---
title: "玄精碧匣靈寶聚玄經 – English Interpretation | Daozang"
url: "https://daozang.app/en/text/KR5d0001/"
canonical: "https://daozang.app/en/text/KR5d0001/"
lang: "en"
source: "Kanripo 漢籍リポジトリ（京都大学）"
license: "CC BY-SA 4.0"
---

# 《玄精碧匣靈寶聚玄經》

Taixuan 太玄部 · 3 volumes · 22,859 characters

## Vol. 1

玄精碧匣靈寳聚玄經卷上取一

赤明開圖部天機之書開明大道頓泄根源統之有宗會之有元範圍天地通乎幽玄陰陽匹配天道自然玄黄定位剖而爲二輕清覆地重濁承天輕清積氣化爲雲煙重濁積氣水出高源一氣化水坎卦生焉

冬至上夏至上

驚蟄上白露上

清明中寒露中

立夏中立冬中

坎卦生於子謂陽氣始生之地也萬物方

動萌芽漸滋天始布其陽氣人欲進其常

道以此占人將欲昇新事始然坎爲天地

之中運動如在半(途星旺門順/方可濟事)二氣乃土與地相連水中陽聚土石城川陰陽接結坤卦神全雲煙之下土石之上陰精凝結陽昇而前

小寒上小暑上

立春下立秋下

穀雨中霜降中

小滿中小雪中

坤卦在申極陰至柔先(缺文)

繼母終始蔽翳動靜不(缺文)

能行止不能止有謀不能見其終也三氣乃木發萌於地雷隱其中震卦當位

大寒上大暑上

春分上秋分上

雨水下處暑上

芒種中大雪中

震卦生卯震厲成剛也震則動動則光耀

漸進吹嘘之利時以益長變易更盛消息

相因占人動謀而遇人又曰雷門凡事遇

登門有驚尚未能入其室星旺門順凡事

可成矣絜齊萬物巽卦四氣風行乎中電光發厲

冬至下夏至下

驚蟄下白露下

**Interpretation**

The *Mysterious Essence and Azure Casket Scripture of Numinous Treasure's Collected Mysteries* begins by expounding the mysteries of cosmic formation. This celestial scripture reveals the primordial source of the Dao (the Way), showing how all phenomena operate according to fundamental patterns. When heaven and earth first separated, the undifferentiated Qi (vital energy) divided into Yin-Yang: the clear, light Yang Qi ascended to form the sky and clouds, while the heavy, dense Yin Qi condensed into earth and water. This process of Yin-Yang differentiation corresponds cosmologically to the emergence of the Kan trigram (representing water) in the Bagua (Eight Trigrams), occurring at the winter solstice—the symbolic starting point of Yang Qi's rebirth.

The Kan trigram aligns with the Zi hour (midnight), the moment when all things begin to stir. At this time, Yang Qi starts to disperse throughout heaven and earth, and practitioners should harmonize their cultivation with this pivotal phase. Positioned at the midpoint of cosmic movement, the Kan trigram resembles a task half-completed, requiring the alignment of celestial bodies for fulfillment. The interplay of water and earth forms mountains and rivers, as Yin Qi solidifies into soil and stone while Yang Qi ascends forward, completing the manifestation of the Kun trigram (representing earth).

The Kun trigram corresponds to the Shen hour (mid-afternoon), embodying the ultimate qualities of Yin's receptivity. This phase nurtures all things like a stepmother's embrace, yet excessive Yin Qi may obstruct action and thwart plans. Next, the Wood Qi germinates, heralding the hidden rumble of thunder, which gives rise to the Zhen trigram (representing thunder). Aligned with the Mao hour (dawn), the Zhen trigram carries a dynamic, vigorous nature, symbolizing transformation and illumination. This is the time for decisive action, akin to spring thunder awakening all life—though one must discern whether the moment is truly ripe.

Finally, the scripture discusses the Xun trigram (representing wind), which courses between heaven and earth alongside thunder and lightning. In this phase, all things align in orderly progression, mirroring the solar transitions of solstices and equinoxes. Through correlating the Bagua with seasonal nodes, the text unveils the natural rhythms of Yin-Yang's waxing and waning, offering adepts essential guidance for harmonizing cultivation with celestial timing.

清明上寒露上

立夏上立冬上

巽卦生巳謂四缺百川流溢皆歸之也大

往小來則天地未交而萬物先通陰陽已

交而卦氣未合始立者生榮已萌者不長占人有先後事達其始而塞其萌卦象寬

江海尚歸之凡事當可折衷而兆百靈始立中央五氣天始覆(缺文)五氣絪緼人兹以始

小寒下小暑下

立春中立秋中

穀雨上霜降上

小滿上小雪上定章曰中央象空謂戊己之位土寄於坤母乗之也萬物得之而生理之而長山川定形則百靈始出天地之數五五謂二十五成大道而行鬼神也六氣健明剛柔得位萬物咸榮陰陽大利百脉纔通乾坤發麗

大寒下大暑下

春分下秋分下

雨水中處暑中

芒種上大雪上

乾卦生亥陰氣極也故欲變化之道夬陰

必退純陽初生小往大來之義金水交通

直以大而生焉故乾其靜也專其動也健

天傾於上日月歸之占人吉凶兆半猶豫

循環之事遂則當有折闕金氣無依肅殺來至不覺凄然卦出于兊莫逃乎七天地驚煙

冬至中夏至中

驚蟄中白露中

清明下寒露下

立夏下立冬下

兊卦生酉月門係焉夕陽虧折萬物老死

行肅殺之令故謂天地賞善罰惡之地兊

者說也占人當有口舌訟官不能明理陰

謀者事當泄也又爲日月之門凡事阻滯

**Interpretation**

This passage explains how ancient Daoism observed the patterns of Yin-Yang transformation in heaven and earth through seasonal nodes and trigram (Bagua) symbolism. The twenty-four solar terms (such as Qingming and Lixia) correspond with the eight trigrams (like Xun and Qian), forming a predictive system.

The Xun trigram (representing wind) corresponds to the Si hour (9–11 AM), symbolizing the state of all rivers flowing into the sea. When Yin and Yang Qi have not yet fully merged, all things already show signs of interconnection. At this time, newly born things thrive, while those already sprouted struggle to endure. In divination, one must pay attention to the sequence of events—just as rivers converge into the ocean, handling affairs requires balance and compromise.

The central position symbolizes the Wu-Ji direction (the Earth position in the Five Phases), as all things rely on the earth to grow. Only after mountains and rivers take shape do various spirits manifest. The number of heaven and earth multiplies five by five to twenty-five, aligning with the Dao's natural order. When the six Qi (wind, cold, summer heat, dampness, dryness, and fire) harmonize, and hardness and softness balance, all things flourish, Yin and Yang unite, and the body’s meridians flow smoothly.

The Qian trigram (representing heaven) corresponds to the Hai hour (9–11 PM), when Yin Qi peaks and begins transforming. The first stirrings of pure Yang Qi signify the shift from weakness to strength. The arrival of Metal’s austere energy brings a sense of desolation—a change that resonates with the Dui trigram (representing marsh), both governed by the cyclical number seven (possibly referring to the Big Dipper or the seven-day renewal cycle).

The Dui trigram corresponds to the You hour (5–7 PM), symbolizing the transition between sunset and moonrise. At this time, all things enter decline, as if heaven and earth enact rewards and punishments. Divining this trigram suggests disputes or legal troubles, and hidden schemes are easily exposed. Dui also represents the gateway of the sun and moon, so obstacles frequently arise in matters.

而終艮止於八萬物潜殺火出于寅鑄鋾七金覆觀坎陷仰見离明

小寒中小暑中

立春上立秋上

穀雨下霜降下

小滿下小雪下

艮卦生寅謂進退無常時止則止時行則

行動靜不失其時艮者止止其所也占人

進退不離其居建寅之月陽氣大申可進

不可退當遂也火炎于上水潤其下動靜其中分乎晝夜夜陽九离顛倒變化

大寒中大暑中

春分中秋分中

雨水上處暑上

芒種下大雪下

离卦生午陰氣生焉陽氣分位相干犯也

剛處其外而能安居陰柔在外而不能定

分大往小來明而既竭事將亡

矣占人當有不正之義接氣超神依宫八卦剥拆盈虧乗除上下南北往來以成冬夏東西出没以分晝夜日月循環不至交差乾爲天兮萬物之父坤爲地兮萬物之母陰氣既衰巽爲長女經緯九虚總攝八土以齊七政歸於紫微維綱天地星日璇璣紐樞定坎斗柄朝离

森羅萬象部天剛指月將晝夜分速遲黄赤并黑道永短從其魁森羅垂萬象環衛帝拱隨四極立大曜四時經緯推東方太陽帝君歲星天宫天蓬青春主之南方熒惑地水宫羅㬋天猷赤夏主之西方統運中界太陰后星鎭星太白計都月孛黑殺白秋主之北方辰星紫炁玄武黑冬主之二十八宿角亢氐房心尾箕斗

**Interpretation**

This scripture primarily elucidates the Daoist cosmological perspective on the transformations of Yin-Yang and the cyclical patterns of solar terms, along with the correspondences between the Eight Trigrams (Bagua—Qian, Kun, Gen, Li, etc.) and natural phenomena.

The Gen trigram (symbolizing mountains and stillness) manifests its influence during the Yin hour (3–5 a.m.), representing the principle of unpredictable advance and retreat—knowing when to halt and when to act. In the first lunar month (the month of Jian-Yin), Yang energy begins to flourish, making this a time suited for progress rather than withdrawal. Fire ascends while water descends, and the interplay of movement and stillness mirrors the natural alternation of day and night.

The text highlights key solar terms: Great Cold and Great Heat mark the middle of the year, while the Spring and Autumn Equinoxes balance the four seasons; Rain Water and End of Heat belong to the first half of the year, while Grain in Ear and Great Snow fall in the latter half. The Li trigram (symbolizing fire and illumination) becomes prominent at the noon hour (11 a.m.–1 p.m.), when Yin energy first emerges and Yang begins to disperse. If the robust Yang cannot remain anchored within while the yielding Yin floats superficially, decline ensues.

Heaven and Earth operate according to precise rhythms: the Eight Trigrams rotate with the solar terms, while the sun, moon, and stars traverse the cardinal directions, creating the alternations of winter and summer, day and night. The Qian trigram symbolizes Heaven as the father of all things; the Kun trigram embodies Earth as the mother. When Yin weakens, the Xun trigram (symbolizing wind and the eldest daughter) governs the eight directions, harmonizing the movements of the sun, moon, and five planets, ultimately returning to the Purple Tenuity Enclosure (the celestial pivot) to maintain cosmic order.

The text details the governance of the celestial lords of the four directions: The East is ruled by the Solar Emperor and Jupiter (Sui Xing), with Marshal Tianpeng presiding over spring; the South is governed by Mars (Yinghuo Xing) and the malefic Rahu star, with Marshal Tianyou overseeing summer; the West falls under the dominion of the Moon (Taiyin), Saturn (Zhen Xing), Venus (Taibai Xing), along with Ketu and other lunar mansions, governing autumn; the North is ruled by Mercury (Chen Xing) and the Dark Warrior (Xuanwu), presiding over winter. The twenty-eight lunar mansions (Jiao, Kang, Di, etc.) each fulfill their roles, collectively sustaining the cosmic order.

牛女虚危室壁奎婁胃昴畢觜參井鬼柳星張翼軫虚外周圍三十六曜皇太清玄元文虚極由皓動翰素無釋變奕車昇崖定孝重思天曇碧珠華曜空堂瑞廣壽飛照臨日時諸星協贊五行四維主張氣運人物興衰調理陰陽永世可期

雷霆風雨部太乙雷霆八卦所繫天沖破軍雷祖大帝運入乾宫是爲開天進入坤宫是爲闔地運入巽宫名曰風師運入坎宫名曰雨師運入艮宫名曰番山運入兊宫名曰覆水運入震宫名曰　　運入離宫名曰電會又有傷門直事雷神在乾霹靂在　　　在离掣電在坎雨興在兊翦物在震伐人在坤並艮

又推旺相陽使高飛休囚陰使勢緩低微變化節後遇　　　陰陽明晦預合天機地氣上昇雲虚有篆生成之數河圖之先癸分十盡寅十三元子丑巳午甲申加己未青黄之氣存乎母育發泄於乾乙丁出震壬午齊肩丙辛戌亥兊澤之源卯酉日月之門艮爲樞户庚辰遊於离卦翼火星炎躔次黑道皎潔光圓又推天氣下降混元之宿南辰在治風雨司之次其二使風逆循支雨師順仲同隸而爲水風即發月火即霏金木即止日土微微木金虚靄金水雲低水火大作水月淋漓太陰一曜躔次黑道天施全機權衡入於雷府未會諸神非雨則晦月禽神會權衡入

**Interpretation**

This scripture depicts the Daoist cosmological system of celestial movements and natural phenomena regulation. It begins by enumerating the Twenty-Eight Lunar Mansions (including Ox, Maiden, Emptiness, Rooftop, etc.) encircling the celestial sphere, with the Thirty-Six Heavenly Luminaries (high-ranking astral deities) guarding the supreme Huang Taiqing Xuanyuan (one of the Three Pure Ones). The universe emerges from emptiness, evolving all phenomena through pure energetic movements—like divine chariots ascending celestial cliffs—this cosmic operation embodies the highest filial piety (referring to the nurturing virtue of Heaven and Earth).

The celestial bodies, in concert with the Five Phases (Metal, Wood, Water, Fire, Earth) and the Four Directions (cardinal points), govern the flow of Qi (vital energy) and determine worldly fortunes. By harmonizing Yin-Yang balance, lasting peace can be achieved. The text then transitions to the "Thunder, Wind, and Rain Section," revealing the divine hierarchy behind natural phenomena: the thunder system governed by Taiyi (Polar Star Deity) corresponds to the Bagua (Eight Trigrams) directions. When the Thunder Ancestor Great Emperor (supreme thunder deity) operates in the Qian position (northwest), he opens heaven and earth; entering the Kun position (southwest), he closes them. Different deities preside over specific directions: Xun (southeast) for the Wind Master, Kan (north) for the Rain Master, Gen (northeast) for the Mountain-Turning Deity, and Dui (west) for the Water-Overturning Deity.

Thunder Department deities have distinct functions: the Thunder God of Direct Affairs at the Qian position unleashes lightning, the Li position (south) controls flashes, and the Kan position generates clouds and rain. The intensity of these natural forces correlates with Yin-Yang fluctuations—at their peak (Yang dominance) they manifest powerfully, while in dormancy (Yin dominance) their strength wanes. The celestial Qi mechanism follows the numerical patterns of the Hetu (ancient cosmic diagram), completing its cyclical movement from Gui (northern Water phase) to Yin (eastern Wood phase). The Qi of Yi-Ding (essence of Wood-Fire) emerges from the Zhen position (east), while the interaction of Ren-Wu (Water-Fire) forms the root of cloud and rain transformations.

Finally, it details weather patterns: when the Southern Star (Antarctic star) presides, the Wind and Rain Messengers perform their duties—wind moves counter to earthly branches, while rain follows median positions. Specific celestial combinations produce corresponding weather: Mars on duty brings wind; conjunctions of Venus and Jupiter cease rain; when the Moon (Taiyin) enters the Black Path (inauspicious direction), overcast rain inevitably appears. These natural phenomena all result from the Thunder Department deities exercising cosmic authority through Heaven and Earth.

未只降昏迷若遇天星風水火二神歸四正猛風折木山嶽崩頽望晴陰降陽止陽降陰滅只以南辰宫制立見晴暉如乃相生同類又有臨交得母轉添雲翳黯黯空垂更忌太白熒惑又見青朱同位月纏黑道返起風雷風到太陰同酉風狂不弱雨到太陰同卯雨生暴雷轟雷震雨太陰纏於畢宿揚塵播土月曜度到箕星太陰離於畢宿風起天相若别箕宿雨出天機風乃陰陽盛氣天府天同風之絶地天梁天樞風之廣位天相天機司風雨吏日月之行亦經离坎中分二道唯黑主風出於九地隱見無蹤要玄之奥分於夏冬雷霆之府格有大小大格爲府小格爲宫入府主雨入宫主風天機在日　　　　正根尋源變遁而通三返晝夜水火交攻三要動靜　　　　直事伏吟論曰眞宗前後二辰先降其中自然之道不　　　陰陽一判風雨數終

九皇直符部(陽遁一局丙辛日戊子/時以甲申天沖爲直符)

(加乙宫六/戊天蓬時)巍巍九皇直符九宫主張元氣變化無窮性各有常萬事克從天蓬子禽保固長乆水灾火盜莫大其凶利用安邊築城壘土遠行千里是以不中安營建寨却利天蓬春夏用之兵威雄雄婚殺公婦埋葬興隆秋冬之月收損主公修造不吉火焰燒空若占乆出千里

**Interpretation**

This scripture primarily elucidates the correspondences between celestial phenomena and natural occurrences, as well as the application of the Daoist Nine Emperors (the Big Dipper's seven stars plus two auxiliary stars) in numerology.

When specific constellations reach certain positions, corresponding weather patterns emerge: the appearance of southern stars (Nan Chen) brings clear skies; when the White Star (Venus) and the Blazing Star (Mars) simultaneously appear in the azure and crimson celestial sectors, and the moon traverses the black path (Hei Dao), violent winds and thunderbolts are triggered. The moon's passage through the Bi constellation (one of the 28 Lunar Mansions) stirs up dust and sand, while its movement through the Ji constellation brings wind and rain. These phenomena all manifest the waxing and waning transformations of Yin and Yang energies.

The text particularly emphasizes that when the Celestial Pivot Star (the third star of the Big Dipper) shares a celestial palace with the sun, one must trace back to the origin and observe the alternating cycles of water and fire energies between day and night. The true principle of the heavenly Dao lies in the natural transitions that occur between the two-hour periods (approximately four hours) before and after an event—when Yin and Yang energies separate, wind and rain phenomena cease.

The latter section explains the application of the Nine Emperors' Direct Talisman (an important Daoist deity) during the Yang Dun First Cycle (a Qimen Dunjia term) on the Bing-Xin day's Wu Zi hour: the Celestial Canopy Star (the first star of the Big Dipper) governs this hour, capable of warding off floods and fires. It is suitable for long-term endeavors such as border defense and city wall construction but unfavorable for setting up military camps. Utilizing this star in spring and summer can enhance military prestige, while in autumn and winter, it hinders construction and may easily provoke fires. The text also mentions the auspicious and inauspicious influences of the Celestial Canopy Star on matters like marriage and funerals.

迴蹤天内子成(其符時干各/天内時也)崇上受道結交傳業却有和容若圖非事蠱怪瘟鍾行軍斬將人馬無功嫁娶起造宜向秋冬遷移不吉官盜交攻二百里灾春夏相逢行人歸矣雨水濛濛天沖子翹報冤伸恥行軍大勝却立奇功破圍攻敵覆怨堪通春夏商賈得利重重移徙亡女一年之中修造之者三載逢凶嫁者産死娶者困窮上官利武占取天沖天輔之星名號子卿設禮修教守道安身揚兵萬里威耀朔庭上官利武起造祥貞婚姻移徒春夏忻忻秋冬盜賊不可加臨營求商賈百事不成天禽居中祭祀求福戰征神助德號子公執仇討賊勦獲不空秋冬大利春夏多凶婚姻商賈埋葬尤隆上官大吉四季雍雍乾宫子襄治疾求靈將兵大勝星日天心求　　　得遇至眞春夏不利秋冬嘉仁天柱子申隱形藏跡　　　　不利行軍人傷馬死車損其輪陰私謀匿無險有亨

慶賀通逹戰鬥大勝星日天任嫁生貴子商賈財成　　　　可保安寧子房直時遠行作樂召和得就星日天英用兵戰鬥傷損軍人莫言移徙主火光生修營築室腰眼伸吟休囚從建悮觸灾深天數主之凡當敬欽

八卦直事部八門直事逆順數分乾德乃開主司屬金舉事博戲大利遠征坎宫休水源事必清修造尚進取和治兵私謀稱欲友利行軍艮生山

**Interpretation**

This passage explains the ancient Daoist astrological principles of the "Eight Celestial Charges" (eight stellar positions and their corresponding auspicious or inauspicious omens) and the "Eight Gates" (Rest, Life, Injury, Obstruction, View, Death, Alarm, and Opening—eight directional portals).

The Celestial Charge of Zi (northern stellar position) governs military affairs: campaigns can achieve extraordinary victories, breaking enemy sieges and avenging grievances are favorable. Business ventures in spring and summer yield substantial profits, but relocations may lead to the loss of female family members. Constructing buildings here brings misfortune within three years, marriages may result in maternal deaths, and grooms will face hardship. Officials benefit from military appointments, as this direction suits martial activities.

The Celestial Support of Zi-Qing (northeastern stellar position) governs rites and education: upholding righteousness ensures safety, and distant military expeditions can awe border regions. Building homes here is auspicious; marriages and relocations in spring and summer proceed smoothly, while autumn and winter require vigilance against thieves. However, commercial activities in this direction face obstacles.

The Celestial Fowl of Zi-Gong (central stellar position) governs sacrifices and warfare: rituals for blessings receive divine aid, and military campaigns capture enemies. Autumn and winter bring great fortune, while spring and summer harbor danger. Marriages, commerce, and burials are especially favorable here. Officials stationed in this direction enjoy peace throughout the seasons.

The Celestial Heart of Zi-Xiang (northwestern stellar position) governs healing and military strategy: curing diseases proves effective, and leading troops ensures victory. Benevolent deeds succeed in autumn and winter but falter in spring and summer. This position corresponds to the Celestial Pillar Star (Celestial Charge of Zi-Shen), governing concealment: covert plans face no danger but rarely succeed; military marches result in casualties and damaged vehicles. Yet clandestine affairs may prosper, celebrations bring joy, and battles are won.

The Celestial Responsibility Star (northeastern position) governs marriage, fertility, and wealth: weddings produce noble offspring, commerce reaps profits, and relocations ensure safety. The Celestial Blaze Star (southern position) governs military affairs and fire: warfare brings troop losses, relocations risk conflagrations, and construction causes back ailments. Violating these taboos invites severe calamities—all decreed by celestial law and deserving reverence.

