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三秋之木:五行屬木者生于申酉戌月命理

國學小客堂 2023-06-19 17:09:37

三秋之木:五行屬木者生于申酉戌月命理

三秋(qiu)之木(mu),日元為甲木(mu)、乙木(mu)日者(zhe)生于申(shen)月(yue)(yue)、酉月(yue)(yue)、戌月(yue)(yue)的(de)人命(ming)理(li)分(fen)析。

秋月之(zhi)木,氣漸凄涼(liang),形漸凋敗(bai)。

徐樂吾曰:陽和之木(mu),至秋而(er)衰,凄(qi)涼凋(diao)敗(bai),秋木(mu)之性也。氣候逐漸轉移,分初秋、仲秋、暮秋三個時(shi)期,宜(yi)忌因時(shi)而(er)異。三秋之木(mu),木(mu)形收(shou)斂,生氣下達,所(suo)謂果已(yi)成實(shi)也,最喜剛金修削。木(mu)旺金強,得(de)(de)火(huo)以(yi)制之,必成上上格局。寒露(lu)節(jie),寒氣漸增,得(de)(de)火(huo)溫暖(nuan),功成反生。用水以(yi)化(hua)金,不(bu)離火(huo)暖(nuan),不(bu)能專(zhuan)(zhuan)用水,亦不(bu)能專(zhuan)(zhuan)用土也。

三秋(qiu)(qiu)氣(qi)候,由陽和(he)而(er)寒肅,氣(qi)候逐漸凋(diao)零(ling),逐漸轉移,陽和(he)之木(mu)(mu)(mu),至秋(qiu)(qiu)而(er)衰,凄涼凋(diao)敗。三秋(qiu)(qiu)之木(mu)(mu)(mu)絕于(yu)申(shen),胎于(yu)酉(you)(you),養(yang)于(yu)戌(xu)(xu),而(er)金(jin)卻(que)臨(lin)官于(yu)申(shen),帝旺于(yu)酉(you)(you),余(yu)氣(qi)于(yu)戌(xu)(xu),正值金(jin)旺木(mu)(mu)(mu)衰之時(shi),木(mu)(mu)(mu)氣(qi)收斂,生氣(qi)下達(da),所謂(wei)果(guo)已成實,最喜剛金(jin)修削,此(ci)秋(qiu)(qiu)木(mu)(mu)(mu)之性。分三個時(shi)期,宜忌亦因時(shi)而(er)異。

初秋(立秋、處暑)其(qi)特點:木至申(shen)宮(gong),其(qi)氣(qi)巳絕,申(shen)宮(gong)金水(shui)同行(xing),殺印(yin)相資(zi),為絕處逢生。但秋水(shui)性寒(han),滋(zi)木不秀,必得土(tu)栽培。書(shu)云:“猶(you)喜水(shui)土(tu)以相滋(zi)。”木之根基方固,故水(shui)土(tu)必相資(zi)為用,用水(shui)則不能無土(tu)。

仲(zhong)秋(qiu)(qiu)(白(bai)露(lu)、秋(qiu)(qiu)分)其特(te)點:大氣(qi)循環,理無絕滅之理,木(mu)至秋(qiu)(qiu),雖外象(xiang)凋殘(can)(can),而生氣(qi)卻內斂,殘(can)(can)枝敗葉,窒息生機。然仲(zhong)秋(qiu)(qiu)果實巳成(cheng)熟(shu),喜得剛金,宜加剪除。書云:“死木(mu)得金而造,庚辛必利。”此(ci)正(zheng)言仲(zhong)秋(qiu)(qiu)之木(mu)也。水滋不(bu)生,火炎自焚(fen),惟得金則(ze)大用以彰。所(suo)謂斧斤斫削,而方成(cheng)棟(dong)梁之材。

暮秋(qiu)(寒露、霜降)其(qi)特(te)點:秋(qiu)氣(qi)已深(shen),氣(qi)候逐漸寒冷,木不勝秋(qiu)氣(qi)之摧殘,用(yong)金(jin)須有(you)火制,用(yong)水(shui)用(yong)土,皆宜火為配合,得(de)火溫(wen)(wen)暖,木之根氣(qi)自固,故(gu)火炎則木實。霜降后(hou),水(shui)旺進(jin)氣(qi),無根之木,水(shui)盛(sheng)則漂,必得(de)土以培(pei)之,火以溫(wen)(wen)之,方得(de)植根深(shen)固,而為有(you)用(yong)之木,木旺金(jin)強,得(de)火以制之,必成上上格局。

