第一,勤學。
要多讀(du)書,不僅要讀(du)算命方(fang)面(mian)(mian)的(de)書,經(jing)、史、子、集等方(fang)面(mian)(mian)的(de)書也要讀(du),這(zhe)樣(yang)才(cai)提高(gao)自(zi)己的(de)修養,才(cai)能(neng)增加學問(wen)。
第二,靈活。
在具體批八字時,不(bu)能(neng)死(si)背教條,必(bi)須參以人情物理,詢問當地的山川風水,家中(zhong)祖上(shang)有沒有積德,以及此人的心術正(zheng)與不(bu)正(zheng),只有這(zhe)樣,才能(neng)得出正(zheng)確的結論(lun)。
第三,口才。
在給人解釋命(ming)運規律時,一(yi)定要(yao)口齒清楚(chu),理明(ming)辭達,忠實(shi)于(yu)命(ming)運的本義(yi),不(bu)阿訣(jue)奉(feng)承,不(bu)故作高深。
第四,淡泊。
不要追(zhui)求豪(hao)華(hua)的生活,不要在(zai)服裝(zhuang)上(shang)下工夫,而要非(fei)(fei)禮勿聽,非(fei)(fei)禮勿言,非(fei)(fei)禮勿動。
第五,勸勉。
當從命運中發現(xian)了(le)別人(ren)的不足,一定要(yao)(yao)鼓勵他積極對(dui)待(dai),要(yao)(yao)勸他努力上(shang)進,要(yao)(yao)讓他看(kan)到光明的一面(mian)。在勸勉(mian)他人(ren)時(shi),一定要(yao)(yao)注意,根據(ju)不同的人(ren),給予不同的勸誡的忠告。
第六,警告。
人(ren)必須(xu)努力工(gong)作,才能(neng)為(wei)社會作貢獻(xian),才能(neng)養活(huo)自己和家人(ren)。因此,在為(wei)失業的人(ren)算(suan)命(ming)時,一定(ding)要以(yi)“求人(ren)不如求己,能(neng)屈(qu)始可能(neng)伸”的話警(jing)告(gao)他(ta),使(shi)其盡快從小做起,自立奮斗。
第七,節儉。
當(dang)人(ren)在走(zou)好運(yun)得意(yi)之時,一定要提醒他注(zhu)意(yi)節儉,以(yi)(yi)防備以(yi)(yi)后的壞運(yun)。
第八,濟貧。
在為貧困倒霉之人(ren)(ren)算(suan)命時,即使他(ta)(ta)一(yi)生都沒有(you)好(hao)運(yun),也不(bu)可(ke)把(ba)話說絕,斷(duan)絕別(bie)人(ren)(ren)的(de)希望(wang)。而要以婉言勸慰(wei)他(ta)(ta),讓他(ta)(ta)感到人(ren)(ren)間的(de)溫暖與希望(wang)。另外(wai),給這樣的(de)人(ren)(ren)算(suan)命,決不(bu)可(ke)收他(ta)(ta)的(de)錢(qian),若自己(ji)有(you)能(neng)力,還應救濟他(ta)(ta)。
第九,節義。
要勸(quan)誡他人,在得意時切勿拋棄(qi)貧賤時的朋友,不要拋棄(qi)糟糠(kang)之妻,要講義氣。
第十,勿算。
有六種(zhong)人(ren)(ren)(ren)的(de)(de)命(ming)不宜為他們(men)算(suan)。一是,因為自己有錢,把別人(ren)(ren)(ren)都不放(fang)在(zai)眼里的(de)(de)人(ren)(ren)(ren);二是,貪(tan)財而不講義(yi)氣的(de)(de)人(ren)(ren)(ren);三(san)是,作風不正(zheng)的(de)(de)人(ren)(ren)(ren);四是,來算(suan)命(ming)時(shi),言不由衷,試圖玩玩的(de)(de)人(ren)(ren)(ren);五(wu)是,只(zhi)相信(xin)自己的(de)(de)能(neng)力(li),而不相信(xin)命(ming)的(de)(de)人(ren)(ren)(ren);六是,
