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孔子《易傳》對乾坤二卦中有關天文的解析

國學(xue)小客堂 2023-06-19 18:48:42

古人(ren)稱太陽和月(yue)亮為天之兩儀(yi)。張(zhang)衡在其《靈憲》中就說:‘天有兩儀(yi),以舞道中。’中國古代歷法是陰陽合(he)歷,其中最主要的一個內容就是定(ding)月(yue)份,而月(yue)亮正是定(ding)月(yue)份主要角色。從而定(ding)四時與月(yue)份的對應,月(yue)亮也是不可或缺的參與者。所以《乾鑿度》說:‘日月(yue)終始萬(wan)物(wu)。’” 《乾.文言》的解(jie)釋(shi)是:

“潛(qian)龍勿用”,陽氣(qi)潛(qian)藏。

“見龍在田”,天下(xia)文明(ming)。

“終日乾乾”,與時(shi)偕行(xing)。

“或躍(yue)在淵(yuan)”,乾道乃(nai)革。

“飛龍在天(tian)”,乃位乎天(tian)德。

“亢龍有悔”,與(yu)時(shi)偕極。

乾元“用九”,乃見天則(ze)。

孔穎達疏:“明六爻天氣(qi)之(zhi)意。”

高享注:“《文言(yan)》 似(si)將一(yi)年(nian)十二月分配與六爻(yao)(yao)(yao),每(mei)爻(yao)(yao)(yao)占二月。認為(wei):乾卦之六個陽(yang)爻(yao)(yao)(yao)循位次而(er)上(shang)(shang)(shang)升(sheng)(sheng),乃象天(tian)(tian)之陽(yang)氣(qi)循時(shi)序(xu)而(er)上(shang)(shang)(shang)升(sheng)(sheng)。而(er)龍之活(huo)動則以陽(yang)氣(qi)之上(shang)(shang)(shang)升(sheng)(sheng)為(wei)轉移,故(gu)各爻(yao)(yao)(yao)爻(yao)(yao)(yao)辭又代(dai)表天(tian)(tian)道(dao)四時(shi)之變化(hua)。”

