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基本介紹

《三(san)(san)命通會》在我國傳統命理學上擁有非常高的地位，其作者為明朝進士萬(wan)民英。而(er)清朝編修的《四庫全書》將(jiang)他的著作《三(san)(san)命通會》和《星學大成》收錄，并(bing)給(gei)予了高度的評價。

明代(dai)進士(shi)萬(wan)民(min)英主篇(pian)(pian)(pian)宏篇(pian)(pian)(pian)巨(ju)著《三(san)(san)命通(tong)會》，除本人長篇(pian)(pian)(pian)高論(lun)外，其中匯集了三(san)(san)十多位名(ming)家八(ba)字算命的精華(hua)論(lun)斷(duan)，諸如(ru)：《元(yuan)妙(miao)論(lun)》《造微(wei)論(lun)》《人鑒論(lun)》《精微(wei)論(lun)》《元(yuan)理賦(fu)》《消(xiao)息(xi)賦(fu)》《真寶賦(fu)》《元(yuan)機賦(fu)》《絡繹賦(fu)》《金玉賦(fu)》《巫咸撮要》《氣象篇(pian)(pian)(pian)》《喜忌篇(pian)(pian)(pian)》《繼善篇(pian)(pian)(pian)》《六神篇(pian)(pian)(pian)》《憎愛賦(fu)》《明通(tong)律》《玉井奧訣》《金聲玉振賦(fu)》《金鼎(ding)神秘律》《看命口訣》《骨髓歌》《四(si)言獨步》《五言獨步》《心鏡五七賦(fu)》《驚神論(lun)》《搜髓歌》《六甲十二(er)時斷(duan)》等等，至清(qing)代(dai)《三(san)(san)命通(tong)會》被編入《四(si)庫全書》。至于民(min)間著述，更是(shi)浩(hao)如(ru)煙(yan)海。

內容介紹

《三(san)(san)命(ming)通會》作者為明朝進士萬民(min)英，清(qing)朝編修(xiu)的(de)四庫全(quan)書(shu)(shu)，將其著作《三(san)(san)命(ming)通會》和《星(xing)學(xue)大(da)成》收(shou)錄，并(bing)給(gei)予了(le)(le)高度的(de)評價。此書(shu)(shu)共十二(er)卷(juan)，前九卷(juan)分列了(le)(le)十天(tian)干，每天(tian)干以(yi)日為主，以(yi)月為核(he)心時為輔，定人(ren)吉(ji)兇(xiong)。后三(san)(san)卷(juan)記載了(le)(le)，大(da)量(liang)的(de)平古(gu)歌賦極(ji)具實際操作指導意義(yi)。該書(shu)(shu)在(zai)歷史上擁有非常高的(de)地位，是中國(guo)傳統命(ming)理學(xue)習者不(bu)(bu)可不(bu)(bu)看的(de)一本書(shu)(shu)。在(zai)內(nei)容完(wan)整上古(gu)本里要(yao)(yao)數(shu)文淵閣《四庫全(quan)書(shu)(shu)》中收(shou)錄的(de)內(nei)容最全(quan)，現代(dai)本的(de)要(yao)(yao)數(shu)增廣校正版《三(san)(san)命(ming)通會》內(nei)容最全(quan)。

