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Chapter 2 of 30
奇门遁甲秘笈大全
The permutations of the Yin and Yang Two Dun, whether following or reversing, are profoundly mysterious. The Winter Solstice and the Summer Solstice respectively return to the First Palace of Kan and the Ninth Palace of Li. Should one thoroughly comprehend the fundamental laws of Yin's waning and Yang's waxing, then the patterns governing heaven and earth may all be grasped within the compass of one's palm.
In ancient times, the Yellow Emperor轩辕黄帝 waged war against Chi You蚩尤, struggling for many years at Zhuolu涿鹿 without achieving victory. By chance, he dreamed that a celestial being imparted to him a talismanic formula, whereupon he ascended an altar to make sacrifice to heaven and earth, cultivating his sincerity with devotion. A divine dragon emerged from the Luo River bearing a diagram on its back, and a multi-colored phoenix descended from the azure clouds with a text in its beak. The Yellow Emperor accordingly commanded Feng Hou风将 to expound the heavenly mechanism in written form—and thus the art of Qi Men Dun Jia was established.
Initially, the configurations evolved by Feng Hou numbered one thousand and eighty in all. In the Western Zhou period, Jiang Taigong姜太公 streamlined them to seventy-two configurations, and by the Han Dynasty, Zhang Zifang张子房 (Zhang Liang张良) further condensed them into eighteen configurations, which became the canonical model for later generations of devoted study.
In studying Qi Men Dun Jia, one must first learn to arrange the Nine Palaces on the palm. The sums of the horizontal, vertical, and diagonal lines each equal fifteen—this is the number of the Luo River Diagram. Next, one correlates the Eight Trigrams with the Eight Solar Terms, each trigram governing three solar terms, known as "one qi governing three"—this is the orthodox method.
The Yang and Yin Two Dun are arranged in following and reversing order respectively. Within a single qi are the Upper, Middle, and Lower Three Yuan, whose subtleties are beyond ordinary comprehension. Every five days the yuan changes, and the junction between the solar terms and the yuan must be governed by the principles of "receiving qi"接气 and "transcending the divine"超神.
Recognize the Nine Stars corresponding to the Nine Palaces, and the Eight Gates move along with the Nine Palaces. Within the Nine Palaces, wherever Jia甲 resides is the Zhi Fu值符 (the Chief Star); the gate within the Eight Gates corresponding to the Zhi Fu is the Zhi Shi值使 (the Chief Envoy). The gate at the palace where the Zhi Fu is positioned becomes the Zhi Shi, changing once every ten double-hours (one xun Stem-Branch cycle). The operational rule of the Zhi Fu is: it attaches according to the Hourly Stem; the Zhi Shi travels through the Nine Palaces following the pattern of Yang Going Forward in sequence and Yin Reversing.
The Six Jia generate and command the Six Instruments (Wu戊, Ji己, Geng庚, Xin辛, Ren壬, Gui癸), and the Three Marvels are Yi乙, Bing丙, and Ding丁. In Yang Dun, the Six Instruments are placed in following order and the Three Marvels in reversing order; in Yin Dun, the Six Instruments are placed in reversing order and the Three Marvels in following order.
When an auspicious gate coincides with the Three Marvels by chance, then all matters are fitting—such as when the Opening, Resting, or Birth Gates share a palace with the Three Marvels, affairs proceed smoothly. One must also inspect the remaining palaces for any imperfection, leaving no room for even the slightest blemish.
When the Three Marvels Achieve Dispatch三奇得使, one may indeed employ them. When the Six Jia encounter the Three Marvels achieving dispatch, the benefit is even greater. The Yi Marvel achieves dispatch at Xu and Hai时段 (Dog and Pig); the Bing Marvel achieves dispatch at Zi and Shen (Rat and Monkey); the Ding Marvel (Jade Maiden) achieves dispatch at Chen and Si (Dragon and Tiger).
There is also the configuration known as "The Three Marvels Roaming through the Six Instruments," called the Jade Maiden Guarding the Gate玉女守门. If one engages in matters of secrecy and union, seek within this configuration.