盧央(yang)則認為(wei)(wei),《儀言傳》 這“一段關于乾(qian)(qian)(qian)(qian)(qian)卦的描述,是(shi)(shi)基(ji)于其陰(yin)陽(yang)(yang)氣升降觀點,將(jiang)六爻(yao)與(yu)節氣月(yue)(yue)(yue)(yue)份,從而也與(yu)日(ri)(ri)(ri)(ri)月(yue)(yue)(yue)(yue)在天空的運行聯系(xi)(xi)起來(lai)”,“因此(ci) 《文(wen)言》將(jiang)陽(yang)(yang)氣、爻(yao)位、月(yue)(yue)(yue)(yue)份三者(zhe)作(zuo)出對應”,“六龍就(jiu)是(shi)(shi)陽(yang)(yang)氣的六種狀態(tai), 將(jiang)此(ci)六種狀態(tai)與(yu)太陽(yang)(yang)月(yue)(yue)(yue)(yue)亮的運行狀態(tai)作(zuo)確(que)定的對應就(jiu)是(shi)(shi)六龍御天。”坤(kun)(kun)(kun)(kun)為(wei)(wei)地為(wei)(wei)馬。《緯(wei)(wei)書.春秋考異(yi)郵》 說:“地主月(yue)(yue)(yue)(yue)精(jing), 月(yue)(yue)(yue)(yue)精(jing)為(wei)(wei)馬。”《緯(wei)(wei)書春秋感精(jing)符(fu)》說:“月(yue)(yue)(yue)(yue)者(zhe),陰(yin)之精(jing),地之理。”知坤(kun)(kun)(kun)(kun)有(you)月(yue)(yue)(yue)(yue)象,坤(kun)(kun)(kun)(kun)為(wei)(wei)月(yue)(yue)(yue)(yue)。故黎(li)子耀說:“坤(kun)(kun)(kun)(kun)為(wei)(wei)地為(wei)(wei)月(yue)(yue)(yue)(yue)。” 乾(qian)(qian)(qian)(qian)(qian)為(wei)(wei)日(ri)(ri)(ri)(ri),坤(kun)(kun)(kun)(kun)為(wei)(wei)月(yue)(yue)(yue)(yue),乾(qian)(qian)(qian)(qian)(qian)坤(kun)(kun)(kun)(kun)就(jiu)是(shi)(shi)日(ri)(ri)(ri)(ri)月(yue)(yue)(yue)(yue)。乾(qian)(qian)(qian)(qian)(qian)坤(kun)(kun)(kun)(kun)周流六虛(xu),就(jiu)是(shi)(shi)講日(ri)(ri)(ri)(ri)月(yue)(yue)(yue)(yue)的周期循環(huan)運動。乾(qian)(qian)(qian)(qian)(qian)坤(kun)(kun)(kun)(kun)生64卦,就(jiu)是(shi)(shi)日(ri)(ri)(ri)(ri)月(yue)(yue)(yue)(yue)生64卦,就(jiu)是(shi)(shi)鄭(zheng)軍《太極太玄體(ti)系(xi)(xi)》所(suo)說的日(ri)(ri)(ri)(ri)月(yue)(yue)(yue)(yue)的64特征點。乾(qian)(qian)(qian)(qian)(qian)為(wei)(wei)日(ri)(ri)(ri)(ri),坤(kun)(kun)(kun)(kun)為(wei)(wei)月(yue)(yue)(yue)(yue),故《說文(wen)》引秘書說“日(ri)(ri)(ri)(ri)月(yue)(yue)(yue)(yue)為(wei)(wei)易”。乾(qian)(qian)(qian)(qian)(qian)為(wei)(wei)陽(yang)(yang)為(wei)(wei)日(ri)(ri)(ri)(ri),坤(kun)(kun)(kun)(kun)為(wei)(wei)陰(yin)為(wei)(wei)月(yue)(yue)(yue)(yue),故《系(xi)(xi) 辭(ci)傳》說“陰(yin)陽(yang)(yang)之義配日(ri)(ri)(ri)(ri)月(yue)(yue)(yue)(yue)”。

孔子(zi)《易傳》對乾(qian)坤二卦(gua)中(zhong)有關(guan)天文的解析,使人們明白了日月(yue)的運動(dong)規律及其(qi)功能(neng),并由此得(de)出了“治歷明時”的思想。

盧央說:“到了<易傳》時代,已經強調了自然現象的周期性,強調歷法要符合天象,還要與氣候物候相應,從而對設置閏月與節氣的相應作了考慮。對天象的觀測也不再是天上圖景的想象性的描述,而是對全天天象建構了初步明確的系統,并對天象變化作了過程性的描述,已經形成了中國古代天文學的初步框架。”

《像傳(chuan)》既講了(le)太陽的(de)(de)(de)反復循(xun)環(huan)的(de)(de)(de)回歸年運動(dong),如謂“終則有始”、“反復其道(dao)”; 也(ye)講到了(le)四時、月、日等時間概念。這(zhe)些(xie)都是(shi)歷(li)法的(de)(de)(de)基本(ben)內容。并進(jin)- -步(bu)闡(chan)述(shu)了(le)日地體系的(de)(de)(de)偉大(da)功能(neng),即主宰萬(wan)(wan)物(wu)的(de)(de)(de)生死(si)存亡(wang)。所以孔子(zi)說(shuo)(shuo):“大(da)哉(zai)乾元(yuan), 萬(wan)(wan)物(wu)資始,乃(nai)(nai)統天(tian)。云行雨施,品(pin)物(wu)流(liu)形。大(da)明始終,六位時成,時乘六龍以御(yu)天(tian)。乾道(dao)變化(hua),各正性命。保(bao)合(he)(he)大(da)和,乃(nai)(nai)利貞。首(shou)出(chu)庶物(wu),萬(wan)(wan)國咸寧”,“至哉(zai)坤(kun)元(yuan), 萬(wan)(wan)物(wu)資生,乃(nai)(nai)順承天(tian)。坤(kun)厚載(zai)物(wu),德合(he)(he)無(wu)疆。含弘(hong)光(guang)大(da),品(pin)物(wu)咸亨。”(《象傳(chuan)》) “天(tian)何言(yan)哉(zai), 四時行焉,萬(wan)(wan)物(wu)生焉,天(tian)何言(yan)哉(zai)。”(《論語(yu)》) 于是(shi),我們的(de)(de)(de)祖先就據(ju)此進(jin)一(yi)步(bu)引深(shen),得出(chu)人(ren)(ren)道(dao)必須遵循(xun)天(tian)道(dao)(因人(ren)(ren)為萬(wan)(wan)物(wu)之(zhi)一(yi))的(de)(de)(de)結(jie)論,以天(tian)道(dao)來說(shuo)(shuo)明人(ren)(ren)道(dao),將人(ren)(ren)道(dao)與天(tian)道(dao)緊密(mi)結(jie)合(he)(he)在(zai)一(yi)起,以天(tian)道(dao)自然規律推附于人(ren)(ren)事(shi)。

