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Chapter 15 of 30
奇门遁甲秘笈大全
This volume focuses on the rules of auspiciousness and inauspiciousness for the Three Marvels and Eight Gates, the Nine Dun Auspicious Patterns, and the criteria for determining various inauspicious patterns in Qimen Dunjia, along with the systems of the Twelve Palaces' Spirits, Stellar Transits, and Regional Divisions. The core of this volume lies in: Qimen's selection of auspicious times and directions emphasizes the four-layer alignment of Marvel, Gate, Palace, and Spirit — the Three Marvels (Yi, Bing, Ding) must fall on auspicious gates and auspicious palaces to be fully favorable; any slight violation of patterns turns good fortune into calamity. The various "Dun" patterns borrow the "concealment" of heaven, earth, sun, moon, stars, clouds, dragons, tigers, spirits, and ghosts, providing hidden celestial and terrestrial advantages for military operations and strategic planning. Conversely, inauspicious patterns such as "Heaven's Net Spread in Four Directions" and "Five Encounters of Inopportune Time" serve as warnings of fatal taboos at specific spatiotemporal junctures. The volume concludes by anchoring the Qimen chart to geographical orientations through the system of the Twenty-Eight Lunar Mansions and the Twelve Palace Divisions, forming an integrated "Heaven–Time–Earth–Human" decision-making tool. 🌌
When Yi falls in Six or Seven, doubts and difficulties arise; Bing and Ding at One are unfit to view. Pillar and Heart at Nine are both difficult to employ; also beware of Alarm and Opening Gates—do not advance. Hero and Scene are destined to dread the Kan position; Rest Meeting Two or Eight marks the beginning of trouble. Death and Birth Gates with芮 Ren and Qin at Three or Four are forbidden; Charge and Injury at Six or Seven are no false words. Du with Fu, know likewise Three and Four; if one comprehends this, one penetrates the celestial gate.
Yi Marvel falling into Palace Six (Qian) or Palace Seven (Dui) sinks itself into hesitation and difficulty; Bing Marvel and Ding Marvel at Palace One (Kan) are unfit for use. Among the Nine Stars, Tianzhu Star and Tianxin Star at Palace Nine (Li) both struggle to function; Alarm Gate and Opening Gate are not suitable for direct advancement. Tianying Star and Tianjing Star are destined to dread the Kan position; Rest Gate encountering Palace Two (Kun) or Palace Eight (Gen) marks the beginning of misfortune. Death Gate and Birth Gate meeting Tianrui, Tianren, or Tianqin at Palaces Three or Four (Zhen Xun) is taboo; Charge Star and Injury Gate at Palaces Six and Seven (Qian Dui) indeed bring danger; Tianfu Star and Du Gate likewise avoid Palaces Six and Seven. If one can master these crucial points, it is as if one has penetrated the gate of celestial mystery. 🔑
This passage is grounded in the Five Elements generation and克制 logic: Yi belongs to Wood, and entering Six or Seven (Metal positions) suffers克制; Bing and Ding belong to Fire, and entering the Kan Water Palace is restrained; Tianzhu and Tianxin belong to Metal, and entering the Li Fire Palace is hindered. The auspiciousness or inauspiciousness of Gate-Palace combinations depends on the generation,克制, and transformation between the Five Element nature of the Nine Stars matched to the gates and the Five Element nature of the palace they fall into. Each of the Eight Gates governs a specific function; when falling into a position that克制s it, its function is lost; when falling into a position that generates or harmonizes with it, it flourishes. The entire verse is essentially a quick-reference chart for the dos and don'ts of Qimen's key indicators.
One may understand "Palace" as the environmental field, "Gate" as the action strategy, and "Star" as the nature of the acting subject. When strategy and field attributes are mutually克, action is hindered; when they generate each other, action flows like fish in water. For example, Rest Gate belongs to Water; falling into the Earth palaces of Two (Kun) and Eight (Gen), Earth克制s Water, symbolizing that a rest strategy in a field requiring practical action反而 becomes stagnation; Scene Gate belongs to Fire; falling into the Kan Water Palace, Fire is克 by Water, symbolizing that promotional and display-oriented actions are difficult to succeed in information-closed environments. 🧭
"If one comprehends this, one penetrates the celestial gate" — Qimen learning is not fatalistic prediction but rather established upon precise calculation of generation-克 relations within spatiotemporal structures. The so-called "celestial gate" is in fact a deep cognition of natural rhythms and directional energy fields. If one can penetrate surface phenomena and grasp the inner rules governing heaven and earth's operation, one can make optimal time-position choices under limited conditions—this is essentially the embryonic form of classical decision science. 🔍
Alarm and Opening at Three and Four, Rest at Nine; Injury and Du return to Two and Eight palaces; Birth and Death ranked to reside at One; Scene Gate at Six and Seven all the same. Auspicious gates suppressed, good fortune fails to materialize; inauspicious gates suppressed, calamities pile upon calamities.