出(chu)生時(shi)刻不準確的人。
《命理探源》對(dui)八字中(zhong)一些有(you)爭議的問題(ti),作了澄清和考證(zheng),比如有(you)關(guan)“流年神殺”的問題(ti)(參看神殺部(bu)分),有(you)人認為(wei)它有(you)作用,有(you)人不以為(wei)然(ran),到底如何(he),袁(yuan)樹珊認為(wei):
“按(an)流年(nian)神殺古歌,共十(shi)二句,應十(shi)二支,載在《神峰通考(kao)》及(ji)《星平會海》等書。然兇殺有十(shi)之(zhi)九,吉神僅十(shi)之(zhi)一,其不適用可知。”
有趣的是,書中還討論了雙胞(bao)胎(tai)命的區別問題:
假如雙胞胎出(chu)生(sheng)(sheng)于(yu)同(tong)(tong)一(yi)個時辰,這時,他們(men)的先天因素有很多是一(yi)致的,不僅同(tong)(tong)年同(tong)(tong)月同(tong)(tong)日(ri)同(tong)(tong)時生(sheng)(sheng),而且同(tong)(tong)出(chu)于(yu)一(yi)個母體,同(tong)(tong)出(chu)于(yu)一(yi)個地(di)方,那么他們(men)的命(ming)是否完(wan)全(quan)一(yi)樣(yang)呢?《命(ming)理(li)探源》指出(chu),這要看(kan)他們(men)八(ba)字日(ri)主的強弱,
若(ruo)八(ba)(ba)字(zi)的(de)(de)(de)日主(zhu)太旺,則(ze)后出(chu)生的(de)(de)(de)人(ren)一生比(bi)較好;若(ruo)八(ba)(ba)字(zi)日主(zhu)太弱,則(ze)先(xian)出(chu)生的(de)(de)(de)人(ren)一生比(bi)較好;若(ruo)八(ba)(ba)字(zi)中的(de)(de)(de)日主(zhu)不旺不弱,則(ze)他們(men)的(de)(de)(de)一生也差不多。
類(lei)似這樣的(de)(de)考(kao)證,在(zai)書中還有很(hen)多,其(qi)中不乏精辟之(zhi)處(chu),所以,《命理探源(yuan)》問世(shi)以后,形(xing)成了(le)八字學發展的(de)(de)一個里程(cheng)碑(bei)。
《命(ming)理探源》中(zhong)還收錄(lu)了(le)作者(zhe)在(zai)長期算命(ming)實踐中(zhong),積累的一部分典型命(ming)稿,并配有分析和講解(jie),就像數(shu)學教(jiao)科書(shu)上的例(li)題一樣,對于(yu)初學者(zhe)來說,看作者(zhe)的命(ming)稿分析無疑大有收獲。
卷一 本原
天干地支
甲(jia)、乙、丙、丁、戊、己、庚、辛、壬、癸,此為十(shi)天干。
子(zi)、丑、寅、卯、辰、巳、午、未(wei)、申、酉、戌、亥,此為十(shi)二(er)地(di)支。
《五行大義(yi)》云(yun):支(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)干(gan)者(zhe)(zhe),因(yin)五行而立之(zhi)(zhi)(zhi),昔(xi)軒轅(yuan)之(zhi)(zhi)(zhi)時,大撓之(zhi)(zhi)(zhi)所(suo)制也(ye)。蔡邕《月(yue)令(ling)掌(zhang)句》云(yun):大撓采五行之(zhi)(zhi)(zhi)情,占斗機所(suo)建,始作(zuo)(zuo)甲乙以名(ming)之(zhi)(zhi)(zhi),謂之(zhi)(zhi)(zhi)干(gan)。