Song Renzong's Imperial Composition on the Dun Jia Symbolic Response Classic: Preface

稽夫遁甲之書出於《河圖》。黃帝之世，命風后創名，始立陰陽二遁，共一千八十局。迨太公，約七十二局。留侯佐漢，議十八局，推歷授時，超神接氣，布門耀德，觀兵取驗，以明勝負，罔不迪吉。是以王者出師，以順討逆，前蓍龜燋，兆得天地之中，擬之而後言，議之而後動，動罔不吉，其斯之謂歟？

When tracing its origins, the art of Dun Jia comes from the River Chart. During the reign of the Yellow Emperor, he ordered his minister Feng Hou to establish its name and initially created two systems, "Yang Dun" and "Yin Dun," totaling 1,080 units. Later, under the hands of Jiang Taigong, it was simplified to 72 units. When Zhang Liang assisted Han Gaozu, it was further reduced to 18 units. Throughout the ages, it has been used to calculate the calendar, issue seasonal commands, and adjust the timing of solar terms and the sequence of units through the method of "Chao Shen Jie Qi." It arranges eight gates according to directions to demonstrate authority and virtue, observes military forces to verify situations, and thus determines the outcome of battles, without any adverse results. Therefore, when emperors lead armies, they always use righteousness to oppose wickedness: before going to war, they burn yarrow and tortoise shells to consult omens, and if the signs align with the principle of the middle and upright in heaven and earth, they carefully consider and then speak, and after thorough deliberation, they take action. Once they move, there is no misfortune. This is precisely the meaning being conveyed.

膚嗣三聖之基，居兆民之上，萬幾之暇，在唸庶績，其凝順天對而陳兵法，口神道而設教育。口蓬山之藏室有龍甲之秘經，雖綈帙甚多，而繁文彌猥，攻乎異說，動有萬殊。採其精純，冀其明響，因進取其書，命太子洗馬兼司天臺春官正權、同監判楊維德、春官副王用立、翰林天文李自正、何湛等於資善堂撰集，又命內侍東頭供奉官管勾、御藥院任成亮、鄧保信、裡甫繼和、周維德總其工程，庇事數月，成書三卷，命曰《景佑遁甲符應經》。

I have inherited the great achievements of the Three Sage Emperors, Taizu, Taizong, and Zhenzong, and I am placed above the millions of common people. In the spare moments while handling myriad state affairs, I constantly think about whether various accomplishments have been properly carried out. Therefore, I wish to follow the will of heaven to reform military strategies and rely on divine principles to establish education and moral guidance. In the library of the蓬山 palace, there are secret manuscripts such as dragon-armor texts. Although the shelves are full of scrolls, the writings are verbose and confused, with different schools of thought contradicting each other. As soon as one starts writing, there are countless differing opinions. I wish to select the pure and refined parts of these texts, so that they are clear and distinct. Therefore, I have brought these books together and ordered Prince's Attendant and Spring Official Chief, acting as Deputy Director of the Astronomical Bureau, Yang Weide, Deputy Spring Official Wang Yongli, and Hanlin Astronomer Li Zizheng and He Zhan to compile and collect them in the Zisan Hall. I also ordered the Inner Attendant East Head Attendant, the Director of the Imperial Medicine Bureau, Ren Chengliang, Deng Baoxin, Li Fu Jihuo, and Zhou Weide to oversee this project. After several months of effort, three volumes were compiled, and the work was named "The Jingyou Dun Jia Symbolic Response Classic."

昔箕子之演洛書，口武王遂承商柞；蕭何之收秦籍，佐高祖乃成炎漢。況茲聖賢之言可通神明之德，不離掌握之中，能際天人之學。膚循上古之道，思致萬國之寧。觀是書之三卷，陰陽變化，百端干緒，賢者豈通能知？留者豈速能用？用者豈能盡？自非好事者，未必家有其本，以潛心力業有年矣。上之於國家，下之於庶民，一切有為，皆宜用也。昔漢求遺書於天下，又命劉向校書于禁中，使文物之隆無愧之云爾。

Before Ji Zi compiled the "Hong Fan" based on the Luo Shu, the text was incomplete. King Wu of Zhou thus inherited the Shang dynasty's rule. Xao He entered Xianyang first and collected the Qin dynasty's archives, assisting Emperor Gaozu of Han in establishing the Han dynasty. Moreover, the words of sages and virtuous men in this book can connect with the virtue of the divine, not requiring a single hand to control, yet it can link the study of heavenly principles and human affairs. I follow the ancient ways of governance, desiring peace for the world. Looking at these three volumes, the changes of yin and yang are numerous and complex. Can the wise fully understand them? Can those who merely stay with the text quickly apply them? Can those who apply them exhaust their use? Unless one has a particular heart, one's home may not even have this book, requiring years of dedicated effort. In terms of the state, and for the people, whatever one does, this book can be of use. In the Han dynasty, the empire sought lost books and ordered Liu Xiang to examine the palace archives, aiming to ensure the prosperity of the age was complete without flaw. I do this too, with the same intention.

古法遁者，隱也，幽隱之道。甲者，儀也，謂六甲六儀在有直符天之貴神也。常隱於六戊之下，蓋取用兵機，通神明之德，故以遁甲為名。昔黃帝受龍馬之法，命風后演之而為遁甲，造式三重，法象三才：上層象天布九星；中層象人開八門，下層象地布八卦，以鎮八方，隨冬、夏二至，立陰、陽二遁，一順一逆，以布三奇六儀也。

Ancient methods explain the title as: "Dun" means concealment, referring to subtle and hidden principles. "Jia" means instrument, referring to "six Jia" and "six instruments" — the six Jia are Jiazi, Jiaxu, Jiashen, Jiawu, Jiachen, and Jiayin, the first days of each ten-day period. Within them lies "Zhi Fu," a noble heavenly deity. The six Jia never appear openly, but are always concealed beneath the six instruments such as Wu, Ji, Geng, Xin, Ren, and Gui. This arrangement is intended to grasp the timing of military maneuvers and connect with the virtue of the divine. Therefore, this art is called "Dun Jia." In ancient times, the Yellow Emperor obtained the method from the dragon horse carrying the diagram, and ordered Feng Hou to develop it into Dun Jia. The formula disk created has three layers, modeled after the "three elements" of heaven, earth, and humanity: the upper layer represents heaven, arranging nine stars; the middle layer represents humanity, listing eight gates; the lower layer represents earth, arranging the eight trigrams to guard the eight directions. Then, following the two key points of winter solstice and summer solstice, two methods of arrangement are established: "Yang Dun" and "Yin Dun," one proceeding in the normal order and the other in reverse. Based on these, the "three marvels" (Yi, Bing, Ding) and the "six instruments" (Wu, Ji, Geng, Xin, Ren, Gui) are placed into the nine palaces.

