Ten Heavenly Stems: Their Auspicious and Malevolent Judgments

時加六甲，一開一闔，上下交接（時下者，旬首加地盤，占時也，時下得甲申為伏吟之類，餘仿此）。加陽星為開時，百事吉；加陰星為闔時，百事不利。時加六乙，往來恍惚，與神俱出。時下得乙奇，凡攻擊、行來、逃亡，宜從天上六乙出，為日奇相隨，恍惚如神，人無見者，故曰與神俱出。

When the time of divination coincides with the Sixth Heavenly Stem, the opening and closing of the gate are in harmony, with the upper and lower plates interacting. The term 'time below' refers to placing the beginning of the ten-day period on the Earth Plate, which is the time being divined. For example, if the time below is Jiashen and it coincides with the Earth Plate's Jiashen, it is called 'Hidden Chant'. Other cases follow the same pattern. If a yang star is added, it is called 'Opening Time', and all affairs are auspicious. If a yin star is added, it is called 'Closing Time', and all affairs are inauspicious. When the time of divination coincides with the Sixth Heavenly Stem Yi, the movement is indistinct and uncertain, as if traveling with deities. When the time below is Yi Qi, one should travel in the direction of the Heaven Plate's Yi Qi for any attack, movement, or escape, because it is accompanied by 'Day Qi', making the movement indistinct like a deity, unseen by others, hence it is said to be traveling with deities.

六乙為蓬星，又為天德，百事利，求利得，移徙、入官、市賈、嫁娶吉，若將兵，大勝，所向獲功，不可遣怒，行鞭撲之事（凡六乙之時，看天盤上乙奇所臨之宮為天德，此時客勝，宜和作營壘。六乙之下，以安軍鼓者也）。時加六丙，萬兵莫往，王侯之象。時下得丙為月奇也，凡攻伐，宜從天上六丙出，與月奇相遇，又丙為明堂，聞憂不憂，聞喜則喜，入官得遷，商賈有利，將兵大勝。又丙為天威，宜上號令、遷徙、入宅、歸夥，萬事大吉。

Six Yi corresponds to the 'Tianpeng' star, also known as 'Tiande' (Heavenly Virtue). In this case, all affairs are favorable. Seeking wealth brings success, moving house, entering the court to become an official, doing business, and marriage are all auspicious. If leading an army, one can achieve great victories, and wherever one goes, one can establish achievements. However, one should not be angry or carry out punishments or beatings at this time. When encountering Six Yi, one should look at the position where the Yi Qi (Heavenly Oddity) is located on the Heaven Plate; that is where the Heavenly Virtue is. At this time, the guest force will win, and it is suitable to negotiate peace and build fortifications. The position where Six Yi is located is where the military drum should be placed. When encountering Six Bing, even thousands of troops will not dare to attack, showing the appearance of a king or marquis. When the time is Bing, it is also known as 'Yueqi' (Moon Oddity). If one wishes to attack or campaign, one should depart from the direction where Six Bing is located on the Heaven Plate, and meet with the Moon Oddity. Bing is also 'Mingtang' (Bright Hall). If one hears of worries, there is no need to worry; if one hears of good news, there will indeed be good news. Entering the court to become an official brings promotion, doing business is favorable, leading an army brings great victories. Bing is also 'Tianwei' (Heavenly Authority). It is suitable to issue orders, move, relocate to a new house, and form partnerships; all things will be favorable.

時加六丁，出幽入冥，到老不刑。時下得丁為星奇，又為玉女，宜安葬、藏匿之事。若隨星奇從天上六丁而出，入太陰而藏，敵人自不能見，利請謁、嫁娶、入官、市賈、百事皆吉無凶，若用兵主大勝。又六丁為三奇之靈，行來出入，宜從天上六丁所臨之方出，百事吉利（丁，木火之情，化而成金，凡征戰、謀為等事，利於暗計，私約交通）。

When the time is encountered with the Six Dings, one can move freely between the realms of the living and the dead, and will not suffer punishment or injury in old age. If the Ding appears at the current time, it is called the "Star Marvel" or "Yünu," which is favorable for burial and concealment. If one travels in the direction indicated by the Heaven Plate's Six Ding, entering the "Taiyin" to hide, enemies will not see them. At this time, it is favorable for visiting officials, marriage, entering government service, and business, with all affairs being auspicious and free from misfortune. If used in military matters, it indicates a great victory. The Six Ding is the most effective among the Three Marvels. Whenever one goes out or comes in, it is advisable to travel in the direction indicated by the Heaven Plate's Six Ding, ensuring all affairs are favorable. The Ding is originally of the nature of wood and fire, but transforms into metal. Therefore, it is favorable for secret strategies and private agreements in matters of warfare and planning.

時加六戊，乘龍萬里，莫敢呵止。戊為天武，從天上六戊而出，挾天武入天門，百事皆吉，逃走亡命遠行萬里無所拘止，又宜發號施令，諸惡伐罪，謀大事（加本旬直符得反首跌穴得使之時，凡征伐，不戰自退，任自求請，萬事大吉；犯刑沖凶格，大凶）。

When the time of divination coincides with the six Wu days, it is like riding a dragon across ten thousand miles, with no one daring to stop or scold. Wu is called "Heavenly Martial," and traveling in the direction of the six Wu days on the Heaven Plate is equivalent to carrying the Heavenly Martial deity into the heavenly gate, ensuring all affairs are auspicious. Whether fleeing, seeking refuge, or traveling far away, one will not be hindered or restrained, and it is also favorable for issuing commands, waging war against evil, and planning major affairs. If this is further combined with the value symbol of the current ten-day period and the auspicious signs of "Azure Dragon Returning Its Head," "Flying Bird Falling into a Hole," and "Receiving the Commander," then any military campaign will cause the enemy to retreat without fighting, and whatever one requests will be granted as desired, with everything going smoothly. However, if one encounters inauspicious patterns such as punishment and clash, it will be a great misfortune.