Alarm Gate and Opening Gate are taboo at Palaces Three and Four (Zhen Xun); Rest Gate is taboo at Palace Nine (Li); Injury Gate and Du Gate are taboo at Palaces Two and Eight (Kun Gen); Birth Gate and Death Gate are taboo at Palace One (Kan); Scene Gate is taboo at Palaces Six and Seven (Qian Dui). If an auspicious gate is suppressed by the palace, good fortune is difficult to achieve; if an inauspicious gate is further suppressed by the palace, calamities will compound layer upon layer. ⚠️
"Suppression" (Pò) means the gate is克 by the palace, placing the gate in a restrained state. Auspicious gates (Opening, Rest, Birth) when suppressed see their auspicious power diminished; inauspicious gates (Death, Alarm, Injury) when suppressed have their inauspicious nature intensified—the latter is an especially grave warning in Qimen: an inauspicious gate is already unfavorable, and entering a palace that克制s it is like a trapped beast turning on its captor, magnifying the deterioration exponentially.
Gate suppression can be analogized as executing the wrong strategy in the wrong environment. For example, Injury Gate (governing competition and breaking through deadlocks) falling into the Earth palaces of Kun and Gen—Earth generates Metal, and Injury Gate belongs to Wood; Wood克制s Earth is gate克制s palace, which is acceptable, but here "suppression" actually refers to palace克制s gate, which requires careful checking against the verse. The core point is: conflict between strategy and environment consumes action energy. An inauspicious gate being suppressed means that an already destructive action, in an environment that rejects it, will trigger a chain reaction of negative consequences. ⚡
The core revelation of gate suppression is: power (gate) is not absolute; context (palace) is the key variable. The same action strategy can produce diametrically opposite results in different spatiotemporal conditions. This reminds us to avoid judging superiority or inferiority in isolation from environment—all judgments should be made within relationality—and this is precisely the manifestation of traditional Chinese "Middle Way" thinking at the level of esoteric arts. 🌊
Three Marvels entering tomb, a hundred matters are unfit; Yi and Bing approaching Qian, please avoid them; Ding Marvel and乙 at Wei, approaching Gen Earth—all manner of actions should come to complete rest.
When the Three Marvels enter the tomb, none of the hundred affairs should proceed. Yi Marvel and Bing Marvel entering the Qian Palace (tombed at Xu) must be strenuously avoided; Ding Marvel and Yi Marvel entering the Gen Palace (tombed at Chou and Wei) are likewise great taboos. Whenever this pattern appears, all action plans should come to a halt. ⛔
"Tomb" (Mù) is the state in which the Five Elements' vital energy enters a condition of return, contraction, and loss of vitality. Yi Wood is tomb-ed at Xu (Qian Palace), Bing Fire is tomb-ed at Xu (Qian Palace), Ding Fire is tomb-ed at Chou (Gen Palace), and Yi Wood is tomb-ed at Wei (Kun Palace; here the verse mentions "approaching Gen," referring to Ding's tomb at Chou within Gen). Once the Three Marvels enter the tomb, the marvelous energy becomes "locked," like a bright pearl buried in dust or a precious sword sheathed—no matter how opportune the moment, vitality cannot be stirred into life.
Entering the tomb can be understood as core resources temporarily losing their efficacy. In business decisions, this resembles states such as "capital being tied up," "connections temporarily unavailable," or "brand momentum entering a dormant period." Forcing projects forward at such times is like sailing against the current—resistance multiplies. Recognizing "tomb periods" is essentially identifying cycles when system energy is at a trough, thereby avoiding irreversible decisions made at low points. 📉
The "tomb" is not absolute annihilation but rather a necessary stage in the cycle of yin and yang—for every birth there is a tomb, for every peak there is a decline. Wisdom lies not in resisting the tomb period but in recognizing one's position within the cycle, knowing when to hide and when to reveal. This reverence for the rhythm of timing reflects ancient Chinese people's profound comprehension of natural cycles. 🍂
Original Text: Birth Gate, presiding over prosperity, combines with Bing Marvel, descending upon six Ding below—this is it. This Dun gains the concealment of the moonlight essence; it is suitable for military deployment, presenting strategies, and exercising the authority of kings and nobles—all matters flourish. Also, Opening Gate combined with six Bing is the same; suitable for sacrificial prayers to heavenly spirits.
Paraphrase: The Heavenly Dun pattern is constituted as follows: Birth Gate combines with Bing Marvel, with six Ding below. This pattern borrows the protection of the moon's essence, suitable for military formations, offering strategic counsel, and wielding authority—all things thrive and prosper. Additionally, Opening Gate combined with six Bing also constitutes Heavenly Dun, suitable for sacrificial worship and prayer to heavenly spirits. 🌙
Original Text: Opening Gate combines with Yi Marvel, descending upon six Ji below—this is it. This Dun gains the concealment of the sun's essence; it is suitable for burials, ambushes, going out, and building houses—all are auspicious.
Paraphrase: The Earthly Dun pattern is: Opening Gate combines with Yi Marvel, with six Ji below. This pattern obtains the concealment of the sun's essence, suitable for burials, ambushes, travel, and construction—all things are auspicious. ⛰️
Original Text: Rest Gate combined with Ding Marvel and Great Yin—this is it. This Dun gains the concealment of the star's essence; it is suitable for secretly reconnoitering enemy camps, concealing one's traces, visiting the eminent, recruiting talent, seeking marriage, conducting business, seeking generals, confronting enemies, and swearing oaths—auspicious; all matters harmoniously converge.
