of the year and month, because directions are governed by the generating deities, while the year and natal are determined by the Nayin sound element, as each of the eight directions corresponds to five different destinies. Five days make up one chart, and one chart consists of sixty hours. Within each hour, good and evil differ. Without considering the year and natal, how can one fully utilize the benefits of these principles?

如三奇得使者，乙奇加天盤，甲戌、甲午是，但乙奇加甲午辛上，乃青龍逃走。丙奇得使加甲申庚上，火入金鄉，名日熒入太白。丁奇得使加甲寅癸上，乃朱雀投江，俱不可用。如遇本旬直符，臨其上則可用也。

The term "three marvels with authority" refers to the Yi wonder being placed on the Heaven Plate over Jia Wu or Jia Wu. However, one must be cautious: if the Yi wonder is placed over Jia Wu Xin, it becomes the Azure Dragon fleeing; the Bing wonder with authority is placed over Jia Shen Geng, which is fire entering metal territory, called the planet Mars entering the White General; the Ding wonder with authority is placed over Jia Yin Gui, which is the Vermilion Bird falling into the river. These three situations should not be used. Only when the Chief Symbol of this ten-day period also appears on top of them can they be normally used.

歌曰：生門六丙合六丁，此為天遁自分明。經日：上盤六丙，中盤生門，下盤六丁。生門合六丙，月奇下臨，天上六丁，此時得月華之所蔽，亦不可犯奇。墓門迫其氣升，內應其心，外主其身。下注其心，名曰玄珠。能聽而修者，昇天有事，呼玉女神名，丁卯而出其神，隨護咒日：丁卯玉女護我，佑我，毋令傷我。視我者瞽，聽我者反受其殃。咒畢行去，慎勿反顧其方，可以稱王侯之權，利朝君王。醮謝蒼穹，禮神求福，極利征戰，使敵自伏，上書獻策，求官進職，修身隱跡，剪惡除凶，市賈出行，百事俱吉，婚嫁入宅，往來此方，大吉。

The song says, "The Life Gate combines with the sixth Bing, and this is clearly a Heaven Escape." The classic text states: the Heaven Plate is the sixth Bing, the middle plate is the Life Gate, and the Earth Plate is the sixth Ding. When the Life Gate combines with the sixth Bing, the moon's oddity (moon qi) is under the sixth Bing on the Heaven Plate, at this time the moon's radiance covers it, and one should not disturb the oddity. If the gate falls into a tomb and is further restricted by the palace, its energy rises, internally affecting the heart and externally affecting the body; it descends to the heart, called "Xuan Zhu." Those who can believe and practice this can ascend to heaven. When there is an affair, call the name of the Jade Girl, and on Dingmao day summon the Dingmao Jade Girl to protect and assist. Then recite the incantation: "Dingmao Jade Girl protects and supports me, do not let me be harmed. Those who see me become blind, and those who hear me suffer misfortune." After reciting the incantation, leave immediately, and never look back in that direction. This direction can gain the power of a king and lord, is favorable for meeting the sovereign, holding a ritual to thank heaven, worshiping deities for blessings, and is extremely favorable for warfare, causing enemies to surrender voluntarily. It is also favorable for submitting memorials, seeking official positions, self-cultivation and retirement, eliminating evil, doing business, traveling far, and all affairs are auspicious. Marriage, moving in, and traveling in this direction are all very favorable.

假如陽遁四局，乙庚之日，乙酉時，天心為直符，加時干六乙開門為直使，加時干七宮，即生門與月奇，六丙臨六丁於一宮，是為天遁。陰遁六局，戊癸之日庚申時，天蓬為直符，加時干，六庚休門為直使，加時干四宮，即生門與月奇，六丙臨六丁於九宮，是謂天遁。

For example: In the fourth Yang Dun (Yang遁) arrangement, on an Yi day or a Geng day at the Yiyou hour, the Tianxin star is the Chief Symbol, added to the hour stem six Yi, while the Open Door is the Duty Gate, added to the兑 seven palace where the hour stem is located; at this time, the Life Gate and the monthly odd six Bing are together with six Ding in the Kan one palace, which is called Tian Dun. Similarly, in the sixth Yin Dun (Yin遁) arrangement, on a Wu day or a Gui day at the Gengshen hour, the Tianpeng star is the Chief Symbol, added to the hour stem six Geng, while the Xiu Men is the Duty Gate, added to the Xun four palace where the hour stem is located; at this time, the Life Gate and the monthly odd six Bing are together with six Ding in the Li nine palace, which is also called Tian Dun.

歌日：開門六乙合六己，地遁如斯而已矣。經日：上盤六乙，中盤開門，下盤六己。開門與六乙日奇臨地下六己，此時得日精所蔽．其氣黃，內應其脾，外應其形．任呼任用，又名黃婆金公，能修之者，南宮列仙，有事呼本旬玉女，依前法咒之大護其驗。蓋已為地戶得日精，蓋之其方，可以藏休，兵銳立寨，安營建府，造置倉庫，築垣牆，安墳開礦，修道求仙，逃亡絕跡，出陣攻城，全師捷勝，百事大吉。假如陽遁一局，丙辛之日辛卯時，天沖為直符，加時干六辛，傷門為直使，加臨一宮，即日奇臨六己於二宮，是為地遁。假如陰遁九局，夏至甲己日丙寅時，以甲子天英為直符加坤丙以景加七，其時開門，合六己下臨八宮，此名地遁。

The song says, "The Open Door combines with the Six Yi and Six Ji, and this is the way of earth concealment." The classic text states: the Heaven Plate is the Six Yi, the Middle Plate is the Open Door, and the Earth Plate is the Six Ji. The Open Door combines with the day's secret odd (Ji) to form a connection, with the Earth Plate's Six Ji beneath it. At this time, the energy is covered by the sun's essence, its color is yellow, internally corresponding to the spleen, and externally corresponding to the body. It can be summoned and used freely, also known as "Yellow Wife and Golden Husband." Those who practice this method can be ranked among the celestial assembly of the Southern Palace. When there is a matter, call the name of the Jade Girl of the current ten-day period, recite the incantation as mentioned before, and the protection is very effective. Because Ji is the earth gate, and it is covered by the sun's essence, this direction can be used for hiding troops, resting, gathering strength, setting up camps, building offices, constructing granaries, building walls, burying the dead, mining, and is also suitable for cultivating Dao and seeking immortality, escaping and hiding. When going out to fight or attack a city, the whole army will win, and all things will be prosperous. For example, in the first Yang Dun array, on a Bing day or a Xin day at the Xin Mao hour, the Tian Chong star is the chief symbol, placed on the hour's dry branch Six Xin, the Shang Men is the duty gate, placed on the Kan one palace; at this time, the day's secret odd Yi is on the Six Ji in the Kun two palace, which is called earth concealment. Another example is the ninth Yin Dun array, on a Jia day or a Ji day at the Bing Yin hour, the Tian Ying star of the Jia Zi ten-day period is the chief symbol, placed on the Bing in the Kun palace, and the Jing Gate is placed on the Dui seven palace; at this time, the Open Door and the Six Ji are both on the Gen eight palace, which is also called earth concealment.

