The Key to Qimen Methods: Detailed Items

六儀擊刑何太凶，甲子直符愁向東，戌刑在未申刑虎，寅巳辰辰午自午。此言直符加所刑之地相刑與自刑也。如甲子臨三宮，子卯相刑；甲戌臨二宮，戌未相刑；甲申臨八宮，申寅相刑；甲午臨九宮，午自刑；甲辰臨四宮，辰自刑；甲寅臨四宮，寅巳相刑也。百事謹慎不宜相犯。

The Six Instruments attacking the Chief Symbol is so severe because the Chief Symbol falls into a position that is in conflict with itself. The mnemonic explains each case: for the Jiazi cycle, the Chief Symbol is most afraid of being in the east (Zhen three palace); for the Jiaxu cycle, the conflict is in Wei (Kun two palace); for the Jiashen cycle, the conflict is in Yin (Gen eight palace); for the Jiayin cycle, the conflict is in Si (Xun four palace); for the Jiachen cycle, it is self-conflict in Chen (Xun four palace); and for the Jiawu cycle, it is self-conflict in Wu (Li nine palace). This refers to the Chief Symbol falling into a position that conflicts with itself, which includes both mutual conflict and self-conflict. Specifically, Jiazi falling into Zhen three palace results in Zi and Mao conflicting; Jiaxu falling into Kun two palace results in Xu and Wei conflicting; Jiashen falling into Gen eight palace results in Shen and Yin conflicting; Jiawu falling into Li nine palace results in Wu and Wu self-conflicting; Jiachen falling into Xun four palace results in Chen and Chen self-conflicting; and Jiayin falling into Xun four palace results in Yin and Si conflicting. Whenever these situations occur, one should be cautious in all affairs and avoid provoking them.

三奇入墓好推詳，乙日何堪見未方，丙火墓戌丁墓丑，此時諸事見災殃。乙為陰木，長生於亥，墓於未，故乙奇臨二宮為入墓。丙為陽火，長生於寅，墓於戌，故丙奇臨六宮為入墓也。丁為陰火，長生於酉，墓於丑，故丁奇臨八宮為入墓也。

The Three Marvels entering the Storage Palace must be carefully examined: how can the Yi Marvel fall into the Wei direction? The burial place of Bing fire is Xu, and the burial place of Ding fire is Chou. If such an hour occurs, anything done will go wrong. The reason lies in the twelve palaces of growth: Yi is yin wood, its growth palace is Hai, and its burial place is Wei. Since Wei belongs to the second palace of Kun, when the Yi Marvel falls into the second palace of Kun, it is called entering the Storage Palace. Bing is yang fire, its growth palace is Yin, and its burial place is Xu. Since Xu belongs to the sixth palace of Qian, when the Bing Marvel falls into the sixth palace of Qian, it is called entering the Storage Palace. Ding is yin fire, its growth palace is You, and its burial place is Chou. Since Chou belongs to the eighth palace of Gen, when the Ding Marvel falls into the eighth palace of Gen, it is called entering the Storage Palace. When a Marvel star enters the Storage Palace, its brilliance is concealed. Even if there are auspicious patterns, they will not be effective.

又有時干入墓宮，課中時下忌相逢，戊戌壬辰兼丙戌，癸未丁丑己丑凶。六甲子一周有六日，時干入墓謂丙戌時丙入戌墓、丁丑時丁入丑墓、壬辰時壬入辰墓、癸未時癸入未墓、己丑時己入丑墓、戊戌時戊入戌墓。凡入墓之時，運籌圖謀、建立營寨皆昏迷無氣。

In addition to the Three Marvels entering their burial positions, there are also hours when the heavenly stem falls into its burial position, which should be avoided when arranging a chart. The six hours—Wuxu, Renchen, Bingxu, Guiwei, Dingchou, and Jichou—are particularly inauspicious. Every sixty jiazi cycles take six days, and during these six hours, the heavenly stem enters its burial position: during Bingxu hour, Bing fire enters the戌墓; during Dingchou hour, Ding fire enters the丑墓; during Renchen hour, Ren water enters the辰墓; during Guiwei hour, Gui water enters the未墓; during Jichou hour, Ji earth enters the丑墓; and during Wuxu hour, Wu earth enters the戌墓. Whenever these burial positions occur, whether planning strategies or setting up camps, everything becomes unclear and life qi is absent, making it impossible to accomplish tasks.

五不遇時龍不精，號為日月損光明，時干來剋日干上，甲日須知時忌庚。蓋甲日庚午時、己日乙丑時，乙日新巳時、庚日丙子時，丙日壬辰時，丁日癸卯時、壬日戊辰時，戊日甲寅時、癸日己未時，辛日丁酉時，此時時干剋日干，故主客不合，極凶之時，縱得奇門皆不宜用。

When the "Five Unfavorable Hours" occur, the dragon energy becomes impure, which is called the loss of brightness of the sun and moon; the condition is when the hour stem overcomes the day stem, for example, on a Jia day, the Geng hour is unfavorable. The specific hours are: on a Jia day, the Gengwu hour; on an Ji day, the Yichou hour; on a Yi day, the Xinsi hour (the original text's "Xin Si" is a mistake for "Xin Si"); on a Geng day, the Bingzi hour; on a Bing day, the Renchen hour; on a Ding day, the Guimao hour; on a Ren day, the Wuchen hour; on a Wu day, the Jiayin hour; on a Gui day, the Jiwei hour; on a Xin day, the Dingyou hour. These hours are all instances where the hour stem overcomes the day stem, leading to a situation where the host and guest cannot harmonize, which is extremely inauspicious; even if the Three Marvels favorable gates are simultaneously obtained, they should not be used.

奇與門兮共太陰，三般難得總加臨，若還得二亦為吉，舉措行藏必遂心。謂乙丙丁三奇、開休生三門、太陰六合九地三神，三者不可兼得。若還得三者，或門與三神會合，或奇與三神會合，雖未全吉，其謀亦可遂願矣。

The Three Marvels, the three auspicious gates, and Taiyin are difficult to obtain together; if two of them can be obtained, it is also considered auspicious, and affairs can proceed smoothly with both advancement and retreat in harmony. The three referred to here are: Yi, Bing, and Ding as the Three Marvels, Xiu, Sheng, and Kai as the three auspicious gates, and Taiyin, Liuhe, and Jiudi as the three auspicious spirits. Having all three is extremely rare. If any three can be obtained—either the auspicious gates combined with the auspicious spirits, or the Three Marvels combined with the auspicious spirits—it may not be a complete auspicious situation, but the matters planned can still be realized.

更得直符直使利，兵家用事最為貴，當從此地擊其沖，百戰百勝君須記。直符以言星，直使以言門，若有會合，直符不犯刑墓，直使不犯迫制，利於行兵謀事。大將屯兵直符直使之本宮，而進兵於直符直使對沖之宮，戰自勝矣。

If both the Chief Symbol and the Duty Gate are auspicious, this is considered most valuable in military strategy. The army should attack the opposite direction of where the Chief Symbol is located, and thus achieve victory in every battle. This principle must be remembered. The Chief Symbol refers to the stars, while the Duty Gate refers to the gates. When these two coincide, and the Chief Symbol does not suffer from the crime of being struck, nor fall into the Storage, and the Duty Gate does not encounter gate pressure or palace restrictions, then it is favorable for military operations. The method of warfare is: the commander should station his troops in the native palace of the Chief Symbol and the Duty Gate, and attack the opposite palace of the Chief Symbol and the Duty Gate, thus naturally achieving victory.

天乙之神所在宮，大將宜居擊對沖，假令直符居離九，天英坐取擊天蓬。天乙者，直符也。主帥居直符之本宮擊敵於對沖之宮，如直符居離九宮，故坐英星而擊蓬也。其法，在陽遁利於天上直符所居之宮，陰遁利於地下直符所居之宮。

The heavenly general should be stationed in the palace where the Tianyi deity is located, and attack the opposing palace that is in conflict with it. For example, if the value symbol is in the ninth palace of Li (Fire), then the general should occupy the position of Tianying star to attack the palace where Tianpeng star is located, which is the first palace of Kan (Water). Tianyi is the value symbol. The commander sits in the palace of the value symbol and attacks the opposing palace, which is called "sitting and attacking the opposing palace." There are also distinctions between yin and yang: in Yang Dun, it is advantageous to take the palace where the value symbol is located on the Heaven Plate; in Yin Dun, it is advantageous to take the palace where the value symbol is located on the Earth Plate.

