《玄精碧匣灵宝聚玄经》

When Heaven and Earth first separated, the clear, light Qi rose and spread over the four directions; the heavy, turbid Qi sank and supported the earth. As clear Qi gathered, it transformed into clouds and mist. As turbid Qi gathered, water flowed down from high places. Water is generated from primordial Qi, and thus the Kan trigram took shape, symbolizing water and also the first stirrings of Yang Qi.

Winter Solstice: upper

Summer Solstice: upper

Awakening of Insects: upper

White Dew: upper

Pure Brightness: middle

Cold Dew: middle

Start of Summer: middle

Start of Winter: middle

The Kan trigram arises at the position of Zi, symbolizing the place where Yang Qi begins to sprout. All things are just starting to stir, and tender shoots gradually grow. Heaven begins to spread Yang Qi, and it is also an appropriate time for people to begin new undertakings in accordance with the ordinary course of things. When this trigram is used to inquire about someone’s circumstances, it indicates that something new is about to begin. The Kan trigram lies between Heaven and Earth, symbolizing a matter halfway through its development. Only when the stars are flourishing and the direction of the gate is favorable can the matter be readily accomplished.

The two Qi condense into earth and join with the ground. As Yang Qi gathers in water, soil and stone form mountains and rivers. When Yin and Yang unite, the Kun trigram appears, symbolizing the earth and yielding compliance. Clouds and mist move as though halfway along their course. Only when the stars are flourishing and the direction of the gate is favorable can the matter be readily accomplished. Beneath the clouds and mist, above the soil and stone, Yin essence condenses while Yang Qi rises and unfolds.

Minor Cold: upper

Minor Heat: upper

Start of Spring: lower

Start of Autumn: lower

Grain Rain: middle

Frost Descent: middle

Grain Full: middle

Minor Snow: middle

The Kun trigram occupies the position of Shen, where Yin Qi reaches its utmost fullness and takes on a yielding nature.

The stepmother governs the beginning and end of affairs, concealing what is manifest or hidden, active or still. If one takes action, one may be unable to stop in time; though one makes plans, one cannot clearly see how matters will end.

Three Qi condense into wood and sprout within the earth. The Zhen trigram, symbolizing thunder and movement, occupies its corresponding position.

Major Cold: upper

Major Heat: upper

Spring Equinox: upper

Autumn Equinox: upper

Rain Water: lower

End of Heat: upper

Grain in Ear: middle

Major Snow: middle

The Zhen hexagram forms at the hour of Mao (the Mao earthly branch). Zhen symbolizes thunder in motion. Thunder’s movement reveals a forceful, vigorous power and brings light, allowing things to develop gradually. Like wind carrying breath, it aids growth at the proper time. Change never ceases, and flourishing and decline follow one another in succession. If someone seeking an oracle is planning an undertaking and encounters this sign, it is also called the “Thunder Gate.” When setting out to handle a matter, one arrives at the gate: there may be a shock or a setback, but entry into the house is not yet possible. If the stars are flourishing and the gate is favorable, all kinds of matters can be accomplished.

The Xun hexagram allows the myriad things to unfold and find their proper order, and symbolizes the Qi of the four seasons. Wind moves between Heaven and Earth, and lightning appears in its wake; its power is vigorous.

Winter Solstice, Summer Solstice: lower.

Awakening of Insects, White Dew: lower.

Pure Brightness: upper; Cold Dew: upper.

Beginning of Summer, Beginning of Winter: upper.

The Xun hexagram forms at the hour of Si (the Si earthly branch). This is called the “Four Deficiencies,” meaning that the Qi in the four directions is lacking in some measure, as the rivers rush forth.

Winter Solstice, Summer Solstice: lower.

Awakening of Insects, White Dew: lower.

Pure Brightness: upper; Cold Dew: upper.

Beginning of Summer, Beginning of Winter: upper.

The Xun hexagram forms at the hour of Si and is also called the “Four Deficiencies.” The waters of the hundred rivers surge in abundance and ultimately converge here. The great departs and the small arrives, indicating that the Qi of Heaven and Earth has not yet joined, though the myriad things have already begun to flow freely; Yin and Yang have joined, yet the Qi of the hexagram has not fully harmonized. Things that have only just taken root can grow lush, while those that have already sprouted find it difficult to continue growing. The inquirer’s affairs unfold in sequence: the matter has begun to advance, but what comes after it has sprouted is obstructed. The hexagram’s image is vast, like rivers and seas receiving the waters of a hundred streams. In all matters, one should seek a balanced course and judge the auspicious or inauspicious signs accordingly.

The myriad spirits begin to appear; the central Qi belongs to the Qi of the Five Phases. Heaven begins to cover all things, and the five Qi mingle and circulate; from this, human beings begin to come into being.

Lesser Cold, Lesser Heat: lower.

Beginning of Spring, Beginning of Autumn: middle.

Grain Rain, Frost’s Descent: upper.

Lesser Fullness, Lesser Snow: upper.

The Dingzhang says: “The central image is an empty place, referring to the positions of Wu and Ji. Earth resides in the position of Kun and is borne by the Mother Kun. The myriad things receive Earth’s Qi and come to life, growing in accordance with its principle. Once the forms of mountains and rivers have become stable, various numinous beings begin to appear. The number of Heaven and Earth is five multiplied by five, making twenty-five. Through this, the Great Way is fulfilled, and ghosts and spirits follow it in their movements.”

The six Qi are vigorous and bright, with firmness and yielding each in its proper place. The myriad things can all flourish; the Qi of Yin and Yang is greatly beneficial, and the hundred channels have just begun to connect. The Qi of Qian and Kun mutually unfold and shine forth.

Great Cold, Great Heat: lower.

The Spring and Autumn Equinoxes correspond to “lower”; the Rain Water and End of Heat periods correspond to “middle”; the Grain in Ear and Greater Snow periods correspond to “upper.”

The Qian hexagram forms at the Hai position, symbolizing Yin energy at its utmost height. To explain the Way of change, Yin energy must recede and pure Yang energy begin to arise. This is the meaning of “the Yin of Guai must retreat, pure Yang begins to arise” and “the small departs, the great arrives.” When Metal and Water meet, Yang energy grows strong and comes forth. In stillness, the Qian hexagram is unified; in motion, it is firm and vigorous. The heavenly bodies move above, while the sun and moon follow their courses. When divining good or ill fortune, signs are often mixed, and matters may waver repeatedly. Even if things proceed smoothly, something may ultimately be lost.

When Metal energy loses its support, the force of decline and slaughter follows. People then feel a sense of desolation without knowing why, and the Dui hexagram appears. Change cannot escape the number seven; signs of disturbance also emerge between Heaven and Earth.

The Winter and Summer Solstices correspond to “middle”; the Awakening of Insects and White Dew periods correspond to “middle”; the Clear and Bright period corresponds to “middle,” and Cold Dew corresponds to “lower”; the Beginning of Summer and Beginning of Winter periods correspond to “lower.”

The Dui hexagram forms at the You position, which is the gateway through which the moon appears and disappears. The setting sun gradually fades, and all things move toward aging and decline. The Dui hexagram governs the force of decline and slaughter, so it is said to be where Heaven and Earth reward the good and punish the wicked. “Dui” also means joy. In divination, one may encounter verbal disputes; in legal cases, right and wrong can be difficult to distinguish, while plans made in secret are easily exposed. Since Dui is also the gateway through which the sun and moon appear and disappear, matters are often obstructed before they finally reach a conclusion.

The Gen hexagram governs stopping and corresponds to the number eight. As all things wither and decline and the force of decline and slaughter takes effect, it is said to be where Heaven and Earth reward the good and punish the wicked. The Dui hexagram carries the meaning of joy. In divination, one may encounter verbal disputes; in legal cases, right and wrong can be difficult to distinguish, and plans made in secret are easily exposed. Since Dui is also the gateway through which the sun and moon appear and disappear, matters are often obstructed before they finally reach a conclusion.

The Gen hexagram governs stopping and corresponds to the number eight; all things are subject to the force of decline and slaughter. Fire appears at the Yin position, and the Seven Metal is melted and forged. Looking down, one observes the danger and depth of the Kan hexagram; looking up, one observes the brightness of the Li hexagram.

The Minor Cold and Minor Heat periods correspond to “middle”; the Beginning of Spring and Beginning of Autumn periods correspond to “upper”; the Grain Rain and Frost Descent periods correspond to “lower”; the Grain Full and Minor Snow periods correspond to “lower.”

The Gen hexagram forms at the Yin position, symbolizing that advance and retreat have no fixed pattern: stop when it is time to stop, and act when it is time to act, so that neither movement nor stillness misses its proper moment. Gen essentially means stopping, and stopping at the place where one ought to remain. When divining whether to advance or retreat, one is often bound to one’s original dwelling. In the month of Yin, Yang energy expands greatly; this is a time suited to advancing, not retreating, and matters should be brought to completion by following the course of events.

Fire rises and burns upward, while Water moistens and flows downward; movement and stillness lie between them, giving rise to the distinction between day and night. At night, Yang energy reaches the high point of nine, the positions of Yin and Yang are reversed, and all things change accordingly.

The Major Cold and Major Heat periods correspond to “middle.”

The spring equinox and the Mid-Autumn Festival belong to the upper division; the Rain Water and End of Heat solar terms belong to the lower division; the Grain in Ear and Major Snow solar terms also belong to the lower division.

The Li trigram, one of the Eight Trigrams and a symbol of fire and the sun, stirs at the Horse position, and Yin energy arises from it. The positions of Yang energy become divided, and Yin and Yang cross and clash with one another. Yang, which is firm and strong, can remain stable when placed on the outside; Yin, which is yielding and soft, cannot hold its position when placed there. The great withdraws and the small arrives; the sign of brightness occupies the autumn equinox and Mid-Autumn division…

Once Yin and Yang energy has been exhausted, affairs are about to decline. Anyone seeking an omen should have an improper intention.

The calculation of solar terms and the calendar, including the joining of Qi and the leap-ahead of the spirit, must follow the palaces and the Eight Trigrams. The waxing and waning, fullness and decline of Yin and Yang shift up and down as the Qi count increases or decreases. Climate moves between south and north, forming winter and summer; the sun and moon rise and set in east and west, dividing day and night. The sun and moon cycle without confusion or crossing out of order.

The Qian trigram symbolizes Heaven, the father of all things; the Kun trigram symbolizes Earth, the mother of all things. After Yin energy wanes, the Xun trigram symbolizes the eldest daughter. It lays out the warp and weft of the Nine Heavens and governs the lands in the eight directions, keeping the sun, moon, and five planets each in their proper places. They return to the Purple Tenuity, the celestial region where the Emperor dwells. It sustains the order of Heaven and Earth, making the stars, sun, and moon move like a turning loom. The pivot is settled at the Kan position, and the handle of the Northern Dipper points upward.

The Array of the Myriad Phenomena

The Celestial Dipper points in different directions as the monthly generals change. Its movement varies in speed between day and night. The sun’s path has a yellow, red, and black course, and its length of passage changes with the position of the Dipper’s ladle. The myriad phenomena are arrayed in the heavens, encircling and guarding the Emperor Star. Great luminaries stand at the limits of the four directions; at the center of Heaven and Earth in each direction, the stars, sun, and moon move like a loom. The pivot is settled at the Kan position, and the handle of the Northern Dipper points upward.

The Array of the Myriad Phenomena

The Celestial Dipper points toward different lunar generals, marking how quickly the periods of day and night change. The Sun and Moon move through the Yellow Way, the Red Way, and the Black Way, their changing lengths following the position of the Dipper’s leading star. The sky is spread with stars, displaying the myriad phenomena; they encircle and guard the Emperor Star. Each of the four directions has its own bright ruling star, and the courses of the four seasons advance under their influence.

The East is governed by the Solar Emperor Lord and corresponds to the celestial palace where the Year Star (Jupiter) is located, as well as to Tianpeng. The East rules spring. The South corresponds to Yinghuo (Mars), Dishui, and other celestial bodies. The text here is corrupted and confused; it then mentions the West directing the cycles of the central realm, and lists Taiyin, Houxing, Zhenxing (Saturn), Taibai (Venus), Jidu, Yuebo, Heisha, and other celestial bodies. The West rules autumn. The North corresponds to Chenxing (Mercury), represented by Ziwei and Xuanwu, and rules winter.

The Twenty-Eight Lunar Mansions—the twenty-eight star regions distinguished by the ancients—are, in order: Jiao, Kang, Di, Fang, Xin, Wei, Ji, Dou, Niu, Nü, Xu, Wei, Shi, Bi, Kui, Lou, Wei, Mao, Bi, Zui, Shen, Jing, Gui, Liu, Xing, Zhang, Yi, and Zhen. The preceding passage of the scripture repeats some of these. Beyond the Twenty-Eight Lunar Mansions, thirty-six further stellar deities surround them.

August Taiqing, profound and mysterious; primordial writings, empty and ultimate. From brightness stirring, the brush flies; the unadorned, without, releases transformation. The splendid chariot ascends the heights; filial devotion is settled, thought is weighty. Heavenly clouds, blue pearls; splendid radiance fills the empty hall. Auspiciousness is vast, longevity; flying light shines upon the Sun. [The terms and hymnic phrases above occur in the scripture; their meanings are difficult to determine with confidence.]

All the stars work together to support the cycles of the cosmos. They correspond to the Five Phases (Wood, Fire, Earth, Metal, Water) and the four dimensions—the four directions and the points between them. They govern the flow of Qi and the rise and decline of people and things, harmonize Yin-Yang, and bring lasting peace and stability across generations.

Section on Thunder, Wind, and Rain

Taiyi Thunderbolt, the divine power that governs the transformations of thunder, is linked to the Eight Trigrams (Bagua). “Heavenly Surge, Star-Breaker” is a title of the Great Emperor of Thunder, a revered deity of the Thunder Ministry. When the Great Emperor’s power moves into the Qian Palace, it is called “Opening Heaven”; when it enters the Kun Palace, “Closing Earth”; when it reaches the Xun Palace, “Master of Wind”; when it reaches the Kan Palace, “Master of Rain”; when it reaches the Gen Palace, “Turning Over Mountains”; when it reaches the Dui Palace, “Overturning Waters”; when it reaches the Zhen Palace, it is called a certain thunder function; and when it reaches the Li Palace, “Assembly of Lightning.”

There is also a thunder deity who takes charge when the Gate of Wounding is in command. In the Qian Palace, this deity governs thunderclaps and makes its voice heard in a particular place; at high elevations, it governs lightning, and in the Kan Palace, rainfall. In the Dui Palace, it cuts through all things; in the Zhen Palace, it punishes the human realm. It also has certain functions in the Kun and Gen Palaces. The thunder deity’s power depends as well on whether it is flourishing or weakened: when the Yang influence is strong, its power rises high; when the Yin influence is weakened, its power moves slowly and faintly. As the seasonal nodes change, when certain conditions are met, the shifting brightness and darkness of Yin and Yang accord with the timing of Heaven.

Earthly Qi rises, and talismanic signs seem to appear among the clouds. The numbers by which Heaven and Earth generate things existed before the Yellow River Diagram. The Gui count divides fully into ten, while the Yin count is calculated up to thirteen yuan. The earthly branches Zi, Chou, Si, and Wu, along with the blue and yellow Qi associated with stem-branch combinations such as Jia-Shen and Ji-Wei, are stored and gestate within the womb before dispersing from the Qian Palace. The Qi of Yi and Ding emerges from the Zhen Palace, in coordination with Ren-Wu. Bing and Xin correspond to Xu and Hai; together they are the source of the Dui marsh. Mao and You are the gates through which the sun and moon rise and set, while the Gen Palace is the pivotal gateway. Geng-Chen moves through the elevated trigram, where the Wing Fire star blazes fiercely; as it follows the dark path, it still appears bright and full.

Next, consider the descent of atmospheric Qi: the Hun Yuan lodge and the Southern Star are where the divine offices governing wind and rain are carried out. Below them are two messengers: the wind deity moves counter to the sequence of earthly branches, while the rain master moves in the direction of the central positions. Both belong to the movement of Water. When wind rises, the monthly order is set in motion; when fire rises, Metal Qi scatters; when Wood Qi stirs, sunlight comes to a halt; when Earth Qi weakens, Wood Qi appears. When Metal Qi floats ungrounded, the Qi of Metal and Water spreads everywhere. When clouds hang low, the forces of Water and Fire grow strong, and rain falls without cease. The Great Yin—the moon—moves along the dark path. The Way of Heaven puts all its vital mechanisms into operation, and the handle of authority returns to the Thunder Court. If the various deities have not yet assembled, the weather turns gloomy, and rain may be on its way.

When the lunar-bird spirits, star deities associated with the Moon’s movement, meet, the Balance star enters the Wei position, bringing only dim, hazy weather. If the celestial stars also align, and the wind, water, and fire deities return to the four cardinal directions, violent winds may break trees while mountains collapse and shake. The power of the Southern Dipper Palace can disperse the dark clouds and bring Yang energy into view, revealing clear sunlight. But when the star energies generate one another, and stars of the same kind meet with support from their maternal energy, clouds and mist instead grow denser, hanging low beneath a gloomy sky.

Special attention must also be paid to Taibai (Venus) and Yinghuo (Mars). If the Azure and Vermilion stars also occupy the same position while the Moon passes through the Black Path, wind and thunder will arise again. When Taiyin (the Moon) is in the You position, fierce winds blow without cease, followed by rain. In the Mao position, sudden thunder breaks through the rain, rumbling loudly as the downpour surges. When Taiyin passes through the Bi lunar mansion, it stirs up dust; when the Moon reaches the Ji star, it also brings wind. As Taiyin leaves the Bi mansion, the wind rises in response to the celestial pattern. If the Ji mansion is avoided, rain is instead brought on by the Tianji star.

Wind is an expression of the abundant force of Yin and Yang. Tianfu and Tiantong mark the directions where wind energy is weakest; Tianliang and Tianshu mark where it spreads widely. Tianxiang and Tianji govern wind and rain. The Sun and Moon also pass through the elevated Kan position. The Way of Heaven divides into two paths, one of which, the Black Path, governs wind. Wind energy rises from deep beneath the ground, appearing and disappearing unpredictably. To understand its subtleties, one must also distinguish the changes of summer from those of winter.

The Mansion of Thunder, the star position governing thunder, has larger and smaller configurations: the larger is called a Mansion, the smaller a Palace. When star energy enters the Mansion, it brings rain; when it enters the Palace, it brings wind. When the Tianji star meets the Sun, … one should investigate the changes at their source and use the method of concealed transformations to work out their principles. Day and night turn through three cycles, as the energies of water and fire attack one another. The three essential points concern movement and stillness, … If the ruling star is in Fu Yin, a state in which a star remains in or repeats its original position, its underlying pattern should be inferred according to the day and hour.

With a gap of two double-hours between them, wind and rain first descend at one of the two places. This is the natural course of things, … Once Yin and Yang are differentiated, the changes of wind and rain follow a fixed pattern.

In a Yang Dun First Board, during a Wuzi hour on a Bing or Xin day, the Tianchong Star at the position of Jia Shen serves as the Zhi Fu (the ruling star of the hour). It is brought to the hour when the Liu Wu Tianpeng Star is located in the Yi palace.

