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Chapter 6 of 11
御定奇门宝鉴
The complete system of Dun Jia originally comprised 21,600 configurqations, which were reduced to only 1,080 and stored secretly in the Orchid Terrace for countless years. Jiang Taigong further reduced them to 72 configurations, and Master Zhang Zifang condensed them into 18 configurations. The Yin and Yang Qi are arranged across the chart, and the Nine Stars are positioned on the palm corresponding to the Nine Provinces of the land.
🌐 The Nine Stars correspond to the Nine Provinces: Tian Peng Star to Jing Province, Tian Rui Star to Ji Province, Tian Chong Star to Qing Province, Tian Fu Star to Xu Province, Tian Qin Star to Yu Province, Tian Xin Star to Yong Province, Tian Zhu Star to Liang Province, Tian Ren Star to Yan Province, and Tian Ying Star to Yang Province. These are known as the Nine Provinces' terrestrial divisions.
The heavens have Nine Stars distributed across the Nine Fields, and above there are Eight Gates that constantly follow their movements. The Eight Gates correspond to the Eight Trigrams: the Gate of Opening (Kai) belongs to Qian, the Gate of Resting (Xiu) to Kan, the Gate of Birth (Sheng) to Gen, the Gate of Injury (Shang) to Zhen, the Gate of Concealment (Du) to Xun, the Gate of Scenery (Jing) to Li, the Gate of Death (Si) to Kun, and the Gate of Surprise (Jing) to Dui.
🌓 The Yin and Yang Dun are divided into Three Periods (Yuan) and circulate in their arrangements, with the Three Wonders and Six Yi arranged in direct or reverse order. After the Winter Solstice, it is the Yang Dun, where the Three Wonders are arranged in reverse and the Six Yi in direct order; after the Summer Solstice, it is the Yin Dun, where the Three Wonders are arranged in direct and the Six Yi in reverse. Yi, Bing, and Ding are the Three Wonders; the Six Jia Systematic Leaders are the Six Yi — Jia Zi commands Wu, Jia Xu commands Ji, Jia Shen commands Geng, Jia Wu commands Xin, Jia Chen commands Ren, and Jia Yin commands Gui. Five days use one configuration; one Qi lasts fifteen days, divided into Upper, Middle, and Lower Periods.
The Direct Messenger (Zhi Fu) and the Direct Envoy (Zhi Shi) are placed upon the stems of the palaces, and the conditions of strength or decline are judged according to directions. The Direct Messenger is the Nine Star corresponding to the Jia of the current cycle, moving with the Hour Stem; the Direct Envoy is the gate on duty among the Eight Gates. First arrange the Six Yi, then seek the Three Wonders; the methods of the Yin and Yang Dun clearly distinguish fortune and misfortune.
For a prosperous ground, employ the ground you have calculated — the Heavenly Yi palace requires no doubt. Heavenly Yi (Tian Yi) is the Jia at the head of the current hour's cycle. If one turns one's back on the directions of Heavenly Yi, the Direct Messenger, the Direct Envoy, Nine Heavens, or the Gate of Birth while attacking, one will be victorious in every battle.
🔥 The Nine Heavens and the Gate of Birth are both auspicious — by striking the strong from the weak position, one can display overwhelming might. Above the Nine Heavens, one may deploy troops; turning one's back on the Gate of Birth while striking the Gate of Death guarantees a great victory. The Direct Envoy and the Nine Heavens are both usable forces, yet one must not lightly act against positions unsuitable for attack. The Direct Messenger direction, the Direct Envoy direction, the Gate of Birth direction, and the Heavenly Yi direction — Heavenly Yi being the Jia head of the current hour — these are the strong directions of the Five Elements. They must not be attacked; one should only position one's back to them for great victory.
🌑 For concealment and hiding, only the Nine Earths are suitable — the direction of the Nine Earths is best for lying in ambush, where no shadow or trace can be seen; this is the direction of the Sixth Gui. The direction of the Six Harmonies is a level road — most suitable for escape, with divine spirits veiling all, and no sign of the fugitive visible.
