Volume 35 · The Divination of the Secret Gate

奇門演卦其法不一，有以值符與值使合而成卦者，有以八門共八方合而成卦者，二者所用不同。其符使所成之卦，可用之以克靜應日期時候；軍兵對即用之以定主客雌雄、陣勢得失；或邦國治亂，以之圤地土安危；謁訪出行，以之占去向通塞；至於捕捉逃亡、行人、失物，俱可用此而推之。其門方所成之卦，可以尅路應、察來意，又可以卜自己日內之吉凶，並可以決他人未來之禍福；至於鴉鳴鵲噪、什物響動，一切異兆，皆可用之而預卜其休咎。

There are several methods of using the Qimen divination technique to form a hexagram. Some use the Chief Symbol and Duty Gate together to form a hexagram, while others pair the Eight Doors with the Eight Directions to form a hexagram. These two methods serve different purposes. The hexagram formed by the Chief Symbol and Duty Gate can be used to predict the specific day and time when a static matter will come to fruition; when two armies face each other, it can be used to determine the strength and weakness of each side, the advantage and disadvantage of their formations; it can also be used to predict the stability or chaos of a country and the safety or danger of a region. When visiting someone or traveling, it can be used to determine whether the way is clear or not. As for hunting fugitives, predicting the whereabouts of a traveler, or searching for lost items, it can also be used for prediction. The hexagram formed by pairing the Eight Doors with the Eight Directions can be used to determine the direction of an event and understand the intentions of the person coming, as well as to predict one's own recent fortune and misfortune. It can also be used to foresee the future misfortunes or blessings of others. As for unusual signs such as crows calling, magpies making noise, or household objects making sounds, they can all be predicted using this method. "圤" is the same as "卜".

符使演卦例：其法以地盤值符所在之宮為內卦，天盤值使所在之宮為外卦。假如陽遁一局甲戌旬中辛巳時，地盤直符在坤二宮，天盤值使飛在九離宮，離為火為外，坤為地為內，內外共合演成火地晉卦，裝出世應、六親、六神以斷休咎，則瞭然矣，餘例推。

The method of casting a hexagram using the chief symbol and duty gate is as follows: use the palace where the chief symbol is located on the earth plate as the inner trigram, and the palace where the duty gate is located on the heaven plate as the outer trigram. For example, in the first yang遁 of the Jiaxu decade at the Xinsi hour, the chief symbol on the earth plate is in the Kun two palace, and the duty gate on the heaven plate moves to the Li nine palace. Li represents fire, serving as the outer trigram; Kun represents earth, serving as the inner trigram. When inner and outer trigrams combine, the hexagram of Fire over Earth, known as Jin, is formed. Then, according to the method of six lines, the world line and response line are added, along with the six relations of parents, brothers, sons, wife's wealth, officials, and ghosts, as well as the six spirits of Azure Dragon and Vermilion Bird. With these elements, one can determine fortune and misfortune clearly. Other examples are handled in the same way.

門方演卦例：其法以八方定位為外卦，飛臨之八門為內卦。假如陽遁一局丁卯時，此時休門值使到四巽宮，即為水風井卦，餘皆例推。但一時有八卦，而所用止一卦：如尅路應，只看所方上之卦；卜來人善惡，只看其來方之卦；上來人災福，只看其人所坐方位之卦；卜自己吉凶，須看何方響動，即看其方之卦；卜鴉鳴鵲噪並一切怪異，均看其所在方位之卦。

Using the method of divination with the Eight Gates and directions: take the fixed hexagram position of the eight directions as the outer trigram, and the Gate that is flying into that direction as the inner trigram. For example, in the first Yang Dun chart at Dingmao time, the Xiu Men Gate is the Duty Gate and flies to the fourth Xun sector. Xiu Men belongs to water, which corresponds to Kan, and Xun is wind, forming the hexagram Jing (Water and Wind Well). The rest follows the same pattern. However, within one hour there are eight hexagrams, but only one is actually used: if divining about the path or direction, look at the hexagram of the direction where the person is located; if determining whether the person is good or evil, look at the hexagram of the direction from which they came; if judging the person's misfortunes or blessings, look at the hexagram of the direction they are facing; if divining one's own fortune or misfortune, look at the hexagram of the direction that is active; if divining about crows calling, magpies screeching, or other strange occurrences, look at the hexagram of the direction where the occurrence is happening.

節候發驗：萬物之成在於何時，則其敗壞之期，即定於其成之之時也。物之敗壞，當在世爻破空絕之時。而埋碑碣文書，須看何時提出，世卜所伏之父母爻，及何旬空去其世爻，是其期也。又預合內外兩卦之數，以定其年分日子之多少。假如陽遁一局乙亥時，演成雷地豫卦，世爻未土敗於酉、絕於巳、破於辰、受尅於寅卯、空於甲申旬，凡此甲申旬中寅卯巳酉年月合破也。若定開折文書、發掘碑記，當在甲申旬子午年月日時也。蓋以子水文書伏在世爻乙未之下，賴子來提起、午來沖起，而用甲申旬中又能空去飛爻未土故也。

The method of determining the time when things succeed or fail is called the verification of seasonal periods. All things, when they are completed, have their time of failure determined at the moment of their completion. The failure of an object occurs when the world line is broken, empty, or at its end. As for when buried inscriptions or documents will be unearthed, one should look at the parents' line hidden beneath the world line, and which ten-day period will empty the world line; that is the time of occurrence. Additionally, one should calculate the numbers of the inner and outer hexagrams to determine the number of years and days. For example, in the first yang movement, at the hour of yihai, the hexagram of Yu (Thunder over Earth) is formed. The world line, yiwei, is broken in you, empty in jishen, and at its end in si. It is also overcome by yin and mao. The time of breaking is thus in the years and months of yin and mao, and the days and hours of yin and mao in the jishen ten-day period. If one wants to determine the day to open documents or unearth inscriptions, it should be in the jishen ten-day period, on the years of zi and wu, the months of zi and wu, the days of zi and wu, and the hours of zi and wu. This is because the water of zi, representing documents, is hidden beneath the world line yiwei. It needs zi to be lifted up and wu to be stirred up. Using the jishen ten-day period also allows the flying line wei to be emptied, thus revealing the hidden god.

主客雌雄：世為客、應為主。世尅應、應生世，利為客，宜先動；應尅世、世生應，利為主，宜後動。世空客兵不進，應空主兵不前。世衰應旺，客弱主強；世旺應衰，客勇主怯。世應比和，主不戰，亦不分勝負。若世應俱受月日傷尅，多敗。

The method of determining the strength and weakness of both sides in a divination: the World Line in the hexagram represents the guest side, and the Response Line represents the main side. If the World Line overcomes the Response Line, or the Response Line generates the World Line, it is advantageous to the guest side, and it is suitable to take the initiative first. If the Response Line overcomes the World Line, or the World Line generates the Response Line, it is advantageous to the main side, and it is suitable to wait and strike later. If the World Line is empty, the guest side's forces will not advance; if the Response Line is empty, the main side's forces will not move forward. If the World Line is weak and the Response Line is strong, it indicates the guest side is weak and the main side is strong. If the World Line is strong and the Response Line is weak, it indicates the guest side is brave and the main side is timid. If the World Line and Response Line share the same Five Phases, there will be no battle, and no clear winner or loser. If both the World Line and Response Line are harmed by the Month Builder and the Day Branch, it is likely to be a defeat.

陣勢得失：我為客，則應為彼、世為我；我為主，則以世為彼、應為我。我尅彼宜戰，彼尅我宜守。我生彼而旁爻月日傷我，宜防賊來侵我。彼乘火、我乘水，利水戰；彼乘金、我乘火，利用火攻。又我金彼木，宜排圓陣，用白旗，金命人前出，可以制勝；我土彼水，宜排方陣，用黃旗，土命人前出可以制勝；彼土我水，宜排長陣，用綠旗，木命人前出可以全勝。如尅彼之爻居離，宜從南擊北；居兌宜從西擊東；居坎宜從北擊南。月日助我則吉，助彼則凶。

The method of judging the advantages and disadvantages of formations: if I am the guest side, then the response line represents the other side and the world line represents me; if I am the host side, then the world line represents the other side and the response line represents me. If I overcome the other side, it is favorable for attack; if the other side overcomes me, it is favorable for defense. If I go to generate the other side, but other lines and the month builder and day branch harm me, I should be cautious of thieves attacking. If the other side is of fire and I am of water, it is favorable for water battles; if the other side is of metal and I am of fire, it is favorable for fire attacks. For example, if I am of metal and the other side is of wood, it is favorable to arrange a circular formation, use white flags, and let those of metal destiny lead the vanguard, which can lead to victory; if I am of earth and the other side is of water, it is favorable to arrange a square formation, use yellow flags, and let those of earth destiny lead the vanguard, which can lead to victory; if the other side is of earth and I am of water, it is favorable to arrange a long formation, use green flags, and let those of wood destiny lead the vanguard, which can lead to complete victory. If the line that overcomes the other side is in the position of Li (Fire), attack from the south to the north; if it is in the position of Dui (Lake), attack from the west to the east; if it is in the position of Kan (Water), attack from the north to the south. If the month builder and day branch help me, it is auspicious; if they help the other side, it is inauspicious.

六親尅應：父，為老人、為縫人、為畫師、為吏人、為文人、為書冊、為布帛。子，為小兒、為禽哭、為道士、為醫生。財，為婦女、為飲食、為錢財。官，為官員、為公人、為病人、為惡人。兄，為親戚、為朋友、為貧子。

The Six Relations each correspond to certain people and things: the parents' hexagram corresponds to the elderly, tailors, painters, officials' clerks, scholars, and books, silk and cloth. The children's hexagram corresponds to children, the cries of birds, Taoist priests, and doctors. The spouse's hexagram corresponds to women, food, and money. The officials' hexagram corresponds to officials, servants, sick people, and wicked persons. The brothers' hexagram corresponds to relatives, friends, and poor people. When a hexagram is activated or in charge during a divination, such people or things are likely to appear before one's eyes.

