Daily Travel Eight Doors Quick诀 (Proceed in the Three Auspicious Doors for Great Auspiciousness)

甲干丙艮戊子風，震庚壬坎起休門，乙卯東南丁卯火，兌辛干癸卯東中，離丙兌戊西北，庚午東南壬午，坤乙酉丁山坤母，辛酉南行癸酉東，此是休門真居處，每宮三日順排輪。日家九星：甲子回頭起艮，甲戌飛入離宮，猿猴來入水晶宮，甲午坤中不動，曾見龍與震地，更見虎嘯生風，九星殿上顯能功，太乙臨之發用。

This诀 says: On the day of Jiazi, the Xiu Men starts from the Qian Palace; on the day of Bingzi, it starts from the Gen Palace; on the day of Wuzi, it starts from the Xun (Wind) Palace; on the day of Gengzi, it starts from the Zhen (Thunder) Palace; on the day of Renzi, it starts from the Kan (Water) Palace; all of these start from these palaces. On the day of Yimao, the Xiu Men starts from the Southeast Xun Palace; on the day of Dingmao, it starts from the Li (Fire) Palace; on the day of Xinmao, it starts from the Dui (Lake) Palace; on the day of Guimao, it starts from the Qian Palace and the East. On the day of Bingwu, the Xiu Men starts from the Li Palace; on the day of Wuwu, it starts from the Dui Palace towards the Northwest; on the day of Gengwu, it starts from the Southeast Xun Palace; on the day of Renwu, it starts from there as well. On the day of Yiyou, the Xiu Men starts from the Kun Palace; on the day of Dingyou, it starts from the mountain in the Kun position; on the day of Xinyou, it moves south to the Li Palace; on the day of Guiyou, it starts from the Zhen Palace in the East. These are the true locations of the Xiu Men, each palace governing three days, in sequence. The "Daily Nine Stars"诀 says: On the Jiazi ten-day cycle, the Nine Stars start from the Gen Palace; on the Jiaxu ten-day cycle, they fly into the Li Palace; on the Jiashen ten-day cycle, they enter the Kan Crystal Palace; on the Jiawu ten-day cycle, they remain in the Kun Palace; on the Jiachen ten-day cycle, they see a dragon and fall in the Zhen Palace; on the Jiayin ten-day cycle, they see a tiger roaring and the wind rises in the Xun Palace. The Nine Stars each display their functions in the palaces, and when the Taiyi Star arrives, it starts from there.

太乙求財萬事通，攝提開打鬧重重，軒轅出入多驚恐，招搖動處血光紅，天符正宜打獵吉，青龍動處干財豐，咸池多怕官事起，太陰婦女結婚穠，天乙門中必遇貴，此法千金莫與窮。八節三奇圖例：坤二、兌七、干六，立秋、秋分、立冬；離九、中五、坎一，夏至、冬至；巽四、震三、艮八，立夏、春分、立春。詩曰：“冬夏二至逆順飛，八節須尋甲子推，當年歲下五虎遁，便知方位有三奇，辰戌丑未皆為殺，可否中間事可施”。

The Nine Stars Divination Manual says: The Taiyi Star governs wealth and smoothness in all affairs; the SheTi Star brings continuous disputes and clamor; the Xuanyuan Star causes fear when entering or exiting; the Zhaoyao Star indicates bloodshed where it moves; the Tianfu Star is most suitable for hunting and is auspicious; the Qingsheng Star is most feared for legal troubles; the Taiyin Star governs the happiness of women's marriages; the Tianyi Star indicates encountering a nobleman at the door where it is located. This system is worth a thousand gold and should not be lightly passed on to unworthy people. The arrangement of the "Eight Solar Terms and Three Marvels Diagram" is: the second palace of Kun, the seventh of Dui, and the sixth and third of Qian correspond to the Beginning of Autumn, Autumn Equinox, and Beginning of Winter; the ninth of Li, the center of Wu, and the first of Kan correspond to Summer Solstice and Winter Solstice; the fourth of Xun, the third of Zhen, and the eighth of Gen correspond to Beginning of Summer, Spring Equinox, and Beginning of Spring. The poem says: "At the Winter Solstice and Summer Solstice, the two solar terms move in opposite directions; all eight solar terms must be calculated using Jiazi. Using the five Hu遁 (Five Tiger遁) based on the current year's heavenly stem, one can determine where the Three Marvels fall. The positions of Chen, Xu, Chou, and Wei are considered harmful; whether actions are feasible must be carefully considered within these positions."

假如，甲子年立春節後乙丑，奇出局，丙寅奇在艮，丁卯奇在離，祿在寅，馬在寅，貴人在丑未，出局天煞辛未，四旺丁卯、庚午、癸酉、丙子出局，金神庚午、辛未，壬申、癸酉獨火，乙丑出局。

For example: After the Spring Festival in the year of Jiazi, the Three Marvels on the day of Yichou have already left the current palace, the Three Marvels on the day of Bingyin are in the Gen palace, and those on the day of Dingmao are in the Li palace. The禄 of the year Jia is in寅, the Post Horse is also in寅, and the Nobleman is in丑 and 未. The already departed Heavenly Harm is on the day of Xinwei. The days of four strengths, namely Dingmao, Gengwu, Guiyou, and Bingzi, have also left the current palace. The Metal God is present on the days of Gengwu and Xinwei, while the days of Renshen and Guiyou are considered as single fire. On the day of Yichou, the Three Marvels have already left. This type of calculation requires checking each day individually to determine the actual positions of the Three Marvels and various deities and omens on that day.

一太歲、二獨火、三喪門、四勾陳、五官符、六死符、七小耗、八大耗、九將軍、十黃帝、十一吊客、十二病符。大耗七餘同。假如，子年太歲在子，獨火在丑，官符在辰宮，次第順去八節，用五虎元遁飛九宮，甲子年立春節官符飛在北方壬癸之位，此節若在壬癸方，造作犯官符，餘仿此。

The order of the twelve divine calamities is: first the Grand Age, second the Solitary Fire, third the Mourning Gate, fourth Gou Chen, fifth the Official Symbol, sixth the Death Symbol, seventh the Minor Loss, eighth the Great Loss, ninth the General, tenth the Yellow Emperor, eleventh the Guest, and twelfth the Disease Symbol; the Great Loss comes after the seventh position, and the rest follow in sequence. For example, in the year of Zi, the Grand Age is at the Zi position, the Solitary Fire at the Chou position, the Official Symbol at the Chen position, and so on in order through the eight seasonal divisions. Then using the Five Tiger遁 method to determine the monthly positions and distribute them across the nine palaces. In the year of Jiazi at the beginning of spring, the Official Symbol moves to the northern position of Ren and Gui. Therefore, if construction or work begins in the Ren and Gui direction during this season, it would be a violation of the Official Symbol. The same method applies to other years and seasons.

假如，己未年、正月丙寅、初八日甲子、乙亥時用事，立春節後艮宮起甲子，至離宮是己未太歲位處，就於離上用五虎遁起丙寅，便是奇至離，月建丙寅，就離起庚寅順飛，至中宮、干、兌，是奇奇起庚寅折。

Another example: In the year Jiwei, the month builder for the first lunar month is Bingyin. On the eighth day of the month, the day is Jiazi, and an affair is conducted at the hour Yihai. After the start of spring, the calculation begins from the Gen palace with Jiazi, and proceeds in order to the Li palace, which is the position of the Jiwei sovereign. Therefore, the five tiger遁 calculation starts with Bingyin at the Li palace, which is the path of the odd number reaching the Li palace. Since the month builder is Bingyin, it starts from the Li palace with Gengyin and proceeds in order through the Central Palace, the Qian palace, and the Dui palace—this is the path of the odd number starting from Gengyin and proceeding in a turning sequence.

