On the Method of Timing Oddities

時奇之法，端以交節之時刻日支而定三元，以甲、己為符頭，五日一換元，一元統六十時。假如陽遁一局，甲子在坎，蓬星為直符，休門為直使，管十時，至癸酉止；甲戌在坤，芮星為直符，死門為直使，管十時，至癸未止；甲申在震，沖星為直符，傷門為直使，管十時，至癸巳止；甲午在巽，輔星為直符，杜門為直使，管十時，至癸卯止；甲辰在中午，禽星為直符，寄宮之門為直使，管十時，至癸丑止；甲寅在乾，心星為直符，開門為直使，管十時，至癸亥止，此陽一局五日足六十時。

The method of the Shijia Qimen involves determining the three elements based on the time of the seasonal change and the day branch. On Jia days and Ji days, the symbol head is established, and every five days a new element is used, with each element covering sixty hours. Taking the Yang Dun layout as an example: On the Jiazi decade, the start is at Kan one, with Tianpeng Star as the chief symbol and Xiu Men as the direct command, covering ten hours until Guiyou; on the Jiaxu decade, the start is at Kun two, with Tianrui Star as the chief symbol and Si Men as the direct command, covering ten hours until Guiwei; on the Jiashen decade, the start is at Zhen three, with Tianchong Star as the chief symbol and Shang Men as the direct command, covering ten hours until Guisi; on the Jiawu decade, the start is at Xun four, with Tianfu Star as the chief symbol and Du Men as the direct command, covering ten hours until Guimao; on the Jiachen decade, the start is at the center five (the original text's 'noon' is a mistake for 'center five'), with Tianqin Star as the chief symbol, and the door of the corresponding palace as the direct command, covering ten hours until Guichou; on the Jiayin decade, the start is at Qian six, with Tianxin Star as the chief symbol and Open Door as the direct command, covering ten hours until Guihai. This is the distribution of the sixty hours in the Yang Dun layout over five days.

陰遁九局，甲子在離，英星為直符，景門為直使，管十時，至癸酉止；甲戌在艮，任星為直符，生門為直使，管十時，至癸未止；甲申在兌，柱星為直符，驚門為直使，管十時，至癸巳止；甲午在乾，心星為直符，開門為直使，管十時，至癸卯止；甲辰在中五，禽星為直符，寄宮之門為直使，管十時，至癸丑止；甲寅在巽，輔星為直符，杜門為直使，管十時，至癸亥止，此陰九局五日足六十時也，其餘陰陽各遁仿此。奇門之妙重在節令，法古推原，惟時遁可得中正之氣，其吉凶響應，人豈易測哉？超例格局入選擇金鏡後編。

The nine sections of Yin Dun are similar: In the Jiazi ten-day period, the Heaven's Star is Tianying, the Jing Gate is the direct command, governing ten hours, ending at Guiyou; in the Jiaxu ten-day period, the Heaven's Star is Tianren, the Sheng Gate is the direct command, governing ten hours, ending at Guiwei; in the Jiashen ten-day period, the Heaven's Star is Tianzhu, the Jing Gate is the direct command, governing ten hours, ending at Guisi; in the Jiawu ten-day period, the Heaven's Star is Tianxin, the Open Gate is the direct command, governing ten hours, ending at Guimao; in the Jiachen ten-day period, the Heaven's Star is Tianqin, the lodging palace gate is the direct command, governing ten hours, ending at Guichou; in the Jiayin ten-day period, the Heaven's Star is Tianfu, the Du Gate is the direct command, governing ten hours, ending at Guihai. This is the distribution of fifty days and sixty hours for the nine sections of Yin Dun. The rest of the sections follow the same pattern. The subtlety of Qimen lies in the seasonal changes. To trace back to the root, only the time-based Dun Jia can capture the correct and balanced energy. Its sensitivity to auspicious and inauspicious influences is beyond human measurement. As for examples of patterns like the Super God, they are collected in the latter part of the book "Selection of the Golden Mirror."

凡出征遠行，先立六甲局，從本月旬甲起，乘青龍，歷蓬星，過明堂，出天門，入地戶，居太陰，然後無往不利，則百惡不侵，萬世皆吉。慎不可犯天獄、天藏、天庭、天牢之方，不利。

Whenever sending out troops for warfare or traveling far, one must first establish the six Jia formations: starting from the Jia of the first day of the current ten-day period, moving forward with the position of the Azure Dragon, passing through the position of the Greedy Wolf Star, crossing the Bright Hall, exiting through the Heavenly Gate, entering through the Earth Gate, and finally stopping at the position of the Taiyin. By following this path, there will be no obstacles, all evil forces will not be able to harm, and long-term good fortune will be achieved. One must be cautious not to violate the positions of Tianyu (Geng), Tiancang (Kui), Tianting (Xin), and Tianlao (Ren), as doing so will bring misfortune.

六丙為威，六甲為德，當此之時，利以為客，發號施令，入其國，馬不鳴，犬不吠，回車止，輪折衝，萬里敢有舉兵來曏者，皆反自滅亡矣。天兵動，敵人自恐，將兵征討，利以為客，人間萬事皆吉也。

The Six Bing represents authority, and the Six Jia represents virtue. When such an hour arrives, it is favorable for the guest force to take the initiative: issuing commands, entering the enemy's territory, with horses not neighing and dogs not barking. Even if the enemy turns back to block, they can only break their wheels and suffer a useless collision. Any enemy who dares to raise an army within ten thousand li will ultimately bring about their own destruction. Once the heavenly troops move, the enemy naturally feels fear. It is appropriate for the guest force to take the lead in military campaigns, and all worldly affairs will be auspicious.

三甲合者，謂甲己之日遁見甲子時也，時局中又臨直符，是三甲合於一處也。遇此時可以行兵、佈陣、出行、求財、修造、嫁娶、謁貴，一切營謀皆可為也。

The so-called "three Jia meeting" refers to when an action is taken on a Jia day or Ji day, and at the same time the hour is Jia Zi. In this case, the Chief Symbol of the hour also happens to be Jia. Thus, the Jia of the day, the Jia of the hour, and the Jia of the Chief Symbol all converge together. When this hour occurs, all activities such as military operations, arranging troops, traveling, seeking wealth, construction, marriage, and meeting noblemen can be carried out.

經云：“乙逢犬馬丙鼠猴，六丁玉女騎龍虎。”是謂六儀加奇端使之格也。而玉女守門則端為玉女守本旬直使之門，非時加六丁也。而三奇游六儀，究未詳細立論，真受書云：“六儀間於奇之中，即遊奇儀也。本日甲儀加奇，奇復加儀，其時利，有攸往，其方宜嫁娶、干貴、出行、移徙、修合。”

The text says: Yi Qi meets Xu (dog) and Wu (horse), Bing Qi meets Zi (rat) and Shen (monkey), and Ding Qi is the Jade Woman riding Chen (dragon) and Yin (tiger). This refers to the formation of "getting the commander" when the Six Instruments combine with the Three Marvels. As for "Jade Woman guarding the gate," it specifically refers to the Jade Woman (Ding Qi) guarding the gate of the current ten-day period's direct commander, not the hour's instrument being added upon the Six Ding. As for the pattern of "Three Marvels moving among the Six Instruments," previous scholars have never explained it in detail. The True Transmission Book says: when the Six Instruments are between the Three Marvels, it is called "moving marvel instruments"; when the day's Jia Instrument is added to the marvel, and the marvel is then added back to the instrument, such an hour is favorable for going somewhere; this direction is suitable for marriage, seeking favor from a nobleman, traveling, moving house, and preparing medicine and prescriptions.

