The Purport of Qimen: General Table of Contents

奇門旨歸總目。卷一：九宮八卦圖、野馬跳澗圖、一卦統三圖、六甲三元定例、陽遁九局起例歌、陰遁九局起例歌、五虎遁、五鼠遁、九宮八卦五行、九星五行、九神五行、六儀三奇五行、八門五行、干支化合五行、貴人方、日祿方、旬空方、喜神方、諸事吉方、建除十二神黃黑道訣。

The following is the complete table of contents of The Purport of Qimen. Volume one includes basic diagrams and formulae for calculation: the Nine Palaces and Eight Trigrams Diagram, the Wild Horse Leaping Over Stream Diagram (a diagram explaining the order of the Nine Palaces flying arrangement), the One Trigram Governing Three Diagrams (a diagram showing the arrangement for one trigram governing three solar terms), the Six Instruments and Three Yuan Determination (a fixed system dividing the sixty Jiazi into upper, middle, and lower trigrams), the Yang Dun Nine Arrangements Formula Song, the Yin Dun Nine Arrangements Formula Song, the Five Tiger遁 Formula (a mnemonic for deriving the monthly stem from the annual stem), the Five Rats遁 Formula (a mnemonic for deriving the hourly stem from the daily stem), the Nine Palaces and Eight Trigrams Five Phases, the Nine Stars Five Phases, the Nine Spirits Five Phases, the Six Instruments and Three Marvels Five Phases, the Eight Doors Five Phases, the Heavenly Stems and Earthly Branches Combination Five Phases, the Nobleman's Direction, the Day Stem's Wealth Direction, the Decade Void Direction, the Joyful Spirit Direction, the Favorable Directions for Various Affairs, and the Twelve Construction Spirits' Yellow Path and Black Path Formula.

卷二：煙波釣叟歌、三元三盤合論、超接折補閏局法、甘氏敘、甘氏異傳秘訣歌、三奇專使論、論主客、總法天機前篇、作用妙法後篇、臨機變用篇、占事主客論、奇門主客占驗論、奇門占事論。卷三：吉格釋義。卷四：凶格釋羲。卷五：十干克應、三奇到宮克應、十干克應歌、九星克應歌、八門克應歌。

Volume two contains texts on general discussions: "Yanbo Diao Sǒu Ge," a comprehensive discussion of the three yuan and three disks, methods of surpassing the divine and connecting the qi, and methods of adjusting, supplementing, and leap years, the Gan school narrative, the Gan school secret transmission song, the theory of the three marvels as agents, discussion of host and guest, the previous section of the total method of heavenly mechanism, the wonderful method of application in the latter section, the section on flexible application in critical moments, the discussion of host and guest in divination, and the discussion of host and guest in the verification of the strange door. Volume three explains the names and meanings of auspicious patterns. Volume four explains the names and meanings of inauspicious patterns (the original edition uses "Xi" instead of "Yi"). Volume five discusses various responses to patterns: responses of the ten heavenly stems, responses of the three marvels arriving in the palace, the song of responses of the ten heavenly stems, the song of responses of the nine stars, and the song of responses of the eight gates.the so-called "克应" refers to the appearance of a certain pattern, which corresponds to certain people, objects, or sounds appearing in the present.

卷六：占投軍、占攻城、占守城、占賊臨境城可守否、占賊來去、占出軍勝敗、占賊來否、占陣勢訣、占朝覲引見、占文武升遷、占在任升遷、占降調、占大計吉凶、占求宮、占出任何方、占新任官賢劣及何處人、占謁貴、占干謁、占訪人、占人來訪、占請客、占入山訪道、占訪友。

Volume six includes divination examples related to military affairs, official careers, and social interactions: divining about joining the army, attacking a city, defending a city, whether a city can be held when enemy troops approach, the movement of enemy troops, the success or failure of an expedition, whether enemies will come, the methods for determining formations, meeting the emperor, the promotion of civil and military officials, whether one can be promoted while in office, whether one will be demoted, the auspiciousness or inauspiciousness of a major examination, seeking an official position (where "宫" is taken as "官"), the direction from which an army will be sent, the virtue or lack of virtue and origin place of a newly appointed official, visiting a nobleman, seeking favor or help, visiting someone, someone visiting, hosting a banquet, entering the mountains to seek spiritual guidance, and visiting a friend.

卷七：占求人推薦、占幕館、占書館、占應役、占差遺、占退役、占遷移吉凶、占出行謀干、占出行水陸吉凶、占船主善惡、占出外預定歸期、占出外不知家中安否、占出外之人安否、占行人在外吉凶、占行人歸期。卷八：占求財謀望、占求財、占貿易、占合夥求財、占開店肆、占交易、占買貨、占脫貨可否、占脫貨求財、占借貸、占放債、占討債、占打抽豐。

Volume seven includes divination cases on seeking recommendations, travel, and people away from home: divination for seeking a recommendation, divination for seeking a position in a government office, divination for seeking a teaching position, divination for being assigned to a duty, divination for being sent on a mission (the character '遗' should be '遣'), divination for leaving military service, divination for moving and its fortune, divination for traveling to accomplish a task, divination for traveling by water or land and its fortune, divination for the fortune of the ship owner, divination for setting a return date for someone going out, divination for whether the home is safe when someone is away, divination for whether someone away is safe, divination for the fortune of a person away, and divination for the return date of a person away. Volume eight includes divination cases on wealth and goods: divination for seeking wealth, divination for seeking fortune, divination for trade, divination for partnership in seeking wealth, divination for opening a shop, divination for transactions, divination for buying goods, divination for whether goods can be sold, divination for selling goods to seek wealth, divination for lending money, divination for giving loans, divination for collecting debts, and divination for 'drawing a gift' which means borrowing from others or receiving gifts.

卷九：占童試、占歲試等第、占科舉、占鄉會試、占殿試、占武科舉、占病、占病癒、占病吉凶、占請醫、占何病症。卷十：占失物、占走失六畜、占走失、占何人盜、占捕盜賊、占捕亡、占走失奴婢、占走失何方、占遠信、占信息虛實、占官司、占詞訟、占審官司得理否、占官囑託否、占臨審被責否、占狀詞、占詞訟吉凶、占囚禁、占問罪輕重、占官事催提緩急、占領批文遲速。

Volume nine includes divination examples related to examinations and diseases: divining about a candidate's examination, divining about the rank in annual exams, divining about the imperial examination, divining about the provincial and metropolitan exams, divining about the palace examination, divining about the military examination, divining about illness, divining about whether the illness can be cured, divining about the fortune of the illness, divining about consulting a physician, and divining about the specific illness. Volume ten includes divination examples related to lost items, capturing thieves, and lawsuits: divining about lost items, divining about lost livestock, divining about missing persons, divining about who stole it, divining about capturing thieves, divining about pursuing runaways, divining about missing servants, divining about the direction of the loss, divining about distant letters, divining about the truth of messages, divining about lawsuits, divining about lawsuits, divining about whether a case can be won, divining about whether officials are influenced by others, divining about whether one will be punished during interrogation, divining about the petition, divining about the fortune of lawsuits, divining about imprisonment, divining about the severity of the crime, divining about the urgency of the official's summons, and divining about the speed of receiving approval documents.

卷十一：占避難、占雀噪、占禽鳥怪鳴、占何怪、占夢吉凶、占胎息男女、占孕何時生、占生男女長命否。卷十二：占婚姻、占納寵、占買奴婢、占選妃、占選後何如、占買房產吉否、占墳墓、占開挖水道、占河水消漲、占布種五殼、占雨、占雪、占立窯。

Volume eleven includes three categories of divination cases: predicting escape from danger, predicting noisy sparrows, predicting strange calls of birds and animals, predicting what kind of strange phenomenon occurs, predicting the fortune of dreams, predicting the gender of a fetus, predicting when a pregnant woman will give birth, and predicting whether the child will live a long life. Volume twelve includes three categories of divination cases: predicting marriage, predicting taking a concubine, predicting buying slaves and servants, predicting selecting a palace lady, predicting how to select a queen, predicting whether buying a house is auspicious, predicting tombs, predicting digging water channels, predicting the rising and falling of river water, predicting the sowing of grain (the character 'shell' is used for 'grain'), predicting rain, predicting snow, and predicting the construction of kilns.

卷十三：占何方歲豐歉、占雨有無、占久雨不晴、又甘氏占晴雨、占捕逃、占走失人不知何方、占走失奴、占走失婢妾、占走失騾馬驢車船、占走失牛羊、占失物得否、占何人為盜、占物盜去藏於何方、占捕盜獲否、捉賊法、占應兵可應否、占應兵可得馬否、占道途吉凶、占宿店吉凶、占人來請可去否、占求地得否吉否。

Volume thirteen includes divination examples on harvests, weather, pursuit and capture, and travel and rest. It covers divination on whether the harvest in a particular direction is abundant or poor, whether there will be rain or not, and whether there will be prolonged rain without clearing. It also includes the Gan school's method for divining rain and clear weather, divination on pursuing escaped persons, divination on lost people not knowing which direction they went, divination on lost servants, lost concubines, lost donkeys, horses, carts, and boats, lost cattle and sheep, divination on whether lost items can be recovered, divination on who the thief is, divination on where stolen property is hidden, divination on whether thieves can be captured, methods for capturing thieves, divination on whether one should enlist in the army, divination on whether one can obtain a horse when enlisting, divination on the auspiciousness of roads, divination on the auspiciousness of staying at an inn, divination on whether one should go when invited by others, and divination on whether one can acquire land, and whether it is auspicious after acquiring it.