甲乙丙丁戊陽時，神居天上要君知，坐擊須憑天上奇，陰時地下亦如之。得五陽時用事，主清虛之氣上浮於天，所謂九天之上好揚兵，故佈陣坐擊須憑天上三奇，以依神靈赫奕也。甲乙丙丁戊為五陽時。得五陰時用事，沉厚之氣下降於地，其神鎮靜，所謂九地之下利潛藏，故伏奇固守須憑地下三奇，以藉神靈庇佑也。己庚辛壬癸為五陰時。

When encountering the five yang hours, namely Jia, Yi, Bing, Ding, and Wu, the spiritual energy resides on the Heaven Plate. This must be known: both sitting and attacking depend on the Three Marvels on the Heaven Plate. When encountering the five yin hours, one should instead rely on the Three Marvels on the Earth Plate. The reason for this is that during the five yang hours, the clear and light energy rises to the heavens, which aligns with the saying "It is favorable to display troops above the Nine Heavens." Therefore, arranging formations and attacking should depend on the Three Marvels on the Heaven Plate, to rely upon the brilliant and prominent spiritual forces. Jia, Yi, Bing, Ding, and Wu are the five yang hours. During the five yin hours, the heavy and dense energy descends to the earth, and the spiritual energy becomes calm and stable, which aligns with the saying "It is favorable to hide and conceal beneath the Nine Earths." Therefore, for hiding troops and holding positions, one should rely on the Three Marvels on the Earth Plate, to take advantage of the concealed and protective spiritual forces. Ji, Geng, Xin, Ren, and Gui are the five yin hours.

若見三奇在五陽，偏宜為客自高強，忽然逢著五陰位，又宜為主好裁詳。此承上文而言也。若五陽之時，而天上三奇在於五陽之東部，利於為客；若五陰之時，而天上三奇在於五陰之西部，利於為主。

If the Three Marvels fall on the positions of the five Yang, it is especially favorable for being the guest party, with naturally strong momentum; but if suddenly the Three Marvels fall on the positions of the five Yin, then one should be the host party and carefully consider. These two sentences follow the previous discussion: during the time of the five Yang, if the Heaven Plate's Three Marvels also fall on the Yang side of the east, it is favorable to be the guest party—initiating action first and taking the lead; during the time of the five Yin, if the Heaven Plate's Three Marvels fall on the Yin side of the west, it is favorable to be the host party—acting later and remaining calm to counteract.

夫主客之分，用兵最要之機，故黃帝云：“審動靜之理，察先後之機。”動則為客，靜則為主，主客既定，勝負斯分。其先起者為客，後起者為主。先起者，待敵未動，揚兵而先進；後起者，屯兵偃旗，待敵至而後應之，此主客變通之法也，合三奇用之，百戰百勝。

The distinction between the main and the guest forces is the most important factor in warfare. Therefore, the Yellow Emperor said: one must thoroughly understand the principles of movement and stillness, and clearly discern the timing of initiative and response. The moving side is the guest, and the still side is the main; once the main and guest are clearly defined, victory and defeat are also determined. The one who acts first is the guest, and the one who acts later is the main.the so-called "first move" means taking the initiative by raising flags and advancing troops before the enemy moves;the so-called "later move" means keeping troops stationed and concealing movements, waiting for the enemy to come before responding. This is the method of transforming between main and guest forces. When combined with the Three Marvels, it can ensure victory in every battle.

直符前三六合位，太陰之神在前二，後一宮兮為九天，後二之神為九地。陽遁，直符、螣蛇、太陰、六合、白虎、元武、九地、九天也；陰遁，直符、九天、九地、朱雀、勾陳、六合、太陰、螣蛇也。其法不用飛宮，以甲為旬首，隱直符分順逆而布之。

The third palace counted forward from the Chief Symbol is Liu He, the second forward is Tai Yin, the first backward is Jiu Tian, and the second backward is Jiudi—this is a mnemonic for remembering the positions of the Eight Gods. The order of the Eight Gods in Yang Dun is: Chief Symbol, Teng Sha, Tai Yin, Liu He, Bai Hu, Xuan Wu, Jiudi, Jiu Tian; in Yin Dun, it is: Chief Symbol, Jiu Tian, Jiudi, Zhu Qu, Gou Chen, Liu He, Tai Yin, Teng Sha. The arrangement does not use the flying palace method, but instead takes the initial character of the ten-day cycle, with Jia hidden beneath the Chief Symbol, and arranged in sequence either forward for Yang Dun or backward for Yin Dun.

九天之上好揚兵，九地潛藏可立營，伏兵但向太陰位，若逢六合利逃形。九天者，言攻之至極也，乃殺伐之氣，運在此方，可以行兵，依此氣以揚威武。九地者，言守之至深也，乃朦朧之氣，運在此方可以行兵，依此氣結寨安營。太陰之下可埋伏設險禦敵，可遣行間諜。六合之下利避難逃危。此四星各有所宜，而得奇門乃合此法。

Nine Heavens above are suitable for advancing troops and launching attacks, while Nine Earths below are suitable for concealing and setting up camps. To set an ambush, one should face the direction of Taiyin; to escape and hide, one should take the direction of Liu He. Nine Heavens refer to when the offensive reaches its peak, representing the severe and martial energy. If this energy is present in a certain direction, one can launch an attack from there to display power and authority. Nine Earths refer to when the defensive reaches its depth, representing the obscure and hidden energy. If this energy is present in a certain direction, one can establish a camp and fortify there. Below Taiyin, troops can be concealed, defenses can be set, and spies can be sent. Below Liu He, it is favorable for avoiding danger and escaping difficulties. These four deities each have their own uses, but they all require the presence of Qi Men to be compatible with this system.

天地人兮三遁名，天遁月精華蓋臨，地遁日精紫雲蔽，人遁當知是太陰。生門六丙合六丁，此為天遁自分明。開門六己合六乙，地遁如斯而已矣。休門六丁共太陰，欲求人遁無過此。風雲龍虎並鬼神，始知九遁能為用。

The three types of concealment are called Tian Dun, Di Dun, and Ren Dun. Tian Dun relies on the essence of the moon, with the Huagai covering it; Di Dun relies on the essence of the sun, with purple clouds obscuring it; Ren Dun is when the Taiyin deity protects it. The conditions for forming these three types of concealment are as follows: when the Life Gate is paired with the six Bing stems and the six Ding stems are below it, this is Tian Dun; when the Open Door is paired with the six Ji stems on the Earth Plate and the Yi Qi is above it, this is Di Dun; when the Rest Gate is paired with the Ding Qi and is beneath the Taiyin, this is the most complete form of Ren Dun. In addition to these three, if we add Feng Dun, Yun Dun, Long Dun, Hu Dun, Gui Dun, and Shen Dun, there are nine types of concealment in total, showing the many ways the art of concealment can be applied.

天遁：生門、丙奇合地盤六丁。地遁：開門、乙奇合地盤六己。人遁：休門、丁奇合太陰。風遁：開、休、生三門合天盤六辛加地己，利水戰、火戰，飛沙走石。雲遁：三門、乙奇加地辛，宜祈禱、雨澤、學道、修仙、隱遁。

The following are listed in order. Heaven遁: The Life Gate is combined with the Bing Qi, and below it is the Earth Plate's six Dings. Earth遁: The Open Door is combined with the Yi Qi, and below it is the Earth Plate's six Ji. Human遁: The Xiu Men is combined with the Ding Qi, and it is also in the same palace as Tai Yin. Wind遁: One of the three auspicious gates, Open, Xiu, or Life, is combined with the Tian Pan's six Xin Qi placed on the Di Pan's six Ji, suitable for water and fire battles, capable of creating a force of flying sand and rolling stones. Cloud遁: One of the three auspicious gates, combined with the Yi Qi placed on the Di Pan's six Xin, suitable for praying for rain, studying Dao and cultivating immortality, and living in seclusion to avoid the world. These categories all take the meaning of "borrowing qi to act": borrowing the qi of a particular path to handle matters of that path.

龍遁：休門、乙奇下臨坎宮，宜行船、水戰、穿井、通渠。虎遁：三門、六辛臨艮，宜探圍、射獵、捕捉、出師、戰陣。神遁：生門、丙奇合九天，宜出師、大戰、賽社、迎神、驅邪、治病。鬼遁：開門、乙奇合九地，宜驅邪、酬神、祭祀。以上神奇九大遁，最宜隱遁，人莫能窺。惟天地人三遁之時，人間萬事無不宜也。

Dragon遁: Xiu Men paired with Yi Qi, with Kan one palace below, is suitable for sailing, water battles, digging wells, and dredging canals, which are all water-related activities. Tiger遁: one of the three auspicious gates paired with six Xin, falling in Gen eight palace, is suitable for reconnaissance and encirclement, hunting and trapping, and military deployment. Divine遁: Sheng Men paired with Bing Qi, and also sharing the same palace with Jiu Tian, is suitable for major military battles, temple festivals to welcome deities, and exorcism and treatment of illness. Ghost遁: Open Door paired with Yi Qi, and also sharing the same palace with Jiudi, is suitable for exorcism, fulfilling vows and thanking deities, and worship. The above nine kinds of遁 are all very suitable for secret actions, which others cannot detect. Among them, the three遁 of Heaven, Earth, and Humanity are most commonly used, and there is nothing in the world that is unsuitable for them.

