Another method is used for divination regarding fishing and hunting.

此時遇傷、驚、死門，合乙、丙、丁、六儀加臨生旺有氣之宮，如地盤逢墓衰宮，或上克下干、門克宮，必獲多獸；若天盤諸星或在墓絕，宮克門，獸難見而必不得；若門克宮或宮生門，或干支相合、相比，則無所得。若下干克上干，宮見門星加於死絕之宮，必被獸所傷，切不可出獵。所得之獸被主克者，如所克寅為虎、亥豬、戌犬、丑牛、未羊牛獐鹿、酉雞之類。

This is another method for divination in hunting. If during the time of divination the Shang Men, Jing Men, and Death Door are encountered, these are the main killing doors. If these are combined with the three marvels, Yi, Bing, and Ding, and the six instruments, and they are placed on a palace that is flourishing and vital, while the earth plate falls on a grave or declining place, or if the upper heavenly stem is overcome by the lower heavenly stem, or the door overcomes the palace, then it is certain that many wild animals will be caught. Conversely, if the heavenly stars on the heaven plate fall on grave or dead places, and the palace overcomes the door, then wild animals will not even be seen, and hunting will certainly be unsuccessful. If the door overcomes the palace, or the palace comes back to generate the door, or if the heavenly stems and earthly branches are mutually harmonious, then nothing will be obtained. If the lower heavenly stem overcomes the upper heavenly stem, and the palace and door stars are placed on dead or declining palaces, then one will certainly be injured by wild animals and must not go hunting. As for what kind of animal is caught, it is determined by the branch that is overcome: Yin is tiger, Hai is pig, Xu is dog, Chou is ox, Wei is sheep, ox, and deer, You is chicken, and so on accordingly.

凡見鴉鳴，急看景門。值符前一急迫來臨，前二口舌，前三婚姻或急講門庭，前四鬥毆、財利相爭。值符後一事涉女，後二之位期蔽□淫，後三之位亡失衣物。

Whenever one hears a crow call, one should quickly check the position of the Jing Gate, then count how many palaces lie between it and the Chief Symbol. Based on this, one can determine fortune or misfortune. If the Jing Gate is one palace before the Chief Symbol, it indicates an urgent matter coming immediately. If it is two palaces before, it signifies disputes over words. If it is three palaces before, it relates to marriage matters or urgent discussions about family alliances. If it is four palaces before, it indicates fights or quarrels over wealth. If the Jing Gate is one palace after the Chief Symbol, it relates to matters involving women. If it is two palaces after, it signifies hidden and secret immoral affairs (the original text has a missing character here). If it is three palaces after, it indicates the loss of clothing.

更尋六丙下值何神：河魁在下，細細推尋，貴人有災，六畜有傷；從魁在下，寡婦藏音，上有吉將，酒食邀迎；傳送在下，人來覓物；小吉在下，婦人喜成；勝光在下，徵召歡欣；太乙在下，大吏相尋；天罡在下，爭鬥訟亡；太沖在下，親戚得遇；神后在下，事主□淫；功曹在下，慶賀維吉；登明在下，索吏公文。聽聲遏何方隅，吉門在吉，凶門在凶，宜出入遠行、宴樂，不宜嫁娶、出兵、移徙、入官、商賈，尋室凶。

Now look at which of the twelve month generals is under the sixth Bing stem. They are divided one by one. If the River Chief (Xu) is below, it indicates that the nobleman may suffer misfortune and that livestock may be injured. If the From魁 (You) is below, it indicates that a widow may be keeping a secret. If there is a good general above, then there will be an invitation for food and drink. If the Messenger (Shen) is below, it indicates that someone will come to search for something. If the Small Good (Wei) is below, it indicates that a woman will have a happy event completed. If the Victory Light (Wu) is below, it indicates that one will be summoned with joy. If the Supreme One (Si) is below, it indicates that a high official will come to visit. If the Heavenly Gang (Chen) is below, it indicates disputes, lawsuits, and death. If the Great Movement (Mao) is below, it indicates meeting relatives. If the Divine Queen (Zi) is below, the matter concerned will relate to immorality (the text here is missing a character). If the Meritorious Official (Yin) is below, it indicates celebration and good fortune. If the Bright Beginning (Hai) is below, it indicates that officials will come to request documents. In addition, one should listen to where the crows are calling from. If it is from a favorable gate, then the outcome is favorable; if from an unfavorable gate, then the outcome is unfavorable. In general, the response of crows is suitable for going out and coming in, traveling far, and feasting and enjoying oneself. It is not suitable for marriage, military campaigns, moving house, taking up an official post, or engaging in business. It is also unfavorable for seeking a place to live.

看朱雀所臨方得何門、奇以決之。得開門又得奇，主親朋至，或行人遠來，或酒食；得休門又得奇，主喜事、喜信及婚姻事；得生門又得奇，主田宅、財物、畜事。不得三奇、吉門，及門迫、奇墓，俱主無所關係。更看景門臨宮，有吉格有喜信，凶格凶信。

To determine the auspiciousness of a clamor of sparrows, observe which gate is associated with the Vermilion Bird. If the gate is the Open Door and also contains the Three Marvels, it indicates the arrival of relatives or the return of a traveler, or an invitation for a meal. If the gate is the Life Gate and also contains the Three Marvels, it signifies matters concerning property, wealth, and livestock. If none of the auspicious gates or the Three Marvels are present, and there is a conflict with the gate or the Three Marvels are buried, then it has nothing to do with human affairs, and it is just a common bird call. Additionally, one should also examine which gate the Jing Gate is associated with: if it matches a favorable pattern, there will be good news; if it matches an unfavorable pattern, there will be bad news.

當以時干所加下得何門星決之。如得三奇、吉星門、吉格者，為平安；如無奇、無門兼星凶、格凶者，主有禍事。若吉處多，凶處少，有禍無妨；若凶多吉少，定多凶險，終亦無礙。在內者為上半年，在外者為後半年，亦以八卦定期。

If a dog barks without reason, a pot makes noise without cause, a firewood pile bursts into laughter, or a hen crows, these unusual signs are all interpreted using the same method: determine which gate and star are associated with the heavenly stem of the time. If the result is one of the Three Marvels, a good star, a good gate, or a good pattern, it indicates peace and safety. However, if none of the Three Marvels are present, no good gate, and both the star and pattern are bad, misfortune is expected. If there are more good conditions than bad ones, even if some misfortune occurs, it will not be serious. But if there are more bad conditions than good ones, there will certainly be great danger, though ultimately it may still be manageable. As for the timing, if the useful god falls within the inner four trigrams, it indicates the first half of the year; if it falls within the outer four trigrams, it indicates the second half of the year. The specific day is still determined by the method of matching the eight trigrams with the earthly branches.

如陽二局甲己日庚午時，此六庚在四宮，得杜門，有天英凶星，又六庚加丙為太白入熒，主失亡被…。 又星、門俱不吉，主有官事。

Take an example. Using Yang Dun second layout, on a Jia Ji day at Gengwu hour: the sixth Geng is placed in the fourth Xun palace, paired with Du Men, and the Tianying凶 star is present in the palace; the sixth Geng combined with Bing forms the pattern of 'Tai Bai entering Ying'. Tai Bai entering Ying refers to Geng combined with Bing, indicating that the host and guest sides are attacking each other, and thieves are fighting, so it is interpreted as a loss of property and being robbed. The original text below this sentence has a missing part, leaving only a gap, and we dare not make up anything. Since the added star and the gate are both inauspicious, it is also interpreted as there being legal disputes.

