The Eight Spirits are similar to deities.

值符：稟中央之土，為貴人之位，能育萬物，大將利居其下。為人性清高而厚重，為仙佛，為尊貴，失令則為牙保媒。於物為印綬文章、金銀首飾、絲麻布帛、珍寶、谷、鱉、獬牛之類。變異則為水木之精、鱗魚之怪。其於事也，旺相則為元慶、詔書、筵會、酒食，休囚則為哭泣、愁悶。其色黃白，其形端方，其數八。

The Chief Symbol: It receives the central earth energy, being the position where the Nobleman resides. It can generate and nurture all things, and having the commander sit beneath it is most advantageous. When referring to people, it represents those with a clear and noble character who are steady and serious, such as sages, Buddhas, and esteemed individuals. If it is out of season and lacks vitality, it becomes a broker, a guarantor, or a matchmaker. When referring to objects, it signifies official seals and documents, gold and silver jewelry, silk and hemp fabrics, treasures, grain, turtles, the mythical ox, and similar items. If strange phenomena occur, they are the spirits of water and wood, or strange creatures with scales and fish. When referring to events, during its prosperous and strong phase, it signifies great joy and celebration, imperial edicts, banquets, and feasting; during its weak and confined phase, it signifies weeping and sorrow. Its color is yellow and white, its shape is upright and straight, and its number is eight.

騰蛇：稟南方之火，為虛耗之神。為人性虛偽而巧詐，為公吏、為婦女，失令為市井人、為奴婢、牙婆。於物為光亮，為醜陋，為歪斜破損，為花梨，為繩索，為蛇。其於事也，為胎產、婚姻、文契、錢貨，得奇得門無妨；變異則為光怪、火燭、驚疑，為淹纏，為惡夢，為血光、脫賺、罵詈，為汙穢、臭氣之類。其色紅白，其形虛幻、勾曲，其數三。

Tengshe: It receives the fire energy from the south and is a deity associated with loss and wastage. When referring to people, it represents those who are deceitful and cunning, officials in government offices, and women; if it is out of its proper season and lacks vitality, it becomes common people, servants, matchmakers, or prostitutes. When referring to objects, it signifies bright items, ugly items, crooked or broken items, sandalwood, ropes, and snakes. When referring to events, it indicates pregnancy and childbirth, marriage, contracts, and property. If it appears together with the Three Marvels and a favorable gate, there will be no harm. If it appears with strange phenomena, it indicates strange sights, fire and candle disasters, confusion and suspicion, prolonged illness, nightmares, bloodshed, being deceived, being insulted, and foul odors. Its color is red and white, its shape is illusory and curved, and its number is three.

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、諫府，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、恩赦、澤宥、婚姻胎產，休囚則為淫濫、憂疑、欺詐、隱私、口舌、詛咒、哭泣、暗謀、密約、私通、走失。其色白，其體柔，其數九。

Taiyin: It receives the qi of the western metal, and is a deity who secretly protects and brings auspiciousness. When referring to people, it represents those who are upright and impartial, with a strong and difficult-to-control nature, such as officials from the Office of Imperial Censor and the advisory offices, as well as scholars. If it is not in its proper season and lacks vitality, it becomes a servant or a petty person. When referring to objects, it represents carved items, gold and silver, feathers, clean things, as well as continuous rain, dew, frost, snow, ice, Buddhist temples, and writings. When referring to events, during its prosperous and strong phase, it signifies joy, mercy, forgiveness, marriage, and childbirth; during its weak and confined phase, it signifies licentiousness, worry and doubt, fraud, secrets, disputes, curses, crying, secret plots, secret meetings, adultery, and loss. Its color is white, its texture is soft, 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。為人性好賢樂善，為貴族、高隱，失令則為工巧、技藝、僧道、術士、醫生、書客。於物為果品、鹽粟、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*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 receives the qi of the eastern wood, and is a guardian deity under the command of the Thunder Department and the Rain Deity. It can fly and transform. When referring to people, it represents those who value virtuous talents, enjoy doing good deeds, and are nobles or reclusive hermits. If it is out of season and lacks vitality, it becomes craftsmen, artists, monks, Taoist priests, doctors, scribes, and scholars. When referring to objects, it represents fruits, salt and grain, feathers, silk and cloth, clothes, palanquins and umbrellas, colorful ceremonial equipment, seals and documents, branches, boats and carriages, and money. If it appears as a strange entity, it represents the spirits of plants and the strange creatures of water. When referring to events, during its prosperous and strong phase, it governs titles, honor, joy, marriage, harmony, and childbirth; during its weak and confined phase, it governs female allure, disputes over words, conflicts over wealth leading to illness, imprisonment, timidity, slander, secret conspiracies, surrender, and enticement. Its color is yellow and red, its form is brilliant and radiant, and its number is six and seven.

