The Key to Qimen Methods, Volume Two

一得曰：“奇門地盤定局：八卦也、九宮也、九星也。”然地道常靜，故八卦九宮永定而不移，若八門更換而為人盤，九星飛布而為天盤，變化無窮，雖鬼神亦莫能測其機矣，豈可淺易得乎。然物之不能逃者，數也；數之不能離者，理也；理與術所不能違者，時也。天有四時，迭運而成歲，一歲十二月，每一月有二氣，共二十四氣，每一月或三十日或二十九日，每五日為一候，每一氣十五日為三候，一歲共七十四候。

Zhang Yide said: The layout of the Qimen Earth Plate is no more than the Eight Trigrams, Nine Palaces, and Nine Stars. The Dao is usually still, so the positions of the Eight Trigrams and Nine Palaces remain fixed and unchanging. As for the Human Plate formed by the rotation of the Eight Doors and the Heaven Plate formed by the movement of the Nine Stars, their changes are endless, even the spirits and gods cannot fathom their mechanisms, how could they be easily learned? However, all things cannot escape the "numbers," and numbers cannot be separated from the "principles." The principles and techniques both cannot contradict the "time." Heaven has the four seasons changing and running through to form a year, a year has twelve months, each month has two solar terms, making twenty-four solar terms in total; each month is either thirty or twenty-nine days, every five days form a "候" (period), each solar term is fifteen days divided into three periods, making seventy-two periods in a year (the original text says "seventy-four periods," which is a mistake for "seventy-two periods").

氣者，節也，候者，元也，每一氣分為上中下三元也。子午卯酉為上元，寅申巳亥為中元，辰戌丑未為下元，以甲、己為符頭，掌六十時，而三元畢矣。自交冬至起至芒種十二氣止，為陽遁，俱順儀逆奇；自夏至起至大雪十二氣止，為陰遁，俱逆儀順奇，而又有正授、超神、接氣、拆局、補局之法。蓋六十花甲一日不增多，一日不減少，而氣有或先或後，而日有或多或少，先須講明正授奇訣，其他超神、接氣、拆局、補局自有次第，可以通曉。

The term "qi" here refers to the "jie" (solar term), and "hou" refers to the "yuan" (primary period). Each solar term is divided into three parts: upper, middle, and lower. If the earthly branch of the day's stem is Zi, Wu, Mao, or You, it is considered the upper yuan; if it is Yin, Shen, Si, or Hai, it is the middle yuan; and if it is Chen, Xu, Chou, or Wei, it is the lower yuan. Any day stem encountering Jia or Ji is considered the symbol head. One symbol head governs sixty hours, and when three symbol heads are completed, the three yuan are also completed. From Winter Solstice to Summer Solstice, there are twelve solar terms, which belong to Yang Dun, and the six instruments are arranged in order while the three marvels are arranged in reverse. From Summer Solstice to Great Snow, there are twelve solar terms, which belong to Yin Dun, and the six instruments are arranged in reverse while the three marvels are arranged in order. In addition, there are several correction methods: Zheng Shou, Chao Shen, Jie Qi, Che Ju, and Bu Ju. The reason is that the cycle of the sixty heavenly stems and earthly branches is fixed, with one day neither more nor less, but the arrival of solar terms can be early or late, and the number of days in a month can vary, so they do not align. Therefore, it is first necessary to explain "Zheng Shou" clearly. The other methods, Chao Shen, Jie Qi, Che Ju, and Bu Ju, follow in order, and once understood, the whole system becomes clear.

如冬至、夏至、立春、立秋、春分、秋分、立冬、立夏、芒種、大雪，二十四節如此日，子時交節，即遇甲子、己卯、甲午、己酉是上元符頭，亦此日到，乃為正授，如節氣未到，而甲子、己卯、甲午、己酉符頭先到，謂之符先節候，為超神。超神，超者，越也，當用本節之上元，以補之，不可錯用下節之上元，因奇門端重節氣，豈有節未到而預用之者哉。

For example, on the days of Winter Solstice, Summer Solstice, Start of Spring, Start of Autumn, Vernal Equinox, Autumnal Equinox, Start of Winter, Start of Summer, Grain in Ear, and Greater Snow, all twenty-four solar terms are the same: if a certain day's Zi hour is exactly when the solar term begins, and the Jiazi, Jimao, Jiawu, and Jiyou symbols also arrive on the same day, the two coincide, which is called "Zheng Shou." If the solar term has not yet arrived, but the Jiazi, Jimao, Jiawu, and Jiyou symbols arrive first, this is called "Fu Xian Jie Hou," which is also known as "Chao Shen." "Chao" means to surpass: in such cases, one should still use the original solar term's upper beginning to complete the calculation, and must not mistakenly use the upper beginning of the next solar term. Because the Qi Men system places the greatest emphasis on solar terms, how could one use the upper beginning of the next solar term before the current one has arrived?

如星家命理，三月內某日交立夏節，在節後生人必作四月論命，豈能仍作三月；又如四月某日方交立夏節，在節前四月內生人，必作三月論命，豈能即作四月論乎？人之富貴窮通壽夭由此而定，焉敢妄生異議耶？接氣者，迎接也，如節氣先到，甲子、己卯、甲午、己酉符頭後到，為節先符後，其候尚是前節之下元，當拆本節之下元某局以接之，謂之接氣也。

This principle is the same as that used by star and fate scholars in determining destinies: if on a certain day in the third lunar month the beginning of summer (立夏) arrives, then anyone born after that day must be considered as born in the fourth lunar month, not the third; conversely, if on a certain day in the fourth lunar month the beginning of summer arrives, then anyone born before that day, even though they have already entered the fourth lunar month, should still be considered as born in the third lunar month, not the fourth. A person's fortune, prosperity or adversity, longevity or short life is determined by this subtle distinction; who dares to question it. Moreover, 'receiving the qi' (接气) means to welcome the qi: if the solar term arrives first, but the stem and branch (甲子, 己卯, 甲午, 己酉) of the symbol head comes later, this is called 'the solar term comes before the symbol head'; at this time, the qi still belongs to the lower part of the previous solar term, so one should take a section from the lower part of the current solar term and use it to connect with the later symbol head, which is called 'receiving the qi'.

其閏局之說，考之授時，歷視其日，已交冬至、夏至節令，而必欲仍用芒種、大雪之局以終三元之氣，謂之置閏，是泥於古之閏法，以致陰陽錯亂，有是理乎？如遵時憲書節氣為憑，其正授、超神、接氣、置閏不辨而自明矣。

As for the concept of 「闰局」: According to the Shoushi Li, when the day has already passed the winter solstice or summer solstice, they still insist on continuing to use the climate patterns of Mangzhong or Daxue, only stopping when the three phases of qi are complete. This is called 「置闰」. This is clinging to the old method of intercalation, resulting in disorder between yin and yang, which is illogical. If we take the solar terms recorded in the Qing dynasty's Shixian Shu as the standard, then the distinctions of Zhengshou, Chao Shen, Jie Qi, and Zhi Run become clear without needing discussion.

黃帝始創奇門，計四千三百二十時局也，法以歲，按八卦分八節，一節有三氣，歲有二十四氣也，氣有三候，歲有七十二候，候有五日，歲有三百六十日也，日有十二時，故一歲有四千三百二十時，一時一局，故奇門有四千三百二十局也。風后制奇門為一千八十局，陽遁統十二候，分局共五百四十；陰遁統十二候，分局共五百四十，合陰陽兩遁為一千八十局局也。

The Qi Men was first established by the Yellow Emperor, consisting of a total of four thousand three hundred twenty situations. The calculation method takes a year as the basis, dividing it into eight sections according to the Eight Trigrams. Each section includes three solar terms, resulting in twenty-four solar terms in a year. Each solar term is divided into three periods, making seventy-two periods in a year. Each period lasts five days, resulting in three hundred sixty days in a year. A day is divided into twelve hours, so there are four thousand three hundred twenty hours in a year. One situation is established for each hour, so Qi Men has four thousand three hundred twenty situations in total. Later, Feng Hou revised and simplified it to one thousand and eighty situations. Yang Dun covers twelve periods, dividing them into five hundred and forty situations. Yin Dun also covers twelve periods, dividing them into five hundred and forty situations. Combined, Yang and Yin Dun make up exactly one thousand and eighty situations.

周太公諳兵法，善布奇門，分七十二候，立七十二活局，每局六十時，七十二局亦四千三百二十時也。漢張子房刪定為陽九局、陰九局。此圖法更捷也，然十八局雖簡，以奇門星儀符使之行，悉佈於局中，其為課亦得四千三百二十，惟加臨未能活變，必須正轉兩盤，其星符始能週轉成課，是風后一千八十誠萬世不易之法也。

In the Zhou dynasty, Jiang Taigong was skilled in military strategy and adept at using the Qi Men system. He divided the year into seventy-two periods known as 'hou', establishing seventy-two active patterns. Each pattern governed sixty hours, and when calculated altogether, they totaled four thousand three hundred twenty hours. Later, in the Han dynasty, Zhang Liang refined it into nine patterns of Yang Dun and nine patterns of Yin Dun. This system was more concise, yet even with eighteen patterns, arranging the nine stars, six instruments, chief symbol, and the movement of the direct commander within each pattern still resulted in four thousand three hundred twenty lessons. However, such a method was not sufficiently flexible. To make the system more dynamic, the Earth Plate had to be fixed in position while the Heaven Plate rotated, allowing the stars and symbols to move and form lessons. It is evident that the one thousand eight hundred lessons established by Feng Hou were truly an unchangeable method for all time.

