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Chapter 10 of 10
奇门遁甲统宗大全
When Heaven is high and Earth is low, and Qian and Kun each occupy their proper positions, wind and rain arrive according to their appointed times without error. The Heaven and Earth plates in Qimen Dunjia likewise resemble the quiet positioning of Heaven and Earth: when the Heaven and Earth plates each return to their proper positions, wind and rain naturally have their regular periods, and fortune and misfortune naturally have their fixed standards—there is fundamentally no need to resort to yarrow-stalk divination to search for hexagram lines. Conversely, if there is mutual generation and conquest between the Heaven and Earth plates, and the flourishing and declining states of the Eight Gates shift with the four seasons and become difficult to determine, then one must carefully consult and infer from the plate.
As for matters such as battlefield contests, examining victory, defeat, survival, and demise within the formation proves especially efficacious. However, the diviner must have clarity in mind, be able to employ miraculous arts, and must be cautious and secretive, observing the true mechanisms of generation and conquest within the plate and the profound subtleties of advance, retreat, fortune, and misfortune. All judgments must be sought and deliberated from the residual qi of the Eight Gates, Three Marvels and Six Instruments, and the Yang Generals and Yin Spirits—one must not merely rely on superficial knowledge acquired by rote and leak heavenly secrets to others.
The art of Qimen is profound and unfathomable, as unattainable as the height of Heaven. All things under Heaven are encompassed within it: good fortune may be pursued, misfortune may be avoided, and even creation itself may be reversed. Answer as asked without reflection, following heavenly principle without mixing in selfish thoughts or delusions—the verification of fortune and misfortune responds like an echo to a sound, and nothing fails to prove efficacious. One must not seek after the mysterious and fantastic with selfish intent, for then one falls into falsity and delusion.
Liu Ren takes object concealment as its vanguard; Qimen takes the response to stimuli as its subtlety. Respond to the trigger the moment it arises; correspond to things as they come. Whenever divination is performed, one may take the current hour from within a state of恍惚 trance, or casually select any hour to establish the formation and infer. Cloudy, rainy, and misty weather changes all use this method—there is no need to deliberately seek out precise moments; as long as one quietly comprehends, nothing fails to prove efficacious.
Jia-Yi belongs to Wood, with elongated forms and blue-green colors; Bing-Ding belongs to Fire, with slanting and pointed forms and purple-red colors; Wu-Ji belongs to Earth, with square forms and yellow colors; Geng-Xin belongs to Metal, with round and fragmentary forms and white colors; Ren-Gui belongs to Water, with many patterns and curved forms and dark-black colors. These correspond to the Five Elements one by one without the slightest deviation.
Tian Peng Water Star is white; Tian Rui Earth Star is black; Tian Chong Wood Star is azure; Tian Fu Wood Star is green; Tian Qin Earth Star is yellow; Tian Xin Metal Star is white; Tian Zhu Metal Star is red; Tian Ren Earth Star is white; Tian Ying Fire Star is purple.
The roundness, squareness, curvature, and straightness of the measured object are likewise inferred according to the Five Elements method of the Nine Stars. As for whether a thing is many or few, new or old, complete or残缺, living or dead—all are investigated through generation, conquest, flourishing, and decline.
Zhi Fu belongs to the Six Jia, is the Azure Dragon, and is the noble spirit—presiding over exalted objects and money, wealth, and silk. Teng She presides over ugly, strange, empty, and flowery-false objects. Tai Yin presides over carved, engraved, inscribed objects, documents and handwriting, or feathered flying objects. Liu He presides over cloth and silk, fruits, and objects joined above and below or connected in two bodies. Bai Hu presides over dry, cracked, damaged objects, or iron and stone—objects that are partially broken yet possess sharp edges. Xuan Wu presides over fish, snakes, chrysalises, eggs, handwriting, and objects that are bent and richly patterned. Jiu Di presides over old, ancient, worn objects; divine images; and confused, obscure, indistinct things. Jiu Tian presides over swords, blades, spinning objects, objects that make sounds when active, objects with feet, and shiny, translucent, exquisite things.