勾陳（下有白虎）：稟西方之金，為剛勇之神，主兵戈戰鬥。為人性猛烈威雄，為權官、使者、侍衛、虎賁，失令則為軍卒、丑婦、工匠、農夫、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，其數七與五。

Gou Chen (this deity is accompanied by Bai Hu): It receives the qi of the west metal, is a deity of strength, courage and bravery, and oversees weapons and warfare. When referring to people, it represents those with fierce temperaments and mighty, strong appearances, such as officials in power, envoys, attendants, and tiger-soldiers; if it is out of season and lacks vitality, it becomes common soldiers, ugly women, craftsmen, farmers, herdsmen, constables, butchers, wicked people, mourners, and the sick. When referring to objects, it represents gold and silver, swords and blades, wealth, fruits on trees, fish and turtles, and dragons; if it is out of season, it becomes rusted iron, tiles and stones, and nets. If it appears as an anomaly, it signifies hail, fierce winds, thunderclaps, and harm to all things. When referring to events, it signifies disputes, illness, death and mourning, traveling on roads, falling injuries, being stuck and unable to move forward, and losing things. Its color is green and white, its shape is sharp, and its numbers are seven and five.

朱雀（下有玄武）：稟北方之水，為刑戮*讒之神。為人性聰明而躁急，巧辯而反覆，為文士、醉客、孕婦，失令則為牙伶、書吏、盜賊、*婦、賣魚鹽人。於物為文章、印信、敕令、服物、魚蛇、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、逃人、*佞。其色赤黑，其形缺，其數四與九。

The Vermilion Bird (this deity also includes the Black Tortoise): It receives the qi of the northern water. It is the deity associated with punishment and slander. In terms of people, it represents those who are intelligent but impetuous, eloquent yet fickle, such as scholars, drunkards, and pregnant women. If it is out of its season and lacks vitality, it becomes associated with actors, brokers, clerks, thieves, immoral women, and traders of fish and salt. In terms of objects, it represents writings, seals, imperial edicts, clothing, fish and snakes, eggs, brine, oil and wine, umbrellas, and charcoal. If there are strange occurrences, it signifies demons and spirits. In terms of events, it governs visiting superiors and seeking official positions; when out of season, it signifies disputes, crying, daydreaming, parting, fear, loss, escape, and wicked people. Its color is red and black, its form is incomplete, and its numbers are four and nine.

九地：坤上之象，萬物之母，為陰晦之神。為人性柔順吝嗇，為人像，為大腹，為醫卜人，為老婦、道姑、鄉農、獄卒。於物為子母牛，為五穀、布帛、金、沙、石、雲、物，符錄、藥餌、舊物。於事為模糊、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。

Jiudi: It takes the image of the Kun hexagram, which is the mother of all things and belongs to the spirit of darkness and obscurity. In terms of people, it represents those who are gentle and compliant but stingy, a figure resembling a large-bellied person, a physician or fortune teller, an old woman, a female Taoist priestess, a country farmer, and a jailer. In terms of objects, it represents a mother cow with her calf, grains, silk and cloth, metal, sand, stone, clouds and mist, talismans, medicine, and old things. In terms of events, it signifies confusion and ambiguity, worry and thought, illness, imprisonment, darkness and obscurity, weeping, and death. Its color is black. Its shape is heavy and has a handle. Its number is eight and two.

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、股肋。於物為馬，為金玉、寶石、劍戟、刀砧、錘鈴、錢鏡、寒冰、銅鐵、水果、絲竹、光亮、玲瓏、旋轉、活動，有聲有足之物。於事為謀望、博弈、遠行之類。其色赤白，其形圓而質堅，其數一與六。

Jiu Tian: Taking the Qian trigram's metal image, it represents the father of all things, and is the deity of prominence and display. In terms of people, it signifies a person with a strong and vigorous nature, deep and unpredictable, representing a king, father, superior officer, monk or Taoist priest, and the elderly. In the body, it governs the head, thighs, and ribs. In terms of objects, it represents horses, gold and jade, gems, swords and spears, knives, mortars and hammers, bells, coins and mirrors, cold ice, copper and iron, fruits, silk and bamboo instruments, and all things that are bright, delicate, capable of rotation, movement, making sound, or having feet for walking. In terms of events, it governs planning and seeking, competition and pursuit, and long journeys. Its color is red and white, its shape is round and its texture is hard, with numbers one and six.

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，克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，其為體也柔嫩，其為用也無差。得時繁華，失令則枯朽。其性矯揉造作，依附世情。

Jia Wood: It is strong and sturdy in texture, upright in nature, green in color, sour in taste, has a muffled sound, is square and elongated in form, and its function is to sprout and enliven. When it is in season and timely, it becomes a fine timber for beams and pillars; when it is out of season and lacks vitality, it becomes useless wood. If it is excessively restrained, it will decay and become useless; if it is overly vigorous, it will drift aimlessly. Its nature is overly self-confident and not good at dealing with worldly affairs. Yi Wood: It is moist and smooth in texture, flexible and gentle in nature, greenish in color, sour with a sweet taste, has a melodious sound, is tender in form, and its function is to adapt everywhere without making mistakes. When it is in season, it has flourishing branches and leaves; when it is out of season, it becomes withered and decayed. Its nature is inclined to be artificial and pretentious, and it is good at conforming to worldly situations.

