The nine stars are effective at the hour of Shen.

蓬值申，有取水人傘笠至，西方有小兒打水鼓，叫啖葬。造後二十日內雞巢內蛇傷人，新婦自溢，淫慾公事敗。 芮值申，主東方涼傘青蓋及僧道鬍鬚人至，及牛鬥傷人，犬咬人。葬造後一百日，當進羽音人產物，週年內有水牛入屋，鵬鳥入家，時主大病。 沖值申，南方白衣人騎馬過，吏卒人持刀相殺，葬造後一百二十日內，女人作牙，進絕戶田產。

When the Tianpeng Star is active during the hour of Shen, someone wearing a straw hat comes to take water, and a child from the west beats a water drum and shouts. Within twenty days after the burial, a snake injures someone in the chicken coop, the newly married wife commits suicide, and someone gets into legal trouble due to lust and suffers a downfall. When the Tianrui Star is active during the hour of Shen, there will be a person with a cool umbrella and green canopy coming from the east along with monks, Taoists, and men with beards. There will also be cattle fighting and injuring people, and dogs biting people. Within a hundred days after the burial, the products of those who make a living from birds will be affected, and within a year, water oxen will enter the house and large birds will enter the home, at which time the head of the household will suffer a serious illness. When the Tianchong Star is active during the hour of Shen, a person wearing white clothes will ride a horse passing through the south, and officials will fight with knives. Within a hundred and twenty days after the burial, a woman will act as an intermediary for the transfer of land from a family with no male heirs.

輔值申，有青腫患腳人攜酒至，三教色衣人至西北金鼓聲。葬造後半年內，因婦人財大發，蛇從井中出．平白人送牛羊至。 禽值申，主天中飛鳥大叫，師巫將符來，葬造後百日內，女人自到拾得珠翠歸，週年新婦昌盛，生貴子，大旺田蠶。 心值申，僧道前來，金鼓四鳴，百鳥交噪，紅裙女人送酒至，葬造後寡婦坐堂，抬得古窖大發。

When the Tian Fu Star is active during the hour of Shen, a person with swollen and discolored legs comes with wine, and people from the three teachings—Confucianism, Buddhism, and Taoism—arrive wearing various clothes. A sound of gongs and drums is heard from the northwest. Within half a year after the burial, wealth is suddenly obtained due to a woman, a snake climbs out of the well, and strangers bring cattle and sheep. When the Tian Qin Star is active during the hour of Shen, there are loud cries from flying birds in the sky, and a witch arrives with talismans. Within a hundred days after the burial, a woman comes to the door on her own, picks up jewels and pearls, and returns. After a full year, the new wife becomes prosperous and gives birth to a noble son, and the fields and silkworms thrive. When the Tian Xin Star is active during the hour of Shen, monks and Taoists arrive, gongs and drums sound from all sides, and hundreds of birds make noise together. A woman wearing a red skirt brings wine. After the burial, a widow becomes the head of the household and lifts up an old cellar to gain great wealth.

柱值申，主水鷹鴿掠，禽墜地，及青衣人攜籃至。葬造後因失火喪家。 任值申，主大風雨至，三牙須人打鼓至，僧道著黃衣為應。葬造後七日內甑鳴，女人被火湯燒敗。 英值申，有懷孕婦人大哭，西方上有金鼓聲，及僧道持蓋，葬造後大凶。

When the Tianzhu star is active during the Shen hour, it indicates water eagles and pigeons flying by, birds falling to the ground, and a person wearing blue clothes carrying a basket coming forward; after the construction or burial, the family suffers a fire and loses their home. When the Tianren star is active during the Shen hour, it signifies a great storm approaching, with a man with three braids beating a drum, and monks and Taoists wearing yellow clothes, all of which come true; after the construction or burial, within seven days, the cooking pot makes noise, a woman is burned by hot soup and the family suffers a loss. When the Tianying star is active during the Shen hour, there is a pregnant woman crying, the sound of gongs and drums coming from the west, and monks and Taoists arriving with umbrellas; after the construction or burial, it is extremely dangerous. The metal energy in the Shen palace is strong, and the Tianying star, which belongs to fire, is in the metal territory, so fire cannot sustain itself. Therefore, this situation is simply described as "great danger" without further details. The Shen palace belongs to metal, and all three stars are not in their proper place here, so the outcomes are mostly related to casualties and fires.

蓬天芮值酉，主西方有赤馬至，及輪輿群鴉四噪。葬造後百日內，家生貴子，僧道作牙，進商音人．田地大發，三年內雞生雙子，貓養白兒，請舉。 沖天輔值酉，遠方人送書至，東方狐狸咬叫，婦人把火來。葬造後周年生貴子．得橫財大發。 禽值酉，西方火起，人家相打大叫，鼓聲繞噪。葬造後周年生貴子，得橫財大發。

When the Tianpeng Star and Tianrui Star are in the You hour, there will be a red horse coming from the west, carriages passing by, and crows screeching everywhere; within a hundred days after the construction or burial, the family will have a noble son, monks and Taoists will act as intermediaries, people involved in commerce will acquire land and become wealthy, and within three years, hens will lay double yolked eggs, cats will give birth to white offspring, and someone in the family will pass the imperial examination. When the Tianchong Star and Tianfu Star are in the You hour, someone from afar will send a letter, a fox will howl in the east, and women will come carrying fire; within a year after the construction or burial, a noble son will be born, and there will be unexpected wealth. When the Tianqin Star is in the You hour, fire will start in the west, people will fight and shout loudly, and drums will echo around causing noise; within a year after the construction or burial, a noble son will be born, and there will be unexpected wealth.

任天心值酉，主僧道尼姑．把火西南來，北方鐘鼓聲。葬造後七十日丙，進商音，騾馬官員財喜，及藝術人送遠信至，大利。 英值酉．西方有人相爭．鳥雀喧噪，白衣女人懷孕至。葬造未六十日，小口宅母折足破財，一百日因口舌得財。

When the Tian Ren star and Tian Xin star are active during the You hour, there will be monks, Taoist priests, nuns carrying fire coming from the southwest direction, and the sound of bells and drums coming from the north. Within seventy days after construction or burial, people who play the commercial tune, as well as the wealth and happiness of donkeys, horses, officials, and artisans bringing messages from afar will be very beneficial. When the Tian Ying star is active during the You hour, there will be quarrels in the west, noisy birds and chickens, and a pregnant woman wearing white clothes arriving. Within sixty days after construction or burial, the family's young children and the main wife will suffer injuries and financial loss, and at one hundred days, they will gain wealth due to disputes over words. This shows that good and bad fortune often come together, and one should not focus only on one aspect.

蓬值戌，主有老人持杖來，西上雷雨至，三牙須人擔籮來。葬造後有白犬至，六十日內，因拾得軍器，得橫財大發。 沖天輔值戌，西上三五人把火光尋失物．師巫與三牙須人至。葬造後六十日，雞上樹啼，遠方有信，獲羽音人財，週年小口被牛踏損。 禽值戌，東北方有鐘聲音，及饒鈸聲，有青衣童子攜籃至，後六十日．白龜至，大發。就得寡母田契，有人請舉。

The Tianpeng Star is in effect during the戌 hour, indicating an elderly man with a staff will come from the west, accompanied by thunder and rain. A man with three braids will come carrying a basket. After the burial, a white dog will arrive, and within sixty days, one will gain sudden wealth by finding military weapons. When Tianchong Star and Tianfu Star are in effect during the戌 hour, there will be three or five people from the west carrying fire to search for lost items, and a wizard and a man with three braids will come. After the burial, within sixty days, a rooster will cry on a tree, and news will come from afar. One will gain wealth from someone with feathers, and after one year, a young child in the family will be trampled by a cow. When Tianqin Star is in effect during the戌 hour, there will be sounds of bells and gongs from the northeast, and a child wearing blue clothes will come carrying a basket. Afterwards, within sixty days, a white turtle will appear, bringing great fortune to the family, and one will also receive a land deed from a widowed mother. Someone in the family will pass the imperial examination.

心值戌．主南方大叫，賊驚，小兒騎牛至，百日內家生貴子．金雞鳴，玉犬吠，三年請舉。 柱天英值戌，有女人把白布至，西有鼓聲，北上樹倒打人，大叫，六十日，蛇蟲入宅咬人，連人瘟疫，死大敗。

When the Tian Xing star is in the戌 hour, it indicates a loud shout from the south, thieves getting startled, and a child riding a cow coming forward; within a hundred days, a noble son will be born in the family, a golden rooster will crow at dawn, and a jade dog will bark continuously. Within three years, someone in the family will pass the imperial examination. When the Tian Zhu star and Tian Ying star are in the戌 hour, a woman will come with a white cloth, there will be drum sounds from the west, and a tree will fall from the north, injuring someone and causing loud shouts; within sixty days, snakes and insects will enter the house and bite people, leading to continuous cases of plague and deaths, resulting in great defeat of the family. The戌 palace belongs to earth and is close to the Qian metal, with Tian Zhu (metal) and Tian Ying (fire) stars both present, creating a conflict in the Five Phases, so the effects are the most severe.