時加六己，如神所使，出被凶咎。己為地戶，又為六合，宜隱謀私密之事，不可表章暴露，強為之必獲凶咎，入官、嫁娶、造作，大段用事皆凶，只宜市賈，將兵必弱（凡六己之時，看天盤上甲戌己所臨之宮為明堂，此時用兵乃上將所居之地，宜隱伏，並偷營、劫寨，利為陰私秘密之事，小人利以亡命驚走）。

When the time is encountered with the sixth JI, actions seem as if being driven by ghosts and spirits, and traveling will meet misfortune. JI is both "the gate of the earth" and "Liu He". It is suitable for secret planning of private matters, but not suitable for submitting official documents publicly or revealing traces. If one forces action, misfortune will surely come. Entering government service, marriage, construction and other major affairs are all unfavorable, only trade is suitable. When encountering the sixth JI, one should look at the palace where the heavenly plate's Jia Xu and JI are located, which is called "Bright Hall". At this time, if one uses troops, that palace is the place where the general should be stationed. It is suitable for concealment and ambush, and for attacking the enemy's camp, capturing enemy camps, and it is favorable for handling private and secret matters. It is also suitable for low-ranking people to escape and move about.

時加六庚，抱木而行，強有出者，必有鬥爭。庚為天獄，又為天刑，出被凌辱，市賈無利，入官、嫁娶，百事皆凶，將兵客死主勝。時加六辛，行逢死人，強有所作，殃罰纏身，辛為天庭，不宜遠行、訴訟、決刑獄、嫁娶、市賈、入官，不可間疾，諸事不利，將兵主勝客死。時加六壬，為吏所禁，強有出入，非禍相鄰。壬為天牢，不可遠行，入官、問疾、移徙、嫁娶、逃亡，百事皆凶，此時用事，必有仇怨，為吏所呵，不可舉兵，只宜嚴刑獄、平訴訟。

When the time is on the sixth heavenly stem, Geng, it is like carrying a wooden枷 while walking, and those who force themselves to travel will certainly encounter conflicts. Geng is both "Heavenly Prison" and "Heavenly Punishment," and going out will result in being humiliated by others, losing profit in business, and all matters such as entering government service, marriage, and a hundred other affairs will be unfavorable. If leading an army, the enemy will die and the main side will win. When the time is on the sixth heavenly stem, Xin, one will meet dead people on the way, and those who force themselves to act will be plagued by calamity and punishment. Xin is "Heavenly Court," which is not suitable for long journeys, lawsuits, judging criminal cases, marriage, business, government service, or visiting the sick. All matters will be unfavorable. If leading an army, the main side will win and the enemy will die. When the time is on the sixth heavenly stem, Ren, one will be detained by officials, and forcing oneself to move will bring trouble and disaster. Ren is "Heavenly Prison," which is not suitable for long journeys, government service, visiting the sick, moving house, marriage, or fleeing. Doing anything at this time will certainly create enmity and lead to scolding from officials. It is not suitable to send troops; instead, it is appropriate to handle legal matters seriously and fairly judge lawsuits.

時加六癸，眾人莫視，不知六癸，出門即死。癸為天藏，宜求仙、遠遁、絕跡，從天上六癸所臨之方而出，則眾人莫見，不宜市賈、入官、遷除、嫁娶、移徙、入室，問疾病者重，又宜揚鞭撲之事，故云：“九地之下，利以逃亡；六癸之下，利以伏兵、逃亡、隱形也。”臨一二三四五宮可以隱，臨六七八九宮謂網遏，人不可以隱也。此時將兵主勝，百事皆凶。

When the time is marked by the hexagram of Gui, others cannot see your movements. If one does not understand the use of the hexagram of Gui, going out may lead to danger. Gui is called "Heaven's Concealment," suitable for seeking immortality, retreating far away, and cutting off one's trail. If one travels in the direction indicated by the hexagram of Gui on the Heaven Plate, others will not see him. At this time, it is not suitable for trade, entering government service, changing positions, marriage, moving house, or moving into a new house. Inquiring about illness will worsen the condition, but it is suitable for punishment. Therefore, there is a saying: beneath Jiudi, it is favorable for fleeing; beneath the hexagram of Gui, it is favorable for hiding troops, fleeing, and becoming invisible. When the hexagram of Gui is in the first, second, third, fourth, or fifth palace, concealment is possible. When it is in the sixth, seventh, eighth, or ninth palace, it is called being caught in a net, and one cannot hide. At this time, the commander of the army will win, but all other matters will be unfavorable.

乾，為官長，為老人，為病人，為僧，為公門人，為馬，為孝服人。坎，為漁人，為水夫，為乞丐，為豬，為魚，為鹽，為油，為水。艮，為童子，為山人，為貓，為犬，為磚石。震，為龍，為雷，為雹，為鼓聲，為術士，為商人，為舟子，為木匠，為筆客。

The eight trigrams each preside over specific people and things, which can be used to interpret and verify responses. The Qian trigram governs officials, elders, sick people, monks, officials in government offices, horses, and people wearing mourning clothes. The Kan trigram governs fishermen, boatmen, beggars, pigs, fish, salt, oil, and water. The Gen trigram governs children, people in the mountains, cats, dogs, and bricks and stones. The Zhen trigram governs dragons, thunder, hail, drum sounds, as well as geomancers, merchants, boatmen, carpenters, and sellers of writing brushes.

