Preface · Inscription

奇門旨歸，楚北興國朱浩文星源述；漢陽關棠題。光緒十九年癸巳孟冬，匯源堂藏板。

This book is titled "The Purport of Qimen," written by Zhu Haowen, a native of Xingguo County, Chubei (now Yangxin County, Hubei Province), with the title inscription done by Guan Tang, a native of Hanyang. In the winter of the first year of the Guangxu nineteen, which was the year of Guisi, the edition was printed by the Huiyuan Hall. "Cangban" refers to the storage of carved printing blocks in the publishing house, and this edition was printed according to this block.

敘：奇門為三式之一，自黃帝以來，太公、雷侯、武侯、誠意伯，皆用行軍勝敵。傳而至於今日，則已名是實非，無論調壇閉戊、行籌返閉諸大端，幾為絕學，即一跳澗之法，亦各演布不同。往在苗疆，得友人奇門鈔本，亦曾究心尋討，曆數月日無所得，遂亦置之。既而隨軍入湘，偶一考索，仍屬茫然，知陰陽消長，其要旨固自有歸也。

The "Qimen" is known together with Taiyi and Liu Ning as the "Three Systems" of ancient divination. It is one of the three major systems of divination. Since the Yellow Emperor, figures such as Jiang Taigong, Leihou, Zhuge Liang, and the Ming dynasty statesman Liu Ji all used it for military campaigns and achieved victory. However, it has now become a name without substance. Practices such as setting up altars, commanding troops, closing the six Wu gates, arranging calculations, and returning to conceal one's form have almost become lost arts. Even a specific technique called "jumping over a stream" has different results calculated by different schools. I once obtained a copy of the Qimen from a friend while serving in the Miao region. I devoted myself to studying it for several months but gained nothing, so I gave up. Later, when I joined the army in Hunan, I occasionally took it out to examine again, but still found it confusing. It was then that I realized the principle of the interplay between yin and yang has its own essential focus, which cannot be grasped by randomly reading books.

庚辰冬江華猺亂平，餘以軍暇赴長沙省親，適朱君星源造訪，慨論猺疆形勢曰：江華亂猺，吾知其不足平也。余曰：君寓省距江華九百里，身不臨敵，何以知之？曰：警報至，曾演奇門一局，得丙加庚，為熒入白格。經云：庚為太白、丙為熒，熒入白兮、賊即去，以是知賊不利。相與談主客之辨，甚詳其明。

In the sixth year of Guangxu, Gengchen (1880), in the winter, the rebellion of the Yao people in Jianghua, Hunan was quelled. I took the opportunity of the military's leisure to visit my family in Changsha, and happened to meet Mr. Zhu Xingyuan. When he generously discussed the situation in the Yao region, he said: The Yao rebels in Jianghua are not difficult to quell. I asked him: You live in the provincial capital, nine hundred miles away from Jianghua, not on the front line, how can you be so certain? He answered: On the day the alarm came, I cast a special door (qimen) and got the 'Bing plus Geng' pattern, which is the 'Ying Ru Bai' pattern. The verse says: 'Geng is Tai Bai, Bing is Ying, Ying Ru Bai, the bandits will leave' — 'Geng' in qimen represents the western sharp metal, also called Tai Bai, which is the image of bandits; 'Bing' is the moon's strange fire, also called Ying Huo. The fire of Bing suppresses the metal of Geng, meaning our fire controls the enemy's metal, indicating the enemy's strength will retreat on its own, so I knew the bandits were not favorable. We then discussed together the principles of determining 'host' and 'guest', and he explained it very clearly and thoroughly.

年受蘇子熙軍門聘參贊營幕，與共帷幄者兩年，日探秘奧，益有心得，或以緝捕事試之占輒驗。今編集起例，諸法皆各書所未詳，復本太公軍中應驗神符經七十二局，補演千八十局都為一書，顏曰：奇門旨歸。其隨太陽節氣，布門輪宮，飛星定局，一一如指諸掌，小而趨吉避凶，大而陳兵立壘，神明變化，功用無窮。

Later he was invited by the commander Su Zixi to join his staff and assist in military affairs. He worked together with Su for two years in the middle military tent, daily exploring the profound aspects of Qimen, and his understanding became even more refined. When someone once asked him to cast a divination for the purpose of capturing bandits, every time his prediction proved accurate. Now he has compiled the methods of casting the chart into a book. All the various techniques of calculation in the book are clearly explained, which other books fail to clarify. He also based his work on the 72 layouts from Jiang Taigong's "Military Verification Divine Symbol Classic," and through further deduction, he completed a total of 1080 layouts, compiling them into a single book titled "The Purport of Qimen." In the book, the eight gates are arranged according to the solar terms, the nine palaces rotate, the nine stars are distributed, and the structure numbers are determined, all clearly laid out as if pointing to one's own palm. For minor matters, it can guide to good fortune and avoid misfortune; for major matters, it can be used for military deployment, setting up camps, and establishing fortifications. Its applications are infinite and its transformations are marvelous.

六戊斗罡之機，六甲陰符之妙，亦何不可推而求焉。百戰經曰：為將者不知太乙、奇門、六壬，不可應敵而取勝。是書探奇門之奧，其亦足資為將者之取用乎，是可存以資世矣。光緒九年夏四月，義甯徐家干敘於長沙寓次。

As for the secrets of the closed Six Wu, the steps of the stars and the罡 (a term for a mystical line), and the profound mysteries of the Six Jia Yin Fu, these can also be explored through the path of this book. The "Book of a Hundred Battles" states that a general who does not understand the three systems of Taiyi, Qi Men, and Liu Ren cannot succeed in battle. This book has delved deeply into Qi Men, and should be sufficient for those who command troops. Therefore, it is worth preserving and offering to the world. Written in the fourth month of summer in the ninth year of Guangxu, by Xu Jiagan from Yining (now Xiu Water, Jiangxi) at his residence in Changsha.

序：曩餘官京師，與富川易侍御柟舫友扇朝夕相遇。從柟舫嘗謂：餘鄉多宿學，其篤於行誼，知名當世，莫如萬清軒徵君；此外覃思詞翰，潛心經術類，皆文學選，而精於天人、輿地之學，則以朱星源司馬為最。徵君以敦品勵學，教授里門，舊悉於胡文忠奏牘；司馬素未識面，聞其言識而弗忘。

I once served as an official in the capital and lived closely with Yi Yanfang, a censor from Fuchuan, and our friendship was very close. Yanfang once told me that in our hometown there were many learned scholars, among whom those who practiced righteousness with sincerity and were highly respected in the world could not be matched by anyone except Wan Qingxuan, the recluse scholar. As for those who deeply contemplated literary expressions and devoted themselves to the study of classics, they were mostly outstanding in literature, but those who truly mastered the study of heaven and humanity as well as geography were none but Zhu Xingyuan, the Magistrate of Sima, who was the best. Wan Qingxuan was known for his dedication to cultivating virtue and his diligent study. He set up a school in his hometown to teach students. His deeds had already been mentioned in the memorial submitted by Hu Wenchong (Hu Linyi) before. As for Zhu Xingyuan, I had never met him in person, but I remembered what I heard and never forgot it. "Qingxuan" is a respectful title for those who were summoned by the court but chose not to take office. "Sima" is an old term for an official of the rank of deputy governor.

