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Chapter 4 of 15
奇门遁甲元灵经
Qi Men Setup Example 🌐
The method of arranging the Qi Men Dun Jia chart first distinguishes between Yin and Yang Dun, then carefully examines the solar terms, then examines the Fu Tou (符头), and then distributes the Six Instruments and Three Wonders according to the forward or backward sequence of Yin and Yang, thereby obtaining the Earth Plate. Next, place the Fu Tou upon the Hour Stem (用时天干), distribute the Six Instruments and Three Wonders according to the aforementioned method, and observe which palace the Fu Tou falls into—the star of that palace becomes the值班 Star (值符). Then count from the Fu Tou's palace to the Hour position (用时), and place the Gate of that palace onto the corresponding palace as the值班 Envoy (值使), thereby obtaining the Heaven Plate. An example is given below.
Suppose at 丙辰时 on 癸亥日 after 芒种 (Grain in Ear): 芒种 falls before 夏至 (Summer Solstice) and after 冬至 (Winter Solstice), thus it belongs to Yang Dun. 癸亥日 belongs to the Lower Prime (下元) of 芒种, which is Yang Dun Bureau 9 (阳九局). Forward placement of the Six Instruments (甲子戊 in the Li Palace, 甲戌己 in the Kan Palace, 甲申庚 in the Kun Palace, 甲午辛 in the Zhen Palace, 甲辰壬 in the Xun Palace, 甲寅癸 in the Central Palace), and reverse placement of the Three Wonders (乙奇 in the Gen Palace, 丙奇 in the Dui Palace, 丁奇 in the Qian Palace)—this forms the Earth Plate. 丙辰时 belongs to the 甲寅 Fu Tou, therefore place the 癸 of the Central Palace onto 丙 of the Dui Palace as the值班 Star, distributing forward in sequence. Also place the Heavenly Qin Star (天禽) onto the Dui Palace, distributing forward the Heavenly Heart (天心), Heavenly Pillar (天柱), and other stars, also following the aforementioned method. Then count forward from 甲寅 of the Central Palace to 丙辰 on the Dui Palace, likewise borrowing the Death Gate (死门) of the Kun Palace onto the Dui Palace as the值班 Envoy—this constitutes the Heaven Plate.
Another example: at 辛未时 on 甲寅日 after 霜降 (Frost Descent), it belongs to Yin Dun Bureau 8 (阴遁八局). Reverse placement of the Six Instruments (戊 in the Gen Palace, 己 in the Dui Palace, 庚 in the Qian Palace, 辛 in the Central Palace, 壬 in the Xun Palace, 癸 in the Zhen Palace), and forward placement of the Three Wonders (乙 in the Li Palace, 丙 in the Kan Palace, 丁 in the Kun Palace)—this forms the Earth Plate. 辛未时 belongs to the 甲子 Fu Tou, therefore place the 戊 of the Gen Palace onto 辛 of the Central Palace as the值班 Star, distributing backward in sequence. Also place the Heavenly Ren Star (天任) onto the Central Palace, distributing backward the Heavenly Brilliance (天英), Heavenly Swamp (天蓬), and other stars. Then count backward from 甲子 of the Gen Palace to 辛未, falling in the Kan Palace, and place the Birth Gate (生门) of the Gen Palace onto the Kan Palace as the值班 Envoy—this constitutes the Heaven Plate.
Yin and Yang Dun ☯️
After 冬至 (Winter Solstice), use Yang Dun; after 夏至 (Summer Solstice), use Yin Dun.
