Volume Seventeen of The Primal Numinous Classic of Qimen Dunjia

看生門落宮旺相，再得吉星及三奇、飛鳥跌穴等格，主買賣興隆；如不全者，平常；若落空休囚，凶星，再有庚加己等凶格，主大不利。凡得天沖，宜於春夏得；天禽，宜於秋冬；餘星不利。

When divining about business ventures, first check whether the Life Gate falls into a palace that is prosperous and strong. Then examine whether there are auspicious stars, the Three Marvels, and auspicious configurations such as 'Flying Bird Falling into a Pit'. If all three are present, the business will thrive. If not all are present, the business will be average. If the Life Gate falls into an empty palace or into a weak and confined state, and is accompanied by malevolent stars, plus malevolent configurations such as 'Geng Star Adding to Ji Star' (which is the 'Crime Configuration' and indicates injury and obstruction), then it will be very unfavorable. Additionally, one should consider the compatibility between stars and seasons: if the Heaven Piercing Star is present, it is suitable for business in spring and summer; if the Tian Rui Star is present, it is suitable for business in autumn and winter; other stars are not favorable for commerce.

以值符為買物之人，以生門為所賣之物，以生門落宮為物主。如門來生值符，其物得買，有利益；如門與本落宮相生，為物主相戀，其物難買；相剋則雙方難以成交。如值符得旺相來生生門宮，利賣者；或生門宮來生值符宮，利買者。凡欲買物，看賣主之方得吉格者有利，得凶格者其物不堪。看買主之方，得吉格者相安，得凶格者尚有煩惱。

This is another method for divining trade transactions, specifically for judging a single deal. The Chief Symbol represents the buyer, the Life Gate represents the item being sold, and the palace where the Life Gate falls represents the seller. The method of judgment is as follows: if the Life Gate generates the Chief Symbol, the transaction will succeed and there will be profit; if the Life Gate and the palace it falls into are mutually generating, it indicates the seller is reluctant to part with the item, making the transaction difficult; if they are mutually controlling, the buyer and seller will not agree. If the Chief Symbol is in a prosperous and strong state and goes to generate the palace of the Life Gate, it is advantageous for the seller; if the palace of the Life Gate generates the palace of the Chief Symbol, it is advantageous for the buyer. When buying goods, if the seller's side forms a favorable pattern, there will be profit; if it forms an unfavorable pattern, the goods will be of poor quality. Then look at the buyer's side: if it forms a favorable pattern, both parties will be safe; if it forms an unfavorable pattern, there will be troubles after the purchase.

以生門（地盤）為財主，以天乙（天盤生門）落宮為夥計。地盤克天盤，天盤克地盤，及天盤生地盤，俱不利。地盤生天盤方，其益利。此看生門宮天盤、地盤也。一說生門為地盤，天乙為天盤。 一雲如地盤合天盤，主合不成；天盤合地盤，彼必陷我財，彼此不善經營，以致消耗；他來生我，彼此大利。

When divining about partnerships in business, the Life Gate of the Earth Plate represents the investor, while the Tianyi of the Heaven Plate in the position where the Life Gate falls represents the partner. The method of interpretation is: if the Earth Plate overcomes the Heaven Plate, the Heaven Plate overcomes the Earth Plate, or the Heaven Plate generates the Earth Plate, these three situations are all unfavorable. Only when the Earth Plate generates the Heaven Plate is it beneficial and advantageous. Here, we look at the Heaven Plate and Earth Plate in the position of the Life Gate. Another view is that the Life Gate belongs to the Earth Plate and Tianyi belongs to the Heaven Plate, with slightly different imagery but the same underlying principle. There is yet another view: if the Earth Plate combines with the Heaven Plate, it indicates that the partnership cannot be formed; if the Heaven Plate combines with the Earth Plate, the other party will definitely defraud me, and both parties are not good at managing business, leading to losses. Only when the other party generates me is it highly beneficial for both sides.

看生門所落宮定之。其宮旺相，再有吉星及三奇、飛鳥跌穴等吉格，主興隆。

To determine whether a business will prosper, one should look at the palace where the Life Gate falls. If that palace is in a prosperous and strong condition, and is accompanied by auspicious stars and the Three Marvels, or a favorable configuration such as 'Flying Bird Falling into the Nest,' then the business will flourish. 'Flying Bird Falling into the Nest' is the configuration where Bing is added to Jia, like a flying bird precisely landing in its nest, bringing good fortune in all matters. This configuration is especially favorable for merchants, indicating a steady source of wealth. If the palace is not prosperous, the star is not auspicious, and the configuration is not formed, then prosperity is not possible.

看生門所臨之宮旺相何如。旺則利多，相則利平，休囚則利微。如休囚又有凶格，則折本。若生門居旺相，再看甲子戊上乘何干，以決其利數多少。

To determine the profit or interest from a business transaction, examine the condition of the Life Gate (生门) and the corresponding palace. If it is in a prosperous and strong condition (旺), the profit will be abundant. If it is in a condition of moderate strength (相), the profit will be average. If it is in a weak and confined condition (休囚), the profit will be minimal. If the Life Gate is in a weak and confined condition and is accompanied by a harmful configuration (凶格), there will be a loss. If the Life Gate is in a prosperous or strong position, then look at the heavenly stem above the wealth star (财星) Jiazi戊 to determine the amount of profit. If the heavenly stem is strong, the profit will be substantial; if the heavenly stem is weak, the profit will be small.