以時干為主，看上有何星、門加之。門星俱凶，而得三奇吉格，或無三奇吉格而星門俱吉者，其夢吉凶兩無。如得星得門又得三奇吉格者，夢吉即吉，夢凶亦吉。不得星門及三奇吉格者，夢凶應凶，夢吉亦凶。若時是六甲旬中空亡，即屬幻影，無所慮。

Divination of dreams depends mainly on the heavenly stem. Observe what star and gate are superimposed upon it. If both the star and gate are凶, but the Three Marvels good pattern is present, or if although there is no Three Marvels good pattern, both the star and gate are good—these two situations, one good and one bad, counteract each other, so the dream neither fulfills good nor bad outcomes. If both the star and gate are good, and the Three Marvels good pattern is also present, then dreaming of good things is good, and dreaming of bad things will ultimately turn good. If both the star and gate are bad, and there is no Three Marvels good pattern, then dreaming of bad things will result in bad outcomes, and dreaming of good things will still be bad. There is another exception: if the time of divination falls exactly on the empty position in the six Jia periods, the dream is merely a phantom image and need not be concerned about.

眼跳、耳熱、唇蠕、肉跳。 眼屬肝，為木為震；耳屬腎，為水為坎；唇屬土，為坤；左臂屬巽，右臂屬坤，左腿屬艮，右腿屬乾，左肋屬巽，右肋屬震，背腹屬中。如有跳動，以本方上得何奇、門、星格決之，得奇、門吉，不得奇、門平平，有凶格者不吉。

Eye twitching, ear heat, lip trembling, and body sensations such as muscle jumping are all physical phenomena that can be used for divination. First, assign each part of the body to the Eight Trigrams and the Nine Palaces: the eyes belong to the liver, which is wood, so they are assigned to the Zhen trigram in the third palace; the ears belong to the kidney, which is water, so they are assigned to the Kan trigram in the first palace; the lips belong to the spleen earth, so they are assigned to the Kun trigram in the second palace; the left arm is assigned to the Xun trigram palace, the right arm to the Kun trigram palace; the left leg to the Gen trigram palace, the right leg to the Qian trigram palace; the left rib to the Xun trigram palace, the right rib to the Zhen trigram palace; the back and abdomen are assigned to the central fifth palace. When a part of the body is twitching, take the corresponding palace and check what Three Marvels, gate, star, and pattern are present in that palace to make a judgment: if it gets the Three Marvels and a favorable gate, it is auspicious; if it has neither the Three Marvels nor a favorable gate, it is ordinary; if it is paired with an inauspicious pattern, it is inauspicious.

若占來者是何人，但見值符飛與臨。 六儀三奇相互換，何宮何地細穿尋。 甲子值符加艮方，天星六丙下來藏。 吉格之中龍返首，貴格來時著紫裳。 甲丙居同在巽宮，衙門官吏貴人從。 甲丙如居震上長，來者半仙及釋翁。 離位景門居甲丙，武官邊士論英雄。 坤死如逢甲丙者，帶孝儒家與醫同。

To determine who is coming to the door, look at where the Chief Symbol is flying and which palace it is in. The arrangement formed by the Six Instruments and the Three Marvels exchanging positions, which palace it falls into and which Heavenly Stem it is combined with, must be carefully examined palace by palace. Below is the explanation for each case. When the Chief Symbol is on the艮 (Gen) palace and combined with Jiazi, the Heaven Plate star and the Six Bing are beneath it. This forms the auspicious pattern called "Wu" or "Azure Dragon Returning Its Head," which is the best auspicious pattern in the system of Qi Men. Therefore, the person coming is a Nobleman wearing purple clothing. When Jia and Bing are both in the巽 (Xun) palace, the person coming is an official from the government, accompanied by the Nobleman. When Jia and Bing are in the震 (Zhen) palace, the person coming is a half-magician or a monk. When Jia and Bing are in the离 (Li) palace and combined with the Jing Gate, the person coming is a military officer or a soldier from the border, discussing heroic matters. When Jia and Bing are in the坤 (Kun) palace and combined with the Death Door, the person coming is a scholar in mourning clothes or a doctor accompanying him.

驚門甲丙來相逢，作樂謳歌侮相公。 開門如遇甲加丙，高貴緋衣命僕童。 青龍返首加休坎，貴人酒醉解何弘。 丙加甲子值符門，貴人騎馬見水泮。 飛鳥跌穴居生上，小貴擎拳打老人。 傷門丙甲如逢遇，僕執花箋請貴人。 杜門跌穴居於上，長女穿藍抬轎行。 景內丙甲無門迫，華麗衣人暗修兵。 丙甲如遇坤死上，老人乘轎會親情。 驚門丙甲媒人氏，從役相隨鼓樂新。 惟有開門加丙甲，馬嘶人喊振紛紜。

The door of alarm meets Jia and Bing, and the people coming are those who play music and sing songs, mocking the husband in public. The door of opening meets Jia with Bing added, and the people coming are those dressed in bright red official robes, noble persons who employ servants. When the Azure Dragon returns its head and pairs with the door of rest in the坎 palace, the person coming is a drunk nobleman. Conversely, when Bing is added to Jiazi and the chief symbol pairs with the door, this is called 'flying bird falling into a nest'—when Bing is added to Jia, it is called flying bird falling into a nest, like a flying bird falling into an existing nest, which is a great auspicious pattern. The person coming is a nobleman riding a horse, meeting by the water. When flying bird falling into a nest falls on the door of life, the person coming is someone of some status, just about to punch an old man. When the door of injury meets Bing and Jia, the person coming is a servant holding a flower note to invite the nobleman. When the door of Du forms the pattern of falling into a nest, the person coming is the eldest daughter wearing blue clothes, traveling in a sedan chair. When the door of Jing has Bing and Jia inside without violating the door's pressure, the person coming is a person dressed elaborately, secretly organizing military affairs. When Bing and Jia fall on the Kun palace and the door of death, the person coming is an old man taking a sedan chair to visit relatives. When the door of alarm meets Bing and Jia, the person coming is a matchmaker, accompanied by officials and with music and drums. Only when the door of opening has Bing and Jia added, it is a scene of horses neighing and people shouting, a bustling and chaotic situation.

值符甲戌乙奇臨，得使之人有吉星。 如在死門為入墓，帶孝陰人手捧人。 乙己驚門尤不可，蒙童幼女日相爭。 開門乙己如臨位，貴客長鬚似道真。 乙己休門如遇此，外方來客裹形行。 生門乙己如相遇，未冠童生面帶赤。 乙己如逢傷位上，負包衣士答鄉民。 杜門乙己逢相剋，道姑托缽過門庭。 景上如逢乙與己，手持花罩是庖人。

The Chief Symbol is Jiaxu and the Yi Marvel is in the palace. If the Duty Gate is also matched with a good star, the person coming is of high status. However, if Yi falls into the Death Door, it becomes "Three Marvels entering the tomb," and the person coming is a woman in mourning, carrying something in her hands. If Yi and Ji are combined and fall into the Jing Door, it is especially unsuitable, and the person coming is a young boy or girl from a private school, constantly quarreling all day. If Yi and Ji are in the Open Door, the person coming is a distinguished guest with long beard, resembling a hermit. If Yi and Ji are in the Xiu Door, the person coming is a traveler from another place, wrapped in a cloak and hurrying along. If Yi and Ji are in the Life Door, the person coming is a young scholar who has not yet undergone the coming-of-age ceremony, with a flushed face. If Yi and Ji are in the Shang Door, the person coming is a scholar carrying a bundle, answering questions from villagers. If Yi and Ji are in the Du Door and there is mutual control, the person coming is a nun begging for alms, passing by the gate. If the Jing Door has Yi and Ji, the person coming is a cook holding a flower canopy.