古法曰：天有九星，以鎮九宮；地有九地，以應九州。其式托以靈龜洛圖，戴九履一，左三右七，二、四為肩，六、八為足，凡五在中宮。中宮者土，火之子，金之母，所寄理於西南坤之位也。天蓬主一宮；天芮主二官；天沖主三宮；天輔主四宮；天禽主五宮；天心主六官；天柱主七宮；天任主八宮；天英主九官。

Ancient methods state that there are nine stars in the heavens used to guard the nine palaces, and nine kinds of earthly energies on the earth corresponding to the nine states. The layout of the form disk is based on the image of the mythical turtle carrying the River Chart. The numbers are arranged with nine at the top, one at the bottom, three on the left, and seven on the right. Two and four resemble the two shoulders, while six and eight resemble the two feet. Five resides in the central palace. The central palace belongs to earth, which is the son of fire and the mother of metal. Since the central palace has no fixed position, it is temporarily placed in the southwest position of the坤 (Earth) trigram. The fixed assignment of the nine stars to the nine palaces is: Tianpeng Star governs the first palace (Kan, due north), Tianrui Star governs the second palace (Kun, southwest), Tianchong Star governs the third palace (Zhen, due east), Tianfu Star governs the fourth palace (Xun, southeast), Tianqin Star governs the fifth palace (central palace), Tianxin Star governs the sixth palace (Qian, northwest), Tianzhu Star governs the seventh palace (Dui, due west), Tianren Star governs the eighth palace (Gen, northeast), and Tianying Star governs the ninth palace (Li, due south). This is the original position of the nine stars on the earth plate. When setting up the chart, first establish these original positions, then arrange the heaven plate according to the heavenly stem.

古法曰：天有八風，以直八卦；地有八方，以應八節。節有三氣，氣有三侯。如是八節以三因之，成二十四氣；更三乘之，七十二候備焉。冬至一宮坎；立春八宮艮；春分三宮震；立夏四宮巽；夏至九宮離，立秋二宮坤；秋分七宮兌；立冬六官乾。

Ancient methods state that there are eight directions of wind in the sky, each taking turns to guard the eight trigrams. On the ground, there are eight directions corresponding to the eight major solar terms (the two solstices, two equinoxes, and four starting points of the seasons). Each solar term includes three minor terms, and each minor term includes three phases. Thus, multiplying the eight solar terms by three results in the twenty-four solar terms; multiplying again by three completes the seventy-two phases. The correspondence between the eight solar terms and the nine palaces and eight trigrams is as follows: the winter solstice corresponds to the first palace Kan, the beginning of spring to the eighth palace Gen, the spring equinox to the third palace Zhen, the beginning of summer to the fourth palace Xun, the summer solstice to the ninth palace Li, the beginning of autumn to the second palace Kun, the autumn equinox to the seventh palace Dui, and the beginning of winter to the sixth palace Qian. The term "initial direction" refers to the starting point of each solar term, determined by which palace and trigram are in charge. When arranging the layout, one should first identify this starting point.

冬至、驚蟄一、七、四，小寒二、八、五同推；大寒、春分三、九、六，芒種六、三、九是宜；穀雨、小滿五、二、八，立春八、五、二相隨；清明、立夏四、一、七，小滿九、六、三為期。夏至、白露九、三、六，小暑八、二、五之間；大暑、秋分七、一、四，立秋二、五、八循環；霜降、小雪五、八、二，大雪四、七、一相關；處暑排來一、四、七，立冬、寒露六、九、三。

This is the "Use Pattern Formula" for the twelve yang rungs after the winter solstice and the twelve yin rungs after the summer solstice. For each solar term, three numbers follow, representing the palace numbers used for the upper, middle, and lower yuan of the respective patterns (i.e., the starting palace for Jiazi Wu). The yang rung section states: Winter Solstice and Start of Thunder use the first, seventh, and fourth patterns; Minor Cold follows the second, eighth, and fifth. Major Cold and Start of Spring use the third, ninth, and sixth; Grain in Ear uses the sixth, third, and ninth. Start of Rain and Minor Heat use the fifth, second, and eighth; Start of Spring follows the eighth, fifth, and second. Clear and Bright and Start of Summer use the fourth, first, and seventh; Minor Heat follows the ninth, sixth, and third. The yin rung section states: Summer Solstice and White Dew use the ninth, third, and sixth; Minor Heat follows the eighth, second, and fifth. Major Heat and Autumn Equinox use the seventh, first, and fourth; Start of Autumn follows the second, fifth, and eighth. Frost Descent and Minor Snow use the fifth, eighth, and second; Major Snow relates to the fourth, seventh, and first. Start of Autumn follows the first, fourth, and seventh; Start of Winter and Cold Dew use the sixth, ninth, and third. Note: In the formula, "Minor Heat" appears twice and "Start of Spring" is included in the twelve yang rungs, which is an error in the original text. The commonly accepted arrangement is Clear and Bright and Start of Summer use the fourth, first, and seventh; Minor Heat uses the fifth, second, and eighth. Readers should verify according to the order of solar terms.

一蓬子上一蓬休，芮死推排第二流。更有傷沖並柱甫，不離三四數為頭。禽星死五心開六，柱驚還從七上求。內外任生居八位，九尋英景逐方修。已上四節十二氣，三氣分天、地、人，上、中、下三局，冬至後陽遁，夏至後陰遁，逐節氣陽順陰逆而布之是也。

This verse is a mnemonic for memorizing the positions of nine stars, eight gates, and the nine palace positions. Here is an explanation of each line: The first line states that the first palace is occupied by the Tianpeng star and is paired with the Xiu Men gate ("One palace has Tianpeng and Xiu Men" meaning the Tianpeng star and Xiu Men gate are located above the Jiazi in the first palace). The second line says that the Tianrui star is paired with the Si Men gate and is located in the second palace. The third and fourth lines state that the Shang Men gate is paired with Tianchong in the third palace, and the Du Men gate is paired with Tianfu in the fourth palace, both of which are within the third and fourth palace numbers ("Zhu Fu" should be "Du Fu"). The fifth line says that the Tianqin star and Si Men gate are located in the fifth palace, while the Tianxin star is paired with the Kai Men gate in the sixth palace. The sixth line says that the Tianzhu star is paired with the Jing Men gate and is located in the seventh palace. The seventh line says that the Tianren star is paired with the Sheng Men gate and is located in the eighth palace. The eighth line says that the ninth palace should be paired with the Tianying star and the Jing Men gate, and this arrangement should be used to determine the positions. The following part explains that the above content involves four solar terms and twelve qi, each qi being divided into three yuan: heaven, earth, and human, which correspond to the upper, middle, and lower sections. After the winter solstice, the Yang Dun method is used, and after the summer solstice, the Yin Dun method is used. For each solar term and qi, the Three Marvels and Six Instruments are placed according to the rules of "Yang Dun in a forward order and Yin Dun in a reverse order."