蓬值亥，小兒成群，女人著孝服至。葬造後因捉賊得財穀，三年出人，入道法，賣符咒水，起家。 沖天輔值亥，有足跛青衣人至，東北上人家火光葬造後百日內貓兒捕白鼠為應進商音人田契大發財得妻財。 禽值亥，西北上有婦人笑聲，大風從西起，樹倒拆屋，大叫。起葬造後六十日內，進鐵匠人財物，商音人作牙，進僧道產。

When the Tianpeng Star is in the亥 hour, a group of children will appear, and a woman in mourning clothes will come; after the construction or burial, a thief is caught and wealth and grain are obtained. Three years later, someone in the family will enter the path of Dao, starting a business selling talismans, spells, and water. When the Tianchong Star and Tianfu Star are in the亥 hour, a person with a limp wearing blue clothes will come, and there will be a fire in the Northeast direction; after the construction or burial, within a hundred days, the capture of a white rat by a cat will be a sign, and one will acquire land deeds from people of the Shangyin tone, gaining great wealth, and also obtain wealth through one's wife. When the Tianqin Star is in the亥 hour, there will be laughter from a woman in the Northwest direction, and a strong wind from the West will blow, uprooting trees and destroying houses, with loud cries from people; within sixty days after the construction or burial, one will acquire property from a blacksmith, and people of the Shangyin tone will act as intermediaries, acquiring property from monks and Daoists. The亥 belongs to water, and the Tianqin Star belongs to earth, and earth controls water, so first there will be the shock of a strong wind destroying houses, and later there will be the result of gaining wealth.

心值亥，作用時，有金雞鳴夜，玉犬吠，老人帶皮帽手執鐵器至。葬造後七日內，有不識姓名人上門借宿，遺下財物去。 柱天任值亥，主西方有玉磬聲，山下人把火叫喧。葬造後因救火得財，大發。 英值亥，女人把火來，造葬後百日內，有癩疾人上門，由賴身死破財。

When the Nine Stars are active during the亥 hour, if the Tian Xing star is active, there will be a golden rooster crowing at night and a jade dog barking. An old man wearing a leather hat and holding an iron tool will come. After the construction or burial, within seven days, an unknown person will come to stay overnight, leaving some belongings and then leaving. When the Tian Zhu star and Tian Ren star are active during the亥 hour, there will be the sound of a jade chime from the west, and someone will be seen lighting a fire and shouting at the foot of the mountain; after the construction or burial, one will gain wealth through saving a fire. When the Tian Ying star is active during the亥 hour, a woman will come with a fire. After the construction or burial, within a hundred days, a person suffering from leprosy will come,纠缠 over debts and eventually die and lose money. This completes the nine stars' responses for the twelve hours. The practitioner uses this to examine the site and predict the fortune and misfortune after the construction or burial.

歌曰：直符前三六合位，太陰之神在前二。後一宮中為九天，後二之神為九地。太陰布星起例，隨本時直符宮直符。騰蛇、太陰、六合、白虎、玄武、九地、九天。陽遁直符宮，所到之宮，加活局，直符順布宮星。 陰遁直符宮，所到之宮，加活局，直符逆布星宮。

The song says, "The Chief Symbol is followed by Liu He in the third position, and Tai Yin's spirit is in the second position before it; the ninth heaven is in the position after the first, and the ninth earth is in the position after the second." The arrangement of the eight spirits starts from the palace where the Chief Symbol is located at the given time, and they are sequentially placed as Teng Sha, Tai Yin, Liu He, Bai Hu, Xuan Wu, Jiudi, and Jiu Tian. In Yang Dun, the eight spirits and nine stars are arranged in order from the palace where the Chief Symbol is located on the moving board; in Yin Dun, they are arranged in reverse order from the same palace. When the direction is reversed, the positions of the eight spirits are completely opposite, so the first step in arranging the layout is to clearly distinguish between Yang Dun and Yin Dun.

直符天乙之神事急，宜從此方而出，以擊對沖，此急則從神之謂也。 九天威扞之神，可以揚兵佈陣，納喊搖旗。孫子日：善戰者動於九天之上。 九地堅牢之神，可以屯兵固守，保障城池。曰善守者藏於九地之下。

The Chief Symbol is the Heavenly Ethereal God: when matters are urgent, one should depart from this direction and then attack the opposite direction, which is called "urgency follows the god." Jiu Tian is the God of martial strength and defense: one can display military might, arrange troops, and raise war cries and banners in this direction. The Sunzi says, those skilled in attack act from Jiu Tian. Jiu Di is the God of firm defense: one can station troops and hold the position securely in this direction, protecting the city. The military strategy also says, those skilled in defense hide beneath Jiu Di.

玄武小盜之神，可以提防*細，窺覘軍情。若得奇門會合之方，不可以此為忌。 白虎凶惡之神，可以防備賊兵偷營劫寨，若得奇門會合之方，不可以此為忌。 太陰陰佑之神，可以履符禁敵閉城藏兵，人有急難，可從此方避之，危其禍患。

Xuanwu is the deity of petty thieves and bandits: one can be vigilant against spies in this area, and also spy on the enemy's military intelligence; if this area coincides with the Qimen (military gate), there is no need to avoid it. Baihu is the deity of ferocity: one can guard against enemy soldiers stealing camps and raiding fortifications in this area; if this area coincides with the Qimen, it is also unnecessary to avoid it. Taiyin is the deity that secretly protects: one can use符法 (magic formulas) and prohibitions to hinder enemies, close the city and hide troops in this area; when people are in urgent difficulties, they can also take refuge in this area to resolve calamities.

六合護衛之神，可以埋伏抵搪，提防不測，人有急事，宜於此方避之，免其害。 騰蛇虛詐之神，出此方者，多主精神恍惚，夢寐乖張，若得奇門會合之方，則不忌。

Liu He is the deity of protection: one can deploy troops and guard against obstacles and unexpected dangers from this direction; when people have urgent matters, they should take shelter from this direction to avoid misfortune. Teng She is the deity of illusions and deceit: those who travel from this direction are often confused and have disturbed dreams; if this direction coincides with the odd gate, there is no need to be cautious. Each of the eight deities has its own nature and disposition. When using the layout, first determine whether the matter to be pursued belongs to attack, defense, concealment, or exploration, and then select the direction where the corresponding deity is located.

王璋日：九天之上，六甲子謂六甲直符，當六甲之時，士眾當背直符，所臨之宮而擊其沖，無不勝。經曰：揚兵於九天之上。所以甲為九天之上者，謂易稱乾，納甲壬乾為天天道上升，以甲數至壬，其數九，故六甲為九天之上，所以六皆稱甲子者，六甲之始支干之長，舉上以明下，故六甲皆稱甲子。

Wang Zhang said: The so-called Nine Heavens refer to the six Jiazi, which are the six chief symbols. When the six Jiazi are in charge, soldiers should face the palace where the chief symbol is located and attack the opposite direction, and there is no failure in battle. The classic text says, "Display military strength under the Nine Heavens." The reason for calling Jia the Nine Heavens is because in the Zhou Changes, the Qian hexagram includes the stem Jia and the branch Ren. Qian represents Heaven, and the heavenly way is to ascend. Counting from Jia to Ren is exactly nine, so the six Jia are called the Nine Heavens. All six Jia are called Jiazi because the beginning of the six Jia and the first of the heavenly stems and earthly branches is Jiazi. Taking the first one to represent the rest, so all six Jia are called Jiazi.