☀️ From the Three Wonders direction, all matters are auspicious — the Three Wonders are Yi, Bing, and Ding. If combined with the three auspicious gates of Opening (Kai), Resting (Xiu), and Birth (Sheng), and one does not turn one's back on that direction but exits through it, victory over the enemy is certain. One should act with utmost sincerity, and Heaven will protect. For example, in Yang Dun Configuration 1, on a Jia Zi day at the Gui You hour, Tian Peng Star as Direct Messenger adds to Palace 6, and the Gate of Resting as Direct Envoy adds to Palace 1; beneath it, the Gate of Resting with the Bing Wonder approaches Kan, and since it is also the Jia Zi cycle head, this is called "The Three Wonders Obtaining Service." Also, in Yin Dun Configuration 9, on a Jia Zi day at Gui You hour, Tian Ying Star as Direct Messenger adds to Palace 4, and the Gate of Scenery as Direct Envoy adds to Palace 9; then beneath the Gate of Opening, the Yi Wonder approaches Palace 6, with Jia Zi in Palace 6 — this is called "Obtaining Service," hence auspicious.
The Gate of Birth combined with Bing and added to the Sixth Ding is the Heavenly Dun of the Floral Canopy, belonging to the essence of the sun. The Gate of Opening with Yi added to Bing is the Earthly Dun of the Purple Veil, and this direction is most efficacious. The Gate of Resting with the Ding Wonder combined at two positions ahead is the Human Dun of the Great Yin (Taiyin), capable of concealing one's form. When the Star of Jia and the Three Wonders wander among the Six Yi, one is certain to encounter auspicious stars at the Gate of the Jade Maiden.
To know the Gate of the Jade Maiden, one must know where the Sixth Ding resides. For example, in Yang Dun Configuration 1, the Earth Plate's Sixth Ding is in the seventh Dui palace — in the Jia Zi cycle there is Ding Mao, in the Jia Xu cycle there is Ding Chou, in the Jia Shen cycle there is Ding Hai, in the Jia Wu cycle there is Ding You, in the Jia Chen cycle there is Ding Wei, and in the Jia Yin cycle there is Ding Si. In Yang Dun Configuration 9, it is in Palace 3 of the Earth Plate. This is the time of the Jade Maiden Guarding the Gate, favorable for clandestine meetings and private affairs; in military operations, it brings certain great victory.
The Jade Maiden always resides in the four diagonal positions of the stems: on Zi days it advances in sequence from the Geng position, on Chou days it rests at the Xin position, and on Yin days it moves position by position from the Qian position. When the Dun Jia meets the time of the Jade Maiden, its efficacy is greatly fulfilled.
The Heavenly Gate: On Zi, Chou, and Yin days, all move in rotation upon Bing; on Mao, Chen, and Si days, they move toward the Geng direction; on Wu, Wei, and Shen days, they travel from Ren; and on You, Xu, and Hai days, they reside at Jia. In military marches, one should face this direction, and all will receive the imperial grace. When Dun Jia operates from the direction of the Jade Maiden in military movements, if the time coincides with the Elder Jia, the inner gates open while the outer close; with the Middle Jia, they half-open and half-close; with the Younger Jia, the outer gates open wide while the inner half-open. Yang openings favor the guest; Yin openings favor the host. When closed, one can defend; when open, one can display prowess and martial might. Taking the six Jia occupied by the Azure Dragon General, the Dun of host and guest are separately distinguished.
The Earthly Gate: On Zi and Chou days it is at Yi, on Yin days at Geng, on Mao and Chen days at Ding, on Si days at Ren, on Wu and Wei days at Xin, on Shen days at Jia, on You and Xu days at Gui, and on Hai days it stops at Bing. If an army marches toward this place, secret machinations and subtle plots may be accomplished. It is favorable only for fleeing, clandestine affairs, and secret schemes — including raiding camps and breaking fortifications; this is the place of the Sixth Ji.
When the hour adds to the Sixth Yi, this is the Heavenly Virtue — the Contest of victory and defeat is decided right here. The direction of the Sixth Yi is also called the Direction of the Distant Star (Peng Xing).
The Sixth Bing's Heavenly Might has no disadvantage — the enemy cannot advance to attack. The direction of the Sixth Bing is also called the Hall of Brightness (Ming Tang), where one may assemble the masses and set up camp. If one encounters the Bing hour, one should not attack hastily — because Bing is Fire, and troops are Metal, and Metal cannot overcome Fire.