六神尅應：青龍，為儒者、為僧道、為醫生、為書客、為轎傘、為魚、為樹枝、為喜慶事，如嫁娶、祝壽、饋贈等事。朱雀，為女人、為書吏、為口舌、為呼喚、為牙行人、為哭啼、為笑語、為飛禽、為紅色物。勾陳，為流作、為農、為跎子、為牽牛羊人、為捕捉、為公門人、為柺子、為提攜、為阻塞、為爭鬥、為跌。螣蛇，為婦人、為賣婆、為朵花、為罵詈、為奇聞異見、為繩索、為蛇、為汙穢、為臭氣。

The Six Spirits each correspond to certain people and things: The Azure Dragon corresponds to scholars, monks and Taoist priests, doctors, scribes and those who copy or write, as well as palanquins, umbrellas, fish, branches of trees, and joyful events such as marriage, birthdays, and gifts. The Vermilion Bird corresponds to women, clerks, disputes over words, calls and shouts, brokers, crying and laughter, birds, red objects, and women who sell things. Gou Chen corresponds to itinerant workers, farmers, hunchbacks, those who lead oxen and sheep, hunting and trapping, officials in the government office, kidnappers, those who assist or support others, blockages, conflicts, and falls. The Qiong Snake corresponds to women, midwives, flowers, scolding, strange tales and opinions, ropes, snakes, dirty things, and foul smells.

白虎，為惡人、為屠人、為病人、為孝服人、為血光、為斗打、為行喪、為石匠、為刀斧、為鼓聲、為庖人。玄武，為賣魚人、為賣鹽人、為乞丐、為娼、為賊、為酒醉、為雨傘、為木匠、為水夫、為魚鹽酒油。乾，為官長、為老人、為病人、為僧道、為公門人、為孝服人、為馬。坎，為漁人、為水法人、為乞丐、為豬、為魚鹽、為油、為水。艮，為童子、為山人、為貓、為犬、為磚石。

White Tiger corresponds to evil people, butchers, sick people, those in mourning, bloodshed, fights, funerals, stonecutters, axes and hammers, and cooks. Black Tortoise corresponds to fish sellers, salt sellers, beggars, prostitutes, thieves, drunkards, umbrellas, carpenters, sailors, and goods such as fish, salt, wine, and oil. The Eight Trigrams correspond to: Qian Trigram corresponds to officials, elders, sick people, monks and Taoists, officials in government offices, those in mourning, and horses. Kan Trigram corresponds to fishermen, those skilled in water techniques, beggars, pigs, and goods such as fish, salt, oil, and water. Gen Trigram corresponds to children, mountain dwellers, cats, dogs, and bricks and stones.

震，為龍、為雷、為轎、為鼓聲、為術士、為商人、為舟子、為木匠、為筆客。巽，為風、為女人、為雞鵝鴨、為道士、為秀才、為柴薪、為竹器、為花木。離，為婦女、為鑪治人、為患目人、為紅衣人。坤，為老婦、為農夫、為裁縫、為樂人、為戲子、為醫生、為牛、為布帛、為食物、為藥餌。兌，為少婦、為尼姑、為羊、為響聲、為歌唱、為口舌。

Zhen hexagram corresponds to dragon, thunder, sedan chair, drum sound, and people such as magicians, merchants, boatmen, carpenters, and sellers of writing brushes. Xun hexagram corresponds to wind, women, chickens, geese, ducks, Taoist priests, scholars, and items such as firewood, bamboo wares, and flowers and trees. Li hexagram corresponds to women, blacksmiths, people suffering from eye diseases, and those wearing red clothes. Kun hexagram corresponds to old women, farmers, tailors, musicians, actors, doctors, and cattle, as well as silk and cloth, food, and medicine. Dui hexagram corresponds to young women, nuns, sheep, and sounds, singing, and disputes over words.

地支尅應：子，為婦女、為小兒、為漁人、為舟子、為染匠，乘勾陳為蛇子，乘玄武、乘螣蛇為輕狂婦女，為菜、為青菱、為菜油，青龍為筆。丑，為耆老、為故舊、為庭書、為耕失、為尼姑、為禿頭人、為大腹人。寅，為官員、為公吏、為儒者、為祝子、為鬍鬚人。卯，為童稚、為舟子，乘朱雀為牙行人。辰，為兇徒、為牙儈、為獵人，乘白虎為屠人、為網罟、為魚，乘勾陳為缸。巳，為畫師、為匠工、為遠客、為皰人、為二女、為師姑、為鑪治人、為扇子、為花朵，乘朱雀為印，乘白虎為弓弩。

The Earthly Branches correspond to people and things as follows: Zi corresponds to women, children, fishermen, boatmen, and dyers; when riding Gou Chen, it corresponds to young snakes; when riding Xuan Wu or Teng She, it corresponds to flirtatious women, and also to vegetables, green lotus, and vegetable oil; when riding Qing Long, it corresponds to a brush. Chou corresponds to elderly people, old friends, documents in the courtyard, farmers, nuns, bald people, and plump people. Yin corresponds to officials, government clerks, scholars, priests, and bearded men. Mao corresponds to young boys and boatmen; when riding Zhu Que, it corresponds to brokers. Chen corresponds to villains, brokers, and hunters; when riding Bai Hu, it corresponds to butchers, fishing nets, and fish; when riding Gou Chen, it corresponds to jars. Si corresponds to painters, craftsmen, distant travelers, cooks, two women, female Daoist nuns, furnace workers, and fans; when riding Zhu Que, it corresponds to seals; when riding Bai Hu, it corresponds to bows and arrows.

午，為馬伕，乘龍為官員，乘螣蛇為婦女、為旌旗，乘勾為武官，乘虎為患目人。未，為農夫、為樂人、為戲子、為裁縫、為寡婦、為媒婆、為師巫，乘勾為牽羊人、為柳，乘龍為醫生，乘朱為橘。申，為貴人、為銅錫匠、為剃頭人，乘龍為僧人、為銅錢，乘為緝捕人，乘虎為獵人、為箭、為綿絮。酉，為婦女、為銀匠、為佛婆，乘玄為娼妓、為酒保，乘虎為孝服人、為鑼聲，乘朱為雞鵝鴨。戌，為犬、為獵人、為獄吏、為軍卒、為僧人、為聚眾，乘蛇為菊花，乘虎為鐵器，乘玄為蟲魯。亥，為賣魚人、為挑水人、為屠宰人，乘虎為梅花，乘玄為雨傘、為蓑笠，乘蛇為繩索、為豬穢，乘龍為圖畫、為幼孩，乘朱為豬，玄蛇為乞丐、為龍為魚，乘朱虎蛇為哭泣，乘勾虎蛇為錬鎖。

The hour of Wu corresponds to a horseman; if it is accompanied by the Azure Dragon, it corresponds to officials; if accompanied by the Qie Sha, it corresponds to women, banners, and flags; if accompanied by Gou Chen, it corresponds to military officers; if accompanied by the White Tiger, it corresponds to people suffering from eye diseases. The hour of Wei corresponds to farmers, musicians, actors, tailors, widows, matchmakers, and female witches; if accompanied by Gou Chen, it corresponds to those who lead sheep and the willow tree; if accompanied by the Azure Dragon, it corresponds to doctors; if accompanied by the Vermilion Bird, it corresponds to oranges. The hour of Shen corresponds to noblemen, copper and tin workers, and barbers; if accompanied by the Azure Dragon, it corresponds to monks and copper money; if accompanied by Gou Chen, it corresponds to those engaged in law enforcement; if accompanied by the White Tiger, it corresponds to hunters, arrows, and cotton. The hour of You corresponds to women, silver workers, and Buddhist nuns; if accompanied by the Black Tortoise, it corresponds to prostitutes and waiters; if accompanied by the White Tiger, it corresponds to people in mourning clothes and the sound of gongs; if accompanied by the Vermilion Bird, it corresponds to chickens, geese, and ducks. The hour of Xu corresponds to dogs, hunters, jailers, soldiers, monks, and gatherings of people; if accompanied by Qie Sha, it corresponds to chrysanthemums; if accompanied by the White Tiger, it corresponds to iron tools; if accompanied by the Black Tortoise, it corresponds to insects. The hour of Hai corresponds to fish sellers, water carriers, and butchers; if accompanied by the White Tiger, it corresponds to plum blossoms; if accompanied by the Black Tortoise, it corresponds to umbrellas, raincoats, and straw hats; if accompanied by Qie Sha, it corresponds to ropes and pig pens; if accompanied by the Azure Dragon, it corresponds to paintings and children; if accompanied by the Vermilion Bird, it corresponds to pigs. If both the Black Tortoise and Qie Sha are present, it corresponds to beggars, dragons, and fish; if accompanied by the Vermilion Bird, the White Tiger, and Qie Sha, it corresponds to crying; if accompanied by Gou Chen, the White Tiger, and Qie Sha, it corresponds to chains.