九地之下六癸酉，謂六癸之位，皆稱九地之下，凡逃亡絕跡，當以天上六癸所臨之方下出入。易稱坤納乙癸，又坤為地，地道下降，從乙數至癸，亦為九．故六甲為九地之下，所以六癸皆稱癸酉，是甲子之終。六合之中六己，己謂六己之位，皆為六合之中。凡為陰秘之事，從天上六己所臨之方而出，人莫見之。經日：六合為私門，獨出獨入，無有見者，所以六己為六合中者，從甲數至己，其數六，為甲己合，故六合之中，六己巳者，亦舉甲子一旬之義，故俱稱六己巳也。

The term "nine heavens" refers to the six Jia stems, and all the positions of the six Jia stems are called "nine heavens." When one needs to escape or disappear, one should enter and exit from the direction indicated by the six Jia stems on the Heaven Plate. In the Zhou Changes, the Kun hexagram includes Yi and Gui, and since Kun represents earth, the earth path descends. Counting from Yi to Gui also results in nine, so the six Jia stems are called "nine heavens." All six Gui stems are referred to as Guiyou, because Guiyou is the end of the first ten-day cycle starting with Jiazi. The term "six harmonies in the middle" refers to the six Ji stems, and all the positions of the six Ji stems are considered "six harmonies in the middle." When conducting secret affairs, one should exit from the direction indicated by the six Ji stems on the Heaven Plate, so others cannot see. The classic text says: "Six harmonies are private doors, allowing one to enter and exit alone without being seen." The reason the six Ji stems are called "six harmonies in the middle" is that counting from Jia to Ji results in six, and Jia and Ji are compatible, hence called "six harmonies in the middle." The term "six Ji Si" is also taken from the meaning of the first ten-day cycle, so they are all called "six Ji Si." This section is actually providing a numerical basis for the terms nine heavens, nine earths, and six harmonies. Qian hexagram includes Jia and Ren, and Kun hexagram includes Yi and Gui. Counting from Jia to Ren and from Yi to Gui both result in nine, so one is called "nine heavens" and the other "nine earths." Jia and Ji are compatible, and counting from Jia to Ji results in six, so it is called "six harmonies." Although these terms are derived from association, they are convenient to use—remember that nine heavens are associated with the six Jia stems, nine earths with the six Gui stems, and six harmonies with the six Ji stems. When choosing a direction for travel, this provides a clear basis.

本理曰：九天九地秘通神，太陰六合定乾坤。能知此訣備於我，肯把三門別立根。出向奇門分造化；人於心上起經綸。守攻城郭憑於此，道不虛行只在人。

The Book of Principles says: The secrets of the nine heavens and nine earths can communicate with the divine, and the Taiyin and Liu He can stabilize the heavens and earth. If one understands this set of formulas and possesses them within oneself, why would one need to establish separate schools to seek them elsewhere? When going out, one should discern the transformations of heaven and earth according to the direction indicated by the Qimen. When entering, one should plan and strategize within one's own mind. The defense and attack of a city depend entirely on this system. The Dao and techniques will not act without purpose; success or failure lies solely in how people apply them.

歌日：九天之上好揚兵，九地潛藏可立營。伏兵但向太陰位，若逢六合利逃刑。《本義》云：九天者，剛健之至極也，九地者，幽隱之至深也。動於九天，故言攻之至極；藏於九地，故言守之至深。九天乃天之殺伐之氣，遁在此方，亦可以藉此氣揚兵耀武。九地乃地之蒙晦之氣，遁在此方，亦可以藉此氣遮藏形跡。太陰之下，可以伏兵，六合之下，可以逃亡。冬至後陽遁，逆天上直符所臨之宮，後一為九天，後二為九地，前二為太陰，前三為六合。夏至後陰遁，順天上直符所臨之宮，前一為九天，前二為九地，後二為太陰，後三為六合。

The song says, "Above the Nine Heavens it is favorable to deploy troops, while in the Nine Earths it is suitable to conceal a camp; hidden troops should be placed beneath the Tai Yin, and if encountering the Six Harmonies, it is advantageous to escape or avoid punishment." The "Original Meaning" explains that the Nine Heavens represent the extreme of vigorous strength, while the Nine Earths represent the extreme of deep concealment; movement in the Nine Heavens indicates the extreme of attack, and concealment in the Nine Earths indicates the extreme of defense. The Nine Heavens are the cold and severe energy of Heaven; by occupying this position, one can use its strength to display military might. The Nine Earths are the dim and obscure energy of Earth; by occupying this position, one can use its energy to conceal one's movements. Troops can be hidden beneath Tai Yin, and one can escape or hide beneath the Six Harmonies. The specific method is as follows: after the Winter Solstice, use Yang Dun, starting from the palace where the Heaven Plate's Chief Symbol is located and count backward; the next palace is the Nine Heavens, the second is the Nine Earths, the second before is Tai Yin, and the third before is the Six Harmonies. After the Summer Solstice, use Yin Dun, starting from the palace where the Heaven Plate's Chief Symbol is located and count forward; the first palace is the Nine Heavens, the second is the Nine Earths, the second after is Tai Yin, and the third after is the Six Harmonies. One should be careful to align with the previous section on the person's遁 (evade) method, which states that Yang Dun is counted backward and Yin Dun is counted forward; this is the general principle for the arrangement of the Eight Gods. If the direction of counting is reversed, the position for deploying troops would become the position for concealing troops, which can lead to very serious consequences.

又凡出行呼十干神名。甲為天福神，名王文卿；乙為天德神，名龍文卿；丙為天威名唐文卿；丁為玉女名季由往；戊為天武名司馬羊；己為明堂名紀遊卿；庚為天刑名鄒元陽；辛為天庭名高子張；壬為天牢名王祿卿；癸為天獄名受子光。伍子胥曰：若欲伏匿者．乘青龍六甲也．歷蓬星六乙也，過明堂六丙也，出天門六戊也，入地戶六己也，過太陰六丁也．取草拆半障人中入天藏六癸也。假令六甲日甲子時，初起甲子歷丑過寅出辰入巳，還取草拆半障人中，置卯地而入酉地，去入無見者，過太陰時。咒日：天翻地覆，九道皆塞，有來迫我至此而極強．見我者死，追我者亡，吾奉九天玄女．道母元君律令，逕入天藏，慎勿反顧，庚為天獄，辛為天庭，壬為天牢，宜避之。餘有詳解人遁內。

In addition, whenever one travels, one should invoke the names of the ten heavenly stems' deities: Jia is the deity of Heavenly Blessing, named Wang Wenqing; Yi is the deity of Heavenly Virtue, named Long Wenqing; Bing is the deity of Heavenly Authority, named Tang Wenqing; Ding is the Jade Maiden, named Ji Youshang; Wu is the deity of Heavenly Martial Might, named Si Ma Yang; Ji is the Bright Hall, named Ji Youqing; Geng is the deity of Heavenly Punishment, named Zou Yuanyang; Xin is the deity of Heavenly Court, named Gao Zi Zhang; Ren is the deity of Heavenly Prison, named Wang Lüqing; Gui is the deity of Heavenly Jail, named Shou Zi Guang. Wu Zisuxu said: if one wishes to conceal one's form, one should ride upon the Azure Dragon, which corresponds to the sixth stem Jia, pass through the蓬星, which corresponds to the sixth stem Yi, cross the Bright Hall, which corresponds to the sixth stem Bing, exit the Heavenly Gate, which corresponds to the sixth stem Wu, enter the Earthly Gate, which corresponds to the sixth stem Ji, pass through the Taiyin, which corresponds to the sixth stem Ding, then take a branch of grass, break it in half, and cover the person's nose and mouth, and enter the Heavenly Repository, which corresponds to the sixth stem Gui. For example, on the day of Jiazi, at the hour of Jiazi, one starts from Jiazi, passes through Chou and enters Yin, exits Chen and enters Si, then take a branch of grass, break it in half, cover the person's nose and mouth, and position oneself at Mao and enter You. When one exits, no one will see him, which is the time of passing through Taiyin. The incantation says: Heaven overturns and earth overturns, nine paths are all blocked, someone forces me to this point of desperation, anyone who sees me dies, anyone who chases me perishes; I obey the command of the Mysterious Lady of the Ninth Heaven and the Mother of the Dao, directly entering the Heavenly Repository, do not look back. Geng corresponds to the Heavenly Jail, Xin corresponds to the Heavenly Court, Ren corresponds to the Heavenly Prison, all of which should be avoided. The detailed explanations of the other stems are mentioned in the section on the art of concealment. This passage connects the ten heavenly stems with the art of concealment: the five stems Jia, Yi, Bing, Ding, and Wu correspond to deities of fortune and virtue, which can be ridden upon, passed through, crossed, and entered; the three stems Geng, Xin, and Ren correspond to deities of Heavenly Punishment, Heavenly Court, and Heavenly Prison, which are deities of punishment and jail, thus should be avoided; Gui corresponds to the Heavenly Jail but can enter the Heavenly Repository, which is because it takes advantage of its dark and concealed nature to hide one's form.

