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Chapter 1 of 2
奇门遁甲入门基础
Because Qi Men Dun Jia is extremely secretive, very little has been openly circulated since ancient times. What has spread among the common people is mostly fragmentary. Complete texts and materials are primarily housed in scientific research institutions and at the highest levels of Buddhist and Taoist organizations, which has resulted in the systems of Qi Men Dun Jia passed down among contemporary folk circles being incomplete and lacking in depth of research. Amidst a climate of utilitarianism and the superficial understanding of most researchers, Qi Men Dun Jia is often "overqualified for petty tasks," used merely to calculate minor gains and losses.
Reposting the discourse of Master Zi Wu Zhen Ren: Qi Men Dun Jia can be considered China's greatest esoteric scholarly art, known in ancient times as the "Art of Emperors." Its core secrets are extremely tightly guarded; outsiders may not casually appropriate them, and being discovered doing so could even result in beheading. Therefore, it has long been buried in history, transmitted only orally from master to disciple along a single lineage, and to this day very few people have truly mastered it.
Qi Men Dun Jia studies the flow of "magnetic effects" in nature through the year, month, day, and hour, and how this flow affects a person's "fortune." The ancients classified these effects into ten applicable "talismans" (symbols) for deduction. In ancient times, Qi Men Dun Jia was primarily used for military purposes, which is why most strategists throughout history were proficient in it. The most famous was Zhuge Liang, who used Qi Men formations to break enemy lines in numerous campaigns.
Modern warfare no longer relies on planar military formations, so Qi Men Dun Jia is no longer applied directly to military affairs. However, it remains closely related to decision-making, timing, and environment in daily life. This art is extremely complex and profound, so this book introduces its methods in the most concise language possible, making it convenient for the general public to use while also promoting traditional culture. When using it, one must adhere to the principles of "benefiting oneself and others, achieving oneself and helping others achieve." It cannot be used to harm others; otherwise, it may injure the other party and also violate the fundamental purpose of this art.
The exact date and origin of the Qi Men Dun Jia prediction method remain undetermined in the forecasting community. The focus of study should be placed on practical application. Simply put, Qi Men Dun Jia itself is the "Nine Palaces Eight Trigrams Formation."
The Huang Di Yin Fu Jing (Yellow Emperor's Scripture of Hidden Talisman) states: "With the Eight Trigrams and the Jia-Zi cycle, divine mechanisms and hidden ghosts are concealed." This means that all the marvels of Qi Men Dun Jia are hidden within the Eight Trigrams and the Jia-Zi cycle. Therefore, one must possess solid knowledge of the Yi (I Ching), as well as a deep foundation in the Five Elements and Heavenly Stems and Earthly Branches, in order to learn it quickly.
The ten Heavenly Stem symbols—Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui— besides representing time, also carry specific meanings. Once these meanings are understood, Qi Men Dun Jia can be "solved effortlessly."
Jia is the Marshal, the Chief Commander, who is often concealed behind the scenes—hence the term "Dun Jia" (Hidden Jia).
Yi, Bing, and Ding are the "Three Marvels" (San Qi), being the three most capable assistants at the leader's side:
The Three Marvels can also be understood as three elite surprise troops; outmaneuvering the enemy often depends on them.
Interpreting the Three Marvels from the perspective of Yin-Yang and the Five Elements: Jia is the commander-in-chief and belongs to Yang Wood. Its greatest fear is being overcome by Geng Metal, because Yang Metal overcoming Yang Wood constitutes the "Seven Killings" (Qi Sha), the most inauspicious configuration. Yi is Yin Wood, like Jia Wood's younger sister; since Yi and Geng form a union, Jia "marries" his sister Yi to Geng Metal as his wife, thereby neutralizing the threat. Thus, Yi is the marvel troop employing the "beauty trap." Bing is Yang Fire; as Wood generates Fire, Bing is like Jia Wood's son, able to overcome Geng Metal and protect his father Jia Wood—hence also a marvel. Ding is Yin Fire, like Jia Wood's daughter, also able to harm Geng Metal and protect Jia Wood—hence also a marvel, earning the beautiful epithet "Jade Maiden."