歲壬辰銜恤里居時，南豐包侯雲黼宰吾邑，司馬居幕府，晤於白伏官廨，一見如舊識，相得甚歡，與抗論天下時事，及諸經世務，具有根柢，乃嘆枏舫之言為不謬。嗣以包侯介為先，太恭人題栗主事竣，往謝，司馬出所著奇門旨歸見眎，為言其生平所致力，以弁言委，遜謝不獲，受而卒讀，慨然嘆曰：天下吉凶、順逆之理，竟若是其不爽乎。

In the year of Renchen, I was at home mourning for my father. Bao Yunfu from Nanfeng came to serve as the county magistrate. Zhu Sima was then working in his office, and we met at the official residence in Bafu. As soon as we met, it was as if we were old friends, and our conversation was very harmonious. We discussed current affairs and practical matters concerning the state. Seeing his arguments were well-founded, I then admired Zhu's words from the past. Later, through the introduction of Magistrate Bao, I invited Zhu to compose a memorial tablet for my late mother. After the matter was settled, I went to thank him. Zhu showed me his book, The Purport of Qimen, and talked about his lifelong efforts. He then entrusted me with the task of writing an introduction. I could not refuse, so I read it through and was deeply moved, exclaiming: The principles of fortune and misfortune, success and adversity in the world, have reached such precision without any error. "Lizhu" refers to a memorial tablet made of chestnut wood, and "Tai Gongren" is a respectful title for a deceased mother.

自伏羲畫卦，包符秘洩陰陽，以生固萬物之所，聽命人事吉凶，順逆之所寄也。所謂開物成務，前民利用者，於是乎在羲聖，功用盡於此矣。黃帝氏作衣裳，漸啟征伐，亦興涿鹿之戰，蚩尤肆焰，爰與風后效天神所授符訣，參以天時人事，與夫治亂興衰之故，存亡禍福之機，演奇門千八十局，使陰陽對待，吉凶順逆之相反，顯然知所趨避。

Since Fuxi drew the Eight Trigrams, he revealed the hidden principles of yin and yang contained within symbolic forms to mankind, providing a basis for the generation of all things and a standard for the fortune and misfortune of human affairs. The Zhou Changes (I Ching) Great Treatise says, "To open things and accomplish tasks, to benefit the people beforehand by showing them the way to utilize things." This is precisely what Fuxi, this sage, achieved. His function was fully realized in this. Later, when the Yellow Emperor made clothes and gradually initiated military campaigns, he once fought a great battle against Chiyou at Zhuolu. Chiyou was very aggressive, so the Yellow Emperor consulted Fenghou, following the symbols and formulas given by heavenly spirits, and also considered the timing of heaven and human affairs, the reasons for the rise and fall of governance, and the key to survival and misfortune. From this he deduced the 1080 variations of the mysterious gate, making clear the opposing relationships between yin and yang, and the inverse relationships between good fortune and misfortune, so that people could clearly see where to go and where to avoid.

而帷幄之運籌決勝，不戰制人，即萬事之休咎，無不可前知預決。厥後大公、畱侯、武侯誠意，皆得力於此，胥用以建樹功業，為一代偉人，非信古有獲，深明古聖人陰陽之道，能若是乎！

In this way, in the general's tent, one can plan and decide the outcome of a battle without actually fighting, and even control the opponent. As for all the good fortune, misfortune, blessings and calamities of the world, there is nothing that cannot be foreseen and determined in advance. Later, figures such as the Grand Marshal Jiang Taigong, the marquis Zhang Liang, the Wuhou Zhuge Liang, and the Honest Lord Liu Ji all benefited from this discipline, relying on it to achieve great accomplishments and becoming outstanding figures of their generations. If one is not truly able to trust the ancients and gain something from them, and deeply understand the yin and yang doctrine spoken by the ancient sages, how could one reach such a level?

司馬好學，深思銳意搜討，遊歷所至，足跡幾遍天下。往歲從蘇子熙軍門出師黔湘，所向無前，以贊畫功，授今職。近又得古本而融會之，悟其大旨所歸，述以問世，是亦兵法家之左券也。雖玉函金匱，非下走所及知，而其嗜古之念、公世之心，有不容沒者，故不憚覶縷而為之序。光緒十有八年仲夏月長至日，潛陽愚弟萬際軒頓首拜譔。

Zhu Sima is a man of great learning, deeply thoughtful and determined to search for and verify ancient texts. He has traveled extensively, his足迹 almost covering the entire country. A few years ago, he accompanied General Su Zixi in military campaigns to Guizhou and Hunan, where his forces were invincible. For his contributions as an advisor, he was awarded his current official position. Recently, he obtained an ancient version of the Qimen (a type of military divination) and integrated its teachings, thereby understanding the main principles of the entire text. He has written this out and made it public, which can be considered a document in the hands of military strategists. Secret texts like the "Jin Gui" (Golden Chest) are not something someone like me could comprehend, but his passion for ancient studies and his willingness to share his insights with the world should not be overlooked. Therefore, I do not hesitate to write this preface in detail. Written on the day of Summer Solstice in the fifth lunar month of the eighteenth year of Guangxu, by Wan Jixuan, a humble brother from Qianyang.

序：咸同間粵逆盜弄海內，十九戒嚴。益陽胡文忠公撫吾鄂，銳然以肅清自任，開賓賢館以廣招異能。有淦水某生來謁，自以奇門稱，公亦嘗耳其名，試令卜、亦參伍驗。會軍於武昌，公授以兵為大軍殿，輙敗衂罔效，其人亦以此潛逝。嗟乎！生殆未得奇門之真者歟，毋亦徒如葉公之好龍者耶。

In the Xianfeng and Tongzhi periods, the Taiping rebels rose up, causing chaos throughout the country, with most places under martial law. Hu Wenzhong, a man from Yiyang (Hu Linyi), was appointed governor of Hubei, determined to clear up the disorder. He established the Binxian Hall to widely recruit talented individuals with special skills. A scholar from Gan water came to see him, claiming to be skilled in the Qimen (a type of divination). Hu had heard of his name before, and tried him out by having him cast a divination, which proved somewhat accurate. However, when they met in Wuchang, Hu gave him troops to guard the rear, but he repeatedly failed in battle, showing no effectiveness. The man then quietly left. Alas! This scholar probably did not truly master Qimen. Perhaps he was just like the man in the "New Annals" who loved dragons but fled when one actually came. He loved dragons in words, but was afraid when the real thing arrived.