孔子(zi)觀察(cha)日(ri)(ri)(ri)月(yue)(yue)(yue)(yue)(yue)(yue)(yue)運行規律,懂(dong)得了“日(ri)(ri)(ri)月(yue)(yue)(yue)(yue)(yue)(yue)(yue)之道”,注意到(dao)“日(ri)(ri)(ri)中則(ze)(ze)昃,月(yue)(yue)(yue)(yue)(yue)(yue)(yue)盈(ying)(ying)則(ze)(ze)食(shi)(shi),天地盈(ying)(ying)虛,與(yu)時(shi)消息”(豐卦 《象(xiang)傳》) 的(de)現(xian)象(xiang)。日(ri)(ri)(ri)中則(ze)(ze)陽光盛,故(gu)曰盈(ying)(ying);日(ri)(ri)(ri)西斜(xie)(xie)則(ze)(ze)陽光弱,故(gu)曰虛。這是(shi)天地盈(ying)(ying)虛的(de)一種表現(xian)。盧央說:“月(yue)(yue)(yue)(yue)(yue)(yue)(yue)盈(ying)(ying)則(ze)(ze)食(shi)(shi)'有(you)兩種情(qing)(qing)形(xing),滿月(yue)(yue)(yue)(yue)(yue)(yue)(yue)之后(hou)月(yue)(yue)(yue)(yue)(yue)(yue)(yue)相(xiang)(xiang)逐漸虧(kui)缺,這可(ke)(ke)稱為‘ 月(yue)(yue)(yue)(yue)(yue)(yue)(yue)盈(ying)(ying)則(ze)(ze)食(shi)(shi)’;又因(yin)滿月(yue)(yue)(yue)(yue)(yue)(yue)(yue)之際,日(ri)(ri)(ri)月(yue)(yue)(yue)(yue)(yue)(yue)(yue)黃經差180度(du),日(ri)(ri)(ri)月(yue)(yue)(yue)(yue)(yue)(yue)(yue)各居地球(qiu)-側,故(gu)隔地相(xiang)(xiang)望。這時(shi)地影可(ke)(ke)能遮住太陽射向月(yue)(yue)(yue)(yue)(yue)(yue)(yue)球(qiu)的(de)光而導致月(yue)(yue)(yue)(yue)(yue)(yue)(yue)食(shi)(shi),也可(ke)(ke)稱為‘ 月(yue)(yue)(yue)(yue)(yue)(yue)(yue)盈(ying)(ying)則(ze)(ze)食(shi)(shi)’,因(yin)為非滿月(yue)(yue)(yue)(yue)(yue)(yue)(yue)就(jiu)不會有(you)月(yue)(yue)(yue)(yue)(yue)(yue)(yue)食(shi)(shi)。滿月(yue)(yue)(yue)(yue)(yue)(yue)(yue)后(hou)的(de)虧(kui)是(shi)正(zheng)(zheng)(zheng)常(chang)情(qing)(qing)形(xing)的(de)盈(ying)(ying)虛,但月(yue)(yue)(yue)(yue)(yue)(yue)(yue)食(shi)(shi)可(ke)(ke)能在古(gu)代被認為非正(zheng)(zheng)(zheng)常(chang)情(qing)(qing)形(xing)的(de)虛,日(ri)(ri)(ri)中天時(shi)太陽為盈(ying)(ying),日(ri)(ri)(ri)西斜(xie)(xie)時(shi)為虛,也是(shi)正(zheng)(zheng)(zheng)常(chang)情(qing)(qing)形(xing)的(de)盈(ying)(ying)虛。如果(guo)發生日(ri)(ri)(ri)食(shi)(shi),就(jiu)認為是(shi)不正(zheng)(zheng)(zheng)常(chang)情(qing)(qing)形(xing)的(de)虧(kui)虛。所以盈(ying)(ying)虛與(yu)- -定的(de)時(shi)間階段相(xiang)(xiang)關,如滿月(yue)(yue)(yue)(yue)(yue)(yue)(yue)之后(hou)月(yue)(yue)(yue)(yue)(yue)(yue)(yue)亮變缺,滿月(yue)(yue)(yue)(yue)(yue)(yue)(yue)時(shi)月(yue)(yue)(yue)(yue)(yue)(yue)(yue)食(shi)(shi),朔日(ri)(ri)(ri)發生日(ri)(ri)(ri)食(shi)(shi)等等。”