巽，為風，為女人，為雞鵝鴨，為道士，為秀才，為柴薪，為竹器，為花木。離，為婦女，為爐人，為患目人，為紅衣。坤，為老婦，為農夫，為裁縫，為樂人，為戲子，為醫生，為牛，為布帛，為食物，為藥餌。兌，為少婦，為尼婦，為羊，為響聲，為歌唱，為口舌。

The Trigram Xun governs wind, women, chickens, geese, ducks, Taoist priests, scholars, firewood, bamboo utensils, and flowers and trees. The Trigram Li governs women, those who tend furnaces and smelt metal, people suffering from eye diseases, and red clothing. The Trigram Kun governs old women, farmers, tailors, musicians, performers, doctors, cattle, cloth and silk, food, and medicine. The Trigram Dui governs young women, nuns, sheep, various sounds, singing, and verbal disputes.

子，為小兒，為婦女，為漁人，為舟子，為染匠，為蛇。子乘元武，為盜賊，為水；乘蛇為輕狂婦女，為菜，為青菱，為菜油，為螺蜆；乘龍為筆。丑，為耆老，為故舊，為庫書，為耕牛，為尼姑，為禿頭人，為大腹人。寅，為官員，為公吏，為儒者，為祝子，為書客，為鬍鬚人。

The twelve Earthly Branches each have their own dominions, and one must also consider the deities they are riding upon. Zi governs children, women, fishermen, boatmen, dyers, and snakes; if Zi is ridden by the Black Tortoise, it signifies thieves and water; if ridden by the Green Snake, it signifies flirtatious women, vegetables, green lotus, vegetable oil, snails, and clams; if ridden by the Azure Dragon, it signifies writing brushes. Chou governs the elderly, old friends and relatives, those who manage storehouses and documents, oxen, nuns, bald people, and those with large bellies. Yin governs officials, government clerks, scholars, priests, book sellers, and those who keep beards.

卯，為童稚，為舟子。乘朱為牙行人。辰，為兇徒，為方僧，為獵人。乘虎為徒人；乘元為網罟；乘蛇為魚；乘勾為缸。巳，為畫師，為匠工，為遠客，為庖人，為少女，為師姑，為爐冶人，為扇子，為花朵。乘朱為印，乘虎為弓努。午，為馬伕。乘龍為官員；乘蛇為婦女，為旌旗；乘勾為武官；乘虎為患目人。未，為農夫，為樂人，為戲子，為裁縫，為寡婦，為媒婆，為師巫。乘勾為牽羊人、為柳；乘龍為醫生；乘朱為橘。

The Earthly Branch 卯 represents young children and boatmen; riding the Vermilion Bird indicates merchants and brokers. The Earthly Branch 辰 represents wicked people, wandering monks, and hunters; riding the White Tiger indicates criminals, riding the Black Tortoise indicates fishing nets, riding the Snake indicates fish, and riding the Gou Chen indicates jars and pots. The Earthly Branch 巳 represents painters, craftsmen, travelers from afar, cooks, young girls, nuns, metalworkers, fans, and flowers; riding the Vermilion Bird indicates seals, riding the White Tiger indicates bows and arrows. The Earthly Branch 午 represents horsemen; riding the Azure Dragon indicates officials, riding the Snake indicates women and banners, riding the Gou Chen indicates military officers, and riding the White Tiger indicates people with eye diseases. The Earthly Branch 未 represents farmers, musicians, actors, tailors, widows, matchmakers, and witches; riding the Gou Chen indicates people leading sheep and willows, riding the Azure Dragon indicates doctors, and riding the Vermilion Bird indicates oranges.

申，為貴人，為銅錫匠，為剃頭人。乘龍為僧人，為銅錢；乘勾為緝捕人；乘虎為獵人，為箭，為綿絮。酉，為婦女，為銀匠，為佛婆。乘元為娼妓，為酒保；乘虎為孝服人，為鑼聲；乘朱為雞為鴨鵝。戌，為犬，為獵人，為獄吏，為軍卒，為僧人，為聚眾。乘蛇為菊花；乘虎為鐵器；乘元為螺。亥，為賣魚人，為挑水人。乘虎為屠宰人，為梅花；乘元為雨傘，為蓑笠；乘蛇為繩索，為豬穢；乘龍為圖畫，為幼孩；乘朱為豬；乘元為蛇，為乞丐，為龍，為魚；乘朱元虎蛇為哭泣；乘勾虎蛇為鏈鎖。

The hour of Shen governs the nobleman, copperworkers, tinworkers, and barbers; riding the Azure Dragon signifies monks and copper money, riding the Gou Chen signifies law enforcers, and riding the White Tiger signifies hunters, arrows, and cotton. The hour of You governs women, silversmiths, and elderly women who recite Buddhist prayers; riding the Black Tortoise signifies prostitutes and innkeepers, riding the White Tiger signifies people in mourning clothes and gongs, and riding the Vermilion Bird signifies chickens, ducks, and geese. The hour of Xu governs dogs, hunters, jailers, soldiers, monks, and crowds of people; riding the Qilin signifies chrysanthemums, riding the White Tiger signifies iron tools, and riding the Black Tortoise signifies snails. The hour of Hai governs fish sellers and water carriers; riding the White Tiger signifies butchers and plum blossoms, riding the Black Tortoise signifies umbrellas, raincoats, and straw hats, riding the Qilin signifies ropes and filth from pig pens, riding the Azure Dragon signifies paintings and young children, riding the Vermilion Bird signifies pigs; riding the Black Tortoise again signifies snakes, beggars, dragons, and fish; if Vermilion Bird, Black Tortoise, White Tiger, and Qilin appear together, it signifies crying; if Gou Chen, White Tiger, and Qilin appear together, it signifies shackles and chains.