該(gai)書(shu)總結了，八字(zi)推命(ming)(ming)(ming)術二百(bai)多年發展的(de)(de)(de)(de)歷史，擷取其中(zhong)的(de)(de)(de)(de)精華(hua)，摒棄了一(yi)些繁瑣(suo)無稽的(de)(de)(de)(de)說法，使八字(zi)推命(ming)(ming)(ming)的(de)(de)(de)(de)體系更加完備(bei)，八字(zi)推命(ming)(ming)(ming)術至此達到(dao)理(li)論(lun)的(de)(de)(de)(de)巔峰(feng)。《三命(ming)(ming)(ming)通(tong)會(hui)》的(de)(de)(de)(de)體系和(he)構成上以(yi)(yi)正(zheng)宗(zong)古(gu)命(ming)(ming)(ming)法和(he)財官格(ge)局命(ming)(ming)(ming)法為(wei)主，是(shi)空(kong)前絕后(hou)的(de)(de)(de)(de)八字(zi)命(ming)(ming)(ming)理(li)學的(de)(de)(de)(de)集大(da)成之作。萬氏在多年的(de)(de)(de)(de)實踐(jian)中(zhong)發現無論(lun)十(shi)神、格(ge)局、神煞、納(na)音論(lun)命(ming)(ming)(ming)，都有其道(dao)理(li)和(he)應驗性，關(guan)鍵是(shi)能否掌握各自的(de)(de)(de)(de)精髓(sui)(sui)和(he)運用方法，所以(yi)(yi)他作為(wei)一(yi)個(ge)歷史的(de)(de)(de)(de)傳(chuan)承者(zhe)繼承了先賢的(de)(de)(de)(de)經典(dian)論(lun)命(ming)(ming)(ming)法。全書(shu)共(gong)十(shi)二卷，后(hou)三卷收錄了很(hen)多經典(dian)賦文使之得以(yi)(yi)廣(guang)泛流傳(chuan)。該(gai)書(shu)和(he)《淵海(hai)子平(ping)》、《星(xing)平(ping)會(hui)海(hai)》、《御定子平(ping)》、《子平(ping)真詮》并稱為(wei)傳(chuan)統(tong)命(ming)(ming)(ming)學五大(da)名(ming)著。是(shi)傳(chuan)統(tong)命(ming)(ming)(ming)學之正(zheng)脈，而非當今所流行的(de)(de)(de)(de)以(yi)(yi)任鐵(tie)樵《滴天髓(sui)(sui)》，余春(chun)臺《窮通(tong)寶(bao)鑒(jian)》為(wei)理(li)論(lun)的(de)(de)(de)(de)五行強弱(ruo)旺衰平(ping)衡調候扶抑倫命(ming)(ming)(ming)體系。很(hen)多學者(zhe)用《滴天髓(sui)(sui)》《窮通(tong)寶(bao)鑒(jian)》的(de)(de)(de)(de)理(li)論(lun)去理(li)解和(he)白話注(zhu)解《三命(ming)(ming)(ming)通(tong)會(hui)》是(shi)偏離命(ming)(ming)(ming)學正(zheng)路的(de)(de)(de)(de)。

《四(si)庫全書(shu)總目(mu)提要》中的介紹

不(bu)(bu)著撰(zhuan)人(ren)(ren)(ren)名(ming)氏。卷首但(dan)題曰育吾山(shan)人(ren)(ren)(ren)。《明(ming)史·藝(yi)文志(zhi)》有萬民(min)育《三命會(hui)通(tong)》十二卷，與(yu)此本(ben)卷數相合，惟以通(tong)會(hui)作會(hui)通(tong)，為(wei)稍異，考世所(suo)傳(chuan)《星(xing)學(xue)大成》一書，為(wei)萬民(min)英(ying)(ying)所(suo)撰(zhuan)。英(ying)(ying)字育吾，與(yu)此本(ben)所(suo)題合，當(dang)亦(yi)(yi)出民(min)英(ying)(ying)之(zhi)手。《藝(yi)文志(zhi)》蓋誤(wu)以民(min)英(ying)(ying)為(wei)民(min)育，又(you)通(tong)會(hui)二字傳(chuan)寫互倒耳。自明(ming)以來(lai)談星(xing)命者，皆以此本(ben)為(wei)總匯，幾于家(jia)有其(qi)書。中間所(suo)載仕宦(huan)八(ba)字，往(wang)往(wang)及明(ming)季之(zhi)人(ren)(ren)(ren)，蓋后來(lai)坊刻所(suo)攙入，已(yi)非其(qi)舊。然其(qi)闡發子平之(zhi)遺法(fa)，于官(guan)(guan)印(yin)財(cai)祿食傷(shang)之(zhi)名(ming)義(yi)，用神之(zhi)輕重，諸神煞(sha)所(suo)系之(zhi)吉兇，皆能(neng)采撮群言，得其(qi)精要(yao)，故(gu)為(wei)術家(jia)所(suo)恒(heng)用，要(yao)有未(wei)可遽廢者。至其(qi)立論(lun)多取正(zheng)官(guan)(guan)正(zheng)印(yin)正(zheng)財(cai)，而(er)不(bu)(bu)知偏(pian)官(guan)(guan)偏(pian)印(yin)偏(pian)財(cai)亦(yi)(yi)能(neng)得力。知食神之(zhi)能(neng)吐(tu)秀，而(er)不(bu)(bu)知傷(shang)官(guan)(guan)之(zhi)亦(yi)(yi)可出奇，是則(ze)其(qi)偏(pian)執之(zhi)見，未(wei)為(wei)圓徹。且(qie)胎元等論(lun)，施之(zhi)今(jin)日(ri)，亦(yi)(yi)多有不(bu)(bu)驗。言命學(xue)者但(dan)當(dang)得其(qi)大意，而(er)變通(tong)之(zhi)可矣。若所(suo)引《珞琭子》與(yu)今(jin)《永(yong)樂大典(dian)》中所(suo)輯完(wan)本(ben)，其(qi)文迥殊。則(ze)其(qi)時秘冊僅存(cun)，外間未(wei)由窺見，遂(sui)誤(wu)信(xin)依托之(zhi)本(ben)，固(gu)未(wei)足以為(wei)病也。

