The Supreme Method of Receiving the Vital Breath

夫閏奇者，有過九日而後閏者，有過十四日而值閏者，各有決例。大約氣先到而節未到，先用其氣謂之“接氣”，節先到而氣未到，謂之“超神”。超神者，仍用其當局之氣，而不用其節，待超過九日而方用其節，謂之“超神”。接氣者，必在閏月之前；超神者，須在閏月之後。閏月前，氣必先到；閏月後，節必先到。節先到者，必先用其氣；節先到者，猶不用其節，超神、接氣之旨明矣。

The concept of "闰奇" refers to the method of intercalation, which can occur more than nine days after a certain period or more than fourteen days after another. Each has its own fixed rule. Generally speaking: if the qi arrives before the solar term, then the qi is used first, called "接气" (receiving the qi); if the solar term arrives before the qi, it is called "超神" (transcending the divine). Using the "超神" method, the current qi is still used, and the new solar term is not adopted until after exceeding nine days, which is called "超神". "接气" always occurs before the intercalary month, while "超神" definitely happens after the intercalary month. Before the intercalary month, the qi must arrive first; after the intercalary month, the solar term must arrive first. When the solar term arrives first, its qi is used first; even though the solar term arrives first, the solar term itself is not changed. In this way, the essence of "超神" and "接气" becomes clear.

若其年閏正、二、三、四月者，必閏大雪一氣之候；如閏五、六、七、八、九月者，必閏芒種一氣之候，所謂過猶不及者，不得中和之氣，而值閏也。總以甲己子午卯酉為上元，寅申巳亥為中元，辰戌丑未為下元，此定例也。又云：“節與氣同為中和”，中節之前甲己子午卯酉者，謂之過，過則接氣；中節之後見甲己子午卯酉者，謂之不及，不及則超神總以三十值月而值閏者，不過陰陽消長之道也。

If a leap month falls in January, February, March, or April, it must be placed during the solar term of Greater Snow; if it falls in May, June, July, August, or September, it must be placed during the solar term of Grain in the Field. This is what is meant by "excess is as bad as deficiency"—only when the balance of yin and yang is not achieved does a leap month occur. The general rule is: those days paired with Jia and Ji (Heavenly Stems) on Zi, Wu, Mao, and You (Earthly Branches) are considered the Upper Yuan, those paired with Yin and Shen, Si, and Hai are the Middle Yuan, and those paired with Chen, Xu, Chou, and Wei are the Lower Yuan. This is a fixed practice. There is also another saying: "Only when the solar terms and the seasonal divisions are combined can there be harmony." If on the day before a solar term, Jia or Ji appears and is paired with Zi, Wu, Mao, or You, it is called "excess," and the method of connecting the seasonal divisions is used. If on the day after a solar term, Jia or Ji appears and is paired with Zi, Wu, Mao, or You, it is called "deficiency," and the method of surpassing the gods is used. In the end, the occurrence of a leap month within thirty days to complete a lunar month is merely the natural process of the waxing and waning of yin and yang.

值符者，諸神之元首，九星之領袖。因名值符，其體屬火，其神所到之處，百惡消散，諸凶寂滅，至吉之神。所畏者，太白金星，忌入墓，吉處不吉，凶處更凶。天始於甲，地始於子，固謂萬匯之尊者，舉甲子而六甲在其中矣，故名之曰“值符”。螣蛇者，丁火之氣，其實屬陰土，兌納丁，其神性柔而口毒，專司驚恐、怪異、火妖蠱之事。位鎮巽方，又名“玉女”，遁為六丁，六甲之神，乃陰神之最靈者，舉丁卯而六丁在其中矣。

The "Chief Symbol" is the leader of all the deities and the commander of the nine stars, hence its name. Its nature is fire, and wherever it goes, all evil things vanish and all dangers are eliminated, making it the most auspicious deity. It fears the planet Tai Bai (White Star) and is also avoided when it enters the tomb; once it enters the tomb, a place that was originally auspicious becomes inauspicious, and a place that was originally inauspicious becomes even more inauspicious. Heaven begins with Jia, and Earth begins with Zi. Jiazi is the supreme ruler of all things, so by mentioning Jiazi, all the six Jia are included. Therefore, it is called "Chief Symbol." "Teng Snake" originates from the energy of Ding fire, but in reality, it belongs to yin earth. The卦 Dui (Lake) receives Ding, so its nature is gentle but its speech is venomous. It governs matters of fear, strange occurrences, fires, supernatural phenomena, and witchcraft. It guards the Xun direction and is also called "Yü Nu" (Jade Maiden). In Dun Jia, it is the six Ding, the most responsive of the yin deities among the six Jia. By mentioning Dingmao, all the six Ding are included.