九天，乾金之神，其神性剛而好動，所主者，名正言順之權，伸其令而無阻，至吉之神，得門得奇萬福畢集，不得奇門，而畏凶墓。所臨之宮，主有顯揚之事，高尚之人，武旺之事，不忿之事，天神之象。九地，坤土之神，其性情柔順，主虛恭之事，亦操生殺之機，半凶半吉之神，畏剋制入墓。所臨之宮，主有田土之事，平陸之人，安逸之兆。

"Jiu Tian" is the spirit of the Heaven element, with a strong and dynamic nature, governing rightful authority that can be fully exercised without obstruction, and is considered extremely auspicious. If it is accompanied by favorable gates and the Three Marvels, then all kinds of blessings will gather together. However, if it does not receive assistance from the Marvels, it will fearInauspicious Pattern and being buried. The palace where Jiu Tian is located indicates matters of prominence and reputation, virtuous individuals, flourishing military affairs, and matters of inner injustice, reflecting the aura of heavenly deities. "Jiu Di" is the spirit of the Earth element, with a gentle and compliant nature, governing humble and untruthful matters, while also controlling the power of life and death. It is a semi-auspicious and semi-inauspicious spirit, fearing being restrained and being buried. The palace where Jiu Di is located indicates matters related to land, plains, and signs of ease and leisure.

元武，水神，其神性好陰謀賊害，專司邪昧、鬼昧、逃亡。所臨之宮，主有盜賊之事，偷竊之人，走失之事（又云天盤元武出現，主遠方賊惡，地盤乘元武，主本處有人暗劫，宜防之）。白虎，金神，其神好殺，專司兵戈、殺伐、道路等事。所臨之宮，主有喪亡、疾病、詞訟、口舌、傷生之物。臨死門驚門皆凶。

The "Yuanwu" is a water deity, inclined towards schemes and secret harm, and is in charge of evil spirits, confusion, ghosts causing trouble, and matters of disappearance. The palace where Yuanwu is located is associated with theft, thieves, and loss. Another interpretation says that if Yuanwu appears on the Heaven Plate, it indicates fierce bandits coming from afar; if Yuanwu is on the Earth Plate, it suggests local secret plundering, and one should be cautious. The "Baihu" is a metal deity, inclined towards killing, and is in charge of warfare, fighting, and road-related matters. The palace where Baihu is located is associated with death, illness, lawsuits, disputes, and harmful creatures. Baihu appearing at the Death Door or the Jing Door both indicate danger.

朱雀，火神，司文明之機，執文書、印信、口舌、文職，得地則有文書、印綬之喜；失地則有口舌、是非、撓舌之凶。勾陳，中央土神，其神性頑，專司田土、爭訟、詞訟、勾連之事，其神兇頑，不可趨向也。螣蛇，火神，其神性柔而口毒，司火光、怪異、驚恐、夢寐、妖邪、蠱惑之事。所臨之宮，主有怪異之事，火盜之驚，相生為陰私之利，相剋為陰私之害。臨景門主燭火，臨驚門主災害。

The Vermilion Bird is the god of fire, governing the fortune of literary talent and clarity; if it is present, there will be good fortune in documents and official seals; if it is absent, there will be disputes, conflicts, and troubles arising from words. Gou Chen is the central earth god, with a stubborn nature, governing fields, disputes, lawsuits, and entanglements; this god is fierce and should not be faced in its direction. Teng She is the god of fire, with a gentle nature but cruel speech, governing fire, strange occurrences, fear, dreams, demons, and deception. When Teng She is present in a palace, it indicates strange events and disturbances from fires and thefts; if it harmonizes with the palace it occupies, it brings hidden benefits; if it conflicts, it brings hidden harm. Teng She at the Jing Gate indicates candlelight matters, and at the Jing Door indicates calamities.

太陰，金神，性隱匿，專司隱匿、闇昧、欺瞞、妾婦之事。所臨之宮，主有陰私之事，婦女之非，相生者吉，相剋者凶，生合者，主得陰人之利，相剋者，主有陰人之害也。六合，木神，其神性和平，專司交易、和合、婚姻、牙媒之事。所臨之宮，主有會合之事。加景門主酒食或遇僧道藝術之應。直符，木神，為九星領袖，到處百惡消除，萬善並集，至吉之神，畏庚金，忌入墓。所臨之宮，主有委用之事，管理之美，必有貴人照臨任用也。

"The Tai Yin" is a metal deity, characterized by secrecy, and is in charge of hidden matters, darkness, deceit, and affairs concerning concubines and women. The palace it occupies indicates matters of privacy and women's misconduct; if it harmonizes with the palace it enters, it brings good fortune, but if it conflicts, it brings misfortune. If it both generates and combines with another, it indicates receiving assistance from women and gaining benefits; if it conflicts, it indicates suffering harm from women. "Liu He" is a wood deity, characterized by peace, and is in charge of trade, harmony, marriage, and mediation. The palace it occupies indicates matters of meeting and joining; if it is added to the Jing Gate, it indicates food and drink, or encountering monks, Taoists, or skilled individuals. "Zhi Fu" is a wood deity, serving as the leader of the nine stars. Where it goes, all kinds of evil are eliminated and all kinds of good deeds gather, making it an extremely auspicious deity. However, it fears the metal deity Geng and is disliked when entering the tomb. The palace it occupies indicates being entrusted with important tasks, well-managed affairs, and certainly receiving support and promotion from noble persons.

甲子，為陽人，主魚鹽蝦蟹之類，茶酒河潦泉溪之處，黑色之物，有土為阜，宅園、蛇鼠之類。甲戌，為陰人，主田地、宅基、土器之類，黃色之物，犬狼之畜，生為大糧之進，克為大糧之出。甲申，為陰人，主金石刀劍銀錢之屬，炭洞之處，猿猴白色之物，有懲治之難。甲午，為陰人，火箭、文詞、爐灶之類，紅色之物，首飾之物，豬馬之畜，火燒之難。

The Six Instruments each have their own dominion and can be used to determine the corresponding affairs of human matters. Jiazi (Wu Instrument) governs men, corresponding to things such as fish, salt, shrimp, and crabs, as well as places like tea and wine shops, rivers, pools, springs, and streams, with the color black; if accompanied by earth, it refers to hills, and also governs houses, gardens, and creatures like snakes and rats. Jiaxu (Ji Instrument) governs women, corresponding to fields, land foundations, and earthenware vessels, with the color yellow, and livestock such as dogs and wolves; if there is mutual generation, it indicates a large income from grain and rice, but if there is mutual control, it indicates a large expenditure of grain and rice. Jiashen (Geng Instrument) governs women, corresponding to metals and stones, swords and knives, silver and money, places such as charcoal kilns and caves, animals such as monkeys, with the color white, and indicates troubles involving punishment and retribution. Jiawu (Xin Instrument) governs women, corresponding to rockets, written words, and stoves, with the color red, objects such as jewelry, livestock such as pigs and horses, and indicates troubles involving fire.