子，太陽值日虛見鬼；丑，火星值日斗見婁；寅，太陽值日室見牛；卯，火星值日女見亢；辰，木星值日箕見鬼；巳，土星值日房見婁；午，太陰值日角見斗；未，水星值日張見亢；申，金星值日鬼見鬼；酉，太陽值日觜見婁；戌，火星值日胃見牛；亥，木星值日璧見亢。太陽值日子、寅、酉時犯，太陰值日午時犯，火星值日丑、卯、戌時犯，水星值日未時犯，木星值日辰、亥時犯，金星值日申時犯，土星值日巳時犯。

At the time of decision-making, the hour is matched with the day star and the twenty-eight mansions: during the first hour (子时), the sun is the day star and the mansion of Emptiness meets the mansion of Ghost; during the second hour (丑时), the fire star is the day star and the mansion of Dipper meets the mansion of Bond; during the third hour (寅时), the sun is the day star and the mansion of Encampment meets the mansion of Ox; during the fourth hour (卯时), the fire star is the day star and the mansion of Girl meets the mansion of Neck; during the fifth hour (辰时), the wood star is the day star and the mansion of Winnowing Basket meets the mansion of Ghost; during the sixth hour (巳时), the earth star is the day star and the mansion of Room meets the mansion of Bond; during the seventh hour (午时), the moon is the day star and the mansion of Horn meets the mansion of Dipper; during the eighth hour (未时), the water star is the day star and the mansion of Extended Net meets the mansion of Neck; during the ninth hour (申时), the metal star is the day star and the mansion of Ghost meets the mansion of Ghost; during the tenth hour (酉时), the sun is the day star and the mansion of Turtle Beak meets the mansion of Bond; during the eleventh hour (戌时), the fire star is the day star and the mansion of Stomach meets the mansion of Ox; during the twelfth hour (亥时), the wood star is the day star and the mansion of Wall meets the mansion of Neck. In reverse, when looking up the hour that conflicts with the day star: if the sun is the day star, then the first, third, and tenth hours are conflicting; if the moon is the day star, then the seventh hour is conflicting; if the fire star is the day star, then the second, fourth, and eleventh hours are conflicting; if the water star is the day star, then the eighth hour is conflicting; if the wood star is the day star, then the fifth and twelfth hours are conflicting; if the metal star is the day star, then the ninth hour is conflicting; if the earth star is the day star, then the sixth hour is conflicting.

太公曰：“凡主客動靜不定，變化莫測”。故主客不定之象，或以先動為客，後動為主；或以動為客，靜為主；或以先聲為客，或以天盤為客，地盤為主。諸事總有用訣，成敗勝負皆貴乎主賓之緊要也。如出兵動眾，以我為客，至彼地為主；或賊巢及賊所侵之城郭為主；或以陽為客，陰為主；或反客為主，反主為客。若選將、求賢、招兵買馬、干謁、訪友之類，是我為客彼他、彼人為主。如有人來求我，或通知我而我未知，是彼為客我為主。如在對陣，或不在對敵，再分主客也。或此時交鋒若利客，宜先耀武揚威，放炮吶喊；若利主，惟宜偃旗旗息鼓，禁聲而敵，埋伏取勝。

Tao Gong said, "The movements of the host and the guest are not fixed, and their changes are hard to measure." Therefore, the host and guest are inherently variable. Sometimes the one who moves first is considered the guest and the one who moves later is the host; sometimes the active party is the guest and the passive is the host; sometimes the one who speaks first is considered the guest; and sometimes the Heaven Plate is considered the guest and the Earth Plate the host. Each situation has its own method of determining the host and guest, and success or failure depends entirely on distinguishing between host and guest. For example, when sending troops, our side is the guest and the enemy's territory is the host; the enemy's stronghold or cities occupied by the enemy are also considered the host. Alternatively, the yang may be considered the guest and the yin the host. It is also possible to reverse the guest and host. In matters such as selecting generals, seeking talented people, recruiting soldiers, seeking audiences with officials, or visiting friends, I am the guest and the other party is the host. If someone comes to me for help, or if the other party has already informed me and I have not yet been informed, then the other party is the guest and I am the host. Whether in battle or not, the distinction between host and guest must still be made. If the current engagement favors the guest, we should first display our strength and make loud noises; if it favors the host, we should only lower our banners and remain silent, waiting for the enemy and relying on ambushes to win.

凡發兵，須看賊巢遠近。如發兵時交戰，或不同時交鋒，不可以先動為客，待臨敵取主客，到時而用之可也。如此時主客不利，只宜固守，倘若急迫，或被圍困，宜以計勝。或運籌、閉六戊、或乘天馬，或書符、唸咒等類亦可。

Whenever sending out troops, one must first consider the distance to the enemy's stronghold. If battle occurs immediately upon sending out the troops, or if the battle does not take place at the same hour, then one cannot simply regard the first to act as the guest force. Instead, one should determine the host and guest forces at the moment of actual confrontation, and use them according to the situation at that time. If both sides are in an unfavorable position at that moment, it is best to hold firm and defend. If the situation is urgent or if the troops are surrounded by the enemy, one should use strategies to win—either by planning and strategizing, or by employing the method of 'closing the six Wu', or by riding in the direction of the Heavenly Horse, or by writing talismans and reciting spells, among other methods.

如國事、都省府縣鄉事、家宅、官訟、墳塋、求謀、名利、婚姻、行人、失脫、逃走、捕捉，即以地盤為主人，天盤為客人。人事是多，不能細述，大天盤諸星生合地盤為上，地盤生合天盤次之。如客生主，為稱意美滿，進益多端；主生客，為耗散遲延；主客皆和，行藏皆遂；主尅客，乃半實半虛，自敗虛花，事為不果；客尅主，則戰敗無成，求吉招凶。故善用奇門者，先分主客，然後再明占法。如此時利主，我即為主；此時利客，我即為客。或以進為客，不進為主，在我一心，不可執一，為客為主任我可也。

As for state affairs, matters concerning the capital, provinces, prefectures, counties, and villages, as well as family matters, legal disputes, grave sites, planning affairs, fame and profit, marriage, travelers, lost items, escapees, and pursuits, these are all governed by the Earth Plate as the main subject and the Heaven Plate as the guest. Human affairs are complex and cannot be detailed one by one. In general, the best situation is when the stars of the Heaven Plate generate and harmonize with the Earth Plate, and the second best is when the Earth Plate generates and harmonizes with the Heaven Plate. If the guest generates the main subject, it signifies a harmonious and fulfilling situation with many benefits. If the main subject generates the guest, it indicates loss and delay. If both the main and guest are harmonious, then all actions and retreats will be smooth. If the main subject overcomes the guest, it means half real and half false, self-inflicted failure, and superficiality, leading to the failure of affairs. If the guest overcomes the main subject, it means a certain defeat and no success at all, and seeking good fortune will instead bring misfortune. Therefore, those skilled in the use of the Qimen system first distinguish between the main and the guest, and only then can they proceed with divination. If the situation favors the main, I act as the main; if it favors the guest, I act as the guest. Alternatively, taking initiative as the guest and remaining still as the main, everything depends on my own will. One should not be rigid in one approach, but rather be free to act as either the main or the guest as I choose.

