Dun Jia is advantageous for guests.

《經》曰：天蓬加九官，利為客。若在秋冬之月壬癸亥子日臨戰，有黑色雲氣從北方來助戰，客大勝。天柱、天心加三宮、四宮，利以為客。若在秋月及季夏之月庚申辛酉日臨戰，有白色雲氣從西方來助戰，大勝。天任、天禽、天芮加—宮，利以為客。若在四季月戊己辰戍丑未日，有黃色雲氣從東北方來助戰，客大勝。

The Classic says: When the Tianpeng Star on the Heaven Plate is positioned in the ninth palace, it is favorable for the attacking side. If during the autumn or winter months on days of Ren or Gui, or on days of Hai or Zi, the attacking side faces battle and black clouds arise from the north to assist, the attacking side will achieve a great victory. Tianpeng belongs to water, and Ren, Gui, Hai, Zi, and black clouds all indicate the presence of water, hence they are in harmony. When Tianzhu and Tianxin stars are positioned in the third or fourth palace, it is favorable for the attacking side. If during the autumn and the sixth month (late summer) on days of Gengshen or Xinyou, the attacking side faces battle and white clouds arise from the west to assist, the attacking side will achieve a great victory. The two stars belong to metal, and Geng, Xin, Shen, You, and white clouds all belong to metal. When Tianren, Tianqin, and Tianrui stars are positioned in the first palace, it is favorable for the attacking side. If during the seasons of Chen, Xu, Chou, or Wei on days of Wu or Ji, or on days of Chen, Xu, Chou, or Wei, the attacking side faces battle and yellow clouds arise from the northeast to assist, the attacking side will achieve a great victory. The three stars belong to earth, and Wu, Ji, and yellow clouds all belong to earth, and the northeast is the position of Gen earth.

天沖、天輔加八宮、二宮，利為客。若在春冬甲乙寅卯日，有青雲氣從東方來或東南方來助戰，客勝。天英加七宮，利以為客。若在春夏月丙丁巳午日，有赤雲氣從南方來助戰，客大勝。

The stars Tianchong and Tianfu are advantageous for the attacking side when they are added to the eighth or second palace. If this occurs on days of Jia or Yi in spring or winter, with green clouds rising from the east or southeast to assist, the attacking side will win. These two stars belong to wood, and Jia, Yi,寅, and卯 along with the green clouds also belong to wood, with east and southeast being the positions of Zhen and Xun, which are wood. The star Tianying is advantageous for the attacking side when it is added to the seventh palace. If this occurs on days of Bing or Ding in spring or summer, with red clouds rising from the south to assist, the attacking side will achieve a great victory. Tianying belongs to fire, and Bing, Ding,巳, and午 along with the red clouds also belong to fire, with south being the position of Li, which is fire. By observing this section, we can understand that the term "favoring the guest" refers to the stars on the Heaven Plate overcoming the palace they are added to, while also aligning with the appropriate time and clouds. The attacking side's energy is strong, so it is suitable to take the initiative first.

《經》曰：天英加一宮，利以為主。如秋冬月壬癸亥子日，氣從北方來助戰，主大勝。天任、天禽、天芮臨三宮、四宮，利以為主。如春夏之月甲乙寅卯日，有青雲氣從東南方來助戰，主大勝。天蓬加八宮，利為主。如在四季月戊已辰戌丑末日，有黃雲氣從東北西南來助戰，主勝。

The Classic says: When the Tianying Star (Fire) is placed over the first palace (Kan Water), water can overcome fire, which is favorable for the defending side; if during the autumn or winter months on days of Ren and Gui, with clouds rising from the north to assist, the defending side will achieve a great victory. When the Tianren, Tianqin, and Tianrui Stars (Earth) are placed over the third or fourth palace (Zhen and Xun Wood), wood can overcome earth, which is favorable for the defending side; if during the spring or summer months on days of Jia and Yi, with green clouds coming from the southeast to assist, the defending side will achieve a great victory. When the Tianpeng Star (Water) is placed over the eighth palace (Gen Earth), earth can overcome water, which is favorable for the defending side; if during the seasons of Chen, Xu, Chou, or Wei on days of Wu and Ji, with yellow clouds coming from the northeast and southwest, the defending side will achieve victory. It is evident that "favoring the master" and "favoring the guest" are exactly opposite: when the palace overcomes the star, it is the earth energy overpowering the sky energy, and the one who moves first is restrained, so it is better to wait and act after the enemy.

天鋪、天沖加六、七宮，利為主。如在季夏及秋月庚申辛酉日，有白雲氣從西北宋助戰，主勝。天柱、天心加九官，利為主。如在春夏月丙丁巳午日，有赤雲氣從南來助戰，主勝。

The stars Tianfu and Tianchong (wood) when combined with the sixth or seventh palace (Qian and Dui, which belong to metal), metal can overcome wood, which is favorable for the defending side (Tianfu is also called Tianpu). If on the days of Gengshen and Xinyou in June or autumn, white clouds come from the northwest to assist in battle (the term "Song" is a misinterpretation of "Lai"), the defending side will achieve victory. The stars Tianzhu and Tianxin (metal) when combined with the ninth palace (Li fire), fire can overcome metal, which is favorable for the defending side; if during the months of spring and summer on the days of Bingding or Siwu, red clouds come from the south to assist in battle, the defending side will achieve victory. Before engaging in battle, one should first examine this pattern, then decide whether to take the initiative or wait for the opponent.

《經》曰：宮制其門，是為門迫。門制其官，是為宮迫。若吉門被迫，則吉事不成。凶門被迫，凶災尤甚。假令開門臨三宮、四宮，休門臨九官，生門臨一官，景門臨七宮、六宮，此為吉門被迫，吉事不成。若傷、杜門臨八、二宮，死門臨一宮，驚門臨三、四宮，此為凶門被迫，凶災尤甚。

The Classic says: When theFive Phases of the palace being occupied is restrained by theFive Phases of the gate, it is called "door pressure"; conversely, when theFive Phases of the gate restrains theFive Phases of the palace, it is called "palace pressure." If a good gate is pressured, good things cannot be achieved; if a bad gate is pressured, the misfortune becomes even worse. For example: the Open Door belongs to metal, and when it is in the third palace (Thunder Wood) or the fourth palace (Wind Wood), according to the meaning of this Classic, the wooden palace confronts the metal gate; the Rest Gate belongs to water, and when it is in the ninth palace (Fire), the Life Gate belongs to earth, and when it is in the first palace (Water); the Jing Gate belongs to fire, and when it is in the seventh palace (Lake Metal) or the sixth palace (Heaven Metal): all these are cases of good gates being pressured, making good things difficult to achieve. Another example: the Shang Gate and Du Gate belong to wood, and when they are in the eighth palace (Mountain Earth) or the second palace (Earth); the Death Gate belongs to earth, and when it is in the first palace (Water); the Jing Gate belongs to metal, and when it is in the third and fourth palaces (Thunder and Wind Wood): all these are cases of bad gates being pressured, making misfortune even worse. When using the disk, first check whether the gate and palace are in a state of pressure, then determine whether good or bad outcomes will be achieved.