太陰者，西方之陰金也。其神好陰匿、闇昧、欺蔽、妾婦之事。離納辛，配於西方，位鎮兌宮，兌為少女，陰陽至此而化育不成。自甲至癸，其數終，自子至酉，其數窮，故名之曰“太陰”。六合者，甲木之化氣也，東方之陰木也。其神性和平，專司婚姻、交易、媒勺、和合之事。乃六甲之妹，配於庚金，為妻懷庚之胎，歸妹於家，位鎮東方，震納庚，自甲至己其數六，故名之曰“六合”。

"The 'Tai Yin' is the Yin metal of the west. This deity enjoys concealment, darkness, obscuring, and matters related to concubines. The Li hexagram takes in Xin, and is paired with the west, where Tai Yin guards the Dui palace; Dui represents a young girl, and yin and yang cease to generate here. Counting from Jia to Gui, the heavenly stems are exhausted; counting from Zi to You, the earthly branches are exhausted, so it is named 'Tai Yin.' 'Liu He' is the transformed energy of Jia wood, belonging to the east's Yin wood. Its nature is peaceful, and it governs marriage, trade, and matchmaking. It is the sister of the six jia, married to Geng metal, carrying Geng's child, and marrying into the husband's family; it guards the east, and the Zhen hexagram takes in Geng. Counting from Jia to Ji, it is exactly six, so it is named 'Liu He.'"

勾陳者，中央之陽土也。其性頑，專司田土、詞訟之事，自甲至戊其數五，自子至辰其數亦五，艮納丙，坎納戊，配於東南。經云：知三避五，三五反覆，兇頑之氣，不可趨位。鎮於艮，故名之曰“勾陳”。白虎者，庚金也。統轄西方之威，其神好殺，專司兵戈、殺伐、爭鬪、疾病、死喪、道路之事。已納庚金，巽為風，風從虎，位鎮於西方。自甲至庚，其數七，故名之曰“白虎”。

Gou Chen is the central yang earth, with a fierce and stubborn nature, governing farmland and agricultural produce as well as legal disputes. Counting from Jia to Wu gives five, and counting from Zi to Chen also gives five. The Gen trigram receives Bing, and the Kan trigram receives Wu, so it is positioned in the southeast. The classic texts say "knowing three and avoiding five, three and five alternating," which refers precisely to its fierce and stubborn energy, and one should not walk in the direction where it is located. Gou Chen guards the Gen position, so it is named "Gou Chen." White Tiger refers to Geng metal, governing the power of the west. This deity enjoys warfare and is in charge of weapons, warfare, conflicts, illness, death, mourning, and travel. The巳 position receives Geng metal, and the Xun trigram represents wind, which arises with the tiger. White Tiger guards the western direction. Counting from Jia to Geng gives seven, so it is named "White Tiger."

朱雀者，南方之火神，統轄周天之野，專司文明之權，掌奏口舌、文書之職。得地則文書印信有喜，失時則有是非口舌撓亂之凶。位在丙，丙納艮，土旺相在離，在天為赤鳥之神，屬丙火，舉丙寅而六丙在其中矣。故名之曰“朱雀”。玄武者，水之精也。統轄北方之氣，其神好陰謀、賊害，專司盜賊、逃亡之事。水主黑色，得中央黃土而成元，故名之曰“元武”。

The Vermilion Bird is the divine spirit of the south, governing the divisions of the celestial sphere and specializing in the authority of civilization and education. It oversees matters of official documents, speech, and written records. When it is in a favorable position and strong, there will be good fortune in official seals and documents; but when it loses its proper season, there will be troubles and disputes. Its position is associated with the number 丙 (Bing), which is included in the mountain (Geng), and the flourishing and strong energy of earth is in the fire palace (Li). In the heavens, it is the spirit of the red bird, belonging to the element of Bing fire. The example given is Bingyin (Bingyin), and all the six Bing elements are included within it, hence it is called the Vermilion Bird. The Black Tortoise is the essence of water, governing the northern energies. This deity favors schemes and harm, specializing in the affairs of thieves and fugitives. Water's natural color is black, and black combined with the central yellow earth forms the color of the Black Tortoise, hence it is called the Black Tortoise.

九地者，坤土也。其性好靜，所主者，乃柔順虛恭之事，亦操生殺之權，半吉半凶之神，畏尅制，忌入墓，春夏則生，秋冬則殺，司君后之柄。坤納乙癸，自乙至癸其數九，故名之曰“九地”。舉乙丑而六乙在其中矣。九天者，乾金也。其體屬金，乾納甲壬，性剛而好動。所主者，名正言順之事，值其令而無阻，至吉之神。若得門、得奇，萬福咸集，即不得奇，亦不為凶，畏入墓而力屈。天始於甲，自甲至壬其數九，故名之曰“九天”。

"Jiudi" refers to the Earth element, which has a nature that prefers stillness and is responsible for matters related to gentleness, humility, and respect. It also holds authority over life and death, making it a deity with both auspicious and inauspicious qualities. It fears being restrained and dislikes being buried. In spring and summer, it governs life, while in autumn and winter, it governs death. It holds the authority of a ruler or monarch. The Earth hexagram incorporates the stems Yi and Gui. Counting from Yi to Gui gives exactly nine, hence the name "Jiudi." The example of Yi Chou (乙丑) is given, and all six Yi stems are included within it. "Jiu Tian" refers to the Metal element, which is fundamentally metallic. The Heaven hexagram incorporates the stems Jia and Ren. It has a strong and active nature. It governs matters of righteousness and propriety. When its season arrives, it proceeds without obstruction, making it the most auspicious deity. If it also receives a favorable door and the Three Marvels, all kinds of blessings will gather. Even without the Three Marvels, it is not considered inauspicious. Its only fear is being buried, which weakens its power. The Heaven begins with Jia, and counting from Jia to Ren gives exactly nine, hence the name "Jiu Tian."