Paraphrase: The Human Dun pattern is: Rest Gate combines with Ding Marvel together with the spirit of Great Yin. This pattern borrows the protection of the star's essence, suitable for secret intelligence on enemy camps, hiding one's whereabouts, paying respects to dignitaries, recruiting worthy talents, seeking marital unions, planning business ventures, seeking able commanders, engaging enemies, and making sworn alliances—all matters harmonize and gather well. ⭐
Original Text: Yi Marvel combines with Rest, Opening, or Birth, approaching Xun—this is it; also, Opening with Bing approaching Xun is likewise. At this time, if wind comes from the northwest, it is called "Heavenly Council Wind," and it is suitable to strike the enemy with the wind... If wind comes from the east, it is called "Thunder Gate Wind"; if the enemy is in the east, one must not engage. If wind comes from the southeast, it is called "Great Gate Wind"; if the enemy is in the south, one must not engage either.
Paraphrase: The Wind Dun pattern is: Yi Marvel combines with Rest Gate, Opening Gate, or Birth Gate, approaching the Xun Palace; alternatively, Opening Gate with Bing Marvel approaching Xun is also the same. At this time, if the wind comes from the northwest, it is called the Heavenly Council Wind—suitable for attacking the enemy with the wind at one's back, inhaling the wind's energy and spraying it over banners, or burning rare incense so that soldiers receive the spiritual wind's protection amid music. If the wind comes from the east, it is called Thunder Gate Wind; if the enemy is in the east, battle should not be sought. If the wind comes from the southeast, it is called Great Gate Wind; if the enemy is in the south, battle should likewise not be sought. 🌬️
Original Text: Yi combines with Opening, Rest, or Birth, descending upon the Six Xin Palace; also, Yi with Opening approaching Kun is likewise. This Dun gains the concealment of the cloud's essence; it is suitable for concealing forms and blinding enemies. If the cloud formation resembles a woman's hands and feet, it presages joy within three days... If it resembles a sitting dog, there are hidden elite troops in ambush; if clouds scatter in fragments, broken by wind, it presages great defeat.
Paraphrase: The Cloud Dun pattern is: Yi Marvel combines with Opening Gate, Rest Gate, or Birth Gate, descending upon the Six Xin Palace; alternatively, Yi Marvel with Opening Gate approaching the Kun Palace is also the same. This pattern gains the concealment of the cloud's essence, beneficial for hiding one's form and deceiving the enemy. If the cloud vapor takes the shape of a woman's hands and feet, it presages joy within three days; if white clouds have black clouds at their outer layer, it indicates hidden troops; if the clouds resemble a flying formation of wild geese, it portends the appearance of a great general; if the clouds take the shape of a sitting dog, it indicates elite troops lying in ambush; if cloud layers are broken apart by wind into scattered fragments, it presages great defeat. ☁️
Original Text: Rest Gate with Yi Marvel approaching Six Jia in the Kan Palace, or approaching Six Gui, is likewise. At this time, it is suitable to sacrifice to the Dragon Spirit, pray for rain, capture bandits by surprise, secretly plan river crossings, hold strategic waterway positions, set up mechanisms and ambushes, attack enemies, and assess water surfaces—receiving the Dragon Spirit's aid, and it is especially advantageous for naval warfare.
Paraphrase: The Dragon Dun pattern is: Rest Gate with Yi Marvel approaches Six Jia in the Kan Palace, or approaches Six Gui likewise. At this time, one is suited to offer sacrifices to the Dragon Spirit, pray for rainfall, capture bandits through concealment, secretly plan river crossings, garrison strategic water passages, lay ambushes and devise strategies, attack enemies with awareness of water conditions—all while receiving the Dragon Spirit's assistance; it is particularly favorable for naval combat. 🐉
Original Text: Yi Marvel combines with Xin approaching Rest Gate in the Gen Palace; also, Xin combined with Birth approaching Gen is likewise. At this time, it is suitable to pacify deserters and outlaws, and for rapid assault in warfare—victory is certain; suitable for setting ambushes, guerrilla operations, concealing troops, planning crossings of strategic passes, and assessing treacherous roads—employing strategy with the might of the tiger.
Paraphrase: The Tiger Dun pattern is: Yi Marvel combines with Xin approaching Rest Gate in the Gen Palace; alternatively, Xin combined with Birth Gate approaching Gen is also the same. At this time, it is appropriate for recruiting fugitives and outlaws, and for swift, forceful attacks in battle—victory is assured; favorable for laying ambushes, conducting guerrilla operations, hiding troops, strategizing the crossing of critical passes, and measuring dangers along the road—borrowing the tiger's might to strengthen one's plans. 🐅
Original Text: Bing Marvel combines with Nine Heavens approaching Birth Gate. At this time, it is suitable to pray to spirits, perform divine arts, draw ground diagrams with rods, tread the Yu steps, construct altars, expel evil, command generals, summon wind and call rain, and subjugate ghosts, spirits, and demons—receiving the concealment of Heaven's Spirit and the Hundred Spirits.