四柱見比劫(jie)多,更有食傷,名身旺殺(sha)高(gao)有制,亦可(ke)為(wei)上格,所謂“金剛木(mu)(mu)明,經商(shang)貿易(yi)之(zhi)流”。用水(shui)以化金,不(bu)離火(huo)暖,不(bu)能(neng)專(zhuan)用水(shui),亦不(bu)能(neng)專(zhuan)用土(tu)。土(tu),財(cai)(cai)(cai)(cai)也,培木(mu)(mu)之(zhi)根,取(qu)土(tu)為(wei)輔助則可(ke)。若土(tu)厚,則衰退之(zhi)木(mu)(mu),無疏土(tu)之(zhi)力,財(cai)(cai)(cai)(cai)旺不(bu)克負荷,名財(cai)(cai)(cai)(cai)多身弱,富(fu)屋貧人。故云:“木(mu)(mu)盛有多財(cai)(cai)(cai)(cai)之(zhi)美,土(tu)厚則無任財(cai)(cai)(cai)(cai)之(zhi)能(neng)。”總之(zhi)秋月之(zhi)木(mu)(mu),惟喜水(shui)火(huo)得宜,火(huo)旺則木(mu)(mu)皆枯槁,水(shui)多則萬物不(bu)收。秋木(mu)(mu)最喜用金克伐,可(ke)成棟梁(liang)之(zhi)材,歲運宜東方、南方。

初秋之時(shi),火氣未除,尤喜水土以相滋。

徐樂吾曰:初秋指立秋后、處暑(shu)前(qian)言之(zhi),木(mu)(mu)至(zhi)申宮(gong),其氣(qi)已絕,申宮(gong)金水(shui)同(tong)行,殺(sha)印相(xiang)資(zi),為絕處逢生(sheng)。但秋水(shui)性寒,滋(zi)木(mu)(mu)不(bu)秀,必得土(tu)栽培,木(mu)(mu)之(zhi)根(gen)基方固(gu),故水(shui)土(tu)必相(xiang)資(zi)為用,用水(shui)不(bu)能無土(tu)也(ye)。

初秋(qiu),徐樂吾注中認為(wei)(wei)(wei)是指立秋(qiu)后(hou)、處暑前半個月時間,與二十四節(jie)(jie)氣中的初秋(qiu)有所不同(tong),以節(jie)(jie)氣而(er)言,是稱(cheng)立秋(qiu)至(zhi)(zhi)白露前為(wei)(wei)(wei)初秋(qiu),因為(wei)(wei)(wei)立秋(qiu)、處暑為(wei)(wei)(wei)七(qi)月之(zhi)節(jie)(jie),此(ci)恐怕是徐大(da)師的一種筆誤(wu)。木(mu)(mu)至(zhi)(zhi)申(shen)(shen)宮(gong),其氣巳絕,申(shen)(shen)宮(gong)金(jin)水同(tong)行,殺印(yin)相資,為(wei)(wei)(wei)絕處逢生。《滴天(tian)髓》云(yun):“甲(jia)(jia)申(shen)(shen)戊寅,真為(wei)(wei)(wei)殺印(yin)相生。”申(shen)(shen)為(wei)(wei)(wei)甲(jia)(jia)木(mu)(mu)絕地,申(shen)(shen)中庚金(jin)為(wei)(wei)(wei)甲(jia)(jia)木(mu)(mu)七(qi)殺,申(shen)(shen)中壬水為(wei)(wei)(wei)甲(jia)(jia)木(mu)(mu)印(yin)綬(shou),甲(jia)(jia)木(mu)(mu)臨絕逢殺,又逢印(yin)綬(shou)瀉殺生身。

然而七月之(zhi)(zhi)木(mu),值初秋(qiu)(qiu)之(zhi)(zhi)時(shi),盛(sheng)夏剛(gang)過,炎陽(yang)之(zhi)(zhi)氣(qi)未(wei)退,余溫(wen)尚在,四柱(zhu)不宜見(jian)火,見(jian)火則(ze)徒增其燥熱,仍喜有(you)微(wei)水(shui)(shui)以(yi)相(xiang)生(sheng),如若生(sheng)時(shi)逢(feng)陰雨(yu),尤旱之(zhi)(zhi)木(mu)得水(shui)(shui),則(ze)有(you)生(sheng)機。見(jian)金,木(mu)雖有(you)被克伐傷害之(zhi)(zhi)嫌,但(dan)申(shen)月火氣(qi)并未(wei)全退,氣(qi)勢尚炎,金氣(qi)未(wei)盛(sheng),不足為害。但(dan)處暑以(yi)后,金氣(qi)漸盛(sheng),四柱(zhu)則(ze)忌再(zai)見(jian)有(you)金。但(dan)如若金水(shui)(shui)同行(xing),有(you)水(shui)(shui)化金,殺印相(xiang)生(sheng),可以(yi)化兇為吉。秋(qiu)(qiu)水(shui)(shui)體(ti)性微(wei)寒,生(sheng)木(mu)不秀,尤喜有(you)土,水(shui)(shui)土相(xiang)滋(zi),木(mu)可以(yi)托(tuo)根,有(you)水(shui)(shui)土敷培,初秋(qiu)(qiu)之(zhi)(zhi)木(mu),仍可功成名就。《滴(di)天(tian)髓(sui)》云:“壬(ren)水(shui)(shui)通河,能泄金氣(qi),剛(gang)中(zhong)之(zhi)(zhi)德(de),周流不滯。”所以(yi)初秋(qiu)(qiu)之(zhi)(zhi)木(mu),若水(shui)(shui)旺(wang)無土,水(shui)(shui)通根于申(shen)金月建,沖奔不息,水(shui)(shui)旺(wang)木(mu)漂,主飄蕩(dang)無居(ju);而生(sheng)火旺(wang)地(di),自能生(sheng)土,又可以(yi)反兇為吉。