舊法有直符加三奇，謂之相佐；三奇加直符謂之權怡，是儀加奇，奇加地儀，均可為吉，況遁甲既用三奇，何獨三奇六儀互相加臨，則未為吉論乎？歌云：“三奇得使誠堪使。”，又云：“號為玉女守門扉。”二與皆指端格而謂之也。愚意相佐、權怡兩格，雖不能較端使、守門十分之利，而謀為百事亦可得吉神相輔，又有丙辛、乙庚、丁壬奇合吉論，則相佐、權怡不能置而不用，而與三奇游六儀亦相符合，留以備驗，以俟高明參訂。

In old methods, when the Chief Symbol joins the Three Marvels, it is called "Xiang Zuo," and when the Three Marvels join the Chief Symbol, it is called "Quan Yi." Clearly, whether the Instrument is placed on the Marvel or the Marvel is placed on the Earth Plate, both can be considered auspicious. Moreover, since Dun Jia originally emphasizes the Three Marvels, why should the mutual combination of the Three Marvels and the Six Instruments not be considered auspicious? The rhyme says, "The Three Marvels with the Commander are truly capable of use," and also says, "It is called the Jade Girl guarding the gate," both referring to the standard pattern. My point is that although the patterns of Xiang Zuo and Quan Yi are not as beneficial as the patterns of "De Shi" and "Shou Men," they can still bring good fortune in various endeavors. Furthermore, there are other auspicious interpretations involving the harmonious combinations of the Marvels and Instruments, such as Bing and Xin, Yi and Geng, and Ding and Ren. Therefore, the patterns of Xiang Zuo and Quan Yi should not be discarded, and they are consistent with the concept of the Three Marvels moving among the Six Instruments. I will temporarily record this for reference, awaiting the judgment of more knowledgeable individuals.

玉女守門者，盤中六丁守直使之門也。世本以守門即三奇游六儀者，非也。蓋玉女守門者，守其宮以待直使之門來加所遁之時也。夫玉女，丁奇也，即以丁奇所在之宮，守直使來加臨，謂八門遊丁奇尚可，謂三奇游六儀可乎？假如冬至上元休門直使，甲子日庚午時、乙丑日己卯時、丙寅日戊子時丁酉時、丁卯日丙午時、戊辰日乙卯時，此六時遁於丁奇所在之宮，是為玉女，凡值此六時，直使必加其宮，故曰玉女守門也。

The concept of "Yùnǚ Shǒu Mén" refers to the six Dīng (丁) in the pantheon guarding the straight command gate. In the world's printed editions, it is mistakenly equated with "Sān Qí Yóu Liù Yí" (Three Marvels moving through the Six Instruments), which is incorrect. The meaning of "Yùnǚ Shǒu Mén" is that the Dīng Marvel remains in its own palace, waiting for the straight command to come and overlay the time of concealment. Yùnǚ is the Dīng Marvel; when the Dīng Marvel is in its palace and the straight command comes to overlay it, this can only be described as the Eight Gates moving to the Dīng Marvel, not as the Three Marvels moving through the Six Instruments. For example, during the first day of the winter solstice, with Xiu Men as the straight command, the times of Geng Wu on Jia Zi day, Ji Mao on Yi Chou day, Wu Zi on Bing Yin day and Ding You on Ding Mao day, Bing Wu on Ji Mao day, and Yi Mao on Wu Chen day, all six times conceal in the palace of the Dīng Marvel, which is called Yùnǚ. Whenever these six times occur, the straight command must necessarily overlay that palace, hence it is called Yùnǚ Shǒu Mén.

三、五者，七色星中三白與中宮五黃也。凡五黃所到之方，雖合奇門，亦當避；三白所臨之方，雖不合奇門，亦宜遊也，故云遊三避五。世本以震三宮為生氣宜遊，中五宮死氣宜避，蓋誤以中五獨寄坤二死門也，若此，則四千三百二十時中，俱向三宮而出矣，不知立春後，中五寄艮為生門，甲子直符臨三宮為擊刑，若是則為遊刑避生矣，特述此以釋其謬。

Here the terms 「three」 and 「five」 refer to the Sanbi (three green) and the Wuhuang (five yellow) in the nine palaces flying stars. Whenever the Wuhuang appears in a direction, even if it forms a favorable pattern in the Qimen, it should be avoided. However, wherever the Sanbi is present, even if it does not form a favorable pattern, it is still safe to go. This is why it is called 「you san bi wu」. However, some printed editions mistakenly explain that the third palace of Zhen (Thunder) is the Life Gate and should be approached, while the central palace of Wuhuang is the Death Door and should be avoided. This is wrong because it wrongly associates the Wuhuang with the death gate of Kun two. If we follow that explanation, then all 4,320 hours would require going to the third palace of Zhen. In reality, after the Beginning of Spring, the Wuhuang resides in Gen (Mountain), using the Life Gate. Meanwhile, the Jiazi value symbol is located in the third palace of Zhen, which is actually a case of mutual destruction. Following the explanation in the printed editions would mean going to a place of mutual destruction and avoiding the Life Gate palace. I specifically clarify this point to correct this error.

天網者，八門俱伏，第十干歸本局之時，即癸酉、癸丑、癸未、癸巳、癸卯、癸亥也。凡百出入，皆出入於門，八門既伏，如張網於門，出入見羅，故曰：“天網如值，此時諸事不宜，此門惟逃亡、隱跡。出其方，人不能獲。”然網有高低，出有俯仰，凡急避難，視天上癸臨何宮：臨四宮為入墓，往則不宜；臨一二宮為低；臨六宮為觸冠不宜；臨七八宮為高，高時兩揹負刃，俯身而出至六十步外，但行無疑。凡癸時為天網，癸亥為天網張，惟甲寅直符癸亥時臨中五宮為天網四張，此時東南西北皆無出入，故曰：“天網四張，萬物盡傷，強有出者，必有禍殃。”凡值此時，宜靜而不宜動也。

The so-called "Heavenly Net" refers to the time when all eight gates are closed and motionless, and the tenth heavenly stem, Gui, returns to its original position. This occurs during the six hours of Guiyou, Guichou, Guiwei, Guisi, Guimao, and Guihai. When people enter or exit, they must pass through the gates. Since the eight gates are closed, it is as if a net has been stretched across the gates. Entering or exiting at this time will result in being caught in the net. Therefore, during these times, nothing is auspicious, and this gate is only suitable for fleeing or hiding. If one leaves from this direction, others cannot catch them. However, the net has different heights, and leaving the net involves either going up or down. If one is in urgent need of escape, one should first check where the Gui stem falls on the Heaven Plate. If it falls in the fourth Xun palace, it is considered a burial place, and going there is not advisable. If it falls in the first Kan palace or the second Kun palace, the net is low. If it falls in the sixth Qian palace, it is considered a head collision, which is also not advisable. If it falls in the seventh Dui palace or the eighth Gen palace, the net is high. When the net is high, one should carry a knife on the back, bend down and crawl out, and after walking sixty paces, one can proceed safely. All times marked by the Gui stem are considered the Heavenly Net. The time of Guihai is called "Heavenly Net Spread." However, when the value symbol (value symbol) falls on the middle fifth palace during the Jiayin decade and the time is Guihai, it is called "Heavenly Net Spread on All Sides." At this time, one cannot escape in any direction. Therefore, it is said that when the Heavenly Net is spread on all sides, all things will be harmed, and those who insist on leaving will suffer misfortune. During such times, it is advisable to remain still and avoid movement.