丙：其為質也廉，其為性也烈，其為色也紫赤，其為味也苦辣，其為聲也蒼雄，其為體也踝與腹，其為用也抑與揚。得時則輝煌，失令則灰槁。有可大之材，而不能有恆；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。得時則能銷容暴戾、洞察*邪，失令則為窮愁呻吟、幽人婺婦。投其機則狎，當其銳則不可攖。其性柔佞，不可測識。

Bing Fire: It is solid and upright, with a clean and honest nature. Its color is purple and red, its taste is bitter and spicy, its sound is strong and vigorous, and its form is located in the ankle and abdomen. Its function is to restrain and promote. When it is in season, it shines brightly; when it is out of season, it is like dead ashes and withered wood. It has the material to accomplish great things, but cannot maintain them. It has the ability to change situations, but does not tolerate being offended. It is stubborn and self-willed, and only likes to be flattered. Ding Fire: It is soft and graceful, with a gentle nature. Its color is light red, its taste is crisp and refreshing, its sound is clear and bright, and its form is refined and prominent. Its function is to be quick and flexible. When it is in season, it can melt harshness and see through wickedness; when it is out of season, it becomes a person full of sorrow and lamentation, or a reclusive hermit or a widow. If it is pleased, it can be approached; but when it is at its peak, it should not be disturbed. Its nature is gentle but cunning, making it hard to understand.

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，其為體也澀而深，其為用也滷而粗。得時則豪雄果敢，失令則柔懦痴愚。其性執拗，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，失令亦抱質堅貞。其性寬宏而不凝滯於物。

Wu Earth: It is dry and fierce in nature, upright and square in character, with a sweet and pungent taste, a strong and deep sound, a sluggish and thick form, and a rough and bold function. When it is in season, it is bold and vigorous, decisive and capable of great deeds; when it is out of season, it becomes weak, timid, dull, and foolish. Its character is stubborn and cannot be suppressed by force. Ji Earth: It is broad, thick, and solid in nature, sincere and open in character, with a sweet and pungent taste, a gentle and sincere sound, a steady and quiet form, and a harmonious and soft function. When it is in season, it can mold and refine things, nurturing all things; even when out of season, it still maintains its steadfast essence. Its character is broad-minded and generous, and it does not get stuck in specific matters.

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，其為體也便直，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：其為質也芒銳，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 metal: It is strong and robust in nature, with a fierce and sharp temperament, a pungent taste, a loud and sharp sound, a straight and agile form, and a fierce and cruel function. When it is in season, it displays its domineering nature; when it is out of season, it loses its mighty power. To deal with it, one should use softness to pacify it, not hardness to suppress it. It is stubborn in character, and only allows others to submit, never submitting to others. Xin metal: It is sharp and pointed in nature, with a temperament that is gentle yet firm, a bitter and pungent taste, a resounding and clear sound, a quiet and contained form, like a needle hidden in a bag; its function is enduring and resilient, like a fine jade emerging from a stone. When it is in season, it is like the great bell and the grand chime; when it is out of season, it is like broken pottery and clay vessels. It must wait until the autumn wind is in command 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，不可共樂。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湧蓄之量。得時則從龍變化，失令則搖尾乞憐。其性憨直，惟知排難解紛，不知察*燭弊。

Rén water is moist and smooth in texture, with a wild and overflowing nature, salty in taste, loud in sound, round and flexible in form, and its function is to promote smooth flow and prevent stagnation. When it is in season, it can help all things and benefit people; when it is out of season, it can hinder virtuous talents and cause harm to the country. Its nature is gentle and compliant, but it hides a sinister aspect. It can endure hardship together, but cannot share peace and comfort. Guǐ water is heavy in texture, with a dark and hidden nature, turbid in taste, loud in sound, thick and solid in form, and it carries a disposition of willingly sinking into obscurity. Its function is shallow and outwardly revealing, lacking the capacity to contain and store. When it is in season, it can follow the divine dragon to change and transform in the clouds; when it is out of season, it can only wag its tail and beg for favor. Its nature is honest and straightforward, knowing only how to help others resolve difficulties, but not understanding how to clearly discern wickedness or reveal hidden faults.