歌日：休門六丁共太陰，欲求人遁無過此。經曰：上盤六丁，中盤休門，下盤太陰。休門與六丁星奇合，下臨太陰之位，得星精所蔽，其氣青黑，內應腎，外主耳目，名日還陽丹。修之者在世長年，有事出門，呼本旬玉女如前咒之，其方可以擇賢人，求猛將，隱形保身，通靈入夢，受道成功，說敵和仇，藏伏獻策，謀結婚姻，添進人口，和合交易，利市十倍。天則隨其所求，地則隨其所視，人則隨其所令，保持全勝之玄機也。

The song says, "Xiu Men with six Ding and Tai Yin together, if one wishes to hide, there is no better way." The classic text states: the Heaven Plate is six Ding, the middle plate is Xiu Men, and the Earth Plate is Tai Yin. Xiu Men combines with the six Ding stars and oddities, and is located below Tai Yin's position, receiving the protection of the star essence. Its color is dark blue-black. Internally it corresponds to the kidney, and externally it governs the ears and eyes. This is called "Huan Yang Dan." Those who practice this method can live long. When going out for something, call the name of the Jade Girl of the current ten-day period and recite the incantation as mentioned before. This direction can be used to select virtuous people and seek brave generals, to become invisible and protect oneself, to communicate with spirits and dream, to receive the Dao and achieve success, to persuade enemies to reconcile, to hide one's movements and offer strategies, and also to plan marriages, increase population, and promote trade. In business, one can gain ten times the profit. Above, it corresponds to heaven and fulfills whatever is desired; below, it corresponds to earth and follows whatever is viewed; in the middle, it corresponds to people and follows whatever is commanded. This is the mysterious key to securing victory.

假如陽遁七局，乙庚日丙子時，天任為直符，加時干六丙於五宮．生門為直使，加臨一宮．即休門與六丁星奇，下臨直符，前二六宮．太陰中也。假如陽遁上元一局，甲己日丙寅時，此時天上直符，臨八宮，即後一九天臨一宮，後二九地臨六宮，前二太陰臨四宮，前三六合臨九宮。假如陰遁上元九局，甲己之日丙寅時，此時天上直符，臨二宮，即前一九天臨七宮，前二九地臨六宮，後二太陰臨四宮，後三六合臨三宮，或欲出行者，於所向之方，呼其星辰之名，而行六十步，方左轉入太陰中。假如陽一局，甲己日丙寅時，六丙在八宮，以天上六甲，天蓬直符，加八宮，欲出東北方，呼其星辰之字，子禽行六十步，入太陰中，此時前二太陰臨四宮，前三六合臨九宮，左回入東南，及正南，皆太陰中也。

For example: In Yang Dun seven formations, during the Bingzi hour on a Yi day or a Geng day, the Tian Ren star is the Chief Symbol, added to the middle five palace where the time stem six Bing is located, with the Life Gate as the Duty Gate, added to the Kan one palace; at this time, the Xiu Men and six Ding stars are under the Chief Symbol, with the star name 'Zi Qin' in the乾 six palace, which is in the Tai Yin. Another example: In Yang Dun upper yuan one formation, during the Bingyin hour on a Jia day or a Ji day, the Heaven Plate Chief Symbol is in the Gen eight palace, then the next palace is Jiu Tian in the Kan one palace, the next two palaces are Jiudi in the乾 six palace, the previous two palaces are Tai Yin in the Xun four palace, and the previous three palaces are Liu He in the Li nine palace. Another example: In Yin Dun upper yuan nine formations, during the Bingyin hour on a Jia day or a Ji day, the Heaven Plate Chief Symbol is in the Kun two palace, then the previous palace is Jiu Tian in the Dui seven palace, the previous two palaces are Jiudi in the乾 six palace, the next two palaces are Tai Yin in the Xun four palace, and the next three palaces are Liu He in the Zhen three palace. If one wants to travel, one should face the direction one is going to and call out the name of the star in that palace, walk sixty steps, then turn left to enter Tai Yin. For example, in Yang Dun one formation, during the Bingyin hour on a Jia day or a Ji day, the six Bing is in the Gen eight palace, and the Heaven Plate six Jia Tian Peng Chief Symbol is added to the eight palace; if one wants to travel to the northeast, one should call out the star name 'Zi Qin', walk sixty steps to enter Tai Yin; at this time, the previous two palaces are Tai Yin in the Xun four palace, and the previous three palaces are Liu He in the Li nine palace, turning left back to the southeast and due south, all count as Tai Yin. These examples should be viewed together to understand the arrangement of the eight gods: the eight gods start from the Chief Symbol, in Yang Dun, count backward to find Jiu Tian and Jiudi, and forward to find Tai Yin and Liu He; in Yin Dun, it is the opposite, count forward to find Jiu Tian and Jiudi, and backward to find Tai Yin and Liu He. When the direction is reversed, the hiding direction also changes, so before traveling, one must first determine whether it is Yang Dun or Yin Dun.