嘗考六十時中星伏，惟六時：甲子直符戊辰時、甲戌直符己卯時、甲申直符庚寅時、甲午直符辛丑時、甲辰直符壬子時、甲寅直符癸亥時，此陰陽之局星伏之定法也。凡六癸時為門伏，陰陽兩局皆同。返吟取沖，頭緒癸多難以備載也。

I once examined: among the sixty hours, there are only six hours when the nine stars are in hidden chant (fu yin), namely: in the Jiazi decade, when the chief symbol (zhi fu) meets the hour of Wuchen; in the Jiaxu decade, when the chief symbol meets the hour of Jimao; in the Jiashen decade, when the chief symbol meets the hour of Gengyin; in the Jiawu decade, when the chief symbol meets the hour of Xinchou; in the Jiachen decade, when the chief symbol meets the hour of Renzi; and in the Jiayin decade, when the chief symbol meets the hour of Guihai. This is the fixed method for hidden chant in both Yang Dun and Yin Dun. As for the eight gates in hidden chant, all six hours of Gui are included, and they are the same in both Yin and Yang systems. As for reverse chant (fan yin), it takes the opposite palace, but the details are too numerous to list one by one.

陰陽刑德開闔者，陰刑陽德，陰闔陽開也。冬至、小寒、大寒在坎德，卯刑酉；立春、雨水、驚蟄在艮德，辰刑戌；春分、清明、穀雨在震德，午刑子；立夏、小滿、芒種在巽德，未刑丑；夏至、小暑、大暑在離德，酉刑卯；立秋、處暑、白露在坤德，戌刑辰；秋分、寒露、霜降在兌德，子刑午；立冬、小雪、大雪在乾德，丑刑未；寅申巳亥為生，故不及也。蓬任沖輔禽謂之陽星，凡五陽星加時為開；英芮柱心謂之陰星，凡四陰星加時為闔。將兵以開闔為主客，以刑德定坐擊，開為主，闔為客也。

The concept of yin and yang刑 and 德 opening and closing refers to yin governing刑 and closing, while yang governs 德 and opening. According to the seasonal divisions: during the three periods of Winter Solstice, Lesser Cold, and Greater Cold, 德 is in the Kan palace, and刑 occurs between卯 and 酉; during the three periods of Start of Spring, Rain Water, and Awakening of Insects, 德 is in the Gen palace, and刑 occurs between 辰 and 戌; during the three periods of Spring Equinox, Clear and Bright, and Grain Rain, 德 is in the Zhen palace, and刑 occurs between 午 and 子; during the three periods of Start of Summer, Grain Full, and Grain in Ear, 德 is in the Xun palace, and刑 occurs between 未 and 丑; during the three periods of Summer Solstice, Lesser Heat, and Greater Heat, 德 is in the Li palace, and刑 occurs between 酉 and 卯; during the three periods of Start of Autumn, Limit of Heat, and White Dew, 德 is in the Kun palace, and刑 occurs between 戌 and 辰; during the three periods of Autumn Equinox, Cold Dew, and Frost Descent, 德 is in the Dui palace, and刑 occurs between 子 and 午; during the three periods of Start of Winter, Light Snow, and Heavy Snow, 德 is in the Qian palace, and刑 occurs between 丑 and 未. The four branches of 寅, 申, 巳, and 亥 belong to the four life positions and are not included in刑, so they are not mentioned. Among the nine stars, Tian Peng, Tian Ren, Tian Chong, Tian Fu, and Tian Qin are yang stars; when any of these five yang stars are present in the time being calculated, it is called 'open'. Tian Ying, Tian Rui, Tian Zhu, and Tian Xin are yin stars; when any of these four yin stars are present in the time being calculated, it is called 'closed'. When leading an army, the open and closed determine the host and guest forces, while刑 and 德 determine the direction of sitting and attacking: open is the host, and closed is the guest.

甲乙丙丁戊五時為陽，二至皆以此五時為陽。一切舉動，取天盤三奇合吉門乘之。將兵利客，宜先舉。凡出軍、征伐、遠行、求財、立國邑、安社稷、治民人、臨武事、見官、謁貴、移徙、嫁娶，皆吉，惟逃亡難補。經云：“符、使之行，一時一易，行陽利客。陽干受東部之生氣，陽時氣升，故用天盤三奇也。”

The five heavenly stems Jia, Yi, Bing, Ding, and Wu are yang. Both the winter solstice and summer solstice concealments use these five stems as yang hours. Whenever there is an action, one should take the three marvels from the heaven plate and pair them with favorable gates for use. Military operations are favorable when acting in the guest direction, and it is advisable to take the initiative. All matters such as military campaigns, conquests, long journeys, seeking wealth, building cities, stabilizing the state, governing the people, using force in battle, meeting officials, visiting the noble, moving house, and marriage are favorable; only fleeing is unfavorable, and once fled, it is difficult to remedy. The text says: the movement of the chief symbol and duty gate changes once per hour. When moving during a yang hour, it is favorable for the guest direction. Yang stems receive the vitalizing energy of the east, and yang hours have rising energy, so the three marvels from the heaven plate should be used.

己庚辛壬癸五時為陰，二至皆以此五時為陰。一切謀為取地盤三奇合吉門乘之，將兵利主，宜後應。凡出征、遠行、求財、立國邑、安社稷、治人民、臨武事、上官、謁貴、移徙、嫁娶，皆不吉，惟逃亡可獲。經云：“符、使之行，一時一易，行陰利主。蓋陰干受西部之煞時，陰時氣降，故用地盤三奇也。”

The five heavenly stems JI, GENG, XIN, REN, and GUI are all yin. Both the beginning and the end of the day are also considered yin times. Whenever there is a plan, one should take the three marvels from the earth plate and pair them with favorable gates for use. Commanding an army is advantageous when taking the main direction, and it is better to act after the opponent. All matters such as going to war, traveling far, seeking wealth, building cities, stabilizing the state, governing the people, fighting in battle, taking up a post, visiting officials, moving house, and marriage are unfavorable; only fleeing can be successful, as it can be concealed. The text says: the chief symbol and duty gate change every hour. When they are in a yin time, it is favorable for taking the main direction. Yin stems receive the sharp and severe energy from the west, and the energy of yin times descends, so one should use the three marvels from the earth plate.

萬一訣云：“陽遁用天上直符所居之宮，取本乎天者親上之意；陰遁用地下直符所在之宮，取本乎地者親下之意。”上將居之而擊其沖，百戰百勝。一曰天乙宮，經云：“天乙之神所在宮，大將宜居擊對沖。”星直符即天乙也，坐天英擊天蓬，則勝。一曰九天宮，我軍立九天之上，而擊其對沖之宮，則敵人不敢當我之鋒。一曰星門宮，生門合天上三奇之宮，上將行兵坐生門擊死門，百戰百勝。又曰背婷婷擊白奸為一勝，背月建擊其沖為二勝，背生擊死為三勝，大同小異也。

The "Wan Yi Jue" says: For Yang Dun, one takes the palace where the Heaven Plate Chief Symbol is located, using the meaning from the "Book of Changes, Qian Wenyan" that "those originating from Heaven are closely connected to above"; for Yin Dun, one takes the palace where the Earth Plate Chief Symbol is located, using the meaning "those originating from Earth are closely connected to below." The commander should sit in that palace and attack its opposite palace, thus achieving victory in every battle. There are three winning palaces: The first is the Tian Yi Palace. The classic says that the palace where the Tian Yi deity resides is suitable for the commander to sit and attack the opposite palace. The star that holds the Chief Symbol is Tian Yi. For example, if the commander sits in the Tian Ying position to attack the Tian Peng palace, he will win. The second is the Jiu Tian Palace. If our army stands on the Jiu Tian, attacking the opposite palace of Jiu Tian, the enemy will not be able to resist our attack. The third is the Star Gate Palace, which is the palace where the Life Gate and the Heaven Plate Three Marvels meet. The commander should move his troops and sit in the Life Gate to attack the Death Gate, achieving victory in every battle. Another saying states: The first victory is to attack the Bai Jian from behind the Tingting deity; the second is to attack the opposite palace of the Month Builder from behind the Month Builder; the third is to attack the Death Gate from behind the Life Gate. The specific expressions differ slightly, but the main idea is the same.