The latter section details the application of the Eight Trigrams and Eight Gates: the Qian Palace (northwest, Metal phase) governs pioneering endeavors, favoring distant campaigns; the Kan Palace (north, Water phase) governs purification and construction; the Gen Palace (northeast, Mountain phase) governs growth... (original text fragmentary). Each direction carries specific auspicious and inauspicious attributes, requiring careful selection based on timing and purpose.

繼營謀事始不宜侵伐利謁貴人征戰敗北反受天刑震傷主之輔殺稱心討奸捕寇中道而擒吉行爲用自有灾迍巽神杜塞誅謬逃奔百不遂一道逢凶人离明之景上書啓陳又宜□陣又宜巽兵吉行中道失物傷神坤維受死戮滅之刑不宜岀入疾病俱生如行吉事人鬭財爭兊梁驚門掩捕稱心破圍攻敵他危我存休囚逐節依卦而更逆則灾至迫則刑名日辰臨卦天乙之靈金化生水水流木榮木動火爀火炎土平土精金長上下相承如斯得吉几有通亨金動木折木動土萌土動水滅水動火塵火動金缺是謂逆行子首其父弟陳厥兄以水得水臣亢君情以水得土文書官刑以土得水才福競爭以木得金口舌來臨以金得火乖逆人情以火得水損　　　符事相得若君若臣君若損臣杜絶賢人臣若賊君　　　　君臣慶會駕車登雲

陰陽變化部太初混一陰陽相娱遂成孛格悔吝殊途格榮反枯青龍反首跌穴飛烏乾震杜死凶有吉無星門順旺宣握權殊白虎亡叛陷財龍走坤离覆之事當衰朽出師病生居者不久妄言朱雀憂盜螣蛇位分乾巽文書交加驚憂相疑披引其他事多不實虚名談誇二星相入天門艮維主之鬥爭事遲支遮事來金入姦主亡失皇又猶豫火入退也大刑飛伏

**Interpretation**

This scripture primarily discusses the mutual generation and restraint of Yin-Yang and the Five Phases (Wood, Fire, Earth, Metal, Water) in relation to human fortune. The content can be divided into two main sections:

The first half focuses on prohibitions for activities. It specifies unfavorable times and directions (such as the Zhen trigram position) for certain actions: launching military campaigns during planning phases will lead to defeat and punishment; capturing thieves requires setting ambushes midway for auspicious results; petitions to superiors should be submitted in bright directions (Li trigram), while troop deployments favor concealed positions (Xun trigram). Notably, the Kun trigram governs death penalties—movement through this direction triggers illness and property disputes.

The latter section emphasizes the Five Phases' generative and destructive cycles. Generative sequences like metal producing water or water nurturing wood bring fortune, whereas destructive patterns like metal conquering wood or wood overcoming earth invite misfortune. When metal Qi (vital energy) activates to damage wood, or wood Qi disrupts earth, this is termed "adverse movement." The text catalogs various Five Phases interactions: water matching water signifies ministers challenging rulers; water-earth combinations indicate legal disputes; earth-water pairings suggest talent-wealth conflicts. It particularly stresses that ruler-minister relationships must mirror the Five Phases' harmonious generation to achieve great deeds together.

The concluding "Yin-Yang Transformation Section" correlates celestial phenomena with human affairs. Abnormal appearances of the Azure Dragon (auspicious star) cause prosperity-reversal, while the White Tiger (ominous star) governs rebellion and financial loss. Military expeditions encountering inauspicious stars will suffer soldier illnesses and desertion. When the Vermilion Bird (governing documents) meets the Flying Serpent (governing false alarms), written communications breed suspicion, with many matters proving empty threats. The Qian position (Celestial Gate) and Gen position govern conflicts and delays—if Venus enters these sectors, treacherous activities intensify.

禍亂兵　　　　必北舉身無涯寇讎相值不可離家官灾病至財破謀差天乙入白尊位灾至事從内起動則傷差若言戰鬥將必亡家太白入乙外靜灾疲門加太白離者復合太白入門合者將離出陣逢之軍將失威休咎存亡欲察人事格則格應隨格明之占事審庚歲月日時若值飛幹欣喜開眉若值伏格萬事得達歲爲父母月弟兄知日爲自己時屬妻兒或占亡失隨類知期時格時獲歲格歲追日格日得不格三奇符事犯熒煩惱吝亂門逆主失謀叛設譏日時孛格事當防危暗昧相通盜寇未持刑德聚集動靜從奇變化萬端陽符陽時更會吉門萬事可施符陰將弱百事不宜有奇無門内生艱阻有門無奇中路而迴返吟伏吟事主單疑天地之合居者須移不容須臾合者將離關隔(缺)

亦遲遲知三避五力不至疲乾落陽宫艮巽速至天　　主日開時開通得吉闔塞逢危克應之法直使臨時　　　　不比取比天地交互于下而爲開人來也闔人不歸宫　　　主失大事損身破財立見傷悲宫神德合前使可追犯之墓迫未免多疑三元九遁大得其時日月流精萬里楊輝悮事失望入墓三奇昏暘蔽翳是者返非五行不遇百事莫爲陰陽相殘遂成乖違六甲得使用之有威奇門犯迫虚事如雷更加奇墓謀

**Interpretation**

This scripture primarily explains how to predict auspicious and inauspicious events by observing celestial phenomena and employing Qimen Dunjia (an ancient Daoist divination method). Several key concepts are highlighted:

When the Great White Star (Venus) enters specific positions, different omens appear: If it enters the Yi position, calm surfaces conceal hidden disasters; when combined with the Xiu Gate (one of the Eight Gates), it foretells reunions for separated individuals. However, if the Great White Star aligns with the Kai Gate, it may cause military leaders to lose authority.

Divination requires analyzing the heavenly stems and earthly branches combinations of the year, month, day, and hour. Encountering a "Flying Pattern" (an auspicious stem combination indicating mutual generation) brings good fortune, while a "Lurking Pattern" (an inauspicious stem combination indicating mutual conquest) heralds obstacles. The year represents parents, the month symbolizes siblings, the day signifies oneself, and the hour denotes spouse and children—these relationships help deduce specific matters.

Particular warnings are given for certain ominous signs: the "Hour Pattern" indicates lost possessions, the "Year Pattern" foretells elder misfortunes, and the "Day Pattern" suggests personal troubles. When the Sparkling Deluder (Mars) causes disturbances, rebellion may arise; encountering a Bo Star (comet) requires vigilance against danger.

Regarding timing for action: Yang Talismans (auspicious hours) paired with favorable gates (like Kai or Xiu Gates) permit all endeavors, while Yin Talismans (inauspicious hours) forbid action. Having Qimen (auspicious directions) without favorable gates creates obstacles; possessing favorable gates without Qimen means turning back midway. "Recurrent and Subdued Patterns" (specific ominous configurations) predict erratic developments.

The text emphasizes seizing opportunities during celestial-terrestrial convergence—hesitation means missed chances. Entering a Tomb Position (inauspicious direction) is like being shrouded in darkness, thwarting all efforts. Only when the Six Jia (the six Jia days within the sexagenary cycle) are in command can ritual methods unleash their true power.

者心灰九地之下大利潜伏九天之上安戰揚麾太陰六合私謀發機勾神之宫理訟堪依犯之墓迫成者將危　　六甲宴爾怡嬉會朋召將各各忻嬉驚門在上鬥打相持玉女守户習雪妍嬉陰私如意文書光輝執怨申恥天輔時居扶持忠良去削邪非斧鉞在頸天神祐之訟逃失獄占網而推坎坤震巽訟入逃迴乾兊艮离訟出逃追五音姓數商金宫土徵火羽水角音木雷陰陽　職戰炁高低陽時得利高鼓張旗爲　者勝以炁陽威陰時戰鬥銜枚不嘶以靜客勝乃合天機天干定位下臨次支一干一支各有其宜天玄遁地開闔主之人與飛甲周遊八表不落陰位大利誅夷存亡定矣悔吝無違

制伏神鬼部返閉之法旋斗歷箕先天後地風雨不移上應九星下接九域幽冥之中此說洞知天剛豁落萬法總持洞依剛斗呪　　　切勿四時任意施爲避病神鬼戰鬥被圍制伏邪昧

覆斗沖關而宣呪詩斗要妙兮十二神步天罡兮　　　　　髣髴兮浮青雲七變動兮登陽明知變化兮有吉凶歷斗兮　天關合律令兮將甲乙履天英兮乗天任抱天柱兮遶天心以此度兮登天禽倚天輔兮躡天沖入天内兮出天蓬斗道通兮剛柔濟天福禄兮留萬世清泠泉兮何陸沉入杳冥兮千萬歲豁落神兮除百穢千鬼萬神

**Interpretation**

This scripture describes esoteric Daoist methods employing the "Six Jia Divine Generals" (a system of protective deities in Daoism) and the art of Qimen Dunjia (a form of divination and strategy) for warfare, litigation, and exorcism. The core teachings convey:

When one's spirit sinks as if fallen beneath the Nine Earths, great fortune actually lies hidden above the Nine Heavens. By mobilizing the power of Taiyin (the Moon Goddess) and deploying strategies within the Six Directions (the cosmic hexagram of space), one must understand how to handle disputes in the Palace of the Life-Severing Deity. Forcing actions against prohibitions will lead to peril.

When the Six Jia Generals (protective deities like Jiazi, Jiaxu, etc.) are at leisure, they may be summoned with their divine companions for joyful gatherings. When the Jing Gate (an inauspicious portal in Qimen Dunjia) appears above, conflicts easily arise. With the Jade Maidens (female spirits) guarding the gates, one can handle covert schemes as effortlessly as playing with snow, and official documents will proceed smoothly. To redress grievances, one must await the auspicious hour when the Tianfu Star (a beneficent celestial body) governs—this is when the virtuous receive support while the treacherous face execution.

Celestial deities protect those fleeing litigation, and their whereabouts may be divined through oracle methods. According to the Bagua (Eight Trigrams) directions: Kan (North), Kun (Southwest), Zhen (East), and Xun (Southeast) are favorable for concealment; Qian (Northwest), Dui (West), Gen (Northeast), and Li (South) tend toward exposure. Further analysis requires correlating the Five Tones (musical notes) and Five Phases (Wood, Fire, Earth, Metal, Water).

In Yang hours (daytime), battle favors drumbeats and banner displays for active assault; in Yin hours (nighttime), silence and surprise attacks prevail. One must align with celestial timing, selecting moments through the interplay of Heavenly Stems and Earthly Branches. By mastering the arts of Heavenly Mystery and Earthly Concealment (advanced Dunjia techniques), the practitioner may traverse all directions without falling into danger.

Later passages detail the "Method of Sealing Boundaries": performing the ritual Pace of the Dipper (a Daoist ceremonial footwork), first connecting with Heaven then grounding with Earth, making the spell as immovable as wind and rain. Above, it resonates with the Nine Stars (of the Big Dipper); below, it links to the Nine Regions (of the earthly realm). This method grants insight into hidden mysteries.

The concluding incantation for the Pace of the Dipper describes: by emulating the steps of the Twelve Divine Generals and tracing the path of Tiangang (the handle of the Big Dipper), one ascends as if riding azure clouds. Seven transformations reveal the interplay of Yin-Yang, discerning fortune and misfortune. Passing through the Celestial Gate by following the Dipper's handle, chanting the sacred command, and sequentially navigating the nine stellar positions (Tianying, Tianren, etc. from Qimen's celestial deities), one harmonizes hardness and softness in spiritual combat, receiving heavenly blessings.

This ritual purges all impurities and awes countless spirits. The practitioner must maintain a mind as clear as still waters sinking into profound depths—only then can divine communion endure for millennia.

皆自斃埋頭向地無動無作急急如北斗九皇帝星君律令巍巍洪範太丹玉笈禁書非中下界所聞之法文雖口受訣在天傳蕪穢眞文不登仙品妄傳混俗罪積非常輕易泄機禍連九族非得志人祕之宜也玄精碧匣靈寳聚玄經

**Interpretation**

This passage discusses the precious nature and transmission taboos surrounding the Daoist cultivation scripture *Mysterious Essence and Precious Compendium of Numinous Treasure Gathering the Profound* (*Xuanjing Bixia Lingbao Juxuan Jing*).

The scripture states that these profound Daoist methods are as concealed as one bowing their head to the earth—they cannot be casually activated (meaning they shouldn't be lightly transmitted). The concluding phrase "urgently, urgently, in accordance with the celestial decree of the Nine Imperial Star Lords of the Northern Dipper" follows the standard format of Daoist incantations, indicating these teachings must be strictly observed like the cosmic ordinances of the Big Dipper's nine stars (important stellar deities in Daoism).

It emphasizes that scriptures like *Grand Model* (*Hongfan*) and *Great Elixir's Jade Casket* (*Taidan Yuji*) contain celestial secrets forbidden to ordinary practitioners—these aren't teachings meant for middle or lower realms (referring to mundane cultivators). While some oral instructions may be passed down, the true celestial transmissions will lose their efficacy if defiled (meaning if given to unworthy recipients), rendering them incapable of guiding practitioners to immortality.

The text sternly warns: recklessly revealing these to worldly people incurs grave karmic offenses, and careless disclosure of celestial secrets (referring to cultivation mysteries) brings calamity upon nine generations of one's lineage. These precious methods should only be transmitted to genuinely committed practitioners and must be strictly guarded.

In the scripture's title *Xuanjing Bixia Lingbao Juxuan Jing*: "Mysterious Essence" (*Xuanjing*) denotes profound quintessence; "Jade Casket" (*Bixia*) suggests a green jade container, implying the text's invaluable nature; "Numinous Treasure" (*Lingbao*) references a major Daoist scriptural tradition, while "Gathering the Profound" (*Juxuan*) indicates the compilation of abstruse principles. The entire work underscores the necessity of cautious transmission, embodying Daoism's esoteric tradition of "secret teachings."

卷上

## Vol. 2

玄精碧匣靈寳聚玄經卷中取二

六氣混元部太初肇判三景開明九玄之中清陽絪緼八景冥合挺生六神光焕紫虚鬱流玉精分道散軀六十之辰五行凝結洞耀九宫金木水火土變化雌雄分景散靈千有八十出玄入微洞達無窮氣包天地精冠太空能離能合能陰能陽能上能下能死能生能有能無能成能敗天無六甲三光不明地無六甲五嶽不成人無六甲不能保生遁而演之妙道之根能通此靈六合齊眞用參天地萬法之門六氣順運旋轉十天六甲流布周行幽冥甲子之祖名曰桃平甲子之父合景遊并甲子之孫曰王文卿甲戌之祖名曰避方甲戌之父刀兵萬重甲戌之孫曰展子江甲申之祖名曰上蓋張甲申之父三會龍英甲申之孫曰扈文長甲午之祖名曰五冲甲午之父三練六爻甲午之孫曰衛上卿甲辰之祖名曰三寧甲辰之父羅列羽兵甲辰之孫曰益非輕甲寅之祖名帶理非甲寅之父秉金荷旄甲寅之孫曰明文章在帝之庭調理陰陽六十之子造化維綱所居六宫祚運休祥正宫直符前宫六合左宫太陰後宫九地中宫勾陳循環逆順上佐高眞六十甲子助成天德年建月建日建時建期神立之垂名遁典

飛天法輪部廓落高張八卦分列剛柔磨盪經緯不竭俯仰天地彌綸日月天斡地旋始生丹元一氣

**Interpretation**

This scripture elucidates the Daoist cultivation theory of "Six Qi Primordial Unity." The Six Qi (referring to Yin-Yang energies and seasonal energies) blend to form the universe's primordial energy, containing the mysteries of cosmic creation.

When the primordial chaos first divided, three luminous manifestations appeared (likely representing the sun, moon, and stars). Within the ninefold mysterious heavens, pure Yang energies flowed and merged, while eight natural phenomena (such as wind, rain, thunder, and lightning) intermingled, giving birth to six divine beings whose radiance illuminated the violet void, with jade essence (pure energy) circulating throughout. These energies differentiated into the sixty Jiazi temporal cycles (an ancient timekeeping system), and through the coagulating action of the Five Phases (Metal, Wood, Water, Fire, Earth), they shimmered and transformed within the nine palaces (directional framework).

The Yin and Yang energies (female and male) mutually transformed, dispersing countless spiritual energies (1,080 varieties) that could penetrate both the microscopic realm and infinite space. These energies encompassed all things between heaven and earth, their essence filling the cosmic void, possessing paradoxical qualities of unity and opposition: divisible yet unified, Yin yet Yang, ascending yet descending, dying yet living, existing yet non-existing, succeeding yet failing. The scripture emphasizes the importance of the Six Jia (core of the sixty Jiazi cycles): without the Six Jia, heaven's Three Lights (sun, moon, stars) would dim; without the Six Jia, earth's Five Sacred Mountains would lack form; without the Six Jia, humans could not preserve their life-nature (xingming). Mastering this principle constitutes the foundation of Daoist cultivation.

The text then details the lineage of six principal Jiazi cycles, each governed by three generations of deities—ancestor, father, and grandson. For instance: the ancestor of Jiazi is named Tao Ping; its father is He Jingyoubing; its grandson is Wang Wenqing. The ancestor of Jiaxu is named Bi Fang; its father is Dao Bingwanzhong; its grandson is Zhan Zijiang. These deities regulate Yin-Yang in the Celestial Court, with the sixty Jiazi cycles forming a web of creation distributed among six palaces (central, front, left, rear, center, etc.), assisting higher immortals through cyclical progression and regression.

The concluding section describes the "Flying Celestial Dharma Wheel," portraying the grand operation of the cosmos: the Eight Trigrams (Bagua) arrayed in harmony of firm and yielding, heaven and earth revolving like an eternal loom. The ascending and descending movements of heaven and earth, the alternating cycles of sun and moon—this rotation generates the primordial Dan Yuan energy (foundational energy for cultivation). This complete system forms the theoretical basis for Daoist practitioners to comprehend spacetime and harmonize body-mind cultivation.

纔通上應天蓬運水於下幽都玄宫壬癸乗位變化無窮元氣凝滯閉塞而冬天道不備上昏下蒙金至則結木至則空水至則冰土至則崩火至則滅神明莫通坎卦已陷門生其中故名休門陽氣始布萬物以萌遠行練卒事始取行爲無不利出逢陰人紫碧之衣或見交爭若守离宫乃迫乃凶風盡氣潰朱靈開昧因他之利戊己生外厚載之基上應天内立秋物死日殞之鄉金至則質木至則藏水至則澄火至無光土積爲丘萬物皇皇地氣不昇門主其中故名死門陰氣盛焉葬埋弔咳形戮追失吉有所行中途異疾出途患人或聞哭泣運入坎宫迫塞之凶氣行乎震蘭臺之宫雷藏雷蟄上應天沖春令方布暘谷潜通甲乙來位萬蘂千紅金至則缺木至則森水至則潤火至則魂土至則阜萬有部分氣運大通門生其中故名傷門得以理功大宜漁獵殺傷有獲若以言行中逢盜賊出見火光伐木取梁運入坤艮迫則凶殃氣接天霐蓄風巽户春夏之交上應天輔金至則伐水至則墓火至則炎土至則庫木至則林萬該鼓舞發泄過中門名曰杜杜者塞也六陽絶數邀繫誅逆隱伏神助出逢男女並行道路剔損手足以應其玄又爲吉事如入昏霧運入艮坤謀者必誤中來　　宫生黄庭五星齊耀上應天禽上下無常坤母而乗

**Interpretation**

This scripture describes the correspondence between the "Eight Gates" (xiu, si, shang, du, etc.—eight states of being) in Daoist cultivation and the Five Phases (Wood, Fire, Earth, Metal, Water), as well as seasonal transitions. It also outlines suitable or prohibited actions under different conditions.

When cultivation aligns with Tianpengxing (one of the stars in the Big Dipper), water Qi (vital energy) circulates through the underworld of Youdu. During the dominance of the celestial stems Ren and Gui (associated with water), primordial Qi congeals and stagnates like winter, obstructing the movement of heaven and earth. At this time, darkness reigns above while obscurity prevails below: Metal manifests as solidification, Wood as emptiness, Water as freezing, Earth as collapse, and Fire as extinguishment—divine communication becomes difficult. This corresponds to the sunken state of the Kan trigram (representing water in the Bagua) and is called "Xiumen" (Resting Gate).

When Yang energy begins to disperse and all things sprout, it becomes favorable for distant travels, cultivation, or initiating endeavors. However, encountering women in purple-green garments or witnessing conflicts while lingering in the Li Palace (southern direction) invites danger. As winds cease and Qi scatters, the vermilion bird's spiritual light dims, requiring external assistance. The celestial stems Wu and Ji (associated with Earth) generate outward, forming the foundational support of thick earth, corresponding to Tianruixing. During the Beginning of Autumn when all things wither, Metal manifests as transformation, Wood as concealment, Water as clarification, Fire as dimming, and Earth as mound accumulation. With terrestrial Qi failing to ascend, this is called "Simen" (Death Gate)—a time of flourishing Yin energy suitable for funeral rites, though travel may bring illness or the sound of weeping.

The Zhen Palace (eastern direction) of hidden thunder corresponds to Tianchongxing. During spring when the celestial stems Jia and Yi (associated with Wood) dominate, Metal manifests as damage, Wood as lush growth, Water as moisture, Fire as numinous manifestation, and Earth as abundance. This smooth Qi circulation forms "Shangmen" (Harm Gate), favorable for hunting but prone to bandit encounters. Entering the Kun (southwest) or Gen (northeast) Palaces invites misfortune.

The transition between spring and summer aligns with Tianfuxing. Here, Metal manifests as being felled, Water as entering the tomb, Fire as burning, Earth as stored in granaries, and Wood as forming forests. This excessive dissipation is called "Dumen" (Obstruction Gate), signifying blockage. With the six Yang energies severed, it suits capturing rebels or secretly receiving divine aid, though travel may reveal couples or limb injuries. Planning affairs in Gen or Kun directions inevitably brings errors. When the Huangting (Dantian region) generates and the five stars shine together with Tianqinxing, instability prevails above and below as Kunmu (Earth Mother) reveals her power.