卷十四：陽遁一局。卷十五：陽遁二局。卷十六：陽遁三局。卷十七：陽遁四局。卷十八：陽遁五局。卷十九：陽遁六局。卷二十：陽遁七局。卷二十一：陽遁八局。卷二十二：陽遁九局。卷二十三：陰遁九局。卷二十四：陰遁八局。卷二十五：陰遁七局。卷二十六：陰遁六局。卷二十七：陰遁五局。卷二十八：陰遁四局。卷二十九：陰遁三局。卷三十：陰遁二局。卷三十一：陰遁一局。卷三十二：武侯玄機賦上篇。卷三十三：武侯玄機賦中篇。卷三十四：武侯玄機賦下篇。

From volume fourteen to volume thirty-one, the main body of the text consists of the entire set of diagrams, with each volume presenting a separate large section. Volume fourteen presents the first section of Yang Dun, volume fifteen the second, volume sixteen the third, volume seventeen the fourth, volume eighteen the fifth, volume nineteen the sixth, volume twenty the seventh, volume twenty-one the eighth, and volume twenty-two the ninth of Yang Dun. Volume twenty-three presents the ninth section of Yin Dun, volume twenty-four the eighth, volume twenty-five the seventh, volume twenty-six the sixth, volume twenty-seven the fifth, volume twenty-eight the fourth, volume twenty-nine the third, volume thirty the second, and volume thirty-one the first of Yin Dun. The arrangement of Yin Dun goes from the ninth section back to the first, which is in accordance with the concept of Yin Dun moving in reverse. Volumes thirty-two to thirty-four respectively contain the upper, middle, and lower sections of the "Wu Hou Xuan Ji Fu."

卷三十五：奇門演卦說、符使演卦例、門方演卦例、節侯發騐、主客雌雄、陣勢得失、六親克應、六神克應、八門克應、地支克應、八門主事、九星主事、八卦類神、九星類神、九神類神、天干類神、地干類神。

Volume 35 discusses using the Qimen method to start a divination and includes various "class categories of deities": examples of using the Chief Symbol and Duty Gate to cast a divination, examples of using the Eight Doors and Eight Directions to cast a divination, verification through seasonal changes, methods of determining the main and guest, male and female, the gains and losses of formations, the responses of the Six Relations, the responses of the Six Spirits, the responses of the Eight Doors, the responses of the Earthly Branches, the affairs each of the Eight Doors governs, the affairs each of the Nine Stars governs, the class categories of the Eight Trigrams, the class categories of the Nine Stars, the class categories of the Nine Spirits, the class categories of the Heavenly Stems, and the class categories of the Earthly Branches (originally printed as "Earthly Stems"). The term "class categories of deities" refers to classifying people, objects, and events into specific trigrams, stars, or heavenly stems and earthly branches, and using these classifications as references for divination.

卷三十六：奇門兵事、主客分法、出兵方、背擊、孤虛、雄雌、亭亭白奸、游都魯都、三勝、五不擊、趨三、避五、天馬方、旺相休囚、天目、地耳、太歲、月建、太陰、大將軍、時中將星、五將方、天罡時、破軍加時法、天營、四神、占風、旬中地丙日、安營法、涉險法、出入山中法、逃避法、九星吉凶歌、奇門行兵雜摘、安營方所、行軍擇地、回止惡風、明隨地置變之術、明選將之將、明教兵之術、明用兵分合術。

Volume thirty-six specializes in the use of the Qimen (Strange Gate) in military affairs: general overview of military matters in Qimen, the division between host and guest, which direction to deploy troops, which direction to face and attack, the concept of solitude and emptiness, male and female, the Tingting direction and the Baijian direction, Youdu and Ludu, the three victorious places, the five directions not to attack, to pursue the three and avoid the five, the Heavenly Horse direction, the state of prosperity and strength, the Heavenly Eye, the Earth Ear, the Tai sui (Great Year), the Month Builder, the Taiyin (Moon), the Da Jiangjun (Great General) direction, the general star of the time, the five general directions, the Heavenly Gang time, the method of breaking the army at the time, the Heavenly Camp, the four spirits, the method of observing wind, the day of Di Bing (Earth Bing) in the ten-day cycle, the method of setting up a camp, the method of facing danger, the method of entering and exiting mountains, the method of evasion, the song of the nine stars' auspicious and inauspicious nature, miscellaneous military matters in Qimen, the location and position for setting up a camp, selecting a place for military movement, warding off evil winds, the method of adapting to local conditions, the method of selecting generals, the method of training soldiers, the method of using troops in division and combination.

卷三十七：天罡所指、占迷路法、立知井泉法、卜騾法、密訪法、占渡河、刦糧覓水法、占敵使虛實、突圍法、察賊所在法、抽軍避寇法、伏匿藏形法、天月將、地月將、天氣將、地氣將、十二支神將圖、八門飛加克應。卷三十八：占驗課。

Volume thirty-seven contains various emergency methods used in military situations and the interactions of the Eight Doors and Flying Addition: the direction indicated by the Heavenly Gang, methods to determine the location of wells and springs, the method of divination using snail shells (the original text mistakenly writes '骡' instead of '螺'), secret inquiry methods, divination for crossing rivers, methods to seize supplies and find water, divination to discern the truth of enemy messengers' words, methods for breaking through encirclement, methods to detect the location of enemy troops, methods to withdraw troops to avoid enemies, methods to conceal and hide one's form, Heavenly and Lunar Generals, Earthly and Lunar Generals, Heavenly and Earthly Weather Generals, the diagram of the twelve branch deities as generals, and the interactions of the Eight Doors and Flying Addition. Volume thirty-eight contains verified divination cases, which are examples of actual divinations performed by the author over the years that have since come true.

九宮八卦圖。野馬跳澗圖。一卦統三圖：冬至一七四，立春八五二；坎宮統小寒二八五，艮宮統雨水九六三；大寒三九六，驚蟄一七四。春分三九六，立夏四一七；震宮統清明四一七，巽宮統小滿五二八；穀雨五二八，芒種六三九。夏至九三六，立秋二五八；離宮統小暑八二五，坤宮統處暑一四七；大暑七一四，白露九三六。秋分七一四，立冬六九三；兌宮統寒露六九三，乾宮統小雪五八二；霜降五八二，大雪四七一。此陰遁逆行九宮局法。

The original text first presents three diagrams: the Nine Palaces and Eight Trigrams diagram, which shows the positions of the eight trigrams as one坎 (Kan), two坤 (Kun), three震 (Zhen), four巽 (Xun), five center, six乾 (Qian), seven兑 (Dui), eight艮 (Gen), and nine离 (Li); the Wild Horse Jumping Over a Stream diagram, which shows the order of the nine palaces' movement; and the One Trigram Governs Three diagram, which shows that each trigram governs three solar terms, and each solar term is paired with three yin and yang structure numbers. The content of the One Trigram Governs Three diagram is as follows: the Kan palace governs the three solar terms of Winter Solstice, Lesser Cold, and Greater Cold, with Winter Solstice using structure numbers one, seven, and four; Lesser Cold using two, eight, and five; and Greater Cold using three, nine, and six. The Gen palace governs the three solar terms of Start of Spring, Rain Water, and Awakening of Insects, with Start of Spring using eight, five, and two; Rain Water using nine, six, and three; and Awakening of Insects using one, seven, and four. The Zhen palace governs the three solar terms of Vernal Equinox, Clear and Bright, and Grain Rain, with Vernal Equinox using three, nine, and six; Clear and Bright using four, one, and seven; and Grain Rain using five, two, and eight. The Xun palace governs the three solar terms of Start of Summer, Lesser Heat, and Greater Heat, with Start of Summer using four, one, and seven; Lesser Heat using five, two, and eight; and Greater Heat using six, three, and nine. The Li palace governs the three solar terms of Summer Solstice, Lesser Heat, and Greater Heat, with Summer Solstice using nine, three, and six; Lesser Heat using eight, two, and five; and Greater Heat using seven, one, and four. The Kun palace governs the three solar terms of Start of Autumn, Limit of Heat, and White Dew, with Start of Autumn using two, five, and eight; Limit of Heat using one, four, and seven; and White Dew using nine, three, and six. The Dui palace governs the three solar terms of Autumn Equinox, Cold Dew, and Frost Descent, with Autumn Equinox using seven, one, and four; Cold Dew using six, nine, and three; and Frost Descent using five, eight, and two. The Qian palace governs the three solar terms of Start of Winter, Minor Snow, and Major Snow, with Start of Winter using six, nine, and three; Minor Snow using five, eight, and two; and Major Snow using four, seven, and one. The latter half, starting from Summer Solstice, corresponds to the yin movement of the nine palaces in reverse order.

六甲三元定例。上元：甲子、乙丑、丙寅、丁卯、戊辰。中元：己巳、庚午、辛未、壬申、癸酉。下元：甲戌、乙亥、丙子、丁丑、戊寅。上元：己卯、庚辰、辛巳、壬午、癸未。中元：甲申、乙酉、丙戌、丁亥、戊子。下元：己丑、庚寅、辛卯、壬辰、癸巳。上元：甲午、乙未、丙申、丁酉、戊戌。中元：己亥、庚子、辛丑、壬寅、癸卯。下元：甲辰、乙巳、丙午、丁未、戊申。上元：己酉、庚戌、辛亥、壬子、癸丑。中元：甲寅、乙卯、丙辰、丁巳、戊午。下元：己未、庚申、辛酉、壬戌、癸亥。

This is the fixed pattern for dividing the sixty Jiazi days into the upper, middle, and lower trigrams. Any day with the day stem Jia or Ji is called the "symbol head." Starting from the symbol head day, five consecutive days form one trigram period. The upper trigram period begins on Jiazi day, including Jiazi, Yichou, Bingyin, Dingmao, and Wuchen; the middle trigram period begins on Jisi day, including Jisi, Gengwu, Xinwei, Renshen, and Guiyou; the lower trigram period begins on Jiaxu day, including Jiaxu, Yihai, Bingzi, Dingchou, and Wuyin. Then comes the upper trigram period starting on Jiemao day, including Jiemao, Gengchen, Xinsi, Renwu, and Guiwei; the middle trigram period starts on Jiashen day, including Jiashen, Yiyou, Bingxu, Dinghai, and Wuzi; the lower trigram period starts on Jichou day, including Jichou, Gengyin, Xinmao, Renchen, and Guisi. Next is the upper trigram period starting on Jiawu day, including Jiawu, Yiwei, Bingshen, Dingyou, and Wuxu; the middle trigram period starts on Jihai day, including Jihai, Gengzi, Xinchou, Renyin, and Jimao; the lower trigram period starts on Jichen day, including Jichen, Yisǐ, Bingwu, Dingwei, and Wushen. Finally, the upper trigram period begins on Jiyousheng day, including Jiyousheng, Gengxu, Xinhai, Renezǐ, and Kuichou; the middle trigram period starts on Jiayin day, including Jiayin, Yimao, Bingchen, Dingsi, and Wuwu; the lower trigram period starts on Jiwemu day, including Jiwemu, Gengshen, Xinyou, Renxu, and Kuihai. The sixty days complete exactly four cycles of the three trigrams. All symbol heads with the earthly branch belonging to Zi, Wu, Mao, or You are upper trigrams, those belonging to Yin, Shen, Si, or Hai are middle trigrams, and those belonging to Chen, Xu, Chou, or Wei are lower trigrams, which exactly matches the above table.