Wu, Ji, Geng, Xin, Ren, and Gui are called the "Six Instruments" (Liu Yi).
The Ten Heavenly Stems paired with the Twelve Earthly Branches form the Sixty Jia-Zi cycle, and each Heavenly Stem appears six times. Thus are formed the Six Jia, Six Yi, Six Bing, Six Ding, Six Wu, Six Ji, Six Geng, Six Xin, Six Ren, and Six Gui.
The so-called "Six Jia" are:
These Six Jia are six generals. Among them, Jia Zi is the supreme commander (Marshal), and the other five Jia are senior generals. During troop deployment, all of them are concealed beneath their fixed banners. In the Nine Palaces Eight Trigrams Formation, the six Jia ceremonial banners are permanently fixed:
| Six Jia | Concealed Under | Abbreviated Name |
|---|---|---|
| Marshal Jia Zi | Beneath Wu Earth | Jia Zi Wu |
| Second General Jia Xu | Beneath Ji Earth | Jia Xu Ji |
| Third General Jia Shen | Beneath Geng Metal | Jia Shen Geng |
| Fourth General Jia Wu | Beneath Xin Metal | Jia Wu Xin |
| Fifth General Jia Chen | Beneath Ren Water | Jia Chen Ren |
| Sixth General Jia Yin | Beneath Gui Water | Jia Yin Gui |
This is an eternally invariable rule.
The Ten Heavenly Stems conceal Jia, and the remaining nine stems are matched to the Nine Palaces Eight Trigrams Formation. The Six Jia are respectively hidden beneath the Six Instruments (Wu, Ji, Geng, Xin, Ren, Gui), sharing the nine palaces with the Three Marvels—Yi, Bing, and Ding. They follow a permanently fixed order and formation:
Wu, Ji, Geng, Xin, Ren, Gui, Ding, Bing, Yi
This sequence is the key to arranging Qi Men Dun Jia boards, and many texts and teachers have failed to point it out clearly. It is not a straight line, nor is it a single-file line formation; rather, it is an interlocking formation, a Taiji circle, an eternally cycling maze formation. If bent into a circle:
Wu
Yi Ji
Bing Geng
Ding Xin
Gui Ren
That is to say: Wu is always adjacent to Ji, Ji is always adjacent to Geng, Geng is always adjacent to Xin, Xin is always adjacent to Ren, Ren is always adjacent to Gui, Gui is always adjacent to Ding, Ding is always adjacent to Bing, Bing is always adjacent to Yi, and Yi is always adjacent to Wu. No matter from which point one starts, the front and back neighbors never change.
Matching the nine palace numbers:
| Heavenly Stem | Palace |
|---|---|
| Wu | Palace 1 |
| Ji | Palace 2 |
| Geng | Palace 3 |
| Xin | Palace 4 |
| Ren | Palace 5 |
| Gui | Palace 6 |
| Ding | Palace 7 |
| Bing | Palace 8 |
| Yi | Palace 9 |
This is formation deployment order, not marching order. The nine units, within the nine palaces, practice endlessly from Palace 1 to Palace 9, or from Palace 9 to Palace 1, continuously drilling, changing formation patterns and directions.
Going further:
Key Points:
Examples:
Sample derivations:
Yang Dun Bureau 3: Jia Zi Wu is in Palace 3. Following the Yang Dun forward arrangement:
Yin Dun Bureau 4: Jia Zi Wu is in Palace 4. Following the Yin Dun reverse arrangement:
As long as one memorizes the fixed concealed positions of the Six Jia beneath the Six Instruments, one can instantly derive the Nine Palaces Eight Trigrams Formation on paper or in the hand at any time.
With the Ten Heavenly Stems arranged in the Nine Palaces Eight Trigrams Formation, practicing in both forward and reverse directions, a total of Yang Dun has 9 bureaus and Yin Dun has 9 bureaus, yielding 18 types of configurations, 18 types of formations. These are the 18 fixed configurations at the Earth Disc level.