丙加甲兮鳥跌穴，甲加丙兮龍回首，只此二者為最吉，百事如意十八九。龍回首者，謂天上六甲臨於地下六丙是也。經曰：“飛龍在天，回首顧源。”若舉兵利為客，揚威萬里，一人可敵萬夫，凡百謀為，所向皆宜。鳥跌穴者，謂天上丙奇臨地下六甲是也。經曰：“進飛得地，龍雲聚會。”若此時行兵，地闢千里，凡百舉事皆利。

When the Bing stem is placed over the Jia stem, it is called "Flying Bird Falling into a Cave," and when the Jia stem is placed over the Bing stem, it is called "Azure Dragon Returning to Its Source." These two patterns are most auspicious, and ninety out of ten events will go as desired. The term "Azure Dragon Returning to Its Source" refers to the Six Instruments (actually the hidden Jia stem) from the Heaven Plate falling onto the Earth Plate's Ji stem. The classic text says: "A flying dragon in the sky turns back to look after its origin." When this pattern occurs, it is favorable for the visiting side to launch military campaigns, enabling them to display power over vast distances, with one person capable of countering ten thousand enemies. Any plans or strategies will be appropriate and successful. The term "Flying Bird Falling into a Cave" refers to the Bing stem from the Heaven Plate falling onto the Earth Plate's Jia stem. The classic text says: "A flying bird advances and finds a resting place, like a dragon meeting clouds." When this pattern occurs, military campaigns can expand territory by thousands of miles, and all actions will be smooth and favorable.

庚為太白丙熒惑，庚丙相加誰會得，六庚加丙白入熒，六丙加庚熒入白，白人熒兮賊即來，熒入白兮賊即滅。太白入熒惑謂天上六庚加地下六丙，乃金入火鄉而受克，此時防有賊即來，掩襲以罹其禍。熒惑入太白者，為天上六丙加地下六庚，乃火入金鄉而受克，此時不可入敵人之境而索戰，若有賊至，必畏而遁去。故兵帳賦云：“熒入白而敵寇自去，白入熒而城壘宜堅。”

Geng corresponds to Tai Bai Jin Xing, and Bing corresponds to Ying Huo Hong Xing. How many people understand the distinction between Geng and Bing? When six Gengs are added to six Bings, it is called "Tai Bai enters Ying Huo," and when six Bings are added to six Gengs, it is called "Ying Huo enters Tai Bai." "Tai Bai entering Ying Huo" indicates that thieves and bandits are about to attack, while "Ying Huo entering Tai Bai" indicates that thieves and bandits will be eliminated soon. "Tai Bai entering Ying Huo" refers to the Heaven Plate six Gengs falling on the Earth Plate six Bings. Gold enters the fire territory and is overcome by fire, at this time one must be on guard against sudden attacks by thieves and bandits causing disaster. "Ying Huo entering Tai Bai" refers to the Heaven Plate six Bings falling on the Earth Plate six Gengs. Fire enters the metal territory and is overcome by metal, at this time one should not advance into enemy territory to challenge. However, if the enemy comes on their own, they will surely be afraid and retreat. Therefore, the "Bing Zang Fu" says: "Ying entering Bai means the enemy will retreat on their own, Bai entering Ying means the city defenses must be reinforced and held firmly."

丙為勃兮庚為格，格則不通勃亂逆。直符加庚天乙飛，庚加直符天乙伏。庚加日干為伏干，日干加庚飛干格。加一宮兮戰于野。同一宮兮戰於國。庚加癸兮為大格，加己刑格最不宜，加壬之時為小格。又嫌歲月日時驅。更有一般奇格者，六庚慎勿加三奇，此時若也行兵去，疋馬隻輪無返期。

Bing is called "Bo," and Geng is called "Ge": "Ge" means separation and blockage, while "Bo" means disorder and confusion. When the Chief Symbol is placed on the six Gengs, it is called "Tian Yi Fei" (Flying Palace Pattern); when the six Gengs are placed on the Chief Symbol, it is called "Tian Yi Fu" (Hidden Palace Pattern); when the six Gengs are placed on the Day Stem, it is called "Fu Gan Pattern"; when the Day Stem is placed on the six Gengs, it is called "Fei Gan Pattern." When Geng is placed on the Kan Palace (first palace), it is called "Jia Yi Gong," indicating battle in the outskirts. When the Heaven Plate Geng and the Earth Plate Geng are in the same palace, it is called "Tong Yi Gong," indicating battle within the country. When Geng is placed on癸 (Gui), it is called "Da Ge," and when it is placed on己 (Ji), it is called "Xing Ge," which is most unfavorable. When it is placed on壬 (Ren), it is called "Xiao Ge." Additionally, it is undesirable when Geng is placed on the year, month, day, or hour stems, forming the annual, monthly, daily, and hourly patterns. There is also a "Qi Ge" pattern: the six Gengs must not be placed on the Three Marvels. If an army departs at such a time, not even a horse or a wheel can return.

勃者，顛倒也，天上六丙加今日之干為日勃，加時亦然，若用兵則紀律亂矣。凡庚所加皆謂之格。格者，隔絕不通也。庚加年月日時干皆為格，惟宜固守莫先舉，然此時行兵多有凶咎，應避此格也。

First, we discuss "Bo." Bo means disorder and confusion. When the Heavenly Stem Ji (丙) is added to the Day Stem, it is called "Day Bo"; when added to the Hour Stem, it is called "Hour Bo." The same principle applies to the year and month. When Bo occurs and military action is taken, the army's discipline will become disordered. Now we discuss "Ge." Any instance where the Heavenly Stem Geng (庚) is placed over another stem is called "Ge." Ge means separation and blockage. When Geng is placed over the Year Stem, Month Stem, Day Stem, or Hour Stem, it forms a Ge. In such cases, it is only suitable to hold firm and not to take the initiative in action. Even so, when Ge occurs and military action is taken, there is often misfortune, so it is best to avoid it.

天上直符加地下六庚為飛宮格，此時主客皆不利，為宜堅壁固守，出戰必遭擒。天上六庚加地下直符之宮為伏宮格，戰鬥不利為主，不宜。天上六庚加於今日之干為伏干格，此時行兵主客不利。天上所用之日干加於地下六庚為飛干格，用兵出戰則主客皆有所傷。天上六庚加地下六癸為大格，此時出軍車破馬斃。天上六庚加地下六己為刑格，此時出兵為主不利，士卒逃亡，從此方捕捉反有凶殃。天上六庚加地下六壬為小格，又為伏格，此時不利行兵動眾。

The "Flying Palace" pattern occurs when the Heaven Plate's Chief Symbol is added to the Earth Plate's Geng. At this time, both the host and guest forces are at a disadvantage, and it is only suitable to fortify and defend, as any attack will result in capture. The "Hidden Palace" pattern occurs when the Heaven Plate's Geng is added to the Earth Plate's Chief Symbol. This is unfavorable for the host force, and it is not advisable to launch an attack. The "Hidden Stem" pattern occurs when the Heaven Plate's Day Stem is added to the Earth Plate's Geng. At this time, both the host and guest forces are at a disadvantage. The "Flying Stem" pattern occurs when the Heaven Plate's Day Stem is added to the Earth Plate's Geng. When launching an attack, both sides will suffer casualties. The "Great Pattern" occurs when the Heaven Plate's Geng is added to the Earth Plate's Gui. At this time, military operations will result in the destruction of vehicles and the death of horses. The "Crime Pattern" occurs when the Heaven Plate's Geng is added to the Earth Plate's Ji. At this time, military operations are unfavorable for the host force, and soldiers will flee; if one goes in this direction to capture criminals, it will bring disaster. The "Small Pattern" occurs when the Heaven Plate's Geng is added to the Earth Plate's Ren. This is also called the "Hidden Pattern." At this time, it is unfavorable to mobilize troops.

天上六庚加地下三奇乙丙丁為奇格，此時行兵，疋馬隻輪定無返期，又云庚加丙丁奇遇景門英星乃下克上，用兵先舉者敗，故疋馬隻輪所向皆失，若庚加乙奇或遇沖輔傷杜兩門乃上克下，用兵先舉者勝，所向皆克。天盤六庚加於坎一宮謂之加一宮，如天盤庚加地盤庚同在坎宮，為之同一宮，故有戰于野，戰於國之分也。

The Heaven Plate's six Gengs are placed upon the Earth Plate's three Marvels, Yi, Bing, and Ding, which is called "Qi Ge." At this time, if troops move out, not even a single horse or wheel can return. Another interpretation says that if Geng is placed on Bing or Ding, and also encounters the Jing Gate and the Tian Ying Star, it indicates that fire below is overcoming metal above, which is a case of subordinates overcoming superiors. Therefore, the side that attacks first will surely lose, and all horses and wheels will be lost. However, if Geng is placed on Yi, or if it encounters Tian Chong and Tian Fu stars along with Shang Men and Du Men, it indicates that metal above is overcoming wood below, which is a case of superiors overcoming subordinates. Thus, the side that attacks first will win, and all battles will be victorious. Regarding the directions: when the Heaven Plate's Geng is placed on the Kan one palace, it is called "Jia Yi Gong." If the Heaven Plate's Geng and the Earth Plate's Geng both fall into the Kan palace, it is called "Tong Yi Gong." Therefore, the rhyme has the distinction between "Zhan Yu Ye" and "Zhan Yu Guo" — "Jia Yi Gong" refers to fighting outside the country, while "Tong Yi Gong" refers to fighting within the country.