陽遁九局起例歌：冬至驚蟄一七四，小寒二八五同推，春分大寒三九六，立春八五二相隨，穀雨小滿五二八，雨水九六三為期，清明立夏四一七，芒種六三九為宜，十二節氣四時定，上中下元是根基。陰遁九局起例歌：夏至白露九三六，小暑八二五之間，大暑秋分七一四，立秋二五八循環，霜降小雪五八二，大雪四七一相關，處暑排來一四七，立冬寒露六九三，此是陰遁起例法，節氣推移仔細參。

The Yang Dun Nine Sections Start Example Song explains which three sections are used for each of the twelve solar terms from Winter Solstice to Grain in Ear. Winter Solstice and Start of Rain use the first, seventh, and fourth sections; Minor Cold uses the second, eighth, and fifth sections; Spring Equinox and Major Cold use the third, ninth, and sixth sections; Start of Spring uses the eighth, fifth, and second sections; Grain Rain and Minor Heat use the fifth, second, and eighth sections; Rain Water uses the ninth, sixth, and third sections; Clear and Bright and Start of Summer use the fourth, first, and seventh sections; and Grain in Ear uses the sixth, third, and ninth sections. These twelve solar terms are arranged according to the four seasons, and the upper, middle, and lower trigrams serve as the basis for selecting the sections. The Yin Dun Nine Sections Start Example Song explains which three sections are used for each of the twelve solar terms from Summer Solstice to Frost's Descent. Summer Solstice and White Dew use the ninth, third, and sixth sections; Minor Heat uses the eighth, second, and fifth sections; Major Heat and Autumn Equinox use the seventh, first, and fourth sections; Start of Autumn uses the second, fifth, and eighth sections; Frost's Descent and Minor Snow use the fifth, eighth, and second sections; Major Snow uses the fourth, seventh, and first sections; Heat Dissipates uses the first, fourth, and seventh sections; Start of Winter and Cold Dew use the sixth, ninth, and third sections. This is the method for starting the Yin Dun sections, and it is necessary to carefully consider the progression of the solar terms.

五虎遁（年起月例）：甲己之年丙作初，乙庚之歲戊為頭，丙辛須向庚寅起，丁壬壬寅順行流，惟有戊癸何處發，正月始從甲寅求。五鼠遁（日起時例）：甲己還加甲，乙庚丙作初，丙辛起戊子，丁壬庚子居，戊癸推壬子，時元定不虛。

The Five Tigers遁 is a mnemonic for determining the heavenly stem of the month based on the heavenly stem of the year. Since the first month is寅, which belongs to the tiger, it is called Five Tigers遁. For years starting with Jia or Ji, the heavenly stem of the first month starts with Bing, so the first month is Bingyin. For years starting with Yi or Geng, the heavenly stem of the first month starts with Wu, so the first month is Wuyin. For years starting with Bing or Xin, the heavenly stem of the first month starts with Geng, so the first month is Gengyin. For years starting with Ding or Ren, the heavenly stem of the first month starts with Ren, so the first month is Renyin. Only for years starting with Wu or Gui, the heavenly stem of the first month starts with Jia, so the first month is Jiayin. Once the first month is determined, the rest of the months can be sequentially determined by following the order of the sixty jiazi. The Five Rats遁 is a mnemonic for determining the heavenly stem of the hour based on the heavenly stem of the day. Since the first hour is子, which belongs to the rat, it is called Five Rats遁. For days starting with Jia or Ji, the heavenly stem of the first hour remains Jia, so the first hour is Jiazi. For days starting with Yi or Geng, the heavenly stem of the first hour starts with Bing, so the first hour is Bingzi. For days starting with Bing or Xin, the heavenly stem of the first hour starts with Wu, so the first hour is Wuzi. For days starting with Ding or Ren, the heavenly stem of the first hour starts with Geng, so the first hour is Gengzi. For days starting with Wu or Gui, the heavenly stem of the first hour starts with Ren, so the first hour is Renzi. Once the first hour is determined, the heavenly stems of the twelve hours will be correct.

九宮八卦五行：坎（一白水）、坤（二黑土）、震（三碧木）、巽（四綠木）、中（五黃土）、乾（六白金）、兌（七赤金）、艮（八白土）、離（九紫火）。九星五行：天蓬（水）、芮（土）、沖（木）、輔（木）、禽（土）、心（金）、柱（金）、任（土）、英（火）。

The nine palaces and eight trigrams are each associated with numbers, colors, and the Five Phases: the Kan Palace is one white, belonging to water; the Kun Palace is two black, belonging to earth; the Zhen Palace is three green, belonging to wood; the Xun Palace is four green, belonging to wood; the Central Palace is five yellow, belonging to earth; the Qian Palace is six white, belonging to metal; the Dui Palace is seven red, belonging to metal; the Gen Palace is eight white, belonging to earth; and the Li Palace is nine purple, belonging to fire. The nine stars are each associated with the Five Phases: Tianpeng belongs to water, Tianrui belongs to earth, Tianchong belongs to wood, Tianfu belongs to wood, Tianqin belongs to earth, Tianxin belongs to metal, Tianzhu belongs to metal, Tianren belongs to earth, and Tianying belongs to fire. When determining fortune or misfortune, one compares the Five Phase of the star with the Five Phase of the palace it falls into, to see if it is generating, overcoming, or harmonious, which forms the basis of "star palace generation and overcoming."

九神五行：值符（火）、螣蛇（土）、太陰（水）、六合（木）、勾陳（土）、太常（五行化氣）、朱雀（火）、九地（土）、九天（金），冬至後陽遁順布。值、螣、陰、六、白虎（金）、常、玄武（水）、地、天，夏至後陰遁逆布。

The nine gods are each associated with the Five Phases: the Chief Symbol belongs to fire, the Qie Sha belongs to earth, the Tai Yin belongs to water, the Liu He belongs to wood, the Gou Chen belongs to earth, the Tai Chang has no fixed association with the Five Phases, the Zhu Que belongs to fire, the Jiudi belongs to earth, and the Jiu Tian belongs to metal. This group is used for the Yang Dun (Yang遁) after the winter solstice, arranged clockwise in the order of Chief Symbol, Qie Sha, Tai Yin, Liu He, Gou Chen, Tai Chang, Zhu Que, Jiudi, and Jiu Tian. For the Yin Dun (Yin遁) after the summer solstice, this group is modified, using Chief Symbol, Qie Sha, Tai Yin, Liu He, Bai Hu (which belongs to metal), Tai Chang, Xuan Wu (which belongs to water), Jiudi, and Jiu Tian instead. The fifth position replaces Gou Chen with Bai Hu, and the seventh position replaces Zhu Que with Xuan Wu. The arrangement is counter-clockwise.

六儀三奇五行：甲子戊（土）、甲戌己（土）、甲申庚（金）、甲午辛（金）、甲辰壬（水）、甲寅癸（水），星奇丁（火）、月奇丙（火）、日奇乙（木），陽順陰逆。八門五行：休（水）、死（土）、傷（木）、杜（土）、中（土）寄陽死、陰生，開（金）、驚（金）、生（土）、景（火）。

The Six Instruments are the six heavenly stems that emerge after the hidden movement of the six Jia decades. Each corresponds to one of the Five Phases: in the Jiazi decade, the hidden stem is Wu, belonging to earth; in the Jiaxu decade, it is Ji, also earth; in the Jiashen decade, it is Geng, metal; in the Jiawu decade, it is Xin, metal; in the Jiachen decade, it is Ren, water; and in the Jiayin decade, it is Gui, water. Among the Three Marvels, the Star Marvel is Ding, belonging to fire; the Month Marvel is Bing, also fire; and the Day Marvel is Yi, belonging to wood. When arranging the layout, in Yang Dun the Six Instruments are arranged in a clockwise order, while the Three Marvels are arranged counterclockwise; in Yin Dun, the Six Instruments are arranged counterclockwise, while the Three Marvels are arranged clockwise. This is why it is said "Yang moves clockwise and Yin moves counterclockwise." Each of the Eight Gates corresponds to one of the Five Phases: Xiu Men belongs to water, Si Men belongs to earth, Shang Men belongs to wood, Du Men belongs to earth, the central five palace originally belongs to earth and has no specific gate; in Yang Dun, it is associated with Si Men, and in Yin Dun, it is associated with Sheng Men. Kun Men belongs to gold, Jing Men belongs to gold, Sheng Men belongs to earth, and Jing Men belongs to fire.

