The Nine Stars' Auspicious and Malevolent Verses

地遁開門六乙己，乙奇得使不為否。設伏安營及埋藏，萬用萬靈不可比。天上六乙合開門，下臨六己宮為地遁，又為乙奇得使。其方可以設伏安營埋藏兵馬，萬舉萬全。

The text says: Earth concealment occurs when the Six Yi is combined with the Open Door and falls on Ji, at this time the Yi Qi is exactly "getting the command", and will not be empty; it can be used for setting ambushes, establishing camps, and burying troops, and is universally effective, unmatched in its efficacy. The commentary explains: when the Six Yi on the Heaven Plate combines with the Open Door, and the Six Ji palace is below, this is called "Earth concealment", and it also forms "Yi Qi getting the command". This direction can be used for setting ambushes, establishing camps, and burying troops, and is universally successful.

人遁休門共太陰，原來此處可逃形。陰神更兼六合氣，用事逢之真為利。天上六丁合休門，上臨太陰為人遁，其方可以藏形隱跡。若陰神更逢六合臨之，可以擇勇將選賢士，說敵人和仇讎。舉兵列陣、招兵買馬、設伏埋藏大利。

The text says: When a person uses the "person concealment" method, it is when the Xiu Men and Tai Yin are in the same position; this direction is originally suitable for hiding one's trail. If the Yin spirit is further accompanied by the Liu He energy, encountering this situation is highly advantageous. The commentary explains: When the Heaven Plate's Liuding combines with Xiu Men, facing Tai Yin, it is called "person concealment." This direction can be used for hiding one's form and avoiding detection. If the Yin spirit position also meets Liu He, one can select brave generals, attract talented people, send envoys to persuade enemies, and resolve conflicts. It is highly beneficial for military deployment, recruiting soldiers, setting ambushes, and concealing strategies.

青龍回首真美時，值符在丙相輔之。值符貴神為大將，丙氣銷金性勿遲。甲丙丙甲一同看，總是六庚相畏之。值符六甲加六丙，為青龍回首，木來生火，主兵大利，客亦不凶，出師掠地大振威名。值符為貴神，行兵專主大將。丙火為甲木之子，火能消金，性剛烈，遇庚金即克之，不留餘地。六丙加六甲為飛鳥跌穴，下生上，客兵大利，主亦無災，出兵戰鬥大利。若會合生門相助，則坐生擊死，一戰百勝。如丙臨六庚，則客軍大利，所向披靡。惟六庚值符則俱不可用。

The text says: The Azure Dragon turning its head is indeed a favorable time, with the Chief Symbol falling on Bing, thus receiving support; the Chief Symbol is the noble deity, representing the commander; Bing fire can melt the metal energy, being fierce and decisive; the combination of Jia added to Bing and Bing added to Jia should be considered together, in the end, both are feared by the six Gengs. The commentary explains: When the Chief Symbol, the six Jia, is placed on the six Bing, it is called "The Azure Dragon Turning Its Head," with wood generating fire, which is highly advantageous to the main side and not harmful to the opposing side, enabling great success in military campaigns and establishing a glorious reputation. The Chief Symbol is the noble deity, specifically referring to the commander in military operations. Bing fire is the son of Jia wood, and fire can melt metal, being fierce in nature, and immediately overcomes Geng metal without hesitation. When the six Bing is placed on the six Jia, it is called "Flying Birds Falling into a Pit," with the lower generating the upper, which is highly advantageous to the opposing side and not harmful to the main side, being favorable for military campaigns. If this is further aided by the Life Gate, it can achieve a situation of controlling life and defeating death, achieving a hundred victories in one battle. If Bing is placed on Geng, it is highly advantageous to the opposing side, with nothing that can resist it. However, when Geng itself serves as the Chief Symbol, these patterns are all inapplicable.

吉門合丙臨壬地，雀入江兮實非利。時干六丙加於六壬之上，俱為朱雀投江，雖有三吉門與丙奇會合，亦不能救。主兵得力，客軍敗亡，更有文書牽纏，水火之災。

The passage says: Even if a favorable gate meets with the Bing Qi, as long as the Bing falls on the Ren position, it becomes "Zhu Que Tou Jiang," which is actually not beneficial. The explanation states: When the sixth heavenly stem, Liu Bing, is placed on top of the sixth earthly branch, Liu Ren, it is considered "Zhu Que Tou Jiang"; at this time, even if the three favorable gates, Xiu, Sheng, and Kai, meet with the Bing Qi, it cannot be saved. This pattern indicates that the forces of the party in the position will be strong, while the opposing side will suffer defeat; additionally, there will be confusion in official documents and disasters related to water and fire.

六儀擊刑真是凶，值符天乙遇亦窮。六儀非值終無吉，吉凶輕重義相同。此際切宜遁取吉，勿於此地想成功。子三戌二寅刑四，申八辰四午離中。戌刑在未寅在巽，巽有巳兮申緩從。六儀擊刑，此時極凶，不可舉動。行兵敗亡，諸將損傷，終受刑戮，只宜固守逃亡絕跡。雖使六儀為值使，遇之亦不可用。若其方位有刑，犯之不吉。即當避之，另擇他方之吉利處行事為妙。甲子到三宮，甲戌到二宮，甲寅到四宮，甲申到八宮，甲辰到四宮，甲午到九宮，皆為擊刑。

The text says: Six Instruments striking the penal position are extremely dangerous, even the Chief Symbol Tianyi cannot escape its effects; even if the Six Instruments are not on duty, they will ultimately bring no good fortune, and the principles of good and bad fortune are the same; at this time, one must seek another place for good fortune and not expect success here. The position is determined by the following mnemonic: Jiazi falls in the third palace, Jiaxu in the second palace, Jiayin in the fourth palace, Jiashen in the eighth palace, Jiachen in the fourth palace, Jiawu in the ninth palace of Li; the penal position of Xu is Wei, of Yin is Si (Si belongs to Xun), and the penal position of Shen should be considered carefully. The explanation says: When the Six Instruments strike the penal position, it is extremely凶, and no action should be taken; military campaigns will lead to defeat, the generals will be injured, and ultimately, there will be unavoidable punishment, so it is only suitable to hold ground or flee completely. Even if the Six Instruments themselves serve as the Duty Gate, encountering the penal position is still not usable. If the direction one is going to is exactly this penal position, violating it will bring misfortune, and one should immediately avoid it and choose another auspicious direction for action. Specifically, Jiazi in the third palace of Zhen, Jiaxu in the second palace of Kun, Jiayin in the fourth palace of Xun, Jiashen in the eighth palace of Gen, Jiachen in the fourth palace of Xun, and Jiawu in the ninth palace of Li all fall under the penal position.

入墓丁艮乙丙乾，所謀吉事一無成。三奇入墓，閉塞不通，闇昧不振，諸事皆凶。乙陰木長生在午墓於戌，丙火長生在寅墓於戌，故乙丙到乾為墓。丁陰火長生在酉墓於丑，故丁到艮為墓。是謂三奇入墓，所謀諸事百無一成。

The text says: When the Three Marvels are in the mountain (Gen) hexagram, the events planned will not succeed. The commentary explains: When the Three Marvels are in the墓 (burial), the energy is blocked and stagnant, leading to darkness and lack of vitality, so all affairs will be unfavorable. The Yi Marvel belongs to yin wood, with its growth in the午 (horse) and burial in the戌 (dog); the Bing Marvel belongs to fire, with its growth in the寅 (rat) and burial also in the戌 (dog). Therefore, when Yi and Bing are in the乾 (Heaven) hexagram (the position of戌 and亥), they are considered to be in burial. The Ding Marvel belongs to yin fire, with its growth in the酉 (rooster) and burial in the丑 (ox). Therefore, when Ding is in the艮 (mountain) hexagram (the position of丑 and寅), it is considered to be in burial. This is called the Three Marvels in burial, and all planned affairs will fail completely.

刑格之占義實真，庚臨己位是凶神。庚癸之格非為鬼，甲寅之將遁從之。本義甲寅在虎上，庚加六癸大格時。庚加壬兮為上格，庚加甲辰非是敵。只因辰丙巳居之，巳本刑申非是吉。六儀擊刑在宮位，三格相逢天地施。甲申遇巳壬癸上，此方用事實難支。六庚加己為刑格，加癸為大格，加壬為上格又為小格。三格相逢，出兵車破馬倒，中途而止，士卒逃亡，慎勿追趕，反招其咎。賊來沖擊，彼亦自受刑傷。

The text says: The reasoning behind the concept of "criminal obstruction" is indeed reliable—when庚 is placed on己's position, it is a凶神; when庚 is combined with癸, it forms a great obstruction, but this is not really a ghostly interference, and the general of甲寅 merely disappears quietly; originally,甲寅 is located on the White Tiger, and when庚 is combined with six癸, it forms a great obstruction; when庚 is combined with壬, it is called "upper obstruction," and when庚 is combined with甲辰, it is not a true confrontation, because there is丙 and巳 in the position of辰, and巳 itself is in conflict with申, so it is also not auspicious; the key to "six instruments attacking each other" lies in the position of the palace, and when the three obstructions meet, it is a shared misfortune from heaven and earth; when甲申 meets巳 and the positions of壬 and癸, the situation in this direction is indeed difficult to sustain. The explanatory text says: When the Heaven Plate's six庚 is combined with the Earth Plate's six己, it is called "criminal obstruction," when combined with癸, it is called "great obstruction," and when combined with壬, it is called "upper obstruction" or "small obstruction." When the three obstructions meet, going to war will result in destroyed vehicles and horses, halting midway, and soldiers fleeing; at this time, one must not pursue the enemy, or else one will invite misfortune upon oneself. If the enemy attacks, they will also suffer injuries themselves.