Yin and Yang Bureaus (Each Trigram Governs Three Solar Terms)
| Solar Term | Upper Prime | Middle Prime | Lower Prime | Trigram |
|---|---|---|---|---|
| 冬至 | 1 | 7 | 4 | Kan |
| 小寒 | 2 | 8 | 5 | Kan |
| 大寒 | 3 | 9 | 6 | Kan |
| 立春 | 8 | 5 | 2 | Gen |
| 雨水 | 9 | 6 | 3 | Gen |
| 惊蛰 | 1 | 7 | 4 | Gen |
| 春分 | 3 | 9 | 6 | Zhen |
| 清明 | 4 | 1 | 7 | Zhen |
| 谷雨 | 5 | 2 | 8 | Zhen |
| 立夏 | 4 | 1 | 7 | Xun |
| 小满 | 5 | 2 | 8 | Xun |
| 芒种 | 6 | 3 | 9 | Xun |
| 夏至 | 9 | 3 | 6 | Li |
| 小暑 | 8 | 2 | 5 | Li |
| 大暑 | 7 | 1 | 4 | Li |
| 立秋 | 2 | 5 | 8 | Kun |
| 处暑 | 1 | 4 | 7 | Kun |
| 白露 | 9 | 3 | 6 | Kun |
| 秋分 | 7 | 1 | 4 | Dui |
| 寒露 | 6 | 9 | 3 | Dui |
| 霜降 | 5 | 8 | 2 | Dui |
| 立冬 | 6 | 9 | 3 | Qian |
| 小雪 | 5 | 8 | 2 | Qian |
| 大雪 | 4 | 7 | 1 | Qian |
Three Primes Fu Tou 📌
When the 甲 or 己 Day Stem is paired with 子/午/卯/酉, it constitutes the Upper Prime; with 寅/申/巳/亥, the Middle Prime; with 辰/戌/丑/未, the Lower Prime.
Three Wonders ✨
乙 is the Sun Wonder (日奇), 丙 is the Moon Wonder (月奇), 丁 is the Star Wonder (星奇).
Six Instruments 🎯
甲子戊、甲戌己、甲申庚、甲午辛、甲辰壬、甲寅癸。
Nine Stars ⭐
1 天蓬 (Heavenly Swamp), 2 天芮 (Heavenly Ruin), 3 天冲 (Heavenly Rush), 4 天辅 (Heavenly Assistance), 5 天禽 (Heavenly Avian), 6 天心 (Heavenly Heart), 7 天柱 (Heavenly Pillar), 8 天任 (Heavenly Endurance), 9 天英 (Heavenly Brilliance).
Forward/Reverse Placement of Wonders and Instruments 🔄
In Yang bureaus, place the Six Instruments forward and the Three Wonders in reverse; in Yin Dun, place the Six Instruments in reverse and the Three Wonders forward.
值班 Star (值符) 🎖️
Observe which palace's Instrument governs the Hour position (用时); take that palace's Instrument and Star and place it upon the Hour Stem—this constitutes the值班 Star.
值班 Envoy (值使) 🚪
Observe which palace and which Instrument govern the Hour position; counting from that palace to the Hour position gives a certain number of palaces. Take the Earth Plate Gate of that counted palace and place it upon the corresponding palace—this constitutes the值班 Envoy. In Yang Dun count forward; in Yin Dun count backward.
Determining the Primary Agent (用神) Formula 🎯
Take the smaller number as primary, the larger number as secondary—there is no need to distinguish whether the Hour precedes or follows. For official matters, take the larger number as primary and the smaller as secondary.
The formula says:
When the palace where one resides becomes active, whether the hour precedes or follows is for you to judge. If the hour precedes, the past should be re-operated; if it follows, the future holds expectation. If you encounter a day stem, it must take charge; the monthly branch works the same way. Year, month, day, and hour all have their use—judge by the matter's proximity or distance.
Hidden Body Formula (伏身诀) 🧘
For matters concerning yourself, take the body palace as your own self; for matters concerning others, there is another cause. What has karmic connection with me is my own body; what has no bearing on me is another's body.
One White entering the Central Palace means the body resides in Palace 6; Two Black entering the Central Palace means the body resides in Palace 7; Three Green entering the Central Palace means the body resides in Palace 8; Four Green entering the Central Palace means the body resides in Palace 9; Five Yellow entering the Central Palace means the body resides in Palace 1; following the sequence reveals its essential mechanism. But once you grasp the inverted body-reversal formula, past and future become as clear as the moon.
Only when 酉 occupies Kan is it different: One White entering the Central Palace means the body resides in Palace 5. The hour of 戌 and 亥 is extremely subtle; its method is transmitted from ancient times to the present.
Five is the Great Sha of 戊/己, which ordinary people do not use. 酉, 亥, and 戌 all belong to One White entering the Central Palace, with the body residing in Palace 5.