干支合化五行：甲己化土，乙庚化金，丙辛化水，丁壬化木，戊癸化火。子丑化土，寅亥化木，辰酉化金，巳申化水，卯戌化火，午未合不化。

The five phases generated by the combination of two heavenly stems are: Jia and Ji combine to form earth, Yi and Geng combine to form metal, Bing and Xin combine to form water, Ding and Ren combine to form wood, and Wu and Gui combine to form fire. The five phases generated by the combination of two earthly branches are: Zi and Chou combine to form earth, Yin and Hai combine to form wood, Chen and You combine to form metal, Si and Shen combine to form water, and Mao and Xu combine to form fire; however, Wu and Wei although they combine, do not generate another element. When the two heavenly stems above and below form a combination, it often indicates harmony and success in matters. The generated five phase should also be considered whether it benefits or harms the original palace.

貴人方：甲戊庚日丑陽貴、未陰貴，乙日申陽貴、子陰貴，己日子陽貴、申陰貴，丙日酉陽貴、亥陰貴，丁日亥陽貴、酉陰貴，壬日卯陽貴、己陰貴，癸日己陽貴、卯陰貴，辛日寅陽貴、午陰貴。日祿方：甲在寅，乙在卯，丙戊在巳，丁己在午，庚在申，辛在酉，壬在亥，癸在子。

The direction of the Nobleman (天乙贵人) is determined by the Day Stem. During the day, use the Yang Nobleman; at night, use the Yin Nobleman. For Jia day, Wu day, and Geng day, the Yang Nobleman is Chou and the Yin Nobleman is Wei. For Yi day, the Yang Nobleman is Shen and the Yin Nobleman is Zi. For Ji day, the Yang Nobleman is Zi and the Yin Nobleman is Shen. For Bing day, the Yang Nobleman is You and the Yin Nobleman is Hai. For Ding day, the Yang Nobleman is Hai and the Yin Nobleman is You. For Ren day, the Yang Nobleman is Mao and the Yin Nobleman is Si. For Gui day, the Yang Nobleman is Si and the Yin Nobleman is Mao. For Xin day, the Yang Nobleman is Yin and the Yin Nobleman is Wu. The direction of the Day's Wealth (日禄方) is where the Day Stem achieves its officialdom and receives its禄 (favor). For Jia day, it is Yin; for Yi day, it is Mao; for Bing day and Wu day, it is Si; for Ding day and Ji day, it is Wu; for Geng day, it is Shen; for Xin day, it is You; for Ren day, it is Hai; for Gui day, it is Zi. To seek wealth by consulting the Nobleman and the Day's Wealth, one should face the Nobleman's direction and the Day's Wealth direction.

旬空方：甲子旬中空戌亥，甲戌旬中空申酉，甲申旬中空午未，甲午旬中空辰巳，甲辰旬中空寅卯，甲寅旬中空子丑。喜神方：甲己在艮，乙庚在乾，丙辛坤位喜有綠，丁壬離宮嘻嘻笑，戊癸巽上樂便便。

Critical: The output must be English prose. Do NOT rewrite the text in Chinese. Do NOT paraphrase it in Chinese. Every sentence you write must be in English. Heavenly Stems: Jia = Jia, Yi = Yi, Bing = Bing, Ding = Ding, Wu = Wu, Ji = Ji, Geng = Geng, Xin = Xin, Ren = Ren, Gui = Gui Earthly Branches: Zi = Zi, Chou = Chou, Yin = Yin, Mao = Mao, Chen = Chen, Si = Si, Wu = Wu, Wei = Wei, Shen = Shen, You = You, Xu = Xu, Hai = Hai Trigrams: Qian = Qian (Heaven), Dui = Dui (Lake), Li = Li (Fire), Zhen = Zhen (Thunder), Xun = Xun (Wind), Kan = Kan (Water), Gen = Gen (Mountain), Kun = Kun (Earth) Glossary: Day Stem = Ri Gan Jiazi = Jia Zi Jiaxu = Jia Xu Jiashen = Jia Shen Jiawu = Jia Wu Jiachen = Jia Chen Jiayin = Jia Yin The empty days (Xun Kong) are the two Earthly Branches that are not paired with the ten Heavenly Stems in each ten-day period. The direction where these two Earthly Branches are located is called the Xun Kong direction, which is associated with emptiness and lack of substance. In the Jiazi cycle, the Xun Kong are Xu and Hai; in the Jia Xu cycle, they are Shen and You; in the Jia Shen cycle, they are Wu and Wei; in the Jia Wu cycle, they are Chen and Si; in the Jia Chen cycle, they are Yin and Mao; in the Jia Yin cycle, they are Zi and Chou. The favorable direction (Xishen Fang) is determined according to the Day Stem: For Jia Day and Ji Day, the favorable direction is the Gen direction; for Yi Day and Geng Day, it is the Qian direction; for Bing Day and Xin Day, it is the Kun direction; for Ding Day and Ren Day, it is the Li direction; for Wu Day and Gui Day, it is the Xun direction. The rhyming words such as "Xiyeyuan" (喜有缘), "Xixixiao" (嘻嘻笑), and "Lebianbian" (乐便便) in the mnemonic verses are used only to facilitate memorization. For events such as weddings, banquets, and wedding ceremonies, it is advisable to choose the favorable direction.

諸事吉方：青龍：子、戌、申、午、寅、辰。天目：丁卯、丁丑、丁亥、丁酉、丁未、丁巳。地耳：癸酉、癸未、癸巳、癸卯、癸丑、癸亥。天門：辰、寅、子、戌、申、午。地戶：巳、卯、丑、亥、酉、未。華蓋：酉、未、巳、卯、丑、亥。

The favorable directions for various activities are as follows, corresponding in order to Jiazi, Jiaxu, Jiashen, Jiawu, Jiachen, and Jiayin. The Azure Dragon direction is in order: Zi, Xu, Shen, Wu, Yin, Chen. The Heavenly Eye direction is in order: Dingmao, Dingchou, Dinghai, Dingyou, Dingwei, Dingsi, which is suitable for gathering information and observing enemies from a distance. The Earthly Ear direction is in order: Guiyou, Guiwei, Guisi, Guimao, Guichou, Guihai, which is suitable for secret investigation. The Heavenly Gate direction is in order: Chen, Yin, Zi, Xu, Shen, Wu. The Earthly Gate direction is in order: Si, Mao, Chou, Hai, You, Wei, with the Heavenly Gate suitable for going out and the Earthly Gate suitable for entering. "Hua Gai" represents a protective cover, with the six periods in order: You, Wei, Si, Mao, Chou, Hai, and it can be used to take shelter in times of urgent difficulties.

建除十二神日時黃黑道訣：建青龍兮、除明堂、滿為天刑、平朱雀、定為金櫃、執天德、破為白虎、危玉堂、成為天牢、收玄武、開為司命、閉勾陳。附日時例：子午臨申位、丑未戌上尋、寅申居子位、卯酉卻加寅、辰戌龍位起、巳亥午中行。

The correspondence between the twelve divination deities (Jian Chu) and the Yellow and Black Paths is as follows: Jian day corresponds to the Azure Dragon, Chu day to the Bright Hall, Man day to Heavenly Punishment, Ping day to the Vermilion Bird, Ding day to the Golden Chest, Zhi day to Heavenly Virtue, Po day to the White Tiger, Wei day to the Jade Hall, Cheng day to Heavenly Prison, Shou day to the Black Tortoise, Kai day to the Director of Destiny, and Bi day to Gou Chen. Among these, the Azure Dragon, Bright Hall, Golden Chest, Heavenly Virtue, Jade Hall, and Director of Destiny are considered the six auspicious deities of the Yellow Path, while the Heavenly Punishment, Vermilion Bird, White Tiger, Heavenly Prison, Black Tortoise, and Gou Chen are the six inauspicious deities of the Black Path. The method for determining the starting point for each day is: on days of Zi and Wu, the starting point is Shen; on days of Chou and Wei, it is Xu; on days of Yin and Shen, it is Zi; on days of Mao and You, it is Yin; on days of Chen and Xu, it is Chen (Chen being the Dragon position); on days of Si and Hai, it is Wu. Once the starting point is determined, count sequentially through the twelve branches in the order of Jian, Chu, Man, Ping, Ding, Zhi, Po, Wei, Cheng, Shou, Kai, and Bi. This will identify whether each hour belongs to the Yellow or Black Path.

煙波釣叟歌：陰陽順逆妙難窮，二至還鄉一九宮，若能了達陰陽理，天地都來一掌中。軒轅黃帝戰蚩尤，涿鹿經年苦未休，偶夢天神授符訣，登壇致祭謹虔修。神龍負圖出洛水，綵鳳銜書碧雲裡，因命風后演成文，遁甲奇門從此始。一千八十當時制，太公刪為七十二，逮於漢代張子房，一十八局為精藝。先須掌上排九宮，縱橫十五在其中，次將八卦輪八節，一氣統三為正宗。陰陽二遁分順逆，一氣三元人莫測，五日都來換一元，接氣超神為準則。認取九宮為九星，八門又逐九宮行，九宮逢甲為值符，八門值使自分明。

The mysteries of Yang Dun and Yin Dun are endless and profound. On the days of Winter Solstice and Summer Solstice, the two extreme days, each returns to its original position to start a layout: on Winter Solstice, the layout begins from the first palace of Kan with Yang Dun, and on Summer Solstice, it begins from the ninth palace of Li with Yin Dun. If one can thoroughly understand the principles of yin and yang, all the phenomena of heaven and earth can be comprehended within one palm. In ancient times, the Yellow Emperor, Huangdi, fought against Chiyou at Zhuolu, waging a long and bitter war that could not be ended. One day, he had a dream in which a heavenly deity taught him secret symbols and formulas. He then ascended the altar to perform a solemn ritual and devoted himself to the practice of the art. A divine dragon carried the Yellow River Chart emerging from the Luo River, and a colorful phoenix carried the heavenly script descending from between the blue clouds. Huangdi then ordered Fenghou to elaborate and systematize these teachings, thus giving rise to the art of Dun Jia. At that time, a total of one thousand and eighty layouts were created. Jiang Taigong later reduced them to seventy-two layouts, and during the Han dynasty, Zhang Sibiao further condensed them to eighteen layouts, making it the most refined discipline. Scholars should first arrange the nine palaces on their palms, where the numbers in the rows, columns, and diagonals all add up to fifteen. Then, the Eight Trigrams should be assigned to the eight solar terms, rotating through them, with each trigram covering three solar terms. This is the authentic method. Yang Dun and Yin Dun are divided into progressive and regressive sequences, and each solar term is further divided into three parts, the changes of which are beyond human comprehension. Every five days, a new part begins, and when the solar term and the symbol head are not aligned, the method of connecting the air and surpassing the divine is used as a standard. On the nine palaces, one must recognize the nine stars, and the eight gates follow the movement of the nine palaces. The palace where the Jia (Heavenly Stem) is hidden is the position of the Chief Symbol, and the gate that originally exists in that palace is the Duty Gate. These two are naturally distinct.

