六壬大全 – 全球珍藏

2023年-11月-27日 ➠ 113 ➠ ♥ 0

是关于中国古代最高层次的术数之一——六壬术的一本集成之作，内容广博，提纲挈领，对六壬术进行了系统的总结和整理，堪称内容最全面、最具研究价值的六壬典籍。《四库全书》于六壬著作中只取《六壬大全》一书收录其中，足见该书的地位。
《六壬大全》·十二卷〔编修励守谦家藏本〕
不着撰人名氏。卷首题怀庆府推官郭载騋校，盖明代所刊也。六壬与遁甲、太乙世谓之三式，而六壬其传尤古。或谓出于黄帝玄女，固属无稽。要其为术，固非后世方技家所能造，大抵数根于五行，而五行始于水。举阴以起阳，故称壬焉。举成以该生，故用六焉。其有天地盘与神将加临，虽渐近《奇遁九宫》之式，而由干支而有四课，则亦两仪四象也。由发用而有三传，则亦一生三，三生万物也。以至六十四课，莫不原本羲爻，盖亦易象之支流，推而衍之者矣。考《国语》伶州鸠对七律以所称夷则上宫、大吕上宫推之，皆有合于六壬之义，然特以五音十二律定数，未可即指为六壬之源。《吴越春秋》载伍员及范蠡鸡鸣、日出、日昳、禺中四课，则时将加乘与龙蛇刑德之用，一如今世所传。而越绝书载公孙圣亦有今日壬午时加南方之语，其事虽不见经传，似出依托。然赵煜、袁康皆后汉人，知其法着于汉代也。其书之见于史者，《隋志》二家，《唐志》六家，《宋志》三十家，而焦竑《经籍志》所列多至八十三家，然多散佚不传。其存者如徐道《符心镜》，蒋日新《开云观月歌》、凌福之《毕法赋》及《五变中黄经》，术家奉为蓍蔡。而流传既久，其说多岐，或专论课体而失之拘，或专主类神而失之粗，或杂取神煞而失之支，又皆不可以为法。是书总集诸家遗文，首载入手法总钤及贵神、月将、德煞、加临、喜忌，旁采唐、宋以来诸论，若括《囊云霄赋》、《课经》之类，而纬以心镜、观月诸篇，采撮颇为详备。案《明史·艺文志》有袁祥《六壬大全》三十三卷，名目相同，而卷帙不符，未必即祥所辑。要其博综简括，固六壬家之总汇也。惟是六壬所重，莫过于天乙贵神。阴阳顺逆为吉凶所自出，如匠者之准绳榘矱。而先天之德起于子，后天之德起于未，以五乾德合神取贵，承学之士多未究其源。我圣祖仁皇帝御定《星历考原》一书，贯串玑衡，权舆圭臬，以订曹震《圭昼丑夜未》之讹，实足立千古之标准。我皇上御纂《协纪辨方》书，复申畅斯旨。谨案《吴越春秋》所载子胥之占，三月甲戌，时加鸡鸣，而以为青龙在酉，是甲日丑为阴贵也。范蠡石室之占，十二月戊寅，时加日出，而亦以为青龙临酉，功曹为螣蛇，是戊日丑为阳贵也。沿溯古义，皆与圣谟垂示，先后同符。是书所取天乙，尚沿俗例。卷中仅载先天贵人一图，而不用，未免失之舛错。又所载十二宫分野，亦多拘牵旧说，未能订正。今以原本所有，姑仍其旧录之，而附订其失如右。
It is an integrated work about one of the highest level techniques in ancient China – the Six Ren Technique. The content is extensive, and the outline is concise. It systematically summarizes and organizes the Six Ren Technique, making it the most comprehensive and valuable book for research. The Complete Library of Four Branches is only included in the work of Liu Ren, which shows the status of the book.