Jia-Yi belongs to Wood, presiding over flowers, straight and slender objects, or silk, hemp, cloth, flowers, and fruits. Bing-Ding belongs to Fire, presiding over colorful adornments, slanting pointed corners, documents and handwriting, and flying feathers. Wu-Ji belongs to Earth, presiding over spiraling objects with openings, thick square objects, porcelain, pottery, bricks, and tiles. Geng-Xin belongs to Metal, presiding over firm, clean, resonant objects—in Yang palaces, iron and stone; in Yin palaces, gold and silver. Ren-Gui belongs to Water, presiding over richly patterned, curved objects, scaly creatures, pearls, aquatic creatures, or objects whose form comprises two bodies combined into one.
Xiu Men (Rest Gate) belongs to Water, presiding over pits, depressions, and defective objects with outer wrapping. Sheng Men (Birth Gate) belongs to Earth, presiding over newly formed objects whose height is great, rising like mountains and hills. Shang Men (Harm Gate) belongs to Wood, presiding over objects capable of vibration and producing sound. Du Men (Block Gate) belongs to Wood, presiding over obstructed, unconnected objects that have not yet achieved completion. Jing Men (Scenery Gate) belongs to Fire, presiding over colorful, radiant, bright, and lovely objects. Si Men (Death Gate) belongs to Earth, presiding over dead, unliving, discarded, and incomplete objects. Jing Men (Surprise Gate) belongs to Metal, presiding over damaged, notched, crooked, and misshapen objects. Kai Men (Opening Gate) belongs to Metal, presiding over round, revolving, unobstructed, firm, and movable objects—mostly possessions stored in the homes of officials and nobles.
The forms of various objects have their affiliations, classified and governed by the Generals: Liu He constitutes objects formed by the joining of upper garment and lower skirt; Qing Long (Zhi Fu) constitutes objects of silk, hemp, and cloth; Bai Hu constitutes objects of metal and stone; Jiu Tian constitutes objects of metal and iron; Xuan Wu combined with Teng She presides over objects capable of being moved and transformed; Bai Hu combined with Jiu Tian constitutes sharp implements, knives, and spears; Zhi Fu often presides over objects worn on the head; Xuan Wu mostly presides over objects belonging to the lower body; Tai Yin and Liu He constitute objects of two bodies joined together with literary patterns; Jiu Tian constitutes objects that fly and produce sound; Bai Hu constitutes injured and mutilated objects; Teng She constitutes crooked, strange, and anomalous objects; Xuan Wu constitutes filthy and unclean objects.
Ji Xing (Strike Punishment) and Xing Ge (Punishment Pattern) preside over punishment, injury, and ruin—the objects indicated must be damaged, wounded, and defective. Marvels and Instruments entering the Tomb necessarily indicate objects not of the current season—dark and without luster. Tian Yi Fei Gong (Heavenly Noble Fleeing Palace) indicates objects about to suffer damage but not yet damaged—they will break when moved. Tai Yi Fu Gong (Supreme Noble Concealed Palace) indicates objects hidden and unrevealed, unseen by anyone. Yu Nü Shou Men (Jade Maiden Guarding the Gate) indicates objects coming from feasts—objects of private union and concordance. Long Tao Zou (Azure Dragon Fleeing) indicates objects that have been injured and whose forms are broken and defective. Hu Chang Kuang (White Tiger Rampant) indicates objects with mouths that gape open—beautiful objects suddenly turn ugly. Bai Ru Ying (White Entering Blaze) indicates objects refined in fire; Ying Ru Bai (Blaze Entering White) indicates objects destroyed and ruined by fire. Upper and lower Bing-Ding combined, Yu Nü Chong Chong (Jade Maiden Layered), indicates images of wine and food welcoming and women coming to rely. Long Hui Shou (Azure Dragon Turning Its Head) presides over gains in wealth and property; Niao Die Xue (Flying Bird Falling into the Nest) presides over documents and letters arriving at home.
In summary, infer according to the dormancy, imprisonment, flourishing, and vitality of the residual qi of the Eight Gates and Yin Spirits. When the Heaven and Earth plates are arranged without error, naturally everything proves efficacious. When marvels, instruments, stars, and gates produce abundantly, there is much joy and radiance; when they conquer abundantly, there is much injury and ruin.
Method of Inferring by Original Destiny (Ben Ming): Take the Qimen formation at the time of one's birth as primary, search within the formation for the palace where one's birth year stem and branch reside—this is the person's Original Destiny. Take the Original Destiny formation to infer one's entire life's success and failure, longevity and premature death, fortune and misfortune, calamity and blessing, wife, wealth, children, and official emolument—all may be known.