Paraphrase: The Spirit Dun pattern is: Bing Marvel combines with the Nine Heavens approaching Birth Gate. At this time, one is suited to pray to gods and spirits, execute esoteric arts, draw formations upon the ground, tread the sacred Yu Steps, build altar platforms, drive out evil, issue commands to generals, summon wind and invoke rain, and subdue all ghosts, spirits, and demons—enjoying the protection of Heaven's spirits and the Hundred Spirits. ✨
Original Text: Birth Gate with Ding Marvel and Nine Earth approaching Gen. Also, Yi Marvel combining with Nine Earth at Du Gate is likewise. At this time, it is suitable for scouting enemy intelligence, raiding camps and plundering stockades, setting up false appearances and empty ambushes, and commanding ghosts and spirits—receiving the concealment of ghosts and spirits.
Paraphrase: The Ghost Dun pattern is: Birth Gate with Ding Marvel and the Nine Earth approaching the Gen Palace; alternatively, Yi Marvel combined with Nine Earth at Du Gate is likewise. At this time, one is suited for reconnaissance of enemy dispositions, raiding encampments and looting fortresses, fabricating deceptive illusions to lure enemies into empty traps, and summoning the power of ghosts and spirits—enjoying the shield of the dark and unseen. 👻
Yi Marvel approaching Zhen is "Sunrise over Fusang," the land of prosperity—the noble ascends to the main hall of Yi-Mao. Bing Marvel arriving at Li is "Moon Illuminating the End Gate," the place of flourishing fire—the noble ascends to the main hall of Bing-Wu. Ding Marvel approaching Dui is "Ding Seen in the West," the divine throne of heaven—the noble resides in his own hall of Ding-You.
Yi Marvel approaching the Zhen Palace is called "Sunrise over Fusang" —a land of prosperity, like a noble ascending to the Yi-Mao main hall; Bing Marvel arriving at the Li Palace is called "Moon Illuminating the End Gate" —the place where fire flourishes, like a noble ascending to the Bing-Wu main hall; Ding Marvel approaching the Dui Palace is called "Ding Seen in the West" —the divine position of heaven, like a noble residing in his own Ding-You hall. 🌅
Each of the Three Marvels has its native vital territory: Yi Wood flourishes at Mao (Zhen Palace), Bing Fire flourishes at Wu (Li Palace), Ding Fire obtains profit at You (Dui Palace, where the Heavenly Noble of Ding resides). "Ascending to the hall" (Shēng Diàn) means the Three Marvels return to their own positions, like a sovereign holding court—at which time their energy is at its purest and most powerful. This is the most honorable configuration among the Three Marvels patterns.
Consider the Three Marvels as three types of core resources: Yi as relationships and vitality, Bing as brand and momentum, and Ding as wisdom and precision. When each resource is placed in its field of greatest strength (for instance, relational resources applied to the east and new ventures; brand momentum to the south and communications domains), its utility is maximized. The Ascending to Hall pattern reminds us that placing the right resource in the right position is the first law of success. 🎯
The essence of "ascending to the throne" (sheng dian) is the ideal state of all things returning to their proper positions. This is precisely what the I Ching means by "each fulfills its own nature and destiny" (ge zheng xing ming)—every being has its optimal ecological niche, and when one finds and occupies that position, power flows naturally. This is not external force or compulsion, but a high degree of alignment between one's inner nature and the outer environment. 🌿
Original text: When the Three Wonders (Yi, Bing, Ding) arrive, but the three auspicious gates (Kai, Xiu, Sheng) are not present, [the configuration] cannot be used. If the three auspicious gates arrive but the Three Wonders are absent, it may still be used. The classic says: "Turn your back to the Gate of Life and face the Gate of Death, and you will win every battle." In short, only when the Three Wonders, auspicious stars, and auspicious gates all arrive together and do not violate any restrictive patterns can it be considered completely safe. If the matter is urgent and the stars do not arrive, one must employ the method of "turning the back to Life and facing Death."
Paraphrase: If the Three Wonders arrive but the three auspicious gates do not, the configuration cannot be used; if the three auspicious gates arrive but the Three Wonders do not, it may still be used. The ancient classic says: "With your back to the Gate of Life and facing the Gate of Death, you will win a hundred battles out of a hundred"—this is an extraordinary method for times of dire urgency. In short, only when the Three Wonders and the auspicious gates arrive together without violating any inauspicious patterns is it the strategy of complete safety. If the matter is urgent and the auspicious configurations have not arrived, one must adopt the extraordinary measure of "turning the back to Life and facing Death." ⚔️
Original text: On Jia-Ji days the Yi Wonder; on Bing-Xin days the Bing Wonder; on Yi-Geng days the Ding Wonder; on Ding-Ren days the Yi Wonder; on Wu-Gui days the Ding Wonder.