夫河出圖，洛出書，而易道著象矣。其數始於一而終於九，周旋曲折，委然分之則九，貫之則一，其中條理，精密變化，用之則出入有門，進退有法，燦然為萬世之矩矱也。迨後運以三式，仰觀天文，俯察地理，中知人事，以籌算之。舍圖書而譚三式，由索途冥行昏潰而敗壞矣。其造式三層，法象三才，上層象天，中層象人，下層象地，佈列九星，開闔八門，分列八卦，以陣八方，立中宮以建皇極，推移直符以遁奇儀。

The Yellow River Chart emerged from the Yellow River, and the Luo Writing appeared from the Luo River, thus giving the principles of the Book of Changes a basis in images and numbers. The numbers of the Chart and Writing start from one and end at nine, winding and turning: when viewed separately, they are nine numbers, but when connected, they form one principle. Within this principle, the structure is precise and the changes are infinite. When applied to human affairs, there are clear entrances and exits, and definite rules for advancing and retreating, forming a clear standard for all generations. Later generations developed the three systems of Taiyi, Liu Neng, and Dun Jia based on these. These systems observe the heavens, examine the earth, and understand human affairs, using counting rods to calculate. If one discusses the three systems without referring to the Yellow River Chart and the Luo Writing, it would be like feeling one's way in the dark, inevitably leading to confusion and disorder. The disks used in these three systems are all made in three layers, representing the three elements of heaven, humanity, and earth. The upper layer represents heaven, the middle layer represents humanity, and the lower layer represents earth. On the disk, nine stars are arranged, eight gates are opened and closed, and the eight trigrams are placed to correspond to the eight directions. The Central Palace is established to set up the position of the supreme ruler, and then the Chief Symbol is moved to hide and conceal the extraordinary symbols.

夫水者，北方之正氣，冬至陰至極，一陽始生，始於一而終於九，順布六儀逆布三奇，畫為九局，故曰陽遁；火者，南方之正氣，夏至陽至極，一陰始生，始於九而終於一，逆布六儀順布三奇，畫為九局，故曰陰遁，總布十八局以合二九之數也。知圖書者，始可語此。今之啟口，輒言遁甲，然不知立法之本旨，將十八局折作一層，按局推移，以為時用，稱曰活盤，以致氣候闇昧，不明超接，無準安能徵驗。故曰：“遁甲不法圖書之理，更有他說，正所謂差之毫釐，謬以千里矣。”

Water represents the pure essence of the north. At the winter solstice, when yin reaches its extreme, the first yang begins to emerge. Therefore, starting from the first palace and proceeding in order to the ninth palace, the Six Instruments are arranged in a clockwise direction while the Three Marvels are arranged counterclockwise, forming nine sections known as Yang Dun. Fire represents the pure essence of the south. At the summer solstice, when yang reaches its extreme, the first yin begins to emerge. Therefore, starting from the ninth palace and proceeding in order to the first palace, the Six Instruments are arranged counterclockwise while the Three Marvels are arranged clockwise, forming nine sections known as Yin Dun. Together, the two sets make eighteen sections, exactly matching the number two multiplied by nine. Only those who understand the Yellow River Chart and the Luo Writing can grasp this concept. Nowadays, people often speak of Dun Jia without understanding the original principles. They compress the eighteen sections into one layer and use the shifting of the sections as a time disk, calling it a "living disk." This leads to confusion in the climate and unclear connections between the supernatural and the natural, with no accuracy, and thus cannot be effective. Therefore, it is said that if Dun Jia does not follow the principles of the Yellow River Chart and the Luo Writing and instead establishes its own theories, it is like missing by a hair's breadth and making a mistake of a thousand miles.

遁甲十八局之法，謂之行軍三奇，乃子房之授於圯上老人者也，後人不識作者之本旨，謂為局式疊一層以為天盤，按圖推移，竟失飛布之法，而於卦氣之次序錯亂混淆。夫體用既殊，則九星陰陽失職，八門之休咎無徵。中寄於坤一宮而有二曜，是背天之道，失地之理，何以行兵出戰？蓋地盤靜也、體也，天盤動也、用也。靜則吉凶之兆未形，動則變化吉凶之機已著，然動靜之理，不外卦氣。生成之數順則始一而終於九，逆則始九而終於一，此不易之數也。

The Dun Jia system of eighteen layouts is also called the "Three Marvels for Marching Troops," which Zhang Liang obtained from the old man of the Yellow Stone Bridge. Later generations failed to understand the original intention behind the system, thinking that they could just add another layer to the layout to serve as the Heaven Plate, and follow the diagram to shift accordingly. They thus lost the method of "flying and spreading," causing the order of the hexagram energies to become confused. Once the principle and application become mixed, the yin and yang of the nine stars lose their proper roles, and the fortune and misfortune of the eight gates can no longer be verified. Some even mistakenly assign the center five to the Kun Palace, resulting in two stars crowded into one palace, which violates the heavenly way and loses the geographical principles. How can such a system still be used for military campaigns? One must know that the Earth Plate is still and represents the essence, while the Heaven Plate is moving and represents the application. When still, the signs of fortune and misfortune have not yet formed; but once movement occurs, the mechanism that determines fortune and misfortune becomes apparent. The principle of movement and stillness is always within the scope of hexagram energies—when pushing forward in the order of generation, it goes from one to nine; when reversing, it goes from nine to one. This is an unchangeable constant throughout the ages.

若論卦，則有坎坤震巽乾兌艮離；若論門，則有休死傷杜開驚生景；而以星論，則有蓬芮沖輔禽心柱任英；而以遁論，則丁丙乙之三奇戊己庚辛壬癸之六儀是，昭然有中宮之定位，秩然有飛布之條理矣。若中五決當既坤而不可易，則一宮之中有二星二儀，則吉凶將何以適從乎？推到別宮亦如此，混淆焉能符合克應，且如八門，人但知休生傷杜景死驚開說法，殊不知當從卦氣休死傷杜開驚生景以飛越也；又如九星亦知從蓬任沖輔英芮禽柱心說法，殊不知當從卦氣蓬芮沖輔禽心柱任英以飛越也。如此飛布，始不失乎體用一本，悉合古人之成式也。

In terms of trigrams, they are Kan, Kun, Zhen, Xun, Qian, Dui, Gen, and Li; in terms of gates, they are Xiu, Si, Shang, Du, Kai, Jing, Sheng, and Jing; in terms of stars, they are Peng, Rui, Chong, Fu, Qin, Xin, Zhu, Ren, and Ying; in terms of遁, they are the three marvels Ding, Bing, and Yi, and the six instruments Wu, Ji, Geng, Xin, Ren, and Gui. When arranged in this way, the position of the Central Palace becomes clearly defined, and the distribution of the elements is orderly and logical. If one insists on including the central five in the Kun Palace and refuses to change, then within one palace there would be two stars and two instruments, leaving uncertainty about which one determines fortune and misfortune. The same applies to other palaces; such confusion can never align with actual outcomes. For example, regarding the eight gates, people only know to arrange them in the order of Xiu, Sheng, Shang, Du, Jing, Si, Jing, and Kai, but they do not realize that they should be arranged according to the order of trigram energies: Xiu, Si, Shang, Du, Kai, Jing, Sheng, and Jing. The nine stars are similarly misunderstood; people only know to arrange them in the order of Peng, Ren, Chong, Fu, Ying, Rui, Qin, Zhu, and Xin, but they do not realize that they should be arranged according to the order of trigram energies: Peng, Rui, Chong, Fu, Qin, Xin, Zhu, Ren, and Ying. Only by arranging them in this way can the principles of unity between form and function be maintained, and the method fully conform to the ancient practices.