甲申值符加丙奇，熒入太白不相宜。 休門醉客多狂士，詐侮佯顛近水推。 加艮生門渾不吉，浪子擎拳打小妮。 傷門熒白來逢遇，撒髮披頭硬漢欺。 丙丁臨杜死門迫，方外僧人化綿衣。 景門此格如來到，破眼漁家賣蚌歸。 熒入太白逢坤地，抬轎扛盤是腳兒。 兌上相逢庚上丙，賣糖老漢女男咿。 開門熒入來投庫，老漢呼童備馬騎。 六丙符奇甲申隨，庚加丙兮不奇門。

The Heavenly Stem Jiashen (Jia and Shen) is the value symbol, with the Bing oddity added, forming the pattern "Flashing Star Enters the White General" (Ying Ru Tai Bai). This pattern, where Bing is added to Geng, indicates that my side is attacking the other, leading to mutual conflict, which is very inauspicious. When this pattern is combined with the Xiu Men, the person coming is a drunk and wild man, acting crazy and foolish, pushing and shoving by the water. When combined with the Gen Palace and the Sheng Men, it is also very inauspicious, and the person coming is a roguish man hitting a young girl. When the Shang Men encounters the "Flashing Star Enters the White General" pattern, the person coming is a fierce man with wild hair bullying others. When Bing and Ding are present at the Du Men and the Si Men is under pressure, the person coming is a wandering monk begging for clothes. When this pattern appears at the Jing Men, the person coming is a fisherman returning with shellfish, who has a defect in his eyes. When the "Flashing Star Enters the White General" pattern falls in the second Kun Palace, the person coming is a laborer carrying a tray and a palanquin. When Geng is added to Bing at the Dui Palace, the person coming is an old man selling candy, with children around him crying and shouting. When the "Flashing Star Enters the White General" pattern is at the Open Door and enters the storage area, the person coming is an old man calling his servant to prepare a horse. In summary, the six Bing oddities follow the Jiashen value symbol, and when Geng is added to Bing, it is not a favorable pattern in the Qimen.

縱遇休生非吉兆，主客相爭利靜人。 太白入熒在傷門，屈足跛人路上奔。 杜門庚丙來相遇，寡婦稀毛頭若僧。 離宮庚丙不宜來，咳嗽心胃不暢懷。 更遇天心玄武集，破衣瞽者莫疑猜。 死門庚丙來居上，大腹無文一老呆。 驚門庚丙裝庫下，好唱優人腹有才。 太白熒惑逢開地，老者捶胸欺小孩。 坎休宮中加白熒，丰姿俊雅喜形骸。 生門太白入熒惑，裹體村夫東北來。

This pattern, even if it meets the Xiu Men or the Life Gate, is not a good omen, indicating conflict between the opposing sides, and only those who remain inactive benefit. The reverse pattern, "Tai Bai Ru Ying" (White Brightness Enters the Fluorescent), refers to Geng added to Bing, indicating that both the host and the guest attack me, and the enemy comes from outside. This pattern occurs at the Shang Men, indicating that the person coming is a lame person running along the road. If Geng and Bing appear at the Du Men, the person coming is a widow with sparse hair, looking like a monk. If Geng and Bing appear in the Li Nine Palace, it indicates coughing and discomfort in the heart and stomach. If they also meet Tian Xin Star and Xuan Wu together, the person coming is a blind man wearing ragged clothes, there is no need to doubt this. If Geng and Bing appear at the Si Men, the person coming is a fat, uneducated fool. If Geng and Bing are hidden in the Kun under the Jing Men, the person coming is a performer who loves singing, with considerable talent inside. When the Tai Bai and Ying Huo pattern meets the Open Door, the person coming is an old man who beats his chest and bullies children. When Tai Bai Ru Ying appears in the Xiu Men of the Kan One Palace, the person coming is a handsome and elegant person who shows joy on his face. When Tai Bai Ru Ying appears at the Life Gate, the person coming is a countryman wrapped in clothes, coming from the Northeast direction.

甲午值符乙奇臨，逃走青龍非吉星。 加在休門為雲遁，年邁儒家氣象凌。 加艮合生為虎遁，九流高士半虛名。 傷門遇此龍逃走，草莽村人頂帽行。 杜門加此為風遁，燒香燃燭一善人。 景門龍走不為吉，放潑牙人及眾群。 乙辛加在死門上，扒頭老者執油瓶。 驚兌之中龍生甲，謳歌□女最娉婷。 開門甲午如逢乙，宰畜屠人衣潤身。

In the Jiawu cycle, the Chief Symbol is at the Heaven Stem, and the Ethereal Oddity is in the palace, forming the pattern of "Azure Dragon fleeing." When the Ethereal Oddity is combined with the Heavenly Stem Xin, it forms the "Azure Dragon fleeing" pattern, indicating loss of wealth and things slipping away, which is not a favorable star. However, this pattern can be transformed when combined with favorable gates: if it is placed in the Xiu Men, it becomes "Cloud遁" (Cloud遁), and the person coming is an elderly scholar, with a dignified appearance; if it is placed in the Gen Palace along with the Sheng Men, it becomes "Yi Wonder" (虎遁), and the person coming is a reclusive gentleman among the three teachings and nine streams, with half of his reputation being false; if it is placed in the Du Men, it becomes "Wind遁" (风遁), and the person coming is a pious person who burns incense and lights candles. If it is combined with an evil gate, it remains evil: if it is placed in the Shang Men, the person coming is a country bumpkin wearing a hat; if it is placed in the Jing Men, the person coming is a quarrelsome tooth-drawer and a group of people. When the Ethereal Oddity and Heavenly Stem Xin are placed in the Si Men, the person coming is an old man scratching his head holding an oil bottle. In the Jing Men and the Dui Palace, the Azure Dragon is born with the Heavenly Stem Jia, and the person coming is a singing woman, the most graceful in appearance (the original text has a missing character here). When the Heavenly Stem Jia and Wu meet in the Open Door, the person coming is a butcher who slaughters animals, with oily clothes.

日奇之上六辛符，白虎猖狂凶事多。 離在艮宮成虎遁，如穿人物象風魔。 傷門符到虎猖狂，鼓樂喧喧仔細詳。 九天若也相臨處，掌裡陰陽吉可藏。 白虎猖狂加杜門，負拿包裹女逃生。 景門如逢六辛乙，婢女將來探問親。 辛乙加於坤死內，牧羊稚子淺前行。 猖狂發縱居驚上，婢遺小女駭門庭。 開門如遇辛加乙，近宮騎馬急如星。 坎休白虎猖狂至，將臂猜拳是提人。

The day stem Yi is overlaid by the six stems Xin, forming the pattern of "White Tiger Rampant" — when Xin is combined with Yi, it becomes the "White Tiger Rampant" pattern, which pairs with the "Azure Dragon Fleeing" pattern, indicating violent harm and unpredictable events. This pattern in the Li (Fire) and Gen (Earth) trigrams can transform into "Yi Wonder," and those coming will appear as if possessed. When the "Rampant Tiger" appears on the Shang Men (Wounding Gate), it signifies a scene of loud music and celebration, requiring careful discernment. If the Jiu Tian (Nine Heavens) deity also appears here, the balance of yin and yang in the palm will have auspicious places to hide. When "White Tiger Rampant" combines with Du Men (Located in the Southeast Xun), those coming are women fleeing with bundles. When the six stems Xin and Yi appear on Jing Men (Bright Gate), those coming are servant girls visiting relatives. When Xin and Yi appear within the Kun (Earth) trigram's Si Men (Death Gate), those coming are shepherds' children walking slowly ahead. When "White Tiger Rampant" activates and falls on Jing Men (Startled Gate), those coming are missing servant girls and young girls causing disturbance. When Xin and Yi appear on the Kai Men (Open Gate), those coming are people riding horses swiftly, like shooting stars. When "White Tiger Rampant" appears on the Li (Fire) trigram's Xiu Men (Rest Gate), those coming are men carrying jugs, arm-in-arm and arguing.