六癸加丁蛇妖矯。六丁加癸雀投江。六乙加辛龍逃走。六辛加乙虎猖狂。請觀四者是凶神，百事逢之莫措手。天上六癸加地下六丁為妖矯格，此時縱合奇門，不宜舉事。天上六丁加地下六癸為為投江格，此格行兵防有喪失之禍，舉事主有口舌爭鬥之禍。天上六辛加地下六乙為猖狂格，此時行兵主客兩傷必見殺戮，為主有暗害之憂。天上六乙加地下六辛為逃走格，此時不宜舉兵動眾，有敗亡之禍。

Six癸 (Ji) added to six丁 (Ding) is called 「Téng Shé Yāo Jiǎo」, and six丁 added to six癸 is called 「Zhū Què Tóu Jiāng」. Six乙 (Yi) added to six辛 (Xin) is called 「Qīng Lóng Táo Zǒu」, and six辛 added to six乙 is called 「Bái Hǔ Chāng Kuáng」. These four are allInauspicious Spirit (malevolent spirits), and when they appear, nothing can be done successfully. Specifically: when the Heaven Plate six癸 is added to the Earth Plate six丁, it is the Yāo Jiǎo pattern, and even if the Qimen is complete, it is not suitable to take action. When the Heaven Plate six丁 is added to the Earth Plate six癸, it is the Tóu Jiāng pattern, and when this pattern occurs, military operations should be cautious of losing soldiers and generals, and for other affairs, there will be disputes and arguments. When the Heaven Plate six辛 is added to the Earth Plate six乙, it is the Chāng Kuáng pattern, and at this time, military actions will result in mutual defeat and casualties, and the party in charge may also face secret attacks. When the Heaven Plate six乙 is added to the Earth Plate six辛, it is the Táo Zǒu pattern, and at this time, it is not suitable to mobilize troops, and there will be disasters and losses.

八門若遇開休生，諸事逢之總稱情。傷宜捕獵終須獲。杜好逃亡及隱形。景上投書並破陣。驚能擒訟有聲名。若問死門何所主，只宜吊死與行刑。此八門所主之吉凶，三吉者，開休生也；五凶者，死傷驚杜景也。不曰：“吉者終吉，凶者終凶。”又曰：“凶中有吉，吉中有凶。”各分所主之。吉凶更論有氣無氣、得令不得令、制迫不制迫，所以要視加臨之地位生克歸何耳。

Among the eight gates, if one encounters the gates of Opening, Rest, and Life, anything one does will be satisfactory. The Shang Men is suitable for hunting; going out will surely result in a gain. The Du Men is suitable for fleeing, hiding, or becoming invisible to avoid people. The Jing Men is suitable for sending messages or breaking through enemy lines. The Jing Men is suitable for capturing criminals or winning lawsuits and gaining reputation. As for the Si Men, it is only suitable for mourning, funerals, and executions. This is the nature of each of the eight gates in terms of fortune and misfortune: the three auspicious gates are Opening, Rest, and Life, while the five inauspicious gates are Death, Shang, Jing, Du, and Jing. However, previous scholars did not say that "auspicious things will always remain auspicious, and inauspicious things will always remain inauspicious." Instead, they said "inauspicious things may contain auspicious elements, and auspicious things may contain inauspicious elements," and each gate has its own specific affairs it governs. Judging fortune and misfortune also requires considering whether the gate has strength, whether it is in season, whether it is restrained or not, and ultimately, whether the gate is generating or being generated by the palace it is overlying.

休門，休者，美也。得天一生水之義，坎為本宮，在冬得令，在春則休，在夏則囚，在秋則相，在四季月各旺十八日，則受氣克無氣，在本宮則曰伏吟，臨艮則受克，臨震則洩氣，臨巽而入墓，臨離則返吟，臨坤為長生，臨未則受克而被傷，一宮之中，有純疵之不同也，臨兌為敗氣，在乾則得生，在亥而有助。

Xiu Men. Xiu means beauty, taking the meaning of "Heaven gives birth to water," and its native palace is Kan one. It is in charge in winter, turns to Xiu in spring, enters captivity in summer, and becomes the minister in autumn. In the four earth months, the earth is strong for eighteen days, and earth controls water, so Xiu Men is controlled and lacks energy in the four earth months. The differences when it falls into different palaces are as follows: when it falls into its native palace Kan, it is a hidden chant; when it falls into Gen eight, it is controlled by earth; when it falls into Zhen three, water generates wood and thus loses energy; when it falls into Xun four, the position is the tomb of water, which is called entering the tomb; when it falls into Li nine, it directly opposes Kan, which is called a reverse chant; when it falls into Kun two, the water is born in Shen, which is called birth; but Kun palace also contains Wei earth, so when it falls into Wei, it is still controlled by earth and thus injured. Although it is the same palace, there are differences between purity and defect. When it falls into Dui seven, it is a place of failure; when it falls into Qian six, metal generates water, and when it falls into the亥 position of Qian palace, it has more support.

死門，死者，不能生息之象也，坤為本宮，在四季各旺十八日為得令，在秋則休，在冬則囚，在夏則相，在春則死，在本宮則伏吟，臨兌沐浴也，臨乾洩氣，臨坎門迫，臨艮返吟，臨震受克，臨巽為墓，臨離為胎而有生息。

The Death Door. "Death" signifies an inability to grow or flourish. Its native palace is the Earth (Kun) two. It is strong for eighteen days in each of the four seasons, thus it is in command; in autumn it becomes inactive, in winter it is captured, in summer it is in harmony, and in spring it is dead. The different palace positions are as follows: when it falls in its native palace, Kun two, it is called a hidden chant; when it falls in the palace of the Lake (Dui) seven, it is in the place of bathing; when it falls in the palace of Heaven (Qian) six, the earth generates metal but also exhausts energy; when it falls in the palace of Water (Kan) one, the earth controls water, which is considered a door conflicting with the palace; when it falls in the palace of Mountain (Gen) eight, it is opposite to the native palace, Kun two, and is called a return chant; when it falls in the palace of Thunder (Zhen) three, it is controlled by wood; when it falls in the palace of Wind (Xun) four, the position is the tomb of earth, which is called entering the tomb; when it falls in the palace of Fire (Li) nine, fire generates earth, which is the position of fetal growth, and thus has the meaning of growth and flourishing.

傷門，傷者，殘也，萬物盛極而反傷，震為本宮，在春則得令，在夏則休，在秋則死，在冬則相，在四季則囚，在本宮則為伏吟，臨巽為得地，臨離為死，臨坤木之墓地，又為門迫，臨兌受克，又為返吟，臨乾為長生，臨坎受生，臨艮為門迫，臨震為帝旺。

Shang Men. Shang means injury; when all things reach their peak, they are subject to damage. The original palace is Zhen three. In spring it is in its prime, in summer it declines, in autumn it dies, and in winter it is in a favorable position. In the four seasons, it is in captivity. The different falling palaces are as follows: falling into the original palace Zhen three is a hidden chant and also a place of prosperity; falling into Xun four, which is also wood, is a favorable position; falling into Li nine, where wood generates fire and the energy is exhausted, is a place of death; falling into Kun two, which is the earth of wood, is both in a tomb and a place of conflict where wood overcomes earth; falling into Dui seven, which is overcome by metal, Dui and Zhen are directly opposing, and it is also a hidden chant; falling into Qian six, which is the position of wood's growth; falling into Kan one, which is supported by water; falling into Gen eight, which is a place of conflict where wood overcomes earth, and also a place of conflict.