乙奇者，日奇也。到震為白兔游宮，造作謁見，出行吉。到巽謂玉兔乘風，百事吉。到離謂白兔當陽，宜作顯揚煅藥煉丹，百事宜良。到坤謂玉兔暗目，又名入墓，上官、遠行、市賈、遷移、修作、用之立見災殃。到兌名受制，事多不利。到乾名玉兔入林，上官、遠行、修築、並吉．到坎名玉兔飲泉，到艮名玉免步青，宜利。

Yi Qi is also known as Ri Qi. When it arrives in the Zhen palace, it is called "White Rabbit Roaming the Palace," which is favorable for construction, visiting, and travel. When it arrives in the Xun palace, it is called "Jade Rabbit Riding the Wind," which is favorable for all affairs. When it arrives in the Li palace, it is called "White Rabbit Facing the Sun," which is suitable for displaying oneself, alchemy, and medicine making, and all matters are favorable. When it arrives in the Kun palace, it is called "Jade Rabbit with Closed Eyes," also known as entering the tomb, which is unfavorable for taking office, traveling far, doing business, moving house, or construction, and using it immediately brings misfortune. When it arrives in the Dui palace, it is subject to control, and all matters are not smooth. When it arrives in the Qian palace, it is called "Jade Rabbit Entering the Forest," which is favorable for taking office, traveling far, and building. When it arrives in the Kan palace, it is called "Jade Rabbit Drinking Spring Water." When it arrives in the Gen palace, it is called "Jade Rabbit Stepping on Green Grass," which is all favorable. It is evident that the same Yi Qi, when falling into different palaces, results in different fortune outcomes. The key lies in the relationship between the wood energy and the Five Phases of the palace it falls into.

丙奇者，月奇也。到震謂月入雷門，架柱修門，修營永逢吉慶。到巽名火行，風起龍神助威，發生之道，事皆宜利。到離為帝旺之鄉，但除子午二值符時，不可急用外，其他寅申辰戌用之，俱良。到坤謂子居母腹吉。到兌謂風凰拆翅。到乾謂光明不全，又名入墓凶，不可用。到艮名鳳入丹山，艮為鬼道，丙火爍然，凶必然矣。

Jia Qi is the same as Yue Qi. When it arrives at the Zhen Palace, it is called "the Moon Enters the Thunder Gate," and during this time, constructing beams and columns, repairing doors and buildings, will always encounter good fortune. When it arrives at the Xun Palace, it is called "fire meets wind," with dragon deities assisting, which is the way of creation, and everything is suitable. When it arrives at the Li Palace, it is called the land of prosperity, and only during the Zi and Wu hours is it not advisable to use it immediately; during other hours such as Yin, Shen, Chen, and Xu, it is suitable. When it arrives at the Kun Palace, it is called "the son resides in the mother's abdomen," which is favorable. When it arrives at the Dui Palace, it is called "the phoenix breaks its wings." When it arrives at the Qian Palace, it is called "light not complete," also known as entering the tomb, which is凶 and should not be used. When it arrives at the Gen Palace, it is called "the phoenix enters the red mountain," but since Gen represents the gate of the ghostly path, the Jia fire here shines brightly, bringing danger along with it. Jia belongs to yang fire, so it is strong in the palaces of wood and fire, but weak in the palaces of metal and water.

丁奇者，星奇也。三奇之中，此星最靈。六丁本火之精，化而成金，到震最明。若修營此方，可用竹級七個，燃火前引人夫，行四步外滅火，則興工必有祥應。到巽為少女，名玉女留神，大風成象是也。到離乘旺而太炎，能銷爍萬物，燥暴不常。到坤，坤為地戶，謂玉女游地戶吉。到兌火，無金旺之鄉，能凶能吉。到乾名大照天門，又名玉女游天門，其妙異常之比。到艮名玉女游鬼門，凶。到坎名朱雀投江。又丁入壬癸鄉，威德收藏，可慎靜勿顯揚。

The Three Marvels include the Star Marvel, which is known as Ding Qi. Among the Three Marvels, this one is the most effective. The essence of the Six Ding is fire, which transforms into metal. When it reaches the Zhen Palace, it shines most brightly. If construction is carried out in this area, seven bamboo poles can be used to light a fire in front, and the workers should walk four steps before extinguishing the fire. The construction will then be blessed with auspicious signs. When it reaches the Xun Palace, which is the position of the young girl, it is called "Yü Nu Watching Carefully." This is the reason for the phenomenon of strong winds. When it reaches the Li Palace, it is at its peak and becomes excessively fierce, capable of melting all things, and it is dry and fierce, unpredictable. When it reaches the Kun Palace, which is the gate of the earth, it is called "Yü Nu Wandering Through the Earth Gate," which is auspicious. When it reaches the Dui Palace, the fire falls into the area where the metal energy is strong, and it can be either auspicious or inauspicious. When it reaches the Qian Palace, it is called "Great Illumination of the Heaven Gate," or "Yü Nu Wandering Through the Heaven Gate," which is very special. When it reaches the Gen Palace, it is called "Yü Nu Wandering Through the Ghost Gate," which is inauspicious. When it reaches the Kan Palace, it is called "Chu Qiao Diving into the River." Additionally, if Ding enters the area of Ren and Gui water, its power becomes concealed and restrained, and one should be cautious and quiet, avoiding display.

假如萬曆二十五年四月十二壬申日丙午時用事，初四甲子符頭己到，初七丁卯戌時小滿，乃符先到，而節後到，用超法。甲子至戊辰五日，小滿上局，五中起甲子。己巳至癸酉五日，小滿中局，二坤起甲子。甲戌至戊寅五日，小滿下局，八艮起甲子。今壬申日午時正是小滿中局，陽遁二坤宮，起甲子逆布三奇，順布六儀。甲子坤，乙坎逢乙奇，丙離英丙奇，丁艮任丁奇，逢戊還元，甲子戊在坤，甲戌己在震，甲申庚在巽，甲午辛中寄坤，甲辰壬在乾，甲寅癸在兌。

This is a complete example of a Yang Dun layout. Suppose an action is to be taken on the 12th day of the fourth month in the 25th year of Wanli, at the time of Bingwu (丙午). First, check the symbol head. The symbol head Jiazi (甲子) arrived on the 4th, but the small full moon (小满) was not reached until the戌 hour on the 7th day of Dingmao (丁卯). Therefore, the symbol head arrived before the seasonal change, so the superposition method is used. The days from Jiazi (甲子) to Wuchen (戊辰) are considered as the upper part of the small full moon layout, starting from the center palace with Jiazi (甲子). The days from Jisi (己巳) to Guiyou (癸酉) are considered as the middle part of the small full moon layout, starting from the Kun palace's second palace with Jiazi (甲子). The days from Jiaxu (甲戌) to Wuyin (戊寅) are considered as the lower part of the small full moon layout, starting from the Gen palace's eighth palace with Jiazi (甲子). Now, the time of Renshen (壬申) at noon falls within the middle part of the small full moon layout, which is Yang Dun's second layout, starting from the second palace of the Kun palace with Jiazi (甲子). The three marvels are arranged in reverse order, while the six instruments are arranged in forward order. The layout is as follows: Jiazi (甲子) is in the Kun palace, the Yi marvel is in the Tianpeng position of the Kan palace, the Bing marvel is in the Tianying position of the Li palace, and the Ding marvel is in the Tianren position of the Gen palace. After the three marvels are arranged, the six instruments are continued from Wu. Thus, Jiazi (甲子) and Wu are in the Kun palace, Jia戌 (甲戌) and Ji are in the Zhen palace, Jia申 (甲申) and Geng are in the Xun palace, Jia午 (甲午) and Xin are in the center palace (which is associated with the Kun palace), Jia辰 (甲辰) and Ren are in the Qian palace, and Jia寅 (甲寅) and Gui are in the Dui palace. The Earth Plate is now arranged.

原用丙午時，甲辰旬管下甲辰同壬在乾，即以乾下心星為直符，丙午時干泊離，乃移天盤心星加地盤離上，蓬乙奇到坤任，丁奇到兌英，丙奇到艮。

Next, determine the value symbol and duty gate. The time of Bingwu is under the Jiachen decade. Jiachen and Ren share the same palace, which is the Qian sixth palace, so the Tianxin star of the Qian palace is used as the value symbol. The time stem Bing is located in the Li palace, so the Tianxin star from the heavenly plate is moved to the Li palace on the earth plate. As the heavenly plate rotates, Tianpeng with the Yi qi moves to the Kun palace, Tianren with the Ding qi moves to the Dui palace, and Tianying with the Bing qi moves to the Gen palace. At this point, both the heavenly and earth plates are in position. The next step is to determine the duty gate and mark the eight gates.