Paraphrase: When the Day Stem is Jia or Ji, the Yi Wonder serves as the special envoy; on Bing or Xin days, the Bing Wonder; on Yi or Geng days, the Ding Wonder; on Ding or Ren days, the Yi Wonder; on Wu or Gui days, the Ding Wonder. This is the selection rule that pairs the Three Wonders with the day stems according to the Five Combinations of Heavenly Stems.
In Qimen, the auspicious gates take precedence over the Three Wonders—the gates are the "path," and the Wonders are the "momentum." When there is a path to take, one can still act even if momentum is weak; when there is momentum but no path, one cannot move even an inch. The deeper significance of "turning the back to Life and facing Death" lies in this: when all auspicious configurations are lacking, the choice of direction can still turn the tide—place one's back toward the Life direction (receiving support from essential energy) and face the Death direction (confronting adversarial energy), using the energy differential created by spatial orientation to compensate for the lack of favorable configurations.
When resources are scarce and conditions are unfavorable, one need not passively wait for the "perfect moment," but should instead seek relatively advantageous directional positions: let supportive resources lie behind (the Life direction) and place challenges before oneself (the Death direction), trading spatial positioning for strength. This is similar to team operations in critical missions, where core members take supporting positions in the rear while those who face direct risk take the forward positions. 🎯
"Turning the back to Life and facing Death" embodies a dialectical view of crisis: when system resources are insufficient for comprehensive deployment, concentrating strength on guarding the vital direction (Life) while directly confronting the focal point of contradiction (Death) can paradoxically unleash the greatest fighting power. This shares the same essence as Sun Tzu's Art of War: "Cast into a place of death, one survives." 🔥
Original text: Jia-Ji hours [correspond to] Bing, Yi-Geng hours [correspond to] Xin, Bing-Xin hours [correspond to] Yi, Ding-Ren hours [correspond to] Ji, Wu-Gui hours [correspond to] Ren. Another school says: when Ding or Xin appears in the Dui palace, it is auspicious.
Paraphrase: The hour-stem pairings for the Jade Maiden Guarding the Gate are: Jia-Ji hours guard the Bing position, Yi-Geng hours guard the Xin position, Bing-Xin hours guard the Yi position, Ding-Ren hours guard the Ji position, and Wu-Gui hours guard the Ren position. Another tradition says that seeing Ding or Xin in the Dui palace is auspicious. This pattern signifies concealed assistance and secret support from benefactors. 🌸
Original text: When the Yi Wonder is added to Ding, or the Yi Wonder is added to Bing, encountering this brings great fortune.
Paraphrase: When the Yi Wonder in the upper plate is added to Ding in the lower plate, or the Yi Wonder is added to Bing, this constitutes "convergence of the Three Wonders"—the harmony of Yin and Yang. Encountering this brings great fortune. 🔄
Original text: Ding (sixth of the Nine Stars) added to Yi (second of the Nine Stars).
Paraphrase: When Heavenly Plate Ding is added to Earthly Plate Yi, Wood generates Fire, signifying the flourishing of Heavenly Fortune—an auspicious sign for literary pursuits, reputation, and dissemination. 📈
Original text: Ding (sixth) added to Jia (first); Jia (first) is called the Fu Head (Futou).
Paraphrase: When Heavenly Plate Ding is added to Earthly Plate Jia, and Jia serves as the Fu Head (root of the Direct Symbol), the Ding Fire is generated by the Jia Wood. The Wonders and Instruments combine harmoniously, and all endeavors may be undertaken. 🤝
Original text: Jia-Ji days at Jiaxu hour, Yi-Geng days at Jiashen hour, Bing-Xin days at Jiawu hour, Ding-Ren days at Jiachen hour, Wu-Gui days at Jiayin hour. Military operations, battles, taking office, formal visits, seeking wealth, and distant travel are all auspicious. Those who are guilty shall all receive pardon. On Jia-Ji days, Jiazi and Jisi hours also count.
Paraphrase: The day-hour combinations for the Heavenly Assistance Hour are: Jia-Ji days meeting the Jiaxu hour, Yi-Geng days meeting the Jiashen hour, Bing-Xin days meeting the Jiawu hour, Ding-Ren days meeting the Jiachen hour, and Wu-Gui days meeting the Jiayin hour. This pattern is favorable for deploying troops, engaging in battle, taking office, formal audiences, seeking wealth, and long-distance travel—all is auspicious; even those who have committed offenses may obtain clemency. On Jia-Ji days, the Jiazi or Jisi hours also count as Heavenly Assistance Hours. 🌟
Original text: Heavenly Plate Wu (fifth of the Nine Instruments), Earthly Plate Bing (third of the Nine Instruments).
Paraphrase: When Heavenly Plate Wu is added to Earthly Plate Bing, with Wu as the Azure Dragon and Bing as the Sun, the Dragon turns back to gaze upon the Sun, signifying the return of power and recovery of what was lost. 🐉
Original text: Bing added to Wu.
Paraphrase: When the Heavenly Plate Bing Wonder is added to the Earthly Plate Wu Instrument, it is like a flying bird returning to its nest, signifying unexpected joyful news and the arrival of opportunities. 🐦
Original text: Bing added to Yi.