以值符、天乙、值使論之。值符主動，天乙主靜，值使為中人。如我向人回贖，我為值符，彼為天乙；若人向我回贖，彼為值符，我為天乙，再看生克旺相休囚決之。如值符生天乙及天乙生值符，定準贖回；值符克天乙，雖可贖，其中不美；天乙克值符，不准贖。如值使生兩家，得；克兩家，不得。若內有朱雀同宮，必有爭競；勾陳同同，定主經官。如人向我贖，我為天乙，彼值符，其生克旺相休囚同前論。如我為物主，望人來回贖，以生我則贖，克我則不贖。若不欲人來贖，克我為來贖，生我為不贖。

When divining about redeeming property that has been pawned, use the Chief Symbol, Tian Yi, and Duty Gate to determine the outcome. The Chief Symbol represents the party initiating the redemption; Tian Yi represents the party holding the property; and the Duty Gate represents the mediator. If I am redeeming from someone else, I am the Chief Symbol and the other person is Tian Yi; if someone else is redeeming from me, they are the Chief Symbol and I am Tian Yi. After determining the roles, examine the relationships of generation, overcoming, strength, and decline. If the Chief Symbol generates Tian Yi or Tian Yi generates the Chief Symbol, redemption is definitely allowed. If the Chief Symbol overcomes Tian Yi, redemption is possible but not complete. If Tian Yi overcomes the Chief Symbol, redemption is not allowed. If the Duty Gate simultaneously generates both parties, redemption is successful; if it simultaneously overcomes both, redemption fails. If the chart contains Vermilion Bird in the same palace, there will be disputes; if it contains Gou Chen in the same palace, the matter will definitely go to court. When someone else redeems from me, I am Tian Yi and the other person is the Chief Symbol, and the judgment of generation, overcoming, strength, and decline is the same as before. If I am the owner hoping for redemption, the one who generates me is the one willing to redeem, and the one who overcomes me is the one unwilling to redeem. If I do not hope for redemption, it is the opposite: the one who overcomes me is the one willing to redeem, and the one who generates me is the one unwilling to redeem.

凡占走失人口奴婢頭畜頭應向何方，我尋未知得與不得，以時干為失主，六合為走失之物，但以落宮論之。以六合與時干所落之宮，分內外以遠近為斷。時干、六合俱在內四宮，為易尋；俱在外四宮，為難尋；若時干在外，六合在內，猶可尋。

When predicting the direction in which a missing person, servant, or animal has gone, and whether the missing person or thing can be found, use two useful gods: the heavenly stem of the hour represents the owner, and Liu He represents the missing person or thing. Everything is judged based on the palace where they fall. First, determine near or far by distinguishing internal and external: if both the heavenly stem of the hour and Liu He fall within the inner four palaces, the missing person or thing is easy to find; if both fall within the outer four palaces, it is difficult to find; if the heavenly stem of the hour is in the outer and Liu He is in the inner, then it is still possible to find. The distinction between internal and external still follows the previous method of dividing by the winter solstice and summer solstice. After the winter solstice, the palaces from Kan to Xun are considered internal, and from Li to Qian are external. After the summer solstice, this is reversed.

以六合所在之宮為方向，如得旺相之星，又得景死驚傷四門者，可得也。得九地、太陰，有人潛藏；得九天，應遠走去；得玄武，被人盜去；得騰蛇，有人盤詰羈麼；得朱雀，即有信；得勾陳，有內人相勾引而去。又看六庚年月日時。

Determine the direction to search based on the position of Liu He. If this palace is occupied by a prosperous and strong star and also has one of the four gates: Jing Gate, Death Door, Jing Door, or Shang Men, then the person or thing can be found. Additionally, examine the eight gods in the same palace to determine the cause: if it is Jiudi, the person or thing is hidden by someone; if it is Jiu Tian, the person or thing has already fled far away; if it is Black Tortoise, the person or thing was stolen; if it is Teng Sha, the person or thing is being questioned and detained; if it is Vermilion Bird, there will be news soon; if it is Gou Chen, the person or thing is lured away by someone from within the family. Finally, also consider the year, month, day, and hour associated with the sixth heavenly stem, to determine the time when the event will occur.

假如大寒中元陽九局乙庚日庚辰時，時干在震三宮，六合在坎一宮，為俱在內，又六合為坎宮，有人潛藏，主不失。

Take an example. On the day of Da Han, using Yang Dun nine sections, on an Yi and Geng day, at the Gengchen hour: the heavenly stem of the hour falls in the third palace of Zhen, and Liu He falls in the first palace of Kan. Both are within the inner four palaces, indicating an easy possibility of recovery. Now looking at the palace where Liu He is located, Kan represents concealment, which exactly matches the meaning of someone hiding a person. Therefore, it is concluded that the person has not actually gone missing, and can be found by searching.

凡占失物金銀財帛等件，以甲子戊為財物。如見玄武，被人盜去；不見玄武，自己遺失。若玄武宮克青龍，青龍宮生玄武宮，定被盜去。又以六丙旬中空亡看之。如甲子戊落宮空亡，或自己遺失，或賊人盜去，俱不可復得。欲問失落何處，以甲子戊落宮方向定之。如在內四宮，為在宅中；在外四宮，主失落甚遠。

When divining the loss of gold, silver, money, or property, use Jiaziwu (甲子戊) to represent the lost item. Jiaziwu is the first of the Six Instruments, and in this context, it serves both as the wealth star and the lost item. First, determine whether the loss was due to theft or accidental loss: if the chart shows Xuanwu (玄武), which represents darkness and theft, then the item was stolen; if Xuanwu is not present, then it was lost accidentally. If the Xuanwu palace overcomes the Qinglong (青龙) palace, or if the Qinglong palace goes to generate the Xuanwu palace, then it is definitely stolen. Next, use the empty palace in the Liujing (六丙旬) to check: if Jiaziwu falls in the empty palace, then whether it was lost by oneself or stolen, it cannot be recovered. To determine where the item was lost, refer to the direction of the palace where Jiaziwu falls: if it falls within the inner four palaces, the item is still within the family home; if it falls within the outer four palaces, the item has been lost far away.