天　　　靈府之興爲父之道上應天心金剛爲體百靈已成金至則響木至則榮火至則育水至則清土至則巍熟知其神高不可仰低不可侵門生其中故名開門陰氣盡矣變化之因遠行得喜大宜出軍爲無不就酒食交迎出逢茶酒或見貴人運至震巽迫則虚名大化以彰肅殺可懼尚書宫中上應天柱庚辛之神嚴令以布金至則光木至則荒水至則涸火至則亡土至則竭萬木焦黄天地不安故名驚門吉事必危凶事必貞戰鬥攻破他危我存出逢害脚眇目之人或聞恐怖或見交爭吉行中道爲吏所擒運至震巽其禍立生天地失德酷之大甚宫生玉房上應天任陰陽迴運萬有俱刑金至則朗木至則萌水至則潤火至則温土至則穡故得生成天道大同故名生門于謀必獲謁貴得親出逢巧藝皂衣獨行或見車馬紫黄衣人和氣已播不可殺生出征戰敵必犯天嗔坎宫迫害取瀆幽冥挺立絳霄南陵炎星純陰交結上應天英夏之爲氣丙丁之精金至則冶木至必焚水至則死火至則興土至則飛萬物薰蒸四方赫奕故名景門上書遺賜麈戰破圍吉行中道路必亡遺出逢鳥噪或有追呼又有酒食見人赤鬚窮神知化悔吝殊途九星八門旺相之圖鼓之雷霆旺子之符潤之風雨相身之居日月相繼死父之模寒暑

**Interpretation**

This passage describes five key gates among the Daoist "Eight Gates" (Rest, Life, Injury, Obstruction, View, Death, Alarm, and Opening) and their corresponding patterns of change within the framework of Heaven-Earth and the Five Phases. Each gate is associated with specific directions, Five Phase attributes, and auspicious/inauspicious human affairs.

The first section discusses the "Opening Gate" (symbolizing initiative and action): This gate corresponds to the Celestial Heart Star and belongs to the Metal phase. When Metal Qi is abundant, it produces resonances; when Wood Qi flourishes, prosperity follows; Fire Qi brings nourishment to all things; Water Qi creates purity; and Earth Qi's condensation results in majestic forms. This gate stands so high it cannot be scaled, so profound it cannot be violated—it represents the pivot of Yin-Yang transformation. During its influence, long journeys and military campaigns are favorable, with high likelihood of encountering noble persons and receiving hospitality. However, if its movement shifts to the Zhen and Xun (eastern) directions, one may gain only empty reputation.

The second section explains the "Alarm Gate" (symbolizing sudden changes): Corresponding to the Celestial Pillar Star and Metal phase. When Metal Qi prevails, it emits light; excessive Wood Qi brings desolation; Water Qi causes drought; flourishing Fire Qi leads to destruction; and condensed Earth Qi results in exhaustion. Here Heaven and Earth lose balance—seemingly auspicious matters turn dangerous, while ominous events may transform into blessings. One might encounter lame or blind individuals or hear terrifying news. Should this gate move to Zhen and Xun directions, calamities manifest immediately, revealing Heaven-Earth's imbalance.

The third section describes the "Life Gate" (symbolizing vitality): Aligned with the Celestial Responsibility Star and Earth phase. Metal Qi brings clarity; Wood Qi prompts sprouting; Water Qi provides moisture; Fire Qi warms; and Earth Qi nurtures abundant harvests. This represents the harmonious operation of celestial patterns—plans easily succeed, and audiences with nobles bring intimacy. Possible encounters include artisans, solitary travelers in black, or chariots and people wearing purple-yellow robes. Killing is prohibited during this period, as military campaigns may provoke celestial wrath.

The fourth section portrays the "View Gate" (symbolizing illumination): Associated with the Celestial Flower Star and Fire phase. Metal Qi melts before Fire; Wood Qi inevitably burns; Water Qi is extinguished; Fire Qi blazes; and Earth Qi scatters. All things steam under scorching energy while the four directions dazzle with brightness. Petitions may receive rewards during this phase, and battles can break sieges. However, journeys risk lost possessions—one might hear birdsong or being chased, yet also receive hospitality and meet red-bearded individuals.

The concluding passage observes how the waxing and waning of the Nine Stars and Eight Gates resemble thunder's vibration and rain's nourishment, with the sun-moon alternation signaling paternal demise, as seasons shift between cold and heat. These gate transformations intertwine closely with Heaven-Earth and the Five Phases, profoundly influencing human fortunes and misfortunes.

運行囚鬼之户陰陽相薄休妻爲預動靜有常群分物聚逆之則灾迫之則苦八卦已彰八門同處吉凶榮辱逐時爲主萬用皆知非特軍旅凡欲有爲興衰是取

旋斗歷箕部大哉九皇喉舌天地變化九垓各分其隸天蓬子禽上歸丹元下守地玄保守長乆立國安邊起造移徙失火連綿嫁娶傷産商賈逢冤出行軍旅春夏宜前秋冬莫往難保迴轅性主水火盜賊之愆安墳立塚却保萬全此日之時黑雲靄天赤雲大勝青雲莫先白雲無功黄雲沛顛日奇乗之攙搶凶源月奇乗之伏龍不忺星奇乗之文昌英鮮天内子成上居朱靈下守地阜交結受道最得良助遷移築室大有迷誤嫁娶訟修秋冬益户大忌出軍軍亡將㱠出行經商分財散侣口舌非理八方塞杜此日之時雲生煙霧黑雲則吉白雲難拒赤雲盜侵青雲事悮日奇乗之浮雲蔽注月奇乗之脱厄可去星奇乗之解攻挫武天沖之翹上居蘭臺下守地蒼行軍伸恥威耀八方破圍攻敵得以安康嫁娶産厄傷敗相妨上官移徙死亡不臧祭祀商賈離流他方此日之時雲氣潜藏猛風激雷四極飛颺日奇乗之龍威得光月奇乗之印綬永長星奇乗之福禄繁昌天輔子卿上居天霐下守地剛行軍大勝萬里雄强秋冬無功可遏邊疆移徙婚姻春夏榮昌上官利武起造

**Interpretation**

This scripture discusses the Daoist understanding of auspicious and inauspicious relationships between celestial timing, earthly advantages, and human affairs, focusing particularly on how the movement patterns of the Nine Stars (Nine Celestial Sovereigns) influence worldly matters. The "Nine Celestial Sovereigns" refer to the system formed by the seven stars of the Big Dipper plus two auxiliary stars (Fu and Bi), which in Daoism govern human fortunes and misfortunes.

Regarding celestial timing selection, it states: When Yin and Yang energies clash, it is as though the gates imprisoning spirits and demons are opened. During such times, all movement and stillness must follow natural patterns. The gathering and dispersal of all things follow an order—violating it invites calamity, while forcing progress brings suffering. The Bagua (Eight Trigrams) directions manifest clearly, with the Eight Gates (Rest, Life, Injury, Obstruction, View, Death, Alarm, and Opening) each carrying their own auspicious or inauspicious qualities, governing different fortunes as time progresses. These principles apply not only to military affairs but to all who wish to take action—one must act according to these cycles of prosperity and decline.

The text then describes the characteristics of several key stellar sovereigns:

The Tianpeng Star (Sovereign Ziqin) governs matters of water and fire as well as disasters involving theft. This day is most favorable for tomb construction but inauspicious for building houses, moving residences, marriages, or business ventures. Military campaigns in autumn and winter are particularly prone to mishaps. If black clouds appear, it signifies good fortune; red clouds indicate victory; green clouds advise against action; white clouds suggest futile efforts; while yellow clouds foretell disaster.

The Tiannei Star (Sovereign Zicheng) is suitable for forming spiritual friendships and receiving Daoist transmissions, but relocation and construction are prone to errors. Marriages and lawsuits face greater misfortune in autumn and winter. Most critically, launching military campaigns on this day risks the death of commanders and financial losses in business, often accompanied by disputes and slander.

The Tianchong Star embodies military authority. Campaigns launched on its day amplify prestige and break enemy sieges, but marriages may lead to childbirth injuries, relocations invite death, while sacrifices and commerce result in displacement. Should sudden storms or thunder occur, however, it signals divine dragon protection, official promotion, and abundant blessings.

When the Tianfu Star (Sovereign Ziqing) presides, military campaigns become invincible. Though autumn and winter bring no major achievements, they secure border defenses. Spring and summer relocations and marriages are highly auspicious, also benefiting military promotions and construction projects.

The frequently mentioned "Solar Marvel" (Riqi), "Lunar Marvel" (Yueqi), and "Stellar Marvel" (Xingqi) refer to the Three Marvels in Qimen Dunjia divination (Yi, Bing, Ding as Solar; Wu, Ji, Geng, Xin, Ren, Gui as Lunar; Jia as Stellar). Their interactions with the Nine Stars produce varying auspicious effects. The color transformations of clouds (black, red, green, white, yellow) also form a crucial omen system.

尤良秋冬用之盜賊凶殃商賈不利築室禎祥此日之時天末雲忙青雲勝敵赤雲黑雲亡敗白雲彷徨日奇乗之百戰百長月奇乗之五福悠長星奇乗之冠帶榮裝天禽子公上居黄庭下享地齡祭　　　斷滅凶群行軍四季立爵逡巡執仇討賊不戰俱擒葬埋　　五福來臨上官文吉移徙如心春夏之月小撓來侵所爲百事無不豐榮此日之時雲氣深沉日光晃朗敵畏其名日奇乗之雙輔得人月奇乗之日月踊輪星奇乗之還同七珍天心子襄上居靈府下守地魁求靈治疾不至徘徊行軍戰伐得勝擒魁春夏不利秋冬無灾遷移嫁娶得遇梯媒築室祠祀惹起凶衰行船隱遁稱欲而迴商賈起造立見崩頽此日之時雲氣崔嵬不可出戰動則鋒摧天清朗然萬里通開日奇乗之曜明九垓月奇乗之試水探財星奇乗之車駟迎來天柱子由上居尚書下守地晶大宜固守勿可行軍全師不返將者哀聲嫁娶離别修造灾侵移徙商賈百事不任私藏隱跡却保安寧此日之時雲氣如蒸青雲喪亂赤雲兵臨黑雲奸至黄雲有驚日奇乗之匿辜絶音月奇乗之杜塞防擒星奇乗之復榮而成天任子韋上居玉房下守地牡行軍大勝萬里無阻嫁娶大昌上官不武商築修移反招憂苦春夏尤宜謁貴神助此日之時雲生煙霧

**Interpretation**

This scripture primarily explains methods for discerning auspicious and inauspicious omens through observing celestial cloud formations, belonging to the Daoist divination technique known as "cloud qi observation." The text mentions "Solar Marvels, Lunar Marvels, and Stellar Marvels" as three types of celestial auspicious signs, while "Celestial Fowl, Celestial Heart, Celestial Pillar, and Celestial Burden" represent four stellar deity titles.

During autumn and winter, if abnormal cloud formations appear, there may be rampant banditry and merchant losses, yet it becomes favorable for constructing buildings to obtain blessings. When azure clouds manifest, one can overcome adversaries; crimson clouds portend calamity; black clouds foretell decline; while white clouds symbolize hesitation. Should Solar Marvels appear at this time, one achieves victory in every battle; Lunar Marvels herald the arrival of fivefold blessings; Stellar Marvels indicate official promotion. The Celestial Fowl Star Lord resides in the Yellow Court (the human Dantian), capable of suppressing earthly malevolence—ideal for military campaigns in all seasons, capturing bandits without combat. During such periods, ancestral burials attract fivefold blessings, official promotion documents proceed smoothly, and relocations proceed as desired.

In spring and summer when minor calamities arise, most endeavors still yield abundant harvests. When clouds appear profound with dazzling sunlight, enemies tremble at mere rumors. Solar Marvels bring worthy advisors; Lunar Marvels symbolize the sun and moon shining together; Stellar Marvels resemble obtaining seven precious treasures. The Celestial Heart Star Lord dwells in the Spiritual Mansion (the heart cavity), guarding strategic earthly positions—medical treatments show immediate effects, and military operations invariably capture enemy leaders. These periods prove unfavorable in spring and summer but harmless in autumn and winter, with marriages and relocations gaining excellent matchmakers. However, construction and rituals may invite danger, while sailing and seclusion require caution, as commerce and building projects risk collapse.

When clouds rise like smoke: azure clouds indicate mourning and chaos; crimson clouds foretell military disasters; black clouds reveal treachery; golden clouds signal sudden upheavals. Solar Marvels help avoid disasters and silence rumors; Lunar Marvels favor defensive preparations; Stellar Marvels transform danger into safety. The Celestial Burden Star Lord resides in the Jade Chamber (a meditation cavity), guarding earthly gateways—during such times, military expeditions face no obstacles across ten thousand miles, marriages prove extremely auspicious, and officials avoid warfare, though construction projects instead invite worries. Spring and summer particularly suit seeking noble assistance through divine petitions.

Special note: When the sky suddenly clears without clouds for ten thousand miles, Solar Marvels illuminate the nine provinces; Lunar Marvels benefit financial inquiries; Stellar Marvels bring noble visitors arriving by carriage. However, when the Celestial Pillar Star Lord stands guard (residing in the Minister's position, protecting earthly crystals), defense proves optimal over military action—otherwise entire armies perish with generals wailing. During such periods, marriages, partings, constructions, relocations, commerce, and ventures all prove inauspicious—only seclusion and concealment ensure safety.

東西南北八方得路不戰用謀敵人自懼日奇乗之金玉如堵月奇乗之重光入户星奇乗之龍壽昇舉天英子房上居絳雲下守地形遠行舟楫君子交迎出師敗潰商賈財空修造屋宇失火重重上官祠祭瘟疫來鍾若言嫁娶大有興隆此日之時赤氣陰濃攻擊退失亦有狂風是爲不吉動則兵凶日奇乗之雷奮天中月奇乗之障翳英雄星奇乗之禦鏃難通休囚乗之出户呼從凡出天蓬三稱子公萬神遜避得以全功凡爲將臣切記心胸

迴度五常部天道高邈五常迴度陰陽位分幹有十數甲爲天福開闔門户能知三甲一開一杜不知三甲六甲盡杜攻戰行來客兵神助賞功封爵伏吟喜遇聞事並虚冥謁及賈入宫有喜移遷嫁娶不可行移天庭不護六乙爲直往來恍惚日精相從與時俱出行兵大勝名曰天德攻者必權殺者必獲聞憂不憂聞喜不喜移徙上官商賈大利若行威刑欺妄立至六丙爲直萬兵莫往比若侯王攻戰毋賞大宜行軍聚立營杖月精相從受人欽讓入宫者遷市賈無量聞憂不憂聞喜必暢不可私惠乃主逆叛又名天威所爲興旺六丁爲直出幽入冥神鬼難明至了不刑安刀在頸尚安無驚逃亡絶迹人不見形憂喜半無灾因婦人人市有利上官遷名又曰玉女勿可揚

**Interpretation**

This scripture primarily explains the method of using the "Three Marvels" (Sanqi) from the ancient Daoist divination system of Qimen Dunjia to predict fortune and misfortune.

When employing the Day Marvel (Jia), if the orientation is correct, enemies will retreat without battle. Paired with the gold-jade direction, it acts like a fortified wall; aligned with the moonlight position, it fills the home with auspicious radiance; matched with the stars, it grants longevity. However, using the wrong direction invites calamities: military campaigns will fail, business will suffer losses, construction will lead to fires, and rituals may invite plagues. Yet weddings remain auspicious—though crimson clouds gather, launching an attack will instead provoke fierce winds, an ill omen.

The Moon Marvel (Yi), when properly invoked, brings thunderous booms as a sign of celestial aid; misaligned, even heroes are blinded. The Star Marvel (Bing), when correctly applied, grants invulnerability to weapons, but if in a weakened (xiuqiu) state, venturing out invites disaster. The text particularly warns that when encountering the Tianpeng Star (an inauspicious star), one should declare oneself as "Zigong," causing all spirits to withdraw.

The latter section details the cyclical movement of the "Five Constants" (Wuxing) through the six Jia phases: Jia is celestial fortune, opening and closing gates; Yi is celestial virtue, ensuring victory in battle; Bing is celestial might, suitable for encampments but ill-suited for selfish motives; Ding is the Jade Maiden, enabling invisibility and concealment, yet disasters often arise from women. Each phase has corresponding taboos and advantages: Jia days favor rewards, Yi days suit commerce, Bing days forbid executions, Ding days favor promotions, and so on.

These predictive methods integrate astrology, the Five Phases, and geomancy. Daoism holds that by calculating the interplay of these spatiotemporal elements, one can foresee human fortunes. The "Three Marvels" represent three unique cosmic energies, while the "Six Jia" are pivotal nodes in the sixty-year Jiazi cycle. Practitioners must master these patterns to navigate auspicious and inauspicious circumstances.

兵六戊爲直乗龍萬里道無呵止大宜遠征無憂有喜上官市賈並得少利又爲天武凶亡必治六己爲直如神所使不知勾神出没凶咎秘密陰私爲無不就無喜有憂入官遷授嫁者半吉市利半有又曰　　發明故舊六庚爲直抱木而行强有出者必逢鬭爭又曰　　事多邪觸舉事之時必被淩辱若也得知不抱三木不　　　反縛入獄聞憂必憂聞喜未卜固守主　　　必戮嫁娶利市必蹙大行斬伐以爲天哭六辛爲直行逢死人强有出者罪罰纏身又爲天庭毁垣而行若也不知身被扭刑羅網自纏罪繫公庭行軍主勝憂喜平平入官有位後不遷名市賈不售嫁娶灾臨以正法律却可戒懲六壬爲直爲吏所禁强有出者非福來臨又爲天牢必遇冤讎爲無吉利吏必呵留行兵主勝追盜必囚入官移徙三縣五州憂喜俱無市利難收六癸爲直衆人莫視不知網神出門即死又爲天藏求仙可以憂喜俱無嫁娶無子兵行絶蹤入官遷起移室困窮市賈中止天幹主司吉凶所倚順吉避凶如斯已矣

受度歷關部上官攝柄八門最良六神司之以陰輔陽陽年開門直(缺)爲主乾宫起子順九天堂陰年起杜勾神爲主年起子逆次九地傍年定起月月定而椿就起初一巡至何方視龜滌篆坎宫宜祥坐其傷門任不乆長星加天内尤

**Interpretation**

This scripture primarily discusses the auspicious and inauspicious omens associated with the "Six Wu" and "Six Ji" deities within the context of the Six Jia system (Jiazi, Jiaxu, Jiashen, Jiawu, Jiachen, Jiayin), representing Daoist calendrical divination practices.

When the "Six Wu" governs the day, travel will proceed exceptionally smoothly—as if riding a dragon ten thousand li without obstruction—making it particularly suitable for long journeys. However, for seeking official positions or business transactions, only meager gains can be expected. This day is also called "Heavenly Martial," portending grave dangers where one may encounter mortal calamities.

During "Six Ji" days, affairs unfold as if guided by divine will, yet one must beware of Gou Shen (malevolent spirits) appearing. Such days favor handling secretive or private matters, though they bring no joy but rather potential sorrow. Petitions for official posts yield only half the expected benefits, while business profits are likewise halved.

On "Six Geng" days, one must proceed with the caution of embracing timber. Forced travel inevitably leads to conflict, and undertakings invite oppression. Those who disregard taboos may face imprisonment. Bad news will surely manifest, while good tidings remain uncertain. These days demand steadfastness—marriages are ill-advised, and commerce incurs losses.

"Six Xin" days may bring encounters with corpses during travel, and reckless outings provoke lawsuits. Termed "Celestial Court" days, those ignoring prohibitions risk punishment. Military campaigns succeed but bring mixed fortunes. Official promotions stall despite appointments, business deals collapse, and marriages invite disasters.

During "Six Ren" days, one easily falls into official detention, and forced excursions bear no fruit. Called "Heavenly Prison" days, they guarantee confrontations with sworn enemies. Armies prevail, and bandit chases always succeed. Official transfers lead to remote districts, while trade yields no profit.

"Six Gui" days find universal disapproval—those traveling without observing taboos may perish. Known as "Heavenly Treasury" days, they suit spiritual cultivation but promise no happiness. Marriages prove barren, armies lose their way, official transfers encounter deadlocks, and business ventures abort midway.

The text concludes by emphasizing how the celestial stems govern fortune—one must follow auspicious signs and avoid ominous ones. Date selection requires evaluating the Eight Gates (Rest, Life, Injury, Obstruction, View, Death, Alarm, Opening) and the Six Deities (Azure Dragon, Vermilion Bird, Hook Array, Soaring Snake, White Tiger, Black Tortoise) presiding over affairs, harmonized with Yin-Yang principles. In Yang years, calculations begin from the Qian (Northwest) palace at the midnight hour, progressing clockwise through the nine palaces; Yin years commence from the Obstruction Gate moving counterclockwise through the nine earths. Specific date selection further requires turtle shell divination—the Kan (North) palace being most auspicious, while lingering in the Injury Gate's direction proves unfavorable, and encounters with the Tiannei star demand particular caution.

爲不良蓬英冲柱若起凶殃驚門在坎虚度時光必招愆期治疊還鄉

下兀死門(太/陰)開門(直陽年起/符子順行)

景門(六/合)休門(九/天)

上元柱門(勾陰年起子逆行陳至本/年起正月至本月就初一)生門(九/地)若會開門終始安康恩霑寵渥朝見君王若會休門萬　　　政聲美譽九天稱揚若會生門不威而治八方無競九地　　若會景門公明得薦名傳六合紫詔來翔若會杜門勾陳上　水火盜賊隄備按章若會死門太陰下兀號令失正立有停喪傷驚二門日月之方日逢二兀急且潜藏凡得日吉復欲時利星門位吉方成大器一切孛格爲官不遂符事相刑立致敗戾門立三奇永嘉鼎位

戰鬭必勝部凡欲戰鬭先審日時陽時高鼓鳴鐸張旗陰宜潜伏消敵之威我寡得安彼衆必危倉卒接戰循門安奇立於天乙萬里鋒摧次居直事敵畏如雷背生擊死得勝無疑天陰雨沉四方昏迷又無刻漏難分正時須憑運式或氣可知奇門合處已午未知或臨日將奇門同比又有三勝法背亭亭擊其白奸向其天門又背月建次背生神二星相入疋馬不存四散全備難保朝昏符事加白大損其軍大刑飛伏車馬損輪九星衰弱敗勢傷魂九天之上大宜揚耀九地之下可以守屯太陰之

**Interpretation**

This passage discusses the application of Qimen Dunjia (a form of divination based on astronomical calendars) in ancient military strategy, focusing on the auspicious and inauspicious judgments of the Eight Gates (open, rest, life, injury, obstruction, view, death, and fright) and their practical use in warfare.