符上之門為值使，十時一易堪憑據，值符常遺加時干，值使順逆遁宮去。六甲元號六儀名，三奇即是乙丙丁，陽遁順儀奇逆布，陰遁逆儀奇順行。吉門偶爾合三奇，萬事稱心萬事宜，更合從旁加檢點，餘宮不可有微疵。三奇得使誠堪取，六甲遇之非小補，乙逢犬馬丙鼠猴，六丁玉女騎龍虎。又有三奇游六儀，號為玉女守門扉，若作陰私和合事，請君但向此中推。天三門兮地四戶，問君此法知何處，太沖小吉與從魁，此是天門私出路。地戶除危定與開，舉事皆從此中去，六合太陰太常君，三神元是地私門。

The gate where the Chief Symbol is located is the Duty Gate, which changes every ten hours and can be used as a basis for calculation. When using it, move the Chief Symbol to the palace where the hour stem falls, and move the Duty Gate in the direction of Yang (clockwise) or Yin (counter-clockwise) accordingly. Originally, the six Jia (six generals) each had their own names for the six instruments. The Three Marvels are the stems Yi, Bing, and Ding. In Yang Dun, the six instruments are arranged in order, while the Three Marvels are arranged in reverse; in Yin Dun, the six instruments are arranged in reverse, while the Three Marvels are arranged in order. If a favorable gate coincidentally shares the same palace with one of the Three Marvels, then everything will go smoothly and be suitable for all matters. However, you should also check the surrounding palaces to ensure there are no flaws. The situation where the Three Marvels are in the same palace as the Duty Gate is indeed very valuable and beneficial for the six Jia. The stem Yi is beneficial when paired with Jiaxu or Jiawu (Xu is the dog, Wu is the horse), the stem Bing is beneficial when paired with Jiazi or Jiashen (Zi is the rat, Shen is the monkey), and the stem Ding is beneficial when paired with Jiachen or Jiayin (Chen is the dragon, Yin is the tiger). This is called the Three Marvels being in harmony with the Duty Gate. There is also a situation where the Three Marvels move among the six instruments, known as "the Jade Maiden guarding the gate." If you want to handle secret or harmonious matters, you can use this to calculate. As for the Three Heavenly Doors and Four Earthly Gates, do you know where to look them up? After the Moon General is added to the hour, the directions where the deities Taichong, Xiaojí, and Conggui are located are the Heavenly Doors, which are the paths for private travel. The Four Earthly Gates are the directions where the deities Chú, Wēi, Dìng, and Kāi are located, from which you can proceed with any affairs. As for the deities Liùhé, Taiyīn, and Taicháng, they are originally the private gates of the earth.

更得奇儀相照耀，出門百事總欣欣，太沖天馬最為貴，猝然有難宜逃避。但能乘取天馬方，劍戟如林不足畏，三為生氣五為死，勝在三分衰在五。能識遊三避五時，造化真機須記取，就中伏吟為最凶，天蓬加著地天蓬。天蓬若到天英上，須知即是返吟宮，八門返伏皆如此，生在生兮死在死。就中凶宿得奇門，萬事皆凶不堪使，六儀擊刑何太凶，甲子值符愁向東。戍刑未上申刑虎，寅巳辰辰午刑午，三奇入墓宜細推，甲日那堪居未宮。丙奇屬火火墓戍，此時諸事不須為，更兼乙奇來臨六，丁奇臨八亦同論。

These gates, when illuminated by the Three Marvels and the Six Instruments, ensure that going out to handle any affairs will bring joy and happiness. The direction of the Heavenly Horse, which is where the gate of Tai Chong is located, is most valuable. If one suddenly encounters danger and needs to escape, simply moving in the direction of the Heavenly Horse will be most beneficial, even if there are countless weapons around, one need not fear. The third palace represents Life Qi, while the fifth palace represents Death Qi. The turning point of victory or defeat lies in the third palace, and the sign of decline is in the fifth palace. When one understands the principle of "seeking the third and avoiding the fifth," one should remember the true essence of fate. Among all the patterns, the most dangerous is the Hidden Chant, which occurs when the Heaven Plate's Tian Peng is directly above the Earth Plate's Tian Peng, with the stars and gates returning to their original palaces, remaining stagnant and unmoving. If Tian Peng moves to the palace where Tian Ying resides, this is called the Reverse Chant, as the two palaces directly oppose each other. The Reverse Chant and Hidden Chant of the eight gates are judged in the same way: Hidden Chant occurs when the Life Gate remains in its original palace and the Death Door remains in its original palace, appearing to move but actually not moving. Even if malevolent stars appear together with the Marvels and gates, everything will still be disastrous and should not be used. How terrible is the crime of the Six Instruments striking themselves: when Jiazi and Wu are the Chief Symbol, the most dangerous is when they fall into the East Thunder Palace, because Zi (water) is in conflict with Mao (wood); when Jiaxu and Ji fall into the Wei Palace, it is a conflict; when Jiashen and Geng fall into the Yin Palace (which is the Tiger), it is a conflict; when Jiayin and Gui fall into the Si Palace, it is a conflict; when Jiachen and Ren fall into the Chen Palace, it is self-conflict; and when Jiawu and Xin fall into the Wu Palace, it is also self-conflict. The burial of the Three Marvels must also be carefully analyzed: on a Jia day, one should not reside in the Wei Palace; the Bing Marvel, being fire, is buried in the Xu Palace, so no affairs should be undertaken at that time; the Bing Marvel residing in the sixth palace, the乾 position, and the Ding Marvel residing in the eighth palace, the Gen position, are also considered as burial, and should be judged in the same way.

又有時干入墓宮，課中時下忌相逢，戊戍壬辰兼丙戌，癸未丁丑一同凶。五不遇時龍不精，號為日月損光明，時干來剋日干上，甲日須知時忌庚。奇與門兮共太陰，三般難得總加臨，若還得二亦為吉，舉措行藏必遂心。更得值符值使利，兵家用事最為貴，當從此地擊其沖，百戰百勝君須記。天乙之神所在宮，大將宜居擊對沖，假令值符居離位，天英坐取擊天蓬。甲乙丙丁戊陽時，神人天上報君知，坐擊須憑天上奇，陰時地下亦如之。若見三奇在五陽，偏宜為客最高強，忽然逢著五陰位，又宜為主好裁詳。

There is also the item of the hour stem falling into its burial position, which is most to be avoided when casting a divination: the five groups of stems and branches, namely Wuxu, Renchen, Bingxu, Guiwei, and Dingchou, are all considered凶. When the hour stem overcomes the day stem, it is called "five unlucky hours," and the dragon energy becomes impure, equivalent to the sun and moon losing their brightness. For example, on a Jia day, it is inauspicious to have a Geng hour. The three marvels, auspicious gates, and the deity of the moon are the three hardest to be simultaneously present. If two of them can be obtained, it is considered auspicious, and actions and retreats will certainly be satisfactory. If both the chief symbol and the duty gate are favorable, then it is most precious for military use: one should attack the opposing direction from the location where the chief symbol and duty gate are situated, and achieve victory in every battle, which should be remembered. The palace where the heavenly virtue god is located is suitable for the general to sit and command, attacking the opposing palace. If the chief symbol is in the Li palace, then one should sit under the Tianying star and attack the opposing Tianpeng palace in the Kan palace. The stems Jia, Yi, Bing, Ding, and Wu are considered yang hours, and the divine person reports messages to you on the heaven plate, and both the position you occupy and the position you attack should be determined by the three marvels on the heaven plate. The stems Ji, Geng, Xin, Ren, and Gui are considered yin hours, and the determination should be made according to the earth plate. If the three marvels are found in the five yang hours' positions, it is especially suitable to be the guest, as the guest side is most powerful; if suddenly encountering the five yin hours' positions, it is suitable to be the host, and one should carefully consider.

值符前三六合位，太陰之神在前二，後一宮中為九天，後二之神為九地。九天之上好揚兵，九地潛藏好立營，伏兵但向太陰位，若逢六合利逃形。天地人分三遁名，天遁月精華蓋臨，地遁日精紫雲蔽，人遁當知是太陰。生門六丙合六丁，此為天遁自分明，地遁六乙合六己，開門逢之地遁取。休門六丁共太陰，欲求人遁無過此，要知三遁何所宜，藏形遁跡斯為美。庚為太白丙為熒，庚丙相加誰會得，六庚加丙白入熒，白入熒兮賊即來。六丙加庚熒入白，熒入白兮賊即去，丙為悖兮庚為格，格則不通悖亂逆。

Starting from the Chief Symbol, the third position ahead is Liu He, the second position ahead is Tai Yin, the first position behind is Jiu Tian, and the second position behind is Jiu Di. Jiu Tian is suitable for displaying strength and military demonstrations, while Jiu Di is suitable for concealment and setting up camps. To set a trap, one should face Tai Yin; if encountering Liu He, it is favorable for concealing one's movements. The three types of concealment, known as San Dun, are: Tian Dun benefits from the essence of the moon, like a celestial canopy covering; Di Dun benefits from the essence of the sun, like purple clouds obscuring; and Ren Dun depends on the assistance of Tai Yin. The Life Gate combines with Liu Bing and Liu Ding, clearly indicating Tian Dun; Liu Yi combines with Liu Ji, and when encountering Open Door, it is considered Di Dun; Xiu Men combines with Liu Ding and Tai Yin, which is the best for Ren Dun. To understand what each of the three types of concealment is suitable for? Concealing one's form and traces is their greatest strength. Geng represents Tai Bai's metal, and Bing represents Ying Mo's fire. Who can understand the principle of Geng and Bing combined? When Liu Geng is placed over Bing, it is called "Bai Ru Ying," meaning the enemy troops will come; when Liu Bing is placed over Geng, it is called "Ying Ru Bai," meaning the enemy troops will retreat. Bing governs disorder, and Geng governs obstruction: if they form an obstruction, the path is blocked; if they form disorder, affairs will go awry.