The Nine Emperors dwell high above. The Zhi Fu governs the Nine Palaces, presides over primordial Qi, and brings about endless transformations. Each star has its own fixed nature, and all things in the world are subject to its influence. The Tianpeng Star corresponds to Ziqin and can keep affairs stable and enduring, but it also brings great danger from floods, fires, and bandits. It is unsuitable for securing borders, building cities or fortifications, or traveling a thousand li. It is favorable for setting up camp. Used in spring and summer, it strengthens military power. Marriage and burial can bring prosperity, but use in autumn and winter brings losses, especially for those in charge. Construction is inauspicious and may invite fire. If one asks when someone who has traveled far will return, there will be word of their return, even if they have been away for a long time.

The Tiannei Star corresponds to Zicheng, and its hour is determined by the hour stem. It is suitable for honoring teachers and elders, receiving the Dao and learning its methods, as well as making friends and passing on skills; those involved can live in harmony. Scheming to do something improper can easily bring strange afflictions, epidemics, and other calamities. In military campaigns and battles, even taking an enemy general’s head or capturing their banners is unlikely to earn merit for the army or its soldiers. Marriage and construction are best undertaken in autumn and winter. Moving house is inauspicious and may lead to lawsuits and harassment by bandits. Traveling two hundred li brings calamity, especially when setting out in spring or summer. If one asks about a traveler at this time, there will be word of their return, though often amid gloomy, rainy weather.

The Tianchong Star corresponds to Ziqiao and is suitable for avenging wrongs and washing away humiliation. Military campaigns bring great victories and can achieve remarkable feats; breaking a siege, defeating an enemy, and settling old grievances can also succeed. In spring and summer, trade brings abundant profits. Moving house may separate the women of the family and leave the household unsettled for a year. Those who build a house may face calamity within three years. Giving a daughter in marriage may result in a difficult birth, while taking a wife may lead to hardship. For an appointment, a military post is suitable; the Tianchong Star is also apt for divining about military affairs.

The Tianfu Star corresponds to Ziqing and is suitable for performing rites, cultivating moral instruction, and keeping to the Dao while securing one’s life. Leading troops on a distant campaign can spread one’s renown to the borderlands. Taking up a military post is favorable, and construction is auspicious. Marriage and moving house go smoothly in spring and summer; in autumn and winter, bandits are likely to pose a threat, so action should be avoided. Plans for making a living or engaging in trade are mostly unlikely to succeed.

The Tianqin Star occupies the center and is suitable for offering sacrifices and praying for blessings. On campaign, one receives divine protection; its virtue-title is Zigong. Punitive expeditions against enemies and the suppression of bandits can bring results. Autumn and winter are most favorable, while spring and summer bring many dangers. Marriage, trade, and burial are all likely to prosper. Taking up an appointment is greatly auspicious, and all four seasons can pass in peace.

The Tianxin Star in the Qian palace corresponds to Zixiang and is suitable for treating illness and seeking divine protection. Leading troops into battle can bring a great victory. The original text has missing characters here; it says that when seeking something, one may encounter a person of perfect truth. Spring and summer are unfavorable, while autumn and winter are more auspicious.

The Tianzhu Star corresponds to Zishen and is suitable for concealing oneself and keeping one’s whereabouts hidden. Several passages in the original are missing. One says that military campaigns are unfavorable and may result in wounded people, dead horses, and damaged vehicles. Secret plans or covert actions may turn danger into safety, even in precarious circumstances. Another passage with missing characters says that celebrations can proceed smoothly and that battles can end in great victory. When the Tianren Star is in charge, marriage and childbirth may bring a noble son, and trade can be profitable; the final sentence is incomplete, but appears to promise protection and safety.

When Zifang rules the hour, distant travel and recreation are suitable, and gatherings intended to bring people together can also succeed. When the Tianying Star is in charge, military action will injure and diminish the troops, while moving house may cause a fire. Building a camp or house may bring lower back pain, groaning, and discomfort. If the season is unfavorable and one also encounters an inauspicious hour, calamity will intensify. These are all governed by the workings of Heaven, and should be approached with reverence and caution.

The eight gates (the eight directional gates in Qimen Dunjia) each have their own time of authority, and forward counting differs from backward counting.

The Qian Gate belongs to Metal and governs opening and access. It is suited to undertaking affairs and games of chance, and also favors long journeys and military expeditions. The Kan Palace belongs to Water and is the Rest Gate; the origins of a matter should be investigated carefully. It is suited to construction, advancement, making peace, and organizing troops. Private plans and wishes are more likely to succeed, and it also favors making friends and marching to war. The Gen Gate belongs to Earth and is the Life Gate, symbolizing the continuation of mountain ranges and the beginning of plans. It is not suited to invasion or military campaigns, but is suitable for visiting people of high rank. An army that sets out to fight will be defeated and incur Heavenly Punishment.

The Zhen Gate belongs to Wood and is the Injury Gate, governing harm; when used for acts of violence, it often brings the desired result. In campaigns against the wicked or in the capture of bandits, they can be seized along the way. Used for auspicious matters, however, it brings misfortune. The Xun Gate governs obstruction. Misguided punishments or flight are likely, nothing goes smoothly, and dangerous people may be encountered on the road. The Scenery Gate governs discernment and is suited to submitting petitions and presenting one’s case. It is also suitable for arranging formations and deploying troops. Used for travel, it may bring a smooth journey, but belongings may still be lost and the spirit depleted.

The Kun Palace belongs to Earth and is the Death Gate, governing killing and punishment. It is not suitable for coming or going and may easily bring on illness. Even when handling auspicious matters, disputes or quarrels over money may arise. The Dui Gate is the Fright Gate and is suitable for ambushes and captures. When breaking a siege or attacking the enemy, it may endanger the opposing side while preserving one’s own. The waxing and waning of the Rest Gate changes with the seasons and should be judged according to the trigrams. Moving in the forward direction may bring good fortune; moving backward invites disaster. When a gate is constrained (when its direction conflicts with its gate image), it is likely to bring punishment and lawsuits.

When the day’s cyclical sign falls in a trigram position, the numinous force of the Celestial Noble (here, the force that helps bring about auspicious results in divination) interacts through the Five Phases: Metal generates Water, Water generates Wood, Wood generates Fire, Fire generates Earth, and Earth generates Metal. When the upper and lower positions support one another and follow this sequence, matters may proceed smoothly. If the Five Phases move in reverse, they overcome one another: when Metal acts, Wood is broken; when Wood acts, Earth is transformed; when Earth acts, Water is extinguished; when Water acts, Fire goes out; and when Fire acts, Metal is damaged. This is called moving in reverse, like a son taking his father’s place or a younger brother dominating his elder.

When Water meets Water, ministers may defy their ruler. When Water meets Earth, documents and official punishments are likely to be involved. When Earth meets Water, wealth and good fortune are liable to become objects of dispute. When Wood meets Metal, quarrels and slander may arise. When Metal meets Fire, human relationships may go awry. When Fire meets Water, something may be damaged… When matters involving Fulu (talismans and registers) are in harmony, it is as though ruler and ministers each occupy their proper place. If a ruler harms his ministers, worthy people will scatter; the same is true when ministers encroach upon their ruler. When ruler and ministers meet in harmony, it is like riding a carriage up into the clouds, ascending smoothly to a higher place.

Yin and Yang were initially blended into one. Then they interacted and changed, giving rise to various configurations. Each configuration brings its own auspicious or inauspicious outcomes: prosperity may turn to decline, and the Azure Dragon, a divine general symbolizing good fortune, may instead show an unfavorable sign. If inauspicious configurations such as Falling into the Pit or Flying Crow appear, and the Du Gate, one of the Eight Gates that often signifies obstruction, also falls in the northwest or east, misfortune may outweigh good fortune. If the stars and gates move in harmony and are flourishing, the outcome is more favorable.

Different configurations also bear on power, wealth, and action. Configurations such as Seizing Authority and White Tiger Rebellion may indicate a disruption of power, betrayal, or loss. If the Kun position is under pressure, property may be damaged and affairs may decline. Sending out troops under these conditions may bring illness, and those living there may find it hard to remain secure for long. When the Vermilion Bird, a divine general associated with speech and documents, meets the Soaring Serpent, associated with alarm and needless fear, and they fall in the northwest or southeast, this often signifies a tangle of documents and growing suspicion. It may also lead to side issues, unreliable news, and exaggerated claims to fame. If signs of conflict appear at the Heavenly Gate or the Gen direction, affairs are often delayed and obstructed. When Metal Qi enters the configuration, an incident may occur or property may become involved. Deception and wrongdoing may cause loss and leave people hesitant. Configurations such as Fire Qi withdrawing and hiding, or Great Punishment flying and hiding, portend disorder, armed conflict, and injury from punishment. The original text is missing characters here, so the situation it describes cannot be determined with certainty.

When signs of banditry, official trouble, or illness appear, one should not leave home. There may also be financial loss and plans may go awry. If the Heavenly One, an auspicious spirit, enters the White Tiger, even a person of high rank may suffer harm; the trouble often originates from within, and acting rashly can lead to injury. In divinations about war, this may foretell a commander’s defeat and even damage to the household’s livelihood. When the Great White, an image of the planet Venus and a spirit of warfare, enters Yi, things may look calm on the surface while disaster lurks beneath. When a gate coincides with the Great White, those who have been separated may reunite, while those who were together may part. If this sign appears when troops take the field, the generals may lose their authority.

To judge the good or ill fortune and survival of human affairs, examine the configuration carefully and interpret it in relation to Geng days, the year, month, day, and hour. Encountering a Flying Stem signifies happy events; encountering a Hidden Configuration often means that affairs will come to a successful conclusion. The year represents parents, the month represents siblings, the day represents oneself, and the hour represents one’s spouse and children. When divining the whereabouts of a lost object, estimate when it will be recovered according to the configuration in question: an Hour Configuration points to recovery at once or soon; a Year Configuration, within the year; and a Day Configuration, that same day. If none of these configurations appears, use the Three Wonders—Yi, Bing, and Ding in Qimen Dunjia—to judge the matter.

If the affairs of the Chief and Envoy encounter a sign of the planet Mars, this may bring trouble and disorder. A Gate in reverse signifies lost property, conspiracy, or a secret plot. If the day or hour encounters a Comet Configuration, take care to avoid danger when carrying out affairs. If there is secret collusion, bandits may still be caught before they succeed.

When a day or hour encounters the “Bo configuration,” one should be wary of danger in one’s undertakings. People are secretly conspiring, though the thieves have not yet succeeded. When the Qi of punishment and virtue gathers, action and stillness alike should follow the methods of Qimen. Though changes are many, if one aligns with the Yang Talisman and a Yang hour, and also encounters a favorable gate, many things can be undertaken. If the Talisman is Yin and its force is weak, nothing should be attempted.

If a Qimen configuration is auspicious but there is no favorable gate, obstacles will arise from within. If there is a favorable gate but no auspicious configuration, matters will turn back halfway through. When a configuration of reversal or concealment occurs, matters often repeat themselves, leaving people uncertain. When Heaven and Earth unite, those who live there should move away. Such a configuration changes in an instant, and those gathered together will part.

When barriers and obstructions arise, matters will also be delayed. In times of delay, one must know how to avoid three conditions; the five forces will also prove ineffective. Exhausted Qian falls into Yang; the Gen and Xun palaces move swiftly. When Heaven reaches □□, it is said to be the Open hour. When things open, good fortune meets them; when they close, danger appears. To judge good and ill fortune, observe when the Chief Envoy—the gate on duty—arrives. □□□□: do not compare what is unlike; take the unlike as comparable. Heaven and Earth interact, and things are made below. When the Open gate comes, people arrive; when it closes, people do not return. If the palace □□□, it portends the loss of important matters, bodily harm, and financial ruin, bringing sorrow at once. When the palace, spirit, and virtue unite, the method of the preceding envoy applies; the Chief Envoy arrives at the appointed time. □□□□: do not compare what is unlike; take the unlike as comparable. Heaven and Earth interact, and things are made below. When the Open gate comes, people arrive; when it closes, people do not return. If the palace □□□, it portends the loss of important matters, bodily harm, and financial ruin, bringing sorrow at once. When the palace, spirit, and virtue unite, the preceding envoy may be pursued. But if one encounters a tomb or pressure configuration—in which tomb Qi suppresses the configuration and the gate or star is constrained—even if the undertaking succeeds, it will likely bring many doubts.

When the Three Cycles and Nine Escapes, the Qimen Dunjia configurations arranged according to time and space, coincide with a favorable moment, they can bring great gain. The radiance of sun and moon flows and shines across ten thousand miles. But if disappointment follows a grievous event and the Three Wonders enter the tomb, with auspicious spirits obscured by tomb Qi, it is like sunlight hidden by dark clouds: right and wrong become confused. When the Five Phases are out of accord, nothing should be undertaken; when Yin and Yang overcome one another, matters will go against one’s wishes and turn inauspicious.

When the Six Jia receive the Chief Envoy, they can exert their power. If a Qimen configuration is afflicted by pressure, falsehoods will be exposed like thunderclaps; if it also encounters a Wonder in the tomb, those making plans will lose heart. Beneath the Nine Earths is suitable for lying low in secret; above the Nine Heavens is suitable for setting camp, going into battle, raising banners, and leading troops. During the hours of Great Yin and the Six Harmonies, it is suitable to plan in secret and set matters in motion. In the palace where the Hooking Spirit arrives, it is suitable to handle lawsuits. If one encounters a tomb or pressure configuration, even a completed undertaking may turn into a crisis.

□□ Six Jia: peace and joy. Friends meet and generals are summoned; everyone is delighted. When the Gate of Shock is above, clashes and confrontation are likely. The Jade Maiden guards the door; practice, study, and delight flourish. Secret affairs go smoothly, and documents gain recognition. Hold fast to resentment; make one’s case.

When people gather and generals are summoned, everyone is joyful and pleased. The Gate of Terror occupies the upper position, and people struggle against one another in a standoff. The Jade Maiden guards the gates and frolics in a place as white as snow. Hidden matters can unfold as desired, and documents shine forth. Those who have suffered grievance and humiliation can make their case and clear their names. When the Celestial Aid star is in command, it can support the loyal and upright and remove evil. Even when an axe is poised at the neck, the Celestial Spirits offer protection.

When divining lawsuits, fugitives, or lost objects, judge by the trigrams: the images of Kan, Kun, Zhen, and Xun indicate that someone will flee during a lawsuit, but the fugitive will return. The images of Qian, Dui, and Gen indicate that the litigant will escape trouble, while the fugitive will be pursued and caught. Then calculate according to the correspondence between the Five Tones and surnames: Shang corresponds to Metal, Gong to Earth; Zhi to Fire, Yu to Water, and Jue to Wood, and also to thunder. Yin and Yang each take their turn in command, while the Qi of conflict varies in strength and position.

It is favorable to go into battle during Yang hours: drums may be beaten and banners raised. The one who □ will prevail, winning through the dark might of Yang. During Yin hours, by contrast, soldiers should hold sticks between their teeth and move in silence. Meeting an invading enemy with stillness accords with the timing of Heaven. The Heavenly Stems determine the directions, with the corresponding Earthly Branches below; each Stem and Branch pairing has its appropriate use. The method of the Heavenly Mystery’s escape through Earth takes opening and closing as its principles. If people and Flying Armor—the divine generals or talismanic forms used in the art of escaping through the Jia—make their circuit through the eight directions without entering Yin positions, they will have great advantage in military campaigns. Victory, defeat, survival, and ruin can thus be determined, and each brings its corresponding good fortune, ill fortune, regret, or distress.

Section on Subduing Spirits and Ghosts

The method of “turning back and closing” involves walking in accordance with the positions of the Northern Dipper, passing through the place of the Winnowing Basket Lodge. One proceeds ahead of Heaven and acts behind Earth, untouched by wind or rain. Above, it responds to the Nine Stars; below, it communicates with the Nine Regions—the lands of the human world. Even in the netherworld, this method can be understood. The Celestial Dipper (Tiangang), the direction indicated by the Dipper’s handle and its star spirit, appears suddenly and commands the myriad methods. When performing the rite, one must follow the positions of the Celestial Dipper and the Northern Dipper, and recite the incantation. It must not be performed casually, without regard to the proper season.

This method is used to ward off spirits of illness and malign influences, escape encirclement in battle, and subdue wicked, deluded beings. When walking toward the Northern Dipper and crossing through barriers, recite this verse:

The twelve spirits of the Northern Dipper, their mysteries without end;

Tread the Celestial Dipper, and step with measured pace.

As though rising aloft upon the blue clouds,

Through seven transformations, ascend to Yangming.

Understand good and ill fortune amid change;

Follow the Dipper stars as they pass through Heaven’s Gate.

Act in accord with the rhythms, and command the spirits of Jia and Yi.

Tread upon Tianying, ride upon Tianren;

Embrace Tianzhu, and reach Tianxin.

By this, ascend to Tianqin;

Lean upon Tianfu, and tread upon Tianchong.

Enter by way of Tiannei, and emerge through Tianpeng.

The way of the Northern Dipper runs throughout;

Hardness and softness work in harmony.

Heaven grants blessings and good fortune, passed down for ten thousand generations.

Why has the clear, cold spring sunk from sight?

Enter the deep and distant darkness, enduring for ten thousand years.

The Spirit of Huoluo sweeps away every kind of defilement.

A thousand ghosts and ten thousand spirits perish of their own accord;

They bow their heads and prostrate themselves, daring not to move.

Hasten to obey the decree of the Nine Sovereign Star Lords of the Northern Dipper.

This method is lofty and wondrous, and can be passed down for ten thousand generations. Why has the clear, cold spring sunk from sight? Enter the deep and distant darkness, enduring for ten thousand years. The Spirit of Huoluo sweeps away every kind of defilement. A thousand ghosts and ten thousand spirits perish of their own accord; they bow their heads and prostrate themselves, daring not to move. Hasten to obey the decree of the Nine Sovereign Star Lords of the Northern Dipper.

This great and profound Forbidden Book of the Jade Tablets of the Great Elixir of the Hongfan is a method beyond the hearing of ordinary people. Though the scripture may be transmitted orally, its essential formula was handed down from Heaven. If one defiles this sacred scripture, one cannot be counted among the ranks of the immortals. To spread it without authorization and mingle it with worldly teachings carries grave guilt; to reveal Heaven’s secrets carelessly will bring calamity upon one’s entire kin. Only those who have truly attained the Dao and are devoted to cultivation are fit to keep this method concealed.

The Mysterious Essence, Jade Casket, and Numinous Treasure Scripture of Gathering the Mysterious, end of the upper volume.

Section on the Six Qi and Primordial Unity.

At the beginning of time, Heaven and Earth had only just separated, and three forms of light—usually understood as the sun, moon, and stars—began to appear. Within the Nine Mysterious Heavens, the clear and yang Qi blended and gathered. The Eight Luminaries, the subtle scenes of the eight directions of Heaven, came together in hidden accord, giving rise to the Six Spirits, the divine generals of the Six Jia. Their radiance shone across the Purple Void, the celestial realm, where the Qi of Jade Essence also flowed.