Pairing the Ten Heavenly Stems with the Twelve Earthly Branches, one Stem-Branch pair represents one shi-chen (double hour). Sixty shi-chen are exactly enough for Marshal Jia Zi Wu, leading the group, to complete practicing one formation type. Each of the Six Jia generals takes command for ten shi-chen:
In this way, the sixty shi-chen correspond exactly to the Sixty Jia-Zi Cycle. Within these sixty shi-chen, the palace positions occupied by the Six Jia and the Three Marvels remain fixed and unchanged.
Using Yang Dun Bureau 1 as an example:
Because in the sixty shi-chen, the palaces occupied by the Three Marvels and Six Instruments remain fixed, a formation type and configuration is formed, known as one bureau. This is the most fundamental rule of Shi-Jia Qi Men (Time-Family Qi Men).
The Eight Gates are: Kai (Open) Gate, Xiu (Rest) Gate, Sheng (Birth) Gate, Shang (Hurt) Gate, Du (Block) Gate, Jing (Scenery) Gate, Si (Death) Gate, Jing (Startle/Shock) Gate.
| Eight Gates | Auspicious/Inauspicious | Five Element | Primary Suitability and Avoidance |
|---|---|---|---|
| Kai (Open) Gate | Auspicious Gate | Metal Spirit | Open in all directions; suitable for long journeys, meeting dignitaries, seeking wealth—all endeavors are auspicious and smooth. If it faces the Zhen (Palace 3) or Xun (Palace 4) palaces, it is Metal overcoming Wood, called "Gate overcomes Palace" or "Oppression"; if an auspicious gate is oppressed, auspicious outcomes are thwarted. |
| Xiu (Rest) Gate | Auspicious Gate | Water Spirit | Suitable for rest and gatherings, business, marriage, visiting dignitaries; must not be used for military campaigns. If it faces Li Palace 9, it is Water overcoming Fire—Water and Fire are incompatible, inauspicious. |
| Sheng (Birth) Gate | Auspicious Gate | Earth Spirit | Suitable for construction, marriage, planning affairs, meeting dignitaries, etc. If it faces Kan Palace 1, it is Earth overcoming Water—inauspicious. |
| Shang (Hurt) Gate | Inauspicious Gate | Wood Spirit | Easy to fall ill, encounter disasters or injuries, and attract disputes when going out. However, collecting debts and demanding payments is highly effective; also suitable for hunting and capturing bandits. If it faces Kun Palace 2 or Gen Palace 8, it is Wood overcoming Earth—greatly inauspicious. If an inauspicious gate is oppressed, the misfortune becomes more severe. |
| Du (Block) Gate | Relatively Level | Wood Spirit | Though classified among inauspicious gates, it leans toward being level; travel and visiting dignitaries are acceptable, and hiding or seeking shelter is suitable. Signifies obstruction and blockage. Facing Palaces 2 or 8 is inauspicious. |
| Jing (Scenery) Gate | Inauspicious-Tending-Level | Fire Spirit | Activities supported lead to a burst of vigor but not lasting results. Suitable for games, competitions, and submitting written petitions; fishing and hunting yield nothing. Facing Palaces 6 or 7 is inauspicious. |
| Si (Death) Gate | Inauspicious Gate | Earth Spirit | Going out through this gate brings bad fortune to all affairs; avoid travel, construction, and planning any business, or it will harm people and diminish assets. Suitable for fishing, hunting, executions, and funeral visits. Facing Palace 1 is greatly inauspicious. |
| Jing (Startle) Gate | Inauspicious Gate | Metal Spirit | Unsuitable for travel or pursuing endeavors, or one will encounter fright and alarm; however, appropriate for locating lost persons, tracking fugitives, and pursuing runaways. Facing Palaces 3 or 4 is greatly inauspicious. The Startle Gate presides over panic, fear, and worry, generating many strange disturbances. |
The Nine Stars: Tian Fu (Heavenly Assistance), Tian Qin (Heavenly Seal/Regiment), Tian Xin (Heavenly Heart), Tian Chong (Heavenly Rush), Tian Ren (Heavenly Kindness), Tian Peng (Heavenly Net), Tian Rui (Heavenly Vigor/Junzi), Tian Zhu (Heavenly Pillar), Tian Ying (Heavenly Hero).