凡布演奇門，先觀天象，後察細微，總在我一心之所用，不可不知也。如天盤九星、奇儀、八門屬金，加於地盤諸星上，木是金水為客來傷，主戰利為客，行兵先舉，放炮吶喊，士卒精強，百戰百勝。凡求謀、請謁、交易等事，破敗驚憂，客舍闇昧，遭逢盜賊小人，惟行人即至。若金旺木衰，其凶尤甚。如天盤金星在衰、墓、死、絕之時加於木，無氣之金不能尅木；若木在生旺之時，則木星為吉；如木亦衰、墓、絕之時，而凶終不能免矣。

In the practice of the mysterious gate, one must first observe the heavenly phenomena and then examine the subtle details, for the essence lies in the proper application of one's mind. This principle should not be misunderstood. For example, if the nine stars, odd instruments, and eight gates of the heaven plate belong to metal and are placed over the earthly branches which belong to wood, metal will overcome wood, indicating that the guest force is harming the host. In a battle, the guest force will be advantageous. When marching in military operations, one should take the initiative, sound the cannon and shout, with soldiers being strong and skilled, thus achieving victory in every battle. However, if this is applied to matters such as seeking counsel, making requests, or engaging in trade, the host will suffer loss and worry, and the guest's position will be dark and obscure, leading to encounters with thieves and wicked people. Only when asking about a traveler's arrival will the traveler come immediately. If the metal energy is strong and the wood energy is weak, the ominous signs will be even more severe. If the metal star of the heaven plate is in a state of decline, burial, death, or extinction and is placed over the wood, the weak metal will not be able to overcome the wood. At this time, if the wood is in a state of growth and strength, the wood star will be favorable. However, if the wood is also in a state of decline, burial, or extinction, misfortune is inevitable.

如天盤木星加於地盤火星上，是為木能生火，戰利為主，諸為一切等事，皆如心意。如有重木臨生旺之宮，謂之貪生之木，壓火無光，火漸自滅。若木臨退氣之宮或木少，多是枯木生火，大利主兵。如天盤土加於地盤金，是客來生主。若係土旺或有重土，雖曰生金，而土重埋金，必有暗兵埋伏，或英雄失志，或忠烈受屈。如天盤木加地盤金，乃主傷其客，宜偃旗息皷，禁聲而敵，大勝。凡有謀為，事多破敗，有始無終。惟求名顯達，官事得失，出行吉。如天盤金加地盤土，乃主生客，宜耀武揚威，徵兵奏凱，客兵大勝。凡事謀為，始終皆耗，勞碌勞力，得援安妥。

If the heavenly stem of wood is placed over the earthly branch of fire, it signifies wood nourishing fire, which is favorable for the main party, and all matters will proceed smoothly. However, if the wood is placed in a flourishing and vigorous palace, it is called "greedy wood," and excessive wood may suppress the fire, causing it to gradually fade. If the wood is placed in a declining palace or if the wood is weak, it is referred to as "dry wood igniting fire," which is actually advantageous for the main party's military operations. If the heavenly stem of earth is placed over the earthly branch of metal, it indicates the guest party nourishing the main party; however, if the earth is strong or there are multiple layers of earth, although earth nourishes metal, it may instead bury the metal, leading to hidden troops, or to the frustration of heroes, or to the wrongful suffering of loyal and righteous individuals. If the heavenly stem of wood is placed over the earthly branch of metal, it indicates the main party harming the guest party. In such a case, it is advisable to lower the banners and remain silent, waiting for the enemy, which can lead to a great victory. However, any plans or endeavors are likely to fail, starting strong but ending in failure. Only matters related to seeking fame and success, legal disputes, and travel are favorable. If the heavenly stem of metal is placed over the earthly branch of earth, it indicates the main party nourishing the guest party. It is appropriate to display military might, mobilize troops, and return victorious, with the guest forces achieving a great victory. However, any endeavors or plans will result in continuous losses, mental exhaustion, and require assistance to be successful.

妙用之法，全在年月日時四天干。詳臨九宮，合為吉凶等格，則知聖君、賢臣、孝子、慈孫、父母、妻妾、奴婢、戚鄰諸事，成敗可推詳之矣。年干為君、為父母，月干為臣宰、為伯叔，日干為兄弟、朋友，時干為妻妾、子女、士卒、奴婢。如天盤年干合吉格，門生宮，或上下相合者，主國泰民安，君臣父子，福壽康寧。若年干合凶格，或被沖尅，主四海兵戈，身心不寧，骨肉刑傷，災厄憂驚。若月干得天盤相生，或合吉格，有忠臣烈士，輔國安民，加官封爵，萬事稱心。若合凶格又被尅制，有奸臣專權，休官罷職，六親參商，貧苦奔波。

The subtle application of the Qimen system lies entirely in the four heavenly stems of year, month, day, and hour. Carefully observe the nine palaces they occupy, and when combined they form various auspicious or inauspicious patterns, one can foresee the success or failure of matters concerning virtuous rulers, wise ministers, filial sons, kind grandsons, and also matters concerning parents, spouses, servants, and relatives and neighbors. The assignment of the four stems is as follows: the year stem represents the sovereign and parents, the month stem represents court ministers and uncles, the day stem represents brothers and friends, and the hour stem represents spouses, children, soldiers, and servants. If the heavenly stem of the year forms an auspicious pattern, and the gate is in harmony with its palace, or if the upper and lower stems are in mutual support, it indicates national peace and prosperity, with sovereign and subject, father and son each in their proper place, and happiness and longevity. If the year stem forms an inauspicious pattern, or is in conflict or restrained, it indicates warfare across the land, inner turmoil, injuries to family members, and calamities and worries. If the month stem is supported by the heavenly stem, or forms an auspicious pattern, there will be loyal ministers and heroic men assisting the country and stabilizing the people, promotions and honors, and all things going smoothly. If it forms an inauspicious pattern and is further restrained, there will be corrupt ministers seizing power, oneself being dismissed from office, and the six relations like the star Canopus and the star Shang being out of sight, leading to poverty and hardship.

若日干得天盤八門生合吉格，主兄弟和睦，貴喜臨門，身安友助，求謀遂心。若日干貝尅合凶格，主兄弟刑傷，六親不和，身困招穴。若時干得天盤生合吉格，主妻子賢能，士卒精強，奴婢得力；倘合凶格又被沖尅，主子女刑傷，父子不和，兵卒自亂，奴婢欺主。凡六庚加於年、月、日、時干上，或年、月、日、時干加臨六庚上，須看六庚加於何人乾上，則知某人之吉凶，吉格尤吉，合凶格尤凶，骨肉不和，己身危困。假如陽遁三局，甲己日起丁卯時，時干在九宮離上開門，遁甲子戊、天沖一同臨宮，驚門與庚在坤二宮，如己日為飛干格，主兄弟不和，朋友反目，身招災困。又如陽遁九局乙庚日起丙子時，得青龍返首吉格，主貴喜盈門，身安友助，求謀遂心。若看年干、月干、時干，須另起，不可即以此為準，恐吉凶不驗也。

If the day stem is in harmony with the heaven plate gates and forms a favorable pattern, it indicates brothers are harmonious, noblemen bring good fortune, oneself is safe and has friends to help, and endeavors are successful. If the day stem is controlled and forms an unfavorable pattern, it indicates brothers may suffer injuries, six relations are discordant, oneself is in trouble and may face misfortune. If the hour stem is in harmony with the heaven plate gates and forms a favorable pattern, it indicates the wife is capable, soldiers are skilled, and servants are efficient. However, if it forms an unfavorable pattern and is further controlled, it indicates children may suffer injuries, father and son are discordant, soldiers may fight among themselves, and servants may oppress the master. Whenever the sixth heavenly stem (Geng) is placed on the year, month, day, or hour stem, or the year, month, day, or hour stem is placed on the sixth heavenly stem, one must determine which heavenly stem the sixth heavenly stem represents, thus knowing the fortune of that person. If it is originally a favorable pattern, it becomes even more favorable; if it forms an unfavorable pattern, it becomes even more unfavorable, indicating family discord and personal danger. For example, in the third yang遁 (Yang Dun) pattern, on a Jia or Ji day, the hour starts from Dingmao, and the hour stem falls on the ninth palace Li with the Open Door gate. The Jiazi Wu and Tian Chong star are in the same palace, while the Jing Door and sixth heavenly stem Geng are in the Kun second palace. If the day is Ji, it forms the 'Flying Stem Pattern,' indicating brothers are discordant, friends turn against each other, and oneself faces misfortune and difficulties. Another example is the ninth yang遁 pattern, on a Yi or Geng day, starting from Bingzi hour, forming the 'Azure Dragon Returning Head' favorable pattern, indicating noblemen and good fortune arrive, oneself is safe and has friends to help, and endeavors are successful. To examine the year stem, month stem, and hour stem, one must start a new pattern separately, and not rely solely on this pattern, otherwise the fortune and misfortune may not be accurate.

