奇門遁甲Qimen Dunjia

奇門遁甲是中國傳統術數中的「三式」之一（另外兩式為太乙神數和大六壬），以時間、方位和干支組合起「局」，傳統上用於兵事、擇時和擇方。它把干支、五行、八卦、九宮與節氣整合為一套系統，是了解中國傳統宇宙觀的好例子。本頁介紹它的傳說、結構與歷史，不提供起局或斷事方法。Qimen Dunjia (奇門遁甲, roughly “Wondrous Gates and Hidden Jia”) is one of the “Three Cosmic Boards” (sanshi) of traditional Chinese divinatory arts (the other two being Taiyi Shenshu and Da Liuren). It sets up a “configuration” (ju) from combinations of time, direction and the stem-branch signs, and was traditionally used for military affairs and for choosing auspicious times and directions. It integrates the stems and branches, five phases, eight trigrams, Nine Palaces and solar terms into a single system, making it a good example for understanding the traditional Chinese cosmology. This page introduces its legends, structure and history; it does not provide methods for setting up a chart or reading it.

起源傳說與史實Origin Legends and Historical Facts

傳說Legends

奇門遁甲的傳統說法富有神話色彩：The traditional accounts of Qimen Dunjia are richly mythological:

• 黃帝與九天玄女：黃帝與蚩尤大戰，久攻不下，九天玄女授以兵符與遁甲之術，黃帝遂勝。The Yellow Emperor and the Mysterious Lady of the Nine Heavens: The Yellow Emperor was locked in a long, inconclusive war with Chiyou; the Mysterious Lady of the Nine Heavens (Jiutian Xuannü) gave him military tallies and the art of dunjia, and he went on to win.
• 風后演局：黃帝命大臣風后整理成局；據《煙波釣叟歌》及《景祐遁甲符應經》仁宗御製序，傳說當時共有 1080 局。Fenghou works out the configurations: The Yellow Emperor ordered his minister Fenghou to systematise the configurations; according to the Yanbo diaosou ge (Song of the Old Angler of the Misty Waves) and Emperor Renzong’s preface to the Jingyou dunjia fuying jing, legend holds that there were 1,080 configurations at that time.
• 太公、張良、諸葛亮：後世傳說周初姜太公（景祐序作周公）把局數刪為七十二局，漢初張良（相傳得黃石公傳授）再簡為十八局；三國諸葛亮亦常被說成精於此術。The Grand Duke, Zhang Liang and Zhuge Liang: Later legend says that the Grand Duke Jiang of the early Zhou (the Duke of Zhou in the Jingyou preface) cut the configurations down to seventy-two, and that Zhang Liang of the early Han (said to have been taught by Huang Shigong, the Old Man of the Yellow Stone) further reduced them to eighteen; Zhuge Liang of the Three Kingdoms is also often said to have mastered the art.

這些都是後世附會的傳說，沒有同時代史料可以證明。All of these are later legends attached to famous names; no contemporary historical sources confirm them.

史實Historical facts

從文獻看，「遁甲」之名在漢代已出現：《後漢書‧方術列傳》序中已提到「遁甲」等術；《隋書‧經籍志》子部五行類著錄了多種以「遁甲」為名的書籍。到了宋代，北宋官方天文機構官員楊惟德等奉敕編撰的《景祐遁甲符應經》，是現存較早的系統文獻之一。明清時期出現大量刊本，如《奇門遁甲統宗》等，而託名宋代趙普的歌訣《煙波釣叟歌》則被視為奇門的經典口訣。可以說，今天所見的奇門體系，是從漢唐到明清長期累積而成的。In the textual record, the name dunjia already appears in the Han: the preface to the “Biographies of Masters of Techniques” in the Book of the Later Han mentions dunjia among other arts, and the “Treatise on Classics and Writings” of the Book of Sui lists many titles containing “dunjia” under the five-phases category of the Masters section. In the Song, the Jingyou dunjia fuying jing, compiled by imperial order by Yang Weide and other officials of the Northern Song state astronomical bureau, is one of the earliest surviving systematic texts. Many printed editions appeared in the Ming and Qing, such as the Qimen dunjia tongzong, while the mnemonic verse Yanbo diaosou ge, attributed to Zhao Pu of the Song, came to be regarded as the classic formula of Qimen. In short, the Qimen system seen today accumulated over a long period from the Han and Tang to the Ming and Qing.