凡出入用事，皆向六甲所在之方．呼其神名，五行相制，行六十步，左轉入太陰中。甲子旬首神名王文卿．若登壇拜將，欽授兵符．運籌發令儲糧，皆向其方，呼其神名。五行相制，行六十步，轉入太陰中，則發握如神。甲戌旬首神名徐何，若開渠、治路、決河，呼之而行如前。甲午旬首神名靈光，安營置陣，巡狩戰鬥者呼之。甲申旬首神名蓋薪，入草畋獵者呼之。甲辰旬首神名含章，求官拜將、臨民赴任者呼之。甲寅旬首神名監兵，揚兵振武，行軍者呼之。六甲內，管五行而動靜無方，其五行而含勝，有相生相剋。左手相天，右手法地，其神體好靜．故書五行相制，運化之道，無不兼該。見貴求官，左手書天字。商賈興販，親友嫁娶，書和字。入山捕獵，書獅字。部工居眾，書強字。過河治水，書土字、戊字。遊山入道，書龍字。

Whenever going out or handling affairs, one should face the direction of the Six Jia, call the name of its deity, and walk sixty steps according to the principle of mutual control among the Five Phases, then turn left and enter the Taiyin. The deity of the first day of the Jiazi ten-day cycle is named Wang Wenqing: whenever ascending the altar to appoint a general, respectfully receiving the military seal, planning strategies and issuing orders, or storing grain and supplies, one should face this direction, call this deity's name, walk sixty steps according to the principle of mutual control among the Five Phases, and then turn left into the Taiyin, thus making the affairs as if aided by a deity. The deity of the first day of the Jiaxu ten-day cycle is named Xu He: when digging a canal, repairing roads, or breaking a dam to release water, one should call this deity's name, following the same method. The deity of the first day of the Jiawu ten-day cycle is named Ling Guang: when setting up camp and arranging troops, or patrolling and fighting, one should call this deity's name. The deity of the first day of the Jiashen ten-day cycle is named Gai Xin: when entering grasslands to hunt, one should call this deity's name. The deity of the first day of the Jiachen ten-day cycle is named Han Zhang: when seeking official positions, appointing generals, or going to take office, one should call this deity's name. The deity of the first day of the Jiayin ten-day cycle is named Jian Bing: when displaying military strength and marching, one should call this deity's name. Within the Six Jia, the Five Phases are all governed, and their movements have no fixed place. Among the Five Phases, they include and overcome each other, with both mutual generation and mutual control. The left hand follows the heavens, the right hand follows the earth. These deities are by nature quiet, so writing the characters representing mutual control among the Five Phases, the way of transformation is fully included: when meeting noblemen or seeking official positions, write the character for 'heaven'; when doing business, trading, or marrying, write the character for 'harmony'; when hunting in the mountains, write the character for 'lion'; when supervising workers and gathering people, write the character for 'strength'; when crossing rivers or managing water, write the character for 'earth' or 'Wu'; when touring mountains or entering the Dao, write the character for 'dragon'. This practice of writing with the left hand is to classify the desired affair into the Five Phases and then use a character as a symbol. Writing the character, calling the deity's name, walking sixty steps, and turning left into the Taiyin form a complete set of actions; if any one is missing, the method is incomplete.

以上三遁，最宜隱遁，人莫能窺。天遁下盤合六丁，乃三奇之最靈，又為六甲之陰，謂奇門相合，有如華蓋之喪體也。地遁下盤臨六己，為六合之私門，又謂地戶之陰，謂奇門相臨，有如紫雲之遮體也。人遁下盤臨太陰，蒙昧之象。蓋陰晦不能睹萬物，謂奇門陰宮相合，如有陰雲之遮蔽也。右三遁之時，凡用事，興兵施為，出入修營宮室，萬事吉利。

The three types of concealment are most suitable for hiding one's form, making it impossible for others to detect. For heaven concealment, the earth plate aligns with the six ding, and ding is the most responsive of the three marvels. It is also the yin aspect of the six jia. When the marvel combines with the gate, it is as if a canopy covers the body. For earth concealment, the earth plate is accompanied by the six ji, and ji is the private gate of the six harmony. It is also called the yin aspect of the earth gate. When the marvel aligns with the gate, it is as if purple clouds cover the body. For human concealment, the earth plate is accompanied by the great yin, which represents a state of darkness and obscurity. In such darkness, nothing can be seen. When the marvel combines with the yin palace, it is as if dark clouds obscure the view. During these three types of concealment, any action, military movement, or construction of buildings is favorable. The distinctions among the three are as follows: heaven concealment uses the life gate paired with the bing marvel and accompanied by ding, focusing on concealment; earth concealment uses the open gate paired with the yi marvel and accompanied by ji, focusing on connecting with the earth's energy; human concealment uses the rest gate paired with the ding marvel and accompanied by great yin, focusing on hiding human traces.

歌曰：丙加甲兮鳥跌穴。進飛得地，雲龍聚會，君臣燕喜，舉動皆宜。此時從生擊死，一敵萬人，百戰百勝。不論陰陽二遁，此時出兵、行營、遠遊，百事俱吉。君子利，小人凶，所謂天盤丙奇加地盤本時，甲旬頭也。假如大寒中元陽遁九局，甲己日辛未時，此時六丙在七宮，以直符，天英加時干六辛於三宮，得六丙下臨六甲，於九官戊上。此名為飛鳥跌穴。假如大寒上局，陽三遁震宮，起甲子，甲己日丁卯時，天沖直符，加丁時干離上，即六丙下臨六甲於三宮，此名飛鳥跌穴。

The song says, "When Bing is added to Jia, the bird dives into its nest." This pattern is formed when the heavenly stem Bing is placed on the earthly stem Jia on the Earth Plate, symbolizing a bird flying directly into its nest. It represents an aggressive yet advantageous position, similar to clouds gathering and a king and ministers enjoying a feast, with every action being appropriate. At this time, one can attack from the Life Gate direction towards the Death Door direction, being able to defeat ten thousand enemies with one person, achieving victory in every battle. Whether it is Yang Dun or Yin Dun, if an army marches out, camps, or travels at this time, all affairs will be auspicious; it benefits the virtuous and harms the wicked. For example, during the middle of the Great Cold with Yang Dun nine arrays, on an甲 day or己 day at theXinwei hour, the six Bing is in the兑 seven palace, with the value symbol and the Right Assistant Star added to the six辛 in the震 three palace, so the six Bing is placed on the six甲戊 in the离 nine palace, which is called the bird diving into its nest. Another example is during the beginning of the Great Cold with Yang Dun three arrays, starting theJiazi from the震 three palace, on an甲 day or己 day at theDingmao hour, the value symbol is the Heaven Piercing Star, added to the six丁 in the离 palace, so the six Bing is placed on the six甲 in the震 three palace, which is also called the bird diving into its nest.