“Complete Collection of Six Rens”, Volume 12 [Compiled and Revised by Li Shouqian’s Family Collection Edition]
No need to write personal names. The title at the beginning of the paper is Guo Zaiyuan, a recommended official from Huaiqing Prefecture, and was published during the Ming Dynasty. The Six Rens, Dunjia, and Taiyi generations refer to them as the Three Styles, and the Six Rens have been passed down for a long time. Or it can be said that it originated from the Xuannu of the Yellow Emperor, which is truly baseless. For it to be a technique, it is not something that later generations of skilled artisans can create. It is rooted in the five elements, which begin with water. Raising yin to raise yang, hence the name Ren Yan. To give birth, one should use the six elements. It has heaven and earth plates and divine generals with added presence, although approaching the style of “Qi Dun Jiu Gong”, and has four lessons from the stem and branch, it also has two meanings and four phenomena. If there are three generations from the beginning to the end, then there is also a lifetime of three, three generations of all things. As for lesson 64, none of them were originally based on the lines of Xi, which were also a tributary of Yi Xiang and were derived from it. The Lingzhou Jiu’s interpretation of the Seven Laws in the Guoyu, referred to as Yi Ze Shang Gong and Da Lv Shang Gong Tui, both have the meaning of being in line with the Six Rens. However, the number is determined by the Five Tones and Twelve Laws, which cannot be referred to as the source of the Six Rens. The Spring and Autumn Annals of Wu and Yue record the four lessons of Wu Yuan and Fan Li, including Jiming, Sunrise, Riyi, and Yuzhong. They are often used in conjunction with the punishment of dragons and snakes, and have been passed down to this day. The Yue Jue Book records that Gong Sunsheng also mentioned the words of adding the south during today’s Renwu Festival. Although this story is not widely known, it seems to be based on support. However, Zhao Yu and Yuan Kang were both descendants of the Han Dynasty, and they knew that their teachings had been established during the Han Dynasty. His books can be found in history, including two in the “Sui Zhi”, six in the “Tang Zhi”, and thirty in the “Song Zhi”. However, Jiao Hong’s “Jingji Zhi” lists as many as 83, but many are scattered and lost without transmission. Its surviving works include Xu Dao’s “Fu Xin Jing”, Jiang Rixin’s “Kai Yun Guan Yue Ge”, Ling Fuzhi’s “Bi Fa Fu”, and “Wu Bian Zhong Huang Jing”, all of which are revered by scholars as Yan Cai. However, since it has been passed down for a long time, its theories are diverse, or it focuses solely on the subject matter but loses its constraints, or it focuses solely on the category of gods but loses its roughness, or it takes various divine and inauspicious elements and loses its branches, all of which cannot be used as teachings. This is a collection of writings from various schools of thought in the book. The first part includes the technique seal, as well as the noble gods, moon generals, virtues and demons, Jialin, and Xiji. It also includes various theories from the Tang and Song dynasties, such as the “Ode to the Clouds and the Sky” and the “Classics”, while the other parts include the “Heart Mirror” and “Observing the Moon”. The collection is quite detailed. The case of “Ming Shi · Yiwen Zhi” includes 33 volumes of Yuan Xiang’s “Complete Collection of Six Rens”, with the same names but inconsistent volumes, which may not necessarily be compiled by Xiang. To be comprehensive and concise, it is necessary to consolidate the overall collection of the Six Ren families. Only the Six Rens are more important than the Heavenly Yi Noble God. Yin and Yang are both auspicious and inauspicious, just like the compass of a craftsman. And the innate virtue arises from the child, and the acquired virtue arises from the past. The combination of the five virtues and the divine is considered precious, and many scholars have not investigated its origin. Our Holy Ancestor, Emperor Ren, has compiled the book “The Study of the Star Calendar”, which is a collection of Ji Heng and the standard of power and public opinion, in order to correct the errors in Cao Zhen’s “The Ugly Day and the Ugly Night”, which is a standard that has been established for eternity. I, the emperor, have compiled the book “Xie Ji Bian Fang” and re submitted the imperial edict of Chang Si. According to the book “Spring and Autumn Annals of Wu and Yue”, the occupation of Zixu was recorded on the day of Jia Xu in the third month. At that time, the crowing of chickens was added, and it was believed that the Qinglong was in You, which was considered as the ugliness of Jia day and the nobility of Yin. The occupation of Fan Li’s stone chamber was on the day of the fifth lunar month, when the sun rose, and it was also believed that the green dragon was approaching You. The meritorious deeds were like a snake, and on the day of the fifth lunar month, the ugly was called Yang Gui. Tracing back to ancient meanings, they are all displayed with the same symbol as Saint Mo. It is the book that takes Tianyi, following common customs. It is a mistake to not include only a picture of an innate benefactor in the volume. The division of the twelve palaces mentioned in the book is also heavily constrained by old beliefs and has not been corrected. Now that it was originally owned, Gu still retains its old records and attaches it as lost as right.