When an inauspicious star appears in the Kan position (north), it triggers calamity. If one idles away their time during such periods, misfortune is certain to follow. The movement patterns of the Lower Yuan Death Gate (the inauspicious Taiyin position) and the Upper Yuan Pillar Gate (the position governed by the Gouchen star) are opposite—the Death Gate progresses clockwise from the Zi hour, while the Pillar Gate moves counterclockwise from the Zi hour, calculated from the first month to the current month’s first day.

Detailed explanations of each position’s auspiciousness or inauspiciousness:

Encountering the Open Gate ensures constant peace and health, along with gaining the ruler’s favor. The Rest Gate brings political achievements and a reputation that spreads across the heavens. The Life Gate allows one to govern all directions without resorting to force. The View Gate leads to fair recommendations and widespread fame. The Obstruction Gate requires vigilance against floods, fires, and thieves, necessitating defensive measures according to regulations. The Death Gate causes orders to lose effect, immediately followed by mourning. The Injury and Fright Gates correspond to the movement of the sun and moon—if inauspicious influences appear, one must hide immediately.

Choosing an auspicious day must align with an auspicious hour, and both the star and gate positions must be favorable for great achievements. If celestial signs are chaotic or clash with official positions, failure is imminent. If a position aligns with the Three Marvels (the auspicious stars Yi, Bing, and Ding), one can maintain a noble status forever and achieve victory in battle.

Key principles for warfare:

During the day, drums should be beaten, gongs sounded, and banners raised high. At night, stealth is preferable to weaken the enemy’s morale. The secret to defeating a larger force lies in following the Qimen positions—standing in the Tianyi (most auspicious star) position will rout the enemy, while the secondary Zhishi position will intimidate them. Attacking the Death Gate while facing away from the Life Gate ensures certain victory. In conditions of poor visibility, such as rain or darkness, and when timekeeping is impossible, rely on divination calculations or observe cloud formations for guidance.

Three guaranteed victory methods are also recorded:

1. Attacking the Bai Jian star’s direction while turning away from the Tingting star.

2. Facing the Tianmen position.

3. Turning away from the current month’s Jian star position.

If two inauspicious stars appear simultaneously, even a single horse cannot be safeguarded. If four inauspicious stars gather, survival for even a day becomes difficult. If an inauspicious star aligns with the White Tiger position, the army will suffer heavy losses. The appearance of the Great Punishment star damages chariots and horses, while the weakening of the Nine Stars leads to defeat. The Nine Heavens position is ideal for displaying military might, the Nine Earths position for holding firm, and the Taiyin position for concealment.

宫隱伏如神六合之宫私謀潜奔大凶大殺宫犯勾陳甲丙相互威德之靈上五陽宅下三吉星奇門不迫星儀不刑繹此四科萬事必寧時干克日將主虚聲行軍出陣亡敗之名靜則晦昧動則無榮丙加死門孛亂將成死加丙奇陣亂縱横丙加傷門戰　　　傷加丙奇内亂紛紜乙加死門營寨空存死加乙奇軍器　　乙加傷門不可攻擊傷加乙奇敗不堪輪如有此式將　　　來不可敵去莫可追與君一法斬桃陰枝取皮書符足履斗魁草木化人助我軍威爭山奪險尅敵破圍如碬投卵順合天機不可肆殺恐招愆期告爾將成正心勿迷

宿命因縁部人倫婚姻陰陽直圖周堂天吉東震爲模大月起坎順行艮户小月起兊逆行坤隅入巽損公入艮换姑入离傷□入坎尅夫入兊殺婦入乾無虞乾坤震位慶集門閭陰陽有將支干相犯陰將殺妻陽將殺夫陰陽不將上合天符每月厭前取其天干厭後一位次把支扶支干合日不將爲除大槩如此未爲合經欲得無灾先考九星九宫所隸凶吉殊分先定天蓬次取天英水火之性唯禍乃膺一宫曰坎二宫曰坤一兒兩女□此今生門神不吉父母不存殺妻三人離了再婚運入震宫兒女尅盡門吉一女子出廢人運入巽宫兒女兩雙全陽得半全陰絶房主立他姓必

**Interpretation**

This scripture primarily discusses two aspects: inauspicious omens in military divination and auspicious date selection for marriage.

Regarding military affairs, it describes several ominous celestial configurations: "Bing (Fire) aligning with the Death Gate" foretells army chaos, "Death combining with Bing's Marvel" indicates battlefield collapse, while "Yi (Wood) meeting the Death Gate" symbolizes empty encampments. When encountering such ill omens, troops should refrain from offensive actions to avoid certain defeat. The text also transmits a Daoist ritual method: carving talismans (Fulu) on peeled peach branches while stepping in the Big Dipper constellation's pattern, harnessing plant Qi to strengthen military might for capturing strategic points or breaking sieges. However, it particularly warns against excessive killing to prevent celestial retribution.

For marriage date selection, it introduces the "Zhou Hall Auspicious Selection Method": in long months (30 days), calculations begin clockwise from the Kan position (North), while in short months (29 days), computations start counterclockwise from the Dui position (West). Specific directional fortunes include: entering the Xun position (Southeast) harms the father-in-law, the Gen position (Northeast) requires replacing the mother-in-law, the Li position (South) injures the bride, and the Kan position (North) overpowers the groom. Only the Qian (Northwest), Kun (Southwest), and Zhen (East) positions are auspicious. It further mentions Yin-Yang conflicts: Yin Command (Yin energy dominance) overcomes wives, while Yang Command (Yang energy dominance) overcomes husbands. Date selection must first consider the Nine Stars (Tianpeng, Tianying, etc.) within the Nine Palaces—where the Kan Palace (1st Palace) and Kun Palace (2nd Palace) govern fertility, but inauspicious door deities may cause parental early death or multiple widowhoods.

Note: Missing characters are marked with □. Technical Daoist terms in divination methods are preserved but explained in contemporary language.

招外郎運入乾宫兒女兩房移昭六子三陰三陽女大男小以得高强運入兊宫夫妻不刑四子三女保得平生運入艮宫父母生離妻懷無子多損多疲運入离宫家舍不寧背其祖業多子多孫晚年一子破蕩門户一女有憂一子貴　次有天任天内天禽三星爲使任性常沉運入坎宫兩兒　　三陽灾至母疾子分運入坤宫家舍不明門合則吉不合則凶子孫不定爲道爲僧運入震宫主生兩女或爲兩姓陰陽(缺文)二妻有尅定有三婚運入巽宫四兒兩女子孫吉泰父母增榮運入乾宫陰陽三人三陽損妻三陰殺兄運入兊宫五子六女僧道俱出門吉則許門逆則損前後父母運入艮宫夫妻不定兒女八人分頭養命門吉則安門凶則病運入离宫父母有隔老得二子多生少得又主就婚乃爲贅客天沖天柱金神木主運入坎宫望門妻苦兒女八人六人死旅運入坤宫少年散失三人損二晩年孤立運入震宫先尅父母不然兄弟以及妻蠱門吉一子又生二女縱得吉昌也破外祖運入巽宫五陽三陰吉門尤吉家道隆興運入乾宫五兒四女中生貴人離隔父母運入艮宫女多子少多尅妻凶不然逃走全家絶嗣有子必離八陽尅六眼不光霽外姓寄住星在兊离天輔天心福得彌深運入坎宫五陽各存一子逃亡一人貴

**Interpretation**

This passage expounds the ancient geomantic theory of "Flying Stars in the Nine Palaces," describing how different stellar positions (represented by the eight trigrams—Qian, Dui, Gen, Li, etc.) influence aspects of human life such as family, children, and marriage. Here's a plain explanation:

When the star moves to the Qian Palace (northwest), it affects offspring fortune, potentially resulting in two children. Shifting to the Dui Palace (west) brings marital harmony, with the possibility of four sons and three daughters. If it enters the Gen Palace (northeast), parents may separate, wives may struggle with fertility, and health issues could arise.

A star entering the Li Palace (south) disrupts household peace, possibly leading to abandonment of ancestral heritage. Though many descendants may be born, only one prodigal son might remain in old age, with daughters facing hardships while one son achieves prominence. When the stars Tianren, Tiannei, and Tianqin dominate, they tend to induce melancholy dispositions.

In the Kan Palace (north), two sons may be born but face misfortunes, with maternal illness causing family separation. The Kun Palace (southwest) brings obscured family fortune—harmonious household relations bring luck, while discord spells disaster, potentially driving descendants to monastic life. The Zhen Palace (east) governs the birth of two daughters or adopted children; Yin-Yang imbalance may harm wives, leading to three marriages.

The Xun Palace (southeast) is most favorable for descendants, potentially yielding four sons and two daughters, with parents enjoying respect. However, returning to the Qian Palace creates Yin-Yang imbalance: excessive Yang harms wives, excessive Yin overcomes brothers. In the Dui Palace, five sons and six daughters may emerge, with some entering religious orders—household harmony ensures safety, while discord damages parents.

The Gen Palace indicates unstable marriages, with eight children possibly scattered in foster care. The Li Palace suggests weak parental bonds—children born late in life may not survive or might be adopted into other families. When stellar deities like Tianchong and Tianzhu enter the Kan Palace, wives suffer hardship, and six of eight children may perish young.

The Kun Palace foretells early-life separation, losing two out of three family members, leaving one lonely in old age. The Zhen Palace first overcomes parents and siblings—even with one son and two daughters, maternal family fortunes will decline. The Xun Palace, with five Yang and three Yin energies aligned with auspicious gates, brings household prosperity. The Qian Palace with five sons and four daughters may produce eminent figures but at the cost of parental separation.

Finally, if stars reside in the Dui or Li Palaces with blessings from Tianfu and Tianxin stars, profound blessings follow. Entering the Kan Palace with five Yang energies may see one son fleeing and another achieving distinction.

(Note: Terms like "three Yin and three Yang" or "eight Yang and six Yin" refer to configurations of Yin-Yang and Five Phases energy intensity, which ancient practitioners believed influenced domestic fortunes.)

名妻犯産厄祖破財分運入坤宫三子三女若生四女定損一丁離了祖宅亦出富人運入震宫定生四陽内有大貴家道榮昌運入巽宫主生四子二人大富二人至貴代代不絶貴中有貴運入乾宫望門尅妻不然絶嗣家道飛灰運入兊宫四兒二女兒子尅盡兩重父母運入艮宫子生多積止得一子妻尅五　運入　宫　　　　不然離隔三陽好鬭内有貴人家隆豐厚

萬象開張部造宅修屋九皇最該大要禽輔天心星來奇乙　丁　　　生　　甲丙互位宫神德合六甲得使進禄添財丁癸相加乙辛相墓三奇入墓焉得無灾二星相入大刑飛伏一切孛格立見哀哉又詳化氣直事神裁變爲八色九宫飛排上元之年甲子起坎乙丑之月逆至离魁丙寅居艮次序逆迴中元之年甲子起巽乙丑之月震逆爲媒下元之年甲子起兊乙丑之月逆至乾開六十位上次第輪迴月色之法亦取三元上元之歲正月起艮二月居兊三月乾天中元之歲正月坤上二月起坎三月离前下元之歲正月中五二月巽四三月震邊各宫定位並起中垣一白二黑三緑四碧五黄六白七赤英鮮八白九紫八卦之原假令定局以坎爲例一白爲五中宫起内二黑飛乾三緑飛兊四碧飛艮五黄飛离六白飛坎七赤坤外八白飛震九紫巽

**Interpretation**

This passage discusses the "Flying Stars of the Nine Palaces" theory in geomancy and destiny analysis, describing how different directional sectors (palaces) affect household fortune:

Regarding offspring and family destiny:

- When fortune enters the Kun (Southwest) palace, there will be three sons and three daughters, but having four daughters may result in losing one son. Leaving the ancestral home may produce wealthy individuals.
- Entering the Zhen (East) palace brings four sons, with the family producing eminent figures and thriving prosperity.
- The Xun (Southeast) palace governs the birth of four sons, with two becoming extremely wealthy and two attaining high status, continuing through generations.
- The Qian (Northwest) palace may bring harm to wives or lead to no descendants, causing family decline.
- The Dui (West) palace yields four sons and two daughters, but the sons may overpower their parents.
- The Gen (Northeast) palace produces numerous offspring but ultimately only one son can be preserved, with wives being adversely affected.

Regarding house construction:

Building residences must follow the "Nine Emperor" principles, emphasizing the orientation of the Tianxin Star (auspicious geomantic star). It mentions the need for harmonious alignment of heavenly stem directions like Yi-Ding and Jia-Bing, with proper arrangement of the sixty Jiazi cycles to attract wealth and official rank. If the Three Marvels (Yi, Bing, Ding) enter unfavorable tomb positions, disasters will follow. Clashing between two stars brings severe penalties, with various calamities manifesting immediately.

Calculation methods for the Flying Stars:

- In upper epoch Jiazi years, begin from Kan (North) palace, reversing to Li (South) palace in Yichou month
- In middle epoch Jiazi years, start from Xun (Southeast) palace, shifting to Zhen (East) palace in Yichou month
- In lower epoch Jiazi years, commence from Dui (West) palace, moving to Qian (Northwest) palace in Yichou month

The sixty Jiazi cycles rotate sequentially. Months are also divided according to three epochs:

- Upper epoch years: Gen palace in first month, Dui in second, Qian in third
- Middle epoch years: Kun in first month, Kan in second, Li in third
- Lower epoch years: center in first month, Xun in second, Zhen in third

Finally, the colors of nine stars correspond to the eight trigrams:

1 White (Kan), 2 Black (Kun), 3 Green (Zhen), 4 Blue (Xun), 5 Yellow (center), 6 White (Qian), 7 Red (Dui), 8 White (Gen), 9 Purple (Li). An example of flying star arrangement: taking Kan palace as example, 1 White occupies the central palace, 2 Black flies to Qian, 3 Green to Dui, and so forth.

會添人進寳喜慶咸來修逢二黑死門之精横遭官事及犯徒刑鰥寡夫婦多有喪停修逢三緑傷門之精偏損孕婦骨肉離分殺傷自縊盜賊相親修逢四碧杜門之精官司驚險瘟黄到門禍主人死立見灾迍修逢五黄犯著瘟星披頭枷鎖斷絶六親閉門而厄天禍頻頻修逢六白開門之精亥子之月添口進金羽衣人交横寳相成修逢七赤驚門之精　　　　　　　　　腹中常患連惹小人修逢八白生門之精　　　　　　　添人進口家道隆興修逢九紫景門之精

添財進喜取驗分明生向八門此訣同論

斬絶地根部葬埋之法支幹通靈甲庚之日比申與寅丙壬之日比辰午申六己之日比未與酉六戊之日遁甲無聞乙辛丁癸比酉與配玉犬高吠金雞獨鳴地虎不食可保千春須要是日山向奇門下通地曜上合天星坐山定穴吉凶預存羽以廉貞宫以文曲徵以破軍角以巨門商以貪狼起於中庭次飛出乾坎兊爲鄰若犯文曲家道不興離鄉男子淫佚女人若犯破軍病訟不停長女殺夫長男戮刑若犯禄存兒孫短夭腰駝背曲眼失光明若犯廉貞官事牽縈父子分别横死他程貪狼武曲輔弼巨門加官寳曜慶集門庭内得一星名利超榮入塚之時亦定九星禽心沖吉次輔天任死門蓋奇及以開門下穴百日萬福

**Interpretation**

This scriptural passage mainly discusses the application of the Daoist numerological art of Qimen Dunjia (Strange Gates and Hidden Stems), and is divided into two parts:

The first half discusses the auspicious and inauspicious omens of the “Eight Gates (Bamen)”—the Rest Gate, Life Gate, Harm Gate, Blockade Gate, Scenic Gate, Death Gate, Fear Gate, and Open Gate. Each gate corresponds to a different fortune: for example, encountering the “Two Black at the Death Gate” brings lawsuits and imprisonment, and there may be funerals in the household; encountering the “Eight White at the Life Gate” means flourishing descendants and a prosperous family estate; the “Nine Purple at the Scenic Gate” governs smooth financial luck, and so on. These gates produce different effects according to changes in time and direction.

The second half discusses a secret method for selecting days for burial. One must choose specific sexagenary days (ganzhi) in conjunction with Qimen directions; for example, on Jia and Geng days it is appropriate to choose the Shen hour, Yin hour, and so on. At the time of burial, the tomb’s orientation (mountain-facing direction, shanxiang) should conform to the Qimen configuration and correspond with the earth veins (earthly luminaries, diyao) and astrological phenomena (heavenly stars, tianxing). It also mentions the influence of the Nine Stars (Jiuxing)—such as Lianzhen, Wenqu, and Pojun—on family fortune: offending the Pojun star brings continuous illness and litigation; offending the Lucun star causes descendants to be short-lived or disabled; obtaining the Tanlang star, by contrast, can lead to promotion and rank. Finally, it emphasizes that when burying, one should determine the center point of the tomb (Qinxin) according to the directions of the Nine Stars and choose the auspicious direction of the Open Gate for burial, which can ensure that descendants enjoy lasting blessings.

Note: “Qimen Dunjia” is an ancient system of divinatory arts that calculates auspicious and inauspicious outcomes through combinations of time and space; the “Eight Gates” and “Nine Stars” are its core concepts, respectively representing the energetic properties of different directions. This material belongs to the Daoist secretly transmitted arts of kanyu (geomancy) and date selection.

來臻斬絶地户削滅死根天地定矣萬邦遁形雌雄七殺正呼傍鄰重賭三殺太歲諸神周維衆惡怎敢照臨忌驚傷杜及景休生拜五不遇門迫儀刑三奇入墓反伏之吟坎應一載坤應二春九宫九歲灾禍來侵欲知新故穴向無難聚玄了知不須登攀先定死門乃爲法式先鋒助之穴向其間旺在支下休囚對顔次其日墓乃是來山明堂放水登明來還貴人　　　　　　逆則及是虎去龍閑反吟八卦迴龍出求殊不三合六合祖墳在側陰陽不備後龍短慳四至不　　　　　墓前左右支食最良亥子隔水寅卯橋梁丑爲田　　　　　曾經改劫巳午窑傍申爲官路未即社堂酉寺神宇戌是荒村日辰墳也天内主藏土神土將重疊雙雙木多林茂水多流長火多光秀土多峰巒金多若石道不虚揚兹實通神九地靡常

擒神捉鬼部人之有生繼之以死觸犯身星壽將止矣欲知方隅八卦爲起子午卯酉男命之始一歲艮八二歲九离女命中五巽四逆迴寅申己亥中五爲儀二歲乾六女艮逆推辰戌丑未起於坤維二歲震三女亦坤迴二歲乃坎犯者尪羸一歲十歲零數順飛命星之殺對宫爲之鬼神所在各附其宜乾爲天門巽爲風户直使所在鬼在藩籬坎爲水宫離乃火府直使所在鬼附房閨艮爲丘山坤爲地户直

**Interpretation**

This scripture primarily discusses Daoist geomancy (Feng Shui) and destiny calculation, divided into two major sections: terrestrial divination and fate prognostication.

The geomancy section explains that grave sites should avoid the "Death Gate" orientation (an inauspicious position in Feng Shui), while determining the "Bright Hall" (the open space before a tomb) and "Water Release" (drainage direction). Each earthly branch方位 corresponds to distinct terrain features: the Hai and Zi positions suit waterfront locations, Yin and Mao positions are ideal for bridges, Chou represents farmland, Si and Wu positions contain kilns, Shen indicates official roads, Wei corresponds to village shrines, You aligns with temples, and Xu denotes abandoned settlements. The text also relates landforms to the Five Phases (Wuxing): abundant Wood (Mu) brings lush forests, plentiful Water (Shui) creates winding rivers, predominant Fire (Huo) yields bright illumination, dominant Earth (Tu) forms undulating hills, and prevalent Metal (Jin) results in rocky terrain.

The fate calculation section on "Capturing Spirits and Seizing Ghosts" details how to determine malignant influences based on birth时辰. For males, calculations begin at Zi, Wu, Mao, or You positions—one year corresponds to Gen (northeast), eight years to Li (south). Females start from the Central Five position, with four years corresponding to Xun (southeast). Different earthly branch combinations employ distinct calculation methods; for instance, Yin-Shen-Si-Hai combinations use the Central Five as reference. Those afflicted by malignant influences suffer chronic illness, with calculations proceeding sequentially after age ten. Inauspicious positions correlate with specific spirits: Qian (northwest) as the Celestial Gate, Xun (southeast) as the Wind Portal, Kan (north) as the Water Palace, Li (south) as the Fire Mansion, Gen (northeast) as the Mountain Mound, and Kun (southwest) as the Earth Gate—these spirits dwell in dwellings and fences within their respective方位.

使所在鬼附厨憧竈神之側辰出酉歸震曰雷門兊爲大澤祖先堂内酉出神迴擒勦之法若梯若媒上土下木斯即竈堆上金下木非刀而誰五行配象合體而推助生産法陰陽相持五行缺一致令生遲深可憐憫故泄天機妖邪遠避子母分離後來賢哲依吾救之直符甲乙以水淋漓直府丙丁以木令欹直符戊己以火焚圍直符庚辛以土節飛直符壬癸以金鳴催返吟伏吟外家生歸五(缺)備　降厄神　切勿驚怖可保無違直使陽宫乃生男女直使陰位不　　　返閉大法萬神咸遵神霄玉府八卦雷霆驅神捉鬼(缺)

九宫一轉天地知聞凡欲遠行謁貴嫁娶市　求　　　　　立門而呪先出地户六甲九章天圓地方四時五行青赤白黄太乙持我日月爲光禹帝治道蚩尤避兵青龍隨軒白虎挾行熒惑前引卻除不祥明星北斗誅罰凶殃五神侍我周旋四方當我者死背我者亡左社右稷寇盜伏藏行者逢吉留者必良五神所在所需皆昌急如律令禹步而藏牽籌閉户左入天門立門而呪勿入圍疆天門天門今日吉昌玉女侍我左右遊傍行來四出不逢禍殃君子見我喜樂未央所求如意百事吉昌急如律令禹步入堂立於玉女再見呪意三稱玉女六神至矣試與我行到其某處杳杳冥冥莫睹吾形人不聽

**Interpretation**

This scripture elucidates Daoist exorcism rituals and demon-subduing techniques. The "Mystic Essence Green Casket" refers to a treasure box containing ritual implements, while "Numinous Treasure" (Lingbao) denotes a major Daoist ritual tradition.