夫盈天地濛濛中，其大力包舉者，惟理與數而已。理數相輔而行，夫人能言之，夫人而不能明之。抑知言理即有數，言數即有理，此其中自有一定之旨在。自非聖神，不能撮其旨而為之作；亦非明粹之儒，不能得其正旨之所歸而為之述也。

In the chaos between heaven and earth, only "li" (principle) and "shu" (number) have the power to encompass all phenomena. Everyone can say that "li" and "shu" support each other in their operation, but no one can explain it clearly. To understand, when we speak of "li," it already includes "shu"; when we speak of "shu," it also includes "li." There is a fixed and unchanging principle within this. Without the wisdom of sages, one could not bring this principle to light and establish a system; without the clear and upright insight of a Confucian scholar, one could not grasp the ultimate meaning of this principle and express it.

昔者羲皇一畫，爰肇機緘，八卦定位，前民利用，於是乎人知以理數而為趨吉避凶之券矣！軒轅氏作，大啟苞符，開上世文明之始。蚩尤悖逆，帝乃握靈珍，矢精默，遂感九天玄陰之姥，錫以祥微，而與風后作奇門焉。繁理賾數罔弗囊括，呼吸風雷，號召神鬼，遂使狂暴授首，而專車之暈以殄，功用溥矣哉。

Before Fuxi drew the first diagram, he opened the mechanism of the movement of heaven and earth; the Eight Trigrams established directions, guiding people ahead of the common folk in the way of utilizing resources, thus enabling them to understand the use of principles and numbers as a means to seek good fortune and avoid misfortune. When the Yellow Emperor rose to prominence, he greatly unfolded the hidden meanings contained in symbols and signs, revealing the beginning of ancient civilization. Chiyou rebelled against the order, so the Yellow Emperor took hold of magical treasures, made a solemn vow of sincerity and prayer, and finally moved the Mysterious Lady of the Ninth Heaven, a great mother of Yin Virtue, who bestowed upon him auspicious signs. Thus, he together with Fenghou created the Qimen. Complex principles and profound numbers were all included within it. With a single breath in and out, it could summon wind and thunder, command ghosts and spirits, ultimately subduing the fierce Chiyou, whose head, heavy enough to fill a cart, was completely destroyed by its power. Its function is indeed vast.

而帝復以秘笈敷示，傳之無窮，殆猶是羲皇前民利用，俾民知趨避之至意也。自茲以往，在周則尚父受其傳於容成子，漢則子房受之赤松，三國則諸葛公受於其外舅黃承彥，世謂黃乃受於其壻誤矣！迄明劉青田以之事太祖，未知所受，類皆建立殊勳彪炳當代。降而年代湮遠，談者益哤，訛者益夥矣。

And the Yellow Emperor again made this secret manual public, allowing it to be passed down endlessly, probably still following Fuxi's deep intention of guiding the people in advance, making them understand how to take advantage of opportunities and avoid dangers. From then on, in the Zhou dynasty, Shangfu Jiang Taigong received it from Congzi; in the Han dynasty, Li Hou Zhang Liang received it from Chisongzi; in the Three Kingdoms period, Zhuge Liang received it from his father-in-law Huang Chengyan—yet the world mistakenly says that Huang Chengyan learned it from Zhuge Liang, which reverses the truth. By the Ming dynasty, Liu Qingtian (Liu Ji) used it to assist the Taizu, but his teacher cannot be traced. These people mostly established remarkable achievements in their time. Later, as the years passed, those who explained it became more mixed and disorderly, and the errors spread even more. "哤" means disorder and impurity.

而世之言奇門者，非詫為怪異靈奇之事，即譏為射覆術數之末。噫！後之人其欲聞前民利用之旨，以得理數趨避之歸，孰從而求之哉。予曩見坊本而好之，探索亦久，然未得師傳，其間如旬首、符頭，以超神接氣，究多囫圇莫辨，心竊疑焉，以為是必有真旨之所歸，不可以淺陋而臆度也，乃庋坊本於高閣，而潛心以求明哲焉。

People who talk about the Qimen (Eight Mansions) often either marvel at it as a strange and mysterious art or mock it as a trivial trick for guessing objects or answering riddles. Alas! Those who wish to understand the original purpose of the ancients' use of Qimen and seek the ultimate principles of reasoning and avoidance, where should they look for them? I used to like it when I saw printed editions in the shops, and I explored it for a long time, but I never found a teacher to pass on the knowledge. Among the topics such as "the first day of the ten-day period," "the head of the symbol," and the concepts of super-spirit and connecting the qi, I always found them vague and indistinct, unable to grasp clearly. I secretly doubted that there must be a true principle behind them, which cannot be guessed at with superficial understanding. Therefore, I put aside the printed editions and devoted myself entirely to seeking out those who truly understand.

歲癸巳，吾友朱星源司馬以所著奇門旨歸見示，伏而讀之，不禁狂喜。書之奧義，君自序、凡例言之綦詳，毋庸鯫生贅也。然而原原本本合太公、畱侯、武侯誠意之精微，仍復黃帝一千八十局之舊，得其書者如指九逵，然其趨避而利用，亦何廣且顯耶。

In the year of Guisi, my friend Zhu Xingyuan, who was also known as Sima, showed me his book The Purport of Qimen. I sat reading it and couldn't help but rejoice greatly. The profound meaning of this book has already been explained in great detail in the author's preface and general rules, so there is no need for me, a minor person, to repeat it. However, it truly corresponds to the subtle aspects of the Duke of Zhou, the marquis Zhang Liang, the Wuhou Zhuge Liang, and the Honest Lord Liu Ji. It has restored the original form of the Yellow Emperor's one thousand and eighty situations. Those who obtain this book are like standing at a crossroads that leads to all nine directions, clearly seeing the way. Therefore, following its guidance to avoid dangers and make use of opportunities is both vast and clear. "Nine roads" refers to broad, well-connected roads.