六癸加丁蛇夭矯，門符雖好不豐饒。 開門近貴兼奴隸，急急忙忙不憚勞。 休門六癸加丁上，買酒孩童跌在橋。 騰蛇夭矯生艮上，乞兒賣藥負皮毛。 傷上癸丁加九地，木土泥水醉酕醄。 六癸加丁杜巽上，彈詞女輩甚風騷。 景六癸丁如遇此，紅眼佳人笑倩嬌。 癸加丁在坤方使，老婦簪冠穿道袍。

Six癸 are placed on top of 丁奇, forming the pattern called "Teng She Yao Jiao" (the Serpent Twisting and Turning). When 癸 is added to 丁, it forms the Teng She pattern, which signifies something related to empty worries, strange occurrences, and twisting and turning. Even if the gate and the chief symbol are favorable, the result is not abundant. If this pattern falls on the Open Door, it indicates a servant close to a nobleman who is hurried and diligent. If it falls on the Rest Gate with 六癸 added to 丁, it indicates a child buying wine who falls down on a bridge. If it falls on the Life Gate in the艮 (Mountain) palace, it indicates a beggar carrying animal skins and selling medicine. If it falls on the Wound Gate with 六癸 and Jiudi added to 丁, it indicates a person engaged in masonry and carpentry work who is drunk. If it falls on the Du Gate in the Xun (Wind) palace, it indicates a female performer who is very flirtatious. If it falls on the Jing Gate with 六癸 added to 丁, it indicates a beautiful woman with red eyes who smiles prettily. If 六癸 added to 丁 falls in the Kun (Earth) direction as the duty gate, it indicates an old woman wearing a hairpin and a robe of a Taoist priest.

六丁加癸甲寅符，朱雀投江氣不蘇。 不遇昭明多損失，舉動難安莫遠途。 坎宮丁癸值符休，婦女攜兒面帶羞。 生門朱雀投江至，外方乞者手牽猴。 傷門丁癸來迥化，作伐渾婆弄舌頭。 景門丁癸加符使，蝦蟹漁娘連輿勾。 杜門丁癸投江遇，賣絹絲者是女流。 驚門丁癸私窠婦，滿面腌臢粉與油。 朱雀投江在開上，換針磨鏡兩相投。 死門玉女加於癸，汙穢肩擔過我眸。

The Six Ding are placed on Gui, with Jiayin as the Chief Symbol, forming the pattern of "The Vermilion Bird Drowns in the River." When Ding is placed on Gui, it signifies the Vermilion Bird drowning in the river, which represents the loss of documents and messages, with communication cut off and the situation unable to recover. If this is not accompanied by the God of Brightness, there will be much loss, and every action will be unstable. One should not travel far. In the first gate of the Kan, when Ding and Gui are placed and the Chief Symbol is paired with the Xiu Men, the person coming is a woman with a child, her face showing shame. When the Vermilion Bird Drowns in the River appears on the Life Gate, the person coming is a beggar from another place selling monkeys. When the Vermilion Bird Drowns in the River appears on the Shang Men, the person coming is a vulgar matchmaker who talks a lot. When the Vermilion Bird Drowns in the River appears on the Jing Gate, the person coming is a fisherwoman selling shrimp and crabs, with vehicles connected. When the Vermilion Bird Drowns in the River appears on the Du Men, the person coming is a woman selling silk. When the Vermilion Bird Drowns in the River appears on the Jing Men, the person coming is a prostitute with heavy makeup. When the Vermilion Bird Drowns in the River appears on the Open Door, the person coming is two craftsmen, one who sharpens needles and one who polishes mirrors, walking together. When the Vermilion Bird Drowns in the River appears on the Death Door, with the Jade Female (Yuzhu) Ding placed on Gui, the person coming is someone carrying a load of filth passing by in front of me.

大格天庚加地癸，值符須是甲寅中。 如在凶門生艮庫，文墨之人禮貌恭。 傷門大格多顛險，投吏公差誰向東。 庚加六癸東南杜，披髮兒童貌不庸。 景門如遇庚加癸，眼目昏花得女從。 死門大格來經此，老婦披麻苦與同。 驚門鼓唇搖舌婦，開位長人面帶紅。 休門庚癸來相遇，樂道仙翁手拍筒。

This is another set of rhymes for divining people, arranged according toInauspicious Pattern (unfavorable patterns). When the Heaven Plate's Geng is added to the Earth Plate's Gui, it is called "Great Pattern," which indicates obstacles on the road and accidents involving vehicles and horses. This pattern's Chief Symbol must be in the Jiayin decade. If this pattern falls on a凶门 (unfavorable gate) and is beneficial to the mountain palace (Geng), the person coming is one who is skilled in writing and speaks politely. If the Shang Men (Wounding Gate) has the Great Pattern, there will be hardship and danger, and the person coming is a government messenger going east. When Geng added to six Guis falls in the Southeast Xun Palace and Du Men (Located in the Southeast), the person coming is a child with wild hair and an extraordinary appearance. If the Jing Gate (Scene Gate) encounters Geng added to Gui, the person coming is someone with poor eyesight accompanied by a woman. If the Death Gate (Dead Gate) has the Great Pattern passing through, the person coming is an old woman in mourning clothes with sorrowful company. If the Jing Gate (Startling Gate) has the pattern, the person coming is a woman who talks a lot and is talkative. If the Open Gate (Opening Gate) position has Geng and Gui meeting, the person coming is a sage who is content with poverty and plays the bamboo flute.

庚如加在甲辰符，上格為災事莫圖。 如在杜門庚與使，弄蛇花子打頭顱。 景門庚壬若加此，不尷不尬一村夫。 坤死如加在上格，補錫釘碗一窮徒。 庚辰如在驚門上，擊磬搖鈴道者多。 開門上格凶為輕，點翠穿花賣貨奴。 休上庚辰遇上格，賣鹽好漢協強徒。 生門如得庚辰遇，弄瓦挑磚樵採哥。 上格如逢傷震位，放鷂擎鷹過我途。

Gengchen is placed on the hidden Ren in the Jiachen shen, called "upper violation," which indicates conflict between upper and lower, calamity approaching, and nothing should be planned. If this pattern occurs in the Du Men and Geng is in the same position as the duty gate, then a beggar playing with a snake will strike one's head. If Geng and Ren are combined in the Jing Men, then a clumsy villager will come. If the upper violation occurs in the Kun palace's Si Men, then a poor man repairing bowls with tin will come. If Gengchen is on the Jing Men, then many monks ringing bells and shaking bells will come. If the upper violation occurs in the Open Door, the danger is less severe, and a merchant selling goods and decorating with ornaments will come. If Gengchen is on the Xiu Men, then a salt seller and his accomplices will come. If Gengchen is on the Sheng Men, then a boy carrying bricks and cutting firewood will come. If the upper violation meets the Shang Men and Zhen palace, then people flying kites and hunting eagles will pass by.