丙午時甲辰旬，即以心星為直符，加離順數，甲辰原在乾，即以開門為直使，順點去，甲辰乾、乙巳兌、丙午時艮，開門加艮是也。丙午時，丙奇到艮。曰鳳入丹山，開門相生，丁奇到兌，火旺金死，景門加兌，宮迫不吉，乙奇到坤入墓，杜門加坤門迫不吉。

At the time of Bingwu (丙午), it belongs to the Jiachen (甲辰) unit, so the Tianxin star is used as the Chief Symbol placed in the Li (离) palace. Then, following the sequence, the Duty Gate is determined: originally, Jiachen is in the Qian (乾) palace, so the Open Door (开门) in the Qian palace is the Duty Gate. Following the sequence, Jiachen is in Qian, Yisi in Dui, Bingwu in Gen, so the Open Door is placed in the Gen palace. The fortune at this time is: the Bing oddity arrives at the Gen palace, called "Phoenix entering the red mountain," which is in harmony with the Open Door, thus favorable; the Ding oddity arrives at the Dui palace, where fire is strong and metal is weak, the Jing Gate is placed in Dui, and the palace overcomes the gate, resulting in a forced gate, which is unfavorable; the Yi oddity arrives at the Kun palace, which is entering the grave, and the Du Gate is placed in Kun, also resulting in a forced gate, which is similarly unfavorable. Therefore, within the same hour, each direction has its own fortune, and one must examine each palace to determine which direction to use.

假如萬曆二十五年五月十一辛丑日丙申時用事，初四甲午符頭己到，初八戊戌日辰時夏至乃符先到，而節後到，用超法。甲午至戊戌五日，夏至上局，九宮起甲子己亥，至癸卯五日，夏至中局．三宮起甲子。甲辰至戊申五日，夏至下局，六宮起甲子。今辛丑日申時正是夏至中局，陰遁三震宮，起甲子順布三奇，逆布六儀。甲子震．乙巽輔乙奇．丙中禽丙奇，丁乾心丁奇，逢戊還元，甲子戊在震，甲戌己在坤，甲申庚在坎，甲午辛在離，甲辰壬在艮，甲寅癸在兌。

This is an example of a Yin Dun layout. Suppose an action is to be taken at the time of Bing Shen on the 11th day of the fifth month in the 25th year of Wanli, which is the day of Xin Chou. The initial day of the Jia Wu symbol has already arrived on the 4th, and the day of Wu Xu on the 8th is when the summer solstice begins. Therefore, the symbol comes before the solar term, and the method of exceeding is used. From Jia Wu to Wu Xu over five days forms the upper part of the summer solstice layout, starting from the ninth Li palace. From Ji Hai to Gui Mao over five days forms the middle part of the summer solstice layout, starting from the third Zhen palace. From Jia Chen to Wu Shen over five days forms the lower part of the summer solstice layout, starting from the sixth Qian palace. Now, the time of Shen on the day of Xin Chou falls exactly on the middle part of the summer solstice layout, which is the third Yin Dun layout, starting from the third Zhen palace. The three marvels are arranged in order, while the six instruments are arranged in reverse order, exactly opposite to the Yang Dun layout. The arrangement is as follows: Jia Zi falls in the Zhen palace, Yi Qi falls in the Xun palace at the Tian Fu position, Bing Qi falls in the central Kun palace at the Tian Qin position, Ding Qi falls in the Qian palace at the Tian Xin position. When encountering Wu, the six instruments are continued in sequence, so Jia Zi Wu is in Zhen, Jia Xu Ji is in Kun, Jia Shen Geng is in Kan, Jia Wu Xin is in Li, Jia Chen Ren is in Gen, and Jia Yin Gui is in Dui.

原用丙申時甲午旬管下，甲午同辛在離，以離下英星為直符，丙申時干泊中寄坤，乃移天盤英星，加地盤坤上禽丙奇，到兌火入金鄉，不吉，心丁奇到坎火入水地不吉。輔乙奇到離玉兔當陽吉甲午旬丙申時，即以英星為直符，加坤逆數，甲午原在離宮，即以景門為直使，逆點去，甲午離乙未艮，丙申兌，景門加兌是也。辛丑日丙申時，離兌坎三宮，得奇不得門，艮震巽三宮得門不得奇，此時不宜用事。凡有急事欲行，即於天門地戶天馬等吉方而出，所謂急則從神也。又依張良運算玉女反閉局行之，必有天神護佑，事緩則從奇門吉方而行為上。

The time of Bingshen is governed by the Jiawu decade. Jiawu and Xinchou share the same palace, located in the Li palace. Therefore, the Tianying Star is used as the Chief Symbol. The Bingshen time stem is placed in the center palace and is considered to be in the Kun palace. Thus, the Tianying Star on the Heaven Plate is moved to the Kun palace on the Earth Plate. After the Heaven Plate is rotated, the Tianqin Star with the Bingshen odd brings the Bingshen qi to the Dui palace, which is fire entering metal, an inauspicious situation. The Tianxin Star with the Ding qi moves to the Kan palace, which is fire entering water, also inauspicious. The Tianfu Star with the Yi qi moves to the Li palace, which is "Yu Tu Dang Yang," an auspicious situation. Now determine the Duty Gate: the Bingshen time in the Jiawu decade uses the Tianying Star as the Chief Symbol in the Kun palace. Because it is Yin Dun, the counting is reversed. The original Jiawu was in the Li palace, so the Jing Gate in the Li palace is used as the Duty Gate. Counting backwards, Jiawu is in the Li palace, Yiwei is in the Gen palace, Bingshen is in the Dui palace, so the Jing Gate is placed in the Dui palace. Overall, for the Xinchou day and Bingshen time, the Li, Dui, and Kan palaces have qi but no gate, while the Gen, Zhen, and Xun palaces have gates but no qi. The qi and gate do not meet, so it is not suitable for taking action. If there is an urgent matter that must be handled, one should leave from the Tianmen, Dihu, and Tianma auspicious directions, which is called "ji zhe cong shen." Alternatively, one may follow Zhang Liang's method of Yu Nu Fan Bi, which will surely receive the protection of heavenly spirits. If the matter is not urgent, it is better to wait for the auspicious direction where qi and gate meet before proceeding.

天有八門，地有八方，加以九星察其氣運，隨星消息應以八方，非惟可以戡亂除暴，扶助邦國，又必先知歲丙豐儉災祥，而可預為備荒之計耳。嘗以本年立春過宮之日佈局，使符用星就九宮分野，以辨吉凶。蓋太乙奇門六壬，皆同此應，故為之三式。然入門各有不同，要其極至，則無二理也。太乙書日：太乙在陽宮，遼東不用兵。正以坎艮震巽為陽宮，遼東艮地也，太乙在陰宮，蜀漢可以全身。正以離坤兌乾為陰宮，蜀與漢正坤在西南及西方之地也。占用九星遁臨八方，以決善惡，隨其善惡所到之方，定人民災祥歲時豐儉，人事得失，旱潦兵火，無不應焉。若天乙臨方，當出大魁也，

Heaven has eight gates, the earth has eight directions, and with the addition of nine stars to observe the flow of energy, the changes of the stars correspond to the eight directions. This can be used not only to quell disturbances and eliminate evils, and to support states, but also to first understand the year's abundance or scarcity and omens, so as to plan ahead for disaster prevention. The usual practice is to set up a layout on the day when the sun crosses the meridian at the beginning of spring, placing the chief symbol and the used star in the nine palace fields, using this to determine good or bad fortune. The verification of Taiyi, Qimen, and LiuNin all originate from the same principle, so they are collectively called "San Shi" (Three Systems); however, their entry methods differ, but when taken to the extreme, they are essentially the same. The Taiyi book says: If Taiyi is in a yang palace, there is no need for military action in Liao Dong, because Kan, Gen, Zhen, and Xun are yang palaces, and Liao Dong belongs to Gen. If Taiyi is in a yin palace, Shu Han can be preserved, because Li, Kun, Dui, and Qian are yin palaces, and Shu and Han Zhong are located in the southwest and western areas, which belong to Kun. When divining, the nine stars are used to determine the good or evil of the eight directions, and according to the direction where good or evil is present, the fortune of the people, the harvest of the year, the gains and losses of human affairs, as well as drought, flood, war, and fire, all correspond accordingly. If Tianyi Guishen is present in a certain direction, that direction will produce a top scholar in the imperial examination.

乾宮西北屬周秦之分，在天文至胃初度隸焉。 坎位北方，應冀州晉魏之分，在天文觜至井十二度隸焉。 良宮東北，應充州韓鄭之分，在天文角亢之南，較宿之北隸焉。 震位東方，屬齊國之分，在天文氏四至尾初度隸焉。

The nine palaces are paired with the states and regions on earth and the constellations in the sky, which is called the division of fields. The Qian palace is in the northwest, corresponding to the territories of Zhou and Qin, and in astronomy, from the first degree of the Qiuxu to the Weixu constellations, it is under its jurisdiction. The Kan palace is in the due north, corresponding to the Jiuzhou region and the states of Jin and Wei, and in astronomy, from the southern part of the Zixu to the northern part of the Dishi and up to the twelfth degree of the Jingxu, it is under its jurisdiction. The Gen palace is in the northeast, corresponding to the Yanzhou region and the states of Han and Zheng, and in astronomy, the area south of the Juxu and north of the Dishi constellations is under its jurisdiction. The Zhen palace is in the due east, corresponding to the state of Qi, and in astronomy, from the fourth degree of the Dishi to the first degree of the Weixu constellations, it is under its jurisdiction.