值符加庚天乙飛，賊行遇此莫進窺。若至前途必有伏，定然此地帶傷歸。值符加庚為天乙飛宮格，賊來當固守以避之，切勿進兵。前途必有賊伏要害以伺候，我軍雖強，欲進兵必受敗傷而歸。

The text says: When the Chief Symbol is placed on Geng, it is called "Heavenly Ethereal Flying Palace." When enemies come, one should not rashly probe forward; if one continues forward, there will certainly be an ambush ahead, and one will certainly return with injuries. The commentary explains: When the Chief Symbol is placed on the sixth Geng, it is called the "Heavenly Ethereal Flying Palace Pattern." When enemies attack, one should hold firm and avoid confrontation, and must not actively advance. The front will certainly have enemies ambushed at critical points waiting, and even if our forces are strong, once we advance, we will certainly suffer setbacks and return with injuries.

倘居天乙伏宮中，速去丙丁備來攻。若是安居甲地上，庚凶難抵客成功。六庚加地下值符宮，為天乙伏宮格，必有賊兵來攻劫我營，將軍當速移帳房到天上丙丁方避之。丙丁火能克金，故將軍移營此地，賊來必能敗退之。而別調精銳於值符方，以防禦。賊至，若安居於值符之宮，則必受賊之傷殘，反使賊得成功。

The text says: If the situation falls into the "Heavenly Ethical Hidden Palace," one should quickly move to the direction of Bing and Ding, preparing to confront the attacking enemy; if still sitting at the position of Jia without moving, the fierce nature of Geng will not be able to resist, and instead, the enemy will succeed. The commentary explains: When the six Gengs are added to the palace where the Earth Plate Chief Symbol is located, it forms the "Heavenly Ethical Hidden Palace Pattern," which definitely indicates that enemy troops will attack our camp. The commander should quickly move the central military headquarters to the direction of the Heaven Plate Bing and Ding, because Bing and Ding belong to fire, which can overcome metal. Therefore, when the enemy comes, they will certainly be repelled. At the same time, another elite force should be deployed at the Chief Symbol direction for defense. If the enemy arrives and the commander still remains seated at the Chief Symbol palace without moving, he will certainly suffer damage from the enemy, allowing the enemy to succeed.

飛格俱從天乙飛，伏宮皆從天乙伏。遇飛宮格，則將軍當隨天上值符而飛；遇伏宮格，則將軍當隨天上方符而伏兵。飛則遠避，勿得進攻；伏則隱伏，勿得舉動，庶免災厄。

The text says: All situations marked as "Flying" follow the Heavenly Ethical Symbol in their flight, and all situations marked as "Covering" follow the Heavenly Ethical Symbol in their concealment. The commentary explains: When encountering a Flying Palace pattern, the commander should follow the Heaven Plate's Chief Symbol to move away; when encountering a Covering Palace pattern, the commander should follow the Heaven Plate's Chief Symbol to hide troops. "Flying" means to retreat far away and not attack; "Covering" means to remain hidden and not take any action. Only in this way can one avoid calamity.

玄不遇時時剋日，小人作事多利益。更兼玄武相得氣，此際占之賊勢利。時干剋日干，為五不遇時，是下犯上，*妨貴，主小人得利，君子道消。若遇玄武主賊勢猖狂，門宮得氣則不可抵禦。

The text says: "Five Unfavorable Times" occur when the hour stem overcomes the day stem, at which time small people gain advantage in doing things; if further combined with the Black Tortoise getting the right energy, it indicates thieves gaining profit. The commentary explains: when the hour stem overcomes the day stem, it is called "Five Unfavorable Times," which forms a pattern of subordinates overpowering superiors and evil obstructing the noble, indicating that small people gain benefit while the path of the virtuous declines. If it is further combined with the Black Tortoise, it indicates rampant thieves; if both the gate and the palace receive the right energy, it becomes even more uncontrollable.

丁臨六癸雀入江，為主兵兮喜飛揚。為客強行終取敗，定然將士帶刑傷。六丁加癸為朱雀投江，下克上。遇交戰，主勝客敗。若欲先發兵攻人，則為客，必主大敗，將士刑傷。

The text says: When the heavenly stem Ding is positioned over the six癸 (Gui), it is called "the Vermilion Bird throwing itself into the river." The side of the main force will be joyful and full of spirit; however, the opposing side insists on attacking, ultimately suffering a great defeat, with soldiers certainly sustaining injuries. The commentary explains: When the heavenly stem six Ding is placed over the earthly branch six Gui on the earth plate, it is called "the Vermilion Bird throwing itself into the river," indicating a situation where the lower overcomes the upper. In a battle, the main force will win, while the opposing force will lose. If one wishes to attack first, they become the opposing side and will certainly suffer a great defeat, with soldiers inevitably suffering injuries.

六癸加丁蛇妖矯，主兵冒守莫自驕。倘然遇敵終遭害，急遷戊己可逍遙。六癸加丁為騰蛇妖矯，上克下，主軍宜固守。倘有賊來攻我，切勿對敵。若交戰必敗。將軍急宜遷移帳房到甲子戊甲戌己兩土宮，以土能制癸水，賊來不能為害。

The text says: When the six癸 (Ji) are added to the six丁 (Ding), it is called "Téng Shé Yāo Jiǎo," indicating that the main force should prefer to take risks and hold firmly rather than be arrogant; if a battle is fought against the enemy, it will inevitably lead to loss, so one should quickly move to the戊 (Wu) and己 (Ji) palaces to escape easily. The commentary explains: When the Heaven Plate's six癸 (Ji) is placed on top of the Earth Plate's six丁 (Ding), it is called "Téng Shé Yāo Jiǎo," which is an upper overcoming lower situation. The main force's army should hold its ground. If the enemy attacks, do not engage in battle, as fighting will surely result in defeat. The general should quickly move the central headquarters to the戊 (Wu) and己 (Ji) earth palaces—earth can control癸 (Ji) water, and thus the enemy will be unable to cause harm.

三奇入墓並時日，倘或得一去乘之。所為動作皆無吉，疊疊相逢當避之。丙戌之日莫臨乾，艮中丁丑一同看。壬辰巽上須知避，乙未應知坤不安。坤方本為甲之墓，乙未木墓日相連。日墓之方奇入墓，縱有鐵騎也徒然。三奇入墓者，乙未到坤，丙奇到乾，丁奇到艮，又值日時入墓。如乙未丙戌丁丑是也。陰陽各有所為墓，倘遇奇即為凶。若層層疊疊，逢之即當急避。若交鋒，必主打敗，片甲無存。

The text says: When the Three Marvels enter their burial places and also the day and hour enter their burial places, if only one of them is involved, it is stillwith difficulty acceptable; but once it is involved, all actions will be inauspicious; if they are layered together, one must avoid it. On a Bingxu day, one should not fall into the Qian palace; on a Dingchou day, if it falls into the Gen palace, both should be considered together; on a Renchen day, one should know to avoid the Xun palace; on a Yiwei day, one should know that the Kun palace is unstable — the Kun palace is originally the burial place of Jia, and Yiwei is exactly the day of the wooden storage, so the two are connected. When the direction of the day's burial place coincides with the Marvels entering their burial places, even with an iron cavalry, it is in vain. The explanation says: The term "Three Marvels entering their burial places" refers to the Yi Marvel falling into the Kun palace, the Bing Marvel falling into the Qian palace, and the Ding Marvel falling into the Gen palace, while the day and hour's heavenly stem and earthly branch also happen to enter their burial places, such as the combinations of Yiwei, Bingxu, and Dingchou. Yin and yang stems each have their own burial places; once they meet the Three Marvels, it becomes凶. If they are layered together, one should quickly avoid it; if a battle occurs at this time, it will certainly result in great defeat, with not a single piece remaining.

三勝生門及九天，值符天乙最當權。值符更得生門助，萬舉萬全無差誤。三勝地，看生門、九天、值符三宮也，最為吉慶。行兵交戰，坐而擊其沖，士卒一可當百，萬舉萬全，敵兵大敗。

The text says: The three victorious places are the Life Gate, Jiu Tian, and the Chief Symbol Tian Yi; if the Chief Symbol also receives assistance from the Life Gate, then all actions will be completely successful with no mistakes. The commentary explains: The so-called three victorious places refer to the three palaces of the Life Gate, Jiu Tian, and the Chief Symbol, which are most auspicious. When marching and fighting, if you occupy these three places, and attack the opposing palace, the soldiers can be as effective as one hundred against one, completely successful, and the enemy will certainly suffer a great defeat.

丙加值符真為利，客軍得用為生氣。甲加丙上主生之，此時為主真得地。丙加甲，利為客，宜高旗擊鼓，吶喊前徵，必得大勝。甲加丙，利為主，宜銜枚暗渡，設伏埋藏，後出應敵，必主大勝。

The text says: When Bing is placed above the Chief Symbol, it is truly beneficial, and the guest army will gain the vital energy of growth; when Jia is placed above Bing, the main force gains growth, and at this time the main force truly occupies the advantageous position. The commentary explains: When Bing is placed above Jia (Flying Bird Falling into a Pit), it is favorable to the guest force, suitable for raising banners high, beating drums loudly, and attacking directly, and certain victory will be achieved. When Jia is placed above Bing (Azure Dragon Turns Back), it is favorable to the main force, suitable for holding mouthpieces, quietly crossing, and setting up ambushes, waiting for the enemy to come before attacking and fighting, and also certain victory will be achieved.