作(zuo)(zuo)子丑以名(ming)之(zhi)(zhi)(zhi),謂之(zhi)(zhi)(zhi)支(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。有(you)(you)事(shi)于天則用(yong)(yong)日(ri)(ri),有(you)(you)事(shi)用(yong)(yong)地(di)則用(yong)(yong)辰,陰陽之(zhi)(zhi)(zhi)別,故(gu)有(you)(you)干(gan)支(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)名(ming)也(ye)。支(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)干(gan)者(zhe)(zhe),干(gan)字(zi)有(you)(you)三(san)(san)種不(bu)同,一作(zuo)(zuo)竿(gan),二作(zuo)(zuo)干(gan),三(san)(san)作(zuo)(zuo)桿(gan)(gan)。今解(jie)竿(gan)字(zi)者(zhe)(zhe),此支(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)竿(gan)既相配成(cheng)用(yong)(yong),如樹(shu)木之(zhi)(zhi)(zhi)有(you)(you)支(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)條莖(jing)竿(gan),共為(wei)樹(shu)體,所(suo)以云(yun)竿(gan)。有(you)(you)作(zuo)(zuo)干(gan)者(zhe)(zhe),干(gan)濟為(wei)義(yi),支(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)者(zhe)(zhe),支(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)任(ren)為(wei)義(yi),以此日(ri)(ri)辰,任(ren)濟萬事(shi),故(gu)云(yun)支(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)干(gan)。又作(zuo)(zuo)桿(gan)(gan)字(zi)者(zhe)(zhe),亦是竿(gan)義(yi),如物之(zhi)(zhi)(zhi)在竿(gan)上,能豎立顯然(ran),而亦云(yun)干(gan)也(ye)。世書(shu)從易,故(gu)多作(zuo)(zuo)干(gan)支(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)也(ye)。
《群書考(kao)異》云:甲(jia)者(zhe),拆也(ye)(ye)(ye)(ye)(ye)(ye)。言(yan)萬(wan)(wan)(wan)(wan)(wan)(wan)物(wu)(wu)剖符(fu)甲(jia)而(er)(er)(er)(er)出(chu)也(ye)(ye)(ye)(ye)(ye)(ye),《易》曰:百果草木皆(jie)(jie)甲(jia)拆是(shi)也(ye)(ye)(ye)(ye)(ye)(ye)。乙者(zhe),軋(ya)也(ye)(ye)(ye)(ye)(ye)(ye),言(yan)萬(wan)(wan)(wan)(wan)(wan)(wan)物(wu)(wu)見初生,自抽軋(ya)而(er)(er)(er)(er)出(chu)也(ye)(ye)(ye)(ye)(ye)(ye)。丙者(zhe),炳也(ye)(ye)(ye)(ye)(ye)(ye),言(yan)萬(wan)(wan)(wan)(wan)(wan)(wan)物(wu)(wu)炳然著也(ye)(ye)(ye)(ye)(ye)(ye)。