八門主事：開，宜征討、謀望、入官、見貴、應舉、遠行、嫁娶、移徙、商賈、營建，不宜治政，有私人窺伺。休，宜面君、謁貴、上到任、嫁娶、移徙、商賈、營建，諸事皆吉，不宜行刑、斷獄。生，宜征討、謀望、入官、見貴、嫁娶、移徙，百事皆吉，不宜埋葬、治喪。傷，宜漁獵、捕討、索債、博戲，收斂貨財俱不宜。杜，宜捕盜、翦凶、決隱獄、填塞溝壑，餘俱不宜。景，宜上書、獻策、招賢、謁貴、拜職、遣使、行誅、突陣、破圍等事，餘俱不宜。死，宜決斷刑獄、弔喪、埋葬等事。驚，宜掩捕盜賊、驚惑亂眾等事。右八門最怕迫制，吉門有氣益吉，無氣減吉；凶門有氣益凶，無氣減凶。

The eight gates each govern specific affairs: the Open Gate is suitable for military campaigns, planning, entering officialdom, meeting noblemen, taking the imperial examination, traveling afar, marriage, moving house, commerce, and construction; it is unsuitable for handling government affairs, as there may be private spies. The Rest Gate is suitable for meeting the sovereign, meeting noblemen, taking office, marriage, moving house, commerce, and construction, with all matters auspicious; it is unsuitable for executing punishments or judging criminal cases. The Life Gate is suitable for military campaigns, planning, entering officialdom, meeting noblemen, marriage, and moving house, with all affairs auspicious; it is unsuitable for burial or funerals. The Wound Gate is suitable for fishing, hunting, pursuing fugitives, collecting debts, and gambling; it is unsuitable for accumulating wealth. The Du Gate is suitable for capturing thieves, eliminating villains, judging secret cases, and filling ditches; other matters are unsuitable. The Jing Gate is suitable for submitting memorials, offering strategies, recruiting talents, meeting noblemen, receiving appointments, sending envoys, executing punishments, breaking through enemy lines, and breaking out of encirclement; other matters are unsuitable. The Death Gate is suitable for deciding criminal cases, mourning, and burial. The Jing Gate is suitable for capturing thieves and confusing the enemy. The above eight gates are most afraid of being forced or controlled. Auspicious gates become more auspicious when they have energy, and less auspicious when they lack energy. Malevolent gates become more malevolent when they have energy, and less malevolent when they lack energy.

九星主事：蓬，宜安撫邊境、修築城池，不宜入官見貴、嫁娶、移徙、商賈、營建。凡征戰將兵，辰戌丑未月日加二五八宮，利為主；申亥子月日加九宮，利為客，貪狼星也。任，宜立國邑、化人民、入官見貴、求請、應舉、商賈、嫁娶，不宜移徙、營建。凡將兵，亥子寅卯月日加三四宮，利為主；辰戌丑未月日加一宮，利為客，左輔星也。沖，宜征伐戰鬥、報怨酬恩，不宜上官見貴、嫁娶、移徙、商賈、營建。凡征戰，四季申酉月日加六宮七宮，利為主；亥子寅卯月日加二五八宮為客，祿存星也。

The nine stars each govern specific affairs: The Tianpeng star is suitable for pacifying borders and building cities, but not for seeking official positions, marriage, moving house, business, or construction. In military campaigns, if Tianpeng is in the second, fifth, or eighth earth trigrams during the months of Chen, Xu, Chou, or Wei, it is favorable for the host side; if it is in the ninth trigram during the months of Shen, Hai, Zi, or Mao, it is favorable for the guest side. Tianpeng is also known as the Greedy Wolf Star. The Tianren star is suitable for building cities, educating the people, seeking official positions, making requests, taking exams, business, and marriage, but not for moving house or construction. In military campaigns, if Tianren is in the third or fourth wood trigrams during the months of Hai, Zi, Yin, or Mao, it is favorable for the host side; if it is in the first trigram during the months of Chen, Xu, Chou, or Wei, it is favorable for the guest side. Tianren is also known as the Left Assistant Star. The Tianchong star is suitable for military campaigns and fighting, repaying debts and grievances, but not for taking office, marriage, moving house, business, or construction. In military campaigns, if Tianchong is in the sixth or seventh trigrams during the seasons of spring, summer, autumn, and winter, or during the months of Shen and You, it is favorable for the host side; if it is in the second, fifth, or eighth trigrams during the months of Hai, Zi, Yin, or Mao, it is favorable for the guest side. Tianchong is also known as the禄存 Star.

輔，宜修道設教、誅凶伐暴、入官見貴、嫁娶、移徙、商賈、營建、應舉、謀望。凡將兵征伐與沖星同，文曲星也。禽，宜祭祀、祈福、斷滅群凶、入官見貴、錫爵賞功、應謀望、嫁娶、移徙、商賈、營建。凡將兵征伐，亥子寅卯月日加三四宮，利為主；辰戌丑未月日加一宮，利為客，廉貞星也。英，宜上官、見貴、應舉、報書，不宜嫁娶、移徙、商賈、營建、祭祀、遠行。凡征戰，申酉亥子月日加一宮，利為主；寅卯巳午月日加六七宮，利為客，右弼星也。

The Tian Fu Star is suitable for cultivating the Dao, establishing teachings, eliminating evil, waging war against tyrants, entering officialdom and gaining favor, marriage, moving house, trading, building structures, taking exams, and planning affairs. The auspicious and inauspicious aspects for military campaigns are the same as those of the Tian Chong Star. Tian Fu is also known as the Wen Qu Star. The Tian Qin Star is suitable for worship, praying for fortune, eliminating groups of villains, entering officialdom and gaining favor, bestowing titles and rewarding meritorious deeds, handling affairs, planning, marriage, moving house, trading, and building structures. When engaged in military campaigns, if the Tian Qin Star is in the third or fourth palace on the months of Hai, Zi, Yin, or Mao, it is favorable for the host side. If it is in the first palace on the months of Chen, Xu, Chou, or Wei, it is favorable for the guest side. Tian Qin is also known as the Lian Zhen Star. The Tian Ying Star is suitable for taking up a post, gaining favor, taking exams, and replying to letters. It is inauspicious for marriage, moving house, trading, building structures, worship, and long journeys. When engaged in military campaigns, if the Tian Ying Star is in the first palace on the months of Shen, You, Hai, or Zi, it is favorable for the host side. If it is in the sixth or seventh palace on the months of Yin, Mao, Si, or Wu, it is favorable for the guest side. Tian Ying is also known as the You Bi Star.

芮，宜崇尚道尊、師友親，入官、見貴、嫁娶、移徙、商賈、營建，凡將兵征伐與任星同，巨門星也。柱，宜修築營壘、訓練士卒，不宜入官見貴、嫁娶、移徙、商賈、營建。凡將兵征伐，寅卯巳午月日加九宮，利為主；四季申酉月日加三四宮，利為客，破軍星也。心，宜興師陳旅、誅暴伐惡、入官見貴、應舉求謀、嫁娶移徙、商賈營建，凡將兵征伐與柱星同，武曲星也。右九星有氣而合奇門，吉者益吉，凶者減凶；若無氣而不合奇門，則凶者益凶，吉者不吉。

The Tian Rui star is favorable for upholding morality, respecting teachers and friends, entering officialdom, meeting dignitaries, marriage, moving house, and engaging in commerce or construction. For military campaigns, the favorable and unfavorable aspects are the same as those of the Tian Ren star. Tian Rui is also known as the Jumeng star. The Tian Zhu star is favorable for building fortifications and training soldiers, but it is unfavorable for entering officialdom, meeting dignitaries, marriage, moving house, commerce, or construction. For military campaigns, if the Tian Zhu star is in the nine palace on the months of寅 or卯 or the days of巳 or午, it is favorable for the host side; if it is in the third or fourth palace on the months of the four seasons or the days of申 or酉, it is favorable for the guest side. Tian Zhu is also known as the Po Jun star. The Tian Xin star is favorable for leading troops in battle formations, punishing evil, entering officialdom, meeting dignitaries, taking exams for official positions, marriage, moving house, commerce, and construction. For military campaigns, the favorable and unfavorable aspects are the same as those of the Tian Zhu star. Tian Xin is also known as the Wu Qu star. Among these nine stars, if they are in season and have vitality, and also combine with the three marvels and auspicious gates, then the auspicious ones become even more auspicious, and the inauspicious ones become less inauspicious. If they are out of season and lack vitality, and also do not combine with the three marvels and auspicious gates, then the inauspicious ones become even more inauspicious, and the auspicious ones become less auspicious.

八卦類神：坎，北道、舟程、黑色、鹹味、醬糊、水膏、繩索、樂器、水瀉、遺精、耳腎、腰疾、深聽、智謀、漫事、曲折。坤，城隍、司命、土社、穀帛、田野、倉場、雲霧、沙石、老女、道姑、脾胃、腹疾、鄉農、鬥毆、思慮、牢獄、符藥、丸散、醫筮、算卜。震，甲乙、青龍、禁庭、內翰、舟船、車馬、泰嶽、宮觀、廟宇、家神、林麓、妖怪、肝膽、四肢、長男、憂喜、遊獵、威聲、相貌俊偉、蒜菜、瓜菜、腥酸、鮮味、巧樣、雕刻、雲龍、怪異。

The eight trigrams each govern specific categories and symbolic representations. The Kan trigram governs the north, roads, and travel by boat, with the color black and the taste salty. Its associated objects include sauce, water jelly, ropes, and musical instruments. It relates to diseases such as diarrhea and seminal discharge, affecting the ears, kidneys, and waist. The temperament is deep and introspective, with a talent for listening and strategizing, and matters are often scattered and complex. The Kun trigram governs city deities, the Director of Destiny, and land shrines. Its associated objects include grain, cloth, fields, granaries, clouds, and sand. It relates to people such as old women and Daoist nuns, and diseases affecting the spleen, stomach, and abdomen. Matters include rural farming, quarrels, worry, and imprisonment, with objects such as talismans, pills, and medicines. Its profession relates to divination and fortune-telling. The Zhen trigram is paired with Jia and Yi, representing the Azure Dragon. It governs palaces, the imperial court, and the inner court scholars. Its associated objects include boats, carts, horses, and the mountains Taishan, temples, home deities, and mountainous areas. It relates to supernatural beings. Diseases affect the liver,胆, and limbs. It relates to people such as young men, matters such as joy and sorrow, hunting, and fame. It signifies a strong reputation and a handsome appearance. Its associated objects include garlic, vegetables, and fresh, sour, and fragrant foods. It also relates to intricate designs, carving, and the imagery of dragons and strange creatures.