本宮陽將及門儀，陰神餘氣細求之。眼前見凶有陰餘，陰餘有喜終見喜。倘若搜索俱為凶，此際遁逃不為否。凡做事行兵出行之木宮，看值符之陽將及使上之陰神，與天盤門儀上之餘氣，細細推詳。若逢凶格、凶門或門宮迫制，或奇儀克墓凶禍相臨，須查陰神。得吉將餘氣復旺相相生，則雖有凶不過眼前一時之災，終久得勝。若搜索陰神，又無餘氣又休囚無一善狀，則兵敗如山崩，不可抵止，宜急移營待吉時再舉。

The text says: The yang general of the native palace, together with the gate and the instrument, must be carefully examined along with the yin spirits and residual energies. Although there may be signs of misfortune at present, if the yin spirits and residual energies are favorable, there will eventually be good results. If after searching through all the yin spirits and residual energies they are all unfavorable, then fleeing or escaping would not be a bad thing. The explanation says: Whenever there is an action, military movement, or travel, the native palace must be examined by looking at the yang general accompanying the chief symbol, the yin spirit on the duty gate, and the residual energies on the heaven plate gate and instrument. These should be carefully analyzed one by one. If there are bad patterns, bad gates, or if the gate and palace are in conflict or restrained, or if the odd instruments are being overcome, entering the tomb, and misfortune is coming, then one must further examine the yin spirits. If the yin spirits are accompanied by good generals and the residual energies turn to be prosperous and strong, then although there is danger, it is only a temporary disaster, and ultimately success can be achieved. If the search for yin spirits finds no residual energies to rely on, and they fall into a weak and confined state with no good signs, then the army will collapse like a mountain, and it will be impossible to resist. One should quickly move the camp and wait for a favorable time to take action again.

陰餘所喜值符臨，兼併六合及生門。但逢吉門必可行，取用傷門及九天。莫逢白虎見傷殘，杜門必須藏匿順。死中有救可逃遷，景門雖喜不為綿。驚飛逢憂必是憂，休門堅守不為愁。凡作出行行兵之本營，陰神餘氣，最喜遇者，值符臨之為吉利，行兵必能轉禍為福。其次喜六合來臨，主將軍中有人來求和或求降，事必成就。又要合生門以助之，兵必大勝。但逢吉門，便可出兵。若交戰，最利傷門合陰神之上之九天，則戰必勝，攻必取。

The text says: The spirit of darkness and residual energy most favor the presence of the Chief Symbol; next comes Liu He and the Life Gate; as long as a favorable gate is encountered, the action is certain to be feasible; in a battle, the most advantageous are Shang Men and Jiu Tian; avoid encountering the White Tiger, as it signifies injury; if encountering Du Men, one must retreat and hide; encountering the Death Gate, although it seems fatal, there is still a chance for salvation, so one can move the camp and escape; encountering the Jing Gate brings some good fortune but cannot be sustained; encountering the Jing Gate brings further worries; encountering Xiu Men, one should remain steadfast and have no cause for worry. The commentary explains: Whenever an army moves out or sets up camp, the spirit of darkness and residual energy most favor the presence of the Chief Symbol, which is the most auspicious, ensuring that the army can turn misfortune into good fortune. Next comes Liu He, which indicates that people within the army will come to seek peace or surrender, and the matter will certainly succeed; if further assisted by the Life Gate, military success will be assured. As long as a favorable gate is encountered, the army can proceed with its campaign. In the case of battle, the most advantageous is Shang Men combined with Jiu Tian, which ensures victory in battle and success in attack.

若陰神得白虎，則兵將皆有敗釁傷殘。得杜門，則伏藏兵馬以暗計取勝。得死門則不利行兵，當移營逃遁，避賊凶鋒。得景門火性燥烈，雖可出戰以取勝，只不耐久，勝後即當收兵自固。若再追便防敗釁。得驚門不可出兵，出必遇賊，驚惶自亂。得休門，則宜堅守，安靜休兵養銳，各隨所合之門，以知兵之勝負也。

If the position of the Yin spirit is occupied by the White Tiger, the soldiers and generals will suffer defeat and injuries. If it is occupied by the Du Gate, the troops should be concealed and secret strategies should be used to achieve victory. If it is occupied by the Death Gate, it is unfavorable for military movements; one should relocate the camp and avoid the enemy's attack. If it is occupied by the Jing Gate, the fire nature is fierce and hot, although one may achieve a victory in battle, it cannot be sustained, so after one success, one should withdraw and defend oneself; if one continues to pursue, one must be cautious of the risk of exposure. If it is occupied by the Jing Gate, one must not launch an attack, for once one does, one will surely encounter the enemy, causing confusion and panic. If it is occupied by the Xiu Gate, it is advisable to hold firm, remain calm, rest and recover strength. In summary, according to the nature of each gate, one can determine the success or failure of military actions.

翻變陰神暗餘氣，陰神八將起於使。餘氣天盤宮必是，旺相休囚門宮視。龍從此處得其真，展翅飛騰萬法生。陰餘即是翻與暗，借神搜索真無算。陽將陰神者，八將也。陽將者，以八將值符加於天上，本將六甲，旬頭而行。陰神者，以八將值符加於天上值使之宮而行。時干為陽，故乾上之將為陽將。時支為陰，故門上之將為陰神。同一人門也，一加於乾上，一加於支上，兩遷相合而翻出吉凶。吉能變凶，凶能變吉，故曰翻變。如干上之將吉，又要門上之將吉。若干上之將凶，得支上之將吉，則其凶可酒。若干上之將凶，而支上之將又不吉，則其凶敗不可救矣。

The text says:the so-called "flipping and changing" refers to the Yin spirit;the so-called "hidden" refers to the residual energy. The Yin spirit is the Eight Generals, which are arranged starting from the Duty Gate's palace. The residual energy must be determined by looking at the palace where the Heaven Plate is located, judging according to the prosperity and strength or weakness and confinement of the gate and palace. The wonderful application of the true dragon is found here, from which it can spread its wings and soar, and all kinds of methods arise from this. "Yin and residual" refers to the two meanings of "flipping and changing" and "hidden," and through the use of spirits, the transformations are truly endless. The explanatory note says:所谓 Yang General and Yin spirit are both the Eight Generals. The Yang General is when the Chief Symbol of the Eight Generals is added to the Heaven Plate, and the original general moves according to the six Jia cycles. The Yin spirit is when the Chief Symbol of the Eight Generals is added to the Duty Gate's palace on the Heaven Plate and then arranged sequentially. The heavenly stem belongs to Yang, so the general obtained on the stem is called the Yang General; the earthly branch belongs to Yin, so the general obtained on the gate is called the Yin spirit. It is the same spirit general, one added to the stem and the other to the branch, moving twice and combining with each other, thus producing good or bad fortune. Good can turn into bad, and bad can turn into good, hence it is called "flipping and changing." If the general on the stem is good, it is also necessary for the general on the gate to be good. If the general on the stem is bad but the general on the gate is good, the bad can be resolved. If the general on the stem is bad and the general on the gate is also not good, then the bad situation cannot be salvaged.

餘氣者，以天上八門之五行，權四時之氣候。當時者為旺，我生者為相，我克者為休，克我者為囚，生我者為廢。假如休門屬水，旺於亥子月，相於寅卯月，休於巳午月，囚於辰戌丑未月，廢於申酉月。餘仿此。此餘氣，得旺相相生之氣者愈吉，如逢囚死之氣，則雖得吉門無所用之。氣之旺相休囚各隨四時而定，無有行跡，故曰暗餘氣。

The concept of "residual energy" refers to using the Five Phases of the Heaven Plate's eight gates to assess the climatic conditions of the four seasons (the terminology in this book differs from the common usage, so follow this example). The current season is called "prosperous and strong," the one that generates me is called "mutual generation," the one I overcome is called "weak and confined," the one that overcomes me is called "confined and dying," and the one that generates me is called "wasted." For example, the Xiu Men belongs to water: it is prosperous in the months of Hai and Zi, mutual generation in the months of Yin and Mao, weak and confined in the months of Si and Wu, confined and dying in the months of Chen, Xu, Chou, and Wei, and wasted in the months of Shen and You. The other gates follow the same pattern. This residual energy becomes even more favorable when it receives the energy of prosperity and mutual generation; if it encounters the energy of confinement and dying, then even if it receives a favorable gate, it will be of no use. The prosperity, strength, weakness, and death of energy vary with the four seasons, and they are invisible and intangible, hence they are called "hidden residual energy."

是故，星儀門將遇凶，未可竟言凶，遇吉未可竟言吉。必查值使之陰神與八門之餘氣，然後可以定之。若陰神餘氣合得奇，始為吉全。凡行兵出陣，進退無阻，縱橫自如，展翅飛騰，隨我所向，無不勝捷。此乃借神借時令以搜索其吉凶，靈應無比也。

Therefore, when stars, instruments, gates, and generals meetinauspicious sign, one cannot immediately conclude it is凶; when they meet吉象, one cannot immediately conclude it is吉. One must further check theYin Spirit of the duty gate and the余气 of the eight gates, and only then can one determine the outcome. If theYin Spirit and余气 happen to combine with theThree Marvels, then it is considered completely吉. In such a situation, when marching out for battle, there will be no obstacles in advancing or retreating, and movement in all directions will be free and easy, like a bird spreading its wings and flying freely, able to go wherever desired, achieving victory everywhere. This is the method of seeking good and evil by borrowing the power of the divine generals and the timing, which is extremely effective.

旺相休囚即從門，吉凶反掌此處論。旺相之義非時候，生不生兮死不死。吉凶全憑餘氣救，生則生兮死不死。若論八門氣何所，開則通兮杜則阻。景門小喜不久長，休為藏聚不飛揚。傷能轉運捕捉獲，驚是憂惶豈得昌。天上八門當審其旺相之氣，此氣即所謂餘氣也。八門之旺相休囚，旺相值時候則吉凶至易如反掌之易。假如休門為吉門，值冬月到坎宮得旺時，居旺地則吉者愈吉。又如驚門為凶門，值夏月到離宮，得囚時居囚地，則凶者不能為凶。

The text says: Whether a door is prosperous and strong or weak and confined should be judged by the doors. The changes of good and bad fortune are easy to determine, and this is where the judgment is made.the so-called prosperity and strength does not refer solely to the seasons: when not in season, the Life Gate does not generate, and the Death Gate does not die; good and bad fortune depends entirely on the residual energy. If the residual energy is strong, then the Life Gate can truly generate and the Death Gate does not truly die. If one asks what each of the eight doors governs: the Open Door governs communication and accessibility, the Du Door governs blockage and obstruction; the Jing Door brings small joy but not for long, the Xiu Door governs gathering and storage but is not suitable for military use; the Shang Door is good at transportation and capture, the Jing Door brings only anxiety and unease, how can it be considered prosperous? The explanation says: The eight doors on the Heaven Plate should all be examined for their prosperity and strength, and this energy is called residual energy. Once the prosperity and strength of the eight doors align with the seasonal conditions, the determination of good and bad fortune becomes extremely straightforward. For example, the Xiu Door is originally a good door, but if it falls in the month of winter and is in the first Kan palace, it is at its peak and in a favorable position, thus achieving even greater good fortune. Another example is the Jing Door, which is originally a bad door, but if it falls in the month of summer and is in the ninth Li palace, it is at its decline and in an unfavorable position, so the bad fortune is not as severe.