乙丙青龍失水蓬，吉不呈祥凶不凶。 如加坤死嫌投庫，孝服哀哉是固窮。 驚門乙丙遇騰蛇，能畫能詩貴近奢。 開六日奇來入墓，皓首窮儒心自嗟。 乙丙加休得水龍，風流俊雅在其中。 天星如遇符六合，士女歌聲美正濃。 乙丙生門亦遇奇，失時君子富流兒。 青龍失水逢傷震，賣卜醫家有望儒。 杜門乙丙和無迫，花街女子美人痴。

When 乙 and 丙 are combined and paired with the Tianpeng star, it is called "Qinglong Shishui" (Azure Dragon Losing Water), indicating the dragon has lost its support, resulting in neither good fortune nor misfortune, with matters neither advancing nor retreating. If this pattern is added to the Kun palace with the Death Door, it suggests a concern of entering the storage, coming from someone in mourning, sorrowful and stubbornly poor. If 乙 and 丙 appear on the Jing Door and also meet Tengshe, they come from a nobleman who is skilled in painting and poetry, somewhat luxurious. If the Six at the Top 乙 day star falls into the storage on the Open Door, it comes from an elderly poor scholar, lamenting alone. When 乙 and 丙 are combined with the Xiu Men and receive the assistance of the water dragon, there are naturally refined and elegant people among them. If the Heaven Plate stars meet the Chief Symbol and Liu He, it indicates a scene of singing and dancing among men and women. When 乙 and 丙 are paired with the Sheng Men and also meet the Three Marvels, it comes from a gentleman who was born at an inauspicious time and a wealthy young man. If "Qinglong Shishui" meets the Shang Men in the Zhen palace, it comes from fortune tellers and doctors, among whom there may be a scholar hoping to enter school. If 乙 and 丙 are combined on the Du Men without violating the door's constraints, it comes from women from the pleasure quarters and devoted beauties.

六丙時加地下丁，無刑無迫正奇門。 加在開門飛貴格，月奇投庫有何欣。 遊行雖是宦家子，躍馬揚鞭擬失驚。 加在休門奇又合，挈盒提拿是貴親。 生艮門宮遇丙丁，貴家公子謁親朋。 傷門遇此為奇特，繁雜偏多子弟門。 杜門六丙逢丁伴，女女男男賭骰盆。 景門武士兼文士，旁遇燒香妖道人。 死上丙丁如門迫，鄉愚富宦遜繁文。 丙丁驚位如逢著，士女嬌姿可悅心。 乙丁丙死奇投墓，醜陋陰人無復新。

When the heavenly stem 丙 (Bing) is placed on the earthly branch 丁 (Ding) on the Earth Plate, it forms a pure and auspicious combination as long as it does not violate the rules of punishment or door pressure. This configuration, when placed on the Open Door, forms the pattern of "Flying Wealth." However, if the monthly stem 丙 (Bing) falls into the Storage, it becomes less favorable. At this time, although the people on the street may be the sons of officials, there might be some danger while they ride horses and wave their whips. When placed on the Xiu Men and the Three Marvels are in harmony, the visitors are noble relatives carrying food boxes. When the 丙 (Bing) and 丁 (Ding) fall on the艮 (Gen) palace of the Life Gate, the visitors are noble sons visiting relatives. When this configuration appears on the Shang Men, it is quite unusual, and the visitors are usually children from various families. When the 丙 (Bing) and 丁 (Ding) are placed on the Du Men, people of both genders gather together to play dice. When this configuration appears on the Jing Men, the visitors are warriors and scholars, with a sorcerer burning incense nearby. When the 丙 (Bing) and 丁 (Ding) on the Death Door are subject to door pressure, the visitors are both simple villagers and wealthy officials, who are polite and courteous to each other. When the 丙 (Bing) and 丁 (Ding) fall on the Jing Men, the visitors are handsome and attractive men and women. If the 乙 (Yi), 丁 (Ding), and 丙 (Bing) fall on the Death Door forming the pattern of "Three Marvels in the Storage," the visitors are ugly women, which is neither new nor pleasant.

驚門六丁加乙上，豔妝小女哭過門。 開上乙丁奇吉門，才子佳人會有情。 休門玉女加六乙，貴客同來探可人。 乙丁加生奇正得，貴公路遇意何深。 傷門六乙加丁上，巧畫丹青雕摹生。 杜門如得奇來至，美髯仙家道學精。

The Jing Door has Six at the Top with Ding added on top of Yi, and a heavily made-up young woman comes crying through the door. The Open Door has Yi and Ding paired with a favorable gate, and a talented scholar meets a beautiful woman, with mutual affection. At the Xiu Door, the Jade Woman Ding is added on top of Six Yi, and a distinguished guest comes along, visiting to see a beloved person. Yi and Ding added on the Life Gate, with the Three Marvels paired most properly, and a noble young man meets on the road, with deep feelings. At the Shang Door, Six Yi is added on top of Ding, and a craftsman skilled in painting and carving comes. At the Du Door, the Three Marvels arrive, and a bearded immortal with profound knowledge of Dao comes.

庚若飛來遇值符，伏干之格事多辜。 此時利客不利主，細詳符使亦無訛。 加在生門奇不現，擬是挑磚斷磨哥。 如在傷門庚在克，補氈箍桶兩相磨。 杜門遇有庚相犯，釘秤緣繩在路途。 景門庚在非高出，賣紙縫皮打鐵夫。 死門伏干加非利，修網縵紗負貨奴。 驚門庚伏重金器，打錫銅決不差池。 開門道吉非為吉，篦頭按脈自經過。 休門庚伏穿人物，摸蟹淘沙水面波。 天上太白皆若是，伏干飛干差不多。

When the heavenly stem Geng arrives and meets the Chief Symbol, it forms the pattern of "hidden stem" — Geng added to the Day Stem is called "hidden stem," indicating that matters will often result in betrayal and frequent obstacles. At this time, the guest side benefits while the host side suffers. Careful analysis of the Chief Symbol and Duty Gate will not lead to error. If this pattern appears on the Life Gate but the Three Marvels are not present, the people coming are mostly those who pick bricks and grind mortar. If it appears on the Wounding Gate and Geng is in a position of overcoming, the people coming are those who mend tents and repair barrels, causing mutual friction. If Geng appears on the Du Gate, the people coming are those who fix scales and twist ropes on the road. If Geng appears on the Jing Gate, the people coming are not of high status, but rather paper sellers, leather sewers, and blacksmiths. If the hidden stem appears on the Death Gate, it is also unfavorable, and the people coming are those who repair nets, weave silk, and carry goods. If Geng is hidden on the Jing Gate and there is a reappearance of metal, the people coming are definitely those who work with tin and copper, without any mistake. Even though the Open Gate is considered a favorable direction, it is not entirely favorable, and the people coming are those who comb hair and take pulses passing by. If Geng is hidden on the Xiu Gate and crosses the palace to meet people, the people coming are those who catch crabs and sift sand on the water surface. All patterns formed by the heavenly stem Tai Bai Geng follow this trend. The interpretations for the patterns of "hidden stem" and "flying stem" are also quite similar.

玉女守門得使奇，兼之三奇逢六儀。 此利陰私和合事，斯道通明宜秘之。 開休生位六丁來，占者婚姻不許猜。 更得陰私多妙事，不然好女自徘徊。 傷上玉女例言凶，衙役求醫往向東。 妻妾必然是患病，更逢女子帶□雄。 杜門玉女不尋常，婢妾隨逃在路旁。 走進前來問端的，令往南方是那方。

This passage teaches how to determine the purpose of a person's inquiry before they even speak. "Yvnu" refers to Ding Qi, the most responsive of the Three Marvels, governing matters that occur in secret. Therefore, this passage begins with Yvnu. When Yvnu guards the Duty Gate and is accompanied by the Three Marvels, and further supported by the Six Instruments, this situation is favorable for private matters and unions. Once this principle is understood, it should be kept secret. If Ding Qi is in the positions of Open Door, Rest Gate, or Life Gate, the person's inquiry is certainly about marriage, and there is no need for further speculation. If it is further supported by private assistance, there will be many good things; otherwise, it indicates a virtuous woman waiting outside. If Ding Qi is in the position of Shang Men, it is a sign of misfortune: the person arriving is a constable seeking medical help, heading east; the wife and concubines at home are certainly ill. If accompanied by a woman with a fierce and strong aura, it is even more inauspicious. If Ding Qi is in the position of Du Men, it is very unusual: it indicates that servants and concubines are fleeing, and they are on the roadside. When the person approaches to ask for details, one can guide them to look for the matter in the south.