Paraphrase: When the Heavenly Plate Bing Wonder is added to the Earthly Plate Yi Wonder, the Vermilion Bird holds a flower, radiating literary brilliance. This signifies effective eloquence, approval of written documents, and favorable news. 🌺
Original text: The Yi [Wonder] added to the two palaces of Wu (Jiawu) and Xu (Jiaxu); the Bing Wonder added to the two palaces of Zi (Jiazi) and Shen (Jiashen); the Ding Wonder added to the two palaces of Yin (Jiayin) and Chen (Jiachen).
Paraphrase: The Yi Wonder added to the Jiawu and Jiaxu palaces; the Bing Wonder added to the Jiazi and Jiashen palaces; the Ding Wonder added to the Jiayin and Jiachen palaces—when the Three Wonders attain their commission from the Direct Symbol, they possess the authority to exercise their power, like an envoy bearing the emperor's credentials—acting with full legitimacy, and whatever is planned may succeed. 📜
Original text: When Bing is added to the Direct Symbol, added to Bing, or added above the year, month, day, or hour stems, all such cases constitute the Bei Pattern, indicating disorder in governance and rules. Bing added to Bing also constitutes Bei, indicating the appearance of rebels and treacherous ministers.
Paraphrase: When Heavenly Plate Bing is added to the Direct Symbol, added to another Bing, or added to the year, month, day, or hour stems, all constitute the Bei Pattern, indicating chaos and disciplinary breakdown during governance. Bing over Bing stacking is also Bei, signaling encounters with rebellion and internal treachery. 🔥
Original text: When the Heavenly Net is spread in four directions there is no road to escape; but in the first and second palaces the net is low, and a road may pass through... Using this time for affairs brings calamity; if someone forcibly tries to breakthrough, they will immediately fall with the sight of blood.
Paraphrase: The Heavenly Net Spread in Four Directions signifies having no way out. However, in the first and second palaces, the net hangs low and there is still a path through. If one forcibly undertakes affairs at this time, calamity is certain; if someone forcefully tries to break through, bloodshed will be immediately witnessed. 🕸️
Original text: Ren (sixth) added to the hour stem Gui (tenth); with both nets thus engaged, one should not deploy troops or travel—great inauspiciousness.
Paraphrase: When Heavenly Plate Ren is added to Earthly Plate Gui, with the dual nets of Heaven and Earth screening over, one should not dispatch troops or travel—a great misfortune. 🚫
Original text: The "High Net" pattern is the Heavenly Net Spread in Four Directions, where Heavenly Plate Gui is added to the fifth through ninth palaces—great inauspicious, cannot be used. The "Low Net" pattern is Heavenly Plate Gui added to the first through fourth palaces—one may crawl out beneath it. The classic says: "When the Heavenly Net spreads in four directions, all things harm themselves." At this time one may marginally undertake all affairs, but the spirits have high and low positions that must be discerned.
Paraphrase: The High Level Pattern is the severe form of the Heavenly Net Spread in Four Directions—Heavenly Plate Gui falls into the fifth through ninth palaces, where the net hangs high and obscures the sun—a great inauspicious condition that cannot be used. The Low Level Pattern, when Heavenly Plate Gui falls into the first through fourth palaces, means the net hangs low and one may crawl out beneath it. The classic states: "When the Heavenly Net spreads in four directions, all things harm themselves." During the Low Level Pattern, one may marginally undertake affairs, but the spirits have high and low positions that must be carefully discerned. 📏
Original text: "The Fugong Pattern"—Heavenly Plate Geng added to the Direct Symbol and Earthly Plate Wu: neither host nor guest is favored, and combat brings harm to both sides. "The Feigong Pattern"—Direct Symbol added to Geng: both host and guest face inauspiciousness.
Paraphrase: The Fugong Pattern—Heavenly Plate Geng added to the Direct Symbol or Earthly Plate Wu: both the host and guest parties are at a disadvantage, and any battle must end in mutual destruction. The Feigong Pattern—the Direct Symbol added to the Heavenly Plate Geng: both host and guest face inauspiciousness. 💥
Original text: Bingxu is the tomb hour [of Bing, located in] Qian [palace]; Renchen is the tomb of the Xun [palace]; Xinchou is the tomb of the Gen [palace]; Yiwei is the tomb of the Kun [palace]; Wuxu is the tomb of the Qian [palace].
Paraphrase: Bing enters its tomb at Xu hour in the Qian palace; Ren enters its tomb at Chen in the Xun palace; Xin enters its tomb at Chou in the Gen palace; Yi enters its tomb at Wei in the Kun palace; Wu enters its tomb at Xu in the Qian palace. 🪦
Original text: The Gate overcoming the Palace is called Oppression (po); the Palace overcoming the Gate is called Control (zhi); the Gate generating the Palace is called Harmony (he); the Palace generating the Gate is called Righteousness (yi).
Paraphrase: Gate overcoming Palace is Oppression (gate force suppressing the environment, an image of exhausted strength); Palace overcoming Gate is Control (environment restricting action, an image of being blocked); Gate generating Palace is Harmony (action nourishing the environment, an image of coordination); Palace generating Gate is Righteousness (environment supporting action, an image of receiving assistance). ⚖️
Original text: "The Two Dragons Contending Pattern"—Jia (first) added to Yi (second)—inauspicious. "The Azure Dragon Trapped Pattern"—Jia (first) added to Wu (fifth)—dangerous.