丁者(zhe),強(qiang)也(ye)(ye)(ye)(ye)(ye)(ye),言(yan)萬(wan)(wan)(wan)(wan)(wan)(wan)物(wu)(wu)之(zhi)(zhi)丁壯也(ye)(ye)(ye)(ye)(ye)(ye)。故《邦國圖籍》曰:成(cheng)(cheng)丁是(shi)也(ye)(ye)(ye)(ye)(ye)(ye)。戊者(zhe),茂也(ye)(ye)(ye)(ye)(ye)(ye),言(yan)萬(wan)(wan)(wan)(wan)(wan)(wan)物(wu)(wu)之(zhi)(zhi)茂盛(sheng),故《漢志》曰:孽茂于(yu)戊,是(shi)也(ye)(ye)(ye)(ye)(ye)(ye)。己(ji)者(zhe),紀也(ye)(ye)(ye)(ye)(ye)(ye),言(yan)萬(wan)(wan)(wan)(wan)(wan)(wan)物(wu)(wu)有形可紀識也(ye)(ye)(ye)(ye)(ye)(ye)。庚者(zhe),堅也(ye)(ye)(ye)(ye)(ye)(ye),言(yan)萬(wan)(wan)(wan)(wan)(wan)(wan)物(wu)(wu)收斂(lian)而(er)(er)(er)(er)有實也(ye)(ye)(ye)(ye)(ye)(ye)。辛者(zhe),新也(ye)(ye)(ye)(ye)(ye)(ye),言(yan)萬(wan)(wan)(wan)(wan)(wan)(wan)物(wu)(wu)初新,皆(jie)(jie)收成(cheng)(cheng)也(ye)(ye)(ye)(ye)(ye)(ye)。壬(ren)者(zhe),任(ren)(ren)也(ye)(ye)(ye)(ye)(ye)(ye),言(yan)陽氣(qi)任(ren)(ren)養萬(wan)(wan)(wan)(wan)(wan)(wan)物(wu)(wu)于(yu)下也(ye)(ye)(ye)(ye)(ye)(ye)。癸者(zhe),揆也(ye)(ye)(ye)(ye)(ye)(ye),言(yan)萬(wan)(wan)(wan)(wan)(wan)(wan)物(wu)(wu)可揆度也(ye)(ye)(ye)(ye)(ye)(ye)。又云:子者(zhe),孳也(ye)(ye)(ye)(ye)(ye)(ye),陽氣(qi)既動,萬(wan)(wan)(wan)(wan)(wan)(wan)物(wu)(wu)孳萌于(yu)下也(ye)(ye)(ye)(ye)(ye)(ye)。丑者(zhe),紐也(ye)(ye)(ye)(ye)(ye)(ye),紐者(zhe),系(xi)也(ye)(ye)(ye)(ye)(ye)(ye),續萌而(er)(er)(er)(er)系(xi)長也(ye)(ye)(ye)(ye)(ye)(ye)。寅者(zhe),移(yi)也(ye)(ye)(ye)(ye)(ye)(ye),亦去(qu)引也(ye)(ye)(ye)(ye)(ye)(ye),物(wu)(wu)芽稍吐,引而(er)(er)(er)(er)伸之(zhi)(zhi),移(yi)出(chu)于(yu)地也(ye)(ye)(ye)(ye)(ye)(ye)。巳者(zhe),己(ji)也(ye)(ye)(ye)(ye)(ye)(ye),己(ji)、起(qi)也(ye)(ye)(ye)(ye)(ye)(ye),萬(wan)(wan)(wan)(wan)(wan)(wan)物(wu)(wu)至此,已畢盡而(er)(er)(er)(er)起(qi)也(ye)(ye)(ye)(ye)(ye)(ye)。午者(zhe),仵也(ye)(ye)(ye)(ye)(ye)(ye),亦云蕪也(ye)(ye)(ye)(ye)(ye)(ye),萬(wan)(wan)(wan)(wan)(wan)(wan)物(wu)(wu)盛(sheng)大,支柯蕪布也(ye)(ye)(ye)(ye)(ye)(ye)。未者(zhe),昧也(ye)(ye)(ye)(ye)(ye)(ye),陰氣(qi)已長,萬(wan)(wan)(wan)(wan)(wan)(wan)物(wu)(wu)稍衰(shuai),體曖昧也(ye)(ye)(ye)(ye)(ye)(ye)。