景門玉女事何明，女附男肩會有情。 更兼酒食多歡暢，和合陰私竟有成。 守門玉女在坤方，孀婦攀門望約郎。 占事必應妻妾病，一番愁緒一悲傷。 星奇玉女到驚門，口舌相爭口舌深。 雖有陰親何樂處，必須佈置事多逃。

Ding Qi falls into the Jing Gate, and the meaning is very clear: it refers to a woman leaning on a man's shoulder, a matter of mutual affection; if there is also joy from food and drink, then matters of harmony and privacy will eventually come to pass. When Ding Qi is stationed at the second palace of Kun, it indicates a widow clinging to the gate, hoping for her lover; the matter will surely relate to the illness of a wife or concubine, filled with worry and sorrow. When the star Ding falls into the Jing Door, it signifies disputes and arguments, and the arguments are deep; although there is a matter of a woman's marriage being discussed, there is nothing to be joyful about, and much effort will be required, yet the matter is likely to fail.

值符反首符開處，所問行人必定來。 驚門知有何音信，逆旅窮途坤死乖。 景上兵戈多鬥殺，杜門祈禱福安排。 傷門捕獵應尋物，休與生門事事諧。 飛鳥跌穴利修方，移徙遷居其吉昌。 傷門死門俱不利，休生門位兩修良。

The pattern of "Qinglong Fanshou" indicates that if the value symbol falls on the Open Door, the person being asked about will certainly return. If it falls on the Jing Door, it suggests the question is about news. If it falls on the Kun Palace's Death Door, it indicates difficulties and obstacles for travelers. If it falls on the Jing Gate, it often relates to military conflict or fighting. If it falls on the Du Door, it suggests the need for prayers and rituals to seek blessings and resolve issues. If it falls on the Shang Door, it relates to hunting or searching for lost items. If it falls on the Xiu Men or the Sheng Men, then everything will be harmonious and smooth. The pattern of "Fei Niao Die Xue" is favorable for construction directions and is most auspicious for moving or relocating. However, it is unfavorable when paired with the Shang Door or the Death Door. The most suitable positions for breaking ground and construction are the Xiu Men and the Sheng Men.

丙奇臨戊遇生門，天遁月精能蔽形。 國事功名從此數，陸遷天遁任遊行。 乙奇臨己多開門，地遁日精宜蔽形。 田財交易兼墳墓，家宅移來此位亭。 休門臨丁號太陰，是為人遁得星精。 合夥求財無外意，門遁三刑是病人。

According to the nine evasions, if the Bing qi is accompanied by Wu and meets the Life Gate, it forms the "Heaven Evasion," gaining the essence of the moon, which can conceal one's form and traces; the person asking questions is mainly about state affairs and fame and fortune, and with this pattern, they can feel at ease in moving around. If the Yi qi is accompanied by Ji and is mostly in the Open Door, it forms the "Earth Evasion," gaining the essence of the sun, suitable for concealing one's form and traces; the person asking questions is about land, property, trade, and tomb matters, or about moving the family residence to this place. If the Xiu Men is accompanied by Ding and is called Tai Yin, forming the "Person Evasion," gaining the essence of the stars; the person asking questions is about partnership in business, with no other intentions; if among the door and evasion there is a violation of the Three Punishments, then the person coming is a sick person.

神遁生門與丙奇，九天相合始相宜。 消災保福皆能庇，精煉修丹任所行。 生門九地合丁奇，開門九天乙共之。 丙奇加在艮宮內，鬼遁名之吉可推。 遷官納婿並六甲，其中從此辨高低。 龍遁休門合乙奇，如臨坎位可施為。 造船應尋真的事，試問來人占驗無。

"God's Hidden Movement" involves the Life Gate paired with Bing Qi, and it must align with Jiu Tian to be appropriate; those who possess this pattern can eliminate disasters, preserve blessings, and protect a region, and they can freely practice alchemy and spiritual cultivation. The Life Gate paired with Jiudi and combined with Ding Qi, the Open Door paired with Jiu Tian and sharing the same position as Yi Qi, and Bing Qi placed within the Gen Eight Palace—all these are called "Ghost's Hidden Movement," and their auspiciousness can be inferred. The questions people ask are mostly about promotions, marrying a son-in-law, and seeking a child (six Jia), and the success or failure can be determined from here. "Dragon's Hidden Movement" involves the Rest Gate combined with Yi Qi, and it can be practiced if it is in the Kan One Palace; the questions people ask are mostly about building boats and other practical matters, so it is advisable to ask the person in question and see if the divination is accurate.

虎遁乙奇合庚辛，無凶無吉在休門。 步武投戈應遇驗，傷門訪察事非輕。 休門開位乙奇辛，震上逢之雲遁真。 乍雨乍晴天氣改，異途事業得維新。 休生門同日奇來，巽上逢之風遁排。 招安討檢為決勝，捕捉逃亡彼既乖。

"Hu Dun" refers to Yi Qi combined with Geng and Xin. If it falls in the Xiu Men, it is neither凶 nor吉; when someone asks about military movements or the deployment of weapons, the outcome is accurate. If it falls in the Shang Men, it indicates an inquiry into a case, and the matter is serious. When Xiu Men and Open Door are both paired with Yi Qi and Xin, and they appear in the third Zhen trigram, it is genuine "Yun Dun"; the person's career often undergoes renewal through unexpected paths, especially when the weather changes suddenly between rain and clear skies. When Xiu Men and Sheng Men both meet with the daily odd number Yi Qi in the fourth Xun trigram, it forms "Feng Dun"; this pattern is favorable for reconciliation, military campaigns, and deciding outcomes, and is effective in capturing fugitives, who will surrender willingly.

三奇會景合九天，天假祥和格自然。 憂處勿憂多喜信，全生避難事無愆。 丁己會合杜門中，更得三星天隱宮。 財貨不愁連價賣，乃為地假妙無窮。 每事問來多得意，失物尋人無隱蹤。 六個壬符合九天，驚門人假妙難言。 學藝門張皆獲吉，如臨門迫未為安。

The following explains the meanings of the three deceptions and five falsehoods. When the Three Marvels join the Jing Gate and are paired with Jiu Tian, it forms the pattern of "Heavenly Deception," which naturally brings auspiciousness and harmony. Although the person may be in sorrow, there is no need to worry, as there will be much good news, ensuring safety and avoiding misfortune without any error. When Ding and Ji join together in the Du Gate, and further receive the three stars falling into the Tian Yin Palace, it forms the pattern of "Earthly Deception," which has infinite subtleties; the person asking about whether goods can be sold at full profit need not worry, as all matters will go smoothly. Lost items and people will not be hidden. When the Six Rén and the Chief Symbol meet in Jiu Tian and are paired with the Jing Door, it forms the pattern of "Human Deception," whose subtleties are hard to describe; the person asking about learning a skill or opening a school will gain good fortune. However, if this is accompanied by an urgent situation, it may not be stable.