The Three Heavenly Gates and the Four Earthly Doors: If one asks how to employ these methods? The positions of Tai Chong太冲 (Mao卯), Xiao Ji小吉 (Wei未), and Cong Kui从魁 (You酉) constitute the Three Heavenly Gates—passages for covert entry and exit. The Four Earthly Doors take the four days of Chu除, Wei危, Ding定, and Kai开, and matters are undertaken from these directions when exiting and entering. The three positions of Liu He六合, Tai Yin太阴, and Tai Chang太常 are collectively called the Earthly Private Gates地私门. Should one also gain the mutual illumination of the Marvels and Gates, all travel and undertakings will flourish with joy.
Tai Chong the Heavenly Horse太冲天马 is the most exalted of all. When sudden disaster strikes, it is fitting for evasion. Should one be able to ride the direction of the Heavenly Horse, then even swords and halberds piled like mountains would hold no terror.
Three governs vitality, five governs death. One should strive for victory at Three and avoid decline at Five. To recognize the timing of "roaming the Three and avoiding the Five" is to grasp the true mechanism of creation—keep this firmly in mind.
Fu Yin (Prostrate Recapitulation)伏吟 is the most inauspicious—that is, when the Heavenly Peng Star天蓬星 arrives at its own original position. Should the Heavenly Peng Spirit fly to the Li Palace where the Heavenly Ying Star天英星 resides, know that this is Fan Yin (Returning Recapitulation)返吟. The Eighth Gate levels of Fan Yin and Fu Yin likewise: Birth Gate encountering Birth Gate, Death Gate encountering Death Gate—all are Fu Yin. IV. Even when auspicious stars pair with auspicious gates, should Fan Yin or Fu Yin be encountered, all affairs turn inauspicious, and nothing should be undertaken.
The Six Instruments Penalizing Executions六仪击刑 are dire indeed: Jia Zi fears the East (Zi penalizes Mao, [which is] in the East); Xu penalizes Wei; Shen penalizes Yin (the Tiger); Yin penalizes Si, and Si penalizes Shen; Chen penalizes itself; Wu午 penalizes itself. The Three Marvels Entering the Tombs三奇入墓 calls for careful investigation: the Jia day must not enter the Kun Palace (Jia's tomb being at Wei未, within Kun); the Bing Marvel, being of the fire element, has its tomb at Xu戌, at which time no undertaking is favorable; Jia与乙 the Six Yi entering Earth the Kun Twin Palace (Yi's tomb is at Wei未); and the Ding Marvel entering the Gen Eighth Palace (Ding's tomb is at Chou丑)—all are judged by this same principle.
There is also the configuration of the Hourly Stem entering the tomb—within the cast configuration, the Hourly Stem's tomb-entering is the most taboo. The Stems-Branch combinations Wu Xu戊戌, Ren Chen壬辰, Bing Xu丙戌, Gui Wei癸未, and Ding Chou丁丑 all belong to this inauspicious configuration.
The Five Non-Encounters of the Times五不遇时—the Dragon spirit is without brilliance, said to impair the illumination of the solar and lunar rays. When the Hourly Stem engenders ill to the Day Stem, this is the Five Non-Encounters of the Times. For example, when the Jia day encounters the Geng Wu hour (as Geng Metal bars affects Jia Wood), one must necessarily avoid this.
The Marvels and gates combined with Tai Yin, all three in the same palace, are extremely rare. Should one attain merely two of the three, that may still be counted as auspicious, and every action and undertaking is sure to follow one's wishes.
Should the Zhi Fu and Zhi Shi benefit each other, military commanders consider this most precious. Ever since one attacks its opposing-charge palace commencing wherever Zhi Fu lies, one will emerge victorious every time — commit this to memory.
Tian Yi (Zhi Fu/the Sovereign God)'s palace of residence: the great general should establish his command there, and attack its strictly opposing direction. For instance, should the Zhi Fu reside in the Li Ninth Palace signifying their commander shall claim their position at Li origin (Tiɑn Heavens dual usage), there making an offensive against (Kan) facing gate.
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The line "The return of the two solstices to the palaces of One and Nine" reveals a worldview of cyclical return: at the winter solstice, yin reaches its extreme and yang begins to arise (returning to Kan, Palace One); at the summer solstice, yang reaches its extreme and yin begins to arise (returning to Li, Palace Nine). All transformations unfold within cycles, and the very poles of those cycles are precisely where new directions begin. This mode of thought is in direct continuity with the cyclical view of the I Ching: "When the course is exhausted, change occurs; when change occurs, passage is achieved."
