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奇门遁甲秘笈大全
The origin of Qimen Dunjia can be traced back to the time when the Yellow Emperor fought against Chiyou at Zhuolu. According to legend, the Yellow Emperor dreamed that a heavenly deity bestowed upon him talismanic formulas, whereupon he ordered Feng Hou to deduce the Qimen, marking the beginning of the art of Dunjia. Emperor Yao commanded Great Yu to control the floods; Great Yu received diagrams and writings from the Dark Maiden and, following the text borne by the Luoyang turtle, arranged the Nine Categories, whereby Dunjia was codified as canonical doctrine. At the beginning of the Han dynasty, Zhang Liang summarized the Eighteen Bureau to aid Liu Bang in achieving victory; in the Shu-Han period, Zhuge Liang arranged the Three Marvels to assist Liu Bei in establishing his arduous enterprise. ⛰️
First, arrange the Nine Palaces on the palm: Kan resides in One, Kun in Two, Zhen in Three, Xun in Four, the Center in Five, Qian in Six, Dui in Seven, Gen in Eight, Li in Nine—thereby the mechanism of creation becomes manifest. Then distribute the Eight Trigrams throughout the plate: Li in the true south, Kan in the true north, Zhen in the true east, Dui in the true west, Xun in the southeast, Kun in the southwest, Gen in the northeast, Qian in the northwest—thereby the orientation framework is established.
The vertical, horizontal, and diagonal sums of the Luoshu all equal fifteen, and the Three Origins alternate in intricate order. The Eight Trigrams govern the Eight Nodes—Beginning of Spring, Spring Equinox, Beginning of Summer, Summer Solstice, Beginning of Autumn, Autumn Equinox, Beginning of Winter, and Winter Solstice—thereby the seasonal nodes are made complete; each node governs three Qi, and thus the Twenty-Four Qi become fully arranged. 🌱 Whenever a Jia- or Ji-day serves as the Talisman Head, it is necessary to supplement the bureau count by means of intercalary marvels. If the Talisman Head arrives before the seasonal node, observe where Jia or Ji falls and apply the method of Surpassing the Spirit; if the seasonal node arrives before the Talisman Head, examine the position occupied by the Jia- or Ji-day and practice the method of Grafting the Qi. After the Winter Solstice, the eastern sector from Zi to Wu constitutes Yang Dun, traversing Kan, Gen, Zhen, and Xun—the Six Yi proceed in forward order while the Three Marvels are arranged in reverse, with the Chief Ambassador soaring forward through the Nine Palaces. After the Summer Solstice, the western sector from Zi to Wu constitutes Yin Dun, traversing Li, Kun, Dui, and Qian—the Three Marvels are arranged in forward order while the Six Yi proceed in reverse, with the Chief Ambassador flying backward through the Eight Trigrams.
Recognize the Nine Palaces and establish the Nine Stars as the Chief Ambassador, thereby good and ill fortune are distinguished. For instance, if the Kan Palace takes Tianpeng as its ambassador, then Tianrui occupies Two, Tianchong Three, Tianfu Four, Tianqin Five, Tianxin Six, Tianzhu Seven, Tianren Eight, and Tianying Nine. Match the Eight Trigrams and establish the Eight Gates as the Envoy, thereby fortune and misfortune are determined. For example, if the Qian Palace is matched with the Gate of Opening as the envoy, then the Gate of Resting lies at Kan, the Gate of Life at Gen, the Gate of Injury at Zhen, the Gate of Concealment at Xun, the Gate of Scenery at Li, the Gate of Death at Kun, and the Gate of Alarm at Dui. Shift the Chief Ambassador to the palace occupied by the Hourly Stem—the starting position of the Chief Ambassador is thereby contained therein; seek the Envoy at the place settled by the Hourly Branch—the direction indicated by the Envoy is thereby determined.
The Heavenly Plate Nine Stars with the Three Marvels and Six Yi change once per double-hour, symbolizing the revolving motion of the Heavenly Way; the Earthly Plate Nine Stars with the marvels and Yi move one bureau only after five days, modeling the still and steadfast nature of the Earthly Way. The Heavenly Plate descending upon the Earthly Plate—examine the waxing and waning of fortune and misfortune; the Earthly Plate receiving the Heavenly Plate—determine the fullness and emptiness of fortune and calamity. Heavenly Jiazi resting upon Earthly Jiazi is termed Fuyin (Prostrate Recapitulation)—whenever a gate or ambassador rests upon its own palace, this is the case, and it may not be employed. Earthly Tianying encountering Heavenly Tianpeng is termed Fanyin (Upturned Recapitulation)—whenever a gate is added to the palace directly opposite, this is the case, and it should be avoided. An auspicious gate approaching the Three Marvels—whatever is sought will be fulfilled; a marvelous gate entering the Tomb, or a gate suffering restraint—whatever is undertaken will come to naught. If the Three Marvels, Yi, Bing, Ding, combined with the Gates of Life, Resting, and Opening, align with the position of Taiyin, it is called the Threefold Perfection of Marvels and Auspiciousness. If either Yin or Yang be absent, one must carefully examine the direction of the back or the front; the Punitive Clash among the Three Marvels and Six Yi is extremely inauspicious and may not be used.