巽居東南，應荊州之分，在天文井鬼之翌軫之初隸焉。 離居南位，應揚州吳越之分，在天文南斗牛女隸焉。 坤居西南，應益州之分，在天文觜參初度隸焉。 兌位正西，應梁州衛國之分，在天文牛西室三度隸焉。中宮應蔡宋之分，在天文氏心西隸焉。寄遁坤宮，北辰斗柄之間。

The Wind Trigram is located in the Southeast, corresponding to the territory of Jingzhou. In astronomy, the initial degrees of the Well Mansion, Ghost Mansion, Wings Mansion, and Chariot Mansion are under its jurisdiction. The Fire Trigram is located in the South, corresponding to the territories of Yangzhou and Wu and Yue. In astronomy, the Southern Dipper, Ox Mansion, and Female Mansion are under its jurisdiction. The Earth Trigram is located in the Southwest, corresponding to the territory of Yizhou. In astronomy, the initial degrees of the Turtle Beak Mansion and Three Stars Mansion are under its jurisdiction. The Lake Trigram is located in Due West, corresponding to the territories of Liangzhou and Wei. In astronomy, from the western part of the Ox Mansion to the third degree of the Encampment Mansion is under its jurisdiction. The Central Palace corresponds to the territories of Cai and Song. In astronomy, the western parts of the Root Mansion and Heart Mansion are under its jurisdiction. The Central Palace has no fixed position and is located within the Earth Trigram, between the Big Dipper's handle. The concept of territorial correspondences originates from ancient star divination, matching celestial mansions with earthly states and kingdoms. The Qi Men system uses this concept to determine the prosperity or adversity of a particular region based on the fortune or misfortune within the chart. When divining territorial correspondences, first observe where the malevolent stars and evil patterns fall, and then predict that area will suffer from military disaster or drought.

夫遁甲之法，三重象三才，上層象天列九星，中層象人開八門，下層象地列八卦九宮。天蓬及休門與坎一宮相對，三才定位也。乙丙丁三奇也，乙為日奇，丙為月奇，丁為星奇。戊己庚辛壬癸六儀也。

Dun Jia uses three layers of plates, symbolizing the three elements: the upper layer represents Heaven, arranging nine stars; the middle layer represents humans, listing eight gates; and the lower layer represents Earth, arranging the eight trigrams in nine palaces. The Tianpeng star and Xiu Men both correspond to the Kan Palace, which is the positioning of the three elements. Yi, Bing, and Ding are called the Three Marvels; Yi represents the daily marvel, Bing represents the monthly marvel, and Ding represents the stellar marvel. Wu, Ji, Geng, Xin, Ren, and Gui are called the Six Instruments. These three layers of plates form the basic structure of Qi Men: the Earth Plate remains fixed, representing direction and the hidden instruments; the Heaven Plate rotates continuously, representing the current energy; and the Human Plate with eight gates moves according to the Duty Gate, representing human affairs and movement. To analyze the situation, first examine how these three layers overlap.

一局六十時，六甲周流而甲子常同六戊，甲戌常同六己，甲申常同六庚，甲午常同六辛，甲辰常同六壬，甲寅常同六癸。甲雖不用而六甲為天乙之貴神，常隱於六儀之下，為直符。其發用實在此，故謂之遁，此大衍虛一太玄虛三之義也。蓬任、沖、輔、禽、英、芮、柱、心九星也，號為直符。休、生、傷、杜、景、死、驚、開八門也，遁為直使。

A single layout governs sixty hours, with the six Jia (Heavenly Stems) circulating within. Jiazi is always in the same palace as the six Wu (Earthly Branches), Jiaxu is always with the six Ji, Jiashen with the six Geng, Jiawu with the six Xin, Jiachen with the six Ren, and Jiayin with the six Gui. The Jia itself does not appear directly, but the six Jia are the Tianyi (Heavenly Grace) spirit, often hidden beneath the six instruments, acting as the chief symbol. The key to the entire layout's initiating transmission lies here, which is why it is called "dun" (hidden). This concept corresponds to the idea of "great derivation" in the Book of Changes, where one is subtracted from the total, and also to the "Great玄" (Too玄) where three are subtracted. The nine stars are Tianpeng (Greedy Wolf Star), Tianren (Left Minister Star), Tianchong (Heavenly Thunder), Tianfu (Wenqu Star), Tianqin (Heavenly Auspicious Star), Tianying (Right Assistant Star), Tianrui (Heavenly Blessing), Tianzhu (Po Jun), and Tianxin (Heavenly Heart). Among these, the one that is in the current ten-day period is called the chief symbol. The eight gates are Xiu (Rest), Sheng (Life), Shang (Injury), Du (Obstruction), Jing (Light), Si (Death), Jing (Alarm), and Kai (Opening). The gate that matches the chief symbol is called the duty gate.

二十四氣直於八卦，坎則冬至小寒大寒，艮則立春雨水驚蟄，震開春分清明穀雨，巽則立夏小滿芒種，離則夏至小署大暑，坤則立秋處暑白露，兌則秋分寒露霜降，乾則立冬小雪大雪。四時分至及四立，為八節，得八卦旺氣，故為初中末三氣，從之以分天地人元，又間六宮而行各為中下元也。冬至後十二氣為陽遁，皆順行。夏至後十二氣為陰遁，皆逆行。二遁各占四卦，為節氣之中各六，諸氣一周八卦，歲事備矣。此以月取之也，五日為一候，故遁法遇甲己易一局。蓋自甲子至戊辰五日六十時，足為上局；己巳至癸酉又五日六十時，足為中局；甲戌至戊寅又五日六十時，足為下局。三局三才之道也，餘如之。由是甲巳加四仲，皆為中加四季，皆為下三局。四之而六十甲子備矣。上局則起上元，中局則起中元，下局則起下元，不易之法也。故凡日雖以氣候相推，至三元先後不同，三元始終，日有多少，在經有超辰接氣拆局補局之法，超接不及而閏生焉。因日定局，因局起元，終不可易。此以日取之也。

The twenty-four solar terms are divided among the eight trigrams: the Kan trigram governs the winter solstice, Minor Cold, and Major Cold; the Gen trigram governs the Beginning of Spring, Rain Water, and Start of Thunder; the Zhen trigram governs the Spring Equinox, Clear and Bright, and Grain Rain; the Xun trigram governs the Beginning of Summer, Minor Heat, and Grain in Ear; the Li trigram governs the summer solstice, Minor Heat, and Major Heat; the Kun trigram governs the Beginning of Autumn, Limit of Heat, and White Dew; the Dui trigram governs the Autumn Equinox, Cold Dew, and Frost Descent; and the Qian trigram governs the Beginning of Winter, Minor Snow, and Major Snow. The two solstices and two equinoxes, along with the four beginnings of the seasons, make up the eight solar terms. Each trigram receives its flourishing energy, so each trigram is divided into three phases: initial, middle, and final. These phases are used to divide the heavens, earth, and humanity into three yuan. The trigrams also move through six trigram groups, forming the middle and lower yuan. The twelve solar terms after the winter solstice are governed by Yang Dun, and they proceed in order. The twelve solar terms after the summer solstice are governed by Yin Dun, and they proceed in reverse. Each of the two Dun systems covers four trigrams, and each trigram contains six solar terms. The energies move through the eight trigrams, completing the cycle of a year—this is the method of dividing by month. Five days make a period, so the Dun method changes the division on the days of Jia and Ji. From Jiazi to Wuchen, five days and sixty hours complete the upper division; from Jisi to Guiyou, five days and sixty hours complete the middle division; and from Jiaxu to Wuyin, five days and sixty hours complete the lower division. The three divisions correspond to the three principles of heaven, earth, and humanity. The rest follows the same pattern. From this, it is known that on days of Jia and Ji, if they fall in the four central directions, they belong to the middle yuan; if they fall in the four seasonal directions, they belong to the lower yuan, forming three divisions in total. Four times this number, sixty jiazi, complete the cycle. The upper division begins the upper yuan, the middle division begins the middle yuan, and the lower division begins the lower yuan—this is an unchanging rule. Therefore, although days are calculated according to the climate, the start and end of the three yuan may differ. The number of days for each yuan may also vary, and thus methods such as leap days, adjusting the energy, breaking the division, and supplementing the division are used. Leap days alone are not enough to resolve the remaining days, so the concept of leap odd days is introduced. The division is determined by the day, and the yuan is started according to the division—this is unchangeable. This is the method of dividing by day.

