孔子(zi)的性命(ming)觀載于《孔子(zi)家語.本命(ming)解(jie)》(又 見于《大戴禮記.本命(ming)》)，謂:

魯哀公(gong)問(wen)于(yu)(yu)孔(kong)子(zi)曰(yue):“人之(zhi)(zhi) 命(ming)與性何謂也?”孔(kong)子(zi)對:“分于(yu)(yu)道， 謂之(zhi)(zhi)命(ming);形于(yu)(yu)一，謂之(zhi)(zhi)性;化(hua)于(yu)(yu)陰(yin)(yin)陽，象形而(er)發，謂之(zhi)(zhi)生;化(hua)窮數盡，謂之(zhi)(zhi)死。故(gu)(gu)命(ming)者，性之(zhi)(zhi)始也;死者，生之(zhi)(zhi)終也。有(you)始則必有(you)終矣。人始生而(er)有(you)不(bu)(bu)具者五焉:目無見，不(bu)(bu)能(neng)食，不(bu)(bu)能(neng)行，不(bu)(bu)能(neng)言，不(bu)(bu)能(neng)化(hua)。及生三月(yue)(yue)而(er)微煦，然(ran)后有(you)見;八月(yue)(yue)生齒，然(ran)后能(neng)食;三年囪合，然(ran)后能(neng)言;十有(you)六(liu)而(er)精通，然(ran)后能(neng)化(hua)。陰(yin)(yin)窮反陽，故(gu)(gu)陰(yin)(yin)以(yi)陽變;陽窮反陰(yin)(yin)，故(gu)(gu)陽以(yi)陰(yin)(yin)化(hua)。是以(yi)男(nan)子(zi)八月(yue)(yue)生齒，八歲而(er)齔;女(nv)子(zi)七月(yue)(yue)生齒，七歲而(er)齔,十有(you)四而(er)化(hua)。一陽一陰(yin)(yin)，奇(qi)偶相配(pei)，然(ran)后道合化(hua)成。性命(ming)之(zhi)(zhi)端，形于(yu)(yu)此也。

按:孔子在《說(shuo)卦(gua)傳(chuan)》中對(dui)性(xing)(xing)命(ming)學就有論述，謂(wei)(wei)(wei):“昔(xi)者(zhe)圣(sheng)人之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)作《易(yi)》 也(ye),將以順性(xing)(xing)命(ming)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)理，是以立(li)天(tian)(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)日(ri)(ri)陰與(yu)(yu)(yu)陽(yang)，立(li)地(di)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)日(ri)(ri)柔與(yu)(yu)(yu)剛，立(li)人之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)日(ri)(ri)仁與(yu)(yu)(yu)義，兼三才而兩(liang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)，故(gu)《易(yi)》六畫而成(cheng)(cheng)卦(gua)。”什么是性(xing)(xing)與(yu)(yu)(yu)命(ming)呢?孔子說(shuo)“命(ming)” 來自(zi)(zi)(zi)(zi)(zi)于(yu)天(tian)(tian)地(di)自(zi)(zi)(zi)(zi)(zi)然，即大(da)(da)自(zi)(zi)(zi)(zi)(zi)然遺傳(chuan)給我們的生(sheng)命(ming)體。“性(xing)(xing)” 來自(zi)(zi)(zi)(zi)(zi)于(yu)父(fu)母，即父(fu)母遺傳(chuan)給我們的生(sheng)命(ming)體。如(ru)《大(da)(da)戴禮記.本(ben)命(ming)》注引(yin)董仲舒曰(yue):“命(ming)者(zhe) ，天(tian)(tian)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)令(ling)也(ye)。性(xing)(xing)者(zhe)，生(sheng)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)質(zhi)也(ye)。自(zi)(zi)(zi)(zi)(zi)天(tian)(tian)得(de)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)謂(wei)(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)命(ming)，自(zi)(zi)(zi)(zi)(zi)人得(de)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)謂(wei)(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)性(xing)(xing)。受(shou)于(yu)火則成(cheng)(cheng)仁，受(shou)于(yu)木則成(cheng)(cheng)禮，受(shou)于(yu)金則成(cheng)(cheng)義，受(shou)于(yu)水則成(cheng)(cheng)智，受(shou)于(yu)土則成(cheng)(cheng)信，各(ge)得(de)其一，故(gu)日(ri)(ri)‘形于(yu)一’ 也(ye)。”所(suo)謂(wei)(wei)(wei)“自(zi)(zi)(zi)(zi)(zi)天(tian)(tian)得(de)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)謂(wei)(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)命(ming)”，就是來自(zi)(zi)(zi)(zi)(zi)于(yu)大(da)(da)自(zi)(zi)(zi)(zi)(zi)然的遺傳(chuan)。所(suo)謂(wei)(wei)(wei)“自(zi)(zi)(zi)(zi)(zi)人得(de)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)謂(wei)(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)性(xing)(xing)”，就是來自(zi)(zi)(zi)(zi)(zi)于(yu)父(fu)母的遺傳(chuan)。而生(sheng)死則根于(yu)陰陽(yang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)化。所(suo)以孔子在《系辭傳(chuan)》中說(shuo)“天(tian)(tian)地(di)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)大(da)(da)德(de)曰(yue)生(sheng)”“生(sheng)生(sheng)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)謂(wei)(wei)(wei)易(yi)”。