Method of Inferring by Proper Hour: When the Original Destiny is unknown, use the Proper Hour to infer destiny. The stars, instruments, and gates in the palace of the Heavenly Zhi Fu on the upper plate constitute the self; the stars, instruments, and gates in the lower plate beneath Zhi Fu constitute the residence and the descendants; the gate of Zhi Shi constitutes established enterprise, wife and concubines, official position, and travel and sojourn; the stars, instruments, and Eight Gates in the lower plate beneath Zhi Shi constitute the territory, the post location, and the children.
Take the Year Stem as primary (for Proper Hour inference, take the Hour Stem of the Heavenly plate as primary), and examine the generation and conquest relationships between the Marvels and Instruments in each palace and "self":
| Relationship | Corresponding Six Relative |
|---|---|
| Marvels or Instruments that generate self | Parents |
| Marvels or Instruments that self generates | Children and Grandchildren |
| Marvels or Instruments equal to self | Brothers |
| Marvels or Instruments that conquer self | Official Emolument, Illness and Calamity |
| Marvels or Instruments that self conquers | Wife and Concubines, Wealth and Emolument, Servants |
All use the Yin-Yang of the Marvels and Instruments to distinguish male-female and noble-common status, and use the generation, conquest, vitality, and dormancy of the Eight Gates to determine the fortune and misfortune of each category.
Xiu Men presides over rest, nurture, peace, and harmony. When Parents encounter Xiu, the father is kind and the son filial—an atmosphere of harmony and gentleness prevails. When Brothers encounter Xiu, there is sincere love and respect without distinction between self and other. When Children encounter Xiu, there is little harmony in their unions, each guarding their own household. When Official Emolument encounters Xiu, fame and merit come easily to hand, and positions are secure and stable. When Illness encounters Xiu, there are hidden, insidious, obscure ailments that drag on and are difficult to cure. When Wife and Concubines encounter Xiu, she is secluded, peaceful, chaste, and composed—harmonious and supportive. When Wealth encounters Xiu, money comes in abundantly and flows without end.
Sheng Men presides over emergence, growth, and peaceful leisure. When Parents encounter Sheng, wealth and emolument flourish—peaceful blessings, honor, and glory prevail. When Brothers encounter Sheng, there is harmony, love, and respect with profound bonds of affection. When Children encounter Sheng, the family's fortune thrives—righteousness is elevated and generosity is great. When Official Emolument encounters Sheng, official position rises high with glorious splendor and dazzling brilliance. When Illness encounters Sheng, the body is strong and robust—without calamity or sickness. When Wife and Concubines encounter Sheng, she is harmonious, obedient, chaste, and pure. When Wealth encounters Sheng, accumulation is abundant and substantial.
Shang Men presides over agitation, movement, injury, and mutilation. When Parents encounter Shang, they are cruel and lacking in love, their nature like floating duckweed. When Brothers encounter Shang, there is lifelong discord without affection or righteousness. When Children encounter Shang, descendants are beautiful and vigorous, rising with spirited flourishing. When Official Emolument encounters Shang, there is formidable authority and power, yet also much obstruction from others. When Illness encounters Shang, there is contraction of hands and feet, and pain in bones and joints. When Wife and Concubines encounter Shang, she possesses both talent and virtue, with strong capacity for inner governance. When Wealth encounters Shang, one schemes far and travels widely, building the family through diligence and toil.
Du Men presides over obstruction, seclusion, and inaction. When Parents encounter Du, there is a lifetime of impediment and stagnation—clinging stubbornly to the household. When Brothers encounter Du, they are estranged from one another, their bond like that of strangers on the road. When Children encounter Du, birth is difficult and offspring few—hidden merit must be relied upon. When Official Emolument encounters Du, the path of office is blocked and positions are difficult to obtain. When Illness encounters Du, there is little illness and few calamities, yet wind ailments warrant precaution. When Wife and Concubines encounter Du, her temperament is closed and astringent, difficult to harmonize. When Wealth encounters Du, poverty in youth gives way to abundance only in later years.
Jing Men presides over vain splendor—matters with no substantive benefit. When Parents encounter Jing, they are rash, impetuous, false, and vain—like violent winds and driving rains. When Brothers encounter Jing, they lack affection and righteousness, with only insincere civility on the surface. When Children encounter Jing, childbirth is difficult; one must raise adopted children. When Official Emolument encounters Jing, achievements come early in youth, yet one rises suddenly and falls suddenly. When Illness encounters Jing, there are sudden wind-fire ailments that flare up easily and subside easily. When Wife and Concubines encounter Jing, she is intelligent and wise, yet her temperament is perverse and erratic. When Wealth encounters Jing, nothing is presented as something—inflated in appearance but meager in reality.