丁己癸合在傷門，九地太陰六合真。 諸格遇之盡有益，如占病患不宜侵。 丁己癸合死門來，三隱宮中事可偕。 占問求財併合夥，以凶變吉必生財。 休開又與三奇得，臨著太陰是真詐。 謀望人求獲大功，彼此相生主勝吉。 休門開上會三奇，九地臨之重詐宜。 參奇謁異能進步，行藏出入總無虧。

Ding, Ji, and Gui heavenly stems congregate in the Shang Men, and with Jiudi, Tai Yin, and Liu He accompanying, it forms the true 'Wu Jia' pattern. All other patterns benefit from encountering this, but it is unsuitable for divination regarding illness, as it may harm the patient. When Ding, Ji, and Gui gather at the Death Door and fall into the three hidden palaces, the matter can be successfully resolved. If the person is seeking wealth or partnership, this pattern can turn misfortune into good fortune, ensuring profit. When Xiu Men and Open Door are combined with the Three Marvels and Tai Yin is present, it forms the 'Zhen Zha' pattern. The person seeking to accomplish tasks or request help can achieve great success, and mutual generation leads to favorable outcomes. When Xiu Men and Open Door are combined with the Three Marvels and Jiudi is present, it forms the 'Chong Zha' pattern. If the person is seeking to meet extraordinary individuals for advancement, regardless of their origin or actions, they will not suffer any loss.

乙奇加己與加辛，得使三奇可問程。 若問奴婢應納寵，不然換一側房人。 丙奇甲子甲庚申，吏役公差到我門。 繼女繼男多適意，填室來家喜氣盈。 玉女得使騎龍虎，得龍偏房續後人。 天乙生門合九天，三勝三宮奇可言。 出門從此多生發，訪友尋人遇路間。 天輔時藏有吉星，官司宜解罪宜深。

When the Yi Marvel is combined with Ji or Xin, and also receives the Duty Gate and the Three Marvels, it is favorable for questioning about future prospects. If the person asking the question is a servant or maid, it indicates the need to take a concubine; otherwise, it suggests the need to take another side wife. When Bing Marvel is combined with Jiazi or Jiashen and Geng, it indicates that officials or messengers will come to the door. The questions usually relate to adopting a daughter or son, which will be satisfactory, or taking a second wife, and when they come home, the house will be filled with joy. When Ding Marvel receives the Duty Gate and is positioned on the Dragon and Tiger pattern, those with the Dragon pattern will have a side wife who can continue the family line. When Tianyi is combined with the Life Gate and harmonizes with Jiu Tian, and falls in the Three Victories and Three Palaces, it is a place where the Three Marvels are effective. The person in question will have success when leaving the house, and when seeking friends or people, they will meet them on the way. When Tianfu Star is hidden at the right time and accompanied by auspicious stars, if the question is about legal matters, it is favorable for resolution; otherwise, the responsibility will be severe.

甲己日逢乙庚申，丙辛日下午臨支。 丁壬從辰戊癸寅，赦有恩澤凶不成。 月將加時取太沖，太沖各處日奇逢。 此是機關天馬訣，行人遷職竟成功。 有難急逃往此下，如山劍戟總無凶。 君家如欲行私情，須究天三地四門。 天三月四加時取，從魁小吉太沖臨。 地四月建除危定，合此時辰私路亨。

This passage discusses the three principles of Heavenly Pardon, Heavenly Horse, and Private Gate. First, Heavenly Pardon: On Jia day and Ji day, if Yi, Geng, or Shen appear, Heavenly Pardon is present. On Bing day and Xin day, look at the branch of Wu. On Ding day and Ren day, start from Chen. On Wu day and Gui day, start from Yin. When Heavenly Pardon occurs, there will be mercy and forgiveness, and even if there is misfortune, it will not come to pass. Next, Heavenly Horse: Use the Month General added to the current hour, and take the position where Tai Chong (Mao) arrives. Any place where Tai Chong arrives and also meets the day's odd number is the position of Heavenly Horse. This is the key of the Heavenly Horse principle. Travelers on the move and officials changing positions can use it to achieve success. In case of emergency, one should flee in this direction. Even if there are swords and spears ahead, there will be no harm. Finally, Private Gate: If one is dealing with private matters, one must consider the "Heavenly Three" and "Earthly Four" principles. Heavenly Three is determined by the Month Builder and the four added to the current hour, looking at the positions of Cong Qi (You), Xiao Ji (Wei), and Tai Chong (Mao). Earthly Four is determined by the Month Builder paired with the twelve divine days of Jian Chu, specifically the days of Chu, Wei, and Ding. When these times coincide, the path for private matters will be smooth.

出行並得地私門，並照奇逢百事寧。 借問地私何處起，天乙貴人加貴人。 冬至順行陽順數，夏至逆數陰逆行。 六合太常太陰處，此是地私多吉星。 己上吉格時有八，決人來意細潛心。 青龍逃走乙加辛，失脫逃亡問可尋。 白虎猖狂辛加乙，官司戶役可藏行。 朱雀投江丁問癸，雞鳴飛怪抑何深。

If one simultaneously receives the "Di Si Men" (Earth Private Gate), then by referring to the location of the Three Marvels, all affairs will be peaceful. To determine where the "Di Si Men" begins: start from the position of the Heavenly Ethical Nobleman (Tian Yi Guiren) and add the position of the Nobleman (Guiren). After the Winter Solstice, it is considered yang, and count forward; after the Summer Solstice, it is considered yin, and count backward. Count until reaching the positions of the Six Harmonies (Liu He), the Grand Constable (Tai Chang), and the Great Yin (Tai Yin) deities. That location is the "Di Si Men," where many auspicious stars gather. The above-mentioned auspicious patterns total eight, and they are used to judge the intentions of the person inquiring. One must carefully understand them. Below are the inauspicious patterns. If the Yi stem is added to the Xin stem, it is called "Qing Long Tao Zhuan" (Azure Dragon Fleeing), which indicates the loss of an object or the escape of a person, and it is still possible to recover. If the Xin stem is added to the Yi stem, it is called "Bai Hu Chang Wang" (White Tiger Rampant), which indicates legal disputes and law enforcement matters, and it is advisable to hide and move cautiously. If the Ding stem is added to the Gui stem, it is called "Zhu Que Tou Jiang" (Vermilion Bird Drowning in the River), which indicates strange occurrences involving roosters and flying birds, and the underlying reasons are profound.

騰蛇夭矯癸加丁，不門更移是病人。 丙加庚兮熒入白，交意之中口舌深。 庚丙太白入熒惑，盜賊蜂攢在那村。 庚加日上是伏干，承繼招嗣意有成。 庚加天乙為伏宮，更改移居不一同。 再臨門迫言身病，白手求財總是空。 飛宮之格符加庚，凶險飛來一布驚。 庚加六癸為大格，遠望行人未轉程。

The combination of Gui and Ding is called "Teng She Yao Jiao," and if the position changes again, it indicates a sick person. The combination of Bing and Geng is called "Ying Ru Bai," meaning the person involved has deep disputes in their relationships. The combination of Geng and Bing is called "Tai Bai Ru Ying Mo," indicating the person is asking about a group of thieves gathering in a village. When Geng is placed above the day stem, it is called "Fu Gan," meaning the person is asking about inheritance and succession, and their wishes can be fulfilled. When Geng is combined with Tian Yi, it is called "Fu Gong," meaning the person is asking about rebuilding or moving house, with varying situations; if there is also an upper gate pressing in, it indicates the person has a disease, and trying to make money from nothing will ultimately fail. When the chief symbol combines with Geng, it is called "Fei Gong" pattern, indicating sudden danger coming from afar, causing temporary panic. When Geng combines with Liu Gui, it is called "Da Ge," meaning the person is looking far away for a traveler, but that person has not yet started returning.