申者(zhe),身也(ye)(ye)(ye)(ye)(ye)(ye),萬(wan)(wan)(wan)(wan)(wan)(wan)物(wu)(wu)之(zhi)(zhi)身體,皆(jie)(jie)成(cheng)(cheng)就也(ye)(ye)(ye)(ye)(ye)(ye)。酉者(zhe),老(lao)也(ye)(ye)(ye)(ye)(ye)(ye),萬(wan)(wan)(wan)(wan)(wan)(wan)物(wu)(wu)老(lao)極而(er)(er)(er)(er)成(cheng)(cheng)熟(shu)也(ye)(ye)(ye)(ye)(ye)(ye)。戌者(zhe),滅也(ye)(ye)(ye)(ye)(ye)(ye),萬(wan)(wan)(wan)(wan)(wan)(wan)物(wu)(wu)皆(jie)(jie)衰(shuai)滅也(ye)(ye)(ye)(ye)(ye)(ye)。亥者(zhe),核也(ye)(ye)(ye)(ye)(ye)(ye),萬(wan)(wan)(wan)(wan)(wan)(wan)物(wu)(wu)收藏,皆(jie)(jie)堅核也(ye)(ye)(ye)(ye)(ye)(ye)。
干支陰陽
甲、丙、戊、庚、壬屬陽,乙、丁、己、辛、癸屬陰。
子、寅(yin)(yin)、辰(chen).午(wu)(wu).申(shen)(shen)、戌,屬(shu)(shu)(shu)(shu)陽(yang)(yang)(yang)(yang)。丑(chou)(chou)、卯、巳、未(wei)(wei)、酉(you)、亥(hai)(hai),屬(shu)(shu)(shu)(shu)陰(yin)(yin)(yin)(yin)(yin)(yin)(yin)。《協紀辯方》云:陽(yang)(yang)(yang)(yang)從(cong)陽(yang)(yang)(yang)(yang),陰(yin)(yin)(yin)(yin)(yin)(yin)(yin)從(cong)陰(yin)(yin)(yin)(yin)(yin)(yin)(yin),子、寅(yin)(yin)、辰(chen)、午(wu)(wu)、申(shen)(shen)、戌,六(liu)陽(yang)(yang)(yang)(yang)辰(chen)即(ji)(ji)先天(tian)乾(qian)、兌、離、震(zhen)納之(zhi)。丑(chou)(chou)、卯、巳、未(wei)(wei)、酉(you)、亥(hai)(hai),六(liu)陰(yin)(yin)(yin)(yin)(yin)(yin)(yin)辰(chen),即(ji)(ji)先天(tian)巽(xun)、坎、艮、坤納之(zhi)。按《易》云,太極生兩(liang)儀。朱子謂萬(wan)物(wu)各具一(yi)(yi)(yi)太極,五行之(zhi)木、火、土、金(jin)、水(shui),乃萬(wan)物(wu)之(zhi)最大最著者,其始(shi)也(ye)(ye)(ye)(ye)具太極,故(gu)甲(jia)乙(yi)同(tong)(tong)(tong)(tong)一(yi)(yi)(yi)木也(ye)(ye)(ye)(ye)。其繼也(ye)(ye)(ye)(ye)生兩(liang)儀,故(gu)甲(jia)屬(shu)(shu)(shu)(shu)陽(yang)(yang)(yang)(yang),乙(yi)屬(shu)(shu)(shu)(shu)陰(yin)(yin)(yin)(yin)(yin)(yin)(yin)也(ye)(ye)(ye)(ye)。丙丁同(tong)(tong)(tong)(tong)一(yi)(yi)(yi)火也(ye)(ye)(ye)(ye),而(er)(er)丙屬(shu)(shu)(shu)(shu)陽(yang)(yang)(yang)(yang),丁屬(shu)(shu)(shu)(shu)陰(yin)(yin)(yin)(yin)(yin)(yin)(yin)。