Rankings:
Verses for each star and their honors/avoidances:
| Nine Stars | Rhyming Mnemonic | Favorable/Unfavorable Attributes and Five Elements | |---|---|---|---| | Tian Peng (Heavenly Brigand) | When litigation and disputes encounter Tian Peng, victory and fame spread ten thousand li alike. In spring and summer its use brings fortune, in autumn and winter it is half inauspicious. Marriage and distant travel are both unfavorable; construction and burial also meet with vacancy. Only when Sheng Men joins with Bing and Yi can all affairs flourish by its use. | It is the water brigand; the palace it enters is unfavorable for marriage, construction, or relocation. But when it meets Sheng Men combined with the Bing Qi and Ding Qi, it may be used without harm. It may be used in spring and summer; in autumn and winter it augments the influence of water and must not be used. | | Tian Rui (Heavenly Assistant) | Tian Rui is fitting for teaching and forming friendships; when one's path encounters it, it is most inauspicious. For travel and affairs, all should withdraw; construction and tomb burial bring disasters beyond measure. Thieves and robbers cause alarm, worries over young mouths; furthermore official matters bring punishment from office. Even obtaining the Qi Men from this position, seeking good fortune becomes emptiness. | It is the teacher and friend; suitable for receiving instruction and forming associations. Not favorable for marriage, relocation, litigation, or construction. Even with the Qi Men obtained, fortune is difficult to obtain. It is an Earth star: in autumn and winter its use is auspicious; in spring and summer it is inauspicious. | | Tian Chong (Heavenly Rush) | Marriage and camp-setting bring childbirth alarms; travel and relocation bring calamities and tribulations. Construction and burial are all unfavorable; all undertakings should pause and hesitate. | It is the Thunder Ancestor, Heavenly Emperor, and Warrior. Suitable for dispatching troops for revenge and wiping out shame, but not favorable for marriage, construction, relocation, or commerce. | | Tian Fu (Heavenly Assistance) | The star Tian Fu is excellent for distant travel; construction and burial bring blessings that endure long. Official advancement and relocation are both auspicious; joy overflows in wealth and all affairs prosper. | It is the hermit and the commoner; favorable for distant travel, construction, relocation, marriage, burial, and receiving guests. | | Tian Qin (Heavenly Rooster) | Tian Qin in distant travel brings singular profit; stationary merchants and traveling traders alike are well content. Calling upon noble persons benefits the heart; construction and burial all bring abundance. | It is the shaman and the artisan; favorable for distant travel, doing business, burial, construction, and meeting nobility. | | Tian Xin (Heavenly Heart) | Tian Xin is fitting for seeking immortality and compounding medicine; commercial routes and travelers' journeys bring flourishing wealth and rank. The commanding general's relocation and burial are both auspicious; all affairs joyfully met are strong and mighty. | It is the high Taoist and famous physician; suitable for treating illness and taking medicine, practicing qi cultivation, commerce, relocation, and burial. Auspicious in autumn and winter, inauspicious in spring and summer. | | Tian Zhu (Heavenly Pillar) | Tian Zhu advises concealing one's form and guarding carefully; there is no need for distant travel or undertakings. For merchants and all affairs, nothing is favorable; action at once reveals danger and harm. | It is the recluse; suitable for hiding one's traces and consolidating defense. Not favorable for traveling or planning affairs; everything done is inauspicious. | | Tian Ren (Heavenly Benevolence) | The auspicious star Tian Ren renders all affairs successful; sacrifice, seeking office, and marriage are all the same. Slaying demons and serpents, and relocating affairs, commerce and construction and burial all bring abundant joys. | It is the wealthy household; seeking office, marriage, relocation, and commerce—all affairs are auspicious. | | Tian Ying (Heavenly Hero) | The star Tian Ying in marriage brings misfortune; distant travel and relocation should not encounter it. Official advancement and commerce bring defeat and death; construction and seeking wealth end in futility. | It is furnace fire and remnant affliction; all affairs are unfavorable. |
The Eight Spirits in the Qi Men plate represent factors at the level of dark matter and dark energy in the universe. The original text summarizes them in a mnemonic:
Three positions before Zhi Fu is Tai Yin in the second; one position behind is Nine Heavens, two positions behind is Nine Earths. Above the Nine Heavens is fitting for displaying troops; Nine Earths' hidden depths allow camp establishment. Ambush troops should face the Tai Yin position; when meeting Liu He, escape of form is advantageous.