The Six Spirits took on distinct forms and spread through the hours of the sixty sexagenary cycles. The Qi of the Five Phases gathered and illuminated the Nine Palaces, the regions through which Metal, Wood, Water, Fire, and Earth move within the palaces. Metal, Wood, Water, Fire, and Earth transformed in relation to one another, dividing into Yin and Yang, female and male. They then dispersed their numinous light across 1,080 places, moving in and out of hidden, subtle realms and reaching without limit. Their Qi filled Heaven and Earth, and their essence soared beyond the sky. They could disperse and gather, become Yin or become Yang, rise or descend, cause things to die or grow, make things appear or return to nothingness, bring things to completion or make them fail.

Without the Six Jia, the sun, moon, and stars could not shine in Heaven; the Five Sacred Peaks could not take shape on Earth; and human beings could not preserve their lives. The unfolding of the Six Jia’s transformations is the foundation of the mysterious Great Dao. One who understands this numinous method can communicate with Heaven and Earth in all directions and accord with the true Dao. It joins human beings with Heaven and Earth and serves as the gateway to the myriad methods.

The Six Qi move in sequence through the ten Heavenly Stems. The divine generals of the Six Jia spread throughout the realms, moving through the hidden world according to the configurations. The ancestor of Jiazi is named Taoping; its father is Hejing Youbing; and its grandson is Xuanzhuan Shitian. Once the Six Jia have spread and moved according to their configurations, the ancestors, fathers, and grandsons of the other Jia are also set forth: the ancestor of Jiaxu is Bifang, its father is Daobing Wanzhong, and its grandson is Zhan Zijiang; the ancestor of Jiashen is Shanggaizhang, its father is Sanhui Longying, and its grandson is Hu Wenchang; the ancestor of Jiawu is Wuchong, its father is Sanlian Liuyao, and its grandson is Wei Shangqing; the ancestor of Jiachen is Sanning, its father is Luolie Yubing, and its grandson is Yi Feiqing; the ancestor of Jiayin is Daili Fei, its father is Bingjin Heni, and its grandson is Ming Wenzhang.

These divine generals hold positions in the court of the Celestial Emperor and regulate Yin and Yang. The sixty Jia form the guiding order of creation’s workings; each resides in one of the Six Offices and brings good fortune and blessings. The central palace is governed by the Zhi Fu. The palace in front is the Six Harmonies, the one to the left is Great Yin, the one behind is the Nine Earths, and the central palace is Gouchen. They cycle in turn, moving either forward or in reverse, assisting the High Perfected. The sixty Jia help bring about the De of Heaven. The year, month, day, and hour are each established by the spirit who governs time, and recorded in the Dunjia canon.

The high, vast expanse of Heaven and Earth unfolds, with the Eight Trigrams distributed throughout. Yin and Yang, firmness and yielding, stir against one another. The workings of Heaven and Earth interweave like warp and weft without end. They move between Heaven and Earth, rising and descending, and connect with the courses of the sun and moon. The celestial bodies turn and the land revolves; from this, the Elixir Origin—the primordial Yuan Qi—begins to form. Once Yuan Qi flows through, it responds to Tianpeng. Water Qi moves below, reaching the Dark Capital’s Mysterious Palace, the deep northern abode of water. Ren and Gui take their positions, and all things change without limit.

When Yuan Qi congeals and becomes blocked, winter arrives. The Way of Heaven does not run its full course, and above and below grow dim and obscure. When Metal Qi arrives, all things congeal; when Wood Qi arrives, vitality withers away; when Water Qi arrives, things freeze; when Earth Qi arrives, things collapse and disperse; when Fire Qi arrives, light goes out, and the Qi of the spirits can scarcely pass through.

The Kan trigram sinks to a low place, with the Gate of Life within it; this is therefore called the “Gate of Rest.” Yang Qi begins to spread from here, and all things sprout. Long journeys, military training, and the undertaking of new ventures are all suitable to begin, and are generally free of harm. Travelers may encounter a woman dressed in purple or blue-green, or witness a quarrel. If a traveler holds high office, being pressed or constrained brings danger. When the wind dies down, Yuan Qi also disperses. Zhu Ling, a spirit associated with the Fire Qi of the south, opens the darkness, enabling people to make use of another’s advantage.

Wu and Ji belong to Earth. Earth Qi arises outwardly and becomes the foundation that supports all things; above, it corresponds to the inner reaches of Heaven. At the beginning of autumn, all things decline, entering a direction of gradual depletion. When Metal Qi arrives, things reveal their true nature; when Wood Qi arrives, things withdraw and lie dormant; when Water Qi arrives, things become clear and pure; when Fire Qi arrives, brightness is lost; when Earth Qi gathers, it forms hills. All things are unsettled, and Earth Qi cannot rise. The Gate of Death governs this direction, so it is called the “Gate of Death,” a time when Yin Qi is strong. It is suitable for burials, mourning, and related affairs, as well as executions, pursuit, and searching for the lost. Yet travelers may contract strange illnesses along the way, encounter the sick, or hear weeping. When the Qi cycle enters the Kan Palace, there is danger of obstruction and blockage.

When Qi moves to the Zhen Palace, it reaches the Palace of the Orchid Terrace, the palace corresponding to the east. Thunder lies hidden, then its Qi stirs; above, it corresponds to Tianchong. The spring season begins to unfold, and the Qi of Yanggu, the legendary place where the sun rises, secretly passes through. The Wood Qi of Jia and Yi takes its place, and the herbs, grasses, and trees flourish. When Metal Qi arrives, plants are damaged; when Wood Qi arrives, branches and leaves grow lush; when Water Qi arrives, all things are nourished; when Fire Qi arrives, all things come alive with renewed vigor; when Earth Qi arrives, the land rises into high, thick ground, and all things find their proper place. The Qi cycle flows freely, and the Gate of Life is within it; this is therefore called the “Gate of Injury.” One may use this time to carry out undertakings, especially fishing and hunting.

When Qi moves freely, the Gate of Life arises from within; hence it is called the “Wound Gate,” one of the Eight Gates of Qimen Dunjia. Under the influence of the Qi of this gate, one can carry out governance and achieve great deeds. It is favorable for fishing and hunting, and even acts of killing or wounding may bring gain. But if this fortune is applied to speech and action, one is likely to encounter thieves along the way. On leaving home, one may see flames; it is also a good time to fell trees for beams. When the Qi reaches the positions of Kun and Gen, oppression there brings calamity.

Qi connects with the celestial mist Qi and gathers wind at the Xun position. It corresponds to the Heavenly Assistant Star at the turn from spring to summer. When the Qi of the Five Phases arrives, each has a different effect: Metal fells trees, Water enters the tomb, Fire blazes, Earth returns to the storehouse, and Wood grows into a forest. All things stir and transform in response. When Qi is released excessively, this is called the “Obstructing Gate.” Obstructing means blocking; it corresponds to the extinction of the six Yang Qi numbers. It is favorable for ambushes and campaigns against rebels, with spirits secretly lending aid. On leaving home, one will meet men and women traveling together on the road. Injury to the hands or feet accords with its hidden workings. Even auspicious affairs are like entering darkness and fog. When the Qi reaches the positions of Gen and Kun, those who make plans are sure to err.

At the center lies □□, where the palace gives rise to the Yellow Court, the central region spoken of in the internal cultivation of the human body. The Five Stars shine together, corresponding to the Heavenly Bird Star. Changes above and below are unsettled, while the Mother of Kun bears and supports them between. Heaven □□□, and from this the numinous abode arises. It embodies the Way of the Father and corresponds to the Heavenly Heart Star. Its substance is firm and strong like Metal, and the myriad numinous beings are already brought to completion. When Metal Qi arrives, it produces sound; when Wood Qi arrives, it flourishes; when Fire Qi arrives, it nurtures; when Water Qi arrives, it becomes clear and moist. It also corresponds to the Heavenly Bird Star. Changes above and below are unsettled, while the Mother of Kun bears and supports them between. Heaven □□□, and from this the numinous abode arises. It embodies the Way of the Father and corresponds to the Heavenly Heart Star. Its substance is firm and strong like Metal, and the myriad numinous beings are already brought to completion. When Metal Qi arrives, it produces sound; when Wood Qi arrives, it flourishes; when Fire Qi arrives, it nurtures; when Water Qi arrives, it becomes clear and moist; when Earth Qi arrives, it rises high. Understand its mystery: what is high cannot be reached by looking up, and what is low cannot be violated.

The Gate of Life arises from within; hence it is called the “Opening Gate,” one of the Eight Gates of Qimen Dunjia. Yin Qi has already been exhausted; this is the cause of transformation. A long journey will bring good fortune, and it is favorable to send out troops. Most plans will succeed, and there will also be feasts with food and drink, social visits, and welcoming guests. On leaving home, one may encounter tea and wine, or meet a person of rank. When the Qi reaches the positions of Zhen and Xun, oppression there yields only an empty reputation.

The great transformation becomes manifest, and the chilling force of slaughter inspires fear. It resides in the Palace of the Minister of Works and corresponds to the Heavenly Pillar Star. The spirits of Geng and Xin issue stern commands. When Metal Qi arrives, it shines; when Wood Qi arrives, it withers and wastes; when Water Qi arrives, it dries up; when Fire Qi arrives, it is extinguished; when Earth Qi arrives, it is depleted. All trees turn yellow and scorched. The chilling force of slaughter inspires fear. It resides in the Palace of the Minister of Works and corresponds to the Heavenly Pillar Star. The spirits of Geng and Xin issue stern commands.

When Metal Qi arrives, things shine; when Wood Qi arrives, plants wither. When Water Qi arrives, water dries up; when Fire Qi arrives, all things perish. When Earth Qi arrives, the land itself is depleted, and plants turn yellow and scorched. The movement of Qi between Heaven and Earth is unsettled, so this is called the “Gate of Alarm” (one of the Eight Gates, associated with disturbance and fear). Even auspicious matters may encounter danger, while inauspicious matters may temporarily subside. In battle, the enemy may be thrown into disarray, allowing our side to survive. On the road, one may meet someone with an injured leg or impaired eyesight, hear a frightening sound, or witness a fight. Even if one takes an auspicious route, officials may seize one along the way. When one’s fortune shifts toward the Zhen and Xun directions (east and southeast among the Bagua directions), calamity will follow. Heaven and Earth have lost their constant De, and the resulting disaster is grave.

A Jade Chamber arises within the palace, corresponding above to Tianren Star (one of the Nine Stars). Yin-Yang Qi cycles and circulates, and all things suffer harm. When Metal Qi arrives, things shine; when Wood Qi arrives, plants sprout. When Water Qi arrives, all things are nourished; when Fire Qi arrives, all things grow warm. When Earth Qi arrives, grain ripens and is harvested, allowing all things to grow. The Way of Heaven maintains balance throughout, so this is called the “Gate of Life” (one of the Eight Gates, associated with growth and vitality). Plans are readily fulfilled, and audiences with eminent people readily bring their favor. On the road, one may meet a skilled artisan or see a person dressed in black traveling alone; one may also encounter a carriage and horses, or people dressed in purple or yellow. Harmonious Qi has already spread everywhere, so it is not suitable to kill. Sending troops into battle will surely violate Heaven’s caution. When Qi in the Kan Palace (north among the Bagua directions) is constrained, it brings harm; drawing on canals and ditches may also involve matters of the netherworld.

Rising tall in the crimson firmament, the southern ridge bears the Flame Star. Pure Yin gathers and knots, corresponding above to Tianying Star (one of the Nine Stars). The climate of summer is the essence of Bing and Ding Fire Qi. When Metal Qi arrives, metal is smelted; when Wood Qi arrives, plants are surely burned. When Water Qi arrives, all things decline; when Fire Qi arrives, all things flourish. When Earth Qi arrives, dust billows and all things are steamed by heat. Light shines in every direction, so this is called the “Gate of Radiance” (one of the Eight Gates, associated with brightness and prominence). A memorial submitted to the throne may win a reward; in fierce battle, one may also break out of an encirclement. Even if one takes an auspicious route, something may be lost along the way. On the road, one may hear a crow caw, or someone pursuing and shouting; one may also come upon food and wine, or see a red-bearded person.

By observing what is hidden and understanding change, one can see that regret and anxiety each lead in different directions. The Nine Stars and Eight Gates each have their own conditions of strength and weakness. When they are stirred like thunder, this is a sign of flourishing descendants; when they are moistened like wind and rain, this is a sign of being in a place of support. The sun and moon proceeding in turn are a sign of the father’s decline and death; the alternation of cold and heat is a sign of spirits being confined. When Yin and Yang clash, it foretells that one’s wife will leave. Movement and stillness each have their proper patterns, and all things gather according to their kind. To go against these patterns brings disaster; to be pressed by the movement of Qi brings hardship.

The positions of the Eight Trigrams (Bagua) are now clear, and the Eight Gates are each set in their proper place. Good and ill fortune, honor and disgrace, emerge as time passes. In all matters, one must identify the “ghost-trapping door”—an unfavorable direction or moment. When Yin and Yang clash, one should anticipate when to pause and seek balance. Things in motion and at rest each follow their own regular patterns, and different kinds gather according to their own nature. Going against these patterns brings disaster; forcing matters brings hardship.

The arrangement of the Eight Trigrams and Eight Gates is used for more than military affairs. Whatever one intends to do, one should judge its rise and decline according to the times.

“Rotating the Dipper and traversing the Winnowing Basket” refers to the section that calculates timing or direction based on the Big Dipper and the Winnowing Basket constellation (Ji).

The Nine Sovereigns, deities who govern the auspicious and inauspicious influences of particular days in the Daoist calendar, are supremely great. They are the voice of Heaven and Earth. Their transforming power reaches across the nine directions, and each governs a different domain.

Tianpeng Ziqin resides above in the position of Danyuan and guards the depths of the Earth below. This day is suitable for preserving and protecting things over the long term, as well as founding a state and securing its borders. Breaking ground or building, and moving house, may lead to successive fires. Marriage may bring harm during childbirth, while merchants and travelers may suffer injustice. For long journeys or military campaigns, spring and summer are suitable, but autumn and winter are not; a safe return cannot be assured. This day is associated with water and fire and may also bring trouble from thieves. Burials and repairs to graves, however, can be carried out safely and completely.

At this time, dark clouds fill the sky. Red clouds are most favorable; blue clouds should not be the first to appear, white clouds bring no benefit, and yellow clouds bring hardship. When the Sun’s Auspicious Spirit, the Moon’s Auspicious Spirit, and the Star’s Auspicious Spirit—beneficent stellar deities in traditional date-selection arts—arrive on this day, each brings a different sign: with the Sun’s Auspicious Spirit, calamity from Canqiang, an inauspicious star, appears; with the Moon’s Auspicious Spirit, the hidden dragon does not cook; with the Star’s Auspicious Spirit, Wenchang shines brightly.

Tiannei Zicheng resides above in the position of Zhuling and guards the fertile Earth below. This day is suitable for forming friendships and seeking the Dao, and good assistance is likely to come. Moving house or building a home may lead to confusion and missteps. Marriage, lawsuits, construction, and similar affairs are more likely to benefit the household when undertaken in autumn or winter. Sending troops is especially inauspicious: the army will be destroyed, and its commander will meet disaster. Traveling for trade may lead to the loss of money and companions; disputes and arguments will be unreasonable, and roads in all eight directions will be obstructed.

At this time, clouds and mist rise. Black clouds foretell good fortune; white clouds are difficult to withstand; red clouds warn of raids by thieves; and blue clouds indicate that something has gone awry. With the Sun’s Auspicious Spirit, drifting clouds obscure the sky; with the Moon’s Auspicious Spirit, one can escape calamity; with the Star’s Auspicious Spirit, conflict can be resolved and military force defeated.

Tianchong Zhiqiao resides above in the position of Lantai and guards the deep blue Earth below. On this day, a military campaign can wipe away past humiliation and spread one’s renown through the eight directions. After breaking a siege and defeating the enemy, one can remain safe and secure. Marriage may bring the hardship of childbirth, with harm to both partners. Taking office or moving house may invite death or ill fortune. Sacrifices and trade may lead one far from home, exiled to another place.

At this time, clouds lie hidden and unseen; fierce winds stir up thunder, and wind and thunder spread through all four directions. With the Sun’s Auspicious Spirit, the dragon’s might is made manifest; with the Moon’s Auspicious Spirit, official seals and stipends endure; with the Star’s Auspicious Spirit, blessings and prosperity flourish.

Tianfu Ziqing resides above in the position of Tianhong and guards the firm Earth below. On this day, a military campaign can win a great victory and secure territory extending ten thousand li, making one’s heroic might renowned.

On days and hours aligned with the Moon’s Wonder and the Star’s Wonder, wearing an official seal and sash can bring lasting prominence; harnessing the Star’s Wonder brings flourishing fortune and prosperity. The Heavenly Assistant, the spirit who assists from above, is called Ziqing. Residing in heaven, it guards the earth below. At this time, an army can win a great victory, and a long journey carries an air of strength. In autumn and winter, however, military success is unlikely, though the frontier can be held. Moving house and marrying are best done in spring or summer, when prosperity is likely. Taking up a military post is auspicious, and breaking ground for construction is especially favorable. Using this day or hour in autumn or winter may invite trouble from thieves. Trade is unfavorable, but building a house is auspicious.

At this time, clouds at the horizon are scattered and unsettled. Green clouds foretell victory over the enemy; the text describing red clouds is missing. Black clouds foretell defeat and ruin, while white clouds leave people hesitant and uncertain. Harnessing the Day’s Wonder brings repeated victories in a hundred battles; harnessing the Moon’s Wonder brings lasting blessings; harnessing the Star’s Wonder promises rank and honor.

The Heavenly Bird, the bird star in heaven, is called Zigong. Residing in heaven, it protects and guards the earth below. The passage concerning sacrifices is damaged, but the scripture says that at this time evil can be dispelled. In every season, an army has the chance to win renown and secure the frontier. To avenge wrongs or suppress bandits, one may even capture the enemy without a battle. The passage concerning burial is damaged, but says that the Five Blessings may be welcomed. Taking up a civil post is auspicious, and moving house can go as hoped. Spring and summer bring minor obstacles, but overall, one’s undertakings will prosper. At this time, the clouds are deep and the sunlight bright; the enemy will fear the force of one’s presence. Harnessing the Day’s Wonder brings the help of supporters; harnessing the Moon’s Wonder brings prosperity like the turning of the sun and moon; harnessing the Star’s Wonder is like receiving a precious treasure.

The Heavenly Heart, the heart star in heaven, is called Zixiang. Residing in heaven, it guards the earth below. Seeking spiritual efficacy and treating illness can go smoothly, without a long wait. An army can expect victory and capture the enemy’s leader. Spring and summer are unfavorable, while autumn and winter bring no disaster. Moving house or marrying may bring a suitable matchmaker or someone to make an introduction. Repairing a house and performing sacrifices may invite misfortune; sailing and going into hiding can bring a safe return. Trade and construction are likely to collapse at once. At this time, the clouds rise high and are unsettled; it is unwise to go into battle, as taking action may cost the army its fighting strength. If the sky is clear and open, the road ahead is unobstructed. Harnessing the Day’s Wonder brings radiance in all directions; harnessing the Moon’s Wonder allows one to test the waters and seek wealth; harnessing the Star’s Wonder is an auspicious sign of carriages and horses arriving to welcome you.