Si Men presides over death, ruin, and total defeat—nothing whatsoever succeeds. When Parents encounter Si, illness never leaves the bed—death follows death in succession. When Brothers encounter Si, there is no affection or righteousness—punishment, conquest, injury, and mortality. When Children encounter Si, they are injured and rebellious—present in name, yet as if nonexistent. When Official Emolument encounters Si, success in officialdom is not achieved—a lifetime spent toiling in the southern fields. When Illness encounters Si, ailments are unhealable and ultimately cripple the body. When Wife and Concubines encounter Si, death is certain—only taking a subsequent wife brings peace. When Wealth encounters Si, one suffers vain expenditure and ruinous loss—accumulations gather and disperse without constancy.
Jing Men presides over alarm, fear, and anxiety. When Parents encounter Jing, there is lifelong resentment—father and son not in harmony. When Brothers encounter Jing, there is perversity, jealousy, deceit, and rivalry—each exercising their own schemes. When Children encounter Jing, they rely on wealth and are arrogant, mean and unfeeling. When Official Emolument encounters Jing, there is danger in one's surroundings—casual or idle postings. When Illness encounters Jing, there are sudden, violent, alarming crises—critical, desperate, and panicked. When Wife and Concubines encounter Jing, there is cunning, deceit, and quarrels—husband and wife not at peace. When Wealth encounters Jing, it is meager and difficult to accumulate—income never offsets expenditure.
Kai Men presides over open-mindedness, clarity, and expansiveness. When Parents encounter Kai, their nature lacks genuineness—they treat one superficially and driftily. When Brothers encounter Kai, their intentions are not truly connected—appearing close yet not truly kin. When Children encounter Kai, they are intelligent, handsome, and refined—rising to distinguished rank in the imperial examinations. When Official Emolument encounters Kai, merit and fame shine brightly, with positions elevated and posts promoted. When Illness encounters Kai, there is little sickness throughout life—strong, healthy, peaceful, and composed. When Wife and Concubines encounter Kai, she is upright, decisive, worthy, and capable in inner support. When Wealth encounters Kai, assets are difficult to accumulate, and even what accumulates easily disperses.
Zhi Fu is the Noble Spirit. When it presses upon the Original Destiny, one is noble if not wealthy—upright and dignified, respected by all, with good fortune throughout life and no misfortune. Teng She pressing upon the Original Destiny makes one strange and difficult to associate with in dealing—words are deceitful, actions are flowery and empty, renowned in name but insubstantial in reality. Tai Yin pressing upon the Original Destiny makes one calculating throughout life—crafty in schemes and deceptive plots, yet without any ultimate good strategy. Liu He pressing upon the Original Destiny makes one gentle in temperament—treating kindness and enmity alike, unable to distinguish good from evil, swimming with the current. Bai Hu pressing upon the Original Destiny makes one cruel and merciless in dealing with others—encountering injury and damage throughout life with a lifetime of ruin. Xuan Wu pressing upon the Original Destiny makes one either a burglar who climbs through walls or a robber and bandit—with a scheming, sinister heart and malicious conduct. Jiu Di pressing upon the Original Destiny makes one gloomy, obstructive, and stagnant—passing days in confusion and dimness without the slightest radiance. Jiu Tian pressing upon the Original Destiny makes one make a great show of power—putting on a false front with little genuine affection within, unworthy of reliance.
For any palace of the Original Destiny, one requires Marvels and Instruments without mutual conquest, Nine Stars not falling into tomb-vault or confinement, not facing the place of Strike Punishment, and not combining into inauspicious patterns; palace and gate generating each other; the Yang Generals and Yin Spirits meeting the support of Zhi Fu, Tai Yin, Liu He, and Jiu Tian; falling in one of the four cardinal palaces of Zi, Wu, Mao, You; and belonging to Yang hours with Yin stars vital and flourishing—this constitutes the most honored and exalted high pattern. It indicates a person of outstanding talent who surpasses others, enjoying wealth, peace, honor, and glory—advancing through the ranks of the examinations, holding the highest official posts, becoming both general and minister, ennobling ancestors and blessing descendants—a destiny of the utmost nobility. The temperament and disposition are determined by the vitality, flourishing, dormancy, and imprisonment of the Eight Generals, Nine Stars, Marvels and Instruments, and Eight Gates.