作者介紹

萬(wan)(wan)民英（1521辛巳年——1603癸卯年），字汝豪(hao)，號育吾，其先祖為江夏人。明(ming)永樂年間，祖父(fu)萬(wan)(wan)義由(you)御(yu)(yu)史貶為戍(shu)大寧都司衛，居易州城內(nei)，明(ming)嘉靖二十八年中(zhong)舉，二十九(jiu)年中(zhong)進士，先后任河南道監察御(yu)(yu)史、福建兵備參議等(deng)職。

當(dang)時，倭寇(kou)屢犯(fan)福建，萬民英(ying)奉命守泉州，他(ta)恪(ke)盡職守，身先(xian)士卒，驍(xiao)勇善戰(zhan)，屢戰(zhan)屢捷(jie)。

萬(wan)民(min)英性情耿直(zhi)，因直(zhi)言得罪(zui)權貴，由(you)此(ci)遭(zao)陷害，借機扶(fu)母靈柩回故里，從此(ci)遠離仕途，隱居三(san)十(shi)多年(nian)。他建鄉學，收弟(di)子，熱衷(zhong)慈(ci)善與教育，李時新等二十(shi)幾名弟(di)子都有(you)所建樹。每年(nian)都搭(da)粥棚救濟四方百姓。編著有(you)《易經會解》、《三(san)命通會》、《星學大成》、《蘭臺妙選》、《陰(yin)符經》、《相字心經》刊行于(yu)世。另有(you)《道(dao)德經解》、《宗教易簡錄》、《言志漫稿》、《菊花(hua)譜》等著作(zuo)收藏于(yu)家。卒(zu)于(yu)明萬(wan)歷(li)癸卯年(nian)，享年(nian)82歲，葬于(yu)西(xi)(xi)高村西(xi)(xi)，狀元(yuan)朱之蕃（荏平人(ren)）撰(zhuan)碑(bei)文(wen)；探(tan)花(hua)趙鏘（易縣(xian)人(ren)）篆碑(bei)額；榜眼劉思中(zhong)（清苑人(ren)）書丹(dan)。易縣(xian)博(bo)物館存有(you)其墓志銘。