甲已之日，仲為上局：謂甲子、己卯、甲午、己酉為上局之首也。甲子至戊辰，已卯至癸未，甲午至戊戌，己酉至癸丑，二十四氣在此二十日中用上局。甲己之日，孟為中局：謂已巳、甲申、己亥、甲寅為中局之首也。已已至癸酉，甲申至戊子，已亥至癸卯，甲寅至戊午，此二十日為中局。甲己之日，季為下局：謂甲戍、己丑、甲辰、己末為下局之首也。甲戍至戊寅，已丑至癸巳，甲辰至戊申，己末至癸亥，此二十日為下局。假如甲子至戊寅十五日為三無上、中、下，五日一元也。

This section explains how to determine whether a given day should use the upper, middle, or lower yuan. Any day with the day stem as Jia or Ji can serve as the "symbol head" (the starting day of a yuan). Then, check the earthly branch to see if it belongs to the middle, first, or last category. If the earthly branch is middle (Zi, Wu, Mao, You), then the Jia or Ji day is the start of the upper yuan, which includes Jiazi, Jimao, Jiawu, and Guiyou. From Jiazi to Wuchen, from Jimao to Guiwei, from Jiawu to Wuxu, and from Guiyou to Guichou, the twenty days within these periods use the upper yuan for the twenty-four solar terms. If the earthly branch is first (Yin, Shen, Si, Hai), then the Jia or Ji day is the start of the middle yuan, which includes Jisi, Jiashen, Jihai, and Jiayin. From Jisi to Guiyou, from Jiashen to Wuzi, from Jihai to Guimao, and from Jiayin to Wuwu, the twenty days within these periods use the middle yuan. If the earthly branch is last (Chen, Xu, Chou, Wei), then the Jia or Ji day is the start of the lower yuan, which includes Jiaxu, Jichou, Jiachen, and Jiwei. From Jiaxu to Wuyin, from Jichou to Guisi, from Jiachen to Wushen, and from Jiwei to Guihai, the twenty days within these periods use the lower yuan. For example, the fifteen days from Jiazi to Wuyin are divided into the upper, middle, and lower yuan (the original text says "san wu" which should be "san yuan"), with five days for each yuan.

假令甲己之日季局第二十日乙庚遇立春，便使立春下局只得四日，至十五日甲己卻補足下局，共五日六十時足。其兩水氣準此，此拆補局，超接之氣明矣。且如甲子日巳時交冬至中氣方得作用遁，天元上局也。其辰時己前只作陰遁，大雪上局。

This section explains how to adjust when the solar terms do not align with the symbol head. For example, in the second ten days of the lower group, if the day stem and branch have reached the day of Yi or Geng before the beginning of spring, then the next unit of the beginning of spring will only have four days available. One must wait until the fifteenth day when the symbol head of Jia or Ji appears to complete the next unit, making it five days or sixty hours. The same method applies to the solar term of Rain Water. This is called "splitting the unit" (splitting the insufficient unit) and "completing the unit" (making up the days later). When the symbol head comes before the solar term, it is called "exceeding the divine," and when the solar term comes before the symbol head, one must continue using the original unit, called "receiving the qi." The reasoning becomes clear. Another example illustrates "qi changing the unit": if the winter solstice, a middle solar term, arrives at the time of Si in the day of Jiazi, then from the time of Si onward, one should start the calculation using the unit of the winter solstice. Before the time of Si, such as the time of Chen and earlier, one should still use the unit of the solar term of Great Snow and calculate using the Yin Dun. In other words, changing the unit should be based on the exact time of the solar term, not simply on the day.

王璋曰：天乙直符使起宮異所，謂直門相沖也。陰、陽二遁各有二使，假令冬至後陽使初起一宮，陰使初起九官；夏至後陰使初起九官，陽使初起一宮，故曰起異所。直門相沖者，冬至後，陽使起休門，陰使起景門；夏至後，陰使起景門，陽使起休門，故曰直門相沖。

Wang Zhang said: The reason why "Tian Yi Zhi Fu" and "Zhi Shi" start from different palaces is because the doors they correspond to are exactly opposite. "Zhi Fu" is the star on the Heaven Plate that corresponds to the first day of each ten-day period of the Six Jia; "Zhi Shi" is the door on the Earth Plate that corresponds to the first day of each ten-day period. Both Yang Dun and Yin Dun have two Zhi Shi. For example, after the winter solstice, the Yang Zhi Shi starts from the first palace (Kan), and the Yin Zhi Shi starts from the ninth palace (Li); after the summer solstice, the Yin Zhi Shi starts from the ninth palace, and the Yang Zhi Shi starts from the first palace. Therefore, the starting palaces of the two are different. As for "Zhi Men Xiang Chong," it means that after the winter solstice, the Yang Zhi Shi starts from Xiu Men, and the Yin Zhi Shi starts from Jing Men; after the summer solstice, the Yin Zhi Shi starts from Jing Men, and the Yang Zhi Shi starts from Xiu Men. Xiu Men is in Kan, and Jing Men is in Li, which are directly opposite each other, hence called "Zhi Men Xiang Chong."

今之用遁，自冬至後一百八十二日六十二分半歷子午之東部，陽氣用事，唯用陽遁陰使；夏至後一百八十二日六十二分半歷子午之西部，陰氣用事，難用陽使陰遁。古經云：冬至後用陰使，夏至後用陽使者，經術不顯隱伏之事也。是窮天地，侔造化，以通神明之德，以類萬物之情。三光之迴旋，四季之往復，一消一息，或升或降，而運於無形，佈於無象，有所不見，以候後人。

The current practice of using Dun Jia is: from the winter solstice, for 182 days and a half day, the sun travels eastward across the meridian, covering the eastern half of the meridian circle, which is the period when yang energy is dominant. During this time, only "Yang Dun paired with Yin Shǐ" is used. From the summer solstice, for 182 days and a half day, the sun travels westward across the meridian, covering the western half of the meridian circle, which is the period when yin energy is dominant. During this time, "Yin Dun paired with Yang Shǐ" should be used (the original text says "nán yòng" which should be "nǎi yòng"). The ancient classics say that after the winter solstice, Yin Shǐ is used, and after the summer solstice, Yang Shǐ is used, which is exactly the meaning of this. However, the classics express this in a subtle way without clearly pointing out this hidden principle. This rule thoroughly explores the principles of heaven and earth, aligns with the operation of nature, and is used to connect the virtue of the divine and to compare with the actual conditions of all things. The rising and setting of the sun, moon, and stars, the recurring cycles of the four seasons, the alternation of growth and decline, and the rising and falling movements, all operate silently and are arranged in places without form. Some of these are invisible to the eye, so the sages recorded them, leaving them for future generations to examine and verify.

葛洪曰：冬至氣應陽使順行，陰使逆行；夏至後氣應陰使順行，陽使逆行。應節變者，今用算法合求冬至、夏至加時氣應以明之。二十四氣各求加時，用遁甲超神接氣法。精要之微，但使吉凶有憑，用之無誤也。

Ge Hong said: When the qi of the winter solstice arrives, the yang messenger moves forward in the order of the palaces, while the yin messenger moves backward in the order of the palaces; after the summer solstice, the yin messenger moves forward, and the yang messenger moves backward. The so-called "responding to the seasonal changes" refers to changing the rate of movement in accordance with the transformation of the seasons. To apply this practically, one must use the method of calculation called "pushing the steps" to determine the exact time of the intersection of the winter and summer solstices ("jiashi" meaning the specific hour of a particular day). Only then can this transformation be clearly explained. Each of the twenty-four solar terms must have its exact time of intersection determined, and then the method of "superimposing deities and connecting qi" from Dun Jia is used to correct it. The key point here is extremely subtle. Mastering it provides a basis for judging auspicious and inauspicious signs, and ensures that its application does not go wrong.