名稱的含義Meaning of the Name

• 奇：指「三奇」，即天干中的乙、丙、丁。Qi (wonders): The “Three Wonders” (sanqi), namely the heavenly stems yi, bing and ding.
• 門：指「八門」，即休、生、傷、杜、景、死、驚、開。Men (gates): The “Eight Gates” (bamen): Rest, Life, Harm, Obstruction, Scenery, Death, Fright and Opening.
• 遁甲：「遁」是隱藏。十天干中「甲」為首，被視為尊貴的元帥，因此在盤中不直接出現，而隱藏在「六儀」之下。這就是「遁甲」的意思。Dunjia (hidden jia): Dun means to hide. Jia is the first of the ten heavenly stems and is regarded as the noble commander, so it does not appear directly on the board but is hidden beneath the “Six Ceremonials” (liuyi). This is the meaning of dunjia.

基本結構Basic Structure

奇門遁甲的盤可以理解為幾層疊在一起的圓盤（或九宮格）：地盤、天盤、人盤（八門）和神盤（八神），再加上九星。下面逐一說明。A Qimen board can be understood as several stacked discs (or a nine-square grid): the Earth plate, the Heaven plate, the Human plate (the Eight Gates) and the Spirit plate (the Eight Spirits), plus the Nine Stars. Each is explained below.

一、九宮1. The Nine Palaces

九宮源自「洛書」數字方陣：橫、直、斜三數相加均為 15。傳統口訣為「戴九履一，左三右七，二四為肩，六八為足，五居中央」。九宮與後天八卦方位相配：The Nine Palaces derive from the Luoshu (Luo River Writing) number square, in which every row, column and diagonal sums to 15. The traditional mnemonic runs: “Wear nine on the head and tread on one; three on the left and seven on the right; two and four are the shoulders, six and eight the feet; five dwells in the centre.” The Nine Palaces are matched with the directions of the Later Heaven trigram arrangement:

傳統中國地圖以「上南下北」繪製，所以南方在上方。Traditional Chinese maps were drawn with south at the top and north at the bottom, so south appears at the top.

二、三奇六儀2. The Three Wonders and Six Ceremonials

十天干除去甲，餘下九個分為「三奇」（乙、丙、丁）和「六儀」（戊、己、庚、辛、壬、癸），共九個，正好佈入九宮。六十甲子中的六個「旬首」甲各自隱藏於一個六儀之下：Removing jia from the ten heavenly stems leaves nine, divided into the “Three Wonders” (yi, bing, ding) and the “Six Ceremonials” (wu, ji, geng, xin, ren, gui) — nine in all, exactly filling the Nine Palaces. Each of the six “decade heads” (xunshou) beginning with jia in the sixty-day cycle hides beneath one of the Six Ceremonials:

三奇傳統上被賦予象徵：乙為日奇、丙為月奇、丁為星奇。The Three Wonders are traditionally given symbolic meanings: yi is the Sun Wonder, bing the Moon Wonder and ding the Star Wonder.

三、八門3. The Eight Gates

八門配八卦八宮（中五宮無門）。其原位（傳統所謂「本宮」）如下：The Eight Gates are matched with the eight trigram palaces (the central Palace 5 has no gate). Their original positions (traditionally called their “home palaces”) are:

傳統以休、生、開為「三吉門」。八門在盤中會隨時辰轉動，不固定在原宮。Rest, Life and Opening are traditionally called the “Three Auspicious Gates”. On the board the Eight Gates rotate with the double-hour and are not fixed in their home palaces.

四、九星4. The Nine Stars

九星以北斗星為原型，名稱與原宮如下：The Nine Stars are modelled on the stars of the Northern Dipper; their names and home palaces are:

「天衝」亦常寫作「天沖」。中五宮的天禽星在實際排盤中通常寄於坤二宮或隨其他星運行，各派處理方式不同。Tianchong (天衝) is also often written 天沖. In actual chart construction, the Tianqin star of the central Palace 5 is usually lodged in Kun Palace 2 or moves with another star; schools handle this differently.