其他信息

三命通會敘

夫(fu)命(ming)(ming)豈易(yi)言哉。其旨深。其義(yi)奧。其理(li)直。上(shang)通夫(fu)干元無極之(zhi)微。是以(yi)圣人惟恐人之(zhi)鉤玄(xuan)索隱而罕言之(zhi)。命(ming)(ming)豈易(yi)言哉。然(ran)夫(fu)子又曰。不(bu)知命(ming)(ming)無以(yi)為(wei)君子者何居。蓋富貴利達命(ming)(ming)也。困窮(qiong)死喪亦(yi)命(ming)(ming)也。茍其不(bu)知。一若世之(zhi)可欣(xin)可羨(xian)者。竟可僥幸而得。孰(shu)肯居易(yi)以(yi)俟之(zhi)。

世之可驚可愕者

皆可規避而(er)免。孰肯順受其正(zheng)耶。不幾宇宙之(zhi)(zhi)大。林總之(zhi)(zhi)繁。相率為行險(xian)者流。而(er)綱常名(ming)教(jiao)日用掌然(ran)之(zhi)(zhi)道。不且絕滅于(yu)今(jin)古(gu)哉。吾知命雖圣人(ren)所罕言。而(er)為君子者。又不可不知也。予幼隨先君子宦游兩浙。與(yu)二三博洽士。剖晰玄微(wei)。略知毛發(fa)。后予守郡齊安。聞津門有(you)三命通會一書最善。時宮(gong)保田公(gong)巡視長蘆(lu)。遂寓書購之(zhi)(zhi)不可得。今(jin)予來(lai)司轉運。旁搜(sou)偏訪。知雕(diao)板尚藏(zang)滄洲李氏(shi)家。顧已殘失百十篇。惜哉。古(gu)錢掘得。輪(lun)廓槎牙。斷碣捫來(lai)。觚棱缺獻齒。今(jin)昔同嗟。

良有以夫

遂求其遺(yi)帙校(xiao)正。付剞劂補全之(zhi)(zhi)。而為之(zhi)(zhi)便敘曰。古來之(zhi)(zhi)為子臣弟友者。往往有事君(jun)而天(tian)澤之(zhi)(zhi)義不(bu)講。事親而明(ming)發之(zhi)(zhi)懷不(bu)生。以及(ji)昆弟朋(peng)友之(zhi)(zhi)間。彼責此尤爾虞(yu)我詐。求如棠棣之(zhi)(zhi)章。伐木之(zhi)(zhi)什者甚(shen)難。亦獨何(he)歟。今而知總由于不(bu)知命之(zhi)(zhi)故。蓋天(tian)之(zhi)(zhi)隨人(ren)賦予。原自有限量。而不(bu)容非分要求。滿(man)腔怨懟者。

今觀是書所載

悉(xi)以(yi)日時為主。附麗年(nian)月。孰者(zhe)富貴利(li)達造其(qi)極。孰者(zhe)困窮(qiong)死(si)喪終其(qi)身。千變萬態。不爽(shuang)秋毫。援(yuan)往征來。了(le)如指掌。其(qi)于陰陽遞嬗五行生克之(zhi)(zhi)(zhi)道。言之(zhi)(zhi)(zhi)詳而(er)(er)且密。茍世之(zhi)(zhi)(zhi)學士大夫。深(shen)求而(er)(er)默體之(zhi)(zhi)(zhi)。雖不能直窮(qiong)夫干元無極之(zhi)(zhi)(zhi)微。而(er)(er)事之(zhi)(zhi)(zhi)可(ke)欣可(ke)羨可(ke)驚可(ke)愕者(zhe)。一(yi)存(cun)乎吾(wu)命之(zhi)(zhi)(zhi)固(gu)然。俱無庸(yong)絲毫趨避于其(qi)際。吾(wu)知節(jie)性防淫懲忿(fen)窒(zhi)欲之(zhi)(zhi)(zhi)中自實踐。

夫日用綱常之道

居易以(yi)俟。順受其(qi)正。以(yi)漸臻君(jun)子之域(yu)不難矣。又何必以(yi)旨(zhi)深義奧而(er)諱言命(ming)哉。予言未竟。有戶外之士揖而(er)進曰。如(ru)子所言。是“三命(ming)通會(hui)”一書。不僅為術士衣缽。直(zhi)可以(yi)正人心而(er)維風俗歟。予笑而(er)不言。遂(sui)舉其(qi)說(shuo)。以(yi)弁諸簡端。并以(yi)告世(shi)之觀是書者(zhe)。