歌曰：甲加丙兮龍回首。不問陰陽二遁，得此局，更合奇門上吉。雖無吉門，亦可用事，凡利見大人，舉兵利客．揚威萬里，從生擊死，一敵萬人，百事皆吉。假如陽遁一局．甲己日丙寅時，直符甲子戊，與開門相合，加於八宮地丙之上，此為青龍返首也。

The song says "Jia added to Bing, the dragon turns its head." This pattern involves the heavenly stem Jia placed on top of the earthly branch Bing, which is located on the earth plate, with the heavenly stem Jia being the first of the ten heavenly stems. It symbolizes the dragon turning its head to look back. Regardless of whether it is a yang遁 or yin遁, if this pattern is obtained, and it is combined with a favorable gate, it forms an excellent auspicious pattern. Even if there is no favorable gate, it can still be used normally. In matters such as meeting important people or launching military campaigns, the guest side benefits from taking the initiative to attack, achieving great influence. Attacking from the life gate direction against the death gate direction, one person can defeat ten thousand, and all affairs will be auspicious. For example, in the first yang遁, during the Bingyin hour on a Jia or Ji day, the value symbol Jiaziwu combines with the open door, and the heavenly stem Jia is placed on top of the earth branch Bing in the eighth palace of Gen, which is the pattern of the azure dragon turning its head.

歌曰：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。三奇游六儀者，乃天上乙丙丁遊於甲子戊甲戌己甲申庚，甲午辛，甲辰壬，甲寅癸，之六儀也。玉女守門者，謂丁為玉女，而會天乙，直使之門也。如陽遁一局，甲己月庚午時，丁奇在兌，而庚午時亦在兌，休門直使加地丁七宮是也。故甲子用庚午，甲戌用己卯，甲申用戊子，甲午用丁酉，，甲辰用丙午、甲寅用乙卯。

The song says, "There are also the Three Marvels moving through the Six Instruments, known as the Jade Maiden guarding the gate; if you are doing private and harmonious affairs, please calculate within this." The term "Three Marvels moving through the Six Instruments" refers to the three marvels, which are the heavenly stems 乙, 丙, and 丁, moving onto the six instruments on the earth plate, which are Jiazi戊, Jiaxu己, Jiashen庚, Jiawu辛, Jiachen壬, and Jiayin癸. The term "Jade Maiden guarding the gate" is because 丁 is called the Jade Maiden, and it meets the gate corresponding to the chief symbol and duty gate. For example, in the first Yang Dun array, on an 甲 day or 己 day at the time of Gengwu, the 丁 marvel is in the 兑 seventh palace, and the stem of the hour Gengwu also falls in the 兑 palace. The Xiu Men, as the duty gate, is added to the earth plate at the position of 丁 in the 兑 seventh palace, which is exactly this pattern. Therefore, when calculating, in the Jiazi ten-day cycle use the time of Gengwu, in the Jiaxu ten-day cycle use the time of Jimao, in the Jiashen ten-day cycle use the time of Wuzi, in the Jiawu ten-day cycle use the time of Dingyou, in the Jiachen ten-day cycle use the time of Bingwu, and in the Jiayin ten-day cycle use the time of Yimao.

歌曰：三奇得使誠堪使，六甲遇之非小補。乙馬逢犬丙鼠猴，六丁玉女騎龍虎。甲戌甲午乙為使．甲子甲申丙為使，甲辰甲寅丁為使，其法甲木畏庚金，是以三奇所使，除去巳酉丑，而甲午甲戌拱乙未，且乙木生午墓戌故．乙為使也。火庫於戌，而亥宮，甲木生丙火．是以甲子、甲申拱戌亥，而丙為使也。丁卯為甲子之陰，甲寅、甲辰拱之，故丁為使也。乙為使者，乙奇加甲戌、甲午丙為使者，丙奇加甲子、甲申也。丁為使者，丁奇加甲辰、甲寅也。此時最吉。

The song says, "The Three Marvels with their proper agents are indeed effective, and encountering them in the Six Jia cycles brings significant benefit; when the horse of Yi meets the dog, the mouse and monkey of Bing, and the dragon and tiger of Ding, the Six Ding Jade Woman rides them." Specifically, in the cycles of Jia Xu and Jia Wu, Yi is the agent; in the cycles of Jia Zi and Jia Shen, Bing is the agent; and in the cycles of Jia Chen and Jia Yin, Ding is the agent. The reasoning is as follows: Jia belongs to wood, which fears Geng metal, so the agents of the Three Marvels must avoid the metal triad of Si-You-Chou. Between Jia Wu and Jia Xu lies Yi Wei, and Yi wood is born in Wu and buried in Xu, so Yi serves as their agent. The repository of fire is in Xu, and in theHai Palace, Jia wood can generate Bing fire. Between Jia Zi and Jia Shen lies Xu and Hai, so Bing serves as their agent. Ding Mao is the hidden spirit of Jia Zi, and Jia Yin and Jia Chen enclose Ding Mao in between, so Ding serves as their agent. In practical terms, when Yi is the agent, Yi Qi is placed on Jia Xu and Jia Wu; when Bing is the agent, Bing Qi is placed on Jia Zi and Jia Shen; and when Ding is the agent, Ding Qi is placed on Jia Chen and Jia Yin. Such an hour is most auspicious.

假令陽遁九局，甲己日庚午時，此時六乙日奇下臨三宮，甲午是為乙奇得使。假令陰遁三局，丙辛日壬辰時，此時乙奇在杜門，下臨九官．甲午辛亦為乙奇得使。假令陽遁九局，乙庚日戊寅時，此時丁奇下臨四宮，甲辰是為丁奇得使，但乙奇加甲午辛乃青龍逃走，丙奇加甲申庚上，乃熒入太白，丁奇加甲寅癸，乃朱雀投江。兒此三者，尚有微疵不吉。如遇本旬直符同臨其上，方可用之而吉也。

For example, in the ninth Yang Dun (Yang遁) arrangement, on a Jia or Ji day, during the Gengwu hour, the Six Yi (六乙) day spirit is placed under the Zhen trigram (震) third palace on top of Jiawu, which is called the Yi spirit gaining power. Similarly, in the third Yin Dun (阴遁) arrangement, on a Bing or Xin day, during the Renchen hour, the Yi spirit follows the Du gate (杜门) and is placed under the Li trigram (离) ninth palace, also falling on Jiawu and Xin, which is also called the Yi spirit gaining power. Another example is in the ninth Yang Dun arrangement, on a Yi or Geng day, during the Wuyin hour, the Ding spirit is placed under the Xun trigram (巽) fourth palace on top of Jiachen, which is called the Ding spirit gaining power. However, it is important to note that when the Yi spirit is combined with Jiawu and Xin, it forms the Vermilion Bird fleeing (青龙逃走); when the Bing spirit is combined with Jiashen and Geng, it forms the planet Mars entering the planet Wei (荧惑入太白); and when the Ding spirit is combined with Jiayin and Gui, it forms the Azure Dragon falling into the river (朱雀投江). These three situations, although called gaining power, still carry flaws and are not auspicious. Only when the value symbol (值符) of the current ten-day period is also present on the same palace can it be safely used and result in good fortune. This shows that 'gaining power' does not necessarily mean good fortune; it also depends on whether the spirit and the instrument (奇仪) have compatible Five Phases (五行). When the value symbol of the current ten-day period is also present, it is as if the beginning of the ten-day period is personally intervening, thus suppressing the ominous patterns.