人為萬物之靈，感通諸事之應，在我一時之動靜，取其人、事、器、物，以推兵家勝負，人生得失，物之成敗，就於出師。或以動眾發馬立營，或為人事之得失離合，或器物之所得之日時為始，逐日查算。利於何日時交鋒得勝，何日時賊來，何方日時埋伏於何處，何日時成功奏凱。如欲知人之壽夭窮通，則取本命年月日時演布，而妻財子祿從可知矣。凡物之破損、成敗、久暫，以所得之日時，或方見之時，以及物長短、方圓，按五行所屬，配合遁甲，則物器破損、被盜可預知矣。

Human beings are the most intelligent of all things, capable of sensing and connecting with various signs and omens, and the key lies in their own momentary movements and stillness. By taking people, events, objects, and things around them as symbols, one can predict the outcomes of military battles, personal gains and losses, and the success or failure of objects. These can all be deduced in relation to military campaigns. One may start from the time of mobilizing troops and setting up camps, or from the gains and losses in human affairs, or from the day and time when an object was obtained. By calculating day by day, one can determine on which day and hour a confrontation will result in victory, on which day and hour the enemy will arrive, which direction and time to set up ambushes, and on which day and hour a successful return can be achieved. If one wishes to know someone's lifespan, prosperity, or decline, one should take their birth year, month, day, and hour to arrange the calculation, and from this, one can also deduce their spouse, wealth, children, and official position. For any object's damage, success or failure, and duration, one should take the day and time it was obtained, or the moment it was first seen, and add the object's length and shape, then combine them with the Five Phases and Dun Jia to calculate. In this way, one can foresee when an object will break or be stolen.

如軍營，凡有一見一聞，或遇移倒、斜蹲、錯落、金鼓等項，或聽言語善惡，或見旗鼓破損，或鳥獸來從何方，但一見一聞，怪異之事，俱可為吉凶之兆；或聽人言語幾聲幾字，或金皷不時亂鳴幾聲，或樂器不時遠近響動幾聲。凡事物遇目一見皆可取，占卜之應在吾心一動，活潑變通，切記不可取其一，又取其二，以致吉凶無所定也。

For example, in a military camp, any sight or sound—such as encountering objects moving, falling, leaning, crouching, scattered, or disordered, or hearing the sound of gongs and drums, or listening to people's speech being good or evil, or seeing banners and drums damaged, or observing birds and beasts coming or running from a certain direction—can all serve as omens of good or bad fortune. Similarly, if someone speaks a few words, or if gongs and drums suddenly sound without cause, or if musical instruments make sounds at a distance or nearby, these can also be used. Any thing that enters the eye can be taken as a symbol, and the verification of divination occurs at the moment one's mind moves. One must be flexible and adaptable. Remember not to take one thing and then another, as this would make it impossible to determine good or bad fortune.

如取某件，或吉凶不准，再取別物占之又不准，是心未定，所以吉凶無驗也。如遇一字、一點、一物、一聲、一人、一獸，即為子時，二為丑，三為寅。如甲己日遁起甲子時，若數有十三即作第一次丙子時，若數多皆逢子時，即為第三次、第四次、五次、戊子、庚子、壬子，再數過多，五子用盡，即作為乙丑、丁丑、己丑、辛丑、癸丑；如此千時萬時，皆仿此。若出師須詳看領軍官及大小頭目本命，天子合吉凶等格。或可於征伐，或利於埋伏，或利於衝鋒，或利於接應，總視其人利於行事者，斟酌行之，則大小三軍皆無悟矣。

If one uses an object for divination and the fortune is not accurate, and then tries another object and it is still not accurate, it is because the mind is not yet settled, so the fortune cannot be realized. The method of counting numbers is: encountering one character, one dot, one object, one sound, one person, or one animal counts as the first hour (zi), two as the second hour (chou), three as the third hour (yin), and so on. For example, on a day of Jia or Ji, the counting starts from Jiazi. If one counts thirteen, it is considered as the next cycle of Bingzi. If the number is even larger and encounters the hour of zi again, it is counted as the third cycle, fourth cycle, and fifth cycle of Wuzi, Gengzi, and Renzi respectively. If the counting continues further, after five cycles of zi, it proceeds to the next cycle ofYichou (Yichou), Dingchou (Dingchou), Jichou (Jichou), Xinchou (Xinchou), and Guichou (Guichou). In this way, thousands or ten thousands of hours can be calculated in the same manner. If it is about military operations, one must also carefully examine the birth years of the commanding general and the officers, and see how their heavenly stems combine with the heavenly stems to form auspicious or inauspicious patterns: some people are suitable for warfare, some for ambush, some for charging forward, and some for supporting. In the end, one should consider what each person is suitable for and assign them accordingly, so that the entire army will have no mistakes.

兩儀主使三才攸，分步咒攝乎鬼神，存局通乎妙旨前，修刪簡靈文，裁整諸經要理原。夫甲加丙兮龍回首，丙加甲兮鳥跌穴，回首則喜悅易遂，跌穴則顯灼易成，身殘毀兮；乙遇辛而龍逃走，財虛耗兮，辛遇乙而虎猖狂；癸見丁兮螣蛇躍蹻，丁見癸兮朱雀投江；生臨丙戊，天遁用兵；開乙臨己，地遁安墳；休丁遇太陰，人遁安營；伏干格，庚臨日干，飛干格；日干臨庚，庚臨直符，伏干格之名；直符臨庚，飛宮格之說；大格，庚臨六癸；刑格，庚臨六己，按格所向既凶，百事營為不善。

This essay summarizes the essential principles of Dun Jia. The two principles encompass the three elements, and by stepping in a ritual pattern and reciting incantations, one can command spirits and ghosts. Through mental visualization and layout, one can access the profound meanings of ancient practices. This essay simplifies complex elements, refining the fundamental principles from various scriptures. When Jia is combined with Bing, it is called "Azure Dragon Looking Back," which brings joy and smooth progress. When Bing is combined with Jia, it is called "Flying Bird Falling into a Hole," which brings fame and success. Conversely, if these combinations are absent, there may be harm to the body: when Yi meets Xin, it is called "Azure Dragon Running Away," indicating bodily damage; when Xin meets Yi, it is called "White Tiger Rampant," indicating financial loss; when Ji meets Ding, it is called "Teng Snake Deceitful," and when Ding meets Ji, it is called "Zhu Que Falling into the River." Regarding the three types of concealment: when the Life Gate is accompanied by Bing and the six Wu, it is called "Heavenly Concealment," suitable for military use; when the Open Door is accompanied by Yi and the six Ji, it is called "Earthly Concealment," suitable for burial and tomb construction; when the Rest Gate is accompanied by Ding and Tai Yin, it is called "Human Concealment," suitable for setting up camps. As for the malevolent patterns: when the six Geng are adjacent to the day stem, it is called "Hidden Stem Pattern"; when the day stem is adjacent to the six Geng, it is called "Flying Stem Pattern"; when the six Geng are adjacent to the value symbol, it is also called "Hidden Stem Pattern"; when the value symbol is adjacent to the six Geng, it is called "Flying Palace Pattern"; when the six Geng are adjacent to the six Ji, it is called "Great Pattern"; when the six Geng are adjacent to the six Ji, it is called "Crime Pattern." If these patterns indicate an unfavorable direction, then all endeavors will not proceed smoothly.