若八門不能得生旺之氣，則生門不生，死門真死。若餘有救，則生門得生，死門不得死。餘門皆然。開則四通八達，杜則閉塞阻滯，景門發揚振作得喜而不久長，休門休息聚會而勿揚兵，傷門只可運糧而並捕捉，驚門驚惶憂懼而多一怪異。若未合時候者，吉凶未可遽定。

If the eight gates do not receive the vital and prosperous energy, then the Life Gate will not flourish, and the Death Gate will be truly a death gate. If there is a rescue from the residual energy, then the Life Gate can truly flourish, and the Death Gate will not be a death gate. The same principle applies to the other gates. The Open Gate signifies smooth and unimpeded movement, while the Du Gate signifies blockage and obstruction. The Jing Gate signifies promotion and vigorous action, but its benefits are not long-lasting. The Xiu Gate signifies rest and gathering, and is not suitable for military action or publicity. The Shang Gate is only suitable for transporting supplies and pursuing criminals. The Jing Gate signifies alarm and anxiety, and also adds an element of strangeness. If the gates have not yet aligned with the season, the fortune and misfortune cannot be hastily determined.

天地定位，風雨無差。吉凶自呈，何用易經。天地能變，風雨無算。六甲無主，門氣難處。疆場之氣最為靈，須自知之即有神。若是占之宜謹慎，何如生克化其真。進退吉凶從此斷，門儀神將細搜尋。九星八卦加八門，決此天機真骨髓。天高地下乾坤定位，則風雨應期無有差忒。而奇門之天地兩盤，亦如天地之安靜定位，則風雨自有常期，吉凶自有定準。不必揲蓍求卦，搜尋爻象也。若天地兩盤各有生克，八門休旺各隨時候，俱難定準，必於盤中參考之。

The text says: Heaven and Earth each have their fixed positions, so wind and rain will not miss their time, and auspicious and inauspicious signs will naturally appear; why bother to consult the Book of Changes for divination? But once Heaven and Earth change, wind and rain cannot be calculated; if the Six Jia lose their control, the gate energy will be hard to settle. The vital energy on the battlefield is most responsive; as long as one understands it clearly, it is as if aided by a deity. When consulting, one should be cautious, and it is better to derive true signs from the interactions of generation and overcoming; advancement and retreat, auspicious and inauspicious are all judged from here. The gates, instruments, deities, and generals must all be carefully examined. The nine stars, the Eight Trigrams, and the eight gates, these are the true essence of deciding heavenly omens. The commentary explains: Heaven is above, Earth is below, the positions of Heaven and Earth are fixed, so wind and rain arrive on time without error. The two disks of Heaven and Earth in the Qigong system are also quiet and fixed, so wind and rain have regular periods, and auspicious and inauspicious have clear standards, and there is no need to use the method of divining with yarrow stalks or searching for yao images. But if there are interactions of generation and overcoming between the two disks of Heaven and Earth, and the prosperity and decline of the eight gates change with the seasons, then everything becomes uncertain, and one must return to the disk for detailed consideration.

至於疆場爭戰之事，查看局中勝敗存亡，友為足驗。但須占者知之，自以運用神妙之術，要謹慎隱秘，視其生克變化之真機與夫進退吉凶之玄奧。皆從八門、三奇六儀、陽將陰神餘氣搜尋占斷以知之，不可徒事口耳，洩漏玄機也。

As for matters of warfare and conflict, examining the victory or defeat and survival or demise within the layout can best verify this discipline. However, this requires the practitioner to personally experience and understand it, applying its subtle methods with caution and secrecy. One must carefully observe the true essence of the interactions between generating and overcoming elements, as well as the profound mysteries of advancing and retreating, fortune and misfortune. All these must be sought and inferred from the Eight Doors, the Three Marvels and Six Instruments, the Yang General, the Yin Spirit, and the residual energies. It should not be treated merely as idle conversation, nor should its profound secrets be carelessly disclosed.

法在天兮用在人，占物之應莫搜奇。壬先射覆奇克應，恍惚之中用使時。忽然午未難分別，或言辰巳是和非。此乃軒轅定時法，靜中察物辨其宜。奇門之法玄妙難知，如天之高而不窮。天地間事事物物，悉在其中。吉可趨凶可避，造化可以挽回。隨問隨答，不假思索，順乎天而不雜以人，自然吉凶之驗，如響應聲無不靈。切勿以私心搜索玄奇，以涉於偽妄。

The text says: The principles are in heaven, their application lies with people; the verification of divination does not require one to deliberately seek out strange and ingenious methods. The Six Rats method begins with "covering the object," while the Gate of Oddity excels in "fulfilling the response"; in the midst of confusion, one should take the current hour. Sometimes it is difficult to distinguish between the hour of the ox and the hour of the snake, and some say it is the hour of the dragon and the hour of the snake. Is this correct? This method was established by the Yellow Emperor for determining time. As long as one calmly observes the phenomena, the appropriate answer will naturally be discerned. The commentary explains: The method of the Gate of Oddity is profound and hard to measure, like the heavens, boundless and infinite. All things in the universe are included within it. With it, one can seek good fortune and avoid misfortune, even reverse the workings of nature. It answers as it is asked, without hesitation, following the heavenly mechanism without human interference. Thus, the fulfillment of good or bad fortune naturally echoes like a sound and its echo, without fail. One must not seek out strange and esoteric things with selfish intent, for that would lead to falsehood and delusion.

六壬以射覆為先鋒，奇門以克應為微妙。觸機即發，物來順應。凡有所遇，恍惚之中或用當下正時，或隨便撮取一時佈局推占。雲翳雨蒙，皆用此法，不必搜求時刻，只要靜心理會，無有不驗。

Six壬 is a divination method that starts with "shè fù" (guessing what is covered), while Qi Men focuses on "kè yìng" (responding to omens). It activates immediately when a sign is triggered, and responds accordingly as events unfold. Whenever something happens, in a state of confusion or uncertainty, one either uses the current correct time or随手 takes a moment to set up a layout for divination. Whether it is cloudy with sun or light rain, this method is used without needing to check the exact time. As long as one calms the mind and feels deeply, there will be no failure in the response.

甲乙自然體象木，丙丁火性定無移。戊己中央必是土，庚辛壬癸金水儀。直木方土金主圓，水形彎曲火形尖。木藍土黃金色白，火為紫赤水為玄。長勝他兮即木體，偏斜炎削火形占。形兼方正土為主，金末砂塵也是圓。多紋多曲皆為水，五行分屬並無偏。此以三奇六儀推占克應之法。甲乙屬木，體長色青藍；丙丁屬火，體偏斜炎削色紫赤；戊己屬土，體方正色黃；庚辛屬金，體圓砂碎色白；壬癸屬水，體多紋彎曲色蒼黑。

The text says: Jia and Yi naturally take the form of wood; Bing and Ding have the nature of fire, which is unchangeable; Wu and Ji are in the center and must belong to earth; Geng and Xin belong to metal; Ren and Gui belong to water. In terms of shape, wood is straight, earth is square, metal is round, water is curved, and fire is sharp. In terms of color, wood is blue and green, earth is yellow, metal is white, fire is purple and red, and water is dark and black. If the shape is longer than others, it belongs to wood; if it is slanted and sharp like a flame, it belongs to fire; if it is square, it belongs to earth; if it is round or resembles sand and dust, it belongs to metal; if it has many patterns and curves, it belongs to water. The classification of the Five Phases has no deviation. The commentary says: This is the method of using the Three Marvels and Six Instruments to predict responses. Jia and Yi belong to wood, with a slender shape and a blue-green color; Bing and Ding belong to fire, with a slanted and sharp shape and a purple-red color; Wu and Ji belong to earth, with a square shape and a yellow color; Geng and Xin belong to metal, with a round or fragmented shape and a white color; Ren and Gui belong to water, with many curved patterns and a dark black color.

蓬星為白芮星黑，沖是碧兮輔是綠。中央禽將色為黃，心星色白柱星赤。任星白兮亦兼黃，英星紫兮尤兼赤。追體之時有生克，總然消長搜其實。此以九星推占克應之法。天蓬水星其色為白，天芮土星其色為黑，天沖木星其色為碧，天輔木星其色為綠，天禽土星其色為黃，天心金星其色為白，天柱金星其色為赤，天任土星其色為白，天英火星其色為紫。而其物之方圓曲直，亦如奇門之法推之。其物之多少、新舊、全缺、生死，皆以生克衰旺推之。

The text says: The Tianpeng Star has a white color, the Tianrui Star has a black color, the Tianchong Star has a greenish-blue color, and the Tianfu Star has a green color; the Central Palace Tianqin Star has a yellow color; the Tianxin Star has a white color, the Tianzhu Star has a red color; the Tianren Star has a white color and also a yellow color, and the Tianying Star has a purple color and also a red color. When examining objects, one must also consider the relationships of generation and overcoming. The truth must be sought from the changes of increase and decrease. The commentary says: This is the method of using nine stars to predict the response of events. Tianpeng is the Water Star, and its color is white; Tianrui is the Earth Star, and its color is black; Tianchong is the Wood Star, and its color is greenish-blue; Tianfu is the Wood Star, and its color is green; Tianqin is the Earth Star, and its color is yellow; Tianxin is the Metal Star, and its color is white; Tianzhu is the Metal Star, and its color is red; Tianren is the Earth Star, and its color is white; Tianying is the Fire Star, and its color is purple. As for the shape and form of objects, they are also judged according to the methods of the Three Marvels and Six Instruments. The quantity, newness or oldness, completeness or defectiveness, and vitality or death of objects are all determined according to the principles of generation, overcoming, decline, and strength.