巽，山林、竹舍、進退、藏隱、懸吊、安柱、繩索縈結、工巧機關、諸事灣環、長女新婦、秀士幽閒、絶煙神廟、股肱、手足、風寒、氣證、肝膽、眼目。乾，君父、顯官、僧道、老人、寶石、銅鐵、金石、絲聲、色白、形圓、體堅、味辛、刀砧、鎚鈴、首腦、股筋。兌，破損、毀折、陰人、災厄、少女、妓妾、咽喉、口舌、妖邪、不正、詭言、虛譎、缺地、廢井、刀針、銅鐵。

The Trigram Xun represents mountains and forests, bamboo houses, and matters involving indecisiveness, concealment, suspension, and erecting pillars or wooden structures. It also relates to things like ropes twisted together, intricate mechanisms, and affairs that are winding and circuitous. People associated with Xun include the eldest daughter, a newlywed bride, and a secluded scholar. The location corresponds to the thighs and limbs, and illnesses include wind-cold, qi disorders, diseases of the liver and gallbladder, and eye conditions. The Trigram Qian represents a sovereign or father, prominent officials, monks and Taoists, and the elderly. It relates to objects such as gems, copper and iron, and gold and stone. Sounds are those of silk strings, the color is white, the shape is round, the texture is hard, the taste is pungent, and the tools include knives, anvil, hammers, and bells. The location corresponds to the head and thigh muscles. The Trigram Dui represents damage and destruction, women, and calamities. It relates to people such as young girls and courtesans. The location corresponds to the throat and mouth. It also signifies malevolent spirits, deceitful words, and falsehoods. The location corresponds to defective land and abandoned wells. Objects include knives, needles, copper and iron.

艮，少男、山岡、徑路、石岸、土坑、瓦塊、山村、寺觀、動止不常、堅硬多節、鼻背、手指、氣血積結、色黃、味甘、進退、生滅、脊背、癰疽、手足瘡癤、虎豹狼狽、鼠狗之物。離，神聖公像、閃電星光、赤鴉丹鳳、火龕姻窗、燈籠紅盒、酒食馨香、焙炙藥物、帶殼而嘗、煩躁性熱、緊急薰蒸、祖先宗廟、明堂客廳、鑪鼎火具、詩賦詞文、眼目心血、潮熱虛驚。

The Gen hexagram represents a young male, with earth as hills, narrow paths, stone banks, earth pits, mountain villages, temples, and objects as tiles. Its nature is unpredictable, hard and full of knots; its location is on the bridge of the nose and fingers, with diseases involving stagnation of qi and blood. Its color is yellow and taste is sweet; matters relate to advancing and retreating, birth and death. It also governs the back, boils, and sores on hands and feet, and animals such as tigers, leopards, wolves, dogs, and similar creatures. The Li hexagram represents divine images, holy faces, lightning, starlight, red crows, and red phoenixes. Objects include fireplaces, smoke vents, lanterns, and red boxes. Matters involve wine and food fragrance, roasting herbs, and foods with shells. Its nature is restless and hot, with urgent heat and steam. Earth includes ancestral temples and the bright hall, and vessels are fire pots and cooking utensils. Literature involves poetry, prose, and verse. Its location is on the eyes and heart blood, with diseases involving feverish heat and sudden fright.

九星類神：蓬，為水、為後、為水火盜賊，其音為羽，入官逢盜賊，起造移徙防兵火，婚姻防翁姑，胎產損傷，商賈遠方遇仇人侵害，行人即歸，兗州分野。芮，為士、為教師、為良朋益友，其音為宮，宜於秋冬，起造、嫁娶、遷徙當招官訟，或有盜侵，占行人則歸，經商失財破侶，梁州分野。沖，為雷祖大帝、為木、為武士，其音為角，宜出軍，若移徙、商賈不吉，嫁娶防害，一年之內見凶，修造三年內當有凶事，上官利武職，徐州分野。

The nine stars each have their own symbolic meanings: Tianpeng belongs to water, representing the Queen, and also governs water and fire, as well as thieves. Its five tones belong to Yu. If one enters officialdom, they may encounter thieves; if constructing or moving house, they should beware of military conflicts and fires; for marriage, they should be cautious of in-laws causing trouble; childbirth may result in injury; for business or long journeys, they may meet enemies causing harm; when predicting the return of a traveler, they will return immediately. Its territory is in Yanzhou. Tianrui represents scholars, teachers, and good friends, with five tones belonging to Gong. It is suitable for use in autumn and winter; if used for construction, marriage, or moving house, it may lead to legal disputes or theft; when predicting the return of a traveler, they will return; for business, it may result in loss of wealth and separation from companions. Its territory is in Liangzhou. Tianchong represents the Great Thunder Emperor, belongs to wood, and represents warriors. Its five tones belong to Jue. It is suitable for military campaigns; if used for moving house or business, it is inauspicious; for marriage, there may be harm and a dangerous event within a year; for construction, there may be a dangerous event within three years; for taking up a position, it is favorable for military posts. Its territory is in Xuzhou.

輔，為草、為民，其音為角，春夏婚姻、移徙大吉，秋冬諸事不利，荊州分野。禽，為工、為師巫、為法士，其音為宮，宜祭祀神祗，商賈、埋葬、移徙皆吉，秋冬大利，春夏小凶，寄於坤宮，依門傍戶，其神不正，吉亦非全，豫州分野。心，為金、為高道、為名醫，其音為商，宜書符合藥，春夏不利修造，宜移徙、嫁娶，不可商賈，此日時晴明大吉，冀州分野。

Heavenly Helper (Tian Fu) represents grass and trees, and the common people; its five tones belong to the Jue tone. It is favorable for marriage and moving house during spring and summer, but unfavorable for all affairs during autumn and winter. Its territory corresponds to Jingzhou. Heavenly Bird (Tian Qin) represents craftsmen, witches, and magicians; its five tones belong to the Gong tone. It is favorable for worshiping deities, business, burial, and moving house; it is especially favorable during autumn and winter, but slightly unfavorable during spring and summer. It resides in the Kun palace, like a guest living with others, its divine position is not upright, so even though it is favorable, it is not complete. Its territory corresponds to Yuzhou. Heavenly Heart (Tian Xin) belongs to metal, represents high-level practitioners and famous doctors; its five tones belong to the Shang tone. It is favorable for drawing talismans and preparing medicine; it is unfavorable for construction in spring and summer, but favorable for moving house and marriage, and unsuitable for business. If the weather is clear on this day and hour, it is extremely auspicious. Its territory corresponds to Jizhou.

柱，為金、為隱士、為修錬，其音為商，宜固守隱跡，或為陰謀，不可移徙、商賈、嫁娶皆不吉，雍州分野。任，為土、為富室，其音為宮，嫁娶生子大貴，上官謁貴全吉，惟修造不利，商賈、遠行春夏大吉，青州分野。英，為火、為鑪冶人、為殘患，其音為徵，宜遠行、獻書，不宜商賈，主失財物，修造失火，上官有災，只宜嫁娶，揚州分野。

Heavenly Stem Tianzhu belongs to metal, representing recluses and those who practice cultivation; it is associated with the Shang tone. It is suitable for holding ground, concealing one's movements, or carrying out secret plans; it is inauspicious for moving house, business, or marriage. Its territory corresponds to Yongzhou. Heavenly Stem Tianren belongs to earth, representing wealthy families; it is associated with the Gong tone. Marriage brings a son of great fortune, and official appointments and visiting the powerful are entirely auspicious, though construction is unfavorable. Business and travel in spring and summer are highly auspicious. Its territory corresponds to Qingzhou. Heavenly Stem Tianying belongs to fire, representing blacksmiths and those with chronic illnesses; it is associated with the Zhi tone. It is suitable for long journeys and presenting documents, but not for business, as it leads to loss of property; construction may cause fire, and official appointments may bring disaster, but marriage is favorable. Its territory corresponds to Yangzhou.

九神類神：值符，稟中央之土，為貴人之位，能育萬物，大將宜居其下。為人性清高而重厚，為仙佛、為尊貴，失令則為牙媒。於物為印綬文章、金銀首飾、絲麻布帛、珍寶谷鱉、獬牛之類；變異則為水木之妖、鱗魚之怪。其於事也，旺相則為喜慶、詔書、筵會、酒食，休囚則為哭泣、愁悶。其色黃色，其形端方，其數八。

The Nine Gods each have their own symbolic categories. The Chief Symbol: It embodies the central earth energy, representing the position of the Nobleman. It can nurture all things, and a great general should be stationed beneath it. The nature of those it governs is refined, dignified, and sincere, capable of becoming sages, Buddhas, or esteemed persons; if it is out of season, it becomes a broker or matchmaker. The things it governs include seals, documents, gold and silver jewelry, silk and cloth, treasures and grain, turtles,獬豸, and cattle; if it takes an abnormal form, it becomes water and wood spirits or strange fish creatures. The affairs it governs: when prosperous and strong, they are celebrations, imperial edicts, banquets, and feasting; when weak and confined, they are weeping and sorrow. Its color is yellow, its form is upright and straight, and its number is eight.

螣蛇，稟南方之火，為虛耗之神，為人性虛偽而巧詐，為公吏、為婦人，失令為市井人、為奴婢、牙婆。於物為光亮、為醜陋、為歪科破損、為花黎、為繩索、為蛇、為閃電。其於事也，為胎產、婚姻、文契、錢貨、奇聞異見；變異則為光怪、火燭驚疑，為淹纒、為惡夢、為血光、為脫賺罵詈，為汙穢臭氣之類。其色紅，其形虛幻勾曲，其數二。

Tengshe: It draws its essence from the southern fire, and is a spirit of loss and depletion. It governs people who are deceitful, cunning, and treacherous, and can represent officials in government offices, women, or those in subordinate positions. When it is out of its proper season, it signifies common people, servants, matchmakers, or prostitutes. The things it governs include luminous objects, ugly objects, crooked or broken objects, sandalwood, ropes, snakes, and lightning. The affairs it governs include childbirth, marriage, documents, money, and strange tales or unusual views. If it takes an abnormal form, it indicates strange phenomena, confusion caused by fire or lights, delays and entanglements, nightmares, bloodshed, being deceived or insulted, and foul odors. Its color is red, its form is illusory and curved, and its number is two.