The Sixth Ding conceals one's form and is named the Jade Maiden — at such a time, battle and conquest will surely proceed smoothly. At the Sixth Ding hour, going out and coming in are both appropriate, and attacking is convenient; even if blades approach, one need not be alarmed. Ding is the Marvelous Star, the time of the Jade Maiden; through the efficacy of the Three Wonders and the Yin potency of the Sixth Ding, one should lie concealed beneath the Sixth Ding, with no visible form.
The Sixth Wu rides the Dragon and joins with the Wonders — for distant expeditions and the display of troops, one may capture enemy raiders. The Sixth Wu is the Heavenly Gate, also known as the Army Gate. If one adds it beneath the Three Wonders and goes forth to battle, one will be victorious in every contest. Another saying goes: "Riding the Dragon to travel ten thousand li, even strong enemies shall have their edge blunted." This is also beneath the Martial Heaven, and for distant travel and dispatching troops, a great victory results.
The Sixth Ji is the Hall of Heaven suitable for concealment — for ambushing camps and raiding stockades, one may move without a trace. The Sixth Ji is named the Earthly Gate and is suitable for hiding, ambushes, and camp raids.
At the time of the Sixth Geng, the killing aura sweeps across — if one attacks at such a time, calamity arrives first. This position is only suitable for setting up prisons and bringing cases; even better, it suits sentencing execution by the sword. The Sixth Geng is the Direction of the Heavenly Prison (Tian Yu), suitable for administering punishment. The classic says: "When the hour is added to the Sixth Geng, embrace wood and travel; if there are those who go out, they must surely meet struggle; no matter should be undertaken."
When deploying troops under the Sixth Xin, formations are often lost — do not lightly lead the army upon this path. Be careful not to send troops along this way; those who go out must meet the sight of corpses. The time of the Sixth Xin is named the Heavenly Court (Tian Ting), suitable for storage, securing military provisions, rendering judgments, and managing affairs. Nothing else is of use; sending out troops will certainly lose soldiers.
The ground of the Sixth Ren holds manifold misfortunes — any action taken there will certainly lose troops. The direction of the Sixth Ren is the Heavenly Dungeon (Tian Lao), suitable for confining prisoners and steadying the drums; all else is useless — deploying troops there means certain defeat.
When the hour adds to the Sixth Gui, it is the Heavenly Net — favorable only for fleeing, not for battle. The Sixth Gui is the Heavenly Storehouse and Floral Canopy, suitable for fleeing armies and avoiding enemies, for hidden troops and escape.
Azure Dragon Returning to its Head — Jia added to Bing: In Yang Dun Configuration 1 at the Bing Yin hour, Tian Peng Star adds to Palace 8; the Heavenly Plate's Sixth Jia over the Earth Plate's Sixth Bing — all affairs are greatly auspicious.
Bing added to Jia as the Bird Falling into its Nest: In Yang Dun Configuration 1 at the Gui You hour, Tian Ren Star adds to Palace 1; this is the Heavenly Plate's Sixth Bing over the Earth Plate's Jia Zi. If you additionally strike from the Gate of Birth toward the Gate of Death, you are certain of great victory and the establishment of merit and renown.
When the hour falls on the Sixth Jia, it speaks of opening and closing — although all Six Jia are employed alike, they differ in effect. The Yang Dun favors opening; the Yin Dun favors closing. When the Yang Stars open, attacking and fighting are auspicious; when the Yin Stars close, whatever is done portends misfortune. Peng, Ren, Chong, Fu, and Qin are the Yang Mansions; Ying, Rui, Zhu, and Xin are heavy with Yin Qi.
| Six Jia | Alternate Name | With Yang Stars, favorable | With Yin Stars, favorable |
|---|---|---|---|
| Jia Yin, Jia Shen | Elder Jia (Meng Jia) | Gates overflow and entry or exit is difficult; only concealment is suitable, do not face the enemy's edge | Fortify walls and guard ramparts; schemes will not succeed; no going out or coming in |
| Jia Zi, Jia Wu | Middle Jia (Zhong Jia) | Yang resides within; hold fast, conceal troops, and the host is self-reliant | Open practice; favorable to hold in defense and win by oneself |
| Jia Chen, Jia Xu | Younger Jia (Ji Jia) | Yang resides without; one may deploy troops and achieve great merit | Favorable to the host; a counter-stroke yields major victory |
When combined with the Star Tian Fu, it is favorable to raise troops and attack first; with the Star Tian Qin, one may attack later in response; with Tian Ren, it is favorable for breaching walled cities; with Tian Peng, Tian Zhu, or Tian Rui, one should only defend ramparts and never initiate troop movements.