值符貴物及錢財，體是青龍木屬排。騰蛇非丑多形怪，假作空虛異處裁。太陰雕琢文書事，又兼飛物並羽毛。六合原來是布帛，果實相連上下交。白虎物烈多傷損，鐵石相兼破及危。玄武通靈不測物，水族胎形字跡隨。九地之司光不佳，深藏舊物及神祗。九天利器及盤旋，更得有聲與有足。

The text says: The Chief Symbol governs valuable items and wealth, its essence being the Azure Dragon, arranged according to the Wood element. The螣snake governs either ugly or strange forms, as well as falsehoods and emptiness, which should be judged separately. The Taiyin governs carved objects and written documents, along with flying creatures and feathers. The Liu He governs originally silk and cloth, as well as fruits and things with two connected parts. The White Tiger governs items that are fierce and prone to damage, along with iron and stone, and signs of breaking and danger. The Black Tortoise governs things that are mysterious and hard to predict, along with aquatic creatures, fetal forms, and writings. The Jiudi governs things with poor luster, mostly hidden old items and idols. The Jiu Tian governs sharp weapons and things that spiral, as well as things with sound and legs.

此以八將推占克應之法。值符屬六甲，為青龍，是貴神，主尊貴之物及金錢財帛；騰蛇主醜陋、怪異、空虛、花假之物；太陰主雕琢、刻鏤及文書字跡或羽毛飛動之物；六合是布帛、果實、二體交連之物；白虎是燥裂損傷之物或鐵石之類，其體或有破壞兼有鋒芒；玄武是水中魚蛇蛹蛋、字跡、屈曲、多紋之物；九地是故舊、神像、糊塗、闇昧不明之物；九天是刀恤旋、活動、有聲、有足、光亮玲瓏之物。

The explanation states: This is a method of using the eight trigrams to predict and determine the nature of things. The Chief Symbol belongs to the Six Jia, which is the Azure Dragon, a noble deity, governing noble things and wealth. The Snake governs ugly, strange, empty, and false things. The Taiyin governs carved objects, written documents, or moving feathers. The Liu He governs cloth, fruits, and objects formed by the union of two parts. The White Tiger governs cracked or damaged objects or iron and stone, which may have broken edges and sharp points. The Black Tortoise governs fish, snakes, caterpillars, eggs, written characters, twisted forms, and things with many patterns. The Jiudi governs old objects, idols, and things that are unclear or obscure. The Jiu Tian governs sharp weapons like swords and knives, as well as objects that can rotate, move, make sound, have legs, or are bright and intricate.

甲乙之氣是青龍，木體蒼然直瘦同。更有絲麻兼布帛，總然花果屬相從。丙丁之物朱雀是，彩體華形狀如尖。更有文書兼字跡，羽毛飛舞屬相連。戊己之屬是騰蛇，形若盤旋有口斜。物屬土形方且厚，沙與磁器真不謬。庚辛白虎屬是金，體潔身堅若有聲。陽氣在時真鐵石，陰強必定是金銀。壬癸之屬玄武是，兩體相成形假如。鱗甲水中一切物，更兼水曲及珍珠。

The text says: The energies of Jia and Yi correspond to the Azure Dragon, with a wooden quality that is dark blue and green, having a straight and slender form; in addition, silk, hemp, cloth, and textiles, as well as flowers and fruits, are all included under this category. The things of Bing and Ding correspond to the Vermilion Bird, with bright and splendid colors and sharp shapes; in addition, documents and writings, as well as feathers and flying things, are connected with them. The things of Wu and Ji correspond to the Qishe Snake, with a coiled shape and a slanted mouth; things of the Earth element are square and heavy, including sand and porcelain, and there is no mistake in this classification. The things of Geng and Xin correspond to the White Tiger, belonging to the Metal element, with clean and hard bodies that make a sound when struck; in the Yang palace they are real iron and stone, but in the Yin palace they must be gold and silver. The things of Ren and Gui correspond to the Black Tortoise, often forming a single object from two parts; all things with scales in water are included, as well as curved water patterns and pearls.

此以時干推占克應之法。甲乙屬木，故其物花卉、直瘦或絲麻、布帛、花果之類；丙丁屬火，故其物華彩、偏斜、尖角、文字、飛動、羽毛之類；戊己屬土，故其物盤旋有口、方厚、瓷器、磚瓦之類；庚辛屬金，故其物堅實、潔淨、有聲之物，在陽宮是鐵石，在陰宮是金銀；壬癸屬水，故其物多紋、彎曲、鱗甲、珍珠、水族之物，或其形狀皆兩體合成一物。

This is a method of divination using the heavenly stems to predict responses. Jia and Yi belong to wood, so the things they represent are flowers, slender and thin objects, or silk, hemp, cloth, and fruits. Bing and Ding belong to fire, so the things they represent are bright and colorful, with a slanted or pointed shape, as well as writings, flying creatures, and feathers. Wu and Ji belong to earth, so the things they represent are coiled with a mouth, square and heavy, such as porcelain and bricks. Geng and Xin belong to metal, so the things they represent are firm, clean, and produce sound when struck; if they fall in a yang palace, they are iron or stone; if they fall in a yin palace, they are silver or gold. Ren and Gui belong to water, so the things they represent have many patterns and curved shapes, such as scales, pearls, aquatic creatures, or objects formed by two parts joined together.

休為坎坑象，包裹亦相同。生是初成物，身如山體隆。傷為轉動者，其氣附青龍。杜有難通利，乍成無有終。景氣必奢華，光芒體似霞。死中無活動，體廢定無差。驚氣多損傷，有口及歪斜。開門通利物，剛健動相加。

The text says: The Xiu Men represents the image of a depression or pit, and anything enclosed externally belongs to it. The Life Gate governs newly formed things, with a form as high and prominent as mountain ranges. The Shang Men governs things that can rotate, with its energy attached to the Azure Dragon. The Du Men governs things that are difficult to pass through, or things that are half-finished and lack completion. The Jing Gate's energy is certainly luxurious, shining brightly like clouds and霞. The Death Gate contains no living things, with a form that is abandoned and broken, without any error. The Jing Door's energy often brings damage, with objects having缺口 or being crooked and uneven. The Open Door governs things that are round and smooth, strong and capable of movement.

此以八門推占克應之法。休門屬水，故其物有坑坎缺陷，外有包裹；生門屬土，是新成之物，其身高大如山之有峰巒；傷門屬木，故其物能震動有響聲；杜門屬木，故其物閉塞不通、尚未成就者；景門屬火，其物華彩有光芒，皎潔可愛；死門屬土，其物死而不活且廢缺不全；驚門屬金，其物傷損缺口，歪斜不正；開門屬金，其物圓轉通利，剛健能動，是官貴家所存者。

The explanation states: This is a method of using the Eight Gates to predict responses and outcomes. The Xiu Men belongs to water, so the things it governs have depressions and defects, and are covered or wrapped. The Life Gate belongs to earth, so the things it governs are newly made, tall in form, like mountains with peaks. The Shang Men belongs to wood, so the things it governs can shake and make noise. The Du Men belongs to wood, so the things it governs are blocked or not yet completed. The Jing Gate belongs to fire, so the things it governs have bright colors and shine, appearing clear and lovely. The Death Door belongs to earth, so the things it governs are dead and not alive, and are incomplete. The Jing Door belongs to metal, so the things it governs have damage,缺口, and are crooked or uneven. The Open Door belongs to metal, so the things it governs are round, smooth, and flexible, and are usually items collected by officials or noble families.

諸物形體有分屬，將神主管各歸宗。上衣下裳成六合，絲麻布帛是青龍。石為白虎金同主，九天金主石難同。玄武騰蛇俱轉變，再觀利器九天重。值符常為首領物，玄武多來下物看。太陰六合交合物，有聲飛舞入九天。歪異騰蛇傷是虎，玄武乘之有穢汙。

The text says: All kinds of objects have their own categories, each governed by one of the Eight Generals, each belonging to its own group. Upper garments and lower garments form a set, belonging to Liu He; silk, hemp, and cloth belong to the Azure Dragon. Stones belong to the White Tiger, and metal is also under its jurisdiction; although Jiu Tian also governs metal, it is different from stones. The Black Tortoise and the Tang Sha both govern movable things; as for sharp weapons, they are mainly governed by Jiu Tian. The Chief Symbol usually governs headgear, while the Black Tortoise governs lower body items. Tai Yin and Liu He govern things that combine two parts; things that make noise and can fly are governed by Jiu Tian. Things that are crooked and strange belong to Tang Sha; damage belongs to the White Tiger; places where the Black Tortoise is present carry filth.

此以陽將陰神推占克應之法。諸物之形體，六合為上衣下裳相和而成物；青龍即值符，為絲麻、布帛之物；白虎為金石之物；九天為金鐵之物；玄武騰蛇相合，其物能轉移變動者；白虎九天相合，為利器刀槍；值符是首上之物；玄武是下體之物；太陰、六合是兩體相合文彩之物；九天是飛揚有聲之物；白虎為傷殘之物；騰蛇是歪斜怪異之物；玄武是穢汙不潔之物。

The explanation states: This is a method of divination using a yang symbol to predict the response of a yin spirit. In terms of the form of objects: Liu He represents complete sets of upper and lower garments; Azure Dragon is the Chief Symbol, representing silk, hemp, and cloth; White Tiger represents metal and stone; Jiu Tian represents metal and iron. Black Tortoise combined with Tan She represents things that can change or move; White Tiger combined with Jiu Tian represents sharp weapons such as swords and spears. Chief Symbol represents things on top of the head; Black Tortoise represents things on the lower half of the body; Tai Yin combined with Liu He represents things that are combined and have patterns; Jiu Tian represents things that are flying and making sound; White Tiger represents broken or damaged objects; Tan She represents twisted and strange objects; Black Tortoise represents dirty and unclean objects.