又以落宮卦位方向、體象斷之。如艮為山，為少男，為東北；震宮為木，為長男、正東；巽宮為木，為長女，為東南；離宮為文，為中女，為正南；坤為地，為老母，為西南；兌為澤，為少女，為正西；乾為金，為老父，為西北；坎宮為水，為中男，為正北。欲問得期，以宮地盤決之、支干決之。如見玄武有盜者，以玄武落方定賊所在之方。陽星為男，陰星為女。又以玄武所落天盤、地盤支干決賊人衣包。

Use the trigram's position, direction, and image to determine specific places and related people. The Qian trigram represents mountains, the person is an old man, and its direction is northwest; the Zhen trigram belongs to wood, the person is a young man, and its direction is due east; the Xun trigram belongs to wood, the person is a young woman, and its direction is southeast; the Li trigram represents civilization, the person is a middle-aged woman, and its direction is due south; the Kun trigram represents earth, the person is an old woman, and its direction is southwest; the Dui trigram represents a marsh, the person is a young girl, and its direction is due west; the Gen trigram belongs to earth, the person is an old man, and its direction is northeast; the Kan trigram belongs to water, the person is a middle-aged man, and its direction is due north. To determine when something can be found, use the heavenly stem paired with the earthy branch of the trigram's earth plate. If Black Tortoise is seen and it is determined there is a thief, use the direction where Black Tortoise falls to determine the direction of the thief. Then look at the star's yin and yang: a yang star indicates the thief is a man, while a yin star indicates the thief is a woman. Finally, use the heavenly stem and earthy branch of the Black Tortoise on both the heaven plate and earth plate to determine the thief's clothing and belongings.

假如大暑中元陰遁一局戊癸日壬戌時，甲子戊到三宮，不見玄武，還是自己遺失，應東方。又不見空亡，以震卦體象找尋，逢卯日得之。但甲子戊到三宮為擊刑，亦傷損也。一雲玄武克青龍，及青龍克玄武，主自遺失。

Take an example. During the Major Heat and the Middle Yuan, using the Yin Dun method for the first layout, on a Wu Gui day at the Ren Xu hour: the Jia Zi Wu falls into the third palace of Zhen. The layout does not contain the Black Tortoise, so it is judged as something lost by oneself, and the location should be in the east. Since there is no void, it means it can still be found; then according to the image of the Zhen hexagram (wood, the elder son, big road, bamboo and reeds), search in the Mao day and it will be found. However, the Jia Zi Wu falling into the third palace commits the offense of 'hit injury', so although the item is recovered, it has already been somewhat damaged. Another view says: if the Black Tortoise overcomes the Azure Dragon, or the Azure Dragon overcomes the Black Tortoise, it indicates that the item was lost by oneself rather than stolen.

此時天盤奇儀與地盤生合，或門生宮，失則必見，或自遺亡，或被親友所藏。若門宮相剋，上下相沖，物必難尋。如合凶格，或因失物而反招非破財。如門生宮合凶格，客又墓衰宮而相合，乃為自己家人所盜。如宮生門，干支相沖，乃外人所偷。如陽星相犯為男，陰星相犯為女，陰陽相併必男女知情。若陽星臨墓宮，為女偷男藏；若陰墓為男偷女藏。

This is another method for divining lost items. If during the divination, the heavenly stems on the Heaven Plate harmonize with the Earth Plate through mutual generation or mutual control, or if the gate generates the palace, then even if something is lost, it will certainly be found, either because it was not lost by oneself or because it was taken by a relative or friend. However, if the gate and palace mutually control each other, or if the upper and lower plates are in opposition, the lost item will be difficult to find. If a harmful pattern is formed, losing the item may lead to disputes and financial loss. Further distinguishing between internal and external thieves: if the gate generates the palace but forms a harmful pattern, and the guest position falls in a decaying palace that harmonizes with it, then it is likely stolen by a family member. If the palace generates the gate but the heavenly stem and earthly branch conflict, then it is stolen by an outsider. To distinguish between male and female, observe the stars: if a yang star is involved, it is a man; if a yin star is involved, it is a woman. If both yin and yang stars are present, both genders are involved. If a yang star is in the tomb palace, it indicates the woman stole it and gave it to the man to hide. If a yin star is in the tomb palace, it indicates the man stole it and gave it to the woman to hide.

逢旺氣為少年人，逢衰氣為老年人。寅為公門人，卯為犯過人，辰戌為兵卒人或好勇人，巳為手藝人或爐冶人，午為商旅人，申為鄰近之人或知己人，未為同類人，酉為虛花人或多嘴人，亥子為江湖人或漁人、插冰人、或漂流人。又於天上干逢生為有根基人，逢克無根人，或上下相合為親眷人。若逢門克宮或干支逢庚相剋，再忌賊來。

Now determine the age and status of the thief by referring to the climate and the earthly branches. If it is in a flourishing phase, the thief is young; if in a declining phase, the thief is old. Each earthly branch represents a certain type of person:寅 represents someone from the government office,卯 represents someone with a criminal record,辰 and戌 represent soldiers or violent people,巳 represents artisans or blacksmiths,午 represents traveling merchants,申 represents neighbors or familiar people,未 represents people of the same profession,酉 represents people who are talkative or unreliable, and亥 and子 represent people from the wilderness, fishermen, ice-cutters, or wanderers. In addition, look at the Heaven Plate's stem: if it is in a favorable condition, the person has a stable foundation and property; if it is being controlled, the person has no roots or occupation; if the upper and lower stems are in harmony, then it is a close relative. Lastly, it is important to note: if the gate is controlled by the palace, or if the stem and branch are being controlled by庚, then be cautious of another thief coming.

凡占緝捕，以六合為逃人，以傷門為捕者。如六合宮生傷門宮，自歸；克傷門宮，不獲。傷門宮克六合宮，易獲；生六合宮，不肯實心，必得賄賂；傷門與六合同宮，必有通，同欺蔽之意。又六癸為天網，在一二三四宮可獲；五六七八九宮不可獲。陰時可獲，陽時不可獲。又太白入熒同宮必獲，又云值年月日時則可獲。

When divining about the capture of a fugitive, the Liu He represents the fugitive, and the Shang Men represents the officer in charge of the arrest. The method of interpretation is as follows: if the Liu He宫 generates the Shang Men宫, the fugitive will return on his own; if the Liu He宫 overcomes the Shang Men宫, the fugitive will not be caught. If the Shang Men宫 overcomes the Liu He宫, the fugitive is easily caught; if the Shang Men宫 generates the Liu He宫, it indicates that the officer is not doing his duty properly and has certainly accepted bribes. If the Shang Men and Liu He are in the same宫, it means they are colluding with each other to deceive the superior. In addition, the six癸 represent the heavenly net. If the six癸 fall in the first, second, third or fourth宫, the net is tight and the fugitive can be caught; if they fall in the fifth, sixth, seventh, eighth or ninth宫, the fugitive cannot be caught. If the divination is done in the Yin hour, the fugitive can be caught; if it is done in the Yang hour, the fugitive cannot be caught. Moreover, if the pattern of Tai Bai entering Ying is in the same宫, the fugitive can certainly be caught. Another opinion holds that if the year, month, day and hour correspond to the values, the fugitive can also be caught.