The Heavenly Pillar, the pillar star in heaven, is called Ziyou. Residing in heaven, it guards the earth below.

When “Great Suitability for Holding Fast” days occur, one should stand firm and avoid sending out troops. If an army sets forth, it may fail to return intact, leaving its general grief-stricken. Marriages, partings, and building houses may all bring disaster; moving house and doing business are also ill-advised. At such times, one should conceal one’s movements and exercise care in storing things away to preserve peace.

On this day, the clouds resemble rising mist: blue clouds foretell mourning and upheaval, red clouds foretell the approach of military calamity, black clouds foretell treachery, and yellow clouds foretell alarm. If the Day Marvel (a favorable moment in divination for choosing a date) is present, one may hide one’s guilt and avoid giving away one’s presence. When the Moon Marvel is in command, it is favorable to block passageways and guard against capture. When the Star Marvel is in command, prosperity may be restored and undertakings brought to completion.

Heavenly Appointee Ziwei (the name of a celestial spirit or a category in divination) dwells above in the Jade Chamber and guards the Earth’s Gate below. If troops set forth at this time, they can win a great victory, and even a journey of ten thousand li will meet no obstacle. Marriages will prosper, but taking office is unfavorable. Doing business, building, making repairs, or moving house will instead bring worry and trouble. Spring and summer are especially favorable for action. It is also a good time to visit people of rank and seek divine assistance. The clouds resemble mist, and roads in all four directions are open. There is no need to fight: strategy alone will make the enemy afraid. When the Day Marvel is in command, wealth and goods abound; when the Moon Marvel is in command, light shines into the doorway; when the Star Marvel is in command, one rises like a soaring dragon, with fortune and longevity ascending.

Heavenly Radiance Zifang (the name of a celestial spirit or a category in divination) dwells above in Crimson Clouds and guards the Earth’s Form below. At this time, traveling far by boat may bring an encounter with a worthy person fit for friendship. But sending out troops will end in defeat and rout; doing business will drain one’s wealth; building a house may bring repeated fires; and taking office or making offerings may invite plague. Marriage alone will prosper greatly.

On this day, red clouds are thick. An attack is likely to fail, and may also end in defeat and rout, depleted wealth, fires during construction, or plague brought on by offerings or taking office. Marriage, however, will prosper. When the red vapor is dense, fierce winds may also arise. This is therefore an inauspicious day, and rash action will bring military calamity. When the Day Marvel is in command, thunder shakes the sky; when the Moon Marvel is in command, light is obscured and even heroes cannot make their mark; when the Star Marvel is in command, arrows cannot pass through. If a time of Rest and Weakness (an unfavorable state in divination when forces are diminished) occurs, call out for one’s attendants when setting out.

Whenever one travels and encounters Tianpeng (a spirit or calendrical designation in divination), one should call out “Zigong” three times. It is said that the myriad spirits will withdraw, allowing one to remain safe and bring one’s undertaking to completion. Anyone serving as a general should keep these prohibitions firmly in mind.

Section on Returning to the Five Constant Principles

The Dao of Heaven is lofty and inscrutable, while the Qi of the Five Phases circulates and moves. Yin and Yang each have their appointed positions, and there are ten Heavenly Stems. A Jia day symbolizes heavenly blessing and can open doors. Those who understand the “Three Jia” (methods of choosing auspicious times associated with Jia) know when to open and when to close; those who do not understand them should take no action during any of the Six Jia periods. In military campaigns and other undertakings, one may receive the aid of spirits. When merits are rewarded and titles and ranks bestowed, a “Fu Yin” configuration (a divination pattern in which the Stems and Branches coincide and their Qi overlaps) is an auspicious sign. News one hears is mostly false; paying a covert visit or doing business is also permissible. Entering the palace brings good fortune, and moving house or marrying is auspicious. If one acts when it is inauspicious to move, the celestial court will offer no protection.

On days governed by the Six Yi, comings and goings are hard to predict, and the Solar Essence (a spirit associated with the sun) accompanies one, appearing at any moment. Military action will surely end in a great victory; this is called “Heavenly De” (auspicious timing). An attacker can seize the right moment and will certainly kill enemies. There is no need to worry upon hearing troubling news, nor to become overly pleased upon hearing good news. Moving house, taking up an appointment, and doing business are all highly favorable. If one imposes harsh punishments, deceit and reckless conduct will soon bring misfortune.

On days governed by the Six Bing, no troops should be deployed. If one commands an army like a lord or king, one may fight and attack, but will receive no rewards. It is suitable to set out on campaign, assemble troops, and establish a camp. The Lunar Essence (a spirit associated with the moon) accompanies one, bringing respect and deference from others. Entering the palace leads to promotion, and business brings substantial profit. There is no need to worry upon hearing troubling news; good news brings a cheerful heart. One must not secretly show favor, or rebellion may result. This day is also called “Heavenly Might”; undertakings prosper and proceed smoothly.

On days governed by the Six Ding, one may enter and leave the underworld (a dark, hidden realm). The movements of spirits and ghosts are hard to discern; even in moments of crisis, one will not be punished. Even with a blade at one’s throat, one remains calm and unafraid. Fugitives are hard to track, and others cannot see their traces. Troubles and joys will mostly fail to come to pass; calamities, however, are linked to women. Doing business in the marketplace is favorable, and taking up an appointment can bring fame and rank. This day is also called the “Jade Maiden”; it is unsuitable for military campaigns.

On days governed by the Six Wu, it is as if one were riding a dragon on a journey of ten thousand miles, with no one blocking the road. Such days are best suited to distant campaigns. There will be no troubles, only good fortune; taking up an appointment and doing business can also bring some benefit. This day is also called “Heavenly Martiality”; dangers and losses will eventually be dealt with.

On days governed by the Six Ji, one seems to be driven by spirits. If one does not understand Gou Shen (a related spirit or divination term), entering, leaving, and conducting affairs will bring danger. Secret matters and private plans can mostly be carried out; there will be no joyful events, but there will be troubles. Entering government service or transferring to a new post is permissible. Marriage brings an even chance of good or ill, and only half the returns from business will be favorable. Another name is “□□”; when one’s hair stands upright, one is likewise as if driven by spirits.

If you do not recognize Gou Shen, you may encounter danger and calamity when you go out. Secretly plotting private affairs often succeeds, but brings sorrow and no joy. If you enter government service to seek a position or await an appointment, you may be promoted. Marriage is only half auspicious, and trade yields only half the expected profit.

Another account says that at □□ times, old matters may come to light. When the Six Geng is in charge, it is like walking while carrying a log. If you force your way out, you will surely meet with conflict. Another account says that at □□ times, you are easily troubled by malevolent spirits. Any undertaking at such a time will bring humiliation. If you can foresee this, do not carry three logs; if you do not □□□, you may instead be bound and imprisoned. Hearing of trouble will bring worry, while even hearing good news leaves the outcome uncertain. If you hold fast to the chief □, □□ will surely meet with slaughter. Marriage □□, and trade will also be hindered from making a profit. Large-scale felling and punitive expeditions will be regarded as “Heaven’s Lament.”

When the Six Xin is in charge, you will encounter the dead on a journey. If you force your way out, guilt and punishment will cling to you. This time is also called “Heaven’s Court”; one proceeds as if tearing down a wall. If you do not know these signs, your body may suffer punishment. You may also fall into a net, with charges dragging you before the tribunal. An army sent into battle has a chance of victory; worries and joys alike remain ordinary. Entering government service may bring a position, but advancement and renown will be difficult afterward. Merchants will struggle to sell their goods, and marriage will bring calamity. Acting in accordance with proper law may still serve as a means of warning and punishment.

When the Six Ren is in charge, officials will restrain you. If you force your way out, blessings will not come. This time is also called “Heaven’s Prison”; you may suffer injustice, while worries and joys alike remain ordinary. Entering government service may bring a position, but advancement and renown will be difficult afterward. Merchants will struggle to sell their goods, and marriage will bring calamity. Acting in accordance with proper law may still serve as a means of warning and punishment. The Six Ren in charge also signifies detention by officials. If you force your way out, little good will come. This time is also called “Heaven’s Prison,” and you are likely to encounter enmity and grievance. Nothing will go well: officials will scold and detain people. An army sent into battle has a chance of victory, and pursuing thieves can lead to their capture. Entering government service or moving house may involve traveling in turn through three counties and five prefectures. Worries and joys show no marked change, and trade is unlikely to yield a profit.

When the Six Gui is in charge, people should not look upon it. If you do not recognize the Net Spirit, going out will bring mortal danger. This time is also called “Heaven’s Storehouse” and is suitable for seeking immortality. Worries and joys show no marked change, and marriage is unlikely to produce children. An army on the march will leave no trace; entering government service may bring promotion. Moving house will lead to hardship, and trade will stagnate.

Each Heavenly Stem has its own governing spirit, and a person’s good or ill fortune depends on it. Follow the auspicious times and avoid the inauspicious ones: that is the principle.

Receiving the registers and passing through the barriers and offices

When a high official holds authority, one of the Eight Gates is especially auspicious. The Six Spirits, divine agents used to help determine good and bad fortune, govern the matter and use Yin to support Yang. In a Yang year, the Open Gate indicates a chance for promotion. Moving house may instead lead to hardship, and business dealings may be interrupted. The Heavenly Stems govern the relevant matters, determining their auspiciousness or inauspiciousness. Simply follow the favorable signs and avoid the unfavorable ones.

Section on Receiving Ordination and Passing through the Stations

When a high official holds authority, one of the Eight Gates is especially auspicious. The Six Spirits govern it, using Yin to support Yang. In a Yang year, begin with the Open Gate and take “Zhi □” as the principal marker. In the Qian Palace, start at the Zi position and proceed in order to the Nine Heavens. In a Yin year, begin with the Closed Gate and take the Hooking Spirit as the principal marker; starting from the Zi position of that year, proceed in reverse toward the Nine Earths.

Once the year has been determined, calculate the month; once the month has been determined, set the day’s position. Starting from the first day of the month, proceed through the positions in order and see which direction it falls in. Examine the tortoise shell and cleanse away the seal-script markings (a ritual treatment of the shell and talismanic inscriptions). The Kan Palace is auspicious. If the post is associated with the Harm Gate, the appointment will not last long; if a star also enters the Inner Heaven, the omen is even worse. If stars such as Peng, Ying, Chong, or Zhu show inauspicious signs, disaster may follow. If the Alarm Gate falls in the Kan Palace, time will be wasted and a deadline may be missed; in the end, one may be punished and sent back to one’s home region.

Lower Cycle: Death Gate, Open Gate. Great Yin, True Yang: begin in a Yang year; the Talisman proceeds in order from the Zi position. Scenery Gate, Rest Gate; Six, Nine, Heaven. Upper Cycle: Pillar Gate, Life Gate; Gouchen, Nine Earths. In a Yin year, proceed in reverse from the Zi position. Calculate forward to the first month of the current year, then to the first day of the current month.

If the gate… Great Yin, True Yang: begin in a Yang year; the Talisman proceeds in order from the Zi position. Scenery Gate, Rest Gate; Six, Nine, Heaven. Upper Cycle: Pillar Gate, Life Gate; Gouchen, Nine Earths. In a Yin year, proceed in reverse from the Zi position. Calculate forward to the first month of the current year, then to the first day of the current month.

If the Open Gate appears, both the beginning and end of affairs will be stable and go smoothly, with abundant favors; one may even attend court and be received by the ruler. If the Rest Gate appears, all things…; one’s achievements in government and good reputation will spread far and wide, praised even by the Nine Heavens. If the Life Gate appears, government can be brought to order without relying on force, and there will be no conflict in the four directions; the Nine Earths… . If the Scenery Gate appears, one will be fair and clear-minded and may receive a recommendation; one’s reputation will spread throughout the world, and an imperial edict will arrive. If the Block Gate appears, under the Gouchen star…; guard against floods, fires, and thieves according to established rules. If the Death Gate appears, beneath the Taiyin star…; orders will be mishandled, and mourning will soon follow. The Injury Gate and the Alarm Gate are associated with the positions of the sun and moon. If the day’s reading encounters “Two Wu,” conceal yourself at once. Even when the day and cyclical designation are auspicious, one must still consider whether the hour is favorable. Only when the stars and gate positions are also auspicious can great undertakings succeed. Whenever a “Bo clash” occurs, official service will be difficult to pursue successfully; talismanic matters will clash with one another and soon bring ruin. When the gate positions align with the Three Wonders, one can remain securely in high office for a long time.

Section on Certain Victory in Battle

Before going into battle, first examine the day and hour. In a Yang hour, beat the great drums, sound the bells and gongs, and unfurl the banners. In a Yin hour, conceal your forces and lie in wait to weaken the enemy’s momentum. In this way, even a small army can remain secure, while a much larger enemy force may be placed in peril.

When battle is joined in haste, use Qimen Dunjia (a divination system that determines fortune and misfortune through the arrangement of times, directions, gates, and stars) to select a favorable gate position for deploying surprise troops. Occupying the position of Tianyi (a favorable spirit direction in divination) can greatly blunt the enemy’s advance. Next best is to occupy the position of the duty star and gate, which will also make the enemy quail at the news. With your back to the Gate of Life and your attack directed at the Gate of Death, you can win.

If the sky is overcast and rainy, the surroundings are dark in every direction, and there is no way to keep time, making the exact hour hard to determine, rely on the arranged divination pattern or judge by the sky and weather. When Qimen accords with the hour, use that to make your assessment. You may also consult the day general, a spirit general determined from the day, and see whether it corresponds with Qimen.

There are also three ways to secure victory: turn your back on Tingting, a directional spirit in divination, and attack Baijian, an inauspicious spirit direction; face the Heavenly Gate, a favorable direction; or turn your back on the Monthly Commander, the spirit direction presiding over the month, and then on the Spirit of Life, which governs growth and flourishing. If two stars enter each other’s palaces, not even a single horse may be saved. When all four inauspicious signs appear, the army may not survive even a morning and an evening. If the Fu and Shi symbols come upon the White Tiger, the army will suffer heavy losses. If the Great Punishment flies and lies hidden, chariots and horses will be damaged. If the Nine Stars are weak, defeat is plainly indicated, and the spirit will be shaken.

Above the Nine Heavens, it is fitting to display your power openly; below the Nine Earths, you can hold your ground and establish a camp. The palace of Taiyin is suited to concealment and lying in wait. The palace of Liuhe is suited to secret planning and quiet action. If great ill fortune and killing energy enter the palace of Gouchen, the omen is even worse. When Jia and Bing work together, they can display authority and De, their power and virtue. If they correspond above with the Five Yang Abodes and below align with the Three Auspicious Stars, while Qimen is not suppressed and the stars and symbols do not clash, then, after examining these four conditions, all affairs can be set in order.

If the hour stem overcomes the day stem, the commander will have a hollow reputation. Marching out and forming ranks will bring defeat and ruin; staying still will leave things obscure, while taking action will bring little success. Bing over the Gate of Death foretells that rebellion will arise; the Gate of Death over the Bing wonder-star means the formation will fall into chaos. Bing over the Gate of Injury foretells casualties in battle; the Gate of Injury over the Bing wonder-star brings disorder within, making success difficult. Yi over the Gate of Death means the camp will be an empty shell; the Gate of Death over the Yi wonder-star means weapons and equipment will be damaged. Yi over the Gate of Injury is unfavorable for an attack; the Gate of Injury over the Yi wonder-star signals a grave defeat that will be hard to reverse. If such a pattern appears, the commander will…. When the enemy comes, it will be hard to resist; when the enemy withdraws, it will be hard to pursue.

Here is another method: cut a branch from the shaded side of a peach tree, take its bark, and write Fulu—inscriptions used for prayer, protection, or ritual practice—upon it. Then tread the position of Dou Kui, the head of the Dipper constellation. This can make trees and plants take human form and magnify the power of our army. Seizing mountain passes and breaking through an enemy encirclement will then be as easy as hurling a stone at an egg, in accord with the workings of Heaven. But do not kill indiscriminately, lest you incur guilt. Instruct the commanders to keep their minds upright and not let them become confused.

Auspicious wedding dates are calculated using a diagram of Yin-Yang directions. The Zhoutang method, which determines auspicious and inauspicious directions for marriage dates, takes the auspicious positions in the heavens as its guide and begins calculations from the eastern Zhen position. In a large month, start at the Kan position and proceed in order toward Gen; in a small month, start at Dui and move in reverse toward Kun. Reaching Xun is said to harm the groom’s relatives, while reaching Gen harms the bride’s. Reaching the “High” position brings injury; Kan harms the husband, Dui harms the wife, and Qian presents no impediment. If the result falls in the Qian, Kun, or Zhen directions, celebrations are said to gather within the household.

Date selection also considers the Yin General, the Yang General, and whether the heavenly stems and earthly branches conflict. The Yin General is believed to harm the wife, and the Yang General to harm the husband; when neither Yin nor Yang General is present, the date accords with the Heavenly Talisman. For each month, first take the heavenly stem immediately before “Yan,” then the earthly branch immediately after it. Only when the branch and stem accord with the month and do not conflict with either general is the inauspicious influence considered removed. The original text also contains a passage here whose wording is difficult to decipher.

To avoid calamity, one must also examine the Nine Stars. Each of the Nine Palaces has its own affiliation and brings different auspicious or inauspicious effects. First determine the Tianpeng Star, then take the Tianying Star. Water and fire have different natures, and an incorrect calculation may invite misfortune.

The first palace is Kan, and the second is Kun. The original text next mentions “one brother and two daughters,” with one character marked as missing. It also says that the Door Spirit is inauspicious, the parents will not enjoy long lives, the wife may be harmed, and the family may scatter and remarry. When one’s fortune enters the Zhen Palace, the children are said to be harmed until none remain. If the door position is auspicious, there will be one daughter, but any son born may be frail or disabled. On entering the Xun Palace, there may be two pairs of children. If all are Yang, their number will be halved; if all are Yin, the family line may come to an end. The household may be inherited by someone of another surname, or a man from another family may be brought into it.

On entering the Qian Palace, there may be two branches of descendants. The original text says “move Zhao, six children,” meaning six children, three boys and three girls; the daughters will be older and the sons younger. If all are Yang, their number will be halved; if all are Yin, the family line may come to an end. On entering the Dui Palace, the couple are said not to harm one another and may have four sons and three daughters, living out their lives in peace. On entering the Gen Palace, the parents may be separated, and the wife may become pregnant but be unable to deliver the child; the household will suffer many losses and hardships. On reaching the “High” position mentioned in the original, the home will be unsettled and the family may turn away from its ancestral inheritance. Though there may be many descendants, in old age only one son will remain, and the family estate may fall into ruin.

A woman is troubled at heart; one son rises to prominence□. Next are the three stars Tianren, Tiannei, and Tianqin. Acting as messengers, they go their own way and often remain stalled and unmoving. When the fortune enters the Kan Palace, there are two sons□□. When the calamity of the Three Yangs arrives, the mother falls ill and mother and son are separated.