Regarding ghost expulsion: Malevolent spirits often linger near kitchen stoves, appearing during the Chen hour (7-9 AM) and retreating during the You hour (5-7 PM). The Thunder Gate (eastern Zhen position) and the Dui position (western Marsh) are crucial for capturing spirits. The method involves arranging ritual tools according to the Five Phases' generative cycle—earth above wood symbolizes stacked stove bricks, while metal above wood represents knives. Imbalances in the Five Phases may cause fertility issues, necessitating Yin-Yang harmonization.

Rituals must align with the day's elemental correspondence: Water techniques for Jia/Yi days, Wood commands for Bing/Ding days, Fire attacks for Wu/Ji days, Earth suppression for Geng/Xin days, and Metal implements for Ren/Gui days. When encountering "counterflow and hidden malevolence" (inauspicious directions), one must invoke the Five Directional Generals for protection. The Yang palace governs childbirth, while Yin positions must be sealed.

For travel protection: The Thunderclap Trigram from the Jade Mansion of Divine Empyrean (a celestial Daoist institution) can command deities and subdue ghosts. When the Nine Palaces rotate, Heaven and Earth resonate. Before significant journeys, meetings with nobility, weddings, or transactions, one must first chant incantations while departing from the Earth Door (southwest Kun position). These mantras incorporate the Six Jia (celestial generals), Nine Lunar Mansions, and seasonal Five Phases.

The protective incantation section: Centered on the Great Unity Deity (the Big Dipper's Star Lord), it harnesses solar and lunar radiance. It references Yu the Great's flood control, where Chiyou retreated, and the Yellow Emperor's travels guarded by Azure Dragon and White Tiger. Mars (Yinghuo Star) is summoned to lead the way, while the Big Dipper annihilates baleful forces. Five Directional Generals encircle the practitioner, ensuring all endeavors succeed. Finally, one must walk using "Yu Steps" (a Daoist ritual gait), enter through the left Celestial Gate (northwest Qian position) when sealing doors, and chant to avoid perilous zones.

Jade Maidens (guardian goddesses) will accompany the practitioner, guaranteeing safe passage. Encounters with noble figures will bring auspicious outcomes. Concluding with three invocations to the Jade Maidens summons the Six Divine Generals (Six Jia) for protection. The ritual master's form becomes concealed, invisible to ordinary sight.

聲鬼不見精善我者福惡我者殃莫令邪鬼見我行藏當我者死追我者亡千人已上萬人之中見我喜悦急如律令左手劃地閉門而去行六十步不可回顧得神扶持精邪避路倘或攻戰捉神驅處先出天門别念呪語青龍白虎朱雀玄武勾陳六合送我某許天返地覆九道皆塞有來追我至此迷惑以東爲西以南爲北乗車追我折其轂輻騎馬追我掩其馬目步行追我腫其兩足乗船追我急令傾覆揚兵來者令兵自伏明星北斗卻敵萬里謀我者亡追我者止牽牛織女化成江河　　　　　　　　禹步右轉迴入地户立門而呪喏喏澤澤行無天返地覆心中所欲得隨我意使汝迷惑

隨斗所指與神俱遊急如律令轉入　　　　　　　　　　與天逐精行若雷電八極耀明徹表視裏無物不伏兵戈自滅謀我者絶對我之人魂飛魄竭急如律令出門施設鎖鬼縳神玉女呪曰某上玉女急來護我無令百鬼邪中傷我人莫見我人莫識我人見我者以爲束薪人識我者目爲非人獨開我門而閉他户急如律令閉門而去又有戰鬥倉卒不停急於對敵天地不成左手持刀劃地一旬本日支上入局中庭午向作方丁罡呪文某甲有急佐我扶我匿我藏我毋使敵人來中傷我令他五兵自當摧折當我者亡謀我者死自死敵人冥冥

**Interpretation**

This scripture records a Daoist protective ritual for warding off evil and avoiding harm, consisting of several key procedures and incantations:

The practitioner must first maintain secrecy to prevent evil spirits from detecting their presence. After drawing a line on the ground with the left hand to seal the gates, one must walk sixty paces straight ahead without looking back - this ensures divine protection and automatic repulsion of malevolent forces. In combat situations, the practitioner should face the Celestial Gate (northwest direction) while reciting incantations to summon the Azure Dragon, White Tiger, and other directional deities for escort.

The scripture elaborates how all pursuers will encounter obstacles: chariots will break their axles, mounted pursuers' horses will go blind, foot pursuers will suffer swollen legs, and boat pursuers will capsize. Even pursuing armies will disband spontaneously, as the Great Dipper Lord (deity governing life and death) will force enemies to retreat thousands of miles.

During the ritual, practitioners should combine the Yu Steps (Daoist ritual pacing resembling the Big Dipper) with a right turn toward the Earth Gate (southeast direction), chanting before the gate. The incantation can invert heaven and earth to fulfill wishes while disorienting pursuers. One must then follow the Dipper's indicated direction, moving swift as lightning with radiant light shining in all directions, causing weapons to malfunction and attackers' souls to scatter.

When exiting, practitioners should create protective barriers to capture ghosts, summoning the Jade Maidens (female guardian spirits) with the incantation: "Jade Maidens above, come swiftly to protect me. Let no evil ghost harm me. Make others see me not as human - as firewood when glimpsed, as monsters when recognized." One should open only one's own gate while sealing others'.

In sudden combat situations, immediately use the left hand to draw a protective circle with a blade according to the earthly branch of the day, facing the Ding position (fire position) in the south while performing star-stepping and chanting: "[Name] in dire need, come quickly to conceal me. Let no enemy harm me - their weapons shall break themselves, attackers shall perish, conspirators shall meet their own destruction."

嘿嘿戰者迷惑直門户神某爲我亂去魂魄急如律令左旋而出門户之神亦要知名甲子旬中門神徐儀户公孫齊解履而出敵不敢隨甲戌旬中門石戰御户神徐何大呼而去甲申旬中門司馬光户神天可解冠而去甲午旬中門神明衆户神干行將衣振捽閉門而去甲辰旬中門公孫錯户司馬勝解髮而去甲寅旬中門公孫光户司馬强解帶而去或有下寨閉戊安營大將持刀立於天門本旬戊上取土六斗俵於六戊按刀呪云泰山之陽恒山之陰盜賊不起狼虎不行城郭堅固如同金關千凶萬惡莫之敢干急如律令　　　　　　　　　　　　正己行之必驗之術混合百神部天地定位山澤通氣雷風相薄水火相濟

混而成之吉凶分隸六甲加甲青龍出地喜信必來門合則美門塞星凶空有財至六甲加乙青龍入雲三奇門交貴子生成星干不利虚得其名六甲加丙青龍返首凡事亨通兼得長乆門儀不合亦難得就六甲加丁青龍曜明三門合吉宜謁貴人改官遷職大有英名符事投凶立待詞刑六甲交己青龍合靈吉星主財吉門事成星門不合徒費精神六甲加庚青龍符格起咎成凶在于不測星吉門順亦宜靜默六甲加辛青龍失驚門中一合萬事從心凶星上立財利亡傾六甲加壬青龍網羅陰人困之灾

**Interpretation**

This scripture discusses Daoist ritual techniques employing the Six Jia (six Jia days from the sexagenary cycle) and door deities for military defense and exorcism. The content divides into two main sections:

The first part details methods for summoning different door guardians during each ten-day Jia cycle. For instance, during the Jiazi cycle, one must invoke door deities Xu Yi and household god Gongsun Qi, instructing them to remove their shoes before exiting—this prevents enemies from following. In the Jiaxu cycle, one summons door gods Shi Zhan and household protector Xu He, loudly commanding them to depart. Each Jia cycle corresponds to specific guardian deities with prescribed ritual actions like removing hats, shaking garments, loosening hair, or unbinding sashes—all ceremonial gestures for warding off malevolent forces.

The second section describes protective rituals for military encampments. A general stands holding a sword at the celestial gate while gathering six pecks of soil from the six Wu directions. While gripping the blade, he recites: "At Mount Tai's sunny slope, at Mount Heng's shaded side, thieves dare not rise, tigers and wolves cannot pass..." This incantation fortifies defenses like golden barriers against all ominous forces. The text emphasizes these as empirically verified techniques.

The concluding portion explains the "Six Jia Combined with Heavenly Stems" divination method, pairing celestial stems with the Six Jia to predict fortunes:

- Jia + Yi: "Azure Dragon Enters Clouds"—meeting the Three Auspicious Portals brings noble assistance, but unfavorable stellar positions render it hollow
- Jia + Bing: "Azure Dragon Turns Its Head"—all endeavors prosper long-term unless portal configurations conflict
- Jia + Ding: "Azure Dragon Illuminates Brightly"—when three portals align, ideal for meeting dignitaries or promotions
- Jia + Ji: "Azure Dragon Unites Spirits"—auspicious stars govern wealth, favorable portals ensure success
- Jia + Geng: "Azure Dragon Meets Obstruction"—sudden disasters likely; maintain silence even with favorable stars/portals
- Jia + Xin: "Azure Dragon Loses Composure"—portal harmony brings smooth progress, but malignant stars above cause financial loss
- Jia + Ren: "Azure Dragon Trapped in Nets"—hidden adversaries (yin persons) bring calamity

These methods harmonize cosmic forces—heaven/earth, mountains/marsh, thunder/wind, water/fire—blending the power of myriad deities to attract fortune and repel misfortune.

害多多陽人用之詭譎不和六甲加癸青龍華蓋門合吉星永無灾害若傷死門陰奸陽會六乙加甲陰中返陽凶星財破人口損傷陰人才合陽人荒張六乙加乙日奇伏刑貴人問之主失其名門合再叙門逆喪停六乙加丙奇儀順格吉星臨之授官遷職夫占其妻必有離隔六乙加丁朱雀入墓文書入官架閣留住星門吉泰文詞得路六乙加己日奇入霧土木混同兩有交互求事得微門乖必悮六乙加庚日奇自刑鬭起爭財必入訟庭星門不吉夫妻外情六乙加辛青龍逃走失財逃亡二事俱醜强立强爲定無長(缺文)

陽人主失病是陰人六乙加癸日入天網　　　　　　　　官事失財凡事虚安六丙加甲飛(缺)跌穴

所有謀圖一切洞徹六丙加乙月奇浮虚　　　　　　　　公私利亨百事稱情六丙加丙月奇孛格　　文書

門逆財亡門順虚迫六丙加丁奇入朱雀文書亨通貴占權握常人得之公文擔閣六丙加己火孛入刑文書不來獄中有人星吉門順空禁虚名星乖門逆徒杖而刑六丙加庚榮入太白家事熬煎又逢盜賊門合星吉賊在人獲星門相遺禍生因客六丙加辛月精合祐乆病之人藥師來救文狀入官亦能成就六丙加壬孛亂來臨文訟公庭因淫婦人庶人流離貴人失名六丙加癸華蓋孛師

**Interpretation**

This passage explains the ancient Daoist divination method known as "Qimen Dunjia," detailing the auspicious and inauspicious omens indicated by various combinations of celestial stems and earthly branches. I'll systematically interpret the meanings behind these specialized term combinations:

When the six Jia (Jiazi, Jiaxu, etc.) encounter Gui (Water element), it resembles the Azure Dragon (auspicious star) being suppressed. In such configurations, forceful individuals employing strategies may cause discord. However, if encountering the Huagai (protective star) aligning with an auspicious gate, one can permanently avoid calamities.

Should the Shangmen (inauspicious gate) meet Simen (another inauspicious gate), treacherous individuals will oppose virtuous people. Combinations of six Yi (Yichou, Yihai, etc.) with Jia (Wood element) signify apparent softness concealing hidden strength—such configurations with malefic stars descending may lead to financial loss and harm.

When yielding individuals gain advantage, strong personalities face adversity. The six Yi plus Yi day combination indicates possible loss of reputation for noble persons; with an auspicious gate's arrival, situations may turn favorable, but an inauspicious gate's opposition could bring mourning events.

The six Yi plus Bing combination forms the "Qi-Yi Shun Ge" pattern—when auspicious stars shine, it predicts official promotion though marital separation may occur. Six Yi plus Ding is called "Vermilion Bird Entering the Tomb," representing official documents being detained—with favorable stars and gates, literary fortune flourishes.

Six Yi plus Ji is termed "Sun Miracle Entering Fog," indicating entangled affairs where forced actions invite errors. Six Yi plus Geng is "Sun Miracle Self-Punishment," prone to property disputes and potential marital infidelity. Six Yi plus Xin forms the ominous "Azure Dragon Fleeing" sign, inevitably causing financial loss and exile.

Six Bing (Bingyin, Bingzi, etc.) plus Jia is called "Flying Bird Falling into Cave"—all plans become transparent in this configuration. Six Bing plus Yi is "Moon Miracle Floating Emptiness," facilitating both public and private matters. Six Bing plus Bing forms "Moon Miracle Bei Ge"—documents may cause financial loss with adverse gate positions but resolve crises when favorable.

Six Bing plus Ding is "Miracle Entering Vermilion Bird," predicting document success and authority's triumph, though commoners may suffer bureaucratic burdens. Six Bing plus Ji is "Fire Bei Entering Punishment," foretelling delayed documents and imprisonments—avoidable with favorable stars and gates.

Six Bing plus Geng is "Spark Entering Venus," indicating household unrest and theft—judged by gate-star coordination. Six Bing plus Xin is "Moon Essence Combined Protection," bringing skilled doctors to patients and successful legal documents. Six Bing plus Ren is "Bei Chaos Arrival," prone to litigation from romantic affairs. Six Bing plus Gui is "Canopy Bei Master," governing vain and superficial matters.

These combinations represent ancient numerologists' methods of predicting human fortunes using celestial stems, earthly branches, astral patterns and gate positions, requiring comprehensive analysis with specific temporal and spatial factors.

陰人用之灾禍相隨必因詞訟後必無虧六丁加甲青龍得光貴人遷職常人得良星府合處喜美非常六丁加乙格爲人遁得喜非常貴人薦論改禄受權實爲廣運六丁加丙奇中復奇多生口舌事生蹺蹊貴招官禄常人刑之六丁加丁奇入太陰望文書至遠大名深兩重文意凡百遂心若信近用名爲伏吟六丁交己火入勾神文狀詞凶始因女人私中有私往則刑名六丁交庚織女尋牛不有私情灾逢冤讎陰人無理刑禁官愁六丁交辛朱雀入獄官人刑囚亦遭剥落常人枷鎖百日放却六丁交壬五神相和丁壬化木財　　　貴人賜禄文狀平和六丁交癸朱雀沉吟　　　　　　　　公私不協兩有相傷六己加甲犬入青龍門合吉星□門逆凶星所幹成空六己加乙墓　不明星門合　　　　　　合而逆凡幹不成六己加丙格名孛師　　　　　　　　陰人大忌奸亂乖違六己加丁奇入墓名文書當訴門合吉神先論得理後對遭懲六己加己地户逢鬼陰人望信信者難委門符合處遠信來至六己加庚刑格之名陰人發用必得陽人陽宜靜默陰主私情六己加辛魂神入墓家有陰人鬼妖驚户符門合處小口灾遇六已加壬刑網高張陰人奸惡陽人遭傷門迫星凶兩人俱亡六己加癸地刑玄武陰人

**Interpretation**

This scripture discusses the auspicious and inauspicious omens arising from the combination of the Daoist Six Ding and Six Jia (protective deities) with the Heavenly Stems and Earthly Branches. When yin forces (referring to feminine or negative energies) are improperly employed, they can attract calamities, easily lead to legal disputes, and ultimately make it difficult to escape unscathed.

The specific combinations and their implications are as follows:

When Six Ding encounters Jia (Wood), it is like a green dragon receiving light—officials will be promoted, and ordinary people can also benefit. If paired with Yi (Wood), forming the "Human Concealment Pattern," unexpected joyful events will occur, and recommendations from noble individuals can alter one's official fortunes. However, encountering Bing (Fire), though seemingly doubly auspicious, actually breeds disputes and gossip, making affairs strange and unpredictable; officials may be promoted while ordinary people suffer penalties instead.

The combination of Six Ding and Ding (Fire) is called "Marvel Entering the Great Yin," foretelling the arrival of important documents, widespread fame, and smooth progress in all matters. But if it meets Ji (Earth), forming the "Fire Entering the Hooked Spirit Pattern," it brings lawsuits and inauspicious omens due to private feminine affairs, ultimately leading to unavoidable penalties. When encountering Geng (Metal), it resembles the Weaver Girl seeking the Oxherd, harboring hidden disasters from illicit affairs; unreasonable behavior by women will invite imprisonment.

The combination of Six Ding and Xin (Metal) triggers the "Vermilion Bird Entering Prison," where officials face imprisonment or demotion, and ordinary people endure a hundred days of incarceration. However, encountering Ren (Water) forms the auspicious "Five Spirits in Harmony," bringing blessings from noble individuals and the resolution of lawsuits. If paired with Gui (Water), it becomes "Vermilion Bird in Deep Thought," where both public and private affairs falter, harming both parties.

When Six Ji (Yin Earth) combines with Jia (Wood), the outcome depends on celestial omens: auspicious stars bring harmony to households, while inauspicious stars render all efforts futile. Meeting Yi (Wood) obscures the tomb star, making success difficult regardless of circumstances. Paired with Bing (Fire), it is called the "Beguiling Master Pattern," most feared for feminine treachery and chaos. If combined with Ding (Fire), legal documents and lawsuits will initially succeed but ultimately fail.

Six Ji encountering Ji (Earth) forms "Earthly Gate Meeting Ghosts," where women's anticipated news remains unfulfilled. The combination with Geng (Metal) is called the "Penalty Pattern"—if women initiate trouble, men should remain silent. Meeting Xin (Metal) brings "Soul Entering the Tomb," where female family members attract ghostly disturbances. Pairing with Ren or Gui (Water) both signify feminine malice harming men, potentially leading to mutual destruction in severe cases.

These combination patterns originate from the Daoist concept of cosmic resonance, where specific configurations of deities under certain spatiotemporal conditions produce corresponding auspicious or inauspicious effects. Practitioners must navigate these patterns to attract good fortune and avoid calamity, while ordinary people can also refer to these omens to anticipate developments in their affairs.

沉吟寢病不語門合星扶遂成疾苦六庚加甲刑青龍格財利多榮星門法則不合則凶合則危厄六庚加乙日合大格百事安然尤當緘默墨門乖凶官方刑迫六庚加丙太白入熒失亡被盜難獲難尋門合星吉臟物知情符門不吉官事來臨六庚加丁名曰亭亭文狀爭論私匿之情符門逆背詞訟難成六庚加己刑格凶否獄囚之人難有伸理六庚加庚太白之名官事迸發獄禁平人凶期百日却有舒情六庚加辛干格白虎占路傷亡必失伴侣有事難休定執客主六庚加壬蛇格之名陰陽占信迷路無音傷門主灾死門喪停六庚加癸大刑之格占路遠求陰人疾厄鬼賊相扶遂生離格六辛加甲龍困遭傷係官爭財陰人不妨陽人　　　　　　六辛加乙白虎猖狂失財破家人多死亡遠行

六辛加丙干合熒惑文狀虚詞競爭財物星門不　　　　　六辛加丁獄神入奇遠行經商利倍得遲星門不

六辛加己刑獄之格奴婢欺主先自刑克門吉星强虚成累及六辛加庚白虎傷格兩女爭男皆因酒色星合門凶醜聲難塞六辛加辛獄入自刑求財喜合利用陰人陽人用之灾害時臨六辛加壬蛇入獄刑兩男爭女訟逼難停門符合吉首者遭黥六辛加癸直格華蓋陰人用之無灾無害吉門吉星陽人得財兼有酒食喜慶咸來六壬加甲蛇

**Interpretation**

This passage explains the ancient Daoist divination methods of "Six Geng" and "Six Xin," primarily used for predicting fortune and misfortune. In modern terms, it refers to assessing the success or failure of matters through specific combinations of dates and time periods.

For instance, "Geng plus Jia" indicates the Azure Dragon configuration, a favorable time for financial pursuits. However, if celestial signs and directions are misaligned, it may turn ominous. "Geng plus Yi" is called the Day Combination Major Configuration, during which maintaining silence and avoiding disputes is advisable.

The text mentions "Taibai" (Venus) and "Yinghuo" (the ancient name for Mars) - both terms from classical astrology. When Venus enters Mars' position ("Taibai entering Ying"), there's heightened risk of irretrievable property loss.

Interpersonal relationships also feature detailed predictions: "Xin plus Geng" forms the White Tiger Wounding Configuration, foretelling two women competing for a man's affection; "Xin plus Ren" signifies the Snake Entering Prison Punishment, indicating legal disputes arising from two men vying for one woman.

Particularly noteworthy is "Ren plus Jia," called the Snake Configuration - the most perilous combination that often portends major disasters. Conversely, "Xin plus Gui," named the Direct Configuration Canopy, when aligned with auspicious directions and celestial signs, ensures safety for yin persons (women) and may bring wealth and joyous occasions for yang persons (men).

These divination methods were historically employed for selecting auspicious dates, predicting legal outcomes, and ensuring travel safety, embodying the Daoist mystical philosophy that intertwines astronomical calendars with human fortune.