甲辰，為陽人，主田宅、高阜、土器、蛟龍、黃色之物、道路、（在天為雨）在地為水，主牢禁之災。甲寅，為陽人，草木山林瓜菜之物，虎貓之獸，藍色之物，在天為雨，在地為水，有羅網之災。以上凡逢亥丑卯酉未巳等日，可以類推。

The Heavenly Stem Jiachen (Renyi) signifies a male, corresponding to fields, houses, high hills, pottery vessels, dragons, yellow objects, and roads; in the sky it corresponds to rain, and on the ground to water, indicating a calamity of imprisonment or detention. The Heavenly Stem Jiayin (Kuiyi) signifies a male, corresponding to grass, trees, mountains, forests, and fruits and vegetables, with wild animals being tigers and cats, and the color blue; in the sky it corresponds to rain, and on the ground to water, indicating a calamity of falling into a trap. The above six items, whenever encountering the days of Hai, Chou, Mao, You, Wei, or Si, can be applied in the same manner.

天遁。丙生六丁。丙生六戊。地遁。乙奇九地臨坤。人遁。乙生九天。神遁。以開天心。鬼遁。乙開九天。丁生九地。乙開九地。風遁。乙休地辛。雲遁。天辛三吉門臨地乙。龍遁。乙休臨癸。虎遁。丙生臨地辛。乙生地辛。交遁。乙生地丁。武遁。丙開六辛。

Various forms of auspicious combinations are listed below for reference. "Heavenly遁" (Heavenly Concealment) is when Bing Qi is paired with the Life Gate and accompanied by the Six Dings, or when Bing Qi is paired with the Life Gate and accompanied by the Six Wu. "Earthly遁" (Earthly Concealment) is when Yi Qi is paired with Jiudi and both are in the Kun Palace. "Human遁" (Human Concealment) is when Yi Qi is paired with the Life Gate and accompanied by Jiutian. "God遁" (God Concealment) is when the Open Door is paired with the Heaven Heart Star. "Ghost遁" (Ghost Concealment) is when Yi Qi is paired with the Open Door and accompanied by Jiudi, or when Ding Qi is paired with the Life Gate and accompanied by Jiudi, or when Yi Qi is paired with the Open Door and accompanied by Jiudi. "Wind遁" (Wind Concealment) is when Yi Qi is paired with the Xiu Men and accompanied by the Earth Plate Xin. "Cloud遁" (Cloud Concealment) is when the Heaven Plate Xin is paired with the Xiu, Life, and Open Doors, which are the three auspicious gates, and accompanied by the Earth Plate Yi. "Dragon遁" (Dragon Concealment) is when Yi Qi is paired with the Xiu Men and accompanied by the癸. "Tiger遁" (Tiger Concealment) is when Bing Qi is paired with the Xiu Men and accompanied by the Earth Plate Xin, or when Yi Qi is paired with the Xiu Men and accompanied by the Earth Plate Xin. "Interchange遁" (Interchange Concealment) is when Yi Qi is paired with the Life Gate and accompanied by the Earth Plate Ding. "Military遁" (Military Concealment) is when Bing Qi is paired with the Open Door and accompanied by the Six Xin.

奇門得祿格。甲加寅、乙加卯之類。奇門遇貴格。甲戊庚加丑未之類。奇儀格。甲寅癸加戊之類。日月合明格。乙奇開休生加丙。奇臨支馬格。甲子辰加寅之類。虎符格。甲寅癸加丁合三吉門。龍符格。甲辰壬加丁合三吉門。龍鳳呈祥格。丁乙相加六符頭也。陰陽化氣格。丁甲相加。交泰格。乙加丙。天地合德格。戊加己合三吉門。三甲合格。日辰直符正時俱甲合奇門。

The "Qimen De Lu Ge" is when a heavenly stem is placed on its own禄 position, such as Jia on Yin, Yi on Mao, and so on. The "Qimen Yu Gui Ge" is when Jia, Wu, and Geng are placed on the positions of the nobleman, such as Chou and Wei. The "Qi Yi Ge" is when the癸 instrument in the Jiayin ten-day cycle is placed on Wu. The "Ri Yue He Ming Ge" is when the Bing qi is paired with the three auspicious gates, Shen, Xiu, and Sheng, and placed on Ji. The "Hu Fu Ge" is when the癸 instrument in the Jiayin ten-day cycle is placed on Ding and also combines with the three auspicious gates. The "Long Fu Ge" is when the Ren instrument in the Jichen ten-day cycle is placed on Ding and also combines with the three auspicious gates. The "Long Feng Cheng Xiang Ge" is when Ding and Yi are combined, and it belongs to the six instruments and the head symbol. The "Yin Yang Hua Qi Ge" is when Ding and Jia are combined. The "Jiao Tai Ge" is when Yi is placed on Ji. The "Tian Di He De Ge" is when Wu is placed on Ji and combines with the three auspicious gates. The "San Jia He Ge" is when the day, the hour, and the chief symbol all belong to Jia and also combine with the qimen.