遁甲起元之法，其說不一，飛布若無次序，星符由此紊亂。如陽遁冬至十二氣，順布六儀，逆布三奇；陰遁夏至十二氣，逆布六儀，順布三奇，兩遁均以戊己庚辛壬癸丁丙乙為次，分陽順陰逆，飛布九宮。以陽局自坎一順進坤二至離九；陰局自離九逆退艮八至坎一，由是星符依序旋轉，則節氣無差，似以此理為正宗，庶免為坊本所惑也。

The method of starting Dun Jia varies among different schools; if the flying and spreading are not in a fixed order, the nine stars and the Chief Symbol will become disordered. The standard method is: for Yang Dun, starting from the winter solstice, the six instruments are arranged in order, and the three marvels are arranged in reverse order, over the twelve solar terms. For Yin Dun, starting from the summer solstice, the six instruments are arranged in reverse order, and the three marvels are arranged in order, over the twelve solar terms. Both Yang and Yin Dun use the sequence of Wu, Ji, Geng, Xin, Ren, Gui, Ding, Bing, Yi. However, Yang Dun flies the sequence in a forward direction, while Yin Dun flies it in a reverse direction, filling the nine palaces. For Yang Dun, it starts from Kan one and moves forward to Kun two, continuing until Li nine. For Yin Dun, it starts from Li nine and moves backward to Gen eight, continuing until Kan one. In this way, the stars and symbols rotate in order, and the solar terms will not be mistaken. This is considered the orthodox method, so as not to be confused by the printed editions in the market.

中五無端方，故立寄宮之法也。考之諸書，論水土長生在申，故有寄宮之法，而近時均以陰陽十八圖端寄二宮，又變體分寄八宮者，蓋取生死之義，而不免泥於古法矣。然禽星屬土實居中宮，遇辰須丑未月皆為乘旺，是土旺於四季，此一定不易之氣也。是中五之陰陽以分見於四維明矣，又何必拘拘端寄二宮乎？愚詳考不若隨乎時令，所值之節氣寄於四維，以立春寄艮用生門，立夏寄巽用杜門，立秋寄坤用死門，立冬寄乾用開門，既與時令相合，可得節氣之真，而於陰陽所用之理亦無格礙，較之端寄於二八兩宮者，尤通元妙矣。

The Central Palace does not have a fixed direction, so the method of establishing the Lodging Palace is used. By examining various sources, since water and earth share the same growth direction in the hour of Shen, the concept of the Lodging Palace arises. Recently, people have uniformly placed the Central Palace directly in the second palace of Kun according to the Yin-Yang Eighteen Diagrams. Some also divide it among the eight palaces, taking the meaning of the Life Gate and the Death Gate. However, this approach remains bound by ancient methods. But the Tian Rui Star belongs to earth and naturally resides in the Central Palace. When encountering the months of Chen, Xu, Chou, and Wei, it is considered to be in a strong position, as earth is strong in the four seasons, which is a fixed and unchanging principle. Therefore, the Yin-Yang distinction of the Central Palace is originally dispersed among the four directions of Qian, Kun, Gen, and Xun. Why then must it be rigidly placed in the second palace of Kun? After careful study, I believe it is better to determine it according to the seasonal changes: when a particular solar term arrives, the Central Palace should be placed in the corresponding palace among the four directions. For example, during the Beginning of Spring, it is placed in the eighth palace of Gen, using the Life Gate; during the Beginning of Summer, it is placed in the fourth palace of Xun, using the Du Gate; during the Beginning of Autumn, it is placed in the second palace of Kun, using the Death Gate; and during the Beginning of Winter, it is placed in the sixth palace of Qian, using the Open Gate. This method aligns with the seasonal changes, captures the true essence of the solar terms, and has no obstacles in the principles of Yin-Yang usage. Compared to the method of always placing it in the second palace of Kun or the eighth palace of Gen, this approach is more profound and flexible.

賦云：“直符前三六合位，太陰之神在前二，後一宮兮為九天，後二之神為九地。”此六合、太陰、九天、九地皆隨直符而輔運八宮也，如分九宮，則直符到中宮將何以分前後乎？從氣論，則中五以乾為前，以巽為後；從寄位論，則中五寄坤二，以兌為前，以離為後也。推詳前後二字，有導引、隨從直符之義，故其所重者在六合、太陰、九天、九地，而螣蛇、白虎、元武雖凶，而不論及也。信乎中五，當與寄宮並行不悖。

The "Yanbo Diao Sǒu Fu" says: The Chief Symbol moves forward to the third palace to find Liu He, to the second palace to find Tai Yin, backward to the first palace to find Jiu Tian, and backward to the second palace to find Jiudi. These four spirits, Liu He, Tai Yin, Jiu Tian, and Jiudi, accompany the Chief Symbol in the eight palaces. However, if we calculate according to the nine palaces, when the Chief Symbol falls into the central fifth palace, from where should we count forward and backward? If we consider the trigram energies, the central fifth palace takes Qian six as its front and Xun four as its back; if we consider the lodging palace, the central fifth palace lodges in Kun two, so it takes Dui seven as its front and Li nine as its back. Upon careful examination of the terms "front" and "back," they imply one leading ahead and one following behind. Therefore, the emphasis is placed on the four spirits, Liu He, Tai Yin, Jiu Tian, and Jiudi. As for the spirit Teng Sha, Bai Hu, and Xuan Wu, although they are considered ominous, they are not discussed. This shows that the concepts of the central fifth palace and the lodging palace can be used together without contradiction.

又云：“天乙之神所在宮，大將宜居擊對沖，假令直符居離九，天英坐取擊天蓬。”湯謂云：“九天不可擊，九地不可擊。”若從卦氣論，直符居離九，行陰遁以一為前，則九天在坎一，擊天蓬是擊九天，以何云不可擊乎？故直符居離九。在陰遁宜屯兵於九天之坤二，在陽遁宜屯於九天之巽四，此所以天蓬之可擊三勝宮第一勝也。要之九遁五假皆從此中立論，不可妄生別議。

The text also says: the palace where the Heavenly Virtue God resides is the place where the general should sit and attack the palace opposite to it; for example, if the Chief Symbol is in the ninth palace of the Fire Trigram, then the general should sit at the position of the Right Assistant Star and attack the Greedy Wolf Star. However, Tang氏 says: the palace of Jiu Tian (Nine Heavens) cannot be attacked, and the palace of Jiu Di (Nine Earth) cannot be attacked. If we use the theory of trigram energies: when the Chief Symbol is in the ninth palace of the Fire Trigram, during the Yin Dun (Yin遁), the first palace of the Water Trigram is the front, and Jiu Tian is exactly in the first palace of the Water Trigram. Therefore, attacking the Greedy Wolf Star would be equivalent to attacking Jiu Tian, so why is it said that it cannot be attacked? Therefore, we must distinguish clearly: when the Chief Symbol is in the ninth palace of the Fire Trigram, during the Yin Dun, the army should be stationed at the palace of Jiu Tian which is over the second palace of the Earth Trigram; during the Yang Dun, the army should be stationed at the palace of Jiu Tian which is over the fourth palace of the Wind Trigram. In this way, the palace where the Greedy Wolf Star resides can be attacked, which is the first victory in the three victorious palaces. In summary, all structures such as the nine遁 and five假 are based on this principle, and we must not invent other interpretations out of nowhere.

直使者，九宮之氣，即休死傷杜開驚生景也。夫六甲不遁於九宮，則九宮不得直其使，故六甲以星為體，以奇儀為用，以八門直使巡行而監察之，吉凶悔吝繫焉。要在行宮有法，庶幾趨避無差。

The straight messenger is the gate manifested by the nine palaces, namely the eight gates: rest, death, injury, block, open, alarm, life, and view. If the six Jia do not hide within the nine palaces, the nine palaces will have no messenger to take charge. Therefore, the six Jia use the nine stars as their body and the odd instruments as their function, and assign the eight gates as straight messengers to patrol and inspect. The fortune and misfortune of a whole board depend on this. The key lies in the straight messengers moving through the palaces according to a fixed method, so that seeking good fortune and avoiding misfortune will not be mistaken.

於考之諸家，立論不一，立法互異，有按八卦旋轉者，如張公十八局，陰陽兩遁人盤均以休生傷杜景死驚開一律順行，不尋宮數，其中實有拘滯之處；而捷徑一書，陽以休死傷杜順布九宮，陰以景休死傷逆布九宮，較舊法稍有變通又復有失陰遁直使之氣；而真授秘集一本陽遁休死傷杜開驚生景，順飛八宮，不入中五，陰遁依景生驚開杜傷死休，逆飛八宮，不入中五，似覺陰陽兩遁直使之門得以周備，法良意精，洵以此法為正宗，可以永為規範矣。

After examining various schools of thought, it is found that their theories differ and their methods vary. Some follow the order of the Eight Trigrams to rotate, such as the eighteen layouts passed down by Zhang Guo. In this method, both the Yang Dun and Yin Dun Human Plates follow the sequence of Xiu, Sheng, Shang, Du, Jing, Si, Jing, Kai in a clockwise direction, without counting the palace positions. However, this approach has some rigid and unworkable limitations. The book "Qimen Jiejing" proposes a different method: for Yang Dun, the sequence is Xiu, Si, Shang, Du, and is arranged clockwise in the nine palaces; for Yin Dun, the sequence is Jing, Xiu, Si, Shang, and is arranged counterclockwise in the nine palaces. This method is somewhat more flexible than the old one, but it still loses the original flow of the straight gate in Yin Dun. Only the book "Zhen Shou Bi Ji" provides a more complete method: for Yang Dun, the straight gate follows the sequence of Xiu, Si, Shang, Du, Kai, Jing, Sheng, Jing in a clockwise direction across the eight palaces without entering the central palace; for Yin Dun, the straight gate follows the sequence of Jing, Sheng, Jing, Kai, Du, Shang, Si, Xiu in a counterclockwise direction across the eight palaces without entering the central palace. This method is refined and can be considered the orthodox standard, to be used as a permanent guideline.