君之為人，所謂儒而君子者也。少習經史，而尤契於理學，弦誦之暇，博極天文、地輿，河洛理數，以逮太乙演禽、測算諸學；他如民生利病、水利農田、形勢險要，靡不究心有得，即筆之裒而為集。其先付剞劂者，如是書外，猶有歷代道學薪傳、皇極經世要旨、範數皇極要旨、小大學程家常必讀，共若干卷；他若觀星輯要、占象考驗，及皇朝中外山水道里提綱諸集，亦已成書，而將續付手民。

Zhu Jun's character can be described as a gentleman among the scholars of Confucianism. In his youth, he studied the classics and history, particularly aligning with the Neo-Confucian philosophy of the Song dynasty. Besides reciting and explaining texts, he extensively explored various fields such as astronomy, geography, the principles of the River and Lo diagrams, as well as the disciplines of Taiyi, Yanyin, and measurement and mathematics. He also devoted himself to the practical concerns of people's livelihood, water conservancy, farmland, and strategic geographical features, and recorded his insights and compiled them into books. Previously, he had entrusted the carver with the printing of these works, including this book, as well as several others such as "The Transmission of Dao Learning Through the Dynasties," "Essentials of the Huangji Jingshi," "Fannu Huangji Essentials," and "A Must-Read for the Cheng Family's Small University." Other works such as "Essentials of Observing Stars," "Verification of Divination Images," and "Outline of Mountains, Rivers, and Distances Within and Beyond the Dynasty" had also been completed and were to be printed in succession. "Jijue" refers to the tools used for carving books, symbolizing the process of printing; "shoumin" refers to the workers who carved the characters.

故身雖巳受職，而終不樂仕進，猶復隱居，日讀宋儒周邵程朱遺書弗倦。君固精於制藝科甲故物耳，徒以四方多故，以戰功授今職，榮三世。人有以君未獲償巍科聯高第，若不能不為君惜者，而君則曰：理數在則然，順受之而已矣！奚惜焉。是君不獨利民用其所決，於一己之利用，不亦明且大乎。

Therefore, although he has already taken an official post, he has never been pleased with pursuing a career in government service and continues to live in seclusion, reading diligently the works of the Song dynasty scholars such as Zhou Dunyi, Shao Yong, Cheng Hao and Cheng Yi, and Zhu Xi. Originally skilled in the eight-legged essays and the imperial examination system, the honor of official rank was to him nothing more than an old matter. He was given his current position through military merit due to the many disturbances in the country, thus bringing honor to his family for three generations. Some people felt sorry for him because he did not achieve a high rank in the imperial examination, but Zhu said: "It is just the way of things; one should accept it as it comes, so what is there to regret?" This shows that Zhu not only used the principles he had determined to benefit the people, but even in matters concerning himself, he was equally broad-minded and untroubled.

抑予嘗有言：奇門惟儒者可談，其他則必不許之談。何也？如朱君之書，演為千八十局，人人能用之，而於六戊斗罡、六甲陰符不肯輕述，用意良深矣。君學以理為歸，是集專以理數合參，而撮其要領，以神其妙用，夫豈世俗之苟嘗一臠、異言喧豗者所敢輕道哉。

I once said that the art of Qimen is only suitable for scholars of Confucianism to discuss, and others should not be allowed to talk about it. Why? Just like the book by Zhu Jun, which deduces one thousand and eighty situations, everyone can use them, but he does not easily discuss the techniques such as the closed sixth Wu, the step-by-step star movement, and the six Jia Yin Fu. His intention is indeed profound. Zhu Jun's study of learning culminates in "reason," and this collection specially combines reason with numbers for reference, highlighting its key points, thus making its subtle applications even more profound. How could it be the subject of those ordinary people who merely taste a piece of meat and think they know the flavor, then chatter loudly and recklessly? "Xuanhui" means noisy and clamorous.

若某生之於葉公好龍者，更奚足論哉，而況詫為怪異、譏為小術者耶。彼殆徒見夫市頭設案，剌剌然盲者耳，籲可嗤也。予與朱君別廿年矣，今春始得晤渴慰之下，而又得是書以拔塞茅，樂何極耶。

As for the scholar mentioned earlier, who is like the man in the story of Ye Gong's love for dragons, he is not worth mentioning at all, let alone those who regard the strange and mysterious as oddities and mock them as minor arts. They probably have only seen street fortune tellers who chatter endlessly but are completely ignorant. How laughable! I have not seen Zhu Jun for twenty years, and this spring we finally met again, which eased my longing, and I also obtained this book, which removed the blockage in my mind. What an infinite joy that is!

今朝廷宏啟館舍，勤羅異材，吾知不日大府文章上剡，將有不使君終隱之事，其庶乎以理數之極致，而述其旨趣所歸，以助清時前萬民之利用，又不僅區區趨趨之為而已也。光緒十有九年癸巳冬月長至日，愚弟梅郭田頓首。

Now the court is widely establishing guesthouses and diligently seeking out extraordinary talents. I suppose that soon the recommendation documents from the superior government offices will be submitted, and certainly Aljun will not end up dying in seclusion. At that time, he should be able to master the ultimate principles of reasoning and numbers, explaining the ultimate purpose of this discipline, to help this clear and enlightened era lead the people in the proper use of things, rather than merely dealing with personal fortune and misfortune. "Shang Yan" refers to submitting the recommendation documents. On the winter solstice of the winter month in the year Guisi of the nineteenth year of Guangxu, your humble brother Mei Guotian bows deeply.

自敘：奇門曷昉乎？昔黃帝戰蚩尤於涿鹿，兵苦未休，偶夢天神降授符訣，因命風后，爰立遁甲九宮、八卦、八門、三奇、六儀、九星、九神、值符、值使，陰陽順逆，輪飛三盤，以及四時節氣、旬首、符頭、三元定局、交承正授、超神接氣、折局、補局、閏局諸法，演成千八十局，千年萬載同論也。

When did the art of Qimen begin? Long ago, the Yellow Emperor fought against Chiyou at ZhuLu, and the military campaign dragged on for a long time without resolution. One day, he had a dream in which a heavenly deity descended and gave him a secret formula. Following this, Fenghou established the complete system of Dun Jia, including the Nine Palaces, the Eight Trigrams, the Eight Doors, the Three Marvels, the Six Instruments, the Nine Stars, the Nine Spirits, the Chief Symbol, the Duty Gate, the order and reverse movement of Yang Dun and Yin Dun, the rotation and distribution of the Heaven, Human, and Earth boards, as well as various methods such as the four seasons and solar terms, the beginning of each ten-day period, the start of the symbol, the determination of the three periods, the transmission and proper transmission of the system, the transfer of the divine and the reception of the vital energy, the adjustment of the system, the supplementation of the system, and the leap year system. This system has been explained according to the same principles for thousands of years, never changing.

曰：遁甲者何？為甲為天干之首，有君帝之尊，對宮之庚，其性險毒，甲畏之而遁於六儀之下也。曰：九宮、八卦者何？一坎、二坤、三震、四巽、五中、六乾、七兌、八艮、九離也。曰：八門者何？休、死、傷、杜、開、驚、生、景也。

Question: What is "Dun Jia"? Answer: Jia is the first of the ten heavenly stems, possessing the noble dignity of a sovereign ruler. The metal stem Geng, which is in opposition to Jia, has a treacherous and venomous nature. Jia fears Geng, so it hides beneath the Six Instruments, which is called Dun Jia. Question: What are the Nine Palaces and Eight Trigrams? Answer: The first palace is Kan, the second is Kun, the third is Zhen, the fourth is Xun, the fifth is the center, the sixth is Qian, the seventh is Dui, the eighth is Gen, and the ninth is Li. Question: What are the eight gates? Answer: Xiu Men, Si Men, Shang Men, Du Men, Kai Men, Jing Men, Sheng Men, and Jing Men.