一不擊天乙宮，二不擊九天宮，三不擊生門宮，四不擊九地宮，五不擊值符、直使宮。大抵我軍宜居之方，皆不可擊，倘其方為敵所據，交兵之時宜避之或抄其後而擊之可也。

There are five directions that should not be attacked: first, do not attack the palace where the Chief Symbol is located; second, do not attack the palace where Jiu Tian is located; third, do not attack the palace where the Life Gate is located; fourth, do not attack the palace where Jiudi is located; fifth, do not attack the palace where the Chief Symbol and the Direct Commander are located. The reasoning is: any direction that should be occupied by our own forces should not be attacked. If these directions are instead occupied by the enemy, during battle we should avoid facing them directly, or attack from behind, which is acceptable.

地將者，神后、大吉、功曹、太沖、天罡、太乙、勝光、小吉、傳送、從魁、河魁、登明也。此十二神應乎地支，故曰地將，即月將也。求將之法，神后子起，登明亥止，以亥逆躔娵訾，雨水用氣是。一將一移，將加正時，吉凶可知，其法以每月中氣後某日時刻日躔某次，於本月將出加正時用，其吉凶隨各將臨方審之。

The earthly forces have twelve positions: Shenhou, Da Ji, Gongcao, Tai Chong, Tian Gang, Tai Yi, Sheng Guang, Xiao Ji, Chuan Song, Cong Kuai, He Kuai, and Deng Ming. These twelve deities correspond to the twelve earthly branches, so they are called earthly generals, which is also commonly referred to as the "month general." The method to determine the month general is as follows: Shenhou starts from Zi, and Deng Ming ends at Hai. The month general follows the sun's position in the star sequences, moving in reverse. For example, after the rain and water season, if the sun is in the Juzi sequence, then Hai is used as the general. Each month uses a different general. The month general for the current month is added to the correct hour of the day being divined, and the fortune can be determined. The specific method is: check on which star sequence the sun is located on a certain day and time after the middle solar term of the month, take the month general for that month, add it to the correct hour, and then see where each general falls in the directions, thus determining fortune and misfortune.

建寅之月雨水後，日躔娵訾之次，是為登明亥將。建卯之月春分後，日躔降婁之次，是為河魁戌將。建辰之月穀雨後，日躔大梁之次，是為從魁酉將。建巳之月小滿後，日躔實沉之次，是為傳送申將。建午之月夏至後，日躔鶉尾之次，是為小吉未將。建未之月大暑後，日躔鶉火之次，是為勝光午將。建申之月處暑後，日躔鶉首之次，是為太乙巳將。建酉之月秋分後，日躔壽星之次，是為天罡辰將。建戌之月霜降後，日躔大火之次，是為太沖卯將。建亥之月大雪後，日躔析木之次，是為功曹寅將。建子之月冬至後，日躔星紀之次，是為大吉丑將。建丑之月大寒後，日躔元枵之次，是為神后子將。

The twelve month generals are assigned as follows. In the first month, the month builder is寅, after the rainwater solar term, the sun is in the娵訾 asterism, using the 登明 general亥. In the second month, the month builder is卯, after the spring equinox, the sun is in the降娄 asterism, using the River Chief general戌. In the third month, the month builder is辰, after the grain rain solar term, the sun is in the大梁 asterism, using the 从魁 general酉. In the fourth month, the month builder is巳, after the small fullness solar term, the sun is in the实沉 asterism, using the 传送 general申. In the fifth month, the month builder is午, after the summer solstice, the sun is in the鹑首 asterism, using the 小吉 general未 (the original text says 「鹑尾」, which is a mutual error with the eighth month entry). In the sixth month, the month builder is未, after the great heat solar term, the sun is in the鹑火 asterism, using the 胜光 general午. In the seventh month, the month builder is申, after the heat cessation solar term, the sun is in the鹑尾 asterism, using the 太乙 general巳 (the original text says 「鹑首」, also a mutual error). In the eighth month, the month builder is酉, after the autumn equinox, the sun is in the寿星 asterism, using the Heavenly Gang general辰. In the ninth month, the month builder is戌, after the frost descent solar term, the sun is in the大火 asterism, using the 太冲 general卯. In the tenth month, the month builder is亥, after the light snow solar term, the sun is in the析木 asterism, using the 功曹 general寅 (the original text says 「大雪」, but according to the middle solar terms it should be 「小雪」). In the eleventh month, the month builder is子, after the winter solstice, the sun is in the星纪 asterism, using the 大吉 general丑. In the twelfth month, the month builder is丑, after the great cold solar term, the sun is in the玄枵 asterism, using the 神后 general子.

經曰：“庚加年月日時皆為格。”應以凶論，然遇凶門則忌，若直開休生三吉門又逢旺相，仍以吉論，全在制伏得宜，可成大用，若拘拘於不宜用，未免謬柱而鼓瑟也。又如庚加丙為白入熒，丙加庚為熒入白，為格中最凶者；而遇直符，庚加丙則為龍返首，丙加直符庚又為鳥跌穴，均為格中最吉者。吉凶互見，而無發明取用之法，故皆泥而不用。

The text says: When the Six Gengs are added to the year stem, month stem, day stem, and hour stem, they form a "pattern" and should be considered ominous. However, this depends on the accompanying gates. If it meets a凶门 (evil gate), it should be avoided; but if it meets the three auspicious gates of 开 (Opening), 休 (Resting), and 生 (Nourishing), and the stars and gates are also prosperous and strong, it should still be considered auspicious. The key lies in proper control; if it can be controlled effectively, it can be of great use. If one rigidly adheres to the phrase "not suitable for use," it is like trying to play the zither by fixing the strings, lacking flexibility. For example, when Geng is added to Bing, it is called "Tai Bai enters Ying Huo," and when Bing is added to Geng, it is called "Ying Huo enters Tai Bai," which are the most ominous patterns. However, if the Chief Symbol is present, Geng added to Bing becomes "Qing Long Fan Shou," and Bing added to the Chief Symbol Geng becomes "Fei Niao Die Xue," which are the most auspicious patterns. Both auspicious and ominous aspects are present, but predecessors did not clearly explain how to use them, so people generally stick rigidly to them without using them.

然庚雖直符不可，以甲申所統之時蓋以凶論，是直符即受爵任事之人也，雖受甲於庚，譬之凶人，御於國門之外，其人豈曰善良，然每有奇才異能，亦能反正建樹，竭盡股肱之力而能猶謂之盜賊耶？若夫庚加年月日時之干，而不得奇及三吉門者，則仍以白入熒、熒入白論。如甲丙相加又得吉門，誰云甲申旬之龍鳥吉格不堪取用乎？又如丙加年月日時之干，皆曰勃格，因丙為陽火，其性暴躁，過猶不及，用事多不靖，故以為忌。蓋因舉兵，凶象也，戰，危事也，故遁甲用兵，凡遇丙庚所加則忌，遇丙相會尤忌，然丙又為奇吉，而果得三吉門相會，亦不能概置不用，似此庚丙加臨之處，當宜活看為是。

In fact, although Geng is not favorable, we should not simply because it is the chief symbol, judge all the hours governed by the Jiashen decade as evil. The chief symbol is like a person who has been given an official position and is responsible for a task: even though it entrusts Jia to Geng, it is like sending a fierce person to guard the national gate — this person may not be considered virtuous, but he often has extraordinary talent and ability, can reform himself, and achieve great accomplishments, giving his utmost effort. How can we then call him a thief? If the six Gengs are added to the heavenly stems of the year, month, day, or hour, and there are no three marvels or three auspicious gates accompanying them, then we should still judge according to the situation of Tai Bai entering Ying and Ying entering Bai. However, if Jia and Bing are combined and also meet auspicious gates, who can say that the Wu (青龙返首) and Fei Niao Die Xue (飞鸟跌穴) of the Jiashen decade are not worth using? Moreover, when Bing is added to the heavenly stems of the year, month, day, or hour, they are all called "Bo Ge" (勃格), because Bing belongs to yang fire, which is impetuous in nature. Excessiveness leads to deficiency, and actions often lack stability, so it is considered inauspicious. In the end, military campaigns are inherently ominous, and warfare is inherently dangerous, so in Dun Jia, whenever Bing or Geng is added, we should be cautious. Especially when Bing meets Bing, it is particularly inauspicious. However, Bing is also one of the three marvels and is inherently auspicious. If it is combined with the three auspicious gates, we should not discard it altogether. In such cases where Bing and Geng are added, we should consider them flexibly and not make rigid judgments.