杜門，杜者，閉也，主萬物有杜塞不通之象，巽為本宮，乾為返吟，於同傷門。開門，開者，啟也，道路坦夷，通利關津，乾為本宮，在秋則得令，在冬則休，在春則囚，在四季則相，在夏則死，在本宮則伏吟，臨坎則無氣，臨艮為墓地，臨震門迫，臨巽坤兌繫長生官旺之鄉為有氣，臨離為受克。

Du Men. Du means closure, indicating an image of all things being blocked and unsmooth. Its native palace is in Xun four. It falls in Qian six, which conflicts with Xun, resulting in a reverse chant. The assessment of its strength, decline, generation, and overcoming is the same as Shang Men, because both belong to wood. Open Men. Open means opening, symbolizing smooth roads and unimpeded passage through gates and crossings. Its native palace is in Qian six. It is in its prime in autumn, becomes rest in winter, is captured in spring, is in the phase of the season in the four seasons' months, and is dead in summer. The different falling palaces are: falling in its native palace Qian is a hidden chant; falling in Kan one, metal generates water but lacks vitality; falling in Gen eight at the position of Chou is the burial place of metal, indicating a burial ground; falling in Zhen three is a door forced by metal overcoming wood; falling in Xun four, Kun two, and Dui seven all belong to the growth, officialdom, and prosperity of metal, indicating vitality; falling in Li nine is overcome by fire.

驚門，驚者，動也，惶惑憂疑之象，兌為本宮，在秋得令，在冬則休，在春則囚，在四季則相，在夏則死，在本宮為伏吟，臨乾衰病之地，臨坎無氣之鄉，臨艮為墓地，臨震為門迫，臨巽為長生之地，臨離受克，臨坤為冠帶得地。

Jing Men. Jing means disturbance, indicating a state of confusion, anxiety, and doubt. The original palace is in Dui seven. It is in its season in autumn, becomes inactive in winter, is confined in spring, is in its phase in the four seasonal months, and dies in summer. The different palace positions are as follows: when it falls in its own palace Dui, it is a Hidden Chant; when it falls in Qian six, it is in the declining and diseased place of metal; when it falls in Kan one, the metal energy is dispersed into water, making it a place without energy; when it falls in Gen eight at the Chou position, it is the burial place of metal; when it falls in Zhen three, it is a door constraint where metal overcomes wood; when it falls in Xun four at the Si position, it is the place of growth for metal; when it falls in Li nine, it is overcome by fire; when it falls in Kun two at the Wei and Shen positions, metal receives the cap and is in a favorable position.

生門，生者，養也，萬物至此而化育成材之象，艮為本宮，在四季月為有氣，在本宮為伏吟，在夏為相，在秋則休，在冬則囚，在春則死，臨震為受克，臨巽為墓地，臨離為有氣，臨坤乾坎繫長生冠帶臨官帝旺之鄉為有氣，臨兌乃敗氣也。

The Life Gate. "Life" signifies nurturing and symbolizes the process by which all things are cultivated and matured. Its native palace is艮 (Gen, Mountain). It has vitality in the four seasons' months, is in a position of favor in summer, turns to rest in autumn, is confined in winter, and is dead in spring. The different palace positions are as follows: when it falls in its native palace艮, it is called Hidden Chant; when it falls in震 (Zhen, Thunder), it is subject to wood overcoming; when it falls in巽 (Xun, Wind) and the position is辰 (Chen, Earth), it is in the earth's tomb, thus being a tomb position; when it falls in离 (Li, Fire), fire generates earth, thus having vitality; when it falls in坤 (Kun, Earth),乾 (Qian, Heaven), and坎 (Kan, Water), it respectively corresponds to the earth's growth, capping, officialdom, and prosperity, all of which are considered to have vitality; when it falls in兑 (Dui, Lake), the earth's vitality is drained by metal, thus being a position of decline.

景門，景者，明也，麗明於天中，萬象蒸舒之象，離為本宮，在夏得令，在春為相，在四季為休，在秋則囚，在冬則死，在本宮為伏吟，臨坤衰病之地，臨兌火至而光熄矣，臨乾為墓，臨坎為克，又為返吟，臨艮為長生之地為有氣，臨震為沐浴，亦為得氣，臨巽為旺氣始生之地也。

The Jing Gate. "Jing" means brightness, like the sun at its zenith, symbolizing the unfolding of all things. Its native palace is the Li (Fire) palace number nine. It is dominant in summer, holds the position of prime minister in spring, and during the four seasons, the month turns to rest. In autumn it is captured, and in winter it is dead. The different palace positions are as follows: when it falls in its native palace, Li nine, it is called Fu Yin (Hidden Chant). When it falls in the Kun two palace, which is the place of decline and illness for fire; when it falls in the Dui seven palace, the fire reaches its peak but the flame is extinguished; when it falls in the Qian six palace, the戌 position is the tomb of fire; when it falls in the Kan one palace, it is attacked by water, and since Kan and Li are directly opposite, it is called Fan Yin (Reverse Chant); when it falls in the Gen eight palace, the寅 position is the place of growth for fire, which is considered to have vitality; when it falls in the Zhen three palace, it is the position of bathing, which also counts as having vitality; when it falls in the Xun four palace, it is the place where fire is about to become strong but not yet strong, and the vitality is just beginning.

蓬任沖輔禽陽星，英芮柱心陰宿名。輔禽心星為上吉，沖任小吉未全亨，大凶逢芮不堪使，小凶英柱不精明。大凶無氣變為吉，小凶無氣亦同評。吉宿更能逢旺相。百事為之必有成；若遇休囚並廢沒，勸君不必進前程。此言九星之吉凶也。經云：“時下得輔禽心為上吉，沖任為次吉，蓬芮為大凶，柱英為小凶。”更以五行生旺言之，若大凶之星，得休囚無氣，則小凶也；小凶之星，得休囚無氣，亦不足憂也；若上吉、次吉之星無氣，亦不甚吉也。

The stars Tianpeng, Tianren, Tianchong, Tianfu, and Tianqin belong to the yang group, while Tianying, Tianrui, Tianzhu, and Tianxin belong to the yin group. Among the nine stars, Tianfu, Tianqin, and Tianxin are considered highly auspicious, while Tianchong and Tianren are moderately auspicious but not entirely favorable. Tianrui is considered extremely inauspicious and should not be used, while Tianying and Tianzhu are minor inauspicious stars that lack clarity. However, if a major inauspicious star loses its energy, it can turn favorable; similarly, if a minor inauspicious star loses its energy, it is judged in the same way. If an auspicious star encounters its flourishing period and is in command, anything it undertakes will surely succeed. But if it encounters weakness and decline, it is advisable not to pursue ambitious endeavors. This passage discusses the auspiciousness and inauspiciousness of the nine stars. The classic text states: when the Tianfu, Tianqin, and Tianxin stars are present during divination, they are considered highly auspicious; Tianchong and Tianren are next in auspiciousness; Tianpeng and Tianrui are considered extremely inauspicious; while Tianzhu and Tianying are minor inauspicious stars. Further, the strength or decline of the five phases should be considered: if an extremely inauspicious star is in a state of weakness and lack of energy, its inauspicious nature is reduced to that of a minor inauspicious star; if a minor inauspicious star is in a state of weakness and lack of energy, it is even less concerning. Conversely, if the highly auspicious or moderately auspicious stars lose their energy, their favorable nature is diminished.

要識九星配五行，各隨八卦考羲經。芮禽任坤中艮土，坎蓬屬水火離英，乾兌為金心柱會，震沖巽輔木相因。吉凶自有元妙訣，旺相休囚與重輕。與我同行即為旺，我生之月誠為相，廢於父母休於財，囚於鬼兮真不妄。假令水宿號天蓬，旺在初冬與仲冬，相居正二休三四，其餘仿此類推同。

To understand how the nine stars correspond to the Five Phases, one must refer to the trigrams each star belongs to and examine the principles behind the trigrams as drawn by Fuxi. The Tian Rui star belongs to the坤 trigram, the Tian Rui star is in the center, and the Tian Ren star belongs to the艮 trigram; these three stars belong to earth. The Tian Peng star in the Kan trigram belongs to water, and the Tian Ying star in the Li trigram belongs to fire. The Tian Xin star in the Qian trigram and the Tian Zhu star in the Dui trigram belong to metal. The Tian Chong star in the Zhen trigram and the Tian Fu star in the Xun trigram belong to wood. The principles of good and bad fortune have a set of mysterious rules, which are based on the concepts of strength, decline, rest, and captivity. The month of the same Five Phase as the star is considered strong, the month that generates the star is considered declining, the month that is generated by the star is considered wasted, the month that the star controls is considered resting, and the month that controls the star is considered captive. This is entirely accurate. For example, the Tian Peng star, which belongs to water, is strong in the tenth and eleventh months of winter, declining in the first and second months of spring, resting in the third and fourth months of spring, and the other stars follow a similar pattern.