補遺。 以開門為官府，值使為差人，有事之人論年命。值使落宮空亡者，不得；加臨本人年命者，其獲速；其一內一外者，其獲遲；值空亡不獲。如甲子旬空戌亥，地盤得甲戌己或六宮也。

This is an added commentary. To predict whether an official's subordinate can successfully arrest a person, use the Open Door to represent the official authority, the Duty Gate to represent the subordinate, and the person being arrested is determined by his birth year. The method of interpretation is: if the Duty Gate falls into an empty position, the arrest will fail; if the Duty Gate is placed over the person's birth year, the arrest will be quick; if the Duty Gate and the birth year are in the inner four palaces and outer four palaces respectively, the arrest will be delayed; if it also meets an empty position, the arrest will fail. The method of determining empty positions is as follows: in the Jiazi cycle, the empty positions are Xu and Hai. On the Earth Plate, wherever the position of Jia戌 or Ji酉 is found, or the six palaces (Qian Palace belongs to Xu and Hai), those positions are considered the empty positions of this cycle.

此時六癸加於一二三四五宮，急趕必見；如臨六七八九宮，或上干克下干，或門克宮，逃則無追。要知逃往何方，須從天上六癸所加之處追趕。如臨一宮，往北方一里、十里或百里；二宮往西南方二里、二十里或二百里，餘仿此。天上六癸為賊，為逃人，若加於旺方，為裡一百；逢衰墓為十里；逢衰墓而受克者，為一里。若逢旺氣、逢生，逃必難追。如此時宮地盤克六癸或六癸宮生此時宮，易見；若六癸與時宮比和，必易見；若六癸克時宮，或時宮克六癸宮，亦定難尋。

Divination for tracking down a fugitive involves examining the position of the six癸 (Six癸). If the six癸 is placed in the first, second, third, fourth, or fifth palace, it is advisable to pursue quickly and the fugitive can be caught. However, if the six癸 is in the sixth, seventh, eighth, or ninth palace, or if the heavenly stem above is defeated by the heavenly stem below, or if the gate is defeating the palace, the fugitive has already escaped far away and cannot be caught. To determine the direction of escape, follow the position of the six癸 on the heaven plate: if it is in the first palace, pursue to the north, with the distance possibly being one li, ten li, or a hundred li; if it is in the second palace, pursue to the southwest, with the distance possibly being two li, twenty li, or two hundred li; the other palaces follow this pattern. The six癸 on the heaven plate represents the fugitive. If it is in a flourishing direction, the distance is considered to be one hundred li; if it is in a declining or buried direction, the distance is ten li; if it is in a declining and buried direction and is further defeated, the distance is one li. If the six癸 encounters flourishing energy and is also supported, the fugitive has escaped far and will be difficult to catch. Further examine the relationships of generation and defeat: if the palace of the occupied hour is defeated by the six癸, or if the six癸 palace generates the hour palace, it is easy to find the fugitive; if the six癸 and the hour palace are like and harmonious, it is also easy to find; if the six癸 defeats the hour palace, or the hour palace defeats the six癸 palace, then it is certain that the fugitive will be difficult to find.

補遺。 捕盜有二義：大盜、竊盜。大盜天蓬主之，竊盜玄武主之。以傷門宮為捕人，時干宮為主人。傷門宮克玄武宮，易尋；時干宮克玄武宮，易捕。若傷門宮生玄武宮，不肯實心捕之；玄武來克時干，有傷主人之意；克傷門，有傷捕人之象。若傷門與天蓬同，再有時干克之，捕無不獲。又以六庚與玄武同宮為大盜者；傷門與玄武同，雖有時干克之，亦主不獲。蓋捕者與竊盜均有通同之意。大抵六庚為敵、為盜，玄武為竊盜。如被盜，當以賊大小看天蓬、玄武宮占之。

This section is an addition. Capturing thieves should be divided into two categories: one is a group of big thieves, and the other is scattered petty thieves. Big thieves are governed by the Tianpeng star, while petty thieves are governed by the Xuanwu. The Shangmen palace represents the officers in charge of capturing, and the hour stem palace represents the victim. The method of interpretation is: if the Shangmen palace overcomes the Xuanwu palace, it is easy to find; if the hour stem palace overcomes the Xuanwu palace, it is easy to capture. If the Shangmen palace goes against to generate the Xuanwu palace, it indicates that the officers are not willing to capture seriously. If the Xuanwu overcomes the hour stem, it shows an intention to harm the victim; if the Xuanwu overcomes the Shangmen, it indicates a sign of harming the officers. If the Shangmen and Tianpeng are in the same palace, and the hour stem overcomes it, then capture is certain. If the sixth Geng and Xuanwu are in the same palace, it indicates encountering big thieves; if the Shangmen and Xuanwu are in the same palace, even if the hour stem overcomes it, it suggests that capture is not possible, because this is an indication of collusion between the officers and the petty thieves. In summary, the sixth Geng represents enemies and robbers, while Xuanwu represents petty thieves. Once a theft occurs, one should distinguish between the size of the thieves and examine the palace of Tianpeng and Xuanwu accordingly. This section complements the previous section on "Divination for Capturing the Lost": capturing the lost uses Liuhe as the person being pursued, while capturing thieves uses Tianpeng and Xuanwu as the thieves being pursued, and the captors are always represented by Shangmen, while the victim is always represented by the hour stem.