子：為水，為池，為河井，為溝渠，為後宮。其於人也，為婦人，為盜賊，為乳媼。其於物也，為鼠，為燕、蝸。其於事也，見吉神為聰明，見凶神為淫佚。丑：為土，為桑園，為橋樑，為宮殿，為墳墓。其於人也，為君子，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；見凶神為詛咒、冤仇、訟獄、憂離、遠行、疾病。

Zi belongs to the Water element, symbolizing ponds, rivers, wells, and ditches. It also represents the harem. In terms of people, it signifies women, thieves, and wet nurses; in terms of objects, it represents rats, also swallows and snails; in terms of events, when associated with auspicious deities, it indicates intelligence, but when associated with inauspicious deities, it indicates licentiousness and debauchery. Chou belongs to the Earth element, symbolizing mulberry groves, bridges, palaces, and tombs. In terms of people, it signifies gentlemen, elders, and noblemen; in terms of objects, it represents oxen and mules; in terms of events, when associated with auspicious deities, it indicates joy, promotion, and official appointments, but when associated with inauspicious deities, it indicates 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，為夫婿，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；見凶神為口舌、失財、疾病、官事、是非。卯：為木，為門窗，為街土。其於人也，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，雖無奇門不可避行。

Yin: Belongs to the Wood element in the Five Phases. It symbolizes deities, mountains, bridges, and official gates. In terms of people, it represents chancellors, husbands, hermits, noblemen, people and horses, officials in government offices, family heads, and guests. In terms of objects, it represents tigers, leopards, and cats. In terms of events, when associated with auspicious deities, it relates to official documents, wealth, and news. When associated with inauspicious deities, it relates to disputes, loss of wealth, illness, legal disputes, and conflicts. This direction is particularly important even if no special door is available, as it must be used. Mao: Belongs to the Wood element in the Five Phases. It symbolizes doors, windows, and street land. In terms of people, it represents women, brothers, maternal aunts, and thieves. In terms of objects, it represents boats, vehicles. In terms of events, when associated with auspicious deities, it relates to matters concerning doors and windows, and transportation, ensuring peace and safety. When associated with inauspicious deities, it relates to disputes, legal issues, pursuit and calls, and separation. This direction is particularly important even if no special door is available, as it must be used.

辰：為土，為崗嶺，為麥地，為奇觀，為土堆，為墳墓，為田園。其於人也，為丑婦，為僧道，為候人，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，為钁。其於人也，為婦人，為乞丐。其於事也，見吉神為文書，見凶神為夢寢疾病。

Chen belongs to the Earth element. It symbolizes mountain ridges, wheat fields, unusual landscapes, earth heaps, tombs, and farmland. In terms of people, it represents a woman with an ugly appearance, monks and Taoists, those waiting or guarding, and butchers. In terms of events, when associated with auspicious deities, it signifies doctors and medicine; when associated with inauspicious deities, it signifies killing and conflict. Si belongs to the Fire element. It symbolizes forges and melting places, as well as iron tools like hoes. In terms of people, it represents women and beggars. In terms of events, when associated with auspicious deities, it signifies documents and writings; when associated with inauspicious deities, it signifies nightmares and illness.

午：為火，為廳堂，為菜食。其於人也，為宮女，為使者，為亭長，為蠶姑。其於事也，見吉神為信息文章，見凶神為驚疑口舌。未：為土，為庭院，為牆垣，為井，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，見吉神為酒食宴會喜美，見凶神為官事、孝服、毒藥、競爭、疾病。此方得遇奇門，可以逃難藏形。

Wu belongs to the Fire element in the Five Phases, and its symbolic representation includes hallways and food and drink. In terms of people, it represents palace women, messengers, station officers, and women who rear silkworms. In terms of events, when associated with benevolent deities, it signifies messages and written documents; when associated with malevolent deities, it indicates suspicion and disputes. Wei belongs to the Earth element in the Five Phases, and its symbolic representation includes courtyards, walls, wells, tombs, and teahouses. In terms of people, it represents parents, elderly men with white hair, widows, witches, shepherds, and hermits. In terms of objects, it represents sheep and eagles. In terms of events, when associated with benevolent deities, it signifies banquets, feasts, and joyful affairs; when associated with malevolent deities, it indicates legal disputes, mourning, poison, quarrels, and illness. If this direction coincides with favorable door and star combinations, it can be used for taking refuge and hiding from danger.

申：為金，為仙堂，為神堂，為道路，為碓隈，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、道路、損失、疾病。酉：為金，為碑碣，為街巷，為白塔。其於人也，為外親，為婢妾，為婦女，為陰貴人，為賣酒人。其於物也，為鴿雉。其於事也，見吉神為清淨恬淡和合，見凶神為失財、疾患、離別。此方遇奇門，可以藏形遁跡。

Shen: Belongs to the Metal element. It represents places such as the hall of immortals, the hall of gods, corners with paths, mortars, city walls and houses, temples, and ponds. In terms of people, it signifies the people from the lord's family, distinguished guests, travelers, soldiers, and villains. In terms of objects, it represents monkeys and lions. In terms of events, when accompanied by auspicious deities, it signifies journeys and movement; when accompanied by inauspicious deities, it signifies disputes, vehicle accidents, dangerous roads, loss, and illness. You: Belongs to the Metal element. It represents stone tablets, streets, and white pagodas. In terms of people, it signifies distant relatives, servants, women, noblemen from the underworld, and those who sell wine. In terms of objects, it represents pigeons and pheasants. In terms of events, when accompanied by auspicious deities, it signifies tranquility and harmony; when accompanied by inauspicious deities, it signifies financial loss, illness, and separation. This direction is suitable for hiding and evading when encountering the Qimen.