仲秋之令,果已(yi)成實(shi),欲得剛金而修削。

徐樂吾曰:仲(zhong)秋(qiu)者,處暑后(hou),霜降前也(ye)。大氣(qi)循環,理無絕滅(mie),木至秋(qiu),雖外象凋殘,而生(sheng)氣(qi)內斂,殘枝敗葉,窒(zhi)息生(sheng)機,宜加剪除。書云(yun):死木得金而造(zao),庚(geng)辛必利,正言仲(zhong)秋(qiu)之木也(ye)。水滋不生(sheng),火(huo)炎自焚(fen),惟得金則大用以彰。所(suo)謂斧斤斫削,而成棟(dong)梁(liang)之材是也(ye)。

仲(zhong)(zhong)(zhong)秋(qiu)(qiu)者(zhe),八月(yue)(yue)之(zhi)令(ling),白露后(hou)至寒(han)露前稱(cheng)為(wei)(wei)仲(zhong)(zhong)(zhong)秋(qiu)(qiu)。徐樂吾注(zhu)中說:“仲(zhong)(zhong)(zhong)秋(qiu)(qiu)者(zhe),處暑后(hou),霜降(jiang)(jiang)前也。”恐為(wei)(wei)有(you)(you)(you)誤,以(yi)(yi)節氣而言,白露、秋(qiu)(qiu)分為(wei)(wei)八月(yue)(yue),霜降(jiang)(jiang)前又含有(you)(you)(you)九(jiu)月(yue)(yue)的前半個月(yue)(yue)的時間(jian),所(suo)以(yi)(yi)仲(zhong)(zhong)(zhong)秋(qiu)(qiu)應在交(jiao)九(jiu)月(yue)(yue)之(zhi)節的寒(han)露前。八月(yue)(yue)之(zhi)木(mu)(mu)(mu),時入(ru)深(shen)(shen)秋(qiu)(qiu),月(yue)(yue)建值酉,辛(xin)金(jin)(jin)(jin)司(si)令(ling)。秋(qiu)(qiu)深(shen)(shen)氣涼,寒(han)氣漸至,萬物肅殺,木(mu)(mu)(mu)之(zhi)根(gen)氣枯竭,正是元神內(nei)斂(lian)之(zhi)季,生(sheng)(sheng)機凋零之(zhi)時,枝(zhi)凋葉落,外象凋殘,內(nei)斂(lian)生(sheng)(sheng)氣。然仲(zhong)(zhong)(zhong)秋(qiu)(qiu)果實(shi)巳(si)成(cheng)熟,喜得(de)剛(gang)金(jin)(jin)(jin),宜(yi)加剪除。水滋不(bu)生(sheng)(sheng),火(huo)炎(yan)自焚,惟得(de)金(jin)(jin)(jin)則大(da)用(yong)以(yi)(yi)彰,即(ji)命(ming)書所(suo)謂死(si)木(mu)(mu)(mu)。書云:“死(si)木(mu)(mu)(mu)得(de)金(jin)(jin)(jin)而造,庚(geng)(geng)(geng)辛(xin)必利(li)。”此說正是指(zhi)仲(zhong)(zhong)(zhong)秋(qiu)(qiu)之(zhi)木(mu)(mu)(mu),謂之(zhi)老(lao)木(mu)(mu)(mu)。老(lao)木(mu)(mu)(mu)雖(sui)然為(wei)(wei)有(you)(you)(you)用(yong)成(cheng)器(qi)之(zhi)材,但木(mu)(mu)(mu)堅須(xu)有(you)(you)(you)斧斤以(yi)(yi)克伐(fa)(fa),方能為(wei)(wei)用(yong),所(suo)以(yi)(yi)八月(yue)(yue)之(zhi)木(mu)(mu)(mu)取用(yong),最宜(yi)見庚(geng)(geng)(geng)辛(xin)之(zhi)金(jin)(jin)(jin),但若(ruo)要(yao)以(yi)(yi)金(jin)(jin)(jin)為(wei)(wei)用(yong),必要(yao)根(gen)深(shen)(shen),地支以(yi)(yi)見寅卯為(wei)(wei)佳,亦要(yao)有(you)(you)(you)丁(ding)火(huo)制金(jin)(jin)(jin),方保無虞。所(suo)以(yi)(yi)八月(yue)(yue)之(zhi)木(mu)(mu)(mu),丁(ding)火(huo)為(wei)(wei)先,次用(yong)丙(bing)火(huo),庚(geng)(geng)(geng)金(jin)(jin)(jin)再次。因八月(yue)(yue)寒(han)氣日增,用(yong)丁(ding)火(huo)以(yi)(yi)制金(jin)(jin)(jin),用(yong)丙(bing)火(huo)以(yi)(yi)調(diao)(diao)候。鍛金(jin)(jin)(jin),丁(ding)火(huo)之(zhi)力強;調(diao)(diao)候,丙(bing)火(huo)之(zhi)力足(zu),丙(bing)丁(ding)各有(you)(you)(you)所(suo)用(yong)。若(ruo)庚(geng)(geng)(geng)金(jin)(jin)(jin)透干(gan),非(fei)有(you)(you)(you)丙(bing)丁(ding)不(bu)可(ke)。若(ruo)支成(cheng)金(jin)(jin)(jin)局,干(gan)透庚(geng)(geng)(geng)辛(xin)七殺,木(mu)(mu)(mu)如有(you)(you)(you)根(gen),木(mu)(mu)(mu)不(bu)能從,反(fan)被克伐(fa)(fa)太過,木(mu)(mu)(mu)氣大(da)傷,非(fei)夭折,便是殘疾(ji)。