太陰，稟西方之金，為陰佑之神，能為禎祥護持。為人正直無私，性氣難馴，為台垣諌府、為文人，失令為婢妾宵小。於物為雕琢金銀、羽毛精潔、陰霖露雨、霜雪冰凍、佛寺字跡。其於事也，旺相則為喜慶、恩澤、赦宥、婚姻、胎產，休囚則為淫濫、憂疑、欺詐、陰私、口舌、詛咒、哭泣、闇昧、密約、私通、走失。其色白，其體柔，其數九。

Taiyin: It embodies the metal energy of the west and is a deity that provides protection in secret, bringing auspiciousness and support. The people it governs are upright and impartial, with a strong and difficult-to-control temperament, suitable for roles such as censors, officials who advise on matters, and scholars. When it is in its prime, it represents officials; when it is weak, it represents servants and petty individuals. The things it governs include carved gold and silver, clean feathers, continuous rain, dew, frost, snow, ice, and the inscriptions in Buddhist temples. The affairs it governs include, when it is prosperous and strong, celebrations, favors, pardons, marriages, and childbirth; when it is weak and confined, licentiousness, doubts, fraud, secret matters, disputes, curses, crying, darkness, secret agreements, illicit relationships, and loss. Its color is white, its form is gentle, and its number is nine.

六合，稟東方之木，為雷部雨師護衛之神，能飛騰變化。為人性好賢喜樂，為貴族高隱，失令則為工巧技藝、僧道術士、醫生、書客。於物為菓品、鹽菜、羽毛、布帛、衣裳、轎傘、彩仗、印璽、書契、樹枝、舟車、錢財；變異則為草木之精、水族之怪。其於事也，旺相則為爵祿榮慶、婚姻和合、胎產，休囚則為婢女口舌、爭財致疾、囚繫膽怯、訕謗通謀、求降勾引。其色黃赤，其形光彩，其數六與七。

Liu He: It embodies the qi of the eastern wood, and serves as the guardian deity of the thunder department and rain spirits. It can transform and change freely. Those who are governed by Liu He are characterized by a love for virtue and a cheerful disposition, and may be nobles or reclusive scholars. When it is not in its prime, it represents artisans, monks, Taoist priests, physicians, scribes, and those who copy or write. The things associated with Liu He include fruits, salt and vegetables, feathers, cloth and silk, clothes, palanquins and umbrellas, colorful processions, seals and official documents, branches, boats and carriages, and money. If it takes on a变异 form, it represents the spirits of plants and the strange creatures of water. The affairs associated with Liu He include, when it is prosperous and strong, noble titles, honor and celebration, and harmonious marriages and childbirth. When it is weak and confined, it relates to servants and disputes over money leading to illness, being imprisoned and feeling timid, being mocked by others or conspiring with people, and matters of subjugation and enticement. Its color is yellow with a reddish tinge, its form is radiant, and its number is six and seven.

白虎，稟西方之金，為剛猛之神，主兵戈戰鬥。為人性猛烈威雄，為催官侍者、侍衛虎賁，失令則為軍卒、丑婦、工匠、農失、牧童、捕役、屠宰凶人、孝服病人。於物為金銀刀劍、財帛木實、魚鱉蛟龍，失令則為朽鐵瓦石、網羅；變異則為冰雹、狂風、迅雷害物。於事為爭訟、疾病、死喪、道路跌傷、留連遺失。其色青白，其形銳利，其數五。

White Tiger: It embodies the metal energy of the west and is a fierce and powerful deity, governing warfare and combat. It presides over people with fierce and resolute temperaments who are strong and heroic; such individuals can serve as attendants to expedite official matters, palace guards, and elite warriors. When out of harmony, it governs soldiers, ugly women, craftsmen, farmers, shepherds, law enforcers, butchers, mourners, and the sick. It presides over objects such as gold and silver, blades and swords, wealth, trees and fruits, fish, turtles, and dragons; when out of harmony, it governs rusted iron, tiles, stones, and nets. If it manifests in a distorted form, it brings hail, fierce winds, lightning, and harms all things. It presides over matters such as disputes, illness, death, accidents on the road, being detained and unable to return, and losing things. Its color is blue and white, its form is sharp, and its number is five.

玄武，稟北方之水，為刑戮奸讒之神。為人性聰明而躁急，巧辨而反覆，為文士、醉客、孕婦，失令則為牙儈、書吏、盜賊、娼妓、賣魚鹽人。於物為文章、印信、勅令、服物、魚蛇、卵蛋、鹽滷、油酒、傘炭之類；變異則為妖魔鬼魅。於事則為謁官求望，失令則為口舌、啼哭、夢想、離別、驚恐、遺失、逃亡、奸佞。其色赤黑，其形缺，其數四與九。

Xuanwu: It embodies the water qi of the north and is the deity in charge of punishment and wickedness and slander. The people under its influence are clever but impetuous, skilled in eloquent argument but fickle. They may become scholars, drunkards, or pregnant women. When out of season, they may become middlemen, clerks, thieves, prostitutes, or traders of fish and salt. The things it governs include writings, seals, imperial edicts, clothing, fish and snakes, eggs and ova, brine, oil and wine, umbrellas, and charcoal. If it takes an abnormal form, it becomes demons and ghosts. The affairs it governs include petitioning officials and seeking what one desires; when out of season, it governs disputes, crying, daydreaming, separation, fear, loss, fleeing, and treachery. Its color is red with black, its shape is incomplete, and its numbers are four and nine.

九地，坤土之象，萬物之母，為陰晦之神。為人性柔順吝嗇，為神像、為大腹、為醫卜人、為老婦、為道姑、鄉農獄卒。於物為子母牛，為五穀、布帛與金沙石雲物、符籙、藥鉺、舊物。於人為模糊、憂思、病患、牢獄、闇昧、哭泣、死喪。其色黑，其形厚有柄，其數八與二。九天，乾金之象，萬物之父，為顯揚之神。為人性剛健而不測，為君父、為官長、為僧道老人、為首腦、肋股。於物為馬、為金玉、寶石、劍戟、刀砧、鎚鈴、錢鏡、寒冰、銅鐵、水菓、絲竹、光亮、玲瓏、旋轉活動、有聲有足之物。於事為謀望、博奕、遠行之類。其色赤白，形圓，其質堅，其數一與二。

Jiudi represents the image of Kun, which symbolizes earth. It is the mother of all things and the spirit of darkness, obscurity, and stagnation. It governs people who are gentle and compliant but also stingy. It can represent a deity, a corpulent person, a physician or fortune teller, an old woman, a Daoist nun, a country farmer, or a jailer. It governs things such as a cow and calf, grain, silk and cloth, gold sand, stones, clouds and mist, talismans, medicine, and old objects. It governs affairs such as confusion, worry, illness, imprisonment, darkness, weeping, and death. Its color is black. Its form is heavy and has a handle. Its numbers are eight and two. Jiu Tian represents the image of Qian, which symbolizes metal. It is the father of all things and the spirit of prominence and display. It governs people who are strong and vigorous but difficult to measure. It can represent a king or father, an official or leader, an old monk or Daoist. It governs the head, the ribs, the thighs, and the arms. It governs things such as a horse, metal and gemstones, swords and spears, knives and anvil, hammers and bells, coins and mirrors, ice, copper and iron, fruits, and string and bamboo instruments. It also governs things that are bright, delicate, rotating, moving, making sound, or having feet. It governs affairs such as planning, gambling, and long journeys. Its color is red and white. Its form is round. Its texture is hard. Its numbers are one and two (some say six).

天干類神：甲，其為質也勁，其為性也直，其為色也青，其為味也酸，其為聲也濁，其為體也方與長，其為用也萌與動。得時則為棟樑，失令則為廢材，尅戰太過則為朽腐無用，生旺太過則為漂泊無依，其性過於自負，不能嫻於世故。乙，其為質也潤，其為性也曲，其為色也碧，其為味也酸甘，其為聲也婉轉，其為體也柔，其為用也無差。得時則繁華，失令則枯朽，其性矯揉造作，依附世情。

The heavenly stems each have their own symbolic associations. Jia: it is firm in texture, upright in nature, green in color, sour in taste, has a muffled sound, has a square and elongated shape, and its function is to initiate and move. When it is in its season, it becomes a fine栋梁 (supporting beam); when it is out of season, it becomes useless; if it is overly overcome, it becomes rotten and useless; if it is overly strong, it becomes wandering and rootless. Its nature is overly self-confident and unfamiliar with worldly affairs. Yi: it is moist and nourishing in texture, flexible in nature, green in color, sour with a sweet taste, has a melodious sound, is soft in shape, and its function is to follow the form without deviation. When it is in its season, it flourishes; when it is out of season, it becomes withered and decayed; its nature is artificial and adept at conforming to worldly manners.