戌：為土，為虛堂，為牢獄，為墳墓，為寺觀，為岡嶺，為廁所，為死尸。其於物也，為驢、犬。其於人也，為僧道，為善人，為孤寒，為獄吏，為屠兒。其於事也，見吉神為僧道，見凶神為虛詐不實即走失爭競、牢獄之災。亥：為水，為牢獄，為庭廨，為廝坑，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。

Xu: Belongs to the Earth element. It represents empty courtyards, prisons, cemeteries, temples and hermitages, hills and ridges, and toilets and corpses. In terms of objects, it governs donkeys and dogs. In terms of people, it governs monks and Taoists, virtuous individuals, the lonely and poor, jailers, and butchers. In terms of events, when associated with auspicious deities, it relates to matters concerning monks and Taoists; when associated with inauspicious deities, it indicates falsehood and deceit, leading to loss, disputes, and imprisonment. Hai: Belongs to the Water element. It represents prisons, government offices, polluted ponds, temples, rivers and lakes, towers, and granaries. In terms of people, it governs thieves, children, beggars, pig herders, and criminals. In terms of events, when associated with auspicious deities, it relates to marriage and requests; when associated with inauspicious deities, it indicates disputes and difficult childbirth.

宮為主，星門為客。客生星門利客，星門生宮利主。宮剋星門利主，星門克宮利客。兩相比和，主客勢均，一克一生主客互傷。

The rules for determining the strength of the main and guest forces are: the palace on the Earth Plate represents the "main" (defending side), while the stars and gates on the Heaven Plate represent the "guest" (attacking side). If external energy generates and supports the star or gate, it benefits the guest side. If the star or gate instead generates and supports the palace, it benefits the main side. If the palace overcomes the star or gate, the main side is stronger. If the star or gate overcomes the palace, the guest side is stronger. If both sides have the same Five Phases and are mutually harmonious, the main and guest forces are evenly matched. If one side overcomes and the other is generated by, with alternating mutual control and generation, both the main and guest sides will suffer losses.

奇門會合之方可以出兵。若無奇門，陽時宜從天盤值符下出兵；陰時宜從地盤值符下出兵。又陽時地盤生門合天盤三奇，陰時天盤生門合地盤三奇，皆可出兵。

Whenever the Three Marvels combine with auspicious gates, troops can be deployed in that direction. If there are no available Marvels at that time, then during the day, troops should be deployed from the position below the Chief Symbol on the Heaven Plate, and during the night, from the position below the Chief Symbol on the Earth Plate. There is also another method: during the day, if the Life Gate on the Earth Plate combines with the Three Marvels on the Heaven Plate, and during the night, if the Life Gate on the Heaven Plate combines with the Three Marvels on the Earth Plate, troops can also be deployed in those cases.

凡戰，宜背生擊死，背孤擊虛，背雄擊雌，背德擊刑，背亭亭擊白*，宜坐三勝宮，宜避五不擊天，宜趨三避五，背天目擊地耳，又宜背游都、太歲、大將軍、太陰、月建、河魁，避地丙，急則從天馬方出。

In any battle, one should rely on the auspicious direction and attack the inauspicious direction: back to the Life Gate to attack the Death Door, back to the "solitary" position to attack the "empty" position, back to the "strong" position to attack the "weak" position, back to the "virtuous" position to attack the "punishment" position, back to the "tall" direction to attack the "white" direction. One should sit in the "three victories" palace, avoid the "five non-attacks" places, follow the principle of "three approaches and five avoidances," back to the "heavenly eye" to attack the "earthly ear." Additionally, one should rely on the directions of You Du, Tai Sui, Da Jiang Jun, Tai Yin, Yue Jian, and He Qiu, avoiding the "earthly propitious" direction; when the situation is urgent, one should break through from the "heavenly horse" direction.

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。

In addition, there are taboos determined by the day stem: on Jia and Yi days, which belong to wood, one should not attack west (the metal direction); on Ren and Gui days, which belong to water, one should not attack the four cardinal directions (the earth directions of Chen, Xu, Chou, and Wei); on Bing and Ding days, which belong to fire, one should not attack north (the water direction); on Geng and Xin days, which belong to metal, one should not attack south (the fire direction); on Wu and Ji days, which belong to earth, one should not attack east (the wood direction)—all these are to avoid attacking from the direction that overcomes me. There is also a general rule: one should not use the weak "captured" energy to attack the strong "mutual assistance" energy, nor should one use "dead" energy to attack "nourishing" energy.