葛洪曰：“龍返首、鳥跌穴二格雖無奇門卦局，亦可用事。”竊謂兵家作用，門最緊要，奇家惟此二格為上吉之格，而必須得三吉門，始為萬全，若三吉門加臨，則不計其生克之旺衰也。

Ge Hong said: The patterns of Qinglong Fanshou and Fei Niao Die Xue can be used for affairs even without the Three Marvels good doors or suitable hexagram structures. I personally think: In military affairs, the eight gates are most important; among the patterns in the Qi Men system, only these two are considered auspicious patterns. However, they still need to be combined with the three good gates, Xiu, Sheng, and Kai, to be completely safe. Conversely, if the three good gates are added, then there is no need to carefully consider the relationships of generation, overcoming, prosperity, and decline.

天主動，故天盤奇儀星門一時一易者，法天行之旋轉也；地主靜，故地盤奇儀星門五日一移，效地勢之貞靜也。故天盤直符加干以取時，取時者，一時一易也；地盤星符臨卦氣以定局也，定局者，五日一局也，如冬至陽遁坎宮一局管六十時也。

Heaven is active, so the odd symbols, stars, and gates on the Heaven Plate change every hour, following the continuous rotation of celestial bodies; Earth is static, so the odd symbols, stars, and gates on the Earth Plate move only every five days, imitating the firm and quiet nature of the Earth. Therefore, the Chief Symbol on the Heaven Plate is added to the hour stem to determine the time, meaning that the symbol changes every hour. The Star Symbol on the Earth Plate is determined according to the hexagram's energy, meaning that each set of symbols is fixed for five days— for example, the Yang Dun Kan one arrangement is used at the winter solstice, and this arrangement covers a total of sixty hours.

最吉者，莫如三奇得使；最凶者，莫如三奇入墓。二者吉凶懸絕，皆不宜取用之時也。乙奇入墓於坤未，丙奇入墓於乾戌，丁奇入墓於丑艮。假令陽一局丙寅時，天盤乙奇加之為得使，又為入墓，將何以論吉凶乎？蓋奇既入墓，則闇昧不明，雖值得使，當此疲憊之時，烏能任其指使哉？故凡遇奇墓之時，雖值三吉門，亦不宜用。

The most auspicious situation is when the Three Marvels are in their proper position, while the most inauspicious is when the Three Marvels enter their burial positions. The difference between these two is great. However, if these two situations occur together, such a time should also not be used. The burial position of the Yi Marvel is at the Wei position in the Kun Palace, the burial position of the Bing Marvel is at the Xu position in the Qian Palace, and the burial position of the Ding Marvel is at the Chou position in the Gen Palace. For example, in the Bingyin hour of the Yang Dun system, if the Tianpan Yi Marvel is added, it is both in its proper position and in its burial position. How should we judge the fortune in this case? Knowing that once a Marvel enters its burial position, it becomes dark and unclear, even though it is nominally in its proper position, it is at its weakest and cannot be used. Therefore, whenever the Three Marvels enter their burial positions, even if they are combined with the Three Auspicious Gates, they should not be used.

凡主將用兵、安營、佈陣，必須依孤虛之法，方能保全士卒，百戰百勝，所向無敵。蓋孤者，乃高峻獨尊之象，常可背而擊其沖，其法，即旬中空亡也，如甲子旬，孤在戌亥，戌在辰巳之類。務使陽孤而擊陽虛；陰孤而擊陰虛，則一女可敵十夫。

Whenever a general leads an army, sets up camp, or arranges formations, he must rely on the method of "guxu" to ensure the safety of his soldiers, achieve victory in every battle, and be invincible. The term "guxu" refers to a situation where one is isolated and exalted, usually attacking from a position that is backed by a high and elevated place, facing its opposite direction. To determine the "guxu," one must find the empty positions in the ten-day cycle. For example, in the Jiazi cycle, the empty positions are Xu and Hai, so the "guxu" is Xu and Hai, and the corresponding "xu" is Chen and Si. When applying this method, one must attack the yang "guxu" with the yang "xu" and the yin "guxu" with the yin "xu." In this way, a single woman can be as effective as ten strong men. (The original text mistakenly writes "Xu" instead of "xu" in the phrase "Xu is in Chen and Si.")

如萬人宜用年孤，千人以上用月孤，百人以上用日孤，十人以上用時孤，更有六花大陣：主將坐於中軍、裨將坐於青龍、旗鼓振於天蓬、士卒駐於明堂、伏兵潛於太陰、領兵出於天門、旋師入於地戶、斬決出於天獄、囚罪繫於天牢、糧草統於天庭、府庫藏於華蓋，如甲子旬，子為青龍；甲戌旬，戌為青龍之類。六甲旬亥酉未巳卯丑為陰虛，戌申午辰寅子為陽孤，對而擊其沖，分陽孤擊陽虛，陰孤擊陰虛也。

When the size of the army differs, the corresponding isolated positions also differ: for an army of ten thousand, the year's isolated position is used; for an army of a thousand or more, the month's isolated position is used; for an army of a hundred or more, the day's isolated position is used; and for an army of ten or more, the hour's isolated position is used. In addition, there is the deployment of the "Six Flowers Array": the general sits in the central army, the deputy general sits in the position of the Azure Dragon, the flag and drum are set in the position of the Heavenly Prison, the soldiers are stationed in the position of the Bright Hall, the hidden troops are concealed in the position of the Taiyin, the leading troops advance from the Heavenly Gate, and the returning troops enter from the Earth Gate. The executioner is stationed in the position of the Heavenly Court, and the prisoners are held in the position of the Heavenly Prison. The provisions are managed by the position of the Heavenly Court, and the treasury is stored in the position of the Huagai. The position of the Azure Dragon varies according to the ten-day cycle. For example, in the Jiazi cycle, the position of the Azure Dragon is Zi, and in the Jiaxu cycle, the position of the Azure Dragon is Xu. Among the six Jia cycles, the positions of Hai, You, Wei, Si, Mao, and Chou are considered Yin positions, while the positions of Xu, Shen, Wu, Chen, Yin, and Zi are considered Yang positions. The strategy of attacking the isolated positions requires that Yang positions attack Yin positions and Yin positions attack Yin positions.