When the fortune enters the Kun Palace, the household is unsettled and lacks clarity. If the gates align, it is auspicious; if they do not, it is perilous. The descendants’ whereabouts are uncertain; some may leave home to practice the Dao or become monks.

When the fortune enters the Zhen Palace, it indicates the birth of two daughters. It may also involve two lineages, Yin and Yang □□. One of the two wives will suffer misfortune, and three marriages are fated.

When the fortune enters the Xun Palace, there will be four sons and two daughters. The descendants will be safe and prosperous, and the parents’ standing will also be enhanced.

When the fortune enters the Qian Palace. When the fortune enters the Zhen Palace, it indicates the birth of two daughters. It may also involve two lineages, Yin and Yang □□. One of the two wives will suffer misfortune, and three marriages are fated. When the fortune enters the Xun Palace, there will be four sons and two daughters. The descendants will be safe and prosperous, and the parents’ standing will also be enhanced.

When the fortune enters the Qian Palace, there are three people in all, of the two kinds, Yin and Yang. If they belong to the Three Yangs, the wife will suffer harm; if they belong to the Three Yins, the elder brother will meet with calamity.

When the fortune enters the Dui Palace, there will be five sons and six daughters. Some may also leave home to become monks or Daoist priests. If the gate is auspicious, matters can succeed; if the gate’s force runs counter, it will harm the parents of both the preceding and following generations.

When the fortune enters the Gen Palace, the relationship between husband and wife is unstable. Their children number eight in all, each making a living separately. If the gate is auspicious, there is stability; if it is inauspicious, illness will be frequent.

When the fortune enters the Li Palace, parents and children are estranged. In old age, two sons may be born, but there may be many births and few children who survive. This also indicates marrying into a wife’s family after marriage and becoming its son-in-law.

The two stars Tianchong and Tianzhu are spirits belonging respectively to Wood and Metal. When the fortune enters the Kan Palace, marriage is unfavorable and the wife’s circumstances are difficult. There are eight siblings, six of whom die while traveling.

When the fortune enters the Kun Palace, family members separate during one’s youth. Two of three people suffer harm, and old age is lonely.

When the fortune enters the Zhen Palace, the parents are harmed first; otherwise, a sibling or the wife will meet with calamity. If the gate is auspicious, there will be one son and two daughters. Even if things later go smoothly, the maternal grandparents’ side will suffer loss.

When the fortune enters the Xun Palace, there are five Yangs and three Yins. If an auspicious gate is encountered, good fortune is increased, and the family’s wealth prospers.

When the fortune enters the Qian Palace, there will be five sons and four daughters, including a person of noble standing; but separation from the parents is possible.

When the fortune enters the Gen Palace, there are many daughters and few sons. There is often an inauspicious sign of a wife suffering harm; otherwise, someone may run away from home. The family may become extinct, and even if there is a son, he will be separated from the family. Eight Yangs overcome six; the eyes lack brightness.

A person of another surname is lodging there. When the fortune enters the Qian Palace, there will be five sons and four daughters, including a person of noble standing; but separation from the parents is possible. When the fortune enters the Gen Palace, there are many daughters and few sons.

Most often, they will bring harm to their wives and invite disaster; otherwise, they will run away. The family may become extinct, and even if there is a son, he will surely leave home. Eight Yang overcomes Six, leaving the eyes dim. Outsiders lodge in the household, and the stars are positioned in the Dui and Li palaces. Tianfu and Tianxin (star names) bring blessings, making their good fortune even deeper.

When the cycle of fortune enters the Kan palace, the Five Yang remain intact. One son will flee, while another will become distinguished. The wife will face danger in childbirth; the ancestral estate will fall into ruin, and property will be dispersed. When the cycle of fortune enters the Kun palace, there will be three sons and three daughters. If four daughters are born, one male child will surely be lost. Leaving the ancestral home may also bring forth someone wealthy and honored.

When the cycle of fortune enters the Zhen palace, four sons will surely be born, one of whom will be exceptionally distinguished, and the family business will prosper. When the cycle of fortune enters the Xun palace, four sons are indicated: two will be wealthy and two honored. The descendants will continue for generations, and among the honored there will be someone even more exalted.

When the cycle of fortune enters the Qian palace, the wife may bring decline upon the household; otherwise, the family line will end and the family business will be destroyed. When the cycle of fortune enters the Dui palace, there will be four sons and two daughters. The sons will die one after another, and the parents will suffer two bereavements. When the cycle of fortune enters the Gen palace, many children will be born, but in the end only one son will remain; the wife will bring harm to five □.

When the cycle of fortune enters the □ palace, □□ household □; otherwise, the family will be scattered. Three Yang benefits the state; among them is a person of distinction, and the family will prosper and its wealth abound.

Section on the Opening of the Myriad Forms

When building or repairing a house, it is especially important to ensure that the Nine Sovereigns (the Nine Stars) are properly aligned. The key is for the Bird Star and Assistant Star to lend support, and for the Celestial Heart Star to occupy its proper position. The stars and spirits in the Qimen system, such as Yi and Ding, must work together appropriately; Jia and Bing must each occupy a favorable position; the palace spirits must accord with the Virtue Stars; and the Six Jia duty officers must also be favorably placed. Under these conditions, building or repairing a house signifies an increase in rank and income and the acquisition of wealth. Some characters and phrases in the original are missing, so the related combinations of stars and spirits cannot be fully deciphered.

When Ding joins Gui, or Yi meets Xin and enters a tomb position, the result is inauspicious. The Three Wonders entering tomb positions may bring calamity. If two stars encroach on each other, they may form a pattern of punishment; if this is accompanied by a “Bei configuration” (an inauspicious stellar arrangement), sorrowful events may follow. One must also examine the transformed Qi and the spirits and afflictions on duty, then arrange the Nine Stars across the Nine Palaces according to the eight colors assigned to them.

The annual chart is calculated according to the Three Periods: the Upper, Middle, and Lower Periods. In the Upper Period, the Jiazi year begins in the Kan Palace, and the following Yichou year moves in reverse order. The Bingyin year begins in the Gen Palace, after which the sequence continues in reverse. In the Middle Period, Jiazi begins in the Xun Palace, and Yichou moves in reverse to the Zhen Palace. In the Lower Period, Jiazi begins in the Dui Palace, and Yichou moves in reverse to the Qian Palace. Continue in this order through the full cycle of the sixty sexagenary years.

The monthly chart is also calculated according to the Three Periods. In an Upper Period year, the first month begins in the Gen Palace, the second month is in the Dui Palace, and the third is in the Qian Palace. In a Middle Period year, the first month is in the Kun Palace, the second begins in the Kan Palace, and the third is in a high position. In a Lower Period year, the first month is in the Central Palace, the second is in the Xun Palace, and the third is in the Zhen Palace. Once the palaces have been determined, count the Nine Stars from the Central Palace: One White, Two Black, Three Green, Four Blue, Five Yellow, Six White, Seven Red, Eight White, and Nine Purple. These colors correspond to the Nine Stars and the directional positions of the Bagua (Eight Trigrams).

For example, if the chart is set from the Kan Palace, the One White Star falls in the Central Palace, and the remaining stars fly in sequence: Two Black to the Qian Palace, Three Green to the Dui Palace, Four Blue to the Gen Palace, Five Yellow to a high position, Six White to the Kan Palace, Seven Red to the Kun Palace, Eight White to the Zhen Palace, and Nine Purple to the Xun Palace. This configuration signifies the arrival of children, treasure, and auspicious celebrations.

When building or repairing a house, encountering the Two Black Star, essence of the Death Gate, may bring lawsuits, punishment, loneliness between spouses, or bereavement in the family. Encountering the Three Green Star, essence of the Injury Gate, may harm a pregnant woman and separate relatives; it may also bring violence, suicide by hanging, or theft. Encountering the Four Blue Star, essence of the Obstruction Gate, may bring lawsuits, danger, epidemics, and calamity. The Five Yellow Star is an epidemic star and may bring imprisonment, the severing of family ties, or hardship that forces the household to shut its doors.

Encountering the Six White Star, essence of the Open Gate, may bring new family members and increased wealth in the months of Hai and Zi. One may also meet a robed religious figure, such as a Daoist priest, and receive unexpected valuables. The text concerning the Seven Red Star, essence of the Alarm Gate, has missing characters; the surviving passage says only that abdominal illness may be frequent and that trouble from petty people is likely. The passage on the Eight White Star, essence of the Life Gate, also has missing characters; the surviving text describes the arrival of children and wealth and the flourishing of the household. The passage on the Nine Purple Star, essence of the View Gate, is partly missing; the surviving text says it can bring increased wealth and joyful events, a prediction said to be readily confirmed. When a house’s orientation corresponds to one of the Eight Gates, the same principles are used to judge it.

Burial methods emphasize the correspondence between the Heavenly Stems and Earthly Branches and the flow of spiritual energy. On Jia or Geng days, pair the date with Shen or Yin; on Bing or Ren days, with Chen, Wu, or Shen; and on Ji days, with Wei or You. On Wu days, do not use the Dunjia method. On Yi, Xin, Ding, or Gui days, pair the date with You and the corresponding direction. The scripture describes auspicious signs as “the jade dog barking loudly and the golden rooster crowing alone.” It also says that “the earth tiger does not feed,” and holds that these signs bring lasting stability.

When choosing a burial date, one must also take into account the mountain’s orientation and the directional arrangement of Qimen Dunjia, aligning them with the terrestrial luminaries below and the stars above. Once the mountain’s orientation and the tomb site are set, the auspicious or inauspicious outcome is already determined by the stars assigned to them. The scripture pairs the five tones—Yu, Gong, Zhi, Jue, and Shang—with stars such as Lianzhen, Wenqu, Pojun, Jumen, and Tanlang, then begins from the central courtyard and distributes them in turn to directions such as Qian, Kan, and Dui.

If the site falls under Wenqu, family fortunes will decline, men will leave their homes, and women will behave improperly. Under Pojun, illness and lawsuits will continue; the eldest daughter may bring harm to her husband, and the eldest son may face punishment or execution. Under Lucun, descendants may die young, or be born with hunchbacks, curved backs, or blindness. Under Lianzhen, lawsuits are likely, fathers and sons may be separated, and someone may even die far from home. By contrast, the auspicious stars Tanlang, Wuqu, Fubi, and Jumen, along with favorable stars of official rank and treasure, are believed to improve official prospects and bring blessings and prosperity to the family. A single auspicious star in the tomb’s configuration can also bring renown and distinction.

The positions of the Nine Stars must also be determined at burial. The scripture lists stars such as Qin, Xin, Chong, Fu, and Tianren, as well as gates such as the Gate of Death and the Open Gate. It holds that burial arranged according to auspicious stars and gates will bring blessings after a hundred days. It then speaks of “severing the earth’s portal and eradicating the root of death,” expressing the wish to cut off ill fortune and bring order to Heaven and Earth. It also claims that such an arrangement will prevent baleful spirits, including the Seven Killings, the Three Killings, and the Grand Duke of Jupiter, from causing harm.

Finally, it warns that the timing and arrangement should avoid unfavorable gates such as the Gates of Shock, Injury, Obstruction, Scenery, and Rest, as well as configurations known as the “Five Mismatches” and “Gate Pressure.” This material uses the traditional terminology of geomancy and Qimen burial-date selection. It mainly concerns choosing a tomb site and burial date according to the Heavenly Stems and Earthly Branches, stars, directions, and gate configurations.

When the “Three Wonders” (the three auspicious deities in Qimen Dunjia) fall into a tomb position and also encounter Fan Yin or Fu Yin (chart patterns in which stars and gates repeat or clash), disaster will strike: Kan corresponds to one year, Kun to two years, and the Nine Palaces to nine years. It is not difficult to tell a new grave from an old one by examining the tomb’s orientation. With a thorough understanding of the method of Juxuan, there is no need to climb high for a distant view.

First establish the Death Gate (one of the inauspicious gates in Qimen Dunjia) as the basis for judgment. The Vanguard (a direction or spirit used to assist in divination) provides further guidance. Use it to examine the tomb’s orientation: prosperous directions fall at the positions corresponding to the earthly branches, while resting or weakened directions lie opposite them. Then look at where the day’s branch enters a tomb position; that is the incoming mountain (the range on which the tomb depends). Water released from the bright hall (the open ground in front of the tomb) should flow in accord with Dengming (one of the Twelve Spirits, often referring to the Hai position). The Noble One □□, □□□□. If the direction runs counter, the result will be manifest here; when the White Tiger withdraws, the Azure Dragon is at ease. When the Eight Trigrams are in Fan Yin, turn back along the dragon vein to seek a way out. It is especially not □□ the day’s tomb; that is the incoming mountain. Water released from the bright hall, Dengming returns. The Noble One □□, □□□□. If the direction runs counter, the result will be manifest here; when the White Tiger withdraws, the Azure Dragon is at ease. When the Eight Trigrams are in Fan Yin, turn back along the dragon vein to seek a way out. It is especially not □□, □□ mouth □.

At the places marked by Three Harmonies or Six Harmonies (relationships of affinity between the earthly branches), the ancestral grave lies nearby. If the Yin-Yang configuration is incomplete, the dragon vein behind it will be short and impoverished. The surrounding terrain is not □, □□□□. In the ground to the left and right in front of the tomb, the positions corresponding to the earthly branches are auspicious when occupied by the Eating God. Water lies between the Hai and Zi positions; a bridge stands at the Yin and Mao positions. The Chou position is a field □, □□□□. The tomb was once altered or moved; the Si and Wu positions lie beside a pit. The Shen position is a government road, and the Wei position is a local shrine (a place for worshipping the Earth God). At the You position there is a temple, monastery, or spirit shrine; the Xu position is an abandoned village. There are graves at the position corresponding to the day’s branch; Tiannei governs storage. Earth spirits and earth generals appear in layer upon layer. When Wood Qi is strong, trees are dense; when Water Qi is strong, streams run long; when Fire Qi is strong, the scenery is bright and beautiful; when Earth Qi is strong, peaks abound; when Metal Qi is strong, rocks abound. This method truly reaches the spirits, yet the configuration of the Nine Earths is never constant.

Section on Seizing Spirits and Capturing Ghosts

Human beings, once born, must die. If they offend the star spirit that governs the body, their lifespan may be nearing its end. To determine the direction in which it lies, calculate from the directions of the Bagua (Eight Trigrams).

For men born in the years Zi, Wu, Mao, or You, begin with the life star: at age one it is in Gen, the eighth palace (northeast); at age two it is in Li, the ninth palace (south). For women, begin at the central fifth palace and proceed in reverse through directions such as Xun, the fourth palace. For those born in the years Yin, Shen, Si, or Hai, begin at the central fifth palace: at age two it is in Qian, the sixth palace (northwest); for women, count backward from Gen palace. Those born in the years Chen, Xu, Chou, or Wei begin from directions such as Kun and Li; women begin at the central fifth palace and proceed backward through Xun, the fourth palace. Those born in the years Yin, Shen, Si, or Hai still begin at the central fifth palace: at age two it is in Qian, the sixth palace, while women count backward from Gen palace. Those born in the years Chen, Xu, Chou, or Wei begin from Kun palace: at age two it is in Zhen, the third palace (east), and women also count backward from Kun palace. At age two, the star is in Kan palace, the water direction; those afflicted there will grow weak and thin. For ages such as one or ten, distribute the remainder in sequence across the palaces to make the calculation.

The inauspicious spirit associated with the life star is found by looking to its opposite palace. Ghosts and spirits are also believed to dwell in corresponding directions, and each calls for an appropriate means of treatment. Qian palace is the Gate of Heaven, and Xun palace is the Wind Portal; where the duty spirit resides, ghostly forces cling around the fence. Kan palace is the Water Palace, and Li palace is the Fire Office; where the duty spirit resides, ghostly forces cling inside the rooms. Gen palace is a place of hills, and Kun palace is the Earth Portal; where the duty spirit resides, ghostly forces cling near the kitchen and servants, and may also be beside the Ao spirit. The Ao spirit is said to appear at the hour of Chen and depart at the hour of You. Zhen palace is called the Thunder Gate, and Dui palace is the Great Marsh; corresponding spirits are also present in the ancestral hall, appearing at the hour of You and departing afterward.

Methods for subduing and expelling these malign forces depend on identifying their forms: some resemble ladders, others intermediaries. A form with Earth above and Wood below is called an “Ao mound”; one with Metal above and Wood below resembles a knife. The judgment should be based on the Five Phases and the form taken.

To aid childbirth, Yin and Yang must be matched and all Five Phases present. If one phase is missing, labor may be delayed, causing distress and pity. The scripture therefore transmits this method so that demons and malign forces withdraw and the calamity of mother and child being separated may be avoided. Later sages may use it to provide aid: when the duty talisman belongs to Jia or Yi, sprinkle it with water; when the duty office belongs to Bing or Ding, use Wood to make it tilt; when the duty talisman belongs to Wu or Ji, burn it with fire to drive it away; when the duty talisman belongs to Geng or Xin, use Earth to restrain the flying thing; when the duty talisman belongs to Ren or Gui, use Metal to sound and set it in motion. When a reversing or stagnant configuration occurs (a divinatory arrangement in which the star positions repeat or remain fixed), this may also enable a woman from the marital family to return. With all Five Phases in place, the calamity spirit can be subdued; there is no need for alarm, and safety can be preserved. The same applies when the duty spirit is in a Yang palace.

Thus male and female offspring are brought into being, and each is assigned the place appropriate to them. … Do not …; return to and seal the Great Law. All the gods obey the command and heed the orders of the Jade Office of the Divine Empyrean, the celestial court of the Daoist divine realm. The power of thunder in the Eight Trigrams is used to command spirits and capture demons. … When the Nine Palaces have completed one cycle, Heaven and Earth will know.

Whenever you wish to travel far, visit a person of high rank, marry, or go to the market … to seek …, …, you may stand before your gate and recite the incantation, setting out first through the “Earth Gate,” the directional portal used in travel rites. The Six Jia and Nine Chapters: Heaven is round and Earth square. The four seasons and Five Phases are represented by the colors green, red, white, and yellow. May the deity Taiyi protect me as I go to marry.

When going to the market … to seek …, …, you should also stand before your gate and recite the incantation, setting out first through the Earth Gate. The Six Jia and Nine Chapters: Heaven is round and Earth square; the four seasons and Five Phases—green, red, white, and yellow. May Taiyi protect me, and the sun and moon light my way. Emperor Yu, clear the road for me; may even Chiyou’s weapons turn aside from me. The Azure Dragon travels with my carriage, and the White Tiger guards my flanks. The Planet of Fire leads the way, driving away ill fortune. The Bright Star and the Northern Dipper destroy calamity. The Five Spirits attend me and escort me as I travel through the four directions. Whoever blocks my path will die; whoever pursues me will perish. The gods of the soil and grain take their places on my left and right, causing thieves to hide and retreat. Those who travel will meet with good fortune, and those who remain at home will be safe. Wherever the Five Spirits are, all that is sought will prosper. Swiftly, in accordance with the statutes and ordinances! Proceed with the Yu steps, concealing your form.