擊刑之物必無餘，定為身傷體不堅。更為刑格占同類，不缺身軀少半邊。入墓之物不遇時，更兼美物不揚之。天乙飛宮將欲損，動之破敗真有準。伏宮之格埋藏物，此物當藏不當露。玉女守門物喜食，隱私和合喜盈溢。青龍逃走受損傷，本物身形將有失。白虎猖狂口大開，一般美物忽然衰。

The text says: When encountering the Six Instruments attacking, the thing being divined is certainly incomplete, definitely with damage or lacking firmness; the刑格 also refers to similar things, either missing the body or lacking half. When the Odd Instruments enter the tomb, the thing being divined is out of season, even the most beautiful thing cannot show its brilliance. When the Heavenly Ethical Principle moves into another palace, the object is in a state of being broken but not yet completely ruined, once it moves, it will definitely break, this is very accurate. When encountering the Palace of Concealment, the thing being divined is something hidden, which should be concealed and not revealed. When the Jade Maiden guards the gate, the thing being divined relates to food and drink, private and harmonious matters will be filled with joy. When the Azure Dragon flees, the object is damaged, with missing parts. When the White Tiger runs rampant, the object has a large opening, something originally beautiful suddenly becomes ruined.

白入熒兮因火成，熒入白兮因火敗。丁合重重何所主，兼之飲食婦人依。青龍回首錢財進，旺相休囚是總機。飛鳥跌穴文書至，門神氣內合其宜。五行為主多全備，一一挨排仔細推。合體合形合其的，總然靈應要相隨。取其配合各相當，多生多喜多光輝。多死多傷多破敗，陰陽變化依次推。

When encountering "White enters Fluorescent," the subject in question is formed through fire refinement; when encountering "Fluorescent enters White," it indicates destruction by fire. When two Dings meet, it relates to food and women returning to the household. When encountering "Azure Dragon turns back," it signifies an increase in wealth, but the key lies in whether the elements are prosperous, strong, weak, or confined. When encountering "Flying bird falls into a hole," it indicates the arrival of documents, and the harmony between the gate and the spirit is essential. In summary, focus on the Five Phases, ensuring thoroughness and completeness, examining each aspect carefully. The body, form, and vital points must all align, and the effectiveness will naturally follow. Pay attention to the proper combination between elements: when mutual generation is abundant, there will be more joy and brilliance; when mutual destruction is abundant, there will be more injury and ruin. All changes of yin and yang should be deduced accordingly.

此以諸格推占克應之法。擊刑、刑格主刑傷破敗，故其物必主傷殘破缺。奇儀入墓，必非應時之物，闇昧無光彩。天乙飛宮，將損未損，動之方破敗。太乙伏宮，其物隱藏不露，無人見者。玉女守其門，物從飲宴中來，陰私和合之物。龍逃走，其物受傷，身形破缺。虎猖狂，其物有口而張開，美物忽變為醜惡。

The explanation states: This is a method of predicting outcomes based on various configurations. Hit punishment and crime patterns indicate injury and destruction, so the thing being predicted will definitely be damaged or broken. If the odd symbols are buried, the thing being predicted will certainly be unsuitable and dim. When the Heavenly Master moves through the palace, the east and west will be in a state of partial damage, and only when it moves will there be real destruction. When the Heavenly Master is hidden in the palace, the thing being predicted is concealed and unseen by anyone. When the Jade Maiden guards the gate, the thing comes from feasting and is related to private and harmonious matters. When the Azure Dragon flees, the object is injured and its form is broken. When the White Tiger runs rampant, the object has an open mouth, and something originally beautiful suddenly becomes ugly.

白入熒，是火中鍛鍊而成者；熒入白，是為火燒燬而敗者。上下丙丁相合，玉女重重，當有酒食歡迎，婦人歸依者。龍回首，錢財進益；鳥跌穴，文書到家。總以八門陰神餘氣休囚旺相推斷之。天地兩盤推排無差，自無不驗。其奇儀星門多生，則多喜有光輝；多死，則多傷有破敗。

The things involved in the divination of "White entering Fluorescent" are those formed through forging in fire; those in "Fluorescent entering White" are things destroyed and ruined by fire. When the Heaven and Earth disks have the stems of Bing and Ding aligned above and below, with the repeated appearance of the Jade Woman, there should be a banquet with wine and food, or a woman coming to join. "Azure Dragon looking back" indicates an increase in wealth; "Flying bird falling into a nest" indicates the arrival of official documents at home. In general, one should judge based on the prosperity and strength, or weakness and confinement, of the Eight Doors, Yin spirits, and residual energies. As long as the Heaven and Earth disks are arranged without error, there will naturally be no failure in the outcome. In the formation, if the odd numbers, instruments, stars, and doors are mutually generating, there will be more joy and brilliance; if they are in a state of death, there will be more injuries and destruction.

人取年干為命，主時之局為定。便取本命為題，次看九星何宜。推人命運，以本人生時奇門之局為主，然後於局中搜尋本人生干支局，即其為人之本命。取其本命之局，以推其一生之窮通、壽夭、吉凶、禍福、妻財子祿，俱可知也。

The essay states: To determine a person's destiny, take the heavenly stem of their birth year as their life stem, and use the particular gate of the time of birth as the basis. First establish the person's life stem as the main subject, then see which of the nine stars are suitable. The commentary explains: To calculate a person's destiny, take the particular gate of the time of birth as the main reference. Then find the position where the person's birth stem and branch fall within the gate, which is called the person's 'life stem'. By examining the pattern of the life stem, one can determine the person's fortune and misfortune, longevity or short life, good or bad fortune, as well as matters concerning wife, wealth, children, and official position, all of which can be known.

正時推占重時位，符為我兮使為配。此不知本命而以正時推占之命運也。天上值符宮之星儀門將為本身，值符下地盤之星儀門將為住宅、為子孫。值使之門為立業、為妻妾、為官職、為客旅，值使下地盤之星儀八門為地頭、為任所、為子女。

The text says: Using the current correct time to predict, the emphasis is on the position where the time falls. The Chief Symbol represents oneself, and the Duty Gate represents the spouse. The commentary explains: This is a method to predict destiny without knowing the other person's true birth year, using the current correct time. The stars, symbols, gates, and generals in the Heaven Plate's Chief Symbol position represent oneself; the stars, symbols, gates, and generals under the Chief Symbol on the Earth Plate represent the residence and descendants. The gate of the Duty Gate represents career, concubines, official position, and travelers; the stars, symbols, and eight gates under the Duty Gate represent the location, place of employment, and children.

生我之干為父母，我生之干為子孫。比肩即是兄弟，克我官祿兼疾。我克妻位及財，陰陽分別宜忌。十干之氣本流通，命數相逢有吉凶。合用奇儀評消長，九宮休旺視門中。

The text says: the heavenly stem that generates me represents parents, the heavenly stem that I generate represents descendants; those of the same kind are brothers; the heavenly stem that overcomes me represents official rank and also illness; the heavenly stem that I overcome represents wife and wealth. These should also be distinguished as favorable or unfavorable according to yin and yang. The qi of the ten heavenly stems originally flows continuously; when they meet each other, they produce good or bad fortune; they should be judged according to the combination of odd and even numbers, and the prosperity or decline of the nine palaces should be observed through the eight gates.

推人年命，以局內年干為主。以正時推占，則以局內天上時干為主。查看各宮，凡奇儀之生我干者為父母，我干所生之奇儀為子息，與我干相比肩之奇儀為兄弟，奇儀之克我干者為官、為疾厄，我干所克之奇儀為妻妾、財祿、為奴僕。皆以奇儀之陰陽分男女貴*，以八門之生克休旺丁各屬之吉凶。

The explanation states: To calculate a person's year and destiny, use the heavenly stem of the year in the chart. If predicting based on the current time, use the heavenly stem of the time on the Heaven Plate. Then examine each palace: any heavenly stem that generates me is considered parents; any heavenly stem that I generate is considered children; any heavenly stem of the same type as mine is considered siblings; any heavenly stem that overcomes mine is associated with official rank and also with illness and misfortune; any heavenly stem that I overcome is associated with wife, wealth, and servants. These should be divided into male and female, and into high and low status according to the yin and yang of the heavenly stems, and their fortune or misfortune should be determined according to the generation, overcoming, rest, and prosperity of the eight gates.

父母休兮親更切，兄弟愛敬心誠竭。子孫不宜聚與藏，官祿安穩病難滅。妻妾當為重似珍，財帛豐隆永不絕。休門主休養安和。父母逢休，父慈子孝和氣藹人。兄弟逢休，真心愛敬無分彼我。子孫逢休，少有和合各守家園。官祿逢休，功名妥手職位安穩。疾病逢休，隱虛暗疾延拖難愈。妻妾逢休，幽閒貞靜和偕得助。財帛逢休，錢財進益滔滔不絕。

The text says: When the Parents' House encounters Xiu Men, family affection becomes deeper; when the Brothers' House encounters Xiu Men, mutual respect and sincere effort are present; when the Children's House encounters Xiu Men, it is not favorable for living together or storing things; when the Official Position House encounters Xiu Men, the position is stable, but illness is hard to cure completely; when the Wife and Concubine House encounters Xiu Men, the wife should be cherished as a treasure; when the Wealth House encounters Xiu Men, wealth is abundant and never ceases. The commentary explains: Xiu Men represents rest and harmony. When the Parents' House encounters Xiu Men, the father is kind and the son is filial, and the family is harmonious and affectionate. When the Brothers' House encounters Xiu Men, there is sincere love and no distinction between each other. When the Children's House encounters Xiu Men, they rarely live together and each stays at their own home. When the Official Position House encounters Xiu Men, achievements are obtained and the position is secure. When the Disease House encounters Xiu Men, it refers to hidden and chronic illnesses that are difficult to cure. When the Wife and Concubine House encounters Xiu Men, the wife is quiet and virtuous, harmonious and able to receive support from within. When the Wealth House encounters Xiu Men, income of wealth flows continuously.