五不遇，陽克陽干，陰克陰干，即子平家七煞之義也。選擇日時，此煞極凶，縱有奇門，不用。經曰：“時干剋日損其明，甲日原從午上評，舉此一元為起例，損兵折將棄干城。”謂時干剋日干，如甲日庚午時。

The condition for "five non-encounters" is when a yang stem overcomes another yang stem, or a yin stem overcomes another yin stem, which corresponds to the concept of "seven evils" in Zi Ping命理. When selecting a day and time, encountering this evil is extremely凶. Even if three marvels auspicious gates are simultaneously obtained, they are all disregarded. The classic states: when the stem of the hour overcomes the stem of the day, it diminishes the brightness of the day's stem. For a day with stem Jia, the hour must be Gengwu (the hour of午). This serves as an example; encountering this situation leads to loss of soldiers and generals, and even the city cannot be defended. The term "five non-encounters" refers to when the stem of the hour overcomes the stem of the day, such as the Gengwu hour on a Jia day.

天輔者，天皇大帝之輔，太白分司，天恩理事守於六甲，澤於兆民，入官、服罪、遠行、求財、移徙、嫁娶、求官、到任，人間萬事，皆宜用之。雖斧鉞在前，天猶赦之，其妙莫測。謂甲己之日己巳時、乙庚之日甲申時、丙辛之日甲午時、丁壬之日甲辰時、戊癸之日甲寅時也。

"The period of Tianfu" is the auxiliary deity of the Heavenly Emperor, entrusted with duties by Tai Bai. It governs affairs with Heavenly Grace and protects the Six Jia, bestowing blessings upon all people. It is favorable for entering officialdom, confessing crimes, traveling afar, seeking wealth, moving house, marriage, seeking office, and taking up a post. Even if a knife or axe is before one's eyes, heaven will pardon. Its subtlety is beyond measure. Specifically, it occurs on the Jisi hour of Jia day and Ji day, the Jiashen hour of Yi day and Geng day, the Jiawu hour of Bing day and Xin day, the Jiachen hour of Ding day and Ren day, and the Jiayin hour of Wu day and Gui day.

六儀擊刑者，謂甲子直符臨三宮，子刑卯也，為無理之刑，防人暗算；甲戌直符臨二宮，戌刑未也，為恃勢之刑，主事多參商；甲申直符臨八宮，申刑寅也，為無恩之刑，同上論；甲午直符臨九宮，午自刑也，為高大之刑，主有自殘，事體錯亂；甲辰直符臨四宮，辰自刑也，同甲午論。故不宜行兵戰陣，人間謀為萬事皆不吉也。

The Six Instruments striking the刑 (punishment) are divided into five types. When Jiazi is the Chief Symbol and falls in the third palace of Zhen, it is Zi (rat) punishing Mao (rabbit), belonging to the category of "Punishment of Ingratitude," and one should be cautious of secret plots by others. When Jiaxu is the Chief Symbol and falls in the second palace of Kun, it is Xu (dog) punishing Wei (tiger), belonging to the category of "Punishment of Overbearing Power," indicating that matters will be inconsistent and conflicting. When Jiashen is the Chief Symbol and falls in the eighth palace of Gen, it is Shen (monkey) punishing Yin (ox), also belonging to the category of "Punishment of Ingratitude," with the same interpretation as above. When Jiawu is the Chief Symbol and falls in the ninth palace of Li, it is Wu (horse) punishing Wu (horse), which is self-punishment, belonging to the category of "Punishment of Greatness," indicating self-injury and disorder in affairs. When Jiachen is the Chief Symbol and falls in the fourth palace of Xun, it is Chen (dragon) punishing Chen (dragon), with the same interpretation as Jiawu. Whenever the Six Instruments strike the刑, it is inauspicious to deploy troops or arrange formations, and all human endeavors will be unfavorable.

有日旬空亡，有時旬空亡，十干截路空亡，惟出行最忌截路空亡。凡吉事遇空，則吉事不成；凶事遇空，則凶事不成。乍病遇空，則卻；久病逢空，則死。如日時逢太歲，則卻；久病逢月建，則亡之類。大約日奇重日旬空亡，而時奇重時旬空亡。

There are several types of empty voids: day旬 empty void, hour旬 empty void, and ten heavenly stems intercepting path empty void. The most忌 for traveling is the intercepting path empty void. Generally speaking, if good things meet an empty void, the good things cannot be accomplished; if bad things meet an empty void, the bad things will not come to fruition. A newly acquired illness will retreat if it meets an empty void, but a long-term illness meeting an empty void may result in death. For example, if the day branch and hour meet the heavenly ruler, the illness can be cured; if a long-term illness meets the month builder, the person will die—these are all based on the same principle. In general, the day school of strange gate focuses on day旬 empty void, while the hour school of strange gate focuses on hour旬 empty void.

如地盤三奇入墓為主，事則闇昧，為欲不為，進退狐疑不決，反覆之象。如天盤三奇入墓為客，事有乖張，遇而不遇，明中投暗。天地六儀若入墓與三奇同斷。如天地兩盤三奇六儀雖臨於墓宮，合吉凶等格，分主客，各有吉凶。若奇臨於墓宮，得日時相生，又不可以凶吉也。

When the Three Marvels on the Earth Plate fall into the墓 (burial) position, affairs in the local area become obscure and unclear: wanting to act but not doing so, hesitating to advance or retreat, showing a contradictory and indecisive attitude. When the Three Marvels on the Heaven Plate fall into the墓 position, affairs of the opposing side become erratic and unsmooth: as if encountering something but equivalent to not encountering it, moving forward in the open but retreating into the dark. If the Six Instruments on both Heaven and Earth Plates fall into the墓 position, the interpretation is the same as for the Three Marvels. If the Three Marvels and Six Instruments on both Heaven and Earth Plates fall into the墓 position but simultaneously form other auspicious or inauspicious patterns, then the auspicious and inauspicious outcomes should be interpreted separately for the host and the guest sides. There is another point: although the Marvels fall into the墓 position, if they are mutually generated by the Day Branch and the Hour, they cannot be simply judged as凶 (adverse) or吉 (auspicious), but must be considered carefully and decided accordingly.

時干剋日支，乃賤犯貴、幼犯長之義，犯此大凶，惟甲日克時尤甚。當審其衰旺，如日旺時衰，雖克無妨；時旺日衰，一克不救矣。克凶生吉經日時干入墓不可救，然惟丙戌時為墓，到巽宮則墓開；丁丑時到坤宮則墓開；己丑時亦然；壬辰時到乾宮則墓開；癸未時到艮則墓開。又天盤六儀擊刑，其墓亦開。又丙戌時遇辰月日時，則墓開，則隨事大小而取裁之，但我星門受克入墓者不救，雖墓開亦不救，故曰：“時剋日干必遭殃，日克時干必有傷。”

When the heavenly stem of the hour is able to overcome the earthly branch of the day, it signifies a situation where the inferior is attacking the superior or the young is attacking the elder, which is very ominous. If the day stem is Jia, then being overcome by the hour stem is especially serious. When judging, one should consider the strength and decline of the elements: if the day is strong and the hour is weak, even though there is an overcoming, it is not a great problem; but if the hour is strong and the day is weak, a single overcoming will be impossible to recover from. In general, overcoming is ominous, while being generated is auspicious. The classic says that if the heavenly stem of the hour enters its burial place, there is no way to save the situation. However, this can be further divided into methods to open the burial place: for instance, if the hour is Bingxu (丙戌), which is fire entering its burial place, then if it reaches the Xun trigram (巽宫), the burial is opened; if the hour is Dingchou (丁丑), then reaching the Kun trigram (坤宫) opens the burial; the same applies to Jichou (己丑); if the hour is Renchen (壬辰), then reaching the Qian trigram (乾宫) opens the burial; and if the hour is Guiwei (癸未), then reaching the Gen trigram (艮宫) opens the burial. In addition, if the Heaven Plate meets the Six Instruments in a way that they mutually attack each other, the burial is also opened. If the hour is Bingxu and it also coincides with the month, day, or hour of Chen (辰), which is in conflict with Xu (戌), the burial is also opened. Whether the burial is opened or not depends on the importance of the matter. However, there is one thing to note: if the star or gate of our side is itself overcome and enters its burial place, there is no way to save the situation, even if the burial is opened. Therefore, it is said: if the hour stem overcomes the day stem, there will be disaster; if the day stem overcomes the hour stem, there will be injury.