《經》曰：陽遁順行前取用，陰遁逆行後取用。假如陽一局日中甲午直符在三宮，是順取用，合丙奇在四宮，即月奇到巽來應時中。如三奇在直符位上，為時初；前一位，為時中；前二位，為時末也。

The Classic says: In a Yang Dun, the Heaven Plate moves in the order of the trigrams, so take the next position forward; in a Yin Dun, the Heaven Plate moves in reverse order, so take the next position backward. For example, in a Yang Dun one, at the noon hour of Jiawu, the direct symbol falls in the third palace, which belongs to Yang Dun, so take forward; at this time, the Bing Qi is in the fourth palace, which is the position of the Wind Trigram, and this response occurs in the middle of the hour. The rule for determining the timing of the response is: if the Three Marvels are exactly in the position of the direct symbol, the response occurs at the beginning of the hour; if they are in the position before the direct symbol, the response occurs in the middle of the hour; if they are two positions before the direct symbol, the response occurs at the end of the hour. The following sections discuss the various signs and responses when the Three Marvels move to each of the eight trigrams' palaces, and the timing is determined according to this rule.

乾日奇到乾，有著黃衣人至，又有纏錢人至。月奇到乾，有被衣服人來，又有黑飛禽成雙而至，百日內進女人財，南方有產亡。星奇到乾，有人執刀斧。不然，有牽角畜而至。三、七日進金銀，並金白生氣物。

When the oddity 乙 (Yi, the Day Oddity) flies to the Qian trigram (Northwest), one will see a person wearing yellow clothes arriving, along with someone bringing a string of coins. When the oddity 丙 (Bing, the Month Oddity) flies to the Qian trigram, one will see someone coming wearing clothes, and also a pair of black birds flying together. Within one hundred days, wealth will come from a woman, while in the South there will be matters concerning a woman giving birth or a child dying young. When the oddity 丁 (Ding, the Star Oddity) flies to the Qian trigram, one will see someone holding a knife or an axe; otherwise, someone will come leading an animal with horns. One will gain silver and gold, as well as metal and other items with life qi, within three or seven days. These are the visible signs or "symbolic responses" that occur when the oddities arrive at a particular trigram, used to verify the timing and events indicated by the divination chart.

坎日奇到坎，有著皂衣人至。不然，有鼓聲應之用工。後七日進錢財，並皂衣人到宅。月奇到坎，有杖。不然，有黃白鳥從西北方來。六、十日、一日，日進契書。若東邊有大驚火，發。星奇到坎，有人從南方來，抱小兒至。更有黑雲而至，一、七日進黑飛物。西北方有自吊卒病死者，大發。

When the Yi Qi arrives at the Kan palace (due north), one will see a person in black clothes coming; otherwise, there will be a drum sound in response. After starting the work, within seven days, money will be received, and a person in black clothes will come to the door. When the Bing Qi arrives at the Kan palace, one will see someone holding a staff; otherwise, there will be a white and yellow bird flying from the northwest. Within six days, ten days, or one day, there will be documents entering every day (the original text seems to be missing some parts, making the meaning incomplete). If a big fire occurs in the east and causes alarm, the prediction will be fulfilled. When the Ding Qi arrives at the Kan palace, someone will come from the south, bringing a child; there will also be black clouds gathering. Within one day or seven days, black birds will be received. If someone hangs himself or dies suddenly from illness in the northwest, there will be a big fortune.

艮（左“口”右“乙”字）奇到艮，有人著青衣過往，或提鐵器人至。又有黑禽飛，成雙北來，二、七進金銀，週年進白馬，吉。艮（左“月”右“丙”肊）奇到艮，有青皂衣人至，又罟網賣魚至，或禽成雙而來，有小兒啼時，鐵器過用工。後七日進人財寶，週年後進白花生氣物。星奇到艮，有人攜文書紙筆至，或小兒抱鐵器過。二、七日內進青黃色物，百二十日進人口並契字，或白角牛。

The Gen Palace (Northeast) section has two characters that are blurred in the original text. The editors describe the characters as "left mouth right yi" and "left moon right bing." According to the examples in the preceding text, these should be "the day odd" (Yi) and "the month odd" (Bing). When the Yi odd arrives at the Gen Palace, there will be a person wearing blue clothes passing by, or someone carrying iron tools coming. There will also be two black birds flying in from the north. Within two days or seven days, one will gain silver and gold. After a full year, one will gain a white horse, which is auspicious. When the Bing odd arrives at the Gen Palace, there will be people wearing blue or black clothes coming, and someone selling fish with a net will arrive, or two birds will fly in. There will also be times when children cry and iron tools are being moved. After starting the work, within seven days, one will gain people and treasures. After a full year, one will gain white flowers, which have life qi. When the Ding odd arrives at the Gen Palace, someone will come carrying documents and writing tools, or a child will walk by holding iron tools. Within two days to seven days, one will gain items of green and yellow color. After 120 days, one will gain people and documents, or receive a white ox with long horns.

震日奇到震，有武士執槍駑。又主雷聲，或有鼓聲而應，或有網罟賣魚人或打獵人，並小兒成群進金銀寶，若見東方女人產，大發。震日奇到震，網舀賣色人或遊獵人至，或小兒成群，與日奇同。七日進生氣，週年生貴子。苦北方有雷傷樹，方發。星奇到震，有女人成雙至，或黑合成雙至。一、七日進黃白物牲酒之時、東方有殺傷時，大發。

When the Yi Qi arrives at the Zhen palace (Due East), one will see a warrior holding a spear and a crossbow; it also indicates thunder sounds, or drumbeats, or the passing of a person setting a net to catch fish or hunting, along with a group of children, which signifies the arrival of gold and silver treasures. If a woman gives birth in the east, the prediction is greatly fulfilled. The second passage still reads as "Zhen day Qi arrives at Zhen," but according to the text's conventions, it should be "month Qi arrives at Zhen," meaning the Bing Qi arrives at the Zhen palace: there will be a person setting a net to catch fish or a hunter passing by, or a group of children, with the same implications as when the day Qi arrives. Within seven days, one will receive life qi items, and within a year, a noble son will be born. If there is thunder in the north that damages trees (the character "ku" is a mistake for "ruo"), then the prediction is fulfilled. When the Ding Qi arrives at the Zhen palace, there will be a pair of women coming, or a pair of black birds flying in. Within one day or seven days, one will receive yellow and white treasures; when sacrifices are offered and wine is set out, or when there is an incident of killing or injury in the east, the prediction is greatly fulfilled.