Paraphrase: Jia added to Yi constitutes Two Dragons Contending, where two woods clash against each other—inauspicious; Jia added to Wu constitutes the Azure Dragon in Distress, where wood enters the earth domain and is exhausted—dangerous. 🐉⚡
Original text: When the Hour Stem overcomes the Day Stem.
Paraphrase: When the Hour Stem overcomes the Day Stem, it constitutes the Five Non-Encounter Hours—the ultimate point where the timing of heaven and individual intention contradict each other, and no undertaking should be pursued. ⏰
Original text: "The Sui (Year) Pattern"—Geng governing the Year Stem... "The Shi (Hour) Pattern"—Geng governing the Hour Stem. "The Da (Great) Pattern"—Geng governing Gui. "The Xiao (Small) Pattern"—Geng governing Ren. "The Xing (Punishment) Pattern"—Geng governing Ji. "The Paradox Pattern"—Bing added to the Hour Stem.
Paraphrase: Geng attached to the Year Stem constitutes the Year Pattern, to the Month Stem the Month Pattern, to the Day Stem the Day Pattern, and to the Hour Stem the Hour Pattern—the malicious energy of Geng encroaches upon all dimensional levels of time, and whatever is attached will be impeded. Geng added to Gui constitutes the Great Pattern; Geng added to Ren constitutes the Small Pattern; Geng added to Ji constitutes the Punishment Pattern; Bing added to the Hour Stem constitutes the Paradox Pattern. 🌀
Original text: "The Azure Dragon Flees" — Yi added to Xin. "The White Tiger Runs Rampant" — Xin added to Yi. "The Flying Serpent Weaves and Twists" — Gui added to Ding. "The Vermilion Bird Plunges into the River" — Ding added to Gui. "Mars Enters Venus" — Bing added to Geng. "Venus Enters Mars" — Geng added to Bing.
Paraphrase:
| Pattern Name | Combination | Imagery |
|---|---|---|
| The Azure Dragon Flees | Yi added to Xin | Vitality suppressed, vanishing in a flash |
| The White Tiger Runs Rampant | Xin added to Yi | Uncontrolled violence, harming the innocent |
| The Flying Serpent Weaves and Twists | Gui added to Ding | Schemes proliferate, truth becomes indistinguishable |
| The Vermilion Bird Plunges into the River | Ding added to Gui | Words lose their way, reputation collapses |
| Mars Enters Venus | Bing added to Geng | Fire enters metal, a portent of war |
| Venus Enters Mars | Geng added to Bing | Metal encroaches upon the fire position, omen of bloodshed |
The core logic of the inauspicious pattern system lies in the extreme manifestation of overcoming (mutual conquest) relationships. When two Heavenly Stems that mutually overcome each other encounter one another in the Heavenly and Earthly Plates, and happen to occupy unsuitable positions, various inauspicious patterns are formed. These patterns are not mere "superstitious taboos" but rather the naming and classification of conflicting energy patterns—each pattern describes a specific form of energy conflict and the category of consequences it may trigger.
The various Geng patterns can be reinterpreted as source analysis of hindering factors—year-level Geng Patterns = industry-wide cyclical resistance; month-level = stage-based environmental pressure; day-level = obstacles in daily decision-making; hour-level = immediate, present-moment resistance. The Five Non-Encounter Hours suggests that when a larger time cycle (day) conflicts with a smaller action window (hour), forcefully advancing will only yield diminishing returns. The Heavenly Net Spread in Four Directions serves as a metaphor for a systemic deadlock state—all exits sealed, where the more one struggles, the more constrained one becomes. 🔒
The inauspicious pattern system reflects the ancient Chinese people's profound observation of conflict: not all conflicts are identical—some are "flight" (energy draining), some "rampancy" (energy spiraling out of control), some "weaving and twisting" (deceptive and unpredictable), and some "plunging into a river" (self-destruction). Identifying the nature of a conflict is more important than merely identifying its existence. This offers a more nuanced and instrumental perspective to modern conflict management beyond the binary of whether conflict itself is "good" or "bad." 🧿
Original text: At Zi (Rat) lies Capricorn?, at the position of Qing and Qi; at Chou (Ox) lies Sagittarius?, at Yue and Yangzhou; at Yin (Tiger) lies Sagittarius?, at Youyan territory; at Mao (Rabbit) lies Scorpio, at Song and Yuzhou; at Chen (Dragon) lies Libra, at Zheng and Yanzhou; at Si (Snake) lies Virgo, at Chu and Jingqiu; at Wu (Horse) lies Leo, at the three rivers of Zhou; at Wei (Goat) lies Cancer, at Qin and Yongzhou; at Shen (Monkey) lies Gemini, at Wei and Yizhou; at You (Rooster) lies Taurus, at Zhao and Jizhou; at Xu (Dog) lies Aries, at Lu and Xuzhou; at Hai (Pig) lies Pisces, at Wei and Bingzhou.