戊己(ji)同(tong)(tong)(tong)(tong)一(yi)(yi)(yi)土也(ye)(ye)(ye)(ye),而(er)(er)戊屬(shu)(shu)(shu)(shu)陽(yang)(yang)(yang)(yang),己(ji)屬(shu)(shu)(shu)(shu)陰(yin)(yin)(yin)(yin)(yin)(yin)(yin)。庚(geng)辛(xin)同(tong)(tong)(tong)(tong)一(yi)(yi)(yi)金(jin)也(ye)(ye)(ye)(ye),而(er)(er)庚(geng)屬(shu)(shu)(shu)(shu)陽(yang)(yang)(yang)(yang),辛(xin)屬(shu)(shu)(shu)(shu)陰(yin)(yin)(yin)(yin)(yin)(yin)(yin)。壬(ren)癸(gui)同(tong)(tong)(tong)(tong)一(yi)(yi)(yi)水(shui)也(ye)(ye)(ye)(ye),而(er)(er)壬(ren)屬(shu)(shu)(shu)(shu)陽(yang)(yang)(yang)(yang),癸(gui)屬(shu)(shu)(shu)(shu)陰(yin)(yin)(yin)(yin)(yin)(yin)(yin)。寅(yin)(yin)卯同(tong)(tong)(tong)(tong)一(yi)(yi)(yi)木也(ye)(ye)(ye)(ye),而(er)(er)寅(yin)(yin)屬(shu)(shu)(shu)(shu)陽(yang)(yang)(yang)(yang),乙(yi)屬(shu)(shu)(shu)(shu)陰(yin)(yin)(yin)(yin)(yin)(yin)(yin)。巳午(wu)(wu)同(tong)(tong)(tong)(tong)一(yi)(yi)(yi)火也(ye)(ye)(ye)(ye),而(er)(er)午(wu)(wu)屬(shu)(shu)(shu)(shu)陽(yang)(yang)(yang)(yang),巳屬(shu)(shu)(shu)(shu)陰(yin)(yin)(yin)(yin)(yin)(yin)(yin)。申(shen)(shen)酉(you)同(tong)(tong)(tong)(tong)一(yi)(yi)(yi)金(jin)也(ye)(ye)(ye)(ye),而(er)(er)申(shen)(shen)屬(shu)(shu)(shu)(shu)陽(yang)(yang)(yang)(yang),酉(you)屬(shu)(shu)(shu)(shu)陰(yin)(yin)(yin)(yin)(yin)(yin)(yin)。亥(hai)(hai)子同(tong)(tong)(tong)(tong)一(yi)(yi)(yi)水(shui)也(ye)(ye)(ye)(ye),而(er)(er)子屬(shu)(shu)(shu)(shu)陽(yang)(yang)(yang)(yang),亥(hai)(hai)屬(shu)(shu)(shu)(shu)陰(yin)(yin)(yin)(yin)(yin)(yin)(yin)。土居四維,旺(wang)在四季之(zhi)末,故(gu)辰(chen)、戌丑(chou)(chou)、未(wei)(wei),同(tong)(tong)(tong)(tong)一(yi)(yi)(yi)土也(ye)(ye)(ye)(ye),而(er)(er)辰(chen)、戌為(wei)陽(yang)(yang)(yang)(yang),丑(chou)(chou)、未(wei)(wei)為(wei)陰(yin)(yin)(yin)(yin)(yin)(yin)(yin)也(ye)(ye)(ye)(ye)。
地支生肖