歌日：天上六丙合九天，再合生門神遁然。丙奇與生門下臨九天之位，得神靈所蔽其方．可以祭神靈，用聖術畫地，立籌，步鳳，置造壇場，刻鬼神，攝魔昧，自有威伏。更利攻虛、陰謀密計，玄妙開基，修建廟宇，塑畫褙表神像，以應神候。

The song says, "Sixth Heaven's Bing joins Jiu Tian, then joins the Life Gate, and divine concealment arises." This pattern is formed when the Bing oddity and the Life Gate both fall in the position of Jiu Tian, thus receiving the protection of the divine. This direction is suitable for worshipping deities, using Daoist techniques to draw lines and step on the star patterns, setting up altars, carving images of ghosts and spirits, and capturing demons and spirits. Naturally, it has power to subdue them. Moreover, it is favorable for attacking an enemy's vulnerable points, as well as for secret plots, establishing mysterious foundations, and building temples and carving and decorating divine images to respond to the divine.

歌日：天上六乙合九地，臨於杜門鬼遁取。丁奇與休門相合．下臨九地之位，又曰乙奇與開門相合，下臨九地之位，得鬼神隱伏之蔽其方，可以探機．偷營劫寨，設伏攻虛，密伺動靜，詭詐文書．超亡，薦孤拔寡，以候鬼應。

The song says, "Heavenly Six Yi combines with Jiudi, resting upon Xiu Men and Ding Wonder." The method involves Ding Qi combining with Xiu Men and being placed over Jiudi; another interpretation is that Yi Qi combines with Open Door and is placed over Jiudi. This position grants protection from spirits and ghosts, allowing one to uncover secrets, ambush the enemy's weak points, set up hidden troops, secretly observe the enemy's movements, forge deceptive documents, and perform rituals to liberate souls and assist the lonely and destitute, waiting for the spirits to respond.

歌曰：天上六乙合三門，下臨巽宮風遁矣。又曰：丙奇與開門相合，下臨巽宮不犯墓。迫得靈奇順風爽帆之蔽。又曰：三吉門臨地盤乙奇。又曰：開休生三門與六丁星奇相合，下臨地下六己。又曰：辛儀與奇門下臨六乙，其方可以默吸風雲；噴噀旗旐。令眾士沉吟聽音。又丙奇開門相合，下臨坤宮，更宜禱祭風伯雨師，敵壘戰立旌旗，以候風應。

The song says, "At the top six Yi combines with three gates, below it is the Xun palace, and thus wind遁 occurs." Another saying states that the Bing qi combines with the Open Door, and when it is below the Xun palace, it does not violate the burial of the qi or the pressure of the gate, thus receiving the protection of a magical and favorable wind that allows the sails to spread. Another saying states that the three auspicious gates are located above the Earthly Yi qi. Another saying states that the Open, Rest, and Life gates combine with the Six Ding star qi, and are below the Six Ji on the Earth Plate. Another saying states that the Xin instrument combines with the qi door and is below the Six Yi. Any direction that meets these conditions can silently absorb the qi of wind and cloud, spray it onto the banners, and make the soldiers hold their breath and listen to the commands. Additionally, when the Bing qi combines with the Open Door and is below the Kun palace, it is more suitable to pray to the wind god and rain god, raise banners opposite the enemy camp, and wait for the wind to respond.

雲遁歌日：天上六乙合六辛，臨三吉門雲遁取。又日：凡乙奇與開門合，下臨坤官不犯墓。迫得雲之蔽。又日：乙奇與開門合，下臨六辛，其方可以默吸風雲噴噀，甲冑音遙普遍，或記射鵰為名，令士卒仰望，並及利求雨澤，助農稼．建立營造軍器，以候雲應。

The song of Yun Dun says, "Heavenly Six Yi combines with Six Xin, and Yun Dun is taken when the three auspicious gates are present." It also states: whenever the Yi qi combines with the Open Door, and is below the Kun palace without violating the burial of the heavenly stem or the gate being pressed, it will receive the protection of clouds. It also says: when the Yi qi combines with the Open Door and is below Six Xin, such a direction can quietly absorb the winds and clouds and release them, making the sound of armor and weapons spread far and wide. It can also be used as a pretext for shooting eagles, making soldiers look up and observe. It is also favorable for praying for rain, assisting in farming and cultivation, building camps, and manufacturing military equipment, waiting for the clouds to respond.

歌曰：日奇合休於坎宮，此為龍遁雲從起。又日：伏吟乙奇與休門相合，下臨六癸，或在坎，得龍之蔽其方，可以祭龍神，祈雨澤，水戰演敵，計量江面，把守河渡，教習水戰，密運機謀，移舟轉向，下船開江，造置水櫃，祭禱鬼神，填堤塞河。修橋穿井，以應龍候。

The song says, "The odd days join with Xiu Men in the Kan palace, which is called Dragon Concealment and Clouds Rising." Another explanation states that in a situation of Hidden Chant, if the Yi odd day combines with Xiu Men and is under the six Gui or falls in the Kan palace, it receives the protection of the dragon. This direction is suitable for worshipping the dragon god and praying for rain, practicing naval warfare, measuring river surfaces, guarding ferry crossings, and training naval troops. It can also be used for secretly planning strategies, moving ships and changing their direction, launching ships, building water storage facilities, praying to ghosts and spirits, constructing dikes to block rivers, and building bridges and digging wells, to respond to the dragon's reaction.

歌日：天上六乙合六辛，臨休到艮虎遁門。又曰，乙奇與生門臨六辛，得虎之蔽。一雲辛儀合生臨艮具方，可以招安，設伏邀擊．計度要害，據險守禦，建立山寨，措置關隘，防險修鑿，以候虎應。

The song says, "Heavenly Six Yi combines with earthly Six Xin, arriving at the Resting Gate to enter the Tiger's Gate." It also says that when the Yi oddity is with the Life Gate at Six Xin, it receives the protection of the tiger. Another saying is that when the Xin symbol combines with the Life Gate and falls in the Gen palace, this direction can attract and pacify people, set up ambushes to intercept, measure dangerous terrain, hold a strategic position for defense, establish mountain strongholds, arrange passes and fortifications, and guard against dangers, waiting for the tiger's response.