The Nine Dun (Escapes) combined with the gates are exceedingly advantageous and may be broadly applied. The Gate of Opening combined with the Yi Marvel (Jia) and added upon the Ji position, without violating the Marvel Tomb or Gate Restraint, is named the Earthly Escape—shaded by Ziwei, it draws the essence of the sun. Bing, the Moon Marvel, resting upon the Gate of Life, without violating the Marvel Tomb or Gate Restraint, is called the Heavenly Escape—riding upon Huagai concealment, it draws the essence of the moon. The Gate of Resting combined with the Ding Marvel, further aligned with Taiyin and resting upon the Earthly Plate, constitutes the Human Escape, which permits the deployment of troops. Bing, the third son, together with the Gate of Life and aligned with the Nine Heavens above, belongs to the Spirit Escape. The Star Marvel (Ding) encountering the Gate of Resting and resting beneath the Nine Earths belongs to the Ghost Escape. The Dragon Escape obtains the Moon Marvel combined with the Gate of Resting and the Gui Yi, or rests upon the Kan Palace; the Tiger Escape obtains the Yi Marvel approaching the Gate of Life, or issues from the Gen Palace; the Wind Escape has the Sun Marvel (Yi) with the Gate of Opening resting upon the Xun Palace; the Cloud Escape has the Moon Marvel (Bing) with the Gate of Opening aligned with the Kun Palace. These examples of the Nine Escapes are in truth the mysteries of the military strategist; when applied appropriately, their verification never fails to respond.
The stars differ in Yin and Yang, the gates differ in opening and closing. Only Tianqin has no fixed position, lodging in the southwest Kun Palace while belonging to the Central Palace. Follow the Three and avoid the Five—bringing harm or engendering life. The Victorious Places number three: the Heavenly Yi Palace where the Chief Ambassador of Heaven rests—the great general takes up position there; this is the first. One position behind the Chief Ambassador is the Nine Heavens—our army encamps there; this is the second. The palace of the Earthly Gate of Life combined with the Three Marvels—if the army sallies from the Gate of Life to strike the Gate of Death, it will triumph in a hundred battles; this is the third. The Places Not to Attack number five: the positions of Heavenly Yi and the Nine Heavens—to attack them must bring calamity upon oneself; these are the first and second. The positions of the Gate of Life and the Nine Earths—to violate them must incur harm; these are the third and fourth. The Chief Ambassador approaching the position of the Envoy—if troops are used to break out or smash formations, the general will die and the army will perish; this is the fifth. In the Meng Jia period the Punitive Gates render entry or exit difficult—one should conceal his tracks and hide his form. In the Zhong Jia period, Yang within—one should favor steadfast defense and be advantaged by concealing one's troops. In the Ji Jia (seasonal) period, Yin within and Yang without—one must distinguish host from guest before determining victory and defeat.
The Sixth Yi constitutes Heavenly Virtue; when the army advances from above and the Sun Marvel is below, victory may be decided before it has come to pass. Bing constitutes Heavenly Might; if one fails to obtain the metal-extinguishing decree of Bing's fire, he should guard against defeat at a time of unforeseeable circumstance. When the time arrives at the Sixth Ding, it is called the Jade Maiden Concealing Her Form—as though hiding and unseen in appearance. When the time arrives at the Sixth Wu, it is called Riding the Dragon for Ten Thousand Miles—the fierce robber extinguished of himself without trace. The Sixth Ji is the Earthly Door—favorable for secret schemes and sneak attacks. The Sixth Gui is the Heavenly Net—examine its height and lowness to favor escape. The Sixth Geng when issuing forth to battle—disaster and calamity will reach one's own army. The Sixth Xin when marching troops—calamity and misfortune will certainly touch one's own person. The Sixth Ren is the Heavenly Prison—flying calamity arrives swiftly. The Sixth Jia is the Head of the Hour—responds with efficacy to the bureau at hand.