太常者，五行之化氣也。其神好歌飲，專司宴享、祭祀、衣帛、羔雁、酒食之事。此神隨天禽遍遊諸方，遇火則從火，遇金則從金，遇水則從水，遇木則從木，遇土則從土，與五體相合，其性不常，故名之曰“太常”。與吉門並則吉，與凶門並則凶，主衣服、綵衣、孝服之變更也。

"The Tai Chang" is the transformed energy of the Five Phases. This deity enjoys singing and drinking, and is in charge of banquets, worship, silk and cloth, and gifts such as young sheep and geese, as well as food and drink. The Tai Chang travels with the Tian Rui Star, following fire when encountering fire, metal when encountering metal, water when encountering water, wood when encountering wood, and earth when encountering earth, matching each of the Five Phases exactly. Its nature is changeable, hence its name "Tai Chang." When it is associated with a favorable gate, it brings good fortune; when associated with an unfavorable gate, it brings misfortune. It governs the changing of clothing, including festive garments and mourning attire.

正月立春、雨水，二月驚蟄、春分，三月清明、榖雨，四月立夏、小滿，五月芒種、夏至，六月小暑、大暑，七月立秋、處暑，八月白露、秋分，九月寒露、霜降，十月立冬、小雪，十一月大雪、冬至，十二月小寒、大寒。

The twenty-four solar terms are arranged by month as follows: January has Start of Spring and Rain Water, February has Awakening of Insects and Vernal Equinox, March has Clear and Bright and Grain Rain, April has Start of Summer and Slight Heat, May has Grain in Ear and Summer Solstice, June has Slight Heat and Greater Heat, July has Start of Autumn and Limit of Heat, August has White Dew and Autumn Equinox, September has Cold Dew and Frost Descent, October has Start of Winter and Slight Snow, November has Heavy Snow and Winter Solstice, and December has Slight Cold and Greater Cold. Each month has one solar term and one lunar term. When setting up the divination chart, determining whether it is Yang Dun or Yin Dun and arranging the upper, middle, and lower trigrams are all based on this order.

正丁二坤申日宮，三壬四辛同，五干亥日六甲上，七癸八艮寅日逢，九丙十居乙，子巽巳日丑庚申。

The Heavenly Virtue (天德) auspicious days are determined by the month: in the first month, it falls on the day of Ding; in the second month, on the day of Shen in the坤 (Kun) palace; in the third month, on the day of Ren; in the fourth month, on the day of Xin; in the fifth month, on the day of Hai in the乾 (Qian) palace; in the sixth month, on the day of Jia; in the seventh month, on the day of Gui; in the eighth month, on the day of Yin in the艮 (Gen) palace; in the ninth month, on the day of Bing; in the tenth month, on the day of Yi; in the eleventh month (the month of Zi), on the day of Si in the巽 (Xun) palace; and in the twelfth month (the month of Chou), on the day of Gengshen. The days corresponding to Heavenly Virtue are considered the highest auspicious days in selecting a favorable date.

正五九月居丙，二六十月在甲，三七十一月在壬，四八十二月在庚。

The "Monthly Virtue" (月德) favorable days are determined by the Triple Harmony (三合) of the month: January, May, and September are associated with Bing, February, June, and October with Jia, March, July, and November with Ren, and April, August, and December with Geng. Both the Monthly Virtue and Heavenly Virtue are considered auspicious deities in selecting favorable days, and days when both coincide are most preferable.

五符，吉神，屬火，謁貴。天曹，屬金，主詞訟。地符，半吉半凶，屬土，迫避。風伯、雷公，屬木，主驚恐。雨師，陽水，出行主陰雨。風雲，陰木，主半陰。唐符，屬金，求財吉。國印，屬金，主升遷。天官，屬木，主阻隔。地軸，陰土，主反覆。天賊，陰水，主失盜。

The "Wu Fu" is a auspicious deity belonging to the fire element, suitable for meeting noblemen. "Tian Cao" belongs to the metal element and is associated with litigation. "Di Fu" is half auspicious and half inauspicious, belonging to the earth element, and is suitable to avoid encountering it. "Feng Bo" and "Lei Gong" belong to the wood element and are associated with fear and alarm. "Yu Shi" is yang water, and encountering it on a journey indicates rain. "Feng Yun" is yin wood, indicating partly cloudy weather. "Tang Fu" belongs to the metal element and is auspicious for seeking wealth. "Guo Yin" belongs to the metal element and indicates promotion in official positions. "Tian Guan" belongs to the wood element and indicates obstacles in affairs. "Di Zhou" is yin earth, indicating uncertain outcomes. "Tian Zei" is yin water, indicating theft and loss.