奇門一盤星門生克奇儀吉凶固然已定，至應何年月日時，又當其事之遠進，或應年月日，或應時日，星門奇儀衰旺而斷，神而明之，不可執定。先定其支，後配其干，其得干支之法，惟在正時定之，假如甲子直符加離九宮為子，午一沖，子與丑合，應在丑年月日時；甲午直符加坎一宮亦為子午相沖，午與未合必應；未日甲寅直符加坤二宮，為寅申相沖，寅與亥合，應在亥日；甲申直符加艮八宮，亦為寅申相沖，巳與申合，應在巳日；

Once the arrangement is fixed, the relationships of stars and gates, odd numbers and symbols in terms of generation, overcoming, auspiciousness and inauspiciousness are already determined. However, the specific year, month, day, or hour when the event will occur still needs to be determined based on the urgency and proximity of the matter. Matters that are distant should be considered in terms of year and month, while those that are close should be considered in terms of day and hour. Further judgment should take into account the strength and decline of the stars, gates, odd numbers, and symbols. One must be able to grasp the principles skillfully and not be rigid in following a single method. The order for determining the time is first to fix the earthly branch, then to match the heavenly stem, and the method of obtaining the stem and branch entirely depends on the exact time of the event. For example, if the chief symbol Jiazi is placed in the ninth palace Li (Fire), since Zi (the earthly branch of Jiazi) and Wu (the heavenly stem of the ninth palace) are in opposition, and Zi also combines with Chou, the event should occur in the year, month, day, or hour of Chou. If the chief symbol Jiawu is placed in the first palace Kan (Water), since Zi and Wu are in opposition, and Wu combines with Wei, the event should occur on the day of Wei. If the chief symbol Jiayin is placed in the second palace Kun (Earth), since Yin and Shen are in opposition, and Yin combines with Hai, the event should occur on the day of Hai. If the chief symbol Jiashen is placed in the eighth palace Gen (Mountain), since Shen and Yin are in opposition, and Shen combines with Si, the event should occur on the day of Si.

甲戌直符加巽四宮，為辰戌相沖，卯與戌合，應在卯日；甲辰直符加乾六宮，亦為辰戌相沖，辰與酉合，應在酉日，此值符相沖法，定支亦如此。甲戌直符加坤二宮，為戌刑未，卯與戌合，應在卯日；甲子直符加震三宮，為子刑卯，子與丑合，亦應在丑日；甲寅直符加巽四宮，為寅刑巳，寅與亥合，亦應在亥日，此值符相刑法，定支者亦如是。

Another example: When the Chief Symbol Jiaxu is added to the fourth palace Xun, it results in the conflict between Chen and Xu, and the combination of Xu with Mao, so the response should be on the day of Mao. When the Chief Symbol Jiachen is added to the sixth palace Qian, it also results in the conflict between Chen and Xu, and the combination of Chen with You, so the response should be on the day of You. The above is the method of determining the response date based on the conflict of the Chief Symbol. Determining the branch follows the same approach. There is also the method of determining the response date based on the conflict of the Chief Symbol: When the Chief Symbol Jiaxu is added to the second palace Kun, it results in the conflict between Xu and Wei, and the combination of Xu with Mao, so the response should be on the day of Mao. When the Chief Symbol Jiazi is added to the third palace Zhen, it results in the conflict between Zi and Mao, and the combination of Zi with Chou, so the response should be on the day of Chou. When the Chief Symbol Jiayin is added to the fourth palace Xun, it results in the conflict between Yin and Si, and the combination of Yin with Hai, so the response should be on the day of Hai. Whenever there is a conflict, determining the branch follows the same method.

直符落在旬空，必以出旬斷之，假如甲子旬中空戌亥，是加在乾六宮，必是應在戌亥日，以戌為重，陽與陽比，陰與陰比，此旬空法，定支者亦如此。如又不沖、又不刑、又不空，斷之則必看天盤六儀所帶之支以定，其支亦照看。其沖合，逢沖以決其合定支，逢合以決其沖地支可矣。其天盤所帶之支，又不沖、又不合，以星門生克定之，生逢生日，克逢剋日應之。內中且有先後分別，符應主先，使應符後。

If the chief symbol falls within the旬空, then it should be interpreted according to the "out of the ten-day period" method. For example, in the Jiazi ten-day period, the旬空 is on Xu and Hai. If the chief symbol is placed in the Qian hexagram (which corresponds to Xu and Hai), then the event must occur on either Xu or Hai day, with Xu being more important—because Yang is similar to Yang and Yin is similar to Yin. Since the beginning of the Jiazi ten-day period is Yang, the Yang branch Xu is chosen. This is the method for determining the specific day when the旬空 occurs. The determination of the branch is also done in the same way. If there is neither a conflict, nor a刑, nor a旬空, then one must look at the earthly branch carried by the heavenly stem on the Heaven Plate, and the method is the same as before: if there is a conflict, take the branch that corresponds to it to determine the day; if there is a合, take the branch that conflicts with it to determine the day. If the earthly branch carried by the Heaven Plate neither conflicts nor corresponds, then it should be determined by the generation and control relationship between the star and the gate: if they mutually generate, the event should occur on the day of mutual generation; if they mutually control, the event should occur on the day of mutual control. There is also a distinction of order: the time indicated by the chief symbol comes first, and the time indicated by the direct commander comes later.

傳曰奇門既分三盤，上、下盤內俱有一干，地盤宮中有一奇儀也，天盤星上亦帶一奇儀也，上下相對，一照成格，顯然可知。其人盤內藏著玄微，名曰暗干。暗奇非同格悖之論，只專視其庚、奇，帶奇為吉，帶庚為凶。重在主星之下，飛門有無暗庚、暗奇，落在餘宮，則勿論矣。妙在暗干玄微，凶中藏吉，吉內有凶之奧也。

The traditional explanation says: Since the system of Qimen divides into three plates—Heaven, Human, and Earth—each upper and lower plate carries a heavenly stem. The Earth Plate has a Qi or Yi in each palace, and the Heaven Plate's stars also carry a Qi or Yi. When they face each other, they form a pattern, clearly visible. However, the Human Plate contains another hidden aspect called "dark stem." The dark stem differs from the methods of patterns and movements. It only focuses on Geng and Qi: having Qi brings good fortune, having Geng brings misfortune. What is important is to check whether there is a hidden Geng or hidden Qi beneath the main star and within the flying gate (the direct gate). If they fall in another palace, they should not be considered. The beauty of the dark stem lies in its hidden and subtle nature, where misfortune may contain good fortune and good fortune may also include misfortune.

假如飛門（即直使之門）既生主星，飛門內又忽有庚到，凡百事，外面雖然美備，內中蹭蹬；又如飛門既克主星，凡百占之大凶，而飛門內忽有奇到（即飛干之乙丙丁），凡百事外面雖凶，內中實多暗護。經云：“若隱若現，若有若無，飛干之謂也。”觀暗干之法，如陽一局，明庚在震三宮，其盤所到之處為天上六庚，傷門所到之處即為飛門，人盤暗庚也；如帶來暗奇，亦如是可明矣。

For example: if the flying gate (which is the direct command gate) originally supports and assists the main star, but suddenly there is a Geng (metal) within the flying gate, then all matters may appear neat and perfect on the surface, but there will be obstacles everywhere inside. Conversely, if the flying gate overcomes the main star, which would normally indicate a great misfortune, but suddenly there is a strange element (i.e., the flying dry branch with Yi, Bing, or Ding) within the flying gate, then the situation may seem dangerous on the surface, but there may be hidden protection. The classic says: "if hidden and revealed, if present and absent," this refers to the flying dry branch. The method of examining the hidden dry branch is as follows: for example, in a Yang Dun (Yang movement) layout, the clear Geng is in the Zhen (Thunder) third palace, and when the Heaven Plate moves to that position, it becomes the Six at the Top Geng. The Shang Men (Wounding Gate), which is the native gate of the Zhen palace, is the flying gate, and the hidden Geng brought into the flying gate is from the Human Plate. If it is a hidden strange element, the same method applies.