洪曰：合於中官者，謂陽遁陽使冬至上元甲己日夜半生甲子，初起一宮，歷五時至戊辰，在五官；陰時使初起九宮，逆行歷五時戊辰，亦在五宮。陰遁陰使夏至上元甲己日生甲子，初起九宮，歷五時至戊辰，在二宮；陽使初起一官，順行歷五時，至戊辰，亦在五宮。故曰：合於中宮也。

Ge Hong said: The meeting of the straight symbol of the two遁 in the Central Palace refers to the following situation. For Yang Dun: On the first day of the first month of the winter solstice, starting from the middle of the night on the Jia or Ji day, the Yang messenger begins from the first palace and proceeds in a clockwise direction through five hours, arriving at Wu Chen at the fifth palace; at the same time, the Yin messenger begins from the ninth palace and proceeds counterclockwise through five hours, also arriving at Wu Chen at the fifth palace. For Yin Dun: On the first day of the first month of the summer solstice, starting from the middle of the night on the Jia or Ji day, the Yin messenger begins from the ninth palace and proceeds counterclockwise through five hours, arriving at Wu Chen at the fifth palace (the original text says 'second palace', but according to calculation it should be the fifth palace, and the original text has an error); the Yang messenger begins from the first palace and proceeds clockwise through five hours, also arriving at Wu Chen at the fifth palace. One proceeding clockwise and the other counterclockwise, after going through five hours, both arrive at the Central Palace, so it is said that the two遁 meet in the Central Palace.

洪曰：逾出於五土，歸於九一者，謂陽通陽使起子一而終於九，陰遁陰使起子九而終於一。歸於九，故曰：逾於五土，歸於九一也。

Ge Hong said: The phrase "crossing over the central five earths and converging at nine and one" refers to the Yang Dun's Yang使者 starting from Jiazi at the first palace and proceeding in sequence to the ninth palace; the Yin Dun's Yin使者 starts from Jiazi at the ninth palace and proceeds in reverse order to the first palace. Both routes pass through the central five earths palace, and finally arrive at the ninth or first palace respectively. Therefore, it is said "crossing over the five earths and converging at nine and one." The section title is "Two遁 originate from six four," which does not match the content of the text that mentions nine and one. It is likely that the original title was incorrectly transmitted.

《易》謂曰：陰、陽二遁，謂冬至已後，自一至五為陽逅，從五至九為陰遁；夏至已後，自九至五為陽遁，從五至一為陰遁。以五宮為陰、陽共遁。冬至後，五宮半南為陽遁，半北為陰遁。夏至後，五宮半北為陽遁，半南為陰遁。凡直使在五宮之時，主客勝負難分，是謂凶也，故曰：避五也。

According to the principles of the Book of Changes, the Yang Dun and Yin Dun are divided as follows: After the Winter Solstice, the period from the first palace to the fifth palace is considered Yang Dun, and the period from the fifth palace to the ninth palace is considered Yin Dun. After the Summer Solstice, the period from the ninth palace to the fifth palace is considered Yang Dun, and the period from the fifth palace to the first palace is considered Yin Dun. The central fifth palace serves as the common hub for both Yang and Yin Dun. After the Winter Solstice, the southern half of the fifth palace is considered Yang Dun, while the northern half is considered Yin Dun. After the Summer Solstice, the northern half of the fifth palace is considered Yang Dun, while the southern half is considered Yin Dun. Whenever the direct commander arrives at the fifth palace, it is a time of yin and yang intersection, making it impossible to determine the superiority of the opposing sides. This situation is considered凶 (fateful), hence the saying 'avoid the fifth' — when the direct commander enters the central palace, it is preferable to avoid using it.

《三元經》曰：時下得天輔、天禽、天心為上吉；得天沖、天任為次吉，得天蓬、天芮為大凶；天英、天柱為小凶。更以五行休旺言之：若大凶之星得旺相氣，則小凶；小凶之星得旺相氣，則中平；若上吉、次吉之星無氣，則中平。以意審而用之。假今冬至後時下得天任宿，吉；乘旺相之氣，為上吉也。

The San Yuan Jing says: if the hour of divination falls under the stars Tian Fu, Tian Qin, and Tian Xin, it is top-grade auspicious; if it falls under Tian Chong and Tian Ren, it is next-grade auspicious; if it falls under Tian Peng and Tian Rui, it is great misfortune; if it falls under Tian Ying and Tian Zhu, it is minor misfortune. This refers only to the basic fortune of the stars. One must also consider the Five Phases' prosperity, strength, weakness, and confinement to adjust accordingly: if a great misfortune star is in its prosperous and strong phase, its harmful nature is restrained by being generated and supported, thus it becomes only minor misfortune; if a minor misfortune star is in its prosperous and strong phase, it becomes neutral. Conversely, if top-grade or next-grade auspicious stars fall in a month with no vitality, their auspicious power cannot be expressed, and they become neutral. One must flexibly apply these principles. For example, if the hour of divination after the Winter Solstice falls under Tian Ren, it is originally auspicious; at this time, Tian Ren belongs to earth. Although winter is not the season of earth, if it is further supported by a prosperous and strong phase, it becomes top-grade auspicious.

《三元經》曰：九星休、旺者，謂九星各旺於我生月，相於同類月，死於生我月，囚於官鬼月，休於才月。假令天蓬水星旺於寅卯月，相於亥子月，死於中酉月，囚於四季月，休於巳午月。日時同。

The "San Yuan Jing" discusses the prosperity, decline, strength, and weakness of the nine stars. Each star is considered prosperous in the month that "I generate," strong in the month of "same kind," dead in the month that "generates me," confined in the month that "overcomes me" (official ghost), and weak in the month that "I overcome" (spouse wealth). For example, the Tian Peng star belongs to the element of water. Water generates wood, so it is prosperous in the months of寅 and卯 (wood months); water is the same kind, so it is strong in the months of亥 and子 (water months); metal generates water, so it is dead in the months of申 and酉 (metal months) [the original text mistakenly says "中酉" which should be "申酉"]; earth overcomes water, so it is confined in the months of辰, 戌, 丑, and 未 (earth months); water overcomes fire, so it is weak in the months of巳 and午 (fire months). The same method applies to judging the prosperity and decline of days and hours. Note: Here, "I generate" is considered prosperous, which differs from the common Five Phases prosperity and decline theory that considers "same kind" as prosperous. This is a special transmission of the Dun Jia school. Readers should follow this book and establish their own system accordingly.