八神者，直符、螣蛇、太陰、六合、朱雀、元武、九地、九天也。吉凶取用，關係匪輕。凡兵法以天乙所在之方坐擊其沖，揚兵於九天，安營於九地，伏兵於太陰，匿形於六合，必須行宮有法，取用可以無差，而近世坊本欲以加太常飛九宮，欲以陰陽貴神法推布，欲以起於直使宮，欲以直符加時干之宮，立論紛紜，均失正氣。愚考竅諸書，以天乙常隨遁甲陰陽兩遁，以朱白勾元並取，以直符加於時干之宮次，以螣蛇挨推，按八卦方位飛布，仍遵小直符加大直符之義，折中定論，庶幾吉凶格局立現，亦可免混淆之弊也。

The Eight Gods are the Chief Symbol, Qishe, Taiyin, Liuhe, Vermilion Bird, Black Tortoise, Jiudi, and Jiu Tian. Using them to determine fortune and misfortune is of great importance. Military strategy says: sit in the direction where Tianyi is located and attack its opposite direction, deploy troops in the Jiu Tian direction, set up camp in the Jiudi direction, set an ambush in the Taiyin direction, and hide in the Liuhe direction. All these require the Eight Gods' palaces to follow a certain order, so that their use will not be mistaken. However, in recent times, various printed editions have given conflicting interpretations: some include Tai常 to fly in the nine palace, some follow the method of Six Rens and yin and yang noble spirits, some start from the straight command palace, and some suggest placing the Chief Symbol in the palace of the hour stem. All of these have lost the correct principle. After examining various texts, I have determined that Tianyi and the Chief Symbol always move together with the dual movements of Dun Jia and yin and yang. The Vermilion Bird, White Tiger, Gou Chen, and Black Tortoise are all used together. Place the Chief Symbol in the palace of the hour stem, then start from Qishe and arrange them in order, distributing them according to the eight trigrams' directions, still following the principle of "small straight symbol and large straight symbol." This compromise provides a clear view of fortune and misfortune, and avoids confusion.

夫奇門行宮不可參差，纖末必須準定。中宮以子午定向，南北始分列八宮，其一卦管三山，坎宮有壬癸，艮宮有丑寅，震宮有甲乙，巽宮有辰巳，離宮有丙丁，坤宮有未申，兌宮有庚辛，乾宮有戌亥。假如今日用時，其奇門吉局在乾，從中氣而趨向之，始為得地，偏右則戌，偏左則亥，如丙乙奇到乾，合而言之，則曰入墓，然丙乙入戌而不墓，趨乾亥而避戌，豈非權變之法乎？其丁奇到艮亦如，用門之法有何異哉？

The odd door palace must be perfectly aligned with no deviation at all, even the smallest details must be calibrated. First, use the meridian line of Zi and Wu to determine the north-south direction in the central palace, then divide it into eight palaces. Each trigram governs three mountains. The Kan palace governs Ren, Zi, and Gui; the Gen palace governs Chou, Gen, and Yin; the Zhen palace governs Jia, Mao, and Yi; the Xun palace governs Chen, Xun, and Si; the Li palace governs Bing, Wu, and Ding; the Kun palace governs Wei, Kun, and Shen; the Dui palace governs Geng, You, and Xin; and the Qian palace governs Xu, Qian, and Hai. For example, if the auspicious layout of the odd door falls in the Qian palace today, it must be aligned with the central energy of the Qian palace to be considered correct. If it is slightly to the right, it falls into Xu; if slightly to the left, it falls into Hai. Similarly, if Bing qi or Yi qi falls into the Qian palace, it is generally said to be in a tomb. However, when analyzed in detail, Xu is the fire tomb, and Bing or Yi falling on Qian or Hai mountains does not actually fall into a tomb. Therefore, by approaching Qian or Hai and avoiding Xu, is not this a method of flexibility and adaptability? The same principle applies when Ding qi falls into the Gen palace. Chou is the metal tomb, so avoiding Chou and choosing Gen or Yin is the way. Is the method of using the gates not also the same?

易有太極，以生兩儀，兩儀生四象，四象生八卦，八卦相錯，乾坤定位，山澤通氣，雷風相薄，水火不相射。由是太極即中宮也，自洛書載九履一，左三右七，二四為肩，六八為足，縱橫十五，居中無往，而非五也。是以八卦因之，一坎、二坤、三震、四巽、五中、六乾、七兌、八艮、九離，此不易之定數也。其中五屬土，無卦氣之所屬，寄居於坤，若星則有九，以天禽位居中宮。甲統六儀三奇，以佈列九宮，燦然備舉，故中五不當，端寄於坤矣。矣圖書之生克而論，中五寄於西南，為生物之關鍵，而遁甲重在節氣，究不若隨時令寄宮於四維，俾得節氣之真，而趨向之吉凶定矣。

The Book of Changes contains the Taiji, from which the two principles emerge, then the four images, then the eight trigrams. When the eight trigrams interact, the Heaven and Earth are positioned above and below, the mountains and marshes exchange their energies, the thunder and wind interact with each other, and the water and fire do not hinder each other. From this we can know that Taiji is the Central Palace. The arrangement of the Luo Writing is such that the top is nine, the bottom is one, the left is three, the right is seven, two and four are on the shoulders, six and eight are on the feet, and the sum of the numbers in the horizontal and vertical directions is always fifteen. The central number is always five. The eight trigrams are arranged accordingly: one is Kan, two is Kun, three is Zhen, four is Xun, five is the center, six is Qian, seven is Dui, eight is Gen, and nine is Li. This is an unchangeable fixed order. The central five belongs to the earth element and does not have a corresponding trigram, so it resides in the Kun Palace. However, there are nine stars, and the Tian Rui Star is located in the Central Palace. Jia oversees the six instruments and the three marvels arranged in the nine palaces, making the order clear and complete. Therefore, the central five should not be fixed in the Kun Palace. If we consider only the generation and overcoming relationships from the He Tu and Luo Shu, the central five residing in the southwest Kun position is the key to nurturing all things. However, Dun Jia places great emphasis on the solar terms. Ultimately, it is better to move the central five to the four cardinal directions according to the seasonal changes, so that we can truly grasp the essence of the seasons and accurately determine the auspicious and inauspicious outcomes.

奇門用法重在取時，故經云：“年吉不如月吉，月吉不如日吉，日吉不如時吉也。”要在交節換局有法，自可得節氣之真。諸家所論超接置閏，隱約其詞，斷難遵守，最捷之法，莫如詳查時憲書，以交節之日，視何甲、巳符頭，分元定局，如係正符正節，謂之正授，即無須換局；如繫上元甲、己符頭，則以交節之日，起本節之上元，餘元類推。改因日定元、因元定局，終不可易，節氣既無差錯，則吉凶應驗，百不失一。遇閏之年，仍以交節符首分之，而置閏即在其中，若無閏月，則無閏奇也。是古之置閏，因交節未得其真法，自以今之時憲書為準耳。

The use of the Qimen system places the greatest emphasis on the time of day. Therefore, the classic text says: the auspiciousness of the year is not as good as that of the month, the month not as good as the day, and the day not as good as the hour. The key lies in the proper method of changing the cycle at the time of the solar term, which allows for the accurate calculation of the true number of the solar term. Different schools of thought discuss the method of intercalation and the connection of the solar term with the heavenly stem, but their explanations are vague and difficult to follow. The simplest method is to carefully consult the "Shixian Book" (Astronomical Calendar): check on which day the solar term occurs, whether it falls on a Jia or Ji stem, and use this to determine the cycle and the starting point. If the solar term and the stem coincide on the same day, it is called "zhengshou" (correct transmission), and there is no need to change the cycle. If the day of the solar term is exactly the Jia or Ji stem of the previous cycle, then from that day the cycle of the current solar term begins, with the upper, middle, and lower cycles following in order. In all cases, the cycle is determined by the day, and the cycle is determined by the cycle. This order must never be changed. Once the solar term is accurately determined, the prediction of auspiciousness and misfortune will be accurate without exception. In a leap year, the same method is used to divide the cycles based on the stem of the solar term, and intercalation is naturally included. If there is no leap month in that year, there is also no leap Qimen. Thus, the ancients introduced intercalation because they could not accurately determine the time of the solar term. Now, we only need to use the "Shixian Book" as the standard.