奇凶格。庚加丁。二龍野戰。甲乙相加。青龍困頓。甲戊相加。二虎爭雄。庚辛相加。白虎遭迍。庚壬相加。羊入虎格。壬加庚。太白天乙格。庚加戊即飛宮伏宮格也。太白同宮格。上庚加下庚。三奇制格。乙臨乾、庚辛丙丁臨坎壬癸。勃格。天丙加地丙。符沖格。天盤甲子加地甲午之類。野戰格，庚加當旬使門。破沖制異格。庚丁、丙壬相加。刑盜同氣格。庚加癸、丙加己。火投水池。丙丁加坎。木入金鄉。乙臨六七宮。

Various forms ofInauspicious Pattern are listed below for reference. "奇凶格" occurs when庚 is added to丁. "二龙野战" happens when甲 and乙 are combined. "青龙困顿" occurs when甲 and戊 are combined. "二虎争雄" happens when庚 and辛 are combined. "白虎遭迍" occurs when庚 and壬 are combined. "羊入虎格" happens when壬 is added to庚. "太白天乙格" occurs when庚 is added to戊, which is also referred to as "飞宫" and "伏宫". "太白同宫格" happens when the heavenly庚 is added to the earthly庚. "三奇制格" occurs when乙奇 is in the乾宫 or with庚 or辛, and丙奇 or丁奇 is in the坎宫 or with壬 or癸, being controlled by the place they are in. "勃格" occurs when the heavenly丙 is added to the earthly丙. "符冲格" occurs when the heavenlyJiazi is added to the earthlyJiawu, causing mutual impact. "野战格" happens when庚 is added to the duty gate of the current ten-day period. "破冲制异格" occurs when庚 and丁, or丙 and壬 are combined. "刑盗同气格" happens when庚 is added to癸, or丙 is added to己. "火投水池" occurs when丙 and丁 are added to the坎宫. "木入金乡" happens whenYi Wood is in the乾宫 or the兑宫.

大全奇門捷要歌，先觀二至，以分順逆，次看節氣，以定三元，取符使全憑旬首，定直符卻隨時干，直使數時支，直符加旬首，再察格局之美惡，推入墓與休囚，符使星門要臨於生合旺相之地，年月日時須必夫刑沖空絕之宮，迫制義和主客所繫，陰陽動靜天地攸分，細決生克之吉凶，始得奇門之測驗。

This is the concise summary of the method for starting a layout in the "Comprehensive Manual of the Qimen." To begin, first determine whether it is Yang Dun or Yin Dun by looking at the winter solstice and summer solstice points, which indicate the direction of movement. Next, check the current solar term to determine the upper, middle, and lower trigrams. The Chief Symbol and Duty Gate are determined based on the beginning of the ten-day period. The Chief Symbol is selected according to the heavenly stem of the time of the event, while the Duty Gate is determined by counting the earthly branch of the time. Place the Chief Symbol on top of the beginning of the ten-day period. Then examine the resulting pattern to determine if it is favorable or unfavorable, and calculate whether it is in a tomb or in a weak and confined state. The Chief Symbol, Duty Gate, stars, and gates should all be in positions of mutual generation and harmony, as well as in prosperous and strong positions. The year, month, day, and hour must avoid the sectors of conflict, opposition, emptiness, and dead ends. The success or failure of the parties involved depends on the gate's pressure and control, as well as mutual control and harmony. The relationship between yin and yang, and between movement and stillness, is shown by the Heaven Plate and Earth Plate respectively. Only after carefully distinguishing the good and bad effects of generation and control can one truly understand the verification method of Qimen.

奇門大全曰：“奇門應候，時有先後，應有主客，以彼此人我而推之。大凡其神應時之初，星應時之中，門應時之末，依次消息推去，無不應驗如神。若我尋人，我為客，他為主，以天盤之星為我，以地盤之星為他，他來尋我，他為客，我為主，以天盤之星為他，地盤之星為我，看他生我，我生他，他生我，益在我，我生他，益在他，他克我，損於我，我克他，損在他。又以陽日之天盤星為他，陰日之地盤星為我，比合者，無損，餘仿而推之。”

The *Complete Manual of Qimen* says: The effectiveness of Qimen occurs at specific times, with a sequence of time, and the outcome is divided into the main and the guest. It should be analyzed according to the relationship between the parties involved. Generally, the Eight Gods appear at the beginning of an hour, the Nine Stars in the middle, and the Eight Doors at the end, following this order to determine their rise and decline, and all will be accurate as if by divine insight. If I go to find someone, I am the guest and he is the host, so the stars on the Heaven Plate represent me and those on the Earth Plate represent him. If he comes to find me, he is the guest and I am the host, so the stars on the Heaven Plate represent him and those on the Earth Plate represent me. Then we look to see whether he generates me or I generate him: if he generates me, the benefit is mine; if I generate him, the benefit is his; if he overcomes me, I suffer a loss; if I overcome him, he suffers a loss. Another method is to use the Heaven Plate stars on a Yang day to represent him and the Earth Plate stars on a Yin day to represent me. If these two are harmonious, there will be no loss. Other situations are analyzed in the same way.

奇門一得曰：“凡占國事、都省、府縣、鄉市、安宅、官訟、墳塋、求謀、名利、婚姻、行人、失脫、逃走、捕捉，即以地盤為主，天盤為客，人事最多，不能細述。”

The book "Qi Men Yi De" states: Whenever divining about state affairs, the capital, provinces, cities, counties, towns, markets, building houses, legal cases, burial grounds, planning matters, fame and profit, marriage, traveling, lost items, escaped persons, and pursuits, the Earth Plate is used as the main aspect and the Heaven Plate as the guest aspect. Human affairs are numerous and cannot be all listed, but following this principle for deduction is sufficient.