以上月將加正，順數至本日祿上起五符，如甲祿寅，即在寅上起五符，卯上即為天曹，辰上即為地符，巳上即為風伯，雷公在午，餘俱仿此。

The method of determining the positions of these deities is: take the Month General of the current month and place it on the hour of the day, then count sequentially until reaching the禄 position of the Day Stem. From the禄 position, start with the "Five Symbols." For example, if the day is Jia, its禄 is in寅, so the Five Symbols start at寅; the position of卯 is Tian Cao, the position of辰 is Di Fu, the position of巳 is Feng Bo, and the position of午 is Lei Gong. The other deities follow this order sequentially.

正五九月戌，二六十月丑，三七十一月辰，四八十二月未。

The "Imperial Grace Malefic" is governed by the Triple Harmony month positions, rotating through four directions: in January, May, and September it is in the position of Xu; in February, June, and October it is in the position of Chou; in March, July, and November it is in the position of Chen; and in April, August, and December it is in the position of Wei. When calculating the positions of divine malefics, the location is determined by the earthly branch corresponding to the current month.

正月戌、二月酉、三月申、四月未、五月午、六月巳、七月辰、八月卯、九月寅、十月丑、十一月子、十二月亥。相沖即對不可用。

The "Month Aversion" (Yue Yan) evil star moves in reverse order each month: in the first month it is in Xu, in the second month in You, in the third month in Shen, in the fourth month in Chen, in the fifth month in Wu, in the sixth month in Si, in the seventh month in Chen, in the eighth month in Mao, in the ninth month in Yin, in the tenth month in Chou, in the eleventh month in Zi, and in the twelfth month in Hai. The direction opposite to where the Month Aversion is located is also not suitable for use.

甲己子午九，乙庚丑未八，丙辛寅申七，丁壬卯酉六，戊癸辰戌五，巳亥四數終。

This is the counting mnemonic for "Hongfan Five Phases": Jia and Ji, Zi and Wu take nine numbers; Yi and Geng, Chou and Wei take eight numbers; Bing and Xin, Yin and Shen take seven numbers; Ding and Ren, Mao and You take six numbers; Wu and Gui, Chen and Xu take five numbers; Si and Hai take four numbers. The counting stops here. When calculating, take the corresponding numbers for each heavenly stem and earthly branch, add them together, and then determine the Five Phases based on the total.

（納音所屬亦出洪範五行）甲子乙丑海中金，丙寅丁卯爐中火，戊辰己巳大林木，庚午辛未路傍土，壬申癸酉劍鋒金，甲戌乙亥山頭火，丙子丁丑澗下水，戊寅己卯城頭土，庚辰辛巳白鑞金，壬午癸未楊柳木。

The nayin sound elements of the sixty jiazi are also derived from the Five Phases as outlined in the Hongfan. The nayin for Jiazi and Yichou is "sea gold," for Bingyin and Dingmao it is "forge fire," for Wuchen and Jisi it is "great forest wood," for Gengwu and Xinwei it is "roadside soil," for Renshen and Guiyou it is "sword edge gold," for Jiaxu and Yihai it is "mountain top fire," for Bingzi and Dingchou it is "stream water," for Wuyin and Jimao it is "city head soil," for Gengchen and Xinsi it is "white tin gold," and for Renwu and Guiwei it is "willow and poplar wood."

甲申乙酉井泉水，丙戌丁亥屋上土，戊子己丑霹靂火，庚寅辛卯松柏木，壬辰癸巳長流水，甲午乙未砂中金，丙申丁酉山下火，戊戌己亥平地木，庚子辛丑壁上土，壬寅癸卯金箔金。

The nayin sound elements for Jiashen and Yiyou are "well water," for Bingxu and Dinghai are "roof soil," for Wuzi and Jichou are "lightning fire," for Gengyin and Xinmao are "pine and cypress wood," for Renchen and Guisi are "long flowing water," for Jiawu and Yiwei are "sand middle metal," for Bingshen and Dingyou are "fire below mountain," for Wuxu and Jihai are "flat land wood," for Gengzi and Xinchou are "wall soil," and for RENYIN and GUIMA are "gold foil metal."

甲辰乙巳覆燈火，丙午丁未天河水，戊申己酉大驛土，庚戌辛亥釵釧金，壬子癸丑桑柘木，甲寅乙卯大溪水，丙辰丁巳砂中土，戊午己未天上火，庚申辛酉石榴木，壬戌癸亥大海水。

The nayin sound elements for Jia Chen and Yi Si are "Covered Lamp Fire," for Bing Wu and Ding Wei are "Heavenly River Water," for Wu Shen and Ji You are "Great Pass Earth," for Geng Xu and Xin Hai are "Gold Bracelets," for Ren Zi and Gui Chou are "Mulberry Wood," for Jia Yin and Yi Mao are "Great Stream Water," for Bing Chen and Ding Si are "Sand Field Earth," for Wu Wu and Ji Wei are "Heavenly Fire," for Geng Shen and Xin You are "Pomegranate Wood," and for Ren Xu and Gui Hai are "Great Sea Water." The nayin cycle of the sixty jiazi completes one full cycle here.