Vermilion Bird Diving into the River — Ding toward Gui: The Heavenly Plate's Sixth Ding over the Earth Plate's Sixth Gui — greatly inauspicious.
Coiled Serpent Twisting — Gui added to Ding: The Heavenly Plate's Sixth Gui over the Earth Plate's Sixth Ding — greatly inauspicious. When encountering such a time, its evil is severe; do not lean on the Marvelous Gates to misemploy troops.
Six Yi added to Xin as the Dragon Fleeing: In Yang Dun Configuration 4 at the Yi Wei hour, Tian Zhu Star adds to Palace 3; the Heavenly Plate's Yi Wonder over the Earth Plate's Sixth Xin, which resides in Dui — this is greatly inauspicious.
Six Xin added to Yi as the Tiger Raging Fierce: In Yang Dun Configuration 2 at the Xin Si hour, the Heavenly Plate's Sixth Xin over the Earth Plate's Yi Wonder in the Kan Palace — this is named the White Tiger in Full Fury. Even should one encounter the Marvelous Gates, it shall be hard to use; one must pause and stop, and not act in haste or flurry.
Floating Stem Pattern (Fu Gan Ge): When the Sixth Geng is added to the current day's Day Stem, it is called the Floating Stem Pattern and is unfavorable to the host.
Flying Stem Pattern (Fei Gan Ge): When the current day's Day Stem is added to the Sixth Geng, it is called the Flying Stem Pattern — favorable to the host and unfavorable to the guest.
Floating Palace Pattern (Fu Gong Ge): The Heavenly Plate's Sixth Geng over the Earth Plate's Direct Messenger (Zhi Fu) — unfavorable to the host, favorable for the guest's victory. It is also called "Tai Bai Meeting Tian Yi," and the commander of the host's army shall lose his way this very morning. The Heavenly Plate's Sixth Geng is Tai Bai (Venus) and symbolizes weapons. When Geng is over the current Direct Messenger, the host's heavenly counterpart, the host shall be scattered.
Flying Palace Pattern (Fei Gong Ge): The Direct Messenger added to the Sixth Geng — the guest is at a disadvantage; do not make plans lightly. It is also called "Tian Yi Meets Tai Bai"; if battle arrays are formed, the commanding general shall perish. In Yin Dun Configuration 9 at the Geng Wu hour, Tian Ying is the Heavenly Yi, and positioned over the Earth Plate's Sixth Geng in Palace 7 — disadvantageous to the guest. Whoever attacks first is defeated; whoever holds firm in defense prevails.
Heavenly Yi Over Geng — Battle in the Fields Against Elite Troops: Heavenly Yi added to the Sixth Geng, or Geng added to Heavenly Yi — this is the pattern of the Noble One Approaching the Battlefield; it is favorable to hold in defense.
Tai Bai Again Over the Position of Heavenly Yi: The Sixth Geng added to the Heavenly Yi — this is Tai Bai Revisiting. If the Heavenly Yi and the Sixth Geng share the same palace, doing battle there brings certain defeat.
Tai Bai Entering the Flame — Geng added to Bing: In Yang Dun Configuration 1 at the Bing Xu hour, the Heavenly Plate's Sixth Geng over the Earth Plate's Sixth Bing — neither host nor guest finds this advantageous.
Flame Entering Tai Bai — Bing added to Geng: In Yang Dun Configuration 1 at the Bing Yin hour, Bing added to Geng is inauspicious. In divining whether bandits will come: Metal entering Fire means the bandits will surely come; Fire entering the Metal country means the bandits will certainly retreat.
Punishment Pattern — Geng added to the Sixth Ji: The Heavenly Plate's Sixth Geng over the Earth Plate's Sixth Ji — this is the Metal Attack Pattern. Should one use this time, chariots shall break, horses shall die, and every soldier shall perish.