煙波文曰：天三門兮地四戶，問君此法從何處。太沖小吉與從魁，此是天門私出路。地戶除危定與開，舉事皆從此中去。入式歌云：天乙會合女陰私。所謂天乙會合女陰私之事，要在三奇臨六儀，與三奇吉門合太沖，從魁小吉天三門，加除定危開地四戶，是謂福食、遠行、出入皆吉。

The "Yanbo Diao Sǒu Fu" says, "Heaven has three gates, Earth has four doors; ask you, where does this method come from? Tai Chong, Xiao Ji, and Cong Kuai are the secret paths of the heavenly gate; the earthly doors include Chú, Ding, Wei, and Kai, and all matters should be decided through these." The "Ru Shi Ge" says, "Tian Yi meets and combines with female private matters." What is meant by Tian Yi meeting and combining with female private matters is that the Three Marvels are located upon the Six Instruments, and the Three Marvels and auspicious gates are all situated on Tai Chong, Cong Kuai, and Xiao Ji, which are the three heavenly gate positions. In addition, the four earthly door positions are Chú, Ding, Wei, and Kai. When these conditions are met, banquets, gatherings, long journeys, and departures are all favorable.

歌云：本月將名加時支，十二月將順遍數。太沖小吉與從魁，三方游禍天門便。以月將加時支，順數也。假如：正月雨水後用午時出行，則以月將登明加於時支午宮，登明在午上，神后在未，大吉在申，功曹在酉，太沖在戌，戌方為天門，天罡在亥，太乙在子，勝光在丑，小吉在寅，寅方為天門，傳送在卯，從魁在辰，辰方為天門，餘仿此。

The song says, "The name of the month general is added to the earthly branch of the hour, and the twelve month generals are counted in order; Tai Chong, Xiao Ji, and Cong Kuai, the three directions of wandering misfortune are at the heavenly gate." This means that the month general is placed on the earthly branch of the hour, and then counted in sequence. For example, if one is to travel at the hour of Wu in the month of Zhengyue after the rainwater period, the month general of Zhengyue, Dengming, is placed on the Wu branch. Dengming is at Wu, Shenhou at Wei, Dajiji at Shen, Gongcao at You, Tai Chong at Xu—Xu is the heavenly gate; Tian Gang at Hai, Taiyi at Zi, Shengguang at Chou, Xiao Ji at Yin—Yin is also the heavenly gate; Chuan Song at Mao, Cong Kuai at Chen—Chen is also the heavenly gate. It can be seen that the three heavenly gates are the three deities Tai Chong, Xiao Ji, and Cong Kuai. These three deities among the twelve heavenly generals are of a peaceful nature, so they are chosen as the paths for private travel. The same method applies to the other months.

以授時曆看，審訂太陽過宮方，可選用如去年十二月大寒節，某日時刻日纏玄枵之次，太陽在子，以神后出將加用時，世俗但知登明為正月將，卻不知待雨水節後，某日時刻日躔娵皆之次，太陽方過亥宮，以登明天月將，方可用登明天月將加用時，以次輪去，如遇從魁小吉太沖，即是天三門也。如得本日貴人到乾亥，就是貴人登天門。天罡辰，太乙巳，勝光午．小吉未，傳送申，從魁酉，一河魁戌，登明亥，神后子，大吉丑，功曹寅，太沖卯，正月亥，二月戌，三月酉，四月申，五月未，六月午，七月巳，八月辰，九月卯，十月寅，十一月丑，十二月子。

The use of the month general requires consulting the "Granting the Right Time Calendar" to determine the exact moment when the sun enters a new palace. For example, on a certain day and hour of the winter solstice last year in the twelfth lunar month, the sun was in the palace of Zi, so the general should be Shenshou added to the time of action. Common people only know that Dengming is the month general for the first lunar month, but they do not know that after the rains festival on a certain day and hour, the sun actually enters the palace of Hai, and then Dengming can be used as the month general for that time. Then the sequence continues, and when the three deities of Tian Sanmen fall, they are the three gates. If the nobleman happens to be in the palace of Qian at the position of Hai, it is called "the nobleman enters the heavenly gate." The fixed correspondence between the twelve month generals and the earth branches is: Tian Gang in Chen, Tai Yi in Si, Sheng Guang in Wu, Xiao Ji in Wei, Cheng Song in Shen, Cong Kuai in You, He Kuai in Xu, Deng Ming in Hai, Shen Hou in Zi, Da Ji in Chou, Gong Cao in Yin, Tai Chong in Mao. The month generals used each month are: first lunar month in Hai, second in Xu, third in You, fourth in Shen, fifth in Wei, sixth in Wu, seventh in Si, eighth in Chen, ninth in Mao, tenth in Yin, eleventh in Chou, twelfth in Zi. It is important to clearly distinguish between "month general" and "month builder": the month general is determined by the sun entering a new palace, and it moves in the opposite direction to the month builder, retreating each month. The time to change the general is based on the intersection of the middle solar term, not on the first day of the month, otherwise the entire Tian Sanmen will be misaligned.

歌云：用時支上加月建，建除滿平一順流。定執破危相接去，成收開閉掌中周。除定危開為地戶，此方有難來修避。以月建加用時順數，如寅上起建卯為除，午為定，酉為危，子為開，三奇臨之大吉。正月寅上起建，二月卯上起建，餘仿此。如九月某日用巳時，則以戌建加於時支巳宮，除在午，午為地戶，滿在未，平在申，定在酉，酉為地戶，執在戌，破在亥，危在子，子為地戶，成在丑，收在寅，開在卯，卯為地戶，子午卯酉，四方俱吉。

The song says, "When using the time, add the month builder to the earthly branch of the hour. The sequence is built, removed, full, level, and smooth in order. The positions of fixed, broken, dangerous, and opening are connected. When these positions are reached, the outcomes are determined. If the three marvels are present at these positions, it is very auspicious." Among the twelve divine spirits of the month, the positions of removal, fixed, danger, and opening are considered the four gates of the earth. In times of danger, one can seek refuge in these four directions. The method is to add the month builder to the earthly branch of the hour and count forward in sequence. For example, if the month builder starts at寅 (Yin) on the hour branch, then卯 (Mao) is removal,午 (Wu) is fixed,酉 (You) is danger, and子 (Zi) is opening. If the three marvels are present at these positions, it is very auspicious. In the first lunar month, the month builder starts at寅 (Yin); in the second lunar month, it starts at卯 (Mao), and so on for the rest of the months. For instance, on a certain day in the ninth lunar month using the hour of巳 (Si), the month builder for the ninth month, which is戌 (Xu), is added to the hour branch of巳 (Si). Removal is at午 (Wu), which is one of the earth gates; full is at未 (Wei), level at申 (Shen), fixed at酉 (You), which is another earth gate; broken at戌 (Xu), danger at子 (Zi), which is another earth gate; completed at丑 (Chou), collected at寅 (Yin), opening at卯 (Mao), which is another earth gate. The directions of子 (Zi), 午 (Wu), 卯 (Mao), and 酉 (You) are all auspicious.