天蓬時，宜安撫邊境，修築城池。春、夏，左將大勝；欲、冬凶亡。其士卒利主不利客。嫁、娶兩凶。移徒失火，鬥爭見血。入官多賊盜。修營宮室、商賈皆凶。天芮時，宜祟尚修道，交結朋儕，受業師長，吉。不可用兵、嫁娶、爭訟、移徒、築室。秋、冬吉；春、夏凶。天沖時，宜出師報仇。春、夏，左將勝；秋、冬，無功。不宜嫁娶、移徒、入官、築室、詞祀、市貿。

When the hour of the Greedy Wolf Star is active, it is suitable to pacify distant regions and build city walls and ditches. In spring and summer, the left-wing general may achieve great victories; in autumn and winter, there will be danger and casualties (the original text "欲" should be "秋"). At this time, the soldiers' energy is favorable to the defending side (the host) and unfavorable to the attacking side (the guest). Marrying off daughters or marrying women is not auspicious. Moving house at this time is prone to fire, and disputes may result in bloodshed. Taking up a government post may lead to encountering thieves. Building palaces or engaging in business is not auspicious. When the hour of the Heavenly芮 Star is active, it is suitable to promote spiritual cultivation, associate with peers, and seek a teacher for learning, all of which are favorable. It is not suitable to use military force, get married, go to court, move house, or build houses. Autumn and winter are favorable, while spring and summer are unfavorable. When the hour of the Heavenly Chong Star is active, it is suitable to go to war for revenge. In spring and summer, the left-wing general will achieve victory; in autumn and winter, going to war will be in vain. It is not suitable to get married, move house, take up a government post, build houses, or perform worship rituals (the term "词祀" refers to temple worship).

天輔時，宜蘊身守道，設教修理。將兵春、夏勝，得平地千里。嫁娶多子孫。移徒、市賈、入官、修營，春、夏用有喜。天禽時，宜祭記求福，斷滅凶。將兵四時，吉，百福助。不戰用謀，敵人畏服。賞功、封爵、移徒、入官、祠記、商賈、嫁娶，吉。天心時，宜療病合藥。將兵，秋、冬勝，得地千里；春、夏不利。嫁娶、入官、築室、祠祀、商賈，秋、冬吉；春、夏凶。利君子，不利小人。

When the hour is under the Tian Fu Star, it is suitable to remain hidden and cautious, cultivate virtue and morality, promote education and reform. If leading an army in spring or summer, victory can be achieved over a thousand miles of plains. At this time, marriage is favorable and leads to many descendants. Moving house, starting a business, taking up a post, or building structures are all auspicious in spring and summer. When the hour is under the Tian Qin Star, it is suitable for worship and praying for fortune, and for eliminating misfortune (「ji ji」means worship). If leading an army in any season, it is favorable, with blessings from all deities assisting; there is no need for battle, only using strategy, and enemies will fear and submit. Rewarding merit, granting titles, moving house, taking up a post, temple worship, starting a business, and marriage are all favorable. When the hour is under the Tian Xin Star, it is suitable for treating illness and prescribing medicine. If leading an army in autumn or winter, victory can be achieved over a thousand miles of land; but it is unfavorable in spring or summer. Marriage, taking up a post, building houses, worship, and starting a business are favorable in autumn and winter, but unfavorable in spring and summer. This star benefits the virtuous but not the wicked.

天柱時，宜屯兵自固，隱跡藏形。將兵，車破馬傷，士卒敗亡。不可移徒、入官、市賈。宜嫁娶、修造、祭祀。天任時，宜請謁通才。將兵，四時吉。萬神助之，敵人自降。嫁娶宜子孫。入官，吉。移陡、築室，凶。天英時，宜出行，遠行，飲宴作樂。利嫁娶。不宜出兵、移徒、入官、築室、詞樞、商賈。

When the hour is governed by the Tian Zhu star, it is suitable for gathering troops and holding strong positions, and for concealing one's movements. If leading troops to fight, there will be destruction of vehicles and horses, and the soldiers will suffer defeat. It is not suitable for moving house, taking up a post, or engaging in business. It is suitable for marriage, construction, and worship. When the hour is governed by the Tian Ren star, it is suitable for sending letters to request an audience, and for opening up financial opportunities (「qing ye tong cai」means to visit a nobleman to facilitate financial benefits). Leading troops is favorable in all seasons, with the assistance of myriad spirits, and enemies will surrender on their own. Marriage is favorable for offspring. Taking up a post is auspicious. Moving house or building a house is inauspicious (「yi du」means relocation). When the hour is governed by the Tian Ying star, it is suitable for traveling far and wide, feasting and enjoying oneself, and for marriage. It is not suitable for military campaigns, relocation, taking up a post, building houses, ancestral worship, or engaging in business.

假令冬至上元陽遁一局甲己之日夜半生甲子，起一宮，順行至丙寅時，在三宮時下得天沖宿直，出師報仇，容乘旺氣也。假令夏至上元陰遁九局甲己之日夜半生甲子，起九宮，即天英為直宿官，至乙丑時八宮時下得天任，宜請謁，通財利也。

Take two examples to illustrate how to determine the star corresponding to a particular hour. First example: During the first day of winter, using Yang Dun one layout, on a Jia or Ji day, the hour of midnight begins with Jiazi. Starting from the first palace, moving in a clockwise direction, the hour of Bingyin falls on the third palace. The third palace is associated with Tian Chong star, so the star for this hour is Tian Chong. This is favorable for military action and revenge. If Tian Chong (which belongs to wood) is also in a prosperous and strong condition, it is even better (the word '容' should be '宜' or '更'). Second example: During the first day of summer, using Yin Dun nine layouts, on a Jia or Ji day, the hour of midnight begins with Jiazi. Starting from the ninth palace, moving counterclockwise, the hour of Yichou falls on the eighth palace. The eighth palace is associated with Tian Ren star, so the star for this hour is Tian Ren. This is favorable for sending messages, paying respects to noblemen, and facilitating financial matters.

開門宜遠行征罰，所向通達；休門宜和集萬事，洽兵習業；生門宜見貴人，營造事始；傷門宣漁獵捕罰，行逢盜賊；杜門宜邀遮隱伏，誅伐兇逆；景門宜上書遣使，突陣破圍；死門宜行誅戮，吊死送喪；驚門宜掩捕鬥訟，攻擊驚恐。

The eight gates each have their own functions: "Opening Gate" is suitable for long journeys and military campaigns, where all paths are open; "Rest Gate" is suitable for harmonizing and consolidating affairs, comforting soldiers, and studying skills; "Life Gate" is suitable for meeting noblemen, starting construction projects, and initiating new enterprises; "Injury Gate" is suitable for fishing, hunting, and punishment, but travel under this gate may encounter thieves (the character "宣" should be "宜"); "Du Gate" is suitable for setting ambushes, concealing one's movements, and punishing wicked rebels; "Jing Gate" is suitable for submitting memorials, sending envoys, and breaking through enemy lines; "Death Gate" is suitable for carrying out executions, funerals, and burials; "Jing Gate" is suitable for sudden attacks, legal disputes, and all matters involving aggression and disturbance. Among the eight gates, Opening, Rest, and Life Gates are the three auspicious gates, while Injury, Du, Jing, Death, and Jing Gates are the five inauspicious gates (Jing Gate is sometimes considered semi-auspicious).