凡選時先分二遁，次定三局，方起三元。蓋先看其日在何節氣內，合為某遁，次看其日在何甲己內，合為某局。於是本局起遁冬至後為陽遁順布六儀，逆布三奇；夏至後為陰遁逆布六儀，順布三奇。其法自甲至癸十干，常以序行。如局逆順，前人俱先布三奇，後布六儀，今皆反之。因指六甲為六儀而佈局，及布三奇並以丁丙乙為序，皆捷法也。布五宮則寄坤土，此土長生於申之說也。此寄宮終非正位，故遇直符直使，在五則皆注避五於本時之下．恐人誤用之也。九宮已布方點，出其時旬頭之甲在何宮，以其星為直符，以其門為直使，然後以加臨法用之，尋本時支落處，加以直使尋本時干落處，加以直符加臨己，乃視其時，課大綱作方命位，得合開休生二門，並天上三奇，主大吉，方可用事。縱遇太歲金神等煞，亦無害。凡遇寄宮，終非正位，雖得奇，亦不宜用事。諸事乘三吉，而避五凶，直前無懼，但於《符應》不可不詳究也。

The order of selection is first to determine whether it is a yang遁 or yin遁, then to fix the upper, middle, and lower three sections, and finally to start the three elements. That is, first look at which solar term the day falls within, combining it with a certain遁; then look at which of the Jia Ji days the day falls within, combining it with a certain section. The rules for starting遁 in the same section are: after the winter solstice it is yang遁, with the six instruments arranged in order and the three marvels arranged in reverse; after the summer solstice it is yin遁, with the six instruments arranged in reverse and the three marvels arranged in order. When arranging, the ten heavenly stems from Jia to Gui always follow the order. As for the direction of arrangement, predecessors always first arranged the three marvels and then the six instruments, but now it is reversed: the six Jia are directly considered as the six instruments first, and when arranging the three marvels, they are arranged in the order of Ding, Bing, and Yi. This is a method for quick arrangement. When arranging to the center five palace, it is said to be in the Kun palace, based on the idea that the growth of earth is in the hour of Shen. However, the lodging palace is not the main position, so when the chief symbol and duty gate fall in the center five palace, they should be noted to avoid the five palace in the current time to prevent misuse. After the nine palaces are arranged, identify the position of the first Jia of the current ten-day period, take the star of that palace as the chief symbol and the gate of that palace as the duty gate. Then use the method of adding on: find the position of the earthly branch of the current time, add the duty gate to it; find the position of the heavenly stem of the current time, add the chief symbol to it. After completing the adding on, examine the general outline of the current time's lesson pattern, and use it to determine the direction. If the time has the gates of Kai, Xiu, and Sheng, which are favorable, and also combines the three marvels on the heavenly plate, it is considered very auspicious and suitable for action, even if it encounters the year's master or the golden spirit, which areInauspicious Sha, it will not cause harm. If it involves the lodging palace, it is still not the main position, so even if it has the marvels, it is not suitable for action. In summary, all matters should be carried out when the three good things are present and avoid the five evils, thus proceeding without fear. However, the various responses recorded in the Dun Jia Symbol Response should still be carefully studied.

陰陽二遁，有閉塞八方皆無門可出，即依玉女反閉局而出，此緩則從門，急則叭神之謂也。凡入陣掩捕，出入遠行，見貴上官赴任，即出天門入地戶，乘玉女而行，去人皆不見．用事之人，右手持刀閉氣作法，畫地佈局，室內六尺為式，在庭六步為式，門外六丈為式．在野二百四尋為止，畫匝四圍，並以六為數，先定六數訖，先左手持六籌；各長一尺二寸，右手執刀，向旺方呼濁氣一口，次吹旺氣，默飲訖，叩街七二通，了禱祝心下事，

In both the Yang Dun and Yin Dun formations, there are situations where all eight directions are blocked and there is no way out. In such cases, one should follow the "Yünyü Fan Bei Ju" method to proceed. This is exactly what the saying "When slow, follow the gate; when urgent, follow the spirit" means. Whenever entering an array to attack or capture, or when going out on a long journey, or when visiting a nobleman or taking up a post, one must exit through the Heaven Gate and enter through the Earth Gate, traveling with the aid of Yünyü. When one leaves, others cannot see it. The practitioner should hold a knife in the right hand, close the breath, and perform the ritual. On the ground, they draw the formation: in a room, it is six feet square; in a courtyard, six steps; outside the door, six zhang; in the open field, two hundred forty chi. Surround the area with a circle, using six as the standard measure. After fixing the number six, take six sticks in the left hand, each one foot two inches long. Hold the knife in the right hand, face the direction of the prosperous energy, exhale a breath of turbid air, inhale the prosperous energy, silently swallow it, then knock the teeth seven times and silently pray for what is desired.

然後卻回身皆旺氣啟請祝日：維年月日時，某敢昭告於天父地母，六甲六丁玉女六戊藏形之神，某好樂長生之術，行不擇日出不問時．今欲為某事虔告天地神祗，丁甲大神，謹按天門拜請六丁玉女真君，畫地局，出天門，入地戶，閉金斗乘玉輅，玉女、青龍、白虎；朱雀、玄武、匈陳、騰蛇、六合、六甲、神王神將，乘我而行，行到某所，左右巡防，隨行隨止，隨臥隨起，闢除盜賊，鬼魅消亡，君子見我，喜樂非常，小人見我，歡躍惶惶．男女見我、供侍酒漿，百惡鬼賊，見我者亡。今日禹步．上應天罡玉文侍傍，下闢不祥，萬精厭伏．所向無殃，所理病瘥，所供者達，所擊者破，所求者得，所願者成。帝王大臣，二千石長吏，見我者愛如赤子，今日請召玉女真君護我，進急急如九天玄女道母元君律令。

Now turn around to absorb the flourishing energy, and invoke and declare: On the day, month, year, and hour of..., I, a certain person, respectfully declare to Heaven Father and Earth Mother, the Six Jia, the Six Ding, the Jade Maiden, and the spirits who conceal themselves in the Six Wu. I have a fondness for the art of longevity, and I do not choose days for travel or inquire about the time when leaving home. Now, for a certain matter, I sincerely pray to the heavenly and earthly deities and the Great God Ding and Jia. I respectfully follow the position of the heavenly gate and invite the True Lord of the Six Ding Jade Maiden: to draw the ground into a formation, to exit the heavenly gate, enter the earthly gate, close the golden basin, and ride the jade carriage. I wish the Jade Maiden, Azure Dragon, White Tiger, Vermilion Bird, Black Tortoise, Gou Chen, Teng Sha, Liu He, and all the deities and generals of the Six Jia to accompany me. When I arrive at a certain place, they will patrol on both sides, guard and protect me, follow my movements and my rest, drive away thieves, and make ghosts and demons vanish. When gentlemen see me, they will be extremely happy; when small people see me, they may jump with joy but feel fear in their hearts; when men and women see me, they will offer wine and soup to serve me; all evil ghosts and villains who see me will perish. Today, I walk the steps of Yu, which correspond to the Heavenly Gang, with the Jade Maiden standing by my side. Below, I banish ill omens, and all kinds of spirits are subdued, with no misfortune in any direction: the diseases I treat will be cured, the wishes I offer will be fulfilled, the attacks I make will be broken, the things I seek will be obtained, and the wishes I make will be realized. When kings, ministers, and officials of the rank of two thousand stones see me, they will love me as they would love a baby. Today, I urgently invite the True Lord of the Jade Maiden to protect me. As quickly as the Mysterious Lady of the Ninth Heaven and the Mother of the Dao's Original Queen commands. This invocation text is divided into four parts: first, stating the time, date, and identity; second, explaining the request; third, inviting all deities to accompany me; and finally, listing the effects after the journey. The invocation text of the Six Wu method follows the same format and can be compared with this one.