子鼠、丑(chou)牛、寅虎(hu)、卯兔、辰龍、巳蛇、午(wu)馬(ma)、未羊、申猴、酉雞、戌狗、亥豬(zhu)。
王逵《蠡海集》云(yun):子為(wei)(wei)陰極,幽潛(qian)隱晦,以(yi)(yi)鼠(shu)配(pei)(pei)之(zhi)(zhi),鼠(shu)藏跡。午為(wei)(wei)陽(yang)(yang)(yang)極,顯(xian)明剛健,以(yi)(yi)馬(ma)配(pei)(pei)之(zhi)(zhi),馬(ma)快行。丑為(wei)(wei)陰,俯而(er)慈愛,以(yi)(yi)牛(niu)配(pei)(pei)之(zhi)(zhi),牛(niu)舐犢。未為(wei)(wei)陽(yang)(yang)(yang),仰而(er)秉禮,以(yi)(yi)羊配(pei)(pei)之(zhi)(zhi),羊跪乳。寅(yin)為(wei)(wei)三陽(yang)(yang)(yang),陽(yang)(yang)(yang)勝則(ze)暴,以(yi)(yi)虎配(pei)(pei)之(zhi)(zhi),虎性暴。申為(wei)(wei)三陰,陰勝則(ze)黠,以(yi)(yi)猴(hou)配(pei)(pei)之(zhi)(zhi),猴(hou)性黠。卯酉(you)為(wei)(wei)日月之(zhi)(zhi)門(men),二肖(xiao)皆一竅,兔舐雄(xiong)毛則(ze)孕,感而(er)不(bu)交也(ye)。雞合踏而(er)無形,交而(er)不(bu)感也(ye)。辰巳陽(yang)(yang)(yang)起而(er)變化(hua),龍為(wei)(wei)盛(sheng),蛇次(ci)之(zhi)(zhi),故(gu)龍蛇配(pei)(pei)辰巳。龍蛇者(zhe),變化(hua)之(zhi)(zhi)物也(ye)。戌(xu)亥陰斂(lian)而(er)持守(shou),狗為(wei)(wei)盛(sheng),豬次(ci)之(zhi)(zhi),故(gu)狗豬配(pei)(pei)戌(xu)亥。狗豬者(zhe),鎮靜(jing)之(zhi)(zhi)物也(ye)。
《考(kao)原》云(yun):十二辰禽(qin)象(xiang),其說相(xiang)沿以久。莫知其所自(zi)來,雖于(yu)經典無(wu)見(jian),然以傳記子史考(kao)之(zhi)(zhi)(zhi)(zhi),則(ze)不獨宋(song)以后也。如韓愈《毛(mao)穎傳》謂:食之(zhi)(zhi)(zhi)(zhi)卯地。《祭張員外文》謂:虎取而(er)去,來寅(yin)其征(zheng)。則(ze)唐時有(you)之(zhi)(zhi)(zhi)(zhi)矣。《管輅傳》推東方朔龍蛇之(zhi)(zhi)(zhi)(zhi)占(zhan),以為變化相(xiang)推,會于(yu)辰巳(si)。又譙周(zhou)(zhou)謂:司馬為典午,則(ze)漢晉時有(you)之(zhi)(zhi)(zhi)(zhi)矣。溯而(er)上(shang)之(zhi)(zhi)(zhi)(zhi),陳敬仲(zhong)筮者,言當昌于(yu)姜姓之(zhi)(zhi)(zhi)(zhi)國(guo),而(er)釋春秋謂觀之(zhi)(zhi)(zhi)(zhi)六四。納得辛(xin)未(wei),辛(xin)為巽長女,未(wei)為羊,羊加(jia)女為姜,則(ze)是周(zhou)(zhou)時又已(yi)有(you)之(zhi)(zhi)(zhi)(zhi)也。
《空同(tong)子(zi)(zi)》曰(yue):十二(er)支子(zi)(zi)鼠丑牛(niu)等,初皆取象(xiang)(xiang)耳,然(ran)木人(ren)見漆(qi)則瘍,貓(mao)見寅人(ren)則銜其兒走,徙其窠(ke)。昨問劉南宮,劉曰(yue):是真有之也,不但(dan)取象(xiang)(xiang),朱子(zi)(zi)論乾馬、坤牛(niu)、巽雞、坎豕(shi)、艮(gen)狗、兌羊,曰(yue)此取象(xiang)(xiang)自有來歷,非(fei)假譬之。由是觀(guan)之,十二(er)象(xiang)(xiang)真有之矣(yi)。