時雍(yong)正乙卯花朝長(chang)蘆(lu)都轉鹽運使司(si)運使管鹽法道事蘿村(cun)蔣國祥撰

敘言

卷

三命(ming)(ming)通(tong)會十二卷(juan)。不著撰(zhuan)人名氏。卷(juan)首(shou)但(dan)題(ti)育吾山人著。考(kao)明(ming)萬民英(ying)。字(zi)育吾。大寧(ning)都司人。嘉靖庚(geng)戌進士。歷官河(he)南道(dao)御(yu)史(shi)。出為(wei)福建(jian)布政(zheng)司參議。撰(zhuan)有“星(xing)學大成(cheng)”。此(ci)書(shu)題(ti)育吾。當亦出民英(ying)手。明(ming)史(shi)藝文(wen)志(zhi)所(suo)載卷(juan)數。正與此(ci)合。惟誤民英(ying)為(wei)民育。又(you)通(tong)會作會通(tong)耳。粵稽星(xing)命(ming)(ming)之學。原(yuan)出陰陽(yang)家。隋(sui)書(shu)經籍志(zhi)。有雜(za)元辰祿命(ming)(ming)。并溪祿命(ming)(ming)。著錄最早。惜(xi)書(shu)佚不可考(kao)。今所(suo)傳述者。惟唐李虛(xu)中命(ming)(ming)書(shu)。

宋(song)徐(xu)子(zi)(zi)平珞子(zi)(zi)賦(fu)注為(wei)較古(gu)。其(qi)(qi)托(tuo)(tuo)作于鬼谷子(zi)(zi)及(ji)周世(shi)子(zi)(zi)晉者。大抵古(gu)人學說。分(fen)著書(shu)口述二種。術(shu)家傳(chuan)受。尤多(duo)(duo)口述。因流溯源。文殊理(li)貫。有自來(lai)已。宋(song)元術(shu)士。談命踵(zhong)起。或(huo)謂(wei)四季十(shi)二時。各變(bian)部位。或(huo)取生(sheng)人干支(zhi)。配合八卦。或(huo)專用神(shen)煞。或(huo)別尚演(yan)禽。附會依托(tuo)(tuo)。謬(miu)悠(you)荒誕。是書(shu)獨闡(chan)發子(zi)(zi)平遺法。凡官印財祿食傷之(zhi)名義(yi)。用神(shen)之(zhi)輕(qing)重。諸神(shen)煞所系(xi)之(zhi)吉(ji)兇。皆能采撮群(qun)言。得其(qi)(qi)精要(yao)。可(ke)謂(wei)融(rong)會古(gu)今。抉微闡(chan)奧矣(yi)。惟是滄州藏(zang)板。早稱散失。蘿(luo)村補輯(ji)。因陋就節。冊葉錯(cuo)亂。如卷(juan)(juan)一原頁二十(shi)六(liu)及(ji)二十(shi)七(qi)顛倒。卷(juan)(juan)三原頁六(liu)七(qi)八皆錯(cuo)亂。文辭脫失。如卷(juan)(juan)一原造化之(zhi)始脫去六(liu)句(ju)。其(qi)(qi)馀脫文甚多(duo)(duo)。不勝僂指。刪節納音。