凡有危難，逃避他向，當看杜門、六丁、六己、六癸，或六合、天上天沖及生門所臨之方。又生本時時干落方得一件即吉，或遇星吉、三奇大吉，反此不利。凡避兵看六庚，避賊看天蓬，避官訟看六辛，以時干為本身。如庚加時干，不在內地，不必避；在內地，不克時干，不必避；加時干、克時干，又在內地，急宜避也。看天蓬、六辛宮此。

When facing danger and needing to seek shelter elsewhere, one should check the positions of Du Men, Liuding, Liujǐ, Liukuí, or Liuhe, Tianpan Tianchong star, and the direction of Shengmen. If any of these directions fall in the same direction as the current heavenly stem or are mutually generating with it, it is considered auspicious. If there are also good stars or the Three Marvels present, it is extremely auspicious. Conversely, if none of these conditions are met, it is inauspicious. The choice of the appropriate divine element depends on the type of danger being avoided: for avoiding military disaster, use Liugeng; for avoiding bandits, use Tianpeng; for avoiding lawsuits, use Liuxin. In all cases, the heavenly stem of the current hour represents the person. For example, when avoiding military disaster: if Liugeng is placed on the current heavenly stem but not within the inner four directions, there is no need to hide; if it is within the inner four directions but does not attack the current heavenly stem, there is no need to hide; if it is placed on the current heavenly stem, attacks it, and is within the inner four directions, one should immediately seek shelter. The same method applies when checking the positions of Tianpeng and Liuxin.

凡避兵難者，看六庚；避盜賊者，看天蓬；避官司者，看六辛。時干為自己，必克時干又臨內地，及加時干者，則當避。克時干而加時干者，亦不避。凡避仇家，其法則宜看其禍之由。先動者為客、為陽，六丙主之；後動者為主、為陰，六庚主之。如客占應避與否，當以六庚落宮克六丙落宮，又臨內地，當避之。若六庚乘於休囚之星而加丙，不必避。乘旺相之宿而加丙，則當避。

When avoiding military disaster, one should look at the Six Gengs; when avoiding thieves, one should look at the Tianpeng star; when avoiding legal troubles, one should look at the Six Xin. In all these cases, the heavenly stem of the hour represents oneself. If these harmful stars both harm the heavenly stem of the hour and are located in the inner four palaces, and also sit on top of the heavenly stem of the hour, one should take shelter. If they only harm the heavenly stem of the hour but do not sit on top of it, one may not need to avoid. Regarding avoiding enemies, one should first determine who initiated the conflict: the one who acted first is the guest, belonging to yang, represented by the Six Bing; the one who responded later is the host, belonging to yin, represented by the Six Geng. If the guest comes to inquire whether one should take shelter, one should check if the Six Geng falls in a palace that harms the palace of the Six Bing, and whether it is located in the inner four palaces. If both conditions are met, one should take shelter. If the Six Geng is riding on a weak and declining star and sits on the Six Bing, one does not need to take shelter; if it is riding on a strong and prosperous star and sits on the Six Bing, one should take shelter. This rule is the same as the previous one about escaping disaster, but the difference is that the previous one focuses on determining the direction to take shelter, while this one focuses on determining whether one should take shelter or not.

凡占逃避，須看六丙亦然，但下臨六庚，凡事將退，總不必避矣。

When predicting evasion, the method for examining the six Bing (丙) is the same as for the six Geng (庚), except that the perspective is reversed. There is one particular situation to remember: if the six Bing is under the six Geng, it indicates that the attacking force's momentum will decline, so there is no need to evade at all. This is because Bing is above and Geng is below, with the active party being suppressed, thus the hostility naturally dissipates.

此時遇下干克上干，宮克門，地盤在生旺宮，縱有小人盜賊，不敢來犯。若上庚干日克時干，門克宮而合凶格，主星臨於失令宮，小人盜賊，謹慎或被大害。不宜上下干支比和相生，俱為不吉，宜相沖、我克賊不敢來犯。

When divining about preventing thieves, if at the time of divination the lower heavenly stem overpowers the upper heavenly stem, and the gate is overcome by the palace, while the earth plate falls in the palace of life qi and prosperity, then even though there are small people or thieves, they will not dare to commit the crime. Conversely, if the upper heavenly stem Geng and the day stem overpower the hour stem, the gate overpowers the palace and forms aInauspicious Pattern (evil pattern), and the main star falls in a palace that is out of its season, one should be cautious and beware of thieves, as there may be great losses. This method is opposite to other methods: when the upper and lower stems and branches are like and harmonious or mutually generating, it is actually not auspicious, because it means that I and the thief are in harmony; it is better for them to be in opposition, with me overpowering the thief, so that the thief will not dare to commit the crime.

看庚甲二字，蓋奇門尊甲避庚。 以庚為仇人，以甲為本身，看落宮為主。庚金落宮克甲宮，有謀害；甲落宮克庚宮，不謀害。甲宮受擊刑，有害；若旺相，雖擊刑，不為害。庚害，上下二盤之星皆來克庚，及甲申庚作值符，俱不為害，彼自有急，不暇害人也。

If there is no one plotting against oneself, one should only look at the characters "Jia" and "Geng." In the art of Qimen, "Jia" is considered supreme and "Geng" is regarded as a major taboo. It is said that one should honor "Jia" and avoid "Geng." The useful god is: "Geng" represents an enemy, and "Jia" represents oneself. Everything should be based on the positions of these two characters. If the "Geng" metal position attacks the "Jia" position, then there is someone plotting harm. If the "Jia" position attacks the "Geng" position instead, then there is no harm. If the "Jia" position suffers from "Ji Xing" (a type of punishment), there may still be a risk of harm; however, if "Jia" is in a prosperous and strong state, even if it suffers from "Ji Xing," it will not cause harm. Although "Geng" is associated with harm, if the stars in both upper and lower panels attack "Geng," or if "Jia," "Shen," and "Geng" themselves serve as the chief symbol, then there will be no harm—because the other party is experiencing urgent difficulties and is unable to harm others.