此言九星配五行生剋休囚之理也。經云：“我生之月為相，同類之月為旺，生我之月為廢，我克之月為休，克我之月為囚。”如天蓬水星，旺於亥子月，水同類也；相於寅卯月，水生木也；廢於申酉月，金生水也；休於巳午月，水克火也；囚於辰戌丑未月，土克水也。

This passage explains how to calculate the relationships of the nine stars with the Five Phases, including their generation, overcoming, and states of weakness and confinement. The classic text states: the month that generates the star is called "相" (auxiliary), the month of the same element as the star is called "旺" (strong), the month that is generated by the star is called "废" (wasteful), the month that is overcome by the star is called "休" (rest), and the month that overcomes the star is called "囚" (confined). Taking Tianpeng (the Water Star) as an example: it is strong in the亥 and 子 months, because they are of the same element, water; it is auxiliary in the寅 and 卯 months, because water generates wood; it is wasteful in the申 and 酉 months, because metal generates water, and thus the star is dependent on others rather than self-sustaining; it is rest in the巳 and 午 months, because water overcomes fire, exerting force externally and losing energy; and it is confined in the辰, 戌, 丑, and 未 months, because earth overcomes water, and the star is most restricted.

天英火星，旺於巳午月，火同類也；相於辰戌丑未月，火生土也；廢於寅卯月，木生火也；休於申酉月，火克金也；囚於亥子月，水克火也。天沖天輔木星，旺於寅卯月，木同類也；相於巳午月，木生火也；廢於亥子月，水生木也；休於辰戌丑未月，木克土也；囚於申酉月，金克木也。

Heavenly Star Tianying belongs to fire: it is strong in the months of Si and Wu, as it shares the same element; it is in its phase in the months of Chen, Xu, Chou, and Wei, as fire generates earth; it is in decline in the months of Yin and Mao, as wood generates fire; it is in rest in the months of Shen and You, as fire overcomes metal; it is in captivity in the months of Hai and Zi, as water overcomes fire. Heavenly Stars Tianchong and Tianfu belong to wood: they are strong in the months of Yin and Mao, as they share the same element; they are in their phase in the months of Si and Wu, as wood generates fire; they are in decline in the months of Hai and Zi, as water generates wood; they are in rest in the months of Chen, Xu, Chou, and Wei, as wood overcomes earth; they are in captivity in the months of Shen and You, as metal overcomes wood. Following this format, one can determine whether a star is strong or weak in a particular month.

天心天柱金星，旺於申酉月，金同類也；相於亥子月，金生水也；廢於辰戌丑未月，土生金也；休於寅卯月，金克木也；囚於巳午月，火克金也。天芮天禽天任土星，旺於辰戌丑未月，土同類也；相於申酉月，土生金也；廢於巳午月，火生土也；休於亥子月，土克水也；囚於寅卯月，木克土也。

The stars Tian Xin and Tian Zhu belong to the metal element. They are strong in the months of Shen and You, as they share the same element. They are in harmony in the months of Hai and Zi, as metal generates water. They are wasted in the months of Chen, Xu, Chou, and Wei, as earth generates metal. They are resting in the months of Yin and Mao, as metal overcomes wood. They are trapped in the months of Si and Wu, as fire overcomes metal. The stars Tian Rui, Tian Zhu, and Tian Ren belong to the earth element. They are strong in the months of Chen, Xu, Chou, and Wei, as they share the same element. They are in harmony in the months of Shen and You, as earth generates metal. They are wasted in the months of Si and Wu, as fire generates earth. They are resting in the months of Hai and Zi, as earth overcomes water. They are trapped in the months of Yin and Mao, as wood overcomes earth. The four seasonal influences of the nine stars' five elements are now fully explained.

急則從神緩從門，三五反覆天道亨。急者，臨事於危難之際，不容稍緩，出入抵向，不利於方位，則有從神之法。神者，天上直符所居之方，從此而趨馳之，自得神靈之護佑也。三者，開休生也。五者，死傷杜驚景也。三五反覆者，三吉能凶，五凶能吉，隨時變遷，神其用而趨向之，則天道亨通矣。

When matters are urgent, one should follow the divine guidance; when things are slow, one should consider the proper direction. The three auspicious gates and five inauspicious gates can change, and if one knows how to use them, one will align with the Dao and achieve success. By "urgent," it means when one faces a critical situation, where even a moment's delay is unacceptable, and the direction for entering or exiting is unfavorable. In such cases, there is a method called "following the divine." The "divine" refers to the direction indicated by the Heaven Plate's Chief Symbol. By moving in that direction, one naturally receives divine protection. The "three" refers to the three auspicious gates: Opening, Rest, and Life. The "five" refers to the five inauspicious gates: Death, Wounding, Concealment, Shock, and Brightness. The phrase "three and five reversing" means that the three auspicious gates may become inauspicious, and the five inauspicious gates may become auspicious, depending on the situation. If one can skillfully choose and discard directions according to the circumstances, one will naturally align with the Dao and achieve success.

十干加伏若加錯，入庫伏囚吉事危。吉凶之樞機皆在於十干加伏，隨直使以轉運，若宮分加伏有錯，則入墓休囚，事之應吉反危矣。

The relationship between the ten heavenly stems added together and the layer where the heaven plate is hidden beneath the earth plate, if misaligned, can lead to falling into the storage or being in a weak and confined state, turning a favorable event into a dangerous one. The key to determining fortune and misfortune lies entirely in the step of adding the heavenly stems and their concealment. The heaven plate moves with the duty gate, layer by layer, one palace at a time. If the palace position is miscalculated or the concealment is incorrectly arranged, the star stems will fall into storage or become weak and confined, turning what was originally favorable into a dangerous situation. Therefore, this step must be most carefully handled when setting up the chart.

時加六甲，一開一闔，上下交接，又云：“甲為天福，又為青龍，陽開利客，陰開利主，闔則固守，開則揚兵。”陽星合孟甲，內開外闔；合仲甲，半開闔；合季甲，內外俱開。陰星合孟甲，大闔；合仲甲，內闔外開；合季甲，外大開內半闔。三甲者，甲子、甲午為孟甲，宜靜；甲寅、甲申為仲甲，宜潛藏，不可外出；甲辰、甲戌為季甲，凡百謀為大吉。訣云：“時加六甲為開闔，六甲雖同用不同。陽星加開移徙吉，陰星加闔所為凶。”

The concept of the hour combining with the Six Jia (six heavenly stems) explains the principle of opening and closing, and the connection between above and below. Traditionally, Jia is called "Heavenly Blessing" and also known as the "Azure Dragon." During a yang hour, encountering an opening is favorable for visiting; during a yin hour, encountering an opening is favorable for being the host. When there is a closing, one should remain still; when there is an opening, one should take action. The combination is as follows: when a yang star meets a first Jia, it is internally open and externally closed; when it meets a middle Jia, it is half open and half closed; when it meets a last Jia, it is both internally and externally open. When a yin star meets a first Jia, it is a great closing; when it meets a middle Jia, it is internally closed and externally open; when it meets a last Jia, it is externally fully open and internally half closed. The three Jia are: Jiazi and Jiawu are first Jia, suitable for remaining still; Jiayin and Jiashen are middle Jia, suitable for concealment and not going out; Jiachen and Jiaxu are last Jia, and any plans made are highly auspicious. The mnemonic says: the hour combining with the six Jia refers to opening and closing. Although the names of the six Jia are the same, their uses differ. When a yang star meets an opening, it is favorable for moving or relocating. When a yin star meets a closing, whatever one does will be adverse.

時加六乙，往來恍惚，與神俱出。又云：“時加六乙，諸事皆吉，利生百倍。”，又云：“六乙為天德，言乙與日奇，凡有往來，從天上乙奇而出，如有神助，不可測也。”時加六丙，道路清甯，所願皆遂，又云：“威德之時，利於為主，不利為客。”又曰：“明堂之下，利於安營。”又云：“六丙天威無不利，敵人亡敗莫爭功。”丙為月奇，從天上六丙方出，可以制伏兵矣。

When the hour coincides with the Six Yi, the journey is vague and indistinct, as if traveling with divine beings. Old sayings state that when the hour is added to the Six Yi, all matters are auspicious and benefits are multiplied by a hundred. It is also said that the Six Yi represents the Heavenly Virtue, and Yi is the daily oddity. Whenever there is movement or travel, one should depart from the direction where the Six Yi is located on the Heaven Plate, as if aided by divine forces, making one's movements unpredictable. When the hour coincides with the Six Bing, the road is quiet and peaceful, and all desires can be fulfilled. Old sayings state this is the "Time of Authority and Virtue," favorable for the host side but unfavorable for the guest side. It is also said that under the Six Bing, it is like the "Bright Hall," suitable for setting up camp. Furthermore, it is said that the Six Bing carries the heavenly authority, benefiting all affairs, causing enemies to retreat without needing to compete for merit. Bing is the monthly oddity, and departing from the direction where the Six Bing is located on the Heaven Plate can subdue hidden enemy forces.