Zhi Fu (Azure Dragon): Such a person is benevolent, generous, and gentle in temperament. If one obtains a good pattern, it is even better—doing things with perseverance and follow-through. Teng She: Temperament is flashy and insubstantial, lacking sincerity and faithfulness, prone to suspicion and perpetual groaning—with both successes and failures. Tai Yin: One is full of schemes and much accomplished, capable of both firmness and flexibility, with an incorruptible temperament. Liu He: On the surface one appears affectionate, yet the heart lacks fixed principles; such a person is not miserly—but when women encounter this in their destiny, they become licentious and filthy. Bai Hu: Temperament is rigid, fierce, and impetuous, coercive and merciless, with a murderous heart—when women encounter this, there is injury and harm. Xuan Wu: Temperament is deceitful and cunning, plotting against people in secret maneuverings that others find difficult to guard against or avoid. Jiu Di: The heart is dim and confused, though the constitution is thick and weighty—capable of secret schemes and good at crafty plotting, able to deal a fatal blow in actions. Jiu Tian: Temperament and spirit are exuberant and expansive—rash, impetuous, violent, with heroic spirit pressing upon others. Yet the heart is without personal crookedness—one does not engage in shady or dark deeds.
Jia-Yi belongs to Wood. When added to the Qian and Dui Metal palaces, Wood is conquered by Metal: if Metal flourishes and Wood declines, it indicates the calamity of breakage and injury—if Wood flourishes and Metal declines, then Wood remains unharmed. Bing-Ding belongs to Fire. When added to the Kan (Water) palace, Fire is conquered by Water: if Water flourishes and Fire declines, it indicates the calamity of annihilation and destruction—if Fire flourishes and Water declines, then Fire does no harm. Wu-Ji belongs to Earth. When added to the Zhen and Xun (Wood) palaces, Earth is conquered by Wood: if Wood flourishes and Earth declines, it indicates abscesses, sores, ulcers, and toxins—if Earth flourishes and Wood declines, then Earth sustains no injury. Geng-Xin belongs to Metal. When added to the Li (Fire) palace, Metal is conquered by Fire: if Fire flourishes and Metal declines, it indicates phlegm fire, coughing, and consumptive illness—if Metal flourishes and Fire declines, then Metal is blameless. Ren-Gui belongs to Water. When added to the Kun and Gen (Earth) palaces, Water is conquered by Earth: if Earth flourishes and Water declines, it indicates calamity of deficiency and depletion in the lower origin—if Water flourishes and Earth declines, then Water remains tranquil and secure. Whenever gates, palaces, Marvels, and Instruments in the same palace conquer each other, inference likewise follows this method.
Among the Eight Generals, the most favored is Zhi Fu, the Noble Spirit. When the Destiny Palace or the palaces of Parents, Brothers, and Children encounter it, wealth, nobility, honor, and glory must follow. When Teng She and Bai Hu press upon them, illness must follow. Tai Yin—regardless of which palace it is added to—is entirely auspicious. Liu He brings harmony from all affairs; only the Wife and Concubines' palace avoids it, indicating licentiousness, shamelessness, and obscene reputation spreading far. Xuan Wu is unpropitious in all palaces—only when the Illness and Calamity palace encounters it does one remain illness-free for life; when the Wealth palace encounters it, money loves to accumulate and will become great riches. Jiu Di is displeasing in all palaces—most severe in the Illness and Calamity palace, inevitably leading to death. Only in the Wealth palace is it auspicious—gold and silver fill the chambers until thieves cannot steal them. Jiu Tian's nature is violent, but when the Official Emolument palace encounters it, it indicates great merit and glorious prominence; when the Original Destiny palace encounters it, it is especially auspicious and celebratory.