年月日時俱以前一位空亡為孤，孤沖為虛。如子年亥為孤，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。

The years, months, days, and hours all use the position before the current branch as the "gu" (solitary). The opposite position of the "gu" is called "xu" (empty). For example, in the year of Zi, Hai is the "gu" and Si is the "xu". In military operations, different levels of "gu" and "xu" are used depending on the size of the army: for more than ten thousand troops, the year's "gu" is used; for more than a thousand troops, the month's "gu" is used; for more than five hundred troops, the ten-day "gu" is used; for more than a hundred troops, the day's "gu" is used; and for dozens of troops, the hour's "gu" is used. Attacking from the "gu" and striking the "xu" means using the real to strike the empty.

春寅夏巳秋申冬亥為雄，對沖為雌。亭亭白*：以月將加正時，視神后所臨為亭亭方；功曹、勝光、天置所臨為白*方。二神常合於巳亥，格於寅申。合時宜戰，格時宜守。餘時背亭亭擊白*。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 position of "Xiong" is determined according to the four seasons: in spring it is in the寅 branch, in summer in the巳 branch, in autumn in the申 branch, and in winter in the亥 branch; their opposite positions are "Sheng." The methods for determining "Tingting" and "Bai" are as follows: place the Month General on the current hour and rotate the plate. Look at the twelve gods of the Six Rens to see where "Shenhou" (子) falls, which is the direction of Tingting. Look at where "Gongcao" (寅), "Shengguang" (午), and "Tian Gang" (辰, which is also called Tianzhi) fall, which is the direction of Bai. These two groups of gods often meet at the巳 and亥 branches, and they are opposite at the寅 and申 branches. When they meet, it is suitable for attacking; when they are opposite, it is suitable for holding defense; at other times, one should attack Bai while facing away from Tingting. The position of "Youdu" is determined by the Day Stem: on days of Jia and Ji, it is in the丑 branch; on days of Yi and Geng, it is in the子 branch; on days of Bing and Xin, it is in the寅 branch; on days of Ding and Ren, it is in the巳 branch; on days of Wu and Gui, it is in the申 branch; the opposite position of Youdu is "Ludu."

值符九天生門也。五不擊：值符值使九天九地生門五營也。趨三：值使到震宜向之。避五：值使到巽宮宜去之。天馬方：以月孤加正時數到卯位上是。

"The Three Winning Positions" refer to the Chief Symbol, Jiu Tian, and the Life Gate. Positioning troops at these three places is most likely to lead to victory. "The Five Unassailable Positions" refer to the positions of the Chief Symbol, Duty Gate, Jiu Tian, Jiudi, and the Life Gate. If the enemy occupies these five positions, one should not attack them. "Moving in Three Directions" means that when the Duty Gate falls in the Zhen third palace, one should move in that direction. "Avoiding Five Directions" means that when the Duty Gate falls in the Xun fourth palace (or the center fifth palace), one should avoid that direction. The method to find the Heavenly Horse direction is to place the monthly solitary (月孤) on the current exact hour and count forward in sequence until reaching the卯 position, where the result falls.

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。

This is the method used in this book to determine the strength of the Five Phases throughout the four seasons (the terminology differs slightly from common usage, so it should be followed according to the examples in this book). In spring: wood is the principal phase, fire is strong, water is weak, metal is restrained, and earth is resting. In summer: fire is the principal phase, earth is strong, wood is weak, water is restrained, and metal is resting. In autumn: metal is the principal phase, water is strong, earth is weak, fire is restrained, and wood is resting. In winter: water is the principal phase, wood is strong, metal is weak, earth is restrained, and fire is resting. For all stars, gates, and odd instruments falling into a palace, first check whether they are in their season according to this table, then assess the degree of fortune or misfortune.

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 "Heavenly Eye" is determined by the ten-day cycle: in the Jiazi cycle, it is Gengwu; in the Jiaxu cycle, it is Gengchen; in the Jiashen cycle, it is Gengyin; in the Jiawu cycle, it is Gengzi; in the Jiachen cycle, it is Wuxu; in the Jiayin cycle, it is Gengshen. The "Earthly Ear" is also determined by the ten-day cycle: in the Jiazi cycle, it is Wuchen; in the Jiaxu cycle, it is Wuyin; in the Jiashen cycle, it is Wuzi; in the Jiawu cycle, it is Wuxu; in the Jiachen cycle, it is Wushen; in the Jiayin cycle, it is Wuwu. In battle, it is important to "face the Earthly Ear and back the Heavenly Eye," meaning to position the back towards the direction of the Heavenly Eye and attack from the direction of the Earthly Ear.