咒曰：吾左魁右（鬼票），右魁左（鬼票）．上魁下（鬼票），下魁上（鬼票），吾藏身三五之中，（鬼+鸛無鳥字旁）（鬼行）之內．（鬼+鸛無鳥字旁）（鬼+甫）之裡．顛倒三五，低昂步罡，為我生形，吾載日載月，足履北斗，三臺七星，覆我五星．照我二十八宿羅列，衛我璇磯玉衡．衛我身形，衣斗履斗，與斗同儀，今我步罡三五合成，步璇躡衡趨祥，紫微三五騰聲，乘罡御斗，乘正天威．萬世常存，日月同曜，邪道五害皆伏，魁罡之下無動無作，急急如律令。咒畢，左手執籌，右手執刀，自鬼門起，左畫一圈，布四方八千十二神位。甲日便從甲地入局，乙日便從乙地入局，丙日便從丙地入局，丁日便從丁地入局．庚日便從庚地入局，辛日便從辛地入局，壬日便從壬地入局，癸日便從癸地入局。一說戊日只從乾入局，己日只從巽入局，手痔六籌禱祝四方。

Then reciting the incantation: I have the魁 on my left and the魈 on my right, the魁 on my right and the魈 on my left, the魁 above and the魈 below, the魁 below and the魈 above; I conceal myself within the three and five, hidden within certain places (the original text here contains several rare ghost-related characters, which the copyist could only describe by combining radicals, so we retain the old form). I reverse the numbers of three and five, moving with the罡 and stepping on the stars, transforming my form. I have the sun and moon on my head, the Big Dipper under my feet, the three thrones and seven stars covering me, the five stars illuminating me, and the twenty-eight star mansions arranged to guard me. The Xuan Ji and Yu Heng guard my body. I wear clothing shaped like the Big Dipper and step in the form of the Big Dipper, aligning with the Big Dipper's measure; now I step on the罡 and combine three and five, moving towards auspiciousness by stepping on Xuan Ji and treading Yu Heng. The qi of the Purple Micro's three and five rises and sounds. I ride the罡 and the Big Dipper, inheriting the righteous power of heaven, enduring for ten thousand generations, shining together with the sun and moon, subduing all five evils, and no one dares to act recklessly under the魁 and罡. Urgently as the decree. The main idea of this incantation is to place the practitioner at the center of the Big Dipper: the魁 and魈 guard all directions, the sun and moon are above, the Big Dipper's handle is beneath, the twenty-eight star mansions form a guard, and thus the practitioner's form is hidden within the celestial phenomena. The term "three and five" refers to the three thrones and five stars, and also refers to the numbers three and five repeatedly used in the previous diagram. The魁 is the first star of the Big Dipper, and the魈 is the corresponding malevolent spirit; assigning the魁 and魈 to guard all directions is a common format in Taoist practices known as "using the Big Dipper as one's dwelling." The entire incantation does not need to be interpreted word by word; the key point is that the practitioner uses the imagery of the Big Dipper and star mansions to hide himself within the celestial movements.

謹請東方功曹大沖天罡，青帝甲乙大神，降於局所，侍衛我身。 謹請南方太乙勝光小吉，赤帝丙丁大神，降於局所，侍衛我身。 謹請西方傳送從魁河魁，白帝庚辛大神，降子局所，侍衛我身。 謹請北方登明神后大吉，黑帝壬癸大神，降於局所，侍衛我身。

After reciting the incantation, one should invite one divine general from each of the four directions: respectfully invite the Eastern Gongcao, Taichong, Tian Gang, and the Blue Emperor Jia Yi deities, to descend into the circle and guard my body; respectfully invite the Southern Taiyi, Shengguang, Xiaojí, and the Red Emperor Bing Ding deities, to descend into the circle and guard my body; respectfully invite the Western Tongsheng, Congkui, Heqiu, and the White Emperor Geng Xin deities, to descend into the circle and guard my body; respectfully invite the Northern Dengming, Shenhou, Dají, and the Black Emperor Ren Gui deities, to descend into the circle and guard my body. The four groups of divine names are formed by dividing the twelve month generals into three parts according to the directions, combined with the deities of the four directions and the corresponding heavenly stems. This is to achieve the meaning of all four directions being fully covered, leaving no gaps for enemies to exploit.

右謹四方神訖，便從所求日辰上安置籌法 假令子日子上安第一籌，丑上第二籌，寅上第三籌，卯上第四籌，辰上第五籌，巳上第六籌。

After the four directional deities have been properly placed, arrange six bamboo sticks according to the requested day branch on the ground. For example, on a Zi day, place the first stick at the Zi position, the second at Chou, the third at Yin, the fourth at Mao, the fifth at Chen, and the sixth at Si. The six sticks are arranged in order from the day's earthly branch, proceeding in sequence for the next step of moving the sticks.

鼠行失穴入狗市，便移子上第一籌，安戊上。大呼東方青龍下。 牛入兔園食甘草，便移丑上第二籌，安卯上。大呼南方朱雀下。 猛虎逡巡入巳位，便移寅上第三籌，安巳上。大呼西方勾陳下。

When moving the counting sticks, each line of the mnemonic corresponds to an action. The mnemonics are paired with the twelve zodiac animals. The first line, "The mouse loses its den and enters the dog market," moves the first stick from the Zi position to the Xu position, while loudly calling out the arrival of the Eastern Azure Dragon. The second line, "The ox enters the rabbit garden to eat licorice," moves the second stick from the Chou position to the Mao position, while loudly calling out the arrival of the Southern Vermilion Bird. The third line, "The tiger roams cautiously into the Si position," moves the third stick from the Yin position to the Si position, while loudly calling out the arrival of the Western Gou Chen.

兔入牛欄伏不起，便移卯上第四籌，安丑上。大呼西方白虎下。 龍入馬廄因留止，便移辰上第五籌，安午上。大呼北方玄武下。 蛇行宛轉來申裡，便移已上第六籌．安申上；大呼東方六合下。

The fourth line, "The rabbit enters the ox shed and lies still," moves the fourth stick from the卯 position to the丑 position, and shouts that the White Tiger from the west has descended. The fifth line, "The dragon enters the horse stable and stays," moves the fifth stick from the辰 position to the午 position, and shouts that the Black Tortoise from the north has descended. The sixth line, "The snake winds its way to the申," moves the sixth stick from the巳 position to the申 position, and shouts that the Six Harmonies from the east have descended. Once all six sticks are moved, a set of interwoven relationships is formed among the twelve branches, and the Heaven Gate and Earth Gate thus become apparent.

若午日，即從午上命上第一籌。 馬入龍泉飲甘水，便移午上籌安辰上。 羊羔易位入酉鄉，便移未上籌安酉上。

If the day is Wu, the first stick is placed starting from the Wu position, and the rest are arranged in sequence accordingly. The mnemonic changes to: "The horse enters the Dragon Spring to drink sweet water," moving the stick from the Wu position to the Chen position; "The lamb changes position to enter the You territory," moving the stick from the Wei position to the You position. It can be seen that on Zi day, the sticks are moved in a forward direction, while on Wu day, they are moved in a backward direction, which perfectly aligns with the principle of yin and yang dual paths being opposite in their forward and backward movements.

猿猴踴躍向豬中，便移申上籌安亥上。 雞飛撲落來羊位，便移酉上籌安未上。 狗入鼠穴捕其子，便移戌上籌安子上。 豬入虎穴自投死，便移亥上籌安寅上。

Following "Monkey leaps toward the pig," move the stick from the Shen position to the Hai position; "Rooster flies and falls at the sheep's position," move the stick from the You position to the Wei position; "Dog enters the rat's den to hunt its young," move the stick from the Xu position to the Zi position; "Pig enters the tiger's den and offers itself up," move the stick from the Hai position to the Yin position. By the time the Wu day's six sticks are all moved, they form a contrast with the Zi day's group. Scholars only need to remember these two groups of mnemonics, and for the other days, they can simply start from the day's earthly branch and proceed in order.

喝籌訖，但兩支夾一干，先成者天門，後成者為地戶。如子日先取丑上一籌，掩閉天門．次取申上一籌，橫閉地戶，向庚上玉女方而去一百二十步外，不可回顧，如事三呼，本日玉女，並念玉女咒，或再念三奇咒而去，大吉。若值何奇，念何奇咒，方如遇四仲地戶，不成將初籌第一籌，安沖辰命之成地戶之門，亦依此法作用退身少許而行。

After casting the sticks, observe the arrangement of the stick positions: whenever two earthly branches enclose one heavenly stem, the earlier formed position is considered the Heaven Gate, and the later formed position is the Earth Gate. For example, on a day of Zi, first take a stick from the Chou position to close the Heaven Gate, then take a stick from the Shen position to close the Earth Gate horizontally. Then walk out from the Geng position, which is the Yu Nu direction, for more than one hundred twenty steps. Do not look back during the journey. In urgent situations, call out the name of Yu Nu three times, while reciting the Yu Nu incantation; alternatively, recite the San Qi incantation three times and proceed, which is highly auspicious. Recite the incantation corresponding to the current San Qi. If the Earth Gate cannot be formed due to encountering the four central branches of Zi, Wu, Mao, and You, move the first stick to the conflicting earthly branch, making it the Earth Gate. Proceed with the same method, and step back slightly before walking forward.