Among the various patterns, there are some that are auspicious and some that are inauspicious. For example, the Three Dun (Heaven, Earth, and Human Dun) are auspicious patterns, but if encountered in the natal palace, they are not auspicious — one can only guard one's home and hearth, unable to achieve prominence. Only Jia plus Bing, Bing plus Jia are beneficial in all palaces, yet if encountered in the palace of maladies, it indicates a lifetime of lingering illness. Taibai entering Ying (Venus entering the Mars Palace) means one suffers losses in all endeavors and lives in poverty all one's life; Ying entering Taibai (Mars entering the Venus Palace) means fire in excess overcomes metal, manifesting as cough, wheezing, and shortness of breath. Six Gui plus Ding brings confusion and delusion, with every matter causing grief and lamentation; Six Ding plus Gui brings anxiety and fright, leading one to surrender oneself to prison. Geng plus Gui forms the Great Grid (Da Ge), Geng plus Ren forms the Small Grid (Xiao Ge), Geng plus Ji forms the Punishment Grid (Xing Ge). When the auspicious banners and strange instruments (Qi Yi) enter the tomb, when the Four Nets of Heaven are spread, when Punishment (Ji Xing) and Self-Punishment (Zi Xing) occur — all these ominous patterns encountered bring injury, punishment, and obstruction; only in the palace of maladies do they portend no disaster and no illness. If one encounters Guan Ge (Barrier Grid), Fan Yin (Reverse Recumbence), or Fu Yin (Prostrate Recumbence) , it indicates vomiting, qi obstruction, and blockage. Teng She yao jiao (Teng Snake coiling in arrogance) and Bai Hu chang kuang (White Tiger rampaging wildly) are inauspicious for the palace of maladies, indicating prolonged illness, lingering affliction, strange ailments, mania, and danger to life. All other fine and auspicious patterns are favored in the palace of maladies.
The Value Director's Nine Star serves as the upper trigram, and the palace below the earthly plate serves as the lower trigram, combined into a compound hexagram, used to divine the fortune of men, those at home, and the individual himself. The Value Envoy's Gate serves as the upper trigram, and the palace below the earthly plate serves as the lower trigram, combined into a compound hexagram, used to divine the fortune of wives, concubines, women, and those away on business or official career.
After the hexagram is formed, match it with Na Jia (Earthy Branches assigned to hexagrams) to derive generations and control, and additionally the Six Relatives (Liu Qin) : The Generation Yao (Shi Yao) represents destiny; the Response Yao (Ying Yao) represents the body. Major fortune (Da Yun) is calculated by the gui‑number method: observe the number of yarrow stalks of the Generational Yao, divide by the numbers of yin and yang, age, and maturity, then add the innate numbers of the Qian and Zhi stems in Na Jia, sum them all, then divide by the number six of hexagram lines — the remainder is the initial period; double the remainder and divide by six again for the middle period; double the middle number and divide by six for the final period. Each line governs ten years, and this cycle repeats endlessly — this is the Grand Fortune (Da Yun) .
The Great Limit (Da Xian) begins from the Generational Yao: for yang yao, it ascends from bottom to top; for yin yao, it descends from top to bottom, with five years per line, cycling back and forth. The Minor Limit (Xiao Xian) also begins from the Generational Yao: for yang yao, it descends from top to bottom; for yin yao, it ascends from bottom to top, cycling endlessly. Then one checks which line the Noble Star (Gui Shen), the Horse of Rank (Lu Ma) fall on, and where the Punishing, Breaking, Colliding, and Killing forces are located — then poverty, prosperity, longevity, premature death, wealth, poverty, honor, and lowliness can all be foreseen.
In all cases, if one's natal year and life year [earthly branch] encounters punishment, collision, breach, or harm, that is not auspicious; only with auspicious stars present is it good. If it encounters inauspicious gates or stars, calamity will surely befall. The Day of Self-Punishment is especially unfit for use. Jia Chen, Ren Shen, and Yin Gui — one being the Heavenly Net, the other the Earthly Net — all must not be used. However, should they combine with the Three Wonders (San Qi), they instead attract fortune. With all constructions and burials, if the Sun shines oppositely upon them, then a hundred evils all yield.
The year, month, day, and hour are each divided into upper, middle, and lower cycles; the year and month both employ the sequence 1, 4, 7. After the Winter Solstice, use the Yang Situatuoun 1―7―4; after the Summer Solstice, use the Yin Burau 9―3―6; the Yang follows a descending–ascending order, the Yin follows the reverse. First check in which palace the Grand Duke Jupiter (Tai Sui) resides, then check in which palace the Month Constructor (Yue Jian) resides, and then gently take the star arrived at the palace of the year and month stems and branches, and from the Central Palace fly the Nine Stars sequentially to examine their generation–control and fortune. For example, in Yang Situation 1, palace 1 starts at Jia Zi, palace 2 at Yi Chou, palace 3 at Bing Yin, palace 4 at Ding Mao. If the year and month are Ding Mao, then the Four Green flies to the Central Palace, the Five Yellow flies to Qian (Heaven), and the Six White to Dui (Lake). The arrival of each of the Nine Stars has its own fortune; among them, the Five Yellow is the fiercest — where it lands and whatever it touches, none escape death or injury; thus choices must be made with utmost care.