然(ran)在秋(qiu)分(fen)(fen)前,秋(qiu)陽(yang)(yang)不衰(shuai),火(huo)仍燥烈,木(mu)(mu)(mu)枯葉(xie)落(luo),金(jin)(jin)旺(wang)木(mu)(mu)(mu)衰(shuai),如(ru)(ru)見(jian)金(jin)(jin)克火(huo)泄,克泄交加,如(ru)(ru)若(ruo)木(mu)(mu)(mu)之(zhi)(zhi)(zhi)(zhi)氣(qi)(qi)勢(shi)不旺(wang),必主(zhu)貧困夭壽,如(ru)(ru)四(si)柱(zhu)(zhu)有水(shui)解之(zhi)(zhi)(zhi)(zhi),亦(yi)可(ke)為(wei)吉(ji)。如(ru)(ru)得(de)比劫為(wei)助(zhu)(zhu),主(zhu)文章(zhang)錦繡,富(fu)(fu)貴(gui)(gui)可(ke)得(de)。秋(qiu)分(fen)(fen)后,陽(yang)(yang)氣(qi)(qi)衰(shuai)竭,如(ru)(ru)四(si)柱(zhu)(zhu)火(huo)不燥,則(ze)不宜用(yong)(yong)水(shui),如(ru)(ru)若(ruo)見(jian)水(shui),則(ze)有漂流不實之(zhi)(zhi)(zhi)(zhi)患,因(yin)秋(qiu)木(mu)(mu)(mu)收斂,不能(neng)用(yong)(yong)水(shui)滋(zi)扶(fu)。柱(zhu)(zhu)中見(jian)土,木(mu)(mu)(mu)得(de)以栽(zai)培,根(gen)基穩厚,見(jian)金(jin)(jin)反吉(ji)。然(ran)而八(ba)月之(zhi)(zhi)(zhi)(zhi)金(jin)(jin),正值帝(di)旺(wang),金(jin)(jin)氣(qi)(qi)太(tai)旺(wang)則(ze)頑,要(yao)火(huo)來鍛(duan)煉(lian),方為(wei)銳金(jin)(jin),才能(neng)為(wei)有用(yong)(yong)之(zhi)(zhi)(zhi)(zhi)金(jin)(jin)。八(ba)月木(mu)(mu)(mu)本休囚,金(jin)(jin)神乘權,地支如(ru)(ru)見(jian)巳酉(you)丑申金(jin)(jin)局(ju),木(mu)(mu)(mu)之(zhi)(zhi)(zhi)(zhi)根(gen)絕(jue)(jue),為(wei)從(cong)(cong)殺(sha)格,若(ruo)大運不相逆,能(neng)助(zhu)(zhu)七殺(sha),富(fu)(fu)貴(gui)(gui)之(zhi)(zhi)(zhi)(zhi)造。歲運忌見(jian)木(mu)(mu)(mu)水(shui)之(zhi)(zhi)(zhi)(zhi)地,書云:“從(cong)(cong)財(cai)忌見(jian)殺(sha),從(cong)(cong)殺(sha)喜見(jian)財(cai),歲運逢(feng)根(gen)氣(qi)(qi),一命殞無(wu)情。”因(yin)八(ba)月之(zhi)(zhi)(zhi)(zhi)木(mu)(mu)(mu),在胎絕(jue)(jue)之(zhi)(zhi)(zhi)(zhi)位(wei),氣(qi)(qi)勢(shi)枯敗,其性(xing)柔弱,不能(neng)用(yong)(yong)財(cai)官。所以木(mu)(mu)(mu)之(zhi)(zhi)(zhi)(zhi)取(qu)用(yong)(yong),要(yao)以秋(qiu)分(fen)(fen)前后分(fen)(fen)論。秋(qiu)分(fen)(fen)前,陽(yang)(yang)氣(qi)(qi)還并不十分(fen)(fen)衰(shuai)竭,仍可(ke)以用(yong)(yong)化殺(sha)生(sheng)身,專用(yong)(yong)癸(gui)水(shui)。秋(qiu)分(fen)(fen)后,寒氣(qi)(qi)漸增,陰盛陽(yang)(yang)衰(shuai),所以除用(yong)(yong)癸(gui)水(shui)化殺(sha)生(sheng)木(mu)(mu)(mu)之(zhi)(zhi)(zhi)(zhi)外,當(dang)用(yong)(yong)丙(bing)火(huo)以制殺(sha)暖局(ju)。丙(bing)癸(gui)兩(liang)透,兩(liang)不相傷,癸(gui)如(ru)(ru)雨露(lu),丙(bing)如(ru)(ru)太(tai)陽(yang)(yang),寒木(mu)(mu)(mu)向陽(yang)(yang),雨露(lu)相滋(zi),陰陽(yang)(yang)相濟,相輔相成,秋(qiu)木(mu)(mu)(mu)亦(yi)能(neng)生(sheng)趣盎(ang)然(ran),可(ke)以富(fu)(fu)貴(gui)(gui)顯名。