Great Pattern of Heaven and Earth — Geng added to Gui: The Heavenly Plate's Sixth Geng over the Earth Plate's Sixth Gui. Geng is the harsh energy of arms; Gui conceals the forms of all things — hence it cannot be used.
Rebellion Pattern (Bei Ge): Bing added to the current Day Stem is called Bei (Rebellion). Bing is Rebellion; Geng is Separation (Ge). Bing is awe and majesty; when it is cast over the Day Stem, it presents an image of disobedience and paths of chaos and revolt. If it is added to the stems of the year, month, day, or hour, all are rebellion and confusion, and so cannot be used.
The Five Times of Non-Meeting: When the Hour Stem overcomes the current Day Stem, or the Hour Branch overcomes the current Day Branch, it is called the Time of Dimmed Light, and no affair should be undertaken. Examples: for Jia and Yi days at the Geng and Xin hours; for Hai and Zi days at the Chen and Xu hours; for Yin and Mao days at the Shen and You hours; for Si and Wu days at the Hai and Zi hours and so on. The Star of Heavenly Yi, located outside the Purple Subtle Enclosure and forming the barrier of the Heavenly Emperor, is unfit for campaigns and warfare — most inauspicious.
The Six Yi Mutuфral Punishments:
| Cycle Head | Palace Added | Punishment |
|---|---|---|
| Jia Zi | Adds to Palace 3 | Zi punishes Mao |
| Jia Xu | Adds to Palace 2 | Xu punishes Wei |
| Jia Shen | Adds to Palace 8 | Shen punishes Yin |
| Jia Wu | Adds to Palace 9 | Wu punishes Wu (self-punishment) |
| Jia Chen | Adds to Palace 4 | Chen punishes Chen (self-punishment) |
| Jia Yin | Adds to Palace 4 | Yin punishes Si |
When mutual pun立ishment occurs, every affair brings misfortune.
The Three Wonders Entering the Tomb: The Yi Wonder enters the tomb — Yi belongs to Wood and should not be added to Kun, for Wood's tomb is at Wei. The Bing and Ding Wonders enter the tomb — Bing and Ding belong to Fire and should not be added to Qian, for Fire's tomb is at Xu. In no case may these be used; their injury and harm are especially severe.
Lie Repose and Counter Repose: Peng added to Peng is Lie Repose; Peng added to Ying is Counter Repose. When a star of its own palace is cast upon the same star of the same palace, that is Lie Repose; when the star of its own palace is cast upon the star of the opposite palace, that is Counter Repose — both are ways of confusion and perversion.
Refine the obscure and extract the subtle, the secret stanza of spiritual power, to assist the general in securing the realm's peace.
The essence of the Song of the Hidden Duke of Dun Jia lies in transforming patterns of heaven, earth, time, and space into a usable guide for action. It constructs a complete symbolic system: the Nine Stars as the forces of heaven, the Eight Gates as the doorways of earth, and the Three Wonders and Six Yi as the pivot-points of time and space. Radically, the entire system revolves around four pairs of core categories — "host and guest, yin and yang, opening and closing, direct and reverse" — aiming to discern when to move and when to remain still, which direction to advance and which to defend.
Its cardinal principles can be reduced to:
In a contemporary frame, the Song of the Hidden Duke of Dun Jia is at heart a model of spatiotemporal selection and risk management:
Modern application translates into an operational checklist of "Assess — Act — Review":
The deeper philosophical purport of the Song is this: The Season of Heaven cannot be disobeyed, yet human agency has its bounds of sovereignty. It acknowledges that the cosmos holds an order and a rhythm beyond human power — yet it is not fatalism. Once one cognizes the patterns, one may choose to flow with the season or to hold firmly against it. In conception this resembles "sense and reckoning with what is in one's power and what is not," as found in Greek Stoic philosophy.
Another essential conceptual pairing in this docrcтrike is "form and concealment": the Qimen system attends with strictest diligence not only to visible configurations (the Heaven Plate, the open doors) but also — with particular weight — to what is hidden (the Nine Earths, the Sixth Gui, the Gate of the Jade Maiden). This signals the ancient insight already holding extraordinary depth: at certain moments, non-action itself might be the highest art of action.