化爲龍陰人求事喜慶重重陽人求事有始無終六壬加乙格名小蛇陰人伏灾陽人傷嗟孕生貴子禄馬光華六壬加丙蛇入冶爐詞訟爭論空自無圖若灾刑禁出則招徒六壬加丁干合蛇形文書財喜六宜陰人貴人官禄常人平平六壬加己蛇凶入獄大禍將成夫妻不睦罪若有刑金銀霑足六壬加庚太白騎蛇刑獄公明好分正邪如逢傷死刑戮無差六壬加辛騰蛇格干符門雖吉亦不可安所有運謀内生欺瞞六壬加壬羅網自纏陰人利用陽人莫前三吉不入凡事無縁六壬加癸螣蛇飛空家不和睦室女私通星門俱吉信息隆隆六癸加甲羅網青龍財喜姻親必遇吉人星門不合陽人訟刑六癸加乙華蓋逢星貴人寵禄權柄如輕常人怪

六癸加丙蓋遇孛師貴人受官小人得依若　　　　　　　六癸加丁螣蛇夭矯陰人文書爲凶之兆損財

六癸加己華蓋蛇户陰人問夫求至居住門順　　　　　　六癸加庚大格飛名只宜上官握柄雄聲公事得遲錢財有爭六癸加辛獄入天牢軍吏遭繫罪恐難逃門吉星吉虚禁無勞六癸加壬復見螣蛇陰人絶子又復離家理順後嫁未保年華六癸加癸天網高張行旅失約遊去四方合處相得逆處相傷昔日舉要計一百千留甲十干寄戊同安且以八方人來意用九宫支上却討時干

**Interpretation**

This passage explains the auspicious and inauspicious omens corresponding to the combinations of celestial stems and earthly branches in the Liuren divination system (an ancient Chinese method of prognostication). It primarily analyzes various scenarios when different celestial stems combine with the "Ren" stem:

When "Yi" combines with "Ren," those with yin (feminine/receptive) dispositions will experience continuous joyful events in their affairs, while those with yang (masculine/active) tendencies are prone to starting projects without finishing them. This combination is called the "Small Snake Pattern" — yin individuals can avoid disasters, whereas yang types are susceptible to harm. Pregnant women may give birth to noble children, with prospects of official positions and blessings.

The "Bing" plus "Ren" combination forms the "Snake Enters the Smelting Furnace" configuration, likely to trigger unnecessary lawsuits and disputes. When calamity strikes, one may face imprisonment, and even after release, further troubles may arise. "Ding" combined with "Ren" creates the "Heavenly Union Snake Form," favorable for documents and wealth, especially beneficial for yin individuals or nobles seeking official positions, though ordinary people will experience average fortune.

"Ji" plus "Ren" is an inauspicious omen called "Fierce Snake Enters Prison," foretelling impending major disasters, marital discord, potential criminal punishment, though there will be no shortage of gold and silver possessions. "Geng" combined with "Ren" is termed "Great White Riding the Snake," indicating fair judicial rulings that distinguish right from wrong, though capital crimes cannot escape punishment.

"Xin" plus "Ren" forms the "Soaring Snake Pattern" — even encountering auspicious gates brings no stability, and plans are prone to internal complications. "Ren" combined with "Ren" is "Self-Entanglement in the Net" — usable for yin individuals but unsuitable for yang types; without the presence of the Three Auspicious Deities (Sanji Shen), all affairs will meet obstacles.

"Gui" plus "Jia" is called "Net Enveloping the Azure Dragon," indicating wealth and marriage prospects with noble encounters, but if the stars and gates don't align, yang individuals may provoke lawsuits. "Gui" plus "Yi" forms "Canopy Meeting the Star" — nobles gain favor and promotion, while commoners experience peculiar fortunes.

Other combinations include: "Gui" plus "Bing" (nobles get promoted while petty people gain power), "Gui" plus "Ding" (yin individuals face ominous documents and financial loss), "Gui" plus "Ji" (yin individuals inquire about husbands or seek residence), "Gui" plus "Geng" (suitable for officials wielding authority but with delayed public affairs and financial disputes), "Gui" plus "Xin" (foretells imprisonment), "Gui" plus "Ren" (yin individuals face heirlessness and leaving home), and "Gui" plus "Gui" called "Heavenly Net Spread High," indicating broken travel promises, wandering freely — favorable circumstances bring mutual benefit while adversity causes mutual harm.

Finally, the text mentions the essential divination method: using celestial stem and earthly branch combinations for interpretation, consulting visitors from the eight directions about their affairs, and calculating auspiciousness by correlating the nine palaces' earthly branches with the hour's celestial stems.

如住宫中來人時是已課對宫從交上看玄微祕典一訣萬端倘非志士切莫與觀天機深惜智在克寬玄精碧匣靈寳聚玄經

**Interpretation**

When visitors arrive at a Daoist temple (a place for cultivation), they should be received according to specific ritual protocols. The proper method involves observing the profound principles through "dui gong" (opposing palace positions) and "jiao shang" (intersections of directional orientations).

This scripture records subtle and profound mysteries, with each oral formula containing boundless esoteric meaning. Unless one is truly committed to Daoist practice, they should never be allowed to casually view it. The celestial mechanisms (cosmic mysteries) are unfathomably deep—they must be approached with wisdom and caution, while maintaining an attitude of open-minded tolerance.

This passage comes from the middle scroll of the *Mysterious Essence and Azure Casket: Scripture of Numinous Treasure Gathering the Profound*. The term "Xuanjing Bixia" (Mysterious Essence and Azure Casket) refers to the green jade case used to store precious scriptures, "Lingbao" (Numinous Treasure) signifies invaluable Daoist methods, and "Juxuan" (Gathering the Profound) means collecting arcane principles. This scripture primarily transmits the crucial teachings of directional selection and secret transmission methods in Daoist cultivation.

卷中

## Vol. 3

玄精碧匣靈寳聚玄經卷下取三

天地山澤部天地定位陰陽分離圖書出數支干紀時八卦成立九宫相隨悔吝有兆存亡預知干名遁甲支曰六壬一虧一盈變化高低獨用六壬星門干缺如用遁甲神殺支虧支干不備吉凶奚爲深慮後世無能廣規止以先鋒言識情微次將統體罔察興衰末於盡勢决其安危神將休旺仍辯尊卑造化强弱吉凶可期此乃皮膚不盡根蒂天地樞機有道可窺總曰壬遁察見毫釐聰明賢哲故能一之欲爲萬事首出三奇先鋒助之各有其宜旺相在門喜氣怡怡權利兩遂行逢忻嬉日禄在門君子提携酒食財穀動靜懽歸日馬在門圖幹碌碌公私失望返覆奔馳日合在門陰人助力陰謀成就貴人相依若逢惡將未免生疑日破在門口舌難會結交喪約口許心違日劫在門盜賊失脱爭官難理財化塵飛日鬼在門病者難醫若謀他事是反成非日墓在門水陸傾危尤防血光蔽翳徘徊空亡在門不宜主事反招謗訕鬨鬨虚雷天乙在門貴人應之行逢良善長者趍陪螣蛇在門怪異驚嚇若值風雨中道空迴若聞鴉鳴追捕交加朱雀在門紅物前奢聞得樂音或見圖畫小有口舌事謀有差六合在門車馬鬧聞陰人聚歡彩色衣華青龍在門財氣重加道逢吏人或見奇花勾陳在門人物爭鬭百

**Interpretation**

This scripture primarily discusses two ancient divination methods: Liuren (one of the ancient divination techniques) and Dunjia (another divination method), along with their practical applications in fortune-telling. Heaven, earth, mountains, and rivers each have their fixed positions, while the two Qi (vital energies) of Yin-Yang interact and separate. The Bagua (Eight Trigrams) establish directional orientations, and the Nine Palaces coordinate with one another. Through these methods, one can foresee auspicious and inauspicious events, as well as blessings and misfortunes.

Liuren and Dunjia each have their strengths and weaknesses. When using Liuren alone, one lacks the "Star Gates" (a divination term) from Dunjia; when relying solely on Dunjia, one misses the "Spiritual Influences" (a divination term) from Liuren. If the two cannot be used in conjunction, it becomes difficult to accurately determine good or bad omens.

The text details the signs associated with the appearance of various "Divine Generals" (divination terms referring to different deities or symbols):

- When the "Day's Prosperity" appears, noble assistance will come, and food, wine, and wealth will arrive naturally.
- When the "Day's Horse" appears, one will toil and travel but find efforts unrewarded.
- When the "Day's Harmony" appears, one may receive help from women or covert support.
- Encountering malevolent spirits requires caution: the "Day's Ruin" foretells disputes and conflicts, the "Day's Plunder" indicates loss of property, and the "Day's Ghost" warns of lingering illness.
- The appearance of Tianyi (an auspicious deity) brings noble aid, while Tengshe (a malevolent deity) portends strange frights.
- The appearance of Zhuque (Vermilion Bird) may bring sightings of red objects or the sound of music, but also minor disputes.
- The appearance of Liuhe (Six Harmonies) suggests clamor from carriages and horses or gatherings of women.
- The appearance of Qinglong (Azure Dragon) heralds flourishing wealth.
- The appearance of Gouchen (a celestial figure) increases the likelihood of conflicts.

Though these divination methods are intricate, the author cautions later generations to observe comprehensively rather than focusing only on surface phenomena. A truly wise practitioner will integrate these methods, prioritizing the "Three Marvels" (auspicious deities) as guides while considering other omens. The scripture concludes by emphasizing that while these techniques may glimpse the workings of heaven, they remain superficial. To truly grasp the laws governing the cosmos, deeper cultivation is required.

難相逐　　　　天空在門賤物擁道多有成敗穢語喧譁白虎在門疊見官非聞悲見死轎馬兵車太常在門見聞異事巧繪神

玄武在門陰雲黯黯驚惶亡失雨横風斜太陰在門賢婦異常小求大得老婦進茶天后在門弱而得就嬰童戲嬉女子還家奇門先兆應之無差立春之日厥時至良歲中休否可得尋詳直符布位直事分鄉天干爲使循落何方開門定水怕逢玄武從魁相附幹月滔洋神后白虎四時茫茫驚門定賊太沖蛇武劫殺日鬼盜賊猖狂天空太乙攪擾四方傳送朱雀聲勢揚揚加之日墓萬姓惶惶如見勾神賊自潜藏不宜白虎雄勇難當太平氣象門立大常景門定火勝光太乙螣蛇朱雀斯爲火殃不宜太沖功曹來傍傳送六合刑害相傷次分分野丁丙之鄉月厭同住火燭隄防死門主灾不可來巽大吉小吉風灾不祥功曹青龍春多霖雨太乙朱雀夏熱炎長傳送太陰秋多寒凉登明天后冬極嚴霜勝光螣蛇人染瘟黄天剛白虎百物相傷從魁勾陳嵐瘴村坊天剛從魁六庚加己壬癸太乙震動山崗休門主雨風神白虎更有青龍逐節而取以干納支大吉加祥太沖神后河魁從魁四神下辰主之降雨日馬逢龍必生水苦雨中發風必有白虎米麥司神傷門與生三奇之下與禄爲鄉太常豐

**Interpretation**

This scripture discusses the omens and corresponding remedies when various divine spirits (symbolizing fortune and misfortune) appear in specific directions within the ancient art of Qimen Dunjia (a form of divination). The content is divided into several sections:

When the inauspicious spirit "White Tiger" (Baihu) appears in the heavens, it portends legal disputes, sorrowful news, or encounters with death. If "Dark Warrior" (Xuanwu) manifests, overcast skies will prevail, causing panic and increasing the likelihood of lost possessions. The appearance of "Grand Yin" (Taiyin) brings unusual behavior from virtuous women, where small wishes may yield great rewards, and elderly women will come bearing tea.

The day of "Beginning of Spring" (Lichun) is crucial for calculating the year's fortunes. By analyzing the distribution of the "Direct Talisman" (Zhifu, the ruling star) in relation to the Heavenly Stems and Earthly Branches, predictions can be made: encountering Xuanwu at the "Opening Gate" (Kaimen) direction warns of floods; meeting "Grand Charge" (Taichong) at the "Startling Gate" (Jingmen) signals theft; and spotting stars like "Victorious Light" (Shengguang) or "Grand Unity" (Taiyi) at the "Scenic Gate" (Jingmen) foretells fire hazards. Each season also has corresponding signs: spring's "Azure Dragon" (Qinglong) brings abundant rain, summer's "Vermilion Bird" (Zhuque) indicates intense heat, autumn's "Grand Yin" suggests chill, and winter's "Heavenly Empress" (Tianhou) heralds severe frost.

The text further details ominous combinations of divine spirits: "Coiled Snake" (Tengshe) with Zhuque signifies plagues, Baihu indicates harm to creatures, and "Hooked Array" (Gouchen) portends miasma. Finally, methods for predicting rainfall are explained: "Resting Gate" (Xiumen) governs rain, Qinglong's appearance also foretells precipitation, and the conjunction of "Horse Star" (Maxing) with the dragon inevitably brings floods. The "Life Gate" (Shengmen) and directions of the "Three Marvels" (Sanqi) are auspicious, while the appearance of "Grand Constancy" (Taichang) predicts bountiful harvests.

These contents reflect the ancient divination system that observed celestial phenomena and spatial orientations to predict fortune and misfortune. The mentioned "gates" refer to the eight directional gates in Qimen Dunjia, while the various divine spirits are specific symbols in traditional Chinese numerology.

稔功曹歲亨貴人在治斗米百文后合鬼神

旱天有方考之杜門魁罡蛇虎不可同存太沖下　　　　　若同火將火神同名加之月厭五穀難成天火地焦

太常入墓門門迫刑絲蠶布帛寸尺休論太歲作　　　　　加之神后水出山崩勾陳在上國祚安寧

水火風雷部風雷相薄有疾有遲雷初發聲起於四維申子辰歲坤宫震威寅午戌歲艮宫徘徊亥卯未歲乾宫動機巳酉丑歲巽宫轟雷百里不同支干不推欲知分野歲月日時甲蠻乙海外及東夷丙楚丁岱江淮南離戊己韓衛中洲河濟庚秦辛華西國爲先壬燕趙魏癸常山期子爲周野丑魏遼東寅爲趙楚卯鄭申齊辰晋邯鄲巳衛午秦未梁宋國酉魯趙戌吴越爲塞亥爲燕媒直使臨坤天禽直時太沖白虎青龍坤維不暴則霪不風則雷申宫見鬼雹起無疑天沖一星主之轟雷落於乾巽從魁從此如逢朱雀螣蛇相依傷門掣電山岳崩頽玄武太陰斗明星迷大吉小吉勾陳天后陰雲立散長天虹霓或爲日馬密雲不雨如得日禄瑞雪霏霏天蓬乙星冰雪霜期后陰玄武亥子從魁立降大雪飄蕩瓊瑰如臨朱雀紛紛揚灰加以風泊霜鋪結堆雨師同位雪雨微微天剛勝光或爲日破直事入巽雪重聲雷地氣先泄陽氣潜衰天蓬在震六合亦震五雷爲使法主大雪一月無暉

**Interpretation**

This scripture outlines the ancient Daoist system for interpreting correlations between natural phenomena and divine influences, comprising three main dimensions:

The first section explores connections between celestial omens and spiritual responses. During droughts, practitioners must examine the alignment between the "Blocked Gate" (a perilous direction in Qimen Dunjia divination) and the "Celestial Pivot" (the Big Dipper deity), with special attention to the "Grand Charge" star (the seventh star of the Big Dipper). If its lower position coincides with the Fire Deity's orientation, it causes crop failures and parched lands. When the "Grand Constancy" star (deity presiding over rituals) enters burial ground positions, it disrupts silk and textile production.

The second section meticulously records thunderstorm patterns. The initial direction of thunder varies by year: Shen-Zi-Chen years manifest in the Kun position (southwest), Yin-Wu-Xu years in the Gen position (northeast), Hai-Mao-Wei years in the Qian position (northwest), and Si-You-Chou years in the Xun position (southeast). Thunder reverberates across hundred-mile radii, with specific regional impacts determined by celestial stems and earthly branches—for instance, Jia days correspond to barbarian territories, while Bing days relate to the Chu region.

The final section systematically details stellar deities governing meteorological phenomena: the "Celestial Charge Star" commands thunderclaps; encounters between the "Secondary Chief Star" and deities like Vermilion Bird or Coiling Serpent trigger landslides. When the Mysterious Warrior (Xuanwu) converges with the Grand Yin (Taiyin), dark clouds gather, while the "Celestial Canopy Star" heralds ice and snow. The appearance of the "Celestial Empress Star" disperses clouds to reveal rainbows. Notably, when the "Celestial Canopy Star" occupies the Zhen position (east), it induces month-long snowstorms.

These elements reflect the Daoist cosmological framework integrating astronomical patterns, geographical divisions, and weather transformations—a quintessential example of ancient religious meteorology. Technical terms like "Direct Envoy" and "Direct Hour" belong to specialized Daoist numerology systems.

天英一星火賊主之丙庚相加歲月日時□

太乙朱雀螣蛇日鬼百里然煨符孛時孛火星所　　　　　夏同玄武秋冬勾陳五使入離魁罡爲輔炎炎天柱一星位司水府若居坎宫后陰龍虎天剛河魁　　　　漂流四方滔滔無阻或入空亡不然刑害禾苗蕩盡移山湧土太乙爲合登明貴人神將旺相多生雲雨劫殺隱中山魈水蠱預明陰晦節氣觀天格則對沖玄武當先次其白虎劫殺同漂登明從魁刑害來前霖霖一氣發用循傳九皇忌日天道分明如逢黑道不雨則陰甲午戊午乙酉己酉丁巳癸巳壬寅辛丑陰靄無移以定凶咎風角之占玄妙堪傳巽宫屬木木音角焉星曰天輔杜門之先甲午甲辰風神廟位青龍白虎馮夷之源鼓舞萬物出爲號令六情之别巽主風煙立春之日天任用事條風徐來斯即和氣衝風爲逆兵起賊隊天氣無雲朗然晴霽歲善而熟禾苗爲最陰則旱傷蟲蝗爲祟禾豆損傷米麥湧貴風從乾來霜傷百物粟貴民饑灾鍾士卒風從坎來冬大寒哉北夷侵掠戰擒渠魁風從艮來百物俱通五穀成熟是爲歲豐風從震來地氣迸泄百物不成人憂神悅風從巽來杜門多凶足生蟲物蔬菜無功風從离來旱傷苗稼生物損人小人雄霸風從坤來春多寒凉六月水灾土工興孽風從兊來兵起愁悴百物難生霜旱爲

**Interpretation**

This scripture primarily discusses ancient Daoist methods of divining auspicious and inauspicious signs through celestial observations and wind patterns, belonging to the domain of feng shui prognostication. The "Tianying Star" mentioned in the text is one of the Nine Stars, representing the fire element; when combined with specific heavenly stems and earthly branches, it may trigger fire disasters.

Regarding wind divination: winds blowing from different directions foretell distinct outcomes. For instance, winds from the northwest (Qian position) bring frost disasters and grain price surges; northern winds (Kan position) portend harsh winters and invasions by northern tribes; northeastern winds (Gen position) signify abundant harvests and auspicious omens; eastern winds (Zhen position) cause the dissipation of terrestrial Qi (vital energy); southeastern winds (Xun position) often induce pest infestations; southern winds (Li position) lead to droughts; southwestern winds (Kun position) predict spring chills and summer floods; while western winds (Dui position) may incite warfare.

The text also references divine generals like "Taiyi," "Vermilion Bird," and "Black Tortoise"—directional guardian deities in the Daoist pantheon. When these deities are in their ascendant phases, they bring either blessings or calamities corresponding to their directions. For example, the "Dengming Noble" governs water, and its flourishing state results in excessive rainfall.

Divination methods involve observing the interplay between seasonal nodes and celestial phenomena. Phrases like "when the Renzhong Star presides over the Beginning of Spring day" indicate specific constellations governing the solar term—gentle winds and drizzles during this time signify good fortune, while contrary winds may provoke conflict. The scripture particularly emphasizes that overcast weather on specific stem-branch days like Jiawu or Wuwu constitutes clear omens of misfortune.

These contents reflect the ancient mindset of predicting human affairs through natural phenomena, systematically linking astronomy, geography, and human events into a cohesive prognostic framework.

戾春分之日天沖主之青雲東來歲事無飢昏寒多凶晴明不中明庶風襲斯爲歲豐風從乾來　　　　金鐵倍貴人事不通風從坎來乆客飢疫菽麥　　　　　　風從艮來夏多不熟人有小飢來加一倍風從

歲中安吉四海塵清風從巽來蟲生於野四月　　　　　　風從离來五月先水後旱有灾人多祀鬼風從坤來人多疾病小有水灾後却安吉風從兊來風寒有兵八月人憂國有虚驚立夏之日天輔司巽南方赤雲歲豐無病晴明無雲衝風旱證風從乾來夏霜歲飢麥先不登人死多悲風從坎來多生風雨魚行人道四方愁苦風從艮來山崩地動人疫天灾老小喪命風從震來雷起非時擊傷人物斯神主之風從巽來年豐國安四方清肅八表儀端風從离來夏旱禾焦人民憔悴國邑焚燒風從坤來人多不安萬物夭沃地不曾乾風從兊來蝗蟲大動飢饉之灾難逃米空夏至之日天英主之景風來吉沖之則凶南方赤氣國安民豐晴明則旱水竭山崩風從乾來寒傷萬物兵灾水潦秋冬汨没風從坎來四時不節夏内多寒人傷見血風從艮來山水暴湧人民之灾墳添新塚風從震來多疫妖孽癘不離門應于八月風從巽來九月主風摧落萬物民不聊生風從离來五穀成熟秋氣肅清倍生花木風

**Interpretation**

This scripture describes methods for predicting the fortunes of the year by observing celestial phenomena, wind directions, and cloud formations—a practice belonging to Daoist divination techniques (methods of forecasting human affairs through natural signs). Organized according to the twenty-four solar terms, it meticulously records the auspicious or inauspicious omens corresponding to winds from different directions:

During the Spring Equinox, governed by the Tianchong star (one of the stars in the Big Dipper), the appearance of green clouds in the east heralds a bountiful harvest. If a northwest wind blows (from the Qian position), metal tools will rise in price and human affairs will face obstacles; a north wind (Kan position) foretells famine and plague; a northeast wind (Gen position) predicts poor summer harvests; a southeast wind (Xun position) ensures peace throughout the year; a south wind (Li position) brings floods followed by drought; a southwest wind (Kun position) signals widespread illness; while a west wind (Dui position) may trigger warfare.