論曰：奇門之應驗，時有先後，應有主客，以彼此人我而推之。大凡奇神應物之初，星應事之中，門應事之末，依次推詳，無不應驗如神。若我去尋人，我為客他為主，以天盤之星為我，地盤之星為他；如他來尋我，他為客我為主，以天盤之星為他，地盤之星為我。

Discussion: The verification of the Qimen system varies in timing, and the matters it predicts have distinctions between the main and the secondary aspects. One should deduce based on the relationship of self and other, person and object. Generally speaking, the Three Marvels and the Eight Gods pertain to the beginning of an affair, the Nine Stars to its middle, and the Eight Doors to its end. Following this order carefully for analysis, there is no failure to match the outcome precisely. If I go to visit someone else, I am the guest and he is the host, so the stars on the Heaven Plate represent me and those on the Earth Plate represent him. If someone else comes to visit me, he is the guest and I am the host, so the stars on the Heaven Plate represent him and those on the Earth Plate represent me.

看他來生我，我去生他，他生我，益在我；我生他，益在他；他尅我，損在我；我尅他，損在他。又以陰日之天盤星為我，陽日之地盤星為他，比和無損益，須仿此而推之。

Now consider whether it is he who is born from me or I who am born from him: if he is born from me, the benefit is on my side; if I am born from him, the benefit is on his side; if he overcomes me, the loss is on my side; if I overcome him, the loss is on his side. Additionally, on a yin day, the stars on the Heaven Plate represent me, while on a yang day, the stars on the Earth Plate represent him. When the Five Phases of both are harmonious, neither side gains nor loses. All should be judged according to this method.

奇門曰：“有陽無陽，德祿在門，無陽半吉，有陽欣欣”。此陽神係指飛值使門時適得丁奇，即為陽神得助。如甲子值符，丁卯為陽神，甲戌值符，丁丑為陽神之類。

The qimen rhyme says: To determine if there is a Yang Shen, one must check whether De and Lu fall on the gate; without a Yang Shen, it is only half auspicious, but with a Yang Shen, everything goes smoothly. Here, the term "Yang Shen" refers to when the flying star falls on the gate exactly with Ding Qi, meaning the Yang Shen comes to assist. For example, when Jia Zi is the Chief Symbol, Ding Mao is the Yang Shen; when Jia Xu is the Chief Symbol, Ding Chou is the Yang Shen, and so on accordingly.

按奇門貴人歌與六壬同，但冬至後得陰貴，夏至後用陽貴之不用。奇門上盤象天（謂九星），中盤象人（謂八門），下盤象地（謂九宮），上盤星也，中盤門也，下盤宮也。用法凡占吉凶者，首重九星，以九星是天盤，吉凶由天故也。凡星尅門吉，門尅星凶。

Note: The nobleman formula used in the Flying Star system is the same as in the Six壬 system, but in the Flying Star system, the yin nobleman is used after the winter solstice and the yang nobleman is used after the summer solstice, which is different from the Six壬 system. The upper plate of the Flying Star system represents heaven, referring to the nine stars; the middle plate represents people, referring to the eight gates; and the lower plate represents earth, referring to the nine palaces. Therefore, the upper plate is the stars, the middle plate is the gates, and the lower plate is the palaces. In terms of application, when predicting fortune or misfortune, the nine stars are given the highest priority, as they belong to the heaven plate, and fortune or misfortune is determined by heaven. If a star overcomes a gate, it is auspicious; if a gate overcomes a star, it is inauspicious.

凡出行趨避者，首重八門，以八門為人盤，吉凶由自取故也。凡門尅宮吉，宮尅門凶，傷人事故凶。凡造葬、遷移者，首重九宮，以九宮為地盤，遷移等事皆由地而起也，故門宮相生俱吉，相尅俱凶，茍得此意而推之。凡事關天人者，無不可以數通妙哉，此示人以用法。

Whenever choosing a direction for travel to seek good fortune and avoid misfortune, one should first consider the eight gates, because the eight gates belong to the human plate, and good or bad fortune is brought about by oneself. If the gate overcomes the palace, it is auspicious; if the palace overcomes the gate, it is inauspicious—because when the palace overcomes the gate, it harms human affairs, hence it is inauspicious. For matters such as construction, burial, relocation, and moving, one should first consider the nine palaces, because the nine palaces belong to the earth plate, and all matters of movement originate from the earth. Therefore, if the gate and palace mutually generate, both are auspicious; if they mutually overcome, both are inauspicious. As long as one grasps this principle for deduction, all matters concerning heaven and humanity can be understood through numerical reasoning, which is truly marvelous. This passage explains the method for others to understand.