已上八門內有開、休、生三門，吉，宜出其下。若更合三奇吉宿，為上吉也。五凶門，不可出其下，宜避之。假令冬至上元陽遁一局甲己之日夜半生甲子，此時伏吟，生門在八宮，宜見貴人，營造事始，吉。

Among the eight gates, the Open Door, the Rest Gate, and the Life Gate are considered auspicious gates. When traveling or handling affairs, one should depart from the directions these gates indicate. If these three auspicious gates also coincide with the Three Marvels (Yi, Bing, Ding) and auspicious stars, it is considered an excellent auspicious situation. The remaining five gates are inauspicious and one should avoid departing from the directions they indicate. For example, on the first day of the winter solstice, using the Yang Dun method with one layout, if it is a Jia day or a Ji day, and the time starts at the middle of the night with the Jiazi hour, at this time the Heaven Plate and Earth Plate completely overlap, which is called 'Hidden Chant'. At this time, the Life Gate remains in its original position among the eight trigrams (Gen, Northeast), so it is appropriate to depart from the Northeast direction to meet the Nobleman, start construction, or initiate new endeavors, which is favorable.

上局仲甲，謂甲已之日夜半生甲子，丙辛之日日中甲午時是也。此時關格刑德在門，用兵先舉者敗，不可出入。利以逃亡，主、客並凶。中局孟甲，戊癸之日平旦甲寅，乙庚之日哺時甲申是也。此時陽氣在內，陰氣在外，利藏兵團守，不宜出師。利主不利客。

The upper section uses "Zhong Jia," referring to the Jia Zi hour starting at the middle of the night on Jia day and Ji day, and the Jia Wu hour at noon on Bing day and Xin day. Since Zi and Wu are both considered middle hours, they are called Zhong Jia. During these hours, barriers, punishments, and kindness are all concentrated at the gate. In warfare, the party that attacks first will suffer defeat; it is not suitable for going out or coming in. It is only favorable for fleeing and hiding. It is unfavorable for both the attacking party (guest) and the defending party (host). The middle section uses "Meng Jia," referring to the Jia Yin hour at dawn on Wu day and Ji day, and the Jia Shen hour at Shen time on Yi day and Geng day. Since Yin and Shen are both considered young hours, they are called Meng Jia ("哺时" refers to the time around Shen). During these hours, yang energy is contained within and yin energy is floating outside. It is favorable for hiding troops and gathering for defense, but not for attacking. It is favorable for the defending party and unfavorable for the attacking party.

下局季甲，謂丁壬之日食時甲辰、甲已之日黃昏甲戍，此時陽氣在外，陰氣在內，利出行動眾，百事吉。利客不利主。又云：壬甲之日夜半之時三甲皆合，謂今日是甲，直符與時皆是甲，故名三甲合。

The "Seasonal Jia" used in the lower section refers to the Jia Chen hour in the morning meal time on days of Ding and Ren, and the Jia Xu hour in the evening on days of Jia and Ji. Since Chen and Xu belong to the season, they are called Seasonal Jia. At these hours, the yang energy is outward and the yin energy is inward, which is favorable for travel and mobilizing people, with all affairs auspicious; it benefits the attacking side and is unfavorable for the defending side. Another explanation says that at midnight on days of Ren and Jia, three "Jia" coincide: the day stem is Jia, the Heaven Plate direct symbol is also Jia, and the hour stem is also Jia. Therefore, it is called "Three Jia Converge."

葛洪曰：若得三奇之使，尤宜其良，謂在六甲之上，自得所使之奇。甲戍、甲午，乙為使；甲子、甲申，丙為使；甲辰、甲寅，丁為使。

Ge Hong said: If "three marvels are in command," it is exceptionally auspicious. By "in command" is meant that the heavenly marvels on the Heaven Plate fall exactly on the Earth Plate's six Jia dates, which are precisely the marvels corresponding to that date. The matching method is: for the Jia Xu and Jia Wu dates, the Yi marvel (day marvel) is the commander; for the Jia Zi and Jia Shen dates, the Bing marvel (month marvel) is the commander; for the Jia Chen and Jia Yin dates, the Ding marvel (star marvel) is the commander. When the heavenly marvels on the Heaven Plate cover the Earth Plate's corresponding date, it is like an envoy carrying out a mission and returning to his post, hence it is called "in command."

假令陽遁三局乙庚之日丁亥時，此時六乙日奇下臨九官甲午，是為乙奇得使。假令陰遁三局丙辛之日壬辰時，此時六乙日奇下臨九官甲午，為乙奇得使。假令陽遁五局丁壬之日，日中為丙午時，此時丙奇下臨一宮甲子，為丙奇得使。假令陰通五局丙辛之日己亥時，此時丁奇下臨四宮甲辰，為丁奇得使。凡用遁甲，若三奇得使更合吉宿奇門者，百事吉。

Here are four examples. First: Yang Dun three sectors, on the day of Yi or Geng, at the time of Dinghai, the Heaven Plate's six Yi day marvel is placed under the ninth palace of the Earth Plate's Jiawu decade, and the Jiawu decade uses Yi as the commander, which is called "Yi Marvel gets the command." Second: Yin Dun three sectors, on the day of Bing or Xin, at the time of Renchen, the Heaven Plate's six Yi day marvel is also placed under the ninth palace of the Earth Plate's Jiawu, which is also "Yi Marvel gets the command." Third: Yang Dun five sectors, on the day of Ding or Ren, at the time of Bingwu, the Heaven Plate's Bing marvel is placed under the first palace of the Earth Plate's Jiazi decade, and the Jiazi decade uses Bing as the commander, which is called "Bing Marvel gets the command." Fourth: Yin Dun five sectors, on the day of Bing or Xin, at the time of Jihai, the Heaven Plate's Ding marvel is placed under the fourth palace of the Earth Plate's Jiachen decade, and the Jiachen decade uses Ding as the commander, which is called "Ding Marvel gets the command." When using Dun Jia, if the three marvels get the command and also meet good stars and good gates, then all things will be auspicious.

洪曰：三奇之靈，宜以出行。三奇者，調六乙為日奇，六丙為月奇，六丁為星奇。與善神開、休、生三門，即吉，為三奇之靈。二吉門其中各有一共臨之方，即是吉道清虛。此時此方，出兵行軍，征討劫掠，揚兵耀武，發號施令，皆吉。又求福，安社稷，化人民。

Ge Hong said: The efficacy of the Three Marvels is most suitable for use in travel. The so-called "Three Marvels" refer to the sixth yin (Li) as the "Day Marvel," the sixth yang (Bing) as the "Month Marvel," and the sixth ding (Ding) as the "Star Marvel" (the character "tiao" should be read as "wei"). If the Three Marvels meet with the three auspicious gates, namely Kai, Xiu, and Sheng, it is considered auspicious, and this is called "the efficacy of the Three Marvels." In the two auspicious gates, each has a direction that coincides with a Marvel; that direction is where the path is smooth and unobstructed. At such a time and facing such a direction, marching out with troops, waging war, capturing and plundering, displaying military might, and issuing commands are all auspicious. Additionally, using it for praying for fortune, stabilizing the state, and educating the people is also appropriate.