評論

卷(juan)一總(zong)論納音小注(zhu)刪節太多。致(zhi)難解釋。墨漏(lou)名氏。卷(juan)八卷(juan)九所列各命。名姓(xing)事實遺漏(lou)甚(shen)多。坊俗流(liu)傳。沿訛(e)更(geng)(geng)甚(shen)。文明主人。覓得(de)舊刻若干(gan)本。以余粗(cu)窺堂(tang)奧。俾加理(li)董。誤者(zhe)(zhe)正之。脫者(zhe)(zhe)補之。校勘(kan)疑義。丹鉛雜陳(chen)。致(zhi)更(geng)(geng)寒暑。書始告成(cheng)。而世稱星(xing)命家(jia)圭臬者(zhe)(zhe)。乃重見廬(lu)山真(zhen)面矣(yi)。抑余更(geng)(geng)有說者(zhe)(zhe)。方今人欲橫流(liu)。怨懟并起。循環往復。順性逆施。溯予所過燕魯(lu)吳(wu)越湘鄂兩粵。綜所見聞。參其(qi)命造。往往倏滅。旋得(de)旋失。遠而禍國。近(jin)而喪身。竟悍然(ran)為之無顧忌者(zhe)(zhe)。不(bu)知安命為之階(jie)也。然(ran)則(ze)此(ci)書之成(cheng)。俾世知順受其(qi)正。或亦挽回劫(jie)運之道乎(hu)。余倦矣(yi)。息(xi)影淞(song)濱。研參玄理(li)。天(tian)時人事。有感斯通。此(ci)則(ze)焚(fen)香讀易時所睪然(ran)高望者(zhe)(zhe)已。

民(min)國中元甲(jia)子秋月白下秦慎安識于申江之用(yong)拙齋。

夫洛馬出書之初。有(you)一白(bai)(bai)(bai)(bai)點(dian)(dian)(dian)、六(liu)黑點(dian)(dian)(dian)在(zai)(zai)背(bei)近尾。七(qi)白(bai)(bai)(bai)(bai)點(dian)(dian)(dian)、二黑點(dian)(dian)(dian)在(zai)(zai)背(bei)近頭。三白(bai)(bai)(bai)(bai)點(dian)(dian)(dian)、八黑點(dian)(dian)(dian)在(zai)(zai)背(bei)之左(zuo)。九白(bai)(bai)(bai)(bai)點(dian)(dian)(dian)、四黑點(dian)(dian)(dian)在(zai)(zai)背(bei)之右(you)(you)。五白(bai)(bai)(bai)(bai)點(dian)(dian)(dian)、十黑點(dian)(dian)(dian)在(zai)(zai)背(bei)之中(zhong)。大撓定(ding)之。一六(liu)在(zai)(zai)下(xia)。合(he)于(yu)北。生(sheng)(sheng)水(shui)。亥子屬焉。二七(qi)在(zai)(zai)上。合(he)于(yu)南。生(sheng)(sheng)火。巳(si)午屬焉。三八在(zai)(zai)左(zuo)。合(he)于(yu)東(dong)。生(sheng)(sheng)木。寅卯(mao)屬焉。四九在(zai)(zai)右(you)(you)。合(he)于(yu)西。生(sheng)(sheng)金。申酉屬焉。五十在(zai)(zai)中(zhong)。合(he)于(yu)中(zhong)。生(sheng)(sheng)土(tu)。辰(chen)戌丑未(wei)屬焉。四維也(ye)。斯地之氣(qi)重濁焉。