巽日奇到巽，有白衣人乘馬至。不然，有小兒至。三年內生貴子，進外寶、莊田。見東方林木自枯、火驚、自吊時，發。巽日奇到巽，有樂聲應，又唱喏聲，或東南入有驚事所。一、七月進皂衣人，方大發。星奇到巽，有小兒騎牛來，或南方有黑雲而至，見北斗。週年有人落小產死，大發。

When the Yi (Ghost) Stem arrives at the Xun (Wind) Trigram (Southeast), there will be a man wearing white clothes riding a horse coming; otherwise, it means a child will arrive. Within three years, a noble son will be born, and wealth, land, and estates will be obtained from outside. This prediction will be fulfilled when there is unexpected withering of trees in the east, a fire alarm, or someone committing suicide. The second line originally reads "Xun day, the Qi (Ghost) arrives at Xun," but according to the text's conventions, it should be the Bing (Ghost) Stem (Month Ghost) arriving at Xun: there will be music, and someone will loudly respond to a greeting, or there will be disturbances in the southeast. Within one month to seven months, a person wearing black clothes (a servant) will arrive, and this will be greatly fulfilled. When the Ding (Ghost) Stem arrives at Xun, there will be a child riding a cow, or dark clouds coming from the south, and one can see the Big Dipper. Within one year, someone will fall from height or die from a miscarriage, and this will be greatly fulfilled.

離日奇到離，有眼腳病人或小兒騎牛馬，又黑、白飛禽東方而至。七日內進豬、犬，生財，大發。離日奇到離，有黃黑禽或雙而至。—、七日或六、十日蠶絲旺，大吉。星奇到離，有青衣服人至，大發。三、七日進橫財。若見東方刀兵自害時，大發。

When the Yi Qi (Ghost) arrives at the Li Palace (South), one will see people suffering from eye diseases or foot ailments, or children riding on cows and horses, with black and white birds flying in from the East. Within seven days, pigs and dogs will be obtained, bringing in wealth and profit, which will be highly accurate. The second entry still reads 'Li Ri Qi arrives at Li', but according to the text's conventions, it should be the Bing Qi (Month) arriving at the Li Palace: there will be yellow and black birds flying in pairs. Within one day, seven days, six days, or ten days, the silk industry will flourish, which is very auspicious. When the Ding Qi (Spirit) arrives at the Li Palace, a person wearing blue clothes will come, which will be highly accurate; within three days or seven days, unexpected wealth will be obtained. If someone is seen injured by weapons or committing suicide in the East, this will be highly accurate.

坤日奇到坤，有人白並披孝服，及西方雷傷牛馬，或鼓聲。應一、七日進雞、豬，六、十日進契字，大吉。坤日奇到坤，有人著皂衣，及烏、鵲自南、北二方至，或鼓聲。應用工後七日，進北方女人、財物。週年，絕戶田，又入皂衣人獲財，見東雷聲，大發。星奇到坤，有青衣人及黑禽至，或人擔水過。應二、七日進水族、海味之物。見北上山崩、水決、田塌，大發。

When the Yi Qi arrives at the Kun palace (southwest), one will see people wearing white clothes and mourning robes, and there will be thunder striking cattle and horses in the west, or the sound of drums. The fulfillment of this omen will occur within one day or seven days, with the arrival of chickens and pigs; within six days or ten days, there will be the arrival of contracts and documents. This is a great auspicious omen. The second entry still reads "Kun day Qi arrives at Kun," but according to the textual style, it should be the Bing Qi (month Qi) arriving at the Kun palace: there will be people wearing black clothes, and crows or magpies flying from the north and south directions, or the sound of drums. The fulfillment will occur seven days after the commencement of work, with the arrival of a woman and goods from the north; after a full year, one will obtain uncultivated land without an owner, and gain wealth by receiving people wearing black clothes (servants); seeing thunder in the east will confirm this omen. When the Ding Qi arrives at the Kun palace, there will be people wearing blue clothes and black birds arriving, or someone carrying water passing by. The fulfillment will occur within two days or seven days, with the arrival of aquatic products and seafood. Seeing a mountain collapse to the north, a river breaking its embankment, or fields collapsing will confirm this omen.

兌日奇到兌，有女二、五至。不然，有鳥嗚應雞報喜。三、七日、百日進角羽或商音，入田地，見東方牛馬自損，大發。兌日奇到兌，有人持杖東方來，又有抱小兒鳴聲至，有鼓聲。一、七日進財，週年進人口、田地。坤、艮二方有老人死時，發。星奇到兌，有人將文書、紙筆來，又打魚網罟人過西方，有飛禽至。七日進堵雞等物，坤、艮、兌方有人卒死，或發火為應，大發。

When the Yi Qi (Yi Stem) flies to the Dui Palace (Due West), two or five women will arrive; otherwise, there will be corresponding bird calls and roosters crowing to announce good news. Within three, seven, or one hundred days, there will be an influx of people or goods associated with the Jue tone, Yu tone, or Shang tone (ancient people associated the five tones with the Five Phases, Shang belonging to metal, which matches the Dui Palace). These will be placed in the fields. If oxen and horses in the east are injured without cause, this will be a major confirmation. The second passage still reads 'Dui Day Qi arrives at Dui', but according to the text conventions, it should be the Bing Qi (Month Stem) flying to the Dui Palace: someone will come from the east holding a staff, and another person carrying a child who is crying will arrive, along with the sound of a drum. Within one day or seven days, there will be an increase in wealth; within a full year, there will be an increase in people and fields. When there are elderly deaths in the Kun and Gen directions, this will be confirmed. When the Ding Qi (Ding Stem) flies to the Dui Palace, someone will bring documents and paper and ink, and people fishing and setting nets will pass from the west, along with flying birds arriving. Within seven days, there will be an influx of domestic fowl such as chickens and ducks (the term 'du chi' should be 'zhu chi', meaning 'chickens and pigs'); when there are sudden deaths in the Kun, Gen, and Dui directions, or a fire occurs, this will be a major confirmation.

《經》曰：乙奇遇生門，兩鼠斗，或孝衣人。休門，牛馬及扛木人。開門，客人或紅衣公吏人。丙奇遇生門，路逢惡眼人或斗人。休門，五十里聞鼓聲或樂器。開門，老人執杖或哭聲。丁奇遇生門，逢豬者或犬。休門，二十里逢皂白衣婦人。開門，小兒執竹杖等物應之。

The Classic says that when the Three Marvels meet the three auspicious gates, the things encountered on the way are signs of confirmation. When the Yi Qi (Day Marvel) meets the Life Gate, one will see two mice fighting or a person in mourning clothes on the way; when it meets the Xiu Men, one will see cattle and horses or people carrying wood; when it meets the Open Door, one will meet merchants or officials in red clothes. When the Bing Qi (Month Marvel) meets the Life Gate, one will encounter a fierce-looking person or people fighting; when it meets the Xiu Men, after traveling fifty li, one will hear the sound of drums or musical instruments; when it meets the Open Door, one will meet an old man with a staff or hear crying. When the Ding Qi (Star Marvel) meets the Life Gate, one will meet someone driving pigs or a dog; when it meets the Xiu Men, after traveling twenty li, one will meet women in black or white clothes; when it meets the Open Door, one will see children holding bamboo sticks as signs. After leaving home and encountering these phenomena, one knows that the selected time of the Qimen has indeed been confirmed, and can proceed with confidence.