霜降后不宜(yi)水盛,水盛則木漂;寒露(lu)節又喜火炎,火炎則木實。

徐樂吾曰:寒露、霜降,言暮秋(qiu)也(ye)。秋(qiu)氣已(yi)深,木(mu)不勝秋(qiu)氣之(zhi)摧殘,用(yong)(yong)(yong)金須有(you)火制,用(yong)(yong)(yong)水(shui)用(yong)(yong)(yong)土(tu),皆宜火為配(pei)合,得火溫暖(nuan),木(mu)之(zhi)根(gen)氣自固,故火炎則木(mu)實(shi)。霜降后,水(shui)旺進氣,無(wu)根(gen)之(zhi)木(mu),水(shui)盛則漂,必(bi)得土(tu)以(yi)(yi)培之(zhi),火以(yi)(yi)溫之(zhi),方得植根(gen)深固,而為有(you)用(yong)(yong)(yong)之(zhi)木(mu)也(ye)。

八九(jiu)月(yue)(yue)(yue),人(ren)稱(cheng)金(jin)(jin)秋,金(jin)(jin)當令,根(gen)枯葉落,萬物蕭索,既不(bu)(bu)能長養其(qi)性,又(you)不(bu)(bu)能培其(qi)根(gen)基,唯可用(yong)(yong)者(zhe),只秋令一金(jin)(jin)。所以(yi)(yi)秋木(mu)(mu)喜(xi)金(jin)(jin),斫削成器,為(wei)(wei)棟(dong)梁(liang)之(zhi)用(yong)(yong)。寒(han)露(lu)、霜降(jiang),乃指九(jiu)月(yue)(yue)(yue)之(zhi)候,又(you)稱(cheng)為(wei)(wei)暮秋。秋氣(qi)(qi)巳深(shen),氣(qi)(qi)候逐漸寒(han)冷,木(mu)(mu)不(bu)(bu)勝秋氣(qi)(qi)之(zhi)摧殘,用(yong)(yong)金(jin)(jin)須有火(huo)(huo)(huo)(huo)制,用(yong)(yong)水(shui)用(yong)(yong)土(tu)(tu),皆(jie)宜火(huo)(huo)(huo)(huo)為(wei)(wei)配合(he),得火(huo)(huo)(huo)(huo)溫(wen)暖,木(mu)(mu)之(zhi)根(gen)氣(qi)(qi)自固,故火(huo)(huo)(huo)(huo)炎則木(mu)(mu)實。霜降(jiang)后,水(shui)旺進氣(qi)(qi),無根(gen)之(zhi)木(mu)(mu),水(shui)盛則漂,必(bi)得土(tu)(tu)以(yi)(yi)培之(zhi),火(huo)(huo)(huo)(huo)以(yi)(yi)溫(wen)之(zhi),方得植根(gen)深(shen)固,而為(wei)(wei)有用(yong)(yong)之(zhi)木(mu)(mu)。所謂(wei)霜降(jiang)后、寒(han)露(lu)前(qian)(qian),意思是(shi)指九(jiu)月(yue)(yue)(yue)又(you)分前(qian)(qian)半月(yue)(yue)(yue)與后半月(yue)(yue)(yue)。時至(zhi)九(jiu)月(yue)(yue)(yue),秋令已深(shen),天冷氣(qi)(qi)寒(han),木(mu)(mu)勢凋殘,根(gen)氣(qi)(qi)收(shou)斂。