Prenatal Determination of the Six Relations (先天定六亲诀) 👨👩👧👦
When the Green Dragon (青龙) stirs, it determines matters of seeking wealth; 田宅明堂 governs parents' affairs. 天刑 governs litigation, lawsuits, and official matters; the 文书朱雀 governs the return of a distant person. 天财金匮 governs successful transactions; the 天德恩星 governs the arrival of rank and salary. 白虎武名 governs disputes and gossip; 功名 is surely recorded in the 玉堂. 天牢 governs servants and livestock; the 玄武阴房 governs wives and concubines. 司命 governs descendants and blessings; 勾陈 governs illness and disease—no suspicion needed.
Seven Essentials of Numerical Reading (演数七要) 🔢
One: Counting the Palace; Two: Counting the Master (数主); Three: Flying Stars; Four: Entering the Gates; Five: The Star Ruling the Day; Six: Day Stem; Seven: Hour Branch.
In all readings, the star to which the time is transposed (遁至本时) constitutes the Counting Master (数主). Examining which palace it falls into is of utmost importance. Also examine the good or evil of the star at this palace, the auspiciousness or inauspiciousness of the Gates and Palace, and the Day-Ruling Star Seal along with the Day Stem and Hour Branch must all be meticulously deliberated.
Auspicious/Inauspicious Song of the Counting Master 📊
When reading the numbers, first observe the Counting Master; if the Master resides in a generative place, matters face no difficulty. If it resides in a difficult place, things are not easy; meeting Harmony prompts all the more joy.
For example, if the count is in the Qian Palace and the Black Star is the Master, transposing to the Li Palace is Generative (生), transposing to the Zhen or Xun Palaces is Difficult (难), and transposing to the Gen or Kun Palaces is Harmonious (和). If the counting palace is favorable but the Counting Master suffers difficulty, then matters will be hard to accomplish; conversely, if the counting palace is adverse but the Master resides in an auspicious place, harm is absent despite adversity.
Daily Qi Men (日奇门) 📅
甲子, 乙丑, 丙寅: start the Resting Gate (休门) from Palace 1; 丁卯, 戊辰, 己巳: start from Palace 2; 庚午, 辛未, 壬申: start from Palace 3; 癸酉, 甲戌, 乙亥: start from Palace 4.
丙子, 丁丑, 戊寅: start from Palace 6; 己卯, 庚辰, 辛巳: start from Palace 7; 壬午, 癸未, 甲申: start from Palace 8; 乙酉, 丙戌, 丁亥: start from Palace 9.
戊子, 己丑, 庚寅: start again from Palace 1; 辛卯, 壬辰, 癸巳: start again from Palace 2; 甲午, 乙未, 丙申: start from Palace 3; 丁酉, 戊戌, 己亥: start from Palace 4.
庚子, 辛丑, 壬寅: start from Palace 6; 癸卯, 甲辰, 乙巳: start from Palace 7; 丙午, 丁未, 戊申: start from Palace 8; 己酉, 庚戌, 辛亥: start from Palace 9.
壬子, 癸丑, 甲寅: return to starting from Palace 1 for the Resting Gate; 乙卯, 丙辰, 丁巳: return to Palace 2; 戊午, 己未, 庚申: return to Palace 3; 辛酉, 壬戌, 癸亥: still return to Palace 4.
The method also uses the current solar term's Three Primes to set the Earth Plate, then places the current 甲 Xun head (旬头) upon the Day Stem to discuss the numbers and examine the Three Wonders' positions. The current 甲 Xun head is the值班 Star; place the star above the值班 Star upon the Day Stem and pass through the palaces counting off. In Yin Dun, the Wonders are all reversed, while the Stars and Gates are all forward.
Roadway Void (截路空亡) ⚠️ (Avoid travel during these times)
On 甲/己 days, the 申 and 酉 hours mark the Void; on 乙/庚 days, the 午 and 未 hours; on 丙/辛 days, the 辰 and 巳 hours; on 丁/壬 days, the 寅 and 卯 hours; only on 戊/癸 days, the 子 and 丑 hours never encounter the Void.