天遁者，生門與六丙日奇合地下六丁為天遁，蔽也。假令陽四局乙庚之日酉時天心為直符，加時干六乙，開門直使，加時宮七，即生門與日奇六丙合六丁於一官，是為天遁也。假令陰六局戊癸之日哺時天蓬為直符，加時於六庚，休門為直使，加時官四，即生門與六丙月日奇合臨六丁於九官，是為天遁。

The concept of "Heavenly Concealment" (天遁) refers to a configuration where the Life Gate (生门) and the Heaven Plate's six Bing Qi (丙奇) meet at the Earth Plate's six Ding (地盘六丁). This arrangement symbolizes the ability to gain protection from heaven's timing and to conceal one's form so it is not seen. (Bing is originally the Moon Qi, but here it is referred to by the old name as the Sun Qi.) For example, in a Yang Dun (阳遁) fourth configuration, on an Yi day or a Geng day during the You hour (酉时), the direct symbol (直符) is the Tianxin Star, which is placed in the palace where the hour stem six Yi is located. The direct command (直使) is the Open Door (开门), which is placed in the seventh palace corresponding to the hour. After the Heaven and Earth plates are rotated, the Life Gate and the six Bing Qi meet in the palace where the Earth Plate's six Ding is located, forming a Heavenly Concealment. Another example: in a Yin Dun (阴遁) sixth configuration, on a Wu day or a Gui day during the Shen hour (申时, the哺时), the direct symbol is the Tianpeng Star, which is placed in the palace where the hour stem six Geng is located. The direct command is the Xiu Men, which is placed in the fourth palace corresponding to the hour. After the plates are rotated, the Life Gate and the six Bing Qi appear together in the ninth palace where the Earth Plate's six Ding is located, which is also a Heavenly Concealment.

地遁者，開門與六乙日奇合臨地下六己為地遁，此時得日精之蔽也。假令陽一局丙辛之日，日出天沖為直符，加時干六辛，傷門直使臨一宮日，即開門與日奇六乙臨六己於二宮，是謂地遁也。

The so-called "earth concealment" is a formation in which the Open Door and the heavenly stem six yi together appear on the earth plate six ji. At this time, one can receive the protection of the daily essence. For example, in the first arrangement of yang concealment, during the time of sunrise on a day with the heavenly stem jing (prosperity) being bing or xin (which corresponds to the卯 hour), the direct symbol is the heavenly star tian chong, which is placed on the hour stem six xin. The direct commander is the Shang Men, which is located in the first palace. After rotating the plate, the Open Door and the heavenly stem six yi appear together on the earth plate six ji in the second palace. This is called earth concealment. If military operations take advantage of earth concealment, they are suitable for secret movements and ambushes, and the enemy will not be aware.

人遁者，休門與六丁星奇合前二太陰中為人遁，此時得星精之蔽也。假令陽七局乙庚之日夜半天任直符，加時干六丙，生門加時宮一官，即休門與六丁星奇合前二太陰中六宮為人遁。凡得三遁之時，出門奇，百事吉。

The so-called "person遁" (person concealment) is formed when the Xiu Men (Rest Gate) and the six Ding stars meet in the Tai Yin palace, two positions before the straight symbol. At this time, one can receive the protection of the star spirits. For example, in the seventh Yang Dun (Yang遁) chart, on the second day of the Yi or Geng, during the middle of the night (Zi hour), the straight symbol is the Tian Ren star, which is placed on the sixth Bing (Jing) of the hour stem. The straight command is the Sheng Men (Life Gate), which is placed on the palace corresponding to the hour. After rotating the plate, the Xiu Men and the six Ding stars meet together in the sixth palace, two positions before the straight symbol, which is the Tai Yin palace. This is called person遁. In summary, whenever one encounters Tian遁 (heaven concealment), Di遁 (earth concealment), or Ren遁 (person concealment), one should go out in the direction where the Qimen (military gate) is located, and all affairs will be auspicious.

洪曰：三奇入墓者，謂乙未時為日奇入墓，乙為日奇，木墓在未，故為日奇入墓。丙戍為月奇入墓，丙為月奇，火墓在戍，故為月奇入墓。璋曰：三奇墓者，謂六、一日奇臨二官，六丙月奇，六丁星奇，在六宮，是三奇入墓也。

Ge Hong said: The term "three marvels entering the tomb" refers to the case where Yi Wei time is considered as the day marvel entering the tomb - Yi is the day marvel, belonging to the Wood element, and the tomb of Wood is at Wei, so when Yi is placed on Wei, it is called the day marvel entering the tomb; when Bing Xu time occurs, it is considered as the month marvel entering the tomb - Bing is the month marvel, belonging to the Fire element, and the tomb of Fire is at Xu, so when Bing is placed on Xu, it is called the month marvel entering the tomb. (Similarly, Ding, the star marvel, also belongs to the Fire element, and when it meets Xu, it also enters the tomb.) Wang Zhang offered another interpretation: the term "three marvels entering the tomb" refers to the palace positions - the day marvel, which is Li Yi, is placed in the second palace (Kun, the position of Wei and Shen, the tomb of Wood), and the month marvel, which is Li Bing, and the star marvel, which is Li Ding, are placed in the sixth palace (Qian, the position of Xu and Hai, the tomb of Fire). This is called the three marvels entering the tomb. When a marvel enters the tomb, its brightness is obscured, and the affairs it governs become delayed and unsmooth, which is considered inauspicious.

洪曰：六儀擊刑者，謂甲子直符時加卯(卯子)刑(子卯)，甲戍直符時加末(丑成末)刑(戌未丑)，甲申直符時加寅(寅巳申)刑(巳申寅)，甲辰直符時加辰(辰午酉亥自刑)，甲午直符時加午(自刑)，甲寅直符時加巳，寅刑巳。假令陽通天元一局甲己之日夜半生甲子為直符，以日出時六儀擊刑也。至庚午時，以甲子直符加六庚於三宮，即六儀擊刑也。此時凶，不可用。

Ge Hong said: The so-called "six instruments strike the crime" refers to the beginning of each of the six Jia units falling on the branch that is in conflict with its own branch. Specifically: when the Jiazi unit is the beginning of the ten-day cycle, it is placed on the卯 position - Zi and Mao are in conflict (the note points out the mutual conflict between Zi and Mao); when the Jiawu unit is the beginning of the ten-day cycle, it is placed on the Wei position - Chou, Wu, and Wei are mutually conflicting; when the Jiashen unit is the beginning of the ten-day cycle, it is placed on the Yin position - Yin, Si, and Shen are mutually conflicting; when the Jiachen unit is the beginning of the ten-day cycle, it is placed on the Chen position - Chen, Wu, You, and Hai are self-conflicting; when the Jiawu unit is the beginning of the ten-day cycle, it is placed on the Wu position - Wu is self-conflicting; when the Jiayin unit is the beginning of the ten-day cycle, it is placed on the Si position - Yin conflicts with Si. For example, in the Yang Dun Tian Yuan first array, on a Jia day or a Ji day, at midnight the Jiazi unit is the direct symbol; by the time the sun rises, the six instruments strike the crime occurs. When calculating to the Gengwu hour, the Jiazi direct symbol is placed on the three palace of Geng (the three palace belongs to Mao), and the conflict between Zi and Mao occurs, which is exactly the six instruments striking the crime. This hour is inauspicious and should not be used.