拆局、補局之法，亦不外超接、置閏也。夫遁甲中全憑符頭次準節氣，上局有超，下局有接，有超有接，節有殘局，拆補以置閏之，乃斡旋造化之功也。奇法不論陽遁、陰遁，除過月大月小，只視甲、己符頭與節氣較量而分先後耳。如符頭先到，節氣後到，則用超以後到節氣為主，有超有接則必有殘局，拆補以全其氣，始中正無偏。若永定五日六十時，以換其局，則不能不法古之置閏耳，是今之拆補之法，不可不遵而用之。

The methods of splitting and supplementing a layout are essentially within the scope of exceeding the heavens, connecting the qi, and intercalating a leap month. In Dun Jia, the entire system relies on the symbol head to align with the solar terms: the previous layout has "exceeding," and the next layout has "connecting"; with both exceeding and connecting, the solar term transition will leave an incomplete residual layout, so splitting and supplementing are needed to place the leap remainder properly - this is the art of harmonizing with the workings of heaven and earth. In the method of Qi Men, regardless of Yang Dun or Yin Dun, and regardless of whether the month is large or small, it only compares the symbol head of Jia and Ji with the solar terms to determine which comes first. If the symbol head arrives first and the solar term comes later, the "exceeding" method is used, and the later solar term is taken as the standard. Once there is exceeding or connecting, a residual layout must inevitably remain, so a section must be split and another supplemented to complete the cycle of qi, thus achieving a balanced and unbiased result. If one rigidly follows changing the layout every five days and sixty hours, then one must necessarily continue using the ancient method of intercalation. Therefore, today's method of splitting and supplementing must be followed.

何謂超？超者，過越也。何謂接？接者，迎待也。何謂神？神者，充足分量也。何謂氣？氣者，節候始達也。何為拆者？五日之內，憑節氣之時刻分秒而分拆之，以補下局之不足也。何謂補、捕者？五內之日有拆，則不滿六十時，憑節氣時刻分秒而分補之，以湊合前局不足之數也。故云：“遁甲用拆補之法為最要之關鍵焉。”

First, let us clarify the meanings of these terms. What does "chao" mean? "Chao" means to pass over. What does "jie" mean? "Jie" means to approach and wait for. What does "shen" mean? "Shen" refers to when the amount is already sufficient. What does "qi" mean? "Qi" refers to when the seasonal period has just arrived. What does "chai" mean? "Chai" means to divide within five days, by the exact moment of the seasonal transition, to cut out a segment, which is then used to make up for the deficiency in the next section. What does "bu" mean? Since within five days a segment has been taken away, it is insufficient for sixty hours, so another segment is added by the exact moment of the seasonal transition to complete the number that was missing. Therefore, the method of "dun jia" using "chai bu" is the most crucial key.

假如歲在丙申，時憲書正月初八日丙子丑正一刻立春，其戊子時與己丑時之初刻當是先年大寒下元，自丑時一刻起至戊寅日亥時止，計三十五日，繫甲戌下局之符頭統領，即用立春下局，即為殘局，拆之以補下元不足之數，此所謂節先符後須用接法。

Take an example. Suppose this year is the year of Bingshen. The "Shi Xian Shu" records that the beginning of spring (Lichun) falls on the third day of the first lunar month, on the day of Bingzi at the beginning of the hour of Chou, at the first moment. On this day, during the hour of Wuzi and the first moment of the hour of Jichou, these still belong to the lower part of the previous year's Xiaowan (the third part of the winter solstice). From the first moment of the hour of Chou onwards, until the hour of Hui on the day of Wuyin, a total of thirty-five hours, are governed by the symbol head of the Jiaxu decade, using the lower part of the Lichun. This section is called "cangju" (residual section), which is separated out to make up for the deficiency of the lower part of Xiaowan. This is referred to as "jie xian fu hou" (the festival comes before the symbol head), and the method of "jie qi" (connecting the qi) must be used. (The original text "ji san shiwu ri" should be "ji san shiwu shi," as confirmed by the later text "zong ji liu san shi.")

十二日己卯，自子時起至十六日癸未亥時止，計五日六十時，作立春上元；十七日甲申，自子時起至於二十一日戊子亥時止，計五日六十時，作立春中元；二十二日己丑，自子時起至二十四日辛卯辰初一刻止，計二十八時零一刻，作立春下局，並前局所拆三十五時，共計六十三時零一刻，其餘三時零一刻疊作立春下局，此即置閏之義，拆補之法也。

Continuing the sequence: On the twelfth day of the first lunar month, Jimao, starting from the Zi hour up to the fifteenth day, Guiwei, at the Hai hour, making a total of five days and sixty hours, forming the first section of the beginning of spring; on the seventeenth day, Jiashen, starting from the Zi hour up to the twenty-first day, Wuzi, at the Hai hour, also five days and sixty hours, forming the middle section of the beginning of spring; on the twenty-second day, Jichou, starting from the Zi hour up to the twenty-fourth day, Xinmao, at the initial moment of the first hour, totaling twenty-eight hours and one moment, forming the lower section of the beginning of spring. Combining the previously split thirty-five hours, the total becomes sixty-three hours and one moment, which exceeds three hours and one moment. These extra three hours and one moment are counted as the repeated number for the lower section of the beginning of spring. This is the original meaning of intercalation, which is the actual practice of the Chai Bu method.

又如七月二十九日甲午，自子時起至八月初三日戊戌亥時止，計五日六十時，作處暑上局；初四日己亥，自子時起至初八日癸卯亥時止，計五日六十時，作處暑中局；初九日甲辰，自子時起至時三日戊申亥時止，計五日六十時，已滿足一局之數，十四日己酉寅初三刻白露，符先節後，法當用超，雖處屬下局之數既足，而子丑二時與寅初之三刻，卻是己酉上元符頭統領，法當疊作處暑上局補之，此亦置閏、拆補之法。

Another example. On the 29th day of the seventh month, Jiawu, from the beginning of the Zi hour to the 3rd day of the eighth month, Wuxu, at the Hai hour, covering five days and sixty hours, the upper division of the Beginning of Autumn is formed. On the 4th day of the eighth month, Jihai, from the beginning of the Zi hour to the 8th day of the eighth month, Guimao, at the Hai hour, covering five days and sixty hours, the middle division of the Beginning of Autumn is formed. On the 9th day of the eighth month, Jiachen, from the beginning of the Zi hour to the 13th day of the eighth month, Wushen, at the Hai hour, covering five days and sixty hours, the lower division of the Beginning of Autumn is complete. On the 14th day of the eighth month, Jiyou, at the initial third hour of the Yin hour, the Beginning of White Dew arrives. This is a case where the symbol head arrives first and the solar term arrives later, so according to the method, we should use 'Chao'. Although the lower division of the Beginning of Autumn has already been completed, the Zi and Chou hours of that day, as well as the initial third hour of the Yin hour, still belong to the upper division of the Jiyou symbol head. According to the method, these should be added to the upper division of the Beginning of Autumn to make up for it. This is also an example of the intercalation and the method of splitting and supplementing.

自己酉日寅初三刻起至十八日癸丑亥時止，共計四日五十八時零四刻，作白露上局，雖少二時零三刻，在後刻卻補足之矣；十九日甲寅，自子時起至二十三日戊午亥時止，共計五日六十時，作白露中局；二十四日己未日子時起至二十八日癸亥亥時止，共計五日六十時，作白露上局。二十九日甲子巳初二刻秋分，是符先節後，法當用超，以白露下局之數既足，而甲子日之子丑寅卯辰五時，卻是上局符頭統領，法當疊作白露上局補足，此置閏、超神、接氣、拆局、補局之秘訣也。蓋以時憲書節氣，時刻分秒纖毫無差，準。憑符頭超接而拆補之。是局局有閏餘之氣，用之響應如神，以取驗於人事哉。

Starting from the third and a half hour of the morning of Jiyou day, up to the hour of Guihai on the eighteenth day, there are four days, fifty-eight hours, and four parts, forming the upper section of Bai Lu; although it is two hours and three parts less than sixty hours, the remaining time will make up for it. On the nineteenth day, Jiayin, from the beginning of the first hour to the hour of Wuwu on the twenty-third day, there are five days and sixty hours, forming the middle section of Bai Lu; from the beginning of the first hour on the twenty-fourth day, Jiwei, to the hour of Guihai on the twenty-eighth day, there are five days and sixty hours, forming the lower section of Bai Lu (the original text says 'upper section,' which should be a mistake for 'lower section'). On the twenty-ninth day, Jiazi, at the second and a half hour of the fourth hour, the autumn equinox begins. This is a case where the stem is first and the solar term comes later, so according to the method, it is considered as 'superposition.' The number of the lower section of Bai Lu is already complete, but the five hours of the first, second, third, fourth, and fifth hours on Jiazi day still belong to the previous section's stem, so according to the method, it is overlaid to complete the upper section of Bai Lu. This is the entire secret of intercalation, superposition, connecting the solar terms, splitting the sections, and supplementing the sections. In summary, take the solar terms recorded in the Shixian Book as the standard, ensuring that every moment, second, and fraction is accurate. Then, use the order of the stems to determine when to superpose, connect, split, or supplement. In this way, each section contains the surplus time of the leap month, and it is so effective that it can be verified through human affairs.