丙加天乙為符悖，天乙加丙為飛悖，庚加日干為伏干，日干加庚飛干格。加一宮兮戰于野，同一宮兮戰於國，庚加值符天乙伏，值符加庚天乙飛。庚加癸兮為大格，加己為刑最不宜，加壬之時為上格，又嫌年月日時逢。更有一般奇格者，六庚謹勿加三奇，此時若也行兵去，匹馬隻輪無返期。六癸加丁蛇夭矯，六丁加癸雀投江，六乙加辛龍逃走，六辛加乙虎倡狂。請看四者是凶神，百事逢之莫措手，丙加甲兮鳥跌穴，甲加丙兮龍返首。只此二者是吉神，為事如意十八九，門若遇休開生，諸事逢之皆趁情。

When the Bing stem is placed above the Chief Symbol, it is called "Fu Bei," and when the Chief Symbol is placed above Bing, it is called "Fei Bei." When the Geng stem is placed above the Day Stem, it is called "Fu Gan Ge," and when the Day Stem is placed above Geng, it is called "Fei Gan Ge." If the stems are placed in adjacent palaces, it indicates warfare outside the country; if they are in the same palace, it indicates warfare within the country. When Geng is placed above the Chief Symbol, it is called "Tian Yi Fu Gong," and when the Chief Symbol is placed above Geng, it is called "Tian Yi Fei Gong." When Geng is placed above Gui, it is called "Da Ge," and when Geng is placed above Ji, it is called "Xing Ge," which is most unfavorable. When Geng is placed above Ren, it is called "Shang Ge," which is also unfavorable because it meets the stems of the year, month, day, and hour. There is another special pattern: the six Geng stems must never be placed above the Three Marvels. If they are, then if an army goes out, not even a horse or a wheel can return. When the six Gui stems are placed above the Ding stems, it is called "Teng She Yao Jiao," and when the six Ding stems are placed above the Gui stems, it is called "Zhu Que Tou Jiang." When the six Yi stems are placed above the Xin stems, it is called "Qing Long Tao Zou," and when the six Xin stems are placed above the Yi stems, it is called "Bai Hu Chang Wang." These four are allInauspicious Spirit, and one should not take action when encountering them. When Bing is placed above Jia, it is called "Fei Niao Die Xue," and when Jia is placed above Bing, it is called "Qing Long Fan Shou." These two are the auspicious deities, and when doing things, most of the time they will be satisfactory. If the gates meet the three auspicious gates, Xiu Men, Sheng Men, and Kai Men, all kinds of affairs will go smoothly.

傷宜捕獵終須獲，杜好逃遁及隱形，景上投書並破陣，驚能擒訟有聲名。若問死門何所主，只宜吊死與行刑，蓬任沖輔禽陽星，英芮柱心陰宿名。輔禽心星為上吉，沖任小吉未全亨，大凶蓬芮不堪使，小凶英柱不精明。小凶無氣變為吉，大凶無氣卻平平，吉宿更能逢旺相，萬舉萬全功必成。若遇休囚並廢沒，勸君不必進前程，要識九星配五行，須求八卦考羲經。坎蓬水星離英火，中宮坤艮土為營，乾兌為金震巽木，旺相休囚看重輕。與我同行即為相，我生之月誠為旺，廢於父母休於財、囚於鬼兮真不旺。

The Shang Men is suitable for hunting and eventually leads to success; the Du Men is suitable for fleeing and hiding; the Jing Men is suitable for sending messages and breaking through enemy lines; the Jing Men can capture criminals, win lawsuits, and bring fame. If one asks about the Si Men, it is only suitable for mourning and carrying out executions. The Tian Peng, Tian Ren, Tian Chong, Tian Fu, and Tian Qin are yang stars, while the Tian Ying, Tian Rui, Tian Zhu, and Tian Xin are yin stars. The Tian Fu, Tian Qin, and Tian Xin are the most auspicious; the Tian Chong and Tian Ren are minor auspicious stars, but not entirely favorable; the Tian Peng and Tian Rui are major凶 stars and should not be used; the Tian Ying and Tian Zhu are minor凶 stars and are not very beneficial. Minor凶 stars that lose their strength may turn auspicious; major凶 stars that lose their strength are only average. Auspicious stars that meet the conditions of prosperity and strength will ensure that all affairs are well-organized and that achievements are certain; if they meet the conditions of weakness, confinement, decline, or disappearance, one should not proceed further. To understand how the nine stars relate to the Five Phases, one must refer to the Eight Trigrams and the principles of the Yi passed down by Fuxi. The Tian Peng in the Kan trigram belongs to water, the Tian Ying in the Li trigram belongs to fire, the Central Palace and the Kun and Gen trigrams belong to earth, the Qian and Dui trigrams belong to metal, and the Zhen and Xun trigrams belong to wood. Then one should examine their strength, prosperity, weakness, and decline according to the current season. The month that is the same as me is called "Xiang," the month that I generate is called "Wang," the month that generates me is called "Fei," the month that I overcome is called "Xiu," and the month that overcomes me is called "Qiu." Thus, I am not strong.

假令水宿號天蓬，相在初冬與仲冬，旺於正二休四五，其餘仿此自研窮。急從神兮緩從門，三五反覆天道亨，十干加符若加錯，入墓休囚吉事危。十精為使最為貴，起宮太乙用無遺，天目為客地耳主，六甲推合無錯理。勸君莫失此元機，洞徹九星輔明主，宮制其門則不迫，門制其宮是迫雄。天網四張無走路，一二網低有路蹤，三至四宮難迴避，八九高張任西東。節氣推移時候定，陰陽順逆要精通，三元積數成六紀，天地未成有一理。請觀歌裡真妙訣，非是真賢莫傳與。

For example, the Water Star Tianpeng, when its energy is in full strength, appears in the first month of winter, the second month of winter, and is most powerful in the first and second months of spring. It is weak and confined in the fourth and fifth months. Other stars should be studied in the same way. In urgent matters, use the nine spirits to judge; in slow matters, use the eight gates. After careful consideration, the way of heaven becomes smooth. If the ten heavenly stems are incorrectly placed over the chief symbol, and if they meet the condition of being buried or weak and confined, even originally good fortune can turn into danger. The ten spirits, especially the one serving as the duty gate, are most important. Starting from the Taiyi and moving through the palace, there is no omission. The heavenly eye belongs to the guest side, the earthly ear belongs to the host side, and using the six Jia will ensure accuracy. I urge you not to miss this profound secret. Only by thoroughly understanding the nine stars can you assist a wise ruler. When the palace's five phases can control the gate, it is not considered 'pressure'; when the gate's five phases control the palace, it is considered 'pressure' and the gate is strong. When the heavenly net spreads on all sides, there is no way out. If the net is low in the first or second palace, there is still a way to escape. If it falls in the third or fourth palace, it is difficult to avoid. If it falls in the eighth or ninth palace, the net is high, allowing freedom to move east or west. The changing of the solar terms determines the time, and mastery of yin and yang in both directions is essential. The three yuan accumulate into the six jing numbers, and this principle existed before the formation of heaven and earth. Please look at the true secrets in the song. This knowledge is not for those who are not truly virtuous.

三盤三元合論：奇門八卦、九宮、八門、九星，乃地盤之定局。地道常靜，故八卦九宮永定而不易；若八門更換而為人盤，九星斷泊而為天盤，一時一易，則變化無窮，雖鬼神亦莫能測其機矣，豈可得而易之乎。

In the system of Qimen, the Eight Trigrams, Nine Palaces, along with the eight gates and nine stars positioned above them, form a fixed pattern on the Earth Plate. The Earth is usually still, so the positions of the Eight Trigrams and Nine Palaces remain fixed forever. However, the eight gates change their positions to form the Human Plate, and the nine stars move and settle to form the Heaven Plate. Each change of an hour brings a new arrangement, leading to endless variations. Even ghosts and gods cannot fathom the mechanisms within, so how could humans casually alter them?

雖然，物之所不能逃者數也，數之所不能離者理也，理之所不違者時也。天有四時迭運而成歲，一歲十二月，每一月有二氣，共二十四氣；每一月三十日或二十九日，每五日為一睺，每一氣十五日有三睺，一歲共七十二睺。氣者節也，睺者元也。每一節各分為上中下三元，子午卯酉為上元，寅申巳亥為中元，辰戌丑未為下元，故甲子、己卯、甲午、己酉為六十花甲上元符頭，管六十甲子而三元畢矣。

Although this is true, nothing in the world can escape the concept of "number," and number cannot be separated from "principle," and principle cannot be violated by "time." Heaven has the four seasons of spring, summer, autumn, and winter rotating in order to form a year. A year consists of twelve months, each containing two solar terms, making a total of twenty-four solar terms. Each month has either thirty or twenty-nine days. Every five days is called a "hōu." Each solar term lasts fifteen days, which includes three hōu. Thus, a year has seventy-two hōu. Here, the term "qi" refers to the solar terms, and "hōu" refers to the original beginning or "yuan." Each solar term is divided into three yuan: upper, middle, and lower. The heavenly stems that belong to the earthly branches of Zi, Wu, Mao, and You are considered upper yuan, those belonging to Yin, Shen, Si, and Hai are middle yuan, and those belonging to Chen, Xu, Chou, and Wei are lower yuan. Therefore, the four days Jiazi, Jimao, Jiawu, and Jiyou are the upper yuan starting points in the sixty-jia cycle, each governing a segment of Jiazi. After four cycles, the three yuan will complete their cycle again.