湯曰：庚為太白，丙為熒感。若庚加丙時，對敵宜防賊來。假令夏至中元陰二局乙庚之日干旦為丙寅，六庚在乙宮，以天芮直符加時干於三宮，即六庚下臨六丙於二宮，即太白入熒惑。

Tang Mou said: Geng represents Tai Bai Gold Star (which governs military weapons), and Bing represents Ying Huo Red Star (which governs military chaos). If the Heaven Plate Geng is placed upon the Earth Plate Bing in a certain hour, during a time of holding a stand against the enemy, one should be cautious of the enemy's possible ambush. For example: during the Yin Dun second layout on the summer solstice mid-term, on a Bing day or Geng day at the early morning hour of Bingyin, in this layout the six Gengs fall in the palace where Bing is located. Then, placing the straight symbol Tian Rui star on the three palace corresponding to the hour stem, after rotating the plate, the six Geng will be placed on the second palace where the Earth Plate six Bing is located. This is called "Tai Bai entering Ying Huo." Geng represents the guest army, Bing represents the main fire, with Geng pressing upon Bing, indicating that the guest army is attacking the main force, thus one should be on guard against the enemy's arrival.

丙為熒惑，庚為太白。若丙加庚，此時聞賊，必當退避。假令陰六局甲已之日丙寅時，六丙在八宮，以直符天心加時干，即六丙下臨庚子四官，此為熒感入太白也，占賊不來。

In reverse, Bing is the planet Fluorescent Mars, and Geng is the planet Tai Bai. If at a time when the Heaven Plate's sixth Bing is placed over the Earth Plate's sixth Geng, and at that moment one hears of an enemy approaching, the enemy will certainly retreat. For example: in the sixth Yin Dun array, on a Jia day or Ji day at the Bingyin hour, the sixth Bing is located in the eighth palace. Place the straight symbol Tianxin star over the hour stem, then after rotating the plate, the sixth Bing will be positioned over the fourth palace where Gengzi is located. This is called 'Fluorescent Mars entering Tai Bai'. When questioning about enemy movements, it is judged that the enemy will not come. The relationship between Geng and Bing determines two meanings: if Geng is above and Bing is below, the enemy comes; if Bing is above and Geng is below, the enemy retreats. When using this, one must clearly determine the direction.

洪曰：六甲加六丙，名青龍回首。凡陰、陽二遁遇此時，可以造舉，百事吉。若令其門利出行，最為良也。假令冬至上元陽一局甲己之日丙寅時，六甲在一宮，甲子天蓬直符加時於六丙於八宮，此為青龍回首。六丙加六甲，名為飛鳥跌穴。凡二遁遇此時，利為百事，出行、營造、舉動皆吉。

Ge Hong said: The Heaven Plate Six Jia are placed over the Earth Plate Six Bing, called "Azure Dragon Looking Back." Whenever Yang Dun or Yin Dun encounters such an hour, it is suitable for starting projects and all matters will be auspicious; if the gate at that time is also favorable for travel, it is even better. For example, on the first day of the winter solstice using Yang Dun one layout, on a Jia day or Ji day at the Bing Yin hour, the Six Jia are in one palace. The Tianpeng straight symbol, which is the first day of the Jiazi ten-day cycle, is placed over the hour stem Six Bing in the eighth palace, which is called "Azure Dragon Looking Back." Conversely, when the Heaven Plate Six Bing is placed over the Earth Plate Six Jia, it is called "Flying Bird Falling into the Cave," like a flying bird returning to its nest. Whenever both Yang Dun and Yin Dun encounter such an hour, any action is favorable, travel, construction, and all activities will be auspicious. Jia represents the Azure Dragon, Bing represents the Flying Bird, and their mutual alignment is the highest auspicious pattern.

《三元經》曰：六庚加直符，名天乙伏官。此時戰，主客皆不利。直符加六庚是也。此時主、客皆不利。曰六庚為太白加日干，即為伏干格。此時戰，主、客鬥傷。曰今日之於加六庚是也。此時戰，主、客兩傷。

This section lists four ominous patterns, all formed by adding the six Geng stems to the straight symbol and the day stem. The first is called "Heavenly Ethereal Concealed in Palace": According to the "Three Yuan Classic," when the Heaven Plate's six Geng stems cover the palace where the straight symbol is located, it is called Heavenly Ethereal Concealed in Palace ("Heavenly Ethereal" refers to the straight symbol, and "concealed palace" should be "concealed palace"). In such a time of conflict, both sides are at a disadvantage. The second is called "Heavenly Ethereal Flying Palace": When the straight symbol is placed on the six Geng stems, it is called the Flying Palace pattern; in this case, both the host and guest sides are also at a disadvantage. The third is called "Heavenly Ethereal Concealed Stem": If the six Geng stems, which represent Tai Bai, cover the day stem, it is called the Concealed Stem pattern; in such a conflict, both sides fight and suffer injuries. The fourth is called "Flying Stem Pattern": When the day stem is placed on the six Geng stems ("zhiyu" should be "zhi gan"), it is called the Flying Stem pattern; in such a conflict, both sides suffer mutual damage. Geng represents the god of weapons and military, so any entanglement with the straight symbol and the day stem indicates the use of weapons, hence all such situations are to be avoided.

曰六庚加今歲之干是也。此時凶。曰六庚加今月之干是也。此時凶。曰六庚加今日之干是也。此時凶。曰六庚加時干，亦名伏吟格。此時不宜舉事，用兵凶。湯曰：六庚加六癸為大格。謂天上六庚臨地下六癸，此時不可舉百事，亡遺者不可求，不在。曰六庚加六已是也。謂天上六庚加地下六己車破馬傷，中道而止，士卒逃亡，不可以行。

This section lists six ominous patterns. "Year Stem Pattern": When the six Geng stems are placed on top of the current year's stem, it is ominous. "Month Stem Pattern": When the six Geng stems are placed on top of the current month's stem, it is ominous. "Day Stem Pattern": When the six Geng stems are placed on top of the current day's stem, it is ominous (the character "于" in the title "Day Stem Pattern" is a mistake for "干"). "Hour Stem Pattern": When the six Geng stems are placed on top of the current hour's stem, since Geng overlaps with Geng, it is also called the Hidden Chant Pattern; at this time, it is not advisable to start new projects or to go to war, as it is ominous. "Great Pattern": Tang Mou said that when the six Geng stems are placed on top of the six Gui stems, it is called the Great Pattern, meaning the Heaven Plate's six Geng stems are placed on top of the Earth Plate's six Gui stems; during such an hour, nothing should be done, lost people and lost items cannot be found, and searching will be fruitless. "Crime Pattern": When the six Geng stems are placed on top of the six Ji stems, meaning the Heaven Plate's six Geng stems are placed on top of the Earth Plate's six Ji stems; this indicates vehicle damage, horse injuries, stopping halfway, soldiers fleeing, and it is not advisable to travel. In summary, wherever the six Geng stems are placed, there is no good outcome; when using the plate and seeing Geng pressing on another stem, one should first avoid it.

