Sách trạch cát quan phương 6 quyển: tượng số khảo nguyên, niên thần phương vị, nguyệt sự cát/hung thần, nhật thời tổng loại, dụng sự nghi kỵ. Làm nền cho hiệp kỷ biện phương thư và vạn niên thư triều Thanh.
Ứng dụng: Trạch cát–lịch thư quan phương; tra niên thần/tháng ngày kỵ.
清康熙五十二年（1713）大学士李光地等奉敕，据曹振圭《历事明原》重考，六卷。六目：象数考原、年神方位、月事吉神、月事凶神、日时总类、用事宜忌。核心教义是「神煞本乎二气五行」：鬼神出于阴阳，化为五行，相生则神吉，相克则神凶；神名只是「假以记方位、别性情」，不必以词害意。术语：年神、月建、吉神、凶神、孤虚、王相、太乙行九宫、刑德、五胜。方法上删汰方技家辗转附益的鄙倍之说，括其纲要，使选择通书与万年书画一。本质是官方以「阴阳五行之理」重整择日神煞体系，服务趋利远害的民事选择。
⚡ Ứng dụng: 排通书、论年神月忌与八字神煞源流时，以此为清代官定理论框架。
🔗 Liên quan: 《协纪辨方书》《历事明原》《渊海子平》
It proves that calendrical astrology is not arbitrary omen-lore but a reconstructible architecture of heavenly numbers, official timekeeping, and correlated human affairs. By “examining origins,” it argues that correct destiny calculation depends on restoring the genealogical logic of stars, stems, branches, and seasonal measures rather than relying on later popular confusion.
1) Ground every BaZi judgment in actual solar terms, true season boundaries, and correct local time assumptions—not only nominal clock time. 2) When using stars/gods (神煞), check whether the rule is calendrically derived or later mnemonic decoration. 3) Rebuild chart timing from “origin logic”: year pillar as political-cosmic year, month as qi-node, day/hour as finer grain of the same continuum. 4) Prefer techniques that can be restated as period-ratios over techniques that only recite names. 5) In cultivation, align practice schedules to solar-term pivots as the text’s method implies: order first, omen second.
Compared with 乙巳占, which operationalizes omen prognosis within an already accepted Tang sky system, 星历考原 is meta-method: it legitimates the system by origin-tracing. Unlike zhiguai anthologies that prove anomaly by narrative, this text proves order by philology-plus-astronomy under imperial editorial will.