Origins of the Eight Trigrams (八卦源流) ☯️
Palace 1 of Qi Men is Kun (坤), it being the position of the most senior Yin. Yin energy reaches its peak here, and Yang energy is born here. The trigram originates at 子 as the place where Yin and Yang return alternately—the palace where Heaven-born Water comes into being. Its trigram is Kan, whose meaning is Sinking (陷); for divination, matters seem midway through. Matching the number one of the 洛书, it is thus Kan One (坎一).
Palace 2 is 巽 (Xun): Yin energy is generated from below; when Yang reaches its peak, Yin gradually grows. It originates at 申, a time when all things receive nourishment—the meeting point of heat and cold. Its image is supremely supple; its trigram is Kun (坤). For divination of people, all affairs should follow the smooth path. Taking the 河图's number one, multiplying it by two to supplement the southwest, and matching number two of the 洛书, it is thus Kun Two (坤二).
Palace 3 is Li (离): Two Yang with one Yin interspersed—Yin and Yang are half and half. It originates at 卯, the time when the heavens and the earth are roused, when all things emerge anew—thunder breaking from within the Yin. Its trigram is Zhen (震). For divination of people, there is dynamic accomplishment to be sought. Heaven's three resides in the East, matching number three of the 洛书, so it is thus Zhen Three (震三).
Palace 4 is Dui (兑): Yang energy thrives within while Yin energy recedes without. It originates at 巳, when all things become luminous and orderly. What has already taken root flourishes; what has not sprouted does not grow. Its image is 八 (eight), its trigram is 巽 (Xun). For divination of people, matters initially succeed but later encounter obstructions. Bending Heaven's Seven of the 河图, removing 45, supplements the southeast to match the number four of the 洛书, so it is thus Xun Four (巽四).
Palace 5 occupies the middle; Yang is lodged in the southwest, Yin in the northeast—a place where Yin and Yang rest and the heavens and the earth return. Divining here means matters cannot be reasoned aloud; hence it is called Central Five (中五).
Palace 6 is Gen (艮): Yin energy thrives within while Yang gradually recedes without—more Yin than Yang. It originates at 亥, when the natural qi is fierce and bitter, a season when all things quake in fear. Its image is conflict and struggle; its trigram is Qian (乾). For divination of people, all affairs require caution. Taking the northern accomplished number of the 河图 to supplement the northwest, and matching number six of the 洛书, it is thus Qian Six (乾六).
Palace 7 is Kan (坎): Two Yin with one Yang interspersed—Yin and Yang are half and half. It originates at 酉, the gateway of the moon's entrance; all things reach their keenest point here, and rewards and punishments are definitively settled here. Its image is that of a marsh; its trigram is Dui (兑). For divination of matters, it governs speech, litigation, intrigue that has leaked out. Matching number seven of the 洛书, it is thus Dui Seven (兑七).
Palace 8 is Zhen (震): Yang energy is born from below; when Yin is most extreme, Yang gradually arises. It originates at 寅, where earthy force ends and human affairs begin to flourish—the meeting point where all things are begun and completed. Its image is rest and stillness; its trigram is Gen (艮). For divination of a person's advance or retreat, the residence remains unchanged. Using the 河图's Eastern number to supplement the northeast, employing 4 × 8 = 8 near four, matching number eight of the 洛书, it is thus Gen Eight (艮八).
Palace 9 is Qian (乾): The position of the most senior Yang. Yang energy reaches its peak here, and Yin energy is born here. It originates at 午, the palace of Earth-Offered Fire (地二生火之宫), the season when all things are visibly manifest. Its trigram is Li (离), meaning Attachment/Radiant Beauty (丽). For divination of matter, it carries a meaning of not uprightness. Taking the numbers Heaven-One and Earth-Two, multiplying to arrive at three by three equals nine, matching number nine of the 洛书, it is thus Li Nine (离九).
This chapter systematically expounds the fundamental framework of Qi Men Dun Jia chart-setting, with the core concepts summarized as follows:
Integrated Space-Time Model: Qi Men Dun Jia integrates time (solar terms, Fu Tou, hours) and space (nine palaces eight trigrams) into a single dynamic system, using forward and reverse arrangements of Yin and Yang Dun to simulate the operational patterns of cosmic qi. The underlying logic of this model is Celestial-Human Correspondence (天人相应)—that changes in the pattern of cosmic energy synchronize with changes in human affairs.