Jia added upon Bing is the Blue Dragon Turning Its Head—movement and action meet no obstruction. Bing added upon Jia is the Flying Bird Casting Itself into the Cave—application and endeavor achieve success. Yi added upon Xin is the Blue Dragon Fleeing—wealth and goods fall to ruin. Xin added upon Yi is the White Tiger Raging Wildly—the body suffers injury and harm. Ding added upon Gui is the Vermilion Bird Throwing Itself into the River—litigation and imprisonment arise therefrom. Gui added upon Ding is the Serpent Coiling in Agony—anxious and troubled affairs are certain to arrive. The Sixth Geng added upon the Chief Ambassador is the Palace-Fufu Grid (Fugong Ge)—unfavorable to the host but favorable to the guest. The Chief Ambassador added upon Geng is the Palace-Flying Grid (Feigong Ge)—one prizes not battle but counsel. Geng added upon the Chief Ambassador—the White Star stopping the Heavenly Yi; an external army invades and the commanding general must be defeated. The Chief Ambassador added upon the Sixth Geng—the Grand Yi stopping the White Star; if one forcibly sends forth troops, the guest general will certainly be obstructed. The Envoy approaching Geng is called Field Combat—though the troops are elite, the commander is besieged. Geng added upon the Envoy is called Shared Palace—though the general be fierce, he must be routed. Geng added upon Bing is the White Star Entering the Fiery Radiance—a brigand is certain to come. Bing added upon Geng is Bing's Fire Entering the Metal Realm—a brigand is certain to retreat. Thus both host and guest suffer disadvantage—do not rely upon the marvelous gates to force the deployment of troops.
The Great Grid of Heaven and Earth: Geng below added upon Gui. The Small Grid of Heaven and Earth: Ren above added upon Geng. Geng added upon Ji—the common soldiers die upon the road; this is the Punitive Grid. Ji added upon Geng—the commanding generals meet peril upon the dangerous road. The Year Grid: the Year Stem encountering Geng. The Month Grid: Geng added upon the beginning of the month. Geng approaching the Day Stem is the Resting-Stern Grid (Fugan Ge) —the master suffers injury. The Day Stem approaching Geng is the Flying-Palace Grid (Feigong Ge) —the visiting general will not prevail. The Hourly Stem overcoming the Day Stem is the Five Non-Encounters—it will surely impair one's brightness. Bing added upon the Day Stem is called Karmic Turmoil—overturning the order of causality and principle.
Heaven has the Three Gates: Tianchong (Mao), Xiaoji (Wei), Congkui (You). Earth has the Four Households: the eliminations, crises, openings, and settings of the lunar station if combined appropriately. The Envoy intersecting gives the location of the Heavenly Yi; the place where the Chief Ambassador rests is the itinerant palace of the Heavenly Yi. When the Heavenly Yi is vexed, one should abandon the gates and follow Kun. One place behind is the Nine Heavens; two places behind the Nine Earths. Above the Nine Heavens is a favorable place to deploy banners; below the Nine Earths is a favorable place for ambush. Three places ahead is the Six Harmonies; two ahead the Grand Yin. Within the Six Harmonies, flight is facilitated; at the Grand Yin, ambush and concealment are fitting. At the Three Deceptions —whether animate or inanimate—all action proceeds favorably, being the Gates of Resting, Life, and Opening combined with the Three Marvels, Yi, Bing, Ding, further aligned with the Nine Earths, the Grand Yin, and the Six Harmonies. The Five Apparents each have their fortune or misfortune, obtained by combining the gates of Concealment, Death, Alarm, Injury, and Scenery with the Nine Earths, the Grand Yin, the Six Harmonies, and Yi, Bing, Ding, Ji, Gui. As for such arts as the unpredictability of the Sixth Wu and the subtle wonder of the Sixth Jia talisman—these must be apprehended by the mind and are difficult to convey in words. Those who aspire to guard the state and reassure the people, to go forth as generals and enter court as ministers, must not remain ignorant of them.
Alas! To partition heaven and earth within one's grasp, array the constellations within one's breast, make wind and thunder obey one's breath, and summon gods and ghosts to obey one's command—such is the secret writ of the Celestial Treasury and Stone Chamber, the divine tally for strategic deliberation and certain victory!
Respectfully inscribed by Liu Ji, styled Bowen, on the eighth day of the fourth month in the fourth year of the Hongwu reign of the Great Ming
Los estudios contemporáneos sobre Qimen Dunjia presentan tendencias diversas:
Cabe señalar que Qimen Dunjia, como arte numerológico antiguo, carece de evidencia empírica en el sentido de la ciencia moderna para sus juicios de auspiciosidad y fatalidad. La investigación contemporánea se centra más en su valor como patrimonio cultural y modelo de pensamiento, más que en la verificación de su función predictiva. Quienes estudian Qimen Dunjia deberían adoptar una actitud de comprender la sabiduría antigua y aprender de los métodos de pensamiento, en lugar de caer en la superstición y el seguimiento ciego.