月(yue)(yue)(yue)垣值戌,本氣(qi)(qi)為(wei)(wei)戊土(tu)(tu),其(qi)中(zhong)暗藏(zang)火(huo)(huo)(huo)(huo)土(tu)(tu)金(jin)(jin),丁火(huo)(huo)(huo)(huo)爍金(jin)(jin)生土(tu)(tu)。由于戌中(zhong)藏(zang)火(huo)(huo)(huo)(huo),戊土(tu)(tu)亦為(wei)(wei)燥土(tu)(tu),不(bu)(bu)能潤(run)金(jin)(jin)養木(mu)(mu)。九(jiu)月(yue)(yue)(yue)之(zhi)木(mu)(mu)以(yi)(yi)用(yong)(yong)土(tu)(tu)用(yong)(yong)金(jin)(jin)為(wei)(wei)佳(jia),但不(bu)(bu)管(guan)用(yong)(yong)金(jin)(jin)用(yong)(yong)土(tu)(tu),四柱(zhu)要有丁火(huo)(huo)(huo)(huo)、壬癸亥(hai)子水(shui)為(wei)(wei)配合(he)。

前半(ban)月,氣(qi)(qi)(qi)候(hou)漸寒,木不勝(sheng)寒氣(qi)(qi)(qi)摧殘,如(ru)若(ruo)地支根(gen)重,則可用(yong)金(jin)克伐,老木得金(jin),可為(wei)成器之財(cai)(cai),但用(yong)丁火(huo)相制,同時兼以(yi)調候(hou),但亦(yi)要用(yong)水(shui)(shui)(shui)潤(run)土(tu)(tu),水(shui)(shui)(shui)又(you)(you)不能太(tai)多(duo),水(shui)(shui)(shui)多(duo)則陰氣(qi)(qi)(qi)太(tai)盛(sheng),四(si)柱(zhu)雖(sui)有丁火(huo),亦(yi)難發揮作用(yong),所(suo)以(yi)原文說:“寒露節又(you)(you)喜火(huo)炎,火(huo)炎則木實。”不過火(huo)多(duo)火(huo)少(shao),水(shui)(shui)(shui)盛(sheng)水(shui)(shui)(shui)乏,全看四(si)柱(zhu)格(ge)局的配合,不能機械地理解。如(ru)果四(si)柱(zhu)水(shui)(shui)(shui)火(huo)配合得宜,凋殘之木得水(shui)(shui)(shui)火(huo)滋(zi)扶,木有生機,可任(ren)財(cai)(cai)殺(sha)(sha)。戌中藏辛戊(wu)(wu),戌為(wei)戊(wu)(wu)土(tu)(tu)旺(wang)地,又(you)(you)為(wei)庚(geng)(geng)金(jin)余氣(qi)(qi)(qi),不管用(yong)戊(wu)(wu),或用(yong)庚(geng)(geng)用(yong)辛,戊(wu)(wu)庚(geng)(geng)辛都可通根(gen)。用(yong)戊(wu)(wu)己(ji),木旺(wang)財(cai)(cai)豐;用(yong)庚(geng)(geng),身強(qiang)殺(sha)(sha)旺(wang);用(yong)辛,官(guan)印(yin)相生,均可為(wei)上格(ge)。取(qu)財(cai)(cai)為(wei)富,取(qu)官(guan)殺(sha)(sha)為(wei)貴,但要戊(wu)(wu)己(ji)土(tu)(tu)、庚(geng)(geng)辛金(jin),通根(gen)得所(suo)。