假令冬至下元陽四局戊癸之日日中戊午時，此時六戊在四宮，以直符天英加時於六戊於四宮。天英加四官者，為四宮有戊也，即六丁星奇臨六宮。以直使景門加六官，即休門與六丁星奇下臨六宮西北方，百事吉。假令夏至上元陰九局戊癸之日己未時六己在八宮，以直符天輔加時干六已於八宮，即六乙日奇下臨七宮。以杜門直使加八宮，即休門合六乙日奇下臨七宮正西方，吉。

Take two examples to illustrate how to find the direction where the Three Marvels and the auspicious gate are both present. First example: On the third period of winter solstice using Yang Dun four layouts, on a Wu or Gui day at noon on a Wuwu hour. In this layout, the six Wu are located in the fourth palace. Therefore, the straight symbol's accompanying Tianying star, along with the Heaven Plate, is moved to the fourth palace where the hour stem six Wu is located. The Tianying star is added to the fourth palace because the fourth palace has Wu. The Heaven Plate then rotates accordingly, and the six Ding stars fall into the sixth palace. The straight command Jing Gate also moves to the sixth palace. After rotation, the Xiu Gate coincides with the six Ding stars in the sixth palace's northwest direction, which is favorable for all affairs. Second example: On the first period of summer solstice using Yin Dun nine layouts, on a Wu or Gui day at Jiwei hour. In this layout, the six Ji are located in the eighth palace. Therefore, the straight symbol's accompanying Tianfu star is added to the eighth palace where the hour stem six Ji is located. The six Yi stars then fall into the seventh palace. The straight command Du Gate also moves to the eighth palace. After rotation, the Xiu Gate coincides with the six Yi stars in the seventh palace's due west direction, which is favorable.

璋曰：九天之上六甲子，謂六甲為直符。當六甲之時，士眾常背直符所臨之官，而擊其沖，無不勝也。《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，似壬數至甲，其數九，故六甲為九天之上。所以六甲皆稱甲子者，六甲之始，支干之長。舉上以明下，故六甲皆稱甲子。

Wang Zhang said: The phrase "nine heavens and the six Jia zis" refers to the fact that the beginning of each ten-day period, known as the six Jia, corresponds to the position of the straight symbol. When encountering the six Jia, the soldiers should face the opposite palace that is in conflict with the palace where the straight symbol is located, and attack it. There is no failure in such an approach. The classic says, "Displaying troops in the nine heavens," which refers to this. Why is Jia considered to be in the nine heavens? The method of assigning stems in the Yi Jing says that the Qian hexagram takes Jia and Ren. Qian represents heaven, and the heavenly path is upward. Counting from Ren back to Jia, the number is nine, so the six Jia are in the nine heavens. As for why the six Jia are all called "Jia Zi," it is because Jia Zi is the beginning of the six Jia and the leader of the stem and branch cycle. By naming the first one, the other five are represented, so all six Jia are named after Jia Zi.

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，從乙數癸，亦為九地，故云癸為九地之下，所以六癸者，皆稱癸酉，謂是甲子之終癸酉。

This section discusses the position of the six Guis, which are all referred to as "under the Jiudi." Whenever one needs to escape or hide without leaving a trace, one should enter and exit from the direction indicated by the six Guis on the Heaven Plate. The reasoning comes from the Najia system: The Book of Changes states that the Kun hexagram (earth) incorporates the stems Yi and Gui. Since Kun represents earth, the earth's path is to descend downward. Counting from Yi to Gui involves nine positions, hence Gui is said to be "under the Jiudi." As for why the six Guis are all called "Guiyou," it is because Guiyou is the last stem in the Jiazi cycle, and thus the end of the cycle is used to represent all six Guis. The title of the section is "Six Guis West," where "West" is a corruption of "You."

謂六丁為三奇之靈，凡行來、出入、用兵、鬥戰，皆吉。故曰：能知六丁出幽冥，至老不刑；刀雖臨頸，猶安不驚。

This section states that Liu Ding is the most effective among the Three Marvels. Whenever one travels, goes out or in, uses military force, or engages in combat, encountering Liu Ding brings good fortune. Therefore, there is a verse that says: Those who understand the method of Liu Ding can move freely between the realms of the living and the dead without hindrance, and will not suffer punishment even in old age; even if a blade is placed against their neck, they can remain calm and unafraid. These words describe the effect of Liu Ding's ability to hide and escape, and are praise from practitioners of the art.

又云六丁者，六甲之陰。丁卵之神字文伯；丁丑神字文孫；丁亥神字文公，丁酉神宇文通；丁未神字文卿；丁巳神字巨卿。凡鬥爭、出入、行來，六丁之神常呼其名。所謂三奇之靈六丁卯者，以丁卯為甲子之陰故也。

There is another saying: the Six Dings are the yin counterparts of the Six Jias. Each of the Six Dings has a divine name: the god of Dingmao is named Wenbo (the character 'luan' is a mistake for 'mao'), the god of Dingchou is named Wensun, the god of Dinghai is named Wengong, the god of Dingyou is named Wentong, the god of Dingwei is named Wenqing, and the god of Dingsi is named Juingqing. Whenever there is a conflict, going out, or coming and going, one should call upon these names of the Six Dings. The phrase 'the Three Marvels are connected with the Six Dings at Dingmao' is said because Dingmao is the yin counterpart of Jiazi. Jiazi is the beginning of yang, and Dingmao is the yin counterpart to it. By taking the first example, the rest are included, so the Six Dings are collectively referred to as Dingmao.

謂六己之位皆為六合之中。凡為陰謀、密秘、伏隱之事，皆從天上六己所臨之方而出，人莫見之。《經》曰：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，但甲、己合，故六合之中六己巳者，亦謂舉甲子一旬之義，故俱稱六己巳也。

This section states that the positions of the six Jis are all called "Liu He Zhong." Whenever one wants to plan secret matters or conceal one's actions, one should depart from the direction indicated by the Heaven Plate's six Jis. Others will not be able to see it. The Classic says: "Liu He is a private door, allowing one to enter and exit alone, without being noticed." Why are the six Jis considered part of Liu He? Because counting from Jia to Ji, Ji is the sixth position, and Jia and Ji are compatible, hence called Liu He. As for why they are collectively called "Liu Ji Si," it is again using the Ji Si position in the Jia Zi decade to represent all six Jis. This is similar to the previous statement that "the six Jias are all called Jia Zi" and "the six Guis are all called Gui You."