The meanings of the Eight Spirits respectively are as follows:
| Eight Spirits | Five Elements | Character | What It Governs |
|---|---|---|---|
| Zhi Fu (Direct Star) | Central Earth; some sources say its origin belongs to Fire | The Heavenly Si Yi spirit, chief of all spirits; all evils dissipate | Wherever it arrives, all evils dissipate. When urgent, one may dispatch an attack from the direction where Zhi Fu is located—what is called "When urgent, follow the spirit." |
| Teng She (Clinging Serpent) | Southern Fire; Yin Earth | The spirit of emptiness and deceit; gentle nature yet poisonous speech | Governs shock, fear, and the strange. When traveling, encountering it brings a confused spirit and frightened dreams and palpitations; when achieving Men and marvels, there is no harm. |
| Tai Yin (Yin Terminus) | Western Metal | The protecting spirit; hidden and obscure in nature | Suitable for closing the city and hiding troops, taking refuge, and secret planning. |
| Liu He (Six Harmonies) | Eastern Wood | The escorting spirit; level and harmonious nature | Governs marriage, transactions, and the intermediary introduction. Its direction is suitable for weddings and avoiding harm. |
| Gou Chen / Bai Hu (Barren Underferce / White Tiger) | Western Metal | Ferocious and fierce; sanguinary nature | Governs weapons, conflict, killing, and fatal illness. At the Gou Chen direction one must guard against enemy ambush; with the Qi Men obtained, there is no concern. |
| Zhu Que / Xuan Wu (Vermilion Bird / Dark Martial) | Northern Water | Slandering pettiness and petty theft; liking secrecy, conspiring nature | Governs thieves, fugitives, and disputes arising from gossip. At its direction one must guard against spies and thieves; with Qi Men obtained, there is no harm. |
| Jiu Di (Nine Earths) | Kun Earth | Trustworthy and secure spirit; soft-natured and quiet-loving | Mother of all things. Suitable for massing troops, consolidating defense, and hiding. |
| Jiu Tian (Nine Heavens) | Qian Metal | Majestic and formidable spirit; severe-natured and activity-loving | Father of all things. Suitable for displaying forces, arranging battle formations, and acting openly. |
Additionally, the original text provides supplementary attributions of the positions/directions: Teng She and Gou Chen belong to Earth and occupy the center; Zhu Que belongs to Fire and occupies the south; Bai Hu belongs to Metal and occupies the west; Qing Long (Azure Dragon) belongs to Wood and occupies the east. In traditional Qi Men practice, however, the eastern Wood spirit is usually called "Liu He." In this context, "Qing Long" and "Liu He" exhibit variant nomenclatures across different transmitted versions; the learner should be governed by the established plate-setting transmitted by one's own master.
Setting Qi Men Dun Jia plates is done on four levels: Earth Plate, Heaven Plate, Human Plate, Top Plate, plus the Three Marvels and Six Institutions plate.
The Earth Plate is the Later Heaven Eight Trigram Diagram—that is, the Nine Palaces and Eight Trigrams orientation.
The Nine Stars are paired with the Eight Trigrams:
| Nine Stars | Paired Trigram | Palace |
|---|---|---|
| Tian Peng | Kan | One |
| Tian Rui | Kun | Two |
| Tian Chong | Zhen | Three |
| Tian Fu | Xun | Four |
| Tian Qin | Center | Five |
| Tian Xin | Qian | Six |
| Tian Zhu | Dui | Seven |
| Tian Ren | Gen | Eight |
| Tian Ying | Li | Nine |
The Eight Gates are paired with the Eight Trigrams:
| Eight Gates | Paired Trigram | Palace |
|---|---|---|
| Xiu Men (Rest Gate) | Kan | One |
| Sheng Men (Life Gate) | Gen | Eight |
| Shang Men (Harm Gate) | Zhen | Three |
| Du Men (Blockade Gate) | Xun | Four |
| Jing Men (Scenery Gate) | Li | Nine |
| Si Men (Death Gate) | Kun | Two |
| Jing Men (Alarm Gate) | Dui | Seven |
| Kai Men (Opening Gate) | Qian | Six |
Center Palace 5 placement method: civil traditions of the sending (Flying) plate teach that after the Winter Solstice Yang Dun is entrusted to Gen Palace Eight, and after the Summer Solstice Yin Dun to Kun Palace Two. Their meanings, Five Elements, and changes are the same as those paired with the respective trigrams.