Take up the counting rods and close the gate; enter the Gate of Heaven from the left. Stand before the gate and recite the incantation; do not enter within the surrounding wall. Gate of Heaven, Gate of Heaven, may this day be auspicious and go smoothly. May the Jade Maiden, a goddess who serves the divine beings, accompany me and travel at my sides. Wherever I go, may I encounter no calamity. When a noble person sees me, may their joy be boundless. May all I seek come to pass, and may everything be auspicious and go smoothly. Swiftly, in accordance with the statutes and ordinances! Proceed with the Yu steps and enter the hall.

Stand before the Jade Maiden and recite … once more. Invoke the Jade Maiden three times, and the Six Spirits will arrive. Please accompany me as I travel to [a certain place]. Make me unseen in the deep darkness: let people not hear my voice, and let ghosts not see my form. May those who treat me well receive good fortune, and those who treat me badly suffer misfortune. Do not let evil ghosts see where I am going. Whoever blocks my path will die; whoever pursues me will perish. Among a thousand or ten thousand people, may all who see me feel joy. Swiftly, in accordance with the statutes and ordinances!

With your left hand, trace a line on the ground; close the gate and depart. Walk sixty paces, so that ghosts and demons cannot see where I am going. Whoever blocks my path will die; whoever pursues me will perish. Among a thousand or ten thousand people, may all who see me feel joy. Swiftly, in accordance with the statutes and ordinances!

Draw a talisman or shape on the ground with your left hand, then close the door and leave. Walk sixty paces without looking back. In this way, you will receive the aid of the spirits, and demons and evil influences will avoid your path. If you encounter a battle, seize the spirit and command it to go to the place you specify.

First leave through the Gate of Heaven, then recite the incantation: “Azure Dragon, White Tiger, Vermilion Bird, Black Tortoise, Gouchen, and Liuhe, escort me to such-and-such a place. May Heaven and Earth be overturned, and all nine roads blocked. Whoever comes after me, let them lose their way here, mistaking east for west and south for north. Whoever pursues me by chariot, break his wheel hubs and spokes; whoever pursues me on horseback, cover his horse’s eyes; whoever pursues me on foot, make his feet swell and ache; whoever pursues me by boat, capsize the boat at once. Whoever attacks with troops, make his army surrender of its own accord. Bright Star and the Northern Dipper, make the enemy retreat ten thousand li. Let those who plot against me perish, and those who pursue me come to a halt. Let the Cowherd and the Weaver Girl become rivers…” Step the right-footed Yu pace (a prescribed Daoist ritual walk), then turn and return to the Earth Gate, a portal symbolizing entry and exit through the underworld or places of darkness. Stand before the gate and recite: “Nuo nuo ze ze… go without… Heaven and Earth overturned; whatever I seek in my heart, let it all go as I wish, and let you be confused…” (Some characters are missing here.) Follow the direction indicated by the Northern Dipper and roam together with the spirits. Swiftly, in accordance with the statutes and ordinances! Turn into… Pursue demons together with the celestial gods, moving as swiftly as thunder and lightning. Light shines in all eight directions, seeing through inside and out; nothing cannot be subdued, and weapons vanish of themselves. Let those who plot against me lose their lives, and those who face me be drained of spirit and strength. Swiftly, in accordance with the statutes and ordinances.

Go out and perform the rite, locking up ghosts and binding spirits. The Jade Maiden’s incantation says: “So-and-so Jade Maiden, come quickly to protect me. Do not let the hundred ghosts or evil influences harm me. Let others be unable to see me or recognize me. Those who see me will take me for a bundle of firewood; those who recognize me will think I am no ordinary person. Open only my gate, and seal the gates of all others. Jade Maiden, come quickly to protect me. Do not let the hundred ghosts or evil influences harm me.”

No one can see me, and no one can recognize me. Those who see me take me for a bundle of firewood; those who recognize me regard me as an outsider. I open only my own door and close the doors of others. Urgently, in accordance with the statutes and commands! I close the door and depart.

If battle breaks out and events move swiftly, there is no time to stay. When hurrying to meet the enemy, there is no room between Heaven and Earth to maneuver. Hold a blade in the left hand and draw a boundary on the ground. Determine the direction according to the Earthly Branch of the day, then enter the courtyard within the boundary. Face south and set the directions. Recite the Ding-Gang incantation: “I, so-and-so, have met urgent danger. Please help and support me; conceal and protect me. Do not let the enemy harm me. May their weapons break of their own accord. Whoever attacks me shall perish; whoever plots against me shall die. May the enemy fall of their own accord, grow confused and disoriented, and may those fighting lose their way.”

Then address the spirits who guard the doors: “Please throw the enemy’s souls into confusion. Urgently, in accordance with the statutes and commands!” Turn to the left and depart. While reciting the incantation, also announce the names of the door guardians, and again pray that the enemy combatants be thrown into confusion and lose their souls. Urgently, in accordance with the statutes and commands! Then turn left and leave.

The scripture next lists the names of the door guardians for each ten-day cycle in the sixty-day sexagenary cycle, and prescribes a gesture for departing: for the Jiazi cycle, the door guardian is Xu Yi and the household guardian is Sun Qi; leave after taking off your shoes. For the Jiaxu cycle, the door guardian is Shi Zhanyu and the household guardian is Xu He; depart with a loud shout. For the Jiashen cycle, the door guardian is Sima Guang and the household guardian is Tianke; leave after taking off your hat. For the Jiawu cycle, the door guardian is Mingzhong and the household guardian is Ganxing; shake out your clothes, close the door, and depart. For the Jiachen cycle, the door guardian is Gongsun Cuo and the household guardian is Sima Sheng; leave after undoing your hair. For the Jiayin cycle, the door guardian is Gongsun Guang and the household guardian is Sima Qiang; leave after loosening your belt. Here, “cycle” refers to a ten-day period beginning with Jiazi, Jiaxu, and so on. “Door guardian” and “household guardian” refer to spirits who protect entrances.

To set up a camp, choose a Wu day. The commander holds a blade and stands in the direction of the Gate of Heaven. Take six dou of earth from the direction corresponding to the Wu day in that ten-day cycle, and arrange it according to the method of the Six Wu. Pressing the blade down, recite: “South of Mount Tai and north of Mount Heng, bandits dare not rise, and wolves and tigers dare not roam. The city walls and moats are strong, like a gate of gold. All baleful influences and calamities dare not come to invade. Urgently, in accordance with the statutes and commands!” Several lines are missing at the end. The text then says to compose oneself and carry out the rite according to the prescribed method, which will surely prove effective.

Section on Combining the Hundred Spirits (a section that gathers and coordinates the use of numerous spirits)

When Heaven and Earth are at peace, mountains and rivers connect, thunder and wind stir one another, and water and fire harmonize. The myriad things intermingle and come into being, and good and ill fortune each find their place. These are the principles for using arts of divination such as the Six Jia to judge good and ill fortune.

Section on the Intermingling of the Hundred Spirits

When Heaven and Earth are at peace, mountains and rivers connect, thunder and wind stir one another, and water and fire harmonize. The myriad things intermingle and come into being, and good and ill fortune each find their place. What follows explains how Qimen Dunjia determines good and ill fortune from combinations of the Heavenly Stems. “Gate” refers to the Eight Gates, and “star” to the Nine Stars; in making a judgment, one must also consider whether they are in harmony with one another.

When Six Jia is joined by Jia, this is called “The Azure Dragon Emerges from the Earth.” Good news is sure to arrive. If the gate is in harmony, matters turn out well; if the gate is blocked and the star configuration is inauspicious, any wealth gained may prove illusory.

When Six Jia is joined by Yi, this is called “The Azure Dragon Enters the Clouds.” If the Three Wonders align with the gate, it foretells the birth of a noble son. If the star and Heavenly Stem are unfavorable, however, any reputation gained will be empty.

When Six Jia is joined by Bing, this is called “The Azure Dragon Returns to Its Head.” All matters proceed smoothly and can endure; if the gate configuration is incompatible, the matter will still be difficult to accomplish.

When Six Jia is joined by Ding, this is called “The Azure Dragon Shines Brightly.” If three gates align auspiciously, it is a good time to meet a noble person. There may also be a change of official appointment, promotion, or a distinguished reputation. If the Fu and Shi encounter an inauspicious outcome while carrying out their work, lawsuits and punishments may soon follow.

When Six Jia meets Ji, this is called “The Azure Dragon Joins with the Spirit.” An auspicious star brings wealth, and an auspicious gate means the matter can be accomplished. If the star and gate are out of harmony, efforts will be wasted.

When Six Jia is joined by Geng, this is called “The Azure Dragon’s Talisman Clash.” Misfortune can readily give rise to calamity, possibly through an unexpected event. Even if the star is auspicious and the gate favorable, it is best to remain still and avoid rash action.

When Six Jia is joined by Xin, this is called “The Azure Dragon Is Startled and Disoriented.” If one of the gates is in harmony, matters can go as hoped; if an inauspicious star is in control, wealth and profit may be lost.

When Six Jia is joined by Ren, this is called “The Azure Dragon Caught in a Net.” It is unfavorable for those of a yin disposition, who may easily become trapped and suffer frequent calamities. Those of a yang disposition who use this configuration may act deceitfully and readily create discord.

When Six Jia is joined by Gui, this is called “The Azure Dragon’s Canopy.” If the gate aligns with an auspicious star, one can remain free of calamity for a long time. If it encounters the Harm Gate or Death Gate, private and public affairs may become entangled.

When Six Yi is joined by Jia, this is called “Yin Returns to Yang.” If it encounters an inauspicious star, it may bring financial loss and harm to members of the household. It may suit those of a yin disposition, but for those of a yang disposition it can cause alarm and unrest.

When Six Yi is joined by Yi, this is called “The Sun Wonder Lies Hidden beneath Punishment.” If a noble person asks about the matter, their reputation may suffer. If the gate is in harmony, the matter may still turn around; if the gate’s influence runs counter, a death in the family may occur.

When Six Yi is joined by Bing, this is called “The Wonder and Instrument Follow the Favorable Pattern.” When an auspicious star shines upon it, there may be an opportunity to receive an official appointment or a promotion. If the question concerns a married couple, it foretells that they may separate.

When Six Yi is joined by Ding, this is called “The Vermilion Bird Enters the Tomb.” After a written document is submitted to the authorities, it may be set aside and kept on file. If both star and gate are auspicious, however, the document and the words it conveys can serve their purpose smoothly.

When Six Yi is added to Ji, this is called “The Day Marvel Enters the Mist”: Earth and Wood become mixed and interwoven, each affecting the other. Plans bring only modest gains; if the configuration of the gate signs is unfavorable, something is sure to go wrong.

When Six Yi is added to Geng, this is called “The Day Marvel Punishes Itself”: disputes over money can easily erupt into conflict and end up before the authorities. The star and gate signs are both inauspicious, and a spouse may have an affair.

When Six Yi is added to Xin, this is called “The Azure Dragon Flees”: one may lose money or someone may run away. Plans yield little; if the gate signs are unfavorable, something is sure to go wrong.

When Six Yi is added to Geng, this is called “The Day Marvel Punishes Itself”: disputes over money can easily erupt into conflict and end up before the authorities. The star and gate signs are both inauspicious, and a spouse may have an affair.

When Six Yi is added to Xin, this is called “The Azure Dragon Flees”: both loss of money and flight are inauspicious. A venture begun reluctantly, or action forced through, will ultimately be hard to sustain. □□□□, □□□□. For a man, this indicates loss of money; illness will affect a woman.

When Six Yi is added to Gui, this is called “The Sun Enters the Heavenly Net”: □□□□, □□□□. Lawsuits and financial loss are likely. Matters may seem calm on the surface, but in reality they are mostly empty.

When Six Bing is added to Jia, this is called “The Flying □ Falls into the Nest”: □□□□, □□□□. Plans and their circumstances can all be seen clearly.

When Six Bing is added to Yi, this is called “The Moon Marvel Floats in Emptiness”: □□□□, □□□□. Public and private affairs go smoothly, and all things proceed as desired.

When Six Bing is added to Bing, this is called “The Moon Marvel’s Comet Pattern”: □□ documents, □□□□. If the gate signs oppose one another, money will be lost. If they are harmonious, there may still be waste and loss, along with obstruction and pressure.

When Six Bing is added to Ding, this is called “The Marvel Enters the Vermilion Bird”: correspondence proceeds smoothly, and an influential noble can wield authority. For ordinary people, official paperwork is likely to be delayed.

When Six Bing is added to Ji, this is called “The Fire Comet Enters Punishment”: documents are slow to arrive, and someone is in prison. If the star signs are auspicious and the gate signs favorable, this may amount only to an empty reputation, without actual imprisonment. If the star signs are unfavorable and the gate signs oppose one another, a beating with the rod may follow.

When Six Bing is added to Geng, this is called “Honor Enters the Great White”: troubles at home cause worry, and one may also encounter thieves. If the gate signs agree and the star signs are auspicious, the thieves will be caught. If the stars and gates do not accord, disaster may come from outside.

When Six Bing is added to Xin, this is called “The Moon Essence Joins in Aid”: a physician will come to treat someone who has been ill for a long time. Documents and petitions submitted to the authorities also have a chance of being accepted.

When Six Bing is added to Ren, this is called “The Comet’s Disorder Draws Near”: sexual misconduct can easily lead to a lawsuit and a court hearing. Ordinary people may consequently become embroiled in a dispute with a woman.

When Six Bing is added to Xin, this is called “The Moon Essence Joins in Aid”: a physician will come to treat someone who has been ill for a long time. Documents and petitions submitted to the authorities also have a chance of being accepted.

When Six Bing is added to Ren, this is called “The Comet’s Disorder Draws Near”: sexual misconduct can easily lead to a lawsuit and a court hearing; the matter involves a woman.

Ordinary people may be displaced, while people of rank may lose their reputations. When Six Bing is placed over Gui, the configuration is called “Canopy and Wandering Star Master.” If a woman uses this configuration, misfortune will follow. If it concerns a lawsuit, however, she will ultimately suffer no loss.

When Six Ding is placed over Jia, the configuration is called “Azure Dragon Finds Its Light.” People of rank may be promoted, while ordinary people may encounter good opportunities. Where the stars and the treasury align, joyful events are especially abundant.

When Six Ding is placed over Yi, the configuration is called “Human Escape.” It brings great joy: people of rank receive recommendations and praise, their stipends change, their authority increases, and their fortunes expand.

When Six Ding is placed over Bing, it is an extraordinary configuration among extraordinary configurations. It can easily stir up disputes and make events take strange, winding turns. People of rank may gain office and a stipend, while ordinary people may face punishment.

When Six Ding is placed over Ding, the configuration is called “The Marvelous Star Enters Great Yin.” An expected document will arrive, or important news from afar may be uncovered; both documents or reports will be to one’s satisfaction. But if the configuration is used only for a minor, immediate matter, it is called “Fuyin”—a pattern in which similar information overlaps and events stagnate or repeat.

When Six Ding is placed over Ji, the configuration is called “Fire Enters the Hooked Spirit.” Documents and lawsuits bring danger, often arising from a woman’s involvement. There may also be something hidden in private; pursuing the matter further could bring criminal liability.

When Six Ding is placed over Geng, the configuration is called “The Weaving Maiden Seeks the Oxherd.” Even without a romantic entanglement, calamity may bring wrongful enmity. A woman may be unable to make her case understood, leading to punishment, imprisonment, or trouble with the authorities.

When Six Ding is placed over Xin, the configuration is called “The Vermilion Bird Enters Prison.” An official may face punishment or imprisonment, or be demoted or stripped of office. An ordinary person may be put in stocks, but can be released after a hundred days.

When Six Ding is placed over Ren, the configuration is called “The Five Spirits Harmonize.” Ding and Ren combine and transform into Wood. The original text is missing characters here, so its account of wealth cannot be fully deciphered. People of rank will grant an opportunity to travel; this is a method said to be unfailingly efficacious.

Mixed Section of the Hundred Spirits

Heaven and Earth each rest in their proper place; the energies of mountains and marshes communicate with one another. Thunder and wind stir each other, while water and fire harmonize. □□□□, □□□□. Various factors combine, and from them good and ill fortune are distinguished and assigned.

When Jia is added to Jia among the Six Jia, it is called “Azure Dragon Emerging from the Earth”: good news is sure to arrive. When the Door and the configuration are in harmony, matters go well. If the Door is obstructed and the stars are inauspicious, then even if wealth comes, things cannot be called favorable.

When Jia is added to Yi among the Six Jia, it is called “Azure Dragon Entering the Clouds”: when the Three Wonders meet the Door, a noble son will be born. But if the stars and heavenly stems are unfavorable, one gains only an empty reputation.

When Jia is added to Bing among the Six Jia, it is called “Azure Dragon Turning Back to Its Head”: all matters prosper and can endure. If the Door’s configuration is out of harmony, however, matters will still be difficult to accomplish.

When Jia is added to Ding among the Six Jia, it is called “Azure Dragon Shining Brightly”: harmony among the three Doors is auspicious and favorable for meeting a noble person. A change of official appointment or promotion will bring great renown. But if matters involving talismans are entrusted to an inauspicious configuration, lawsuits and punishments will follow at once.

When Jia is added to Ji among the Six Jia, it is called “Azure Dragon Joined with the Numinous”: an auspicious star presides over wealth, and an auspicious Door allows matters to be accomplished. If the star and Door are out of harmony, effort will be wasted.

When Jia is added to Geng among the Six Jia, it is called “Azure Dragon’s Talisman Configuration”: trouble turns into misfortune, which may arise unexpectedly. When the star is auspicious and the Door favorable, it is also fitting to remain still and guard one’s wealth, making matters easier to accomplish. If the star and Door are out of harmony, effort will be wasted. Here, “quiet wealth” means that one should keep hold of one’s possessions and not act rashly.

When Jia is added to Geng among the Six Jia, it is called “Azure Dragon’s Talisman Configuration”: trouble turns into misfortune, which may arise unexpectedly. When the star is auspicious and the Door favorable, one should also remain calm and still.

When Jia is added to Xin among the Six Jia, it is called “Azure Dragon’s Startled Loss”: if even one place within the Door is in harmony, all matters can go as desired. If an inauspicious star occupies the position, wealth and profit will be lost and overturned.

When Jia is added to Ren among the Six Jia, it is called “Azure Dragon’s Entangling Net”: according to the original text, women will be trapped and suffer many calamities. Men who use this configuration will act deceitfully and have discordant relationships.

When Jia is added to Gui among the Six Jia, it is called “Azure Dragon’s Canopy”: when the Door and an auspicious star are in harmony, there will be no misfortune for a long time. If the Harm Door or Death Door appears, there will be secret, illicit dealings and open gatherings.

When Yi is added to Jia among the Six Yi, it is called “Yin Returning to Yang”: if an inauspicious star occupies the position, wealth will be lost and people will be harmed. If a woman encounters a harmonious configuration, a man will be startled and uneasy.

When Yi is added to Yi among the Six Yi, it is called “The Sun Wonder Subdued by Punishment”: when a noble person comes to inquire about a matter, it portends a loss of reputation. When the Door is in harmony, “second uncle” [as in the original]; when the Door’s force runs counter, it signifies mourning and a coffin lying in state.