曰：三奇者何？乙為日奇、丙為月奇、丁為星奇，三光代臨，合制庚金，形成鼎足，甲固苞桑，先王之建萬國、親諸侯，準此義也。曰：六儀者何？戊、己、庚、辛、壬、癸，六甲遁為六儀也。曰：九星者何？蓬、芮、沖、輔、禽、心、柱、任、英也。

Question: What are the Three Marvels? Answer: Yi is the Day Marvel, Bing is the Month Marvel, and Ding is the Star Marvel. The sun, moon, and stars take turns shining, working together to subdue Geng metal. The three stand firm like a tripod, enabling Jia wood to be stable as if tied to the roots of a mulberry tree. In ancient times, the kings divided the land among the states and drew close to the feudal lords to guard the royal house, following precisely this principle. Question: What are the Six Instruments? Answer: The six heavenly stems, Wu, Ji, Geng, Xin, Ren, and Gui, are the six instruments transformed from the six hidden stems of the six Jia. Question: What are the Nine Stars? Answer: Tianpeng, Tianrui, Tianchong, Tianfu, Tianqin, Tianxin, Tianzhu, Tianren, and Tianying.

曰：九神者何？值符、螣蛇、太陰、六合、陽勾陳、陰白虎、太常、陽朱雀、陰玄武、九地、九天也。曰：值符、值使者何？猶國家之有符節、璽書、職官使命也。符非得使無與奉行，使非得符無所憑據，天地符使原不相離也。曰：陰陽順逆者何？冬至陽遁順行，夏至陰遁逆布也。曰：輪飛三盤者何？上盤象天、中盤象人、下盤像地也。

What is the Nine Gods? The Nine Gods are the Chief Symbol, Qishe, Taiyin, Liuhe. The fifth position uses Gouchen for Yang Dun and Baohu for Yin Dun. The sixth position is Taichang. The seventh position uses Zhuvè for Yang Dun and Xuanwu for Yin Dun. Add Jiudi and Jiu Tian. What is the meaning of the Chief Symbol and the Duty Gate? It is like a country having a symbol and an imperial decree, with officials carrying out orders. If there is a symbol but no Duty Gate, the order will not be carried out. If there is a Duty Gate but no symbol, the task will lack a basis. The Chief Symbol on the Heaven Plate and the Duty Gate on the Earth Plate are inherently inseparable. What is the meaning of Yin and Yang movement and reversal? After the Winter Solstice, use Yang Dun, and the Nine Palaces move in a clockwise direction. After the Summer Solstice, use Yin Dun, and the Nine Palaces move in a counterclockwise direction. What is the meaning of the Three Plates in rotation? The upper plate represents Heaven, the middle plate represents humans, and the lower plate represents Earth.

曷言乎四時節氣？冬至、小寒、大寒、立春、雨水、驚蟄、春分、清明、穀雨、立夏、小滿、芒種、夏至、小暑、大暑、立秋、處暑、白露、秋分、寒露、霜降、立冬、小雪、大雪二十四節氣也。曷言乎旬首、符頭？每遇六甲為旬首，每逢甲己為符頭也。曷言乎三元定局？每遇甲己符頭，以子午卯酉為上元，寅申巳亥中元，辰戌丑未為下元，每節氣十五日，五日換一元，各有上中下三元也。

The twenty-four solar terms refer to the following: Winter Solstice, Minor Cold, Major Cold, Start of Spring, Rain Water, Awakening of Insects, Spring Equinox, Clear and Bright, Grain Rain, Start of Summer, Minor Fullness, Grain in Ear, Summer Solstice, Minor Heat, Major Heat, Start of Autumn, Limit of Heat, White Dew, Autumn Equinox, Cold Dew, Frost Descent, Start of Winter, Minor Snow, Major Snow. The term "ten-day period" and "symbol head" refers to the fact that in the sixty-jiazi cycle, the day beginning with the character Jia is the start of a ten-day period. Any day with the heavenly stem Jia or Ji is considered a symbol head. The term "three yuan" refers to the division of each solar term into three parts based on the earthly branch. When a symbol head day occurs, the earthly branch determines the yuan: if the branch is Zi, Wu, Mao, or You, it belongs to the upper yuan; if the branch is Yin, Shen, Si, or Hai, it belongs to the middle yuan; if the branch is Chen, Xu, Chou, or Wei, it belongs to the lower yuan. Each solar term governs fifteen days, and every five days constitute a yuan, thus each solar term is divided into upper, middle, and lower yuan.

曷言乎交承、正授？節氣此日交，符頭此日到也。曷言乎超神？節氣未到，符頭先到，謂之超，超者越過也。曷言乎接氣？節氣先到，符頭未到，借下元之局以接之，謂之接氣也。曷言乎折局？節氣既交，折去上節氣之局也。曷言乎補局？本節氣初交，有借局待交下節氣，仍補足也。曷言乎閏局？補足後餘時，則為閏也。

The terms "interchange" and "proper transmission" refer to when the solar term falls exactly on this day and the symbol head also arrives on this day, with the solar term and symbol head aligning perfectly, which is called proper transmission. "Overtaking the deity" refers to when the solar term has not yet arrived, but the symbol head has already come, which is called "overtaking," meaning to pass over. "Receiving the qi" refers to when the solar term arrives first, but the symbol head has not yet come, so the lower part of the previous solar term is used to connect, which is called receiving the qi. "Breaking the layout" refers to when the solar term has already changed, and the layout of the previous solar term is discarded. "Supplementing the layout" refers to when the solar term has just changed, and if a different layout was previously used, it should be completed when the next solar term changes. "Leap layout" refers to the remaining hours after supplementation, which are considered leap hours.

曷言乎千八十局？陰陽二遁共十八局，每局各得小局六十也。繼而太公刪為七十二，獨取三奇，每奇得三八念四局也。子房撮為一十八，取陰九、陽九，二遁括之也。下逮武侯、誠意，皆承此一脈淵源用之，以建奇勳而成大業，亦非別詡奇能也。

The so-called one thousand and eighty situations: Yang Dun and Yin Dun together form eighteen major sections, each major section containing sixty minor sections of hours, and eighteen multiplied by sixty exactly makes one thousand and eighty. Later, Jiang Taigong reduced it to seventy-two sections, selecting only the three marvels, Yi, Bing, and Ding, as the basis. Each marvel accounts for twenty-four sections, and the three marvels together make seventy-two. Zhang Zifang further condensed it to eighteen sections, taking nine sections of Yin Dun and nine sections of Yang Dun, using the two methods to summarize all the content. Later figures such as Zhuge Liang and Chengyi Bo Liu Ji all followed this lineage, using it to achieve remarkable feats and accomplish great achievements, not boasting of any other special abilities.