至(zhi)于(yu)霜降后,水(shui)(shui)(shui)(shui)已進氣(qi),陰(yin)濕(shi)(shi)之氣(qi)更盛(sheng),雖戌(xu)為燥土(tu),卻不(bu)宜(yi)水(shui)(shui)(shui)(shui)多(duo),水(shui)(shui)(shui)(shui)多(duo)則(ze)有(you)木(mu)(mu)漂(piao)之患,正如原(yuan)文(wen)所謂“霜降后不(bu)宜(yi)水(shui)(shui)(shui)(shui)盛(sheng),水(shui)(shui)(shui)(shui)盛(sheng)則(ze)木(mu)(mu)漂(piao)”,必要(yao)有(you)火(huo)(huo)(huo)調(diao)候暖局,水(shui)(shui)(shui)(shui)火(huo)(huo)(huo)配合得(de)宜(yi),水(shui)(shui)(shui)(shui)可(ke)(ke)以潤戌(xu)中燥土(tu),火(huo)(huo)(huo)可(ke)(ke)以驅除其(qi)陰(yin)濕(shi)(shi)之氣(qi),九秋(qiu)得(de)艷陽,有(you)萬物(wu)回春之象,木(mu)(mu)有(you)潤土(tu)可(ke)(ke)以盤根(gen),有(you)火(huo)(huo)(huo)可(ke)(ke)以使木(mu)(mu)實(shi),用財、用殺(sha)、用官,由(you)于(yu)生旺,財官、食傷(shang)、殺(sha)印(yin),皆(jie)可(ke)(ke)為我所用,方(fang)可(ke)(ke)福祿兩得(de),富(fu)貴(gui)雙(shuang)全(quan)。若地(di)支會全(quan)土(tu)局,干透戊己,四柱土(tu)多(duo)財旺,甲(jia)木(mu)(mu)無根(gen),如四柱不(bu)見(jian)庚(geng)辛官殺(sha)透干,亦不(bu)見(jian)印(yin)綬通根(gen),為棄命從財,若大(da)運(yun)相輔(fu),不(bu)破用神(shen),不(bu)損日主,可(ke)(ke)為富(fu)貴(gui)之造。大(da)運(yun)喜見(jian)火(huo)(huo)(huo)土(tu),忌逢水(shui)(shui)(shui)(shui)木(mu)(mu)之地(di),木(mu)(mu)若見(jian)根(gen)助,立見(jian)災(zai)殃。

木多(duo)有多(duo)材之(zhi)美,土厚無(wu)自任之(zhi)能。

徐樂(le)吾曰(yue):三(san)秋金(jin)神秉令,四(si)柱見比(bi)(bi)劫(jie)多,更有(you)食傷,名身旺(wang)殺高有(you)制,必為上格。秋木(mu)衰退,喜比(bi)(bi)劫(jie)為助(zhu),非取(qu)有(you)用也。土,財也,培木(mu)之(zhi)(zhi)根,取(qu)土為輔助(zhu)則(ze)可。若土厚,則(ze)衰退之(zhi)(zhi)木(mu)無疏土之(zhi)(zhi)力,財旺(wang)不克負荷(he),名財多身弱,富屋(wu)貧人,故云(yun):無自任(ren)之(zhi)(zhi)能也。