六十花甲符頭一日不增多，一日不減少，而氣有或先或後，則其為日也不為或多或少。先須講明正受奇訣，則其他超神、接氣、折補、閏局，自有次第可以通曉。冬至、夏至、立春、立秋、春分、秋分、雨水、大寒、小寒、立冬等二十四節氣，方如此日時交，即遇甲子、己卯、甲午、己酉是上元，符頭亦如此日到，乃為正受也。

The sixty jiazi cycle's starting point is a fixed number, neither adding nor subtracting a single day; the transition of solar terms sometimes occurs earlier or later, but the number of days they occupy does not increase or decrease accordingly. Scholars should first explain clearly the concept of "zhengshou" (correct reception). Once this is understood, other methods such as chuoshen (superior transmission), jieqi (joining the qi), zheju bujue (correcting and supplementing structures), and zhi run (intercalation method) will naturally become clear. The twenty-four solar terms, such as winter solstice, summer solstice, beginning of spring, beginning of autumn, vernal equinox, autumnal equinox, rainwater, great cold, minor cold, and beginning of winter, if they occur exactly on a specific day and time, and that day happens to be a starting point of the upper yuan (such as jiazi, jimao, jiawu, or jiyou), then the starting point and the solar term arrive on the same day, which is called "zhengshou."

如節氣未到，甲子、己卯、甲午、己酉符頭先到，謂之超神，超者越過也。當用本節之上元，不可錯用下節之上元。奇門專重節氣，豈有節未到而預用之哉。如星家命理三月某日交立夏，節後生人必作四月算命，豈可作三月者；又如四月某日方交立夏節氣，其節前四月內生人，必作三月算命，豈有作四月者。

If the solar term has not yet arrived but the Jiazi, Jimao, Jiawu, and Jiyou are already present, this is called "chao shen," where "chao" means to pass over. In such cases, one should use the upper yuan of the current solar term, not the next one. Qi Men particularly emphasizes the solar term; how could one use the next solar term's layout before the current one has arrived? It is like the practice of fortune-tellers: if a certain day in March is the day of Li Xia (the beginning of summer), then those born after the solar term has arrived should be counted under April, not March. Similarly, if a certain day in April is the day of Li Xia, then those born before that day, although in April, should still be counted under March, not April.

其接氣者，迎接也。如節氣先到，甲子、己卯、甲午、己酉符頭未到，其候尚是下元，當折本節下元某局以接之，謂之接氣也。其閏局之法，餘者為閏。一氣三候，一候五日，上中下元即三候，三五共一十五日；一氣有一百八十二時零五刻有奇，終則換下節，一時一局，十五日共一百八十局，其餘二時零五刻，則為閏局也。芒種、大雪後置閏者非也，若終三元，其陰陽巳錯，豈有是理乎。如知折補之法者，其正受、超神、接氣、置閏，不辨自明矣。此拆補秘法，超神、接氣、置閏，盡包含無遺矣。

the so-called "receiving the qi" means to welcome or connect. If a solar term has already arrived, but the starting points such as Jiazi, Jimao, Jiawu, and Jiyou have not yet arrived, the current period of the season is still in the lower part of the previous season's third division. In such a case, one should use a section from the lower part of the current season's first division to connect, which is called receiving the qi. As for the method of intercalation, the extra time is considered as an intercalary period. Each solar term is divided into three periods, each period lasting five days, making up the three divisions of upper, middle, and lower. These three divisions total fifteen days. However, a solar term actually consists of one hundred eighty-two hours and five parts plus a little more. Once this time is completed, it moves on to the next solar term. Each hour is divided into one section, so fifteen days make up one hundred eighty sections. The remaining two hours and five parts are considered as intercalary sections. It is wrong for the common people to intercalate only after Mangzhong or Daxue. If one waits until the three divisions are completed before intercalating, the yin and yang would have already become disordered. How could such a thing be reasonable? As long as one understands the method of adjusting and supplementing, the concepts of correct reception, surpassing the divine, receiving the qi, and intercalation will naturally become clear without needing further explanation. This secret method of adjustment and supplementation has already fully included all the methods of surpassing the divine, receiving the qi, and intercalation.

甘氏敘：遁甲之書，條類萬端，而參究其理，則一。始於黃帝、風后集一千八十局，至周呂尚太公刪為七十二局，後漢子房撮為一十八局，脗合一千八十之理，蓋欲其捷而省之也。其間通天略地，彰往察來，變化莫測之理，又寓於言語文字之外，人莫能識。是後但知其永定三盤之局，不復察其所以然之活法，雖舉此而不能識彼，況能因始以見其終乎，是何異於渡河失劍，刻識其舟而求之耶。

The Dun Jia text has thousands of entries, but when you examine its principles, they all come down to one. It originated from the Yellow Emperor and Feng Hou who compiled a total of one thousand and eighty situations. Later, during the Zhou dynasty, Lü Shang reduced it to seventy-two situations. In the Han dynasty, Zhang Sibiao further condensed it to eighteen situations, which fully correspond with the principles of the one thousand and eighty situations. The purpose was to make it concise and convenient. Among these, the principles of understanding the heavens, mastering the earth, clarifying past events, and foreseeing future changes, which are unpredictable, are expressed beyond words and characters. Ordinary people cannot comprehend them. After that, scholars only knew the three fixed plates without investigating the living principles behind them. They could recognize one thing but not another, let alone follow from the beginning to the end. This is like throwing a sword into the river while crossing it, then marking the boat's side and going back to look for it.

予幼遇異人授太公活法變局秘訣，天盤、人盤、星門隨時變易，逢當令符使所值之宮，九星八門分順逆飛布，自有難窮之妙，此奇門實用之要訣也。然地盤奇儀常安，每一局乃一元管五日六十時，用足方終一局，看在何節氣內更換三元，此謂之天動地靜之道也。

When I was young, I met a strange person who taught me the secret of the living method and changing patterns of the Master Jiang Taigong: the Heaven Plate, Human Plate, and nine stars and eight gates all change continuously. When encountering the palace where the Chief Symbol and Duty Gate are in their proper position, the nine stars and eight gates are respectively arranged in both clockwise and counterclockwise directions. There are endless subtleties within this, which is the essential key to the practical application of the Qimen. However, the three Marvels and six Instruments on the Earth Plate remain fixed in place. Each pattern is governed by one yuan for five days, totaling sixty hours. Only after these sixty hours are completed does one cycle end, and then it is determined which solar term it falls into to replace the three yuan. This is called the principle of Heaven moving and Earth remaining still.

世傳五禽寄於二宮，重借死門以配之，不知始誤。李筌考之唐荊川、李九峰來謁陳純陽祖師之說，但當趨五飛乾，其天神禽為君干之象，位居中央，隨局更使，五行不定故也。予遇異人之授，與二公合若符契，詳究其用，寄者無驗，而不寄者百不一爽，則此是彼非，不辨自明矣。至於所用之宮，此時布演遇何遁等格，而吉凶之來由，一日而至於千百日，一年而至於千百年之事，其應如響。是雖不能盡得聖人作法之精意，其亦用規矩而巧者也，特此以告諸同志者，幸勿忽焉。

It is commonly said that the Tian Rui Star is placed in the second Kun Palace, and then again paired with the Death Door. But in fact, the mistake was made from the beginning. Li Quan examined the accounts of Tang Jingchuan and Li Jiufeng visiting Chen Chunyang's master, and believed that the central fifth palace should only be "towards the five flying Qian." This is because the Tian Rui Star symbolizes the sovereign and the first heavenly stem, and it is located in the center, changing according to the situation, and the Five Phases are not fixed. The transmission I received from a mysterious person coincides perfectly with the views of these two gentlemen. Upon careful examination of practical effectiveness, the method of placing the palace is inaccurate, while the method without placing the palace has never been wrong in a hundred attempts. Whether right or wrong is clear without argument. As for the palace used at this time, when it is laid out, encountering what kind of concealment or pattern, where does the fortune or misfortune come from? Events from one day to thousands of days, from one year to thousands of years, all come true like an echo. Although this is still not fully understood the profound intention of the sages' legislation, it can be considered as being done skillfully according to the rules. I specially write this down to inform fellow practitioners, hoping that it will not be ignored.