璋曰：六乙加六辛是也。此時百事凶。璋曰：六辛加六乙是也。此時百事凶。璋曰：六丁加六癸是也。此時忌為百事。璋曰：六癸加六丁是也。此時百事不利。湯曰：六丙所加，皆名為勃。勃者，亂也。謂天上六丙臨年、月、日、時之干直符類同六庚所加之義。凡舉百事、用兵遇勃，主綱紀紊亂，凶。

This section lists four types of conflicting qi instruments and one "Bó" pattern. "Qīnglóng Táozǒu" (Azure Dragon Fleeing): Wang Zhang says that when the Heaven Plate's six Yi is placed over the Earth Plate's six Xin, Yi represents the Azure Dragon, which is overcome by Xin metal, like a dragon fleeing, at this time all affairs are ominous. "Báihǔ Chāngkuáng" (White Tiger Rampant): When the Heaven Plate's six Xin is placed over the Earth Plate's six Yi, Xin represents the White Tiger, which suppresses Yi wood, like a tiger raging, at this time all affairs are ominous. "Zhūquè Rùjiāng" (Vermilion Bird Falling into the River): When the Heaven Plate's six Ding is placed over the Earth Plate's six Gui, Ding belongs to fire like the Vermilion Bird, which falls into Gui water, at this time all affairs should be avoided. "Téngshé Yāojiǎo" (Tengshe Twisting): When the Heaven Plate's six Gui is placed over the Earth Plate's six Ding, Gui water wraps around Ding fire like a Tengshe, at this time all affairs are unfavorable ("Tianjiao" means twisting, undulating). As for "Shí Bó" (Time Bó), Tang says: whenever six Bing is placed, it is generally called "Bó"; Bó means disorder. That is, when the Heaven Plate's six Bing is placed over the year stem, month stem, day stem, hour stem, or the straight symbol, it is the same as the case when six Geng is placed. Whenever military campaigns or major undertakings encounter the Bó pattern, it indicates chaos and failure of commands, which is ominous.

《經》曰：五陽所利以為客。當為客之時，則先舉兵，高旗鳴鼓，耀武揚兵以決勝。謂時得甲、乙、丙、丁、戊五干，善神治事，可以出軍征伐，遠行求利，建國邑，臨武事，入官移徒，嫁娶舉造，百事皆大吉。此時逃亡考不可得，故《經》曰：直使之行，一時一易，行陽，利以為客。故曰：得陽者，飛而不止。陽五干在子、午之東部生氣，故為客利先舉。假令甲己之日夜半生甲子，自子時至辰時得甲、乙、丙、丁、戊，是五陽將，利為客先舉，不拘陰、陽二遁，如此例也。

The Classic says: The five yang heavenly stems are favorable for the attacking side. Since it is the attacking side, one should take the initiative, raise banners, beat drums, and display military strength to decide the outcome. The five yang refer to the heavenly stem of the hour being Jia, Yi, Bing, Ding, or Wu. At this time, the benevolent spirits are in charge, so it is suitable to launch military campaigns, travel far for profit, build cities, engage in military affairs, take up positions, move houses, get married, start construction, and all matters will be auspicious. The only thing that is not suitable is that those who flee cannot be captured. Therefore, the Classic says: The movement of the straight commander changes with each hour. When it reaches a yang heavenly stem, it is favorable for the attacking side. It also says: Those who receive yang energy, like flying birds that refuse to rest. Because these five yang heavenly stems are located in the eastern half of the meridian, they belong to the energy of growth, so the attacking side should take the initiative first. For example: On a Jia day or a Ji day, starting from the middle of the night (zi hour) with the Jiazi hour, from the zi hour to the chen hour, one successively gets Jia, Yi, Bing, Ding, and Wu, which is the five yang in command, favorable for the attacking side to act first. Whether using yin遁 or yang遁, follow this example.

曰：五陰時，利以為主。當為主之時，即後舉兵，低旗銜枚，待敵而後動，以決勝。謂時下己、庚、辛、壬、癸五干，惡神治事，不可拜官、移徒、婚姻、出行、興造、舉百事，逃亡者不可得，宜畫策密謀，集武備，禱祀祈福。《經》云：直使之行，一時一易，行陰，利以為主。故曰：得陰者，伏而不起。陰五干在於、午之西部殺氣也，故利後動。假令甲己之日甲子自巳至酉時起己、庚、辛、壬、癸，是五陰時，利以為主，宜後舉，不拘陰、陽二遁，皆如此例。

The text also says: the five yin stems are favorable for defensive positions. Since it is a defensive position, one should wait and strike after the enemy, lower the flag, bite a piece of wood in the mouth and remain silent, waiting for the enemy to move first before engaging in battle, thus achieving victory. The five yin stems refer to the heavenly stem of the hour being Ji, Geng, Xin, Ren, or Gui. At this time, evil spirits are in charge, so it is not suitable to take office, move house, get married, travel, start construction, or hold any events; even fugitives cannot be captured. Only planning secret strategies, gathering military preparations, and praying to deities are appropriate. The text says: the movement of the straight general changes once every hour. When it reaches a yin stem, it is favorable for defensive positions. It also says: those who receive yin energy remain hidden and do not rise. Because these five yin stems are located in the western half of the meridian line, they belong to the cutting and killing energy, so it is suitable to act later. For example: on a Jia day or Ji day, starting from the Jiazi hour, the hours from Si to You successively correspond to Ji, Geng, Xin, Ren, and Gui, which are the five yin hours, favorable for defensive positions and suitable for waiting to act. Whether it is Yang Dun or Yin Dun, follow this example.

又曰：若欲出行者，所向之方，呼其神之字而行六十步，五轉入太陰中，直符陽前二辰為太陰、中陰，後二辰為大陰、中六丁，又為太陰皆是也。呼其神名，謂呼所出門天上所得之星之名字。

The text also says: If you wish to travel, face the direction you are going to, and call out the name and title of the deity associated with that direction. Walk sixty steps forward, then turn around and enter the place of the "Too Yin." The position of Too Yin is: during a Yang Dun, count two trines forward from the straight symbol to find Too Yin, which is also called the middle Yin; counting two trines backward from the straight symbol also leads to Too Yin, and the places where the Six Ding are located are also considered Too Yin. All these places are positions where one can hide.the so-called "calling out the deity's name" means reciting the name and title of the star corresponding to the door you are leaving from, as it appears on the Heaven Plate.