Begin from the position of the Earthly Branch of the Year Star in the Dipper Earth Plate: first, Tai Sui (Grand Duke); second, Tai Yang (Great Yang); third, Sang Men (Mourning Gate); fourth, Tai Yin (Great Yin); fifth, Guan Fu (Officer Talisman); sixth, Si Fu (Death Seal); seventh, Sui Po (Year Breaker); eighth, Long De (Dragon Virtue); ninth, Bai Hu (White Tiger); tenth, Fu De (Blessing Virtue); eleventh, Diao Ke (Hanging Guest); twelfth, Bing Fu (Disease Seal); they evolve in a smooth cyclical order through the twelve palaces.
Committing against Tai Sui (Grand Duke) : guard against losses to those of advanced years in the household — is Major Inauspicious. Repairing Xiu Tai Yang : can vanquish all baleful forces — moving one's bed to this quarter will surely produce sons. Committing against Sang Men (Mourning Gate) : signals funerary rites, mourning, and tears. Xiu Tai Yin (Repairing Tai Yin) : [for a household with] a daughter gives birth — and disperses ailments. Committing against Guan Fu (Officer Talisman) : denotes arguments, lawsuits, and litigation. Committing against Si Fu (Death Seal) : indicates catastrophe, sickness, and mortal loss. Sui Po (Year Breaker) : puts injuries on the mother of the household. Xiu Long De (Repairing Dragon Virtue) : dissipates epidemics, it and also court disputes. Committing against Bai Hu (White Tiger) : predicts weeping and funerals, and importantly, calamity to young children. Fu De (Blessing) ['Repair'] : augments progeny, bringing the birth of children. Diao Ke (Hanging Guest) : warns of wearing mourning garments. Bing Fu (Disease Seal) : oversees sickness and ailments.
This verse exhausts the profound mysteries of the Mysterious Gate, and all matters are thereby made ready. First observe the gate and entourage (referring to Director and Envoy) palaces — what patterns they form, whether they engender or overcome, whether befall punishment or tombs; then seizing to distinguish auspicious from inauspicious, among them pronounce decisively. Having achieved its essential subtlety, a hundred matters may be cast and consulted, auspicious tendencies embraced and baneful ones avoided, construction projects managed and spiritual drives conducted: war won at each thrust, the state fortified with weapons always achieveable — expediting enterprise, earning meritorious fame, and apportioning all encompassing realms, ascending perpetuity of fortune* as currency worth bequeathing through the generations respecting which truly demonstrates a world-making treasure. If someone unqualified to inherit the transfer are accidentally garbled, making evil subjects yoked together*, sparking endemic debauchery in that messiah calling himself prophet in perverted might*, then [proper emblems originally]: Thus utmost proportioned — esteem as deemed unavoidably weigh down with each discretion with consistent dedicated attention. Consider heavily to whom and lend over what proprieties thereby command. Though complete protection, valorous worth, guardianship, and due urgency constitute what I cannot remove from awe on account — verifiable absolutely judicious deliberation presents accordingly… Ensure while carrying precision matched — to it though keep in reverential earnest imperative. Conclude truly with profound recognition echoing standing inherited transfer potential grounded significantly under sacred institutional worth emphasizing correctness thereupon serving prophetical works responsibly and transmute harmonially these safeguard rituals the magnitude as duties* sealed implicitly against misrule precipitating harm into wrong proportions irreversibly — thus recognize the caution with both parrity imperative emphasis (must assuredly obey practical stipulations true to dutal transmitting dignity law retaining insight traditions integrity) as paramount always.
Paraphrasing both restraint, title spirit interplay*, high ground** until harmony obeys disciplined deliberate rationale; having shared amongst morally verified honorable honest lineages ultimately [there's tradition close textual sentiment that further elaborates this inner tradition guarded], mind properly appraised — precisely.