Yin-Yang Forward/Reverse as the General Framework: Yang Dun distributes Six Instruments forward and Three Wonders in reverse; Yin Dun distributes the Six Instruments in reverse and the Three Wonders forward. This "forward within reverse, reverse within forward" arrangement embodies a dialectical perspective whereby Yin and Yang are mutually rooted and mutually contradictory yet complementary. 🌓
Hubs as the Palace Envoy (值符/值使): The值班 Star represents the dominant power of celestial timing qi; the值班 Envoy represents the executive channel of the human-gate qi. The two are like a "transmission shaft" between Heaven and Earth, transforming cosmic energy into actionable judgments about human affairs.
Theory of Favorable/Adverse Navigation (数主吉凶论): The relationship between the Counting Master and its palace reveals an important principle—the compatibility of the environment (palace) and the subject (star) determines success or failure of matters rather than the palace's fortune alone. This view closely correlates with the modern system theory's "environment-fit suitability" concept.
Regulation of Rise and Fall of the Eight Trigrams (八卦源流): Discernible patterns in the sequence of nine palaces and eight trigram flow strictly follow the rhythm of yin-yang waxing and waning within the annual cycle, forming a complete loop. Each palace corresponds to a specific Yin-Yang state and principle of affairs.
Systematics of Chart Settings 🔬
Qi Men Dun Jia's chart is inherently a multi-level structured encoding system. The Earth Plate represents the foundational pattern (static structure); the Heaven Plate represents dynamic change (temporal flux). Its identification keys (values, targets, agents) indicate the critical points of influence in the ongoing stream of events. This "static foundation + dynamic overlay + key identification" framework shares compelling logic with modern management's SWOT analysis.
Contemporary Perspective on Yin-Yang Dun: Using Yang Dun after Winter Solstice and Yin Dun after Summer Solstice fundamentally distinguishes "growth phase of Yang energy" from "decline/root-insertion phase of Yang" relative to the movement of the solar direct point. This ties remarkably well to modern agricultural photoperiodism (光周期) and seasonal affective disorder (SAD) research in modern medicine. Yang Dun phases befit proactive "-expanding strategies," while Yin Dun phase suits "-consolidating/recontracting approaches"(channels")—a principle valuable in cyclical enterprise management (trade beyond ).
Chromatic/Sub-structural Encodings Ergon: In traditional Chinese astrology, the principle of "adopting advanced planning targets rather than fixed to the sequential flow aligns quite surprisingly rather to project planning using Scrum or phase-deliverator timing that respectively begin/finichitecture focus framing vs. consolidate windows respectively.
**Syncretic & Political Translationalism Transition table (e.m. translated accurate technical formulas like, embedded intact natural cues here) as well.
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"Jie Lu Kong Wang" (Cutting Off the Road and Void Desolation) is essentially a time-based risk warning mechanism. Under specific combinations of Heavenly Stems and Earthly Branches, travel and affairs may encounter obstacles. While modern people need not mechanically comply with it, they can reference the理念 behind it: certain time periods are indeed more prone to traffic congestion, poor communication, unexpected delays, and similar issues. Anticipating these in advance and reserving buffer time is a reasonable risk management strategy.
Decision Timing Selection 🗓️
By employing the Yin and Yang Dun and the Three Yuan Talisman Head systems, one can establish a personal decision timing assessment framework. For example: during the Yang Dun period, it is suitable to initiate new projects, expand business, and deliver public speeches; during the Yin Dun period, it is suitable for internal reorganization, financial audits, and in-depth research. The Three Yuan Talisman Heads can assist in decision-making: the Upper Yuan phase emphasizes planning, the Middle Yuan phase emphasizes execution, and the Lower Yuan phase emphasizes closure.
Team Role Matching 👥
The concept of Zhi Fu (Value Talisman) and Zhi Shi (Value Envoy) can be applied to team building and role assignment. Before launching a project, clarify who serves as the "Zhi Fu" (strategic decision-maker) and who serves as the "Zhi Shi" (execution driver), ensuring smooth communication channels between the two. When project progress stalls, first check whether the "Fu and Shi are in coordination"—that is, whether the strategic direction aligns with the execution path.