遁甲之佈局確乎當從卦氣，自一至九，自九至一矣。然而宮既有九，門只有八，何虛一門以待用耶？世之膠固不通者，以中宮無門耳。中五無門則直使將何以加時到處乎？將何以逐九星行乎？若曰：“門踰五而就六。”，則直使不必加時矣，八門亦不必逐九星行矣。故八門分列有四，有四則有五，以休死傷杜之中，分佈立一寄門，然後以開驚生景分佈，則中五有逐宮時到之處，皆有直使之，可加八門，又逐九星行矣。

Dun Jia layout should indeed follow the trigram energy, proceeding in order from one to nine in a forward direction and from nine to one in a reverse direction. However, there are nine palaces but only eight gates. How can one gate be left empty for use? Those who are rigid and inflexible say that the Central Palace has no gate. If the middle palace truly has no gate, how can the straight command be added to the heavenly stem of the hour and reach the Central Palace? How can the eight gates follow the nine stars in their movement? If one says that the gates pass over the fifth palace directly to the sixth, then the straight command does not need to be added to the heavenly stem of the hour, and the eight gates do not need to follow the nine stars. Therefore, the eight gates are first divided into four gates. With the first four gates naturally passing through the middle palace, after the gates of rest, death, injury, and block, a 'temporary gate' is established. Then the remaining four gates of opening, alarm, life, and brilliance are arranged in order. In this way, the middle palace also has its turn to be visited by the gates, and there is always a straight command to be added. The eight gates can then follow the nine stars through all nine palaces.

若以所寄無門，則此宮何以定吉凶？是取中宮之義，以定吉凶也。蓋此方無門，則杜塞不通，不當趨向矣。五在八之中，則後有杜傷死休，前有開驚生景，可不當趨向耶？經所云避五之義也，若取中五宮之門以定吉凶，是交增出一門，吉凶於何所適從矣？按遁甲奇門，擇其奇不入墓、門不犯迫，大將居中，帷幄左右，前後自有出入之門戶，若佈陣統兵，應以趨三避五之門出而交戰，或屯兵於開休生之地，待敵兵陷入奮而擊之，此用門之妙也。

If the Lodging Palace is considered to have no door, then how can the fortune of this palace be determined? In fact, the fortune is determined by the meaning of the Central Palace itself: since there is no door here, it is blocked and obstructed, and one should not go there. The Five Elements are located among the Eight Doors, with the back facing Du, Shang, Si, and Xiu, and the front facing Kai, Jing, Sheng, and Jing. How can one still go towards it? This is exactly the meaning of the classic text saying "avoid the Five." If one insists on assigning another door to the Central Palace to determine its fortune, it is equivalent to adding an imaginary door out of nowhere, making the fortune uncertain. According to the usage of the Qimen system: selecting the Three Marvels that do not enter the tomb, and the Eight Doors that do not violate the forced positions, the commander is in the center, with the military headquarters on both sides, and the front and back naturally have entrances and exits. If arranging an army for battle, one should go out through the "approach the Three, avoid the Five" doors to fight, or station the troops in the three auspicious positions of Kai, Xiu, and Sheng, waiting for the enemy to come in before launching a counterattack—this is the true use of the doors.

加字之義，自有而增入也。伏者，本有而待入也。其十二支辰分佈八宮，各有統屬，生墓休囚無容紊越，而遁甲則從直符起遁，故三奇六儀加諸宮分，以視其所遁之干加於何宮之支辰，論生墓休囚，則無加錯之謬矣。

The character "加" means adding something to what already exists; "伏" means something that was already there waiting to be overlaid. The twelve Earthly Branches are distributed among the eight palaces, each with its own domain, and the positions of growth, storage, rest, and captivity must not be disturbed. Dun Jia starts from the Chief Symbol and moves through the palaces. Therefore, when the Three Marvels and Six Instruments are added to each palace, one must determine which Earthly Branch in which palace the heavenly stem being moved falls on, and then assess its state of growth, storage, rest, or captivity. This approach prevents the error of "adding incorrectly."

如陽遁三局，用丁卯時，甲子直符在三宮起遁，順儀逆奇：三宮甲、二宮乙、一宮丙、九宮丁、三宮還戊、四宮己、五宮庚、六宮辛、七宮壬、八宮癸。乙干到坤得休氣也，丙干到坎得囚氣也，丁干到離得臨官之氣，甲午到震得帝旺之氣，戊干到震得囚死之氣，己干到巽得休囚之氣，庚干到中宮得廢氣也，辛干到乾得敗氣也，壬干到兌得敗氣也，癸干到艮得囚敗之氣也，此十干加符之法。陰遁逆儀順奇仿此。此十干加辰，辰之定位得生旺衰墓休囚之法，如斯例推，則十干無加錯之誤矣。

For example, using Yang Dun (Yang遁) with the third layout, and the time is Dingmao (丁卯). The Chief Symbol (值符) is Jiazi (甲子) starting at the third palace of Zhen (震). The Six Instruments are arranged in a clockwise direction, and the Three Marvels are arranged in a counterclockwise direction. Thus, the third palace is Jia, the second palace is Yi, the first palace is Bing, the ninth palace is Ding, returning to the third palace is Wu, the fourth palace is Ji, the fifth palace is Wu, the sixth palace is Xin, the seventh palace is Ren, and the eighth palace is Gui. According to this arrangement, the qi of each heavenly stem is as follows: Yi reaches the second palace of Kun (坤) and gets the resting qi, Bing reaches the first palace of Kan (坎) and gets the confined qi, Ding reaches the ninth palace of Li (离) and gets the officialdom qi, Jiawu (甲午) reaches the third palace of Zhen (震) and gets the prosperity qi, Wu reaches the third palace of Zhen (震) and gets the confined and dying qi, Ji reaches the fourth palace of Xun (巽) and gets the resting and confined qi, Wu reaches the fifth palace of Zhong (中) and gets the exhausted qi, Xin reaches the sixth palace of Qian (乾) and gets the declining qi, Ren reaches the seventh palace of Dui (兑) and gets the declining qi, and Gui reaches the eighth palace of Gen (艮) and gets the confined and declining qi. This is the method of adding the ten heavenly stems to the Chief Symbol. For Yin Dun (阴遁), the Six Instruments are arranged in a counterclockwise direction, and the Three Marvels are arranged in a clockwise direction, following the same procedure. In summary, when the ten heavenly stems are added to the earthly branches, they should be viewed according to the position of the earthly branches to determine whether they are in a state of birth, prosperity, decline, burial, rest, or confinement. By following this example, the ten heavenly stems will not be added incorrectly.

地下六儀分佈十八局，從卦氣節候以定三元，始知起宮何所，其所用時之直符，十時一易，統領奇儀，各有宮分之次序，此之謂地下三奇六儀；以天上直符加諸十干所到之處，則天上有三奇六儀。如得十干相加之法，如此行遁天地，無悖戾之衍運，用有神化之機。若膠於十八局之奇儀，則十干加錯，甚非遁甲知本旨，故曰：“十干加伏若加錯，吉事凶囚凶事危。”

The six instruments on the earth plate are distributed according to the eighteen sections. First, one must determine the three periods based on the hexagram energies and seasonal changes, in order to know from which palace the sequence begins. The chief symbol of the hour changes every ten hours, governing the three marvels and six instruments. Each palace has a fixed order — this is called the earth plate's three marvels and six instruments. Then, the chief symbol of the heaven plate is added to the ten heavenly stems, and thus the three marvels and six instruments appear on the heaven plate. By mastering the method of adding the ten heavenly stems, one can properly align the heaven and earth plates, ensuring that the energies are harmonious and the application possesses a magical and subtle effectiveness. If one rigidly adheres to the fixed positions of the eighteen sections without adding the heavenly stems, the heavenly stems will be added incorrectly, which greatly deviates from the true essence of Dun Jia. Therefore, it is said: if the heavenly stems are incorrectly added to the hidden symbol, good events turn into misfortune and calamity, and bad events become even more dangerous.

夫中五寄門者，天禽雖寄二宮，重借死門以配之，實則隨局更使：至冬至三氣則寄休門，立春三氣則寄生門，春分三氣則寄傷門，立夏三氣則寄杜門，夏至三氣則寄景門，立秋三氣則寄死門，秋分三氣則寄驚門，立冬三氣則寄開門，此所謂隨局更使也。且此星獨名天禽，蓋禽鳥得生氣之先，即舉月令所載，如每月俱有禽鳥之應，如正月鴈候北、二月倉庚鳴之類，不足以徵時局更使哉，故中五隨時令寄宮，其理明顯，何必拘拘端寄二宮乎？

The matter of the Central Palace's lodgment at the Gate: Although the Tian Rui Star is said to be lodged in the second palace of Kun, and also paired with the Death Gate, in reality the gate used should change according to the situation. For the three solar terms under the Winter Solstice, the gate is the Xiu Gate; for the three solar terms under the Beginning of Spring, it is the Sheng Gate; for the three solar terms under the Vernal Equinox, it is the Shang Gate; for the three solar terms under the Beginning of Summer, it is the Du Gate; for the three solar terms under the Summer Solstice, it is the Jing Gate; for the three solar terms under the Beginning of Autumn, it is the Death Gate; for the three solar terms under the Autumn Equinox, it is the Jing Gate; and for the three solar terms under the Beginning of Winter, it is the Open Gate. This is called "changing the gate according to the situation." Moreover, the star in the Central Palace is specifically called "Tian Rui": birds are the first to sense the vital energy of the season. The "Monthly Orders" in the "Rites of Zhou" record the bird-related phenomena for each month, such as the return of the wild geese in January and the singing of the yellow oriole in February. This clearly supports the idea that the gate of the Central Palace should change according to the seasonal changes. Therefore, the Central Palace's gate should be assigned according to the seasonal changes, and the reasoning is very clear. Why then should it be rigidly fixed at the second palace of Kun?