五、八神5. The Eight Spirits

八神是盤的最上層，代表某種「神煞」性質。常見排列為：The Eight Spirits form the top layer of the board and represent a kind of “spirit-influence” (shensha) quality. A common sequence is:

值符、螣蛇、太陰、六合、白虎、玄武、九地、九天Zhifu (Chief Tally), Tengshe (Soaring Serpent), Taiyin (Great Yin), Liuhe (Six Harmonies), Baihu (White Tiger), Xuanwu (Dark Warrior), Jiudi (Nine Earths), Jiutian (Nine Heavens)

不同流派用名略有差異：有的用「勾陳」代替白虎、「朱雀」代替玄武，或在陽遁、陰遁中用不同名稱。這是傳本不一的典型例子。Names vary slightly between schools: some use Gouchen (Hooked Array) in place of the White Tiger and Zhuque (Vermilion Bird) in place of the Dark Warrior, or use different names in the yang and yin “hidings”. This is a typical example of divergent transmitted versions.

陰陽遁與局Yin and Yang “Hiding” and the Configurations

奇門以二十四節氣為時間框架：冬至以後陽氣漸長，用「陽遁」，九宮順行；夏至以後陰氣漸長，用「陰遁」，九宮逆行。陽遁與陰遁各有九局，合共十八局；每個節氣又分上、中、下三元，各用一局。按傳統說法，起局時根據節氣和時辰干支決定用哪一局，再依次佈入地盤、天盤、八門、九星和八神。Qimen uses the twenty-four solar terms as its time frame: after the winter solstice, as yang energy grows, “yang hiding” (yangdun) is used and the Nine Palaces run forward; after the summer solstice, as yin energy grows, “yin hiding” (yindun) is used and they run backward. Yang and yin hiding each have nine configurations, eighteen in all; each solar term is further divided into upper, middle and lower periods (sanyuan), each using one configuration. According to the traditional account, the configuration is chosen from the solar term and the stem-branch of the double-hour, after which the Earth plate, Heaven plate, Eight Gates, Nine Stars and Eight Spirits are filled in in turn.

由於節氣與干支日不完全同步，歷來有「置閏法」與「拆補法」等不同處理方法，這也是各派分歧的主要來源之一。此外還有「轉盤」與「飛盤」兩類排法。Because the solar terms and the stem-branch days are not perfectly synchronised, there have long been different ways of handling the mismatch, such as the “intercalation method” (zhirun fa) and the “split-and-fill method” (chaibu fa) — one of the main sources of disagreement between schools. There are also two kinds of layout, the “rotating plate” (zhuanpan) and the “flying plate” (feipan).

歷史用途Historical Uses

• 兵學：奇門在傳統上與兵法關係密切，用以選擇出兵時間、方位和佈陣。歷代兵書與類書常收錄遁甲內容。不過，現存史料中具體記載某場戰役依奇門決策的可靠例子並不多，「諸葛亮用奇門佈八陣」之類多屬小說與民間傳說。Military science: Qimen was traditionally closely tied to the art of war, used to choose the time and direction for setting out and the deployment of troops. Military treatises and encyclopaedias of many periods include dunjia material. However, reliable records in surviving sources of a specific battle decided by Qimen are few; stories such as “Zhuge Liang used Qimen to lay out the Eight Formations” belong mostly to fiction and folklore.
• 擇時擇方：在民間，奇門被用於出行、營建、求財等事的擇時擇方。Choosing times and directions: Among ordinary people, Qimen was used to choose times and directions for travel, construction, seeking wealth and similar affairs.
• 官方管制：由於涉及兵事和天象，歷代政府對三式之類的術數常有限制，例如唐宋法律禁止私家收藏某些天文、兵書和讖緯之書。這也是相關文獻長期以抄本形式流傳的原因之一。Official restrictions: Because they touched on military affairs and celestial phenomena, the Three Cosmic Boards and similar arts were often restricted by successive governments; Tang and Song law, for example, forbade private possession of certain astronomical, military and prophetic-apocryphal books. This is one reason why the relevant literature long circulated in manuscript.
• 當代：在港台和華人社會中，奇門被用作命理、風水和擇日的一部分，並出現大量通俗出版物和網上排盤工具。Today: In Hong Kong, Taiwan and other Chinese communities, Qimen is used as part of fate calculation, fengshui and date selection, and there is a large body of popular publications and online chart-plotting tools.