地盤歲支之宮。月建：一名地寶，一名小時紅日，能知地寶，萬事無殆，故宜背之。太陰：八神太陰宮也，一雲玉女方。大將軍：寅卯辰年巳，巳午未年卯，申酉戌年午，亥子丑年酉。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 Su" refers to the palace where the current year's day branch falls on the Earth Plate. "Yue Jian," also called "Di Bao" or "Xiao Shi Hong Ri," indicates the position of the Month Builder, which can determine safe positions for all affairs; therefore, when marching troops, one should rely on it. "Tai Yin" refers to the palace where the Tai Yin among the Eight Gods is located, and another term for it is "Yu Nv Fang." "Da Jiang Jun" is determined by the Triple Harmony of the year branch: in years of Yin, Mao, and Chen, it is in Si; in years of Si, Wu, and Wei, it is in Mao; in years of Shen, You, and Xu, it is in Wu; and in years of Hai, Zi, and Chou, it is in You. "Shi Zhong Jiang Xing" is determined by the Triple Harmony of the day branch: on days of Shen, Zi, and Chen, it is in Mao at the卯 hour; on days of Si, You, and Chou, it is in Zi at the子 hour; on days of Hai, Mao, and Wei, it is in Wu at the午 hour; and on days of Yin, Wu, and Xu, it is in You at the酉 hour. These positions are essential to determine first when selecting directions for military movements.

以月將加用事之時，視上盤天罡之方，為斗星方。一百二十位凶神惡煞，行兵破陣必勝，凡用皆吉。

The method to find the "Heavenly Gang Hour" is: place the Month General of the current month on the Rotating Plate along with the hour of the day when the action is taken. Observe where the "Heavenly Gang" (Chen) falls on the upper plate; this is the "Star Direction." This direction can suppress one hundred and twenty malevolent spirits and evil demons. It ensures victory in military campaigns and breaking through camps. It is auspicious for any undertaking.

以戌時加月建，順行十二位數到所用之時加破軍。隨破軍所臨之時，行九宮，順飛八方，如得貪武輔三吉入中宮，號為聖人登殿，能壓一切凶煞，凡事大吉。

The method to seek the "Pojun" star is: place the hour of Xu on the Month Builder of the current month, then count along the twelve earthly branches in order until reaching the hour used, and place the Pojun star there. Then, starting from the hour where Pojun is located, send the nine stars into the nine palaces and fly them in the eight directions. If the result is the three auspicious stars, Tanlang, Wuqu, and Zuofu, entering the Central Palace, it is called "Sengren Dengdian," which can suppress all evil influences and make any action highly auspicious.

吉天上太歲所臨下不可犯。四神：凡出陣日，勿令魁罡蛇虎明神臨於將軍年命，日辰亦須避。四神所在，尤忌出入。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，向風來之處，必有伏兵。

"The Heavenly Camp" is a favorable direction, but the area below the palace where the Heaven Plate's year god is located must not be disturbed. "The Four Spirits" refers to: on the day of military deployment, the凶神 (malevolent spirits) named River Chief, Heavenly Gang, Tang Sha, and White Tiger should not be positioned on the main general's birth year or the day branch. The directions where these four spirits are located should be avoided, especially for entering or exiting. "Divination of Wind" means: when facing an enemy, if the wind rises from behind and becomes stronger, one should quickly take advantage of the wind to attack; if the wind comes from the left, right, or directly in front, one should halt the troops and not advance rashly—the direction from which the wind comes is where the enemy is hidden.

甲子旬寅日，甲戌旬子日，甲申旬戌日，甲午旬申日，甲辰旬午日，甲寅旬辰日。將兵者不可用，犯之上將死於陣。

"The day of Bing (丙) in the Earthly Branches" is determined by the ten-day period: in the Jiazi (甲子) period, take the Yin (寅) day; in the Jiaxu (甲戌) period, take the Zi (子) day; in the Jiashen (甲申) period, take the Xu (戌) day; in the Jiawu (甲午) period, take the Shen (申) day; in the Jiachen (甲辰) period, take the Wu (午) day; in the Jiayin (甲寅) period, take the Chen (辰) day. Soldiers must never engage in battle on these days. Violating this rule will result in the commander dying on the battlefield.

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，當軍擇利，使擊之則勝。

The "Five Generals Direction" is determined based on the Triple Harmony of the Day Branch: when the Day Branch is寅 (Yin), the Five Generals Direction is in the East; when it is亥 (Hai), the direction is in the South; when it is申 (Shen), the direction is in the West; and when it is巳 (Si), the direction is in the North. Whenever encountering an enemy, one must first determine where the Five Generals Direction is. Avoiding it brings great good fortune, while offending it leads to certain defeat. If the enemy is coming from this direction, one should seize the opportunity to strike effectively and thus achieve victory.