時加六丁，出幽入冥，至老不刑，刀雖加頸，猶然不驚。又云：“時加六丁，做事康甯。”丁為星奇，從天上六丁而出，隨星奇挾玉女入陰中，則人不見鬼不知，敵人不敢侵，將兵主勝。時加六戊，乘龍萬里，不之呵止。又云：“時加六戊，凶神不遇。”又戊為天門，又為天武，若遠行當從天上六戊之下而出，挾天武而出天門，雖萬里凶惡，不敢危害，揚兵必獲大勝。

When the hour is combined with the Six Ding, one can enter and exit the realm of the unseen, never suffering from punishment or execution, even with a knife at one's neck one remains calm. Old sayings state: when the hour is combined with Six Ding, doing things brings health and peace. Ding is a star of oddity; when departing from the position of Heaven Plate's Six Ding, one follows the star of oddity along with "Yu Nu" to enter the underworld, unseen by people and unnoticed by ghosts, enemies dare not attack, and the commander of troops will achieve victory. When the hour is combined with Six Wu, it is like riding a flying dragon across ten thousand miles, no one dares to scold or block. Old sayings state: when the hour is combined with Six Wu, one will not meet evil spirits. Wu is also called "Tian Men" and "Tian Wu"; if one wishes to travel far, one should depart from the position of Heaven Plate's Six Wu, accompanied by the spirit of Tian Wu, exiting through Tian Men. Even if there are ten thousand miles of danger, none dare to harm, and when marching with troops, one will surely achieve great victory.

時加六己，如神所使，不知六己，出被凶咎。又云：“時加六己明堂，宜秘密潛蹤。”己為六合，又為地戶，凡隱匿偷營劫寨，當從天上六己之下而出，如神不能見其形，故曰如神所使。時加六庚，抱木而行，強有出者，必見鬥爭。又云：“前有凶惡，定主虛驚。”，又云：“庚為天獄，事相觸犯，必遭刑獄。”此時強有出者，必迫刑憲，惟宜自守。此時將兵利主，不利客。

When the hour is combined with the hexagram Li (Fire), actions seem as if guided by divine beings; those who do not understand the use of the hexagram Li will face misfortune when going out. Old sayings state that when the hour is combined with Li, it is called "Bright Hall," suitable for secret actions and hiding one's presence. Li is also called "Liu He" and "Di Hu"; if one wishes to hide their form or conduct ambushes, they should depart from the Heaven Plate's Li. Thus, it is said that there is divine guidance. When the hour is combined with the hexagram Kan (Water), it is like carrying a log while walking, and forcing an outing will lead to disputes. Old sayings state that there is an evil ahead blocking the way, which will result in a false alarm; another saying states that Kan is called "Heaven Prison," and any infringement will result in legal troubles. If one insists on traveling at this hour, they will be forced into legal troubles, and it is better to remain still. In military matters, it is favorable for the commanding side, but unfavorable for the guest side.

時加六辛，行遇死人，強有出者，罪罰纏身，又時加六辛，逢著鬼神，求之不遂，橫禍來侵。又云：“辛為天庭，宜行刑決獄。”若強有出者，斧鉞在前，必遭刑罪。時加六壬，為吏所禁，強有出入，飛禍將臨。又云：“六壬為天牢，又為天賊，宜囚禁罪惡。”若遠行出入，必遭罪杜。將兵強欲出入，反被遭擒。

When the hour is combined with the six Xin stems, one will meet dead people on the way, and those who insist on going out will be plagued by punishment. It is also said that when the hour is combined with the six Xin, one will encounter ghosts and spirits, leading to unfulfilled wishes and sudden misfortunes. According to old sayings, Xin represents the 'Heavenly Court,' which is suitable for carrying out executions and judging cases. If one insists on traveling at this time, the weapons of punishment will be in front, leading to certain legal troubles. When the hour is combined with the six Ren stems, one will be detained by officials, and forcing entry or exit will bring sudden calamities. According to old sayings, the six Ren are the 'Heavenly Prison' and the 'Heavenly Thief,' suitable for imprisoning criminals. If one travels far or moves about at this time, one will surely face divine punishment and obstacles; if a military force insists on advancing or retreating, it will be captured by the enemy.

時加六癸，眾人莫視，不知六癸，出門即死。又云：“時加六癸，為天網，惟利逃亡。”又癸為華蓋、天藏，利於伏匿。又云：“六癸之下利於伏兵隱形。”總論十干加臨之法，非執著一處，蓋遁甲之所重者在於故，視今日之時得何干，天上所用之時臨於地盤得何干，不入庫休囚，吉者終吉矣。

When the hour is combined with the six癸 (Gui), everyone cannot see you; those who do not understand the six癸 should be cautious when going out, as they may face danger. An old saying states that when the hour is combined with the six癸, it is called "Heaven's Net," which is favorable for fleeing and hiding. The癸 is also called "Huagai" and "Tiancang," which are suitable for concealment and hiding. It is also said that under the six癸, it is favorable to hide troops and conceal one's traces. In summary, the method of combining the ten heavenly stems cannot be rigidly followed. The key of Dun Jia lies in flexibility. First, look at the heavenly stem of the current day, then see where this stem falls on the Earth Plate. As long as it does not fall into a storage position or become weak and confined, what was originally auspicious will remain auspicious.

十精為使用為貴，起宮天乙無須潰。使者，直使之門也。其直使十時一易，主宰禍福之權衡，貴在察時按宮精而用之。天乙者，直符，即六甲之旬首，統領三奇六儀，加諸時干，到處為之起宮，不可潰亂於用也。

The essence of the ten heavenly stems relies on the straight messenger to manifest its power; only when it is used properly does it become valuable. When setting up the palace, the chief symbol, which is Tianyi, serves as the main guideline, and one must not disrupt the established order. The term "messenger" refers to the straight messenger gate. The straight messenger changes every ten hours, and it holds the power to determine fortune and misfortune. Its value lies in its precise application according to the correct time and palace. The term "Tianyi" refers to the chief symbol, which is also the first heavenly stem of the six ten-day cycles. It commands the three marvels and six instruments, and when added to the heavenly stem of the hour, it starts the palace from that position. If this step is disrupted, everything becomes wrong, hence the importance of maintaining order.

天為客兮地為主，六甲推之無差理，勸君默識此元機，洞澈九宮扶明主。天者，天盤也。客者，用也。地者，地盤也。主者，體也。從奇儀順逆相推體用，合其理默識者不出口，與心穎悟此中之元妙，縱橫九宮，瞭然於指掌之中也。

The Heaven Plate represents the guest, and the Earth Plate represents the host; using the Six Jia to deduce will have no errors. I urge you to remember this profound secret silently, and once you thoroughly understand the nine palaces, you will be able to assist a wise ruler. "Heaven" refers to the Heaven Plate, and "guest" means "use"; "Earth" refers to the Earth Plate, and "host" means "body." Whether you arrange the Three Marvels and Six Instruments in order or in reverse, the "body" and "use" must correspond with each other. The principle is clear in your mind, so there is no need to speak of it. Once you truly grasp this profound secret, the transformations within the nine palaces will be clear at a glance.

宮制其門不為迫，門制其宮門迫凶。吉門被迫吉減去，凶遇門迫凶更凶。宮若生門則為義，最吉日合門主宮。宮迫者，謂開驚兩門臨離宮，火克金也；休門臨坤艮二宮，土克水也；生死兩門臨震巽二宮，木克土也；傷杜兩門臨乾兌二宮，金克木也；景門臨坎宮，水克火也，此宮克門也。凡宮迫門者，為主克客也。

The concept of palace constraint is not considered a serious issue on its own; it is only when the gate is constrained by the palace that it is called gate constraint, which is considered凶 (unfavorable). If a favorable gate is constrained, its favorable effect is reduced. If an unfavorable gate is further constrained, the unfavorable effect is intensified. When a palace is favorable to a gate, it is called "Yi" (righteousness), which is the most favorable. It should be based on the compatibility between the day and the gate, and between the gate and the palace. First, we discuss palace constraint (palace overcoming the gate): the Open Door and the Startle Door belong to metal and fall into the Fire palace (nine), which is fire overcoming metal; the Rest Door belongs to water and falls into the Earth palace (two) or the Mountain palace (eight), which is earth overcoming water; the Life Door and the Death Door belong to earth and fall into the Thunder palace (three) or the Wind palace (four), which is wood overcoming earth; the Wound Door and the Block Door belong to wood and fall into the Heaven palace (six) or the Lake palace (seven), which is metal overcoming wood; the Bright Door belongs to fire and falls into the Water palace (one), which is water overcoming fire. These five cases are all examples of palace overcoming the gate. In terms of human affairs, this indicates that the subject is being overcome by the object.