本站立場：奇門遁甲是了解中國傳統宇宙觀（干支、五行、八卦、九宮、節氣）如何整合為一個系統的好例子。本站不認為它具有預測效力，也不建議據此作任何決定。Our position: Qimen Dunjia is a good example of how the traditional Chinese cosmology (stems and branches, five phases, eight trigrams, Nine Palaces, solar terms) was integrated into one system. This site does not consider it to have predictive power and does not recommend making any decision on its basis.

日常生活參考貼士Everyday Tips for Reference

先說清楚：本節介紹的是奇門遁甲傳統上如何看待時機、方位和準備，屬文化參考，沒有科學根據，也不是預測。請勿據此作出重大的財務、醫療、法律或人生決定；這類決定應諮詢合資格的專業人士。本節亦不提供任何起局或斷事方法。To be clear first: This section describes how Qimen Dunjia traditionally thinks about timing, direction and preparation. It is cultural reference only, has no scientific basis and is not a prediction. Please do not base major financial, medical, legal or life decisions on it; consult qualified professionals for such decisions. This section provides no method for setting up a chart or reading it.

一、傳統怎樣想：天時、地利、人和1. The traditional way of thinking: the right time, the right place, the right people

奇門的盤把「天盤」（時間與天象）、「地盤」（方位）、「人盤」（八門，象徵人事）和「神盤」疊在一起，背後是中國傳統「天時、地利、人和」的思路：做一件事，要同時考慮時機、環境和人的準備。古代兵家重視奇門，很大程度上也是因為它把這三方面放進同一個框架裡思考。A Qimen board stacks the Heaven plate (time and celestial phenomena), the Earth plate (direction), the Human plate (the Eight Gates, symbolising human affairs) and the Spirit plate. Behind this lies the traditional Chinese idea of “the right time, the favourable ground and human harmony” (tianshi, dili, renhe): any undertaking should consider timing, environment and human preparation together. Military strategists valued Qimen largely because it put these three aspects into a single framework for thinking.

生活中的常識版：重要的安排，不妨同時檢查三件事：時間是否合適（例如對方是否有空、天氣交通是否理想）、地點是否方便、自己和團隊是否準備充分。這不需要任何術數，只是周全的計劃。The common-sense version for daily life: For important plans, check three things together: is the timing suitable (for example, are the others available, are weather and traffic favourable), is the place convenient, and are you and your team well prepared? This needs no divination — it is simply thorough planning.

二、「休、生、開」：張弛有度2. “Rest, Life, Opening”: a rhythm of tension and relaxation

八門中，休門、生門、開門傳統上被視為「三吉門」。從名稱的象徵看：「休」是休養生息，「生」是生長發展，「開」是開創與開放。傳統說法中，休門也被認為宜於休息、整頓和處理內部事務。Among the Eight Gates, the Rest, Life and Opening Gates are traditionally regarded as the “Three Auspicious Gates”. Symbolically, “Rest” means recuperation, “Life” means growth and development, and “Opening” means initiative and openness. In traditional accounts, the Rest Gate is also considered suitable for resting, reorganising and handling internal matters.

生活中的常識版：把它當作一個提醒：工作要有節奏，休息本身就是準備的一部分；在開始新計劃（「開」）之前，先讓自己和資源都有恢復與累積的時間（「休」「生」）。The common-sense version for daily life: Take it as a reminder: work needs a rhythm, and rest is itself part of preparation; before launching a new project (“Opening”), give yourself and your resources time to recover and build up (“Rest”, “Life”).

三、「杜門宜隱藏」：不是每刻都要出手3. “The Obstruction Gate favours concealment”: not every moment calls for action

杜門在傳統上被說成「宜隱藏」，引申為適合保守、潛伏和保密的時候；奇門的「遁甲」本身也是「把最重要的東西藏起來」的意思。The Obstruction Gate is traditionally said to “favour concealment”, extended to mean times suited to caution, lying low and keeping things confidential; dunjia itself means “hiding the most important thing”.