多(duo)(duo)材(cai)(cai),材(cai)(cai),這里指的(de)(de)就(jiu)是(shi)木(mu)(mu)(mu)(mu)(mu)材(cai)(cai)。《孟子?梁惠(hui)王》曰(yue):“斧斤以時入山林,材(cai)(cai)木(mu)(mu)(mu)(mu)(mu)不(bu)可勝用(yong)(yong)(yong)也。”這里材(cai)(cai)指的(de)(de)就(jiu)是(shi)木(mu)(mu)(mu)(mu)(mu)。多(duo)(duo)材(cai)(cai),就(jiu)是(shi)比(bi)劫(jie)(jie)眾多(duo)(duo)之(zhi)(zhi)(zhi)(zhi)意。三秋時值金神(shen)(shen)當令(ling),木(mu)(mu)(mu)(mu)(mu)勢休囚,喜(xi)見比(bi)劫(jie)(jie)助身,所以原文說:“木(mu)(mu)(mu)(mu)(mu)多(duo)(duo)有(you)多(duo)(duo)材(cai)(cai)之(zhi)(zhi)(zhi)(zhi)美(mei)。”雖秋令(ling)之(zhi)(zhi)(zhi)(zhi)木(mu)(mu)(mu)(mu)(mu)喜(xi)多(duo)(duo)見木(mu)(mu)(mu)(mu)(mu)助,然木(mu)(mu)(mu)(mu)(mu)必(bi)須有(you)根,得比(bi)劫(jie)(jie)之(zhi)(zhi)(zhi)(zhi)助,才(cai)能(neng)起到(dao)作(zuo)用(yong)(yong)(yong)。如(ru)果地支毫無根氣(qi)(qi),盡管天(tian)干(gan)比(bi)劫(jie)(jie)叢生,卻地支不(bu)載天(tian)干(gan),仍不(bu)能(neng)稱為多(duo)(duo)材(cai)(cai)之(zhi)(zhi)(zhi)(zhi)美(mei)。地支如(ru)見寅卯辰亥未,天(tian)干(gan)再見甲(jia)乙(yi)多(duo)(duo)者,才(cai)能(neng)算作(zuo)多(duo)(duo)材(cai)(cai)。秋令(ling)之(zhi)(zhi)(zhi)(zhi)木(mu)(mu)(mu)(mu)(mu),得地得助,能(neng)轉弱為旺者,七八月(yue)(yue)之(zhi)(zhi)(zhi)(zhi)木(mu)(mu)(mu)(mu)(mu),如(ru)甲(jia)木(mu)(mu)(mu)(mu)(mu)生于(yu)申月(yue)(yue),乙(yi)木(mu)(mu)(mu)(mu)(mu)生于(yu)酉月(yue)(yue),月(yue)(yue)建七殺(sha)(sha)當權,四柱見丙丁巳午之(zhi)(zhi)(zhi)(zhi)火,食傷制(zhi)殺(sha)(sha),則(ze)為身旺殺(sha)(sha)強有(you)制(zhi),必(bi)為上等格(ge)局,富貴(gui)榮華(hua)之(zhi)(zhi)(zhi)(zhi)人。凡此種(zhong)格(ge)局,三秋之(zhi)(zhi)(zhi)(zhi)木(mu)(mu)(mu)(mu)(mu)衰竭無氣(qi)(qi),喜(xi)比(bi)劫(jie)(jie)為助,但卻并非取(qu)之(zhi)(zhi)(zhi)(zhi)為用(yong)(yong)(yong),按照命(ming)理取(qu)用(yong)(yong)(yong),月(yue)(yue)令(ling)有(you)用(yong)(yong)(yong)月(yue)(yue)令(ling)取(qu)的(de)(de)原則(ze),劫(jie)(jie)比(bi)不(bu)能(neng)以用(yong)(yong)(yong)神(shen)(shen)看,而應以月(yue)(yue)建當令(ling)之(zhi)(zhi)(zhi)(zhi)七殺(sha)(sha)取(qu)為用(yong)(yong)(yong)神(shen)(shen),食傷制(zhi)殺(sha)(sha),則(ze)以食傷為喜(xi)神(shen)(shen)。

而木(mu)生(sheng)九月,戌(xu)(xu)土(tu)月建,旺(wang)土(tu)當(dang)權。土(tu)為(wei)木(mu)之(zhi)財(cai)(cai),然戌(xu)(xu)月木(mu)雖進氣,但仍屬休囚之(zhi)木(mu),不(bu)能(neng)克乘旺(wang)之(zhi)土(tu),若見土(tu)旺(wang),衰竭(jie)之(zhi)木(mu),難勝當(dang)令之(zhi)財(cai)(cai),為(wei)財(cai)(cai)多身弱,終為(wei)下造,為(wei)富屋貧人(ren),所(suo)(suo)以原文說(shuo)“無自任(ren)之(zhi)能(neng)也”。因九月之(zhi)木(mu),戌(xu)(xu)中(zhong)藏金,又為(wei)燥土(tu),木(mu)不(bu)能(neng)盤根(gen),但若有少許(xu)之(zhi)水(shui)潤土(tu),則可(ke)培木(mu)之(zhi)根(gen),故(gu)而取土(tu)者(zhe),僅為(wei)輔(fu)格(ge)助用(yong)尚可(ke),若以戌(xu)(xu)中(zhong)戊土(tu)財(cai)(cai)星為(wei)用(yong),則不(bu)可(ke)取。不(bu)過(guo)任(ren)何事情(qing)都(dou)是相對的,包括(kuo)以陰陽五行流變的八(ba)字,如果甲木(mu)生(sheng)于酉月,乙木(mu)生(sheng)于申月,取月令正官為(wei)用(yong),而日主又得(de)比劫(jie)多助,地(di)支通根(gen)身旺(wang)者(zhe),又以財(cai)(cai)旺(wang)生(sheng)官為(wei)格(ge),這與前面所(suo)(suo)說(shuo)身旺(wang)用(yong)殺相同,亦(yi)可(ke)取為(wei)貴格(ge)。

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