以天芮為明師，時干為自己。如所往之方上得天芮，可遇明師；來生門干，傳道無疑；若來克時干，必不投合。又時干克天芮，亦主無用。必天芮方上有三奇、吉門及諸吉格者，方為明師。否則亦非明師也。

When seeking a wise teacher, the Tian Rui star represents the wise teacher, and the heavenly stem of the hour represents oneself. Usually, Tian Rui is considered a sickness deity, but here it is taken to mean the teacher who imparts knowledge. The method of interpretation is: if the Tian Rui star is present in the direction you are going, you will meet a wise teacher. If Tian Rui comes to the Sheng Men and the heavenly stem, it means the teacher will definitely teach you. If Tian Rui attacks the heavenly stem of the hour, then there will be no mutual understanding. Conversely, if the heavenly stem attacks Tian Rui, it will also be in vain. There is another important point: the direction where Tian Rui is located must also have the Three Marvels, auspicious gates, and various good combinations. Only then can it be considered a true wise teacher; otherwise, even if you meet one, it is not considered a true teacher.

訪友看所訪之方，以地盤一宮為主，以天盤為客。要相生合，再得吉門，去必相遇；若相剋又無吉門，則不遇。逢庚加年月日時格，亦不遇。

When divining about visiting a friend, look at the direction you are going to. Take the palace on the Earth Plate as the host and the one on the Heaven Plate as the guest. If they are mutually generating and harmonious, and there is a favorable gate, then you will surely meet the person. If they are mutually controlling and there is no favorable gate, you will not meet. Additionally, if you encounter the patterns 'Geng added to year, month, day, or hour', you will also not meet, because Geng signifies obstruction, and the formation indicates obstacles on the way.

如所訪人在東北，則看八宮。所得地盤原主之星生對沖宮所乘之星，及受對沖宮所乘星之克，皆主相遇。如東北、西南方中一有吉格者，所求皆遂；凶則不遂；格則相拒而不納；丙則相見而不相得。

When divining about visiting a particular person, first determine the palace based on the person's location. For example, if the person is in the Northeast, refer to the Gen palace (Geng palace). The method of interpretation is: the original star of the Earth Plate in this palace either generates the star in the palace opposite to it, or is generated by the star in the opposite palace. Both situations indicate that the person can be seen. Then examine the pattern: among the two opposite palaces, Northeast and Southwest, if either side forms a favorable pattern, the desired outcome will be achieved; if it forms an unfavorable pattern, the outcome will not be achieved; if it forms a 'pattern' (格), it indicates that the other party refuses to accept; if the star Jiing (丙) appears, although a meeting is possible, the conversation will not be harmonious.

以休生為主，與三奇合則吉；與日干相合，則貴人喜悅而有酒食財物；開門亦利於求見。餘門不取。

When seeking to meet a nobleman, the Xiu Men and Sheng Men, two auspicious gates, should be the main focus: if these two gates combine with the Three Marvels, it is favorable; if they also harmonize with the Day Stem, the nobleman will be pleased and may offer wine and food as well as gifts. Additionally, the Open Door is also beneficial for seeking an audience, as it originally represents official rank and status. Apart from these three gates, the other five gates should not be chosen.

干謁以休門宮為所見之人，時干為所住之人。休門宮生時干宮，而時干再臨三奇，必遂意。若三奇相剋，不得見，干求亦不如意。又要彼此旺相則吉，一處休囚不吉。

If one visits someone's door to request a favor, the Xiu Men palace represents the nobleman one wishes to see, and the heavenly stem of the hour represents the person making the request. If the Xiu Men palace generates the palace of the hour stem, and the hour stem is occupied by the Three Marvels, then the outcome will certainly be as desired. If the Three Marvels are in mutual control with the hour stem, one will not meet the nobleman and the desired outcome will not be achieved. In addition, both sides must be in a prosperous and strong condition for it to be auspicious; if either side is in a weak and confined state, the matter will not be favorable.

此時干支相生，門宮亦然而合吉格在於生氣之宮，則見而有益。若求我之人生我者，則稱意美滿；如我生彼，見則艱難，因求而反退財帛；如逢克我又合凶格者，因求而招非或自取辱。

When divining a visit to a superior or elder, if the number of the heavenly stem is in mutual generation with the earthly branch, and the gate and palace are also in mutual generation, and they form a favorable pattern and fall in the palace of life qi, then the meeting will bring actual benefits. If the person seeking my help is in a position to generate me, the matter will go smoothly and be satisfactory. If I generate the other person, the meeting will bring difficulties, and seeking this matter may result in spending money. If the other person overcomes me and the pattern formed is unfavorable, then this visit will bring trouble, and even lead to humiliation.

占法當分方向，看本宮地盤得何干，必上克天盤干，又要地盤干轉到內界則來。如下不克上，及上克下，地盤仍在本宮，主不來。

To determine whether a person will come, the method requires first identifying the direction where the person is located, then checking what heavenly stem is present in that palace on the earth plate. The person will come only if the stem on the earth plate is able to overcome the stem on the heaven plate, and also moves into the inner four palaces. If the lower stem does not overcome the upper one, or if the upper one overcomes the lower, and the stem on the earth plate remains in its original palace without moving, then the person will not come. This method uses the earth plate as the guest element and determines movement based on whether it can overcome the upper element and move inward.

以值符為主，以天乙為遠客，各看落宮。相生者無關係，克值符者有求，克天乙者求不遂，相比者求可遂及。甲落陽干為求財之事，丁落陽干為囑託之事，景門落陽干為文書之事。陽甲乙丙丁戊，陰己庚辛壬癸也。

When divining about a visitor coming from afar, use the Chief Symbol to represent the host (i.e., myself), and Tianyi to represent the visitor. Examine the two sectors where they fall. If the two sectors mutually generate, the visitor has no particular request and is merely visiting casually. If Tianyi overcomes the Chief Symbol, it indicates the visitor has something to ask for. If the Chief Symbol overcomes Tianyi, it suggests the visitor's request cannot be fulfilled. If the two sectors are like and harmonious, then the request can be fulfilled. As for the specific request, look at the Useful God falling on which heavenly stem: if Jia falls on a yang stem, it indicates the visitor is seeking wealth; if Ding falls on a yang stem, it indicates the visitor is asking for someone to handle a matter; if the Jing Gate falls on a yang stem, it indicates the visitor is dealing with official documents. Among the ten heavenly stems, Jia, Yi, Bing, Ding, and Wu are yang, while Ji, Geng, Xin, Ren, and Gui are yin.