At the Start of Summer, under the dominion of the Tianfu star (a celestial official in the Big Dipper constellation), red clouds in the south indicate prosperity. During this period, a northwest wind brings frost and famine; a north wind results in rainy weather; a northeast wind causes earthquakes and epidemics; a southeast wind (Xun position) ensures national stability and public well-being; a south wind leads to severe drought; a southwest wind makes the earth damp; and a west wind invites locust plagues.

During the Summer Solstice, presided over by the Tianying star (another Dipper official), a south wind is auspicious unless it clashes with opposing forces. Here, a northwest wind brings military conflict and floods; a north wind disrupts seasonal patterns; a northeast wind triggers mountain torrents; a southeast wind in the eighth month spreads pestilence; a south wind in the ninth month withers all living things; while a southwest wind unexpectedly benefits the ripening of crops.

This predictive system embodies the Daoist concept of "cosmic resonance" (Tianren Ganying), which posits a correspondence between natural phenomena and human fortunes. The "winds from eight directions" mentioned correspond to the eight trigram positions (Qian-northwest, Kan-north, Gen-northeast, etc.), exemplifying classical wind-angle divination (an ancient method of interpreting omens through wind patterns).

從坤來六月雨儔立秋將近水湧横流立秋之日天内主之凉風徐徐人民伸舒逆風沖來穀無實驅白雲小吉歲有良餘晴明不利物有　　風從乾來苦寒多雨若近冬天風寒霜邇風從　　　　　　四野紛紛高低離别風從艮來米穀倍收

風從巽來卒兵内起風不徬徨身□可止風從　　　　　　兵戈不利冬至即昌風從坤來五穀成熟人　　　　　　　風從兊來兵起塵埃小人得智君子喪財秋分之日天柱主之閶闔風至凡事和濟沖逆風來帶刀入市白雲歲熟晴明物潰風從乾來人多患豆坎上大寒陰風冷㵵艮上風來臘月寒凛冰結瑠璃民不堪甚風從震來人多大疫木再發萌花多結實風從巽來十月多風离來兵動國憂不中風從坤來土工大作兊來吉利歲豐民樂立冬之日天心主之不周風來民皆樂意沖則民流晴民大利風從乾來王道正明八方和暢萬物廉平風從坎來冬雪殺畜百姓安康君子受辱風從艮來地氣發泄人多疫病人不安業風從震來寒雪如如巽來夏旱冬寒不舒風從离來五月大疫來年應之徧村灾厄風從坤來水蟲殺物魚鹽倍貴人亦生疾風從兊來山澤起兵人造妖言人流業傾冬至之日天蓬主之廣莫風至國祚安亨沖逆民散雪寒則貞晴明不

**Interpretation**

This scripture primarily discusses how winds from different seasons and directions influence human affairs, representing ancient Daoist divinatory techniques for interpreting weather patterns. According to the twenty-four solar terms, each period is governed by specific celestial phenomena, with winds from various directions carrying distinct auspicious or ominous portents.

During the Beginning of Autumn (Liqiu), when the celestial "Tiannei Star" holds dominion, gentle cool winds bring peace and prosperity to the people, while contrary winds lead to poor harvests. White clouds signal abundant crops, yet clear skies paradoxically harm agricultural yields. Winds from the northwest (Qian position) bring bitter cold and excessive rain, foreshadowing piercing winter chills and widespread frost and snow.

Winds from the northeast (Gen position) ensure bountiful harvests, whereas those from the southeast (Xun position) foretell internal military conflicts. At the Winter Solstice (Dongzhi), governed by the "Tianpeng Star," the arrival of the Guangmo Wind (northern gale) signifies national prosperity—yet if contrary winds blow, the people will suffer displacement. Northwest winds (Qian wind) embody the flourishing of righteous rule, bringing harmony to all things, while northern (Kan position) blizzards may freeze livestock but leave common folk relatively unharmed.

Each season’s distinctive winds correspond to specific omens: spring’s east wind (Zhen position) often triggers plagues, summer’s south wind (Li position) incites warfare, and southwest winds (Kun position) bring devastating floods. If westerly winds (Dui position) arise during the Autumn Equinox (Qiufen), they may stir the dust of rebellion. These divinatory observations reflect the ancient mindset of interpreting human fortune through natural phenomena.

利四方動兵風從乾來强國有憂年多寒凛江水結冰風從坎來歲豐民樂艮上風來正月多露風從震來時雷不發大雨連行草木暗殺風從巽來蟲傷生物离上風來乳婦亡没冬温無霜水旱時疫風從坤來蝗蟲傷稼田多水灾米湧不價風從兊來秋雨兵起國祚不安有憂無喜五　　　　　　　若會吉門灾亦不興若會三奇禍亦不起直符

貴人爲表直使爲始將乃青龍白虎乃帥巽　　　　　　　定於四時八風已矣

君臣父子部天禽之星君臣法式觀察休祥正元一日立春之時同其厥刻落在乾方三奇爲直上合吉門九州如一日馬同并肅清疆場日禄同并外邦納璧日破虎蛇歲中有疾功曹貴人挺生子息天神二后收納寵戚太沖登明虜人侵域功曹勾陳失土亡邑若在巽宫失中反得太乙天空水火之厄六合勝光進賢師伯大吉天空拜將督軍小吉青龍納相經國干合支合儲君可立傷門主和驚門主辟貴人在治將爲罷黜德合德使東床進人諫垣昏昧丁癸相加大吏互謀乙辛相驀后族擅權入墓三奇閹官司權六儀刑擊監守疏謬窘迫八門宰幕癡兒歲月時孛百姓亂市時干損日宰叛欲萌二星相入塗炭四方飛伏六庚殺戮無明大刑之格外道動兵太白行符中國興師留將太白返吟伏吟郡肅盜賊

**Interpretation**

This scripture primarily discusses two aspects: first, the method of predicting fortune and misfortune by observing winds from the eight directions, and second, the principles correlating celestial phenomena with human affairs.

The first part describes the omens associated with winds from each cardinal direction: A northwest (Qian) wind foretells distress for powerful nations, accompanied by cold weather; a true north (Kan) wind signals a bountiful harvest and peaceful livelihoods; a northeast (Gen) wind brings heavy dew in the first lunar month. An east (Zhen) wind indicates erratic thunderstorms damaging vegetation, while a southeast (Xun) wind heralds pest infestations. A south (Li) wind portends high maternal mortality and warm, frostless winters. A southwest (Kun) wind warns of locust plagues and floods, and a west (Dui) wind suggests prolonged autumn rains and national unrest. However, calamities may be averted if these winds coincide with auspicious gates or the Three Marvels (lucky stars Yi, Bing, and Ding).

The second part details correlations between the Celestial Avian Star (the ruling star) and human events: At the solar term of Spring Commencement, if this star resides in the northwest aligned with the Three Marvels and auspicious gates, peace prevails; paired with the Day's Blessing star, foreign tributes arrive. But encounters with malignant stars like the White Tiger or Coiling Snake predict widespread illness, while the Scribe and Nobleman stars favor childbirth. The Grand Unity and Celestial Void stars presage fire or flood disasters, whereas the Six Harmonies and Victorious Light stars herald wise counsel. The text further enumerates celestial combinations reflecting societal chaos—ministerial usurpations, harem interference, rampant banditry—or anomalies in Venus's (the White Star, governing warfare) movement signaling impending conflicts.

These teachings embody Daoist thought linking natural phenomena with human fortunes, forming a crucial text in ancient divination. Terms like the "Three Marvels" and "Eight Gates" are specialized Daoist cosmological concepts denoting auspicious stars and directional portals' attributes.

何以明君直符爲則久患復灾天乙飛宫忽生微痾伏宫天乙蛇虎開符魁剛迸迫落在离宫吉凶勢急死門來前嗚呼悲泣甲丙相互壽同南極六甲得使怡然進往宫神德合八表懽呼九循成時堯天舜日休門水也景門人也旱則杜門驚門主賊開生二門歡飛鼎集傷門　　　　　　天任文星豐歉八方落在艮震五穀豐穰貴青龍六合芟稻行行勝光太乙　　徧野白

四民樂業神附魁剛朝綱整肅勾陳在傍壬癸　　　　　　蛇雀巳午旱㬠彷徨傳送天后水漲陂塘天空太乙火傘高張若加丁癸草木焦黄丙丁在位冬無雪霜戊己在位秋有嚴霜庚辛在位春無雨澤甲乙在位夏少陰凉壬癸見虎人病難安天内之星司人疾忌元正七日交春同例不見登明秋有瘧痢白虎勝光少年勞瘵亥武天剛傷寒熱異火將火神瘴風疫氣更在絶鄉死人盈市太乙太陰喉咽眼翳六合從魁顛狂發疾天后太沖滿城邪祟大吉勾陳山魈會集小吉青龍死門合配加之六庚與直符對地動山摇民饑憔悴天輔之星道德淵深若遊乾位君臣喜深坤宫對值賞贖珠珍兊宫爲直貴米賤金巽神在位萬木忻榮百花競秀鼓舞園林來遊离震霹靂震驚艮同二后孕者傷心魁剛來并産難平生貴人白虎傳送坎臨地藏發泄金玉露形天心之星日月光

**Interpretation**

This scripture primarily explains how to predict auspicious and inauspicious events, harvest outcomes, and human illnesses by observing celestial phenomena and stellar movements. It introduces various Daoist divination terminology and astral deity systems:

The positions of "Zhifu" (the Day-Ruling Star Deity) and "Tianyi" (the Great Unity Deity) influence human fortunes. When they move through different palace positions, distinct omens appear: for instance, residing in the Li Palace (south) may indicate sudden acute illnesses, while encountering the "Death Gate" direction portends danger. The conjunction of "Jia-Chen" symbolizes longevity, and when the "Six Jia Obtain Envoys" occurs, all affairs proceed smoothly.

The text details the natural phenomena associated with the Eight Gates (Rest Gate, Scenery Gate, Blockade Gate, etc.): the Rest Gate governs water, the Scenery Gate governs human affairs, the Blockade Gate heralds drought, and the Alarm Gate signifies banditry. It also records meteorological patterns linked to different stellar deities: sightings of the White Tiger Star (Baihu) on Ren-Gui days correlate with widespread illness; when Bing-Ding stars preside, winters lack snow; with Wu-Ji in position, autumns bring heavy frost; and under Geng-Xin's rule, springs suffer drought.

Regarding disease prediction, it states: simultaneous appearances of the White Tiger and Sheng Guang stars indicate young people prone to consumption; encountering the Tian Gang Star during the Hai hour (9–11 PM) leads to febrile diseases; the combination of Taiyi and Taiyin stars causes throat and eye ailments; while the conjunction of Liuhe and Cong Kui stars triggers madness. Notably, the seventh day of the first lunar month and the Spring Equinox are highlighted as peak illness periods.

The latter section describes astral influences on politics and society: when the Tianfu Star (governing literary fortune) moves to the Qian Palace (northwest), it signifies harmony between rulers and ministers; in the Kun Palace (southwest), treasures emerge; and presiding over the Dui Palace (west) lowers grain prices while elevating gold's value. It also documents calamities corresponding to abnormal celestial phenomena, such as "earthquakes and mountain tremors" or "thunderbolt disasters."

Finally, it notes that pregnant women encountering the "Kuigang" star combination face difficult labor, while the White Tiger and Chuan Song stars appearing together in the Kan Palace (north) reveal underground treasures. The Tianxin Star (embodying solar-lunar essence) symbolizes enlightened prosperity. Collectively, this presents a comprehensive system of heaven-human resonance divination.

神乙辛乾艮日浮彩雲丙庚來兊月粲華精丁癸來巽星摇帝庭螣蛇太乙月色如金朱雀大吉日色如銀星流入斗天空在坤彗星出現白虎居辰大象天心宰司萬神休門同會神鬼威靈死門同會神死不欽傷門同會神鬼空名開門同會祭祀得福生門同會得福　　杜門同會神鬼潜形景門同會天吏遊巡神不敢　　　　　驚門同會妖孽生民魁罡太乙　　紛紛螣蛇貴人天空神威豈聞朱雀傳送神　絶音勾陳　　　　　　立廟開基預知興衰天心在乾香之半千坤宫百　　　　　若來巽位日下除遷大忌离位神命不專坎宫䧟溺神鬼　　若來遊艮千載綿綿坤不久立兊亦不堅神鬼之力人亦可先與君一法切記心傳神鬼撓人聚石于乾石重百斤神鬼招愆石重千斤罪聞于天埋名于下地祇來前追隸幽陰永不迴轅人神異道千古流源神祇聽之急宜藏潜

靈寳聚玄部聚玄一經壬加遁式丙名熒𤊨庚稱太白若會朱雀小謀大得如同太乙歡樂酒物登明天后事起爭鬥天罡河魁主客逃走或爲日馬死神仝偶人傷必亡興言有咎或爲日禄美人美酒或乗勾陳財空訟有日鬼同傳夢怪驚喧如爲日墓孝服離蠲貴人在治官事牽纏加之直符獄死之冤乙名青龍辛號白虎日禄同并婚姻宜舉勾陳在中不可動土

**Interpretation**

This passage discusses the ancient Daoist divination method known as "Dunjia" (a numerological technique for predicting fortune), which observes celestial phenomena, directional orientations, and divine manifestations to forecast human affairs. It contains numerous specialized terms:

"Divine Yi," "Xin-Qian," and "Gen-Day" are technical terms from ancient numerology representing specific directions and time periods. Descriptions like "floating colored clouds" and "radiant stellar essence" depict celestial changes, such as unusual cloud formations or starlight patterns.

The text enumerates the auspicious or inauspicious implications of the Eight Gates (Rest Gate, Death Gate, Harm Gate, Open Gate, Life Gate, Obstruction Gate, Scenery Gate, and Alarm Gate). For instance, when encountering the Rest Gate, all deities gather; at the Death Gate, even spirits show no reverence; while sacrifices performed at the Life Gate bring blessings. It also mentions omens associated with mythical creatures like the Flying Serpent, White Tiger, and Vermilion Bird.

The latter section details specific divination techniques. For example, placing a hundred-pound stone in the Qian position (northwest) can expel ghosts and spirits, while a thousand-pound stone there allows one to petition heaven about their transgressions. Different directions and time periods carry distinct fortunes: the Xun position (southeast) favors relocation, whereas the Li position (south) indicates unfocused divine will.

The concluding lines describe various celestial deities (such as Taiyi, Tianhou, and Tiangang) and their portents—predicting anything from joyous banquets to quarrels and flight, from beautiful companions and fine wine to financial loss or legal troubles. Notably, when "Yi is named Azure Dragon," it favors marriage, whereas "Gouchen at the center" warns against breaking ground.

These elements belong to the specialized knowledge of ancient Daoist numerology, interpreting celestial signs, spatial orientations, and divine movements to predict human fortunes and misfortunes.

人口死亡禍連先祖螣蛇在中財帛遭估日破同之眼目之苦玄武登明走失難尋如逢空亡物不離門天空亦爾物色仍存月厭天鬼百怪出呈虚聲雷電金呌鍋嗚癸名玄武丁曰朱雀三刑在中文書失却日馬同傳文招架閣日破同傳文狀汙著如值日禄文書

貴人在治恩褒詞禄青龍太常文武醫卜萬事　　　　　　天剛河魁出行無日更逢白虎屋閣屢頽天后　　　　　　萬般厭翳財穀成灰勾陳六合太乙傳送四將

甲名天福丙名天德日禄齊并萬神必尅　　　　　　　　莫逢日破日鬼日殺成則反敗得九失八螣蛇白虎

從魁傳送凡事兩重勾陳天后所措難通太乙朱雀盜賊難容月破月厭公訟頻攻青龍太常官爵高强又宜興利百事皆良功曹朱雀遷轉榮昌庚號太白癸曰玄武若會螣蛇船遭溺苦脱嫌錢財物不由主白虎傳送出行逢虎月破月空酒食歡濃月刑月殺財利不空日鬼日馬奔馳西東更怕在門死厄人凶已爲勾陳庚來會同登明從魁横事相牽若同白虎卒病成顛螣蛇天空人事逃潜河魁六合火燭湮然太陰天后得大名傳金神劫殺反有威權内同傳送病語難言六儀擊刑朱雀勾陳杜口無詞多招罪名犯洎三殺拾得金銀如同驛馬門鬧西鄰又兼日破狗咬遊人三奇入墓切忌登明文書反

**Interpretation**

This scripture discusses various auspicious and inauspicious omens in ancient divination, primarily using the Heavenly Stems and Earthly Branches, as well as astral deities and spirits (specific symbols in the Daoist divination system) to predict fortune and misfortune in human affairs. The mentioned Tengshe (Flying Serpent), Xuanwu (Black Tortoise), Zhuque (Vermilion Bird), and Baihu (White Tiger) are all names of astral deities in ancient astrology, each representing different omens.

When Tengshe appears, household possessions may be coveted by others. When the Xuanwu star is dominant, items are easily lost and cannot be recovered. On Kongwang days (inauspicious days), objects may inexplicably vanish even though they are at home. During Yueyan and Tiangui (unlucky astral influences), strange occurrences multiply, and inexplicable sounds may be heard.

The loss of documents is often linked to the "Three Punishments" (an inauspicious astral combination). However, if the Rilu star (an auspicious star) is dominant, one may instead receive help from noble benefactors. When auspicious stars like Qinglong (Azure Dragon) and Taichang (Grand Constancy) appear, civil and military officials, as well as physicians, will enjoy good fortune.

For travel, one should avoid the directions ruled by fierce spirits like Tiangang and Hekui. Encountering the Baihu star may even lead to the collapse of buildings. When Tianhou (Heavenly Empress) appears, possessions are prone to damage. The four general stars—Gouchen, Liuhe, Taiyi, and Chuansong—each have their own auspicious and inauspicious influences. For example, Jia days are called Tianfu (Heavenly Blessing), and Bing days are called Tiande (Heavenly Virtue), both being favorable times.

Particular care must be taken to avoid inauspicious days like Ripo (Day Breaker), Rigui (Day Demon), and Risha (Day Killer), as even temporary success will ultimately turn to failure. If Tengshe and Baihu appear together, one must prepare for contingencies in all matters. When Gouchen and Tianhou coincide, affairs will be difficult to accomplish; if Taiyi meets Zhuque, one must guard against theft.

When Qinglong and Taichang appear, it is favorable to seek official positions or employment. If Gongcao and Zhuque dominate, promotions and prosperity may follow. However, if a Geng day (ruled by Venus) coincides with a Gui day (ruled by Xuanwu) and Tengshe is also present, one must beware of drowning while boating, and wealth may slip out of control.

During Yuepo and Yuekong (broken and empty moon phases), feasting is actually auspicious, while Yuexing and Yuesha (punishment and killing moon phases) may unexpectedly bring wealth. Rigui and Rima (Day Demon and Day Horse) signify exhausting travel, and if malevolent stars are at the gate, one must guard against fatal injuries. If Gouchen appears with Geng (Metal) or if Dengming and Congkui meet, sudden illness or unexpected calamities are likely.

Finally, it warns that when the Three Marvels (the days of Yi, Bing, and Ding) enter the tomb phase, one must never submit petitions or appeals, as the documents may instead invite misfortune. The entire passage uses astral combinations to predict the various auspicious and inauspicious events of daily life, reflecting the ancient mindset of "observing celestial phenomena to discern human affairs."

覆作事沉吟天罡河魁反暗爲明貴人在治獄事通情白虎螣蛇失喪傷嗟行人往反作事如麻太沖六合行人還家太乙白虎女子淫邪功曹天后太陰從魁師童上門道僧送茶從魁貴人不然勝光男子中風不即癡顛風伯雨師風雨連綿丙爲熒惑直符難壓傳送太乙遭官入匣朱雀螣蛇毒食堪嗟登明神后所謀　　死神死氣陽人死配生氣生神進職添金　　　　　　　　日馬日符禁了窑爐劫殺羊刃

貴人日馬良善遭坑日破爲鬼

如合爲一妻被人誘直符加庚防損尊人加逢日鬼爲馬夫妻爭論天罡白虎惡人上門河魁螣蛇師巫不　大吉小吉問穴修墳天鬼玄武人病爲瘟太乙天空屋倒撑門功曹后合罪刑斬首太沖沉船從魁弔首太常不死顛折脚手反吟伏吟爭論事醜天神二后女被男守六合太陰男逃女走時干尅日玄武喪失若會空亡二事併一加之勝光多生憂慄蛇虎同存殺人驚嚇知三避五八方無阻直使來震斯且爲三直使入坤此即爲五五乃死門喜見勝光朱雀螣蛇太乙同所大貴提携小人欽慕三爲生地莫逢白虎傳送從魁太陰會附生變爲死吉反凶苦若聞鴉鳴急視景門直符前一劫迫來臨惡人逼騙取索資金前二口舌前三婚姻不然爭訟鬨講門庭前四鬭敺財利相爭直符後一事涉女

**Interpretation**

This scripture discusses the ancient Daoist divination method known as "Liu Ren Shen Ke" (a system for predicting auspicious and inauspicious events), which interprets human affairs by observing celestial phenomena, time cycles, and the positions of various deities (both benevolent and malevolent spirits). Here's a modern explanation of its key elements:

When the Tian Gang and He Kui stars (both inauspicious) appear in abnormal positions, seemingly bad events may turn favorable. When the Nobleman Star is active, legal disputes become easier to mediate. The appearance of the White Tiger and Teng She stars (associated with disasters) foretells funerals or unfavorable long journeys.

The Tai Chong star aligning with the Liu He star (auspicious) ensures safe returns for travelers, while the Tai Yi star meeting the White Tiger suggests potential moral transgressions by women. When the Gong Cao star encounters auspicious stars like Tian Hou or Tai Yin, blessings like visiting children or monks delivering tea may occur. However, if the Nobleman Star appears abnormally in the Cong Kui position, men in the household may suffer sudden strokes or madness.

The Wind and Rain Deities (Feng Bo and Yu Shi) on duty bring prolonged rainfall. If the Mars-associated Ying Huo star clashes with the Zhi Fu star (governing lawsuits), legal troubles arise. Simultaneous appearance of the Vermilion Bird and Teng She warns of food poisoning. Planning affairs during the Deng Ming Shen Hou star's activation risks mortal danger if encountering Death Qi, but meeting Vitality Qi may bring promotions or wealth.