父母生兮先最重，兄弟和順自多情。子嗣興旺及忠誠，官祿榮華無疾生。妻妾和同誠且貞，生平財物自嘉亨。生門主發生安閒。父母逢生，財祿旺相安福尊榮。兄弟逢生，和順愛敬情誼深切。子孫逢生，家道興隆義高得厚。官祿逢生，官職高升榮華赫奕。疾厄逢生，身軀強壯無災無病。妻妾逢生，和順貞潔。財帛逢生，積聚富厚。

The text says: When the Parents' House meets the Life Gate, the ancestors are most respected; when the Brothers' House meets the Life Gate, there is harmony and deep affection; when the Descendants' House meets the Life Gate, the descendants are prosperous and loyal; when the Official Rank House meets the Life Gate, there is glory and success without illness; when the Wife and Concubine House meets the Life Gate, the husband and wife are harmonious, honest, and chaste; when the Wealth House meets the Life Gate, one's life is blessed with wealth and smooth fortune. The commentary explains: The Life Gate governs growth and ease. When the Parents' House meets the Life Gate, there is abundance of wealth and official rank, enjoying happiness and honor. When the Brothers' House meets the Life Gate, there is harmony and respect, with deep affection. When the Descendants' House meets the Life Gate, the family thrives, with great virtue and morality. When the Official Rank House meets the Life Gate, official rank rises, and there is glory and fame. When the Health and Illness House meets the Life Gate, the body is strong, and there are no disasters or diseases. When the Wife and Concubine House meets the Life Gate, the wife is harmonious and chaste. When the Wealth House meets the Life Gate, wealth is accumulated in abundance.

父母傷兮半似萍，兄弟交誼淡無情。子嗣氣美多振發，官祿頗佳疾不成。妻妾才德調內治，欲多財帛用辛勤。傷門主振動傷殘。父母逢傷，殘忍寡愛性若浮萍。兄弟逢傷，一生不和無情無義。子孫逢傷，後嗣美麗振作英發。官祿逢傷，顯赫威權亦多掣時。疾病逢傷，手足拘攣骨節疼痛。妻妾逢傷，才德俱全內治有力。財帛逢傷，謀遠奔走辛勤成家。

The text says: When the parents' house encounters the Shang Men, family affection is like floating duckweed, drifting and unsettled; when the brothers' house encounters the Shang Men, friendship is thin and unfeeling; when the descendants' house encounters the Shang Men, the descendants have a bright appearance and are often vigorous; when the official position house encounters the Shang Men, it is quite good, and illness does not become a major problem; when the wife and concubine house encounters the Shang Men, the wife has talent and virtue, and is good at managing the household; when the wealth house encounters the Shang Men, to gain more wealth requires hard work and diligence. The commentary says: Shang Men signifies shaking and injury. When the parents' house encounters Shang Men, the nature is cruel and lacks compassion, drifting like floating duckweed. When the brothers' house encounters Shang Men, there is constant discord throughout life, with no sense of righteousness or affection. When the descendants' house encounters Shang Men, the descendants have handsome appearances and are ambitious. When the official position house encounters Shang Men, although there is great authority and prestige, it is often subject to constraints. When the illness house encounters Shang Men, it indicates hand and foot stiffness and bone and joint pain. When the wife and concubine house encounters Shang Men, the wife has both talent and virtue, and is capable of managing the household. When the wealth house encounters Shang Men, one must plan for distant places and work hard to establish a family and career.

父母杜兮難逢，兄弟不堪交接。子嗣欲得陰功，官祿難兮病息。妻妾性難調和，晚年方許財帛。杜門主閉塞無為。父母逢杜，一生蹇滯牢守家園。兄弟逢杜，彼此睽違情同陌路。子孫逢杜，難生少育須藉陰功。官祿逢杜，仕途閉塞難得職位。疾厄逢杜，少病少災風病宜防。妻妾逢杜，心性閉澀難以調和。財帛逢杜，少年貧窘晚來方裕。

The text says: When the parents' house meets Du Men, it is difficult to reunite; when the brothers' house meets Du Men, it is hard to visit each other; when the children's house meets Du Men, one must rely on accumulated Yin Virtue to have offspring; when the official position house meets Du Men, the career path is difficult, but illness is not much; when the spouse's house meets Du Men, the temperament is hard to harmonize; when the wealth house meets Du Men, one will have money only in old age. The commentary says: Du Men signifies blockage and lack of action. When the parents' house meets Du Men, one's life is troubled and obstructed, only able to stay at home. When the brothers' house meets Du Men, they turn their backs on each other, like strangers. When the children's house meets Du Men, it is hard to have and raise children, needing to accumulate Yin Virtue. When the official position house meets Du Men, the career is blocked, and it is hard to get a position. When the illness house meets Du Men, there are few diseases and disasters, but one should be cautious of wind-related illnesses. When the spouse's house meets Du Men, the wife's temperament is closed and difficult to harmonize. When the wealth house meets Du Men, one is poor in youth but becomes wealthy in old age.

父母景兮假愛，兄弟面目相待。子嗣生多實少，官祿疾病年少。妻妾初和後怨，財物虛花實算。景門主張大虛華之事，事無實濟。父母逢景，浮躁虛假狂風疾雨。兄弟逢景，無情少義面上虛文。子孫逢景，生產難有從養螟蛉。官祿逢景，少年早發忽升忽降。疾病逢景，風火暴疾易作易止。妻妾逢景，聰明智慧心性乖舛。財帛逢景，以無為有虛張實少。

The text says: When the parents' house meets the Jing Gate, it indicates false affection; when the brothers' house meets the Jing Gate, it is only superficial politeness; when the children's house meets the Jing Gate, there are many births but few survive; when the official position house meets the Jing Gate, one attains office at a young age but also suffers from illness; when the wife and concubine house meets the Jing Gate, the relationship starts harmonious but later turns into resentment; when the wealth house meets the Jing Gate, it appears lively but is actually empty. The commentary explains: The Jing Gate governs matters of superficiality and showiness, and affairs lack real results. When the parents' house meets the Jing Gate, the nature is restless and false, like a sudden storm that comes and goes quickly. When the brothers' house meets the Jing Gate, there is no sincerity or righteousness, and it is only a superficial display. When the children's house meets the Jing Gate, it is difficult to have children, and most often a son is adopted from another family. When the official position house meets the Jing Gate, one achieves official status at a young age, but there is constant fluctuation in rank. When the illness house meets the Jing Gate, it indicates sudden illnesses such as those related to wind and fire, which come on quickly and pass just as quickly. When the wife and concubine house meets the Jing Gate, the wife is intelligent but has a rebellious nature. When the wealth house meets the Jing Gate, it is an illusion of wealth, with little real benefit.

父母死兮難濟，兄弟莫伸仁義。子嗣雖有若無，官祿疾厄無氣。妻妾見克方存，財帛耗傷聊聚。死門主死亡敗絕，凡百無成。父母逢死，病不離床死亡相繼。兄弟逢死，無情少義刑剋傷亡。子孫逢死，刑傷忤逆雖有若無。官祿逢死，功名不遂南畝終身。疾病逢死，有病難療終致殘生。妻妾逢死，必有死亡繼室方安。財帛逢死，虛耗傷敗聚散不常。

The text says: If the parents' house encounters the Death Door, it is difficult to support others; if the brothers' house encounters the Death Door, there is no talk of benevolence and righteousness; if the children's house encounters the Death Door, it is as if there are none; if the official position house and the illness house encounter the Death Door, there is no life energy; if the wife and concubine house encounters the Death Door, it must go through hardship and injury before it can be retained; if the wealth house encounters the Death Door, there is loss and decline, and only a little can be勉强 gathered. The commentary says: The Death Door signifies death and decline, with nothing accomplished. If the parents' house encounters the Death Door, the person will be sick in bed, with death following closely. If the brothers' house encounters the Death Door, there is no affection or righteousness, leading to punishment and loss of life. If the children's house encounters the Death Door, there is punishment and rebellion, as if there were none. If the official position house encounters the Death Door, there is no success in fame and fortune, and one must work as a farmer all their life. If the illness house encounters the Death Door, illness is difficult to cure, eventually leading to disability. If the wife and concubine house encounters the Death Door, there will certainly be the loss of a wife, and only after remarriage will things become stable. If the wealth house encounters the Death Door, there is loss and decline, with wealth coming and going unpredictably.

父母驚兮難穩，兄弟兩兩存心。子息才多少德，官祿閒職疾危。妻妾口舌不和，財帛雖有若無。驚門主驚惶不安。父母逢驚，生平多怨父子不和。兄弟逢驚，乖戾欺妒各使神通。子孫逢驚，恃財矜誇刻薄少情。官祿逢驚，凶險地面散職閒員。疾厄逢驚，卒暴驚險危篤傍惶。妻妾逢驚，詭詐口舌夫婦不和。財帛逢驚，寡少難聚入不償出。

The text says: If the parents' house encounters the Jing Door, the family will find it hard to be stable; if the brothers' house encounters the Jing Door, each has hidden intentions; if the children's house encounters the Jing Door, they are talented but lack virtue; if the official position house encounters the Jing Door, it is only a闲职, and there is a serious illness; if the wife and concubine house encounters the Jing Door, there will be quarrels; if the wealth house encounters the Jing Door, although there is wealth, it is as if there is none. The explanation says: The Jing Door signifies alarm and unease. If the parents' house encounters the Jing Door, one's life is full of complaints, and there is discord between father and son. If the brothers' house encounters the Jing Door, they are rebellious and jealous, each displaying their abilities and scheming against each other. If the children's house encounters the Jing Door, they rely on money to boast, are mean-spirited and lack affection. If the official position house encounters the Jing Door, the workplace is dangerous and it is a position of no responsibility. If the illness house encounters the Jing Door, it indicates sudden serious illness and dangerous situations, causing family members to be in great anxiety. If the wife and concubine house encounters the Jing Door, the wife is cunning and talkative, leading to marital discord. If the wealth house encounters the Jing Door, there is little money and it is hard to accumulate, leading to insufficient income.