時尅日干，乃五不遇而災生。丙奇臨時干，名為悖逆而禍起。三奇得使，眾善皆臻。六儀擊刑，百凶俱集。太白入熒賊即來，火入金鄉賊即去，地羅遮障不宜前，天網四張無走路，直符宮同天乙位而取。

When the hour stem overcomes the day stem, it is called "five unfavourable hours," and misfortune arises from this. When the Bing Qi (Three Marvels) is added to the hour stem, it is called "contrary and rebellious," and calamity begins from this. If "three marvels are in command," then all kinds of good fortune and virtue will come. If "six instruments clash," then all sorts of dangers gather together. "Tai Bai enters Ying He" (Geng added to Bing) indicates that enemies will soon attack. "Fire enters the metal land" (Bing added to Geng, i.e., Ying He enters Tai Bai) indicates that enemies will soon retreat. "Di Luo" (earth net) blocks and obstructs, making it unsuitable to move forward. "Tian Wang Si Zhang" (heavenly net spread four ways) means there is no way to go. As for the palace where the chief symbol is located, it should be combined with the position of Tian Yi Gu Ren (heavenly nobleman) for use.

如逢急難宜從直符方而行，二至順逆妙理玄微，陽符左為前數，陰符右為前尋，陽遁從冬至前一十二氣，直符後一為九天，後二為九地，前三為六合，前二為太陰，陰遁從夏至前一十二氣，直符前一為九天，前二為九地，前五為六合，前七為太陰，太陰潛形而隱遁，六合遁身而謀議，九天之上揚威武，九地之下匿兵馬，天地備兮難量，神機妙兮莫測，學者欲臨事，有謀存心，斯賦無惑。

If encountering an urgent difficulty, one should proceed in the direction of the Chief Symbol. The subtle and profound principles of moving forward and backward during the solstices of winter and summer are as follows: for Yang Dun, the Chief Symbol is counted from the left; for Yin Dun, it is sought from the right. Yang Dun begins from the winter solstice and governs the next twelve solar terms, with the Chief Symbol as the reference. The next position is Jiu Tian, followed by Jiudi, then the three preceding positions are Liu He, and the two before that are Tai Yin. Yin Dun begins from the summer solstice and governs the next twelve solar terms, with the Chief Symbol as the reference. The preceding position is Jiu Tian, followed by Jiudi, then the five before that are Liu He, and the seven before that are Tai Yin. Tai Yin can conceal its form and disappear secretly, Liu He can hide and conduct secret discussions. Jiu Tian allows for displaying power and military might, while Jiudi allows for concealing troops and armies. The principles of heaven and earth are complete and difficult to measure, and the subtleties of divine strategy are profound and beyond comprehension. If scholars can plan effectively in emergencies and keep these principles in mind, reading this passage will no longer leave them in doubt.

是書謂之選宅三白之法，出自都天撼龍經八十一論。太乙、紫微、九總、八卦者，天地之骨髓，星斗之樞機，八卦互變而及乎無窮，五行推移而應乎無盡。以九星為之九總，以八門為之八卦，上可以補天地不全之化，下可以助君王不及之功，扶危助吉，發瑞生祥。同遊一十二分之經圖，又殊配二十八宿之格局。是此書者，正天地之紀綱，明陰陽之經緯，幽探賾隱，顯達通玄。

This book discusses a method called "Selecting a House with Three Whites," originating from the eighty-one chapters of The Classic of Shaking the Dragon. Taiyi, Ziwu, Jiuzong, and the Eight Trigrams are the essence of heaven and earth, the core of the stars and constellations. The Eight Trigrams interact and change endlessly, while the Five Phases shift and transform, producing endless results. It uses nine stars as the "Jiuzong," and combines eight gates with the Eight Trigrams. It can supplement the incompleteness of heaven and earth's creation, assist the king in matters beyond his power, support those in danger, enhance good fortune, and bring auspicious signs. It connects with the twelve regions' maps and is also paired with the layout of the twenty-eight constellations. Therefore, this book is the framework of heaven and earth, the meridians and parallels of yin and yang, capable of deeply exploring hidden matters and penetrating profound mysteries.

試看八卦門庭，配列九宮蹊向，推遷六甲，驅使六儀，天乙值符俾之運局，太乙值使使之指揮，奇以六儀，遇以八節，上下招搖，內外表應，三盤運局，八卦皆通。值其吉則萬事堪為，值其凶則一分莫舉。其一曰“都天九卦”，其二曰“入地三元”，其三曰“行軍三奇”，其四曰“選宅三白”，其五曰“遁形太白之書”，其六曰“八山撼龍之訣”，其七曰“轉山移水九字符經”，其八曰“建國安邦萬年金鏡”，其九曰“元宮”，獲福救貧，生仙產聖，變禍福如反掌，使貧富似等閒，倘三迭之遇奇門，若蛟龍之得雲雨，見六合之逢格局，如狼虎之產羽翼，忌取休囚，防其刑擊。

Let us examine the gates established by the Eight Trigrams, arranged into the nine palace directions. By shifting the Six Jia, we drive the Six Instruments, allowing Tianyi to act as the Chief Symbol to control the entire situation, and Taiyi to direct and manage. The Three Marvels are combined with the Six Instruments, meeting at the eight seasonal periods. The upper and lower parts resonate with each other, and the inside and outside communicate; the Heaven, Earth, and Human Trigrams rotate to form a complete pattern, with the Eight Trigrams all interconnected. If the auspicious configuration is present, anything can be done. If the ominous configuration is present, even the slightest movement should be avoided. This book contains nine sections: one called "Du Tian Jiua," two called "Ru Di San Yuan," three called "Xing Jun San Qi," four called "Xuan Zhai San Bai," five called "Dun Xing Tai Bai Shi," six called "Ba Shan Han Long Jue," seven called "Zhuanshan Yishui Jiu Ziwen Jing," eight called "Jian Guan An Bang Wan Nian Jin Jing," and nine called "Yuan Gong." Using these can bring blessings, relieve poverty, produce immortals and sages, and transform misfortune and fortune as easily as turning a palm, changing poverty and wealth with ease. If three layers coincide and encounter the Qimen, it is like a dragon receiving clouds and rain; if the Liu He is met with a good configuration, it is like wolves and tigers growing wings. However, one must avoid using them during periods of weakness and confinement, and be cautious of punishments and conflicts.

如得奇星來到，必須吉位開門，位位皆宜，門門皆吉，只要合得其要，仍須各論其時，干神不囚，支神不尅，神藏煞沒，方知萬事皆和。反吟、伏吟定是千殃數集，奇逢旺相，是為富貴之謀；門逢開休，方協英雄之應；遇青龍返首，為甲乙之妙詳；值白虎猖狂，見庚辛之凶禍；若值螣蛇妖蹻，知壬癸之崢嶸；倘逢朱雀投江，管丙丁之妖怪；飛鳥跌穴，便云百事皆祥；貴人登壇，管取九宮皆慶；通元機而天地皆轉，得妙用則觸事咸亨。

If the Three Marvels and auspicious stars are in place, it is still necessary to open the door in a favorable direction, ensuring that each position is harmonious and each door is auspicious. Even if the principles are understood, one must still consider the seasonal influences: the heavenly stems should not be in a state of captivity, and the earthly branches should not be restrained. Auspicious deities should be hidden and malevolent forces should be eliminated, only then can one understand that all things proceed smoothly. If reverse chant or hidden chant occur, it is certain that a multitude of calamities will gather. When the Three Marvels meet the prosperous and strong energy, it is an auspicious time for seeking wealth and honor. When the eight gates meet the Open Door and the Xiu Men, it indicates the signs of a hero achieving success. Encountering "Wu" (Azure Dragon returning its head) is a detailed manifestation of the subtle aspects of Jia and Yi; encountering "White Tiger Rampant" indicates the ominous effects of Geng and Xin. If "Teng She" (Serpent) is present, it signifies the ominous influence of Ren and Gui. If "Zhu Que" (Vermilion Bird) is encountered, it indicates the presence of supernatural phenomena governed by Bing and Ding. When "Fei Niao Die Xue" (Flying Bird Falling into a Hole) occurs, it signifies that all affairs will be auspicious. When "Nobleman Ascends the Platform" appears, it indicates that all nine palaces will have joyful events. Understanding this profound principle allows the heavens and earth to align; mastering its application ensures that all affairs proceed smoothly.