丙，其為質也廉（虛），其為性也烈，其為色也紫赤，其為味也苦辣，其為聲也蒼雄，其為體裹腹，其為用也抑與揚。得時則輝煌，失令則灰槁，有可大之材而不可有恆，有轉變之功而不可干犯，其性剛愎自用，惟好趨承。丁，其為質也媚，其為性也順，其為色也淡紅，其為味也爽快，其為聲也清亮，其為體也秀而揚，其為用也便而捷。得時則能銷熔暴戾，洞察奸邪；失令則為窮愁呻吟，幽人婺婦。投其機似可狎，當其銳則不可攖，其性柔佞，不可測識。

Bing: It is of a clear and upright nature (also called empty), with a fierce and intense disposition. Its color is purple and red, its taste is bitter and pungent, its sound is strong and vigorous, and its form is solid on the outside but hollow inside, like a body wrapped around the abdomen. It has both suppressing and promoting effects. When it is in its season, it shines brilliantly; when it is out of season, it becomes dull and withered. It has the material to accomplish great things but cannot last long, has the function to change situations but cannot be provoked. It is stubborn and self-willed, and only likes to be flattered. Ding: It is of a charming nature, with a gentle and compliant disposition. Its color is a light red, its taste is refreshing, its sound is clear and resonant, and its form is elegant and soaring. Its function is light and agile. When it is in its season, it can melt away harshness and discern wickedness; when it is out of season, it becomes a person in poverty and sorrow, a reclusive person, or a widow. When it is in harmony, it seems approachable, but when it is at its peak, it cannot be provoked. Its disposition is gentle yet cunning, making it difficult to predict.

戊，其為質也烈燥，其為性也耿介，其為味也甘辛，其為聲也剛雄，其為體也澀而滯，其為用也滷而粗。得時則豪雄果敢，失令則柔懦痴愚，其性執抅，不可強制。己，其為質也博厚，其為性也坦真，其為味也甘辛，其為聲也婉切，其為體也沉而靜，其為用也順而柔。得時則陶熔品彙，失令則抱質堅貞，其性寬宏，而不凝滯於物。

Wu: It is strong and dry in nature, with a straightforward and upright character. Its taste is sweet with a slight pungent quality, its sound is strong and deep, and its form is obstructed and rough. Its function is coarse and crude rather than refined. When it is in season, it is bold and resolute; when it is out of season, it becomes weak, timid, foolish, and incapable. Its character is stubborn and inflexible, and it should not be forced or suppressed. Ji: It is broad and heavy in nature, with an open and sincere character. Its taste is sweet with a slight pungent quality, its sound is gentle and sincere, and its form is steady and quiet. Its function is flexible and harmonious. When it is in season, it can mold and refine all things; when it is out of season, it still maintains its essential integrity. Its character is broad-minded and generous, not hindered by external things.

庚，其為質也剛勁，其為性也急銳，其為味也辛辣，其為聲也雄尖，其為體也硬直，其為用也暴戾。得時逞其專制，失令失其雄威，可柔以化之，不可剛以制之，其性堅執，能屈人而不能屈於人。辛，其為質也鋩銳，其為性也柔剛，其為味也苦辣，其為聲也鏗鏘，其為體也沉靜，如錐處囊；其為用也堅耐，似玉出璞。得時則黃鐘，失令則瓦缶，必待秋風，方能扶搖直上。

Geng: It is hard in texture, fierce in nature, sharp in taste, loud and piercing in sound, straight in form, and fierce in function. When it is in season, it displays its dominance; when it is out of season, it loses its strength. It can only be softened with gentleness, not subdued by force. It is stubborn in nature, capable of making others yield, yet unwilling to yield itself. Xin: It is sharp in texture, gentle on the outside but strong within, bitter and pungent in taste, resonant in sound, and quiet in form, like a needle hidden in a cloth that will eventually show its point. It is firm and enduring in function, like a jade stone extracted from its rough shell. When it is in season, it is like the great bell and the grand gong; when it is out of season, it is like a clay pot and a clay jar. It must wait until the autumn wind and metal energy are dominant before it can rise swiftly.

壬，其為質也潤，其為性也淫，其為味也咸，其為聲也洪，其為體也圓活，其為用也流通。得時則濟物利人，失令則妨賢病國，其性柔險，可與共憂，不可與同樂。癸，其為質也重，其為性也陰，其為味也濁，其為聲也亮，其為體也沉厚，有沉溺由己之情；其為用也淺露，無包容涵蓄之量。得時則從容變化，失令則搖尾乞憐，其性憨直，惟知排難解紛，不知察奸弊。

Ren: It has a moist texture, a licentious and indulgent nature, a salty taste, a loud voice, a round and flexible form, and its function is to promote circulation. When it is in season, it benefits things and people; when it is out of season, it hinders virtuous talents and harms the country. Its nature is outwardly gentle but inwardly dangerous. It can be shared in hardship, but not in comfort. Gui: It has a heavy texture, a阴 nature, a turbid taste, a clear voice, a thick and solid form, and a tendency to indulge in itself. Its function is superficial and lacks the capacity for包容 and containment. When it is in season, it can change calmly; when it is out of season, it begs and flatters. Its nature is honest and straightforward, knowing only how to help others resolve difficulties, but not understanding how to detect deceit and wrongdoing.

地支類神：子，為水、為河、為池井、為溝、為後宮，其於人也，為婦人、為盜賊、為乳婦；其於物也，為鼠、為燕蝠；其於事也，見吉神為聰明，見凶神為淫泆。丑，為土、為桑園、為橋樑、為宮殿、為墳墓，其於人也，為君人、為尊長、為貴人；其於物也，為牛騾；其於事也，見吉神為喜慶、為遷官，見凶神為咀咒、冤仇、訟獄、憂離、遠行、疾病。

The Earthly Branches each have their own categories of symbolic representations. Zi belongs to water, symbolizing rivers, ponds, wells, and ditches; as for buildings, it represents the inner palace. In terms of people, it signifies women, thieves, and wet nurses; in terms of objects, it represents rats, swallows, and bats; in terms of events, encountering a benevolent deity signifies wisdom, while encountering a malevolent deity signifies licentiousness and debauchery. Chou belongs to earth, symbolizing mulberry groves, bridges, palaces, and tombs. In terms of people, it signifies the sovereign, elders, and noblemen; in terms of objects, it represents oxen and mules; in terms of events, encountering a benevolent deity signifies joy and promotion, while encountering a malevolent deity signifies curses, grievances, lawsuits, sorrow, parting, long journeys, and illness.

寅，為木、為神像、為山林、為橋樑、為公門，其於人也，為丞相、為夫婦、為道人、為貴人、為人馬、為公吏、為家長、為賓客；其於物也，為虎豹、為貓；其於事也，見吉神為文書、財帛、信息，凶神為口舌、失財、疾病、官事、是非。卯，為木、為門窗、為街士，於人也，為婦、為兄弟、為姑母、為盜賊；其於物也，為舟車；其於事也，見吉神為門戶、舟車安然無事，見凶神為口舌、官事、追呼、分離，雖無奇門，亦可避形。

Yin belongs to the Wood element, symbolizing deities, mountains, bridges, and government offices. In terms of people, it represents chancellors, spouses, hermits, noblemen, soldiers, government officials, family heads, and guests. In terms of objects, it represents tigers, leopards, and cats. In terms of events, encountering a benevolent deity signifies favorable matters concerning documents, wealth, and news, while encountering an evil deity signifies disputes, loss of wealth, illness, lawsuits, and conflicts. Mao belongs to the Wood element, symbolizing doors, windows, and markets. In terms of people, it represents women, brothers, maternal aunts, and thieves. In terms of objects, it represents boats and vehicles. In terms of events, encountering a benevolent deity signifies safety and smoothness concerning doors, windows, boats, and vehicles, while encountering an evil deity signifies disputes, lawsuits, being pursued or called, and separation. However, even if there are no special gates, one can hide and avoid detection at the Mao position.

辰，為土、為崗嶺、為麥地、為寺觀、為土堆、為墳墓、為田園，其於人也，為丑婦、為僧道、為僕人、為屠宰；其於事也，見吉神為醫人、藥物，見凶神為屠宰、爭競。巳，為火、為爐冶、為鑊，其於人也，為婦人、為乞丐；其於事也，見吉神為文書，見凶神為夢寐、疾病。午，為火、為廳堂、為果食，其於人也，為宮女、為使者、為亭長、為蠶姑；其於事也，見吉神為文章、資訊，見凶神為口舌、驚疑。

Chen: belongs to earth, symbolizing mountain ridges, wheat fields, temples, earth mounds, tombs, and farmland; regarding people, it represents an ugly woman, monks and Taoist priests, servants, and butchers; regarding affairs, it signifies a benevolent deity indicating doctors and medicine, and a malevolent deity indicating slaughter and disputes. Si: belongs to fire, symbolizing furnaces and large pots; regarding people, it represents women and beggars; regarding affairs, it signifies a benevolent deity indicating documents and letters, and a malevolent deity indicating restlessness in dreams and illness. Wu: belongs to fire, symbolizing halls and fruits and food; regarding people, it represents palace attendants, messengers, station officers, and women who rear silkworms; regarding affairs, it signifies a benevolent deity indicating writings and news, and a malevolent deity indicating disputes and suspicion.

未，為土、為庭院、為牆垣、為墳墓、為茶房，其於人也，為父母、為白頭翁、為寡婦、為師巫、為放羊人、為道人；其於物也，為羊、為鷹；其於事也，見吉神為酒食、宴會，見凶神為官事、孝服、毒藥、爭競、疾病，此方遇奇門，可以逃難藏形。申，為金、為仙、為神堂、為道路、為碓磨、為城宇、為祠廟、為湖池，其於人也，為公人、為貴客、為行人、為軍徒、為凶人；其於物也，為猿猴、為獅子；其於事也，見吉神為行程奔走，見凶神為口舌、車碾道途、損失疾病。

Wei: belongs to earth, symbolizing courtyard, walls, tombs, tea houses; regarding people, it represents parents, old men, widows, witches, herders, and hermits; regarding objects, it represents sheep and eagles; regarding events, encountering a benevolent deity signifies feasts and banquets, while encountering a malevolent deity signifies legal disputes, mourning, poison, conflicts, and illness; if this direction encounters a special door in the system, it can be used for hiding and taking refuge. Shen: belongs to metal, symbolizing immortals, temples, roads, mortars, cities, shrines, lakes, and ponds; regarding people, it represents officials, distinguished guests, travelers, soldiers, and wicked persons; regarding objects, it represents monkeys and lions; regarding events, encountering a benevolent deity signifies travel and movement, while encountering a malevolent deity signifies disputes, being run over by a vehicle on the road, loss, and illness.