生活中的常識版：有時最好的做法是先觀察、蒐集資料，不急於表態；涉及私隱或未成熟的計劃，也不必過早公開。The common-sense version for daily life: Sometimes the best course is to observe and gather information first rather than rush to declare a position; private matters or immature plans need not be made public too early.

四、節氣與循環：順應季節4. Solar terms and cycles: going with the seasons

奇門以二十四節氣為時間框架，冬至後用陽遁、夏至後用陰遁，反映了古人按季節循環安排生活的觀念。Qimen uses the twenty-four solar terms as its time frame, with yang hiding after the winter solstice and yin hiding after the summer solstice, reflecting the old idea of arranging life according to the seasonal cycle.

生活中的常識版：按季節調整作息、衣著和活動安排，是普通的生活智慧；但如涉及健康問題，請以醫生意見為準。The common-sense version for daily life: Adjusting your routine, clothing and activities to the seasons is ordinary practical wisdom; but for any health matter, follow your doctor’s advice.

五、方位：了解你身處的環境5. Direction: know your surroundings

傳統奇門重視「方」，即行事、出行的方向。Traditional Qimen emphasises fang, the direction in which one acts or travels.

生活中的常識版：出門前了解路線和目的地情況，工作空間注意採光、通風和動線，比任何「吉方」都實際。The common-sense version for daily life: Checking your route and destination before setting out, and paying attention to light, ventilation and circulation in your workspace, is more practical than any “auspicious direction”.

六、最重要的一點6. The most important point

傳統術數常被人用來「等吉時」，結果延誤了本來應該及時處理的事。看病、求助、處理法律期限或財務問題，都不應因為「時辰不好」而拖延。把奇門當作認識傳統文化、反思計劃的一面鏡子，而不是替你作決定的工具，才是本站推薦的態度。Traditional divinatory arts are often used to “wait for an auspicious hour”, with the result that matters that should have been dealt with promptly are delayed. Seeing a doctor, seeking help, meeting legal deadlines or handling financial problems should never be put off because “the hour is not right”. Treating Qimen as a mirror for understanding traditional culture and reflecting on your plans — not as a tool that makes decisions for you — is the attitude this site recommends.

參考資料References

1. Ho Peng Yoke（何丙郁）, Chinese Mathematical Astrology: Reaching Out to the Stars. Needham Research Institute Series. London: RoutledgeCurzon, 2003.（有專章介紹太乙、奇門、六壬三式）Ho Peng Yoke, Chinese Mathematical Astrology: Reaching Out to the Stars. Needham Research Institute Series. London: RoutledgeCurzon, 2003. (Includes chapters on the three cosmic boards: Taiyi, Qimen and Liuren.)
2. 李零《中國方術考》。北京：人民中國出版社，1993；修訂本，東方出版社，2000。Li Ling, Zhongguo fangshu kao (Studies of Chinese Occult Techniques). Beijing: Renmin Zhongguo Chubanshe, 1993; revised edition, Dongfang Chubanshe, 2000.
3. 魏徵等《隋書‧經籍志》。（通行本：中華書局點校本《隋書》。）Wei Zheng et al., Book of Sui (Suishu), “Treatise on Classics and Writings” (Jingji zhi). (Standard edition: Zhonghua Shuju punctuated edition of the Suishu.)
4. 范曄《後漢書‧方術列傳》。（通行本：中華書局點校本《後漢書》。）Fan Ye, Book of the Later Han (Hou Hanshu), “Biographies of Masters of Techniques” (Fangshu liezhuan). (Standard edition: Zhonghua Shuju punctuated edition of the Hou Hanshu.)
5. 永瑢、紀昀等《四庫全書總目》子部‧術數類。（通行本：中華書局影印本。）Yongrong, Ji Yun et al., Annotated Catalogue of the Complete Library of the Four Treasuries (Siku quanshu zongmu), Masters section, divinatory arts class. (Standard edition: Zhonghua Shuju facsimile.)
6. Richard J. Smith, Fortune-tellers and Philosophers: Divination in Traditional Chinese Society. Boulder: Westview Press, 1991.