若為文武官僚修造，職位皆增，或與良民庶士遷塋，扶危作福，建州府而民安物泰，興縣鎮而富足租平，立宮室而福集人依，作廟宇而鬼安神妥。橋樑、船驛、井、灶、路途，或諸餘行事，在選擇周詳，或有太歲將軍，盡在拱手，任是九良七煞莫敢當頭，不問諸家運氣，不超不開，犯著空亡禁殺，但求此局卻要有奇，可保千年，皆招百福，最堪動土、破土、埋宗葬祖，務有奇星到坐，門戶得開。

If selecting a time for construction on behalf of officials in civil and military positions can lead to promotion in their ranks, or if relocating graves for the common people can help those in peril and bring about good fortune, then establishing prefectures and states brings stability to the people and abundance of goods; developing towns and villages ensures household sufficiency and fair taxation; building palaces and mansions gathers blessings and secures the people's loyalty; constructing temples brings peace to the spirits and comfort to the deities. As for bridges, boats, waystations, wells, stoves, roads, and other matters, they all depend on the careful selection of an auspicious day. Even if凶神 such as the Tai Su and General appear, they can only retreat and yield; the Nine Good Stars and Seven Harmful Stars dare not obstruct directly. There is no need to consult the various people's fortune predictions, nor to worry about the so-called "not exceeding" or "not opening." Even if one violates the prohibition of empty and forbidden stars, as long as the Three Marvels are present in the required position of the matter, it can ensure peace for a thousand years and attract all kinds of blessings. This method is most suitable for breaking ground, disturbing the burial ground, and burying ancestors. It is essential to ensure that the Marvel Star is in the position of the main mountain and that the entrance is open.

有青龍山者，必求反首青龍；有白虎者，大忌其猖狂之白虎；有元武者，遠其妖矯螣蛇；有朱雀者，怕其投江朱雀。如斯迎避，用意配求，值飛鳥跌穴，則有異鳥遺鵰，彩禽墜羽，棄其亡鳥，鶴鷺返以鱔魚，仙鶴來鳴，綵鸞下集，四仲俱吉者吉；兩頭破壞者，凶；貴人登壇，必有旌旗相乘，雷電風雲，印蠻文書，金章紫綬。得青龍返首之日時者，當有玉鱗伏藏，金魚落穴，螣蛇蜃化，馬驟雷轟，火焰金銀，旛花結綵，來應其時，在助其吉。

If there is a Qingsheng sand mountain near the tomb or dwelling, the "Qingsheng Fanshou" pattern must be sought; if there is a Baihu sand, the "Baihu Changwang" pattern should be avoided; if there is a Xuanwu sand, one should stay away from the "Tengshe Ya Jiao" pattern; if there is a Zhuque sand, one should fear encountering the "Zhuque Tiao Jiang" pattern. In this way, one should be mindful of what to welcome and what to avoid, and make efforts to align with favorable conditions. When encountering the "Fei Niao Die Xue" pattern, there will be strange birds leaving behind their feathers, colorful birds dropping their feathers, or dead birds being discarded; cranes will bring back eels, and phoenixes will fly in and call out; if all four cardinal positions are auspicious, then it is auspicious; if two sides are damaged, then it is inauspicious. When encountering the "Guiren Deng Tan" pattern, there will certainly be banners and flags accompanying, thunder and lightning, and stormy weather, along with signs such as seals, documents, golden seals, and purple sashes. When the day or hour of "Qingsheng Fanshou" is encountered, there should be signs such as jade scales hiding, golden fish falling into a hole, Tengshe transforming into a clam, horses galloping, thunder roaring, flames and gold and silver, banners and flowers displaying colorful patterns, all of which will appear to confirm the auspiciousness and enhance its favorable effect.

各有尅應，合取山頭，萬無一失之虞，動有十全之吉，分其頭緒，布其提綱，俱列千端，俢明萬事。非但謀猷之逢吉，乃天地之獻祥，助國安邦，濟民利物，得之者，宜什襲於玉匱金縢，真所謂至聖皇家之重寶也。

Each pattern has its corresponding external response; by matching it with the selection of mountain directions, one can be absolutely certain and achieve complete auspiciousness in one move. By clarifying the order and arranging the main points, although the details are numerous, one can understand and manage all matters. This is not merely planning to meet good fortune, but rather a blessing from heaven and earth: aiding the state, relieving the people, and benefiting all things. Those who obtain this book should treat it as a precious treasure, wrapping it carefully in layers and keeping it in a jade chest or golden seal. It can truly be called a priceless treasure of the most sacred royal court.

甲己居仲上元逢，孟住中位季下宗，五日一元周二遁，十時一甲用皆同，陰陽二遁原洪造，節氣未來符先訣，遲時交節奇未來，超神接氣通元奧，四仲未來節先來，值符仍將本局裁，雖然新節已交氣，奈何四仲來胚胎，四仲先來節後至，超用本來之節氣，有時超越遇旬餘，所以積餘成閏位，二至之前有閏奇，此時積累迭成之，陽極陰終無後飫，節因此立閏其餘。

This song explains the method of "superior deity connecting the qi and intercalation" in the art of qimen divination. On days of Jia and Ji, if the day falls on the four central months, use the upper yuan; if it falls on the four initial months, use the middle yuan; if it falls on the four final months, use the lower yuan. Five days make up one yuan, and both the yin and yang dun cycles flow through one round each. Ten hours correspond to one Jia, and the method is the same. The yin and yang dun are originally determined by the great transformation of heaven and earth. Sometimes the symbol head arrives before the solar term, and sometimes the solar term arrives late while the three marvels have not yet caught up. Therefore, the method of "superior deity connecting the qi" is established to connect these subtle aspects. If the symbol head of the four central months has not yet arrived while the solar term has, the value symbol still follows the original arrangement. Although a new solar term has arrived, the symbol head of the four central months has just begun. Conversely, if the symbol head of the four central months arrives first while the solar term comes later, use the original solar term in advance. Sometimes the advancement is too much, exceeding more than a ten-day period, so the excess is accumulated and set as an intercalary arrangement. Before the winter solstice and summer solstice, there are intercalary marvels, which are formed gradually through such accumulation. When yang energy reaches its peak and yin energy reaches its end, there is no more surplus, and the solar terms are then established. The excess is thus set as an intercalary arrangement.

奇門九遁少人知，秘在仙經甚奧微，丙合生門居丁上，便為天遁月光輝。乙合開門臨六己，地遁日精能蔽之。丁共休門合太陰，人遁星精藉照臨。丙合生門合九天，神靈所蔽有威權。丁合休門臨九地，伏兵鬼遁能潛避。乙合休門臨坎水，即是蛟龍得雲雨。辛儀合生臨艮出，猛虎神威淨八蠻，虎狂位遇丁景制，叱吒生風上將壇。龍逃亦藉丁和景，一躍雷門震羽輪。

In the art of Qimen, the nine kinds of concealment are rarely known, hidden in the classics of immortals, and extremely profound and subtle. When the Bing Qi (丙奇) combines with the Life Gate (生门) and is located above the Ding Qi (丁奇), it is called "Heavenly Concealment" (天遁), benefiting from the illumination of moonlight. When the Yi Qi (乙奇) combines with the Open Door (开门) and faces the sixth Jǐ (六己), it is called "Earthly Concealment" (地遁), capable of receiving the concealment of the sun's essence. When the Ding Qi combines with the Xiu Men (休门) and meets the Taiyin (太阴), it is called "Human Concealment" (人遁), able to benefit from the illumination of star essence. When the Bing Qi combines with the Life Gate and meets the Jiudi (九天), it is called "Divine Concealment" (神遁), protected by divine beings and possessing authority. When the Ding Qi combines with the Xiu Men and meets the Jiudi (九地), it is called "Ghost Concealment" (鬼遁), most suitable for ambushes and concealment. When the Yi Qi combines with the Xiu Men and faces the Kan Water (坎水), it is like a dragon receiving clouds and rain, called "Dragon Concealment" (龙遁). When the sixth Xin (六辛) combines with the Life Gate and faces the Gen Palace (艮宫), it is called "Tiger Concealment" (虎遁), with the fierce power of a tiger capable of subduing all surrounding barbarians. When encountering the position of "White Tiger Rampant" (白虎猖狂), use the Ding Qi and Jing Gate (景门) to control it; a single shout can generate wind, allowing one to ascend the general's platform. When encountering the situation of "Azure Dragon Fleeing" (青龙逃走), use the Ding Qi and Jing Gate again, leaping into the Lei Gate (雷门) and Zhen Palace (震宫), like a chariot with wings, rising swiftly.