天蓬(字子禽，坎)、天芮(字子成，坤)、天沖(字子翹，震)、天輔(宇子卿，巽)、天禽(字子公，離)中宮、天心(宇子襄，乾)、天柱(字子申，兌。又子常)、天任(字子韋，艮。又子金)、天英(字子威，離。又子然)。

This is a list of the names and associated palace positions of the nine stars. When traveling, recite them in this order: Tianpeng Star, name Zi, belongs to the Kan Palace (Due North); Tianrui Star, name Zi Cheng, belongs to the Kun Palace (Southwest); Tianchong Star, name Zi Qiao, belongs to the Zhen Palace (Due East); Tianfu Star, name Zi Qing, belongs to the Xun Palace (Southeast); Tianqin Star, name Zi Gong, originally noted as Li, but actually resides in the Central Palace; Tianxin Star, name Zi Xiang, belongs to the Qian Palace (Northeast); Tianzhu Star, name Zi Shen, belongs to the Dui Palace (Due West), also known as Zi Chang; Tianren Star, name Zi Wei, belongs to the Gen Palace (Northeast), also known as Zi Jin; Tianying Star, name Zi Wei, belongs to the Li Palace (Due South), also known as Zi Ran. The character "Yu" in the annotations is a mistake for "Zi."

假令冬至上元陽遁一局以甲己之日平旦丙寅，此六丙在八官，天上六甲天蓬直符加八宮，欲出東北，呼神名，其字子禽，行六十步，入太陰中。此時前二太陰下臨四富東南，天上六丁臨九宮正南，左回入東南、正南，皆是。入太陰中仿此。

For example, during the first day of the winter solstice, using Yang Dun one layout on a Jia or Ji day at the early morning hour of Bingyin. In this layout, the six Bing are placed in the eighth palace, and the Tianpan six Jia, which is accompanied by Tianpeng, is placed in the eighth palace. If one wishes to go out from the Northeast direction, one should recite the name of Tianpeng star, "Ziqin," and walk sixty steps to enter the Taiyin position. At this time, the Taiyin, which is two positions ahead of the straight symbol, is in the fourth palace, Southeast (the "Fuguan" is a miswriting of "Fugong"), and the Tianpan six Ding is in the ninth palace, Due South. Then turning left, one can enter either the Southeast or the Due South, both are acceptable. Afterwards, whenever one wants to "enter Taiyin," one should follow this method.

《經》曰：若有所用百事者，皆向六甲所在之方呼其神名，行六十步，左轉入太陰中。又六丁名太陰，見貴人則喜悅，遇陣則勝。甲戌旬首神名徐何。若開決溝渠，平治道路，分決河道，得於自然，開路無損路，向其方呼其神之字，左轉入太陰中，則得所願自通道路。

The Classic says: Whenever there is something to be done, face the direction of the Six Jia and call out the name of the deity at the beginning of the ten-day period. Walk sixty steps and turn left to the position of Taiyin. Additionally, the Six Ding are also called Taiyin. If one does this, when meeting a nobleman, the nobleman will be pleased, and in battle, one will achieve victory. Below is a list of the deities at the beginning of each ten-day period and their usage. The deity at the beginning of the Jiaxu period is named Xu He. If one wishes to dig a ditch, level a road, or divert a river, and wants the project to proceed smoothly without damaging the road base, face the direction of Jiaxu, call out the name Xu He, walk sixty steps, and turn left to the position of Taiyin. Then the desired road will naturally be smooth and unobstructed.

甲申旬首神名蓋新。若入山田獵，捉捕虎狼、蟲獸者，皆向其方呼其神之名而行六十步，左轉入大陰中，蟲獸自然不動。甲午旬首神名靈光。安營置陣、巡狩戰鬥者，皆向其方呼其神之名，而行六十步，左轉入太陰中，則必勝。

The name of the spirit at the beginning of the Jiashen hexad is Gai Xin: if one wishes to go into the mountains for hunting and capturing tigers, wolves, and other beasts, one should face the direction of Jiashen and call out the name Gai Xin, walk sixty steps, then turn left to the position of Tai Yin, and wild beasts and venomous creatures will naturally become still (「Tai Yin」means Tai Yin). The name of the spirit at the beginning of the Jiawu hexad is Ling Guang: whenever one needs to set up camp, arrange troops, or patrol the borders for battle, one should face the direction of Jiawu and call out the name Ling Guang, walk sixty steps, then turn left to the position of Tai Yin, and will certainly achieve victory.

甲辰旬首神名含章。若求官拜將、臨民赴任者，皆向其方呼其神之名而行，舉步左轉入太陰中，則為官不晦散。甲寅旬首神名監兵。若揚兵振武，教陣蕩寇，行軍伐不道者，皆向其方呼其神之名而行六十步，左轉入太陰中。若出行安邊，賊盜自然不起。

The divine name of the first day of the Jiachen decade is Hanchang: if one seeks an official position, receives a general's title, governs the people, or goes to take up an appointment, one should face the direction of Jiachen and call out the name Hanchang, then step left into the position of Taiyin. In this way, one will not suffer from obscurity or loss of power, nor will one's position be abandoned midway. The divine name of the first day of the Jiayin decade is Jianbing: if one wishes to deploy troops, display authority, practice military formations, eliminate bandits, or send troops to punish the wicked, one should face the direction of Jiayin and call out the name Jianbing, then walk sixty steps and step left into the position of Taiyin. If one travels to pacify distant regions, bandits will not cause trouble.

又曰：六甲內管五行，而動應無方。其五行而合勝，有相生相剋，左手象天，右手法地，體好靜，故書五行相制運化之道，無不兼該。若見貴人求官二干石及令長者，則於左手書天字。若商貿興販、和結、交友、嫁娶、立契，則書和字。若入山捕收牧獵，則書獅子字。若部工居眾，則書強字。若過河治水，則書土字，或戊字，波浪騰聲舟揖而溺，猶忌八風觸水龍招搖咸池之日。若遊山入道，則書龍字，其蛇蟲不動。此是五行相制勝負之道。

The text also says: Within the Six Jia, the Five Phases are governed, and when they are activated, their effects have no fixed place. The Five Phases may meet and have wins and losses, with some cases of mutual generation and others of mutual control. The human left hand represents heaven, and the right hand represents earth. The body is based on stillness, so the principles of controlling and transforming the Five Phases are written on the hands, allowing all matters to be taken care of. The specific application is as follows: if one wishes to meet a nobleman, seek an official position, or visit a high-ranking official such as a county magistrate or county chief (the term "two thousand stones" refers to officials of the rank of two thousand stones), then write the character "Heaven" on the left palm. If one is engaged in trade, negotiation, making friends, marriage, or signing a contract, write the character "Harmony." If one goes into the mountains for hunting, herding, or fishing, write the words "Lion." If one leads workers or is in a position of authority over others, write the character "Strength." If one crosses a river or manages water, write the character "Earth" or "Wu," to prevent waves from overturning boats and rafts ("zhou yi" refers to boats and rafts); additionally, one should avoid the days when the eight winds conflict with the water dragon, as well as the inauspicious days of "Zhaoyao" and "Xianchi." If one travels in the mountains to seek wisdom, write the character "Dragon," and snakes and insects will not move. This is the method of determining victory and defeat through the control of the Five Phases.