浩文自束髮讀書，經史而外，天文、地輿、性命、河洛、太乙、演禽、測量算學，悉心講求，頗信有獲，惟奇門奧窔，每憾茫然。旁搜博訪，苦無所衷。近涉湖海，歷衡湘，遊蘇子熙軍門元春幕，偶得師傳古本，默會冥契，始悟正旨所歸。爰曆數寒暑，仍成茲集三十八卷，顏曰旨歸。

I, Zhu Haowen, have been devoted to studying since I tied my hair up in childhood. In addition to the classics and historical texts, I have earnestly pursued the study of astronomy, geography, the doctrines of life and nature, the Yellow River Chart, the Luo Writing, Taiyi, Yanyin, and measurement and mathematics. I am confident that I have gained some understanding. However, the profound aspects of Qimen (the Eight Mansions system) have often left me in confusion and regret. I have searched extensively and consulted widely, but have been unable to find a reliable and comprehensive explanation. In recent years, while traveling along the rivers and coasts, I visited the area around Hengzhou and Xiangzhong, and entered the military headquarters of Director Su Zixi (whose name is Yuanchun). There, I偶然 obtained an ancient manuscript passed down by my teacher's school. Through silent contemplation and quiet alignment, I finally understood the true essence and purpose of Qimen. Thus, after several years of cold and hot seasons, I finally compiled this collection of thirty-eight volumes, and titled it "The Return to the Essence."

是集也，天道之變，地道之亨，人物之安危，與夫得失興衷之理、存亡禍福之機，兵家之運籌決勝，人事之趨避吉凶，無不畢具。局內包藏，格中神而明之，皆可前知預決，捷於影響。且一年之時日，以至於千百萬年之時日，理一而已，無不同也，用功不綦溥歟。

In this collection, the changes of heaven, the openness of earth, the safety and danger of people and things, the principles of gain and loss, rise and fall, the key to existence and destruction, and the strategies of military affairs for achieving victory and avoiding misfortune are all included. They are all concealed within each situation and each pattern. As long as one can intuitively grasp and clearly perceive them, one can foresee and determine things beforehand, faster than shadows following forms or echoes responding to sounds. Moreover, whether it is days within a single year or days millions of years in the future, the principle remains the same, without any difference. Thus, this practice is not extremely broad?

若夫六戊斗罡之術，六甲陰符之妙，風雷從其呼吸、鬼神聽其指揮，必口授符訣，設壇祭煉，而後有成。集內不敢預載，非秘密也，恐涉不經，轉茲誤也。故雖皆昉於黃帝，而於此又不得不視為天府石室之秘文也。時光緒九年癸未月仲春月，興國朱浩文星源氏撰於零陵毅新軍次。

As for the techniques of closing the six Wu stems, stepping on the stars and tracing the罡, and the profound mysteries of the Six Jia Yin Fu, which can summon wind and thunder with one's breath and command ghosts and spirits to obey, these must be taught by the master through oral transmission of formulas and rituals, and after setting up a shrine and performing purification rites, can then be accomplished. These techniques are not included in the collection in advance, not because they are deliberately kept secret, but to avoid involving in absurd and unorthodox practices that may mislead and harm people. Therefore, although these techniques originated from the Yellow Emperor, they must be regarded here as secret writings kept in the celestial vaults and not easily transmitted. Written in the second month of spring in the year Guiwei of the 9th year of Guangxu, by Zhu Haowen of the Xingguo family, Star Source clan, at the Lingling Yixin Army camp.

凡例：一、奇門作用，專重時方。時方真正，捷於影響，無不應驗。如吉格在午時、午方，須較定午正，直向午方始為準的。若稍偏差，毫釐千里，禍福不定。

The first principle: In using the Qimen (Mysterious Gate) for divination, the most important factors are "time" and "direction." If the time and direction are accurately determined, the results will be verified quickly, faster than a shadow following its shape or an echo responding to sound. There is no failure in such cases. For example, if a favorable pattern (ji ge) appears at the hour of Wu and the direction of Wu, the time must be precisely set to the middle of Wu (noon), and the body must be directly facing the direction of Wu when taking action. Only then is the alignment truly correct. Even a slight deviation, as the saying goes, leads to a great error, making the outcome of good or bad fortune uncertain.

二、奇門定局，節氣符頭最為緊要。蓋三元符頭有定，四時節氣無定，必須先明正受奇訣，而後用超神、接氣、折補、閏局之法以定之，始無差謬。然不知折補、閏局之法，則超接無憑；不知閏局合周天之所以然，則拆補亦謬。經云：千年萬載一同論者，總須先明閏局合周天之所以然，而後可知折補之法；知用折補之法，超接無俟他求矣。俗以芒種、大雪後講置閏，論超接，相隔天壤。

Rule two: In the fixed layout of the Qimen system, the key factors are the solar terms and the position of the symbol head. Because the positions of the three yuan symbol heads are fixed, the moments when the four seasons meet are not fixed. Therefore, one must first understand the principle of "zheng shou" (correct reception), and then use methods such as superposition, connecting the seasons, adjusting the layout, and intercalation to correct the calculation, to avoid errors. However, without understanding the methods of adjustment and intercalation, the methods of superposition and connecting the seasons have no basis. Likewise, without understanding how the intercalation method corresponds with the celestial cycle, the adjustment method will also be calculated incorrectly. The classic text says, "For thousands of years, the same principle can be applied." Therefore, one must first understand the principle of how the intercalation method corresponds with the celestial cycle, and then understand the adjustment method. Once the adjustment method is understood, the methods of superposition and connecting the seasons do not need to be sought separately. Common people only discuss intercalation after the summer solstice and the winter solstice, which is vastly different from what is said in this book.