Avoid kiln-related activities when the Daily Horse (a daily auspicious deity) meets the Daily Talisman. The appearance of malevolent forces like Jie Sha or Yang Ren means even good people may face slander on otherwise favorable days. The Day Breaker star's mischief may lead to wives being deceived, while Zhi Fu star in the Geng position (west) warns of harm to elders.

Tian Gang with White Tiger invites troublemakers, while He Kui meeting Teng She signals sorcerers' mischief. The Da Ji and Xiao Ji stars favor geomancy and tomb repairs. Tian Gui star with Dark Warrior (Xuan Wu) heralds epidemics. Tai Yi meeting Sky Void predicts house collapses, and Gong Cao clashing with Hou He may bring severe legal sentences.

Finally, directional interpretations: When the Direct Agent (divination deity) enters the Zhen Palace (east), it indicates three auspicious positions; entering the Kun Palace (southwest) marks five inauspicious ones. If death gates in inauspicious positions meet stars like Sheng Guang or Vermilion Bird, great nobles gain promotions while petty men can only envy. Vital positions dread White Tiger's appearance, while clustered yin stars like Chuan Song or Cong Kui turn fortune into peril. Crow caws require immediate attention to the Jing Gate (south). A Direct Agent position showing oppression foretells extortion by villains. Different directions correspond to disputes, marital issues, or property conflicts, while the position behind Direct Agent relates to women's affairs.

人後二欺弊淫慾奸萌後三亡失衣物□性更尋六丙下值何神河魁在下縣官憂驚六畜灾死不賽神明從魁在下寡婦傳音上逢吉將酒食邀迎傳送在下人來覓物小吉在下婦人喜成勝光在下徵詔懽忻太乙在下人吏相尋天罡在下爭鬭訟死太沖在下酒食邀迎功曹在下慶賀大吉大吉在下親戚得朋神后在下　　　　登明在下吏索公文又須聽聲過何方隅以之占異鳴占烏斯决無虚神祕之㫖慎勿輕傳

通神九遁部天遁幽玄得遇人賢生門合丙丁臨丁前如逢生氣　　　　日禄在中　　　　日破在中百事莫言日鬼在中萬事牽纏日合在中罪人得禍貴人在中恩赦傳宣天空在中奏對宜先天剛河魁大忌行船地遁功曹必遇英豪開門合乙下臨六己更逢朱雀文書遷高月破在中去失詢褒登明神后陷爲軍曹太乙勝光胥吏莫逃如見白虎瘧疾成勞天后太陰拾得朱金日鬼在内却有人尋神后魁罡女人犯淫青龍風伯風雨淋淋太常大吉龍出山林更加天柱水入州城勾陳白虎兵起虚聲大吉小吉釀酒難成人遁通靈休門六丁太陰宫合白虎船沉勾陳朱雀眼見鬼神大吉小吉風雨不寧日禄在中行逢貴人日合在中百事光榮日鬼在中神鬼人通風師雨伯雷電山崩魁罡同位灾患相鍾

**Interpretation**

This scripture expounds the methods of Daoist divination and Dunjia (a prognosticative art), divided into two main sections:

The first section explains how to divine auspicious or inauspicious signs through directional sounds. When hearing unusual noises or bird calls, one can determine their significance based on the direction of origin. Different compass points correspond to distinct omens: sounds from the southeast (Liu Bing) may indicate legal disputes with local officials; the southwest (Cong Kui) suggests news concerning widows; the Chuan Song direction foretells someone seeking lost objects; Xiao Ji signifies joyful events for women; while Sheng Guang heralds the arrival of imperial edicts. Though remarkably accurate, this divination method constitutes secret transmission not to be lightly disclosed.

The second section details three esoteric techniques from the "Nine Mystical Evasions" system:

1) Celestial Evasion (Tian Dun) requires activation at the Sheng Men (Life Gate) position during Bing or Ding days/hours. Encountering "vital Qi" signals meeting sages, while "daily prosperity" indicates official advancement. "Daily rupture" makes all endeavors unfavorable, and "daily demon" portends persistent misfortunes. Special taboos include avoiding boat travel when Tian Gang or He Kui stars dominate.

2) Earthly Evasion (Di Dun) must be performed at Kai Men (Open Gate) during Yi days or sixth Ji hours. The Vermilion Bird star heralds official documents and promotions, whereas the "monthly rupture" direction risks lost possessions. Certain directions may bring encounters with military officers or clerks, and the White Tiger star's appearance might trigger malarial fevers - though the Grand Yin direction could yield found valuables.

3) Human Evasion (Ren Dun) operates through Xiu Men (Rest Gate) aligned with Ding days in the Grand Yin palace, potentially revealing spirits or encountering storms. "Daily prosperity" brings noble encounters, "daily harmony" ensures smooth affairs, but "daily demon" occasions supernatural events, and Kui Gang directions invite frequent disasters.

These techniques involve the cosmic influences of constellation deities like Azure Dragon, White Tiger, and Vermilion Bird, along with natural spirits of wind, rain, and thunder. Strict observance of directional alignments and temporal cycles remains essential for their application.

風遁六子休門加癸上合巽卦朱雀訟起天后陰人太陰老婢六合功曹婚姻之喜白虎魁罡事多靡委天空登明凡事中止青龍來并傷折身體螣蛇入傳沉船壞米月合在中有船扶衛月厭加之炎炎火起天后傳送婦淫無恥更見魁罡刑名已矣龍遁高昇生門始因下臨六戊上合天心大喜天后玄武同音盜賊早止奸私相臨風伯雨師風雨霖霪日破在中水出山陰日鬼逢馬狗立中庭日禄日合　　　　日刑日盜百事虚成更兼朱雀　　　　　　　　　　　　青龍神后水㵵江津登明河魁雲雨不

虎遁雄雄開門庚同下臨兊卦怕有青龍師巫作梗　　　　如逢河魁犯殺天空又同白虎風起山崩神后玄武劫殺宜攻所爲百事喜慶重重月厭在中追則逢凶日禄日馬財穀豐隆天殺三殺亡殺劫殺貴人在治戰有奇功爲客者雄鬼遁藏神休門六辛上合天輔百事不任太沖朱雀書府厭人白虎河魁神鬼扣門螣蛇天罡鬼附人魂從魁勾神妖邪見形傳送六合釜呌鳩鳴如逢日禄鬼攝生人如逢日馬賽願酬靈如見日合謀者已成日破日盜失了銀瓶白虎同位盜不離門登明朱雀田屋爭論太陰太乙修整新墳若爲日破水逆山横天鬼作虎人死遭瘟陰聲爲宅神鬼崢嶸雲遁風會進退不昧生門加壬上合天内太乙河魁雪如拳

**Interpretation**

This scripture discusses the divinatory predictions associated with the "Six Jia Concealment Methods" (Liujia Dunjia, an ancient Chinese divination system) in Daoist practice, focusing on the auspicious or inauspicious omens revealed through various hexagram combinations and deity configurations. It details six concealment methods (Wind Concealment, Dragon Concealment, Tiger Concealment, Ghost Concealment, Cloud Concealment, etc.) and their distinct manifestations based on direction and timing.

When employing Wind Concealment, if the Gui position aligns with the Xun trigram (one of the Bagua, representing wind), it may trigger disputes signaled by the Vermilion Bird (the southern divine bird). The meeting of Tianhou (a celestial deity) and Taiyin (the lunar deity) could foretell matters concerning elderly women or maidservants. The conjunction of Liuhe (an auspicious deity) and Gongcao (another deity) indicates celebratory events like marriages, while encountering the White Tiger (an inauspicious deity) suggests unresolved complications in affairs.

The appearance of Tiankong (a celestial omen) often leads to tasks being abandoned midway. The Azure Dragon (the eastern divine beast) may bring physical harm. If Tengshe (a serpentine deity) enters the hexagram, one should guard against shipwrecks or spoiled grain. The moon aligning with other celestial bodies may signify naval protection, but encountering Yueyan (an inauspicious omen) warns of fire hazards.

In Dragon Concealment, the opening of Shengmen (an auspicious gate) combined with Tianxin (a stellar deity) heralds great joy. The simultaneous appearance of Tianhou and Xuanwu (the northern divine beast) can thwart thieves. The presence of Fengbo and Yushi (deities of wind and rain) foretells prolonged storms. The clash of Ripo (an inauspicious hour) with water and fire elements may trigger mountain floods.

During Tiger Concealment, the alignment of Kaimen (another auspicious gate) with Geng Metal calls for caution against upheavals linked to the Dui trigram (representing marsh). The Azure Dragon’s appearance may invite sorcery, while Hekui (an inauspicious omen) warns of bloodshed. The co-occurrence of Tiankong and the White Tiger could lead to landslides.

In Ghost Concealment, the combination of Xiumen (an auspicious gate) and Tianfu (a stellar deity) renders all endeavors unfavorable. The conjunction of Taichong (an inauspicious omen) and the Vermilion Bird may bring bureaucratic troubles. The meeting of the White Tiger and Hekui necessitates vigilance against spectral disturbances, while Tengshe paired with Tiangang (an inauspicious omen) risks spirit possession.

For Cloud Concealment, Shengmen aligning with Tiannei (a stellar deity) alongside Hekui may herald heavy snowfall. The appearance of solar deities (Rilu, Rima, etc.) influences wealth and grain fortunes differently. When malevolent omens like Tiansha or Sansha emerge, military campaigns might unexpectedly achieve remarkable success.

The scripture concludes by enumerating specific omens tied to various deity combinations: disputes over property, tomb renovations, flash floods, or epidemics. These predictions must be interpreted in conjunction with precise timing and directional alignments for accurate divination.

塊龍虎天罡暴泊之類玄武太沖風旱之凶螣蛇勝光缺雨求仙長天紅電日禄在中黑霧迷野必是青龍若爲日墓山魈蛟蟲白虎刑殺殺人無蹤神遁精光六合皆昌開門六己天心星藏大吉小吉人塑金剛白虎玄武剙起壇場如爲日禄會社焚香神后天后登明保佑太乙太沖太陰招凶從魁河魁六合勾陳白芒光出神示威靈朱雀傳送許賽神明劫殺白虎雷電擊人天空太常貴人功曹賤人從良加之日合百事吉昌九遁成錯　　　　　　智者審之來吉去殃

尅敵制勝部治亂之法要視驚門星吉得遁萬里縱横呈凶孛格　　　　出無寸功入有仇人三奇得遁可保全軍如比白虎　　　　傳送日破主者難存白虎猖狂又加神后勾陳同位大戰將論大刑飛伏玄虎傳送攻之必敗守之必懲直符之格如同太乙螣蛇在位戰鬭兩傍金來入火即主交兵火來入金奸詐虚情戰而不爭緊切勾陳此將之下怕逢三刑若尅今日定有爭戰上下交難并刑亦戰如欲不戰宫神得合六甲得使丑未加辰加日兩解旺相功成又有遊都偶成六害勝蛇夭矯及見六庚二家相并戰血流腥勾陳勝玄反首跌穴如無刑格所攻必贏主者言命貴勾龍虎驚生開門唾手功名勾陳有氣不制其地上逢九遁敵有降情敗興不敗更問六

**Interpretation**

This scripture discusses ancient Daoist military divination and battle formation methods, primarily concerning the influence of celestial phenomena, divine generals, and directional alignments on warfare.

The text mentions celestial and divine entities like the Azure Dragon (Qinglong), White Tiger (Baihu), and Dark Warrior (Xuanwu) - names representing constellations and divine generals. The Dragon-Tiger pairing symbolizes the stellar forces of east and west, while the Dark Warrior (northern water deity) and Taichong (inauspicious direction) portend natural disasters like droughts. Celestial changes involving the Tengshe (maleficent star) and Shengguang (auspicious star) affect weather patterns and the efficacy of immortality-seeking practices.

The scripture meticulously describes omens accompanying various maleficent celestial manifestations: when black mists pervade, the Azure Dragon star inevitably appears; encountering Rimu (inauspicious hour) summons mountain spirits and water demons. The White Tiger star governs punitive executions and may cause mysterious disappearances.

Regarding military affairs, it particularly emphasizes selecting auspicious directions and timings: the "open door" direction (favorable alignment), Liuji (auspicious hour), and when the Tianxin star (beneficent star) conceals itself all signify great fortune. When constructing ritual altars, the arrival of Rilu (auspicious deity) requires incense offerings to deities like Shenhou and Tianhou.

The text warns that maleficent stars like Taiyi, Taichong, and Taiyin invite calamities, while beneficent stars such as Congkui, Hekui, and Liuhe bring harmony. The Vermilion Bird (southern fire deity) governs message transmission, but encountering the lethal White Tiger (maleficent star) may result in lightning strikes.

The concluding section addresses battlefield strategy: when meeting the Nobleman (auspicious deity) during Gongcao (favorable hour), even lowly individuals may reform. Choosing auspicious dates ensures smooth proceedings, while employing the Nine Duntian techniques (nine forms of esoteric maneuvering) requires caution - the wise navigate toward fortune and away from misfortune. Victory hinges on observing stellar patterns at the Jingmen (ominous gate); with Duntian's assistance, one may traverse ten thousand li unimpeded. But encountering the baleful Beige constellation combination renders military expeditions futile and risks provoking formidable enemies.

丁入墓三奇六儀刑擊年命相逢所戰必殆傷門白虎飛伏之格日辰加之不宜攻寨孛則亂也賞軍可賴天月德神青龍年命開門合之建功必大用時之法莫犯雷霆雷公坐時龍虎聞名正月之節起於開門就起初一子時同論二月起休三月生門順行十二八卦分均月上起日日上起時數至震宫撞入關刑大將防辱人馬難存夏犯白虎兩陣亡奔貴人在治謹緝奸情若犯青龍若言屯守士卒亡魂勾陳從魁百戰百

神后　　　　天剛河魁不戰功成或聞鼓　　　　　　　　　　　　　六合青龍娼人歡樂勾陳刑

太陰祠祀玄武相傷陣次以定遥有

季神奸惡仲神乃商孟神所在必是才良若持刀棒忌亥子卯巳爲賊殃寅申辰戌吏欲匿藏酉午丑未此　　　抽軍避敵直符之方下臨四孟向右宜藏仲季向左及直符方伏於九地六癸爲良恐賊有伏支干通靈直使之下預得其詳上立子卯寇設奸心上立申巳必有伏兵王相帶刑必逢大戰空亡休廢不敢相征推在前後直符而占巳申子卯立處循傳立支在後立干在前支干相覆當路隨軒對疊飢渴缺水求漿休門之下神將爲良若見太沖後有池塘若是小吉井泉汪汪若是申酉江水洋洋急於糧食救援無方生門之下大吉爲糧小吉得酒太沖牛羊從何而往

**Interpretation**

This passage discusses ancient military divination and tactical formations, primarily focusing on the application of Qimen Dunjia (an ancient military divination system). When an army encounters the inauspicious configuration of "Ding entering the tomb" (the Heavenly Stem Ding Fire falling into a tomb position) or "Three Marvels and Six Rites clashing with penalties" (an ominous pattern in Qimen Dunjia), and if these clash with the general's birth chart, the battle will surely be perilous.

If the Wounding Gate (one of the Eight Gates, considered inauspicious) meets the White Tiger (a malevolent deity), or if the Flying and Hiding Opposition (a baleful configuration) appears, compounded by an unfavorable day and hour, launching an attack on the enemy camp should be avoided, as it would lead to disarray among the troops. For rewarding the army, it is best to choose days governed by the Virtues of Heaven and Moon (auspicious deities) and the Azure Dragon (a benevolent deity), aligning with the general’s favorable birth year and the opening of auspicious gates—this increases the likelihood of achieving military success.

When selecting timing, avoid the "Thunderbolt Hours" (inauspicious periods), as when the Thunder God is in power, the Dragon and Tiger clash (a dire omen). In the first month, begin calculations from the Opening Gate to determine auspiciousness; in the second month, start from the Resting Gate at the midnight hour of the first day; in the third month, use the Life Gate, distributing evenly according to the twelve hours and the Eight Trigrams (Bagua). The method involves tracing from the month to the day, and from the day to the hour—when counting reaches the Zhen Palace (east), penalties and injuries are likely, forewarning disgrace for the commander and potential loss of troops and horses.

If the White Tiger Star is provoked in summer, both armies will suffer heavy casualties. When a noble presence oversees the camp, be vigilant against spies; if the Azure Dragon Star is offended.... Regarding encampment, pay attention to soldier casualties—the appearance of the Hooked Array (a malevolent deity) and Congkui (an inauspicious position) will trigger successive fierce battles. When the Divine Rear (an auspicious deity) and Tiangang (a benevolent deity) appear, victory can be achieved without fighting.

When beating drums to advance, observe the positions of the Six Harmonies (a favorable deity) and the Azure Dragon; if they are in the "Prostitute Position" (an unfavorable direction), morale will collapse. The Hooked Array governs penalties and injuries, the Grand Yin (a malevolent deity) portends inauspicious sacrifices, and the Dark Warrior (a malevolent deity) will harm the battle formation. Seasonal deities must also be considered: the Seasonal Deity (governing the last month of a season) presides over treachery, the Mid-Season Deity governs merchants, and the First-Month Deity’s direction will surely harbor talent.

When wielding weapons, avoid the hours of Hai, Zi, Mao, and Si (prone to banditry); during Yin, Shen, Chen, and Xu hours, officials may hide; in You, Wu, Chou, and Wei hours..., it is best to withdraw and evade the enemy. If the Direct Talisman (ruling star) is in the Four First Months (beginning of each season), concealment is favorable to the right; if in mid- or late-season months, move leftward and hide in the Nine Earth (a concealed position), as the Six Gui (a baleful configuration) direction may harbor ambushes.

Stem-Branch calculations can predict enemy movements: if the Direct Talisman encounters Zi or Mao, the enemy has laid a trap; if Shen or Si appear, ambushes are certain; when the Flourishing Phase (Wangxiang) carries penalties, a major battle is inevitable; but if the Void, Extinction, or Resting phases (weak periods) dominate, the enemy will not dare to attack. In divination, trace the Direct Talisman’s position forward and backward: the directions of Si, Shen, Zi, and Mao must be repeatedly inspected. If the Earthly Branch is behind and the Heavenly Stem ahead, focus defenses where the stems and branches overlap.

For armies lacking food and water: the Resting Gate direction has divine assistance; near the Grand Charge (a direction), ponds can be found; the Lesser Auspicious (a direction) has wells and springs; the Shen and You directions are close to rivers. If emergency provisions are needed, the Life Gate direction with the Great Auspicious (a favorable deity) governs supplies, the Lesser Auspicious direction yields wine, and the Grand Charge direction provides livestock—but carefully observe the approach route.

訪取天罡斯爲大路直透關梁倉卒用之難可尋詳與君一法不得思量宫神德合進謀可也三奇得遁萬事成也六甲得使貴人成也青龍返首吉事來也飛鳥跌穴喜將至也青龍逃走人亡失也螣蛇夭矯凡事逆也朱雀沉江文書失亡白虎猖狂横事發也三奇入墓事不明也五行不遇理不伸也熒入太白事將退也白入熒惑　　　　大格之時不可謀也刑格之時凶及己也日時在孛

歲月日格起爭鬭也留符行符人

如值伏吟我不去也返吟之格詞訟求財休門合奇遠行婚姻

祇求逃避杜門蓋奇謁見貴官景門　　　　　　　　　征戰殺戮驚門蓋奇博戲求謀開門蓋奇若得　蓋

三奇遊甲凱歌追隨玉女守户兩用間離若有□昧　　　　與君一法誠哉希奇斧鉞加項天能祐之上書奏表理法邪非不及旬日喜氣怡怡天皇大帝輔弼之時甲己之日有甲子時乙庚之日申是神基丙辛之日午上爲宜丁壬之日辰爲之儀戊癸之日寅中是輔六甲之日何禍可施天機盡矣保身援

**Interpretation**

This scripture expounds Daoist methods for harnessing auspicious energies and averting misfortune through the Big Dipper (Tiangang) and the ancient divination system of Qimen Dunjia. The key teachings are organized as follows:

Locating the Tiangang stars forms the crucial pathway for spiritual practice, as it directly opens vital energy gateways (Dantian), though hasty application yields little effect. A core technique is revealed here: excessive deliberation is unnecessary—when one's Virtue (De) aligns with divine forces, guidance will manifest naturally.

The text details various Qimen Dunjia omens: when the Three Auspicious Stars (Yi, Bing, Ding) align with Dunjia patterns, all endeavors prosper; the Six Jia days (from the sexagenary cycle) attract noble assistance; the "Green Dragon Turning Its Head" heralds favorable events, while "Birds Returning to Nest" signals impending joy. Conversely, "Fleeing Green Dragon" foretells dispersal of companions, "Twisting Serpent" indicates thwarted plans, "Submerged Vermilion Bird" warns of lost documents, and "Rampaging White Tiger" portends sudden calamity.

Further inauspicious configurations are noted: when the Three Auspicious Stars enter "tomb" positions, affairs become obscured; disharmony among the Five Phases (Wuxing) obstructs resolution; Fire entering Metal's domain predicts retreat. The text particularly warns against major undertakings during inauspicious hours like "Great Barrier" or "Punishment Barrier," which invite disaster.

Practical applications follow: use the Rest Door (Xiumen) with auspicious stars for wealth or litigation; the Open Door (Kaimen) for travel or marriage; the Shut Door (Dumen) to evade harm; the Scenery Door (Jingmen) to meet dignitaries; the Alarm Door (Jingmen) for battle; and the Open Door for strategy. Combining the Three Auspicious Stars' movement through the Six Jia ensures divine protection.

Finally, the mystery of timing is unveiled: for Jia/Ji days, choose the midnight hour (Zi); for Yi/Geng days, the monkey hour (Shen); for Bing/Xin days, noon (Wu); for Ding/Ren days, the dragon hour (Chen); for Wu/Gui days, the tiger hour (Yin). Acting during these propitious times averts misfortune. The author stresses these celestial secrets must be guarded carefully, never disclosed lightly.

持切勿輕傳銘之佩之玄精碧匣靈寳聚玄經卷下(終)

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原文底本：Kanripo 漢籍リポジトリ（京都大学），CC BY-SA 4.0。  
Source text: Kanripo Chinese Classics Repository (Kyoto University), CC BY-SA 4.0.  
HTML version: https://daozang.app/en/text/KR5d0001/