凡丙奇臨生門下合六丁，不犯奇墓刑者，得月精所蔽，內應其心，外主其身，其氣上升於首，其質下注於心，名曰“元珠”，能聽而修者，昇天。若有事時呼玉女神名，曰丁卯而岀之，其神護之，咒曰：“丁卯玉女，護我佑我，毋令有鬼傷我，視我者瞽，惡我者反受其殃”。咒畢行之，慎勿反顧。其方可以稱王侯之權，利朝君王、謝蒼穹、禮求福，及利征戰，使敵自伏，上書獻策、求官進職、修身隱跡、剪惡除凶、市賈岀行，百事俱吉。婚姻、入宅，來往此方，大吉。

If the Bing Qi is positioned on the Life Gate and below it the Liudi (Six Dings) combine, and it does not violate the Qi tomb or the criminal pattern, then it receives the protection of the monthly spirit. This pattern corresponds internally to the heart and externally to the body, with its energy rising to the top of the head and its substance flowing down to the heart, known as the "Original Pearl." Those who understand this principle and practice it can ascend to heaven. If one needs to use this method, call the name of the deity Zhongmao (Dingmao) and then proceed on the journey; this deity will protect you. The incantation is: "Dingmao Jade Girl, protect me and support me, do not let ghosts harm me; those who spy on me become blind, and those who hate me suffer the consequences." After reciting the incantation, proceed on the journey, and remember not to look back. This method can attain the authority of a king and lord, is favorable for meeting the sovereign, worshiping heaven, performing rituals for blessings, and warfare, causing enemies to surrender on their own. It is also beneficial for submitting memorials and strategies, seeking official positions and promotions, cultivating oneself in seclusion, eliminating evil, engaging in commerce and travel, and all matters will be auspicious. Marriage, moving into a new house, and all activities conducted under this method will also be highly favorable.

凡乙奇與開門合，下臨六己，得日精所蔽，其氣黃，內應其脾，外應其形，任呼應用，又名黃婆金公。能修之者，南宮列仙，有事時呼本旬玉女，依前法呪之，大護其驗。出紫庭，蓋己為地戶，得日精蓋之，其方可以藏兵伏將、紮寨、安營、建府、造倉、築垣牆、安墳、開壙、修道求仙、逃亡絕跡，出陣攻城，全師捷勝，百事大吉。

Whenever the Yi Qi coincides with the Open Door and is followed by the Li Ji below, it receives the protection of the daily essence. This pattern has a yellow color, corresponding internally to the spleen and externally to the body, responding instantly when called, and is also called 'Yellow Wife and Golden Husband'. Those who can follow this practice may be enrolled among the celestial beings of the Southern Palace. When there is an urgent matter, one should call the name of the Jade Girl of the current ten-day period, recite the incantation as described in the previous method of heavenly escape, and the protection will be very effective. For travel, one should depart from the Purple Court—since Li Ji is the Earth Gate, and it is also covered by the daily essence. This place is suitable for concealing troops and generals, setting up camps, building government offices, constructing warehouses, building walls, burying the dead and establishing tombs, digging graves, pursuing spiritual cultivation and immortality, fleeing without leaving a trace; when launching an attack on a city, the entire army will achieve victory, and all affairs will be highly auspicious.

凡丁奇與休門合，下臨太陰之位，得星精所蔽，其氣青黑，內應於腎，外主耳目，名曰“還陽丹”。修之者，駐世長年，有事出門，呼本旬玉女，如前法咒之，其方可以擇賢人、求猛將、說敵和仇，三年竝吉，又宜獻策謀、結婚姻、添進人口、和合、交易利市十倍，若藏伏、獻策、上書俱吉。

Whenever the star Ding Qi combines with Xiu Men and the position below is occupied by Tai Yin, one receives the protection of the star spirit. This pattern exhibits a bluish-black aura, internally corresponding to the kidney and externally affecting the ears and eyes, known as "Huan Yang Dan." Those who follow this method can prolong their lives and achieve longevity. When going out for matters, one should call the name of the Jade Girl of the current ten-day period and recite the incantation as before. This method is suitable for selecting virtuous talents, seeking brave generals, and persuading enemies to reconcile disputes, all being favorable within three years. It is also appropriate for offering strategies, marrying, increasing family members, and harmonizing relationships. Engaging in business will yield tenfold profits. As for concealing, advising, and submitting petitions, they are also favorable.

凡丙奇與生門，下臨九天之位，得神靈所蔽，其方可以祭神明、用聖術、畫地立籌、步罡、造壇場、刻鬼神、攝魔魅，自有威伏，更利攻虛、陰謀密計最玄妙，開路、塞河、修塑神像、裱褙神畫，以候神候。

Whenever Bing Qi is together with the Life Gate and is positioned below the Jiu Tian, it receives the protection of divine spirits. In this area, one can worship deities, employ spiritual techniques, draw lines to determine directions, step on the罡 and move according to the stars, construct altars, carve images of deities and ghosts, and capture demons and spirits. Naturally, there is great power to subdue others. It is especially favorable for attacking empty places and is most mysterious for secretly planning strategies. Additionally, opening paths, blocking rivers, building images of deities, and hanging divine paintings are all appropriate, to await the response of the divine.

凡丁奇下臨九地與休門合。得鬼神隱匿之蔽，其方可以探機、偷營、設伏攻虛、密伺動靜、詭詐文書、薦孤、拔寡，以候鬼應。

Whenever the Ding Qi is located over Jiudi and combines with Xiu Men, it gains the power of concealment from spirits and deities. In such a situation, one can investigate secrets, attack the enemy's camp secretly, set ambushes to strike at their weakness, secretly observe the enemy's movements, and forge deceptive documents. It can also be used to perform rituals for the souls of the departed and assist those without support, waiting for the response of spirits and deities.

凡丙奇與開門合，下臨巽宮，不犯墓迫，得靈奇順風爽帆之蔽。又辛儀與休門，下臨六乙，其方可以默吸風雲、噴噀旗旐，音遙普遍，或托異遁，令眾軍士沉吟聽音。又丙奇與開門臨坤宮，更宜禱祭風伯雨師、同敵壘、立旌旗，以候風應。

Whenever the Bing Qi is combined with the Open Door and is positioned under the Xun palace, and does not conflict with the墓 (burial) or the door being pressed, it gains the power of Ling Qi to shield and assist. Additionally, when the Li Xin is paired with the Xiu Men and is positioned under the Li Yi, it is considered a wind遁 (wind遁). In such cases, one can silently regulate breathing to attract winds and clouds, contain water and spray it onto the banners, causing the sound to spread far and wide; or one can pretend to use strange遁 methods, allowing the soldiers to quietly listen to the wind. For example, when the Bing Qi and Open Door are positioned under the Kun palace, it is even more suitable to pray and worship the wind god and rain god, approach the enemy's camp, and raise banners to wait for the wind's response.