Paraphrase: [Renderings representative—many modern commentators align with the corresponding Western zodiac.] The correspondence between the Twelve Earthly Branches and the Western zodiac, alongside traditional Chinese regions, is as follows:
Original Text: The second degree of Di (氐) passes through Mao (卯); the third degree of Wei (尾) passes through Yin (寅); the fourth degree of Dou (斗) passes through Chou (丑); the second degree of Nü (女) passes through Zi (子); the thirteenth degree of Wei (危) passes through Hai (亥); the second degree of Kui (奎) passes through Xu (戌); the fourth degree of Wei (胃) passes through You (酉); the seventh degree of Bi (毕) passes through Shen (申); the ninth degree of Jing (井) passes through Wei (未); the fourth degree of Liu (柳) passes through Wu (午); the fifteenth degree of Zhang (张) passes through Si (巳); the tenth degree of Zhen (轸) passes through Chen (辰). The celestial circuit totals 365 degrees, 25 minutes, and 50 seconds, distributed across the twelve palaces, with each palace comprising approximately 30 degrees, 42 minutes, and 79 seconds.
Paraphrase: The specific degree boundaries at which each of the twenty-eight lunar mansions crosses into the twelve palaces. The celestial circuit totals 365 degrees, 25 minutes, and 50 seconds, uniformly distributed across the twelve palaces, each palace measuring approximately 30 degrees, 42 minutes, and 79 seconds. This constitutes the astronomical foundation for palace division in Qimen Dunjia — each "palace" is not an abstract equal division but is anchored to the actual degree of stellar passage of the lunar mansions. 🔭
Original Text:
Zi (子), Yuanxiao (元枵)... Qi (齐), Qingzhou (青州), Zizhou (梓州), Jingdong Circuit (京东路). Chou (丑), Xingji (星纪)... Wu (吴), Huai (淮), Southern East Circuit (南东路), Sishui (泗水), Jiangdong (江东), Yangzhou (扬州), Luzhou (卢州), Liangzhe (两浙), Fujian (福建). Yin (寅), Ximu (析木)... Yan (燕), Youzhou (幽州), Kuizhou (夔州), Hebei (河北), Hexi (河西). Mao (卯), Dahu (大火)... Song (宋), Jingji (京畿), Yuzhou (豫州), the State of Chu (楚国), Jiyin (济阴). Chen (辰), Shouxing (寿星)... Zheng (郑), Longqing Prefecture (龙庆府), Yanzhou (兖州), Eastern and Western Circuits (东西路), Mount Tai (泰山), Chenliu (陈留), Shanyin (山阴). Si (巳), Chunwei (鹑尾)... Chu (楚), Jing (荆), Hunan Circuit (湖南路), Hubei Circuit (湖北路), Jingzhou (荆州), Guangdong Eastern and Western Circuits (广东西路). Wu (午), Chunhuai (鹑火)... Zhou (周), Jingxi Southern Circuit (京西南路), Sanhe (三河), Guanxi (关西). Wei (未), Chunshou (鹑首)... Qin (秦), Yongzhou (雍州), Shaanxi (陜西), Yongxing Army (永兴军), Qinfeng Circuit (秦风路), Sizhou (四州). Shen (申), Shichen (实沉)... Jin (晋), Hebei Eastern Circuit (河北东路), Daizhou (代州), Chengdu (成都), Mengzhou (孟州). You (酉), Daliang (大梁)... Zhao (赵), Jizhou (冀州), Hebei Eastern and Western Circuits (河北东西路), Zhending (真定). Xu (戌), Xianglou (降娄)... Lu (鲁), Xuzhou Northern Circuit (徐州北路). Hai (亥), Juzi (娵訾)... Wei (卫), Bingzhou (并州), Taiyuan (太原), Hedong Circuit (河东路).
Paraphrase: This is a complete correspondence table between the twelve secondary divisions (ci) and geographical regions. Each palace includes the secondary name (such as Yuanxiao, Xingji), the associated lunar mansions and degrees, and the corresponding ancient provinces and prefectures as well as Song dynasty administrative divisions. This establishes a precise mapping relationship between the Qimen chart and specific geographic space.
The twelve-palace territorial division system serves as the key bridge in Qimen Dunjia from a "temporal model" to a "spatial model." It uses the actual astronomical positions of the twenty-eight lunar mansions as its framework, precisely corresponding the year-month-day-hour stems-and-branches system of the celestial and earthly plates with Chinese geographic directions. This correspondence is not arbitrary analogy but is based on actual astronomical observations after precession correction, reflecting the ancients' systematic understanding of the "heaven-earth" correspondence.
In the modern context, the territorial division system can be understood on two levels:
The essence of "territorial division" is the isomorphism between the part and the whole: the rhythms of celestial motion have their "projection points" in geographic space, and every location is a holographic microcosm of the universal whole. This mode of thinking can be described as the classical expression of holographic theory — just as a cell contains the genetic information of the entire organism, a single place contains the complete information of celestial time. This "heaven-human isomorphism" worldview is the key to understanding all Chinese divination arts. 🔑