酉，為金、為碑碣、為街巷、為白塔，其於人也，為外親、為婢妾、為婦人、為陰貴人、為賣酒人；其於物也為鴿雉；其於事也，見吉神為清靜、恬淡、和合，見凶神為失財、病患、離別，此方遇奇門，可以藏形遁跡。戌，為土、為虛堂、為牢獄、為墳墓、為寺觀、為岡嶺、為廁溷、為死尸，其於物也，為驢犬；其於人也，為僧道、為善人、為孤寒下士、為獄吏、為屠兒；其於事也，見吉神為僧道，見凶神為虛詐及走失、爭競、牢獄之災。亥，為水、為牢獄、為庭廨、為廁坑、為寺院、為江湖、為樓臺、為倉房，其於人也，為盜賊、為小兒、為乞丐、為趕豬人、為罪人；其於事也，見吉神為婚姻、乞索，見凶神為爭鬥、產難。

You: Belongs to metal, its symbolic representations include stone tablets, streets, and white pagodas. In terms of people, it represents distant relatives, servants, women, a nobleman of the阴 (shadowy) type, and those who sell wine. In terms of objects, it represents pigeons and jungle fowl. In terms of events, encountering a benevolent deity signifies tranquility, calmness, and harmony, while encountering an evil deity signifies loss of wealth, illness, and separation. If this position encounters a rare door (奇门), it can be used for hiding or evading. Xu: Belongs to earth, its symbolic representations include empty halls, prisons, tombs, temples, hills, latrines, and corpses. In terms of objects, it represents donkeys and dogs. In terms of people, it represents monks, Taoists, virtuous people, poor lower-class scholars, jailers, and butchers. In terms of events, encountering a benevolent deity signifies matters related to monks and Taoists, while encountering an evil deity signifies deceit, loss, disputes, and imprisonment. Hai: Belongs to water, its symbolic representations include prisons, official courtyards, latrines, temples, rivers and lakes, towers, and granaries. In terms of people, it represents thieves, children, beggars, those who drive pigs, and criminals. In terms of events, encountering a benevolent deity signifies marriage and requests for help, while encountering an evil deity signifies disputes and difficult childbirth.

奇門兵事主客分法：以本宮為主，星門為客。宮生星門利客，星門生宮利主，宮尅星門利主，星門尅宮利客；兩相比和，主客勢均；一尅一生，主客互傷。出兵方：奇門會合之方，可以出兵。若無奇門，陽時宜從天盤直符下出兵，陰時宜從地盤直符下出兵。又陽時地盤生門合天盤三奇、天盤生門合地盤三奇，皆可出兵。

When using the Qimen for military purposes to determine the host and guest sides, the main side is based on the central palace of the nine palaces, while the guest side is determined by the nine stars and eight gates falling on the palace. If the palace generates the star and gate, it is favorable for the guest side; if the star and gate generate the palace, it is favorable for the main side; if the palace overcomes the star and gate, it is favorable for the main side; if the star and gate overcome the palace, it is favorable for the guest side. If both sides have the same Five Phases, the host and guest are evenly matched; if one side generates and the other overcomes, both sides will suffer losses. The direction to deploy troops: any direction where the Three Marvels and auspicious gates meet can be used for deployment. If there are no Qimen combinations, during daylight hours, troops should be deployed from the position of the Chief Symbol on the Heaven Plate; during nighttime, from the position of the Chief Symbol on the Earth Plate. Additionally, during daylight, if the Earth Plate's Life Gate combines with the Heaven Plate's Three Marvels, or the Heaven Plate's Life Gate combines with the Earth Plate's Three Marvels, deployment is also possible.

背擊：凡戰，宜背生擊死，背孤擊虛，背雄擊雌，背德擊刑，背亭亭擊白奸。宜坐三勝宮，宜避五不擊，宜趨三避五，背天目向地耳。又宜背游都、太歲、太將軍、太陰、月建、河魁，避地丙。急則從天馬方出。又甲乙日不西攻，壬癸日不攻四維，丙丁日不北攻，庚辛日不南攻，戊己日不東攻。又不可以囚攻相，以死攻生。

When facing battle, one should rely on the direction of life qi and attack the direction of death qi. Rely on the isolated direction and attack the empty direction. Rely on the strong direction and attack the weak direction. Rely on the virtuous direction and attack the penal direction. Rely on the direction of the tall hill and attack the direction of the white villain. One should occupy the three victorious positions of the chief symbol, the nine heavens, and the life gate, avoid the five unattacking positions, follow the method of moving towards three and avoiding five, rely on the heavenly eye and face the earthly ear. Also, one should rely on the directions of the wandering capital, the great year, the great general, the great yin, the month builder, and the river chief, and avoid the earth's strong direction. In urgent situations, one should suddenly attack from the heavenly horse direction. Additionally, on the days of Jia and Yi, do not attack to the west. On the days of Ren and Gui, do not attack the four corners. On the days of Bing and Ding, do not attack to the north. On the days of Geng and Xin, do not attack to the south. On the days of Wu and Ji, do not attack to the east. Also, one should not use the direction of imprisoned qi to attack the direction of harmonious qi, nor use death qi to attack life qi.

孤虛：年月日時，俱以前一位空亡為孤、對沖為虛。如子年以亥為孤、巳為虛。萬人以上用年孤，千人以上用月孤，五百人以上用旬孤，百人以上用日孤，數十人以上用時孤。雄雌：春寅、夏巳、秋申、冬亥為雄，對沖為雌。

Solitude and Void: For the year, month, day, and hour, the "solitude" is the empty place before the stem of the branch, and the "void" is the opposite of solitude. For example, in the year of Zi, the solitude is Hai and the void is Si. When the number of troops exceeds ten thousand, use the solitude of the year; if it exceeds one thousand, use the solitude of the month; if it exceeds five hundred, use the solitude of the ten-day period; if it exceeds one hundred, use the solitude of the day; and if it exceeds几十, use the solitude of the hour. In battle, it is favorable to attack the void from the side of the solitude. Strength and Weakness: In spring, Yin is the strong, in summer, Si is the strong, in autumn, Shen is the strong, and in winter, Hai is the strong; the opposite of the strong is the weak. In battle, it is favorable to attack the weak from the side of the strong.

亭亭白奸：以月將加正時，視神后所臨為亭亭方；功曹、勝光、天罡所臨為白奸方。二神所泊，常合於巳亥，格於寅申，合時宜戰，格時宜守。游都魯都：甲己日丑、乙庚日子、丙辛日寅、丁壬日巳、戊癸日申為游都，對沖為魯都。

The亭亭 direction is determined by placing the Month General on top of the current hour and arranging the twelve spirits. The direction where the spirit "Shenhou" (the child spirit) resides is the亭亭 direction. The directions where "Gongcao" (寅), "Shengguang" (午), and "Tian Gang" (辰) reside are the白奸 directions. These two groups of spirits often meet at the巳 and亥 directions, and clash at the寅 and申 directions. When they meet, it is favorable for advancing in battle; when they clash, it is favorable to hold firm. The You Du and Lu Du: On the first day of the stem Jia and the sixth day of the stem Ji, the丑 direction is You Du; on the second day of the stem Yi and the seventh day of the stem Geng, the子 direction is You Du; on the third day of the stem Bing and the eighth day of the stem Xin, the寅 direction is You Du; on the fourth day of the stem Ding and the ninth day of the stem Ren, the巳 direction is You Du; on the fifth day of the stem Wu and the tenth day of the stem Gui, the申 direction is You Du. The direction opposite to You Du is Lu Du.

三勝地：直符、九天、生門也。五不擊：直符、直使、九天、九地、生門五宮也。趨三：直使到震宮宜向之。避五：直使到巽（五）宮宜避之。天馬方：以月將加正時，數到卯位上是也。

Three Winning Places: These refer to the Chief Symbol, Jiu Tian, and the Life Gate. When engaging in battle, it is advisable to occupy these positions. Five Not to Attack: These refer to the Chief Symbol, Duty Gate, Jiu Tian, Jiudi, and the Life Gate. These five positions should not be attacked. Move towards Three: When the Duty Gate moves to the Zhen trigram's position (third palace), it is advisable to move in that direction. Avoid Five: When the Duty Gate moves to the Xun trigram's position (fifth palace), it is advisable to avoid that direction. Heavenly Horse Direction: Place the Month General on top of the current hour, and count forward until reaching the Mao position. The palace where the count lands is the Heavenly Horse direction. In times of urgent danger, one may escape from this direction.

旺相休囚：春，木相、火旺、水廢、金囚、土休。夏，火相、土旺、木廢、水囚、金休。秋，金相、水旺、土廢、火囚、木休。冬，水相、木旺、金廢、土囚、火休。天目：甲子旬庚午、甲戌旬庚辰、甲申旬庚寅、甲午旬庚子、甲辰旬庚戌、甲寅旬庚申。地耳：甲子旬戊辰、甲戌旬戊寅、甲申旬戊子、甲午旬戊戌、甲辰旬戊申、甲寅旬戊午。

The Five Phases' prosperity, strength, weakness, and confinement: in spring, wood is in its prime, fire is strong, water is in decline, metal is confined, and earth is in rest; in summer, fire is in its prime, earth is strong, wood is in decline, water is confined, and metal is in rest; in autumn, metal is in its prime, water is strong, earth is in decline, fire is confined, and wood is in rest; in winter, water is in its prime, wood is strong, metal is in decline, earth is confined, and fire is in rest. According to this, one can determine whether a particular star or gate has vitality or not in the current season. The position of the heavenly eye: in the Jiazi decade, it is Gengwu; in the Jiaxu decade, it is Gengchen; in the Jiashen decade, it is Gengyin; in the Jiawu decade, it is Gengzi; in the Jiachen decade, it is Gengxu; in the Jiayin decade, it is Gengshen. The position of the earthly ear: in the Jiazi decade, it is Wuchen; in the Jiaxu decade, it is Wuyin; in the Jiashen decade, it is Wuzi; in the Jiawu decade, it is Wuxu; in the Jiachen decade, it is Wushen; in the Jiayin decade, it is Wuwu. The heavenly eye is used to observe distant enemy situations, while the earthly ear is used for secret intelligence gathering.