《經》曰：凡出行，呼十二干神名：甲為天福，其神王文卿；乙為天德，其神龍文卿；丙為天威，其神唐仲卿；丁為天玉女，其神季田往；戊為天武，其神司馬羊；己為明堂，其神紀遊卿；庚為天刑，其神鄒元陽；辛為天庭，其神高於張；壬為天宰，其神王祿卿；癸為天獄，其神受子光。

The Classic says: Whenever one travels, one should recite the names of the deities associated with the ten heavenly stems. (The title refers to "twelve earthly deities," but it actually lists the ten heavenly stems, likely due to a copying error.) The stem Jia is paired with Tianfu (Heavenly Favor), whose deity is Wang Wenqing; Yi is paired with Tiande (Heavenly Virtue), whose deity is Long Wenqing; Bing is paired with Tianwei (Heavenly Authority), whose deity is Tang Zhongqing; Ding is paired with Tianyùnu (Heavenly Jade Maiden), whose deity is Ji Tianwang; Wu is paired with Tianwu (Heavenly Martial), whose deity is Si Ma Yang; Ji is paired with Mingtang (Bright Hall), whose deity is Ji Youqing; Geng is paired with Tianxing (Heavenly Punishment), whose deity is Zou Yuanyang; Xin is paired with Tian ting (Heavenly Court), whose deity is Gao Yu Zhang; Ren is paired with Tianzai (Heavenly Chancellor), whose deity is Wang Luqing; Gui is paired with Tianyu (Heavenly Prison), whose deity is Shou Zi Guang. Before traveling, one should recite the name of the deity corresponding to the current heavenly stem of the time, to seek their protection.

《經》曰：天道不遠，三、五復返。之三避五，恢然獨處。三為生氣，故之三也；五為害氣，故避五也。三為威，五為武，盛於三，衰於五。匹馬雙輪，無有反顧。假令冬至上元陽一局甲已之日丙寅時宮得三，此時為生氣，則為百事吉，故曰之三。至戊辰時，宮得五，為害氣，故曰避五，百事凶。

Note: Under the heading "Dragon Hidden and Waiting to Rise" in this section, the original text has no content, which is likely a missing passage. Now, the heading is recorded while the content is omitted. The section "Three to Approach, Five to Avoid" explains: The Classic states that the heavenly way is not distant; three and five alternate and return. To move toward three and avoid five allows for vast freedom and unimpeded solitude. Three represents the life qi that generates, so it should be approached; five represents the harmful qi, so it should be avoided. Three governs authority, five governs military strength; the qi is strong in three and weak in five. Those who act should proceed with both wheels of a chariot, moving straight forward without looking back. As an example: On the first day of the winter solstice, using the Yang Dun method with one layout, on a Jia day or Ji day at the Bingyin hour, the palace where the influence falls is the third palace, which is the life qi, so all affairs are auspicious, hence called "Approaching Three." When it reaches the Wuchen hour, the palace where the influence falls is the fifth palace (central palace), which is the harmful qi, hence called "Avoiding Five," and all affairs are inauspicious.

丁丑神梁邱叔；丁未神王屈奇；丁巳神許咸池；丁酉神費陽多；丁亥神陵成陸，丁卯神孔林族。葛雅川曰：六丙為威，六甲為德，利以為客，發號施令。入其國，犬不吠，馬不嘶，回車止輪，所動萬里。敢有舉兵來曏者，皆還自滅，賊必亡矣。天兵末動，敵人自恐；天兵未行，敵人自驚，將兵征討，客不勝，不利為主，惟宜固守以待天時也。

The six Dings in the Yin Dun are associated with the following deities: the deity of Dingchou is Liang Qiushu, the deity of Dingwei is Wang Quqi, the deity of Dingsi is Xu Xianchi, the deity of Dingyou is Fei Yangduo, the deity of Dinghai is Ling Chenglu, and the deity of Dingmao is Kong Linzhu. (These names differ from the previous volume's six Dings, which are called "Wenbo, Wensun," and they can be used together.) Ge Yachuan said: the six Bings are associated with authority, and the six Jia are associated with virtue. The time of "authority and virtue" is favorable for the attacking side and suitable for issuing commands. When entering the territory of the enemy, dogs do not bark, horses do not neigh, chariots and horses turn back and stop. A single movement can reach a distance of ten thousand miles. Any force that dares to raise an army to resist will surely suffer defeat, and the rebels will certainly be defeated. The royal army has not yet moved, and the enemy is already afraid; the royal army has not yet departed, and the enemy is already in panic. At this time, leading an army to attack will ensure victory (the character "bu" in the original text "ke bu sheng" is suspected to be an addition), while the defending side will be at a disadvantage, and it is only suitable to hold firm and wait for the right moment.

《經》曰：三奇游六儀，利以宮庭宴會、喜樂之事。六儀者，六甲也。三奇者，乙、丙、丁也。謂乙、丙、丁遊於六儀之上。甲子旬有庚午；甲戌旬有己卯；甲申旬有戊子；甲午旬有丁酉；甲辰旬有丙午；甲寅旬有乙卯。此為玉女守門之時，有罪無疑，故利宴樂也。假令甲己之日申庚午，是玉女守門之時也。

The Classic says: The Three Marvels move upon the Six Instruments, which is favorable for court feasts and celebrations. The Six Instruments refer to the first days of each ten-day period, known as the Six Jia. The Three Marvels refer to the heavenly stems Yi, Bing, and Ding. "Moving upon the Six Instruments" means that Yi, Bing, and Ding fall upon the Six Jia. The corresponding hours for each ten-day period are: for the Jiazi period, the hour is Gengwu; for the Jiaxu period, the hour is Jimao; for the Jiashen period, the hour is Wuzi; for the Jiawu period, the hour is Dingyou; for the Jiachen period, the hour is Bingwu; for the Jiayin period, the hour is Yimao. These are called the "Yünu Guarding the Gate" times. At such times, even if there are accusations, there is no need for suspicion (meaning one may be pardoned), so it is suitable for feasting and enjoyment. For example, if on a Jia day or a Ji day, the hour is Gengwu, then it is the time of Yünu Guarding the Gate.

《經》曰：天捕之時，有罪無疑。斧頭在前，天猶救之。甲已之日己巳時、乙庚之日甲申時、丙辛之日甲午時、丁壬之日甲辰時、戊癸之日甲寅時，是天輔時也。凡此時有罪，皆自解釋也。

The Classic says: When encountering "Tianfu," even if one has committed wrongdoing, there is no need for doubt; even if the axe and halberd are placed before one, heaven will still rescue them ("Tianbu" is a mistaken form of "Tianfu"). The method of determining the Tianfu time is: on Jia day and Ji day, take the Jisi hour; on Yi day and Geng day, take the Jiashen hour; on Bing day and Xin day, take the Jiawu hour; on Ding day and Ren day, take the Jiachen hour; on Wu day and Gui day, take the Jiayin hour. Anyone who is guilty during these hours will be able to exonerate themselves. Ancients used this for seeking forgiveness, appealing, and escaping difficulties.