"When Heaven and Earth were not yet formed, there was already Principle" touches upon a cosmological inquiry: before the formation of Heaven and Earth, Principle already existed. This system of calculation is not a human invention but a simulation of "the Principle of the Prior Heaven." This conception both endows Qimen Dunjia with sacredness and embodies a kind of rational optimism: the cosmos can be understood and can be calculated.
"Not a true sage—do not transmit it" reveals the ethics of responsibility inherent in esoteric knowledge: powerful decision-making tools must rest in the hands of the virtuous. This resonates strikingly with contemporary discussions of technological ethics—particularly regarding the boundaries of frontier technologies such as AI and gene editing.
The subtlety of yin-yang in forward and reverse motion is inexhaustible; the winter and summer solstices return to the palaces of One and Nine. One who can penetrate the principle of yin and yang can hold Heaven and Earth within a single palm.
The Three Powers transform to generate the Three Yuan (upper, middle, lower); the Eight Trigrams are divided into the Eight Dun Gates. The Stars and the Talisman (the Value Star) revolve with the Ten Heavenly Stems; the Value Envoy regularly hastens after Tianyi (the Value Star). The Six Yi and Six Jia refer fundamentally to the same set (Jiazi equals Wu, Jiaxu equals Ji, etc.); the Three Marvels are Yi, Bing, and Ding. If the Three Marvels combine with the Opening Gate, Resting Gate, or Birth Gate, these are auspicious gates, favorable for travel, and all affairs undertaken will meet with no disadvantage. One who can know the subtlety within will obtain its true numen.
Three palaces before the Value Star is Liubei; two palaces before it is Taiyin—remember this well. One palace behind the Value Star is Jiutian; two palaces behind it is Jiudi. Jiudi allows concealment; Jiutian allows the display of troops; Liubei and Taiyin allow hiding and evasion. In urgent situations, follow the Spirit (the Value Star); in relaxed situations, follow the Gates. In cycles of three and five, the way of Heaven favors [the time].
Although one may obtain the marvelous use of the Three Marvels above, it is not as good as further obtaining the Three Marvels in their allotted positions. But even the allotted positions are not the most refined; above all, one must be wary of the Five Non-Encounters (五不遇时), which harm the light of brightness. When undertaking affairs, one must worry when the Hour Stem overcomes the Day Stem. The patterns of Return Lament (返吟) and Prostrate Lament (伏吟) are also inauspicious. For ambushes and the pursuit of fugitives, one must examine the Ge pattern; when divining about travelers or detained persons, how could one afford to miss their information?
The Three Marvels within the Dipper wander among the Six Yi; the meeting of Tianyi signifies private and hidden matters. For pursuit-and-capture, one must use the Hour Stem overcoming [the Day Stem]; information about travelers is encountered with the Three Marvels. When the Three Marvels behold the roaming Six Yi above, and the Six Yi further behold the period of the Five Yang Hours, and one also seeks auspicious positions among the Eight Gates—for all ten thousand affairs, initiate [without seeking any other advantage?] when the third opening (开工, perhaps referring to the Opening Gate activation or initiation) is realized. The Five Yang are in front, the Five Yin behind; guest and host must know the waxing and waning. The five stems after the yin hours you must remember; when the Six Yi are added, there is even less advantage.
Should the Six Yi suddenly be added to the palace of the Three Palaces? (perhaps the palaces occupied by the Three Marvels?), this becomes the Punishment Execution (击刑), which must be remembered first. With the Six Yi Punishment Execution and the Three Marvels entering the Tomb, actions taken at such times are cause for fear and trembling. When Tai Bai (Metal/Venus) enters Ying (Fire/Mars), thieves arrive; when Ying enters Tai Bai, thieves depart. Bing is contradictory (悖); Geng is obstruction (格). Where there is obstruction, there is no passage; where there is contradiction, there is chaotic rebellion. When Geng is added to the Day Stem, it is the 'Obstructing the Day Stem' [pattern]; when the Day Stem is added to Geng, it is the 'Flying Day Stem Obstruction' pattern. When Geng is added to the Value Star, it is 'Tianyi in Prostration.' When the Value Star is added to Geng, it is 'Tianyi in Flight.' Adding Ji creates the upper-execution obstruction; adding Gui creates the mountain-path suspicion obstruction; adding Ren at such times creates the minor obstruction. Also, be wary when all Year, Month, Day, and Hour [stems trigger this]; at such a time it is most unfavorable, and initiating action or deploying troops is all inappropriate.
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