父母開兮性似萍，兄弟疏淡半為情。子孫在此多聰俊，官祿豐隆疾不侵。妻妾多能及多德，資材易聚亦易分。開門主豁達開暢。父母逢開，性不真切浮泛相待。兄弟逢開，意不相聯似親非親。子孫逢開，聰明俊秀科甲貴顯。官祿逢開，功名顯達職位高遷。疾厄逢開，一生少病強健安和。妻妾逢開，正直果決內助賢能。財帛逢開，資材難聚聚亦易散。

The text says: When the Parents' House encounters the Open Door, the nature is superficial like floating water lilies; when the Brothers' House encounters the Open Door, the relationship is distant and cold; when the Children's House encounters the Open Door, there are many intelligent and outstanding talents; when the Official Position House encounters the Open Door, the official position is abundant and diseases do not invade; when the Spouse's House encounters the Open Door, the wife and concubine are talented and virtuous; when the Wealth House encounters the Open Door, wealth is easily accumulated but also easily dispersed. The commentary explains: The Open Door signifies openness and broad-mindedness. When the Parents' House encounters the Open Door, the nature is not sincere, and the person is superficial in dealing with others. When the Brothers' House encounters the Open Door, the hearts are not connected, and the relationship is like being related but not truly close. When the Children's House encounters the Open Door, the descendants are intelligent and outstanding, achieving success in exams and gaining prestige. When the Official Position House encounters the Open Door, the official rank is prominent, and the position rises. When the Health and Illness House encounters the Open Door, the person has few illnesses and a strong and healthy body. When the Spouse's House encounters the Open Door, the wife is upright and decisive, being a virtuous and capable helper. When the Wealth House encounters the Open Door, wealth is hard to accumulate, and even when accumulated, it is easily lost.

值符天乙為多吉，騰蛇古怪半虛花。太陰謀算非全美，六合多權豈是偽。白虎傷殘多破損，玄武心靈詭詐準。九地闇昧少繁華，九天無情面是假。此以八將推占年命之法。值符為貴神，加本命非貴即富，正直端方，人皆尊敬，生平有吉無凶。騰蛇加本命，做人必古怪難交，言語欺誑，作事虛花，有名無實。太陰加本命，一生善於計算，陰謀詭詐，終無良策。六合加本命，心性和同，恩仇一類，善惡無分，同流合汙。

The text says: When the Chief Symbol and Tianyi are placed over one's birth year, there are many auspicious signs; when the Snake is placed over the birth year, the person's nature is strange and their actions are half real and half empty; when the Taiyin is placed over the birth year, the person is good at scheming but not perfect; when the Liuhe is placed over the birth year, the person's methods are changeable, are they all fake? When the White Tiger is placed over the birth year, it indicates injury or damage; when the Xuanwu is placed over the birth year, the person's mind is clever but deceitful; when the Jiudi is placed over the birth year, it is dark and lacks brilliance; when the Jiu Tian is placed over the birth year, the person appears upright but lacks compassion. The commentary explains: This is a method of predicting the year and fate using the Eight Directions. The Chief Symbol is a noble deity; when it is placed over one's birth year, the person is either noble or wealthy, upright and proper, respected by others, and has good fortune throughout life. When the Snake is placed over the birth year, the person is definitely strange and hard to get along with, speaks falsely, and does things in a hollow way. When the Taiyin is placed over the birth year, the person is good at calculating and using cunning strategies, but ultimately has no wise strategies. When the Liuhe is placed over the birth year, the person's nature is easygoing, treats friends and enemies equally, does not distinguish between good and evil, and is easily influenced by others.

白虎加年命，做人殘刻無情，所遇傷損，一生破敗。玄武加本命，不是穿窬就是劫盜，立心陰險，做事惡毒。九地加本命。陰晦暗滯，昏迷度日，毫無光彩之色。九天加本命，虛張聲勢，假裝門面，實少情義，不可依仗。

Those with the White Tiger added to their year or destiny are cruel and unkind, lacking compassion, and often encounter injuries and losses, leading to a life of ruin. Those with the Black Tortoise added to their destiny are either thieves who sneak through walls or robbers, with sinister intentions and malicious actions. Those with Jiudi added to their destiny are gloomy and sluggish, living a dull and unremarkable life without any brilliance. Those with Jiu Tian added to their destiny like to show off and create an appearance, but in reality, they are shallow in emotion and virtue, and cannot be relied upon.

探取格局命宮占，星吉儀安生氣全。若得將神為我用，格高元內占為天。若尋子午卯酉位，臨一合一定無偏。五行全備為生氣，上下循環為轉旋。此乃占之為尊格，五行迫逆莫交連。旺氣最喜陽生陰，不堪陰氣迫相兼。占問性氣何所來，旺相休囚將性看。

The text says: To examine the structure, one should start from the命宫. The stars should be auspicious and the instruments should be in peace, so that life qi is complete. If the eight generals can also be used for my benefit, that is a high structure, and within the original qi, it can reach the position of "Heaven." If the命宫 falls in the four cardinal directions of Zi, Wu, Mao, and You, then one aspect and one conjunction will not be biased. When the five phases are complete, it is life qi; when upper and lower cycles turn, it becomes rotation. This is the noble structure in divination. Conversely, if the five phases are conflicting or reversed, they should not be connected. Prosperous qi prefers yang to generate yin, and it cannot tolerate yin qi pressing and attacking. To inquire about a person's nature and temperament, look at the prosperity, strength, weakness, and confinement of the eight generals and nine stars.

此以年命格局推占之法。凡人本命之宮，要奇儀無克，九星不投墓庫、擊刑之鄉，不合凶格；宮門相生，陽將陰神逢值符、太陰、六合、九天扶助，又落在子午卯酉四正宮，又屬陽時陰星生旺，此為最尊貴之高格局。主其人才學出眾，安富尊榮，科甲進登，官居極品，出將入相，封先蔭後貴極之命。而其氣性，即於八將九星儀奇八門之旺相休囚定矣。

The explanation states: This is a method of divination based on the person's birth year structure. For a person's native palace, the odd and ritual symbols should not be harmed, the nine stars should not fall into storage positions or places of punishment, and should not form aInauspicious Pattern (evil pattern). The palace and gate should be mutually generating, the yang general and yin spirit should meet the chief symbol, too yin,Liu He, and nine heavens for support, and the native palace should be in the four cardinal directions of子, 午, 卯, and 酉. Moreover, it should be a yang time with the yin star in a prosperous and strong position. This is the highest structure. This person is outstanding in scholarship, enjoys wealth and honor, passes the imperial examinations, reaches the highest official rank, serves as a general in the field and a minister in court, honors his ancestors and benefits his descendants, and is destined for supreme power and prestige. As for his temperament and character, it is determined by the prosperity, strength, weakness, and confinement of the eight generals, nine stars, odd and ritual symbols, and the eight gates.

坐命青龍，滿面仁風，更和美格，多始多終。騰蛇之性，虛戲無誠，成之敗之，多疑多驚。太陰之性，多謀多為，剛柔其性，廉潔其德。六合多情，心性如萍，男無慳吝，女多妖淫。白虎金神，性急無情，女則多傷，男則多刑。玄武詭譎，穿窬盜賊，性多*詐，暗地籌劃。九地濛濛，其質多恭，幽隱暗計，為毒為凶。九天鏘鏘，其氣揚揚，無私無曲，為暴為剛。

The text says: Those whose destiny is governed by the Azure Dragon have a kind and benevolent appearance; if they also possess a good face, they will be able to complete tasks from beginning to end. The螣snake is fickle and deceitful, causing both success and failure; it is prone to suspicion and fear. The Taiyin is strategic and active, capable of both strength and gentleness, with a clean and upright character. Those with the Liu He are sentimental, with an unstable nature like floating water plants; men are not stingy, but women tend to be promiscuous. The White Tiger is a metal deity, impetuous and heartless; women are often harmed, and men suffer from punishments. The Xuanwu is cunning and sly, associated with thieves and deceivers, with a nature full of deceit and a habit of planning in secret. The Jiudi is dull and confused, with a respectful and cautious nature, yet skilled in secret schemes and capable of cruelty. The Jiu Tian is resolute and loud, with an exalted appearance, impartial and straightforward, but lacks gentleness and tends to be harsh and strong.

此又以八將推占人性情之法。六甲值符屬青龍，其人仁厚溫和，若得美格更妙，做事有始有終。騰蛇之性虛花不實，無有誠信，多疑猜善呻吟，有成有敗。太陰多謀多為，能剛能柔，性則廉潔。六合面上有情，心無專主，不生慳吝，女命逢之淫亂汙穢。

This is another method using the Eight Mansions to predict a person's character. The Six Jia with the Chief Symbol belongs to the Azure Dragon, indicating a person who is benevolent, kind, and mild-mannered; if paired with a good form, it is even more favorable, as the person can complete tasks from beginning to end. The螣 Snake has a fickle and unreliable nature, lacks integrity, is suspicious, and tends to complain; success and failure in affairs are both possible. The Tai Yin type is strategic, active, capable of both strength and flexibility, and has a clean and upright character. The Liu He type appears to value emotions but lacks firm resolve, though they are not stingy; for women, encountering this indicates promiscuity and moral corruption.