符使者，星門用時之異名也。直者，代甲而直其用也。甲以星門為體，以奇儀為用，故奇儀無定位，而星門有定宮也。符者，即憑執之符也。門為使者，即甲巡行之使也，故凡甲在之宮，即以直宮之星為符，以宮之門為使也。干本十也，以配十二支，而變六十，故稱六，而儀亦稱六也。奇儀者，九干之體；六十干者，奇儀之用，故奇儀隨元分職九宮，而六十干亦隨元分職九宮也。

The terms "symbol" and "messenger" are merely alternative names for the nine stars and eight gates when they are in charge. "Direct" refers to the one who replaces Jia in taking charge and acting. Jia uses the stars and gates as its body, and the odd numbers and instruments as its function; therefore, the odd instruments do not have fixed positions, while the stars and gates each have fixed positions in their respective palaces. A symbol is a document held in hand as proof; the reason the gate is called a messenger is because it is the envoy sent out by Jia when it patrols. Therefore, when Jia is in a particular palace, the star native to that palace becomes the chief symbol, and the gate native to that palace becomes the direct messenger. The heavenly stems originally consist of ten, and when paired with the twelve earthly branches, they form the sixty Jiazi. Therefore, the beginning of each ten-day period is called "six Jia," and the instruments that replace Jia are also called "six instruments." The odd instruments are the bodies of the nine heavenly stems, and the sixty Jiazi are the application of the odd instruments; the odd instruments are distributed among the nine palaces according to the three yuan, and the sixty Jiazi are also distributed among the nine palaces according to the three yuan.

六十干分遁九宮，則六甲干首亦在其中，故曰遁於儀，而不能遁於奇也。何以定為其儀之用也？蓋以靜為體，以動為用：奇儀之於卦無定位，於局有定宮也，有定宮即謂之靜，故曰：“奇儀為九干之體也。”；六甲隨元遁六儀，故奇合六儀之干，亦隨甲遁於宮，遁則非靜矣，故曰：“六干為奇儀之用也。”夫六甲不遁於六儀，則九星不能直其符；干不能遁於九宮，則八門不得直其使，歌曰：“直符常以加時干，直使順逆隨宮去。”謂每甲用時，以當直之星符臨本局之定位；以當直之門使巡奇儀本元之遁宮也。譬之用人，其體在此，而以符監之；其用在彼，而以使察之，故云：“善藏其用以儆無虞也。”

The sixty Jiazi are distributed among the nine palaces, and the six initial Jia of each ten-day period naturally also fall within this distribution. Therefore, Jia can only hide among the Six Instruments, not among the Three Marvels. Why are the Six Instruments designated as the means for Jia? Because stillness is the body and movement is the function: the Three Marvels and the Instruments have no fixed positions relative to the Eight Trigrams, but within a particular layout they occupy fixed palaces. When they have fixed palaces, they are considered still, so the Three Marvels and Instruments are the bodies of the nine palaces. The six Jia follow the three yuan and hide into the Six Instruments. The dry stems that correspond with the Six Instruments also move along with Jia to other palaces. Once they move, they are no longer still, so the sixty dry stems are the functions of the Three Marvels and Instruments. If the six Jia did not hide among the Six Instruments, the nine stars would have no place to take the position of the Chief Symbol; if the dry stems did not hide among the nine palaces, the eight gates would have no place to take the position of the Direct Command. Therefore, the mnemonic says: the Chief Symbol is always added to the current dry stem, and the Direct Command follows or goes against the palace in sequence. This means that for each ten-day period, the current star symbol is placed on the proper position of the current layout, and the current gate and command go to inspect the palace where the original Three Marvels and Instruments have hidden. This is like using people: if the body is here, send the symbol to supervise; if the function is there, send the command to investigate. Therefore, one should be good at concealing one's functions to prevent unexpected situations.

今人用奇門，但之有時，而不知有年月日，何也？其法傳習差偽，失遁甲之本旨。揆之理氣，無所適從，按之縱橫失序，所以無徵不信，不信，民弗從矣！年奇以甲子分上、中、下三元，故為確當，其佈局逆儀順奇，從天遁也。上元甲子起坎一，一為數之始，陽之初，從坎而逆布，甲子一周而終於五；故中元甲子起巽四宮而終於艮；下元甲子起兌七而終於坤。

Nowadays people use the Qimen, but they only know about the household Qimen, and do not know there are also year, month, and day Qimen. Why is this? Because the methods passed down have become distorted and lost the original intent of Dun Jia. Using principles of qi to measure it leads to confusion, and checking against the纵横 numbers only causes disorder in the sequence, so it is impossible to verify, and people therefore do not believe in it. Without belief, naturally no one is willing to use it. The year Qimen divides the sixty Jiazi into upper, middle, and lower trigrams, and this division is accurate. The layout uses the reverse arrangement of the Six Instruments and the forward arrangement of the Three Marvels, which is based on the meaning of heaven's concealment. The upper yuan Jiazi starts from the Kan one palace — one is the beginning of numbers and the beginning of yang — and arranging the sixty Jiazi in reverse from the Kan palace completes a full cycle and ends at the middle five. The middle yuan Jiazi starts from the Xun four palace and ends at the Gen eight. The lower yuan Jiazi starts from the Dui seven palace and ends at the Kun two.

得其氣之均，所取用者謂之行年，視直符以行，遁得地之行年，以直符加行年，始知天上三奇；以直使加行年，始知有開休生三吉門，法誠蔑以加矣。按嘉靖四十三年甲子起杜門，十年一移，至萬曆甲午年移休，依杜傷死休景生驚開為次序以行之，餘可類推。考三元年遁法，上中下三局即陰遁一四七三局飛布法也。

The three yuan are divided in this way so that the energy is evenly distributed. The year being considered is called the "xingsheng" year. By observing how the chief symbol moves, we find where the xingsheng year falls. Adding the chief symbol to the xingsheng year tells us where the three marvels on the heaven plate are located. Adding the straight commander to the xingsheng year reveals whether the three auspicious gates, namely opening, resting, and generating, are present. This method is considered the best. According to records, in the 43rd year of the Ming Jiajing era, the year Jiazi started with the door of Du. It moved every ten years, reaching the door of Xiu in the year Jiawu of the Wanli era, following the order of Du, Shang, Si, Xiu, Jing, Sheng, Jing, and Kai. The remaining years follow the same pattern. Examining the method of the three yuan years, the upper, middle, and lower three sections are essentially the flying distribution methods of the Yin Dun for the first, fourth, and seventh sections.

月奇門先認定行年，以分上中下三元也，如遇四孟子午卯酉，即為上元，每一元管五年為率，如甲子、乙丑、丙寅、丁卯、戊辰、甲午、乙未、丙申、丁酉、戊戌、己卯、庚辰、辛巳、壬午、癸未、己酉、庚戌、辛亥、壬子、癸丑，此二十年為上元一局起坎宮，逆布六儀順布三奇，視所用之月屬何符統領以行遁，得何奇、何門以定吉凶；

In the lunar calendar system of the Qimen, the first step is to determine the person's birth year. Based on this, the year is divided into three periods: upper, middle, and lower. If the earthly branch of the birth year is Zi, Wu, Mao, or You, it is considered the upper period. Each period lasts five years. The years belonging to the upper period are: Jiazi, Yichou, Bingyin, Dingmao, Wuchen, Jiawu, Yiwei, Bingshen, Dingyou, Wuxu, Jimao, Gengchen, Xinsi, Renwu, Guiwei, Jiyou, Gengxu, Xinhai, Renzi, and Guichou, totaling twenty years, all belonging to the first layout of the upper period. The arrangement starts from the Kan palace and proceeds counterclockwise with the six instruments, while the three marvels are arranged clockwise. Then, check which symbol head governs the month in use, and based on that, determine the movement and the visibility of the marvels and gates, which will determine the fortune's outcome. (The original text refers to Zi, Wu, Mao, and You as "four Meng," but according to the general convention, they should be called "four Zhong.")