看繫何人，年為尊長，月為同類，時為卑幼，日為自己。在值符前者，先至；在值符後者，後至。所落宮相比生，至；相剋者，不至。如值符伏吟，雖有陽星加之，亦主不至。五不遇及悖格，皆同此也。

To determine if a scheduled meeting will take place on time, first consider who is involved: the year represents elders, the month represents peers, the hour represents younger people, and the day represents oneself. Next, examine the position: if the relevant useful god is before the chief symbol, the person will arrive first; if it is after, the person will arrive later. Then consider the relationship of generation and control: if the palace where the useful god falls is in harmony or generates the chief symbol, the person will come; if it controls the chief symbol, the person will not come. If the chief symbol encounters 'hidden chant,' even with a yang star added, the person will not arrive. Additionally, if 'five unfavorable times' or 'contrary pattern' occur, their judgment is the same as 'hidden chant,' and they all indicate a broken appointment.

以天輔為己身，值符為館主，天芮為子弟。若值符生天輔宮，再看三奇、吉門及諸吉格者，成；其餘俱不能成，各以落宮論之。又看天芮在旺相之宮，子弟多；在休囚，子弟少。如有所往而謀者，又當以所往之方占之。如得三奇、吉門及諸吉格者，有館；無吉格、吉門，無館。

Divination for seeking a teaching position involves using the Tianfu Star to represent oneself (as Tianfu governs literary education), the Zhi Fu to represent the host who is hiring the teacher, and the Tianrui to represent the students. The method of interpretation is: if the Zhi Fu's palace generates the Tianfu's palace, then check for the presence of the Three Marvels, favorable gates, and various auspicious combinations. If these are present, the teaching position can be obtained. Otherwise, it cannot be obtained, and everything is evaluated based on the respective palace positions. Additionally, examine Tianrui: if Tianrui is in a prosperous and strong palace, there will be many students; if it is in a weak and confined palace, there will be few students. If one intends to seek a teaching position in a particular place, another divination should be performed for that specific direction: if the result includes the Three Marvels, favorable gates, and various auspicious combinations, there will be a teaching position available; if not, there will be none.

其法以坎水為真鉛，休門主之；以震為真汞，傷門主之；離為真砂，景門主之；兌為真金，驚門主之。其餘艮土、巽木為雜氣。又以將加本時子為真鉛，午為真砂，卯為真汞，酉為真金，其寅申巳亥為雜氣。

To determine whether the alchemical process can succeed, the four essential ingredients used in alchemy should be matched with the palace, gate, branch, deity, and star. First, consider the palace and gate: the first palace of the Water trigram represents "true lead" and is governed by the Xiu Men; the third palace of the Wood trigram represents "true mercury" and is governed by the Shang Men; the ninth palace of the Fire trigram represents "true cinnabar" and is governed by the Jing Gate; the seventh palace of the Metal trigram represents "true metal" and is governed by the Jing Door; the Earth trigram and the Wood trigram are considered "impure qi" and are not regarded as the main ingredients. Next, consider the earthly branches: using the Month General to cast the chart according to the current time, if the branch is Zi, it represents "true lead"; if it is Wu, it represents "true cinnabar"; if it is Mao, it represents "true mercury"; if it is You, it represents "true metal"; the four branches of the first, fifth, seventh, and ninth positions are considered impure. Thus, the four main positions correspond to the four main ingredients, while the four first positions are considered impure, distinguishing between pure and impure.

貴神以六合為真鉛，朱雀為真砂，太陰為真金，玄武為真汞，其餘天后、白虎、騰蛇、青龍為雜氣。又天蓬為真鉛，天沖為真汞，天英為真砂，天柱為真金，其餘心任輔英俱為雜氣。凡此俱會中五宮，單看地盤，得丙丁二火，天盤得壬癸之水，水火既濟，定可成丹。推得真金鉛砂汞者，成；內雜氣者不成。

Now regarding the noble deity and the nine stars. In terms of the noble deity: Liu He represents true lead, Dui bird represents true sand, Tai Yin represents true gold, Xuan Wu represents true mercury, and the rest, such as Heavenly Empress, Bai Hu, Teng She, and Qing Long, are considered miscellaneous energies. In terms of the nine stars: Tian Peng represents true lead, Tian Chong represents true mercury, Tian Ying represents true sand, Tian Zhu represents true gold, and the rest, such as Tian Xin, Tian Ren, Tian Fu, and other stars, are considered miscellaneous energies. If these sets of symbolic representations all converge into the central five palace, then we should only look at the earth plate: the earth plate has the two fire energies of Bing and Ding below, while the heaven plate has the two water energies of Ren and Gui above. Water is above and fire is below, forming the image of 'water and fire in harmony', and the elixir is certainly capable of being perfected. The general method of judgment is: if the four elements derived are all true gold, true lead, true sand, and true mercury, then the elixir will be perfected; if any of them contain miscellaneous energies, then the elixir cannot be perfected.

當看天禽所得在下，得風、雲、龍、鬼、神五遁方得效驗。

To determine whether prayers and worship will be effective, one should look at the pattern formed by the Tian Rui Star. The Tian Rui Star is located in the Central Palace and is the most esteemed among the nine stars. Worship communicates with spirits through this star. It is necessary to obtain one of the five types of concealment patterns: Wind Concealment, Cloud Concealment, Dragon Concealment, Ghost Concealment, and God Concealment. Only then will prayers be answered. If none of these five concealments are present, the worship will be ineffective. Among these five, God Concealment and Ghost Concealment are most directly related to communicating with spirits and driving away ghosts. For details on the patterns of these five concealments, refer to section two "Nine Concealments: Auspicious and Inauspicious Matters" in the text.