太歲：即地盤歲支之宮。月建：一名地寶，一名小時。經曰：能知地寶，萬事無殆，故宜背之。太陰：即九神太陰宮也，一雲即玉女方。太將軍：寅卯辰年在子、巳午未年在卯、申酉戌年在午、亥子丑年在酉。時中將星：申子辰日卯時、巳酉丑日子時、亥卯未日午時、寅午戌日酉時。

The Tai Sui direction refers to the palace on the Earth Plate where the branch of the current year is located. The month builder direction, also called the Earth Treasure and the Minor Hour, is mentioned in the classic text as being able to determine the location of the Earth Treasure, which ensures safety in all matters, so it is suitable to have one's back facing it. The Tai Yin direction refers to the palace where Tai Yin is located among the nine spirits, and it is also said to be the palace of the Jade Woman. The General of the Army direction is as follows: in the years of Yin, Mao, and Chen, it is at the Zi position; in the years of Si, Wu, and Wei, it is at the Mao position; in the years of Shen, You, and Xu, it is at the Wu position; and in the years of Hai, Zi, and Chou, it is at the You position. The general star of the hour is as follows: on days of Shen, Zi, and Chen, it is at the Mao hour; on days of Si, You, and Chou, it is at the Zi hour; on days of Hai, Mao, and Wei, it is at the Wu hour; and on days of Yin, Wu, and Xu, it is at the You hour.

五將方：寅午戌日東方、亥卯未日南方、申子辰日西方、巳酉丑日北方，為五將方。凡遇敵必審五將方所在避之大吉，犯之必敗。敵若從此方來，當擇利便擊之則勝。天罡時：以月將加用事之時，視上盤天罡之方為斗罡方，一百二十位神煞凶惡能制，行兵破陣必勝，凡用皆吉。

Five Generals Directions: On days of Yin, Wu, and Xu, the Five Generals Directions are in the East; on days of Hai, Mao, and Wei, they are in the South; on days of Yin, Wu, and Xu, they are in the West; and on days of Si, You, and Chou, they are in the North. When encountering an enemy, one must determine where the Five Generals Directions are located. Avoiding them brings great good fortune, while offending them leads to certain defeat. If the enemy approaches from this direction, one should choose a favorable time to attack and can achieve victory. Heavenly Gang Time: Place the Month General on the current hour, and observe the direction where the upper disk "Heavenly Gang" (Chen Shen) is located; this is the direction of the Heavenly Gang. The Heavenly Gang can subdue all 120 evil spirits and malevolent deities. Using this in military campaigns to break through enemy formations ensures victory, and it is auspicious for all uses.

破軍加時法：以戌加月建，順十二位，數到所用之時，尋破軍，隨破軍所臨之時，行九宮順飛八方。如貪、武、輔三吉入中宮，號為聖人登殿，能壓一切凶煞，凡事大吉。天營：即天上太歲所臨下，不可犯。四神：凡出陣日，勿令魁、罡、蛇、虎四神臨於將軍年命，日辰須查明避四神所在，尤忌出入。

The method of breaking the general: place the hour of Xu on top of the month builder, and count along the twelve positions to the hour being used, then find the star of breaking the general. Then, according to the hour that the breaking general star is on, spread the eight directions in order within the nine palaces. If the three auspicious stars of Tangan, Wuqu, and Zuofu fly into the central palace, it is called "saints ascending the hall," which can suppress all evil stars, and everything will be very auspicious. The heavenly camp: this refers to the place under the heavenly age, which must not be violated. The four divine spirits: on the day of going out, do not allow the four spirits of Heiqu, Tian Gang, Tengshe, and Baihu to be on the birth year of the general. Also check the day branch, avoid the position of the four spirits, especially avoiding movement in that direction.

占風：急臨敵時，後有風漸急，則須速乘其勢。若有風從左右來，或前來，即宜勒兵向風來處，必有伏兵。旬中地丙日：甲子旬寅日、甲戌旬子日、甲申旬戌日、甲午旬甲日、甲辰旬午日、甲寅旬辰日，將兵者不可用，犯之，上將死於陣。

Divination on Wind: When facing an enemy in a critical situation, if the wind behind is blowing stronger and stronger, one should quickly take advantage of the wind to attack. If the wind comes from the left or right sides, or directly from the front, one should halt the troops and look in the direction the wind is coming from, as there must be hidden troops there. On the days of the ten-day cycle when the earth element is in the position of Bing (丙), in the Jiazi cycle the day of Yin (寅), in the Jiaxu cycle the day of Zi (子), in the Jiashen cycle the day of Xu (戌), in the Jiawu cycle the day of Shen (申) (the original text reads 'Jia day'), in the Jiachen cycle the day of Wu (午), and in the Jiayin cycle the day of Chen (辰), commanders should not choose these days. Violating this rule will result in the commander dying in battle.

安營法：三元經曰：法以六甲為首、十時一易，取六甲旬首而推布之。大將居青龍甲，旗鼓居蓬星乙，士卒居明堂丙，伏兵居太陰丁，判斷居天庭辛，繫糧儲居天牢壬，伏藏居天藏癸。涉險法：三元經曰：若涉險危急之中，山岩水澗之際，兵不得動，敵從利方上來，即視天時。陽時即令士卒袒左肩，引聲大呼，鳴鑼擊鼓，先舉而擊之；陰時即令士卒銜枚摘鈴，靜以待之。敵人若四面合圍，當分軍為三部，一居月建上、一居月德上、一居生門，大將居亭亭，引兵擊之大勝。

The method of setting up camp: The "Three Yuan Classic" says that the method starts with the Six Jia, changing every ten hours, using the first day of each ten-day period to determine the arrangement. The commander should be stationed at the position of the Azure Dragon (Jia), the banner and drums should be set at the position of the蓬 star (Yi), soldiers should be stationed at the Bright Hall (Bing), hidden troops should be placed at the position of Taiyin (Ding), those in charge of punishment and decision-making should be stationed at the position of Tian Ting (Xin), those responsible for storing grain and fodder should be stationed at the position of Tianlao (Ren), and those who are hidden and concealed should be stationed at the position of Tiancang (Gui). The method of dealing with danger: The "Three Yuan Classic" says that if you are trapped in a dangerous and critical situation, between mountains and ravines, where troops cannot move, and enemies are pressing from a favorable position, you should immediately observe the time of day. If it is a yang time, order the soldiers to expose their left shoulders, raise their voices loudly, beat drums and gongs, and launch an attack first. If it is a yin time, order the soldiers to bite a piece of wood in their mouths, remove their bells, and remain quiet and wait. If the enemy surrounds you from all sides, divide your troops into three parts: one part should be stationed at the position of the Month Builder (Yuejian), one part at the position of the Monthly Virtue (Yuede), and one part at the position of the Life Gate (Shengmen). The commander should be stationed at the position of Tingtingfang, leading the troops to attack and achieve a great victory.

出入山中法：伍公曰：凡入山，以天輔時奇門合處入；出山則以明堂奇門合處出，大吉。逃避法：子胥對吳王曰：凡有急難逃避，使人家起一圍，從青龍上起足，過明堂上，出天門、入地戶，向太陰，到華蓋上，出軍戰鬥大勝，出行不逢盜賊。又曰：昔避楚王之難，困於王宮不得出，乃在宮中畫一子午卯酉十二圍，從青龍發足而走，禁兵不見。

The method of entering and exiting mountains: Wu Zisuxu said, when entering a mountain, one should enter at the time of Tianfu, from a place where the odd gate and the gate are in harmony; when exiting the mountain, one should leave from the position of Mingtang where the odd gate is in harmony, which is very auspicious. The method of evasion: Wu Zisuxu answered King Wu, when there is an urgent danger and one needs to escape, one can have someone draw a circle on the ground, start from the position of Qinglong, pass through the position of Mingtang, exit from Tianmen, enter Dihu, turn towards Taiyin, and walk to the position of Huagai; thus, when going to battle, one can achieve great victory, and when traveling, one will not meet thieves. He also said: in the past, when I was evading the pursuit of the King of Chu, I was trapped in the palace and could not get out, so I drew a circular pattern with twelve grids containing Zi, Wu, Mao, and You on the ground in the palace, started from the position of Qinglong, and walked out. The guards could not see me at all.

九星吉凶歌：天蓬平穩宜堅固，天芮須憂士卒亡，天輔遠凶近則吉，天柱軍馬近還傷，天英兵將何從出，亦應危難見恓惶，天沖揚威萬里行，天禽雄猛敵軍驚，天心密計他須敗，天任何憂不大贏。

The Nine Stars' Favor and Misfortune Song explains the auspicious and inauspicious aspects of each star when they are in charge on a particular day or time for military use: When Tianpeng is in charge, it is suitable to seek stability and maintain strong defenses; when Tianrui is in charge, there should be concern about soldiers' casualties; when Tianfu is in charge, long-distance campaigns are unfavorable but close attacks are favorable; when Tianzhu is in charge, even close combat will result in horse and soldier injuries; when Tianying is in charge, soldiers will have nowhere to retreat and will face dangers and anxiety; when Tianchong is in charge, one can display power over a vast area; when Tianqin is in charge, the army will be fierce and cause fear in the enemy; when Tianxin is in charge, once a secret plan is implemented, the enemy will surely be defeated; when Tianren is in charge, there is no need for worry, and a great victory is certain.