若遇四仲寅申巳亥，即為中元，每一元管五年，如甲寅、乙卯、丙辰、丁巳、戊午、甲申、乙酉、丙戌、丁亥、戊子、己巳、庚午、辛未、壬申、癸酉、己亥、庚子、辛丑、壬寅、癸卯，此二十年屬中元四局起巽宮；如遇四季辰戌丑未即為下元，每一元管五年，甲辰、乙巳、丙午、丁未、戊申、甲戌、乙亥、丙子、丁丑、戊寅、己丑、庚寅、辛卯、壬辰、癸巳、己未、庚申、辛酉、壬戌、癸亥，此二十年屬下元七局起兌宮，其飛布天地兩盤之法與年奇同。

Whenever the person's birth year's earthly branch falls on寅, 申, 巳, or 亥, it is considered as Zhongyuan, and each yuan governs five years. The years belonging to Zhongyuan are: Jiayin, Yimao, Bingchen, Dingsi, Wuwu, Jiashen, Yiyou, Bingxu, Dinghai, Wuzi, Jisi, Gengwu, Xinwei, Renshen, Guiyou, Jihai, Gengzi, Xinchou, Renyin, Guimao, totaling twenty years, all belonging to the four Zhongyuan sections, starting from the fourth Xun palace. Whenever the person's birth year's earthly branch falls on 辰, 戌, 丑, or 未, it is considered as Xiayuan, and each yuan also governs five years. The years belonging to Xiayuan are: Jiachen, Yisi, Bingwu, Dingwei, Wushen, Jiaxu, Yihai, Bingzi, Dingchou, Wuyin, Jichou, Gengyin, Xinmao, Renchen, Guisi, Jiwei, Gengshen, Xinyou, Renxu, Guihai, totaling twenty years, all belonging to the seven Xiayuan sections, starting from the seventh Dui palace. As for the method of flying and spreading the heavenly and earthly disks, it is the same as in the annual奇门. (The original text refers to 寅, 申, 巳, and 亥 as 「four zhong」, but according to the general convention, it should be 「four meng」.)

日奇以四十節氣為準，以三元符頭為定局。假如冬至上元陽遁一局，甲子戊坎、甲戌己坤、甲申庚震、甲午辛巽、甲辰壬中、甲寅癸乾、丁兌、丙艮、乙離是順儀逆奇布成局矣。用庚子日，庚子震、辛丑巽、壬寅中、癸卯乾，此地下庚子在震二宮也；即以甲午直符加震丁、乾丙、兌乙、艮戊、離己、坎庚、坤辛、震壬、巽癸、寄艮，此天上庚子日在坤。甲午直符在巽，巽星得輔星，門得杜門，即以杜門為直使加坎、開坤、驚震、生巽、景乾、休兌、死艮，此日休門丙寄在兌也。

The system of the Day Gate and the Qimen (Mysterious Gate) is based on the twenty-four solar terms, with the three elements and the initial symbol determining the layout. For example, on the first day of the winter solstice, the Yang Dun (Yang movement) is used, with the Earth Plate having Jiazi Wu at Kan one, Jiaxu Ji at Kun two, Jiashen Geng at Zhen three, Jiawu Xin at Xun four, Jiachen Ren at the center five, and Jiayin Gui at Qian six. Then the Three Marvels are arranged in reverse order: Ding at Dui seven, Bing at Gen eight, Yi at Li nine, forming a complete layout. If the day is Gengzi, starting from the first day of the ten-day period, Jia午, count to Gengzi which falls in Zhen, Xin Chou in Xun, Ren Yin in the center, Gui Mao in Qian. Thus, the Earth Plate's Gengzi is in the Zhen palace. Then add the value symbol Jia午 to turn the Heaven Plate: Zhen has Ding, Qian has Bing, Dui has Yi, Gen has Wu, Li has Ji, Kan has Geng, Kun has Xin, Zhen has Ren, Xun has Gui, with the center five assigned to Gen. Therefore, the Heaven Plate's Gengzi day falls in the Kun palace. The original value symbol Jia午 was in Xun four, with the star of Xun being Tianfu and the gate of Xun being Du Men, so Du Men is the direct command. Adding the elements: Kan is added to Kun, Kai in Zhen, Jing in Xun, Sheng in Xun, Jing in Qian, Xiu in Dui, Si in Gen. On this day, the Xiu Men and Bing Marvel are both located in the Dui palace.

假如夏至上元，陰遁九局甲子戊離、甲戌己艮、甲申庚兌、甲午辛乾、甲辰壬中、甲寅癸巽、丁震、丙坤、乙坎，是逆儀順奇布成局矣。丁卯日，丁卯震、戊辰離、己巳艮、庚午兌、辛未乾、人申中、癸酉巽，此地下丁卯日在震三宮也；即以直符甲子加震、乙丑巽、丙寅中、丁卯乾、戊辰震、己巳坤、庚午坎、辛未離、壬申艮、癸酉兌，此天上丁卯日在乾六宮也。甲子直符在離，星得天英，門得景門，即以景門為直使加乾，休兌、死艮、傷離、杜坎、開坤、驚震、生巽，此日丙奇到中宮，休門到兌也，餘元仿此。

Another example of Yin Dun: In the first year of summer, Yin Dun is used with nine layouts. The Earth Plate is set with Jiazi Wu in the Li nine, Yichou Ji in the Gen eight, Jiashen Geng in the Dui seven, Jiawu Xin in the Qian six, Jiachen Ren in the central palace five, and Jiayin Gui in the Xun four. Then the Three Marvels are arranged in order: Ding in Zhen three, Bing in Kun two, and Yi in Kan one. This forms one layout with the reverse order of the instruments and the correct order of the Three Marvels. If the day is Dingmao, Dingmao falls in Zhen three, Wuchen in Li nine, Jisi in Gen eight, Gengwu in Dui seven, Xinwei in Qian six, Renshen in the central palace five (the original text mistakenly writes 'Ren Shen' instead of 'Renshen'), and Guiyou in Xun four. Thus, the Dingmao day on the Earth Plate falls in Zhen three. Adding the Jiazi Chief Symbol to the Heaven Plate: After adding to Zhen, Yichou moves to Xun, Bingyin to the central palace, Dingmao to Qian, Wuchen to Zhen, Jisi to Kun, Gengwu to Kan, Xinwei to Li, Renshen to Gen, and Guiyou to Dui. Therefore, the Dingmao day on the Heaven Plate falls in Qian six. The Jiazi Chief Symbol originally was in Li nine, where the star is Tianying and the gate is Jing Gate. So the Jing Gate is used as the direct command and added to Qian. Then Xiu is in Dui, Dead in Gen, Wounding in Li, Du in Kan, Open in Kun, Shock in Zhen, and Life in Xun. On this day, Bing Marvel arrives in the central palace, and Xiu Gate arrives in Dui. The rest are handled in the same way.

陽遁用一七四三局，陰遁用九三六三局，一歲三百六十日，十五日一氣，一元統四氣，三元共十二氣。如冬至、小寒、大寒、立春、雨水、驚蟄、春分、清明、穀雨、立夏、小滿、芒種，陽遁統此十二氣也；如夏至、小暑、大暑、立秋、處暑、白露、秋分、寒露、霜降、立冬、小雪、大雪，陰遁統此十二氣也。一歲周遍，不失乎三元卦氣時令之正。有符先節後之分，先視節氣，次視符頭，或超或接，或拆或補，視直符以行遁；有奇有儀，視直使以加。日有吉有凶，咸如時遁之法，以授時曆為準，惟不用五子元遁也，門法入於選擇金鏡前編。

The Yang Dun (Yang遁) uses only the first, seventh, and fourth of the three groups, while the Yin Dun (Yin遁) uses only the ninth, third, and sixth. A year has 360 days, divided into fifteen days per season, and one yuan (元) includes four solar terms. Three yuan together make twelve seasons. The twelve seasons governed by Yang Dun are: Winter Solstice, Lesser Cold, Greater Cold, Start of Spring, Rain Water, Awakening of Insects, Spring Equinox, Clear and Bright, Grain Rain, Start of Summer, Lesser Fullness, and Grain in Ear. The twelve seasons governed by Yin Dun are: Summer Solstice, Lesser Heat, Greater Heat, Start of Autumn, Limit of Heat, White Dew, Autumn Equinox, Cold Dew, Frost Descent, Start of Winter, Lesser Snow, and Greater Snow. In this way, the year is fully covered, and the three yuan hexagrams and the seasonal changes remain correct. When arranging the layout, there is a distinction between the symbol head (符头) and the solar terms as to which comes first: first consider the solar terms, then the symbol head. If necessary, skip, connect, split, or supplement accordingly. Then look at the movement of the chief symbol (值符) to determine the qi (奇) and yi (仪), and then see which palace the direct commander (直使) is added to. Days have both auspicious and inauspicious aspects, and all are calculated according to the methods of the time divination (时家奇门). However, the calendar is based on the Shoushi Calendar (授时历), not the Five Sons Yuan Dun (五子元遁) system. As for the door methods (门法), they are collected in the first part of the Selection Mirror (选择金镜).