When Yi is added to Bing among the Six Yi, it is called “The Wonder and Instrument in a Favorable Configuration”: if an auspicious star occupies the position, one may receive an official appointment or promotion. If the question concerns husband and wife, they will surely be separated and estranged.

When Six Yi meets Ding, this is called “Vermilion Bird Entering the Tomb.” Documents and lawsuits may be delivered to the authorities but then set aside. If the star-and-gate configuration is auspicious, written arguments can be expressed clearly and effectively.

When Six Yi meets Ji, this is called “Day Wonder Entering the Mist.” Earth and Wood become mixed and intertwined, so matters may involve mutual entanglements. Plans can bring only modest gains; if the configuration and gate are incompatible, mistakes are certain.

When Six Yi meets Geng, this is called “Day Wonder Self-Punishment.” Disputes over money may easily lead to conflict and end up in court. When the stars and gates are inauspicious, marital infidelity may also occur.

When Six Yi meets Xin, this is called “Azure Dragon Fleeing.” Loss of wealth, flight, and other misfortunes may occur, making everything difficult and embarrassing. Forcing matters will ultimately bring no good result. A character is missing from the original here; the surviving text says, “For men, it signifies loss; illness concerns women.”

When Six Yi meets Gui, this is called “Day Entering the Heavenly Net.” A character is missing from the original here. Lawsuits are likely to bring financial loss; other matters may seem stable but are mostly insubstantial.

When Six Bing meets Jia, the original reads “Flying □ Falling into the Cave,” with one character missing. There are also missing characters later in the passage. The surviving text says that planned matters can all be seen clearly and understood.

When Six Bing meets Yi, this is called “Moon Wonder Floating in Emptiness.” A character is missing from the original here. Public and private affairs proceed smoothly, and everything goes as desired.

When Six Bing meets Bing, this is called “Moon Wonder in the Bèi Configuration.” Here, bèi refers to an inauspicious celestial sign. Part of the original passage is missing. When the gates are in opposition, financial loss is likely; when they are aligned, the situation is affected by signs of instability and pressure.

When Six Bing meets Ding, this is called “Wonder Entering the Vermilion Bird.” The exchange of documents proceeds smoothly, and people of rank can wield authority. For ordinary people, however, official documents are likely to be delayed.

When Six Bing meets Ji, this is called “Fire Bèi Entering Punishment.” Documents are slow to arrive, and someone may be in prison. If the celestial signs are auspicious and the gates aligned, any restrictions amount only to an empty name; if the signs are incompatible and the gates opposed, one may suffer imprisonment or corporal punishment.

When Six Bing meets Geng, this is called “Blazing Light Entering Great White.” Household affairs bring trouble, and one may also encounter thieves. If the gates are aligned and the stars auspicious, the thieves will be caught; if the stars and gates are incompatible, trouble may be caused by an outsider.

When Six Bing meets Xin, this is called “Moon Essence Joining in Support.” Someone with a long-standing illness will find a doctor to help; documents and lawsuits submitted to the authorities may also be successfully resolved.

When Six Bing meets Ren, this is called “Bèi Disorder Arrives.” Matters involving women may easily give rise to lawsuits. Ordinary people may be left wandering and separated from others, while those of rank may suffer damage to their reputations.

When Six Bing meets Gui, this is called “Canopy Bèi Master.” If a woman draws this configuration, misfortune may follow.

Matters arising from litigation will ultimately cause no loss. When the Six Ding is added to Jia, the pattern is called “Azure Dragon Gaining Light” (one of the Qimen configurations). For a person of high rank, it foretells sexual misconduct; for an ordinary person, displacement and loss of reputation.

Matters arising from litigation will ultimately cause no loss. When the Six Ding is added to Jia, the pattern is called “Azure Dragon Gaining Light.” A person of high rank will be promoted, while an ordinary person will find a good match. When the star and the gate are in harmony, there will be especially many happy events.

When the Six Ding is added to Yi, the pattern is called “Human Escape” (a configuration in Qimen Dunjia). It brings great joy. A person of high rank will be recommended by others, promoted to office and entrusted with authority, with broad prospects ahead.

When the Six Ding is added to Bing, it forms an unusual pattern within an unusual pattern, but it can easily give rise to disputes and gossip, and events may take a strange turn. A person of high rank may gain official appointment and salary, while an ordinary person may face punishment.

When the Six Ding is added to Ding, the pattern is called “The Extraordinary Hidden in Great Yin” (a Qimen Dunjia configuration). The document one has been awaiting will arrive, and one may also learn of a great reputation from afar. Good news concerning documents comes in pairs, and affairs go as hoped. When used to divine immediate, nearby matters, however, it is called “Fu Yin” (a situation of repetition and slow progress).

When the Six Ding combines with Ji, the pattern is called “Fire Entering the Hooking Spirit.” Documents and litigation bring misfortune, often with a woman as the cause. Hidden circumstances also lie beneath the surface; investigating further may lead to criminal punishment.

When the Six Ding combines with Geng, the pattern is called “The Weaver Girl Seeks the Cowherd.” Even without an illicit relationship, calamity or enmity may arise. The woman may be in the wrong, risking punishment and imprisonment and bringing trouble to the authorities.

When the Six Ding combines with Xin, the pattern is called “The Vermilion Bird in Prison.” An official may be punished and imprisoned, or demoted; an ordinary person may be put in shackles, but can be released after one hundred days.

When the Six Ding combines with Geng, the pattern is called “The Weaver Girl Seeks the Cowherd.” Even without an illicit relationship, calamity or enmity may arise. The woman may be in the wrong, risking punishment and imprisonment and bringing trouble to the authorities.

When the Six Ding combines with Xin, the pattern is called “The Vermilion Bird in Prison.” An official may be punished and imprisoned, or demoted; an ordinary person may be put in shackles, but can be released after one hundred days.

When the Six Ding combines with Ren, the Five Spirits are in harmony. Ding and Ren transform into Wood, bringing wealth… A person of high rank will bestow a salary, and matters involving documents and litigation will also proceed peacefully.

When the Six Ding combines with Gui, the pattern is called “The Vermilion Bird in Hesitation”… Public and private affairs alike will go badly, and both sides will suffer losses.

When the Six Ji is added to Jia, the pattern is called “The Dog Enters the Azure Dragon.” When the gate and an auspicious star are in harmony,… When the gate conflicts with an inauspicious star, plans will come to nothing.

When the Six Ji is added to Yi, the pattern is called “Tomb…” (the configuration’s name and the following text are damaged or missing). When the star and the gate are in harmony,… If they are in harmony yet also in conflict, the matters undertaken will be difficult to accomplish.

When the Six Ji is added to Bing, the pattern is called “The Bosi Master.”… Women should especially avoid this configuration, as it can bring about illicit affairs, sexual misconduct, and other transgressions.

When Ji sits above Yi with Ding added, this is called “the Wonder enters the Tomb.” It refers to the Ding Wonder in a Qimen configuration falling into a position where it is restrained. In inquiries about documents or lawsuits, if the Door aligns with an auspicious deity, one may initially make one’s case clearly, but punishment may still follow.

When the Six Ji sits above Ji, this is called “the Earthly Gate meets a Ghost.” Inquiries about news of a woman may bring a message, but it is difficult to trust. If the Door aligns with the Talisman, news from afar will arrive.

When the Six Ji sits above Geng, this is called the “Punishment Configuration.” Inquiries about a woman’s affairs or documents and lawsuits may initially be explained clearly if the Door aligns with an auspicious deity, but punishment may still follow. Inquiries about relations between men and women may indicate that the woman takes the initiative or receives help from a man. A man should remain quiet; the woman’s affairs may involve a secret relationship.

When the Six Ji sits above Xin, this is called “the Spirit of the Soul enters the Tomb.” A woman in the household may face a strange disturbance. If the Talisman and Door align, a young child in the household may suffer misfortune.

When the Six Ji sits above Ren, this is called “the Net of Punishment Stands High.” A woman may act improperly, and a man may be injured. If the Door is pressured and the stars are inauspicious, both may face mortal danger.

When the Six Ji sits above Gui, this is called “Earthly Punishment and the Dark Warrior.” A woman may hesitate and waver, perhaps falling ill in bed and remaining silent. Even if the Door aligns and the stars offer support, illness and suffering will still arise.

When the Six Geng sits above Jia, this is called the “Punishment and Azure Dragon Configuration.” Wealth and profit may be abundant, but the arrangement of the stars and Doors must be considered. If the arrangement is unsuitable, it is inauspicious; even when suitable, danger remains.

When the Six Geng sits above Yi, this is called the “Day-Union Great Configuration.” Matters are generally safe, but one should be especially careful and speak little. If the Door arrangement is unsuitable, danger will arise, and one may face punishment by the authorities.

When the Six Geng sits above Bing, this is called “Venus enters Mars.” Something may be lost or stolen, and it will be difficult to recover. If the Door aligns and the stars are auspicious, clues to the stolen goods can be uncovered. If the Talisman and Door are inauspicious, one may become embroiled in a lawsuit.

When the Six Geng sits above Ding, this is called “Tingting.” Disputes may arise over documents, or the matter may involve something secret. If the Talisman and Door oppose one another, the lawsuit will be difficult to resolve.

When the Six Geng sits above Ji, this is called the “Punishment Configuration”; its auspiciousness or inauspiciousness is uncertain. Those imprisoned will find it difficult to appeal and clear their names.

When the Six Geng sits above Geng, this is called “Venus.” A lawsuit may arise suddenly, and even ordinary people may be taken into custody. The danger may continue for a hundred days, though a turn for the better may still come afterward.

When Geng sits atop Xin, this is called “Qian Ge White Tiger” (Geng and Xin together symbolize a White Tiger that is obstructed or checked). In divination about travel by road, it suggests a risk of injury or death and possible separation from companions. Matters are difficult to resolve, and entanglements may arise between host and guest.

When Geng sits atop Ren, it is called “Snake Ge.” In divination about news between husband and wife, or about letters, it suggests losing one’s way or hearing nothing at all. If it meets the Harmful Gate, it indicates disaster; if it meets the Death Gate, it indicates mourning or stagnation.

When Geng sits atop Gui, it is called the “Great Punishment Ge.” In divination about travel or distant journeys undertaken to pursue a matter, women may face illness or calamity. Ominous forces such as ghosts and thieves may also lend their aid, potentially leading to separation.

When Xin sits atop Jia, this is called “The Dragon Trapped and Wounded.” One may be drawn into trouble over a lawsuit or a dispute about wealth, while women face no apparent harm. The surviving text about men is incomplete and cannot be interpreted.

When Xin sits atop Yi, this is called “The White Tiger Runs Wild.” It indicates loss of wealth and damage to the household, and thieves may also contribute to a separation. Another account says that several people may die; the text concerning distant travel is incomplete.

When Xin sits atop Bing, this is called “Qian He Ying Huo” (Geng and Xin combine with Bing Fire, suggesting conflict and waste). Documents and lawsuits may come to nothing but empty words, and disputes often arise over property. The later passage about the auspicious and inauspicious signs of stars and gates is incomplete.

When Xin sits atop Ding, it is called “The Prison Spirit Enters the Extraordinary.” Traveling far to trade may bring double the profit, but the gains come late. The later passage about the auspicious and inauspicious signs of stars and gates is incomplete.

When Xin sits atop Ji, this is called the “Punishment and Imprisonment Ge.” Servants may deceive their masters, and one may first suffer personal injury or loss. If the gate is auspicious and the star is strong, matters may be brought to completion with difficulty, but one may still become entangled in trouble.

When Xin sits atop Geng, this is called the “White Tiger Injury Ge.” It symbolizes two women contending for one man, often because of wine and sexual desire. If the star and gate are in accord but the gate’s signs are inauspicious, a scandal will be difficult to conceal.

When Xin sits atop Xin, it is called “Imprisonment and Self-Punishment.” When seeking wealth, cooperation is advisable, and one may also rely on women. Men who use this configuration are likely to encounter calamity.

When Xin sits atop Ren, this is called “The Snake Enters the Prison of Punishment.” It symbolizes two men contending for one woman, with lawsuits and disputes that are difficult to settle. Even if the gate and talisman are in accord and the signs appear auspicious, the person in charge may still be punished or branded—a historical penalty involving tattooing the face and applying ink.

When Xin sits atop Gui, this is called “The Direct Ge and Canopy of Blossoms.” Women who use this configuration may avoid calamity. If the gate and star are auspicious, men may gain wealth; they may also receive food and wine as hospitality and enjoy celebratory occasions.

When Six Ren is joined by Jia, it is like a snake transforming into a dragon: one’s fortunes turn for the better. For women seeking success in their affairs, joyous events will come one after another; men seeking success are more likely to begin something and leave it unfinished.

When Six Ren is joined by Yi, the configuration is called “Little Snake.” Women may encounter hidden dangers, while men are prone to sorrow and sighing. But if the question concerns pregnancy, it foretells the birth of a distinguished son with a bright future.

When Six Ren is joined by Bing, it is like a snake entering a furnace. Lawsuits and disputes often consume effort to no avail. If someone is already suffering calamity, punishment, or confinement, leaving may instead bring further trouble.

When Six Ren is joined by Ding, the Heavenly Stems combine, forming a snake shape. Documents, wealth, and joyful matters are favored, especially for women. It also brings help with benefactors and official rank, while the fortunes of ordinary people remain unremarkable.

When Six Ren is joined by Ji, the image is that of an ill-omened snake entering prison. A great calamity is about to occur, and relations between spouses are strained. If there has indeed been an offense subject to punishment, it may cost a great deal of money.

When Six Ren is joined by Geng, it is called “Tai Bai Riding the Snake.” Matters of punishment and imprisonment can be handled justly, with a keen ability to distinguish right from wrong. If ominous signs such as injury or death appear, the punishment will likewise be severe.

When Six Ren is joined by Xin, it is called the “Teng Snake Pattern Crossing the Stem.” Though the Fulu gate is auspicious, one should not settle in one place; plans are liable to involve deception.

When Six Ren is joined by Ren, it is like being tangled in a net. This is more favorable for women, while men should avoid acting rashly. Without the support of auspicious signs such as the Three Auspicious Ones, affairs are likely to go poorly.

When Six Ren is joined by Gui, it is like the Teng Snake flying into the sky. There is discord in the household, and an unmarried woman may be involved in a secret affair. If both the stars and the gates are auspicious, news and affairs will proceed smoothly.

When Six Gui is joined by Jia, it is like a Green Dragon appearing in a net. This favors wealth, joyful events, marriage, and family ties, and one is likely to meet a benefactor. If the stars and gates are inharmonious, a man may face a lawsuit or punishment.

When Six Gui is joined by Yi, it is called “The Canopy Meeting the Star.” A benefactor may grant favor and a stipend, and authority is also likely to be gained. The text that follows is damaged, so the subsequent judgment of fortune cannot be determined.

When Six Gui is joined by Bing, it is called “The Canopy Meets the Broom Star.” A benefactor may obtain an official post, while an ordinary person may find someone to rely on. The text that follows is damaged, so the specific circumstances cannot be determined.

When Six Gui is joined by Ding, the image is that of the Teng Snake flying in twisting, winding motions. For a woman, a matter involving documents may be an ill omen. The text that follows is damaged, so its precise meaning cannot be determined.

When Six Gui is joined by Ji, it is called “The Canopy and the Snake’s Gate.” If a woman asks about her husband, she may be seeking to live with him. The text that follows is damaged, so the specific auspicious or inauspicious outcome cannot be determined.

When Six Gui is joined by Geng, it is called “The Great Pattern Flying to Fame.”

When the configuration “Six Gui on Geng” occurs, it is suitable for seeking official position, wielding authority, and establishing prestige. Yet affairs are likely to be delayed, and disputes over money may arise.

When “Six Gui on Xin” occurs, it carries the inauspicious sign of “entering the Heavenly Prison,” as though one had been locked behind bars. Military officials may be detained and may find it difficult to clear themselves of blame. If both the Gate and the Star are auspicious, the danger of confinement can be dispelled, so there is no need for worry.

When “Six Gui on Ren” occurs together with the “Flying Serpent” (a spirit associated with false alarms and entanglements), a woman may have no children or may leave home to travel far away. Even if matters are later resolved and she remarries, she may still be unable to preserve the best years of her youth.

When “Six Gui on Gui” occurs, it symbolizes “the Heavenly Net spread high.” A journey may fail to go as planned, or one may wander far afield. When relations are harmonious, people come together; when circumstances turn against them, they harm one another.

The essential formulas discussed earlier number one hundred thousand in all. What has been preserved are the ten stems—Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, and Gui—with Wu lodged within the other stems. Then, using the eight directions, one judges the visitor’s intentions; using the earthly branches in the Nine Palaces, one determines the hour stem. If the visitor is in a particular palace, cast the chart for the time of arrival, then examine the opposite palace and the point where they meet. In the mysterious texts, a single formula can unfold into many applications. Do not show it lightly to anyone who lacks the resolve to pursue it. One should be cautious in seeking the secrets of Heaven; wisdom lies in self-restraint and treating others with forbearance.

End of the middle scroll of the Mysterious Essence, Jade Casket, Numinous Treasure, Gathering the Profound Classic.

Mysterious Essence, Jade Casket, Numinous Treasure, Gathering the Profound Classic, Lower Scroll

Heaven and Earth, Mountain and Lake

Heaven and Earth each rest in their proper place, and Yin and Yang are separated from one another. The Yellow River Chart and the Luo River Writing—ancient diagrams used to explain the numerical patterns of Heaven and Earth—reveal their principles, while the Heavenly Stems and Earthly Branches record the passage of time. From these, the Eight Trigrams are established and matched with the Nine Palaces.

Signs of good fortune, ill fortune, regret, and distress all have their indications; prosperity, decline, survival, and extinction can be foreseen. Arts that take the Heavenly Stems as their framework are called Dun Jia; those that take the Earthly Branches as their framework are called Liu Ren. Each has its deficiencies and strengths, and their changes vary in degree.

Used alone, Liu Ren lacks the Stars, Gates, and Heavenly Stems. Used alone, Dun Jia lacks the spirits and Earthly Branches. The Earthly Branches, Heavenly Stems, and Nine Palaces must work together.

Signs of good fortune, ill fortune, regret, and distress all have their indications; prosperity, decline, survival, and extinction can be foreseen. Arts that take the Heavenly Stems as their framework are called Dun Jia; those that take the Earthly Branches as their framework are called Liu Ren. Each has its deficiencies and strengths, and their changes vary in degree.

Used alone, Liu Ren lacks the Stars, Gates, and Heavenly Stems; used alone, Dun Jia lacks the spirits and Earthly Branches. If the Branches, Stems, and other elements are not all present, how can one judge good and ill fortune?

The author feared that later generations would be unable to explain this method in full. Therefore, he uses only the “Vanguard” to illustrate the subtle signs of a situation. The following “Second General” governs the whole, but cannot discern changes in prosperity and decline.

First assess the situation’s relative strength and weakness, and where its forces come to an end, to judge whether the matter is safe or dangerous. Then examine the strength or decline of the spirit generals and their respective ranks. From this, infer how things may flourish or decline, and how strong or weak they are, and foresee good or ill fortune.