甘氏異傳秘訣歌：陰陽順逆妙難窮，一千八十失來蹤，符使變化無窮極，統領奇儀歷九宮。地道安然奇儀定，六十時終節局移，天道無休常運斡，符使之宮順逆飛。陽遁符一飛二黑，陰遁符九逆艮馳，如此九星飛九宮，九星順逆不相同。蓬芮沖輔禽循順，英任柱心禽逆行，此行陽星為值事，蓬芮沖輔止天英。此時陰星為值事，符英任柱至天蓬，年月日時循環轉，九星更換逐宮移。反伏二吟符使位，一二之餘宮位推，十時飛遍原位星，同年月易天干。

Yang Dun and Yin Dun alternate in direction, their subtleties are endless and cannot be fully explored; the 1080 layouts have long since lost their original paths. The changes of the Chief Symbol and Duty Gate are endless, governing the Three Marvels and Six Instruments as they move through the nine palaces. The Earth's path is still and unmoving, with the Earth Plate's odd instruments fixed in place, moving only after sixty hours have passed and the seasonal changes occur. The Heaven's path is ever in motion, with the Chief Symbol and Duty Gate moving through the palaces in either a forward or reverse direction. In Yang Dun, the Chief Symbol moves from the Kan Palace to the坤 Palace; in Yin Dun, it moves from the Li Palace in reverse to the Gen Palace. The nine stars thus traverse the nine palaces, moving in different directions. In Yang Dun, the stars move in sequence: Tian Peng, Tian Rui, Tian Chong, Tian Fu, Tian Qin. In Yin Dun, they move in reverse: Tian Ying, Tian Ren, Tian Zhu, Tian Xin, Tian Qin. When moving along the Yang star path, the Yang stars are in charge, moving from Tian Peng, Tian Rui, Tian Chong, Tian Fu to Tian Ying. When moving along the Yin star path, the Yin stars are in charge, moving from the Tian Ying at the Chief Symbol's position, through Tian Ren, Tian Zhu, to Tian Peng. The years, months, days, and hours cycle through, and the nine stars change palaces accordingly. As for the two patterns of return and hidden chant, they depend on the positions of the Chief Symbol and Duty Gate, calculated by the remainders of the previous and next palaces. Within ten hours, the nine stars traverse all palaces and return to their original positions; although the years and months may be the same, the heavenly stems have already changed.

八門專主飛何處，陽順陰逆九宮飛，若遇開門為值使，驚生景休死傷杜。值使十時歸本位，有時超五理當然，符禽居中皆原位，斯時用法各天機。符使入中分順逆，七將飛宮開閉虛，凶門惡宿逢生旺，奇儀得令各施為。吉內藏凶凶有吉，主客之時用最奇，主得門星奇儀旺，營謀戰訟凱歌回。客逢生時來傷主，利客先施主受虧，門宮合卦此時宮，爻中造化論六神。君聖臣賢兼孝子，妻妾奴婢內外親，旺氣內親分上下，衰氣斷然外戚鄰。

Which door is the eight gates flying to? It also follows the Yang Dun in a clockwise direction and the Yin Dun in a counterclockwise direction, flying through all nine palaces. If the Open Door is the Duty Gate, then the sequence follows: Jing Door, Life Gate, Jing Gate, Xiu Door, Death Door, Shang Door, Du Door. The Duty Gate returns to its original position after ten hours, and sometimes it passes through the central palace, which is natural. When the Chief Symbol and Tian Rui Star are in the central palace, they are considered in their original position, and their usage contains heavenly secrets. When the Chief Symbol and Duty Gate enter the central palace, they should be divided into clockwise and counterclockwise directions, while the other seven generals fly through the palaces, either opening, closing, or falling into an empty position. If凶门 (evil doors) and恶星 (evil stars) meet with Life Qi (life qi) andprosperous and strong (prosperous and strong), they become even more harmful. If the Three Marvels and Six Instruments are in their proper time and position, they will each display their abilities. Good fortune often contains hidden misfortune, and misfortune may also contain good fortune. It is most marvelous to determine the host and guest, and then take the appropriate use. If the host side has a good door and good star, along with the Three Marvels and Six Instruments that are prosperous and strong, then planning and operations, as well as military campaigns and disputes, can all achieve success. If the guest side meets the time of Life Qi (life qi) to harm the host side, it is advantageous for the guest to act first, and the host will suffer losses. The eight doors combined with the nine palaces can form a hexagram. At that time, the palace positions are used to start the hexagram, and then the six spirits are discussed through the changes of the yao (lines). From this, one can infer the virtue of the sovereign, the ability of ministers, the filial piety of sons and daughters, as well as the situation of wives, concubines, servants, and relatives inside and outside. The strong qi indicates internal relatives and can further distinguish hierarchy and status, while the weak qi indicates external relatives and neighbors.

賢能貴賤成離難，父子兄才官鬼評，國泰豐年歲干見，公侯伯宰月干推。省府州縣日干是，人民時干討天真，要知天道雨晴陰，交節日時局內明。要知聖主傳朝位，登基日時局中推，要知出師取勝歸，安營發馬格遁推。要知官品升擢職，到任時日決如格，要知安營倉府庫，勝負賢能豐積時。要知房產常換主，豎造入門重造時，要知萬事成又敗，造葬遷謀配合時。要知生涯有利益，出入謀求遇吉時，要知年月有敗興，大歲宮中格局明。

The wisdom and foolishness, wealth and poverty, ease or difficulty of gathering or parting of people can be judged through the images of the Six Relations: parents, children, brothers, wife and wealth, officials and ghosts. The stability of the country and the abundance of the harvest are seen from the heavenly stem of the year. The level of high officials such as marquises and ministers is determined by the stem of the month. The level of provinces, prefectures, states and counties is seen from the stem of the day. The situation of common people is understood from the stem of the hour. To know the weather conditions, such as sunny, rainy, snowy or cloudy, one can clearly see it from the situation on the day and hour of the change of seasons. To know the succession of the sovereign, one can seek it from the situation on the day and hour of the enthronement. To know whether a military campaign will result in a victorious return, one can examine the situation at the moment of setting up the camp and dispatching the horses, looking at the patterns and the hidden ones. To know whether an official's rank will be promoted, one can see if the day of taking office matches a favorable pattern. To know the situation of the camp and the granary, one can look at the time of victory, ability and abundance. To know whether property will frequently change hands, one can look at the moment of erecting pillars, raising the beam and moving in. To know why things succeed and then fail, one can look at how well the activities of building, burial, moving and planning are coordinated. To know whether there is profit in one's livelihood, one can see if the time of entering and seeking is favorable. To know the rise and fall of the year and month, one can understand it clearly from the pattern of the palace where the year's stem falls.

要知四季有吉凶，立春立夏立秋冬，要知月日有失得，二十四氣論交節。要知時日有災祥，六甲旬中看生傷，生合旺相臨期吉，休囚沖剋吉中殃。要知生平興廢事，命生時日局中推，同生富貴修短事，再察父母得子年。十二宮分坐向格，二十八宿定方輿，大運九九專造化，吉凶成敗格推詳。陽遁符蓬為初九、二九天芮、三九沖、四九輔星、禽五九、六九天心、七九柱、八九天任、九九英；陰遁符英為初九、二九天任、三九柱、四九天心、五九禽、六九天輔、七九沖、八九天芮、九九蓬。符使一九終九九，九九星終又換符。

To determine the auspiciousness or misfortune of the four seasons, observe the four key points: the beginning of spring, summer, autumn, and winter. To understand the gains and losses of a month and day, refer to the twenty-four solar terms. To know whether a particular time or day brings calamity or auspiciousness, examine whether it is born or harmed within the six jia periods: if it meets birth, union, or prosperity, it will be auspicious; if it meets weakness, confinement, or clash, even an auspicious time may bring disaster. To understand the rise and fall of a person's life, place their birth date and time into the system for analysis. When assessing wealth, status, and longevity, also examine the parents' palace and the year of having a child. The twelve palaces determine the direction and structure, while the twenty-eight constellations determine the direction and region. The great destiny is divided into sections based on the nine nines, each governing transformation and fate, with good and bad outcomes analyzed according to the system. In Yang Dun, the order of the stars is: the chief symbol starts with Tian Peng as the first nine, followed by Tian Rui, Tian Chong, Tian Fu, Tian Qin, Tian Xin, Tian Zhu, Tian Ren, and Tian Ying. In Yin Dun, the order is: the chief symbol starts with Tian Ying as the first nine, followed by Tian Ren, Tian Zhu, Tian Xin, Tian Qin, Tian Fu, Tian Chong, Tian Rui, and Tian Peng. The chief symbol and duty gate start from the first nine and proceed to the ninth nine; once the nine nines are completed, a new chief symbol is introduced.

蓬符運管八十一，八十二芮管如初，陽遁蓬菅星順換，陰遁蓬英逆更。加符時干為初運，九星順逆換初頭，美運中間期有惡，惡運之中美不期。許多成敗皆藏格，萬事盡包一局知，逐年月日時用事，此事干支始用神。假如甲子為時始，甲子就為用事神，乙丑輪二壬申九，十時年月癸酉同。六十花甲終癸亥，六十一數作用神，重用甲子六十一，千年萬載一同明。用事之神何所使，諸星各宿定根基，貴人勝蛇日上定，青龍明堂又建除。五符天曹並月將，以上四星起在時，奇門各宿分宮位，遁格玄微莫浪傳。

When the Tianpeng star is the chief symbol, it governs eighty-one units, and at the eighty-second unit, the Tianrui star takes over, continuing the cycle as before. In Yang Dun, the nine stars follow the Tianpeng in a clockwise order, while in Yin Dun, they start from Tianpeng and Tianying and proceed counterclockwise. The chief symbol is placed on the heavenly stem of the hour, serving as the first movement. The nine stars change in order, either clockwise or counterclockwise, and the cycle restarts. Good fortune often includes bad fortune, and bad fortune may also contain unexpected good fortune. Many successes and failures are hidden within the structure of the pattern. All things can be understood from a single pattern. When acting at specific times, years, months, days, or hours, the starting heavenly stem and earthly branch of the matter in question serve as the useful god. For example, if starting from the Jiazi hour, Jiazi is the useful god; Yichou comes next as the second, continuing up to Renshen as the ninth. The tenth hour then repeats the pattern starting from theGuiyou of the year and month. The sixty-jia-zi cycle ends at Guihai, and the next number returns to the useful god, restarting with Jiazi as the sixty-first. This principle remains the same for thousands of years. How does the useful god control the situation? Each star and mansion must be fixed in its position. Tianyi Nobleman, Shengguang, and Tengshe are determined from the day stem. Qinglong and Mingtang are paired with the twelve construction gods. The five symbols, Tiancao, and the month general are determined from the hour stem. In the Qi Men system, each star and mansion occupies a specific palace. The Dun Jia pattern is profound and subtle, and should not be easily passed on to others.