門迫者，開驚二門臨震巽二宮，金克木也；休門臨離宮，水克火也；生死二門臨坎宮，土克水也；傷杜二門臨坤艮二宮，木克土也；景門臨乾兌二宮，火克金也，此門克宮也。蓋迫者，逼也，急切受制或門受制於宮，或宮受制於門，彼此相抗，扼抑不容，故吉門受制，吉則減吉，凶門受制，凶則愈凶矣。凡門克宮者，為客克主也。

Now discussing the concept of "door pressure" (door overcoming the palace): The Open Door and the Startle Door belong to metal and fall into the third trigram Zhen (Thunder) and the fourth trigram Xun (Wind), which is metal overcoming wood; the Rest Door belongs to water and falls into the ninth trigram Li (Fire), which is water overcoming fire; the Life Door and the Death Door belong to earth and fall into the first trigram Kan (Water), which is earth overcoming water; the Injury Door and the Du Door belong to wood and fall into the second trigram Kun (Earth) and the eighth trigram Gen (Mountain), which is wood overcoming earth; the Jing Door belongs to fire and falls into the sixth trigram Qian (Heaven) and the seventh trigram Dui (Lake), which is fire overcoming metal. These five cases are all instances of the door overcoming the palace. The term "pressure" refers to compulsion: either the door is overcome by the palace or the palace is overcome by the door, leading to mutual opposition and mutual restriction, so that when a favorable door is overcome, the favorable situation is weakened; when an unfavorable door is overcome, the unfavorable situation becomes even worse. In terms of human affairs, when a door overcomes the palace, it signifies that the guest overcomes the host.

宮生門者，義也，開驚二門臨坤艮宮，土生金也；休門臨乾兌二宮，金生水也；生死二門臨離宮，火生土也；傷杜二門臨坎宮，水生木也；景門臨震巽二宮，木生火也，此宮生門也。凡生門者為主生客也。門生宮者，相也，驚開二門臨坎宮，金生水也；休門臨震巽二宮，水生木也；生死二門臨乾兌二宮，土生金也；傷杜二門臨離宮，木生火也；景門臨坤艮二宮，火生土也，此門生宮也。凡門生宮者，為客生主也。

The gate called "Yi" (Righteousness) is the Life Gate. The Open Door and the Startle Door belong to metal and fall on the Earthly Branches Kūn (Earth) two and Gèn (Mountain) eight, which is earth generating metal; the Rest Door belongs to water and falls on Qīān (Heaven) six and Duì (Lake) seven, which is metal generating water; the Life Gate and the Death Gate belong to earth and fall on Lí (Fire) nine, which is fire generating earth; the Wound Door and the Block Door belong to wood and fall on Kǎn (Water) one, which is water generating wood; the Scene Door belongs to fire and falls on Zhèn (Thunder) three and Xùn (Wind) four, which is wood generating fire. These five cases are all instances of the palace generating the gate, which in human affairs signifies the master being generated by the guest. When the gate generates the palace, it is called "Xiang" (Mutual Assistance). The Startle Door and the Open Door belong to metal and fall on Kǎn (Water) one, which is metal generating water; the Rest Door belongs to water and falls on Zhèn (Thunder) three and Xùn (Wind) four, which is water generating wood; the Life Gate and the Death Gate belong to earth and fall on Qīān (Heaven) six and Duì (Lake) seven, which is earth generating metal; the Wound Door and the Block Door belong to wood and fall on Lí (Fire) nine, which is wood generating fire; the Scene Door belongs to fire and falls on Kūn (Earth) two and Gèn (Mountain) eight, which is fire generating earth. These five cases are all instances of the gate generating the palace, which in human affairs signifies the guest being generated by the master.

門宮比和者，如金見金，木見木，土見土，水見水，火見火。合三奇吉格者為上吉，諸事大利，需要分別吉凶四時旺相休咎，斷之可也。

When the gate and the palace are like and harmonious, it means their Five Phases are the same: a Metal gate falling into a Metal palace, a Wood gate falling into a Wood palace, a Earth gate falling into an Earth palace, a Water gate falling into a Water palace, and a Fire gate falling into a Fire palace. If this like and harmonious relationship is further combined with the Three Marvels and auspicious patterns, it becomes an extremely auspicious situation, and all matters will proceed smoothly. However, when making a judgment, one still needs to clearly distinguish the inherent auspiciousness or inauspiciousness of the gate and palace, as well as their strength, decline, rest, and captivity within the four seasons, before making a conclusion.

天網四張無走路，一二網底有路通，三至四宮行人墓，八九高強任西東。此言時不得六癸也。六癸屬陰，乃十干氣盡之時也。犯之者，如入網中，幽暗難出，奇神有高下，審定所用之時加諸六癸在何宮。若在坎一宮則高一尺，在坤二宮則高兩尺，隨宮言高下也。

The heavenly net spreads on all four sides, seeming to leave no way out; if it falls on the first or second palace, there is still a path left at the bottom of the net. If it falls on the third or fourth palace, the traveler is like being buried. If it falls on the eighth or ninth palace, the net is very high, yet it allows movement in any direction. This passage refers to the time used falling on the six癸 (Gui). Gui belongs to Yin, which is the time when the ten heavenly stems have reached their end. To commit an error at this time is like falling into a net, dark and difficult to escape. However, the net has different heights: one must determine which palace the six癸 falls into when the time is applied. If it falls into the first palace of Kan, the net is one foot high; if it falls into the second palace of Kun, the net is two feet high. The height of the net is measured in feet according to the number of the palace, with larger palace numbers indicating a higher net.

天網一二尺者，遇之可跨而出，倘高在三尺以上，則不可逃矣，此之時可偃旗息鼓，棄甲銜枚匍匐而脫，或吾軍陷入敵軍或從天門而出，或從玉女而去，或從三奇斬擒，以見血光，臂橫刀刃，呼天輔之神號，揚旗擂鼓，舉喊震聲，併力突出而網破矣。

If the net is only one or two feet high, it can still be crossed; but if it is three feet or higher, there is no way to escape. In such a situation, one must lower the flag and stop the drums, leave the armor behind, bite a piece of wood, and crawl out. If our troops are already surrounded by the enemy, they should either break through from the direction of the "Heavenly Gate," or escape through the direction of the "Yünu" star, or fight their way out from the direction of the Three Marvels. When blood is seen, they should hold their swords on their arms, shout the name of the Wenqu Star, raise the flag and beat the drums, shout loudly together to shake the heavens, and fight their way out together; the net will then be broken naturally.

若敵人來追，則身投網內，可回軍奮擊，後軍必慌忙失措，破陣喪師，或敵人入吾所佈之網，敵人作法而奔我軍，慎不可追，追則我軍投入網中矣。故訣云：“天網四張，萬物盡傷，高用匍匐，低用聲揚也。”

If the enemy comes chasing, it is actually they who are falling into the net. At this time, we should retreat and fight back fiercely; the enemy's rear will surely be in chaos and their formation will break. Conversely, if the enemy has already fallen into our net but tries to charge fiercely at our troops, we must not chase them—once we chase, we will be the ones falling into the net. Therefore, the mnemonic says: The heavenly net spreads on all sides, all things will be wounded; if the net is high, move low and hide; if the net is low, make loud noises and break through.

節氣推移時候定，陰陽順逆要精通，三元積數成六紀，天地都成一理中。此言遁甲之理，反覆究詳之意。二十四氣之轉移，皆在七十二候上中下三元也，所以有超接之法，期以節候符合輪轉，以為遁甲之妙用。以二至而分陰陽兩遁，定元佈局不可差謬，故須精通。

As the solar terms gradually change, the time is accordingly determined; the forward and reverse movement of Yang Dun and Yin Dun must be thoroughly understood. The numbers of the three yuan accumulate to form six jis, and the principles of the universe are all contained within this. These four sentences urge people to repeatedly examine and thoroughly investigate the principles of Dun Jia. The transfer of the twenty-four solar terms entirely depends on the upper, middle, and lower three yuan of the seventy-two periods, so there is a method called 'superior deity connecting the qi', aiming to make the seasonal periods perfectly align with the rotation of the three yuan. This is precisely the subtle application of Dun Jia. Furthermore, using the winter solstice and summer solstice to divide Yang and Yin Dun, the arrangement of the yuan must be precise in every step, hence it is said that one must master this thoroughly.

遁甲此書為正軌，節氣準的無過此，請觀歌裡精微訣，非是賢人莫傳與。此言遁甲奇門惟此書為天時節氣之正宗，非壬遁等術之可比，故戒妄傳。此賦字字珠璣，精研玩味，豈愚昧者所能測識哉。

Dun Jia is a discipline that should take this book as its standard. There is no more accurate reference for the twenty-four solar terms than this. Please carefully examine the subtle secrets in the song. Do not pass them on to those who are not virtuous. These lines mean that within the art of Dun Jia, only this book is considered the authentic source of heavenly principles and seasonal timing, which cannot be compared to other systems such as Liu Ren or Tai Yi. Therefore, it is emphasized that this should not be easily transmitted to others. This essay is worded with great precision and value. It must be carefully studied and contemplated. It is something that the ignorant cannot comprehend.