These are only surface signs; they do not reach the root of the matter. The workings of Heaven and Earth follow their own underlying patterns. In general, this belongs to the art of Ren Dun—a method of using the Heavenly Stems and Earthly Branches, dates, and other factors to divine how events will unfold—and can be used to examine subtle changes closely.

Only those who are intelligent and discerning can bring these principles together and understand them fully. When dealing with any matter, one should first look to the Three Wonders (Sanqi), the three auspicious spirits Yi, Bing, and Ding in Dunjia divination. They act as forerunners and can help bring things to completion, though each has its own proper use.

When flourishing Qi reaches the door, joy abounds, and both power and profit can be gained. Journeys and undertakings are also likely to bring pleasing results. When the Day’s Salary reaches the door, one is likely to receive the support of virtuous people. Food, money, and grain may be gained through either action or stillness. When the Day Horse reaches the door, pursuing a plan brings toil and hurried effort, often without success.

When flourishing Qi reaches the door, joy abounds, and both power and profit can be gained; journeys and undertakings are also likely to go smoothly. When the Day’s Salary reaches the door, one is likely to receive the support of virtuous people. Food, money, and grain may be gained through either action or stillness. When the Day Horse reaches the door, pursuing a plan brings weary travel and toil; public and private affairs alike are likely to disappoint, with much back and forth.

When the Day Union reaches the door, one is likely to receive help from women or from a yielding party. Plans made in secret may succeed, and a benefactor may offer assistance. But if an inauspicious spirit general is present, doubts are still likely to arise.

When the Day Breaker reaches the door, quarrels and disputes are likely, and agreements may be broken. Someone may agree aloud but fail to follow through. When the Day Robber reaches the door, theft or loss of possessions is likely; lawsuits and disputes may be difficult to resolve, and money may be squandered.

When the Day Ghost reaches the door, a sick person may be difficult to cure. Other plans, too, may produce the opposite of what was intended. When the Day Tomb reaches the door, there may be danger of capsizing on water or overturning on land. Take particular care to avoid bloodshed. One may also face obstruction and concealment, leaving one hesitant about how to proceed.

When Emptiness reaches the door, it is unwise to lead or push a matter forward, as this may invite slander. There may seem to be great momentum, but in the end it is like empty thunder, producing no result.

When the Celestial Yi (the spirit of noble assistance) reaches the door, a benefactor will come to help. On a journey, one is likely to meet a kind person; an elder may also accompany and support one.

When the Soaring Serpent (the spirit general associated with alarm, doubt, and strange occurrences) reaches the door, strange events or sudden fright are likely. Take particular care to avoid bloodshed, obstruction, and confusion. If wind and rain arise, one may have to turn back halfway. If crows are heard calling, the matter may involve a pursuit or arrest.

When the Vermilion Bird (the spirit general associated with documents, speech, and news) reaches the door, a red or splendid object may appear nearby. One may also hear music or see a painting. There may be a minor quarrel, and a plan may go awry.

When Liuhe stands at the gate, one often hears the clamor of carts and horses and sees crowds gathered in celebration, along with people dressed in bright, fine clothes. When Qinglong stands at the gate, wealth and prosperity grow even greater.

One may meet an official on the road or see an unusual flower. When Gouchen stands at the gate, people are prone to quarrel, and many calamities follow one another, □□□□.

When Tiankong stands at the gate, worthless odds and ends are often found on the road. Matters repeatedly succeed and fail, and coarse, abusive language rings out noisily. When Baihu stands at the gate, lawsuits and disputes are likely to recur.

One may hear sounds of grief or see people; one may also see an unusual flower. When Gouchen stands at the gate, people are prone to quarrel, and many calamities follow one another, □□□□.

When Tiankong stands at the gate, worthless odds and ends are often found on the road. Matters repeatedly succeed and fail, and coarse, abusive language rings out noisily. When Baihu stands at the gate, lawsuits and disputes are likely to recur.

One may hear mournful weeping, see the dead, or encounter a sedan chair, horses, or a war chariot. When Taichang stands at the gate, unusual things are heard or seen. The divine □ is skillfully drawn, □□□□.

When Xuanwu stands at the gate, dark clouds gather thickly, causing alarm, and lost property is likely. Wind and rain strike together, and the wind blows from an unfavorable direction. When Taiyin stands at the gate, a virtuous woman appears and behaves in an unusual way.

A small request can bring a substantial gain, and an old woman comes to serve tea. When Tianhou stands at the gate, even matters that were weak or unfavorable can be accomplished. One may also see infants playing or a woman returning home.

The omens shown by Qimen, a system of divination that uses Yin-Yang, dates, times, and directions to predict fortune and misfortune, are said to come true without fail. The hours on the day of the Beginning of Spring are especially auspicious. One can carefully assess the year’s good and ill fortune, prosperity and hardship, by consulting them.

Zhifu, the presiding deity on duty, is arranged according to direction, while Zhishi, the deity in charge, guards each quarter. Use the Heavenly Stems as a guide and make predictions by following the directions in which they fall. The Open Gate is used to determine the water’s course, but beware if it encounters Xuanwu.

Congkui accompanies it; in the dry months, the waters surge. When Shenhou and Baihu are on duty, the circumstances of the four seasons are all difficult to discern. The Alarm Gate is used to judge thieves. When Taichong stands together with Tengshe and Xuanwu, ominous signs such as robbery and the day demon appear, and thieves grow rampant.

When Tiankong and Taiyi take their positions, they stir up the four directions. When Chuansong and Zhuque take their positions, they make a great commotion. If the day’s Tomb position also appears, the people will be filled with fear. If Gou Shen appears, the thieves will hide of their own accord. Baihu should not be encountered, for its force is fierce and difficult to withstand.

When the Qi of great peace appears, the gate position should be established at Great Constant. The Scenery Gate belongs to Fire and is accompanied by fire deities such as Victory Light and Great Unity. If it is also joined by the Soaring Serpent or Vermilion Bird, this foreshadows the danger of fire.

It is inauspicious to encounter Great Surge, and the approach of Merit Officer is also unfavorable. When Sending and Conveyance meets Six Harmony, it brings punishment, harm, and conflict. Looking further at the regional divisions, the directions associated with Ding and Bing are especially connected with the image of fire.

When Lunar Aversion occurs together with these signs, one should guard against fire and candles. The Death Gate presages disaster and should not occupy the Xun position. If Great Fortune or Lesser Fortune appears, that too foreshadows calamity from wind.

When Merit Officer meets Azure Dragon, spring brings prolonged, frequent rain. When Great Unity meets Vermilion Bird, one must guard against fire in summer. The Death Gate presages disaster and should not occupy the Xun position; when Great Fortune and Lesser Fortune meet, they signal calamity from wind.

Merit Officer and Azure Dragon presage frequent spring rains. Great Unity and Vermilion Bird presage a long, hot summer. Sending and Conveyance and Great Yin presage cold weather in autumn.

Bright Hall and Heavenly Empress presage severe winter cold and heavy frost. When Victory Light meets the Soaring Serpent, people are prone to contract epidemics. When Heavenly Balance meets White Tiger, all living things are harmed.

When Chief of the Dipper meets Hooked Array, mountain mists and pestilential vapors are likely to appear in villages. The combination of Heavenly Balance and Chief of the Dipper also carries signs of calamity if Six Geng overlays the Ji position. When Ren or Gui meets Great Unity, the hills may tremble.

The Rest Gate presages rain. When it meets the Wind Spirit and White Tiger, this signifies wind and rain. If Azure Dragon also appears, the outcome should be judged in light of the season. Judging by the method of assigning the Heavenly Stems to the Earthly Branches, Great Fortune in position is an auspicious sign.

When the four spirits Great Surge, Spirit Queen, River Chief, and Chief of the Dipper occupy the Chen position, they presage rain. When the Day Horse meets the Dragon, it will certainly bring flooding.

If wind rises while it is raining, there must be a White Tiger sign. The harvest of rice and wheat is governed by the Ruling Spirit; the Wound Gate and Life Gate also affect the harvest. A place where the Three Wonders are located is auspicious if it coincides with a position of good fortune.

Great Constant presages an abundant harvest, and Merit Officer presages a favorable year. Where the Noble One governs, the price of rice may reach one hundred coins per dou. When Later Union appears together with ghosts and spirits, the original text is missing characters here, so its meaning cannot be fully determined.

In times of drought, the direction and symbolic number of the Blocked Gate may be examined. Dipper Chief, Heavenly Balance, Serpent, and Tiger should not appear together. When Great Surge occupies a certain position, the text that follows is missing, so its meaning cannot be fully determined.

If a Fire General also appears, the Fire Deity is present in the same position. If Lunar Aversion is added, the five grains will struggle to ripen. After “Heavenly Fire and Scorched Earth,” the original text is missing characters.

When Great Constant enters the Tomb, all the gates are oppressed and subjected to punishment and injury. Matters concerning silk, silkworms, and cloth should not coincide with it. When Great Surge occupies a certain position, the text that follows is missing.

If a Fire General also appears, the Fire Deity is present in the same position. If Lunar Aversion is added, the five grains will struggle to ripen. After “Heavenly Fire and Scorched Earth,” the original text is missing characters.

The Tai Chang spirit enters the tomb, and the gates and doors everywhere suffer punishment and harm. There is no need to speak further of the yield or measurements of silk and cloth. When the Year God encounters “□”, there are also missing characters in the text that follows.

When the Shen Hou spirit is added, waters surge and mountains collapse. If the Gou Chen spirit occupies the upper position, the fate of the state is secure.

The Section on Water, Fire, Wind, and Thunder

Wind and thunder stir one another, sometimes arriving swiftly and sometimes slowly. At the first sound of thunder, its force rises from the four corners. In years of Shen, Zi, and Chen, the thunder’s might begins in the Kun palace (southwest), shaking the land violently.

In years of Yin, Wu, and Xu, thunder lingers in the Gen palace (northeast). In years of Hai, Mao, and Wei, signs of movement appear in the Qian palace (northwest). In years of Si, You, and Chou, thunder roars from the Xun palace (southeast).

Conditions differ greatly from place to place, so they cannot be judged solely by the Earthly Branches and Heavenly Stems. To determine the regions corresponding to each place, one must consider the year, month, day, and hour together. Jia corresponds to the lands of the Man peoples; Yi to the sea and also to the Yi lands in the east. Bing corresponds to Chu; Ding to the area around Mount Dai, as well as the lands south of the Yangtze and Huai rivers and the Li direction (south). Wu and Ji correspond to Han, Wei, the central plains, and the area around the Yellow and Ji rivers. Geng corresponds to Qin; Xin to the area around Mount Hua, chiefly to the west. Ren corresponds to Yan, Zhao, and Wei; Gui to the area around Mount Chang.

Zi corresponds to Zhou; Chou to Wei and Liaodong. Yin corresponds to Zhao and Chu; Mao to Zheng, Shen, and Qi. Chen corresponds to Jin, Deng, and E; Si to Wei; Wu to Qin. Wei corresponds to Liang and Song; You to Lu and Zhao; Xu to the frontier regions of Hao and Yue; Hai to the main routes through Yan.

When the Directing Envoy (the spirit governing the hour) arrives at the Kun palace, the Tian Qin star takes charge. The spirits Tai Chong, Bai Hu, Qing Long, and others gather in the Kun direction. If no violent storm occurs then, there will be several days of overcast rain; if there is no strong wind, there will be thunder. When signs of ghosts and spirits appear in the Shen palace, hail will certainly fall.

The Tian Chong star governs thunderclaps. If Tian Chong falls in the Qian or Xun palace, the Cong Kui star also appears. If the Zhu Que spirit takes charge, it is accompanied by Teng She.

The Harm Door (an inauspicious door in Qimen Dunjia) governs lightning. The flashes lash like whips, and mountains seem about to collapse. When Xuan Wu or Tai Yin takes charge, the North Dipper and other stars appear dim and disordered. When the spirits Da Ji, Xiao Ji, Gou Chen, or Tian Hou appear, the dark clouds quickly disperse, and a rainbow shows in the open sky.

At times, the Sun Horse (a deity associated with the sun’s course) appears: clouds gather thickly, but no rain falls. If the Sun Emolument (an auspicious deity associated with the sun and the date and hour) appears, auspicious snow will descend.

The Tian Peng star and the Yi star correspond to periods of ice, snow, and frost. When Tian Hou, Tai Yin, or Xuan Wu takes charge, and Hai or Zi is also present, or the Cong Kui star appears, heavy snow will suddenly fall, its flakes scattering like fine jade.

When the Vermilion Bird (the divine general governing heat and the element of Fire) approaches, clouds of dust and ash are stirred up. If the Wind Spirit appears as well, frost spreads and gathers in drifts. When the Rain Master occupies the same position, fine rain or snow falls.

When Tian Gang and Shengguang meet, or when the day is broken—meaning its stem and branch conflict with those of the day—and the spirit in charge enters the Xun Palace, heavy snow may fall with a thunderous roar. The Earth’s Qi disperses first, and Yang Qi then quietly weakens.

Tianpeng is in the Zhen Palace, and Liuhe is also in the Zhen Palace. The Five Thunders serve as messengers, and the method predicts heavy snow. For a full month there is no sunlight, □□□□.

□□Tianying. A fire-star that brings calamity takes charge; its domain is Bing and Geng. If it combines with the year and month, the day and hour □□. □□Taiyi,

the Vermilion Bird remains. The Five Thunders serve as messengers, and the method predicts heavy snow. For a full month there is no sunlight, □□□□.

□□Tianying. A fire-star that brings calamity takes charge; its domain is Bing and Geng. If it combines with the year and month, the day and hour □□. □□Taiyi,

the Vermilion Bird remains, along with the Snake. The day demon extends a hundred li in every direction, scorching and baking talismanic omens. At the hour, the ominous fire star, what it □□□. □□summer is the same,

while the Black Tortoise governs autumn and winter. Gouchen and the Five Messengers enter the Li Palace, with Kuigang in support; flames blaze fiercely.

The star Tianzhu governs the watery realm. If it is in the Kan Palace, it corresponds with Houyin, the Dragon, and the Tiger. Tian Gang and Hekui, □□□□.

Floodwaters sweep across the land, surging without restraint. If they enter an empty position or encounter punishment and harm, crops may be washed away entirely, mountains shaken, and earth churned up.

Taiyi combines with Liuhe, and Dengming is the noble person. When the divine generals occupy flourishing positions, clouds and rain often arise. If the Robbery Sha is concealed among them, calamities such as mountain sprites and water demons may also appear.

To judge in advance whether the sky will be clear, overcast, or dim, observe the seasonal nodes and celestial phenomena. If a configuration forms, examine the direction opposite it, beginning with the Black Tortoise; next look to the White Tiger, then to the noble person Dengming. When the divine generals are flourishing, cloudy and rainy weather is common. If the Robbery Sha is concealed among them, calamities such as mountain sprites and water demons may also appear.

To judge in advance whether the sky will be clear, overcast, or dim, observe the seasonal nodes and celestial phenomena. If a configuration forms, examine the direction opposite it, first looking to the Black Tortoise, then to the White Tiger. The Robbery Sha is also associated with floods and waters that sweep things away.

When Dengming and Congkui appear, punishment and harm are close at hand. Prolonged, unbroken rain indicates that the celestial influences are in communication; make your judgment according to the sequence of the initial activation and subsequent transmission. The prohibitions on the taboo days of the Nine Sovereigns can also be discerned through the workings of Heaven.

On a Black Path day, the sky will be overcast even if no rain falls. The days are Jiawu and Wuwu; Yiyou and Jiyou; Dingsi and Guisi; Renyin and Xinchou.

To judge good and ill fortune, disaster and blessing, observe the dark clouds and the direction of the wind. The method of wind divination—inferring the weather and human affairs from the wind’s direction and force—is mysterious and worthy of transmission. The Xun Palace belongs to Wood, whose corresponding tone is the Jue tone.

The star corresponding to the Xun Palace is the Tianfu Star, which precedes the Door of Obstruction, one of the Eight Gates in Qimen Dunjia. The Jiawu and Jiachen days are temple positions of the Wind Deity. The Azure Dragon and White Tiger are associated with Fengyi, a legendary water deity also regarded as a wind deity.

Wind stirs all things and issues commands. The six human emotions each have their distinctions; Xun governs wind and vapor. On the day of the Beginning of Spring, the Tianren Star presides.

When the Tiaofeng, the mild east wind of spring, blows gently, it is a sign of harmonious Qi. If the wind is fierce and blows against its proper course, it foretells the rise of war and unrest caused by bandits. A clear sky without clouds is a bright, fair-weather sign.

If the year is abundant and the crops ripen, grain grows especially well. If Yin Qi becomes excessive, drought will follow, and pests and locusts will wreak havoc. Damage to grain and beans will drive up the prices of rice and wheat.

A wind from the Qian direction, the northwest, brings frost that harms all things. Millet prices rise, the people go hungry, and calamity may also reach the soldiers. A wind from the Kan direction, the north, brings a bitterly cold winter; northern peoples may invade, and in battle their leader can be captured.

A wind from the Gen direction, the northeast, allows all things to grow and flourish; the five grains ripen, heralding a plentiful year. A wind from the Zhen direction, the east, causes the earth’s Qi to rise and disperse, making it difficult for things to mature. The people grieve, while the spirits are pleased.

A wind from the Xun direction, the southeast, increases the ill omens governed by the Door of Obstruction. Insects readily infest the fields, and vegetable harvests are poor. A wind from the Li direction, the south, brings drought that damages crops and harms living things; petty people may gain power.

A wind from the Kun direction, the southwest, brings a cold spring. Flooding may occur in the sixth month, and construction projects involving earth and timber are prone to calamity. A wind from the Dui direction, the west, may bring war and leave people distressed and troubled. All things struggle to grow, while frost and drought bring harm.

On the day of the Spring Equinox, the Tianchong Star presides. If blue clouds come from the east, the year will not lack grain. Gloomy, cold weather brings many ill omens, while clear and bright weather is not necessarily favorable. If the Ming-shu wind, the spring wind from the east, blows in, it foretells an abundant harvest, though accompanied by distress and hardship.

A wind from the northwest: the text that follows is missing characters, so its divinatory meaning cannot be determined.

The price of metals will multiply, and dealings between people will be disrupted. When the wind blows from the Kan direction (north), those who have long lived away from home will face famine and epidemic disease. Beans, wheat… The prophecy that follows is incomplete.

When the wind blows from the Gen direction (northeast), summer crops will mostly fail. People will suffer some famine, and the disaster will then grow twice as severe. When the wind blows from… The prophecy that follows is incomplete.

That year, all under Heaven will be peaceful and auspicious, and the four seas calm. When the wind blows from the Xun direction (southeast), pests will multiply in the fields. In the fourth month… The text that follows is incomplete.

When the wind blows from a high place, there will first be floods in the fifth month, followed by drought. Disaster will result, and many people will make offerings to ghosts and spirits. When the wind blows from the Kun direction (southwest), people will be prone to illness.

There will be minor flooding, after which conditions will again tend toward stability.