夫河龍負圖(tu)者。非龍也(ye)。乃大龜(gui)也(ye)。其背(bei)上所(suo)有(you)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)紋(wen)。一(yi)長(chang)畫(hua)(hua)。二(er)短畫(hua)(hua)。一(yi)白(bai)(bai)點(dian)近尾(wei)。九(jiu)紫點(dian)近頸。四(si)碧點(dian)在(zai)肩之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)左。二(er)黑點(dian)在(zai)肩之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)右。六(liu)白(bai)(bai)點(dian)近足之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)右。八白(bai)(bai)點(dian)近足之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)左。三(san)綠點(dian)在(zai)勰之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)左。七(qi)赤點(dian)在(zai)勰之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)右。五黃點(dian)在(zai)背(bei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)中。凡(fan)九(jiu)所(suo)而(er)七(qi)色焉。羲(xi)皇以(yi)(yi)九(jiu)位而(er)定方(fang)。以(yi)(yi)一(yi)長(chang)畫(hua)(hua)二(er)短畫(hua)(hua)而(er)生爻。以(yi)(yi)三(san)才而(er)設位。易(yi)(yi)道由(you)是(shi)而(er)生矣。 余按(an)易(yi)(yi)言。河出(chu)圖(tu)。洛出(chu)書。圣人(ren)則(ze)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。未(wei)嘗明言圖(tu)書之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)數(shu)。如漢儒(ru)所(suo)指(zhi)。觀伏羲(xi)定方(fang)畫(hua)(hua)卦。大禹(yu)第疇。首(shou)五行。則(ze)術家(jia)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)說是(shi)也(ye)。況洛書之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)數(shu)。術家(jia)以(yi)(yi)為大撓定之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。與(yu)吾儒(ru)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)說迥(jiong)別。宋程朱以(yi)(yi)一(yi)六(liu)居(ju)北。為河圖(tu)。戴九(jiu)履一(yi)。為洛書。亦因(yin)(yin)漢儒(ru)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)舊云爾。浚(jun)川王子。以(yi)(yi)伏羲(xi)作易(yi)(yi)。造端(duan)于(yu)(yu)陰陽二(er)畫(hua)(hua)而(er)已。故(gu)曰。易(yi)(yi)有(you)太極。是(shi)生兩(liang)儀(yi)(yi)。兩(liang)儀(yi)(yi)生四(si)象(xiang)。四(si)象(xiang)生八卦。先后自然之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)序。有(you)非人(ren)力(li)強為排比。今曰因(yin)(yin)河圖(tu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)數(shu)以(yi)(yi)作易(yi)(yi)。是(shi)不從太極以(yi)(yi)為易(yi)(yi)。豈不于(yu)(yu)仲尼易(yi)(yi)有(you)太極之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)論戾(li)乎。易(yi)(yi)系河出(chu)圖(tu)。洛出(chu)書。圣人(ren)則(ze)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。意以(yi)(yi)八卦之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)畫(hua)(hua)。出(chu)于(yu)(yu)天地所(suo)示自然之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)文。