按(an):己酉秋,晤(wu)宋午庭(ting)先(xian)生(sheng),詢于(yu)貴處東臺。濱海(hai)之(zhi)(zhi)(zhi)地,物產(chan)必饒。渠云:東海(hai)出產(chan),以動物占多數,而尤以閏(run)魚(yu)(yu)(yu)為最奇異。蓋尋常之(zhi)(zhi)(zhi)魚(yu)(yu)(yu),無論巨細(xi),形狀不(bu)更,每年(nian)(nian)(nian)應時(shi)而出。閏(run)魚(yu)(yu)(yu)則(ze)閏(run)年(nian)(nian)(nian)不(bu)可(ke)見也,且形狀不(bu)一。按(an)其(qi)所(suo)(suo)閏(run)之(zhi)(zhi)(zhi)年(nian)(nian)(nian)支生(sheng)肖,而變更焉(yan)。如子年(nian)(nian)(nian)則(ze)鼠首魚(yu)(yu)(yu)尾(wei)(wei),丑年(nian)(nian)(nian)則(ze)牛(niu)首魚(yu)(yu)(yu)尾(wei)(wei),推而至于(yu)寅年(nian)(nian)(nian)虎(hu)首,卯年(nian)(nian)(nian)兔首,無不(bu)酷肖。光緒甲(jia)申閏(run)五月,余會(hui)親見閏(run)魚(yu)(yu)(yu)之(zhi)(zhi)(zhi)形狀,猴(hou)首魚(yu)(yu)(yu)尾(wei)(wei),身(shen)長十(shi)余丈(zhang),肋骨幾及(ji)丈(zhang)余者。但此魚(yu)(yu)(yu)非人力(li)所(suo)(suo)能捕(bu)獲(huo),必待(dai)海(hai)潮驟落,自斃沙灘。乙卯秋,又(you)與葉(xie)子實先(xian)生(sheng),縱談及(ji)此,所(suo)(suo)見亦同,據(ju)二君(jun)之(zhi)(zhi)(zhi)言,則(ze)海(hai)隅動物,有若是(shi)之(zhi)(zhi)(zhi)靈異,地支生(sheng)肖,有若是(shi)之(zhi)(zhi)(zhi)明證,誰謂干支假設(she),生(sheng)肖無憑耶?
作者袁樹(shu)珊,是今江蘇鎮江人(ren),他生(sheng)活于晚清的光緒。
到民國這一(yi)(yi)社會大變(bian)革的(de)(de)歷史(shi)時期。在這一(yi)(yi)時期,西(xi)方文化和觀(guan)念(nian)(nian),特別是西(xi)方科(ke)學開(kai)始(shi)在中國大陸傳(chuan)播,許(xu)多傳(chuan)統的(de)(de)觀(guan)念(nian)(nian)受(shou)到了西(xi)方文化的(de)(de)挑戰和懷疑(yi),這其(qi)中也包括八字算命(ming)。正是在這樣一(yi)(yi)種背景下,袁樹珊開(kai)始(shi)了對命(ming)理的(de)(de)探(tan)源(yuan)。
袁(yuan)樹珊尋根溯源,考訂幾乎(hu)當(dang)時所有的(de)命書(shu),再在(zai)實踐(jian)中檢驗八(ba)字方(fang)法的(de)合(he)理性,將理論與實踐(jian)相結合(he),形成(cheng)本書(shu)的(de)一個鮮明特色。
作者認為(wei),學習算命(ming)批八字一定要(yao)抱有濟世救(jiu)民(min)的思想,要(yao)有“不為(wei)良相,必為(wei)良醫(yi)”的精神境(jing)界。他說(shuo):“卜(算命(ming))可(ke)決疑,醫(yi)可(ke)療疾,同為(wei)民(min)生(sheng)日用所必需。”因此,他要(yao)求,算命(ming)決不能以(yi)貪財為(wei)目(mu)的,更(geng)不能以(yi)算命(ming)騙人。