清人趙在翰纂輯《七緯》，書中摘錄《五行大義》所引的讖文六、七十條，後世緯書輯本多半遵循其說，並無疑議。《五行大義》為隋出蕭吉所作，在中國亡佚一千年之後，才於嘉慶初年由日本重返中土，書中的讖緯佚文，都是元、明的緯書輯本未能蒐羅的，所以彌足珍貴。 近年來，讖緯研究的風氣漸盛，《五行大義》的點校、譯註也逐漸增多，將《七緯》引自《大義》的讖文，和《大義》原文作詳細的比較，則發現《七緯》所引錄的讖文有許多錯誤。 例如《大義》引用《元命苞》「肝生筋」三字，《七緯》卻將「筋」字下，蕭吉解釋《管子》的一百多字都當成讖文。與此相近的，《大義》引用「烏在日中」、「兔居月中」八字，《七緯》也是將「中」字下的蕭吉說解都收作讖文。 又如《大義》引用《孝經援神契》，少了「命者」一詞，使得原本論述「性、命、情」的讖文，只談到「情性」而已；論及人所稟受天命的量度，因為「度」字誤抄成「產」，因而成了「人所稟受產」之類怪異不通的文句。 三如不明瞭《大義》和讖緯的文例，竟將《白虎通》的解經文具誤輯為讖文，使得原本淺顯的「論五臟」讖文，有了深刻的古代身體觀哲學。 這些張冠李戴的錯誤，古今的緯書輯佚家多未能察知，而一般學者論述讖緯時，又依據「緯書輯本」將它們視作漢代的文獻。因而衍生學術研究上的偏差，使得讖緯學一直籠罩在濃厚的迷霧中，歷代的研究也無法開闢出一條坦途，以供後人依循。這些都是緯書輯本得編纂和讖緯佚文的考證不夠真切的後遺症。本文之作，就是希望能夠考正、澄清輯本的錯誤，以便學者研究時，有更真實且可靠的文獻使用。當然本篇論文只是一個微小的開始，後面的路子還長得很。

This paper scrutinizes a group of approximately sixty-five occult lines cited in Ch'i-wei by Chao Tsai-han in the Ch'ing Dynasty. The importance of these lines is that they are from Wu-hsing Ta-yi, which is regarded as one of the most significant books in the field of chenwei occult studies, complied by Hsiao Chi in the Sui Dynasty (581-618). Wu-hsing Ta-yi contains many ancient documents that can hardly be found in the occult books compiled after the Sui, such as those in the Yuan and Ming Dynasties. This paper concludes that Chao Tsai-han misread many of these lines. For example, he put the gan sheng jin line, which was originally from a book called Chun-chiu difference between the text line and its interpretation of it, instead of pointing out the difference between the text line and its interpretation. The previous is only three words, but the latter is more than a hundred words. This paper warns readers that Chao line and the line's interpretation as one document. A comparison of Chao's citations with the original texts reveals Chao's mistakes. Thus in order to regain the real message which is either written by an author by an interpreter, it is essential to examine the citations carefully. The case of Ch'i-wei provides a clear illustration of this fact.

五行大義、七緯、讖緯

Wu-hsing Ta-yi, ch'i-wei, chen wen