大抵天盤諸星生合地盤為主，合天盤次之。凡用當詳細而用之，如主臨旺氣，逢生為美、為勝、為新、為繁華、為鮮明；逢克，為枵、為破、為敗、為舊、為歪、為無色、無用也。

In general, when the stars on the Heaven Plate are supportive and harmonious with those on the Earth Plate, the Earth Plate's side is considered the main one, and the Heaven Plate's alignment is secondary. When selecting and using these elements, one should carefully distinguish them: if the main side is in a flourishing state and also receives mutual generation, it signifies a prosperous, victorious, new, flourishing, and bright situation; if it encounters mutual control, it indicates emptiness, damage, decay, oldness, distortion, lack of color, and uselessness.

凡八門與宮比和，為主為客皆和，門生宮為客生主，宮克門為主強客弱，門克宮為客傷主，宮生門為客強主弱，若天盤生地盤，或地盤克天盤，為主利益。

Whenever the eight gates are in harmony with theFive Phases of the palace they fall into, whether as the main party or the guest party, there will be peace and no conflict. If the gate is generated by the palace, it means the guest party supports the main party. If the palace overcomes the gate, it means the main party is strong and the guest party is weak. If the gate overcomes the palace, it means the guest party harms the main party. If the palace generates the gate, it means the guest party is strong and the main party is weak. If the Heaven Plate supports the Earth Plate, or the Earth Plate overcomes the Heaven Plate, it is favorable to the main party.

以上星儀門宮，若得生旺之時，或逢沖剋，而不為憂；若逢衰墓之時，又被沖剋，當宜固守，諸事莫為。若我在生旺，制人為勝，如逢衰墓，制人招憂，若逢旺而生，人有益；逢衰墓而生，人自此敗矣。若逢旺氣相生，則受生之人大吉，如我逢衰墓之宮，他來生我，主好事漸來。

The stars, instruments, gates, and palaces mentioned above, if they are in a state of birth and prosperity, even if they encounter clash and control, there is no need to worry. But if they are in a state of decline or burial and are further subjected to clash and control, one should remain steadfast and avoid all actions. If I am in a state of birth and prosperity, and I go on to control others, I will be victorious. However, if I am in a state of decline or burial and I go on to control others, I will instead invite troubles. If I am in a state of prosperity and I go on to assist others, others will benefit. But if I am in a state of decline or burial and I still assist others, I will suffer defeat. If I encounter a prosperous condition and mutual generation, the one being generated will have great good fortune. If I am in a state of decline or burial and someone comes to generate me, this indicates that good things will gradually arrive.

奇門大全曰，凡占事先以日主為己身，次以時支為用事。以日主臨生旺，得奇儀相生，吉星吉門照應，無刑沖破害，則為主者吉；若日主臨剋制之宮，無奇儀吉星相照，兼有刑沖破害者，則為主凶，百事不能有成。如宮加生合之宮，奇儀吉格，吉星相照，則為客者吉；若臨剋制之宮，無奇門吉宿，六儀刑沖破害，則為客凶，百事不能成。

The Qimen Duanwan says: When divining any matter, first use the day stem to represent oneself, and then use the hour branch to represent the matter at hand. If the day stem is in a favorable and thriving position, and also receives the mutual generation from the Three Marvels and Six Instruments, with auspicious stars and gates supporting it, and there are no punishments such as刑, 冲, 破, or 害, then the main party will be auspicious. If the day stem is in a position that is being restrained, without the support of the Three Marvels, Six Instruments, or auspicious stars, and also encounters punishments such as刑, 冲, 破, or 害, then the main party will be inauspicious, and nothing will be accomplished. Conversely, if the position of the matter is in a mutually generating and harmonious position, combined with auspicious configurations, the Three Marvels, and auspicious stars, then the guest party will be auspicious. If the position of the matter is in a restrained position, without the Three Marvels or auspicious stars, and the Six Instruments also encounter punishments such as刑, 冲, 破, or 害, then the guest party will be inauspicious, and nothing will be accomplished.

天盤星克地盤星，凡謀為一切等事，多是非，驚憂不免；若地盤星克天盤星，是為有力，我克者休，有始無終，為主百戰百勝。

The stars on the Heaven Plate overcome the stars on the Earth Plate, and any endeavors will involve much discord, fear, and worry that are hard to avoid. If the stars on the Earth Plate overcome those on the Heaven Plate, it is considered to be strong; however, the side that is overcome will eventually decline, and the matter will often start but not finish. The party that is in the position of initiative will be victorious in all battles.

奇門統宗曰：“吉神生我吉愈吉，凶神生我不全凶，吉神克我不為吉，凶神克我禍不輕。”此定吉凶生克之理。

The Qimen Tongzong says: If a beneficial spirit generates me, it is good on top of good; if an evil spirit generates me, it is not entirely evil; if a beneficial spirit overcomes me, it is not entirely good; if an evil spirit overcomes me, the misfortune will be serious. This principle clarifies the relationship between beneficial and evil spirits and their generating or overcoming effects. When making judgments, one should not only consider whether the spirit is beneficial or evil, but also whether it generates or overcomes me.

又曰：“時干剋日五不遇，奇儀入墓亦同凶，納甲入墓須審量，門星入墓亦同厄。”此言入墓不以吉論也。

The Qimen Tongzong also states: when the heavenly stem of the hour is overcome by the heavenly stem of the day branch, it is called "wu bu yu shi" (five inauspicious times); when the three marvels and six instruments fall into the墓地 (grave), it is also considered凶 (unfavorable); if the heavenly stem assigned by the Najia system falls into the墓地, it must be carefully considered for its significance; when the eight gates and nine stars fall into the墓地, it is also considered a calamity. This passage indicates that whenever something falls into the墓地, it should not be regarded as favorable.

又曰：“門宮星奇儀落空亡者，不凶，吉者，不吉。”此言空亡不以吉凶論也。

It is also said that if the door, palace, star, and the three marvels and six instruments fall into 'kongwang', then what was originally凶 will no longer appear as凶, and what was originally吉 will no longer appear as吉. This means that wherever something falls into kongwang, its good or bad nature is nullified and cannot be judged according to the usual standards of good or bad.