六合太陰太常君，三辰元是地私門。更得奇門相照耀，出行百事總欣欣。以天月將加所用正時，看貴人所泊何宮，即於貴人上起，貴人、螣蛇、朱雀、六合、勾陳、青龍、天空、白虎、太常、玄武、太陰、天后、順逆而行。

The song says, "Liu He, Tai Yin, Tai Chang, the three bright stars belong to the earthly gate; if the odd door shines together, traveling brings joy in all affairs." To find the earthly gate, add the month's heavenly month general to the correct hour, then see which palace the nobleman falls into. Starting from that palace, count in the order of nobleman, taming snake, vermilion bird, Liu He, Gou Chen, azure dragon, sky, white tiger, Tai Chang, black tortoise, Tai Yin, and Heavenly Empress. Determine whether to proceed clockwise or counterclockwise based on the day's situation.

陽貴人出於先天之坤，子上起甲干順布，乙癸在丑，庚與乙合，戊與癸合，取干德合者，為貴人，故庚戊二干陽貴人在丑是也。己干在未，甲與己合，故甲干陽貴人在未，陰貴人出於後天之坤，申上起甲干逆行，乙癸在未，庚戊得合，故庚戊陰貴人在未，己干在丑，甲與己合，故甲干陰貴人在丑。自亥至辰，陰陽貴順行，自巳至戌，陰陽貴逆行。若得六合太陰太常三神，與奇門同臨其方者，百事大吉。陽時宜擊，陰時宜陝。陽先舉，陰從應。凡欲擊者，為破，而擊之陝者，密而去之，其敗軍宜向六合下走而出也。

The Yang Nobleman comes from the position of the Earth Trigram in the Earlier Heaven Trigrams. Starting from the Zi position, the Heavenly Stems are arranged in order. Yi and Gui fall on Chou. Since Geng combines with Yi and Wu combines with Gui, any Heavenly Stems that combine with the stem of the Earth Trigram are considered Noblemen. Therefore, the Yang Nobleman of Geng and Wu falls on Chou. The stem Ji falls on Wei, and since Ji combines with Ji, the Yang Nobleman of Ji falls on Wei. The Yin Nobleman comes from the position of the Earth Trigram in the Later Heaven Trigrams. Starting from Shen, the Heavenly Stems are arranged in reverse order. Yi and Gui fall on Wei. Since Geng and Wu combine, the Yin Nobleman of Geng and Wu falls on Wei. The stem Ji falls on Chou, and since Ji combines with Ji, the Yin Nobleman of Ji falls on Chou. If the Nobleman falls between Hai and Chen, both Yin and Yang Noblemen move forward. If the Nobleman falls between Si and Xu, both Yin and Yang Noblemen move backward. If the Three Gods of Liu He, Tai Yin, and Tai Chang appear together with the Gate of the Gate in the same direction, all affairs will be very auspicious. In Yang time, it is suitable for active attack; in Yin time, it is suitable for concealment and withdrawal. In Yang time, one should strike first; in Yin time, one should respond later. Any attack is considered breaking the enemy, and concealment means secretly withdrawing. A retreating army should escape in the direction of Liu He.

假如以六合太陰太常為三辰，依圖推看在何方日支，自子至巳為陽用陽貴人，自午至亥為陰用陰貴人，假如丁亥日亥為陽日，丙丁豬雞位，則亥豬為陽日貴人，須用貴人加亥上順數去，卻是六合太陰太常何處即是地私門，此只論日不論時，然須得奇門方可用又一起例審太陽過宮，以月將加用時，尋本日貴人起星求地私門假如正月亥將，若甲日用辰時，即以亥加辰順數，去尋本日陽貴未到子，陽貴順行，則螣在丑，朱雀在寅，六合在卯，為私門，勾陳在辰，青龍在巳，天空在午，白虎在未，太常在申，為私門，玄武在酉，太陰在戌，為私門，天后在亥，如用陰貴，亦以亥加辰陰貴，丑到午，陰貴逆行，則螣蛇在巳，朱雀在辰，六合在卯，為私門，勾陳在寅，青龍在丑，天空在子，白虎在亥，太常在戌，為私門，玄武在酉，太陰在申，為私門，天后在未，餘仿此。

Using theLiu He, 太阴, and 太常 as the three celestial directions, refer to the diagram to determine where they fall. Then check the day branch: if the day branch is from 子 to 巳, it is yang, and use the yang nobleman; if from 午 to 亥, it is yin, and use the yin nobleman. For example, on a Dinghai day, 亥 belongs to yang, so according to the mnemonic "丙丁猪鸡位," 亥 is the yang nobleman for 丁 day. Place the nobleman on 亥 and count forward to find where Liu He, 太阴, and 太常 fall; those positions are the private doors. This method only considers the day, not the time, but it still requires the presence of the qimen to be applicable. Another method involves first examining the sun's movement through the twelve zodiac animals, placing the month general on the chosen time, then finding the day's nobleman to arrange the twelve heavenly stems in order to determine the private door. For example, in the first lunar month using 亥 as the month general, on an 甲 day at 辰 time, place 亥 on 辰 and count forward. The yang nobleman for 甲 day falls on 子; following the yang nobleman's direction, 螣蛇 is on 丑, 朱雀 on 寅, 六合 on 卯 (卯 is the private door), 勾陈 on 辰, 青龙 on 巳, 天空 on 午, 白虎 on 未, 太常 on 申 (申 is the private door), 玄武 on 酉, 太阴 on 戌 (戌 is the private door), 天后 on 亥. If using the yin nobleman instead, place 亥 on 辰 again, and the yin nobleman falls on 午; following the yin nobleman's reverse direction, 螣蛇 is on 巳, Vermilion Bird on 辰, Liu He on 卯 (卯 is the private door), Gou Chen on 寅, Azure Dragon on 丑, 天空 on 子, White Tiger on 亥, 太常 on 戌 (戌 is the private door), Black Tortoise on 酉, 太阴 on 申 (申 is the private door), Heavenly Empress on 未. The rest of the days follow the same pattern. In summary, to find the private door involves three steps: first determine the month general for the current month and place it on the chosen time, then determine whether to use the yang or yin nobleman and whether to count forward or backward based on the day stem and day branch's yin and yang, and finally count the positions of Liu He, 太常, and 太阴 to find the three directions which are the private doors for secret entry and exit.