公日:“男(nan) 子(zi)(zi)十(shi)(shi)六精通，女子(zi)(zi)十(shi)(shi)四而(er)(er)化，是(shi)則可以生民矣(yi)(yi)。而(er)(er)禮(li)，男(nan)子(zi)(zi)三十(shi)(shi)而(er)(er)有室，女子(zi)(zi)二十(shi)(shi)而(er)(er)有夫(fu)也，豈不晚哉?”孔子(zi)(zi)曰(yue):“夫(fu)禮(li)言其極，不是(shi)過也。男(nan)子(zi)(zi)二十(shi)(shi)而(er)(er)冠，有為人父之端(duan)。女子(zi)(zi)十(shi)(shi)五許嫁，有適人之道。于(yu)此而(er)(er)往，則自婚矣(yi)(yi)。群生閉藏(zang)乎陰，而(er)(er)為化育之始。故圣人因時以合(he)偶男(nan)女。窮天數之極。霜降而(er)(er)婦功成，嫁娶(qu)者行焉。冰泮(pan)而(er)(er)農(nong)桑起，婚禮(li)而(er)(er)殺(sha)于(yu)此。

按:男八(ba)與(yu)十(shi)六(liu)、女(nv)七與(yu)十(shi)四之語又見于《素問上(shang)古天真論》。于此(ci)可知，孔(kong)子(zi)對人體生(sheng)(sheng)命科學是有深刻研究的，涉及(ji)到人體生(sheng)(sheng)命的各個方面，連生(sheng)(sheng)育(yu)(yu)種子(zi)時(shi)間都有研究，指出人們要依據(ju)時(shi)候(hou)季節(jie)來為男女(nv)成婚。在(zai)冬天閉藏農閑時(shi)辦(ban)婚事，開春后農忙時(shi)就停止辦(ban)婚事。在(zai)《倜易》和(he)《月令》中(zhong)還記(ji)載在(zai)春分(fen)時(shi)段天地交(jiao)泰時(shi)合男女(nv)而生(sheng)(sheng)育(yu)(yu)。