其(qi)實(shi)圣(sheng)人(ren)神道設教之(zhi)(zhi)意也(ye)。漢儒不(bu)(bu)達(da)乎此。乃(nai)以伏羲(xi)畫卦(gua)為(wei)本于河圖(tu)之(zhi)(zhi)文。大(da)禹(yu)衍(yan)疇(chou)。為(wei)則(ze)于洛書(shu)(shu)之(zhi)(zhi)文。則(ze)誣矣。易(yi)曰。天(tian)(tian)(tian)(tian)一(yi)地(di)(di)(di)二(er)。天(tian)(tian)(tian)(tian)三地(di)(di)(di)四(si)。天(tian)(tian)(tian)(tian)五(wu)(wu)(wu)(wu)地(di)(di)(di)六。天(tian)(tian)(tian)(tian)七地(di)(di)(di)八。天(tian)(tian)(tian)(tian)九(jiu)(jiu)(jiu)地(di)(di)(di)十(shi)(shi)。是以天(tian)(tian)(tian)(tian)陽也(ye)。故數一(yi)三五(wu)(wu)(wu)(wu)七九(jiu)(jiu)(jiu)。地(di)(di)(di)陰也(ye)。故數二(er)四(si)六八十(shi)(shi)。此專論揲(she)蓍(shi)之(zhi)(zhi)義(yi)(yi)。故先言(yan)(yan)(yan)天(tian)(tian)(tian)(tian)地(di)(di)(di)奇耦之(zhi)(zhi)數。五(wu)(wu)(wu)(wu)十(shi)(shi)有五(wu)(wu)(wu)(wu)。圣(sheng)人(ren)立揲(she)。用大(da)衍(yan)之(zhi)(zhi)五(wu)(wu)(wu)(wu)十(shi)(shi)。以見法象于天(tian)(tian)(tian)(tian)地(di)(di)(di)奇耦之(zhi)(zhi)數。與下象四(si)時象二(er)才等象同一(yi)義(yi)(yi)也(ye)。于河圖(tu)之(zhi)(zhi)數。何相涉(she)乎。況(kuang)天(tian)(tian)(tian)(tian)一(yi)地(di)(di)(di)二(er)之(zhi)(zhi)辭。為(wei)作易(yi)后(hou)立揲(she)而(er)(er)(er)言(yan)(yan)(yan)。非作易(yi)之(zhi)(zhi)始事。而(er)(er)(er)何以取圖(tu)為(wei)哉。又(you)疑圣(sheng)人(ren)則(ze)圖(tu)書(shu)(shu)皆言(yan)(yan)(yan)畫卦(gua)。非禹(yu)則(ze)之(zhi)(zhi)明疇(chou)也(ye)。觀(guan)(guan)(guan)洪范九(jiu)(jiu)(jiu)疇(chou)。乃(nai)治(zhi)天(tian)(tian)(tian)(tian)下之(zhi)(zhi)大(da)經大(da)法。如周官九(jiu)(jiu)(jiu)式九(jiu)(jiu)(jiu)兩(liang)之(zhi)(zhi)義(yi)(yi)。非數也(ye)。箕子首(shou)(shou)言(yan)(yan)(yan)天(tian)(tian)(tian)(tian)錫。不(bu)(bu)過水土平而(er)(er)(er)五(wu)(wu)(wu)(wu)行(xing)之(zhi)(zhi)政可修(xiu)。五(wu)(wu)(wu)(wu)行(xing)之(zhi)(zhi)政修(xiu)。而(er)(er)(er)治(zhi)天(tian)(tian)(tian)(tian)下之(zhi)(zhi)庶政可舉。故于地(di)(di)(di)平天(tian)(tian)(tian)(tian)成之(zhi)(zhi)時。天(tian)(tian)(tian)(tian)乃(nai)錫禹(yu)大(da)法。曰天(tian)(tian)(tian)(tian)者。是天(tian)(tian)(tian)(tian)予以治(zhi)天(tian)(tian)(tian)(tian)下。敘彝倫。此九(jiu)(jiu)(jiu)者不(bu)(bu)可缺一(yi)云爾。觀(guan)(guan)(guan)疇(chou)次(ci)(ci)第。首(shou)(shou)五(wu)(wu)(wu)(wu)行(xing)。次(ci)(ci)五(wu)(wu)(wu)(wu)事。次(ci)(ci)八政。本天(tian)(tian)(tian)(tian)而(er)(er)(er)推之(zhi)(zhi)于人(ren)。次(ci)(ci)五(wu)(wu)(wu)(wu)紀。次(ci)(ci)三德。次(ci)(ci)稽(ji)疑。以人(ren)而(er)(er)(er)合乎天(tian)(tian)(tian)(tian)。次(ci)(ci)庶征。次(ci)(ci)五(wu)(wu)(wu)(wu)福六極(ji)。則(ze)人(ren)感天(tian)(tian)(tian)(tian)應而(er)(er)(er)皇(huang)極(ji)乃(nai)其(qi)主也(ye)。故居中焉。其(qi)先后(hou)次(ci)(ci)第。輕重緩急(ji)。自(zi)當如此。想大(da)禹(yu)筆之(zhi)(zhi)書(shu)(shu)以傳(chuan)(chuan)后(hou)世。而(er)(er)(er)箕子獨(du)傳(chuan)(chuan)之(zhi)(zhi)也(ye)。畫卦(gua)稽(ji)疑。乃(nai)疇(chou)中之(zhi)(zhi)一(yi)事。惡可以洛書(shu)(shu)之(zhi)(zhi)數當之(zhi)(zhi)哉。海沂子曰。圣(sheng)人(ren)觀(guan)(guan)(guan)河圖(tu)。悟(wu)(wu)乾坤之(zhi)(zhi)象而(er)(er)(er)生卦(gua)。觀(guan)(guan)(guan)洛書(shu)(shu)。悟(wu)(wu)天(tian)(tian)(tian)(tian)地(di)(di)(di)之(zhi)(zhi)數而(er)(er)(er)衍(yan)蓍(shi)。豈知言(yan)(yan)(yan)哉。