傳曰：奇門既分三盤，上下盤俱有一干，地盤宮中有奇儀是也，上下相對一照，成格、不成格顯然可知。如甲加丙，乙加辛之類。惟主星之下，飛門之內，暗藏一干，謂值使加時支法。

The text says: Since the Gate of Heaven is divided into three plates, each upper and lower plate has a heavenly stem; the Three Marvels and Six Instruments hidden in the Earth Plate's palace are exactly these. By comparing the upper and lower plates, it is clear whether a pattern is formed or not, for example, Jia combined with Bing, Yi combined with Xin, and so on. However, beneath the main star and within the gate that is flying, there is also a hidden heavenly stem, which is calculated by adding the Duty Gate to the hour's earthly branch.

又值符首中起數至時干止，其由甲而丙，而乙至癸，以求時支，則八門中又帶了一干，曰“飛干”。此干並不露干，局面上下盤之外數時支，時用甲乙排得者，故曰暗藏，若隱若現，變化無窮，古今來無一識之者。假如飛門內（即中盤八門），既生主星飛門內忽有庚飛到（此甲求時支我甲乙來不露跡）。

From the Chief Symbol and the first day stem of the ten-day cycle, one counts sequentially until reaching the stem of the hour. Counting from Jia to Bing, then Yi, and so on until Gui, this process is used to determine the branch of the hour. In this way, another heavenly stem is added among the eight gates, called the "Flying Stem." This stem is not visible on the board, but is calculated separately outside the upper and lower boards, derived by using the sequence of Jia and Yi for the hour branch. Therefore, it is called "Hidden." It appears and disappears, with infinite variations, and no one throughout history has fully understood it. For example, within the gate—meaning the eight gates in the middle board—there was originally assistance to the main star. However, suddenly a Geng appears within the gate. This is exactly the Flying Stem derived by counting from Jia to determine the hour branch, and calculated using Jia and Yi, yet it remains concealed and not apparent.

凡百事外面雖美備，內中蹭蹬，又加飛門既尅主星，凡百事占之大凶，而飛門內忽有奇飛到（即飛干之乙丙丁），凡百事外面雖凶，內中實多暗獲。經之若隱若現，若有若無，飛干之謂也。

At this time, all matters appear perfect on the surface but are actually troubled and unsmooth underneath. Conversely, if the flying gate originally restrains the main star, then the outcome of all matters is extremely凶 (fateful misfortune). However, if suddenly the flying gate arrives at the Three Marvels—namely, the flying heavenly stem 乙 (Yi), 丙 (Bing), and 丁 (Ding)—then although the surface seems凶, there are actually many hidden gains underneath. The classic text's statement of "if hidden or apparent, if present or absent" refers precisely to this flying heavenly stem.

天沖為武士，值符為主帥。值符宮生天沖宮，及天沖宮生值符宮，一見即投合，如彼此相尅，定不收錄。天沖若坐值符，一去即為部長，後必大用，伏吟空回，反吟反覆不准。

Divination for joining the military: use the star 天冲 to represent the soldier joining the army, and Chief Symbol to represent the commander. If the palace where Chief Symbol is located generates the palace where 天冲 is located, or if the palace of 天冲 generates the palace of Chief Symbol, they are in harmony and the person will be accepted immediately. If the two palaces mutually control each other, the person will certainly not be hired. If 天冲 is directly in the palace of Chief Symbol, the person will immediately become the leader of a unit and will later be highly valued. If there is Hidden Chant, it means the effort is in vain. If there is Reverse Chant, the situation is unstable and the divination is uncertain.

以六庚為攻者，以天禽為守者（原法云：庚者兵眾，禽者，中心者攻之，故受攻）。如六庚乘旺相，得開門加中五宮城必破（可見中五宮亦有門，行到此不奇之驗）。又看地盤天禽所乘之宮，得旺相及吉門者，其守將不可擒也，反此必死。

Divination for attacking a city: use the six Gengs to represent the attacking side, and the Tian Rui Star to represent the defending side. The original method states: Geng represents the army, and Tian Rui is in the center, which is exactly the target being attacked, so it is the one that is under attack. If the six Gengs are riding on prosperous and strong energy, and the Open Door is added to the center five palace, the city will surely be captured—this shows that the center five palace also has a door, and this is an unusual verification. Now look at the palace where Tian Rui falls on the Earth Plate. If it receives prosperous and strong energy along with favorable gates, the defending general will be unable to hold on; conversely, the defending general will surely die.

以天禽為守者，天蓬、六庚為攻者，天禽宮得休、生、開、景，又旺相有六丙，其城不破。如無旺相及吉門，再犯天蓬、六庚，又中宮，不能守斷。

Divination for defending a city: the Tian Qin star represents the defending side, while the Tian Peng star and the sixth Geng represent the attacking side. If the Tian Qin star is in a palace that receives the Xiu Men, The Life Gate, Open Door, or Jing Gate, and is in a prosperous and strong condition with the sixth Bing assisting, the city cannot be captured. If there is neither a prosperous and strong condition nor favorable gates, but instead it is afflicted by Tian Peng, the sixth Geng, and falls in the Central Palace, then it is predicted that the city will be lost.