凡乙奇與開門合，下臨坤宮，不犯墓迫，得雲之蔽。又曰：“乙奇與開門合，下臨六辛，其方可以默吸風雲、噴噀甲冑、音搖普遍，或托射鵰為名，令士卒仰望，更宜求雨澤、利農稼、建營寨、造軍器，以候雲應”。

Whenever the Yi Qi combines with the Open Door and is located below the Kun palace, and does not conflict with the墓 (burial) or门迫 (door pressure), it will receive the shelter of clouds. Another interpretation says: When Yi Qi combines with the Open Door and is located below the sixth Xin, this direction can be used to silently regulate breathing to attract clouds and winds, to contain water and spray armor, making the sound spread far and wide. Alternatively, it can be used as a pretext to shoot at eagles, making soldiers look up to observe the heavenly phenomena. It is especially suitable for praying for rain, benefiting agricultural activities, setting up camps, and manufacturing military equipment, in order to wait for the response of the clouds.

凡乙奇與休門合，下臨六癸，或坎宮得龍之蔽。其方可以祭龍神、祈雨澤、水戰演敵、計量江面、把守河渡、教習水戰、密運機謀、移舟轉向、下船、開江、造置水櫃、祭禱鬼神、填堤、塞河、修橋、穿井，以候龍應”。《武備志》作休門與乙奇臨六甲為龍遁。

Whenever the Yi Qi and Xiu Men are combined, with the Six Gui below or located in the Kan palace, the dragon's protection is obtained. This location is suitable for worshipping the dragon god, praying for rain, practicing water combat to defend against enemies, measuring the width of rivers, controlling river crossings, training naval forces, secretly planning strategies, changing the direction of boats, sailing on water, excavating river channels, constructing water storage reservoirs, worshiping ghosts and spirits, building dikes, blocking river channels, constructing bridges, and digging wells, in order to await the dragon's response. The "Wu Bei Zhi" considers Xiu Men and Yi Qi appearing on the Six Jia as a form of Long Dun, which differs slightly from this account.

凡乙奇與生門臨六辛，得虎之蔽。一云：“辛儀合生臨艮，其方可以招安逆黨、設伏邀擊、計度要害、據險守禦、建立山寨、措置關隘、防險修鑿，以候虎應”。

Whenever the Yi (Yi) and the Life Gate are together on the sixth Xin (Xin), they receive the protection of a fierce tiger. Another interpretation says: 'When the sixth Xin and the Life Gate combine and appear in the Gen (Gen) palace, it is also considered Yi Wonder. In this direction, one can pacify rebellious factions, set ambushes to intercept and attack, plan to attack critical areas, occupy strategic positions, establish mountain strongholds, set up fortifications, guard important passes and reinforce them, waiting for the response of the tiger.'

奇到開門宜出行，休門上書竝理訟，生門婚姻堪入宅，傷門索債終須中，杜門逃閃並塞穴，思量酒肉景門動，死門捕獵並上陣，驚門祈雨並伏眾。

The Three Marvels arriving at the Open Door are favorable for traveling far; arriving at the Xiu Men are favorable for submitting documents and handling lawsuits; arriving at the Life Gate are favorable for marriage and moving into a new house; arriving at the Shang Men are favorable for collecting debts, which will eventually be recovered; arriving at the Du Men are favorable for hiding, escaping, and blocking holes; if one thinks about feasting and drinking, one should act from the Jing Gate; arriving at the Death Door are favorable for hunting animals and going into battle; arriving at the Jing Door are favorable for praying for rain and subduing people.

宮制其門是為門迫，門制其宮是為宮迫，宮迫謂之制，門迫謂之宮，吉門被迫吉事不成，凶門被迫則凶災尤甚。

The Five Phases of the Palace restrain the Five Phases of the Gate, which is called "Gate Constraint"; the Five Phases of the Gate restrain the Five Phases of the Palace, which is called "Palace Constraint." Palace Constraint is also called "Control," and Gate Constraint is also called "Palace." If a favorable Gate is constrained, favorable affairs will not be accomplished; if an unfavorable Gate is constrained, the misfortune will be even worse. Therefore, when examining the Flying Stars, one should not only look at the fortune or misfortune of the Gate, but also consider whether the relationship between the Gate and the Palace is harmonious or conflicting.

建計除陰滿羅睺，平定水貪執水破，破木危陽成是土，收紫開金閉月孛，建為青龍用為頭，除是眀堂黃道遊，滿為天刑平朱雀，定為金匱吉神求，執為天德直黃道，破為白虎危玉堂，成為天牢堅固守，收為元盜賊心愁，開為司命臨黃道，勾陳為閉主亡流，黃道出行為大吉，行軍戰鬬黑道憂。

The twelve divination deities each correspond to one star and one deity. In terms of stars: Jian corresponds to Ji Du, Chu to Tai Yin, Man to Luo Hou, Ping to the water star and Tan Lang, Zhi to the water star and Po Jun, Po to the wood star, Wei to the sun star, Cheng to the earth star, Shou to Zi Qi, Kai to the metal star, and Bi to the moon bo. In terms of the twelve deities: Jian is the Azure Dragon, occupying the first position among the twelve deities; Chu is the Bright Hall, belonging to the Yellow Path; Man is Heavenly Punishment, Ping is the Vermilion Bird; Ding is the Golden Chest, a favorable deity for seeking good fortune; Zhi is Heavenly Virtue, directly on the Yellow Path; Po is the White Tiger, Wei is the Jade Hall; Cheng is Heavenly Prison, suitable only for defense; Shou is the Black Tortoise, governing theft and causing worry; Kai is the Director of Destiny, also on the Yellow Path; Gou Chen corresponds to Bi day, governing loss and dispersion. Traveling on days of the Yellow Path is highly auspicious, while encountering the Black Path during military campaigns causes concern.

凡犯天刑者，出軍必傷，主癲狂、六畜死亡之事。（滿為天刑）犯天牢者，人傷、賊害、亡財、失利。（成為天牢）犯玄武者，亡失財利、逃走奴婢、遭賊劫、傷胎孕。（收為玄武）犯青龍者，父母、兄弟、長婦死，入獄、逃亡、遭賊，主凶惡事。（建為青龍）犯朱雀者，因死見血光亡財於地。（平為朱雀）犯白虎者，治眀堂。（破為白虎，除為明堂）犯天牢者，治玉堂（成為天牢，危為玉堂），即此處壓彼處以消災，大有功。伍子胥曰：“凡遠行諸事，不往天庭（辛）、天獄（庚）、天牢（壬）三神上去，大凶。常乘青龍（甲）歷蓬星（乙），百惡不敢起，大吉”。

Whenever the Heavenly Punishment occurs, military campaigns will surely result in casualties, and there will be incidents of madness and death of livestock (the full day is Heavenly Punishment). When the Heavenly Prison occurs, the owner will be harmed, suffer from bandit attacks, lose money, and encounter failure in all affairs (the completed day is Heavenly Prison). When the Black Tortoise occurs, there will be loss of wealth, servants fleeing, robbery by thieves, and injury to pregnant women (the day of collection is Black Tortoise). When the Azure Dragon occurs, there will be death of parents, brothers, or the eldest daughter-in-law, or imprisonment, fleeing, or being attacked by thieves, all of which are ominous events (the day of establishment is Azure Dragon). When the Vermilion Bird occurs, there will be bloodshed due to death and loss of money on the ground (the peaceful day is Vermilion Bird). When the White Tiger occurs, use the Bright Hall to counteract it (the broken day is White Tiger, and the day of removal is Bright Hall). When the Heavenly Prison occurs, use the Jade Hall to counteract it (the completed day is Heavenly Prison, and the dangerous day is Jade Hall)—that is, use one place to suppress another, thus eliminating misfortune, which is very effective. Wu Zixu said: "Whenever going on long journeys or other matters, one should not go to the places where the three divine beings of the Heavenly Court (Xin), Heavenly Prison (Geng), and Heavenly Jail (Ren) are located, as it is extremely凶. If one often rides on the Azure Dragon (Jia) and passes through the蓬 star (Yi), then all kinds of evil will not dare to arise, which is very auspicious."