其法，上元甲子六十年用陰遁一局，中元甲子六十年用陰遁四局，下元甲子六十年用陰遁七局，是本年之干之在何元內以定局，再看旬首在何宮，一年一移宮。假如庚戌年，下元七局管事，庚戌旬頭繫甲辰所屬，即以七局三宮甲辰上逆數至庚戌在六宮，即以六白入中五，五黃在四宮，查道光庚戌年，繫在下元甲子元內，至同治三年甲子則交上元矣。歌曰：“上元甲子一白求，中元四綠卻為頭，下元七赤居中位，逆尋星位逆宮遊。”假如下元甲子七赤入中五，六白、四宮、五黃三宮俱仿此。

The method of flying white stars by year: the first sixty years of the upper yuan starting from Jiazi use the Yin Dun one layout, the middle sixty years of the Jiazi use the Yin Dun four layout, and the lower sixty years of the Jiazi use the Yin Dun seven layout. First, determine which yuan the current year falls into, and use that to set the layout. Then, check which decade the year belongs to, and move one palace each year. For example, the year Gengxu falls under the lower yuan seven layout. Since Gengxu belongs to the Jiachen decade, it starts from the Zhen three palace (where Jiachen resides) in the seven layout and counts backward to Gengxu, which falls in the Qian six palace. Thus, the six white star is placed in the center, and the five yellow star is in the Xun four palace. Checking the Daoguang Gengxu year, it falls within the lower yuan Jiazi. It did not enter the upper yuan until the third year of Tongzhi, which was Jiazi. The rhyme says: the upper yuan Jiazi starts with the one white star, the middle yuan Jiazi starts with the four green star, and the lower yuan Jiazi starts with the seven red star. All are found by counting backward to locate the stars and moving backward through the palaces. For example, in the lower yuan Jiazi, the seven red star is placed in the center. Then the six white star is in the Qian palace, the four green star is in the Xun palace, and the five yellow star is in the third palace, and so on.

其法以本月之支，視孟仲季以定上中下三元，俱用一四七局逆數，再看何甲旬頭在何宮，一月一宮。假如乙酉月繫甲申旬所統，以陰一局八宮起甲申逆數至七宮即乙酉，即以七赤入中五宮，五黃則在三宮矣。假如子午卯酉年，正月八白入中五宮，七赤在四宮；辰戌丑未年，正月五黃入中五宮；寅申巳亥年，正月二黑入中五宮。經云：“千工萬工求年白，百工時工求月白也。”

The method of flying white in the lunar calendar involves determining whether the current month's earthly branch belongs to the first, second, or third part of the season, and using this to establish the upper, middle, and lower trigrams. All calculations use one, four, or seven trigrams in reverse order. Then, check which decade the month belongs to and identify the starting palace of that decade. Each month moves one palace. For example, the month of Yiyou belongs to the Jiashen decade, so it starts at the palace of Gen eight in the Yin Dun one trigram, and counts backward to the palace of Dui seven, which corresponds to Yiyou. Thus, the seven red star is placed in the center palace five, and the five yellow star is in the palace of Zhen three. Another example: for years of Zi, Wu, Mao, and You, the first month starts with the eight white star in the center palace five, and the seven red star is in the palace of Xun four. For years of Chen, Xu, Chou, and Wei, the first month starts with the five yellow star in the center palace five. For years of Yin, Shen, Si, and Hai, the first month starts with the two black star in the center palace five. The classic says: for large projects involving hundreds or thousands of people, the year's white star is required. For smaller projects involving fewer than a hundred people or temporary works, the month's white star is sufficient.

日家白法不難求，二十四氣六宮周，冬至雨水及穀雨，陽順一七四中游，夏至處暑霜降後，九三六局逆行留。假如冬至後甲子為上元，起一白乙丑二黑；雨水後甲子為中元，起七赤乙丑八白；穀雨後甲子為下元，起四綠乙丑五黃，並順布，求值日星入中宮順行；夏至後甲子為上元，起九紫乙丑八白；處暑後甲子為中元，起三碧乙丑二黑；霜降後甲子為下元，起六白乙丑五黃，並逆布，求值日星入中五宮逆行。

The calculation of the flying white is not difficult: within the twenty-four solar terms, six palaces rotate through a full cycle. After the three solar terms of Winter Solstice, Rain Water, and Grain Rain, which belong to the yang, the numbers one, seven, and four are used to move clockwise into the central palace; after the three solar terms of Summer Solstice, Limit of Heat, and Frost Descent, which belong to the yin, the numbers nine, three, and six are used to move counterclockwise. Specifically, the Jiazi day following Winter Solstice is the upper yuan, starting with one white, and the Yichou day starts with two black; the Jiazi day following Rain Water is the middle yuan, starting with seven red, and the Yichou day starts with eight white; the Jiazi day following Grain Rain is the lower yuan, starting with four green, and the Yichou day starts with five yellow—these three periods are arranged in a clockwise direction, and the day star is placed in the central palace and then moved clockwise. The Jiazi day following Summer Solstice is the upper yuan, starting with nine purple, and the Yichou day starts with eight white; the Jiazi day following Limit of Heat is the middle yuan, starting with three green, and the Yichou day starts with two black; the Jiazi day following Frost Descent is the lower yuan, starting with six white, and the Yichou day starts with five yellow—these three periods are arranged in a counterclockwise direction, and the day star is placed in the fifth palace and then moved counterclockwise.

冬至三元一七四，子午卯酉順布之；夏至三元九三六，子卯午酉逆排之。如子午卯酉日，冬至後子時起一白、丑時二黑，順行入中五。辰戌丑未日，冬至後，子時起七赤、丑時八白，順行起中五。夏至後，子時起三碧、丑時二黑，逆行起中宮。寅申巳亥日，冬至後，子時起四綠、丑時五黃，順行起中五。夏至後，子時起六白、丑時五黃，逆行入中五。

Timing of the Flying White: After the Winter Solstice, the three periods use the numbers one, seven, and four, with the days of Zi, Wu, Mao, and You as the basis, arranged in a forward sequence. After the Summer Solstice, the three periods use the numbers nine, three, and six, still using the days of Zi, Wu, Mao, and You as the basis, arranged in a reverse sequence. Specifically, on the days of Zi, Wu, Mao, and You, after the Winter Solstice, the first hour begins with one white, the second hour with two black, and proceeds forward into the central palace. On the days of Chen, Xu, Chou, and Wei, after the Winter Solstice, the first hour begins with seven red, the second hour with eight white, and proceeds forward into the central palace. On the days of Yin, Shen, Si, and Hai, after the Winter Solstice, the first hour begins with four green, the second hour with five yellow, and proceeds forward into the central palace. After the Summer Solstice, on the days of Zi, Wu, Mao, and You, the first hour begins with three green, the second hour with two black, and proceeds backward into the central palace. (On the days of Zi, Wu, Mao, and You after the Summer Solstice, the first hour should begin with nine purple, but this line is missing in the original text.)