釣叟賦云：“大凶無氣化為吉，小凶無氣亦同之。”此言星休旺。若大凶之星，得休囚無氣，則小凶也；小凶之星，得休囚無氣，亦不足慮也；若上吉、次吉之星無氣，亦不甚吉也。

The Yany波 Diao Sou Fu says: A great凶 star, when it loses its strength, can turn into a good star; a minor凶 star, when it loses its strength, is the same. This passage discusses theprosperous and strong andweak and confined of the nine stars. If a great凶 star is in a state ofweak and confined and lacks strength, its凶 nature is reduced to that of a minor凶 star; if a minor凶 star is in a state ofweak and confined and lacks strength, it is even less of a concern. Conversely, if the superior good star or the secondary good star loses its strength and becomes weak, their good qualities will not be very prominent.

奇門大成曰：“三奇入墓天地盤，又有分別。天上三奇不墓宮，地下三奇墓支兼，地下三奇避八卦（墓宮故也），天上三奇無剋制。”

The "Qimen Da Cheng" says: The Three Marvels entering the tomb should be considered separately on the Heaven Plate and the Earth Plate. The Three Marvels on the Heaven Plate are not judged by the palace they are in; whereas the Three Marvels on the Earth Plate must also consider the accompanying earthly branch when determining the tomb. The Three Marvels on the Earth Plate must avoid certain hexagrams, because those hexagrams are their tomb palaces; the Three Marvels on the Heaven Plate are not subject to this restriction.

又曰：“星門衰旺，惟乎時令十干之衰旺，存乎方位。”言看十干，當照陰陽起長生式，論旺墓也。

The Qimen Dacheng also states: the decline and strength of the nine stars and eight gates depend on the current season; whereas the decline and strength of the ten heavenly stems depend on their respective directions. This means that when examining the ten heavenly stems, one should use the method of the twelve long life palaces, with yang stems progressing in order and yin stems regressing, to determine whether they are strong or in a state of burial.

又曰：“凡事未發而遇沖，則動；既發而遇沖，則散；事未起而遇合，則靜；既起而遇合，則成。又當與星門合看，此所以言吉凶；沖合所以驗動靜也。”

It is also said that if an affair has not yet begun and encounters 'Chong' (conflict), it will be set in motion; if an affair has already begun and encounters 'Chong', it will scatter and collapse. If an affair has not yet emerged and encounters 'He' (conjunction), it will remain still and not act; if an affair has already emerged and encounters 'He', it will succeed. In addition, one should also consider the combination with stars and gates: stars and gates are used to determine fortune and misfortune, while 'Chong' and 'He' are used to verify whether an affair is active or still.

大成云：“如奇門一盤，星門生克，奇儀吉凶，固然已定，至應合年月日時，又當審其事之遠近，或應年月，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，唯在正時定之，如子午相沖，子與丑合，丑年月日時應之之類。”

The "Qimen Dacheng" says: After arranging a Qimen chart, the generation and overcoming relationships between stars and gates, as well as the auspiciousness or inauspiciousness of the oddities and instruments, have already been determined. However, when determining which year, month, day, or hour the event should occur, one must examine whether the event is near or distant—some events should occur in the year or month, while others should occur in the day or hour. This should be judged based on the decline or strength of the stars, gates, oddities, and instruments. The skill of application lies entirely in intuitive understanding, and one must not rigidly adhere to fixed rules. The method is first to determine the earthly branch, then to match it with the heavenly stem. The way to obtain the stem and branch is entirely determined by the exact time of the event. For example, if Zi and Wu are opposing, or Zi and Chou are harmonious, then the event should occur in the year, month, day, or hour of Chou.

又直符落在旬空，必以出旬斷之。假如甲子旬中空戌亥，是加在乾六宮，必應在戌亥日，以戌為重，陽與陽比，陰與陰比，此旬空法，定支者如此。

In addition, if the chief symbol falls in the empty position of the current ten-day period, it will definitely require waiting until after this ten-day period for the effect to manifest. For example, in the Jiazi ten-day period, the positions of Xu and Hai are considered empty. If the chief symbol is placed in the Qian hexagram's sixth palace (which corresponds to Xu and Hai), then the effect will definitely occur on Xu day or Hai day. Among these, Xu day is more significant, because a yang stem and branch are similar to another yang stem and branch, and a yin stem and branch are similar to another yin stem and branch. This is the method of the ten-day empty positions, which is used to determine the specific zhi branch for the occurrence.

又曰：“如又不沖，又不刑，又不空，斷之則必看天盤六儀所帶之干，以定，其支亦照看其沖合，逢沖決其合日定支，逢合決其沖日定支可矣。其天盤所帶之支，又不沖不合，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，符應在先，始應在後。”

It is also said that if neither the conflict nor the punishment occurs, and it does not fall into the empty period, then one must determine based on the heavenly stems carried by the six instruments on the heaven plate; the earthly branches carried by them are also examined for their conflicts and combinations. If there is a conflict, the day corresponding to its combination is taken to determine the time of occurrence; if there is a combination, the day corresponding to its conflict is taken to determine the time of occurrence. If the earthly branch carried by the heaven plate neither conflicts nor combines, then the generation and control between the stars and gates are used to determine: if it is mutually generated, the day that generates it should be taken; if it is mutually controlled, the day that controls it should be taken. There is also a distinction of order: the time of occurrence related to the chief symbol comes first, and the time of occurrence related to the others comes later.

大成曰：“六儀最忌擊刑，三奇最忌入墓與迫制也。”

The *Qimen Dacheng* says: The six instruments are most忌讳 "hit punishment," which refers to the six instruments falling into a palace that is in conflict with their earthly branch. The three marvels are most忌讳 entering the tomb, as well as being controlled by the palace they are under, known as "door pressure." These two are the most important taboos for the qian instruments. When making a divination, one must first check for these.