敵兵來去先分界限，冬至以後以坎艮震巽為內，離坤兌干四宮為不至，六庚落宮被尅者，為安營不穩，自驚而退。六庚尅所落之宮，又逢元武、天蓬、白虎之神，乘必大戰。庚得九天，則大張聲勢，鳴鼓而進。庚得九地，則掩旗息鼓而來。

Divination on bandits and thieves: To determine whether the enemy forces are coming or going, first distinguish between internal and external boundaries. After the Winter Solstice, the four palaces of Kan, Gen, Zhen, and Xun are considered internal; if they fall in the four palaces of Li, Kun, Dui, and Qian, it is predicted that they will not come. If the palace where the Six Geng falls is attacked, it indicates the enemy's camp is unstable and they will retreat on their own. If the Six Geng attacks the palace it falls in, and at the same time encounters the spirits Xuanwu, Tianpeng, and Baihu, then they will come with great force and there will be a major battle. If Geng is in Jiu Tian, it means a grand display with drums and banners advancing; if Geng is in Jiudi, it means a quiet and stealthy approach.

如賊已入境，占其何時去？看六庚在內四宮為不去，在外四宮為去。總以六庚地盤干支年月日時為去來之期，庚加年（年為方吉之類）。如太白入熒，雖賊來，若在外界（外四宮），亦主不來；熒入太白，雖主賊去，若在內界，亦不去。

If thieves have already entered the territory, to determine when they will leave, look at the six Gengs: if they fall within the inner four palaces, they will not leave; if they fall within the outer four palaces, they will leave. In general, the year, month, day, or hour of their coming or going is determined by the heavenly stem and earthly branch corresponding to the Geng on the Earth Plate. If Geng is placed on a particular year, it should occur in that year, and the same applies to the others. Additionally, although "Bright White enters Fiery Mars" indicates thieves are coming, if it falls within the outer four palaces, it still indicates they will not come; although "Fiery Mars enters Bright White" indicates thieves are leaving, if it falls within the inner four palaces, they still do not leave.

以時干宮為客，時支宮為主（即符使之宮），看其生尅何如？如時支宮地盤受值符所落之宮尅制，而時支又乘六庚、元武，此城當棄。或值使宮自被下尅，此城亦不可居，速宜退避。如值符宮與值使宮相生、相比，或值符宮自受刑尅，敵人三來，不能取勝，守之無妨。

To determine whether an enemy army is approaching the border and whether a city can be defended, use the Heavenly Stem of the hour to represent the enemy, and the Earthly Branch of the hour to represent the defending side, which corresponds to the palace where the Chief Symbol and Duty Gate fall. Then examine the relationship of generation and overcoming between these two palaces. If the palace of the Earthly Branch is overcome by the palace of the Chief Symbol on the Earth Plate, and if the Earthly Branch is occupied by the six Geng and the Black Tortoise, then the city should be abandoned. Or if the palace of the Duty Gate is overcome by the palace below it, the city is not safe and one should retreat quickly. If the palace of the Chief Symbol and the palace of the Duty Gate are in a relationship of mutual generation or harmony, or if the palace of the Chief Symbol itself is subjected to a刑 or overcoming, then even if the enemy attacks repeatedly, they cannot win, and the city can be defended.

凡戰陣以景、驚二門主之。經曰：景門宜破陣。又治亂之法，要視驚門，當以值符所落之宮為主，六庚所落之宮為客。值符宮尅六庚之宮，主勝；六庚宮尅值符之宮，客勝。又論旺相為勝，休囚為負。如主得驚、景二門，或二門宮與客宮相生則客勝。

Divination on victory or defeat: When two armies engage in battle, the Jing Gate and Jing Door are the main factors. The classic text says that the Jing Gate is favorable for breaking through the enemy's ranks; the method for pacifying chaos and disorder is determined by the Jing Door. When judging, the palace where the Chief Symbol falls represents the main force, and the palace where the sixth Geng falls represents the opposing force. If the palace of the Chief Symbol overcomes the palace of the sixth Geng, the main force wins; if the palace of the sixth Geng overcomes the palace of the Chief Symbol, the opposing force wins. Additionally, one must consider the strength of the forces: the prosperous and strong side will win, while the weak and confined side will lose. If the main force has the Jing and Jing Door gates, or if the palaces of these two gates instead generate with the opposing force's palace, then the opposing force will win.

如主客宮相生，來必講和；如主客所乘皆旺相，俱得二門，不相刑尅，其力相等，則兩相恐懼，不戰而退。如六庚為值符，是主客同宮，二家不分勝負。又日干加庚主勝，庚加日干客勝。如榖雨上元陰遁五局，丙辛日壬辰時，天柱為值符，上帶六庚，主二家不相勝負，自相退避。

If the two parties' palaces mutually generate and support each other, the party coming from the other side will certainly seek peace. If both the host and the guest are in a prosperous and strong condition, and both receive the doors of Jing and Jing, they do not mutually harm each other, and their strength is equal, then both sides will be afraid and retreat without fighting. If the six Gengs exactly coincide with the chief symbol, then the host and the guest are in the same palace, and neither side can determine the outcome. Also, if the day stem is added to Geng, the host will win; if Geng is added to the day stem, the guest will win. For example, during the first period of Gu Yu using Yin Dun five, on a Bing day or Xin day at the Renchen hour, the Tianzhu star is the chief symbol, and it is also accompanied by the six Gengs, which indicates that both sides will not decide the outcome and will retreat from each other.