三、奇門起例，最重九宮。凡三奇、六儀、八門、九星、九神、符使，皆隨其輪布，而天地人三盤格局，亦因之以成。俗以八宮可合八門，而不知九宮寄門之秘，紛哤無主，訛謬實深。四、奇門淵源，自黃帝制為千八十局，相傳愈久愈失其真，其間能用者，惟太公、子房、武侯誠意，的是一脈真傳，故有準驗。集內將干八十局均演布遁起，與太公畱存軍中應驗神符七十二局吻合無遺，一脈源流，顯有可據。

Third: In the practice of the Gate of the Marvels, the nine palaces are most important. All the Three Marvels, Six Instruments, Eight Doors, Nine Stars, Nine Gods, as well as the Chief Symbol and Duty Gate, follow the rotation of the nine palaces and are distributed accordingly. The structure of the Heaven, Earth, and Human discs is formed in this way. Common people only know that eight palaces can be paired with eight doors, but they do not understand the secret of the middle palace five, where the doors are寄托ed. Therefore, their explanations are confused and lack a central idea, leading to many errors. Fourth: The origin of the Gate of the Marvels dates back to the Yellow Emperor who created one thousand and eighty layouts. However, as it has been passed down over time, its original essence has been lost. Among those who truly understood and used it well, only Jiang Taigong, Zhang Zifang, Zhuge Liang, and Chen Yibai Liu Ji remained. They indeed inherited the true lineage, so their deductions are accurate. This collection fully unfolds all one thousand and eighty layouts, and completely matches the seventy-two layouts in Jiang Taigong's "Military Verification Divine Symbol Classic," showing a continuous lineage with clear evidence.

五、奇門兵事趨避甚多，凡三勝五不擊之外，又有太歲、月建俱不可擊。旺氣所在，亦宜避之，所謂春不東伐、秋不西征是也。外有亭亭白奸、三門四戶、私門、天馬、天罡方之類，俱須從歲月太陽查算，均有活法，不能預載，用者慎之。

Rule five: When using the Qimen for military purposes, there are many aspects that require avoidance. In addition to the "three victories" (the three sectors of the Chief Symbol, the Jiu Tian, and the Life Gate) and the "five non-attacks" (the five sectors of the Chief Symbol, the Duty Gate, the Jiu Tian, the Jiudi, and the Life Gate), the direction of the Tai Su and the Month Builder should also be entirely avoided for attack. The direction of the current ruling and flourishing energy should also be avoided, which is why one does not launch military campaigns eastward in spring or westward in autumn. Furthermore, there are other directions such as the Tingting sector and the Baijian sector, the three heavenly gates and the four earthly doors, the private gate, the Heavenly Horse sector, and the Heavenly Gang sector, which must all be calculated based on the positions of the Tai Su, the Month General, and the Sun. Each has flexible methods that vary according to circumstances, and cannot be fully listed in books beforehand. Users must be cautious.

六、奇門最重格局，然有端宜之格，有宜此而不宜彼之格，宜隨事活看，詳審用之，不可拘泥。如龍回首、鳥跌穴吉矣，若逢庚格為值符，斷不可用；龍逃走、雀投江凶矣，為主者不害；虎倡狂、蛇夭矯凶矣，為客者不害。皆有活法，不可一例。

Rule six: In the art of Qimen, the emphasis is on the overall pattern. However, these patterns have their appropriate applications and some are suitable for certain matters but not for others. They should be considered flexibly according to the specific matter being divined. After careful examination, they should be used accordingly, and one must not rigidly adhere to the rules. For example, 'Qinglong Looking Back' and 'Flying Bird Falling into a Pit' are generally auspicious patterns. However, if they coincide with a凶 pattern formed by Geng metal and the Chief Symbol falls there, they should not be used. 'Qinglong Running Away' and 'Zhuque Throwing Himself into the River' are usually inauspicious patterns, but the party in the position of 'Zhu' (the main party) is not affected by them. 'Baihu Rampant' and 'Tengshe Twisting' are also inauspicious patterns, but the party in the position of 'Ke' (the guest party) is not affected by them. All these have flexible applications and cannot be judged in a one-size-fits-all manner.

七、奇門出兵動眾，臨敵交鋒，同是此時，全在主客動靜上臨機詳審，變化莫測，吉凶禍福轉移俄傾，皆在掌握，不可不愼。八、九遁之格，雖是皆吉，然亦視其端宜，如龍遁利水戰，風遁利火攻，神遁、鬼遁利埋伏、偷劫，總須因事變通，自然準驗，奇墓刑迫，亦須避忌。九、三詐謂之隱宮，兵家利用埋伏，無人知之，然必得奇門乃驗。

Rule seven: The Three Marvels are used for military campaigns and major actions, and even within the same hour, success or failure depends on the relationship between the host and the guest, and between movement and stillness. Changes are unpredictable, and good fortune, misfortune, blessings and calamities can shift in an instant. It is entirely in one's own hands, so one must not be careless. Rule eight: The nine forms of concealment, such as Dragon Concealment and Tiger Concealment, although all belong to auspicious patterns, must also be considered in relation to the specific situation. Dragon Concealment is suitable for naval warfare, Wind Concealment is suitable for fire attacks, and God Concealment and Ghost Concealment are suitable for ambushes and secret attacks on enemy camps. One must adapt according to the situation, and it will naturally be effective. However, if one encounters the Three Marvels entering the tomb, mutual punishment, or gate pressure, one should avoid and refrain from using them. Rule nine: The three forms of deception, namely True Deception, Double Deception, and Rest Deception, are also called hidden palaces. They are used by military strategists for ambushes, so that others cannot detect them. However, they will only be effective if they are combined with the Marvel and the gate.

十、五假：假其氣以用事則吉，若悖其氣以用之則凶，尤忌墓迫。十一、奇門諸事選擇，最重要衰旺休困。如開門本吉，但其性屬金，如臨土宮金位，及當季夏三秋，所謂得時得地，時之最吉者也；如在春夏而臨於木火，金氣太衰，豈得為吉。八門皆然，三奇亦然。十二、五不遇，凡選擇作用，惟此煞為最凶，雖有門奇，亦不可用。

Rule ten: The five fakes, namely heaven's fake, earth's fake, human's fake, ghost's fake, and object's fake, are all about borrowing a certain kind of energy to accomplish things that correspond with it. If used correctly, it brings good fortune; if used against its nature, it brings misfortune, especially when it enters the tomb or is forced by the gate. Rule eleven: When using the strange door for choosing auspicious times for various affairs, the most important factors are decline, prosperity, rest, and hardship. For example, the open door is inherently a good gate, but it belongs to the metal element. If it is placed in a palace belonging to the earth element or a position belonging to the metal element, and it is during the late summer and autumn months, this is called being in the right time and place, which is the most auspicious. If it is during spring and summer and appears in the palace of wood or fire, the metal energy is too weak, so how can it still be considered auspicious? This principle applies to all eight gates and the three marvels as well. Rule twelve: When the time stem overcomes the day stem, it is called 'five inauspicious times'. For any selection of auspicious times for actions, this evil influence is the most dangerous. Even if there are good gates and the three marvels at the same time, it should not be used.