《三元經》曰：法以六甲為首，十時一易，取六甲旬首而推布之。大將居青龍甲也，旗鼓居蓬星乙也，士卒居明堂丙也，伏兵居太陰丁也，判斷居天庭辛也，囚繫糧儲居天牢壬也，所藏居天藏癸也。

The San Yuan Jing says: The method of setting up camps and arranging troops takes the Six Jia as the primary reference, changing every ten hours. Using the first day of each ten-hour cycle, the positions of the camp are determined. The commander-in-chief is stationed at the "Azure Dragon" position, which corresponds to the Six Jia; the flag and drums are set at the "Peng Star" position, which corresponds to the Six Yi; the soldiers are stationed at the "Bright Hall" position, which corresponds to the Six Bing; hidden troops are concealed at the "Tai Yin" position, which corresponds to the Six Ding; the military court for judging cases is set at the "Heavenly Court" position, which corresponds to the Six Xin; prisoners are detained and supplies are stored at the "Heavenly Prison" position, which corresponds to the Six Ren; and secret storage is located at the "Heavenly Treasury" position, which corresponds to the Six Gui.

黃石公曰：出軍道逢三*，未知何道得通，以月將加時，視天罡。加孟，左路通；加季，右路通；加仲，中道通。

The Duke of Yellow Stone said: When marching and encountering a crossroads, if it is unknown which path is passable, use the Month General combined with the Rotating Plate to observe where the Heavenly Gang (Chen) falls. If it falls on the positions of Yin, Shen, Si, or Hai, the left path is passable. If it falls on the positions of Zi, Wu, Mao, or You, the middle path is passable. If it falls on the positions of Chen, Xu, Chou, or Wei, the right path is passable.

《三元經》曰：若涉險危中之中，山崖水澗之際，兵不得移動，敵從利方上來，即視天時。陽時即令士卒袒前左肩，引聲大呼，鳴鑼擊鼓，先舉而擊之；陰時即令士卒含枚摘鈴，靜以待之。敵人若四面圍合，當分軍為三部，一居月建上，一居月德，一居生門，大將居亭亭上，引兵擊之大勝。

The San Yuan Jing says: If an army is trapped in an extremely dangerous place, between cliffs and ravines, unable to move, and the enemy attacks from a favorable position, one should determine whether it is a yang hour or a yin hour. If it is a yang hour, order the soldiers to expose their left shoulders and shout loudly together, beat drums and gongs, and launch an attack first. If it is a yin hour, order the soldiers to bite a reed and remove their horse bells, remaining silent and waiting for the enemy to attack. If the enemy surrounds the army from all sides, divide the troops into three parts: one part stationed at the position of the month builder, one part at the position of the monthly virtue, and one part at the position of the life gate. The general himself should take command from the position of "tingting," then lead the troops to attack, and surely achieve a great victory.

任公曰：凡入山，以天輔時奇門合處入出山，以明堂奇門合處出大吉。

Ren Gong said: When entering the mountains, one should choose the time when the Tian Fu star is in charge, and enter from the place where the Qimen converges. When leaving the mountains, one should exit from the place where the Ming Tang and Qimen converge, which is most auspicious.

子胥對吳王曰：凡有急難之中逃避，便入家起一圖，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，乃在宮地畫一子午卯酉十二宮圖，從青龍發足而走，楚兵不見。

Wu Zisun answered King Wu saying: Whenever one encounters a sudden danger and needs to escape, one should enter a room and draw a diagram of the Nine Palaces on the ground. Begin from the position of the Azure Dragon, pass through the position of the Bright Hall, exit through the Heavenly Gate and enter the Earthly Gate, and walk towards the direction of the Taiyin to reach the position of the Huagai. By following this path, one will surely achieve great victory in battle and will not encounter thieves when traveling far away. He also said: In the past, when I was fleeing from King Chu's pursuit and was trapped in the palace with no way out, I drew a diagram of the twelve palaces of Zi, Wu, Mao, and You on the ground in the palace. Starting from the position of the Azure Dragon, I walked out, and the Chu soldiers could not see me at all.

四孟月甲申丙壬時，四仲月乾坤艮巽時，四季月癸乙丁辛時，此四煞藏沒之時，用之大吉，須看太陰過宮。

The method of determining "Sun at the Moment" is as follows: in the first months of the four earthly branches (寅, 申, 巳, 亥), take the hours corresponding to 甲, 申, 丙, and 壬; in the middle months of the four earthly branches (子, 午, 卯, 酉), take the hours corresponding to the four cardinal directions (乾, 坤, 艮, 巽); in the last months of the four earthly branches (辰, 戌, 丑, 未), take the hours corresponding to 癸, 乙, 丁, and 辛. These are all times when the four directions' malevolent forces are hidden and concealed, and they are considered very auspicious for actions. However, one must also check which palace the Moon is passing through at that time and take it into account.