陽貴詩曰：庚戊見牛甲在羊，乙猴己鼠丙雞方。丁豬癸蛇壬是兔，六辛逢虎貴為陽。陰貴詩日：甲貴陰牛庚戊羊，乙陰在鼠己猴鄉。丙豬丁雞辛遇馬，壬蛇癸兔屬陰方。

The mnemonic poem for the Yang Nobleman states: The Yang Nobleman of Geng and Wu is found at Chou when encountering Ox; the Yang Nobleman of Jia is at Chou when encountering Sheep; the Yang Nobleman of Yi is at Shen when encountering Monkey; the Yang Nobleman of Ji is at Zi when encountering Rat; the Yang Nobleman of Bing is at You when encountering Rooster; the Yang Nobleman of Ding is at Hai when encountering Pig; the Yang Nobleman of Gui is at Si when encountering Snake; the Yang Nobleman of Ren is at Mao when encountering Rabbit; and the Yang Nobleman of Xin is at Yin when encountering Tiger. These are all Yang Nobleman positions. The mnemonic poem for the Yin Nobleman states: The Yin Nobleman of Jia is at Chou when encountering Ox; the Yin Nobleman of Geng and Wu is at Wei when encountering Sheep; the Yin Nobleman of Yi is at Zi when encountering Rat; the Yin Nobleman of Ji is at Shen when encountering Monkey; the Yin Nobleman of Bing is at Hai when encountering Pig; the Yin Nobleman of Ding is at You when encountering Rooster; the Yin Nobleman of Xin is at Wu when encountering Horse; the Yin Nobleman of Ren is at Si when encountering Snake; the Yin Nobleman of Gui is at Mao when encountering Rabbit. These are all Yin Nobleman positions.

旦貴用上一字，即上圖之乙、巽、丙、丁、坤、庚六時；夜貴用下一字，即上圖之辛、乾、壬、癸、民、甲六時。貴人所到之宮，自亥至辰，為陽支，宜順行；自巳至戌，為陰支，宜逆行。二圖當相合推用，但分之以知甲在卯宮，用暮貴巽在巳宮，用日貴，餘仿此。假如正月雨水後，太陽躔娵訾之次，月將在亥，則以亥加所用時之上下，以分旦暮，定其陰陽，又視貴人所到之宮，詳其陽支宜順，陰支宜逆，以求三辰所在之方也。

Using the previous character of the morning nobleman, we get the six hours corresponding to the positions of Yi, Xun, Bing, Ding, Kun, and Geng in the diagram above; using the next character of the evening nobleman, we get the six hours corresponding to the positions of Xin, Qian, Ren, Gui, Gen, and Jia in the diagram above. If the nobleman falls in the area from亥 to 辰, which belongs to the yang branches, the twelve heavenly generals should be moved in the clockwise direction; if the nobleman falls in the area from巳 to 戌, which belongs to the yin branches, the twelve heavenly generals should be moved in the counterclockwise direction. The two diagrams should be used together for calculation. If viewed separately, we can determine: when Jia falls in the卯 position, use the evening nobleman; when Xun falls in the巳 position, use the morning nobleman; the rest follow the same pattern. For example, after the rainwater solar term in the first lunar month, the sun is located in the娵訾 sector, and the month general is in亥. Place亥 on the previous or next character of the used hour, to distinguish between the morning and evening nobleman, determine the yin and yang; then check which position the nobleman falls into, carefully examine whether the yang branches should be moved clockwise or the yin branches should be moved counterclockwise, and thus determine the positions of the three stars: Liu He, Tai Chang, and Tai Yin.

假如甲日用卯時．屬下一字，用暮貴定為陽貴，則以亥加卯宮順行。陽貴人未在亥，亥為陽支，加貴人順行，六合在寅，太常在未，太陰在酉也。假如甲日用午時，屬上一字，用旦貴定為陰貴，則以亥加午宮順行：陰貴丑在申，申為陰支．加貴人逆行。太陰在戌，太常在子，六合在巳也。假如甲日用子時屬下一字，用暮貴，又定為陽貴人，則以亥加子順行；陽貴人在申，申為陰支．加貴人逆行。太陰在戌，太常在子，六合在巳，也餘仿此。

For example, on a Jia day using the卯 (Mao) hour, which belongs to the next character, we use the evening nobleman (暮贵). This is determined as a yang nobleman, so we place亥 (Hai) in the Mao palace and proceed in a clockwise direction. The yang nobleman of Jia falls on亥 (Hai), which is a yang branch, so we proceed clockwise from the nobleman. Thus, theLiu He (Liu He) falls on寅 (Yin), 太常 (Tai Chang) on未 (Wei), and 太阴 (Tai Yin) on酉 (You). Another example is on a Jia day using the午 (Wu) hour, which belongs to the previous character, so we use the morning nobleman (旦贵). This is determined as a yin nobleman, so we place亥 (Hai) in the Wu palace and proceed clockwise. The yin nobleman of Jia falls on丑 (Chou), which is a yin branch, so we proceed counterclockwise from the nobleman. Thus, 太阴 (Tai Yin) falls on戌 (Xu), 太常 (Tai Chang) on子 (Zi), and Liu He (Liu He) on巳 (Si). A third example is on a Jia day using the子 (Zi) hour, which belongs to the next character, so we use the evening nobleman (暮贵). This is determined as a yang nobleman, so we place亥 (Hai) in the Zi palace and proceed clockwise. The yang nobleman of Jia falls on申 (Shen), which is a yin branch, so we still proceed counterclockwise from the nobleman. Thus, 太阴 (Tai Yin) falls on戌 (Xu), 太常 (Tai Chang) on子 (Zi), and Liu He (Liu He) on巳 (Si). The remaining days and hours follow the same pattern. By examining these three examples, we can summarize two rules: first, determine whether the hour belongs to the previous or next character to decide whether to use the morning or evening nobleman. Second, do not consider the yin or yang of the hour itself, but only the yin or yang of the nobleman's palace, which determines whether the twelve heavenly generals are arranged clockwise or counterclockwise. The second rule is often misused, so it must be carefully observed.