十三、奇門陰陽選擇，淺學者但知以會合為上吉，不知陽宅須要宅主生命配合奇門之生旺，陰宅須要山頭化命配合門奇之生旺則吉。若天祿、天德、天貴、天馬、三合、六合之理，皆宜合參，斯為得之。

Rule thirteen: When using the Qimen system to select a date and direction for a yang house or a yin house, those with shallow knowledge only know that the most auspicious is when the Qimen coincides. But they do not know that for a yang house, one should match the owner's birth year with the favorable and vigorous aspects of the Qimen. For a yin house, one should match the direction of the mountain head with the transformed destiny of the deceased, in relation to the door and Qimen's favorable and vigorous aspects, in order to achieve auspiciousness. In addition, principles such as day's禄 (favourable day), Heavenly Virtue, Heavenly Ethical Person, Heavenly Horse, and Triple Harmony and Liu He should also be considered together, in order to be correct.

十四、奇門占事，要分動靜。靜則只查值符、值使、時干、日干，看其生克衰旺如何；動則專看方向，蓋動者，機之先見者也。如聞南方之事則占離位，聞北之事則占坎位，如鴉鳴雀噪，東鳴則看震，此皆不能膠柱鼓瑟、刻舟求劍者也，諸占類此。

Article 14: When using the Qimen divination method to predict events, one must distinguish between static and dynamic situations. For static situations, only the Chief Symbol, Duty Gate, Hour Stem, and Day Stem should be examined, looking at their mutual generation, overcoming, decline, and strength. For dynamic situations, one should focus specifically on the direction, because "motion" is where the opportunity for an event first becomes apparent. For example, if the event is heard to be from the south, one should consult the Li palace; if from the north, the Kan palace; or if crows are heard calling or sparrows are noisy in the east, one should consult the Zhen palace. These methods cannot be as rigid as fixing the strings of a zither or carving a mark on a boat to find a sword. All methods should be applied according to this principle.

十五、集內占法已載百十餘種，其有未備者，須參看武侯玄機賦三篇，臨時會意，臨事變通，分定主客，詳看星門、奇儀、神宮三盤，生克、衰旺、休囚，格局吉凶，神而明之，靈機所發，觸處洞然，凡得失興衰之理、存亡禍福之機，無不可前知矣。

Article 15: This collection already includes over one hundred and ten divination methods. If any method is not fully covered, one should refer to the upper, middle, and lower sections of the "Wuhou Xuanji Fu" to understand its meaning and adapt it according to the situation. First, determine the main and guest factors, then carefully examine the relationships of generation and overcoming among the nine stars, eight gates, three marvels and six instruments, nine gods, and the three panels of nine palaces. Pay attention to their decline and strength, weakness and confinement, and the auspicious or inauspicious patterns. With this understanding, one can grasp the meaning intuitively and respond with wisdom, seeing clearly in any situation. All principles of gain and loss, rise and fall, and the key to survival and misfortune can be foreseen in advance.

十六、茲集共成三十八卷，陽遁九局均在十四至二十二卷內，陰遁九局均在二十三至三十一卷內，陰陽二遁共一千零八十時局。其星神、奇儀、門宮上中下三盤格局，均演布遁起，列此十八卷之內。看格取用，又在首二、三、四、五、六、七、八、九、十、十一、十二、十三，及三十二至三十八等卷。凡欲占天時、人事、戰陣攻取，隨心所動，迎機報時，檢書查閱，不必另起，最為簡易。

Article 16: This collection is compiled into thirty-eight volumes. The nine sections of Yang Dun are all included in volumes fourteen to twenty-two, and the nine sections of Yin Dun are all included in volumes twenty-three to thirty-one. Together, Yang and Yin Dun cover a total of one thousand and eight hundred time sections. For each time section, the nine stars and nine spirits, the three marvels and six instruments, the eight gates and the nine palaces, along with the upper, middle, and lower patterns of the three disks, have all been arranged according to the method of calculation and are included in these eighteen volumes. As for how to examine the patterns and how to use them, it is explained in the beginning of the volume, as well as in volumes two, three, four, five, six, seven, eight, nine, ten, eleven, twelve, and thirteen, and also in volumes thirty-two to thirty-eight. Whenever one wants to divinate about weather, human affairs, or military campaigns, upon having a thought, one can immediately match the timing and refer to the book for the result, without needing to cast a new chart, which is the most convenient method.

假如冬至後甲子日乙丑時占事，甲為符頭，子為上元，即為冬至上陽一局，檢查第十四卷，陽一局甲己日乙丑時便是。又如夏至後甲子日乙丑日時占事，甲為符頭，子為上元，即為夏至上陰九局，檢查第二十三卷，陰九局甲己日乙丑時便是，餘皆仿此。按符頭節氣三元歌訣查看。

For example, if an event is divined on the day of Jiazi and the hour of Yichou after the winter solstice, the day stem Jia is the symbol head, and the day branch Zi belongs to the upper yuan. This would be the Yang Dun one layout of the winter solstice upper yuan. Turn to the fourteenth volume and look for the entry "Jia Ji day Yichou hour" in the Yang Dun one layout. Another example: if an event is divined on the day of Jiazi and the hour of Yichou after the summer solstice, Jia is the symbol head, and Zi is the upper yuan. This would be the Yin Dun nine layout of the summer solstice upper yuan. Turn to the twenty-third volume and look for the entry "Jia Ji day Yichou hour" in the Yin Dun nine layout. The rest can be inferred in the same way. The specific layout to use is determined by referring to the rhyme of the symbol head, solar term, and the three yuan.

十七、茲集書成已久，原不敢率爾問世。方今時事多艱，講求者眾，然或以起例紛繁，茫無所據；或以淵源無本，偽謬不真，每甚苦焉。此集所演千八十局，與太公軍中應驗神符經七十二局及武侯玄機賦上中下三篇俱能脗合，淵源既確，查閱尤便，天事、人事、兵事，屢占亦屢有準驗。故見此書者，如永安蘇子熙軍門、永新劉仙舫太史、湘潭朱卓夫太史、義甯徐稚生觀察，咸謂宜公諸世，不可秘也。予因不揣固陋，率付剞厥，以公同志。

Article 17: This book has been written for a long time, and I have always been reluctant to hastily present it to the world. Now, with many difficulties in current affairs, there are many people who study this subject, but some are confused because the origins are complicated and scholars have no clear basis; others are troubled because the sources are not fundamental, leading to errors and inaccuracies. The 1080 cases I have deduced in this collection perfectly match the 72 cases in the "Military Verified Divine Symbol Classic" by Jiang Taigong and the upper, middle, and lower parts of the "Wu Hou's Hidden Mechanism Treatise." Since the sources are clear and the reference is particularly convenient, it is useful for divining heavenly phenomena, human affairs, and military matters, and has been repeatedly verified to be accurate. Therefore, those who have seen this book, such as Su Zixi, the governor of Yong'an, Liu Xianfang, the Hanlin scholar of Yongxin, Zhu Zhuofu, the Hanlin scholar of Xiangtan, and Xu Zisheng, the Dao員 of Yining, all say it should be made public and not kept secret. Therefore, without considering my own lack of ability, I have directly published it so that it can be shared with like-minded people.