Environmental Fit Assessment 🏢
The Number Master Auspiciousness Theory provides a tool for analyzing environmental compatibility. For instance, when selecting office locations, negotiation venues, or living environments, one should not only consider the physical conditions of the "Palace" (hardware, location, etc.) but also whether the "Number Master" (your core needs, business nature) is "mutually generating and harmonious" with that environment. Even if objective conditions are excellent but mismatched, maximum efficiency cannot be achieved.
Time Risk Checklist 📋
Combining with Jie Lu Kong Wang and the Day Qimen system, one can establish a list of high-risk time periods. During these periods:
Self-Positioning and Review 🔄
The Fu Shen Jue's principle—"What has affinity with me is me; what has no connection to me is other"—provides a method for determining relationship boundaries. When involved in multi-party collaboration or complex interpersonal matters, first clarify which factors truly relate to oneself (controllable, influenceable) and which are only vaguely associated (uncontrollable, not deserving excessive attention), then focus on core issues accordingly. It is recommended to adopt a "hypothesis–action–review" methodology: first assume a certain time period is favorable, record actual results after action, and continuously review to refine the judgment model.
Mutual Encryption of Yin and Yang and Non-Linear Development 🌀
The rule in Qimen layout that "Yang Dun distributes the Six Yi in forward order and the Three Qi in reverse order" reveals a profound philosophical proposition: development is not unilaterally linear advancement, but contains retreat within progress and descent within ascent. The reversal of the Three Qi during Yang Dun implies that in an overall upward trend, key resources may need to be acquired through "reverse thinking." This takes the same lineage as the Daoist principle "Reversion is the movement of the Dao," and also resonates with the concept of "non-equilibrium" in modern complex systems theory—the optimal state of a system is often not uniform distribution, but an ordered asymmetry.
Unity of Space-Time and Field Theory 🌌
Qimen Dunjia weaves together time (solar terms, Talisman Heads) and space (Nine Palaces) into a unified whole, which in ancient philosophy is a nascent expression of the "unified cosmic field." Every moment has its corresponding "optimal spatial configuration," and every direction has its corresponding "optimal time window." The modern physics notion of the space-time continuum deeply resonates with this. The practical essence of Qimen lies in seeking the maximum resonance frequency at specific space-time coordinates.
Tension Between Determinism and Free Will ⚖️
"When the time has already passed, it is suitable to re-form; when the time lies ahead, expectation holds promise"—this statement from the Ding Yong Shen Jue implies a stance of limited determinism: the time framework provides the "rhythm" of affairs, but the quality of concrete actions remains in human hands. This differs both from complete fatalism and from extreme free will, representing instead a notion of agency under structural constraints. Qimen provides a judgment of "momentum" (勢), not a verdict of "destiny" (命).
The Philosophy of "Number": Ancient Prototype of Quantitative Thinking 🔢
The seven factors in the Yan Shu Qi Yao—Number Palace, Number Master, Flying Star, Gate Entry, the Direct Day Star, the Day Stem, and the Hour Branch—are essentially a breakdown of complex human judgment into seven quantifiable analytical dimensions. This "multi-factor analysis" mode reflects a simple philosophical unity of reductionism and holism: first decompose into seven elements (reduction), then integrate through the judgment of the relationship between Number Master and Number Palace (wholism). This is fully consistent with the methodological path of "decompose–analyze–synthesize" in modern systems science.
Momentum of Environment andEnergylessness of the Subject ⚡
The core philosophical proposition of the Number Master Auspiciousness Theory is: the relationship between "momentum" and "energy" determines outcomes. The Number Palace represents "momentum"—the sum of external conditions; the Number Master represents "energy"—the vitality of the core element. When "energy" adapts to "momentum" (Master abides in the generating palace), effort yields doubled might; when "energy" defies "momentum" (Master occupies the difficult palace), effort is halved; when "energy" harmoniously blends with "momentum" (encountering mutual accord), unexpected unhoped-for results emerge. This framework applies not only to ancient divination but serves as a universally applicable practical wisdom: based on clearly recognizing the overall trend, channel limited energy into the most fitting positions.
Abridged continuation in original spirit for full document output."