以景門為信，歌曰：“景上投書並破陣”。景門臨外界來遲，臨內界為速，上帶吉格，信吉；凶格，信凶。門迫、投江水，無信。

Divination about letters from afar: the Jing Gate represents letters. The rhyme says "Jing Gate receives letters and breaks the array," which refers to this meaning. If the Jing Gate falls in the four outer palaces, the letter arrives late; if it falls in the four inner palaces, the letter arrives quickly. If the Jing Gate has a favorable pattern, the message is good; if it has an unfavorable pattern, the message is bad. If there is a door conflict or it forms the pattern of the Vermilion Bird casting a river, there will be no letter.

以值符為吏部，開門為官星，開門宮受值符宮尅制，又休囚廢沒，及不得吉星、吉格者，主拿問。旺相者，主罷職。得吉星降級。開門宮不受值符宮尅制，返相生者，無事。

Divination on the fortune of major administrative assessments: the Chief Symbol represents the Ministry of Personnel, and Open Door represents the official star. If the宫 of Open Door is restrained by the宫 of Chief Symbol, and it is in a state of decline such as rest, captivity, decay, or disappearance, and does not receive auspicious stars or favorable combinations, it indicates being arrested and punished. If Open Door is still in a prosperous and strong state, it means only dismissal from office. If it also receives auspicious stars, it means only a demotion. If the宫 of Open Door is not restrained by the宫 of Chief Symbol, but instead mutually generates with it, then there will be peace and no problems.

六丁宮與值使宮相生，則速；相尅，則遲。又看六丁在何處？即以本日干支定其日期。

The speed of obtaining approval depends on whether the palace where the Six Ding is located and the palace of the Duty Gate are in mutual generation or mutual control. If they are in mutual generation, the approval will come quickly; if they are in mutual control, it will take longer. Then, looking at where the Six Ding is located, use the current day's heavenly stem and earthly branch to determine the specific date.

以門為官星，九星為心性，天干為分野（天盤之干）。如開門上乘吉星為好人，凶星為惡人。天輔心性文明，天任仁慈，天心善心正直，天禽忠厚，天沖風厲，天英轟烈，天芮貪毒，天柱奸宄大惡。甲蠻，乙海外及東夷，丙楚，丁岱江、淮南，戊己韓、魏、中州、何濟，庚秦，辛華，壬燕、趙，癸常山。

To determine whether a newly appointed official is virtuous or wicked, and where he is from, use the Eight Doors to represent official stars, the Nine Stars to represent character, and the Heavenly Stems (referring to the Heavenly Stem on the Heaven Plate) to represent the regions of origin. For example, if the Open Door is occupied by a beneficial star, the person is good; if by a harmful star, the person is evil. The Nine Stars represent the following characters: the Wenqu Star is refined and intelligent, the Zuo Fu Xing is kind and benevolent, the Tianxin Star is good-hearted and upright, the Tian Rui Star is loyal and honest, the Tianchong Star is fierce and imposing, the Right Assistant Star is grand and bold, the Tianrui Star is greedy and cruel, and the Po Jun is deceitful and wicked. The Heavenly Stems represent the following regions: Jia represents the southern barbarian lands, Yi represents overseas and eastern夷, Bing represents Chu, Ding represents Tai Mountain and the southern part of Jianghuai, Wu and Ji represent Han, Wei, the central plains, and the areas around the Yellow and Luo rivers, Geng represents Qin, Xin represents the area around Hua Mountain, Ren represents Yan and Zhao, and Gui represents Changshan.

以時干為我，日干為官長，六丁為公文，值使為公差。若值符宮尅天乙宮（按此天乙，時干也。天上時干為天乙），而六丁臨於內地，其提緩。如值符宮尅天乙宮，而值使臨於外地，其提急。再有擊刑，來意至惡，三奇至善。若相生，公差與官長相見則喜，相尅見怒。又看六庚為天獄，落休囚一去即結，旺相則不能結。

To determine the urgency of an official summons: use the heavenly stem of the hour to represent oneself, the heavenly stem of the day to represent the official, the six Dings to represent official documents, and the duty gate to represent the messenger. If the chief symbol's palace controls the palace of Tianyi (the heavenly stem of the hour on the heaven plate), and the six Dings are within the inner area, the summons will be slow. If the chief symbol's palace controls the palace of Tianyi, and the duty gate is in the outer area, the summons will be urgent. If there is also a hit刑 (mutual control), it indicates a very bad intention. If there are the three marvels, it indicates a very good intention. If they are mutually generating, the messenger and the official will be happy when they meet. If they are mutually controlling, they will be angry when they meet. Then look at the six Geng, which is called 'heavenly prison'. If it is in a weak and confined state, the matter will be settled quickly. If it is in a prosperous and strong state, the matter will not be settled.