The Top Plate comprises the Eight Spirits: Zhi Fu, Teng She, Tai Yin, Liu He, Bai Hu / Gou Chen, Xuan Wu / Zhu Que, Jiu Di, and Jiu Tian. The Eight Spirits correspond to different categories of action: Jiu Tian permits displaying forces and arranging battle formations; Jiu Di permits mustering troops and consolidating defense; Xuan Wu guards against spies, treachery, and thieves; Bai Hu governs death, battle, and mortality; Tai Yin is suitable for withdrawing and hiding footprints; Liu He governs transactions, matchesmade settlements and mediator conventions; Zhi Fu rotates as chief controller in the current segment; Teng She governs empty alarm, shock, and the extraordinary.
The Three Marvels: Difficult Wonderful Wood Sun Yi, Moon Marvel Bing (Fire) and Interior Qing Qiao at our plan table—(in standard renderings)—the Yi Manifestation, emblem Day?.) Render faithfully (checklists uninstall).
Within this spatiotemporal framework, the Nine Stars of the Celestial Plate, Eight Gates of the Human Plate, Eight Spirits of the Top Plate, and Three Marvels and Six Instruments are incorporated to form a multi-dimensional dynamic board. Its core mechanism is "Dunjia" (Concealing Jia): hiding "Jia," which represents the supreme command center, beneath the Six Instruments, and through the combinatorial changes of the Three Marvels, Six Instruments, Eight Gates, Nine Stars, and Eight Spirits, deducing the auspiciousness or inauspiciousness of the situation, the host-guest dynamics, movement and stillness, and response strategies.
It does not simply judge "good/bad," but requires first examining the Five Element interactions of the Palace, Gate, Star, Spirit, and Marvels/Instruments, and then making a comprehensive judgment based on host-guest, movement/stillness, and timing. For example, even for the same inauspicious gate, the Injury Gate can be used for debt collection or catching thieves; the Death Gate can be used for funerals or executions. Auspiciousness and inauspiciousness are relative to specific goals and roles.
From a modern cognitive perspective, Qimen Dunjia can be understood as an ancient version of a "game-theoretic decision sandbox" or a "complex system simulation tool."
The so-called "controlling the opponent and changing one's destiny," stripped of mystification, can be understood as: through systematic analysis of timing, direction, roles, and strategies, optimizing information structure and action strategy, thereby gaining the initiative in competition. It should not be regarded as supernatural manipulation, but rather as a highly structured "situational simulation framework."
It should be noted that terms such as "magnetic effects" and "dark matter" in the original text are borrowings of modern vocabulary to explain ancient arts and should not be treated as rigorous scientific discourse. One should maintain historical perspective and rational attitude when studying.
In modern life, Qimen Dunjia can be transformed and applied in the following aspects:
Timing Decisions
Treat the outcomes of chart activation as a "period risk alert." For example, Open Gate + Heavenly Aide + Nine Heavens is suitable for public presentations, negotiations, and visits; Hidden Gate + Heavenly Pillar + Nine Earths is suitable for organizing materials, confidential matters, and internal audits.
Spatial and Action Direction Selection
The Eight Gate orientations can serve as reference variables for office, travel, or negotiation seating. For example, the Scenery Gate favors publicity and publicity and publishing, but is not enduring; the Life Gate favors launching long-term projects.
Team and Role Management
The Nine Stars and Eight Spirits can be analogized to different roles and risk preferences within a team. For instance, the Heavenly Rush star suits pioneering and siege-breaking, the Heavenly Curse star suits training and mentoring, and the Heavenly Heart star suits medical, technical, and solution-design work.
Risk Checklists and Reviews
Adopt a "hypothesis-action-review" approach:
The deep philosophical foundation of Qimen Dunjia is harmony between heaven and humanity and systems thinking.