孔(kong)子(zi)(zi)是(shi)個大(da)生(sheng)物學家，他在《大(da)戴禮記.易本命》說:“夫《易》之(zhi)(zhi)(zhi)(zhi)生(sheng)人、禽(qin)獸、萬物、昆蟲，各(ge)有以(yi)生(sheng)。或(huo)(huo)奇或(huo)(huo)偶(ou)，或(huo)(huo)飛(fei)或(huo)(huo)行，而(er)(er)莫(mo)知(zhi)其情，惟達道德者(zhe)(zhe)，能原本之(zhi)(zhi)(zhi)(zhi)矣。”盧注引孔(kong)子(zi)(zi)曰:“圣人智通于大(da)道，應化而(er)(er)不(bu)(bu)窮，能測(ce)萬品(pin)之(zhi)(zhi)(zhi)(zhi)情也(ye)。”故孔(kong)子(zi)(zi)能“上律(lv)天(tian)(tian)時，下襲水土” (《中庸》)窮天(tian)(tian)地間萬物之(zhi)(zhi)(zhi)(zhi)化育，故能知(zhi)“萬物之(zhi)(zhi)(zhi)(zhi)性各(ge)異類(lei)”，日“蠶食(shi)而(er)(er)不(bu)(bu)飲(yin)，蟬飲(yin)而(er)(er)不(bu)(bu)食(shi)，蜉蝣不(bu)(bu)飲(yin)不(bu)(bu)食(shi)，介鱗(lin)夏(xia)食(shi)冬蟄(zhe)。虼吞者(zhe)(zhe)八竅(qiao)而(er)(er)卵生(sheng)，咀嚨(long)者(zhe)(zhe)九竅(qiao)而(er)(er)胎生(sheng)，四足者(zhe)(zhe)無羽翼，戴角(jiao)者(zhe)(zhe)無上齒，無角(jiao)者(zhe)(zhe)膏而(er)(er)無前齒，有羽者(zhe)(zhe)脂而(er)(er)無后齒。晝生(sheng)者(zhe)(zhe)類(lei)父，夜生(sheng)者(zhe)(zhe)類(lei)母。...高者(zhe)(zhe)為(wei)生(sheng)，下者(zhe)(zhe)為(wei)死。丘陵為(wei)牡，溪(xi)谷為(wei)牝。蚌(bang)蛤(ha)龜珠，與月盛(sheng)虛(王注:“接(jie)陰類(lei)也(ye)。”盧注云:“月者(zhe)(zhe)， 太陰之(zhi)(zhi)(zhi)(zhi)精(jing),故龜蛤(ha)之(zhi)(zhi)(zhi)(zhi)屬因之(zhi)(zhi)(zhi)(zhi)以(yi)盛(sheng)虧(kui)。”

《侶氏春秋》云(yun):“日(ri) 月(yue)(yue)望則蚌(bang)蛤實(shi)，月(yue)(yue)晦則蚌(bang)蛤虛(xu)。”《孝經(jing)援(yuan)神契》日(ri):“日(ri)月(yue)(yue)屬于(yu)天， 則陰類消于(yu)淵(yuan)也。")。”又說(shuo)(shuo):‘“是故堅(jian)土(tu)之(zhi)人肥，虛(xu)土(tu)之(zhi)人大，沙土(tu)之(zhi)人細，息土(tu)之(zhi)人美,耗土(tu)之(zhi)人醜。是故食水(shui)者(zhe)善游能寒，食土(tu)者(zhe)無心而(er)(er)不(bu)息，食木(mu)者(zhe)多力而(er)(er)拂，食草(cao)者(zhe)善走而(er)(er)愚，食桑者(zhe)有(you)絲而(er)(er)蛾，食肉者(zhe)勇敢而(er)(er)捍,食谷者(zhe)智惠而(er)(er)巧，食氣者(zhe)神明而(er)(er)壽，不(bu)食者(zhe)不(bu)死而(er)(er)神。”孔子將(jiang)土(tu)型人又分為五種，這正(zheng)是內經(jing)》中將(jiang)人分為金、 木(mu)、水(shui)、火、土(tu)五類，每一(yi)類又分為五種，五五分為陰陽(yang)二(er)(er)十五人的源(yuan)頭(tou)。這就是孔子說(shuo)(shuo)的萬物“性(xing)命不(bu)同”，“乾道變(bian)化， 各(ge)(ge)正(zheng)性(xing)命”，并對中醫學產(chan)生(sheng)了(le)重大影響。孫思邈(miao)對此發揮(hui)說(shuo)(shuo):“《易》 稱:天地變(bian)化，各(ge)(ge)正(zheng)性(xing)命。然而(er)(er)變(bian)化之(zhi)跡無方，性(xing)命之(zhi)功難測，故有(you)炎涼(liang)、寒燠、風(feng)雨(yu)、眩冥、水(shui)旱、妖災、蟲(chong)蝗、怪(guai)異、四時(shi)、八節種種施化不(bu)同，七(qi)十二(er)(er)候(hou)、日(ri)月(yue)(yue)運行各(ge)(ge)別，終其(qi)咎度，方得成(cheng)年。

...天(tian)(tian)地尚且如然，在(zai)人(ren)安(an)可無(wu)事?”(《千金要方.傷寒》) 是天(tian)(tian)地變化導致了萬物“各(ge)正性(xing)命(ming)”。這(zhe)說明《索問.異(yi)法(fa)方宜論(lun)》和(he)《靈樞.陰陽(yang)二(er)十五人(ren)》所記是有(you)來源的(de)，現(xian)列表(biao)于下以供參考。

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