庚加六壬為上格，六甲生男乾坤尋。 庚加六己為刑格，加景來人擬吉人。 丙臨日干悖格是，新娶妻房是二婚。 庚加太歲為歲格，日月時中總忌庚。 天網四張時上癸，舉止行藏必昧心。 此是奇門人髓訣，克己窮功應若神。

When Geng is combined with Liu Ren, it is called "Shang Ge," and if the person is asking about having a son, one should look for clues in the Qian and Kun palaces. When Geng is combined with Liu Ji and also joins the Jing Gate, the person is still considered fortunate. When Bing is present on the day stem, it is called "Bei Ge," and if the person is asking about a newly married wife, she was previously married. When Geng is combined with the Tai Sui, it is called "Sui Ge," and in general, the day, month, and hour all most fear the presence of Geng. If the hour stem has Gui, it is called "Tian Wang Si Zhang," and the person's every action is definitely done with a guilty conscience. These are the essential oral rules for interpreting the meaning in the Qi Men, and as long as one can control personal desires and put in enough effort, the results will come true as if by divine assistance.

一白：豬肉、酒食、海味、茨蒜、地栗、有蒂核之物，數目一六，皂白者。 二黑：野味、牛肉、肚子、甘物、五穀、山羊、竹筍、花生、布棉之類，數八、十、五之數，黑黃色者。 三碧：竹筍、花木之物，魚肉、果豆、菜蔬、酸味、茶葉、檀香、筆扇，數目四、八、三之數，色青藍、月白。

Shooting the covered vessel is a method of guessing what is inside a box without seeing the object directly, by using the star color of the current palace. The first palace, belonging to the Water element, contains mostly pork, alcohol, seafood, water caltrop, garlic, and other water-related and pungent items, or things with a stem and a seed, with quantities of one or six, and colors mostly black and white. The second palace, belonging to the Earth element, contains mostly wild game, beef, internal organs, sweet items, grains, mountain goats, bamboo shoots, peanuts, and items like cloth and cotton, with quantities of eight, ten, or five, and colors mostly black and yellow. The third palace, belonging to the Wood element, contains mostly bamboo shoots and flowers and plants, or possibly fish meat, fruits, beans, vegetables, sour items, tea, sandalwood, pens, and fans, with quantities of four, eight, or three, and colors mostly blue, light blue, or pale white.

四綠：禽鳥之類，雞、蟲、蔬果、酸味、木花香、繩纖長細之物，數目四、五、八，青藍色者。 五黃：五穀、野味、牛肉、肚子，甘物，方物，墨布、棉之類，山藥、竹筍、芋、花菇、花生，數目五、十、八，色黃黑者。 六白：馬肉、圓物、木果、天鵝、虎豹皮、象、珠玉、金銀，數目一、六、九，色白。

The fourth green trigram, Xun, belongs to the Wood element and is associated with wind. It contains many items related to birds and animals, such as chickens, insects, vegetables, fruits, sour foods, the fragrance of flowers from woody plants, and items like ropes and fibers that are long and thin. The number of items should be four, five, or eight, and the color should be green or blue. The fifth yellow Central Palace belongs to the Earth element, similar in symbolism to the Kun trigram. It contains items such as grains, wild foods, beef, internal organs, sweet foods, square objects, and items like ink, cloth, and cotton. It also includes items such as mountain yam, bamboo shoots, taro, shiitake mushrooms, and peanuts. The number of items should be five, ten, or eight, and the color should be yellow or black. The sixth white trigram, Qian, belongs to the Metal element. It contains items such as horse meat, round objects, fruits from woody plants, swans, tiger and leopard skins, ivory, jewels, and gold and silver. The number of items should be one, six, or nine, and the color should be white.

七赤：羊肉、魚、蟹、美味、金銀銅廢器，有口物，數目二、十、九，色白赤。 八白：狗肉、禽、鼠、瓜果、蜆子、甜物，數目五、一、八，色玄黃。 九紫：雞肉、燒炙、煎炒之物，龜螺、甲冑、書紙，數目二、七、九，苦味，色紅紫者。

The seventh palace, Dui (Lake), belongs to metal and represents marshes and mouths. It contains mostly lamb, fish, crabs, and other delicious foods, as well as old metal objects like gold, silver, and copper, and items with mouths. The number of items should be two, ten, or nine, and the color should be white with a reddish tinge. The eighth palace, Gen (Mountain), belongs to earth and represents mountains and dogs. It contains mostly dog meat, birds, mice, fruits, clams, and sweet foods. The number of items should be five, one, or eight, and the color should be black or yellow. The ninth palace, Li (Fire), belongs to fire and governs civilization. It contains mostly chicken, grilled and fried foods, turtles, snails, armor, weapons, and books and paper. The number of items should be two, seven, or nine, and the taste tends to be bitter, with a red or purple color. When performing the game of shooting covers, first establish the layout to determine the palace involved, then guess based on the categories, numbers, and colors listed above. If all three match, the guess is likely correct.

凡占賊盜敵兵來去，先分界限。冬至以後，自坎至巽四宮為內，自離至乾四宮為外；夏至以後，自離至乾四宮為內，自坎至巽四宮為外。以六庚為敵人。敵人未至，六庚臨外四宮；敵人已至，六庚臨內四宮。如六庚所臨之宮克六庚者，主敵人安營不穩，自驚而退；如六庚所落之宮再乘玄武、白虎、天蓬之神，主敵人來必大戰；頂盤得九天則大張聲勢，鳴鼓而至；頂盤得九地則偃旗息鼓而來。

When divining about thieves or enemy troops, first distinguish between internal and external boundaries. After the winter solstice, the four palaces from Kan to Xun are considered internal, and the four palaces from Li to Qian are external. After the summer solstice, this is reversed: the four palaces from Li to Qian are internal, and the four palaces from Kan to Xun are external. The enemy is represented by the six Gengs. The method of interpretation is: if the six Gengs are in the external four palaces, the enemy has not yet arrived; if the six Gengs are in the internal four palaces, the enemy has already arrived. If the palace where the six Gengs are located is reversed to overcome the six Gengs, it indicates the enemy's camp is unstable and they retreat out of fear. If the palace where the six Gengs are located is further occupied by the凶神 Xuanwu, Baihu, or Tianpeng, it indicates a major battle will occur when the enemy arrives. Then look at the upper disk: if it is Jiutian, the enemy will make a loud noise and advance with drums; if it is Jiudi, the enemy will lower their banners and quietly approach. This is the main principle of all military divination in this text: first establish the internal and external boundaries to determine distance, then take the six Gengs as the enemy to determine movement or stillness, and finally judge the speed and urgency of the enemy's approach based on the accompanying deities and the upper disk deities. All subsequent sections are detailed within this framework.

如賊已入我境，看何日何時去，六庚在內四宮主不去，在外四宮則去。總以六甲所落之地盤干支看歲月日時，為來去之期。如太白入熒，雖去賊仍來，然在外界亦主不來；若熒入白，雖主賊去，總在內限，亦主不去。

If enemy troops have already entered our territory, to determine the day and time they will withdraw, we should look at the six Gengs: if the six Gengs are in the inner four palaces, they will not leave; if they are in the outer four palaces, they will leave. As for the exact time, it is determined by comparing the heavenly stem of the six Jia that fall on the Earth Plate with the year, month, day, and hour. There are also two patterns to be mindful of: if it forms the pattern "Tai Bai enters Ying," the enemy may retreat but will still return; however, if the six Gengs are in the outer area, it indicates they will not come back. If it forms the pattern "Ying enters Tai Bai," although it suggests the enemy will leave, as long as the six Gengs remain within the inner area, it still indicates they will not leave. Therefore, both the pattern and the internal and external positions must be considered together; one should not rely solely on one aspect.