此時天上奇儀門生合地下星，或比和而得旺氣，飲食極豐；諸星門若克宮，主飲食不豐；逢衰氣主見而不得食；若地盤星儀克天盤，亦無。若水星休門生宮，有飲食酒餚；又如土星生宮，有飯並餅果亦不定；如金門生宮，有飲食重重；如火星生宮，飲食如常。

To determine whether one can eat and how abundant the food will be, if the heavenly stem of the time matches the gate and generates and harmonises with the earthly branch star, or if the upper and lower elements are harmonious and the element is strong, then the food will be very abundant. If the stars and gates are opposite and overcome the palace, then the food will not be abundant. If they fall on a declining element, then one can see the food but cannot eat it. If the earthly branch star and heavenly stem overcome the heavenly stem, then there will be nothing to eat. According to the Five Phases, if the water star matches the Xiu Men and generates the palace, there will be wine and vegetables. If the earth star generates the palace, there will be rice and cakes, but it is not certain. If the metal gate generates the palace, the food will be layered and abundant. If the fire star generates the palace, the food will be like usual.

若遇水星生宮，應魚蟹海味、水中之味、羹湯羹味；如火星生宮，主帶殼梗物，苦味或煎炒雉雞、醃餅、酥饅頭、尖物；如木星生宮，有新味、佳味、時果、腥酸美味；如金星生宮，主多骨之味、豕犬鵝鴨雞鳥肺蹄之物；如土星生宮，有野獸，或虎、山羊、牛肉、山藥、土物味甘、肚子；如火土乘旺氣，主鹿獐野獸之物。大抵旺氣之主飲食多餐，衰而逢克食必艱難。若逢凶格、門迫，因門生非；若主逢旺，口舌自散；若衰墓，遭傷驚非不免。

The specific foods consumed can be further divided. If the planet is in the water element, it corresponds to fish, crabs, seafood, and dishes like soup; if in the fire element, it indicates shellfish, fibrous foods, bitter-tasting items, or fried wild chicken, pickled cakes, soft steamed buns, and pointed foods; if in the wood element, it suggests fresh seasonal delicacies, fruits of the season, and flavorful dishes with fishy or sour tastes; if in the metal element, it relates to foods with many bones, such as pork, dog, goose, duck, chicken, bird's lungs and hooves; if in the earth element, it includes wild animal meat, such as deer, mountain goats, beef, and root vegetables like yam with sweet taste, as well as internal organs. If fire and earth are both strong, it indicates wild game like deer and gazelle. In general, when the planets are in a strong position, there will be abundant food and a full meal; when they are in decline or under attack, it is difficult to even have a meal. If encountering aInauspicious Pattern (malefic configuration) or门迫 (door pressure), this meal may lead to disputes. If the ruling deity is strong, disputes will naturally subside. If the planet is in a weak or buried position, one is likely to suffer harm or be startled.

以天芮為病神，以艮八宮為牛，丑者牛也；坤二宮為羊，未者羊也；離九宮為馬，午者馬也，騾驢亦九宮主之。六畜等類，各以其方占之。如牛病看艮八宮，得生門者生，遇死門又凶格及天盤星宿來克者，必死。即得他門，而有凶格被克，亦主纏綿甚重，尚不致死。以天芮休囚之月為愈為期，以內之干為日期而定之。

Divination for the illness and safety of livestock still uses the Tian Rui star as the sickness deity. Then, according to the twelve earthly branches, each type of livestock is assigned to a palace: Gen palace (the eighth) is for cattle, because Chou belongs to cattle and Gen is located at the position of Chou and Yin; Kun palace (the second) is for sheep, because Wei belongs to sheep and Kun is located at the position of Wei and Shen; Li palace (the ninth) is for horses, because Wu belongs to horses and Li is located at the position of Wu in the due south. Donkey and mule are also under the ninth palace. When divining the illness of a particular type of livestock, look at the palace it belongs to. For example, when divining the illness of cattle, look at the eighth palace of Gen: if it falls on the Life Gate, the cattle is alive; if it falls on the Death Door and is paired with an evil pattern, and the stars on the Heaven Plate also attack it, then the cattle will surely die. Even if it falls on another gate, as long as it is paired with an evil pattern and attacked, the illness will be very persistent, though not necessarily fatal. As for when the illness will recover, take the month when the Tian Rui star falls into a weak and confined state, and then use the heavenly stem assigned to the palace to determine the exact day.

以傷門主之。甲戌己為犬，甲午辛為鷹，甲寅癸為網。如天盤星克傷門宮，得物；傷門克天盤星，不得物；天盤生傷門宮，得物走脫；傷門宮生天盤星，易得。上盤有甲戌，用犬；見甲午，用鷹；見甲寅，用網。若地盤休囚，天盤生旺，獲物必多，反此不獲。捕魚用甲寅癸，落宮克傷門則亦易得。

When divining about hunting and fishing, the Shang Men is the main focus, as Shang Men governs killing and capturing. There are three types of hunting tools, each with its own symbol: Jia Xu Ji represents a hunting dog, Jia Wu Xin represents a falcon, and Jia Yin Gui represents a net. The method of interpretation is as follows: if the star on the Heaven Plate conquers the Shang Men's palace, you will catch the game; if Shang Men conquers the Heaven Plate's star, you will not get the game; if the Heaven Plate's star generates the Shang Men's palace, the game will be caught but then escape; if the Shang Men's palace generates the Heaven Plate's star, it will be easy to catch. Then check which tool to use: if the Upper Plate shows Jia Xu, use a hunting dog; if it shows Jia Wu, use a falcon; if it shows Jia Yin, use a net. If the Earth Plate is in a weak and confined state while the Heaven Plate is in a strong and flourishing state, you will catch a lot; if it is the opposite, you will not catch anything. For fishing, use Jia Yin Gui specifically. If its palace conquers Shang Men, fish will be easy to catch.