張良曰：九天之上，利以陳兵；九地之下，利以伏藏。太陰六合之中，可以逃亡。凡冬至後，陽遁天上直符所臨之官，後一為九天，後二為九地，前二為太陰，前三為六合。夏至後，凡陰遁天上直符所臨之宮，前一九天，前二九地，後二太陽，後三六合。

Zhang Liang said: The position of Jiu Tian (Nine Heavens) is favorable for arranging troops in formation; the position of Jiu Di (Nine Earths) is favorable for concealment and ambush; the place of Tai Yin and Liu He is suitable for fleeing and avoiding calamity. The method is: after the Winter Solstice, use Yang Dun (Yang遁). Take the palace where the Heaven Plate's Direct Symbol (Zhi Fu) is located as the base, count one palace backward to find Jiu Tian, count two palaces backward to find Jiu Di, count two palaces forward to find Tai Yin, and count three palaces forward to find Liu He. After the Summer Solstice, use Yin Dun (Yin遁). Take the palace where the Heaven Plate's Direct Symbol is located as the base, count one palace forward to find Jiu Tian, count two palaces forward to find Jiu Di, count two palaces backward to find Tai Yin (the original text says 'Tai Yang' but should be 'Tai Yin'), and count three palaces backward to find Liu He. Yang and Yin遁 are in opposite directions, which is the rule of the 'Eight Spirits' rotating with the Direct Symbol.

假令陽遁上元一局甲己之日丙寅時天上直符臨八宮，後一九天、後二九地臨六宮。前二太陰臨四官。前三六合臨九官。假令陰遁上元九局甲己之日丙寅時天上直符臨二宮，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。

Give two examples. First example: Yang Dun upper beginning first formation, on a Jia or Ji day at Bingyin hour, the Heaven Plate direct symbol falls in the eighth palace; following the previous method, count backward, Jiu Tian is in the seventh palace, Jiu Di is in the sixth palace (the original two sentences are combined without separation, and the palace where Jiu Tian is located is missing). Count forward two palaces, Taiyin is in the fourth palace; count forward three palaces, Liu He is in the ninth palace. Second example: Yin Dun upper beginning ninth formation, on a Jia or Ji day at Bingyin hour, the Heaven Plate direct symbol falls in the second palace; following Yin Dun's method, count forward one palace, Jiu Tian is in the seventh palace, count forward two palaces, Jiu Di is in the sixth palace; count backward two palaces, Taiyin is in the fourth palace, count backward three palaces, Liu He is in the third palace. When using this, deploy troops, hide, or retreat according to these directions.

子來加子為伏吟，不宜用兵，宜收斂貨財。凡六甲之時，門伏皆伏吟。餘仿此。子來加午為反吟，不利舉兵動眾，利散恤倉廩之事。門符沖對皆是。

The Heavenly Plate's Zi is added to the Earthly Plate's Zi, called "Fuyin," meaning that it is hidden and motionless, like a groan without progress. This situation is unsuitable for military action but suitable for gathering and storing goods. Whenever it is the first day of the sixth Jia cycle, when the Heavenly Plate's gate coincides with the Earthly Plate's gate, it is considered Fuyin. The same principle applies to other branches. When the Heavenly Plate's Zi is added to the Earthly Plate's Wu, it is called "Fan Yin," meaning that the upper and lower parts clash, resulting in instability. This situation is unfavorable for military campaigns but favorable for opening warehouses to distribute grain and providing relief. Any instance where the gate and symbol are directly opposite each other is considered Fan Yin.

遁甲擇日出軍討罰、興造百事者，其中有寶、義、制、和日，吉；伐日，凶。寶日為上吉，謂干生支也。甲午、乙已、丙辰、丙戍、丁丑、丁未、戊申、己酉、庚子、辛亥、壬寅、癸卯日也。義日為次吉，謂支生干也。甲子、丙寅、辛未、壬申、癸酉、庚辰、庚戍、乙亥、己巳、戊午、辛丑日也。

Using Dun Jia to select days for military campaigns, construction, and all other affairs, days are divided into five categories based on the interactions between the Day Stem and Day Branch: Baorì (宝日), Yiri (义日), Ziri (制日), Hori (和日), and Fari (伐日). The first three are considered auspicious, while Fari is inauspicious. Baorì is the most auspicious, referring to days when the Day Stem is born by the Day Branch. Examples include Jiawu (甲午, wood generates fire), Yisi (乙巳), Bingchen (丙辰, fire generates earth), Bingxu (丙戌), Dingchou (丁丑), Dingwei (丁未), Wushen (戊申, earth generates metal), Jiyou (己酉), Gengzi (庚子, metal generates water), Xinhai (辛亥), Renyin (壬寅, water generates wood), and Guimao (癸卯). Yiri is the next most auspicious, referring to days when the Day Branch is born by the Day Stem. Examples include Jiazi (甲子, water generates wood), Bingyin (丙寅, wood generates fire), Xinwei (辛未, earth generates metal), Renshen (壬申, metal generates water), Guiyou (癸酉), Gengchen (庚辰, earth generates metal), Gengxu (庚戌), Yihai (乙亥, water generates wood), Jisi (己巳, fire generates earth), Wuwu (戊午), and Xinchou (辛丑). The terms "Baorì" and "Yiri" are chosen to reflect the meaning of "upper giving to the lower" for Baorì and "lower serving the upper" for Yiri.

制日為中平，謂干克支也。甲戌、乙未、乙丑、丙申、丁酉、戊子、己亥、庚寅、辛卯、壬午、甲辰、癸已日也。和日為次吉，支、干同類也。戊辰、己丑、戊戌、丙午、壬子、甲寅、乙卯、丁巳、己未、庚申、辛酉、癸亥日也。伐日渭下克上、支克干也。甲申、乙酉、丙子、丁亥、戊寅、己卯、庚午、辛巳、壬辰、壬戍、癸丑、癸未不宜出軍，凶。

"Control Day" is of medium quality, referring to days when the day stem controls the day branch, such as Jia Xu (wood controls earth), Yi Wei, Yi Chou, Bing Shen (fire controls metal), Ding You, Wu Zi (earth controls water), Ji Hai, Geng Yin (metal controls wood), Xin Mao, Ren Wu (water controls fire), Jia Chen, Gui Si. Since the upper controls the lower, it is called Control Day. "Harmonious Day" is slightly better, referring to days when the day stem and day branch belong to the same Five Phases, such as Wu Chen, Ji Chou, Wu Xu (all earth), Bing Wu (all fire), Ren Zi (all water), Jia Yin, Yi Mao (all wood), Ding Si, Ji Wei, Geng Shen, Xin You (all metal), Gui Hai. Since the upper and lower share the same energy, it is called Harmonious Day. "Attack Day" is when the lower controls the upper, meaning the day branch controls the day stem ("Wei" is a mistake for "Wei"), such as Jia Shen, Yi You (metal controls wood), Bing Zi, Ding Hai (water controls fire), Wu Yin, Ji Mao (wood controls earth), Geng Wu, Xin Si (fire controls metal), Ren Chen, Ren Xu, Gui Chou, Gui Wei (earth controls water). These days are not suitable for military campaigns and are considered凶 (unfavorable).