日(ri)月(yue)運行(xing),晝(zhou)夜交替(ti),乃白晝(zhou)和黑(hei)夜之(zhi)象。《系辭傳》 稱(cheng)之(zhi)為“在天(tian)成象”。虞翻以“日(ri)月(yue)在天(tian)成八卦(gua)”及月(yue)體納甲解釋之(zhi)。

并由(you)此(ci)得出渾(hun)天(tian)概念。如陸績(ji)于三國吳孫權時作(zuo)《渾(hun)天(tian)儀說(shuo)(shuo)》,他先對渾(hun)天(tian)論的來由(you)做了(le)說(shuo)(shuo)明(ming)(ming):“先王(wang)之(zhi)(zhi) 道(dao)存乎(hu)(hu)治(zhi)歷(li)明(ming)(ming)時,本之(zhi)(zhi)驗著,在于天(tian)儀。夫法象(xiang)莫如渾(hun)天(tian),渾(hun)天(tian)之(zhi)(zhi)設久(jiu)矣。”即陸績(ji)認為渾(hun)天(tian)之(zhi)(zhi)義(yi)并非后(hou)世才有(you),古代就有(you)揮天(tian)之(zhi)(zhi)說(shuo)(shuo)。他又對晉、明(ming)(ming)夷(yi)(yi)二(er)卦的渾(hun)天(tian)論意義(yi)說(shuo)(shuo)道(dao):“ 《晉卦》,《象(xiang)》 日(ri):晝日(ri)三接。《明(ming)(ming)夷(yi)(yi)》,《象(xiang)》 日(ri):初登(deng)于天(tian),后(hou)人于地。仲尼說(shuo)(shuo)之(zhi)(zhi)曰:‘ 明(ming)(ming)出地上,晉。進而麗乎(hu)(hu)大明(ming)(ming),是以(yi)晝日(ri)三接。明(ming)(ming)人地中,明(ming)(ming)夷(yi)(yi)。’明(ming)(ming)夷(yi)(yi)夜也,先晝后(hou)夜,先晉后(hou)明(ming)(ming)夷(yi)(yi),故日(ri):‘先登(deng) 于天(tian)照四國也,后(hou)失于地,失則也’。日(ri)月麗乎(hu)(hu)天(tian),隨天(tian)轉運出人乎(hu)(hu)地,以(yi)成晝夜也,渾(hun)天(tian)之(zhi)(zhi)義(yi),蓋與此(ci)同。”即以(yi)晉、明(ming)(ming)夷(yi)(yi)兩卦之(zhi)(zhi)《象(xiang)傳》和《象(xiang)傳》解釋證明(ming)(ming)“渾(hun)天(tian)之(zhi)(zhi)設久(jiu)矣”。

古人(ren)直觀(guan)看到的是日月(yue)視(shi)運動(dong),日月(yue)的東升西(xi)落,太陽的南(nan)北往來,形成(cheng)了四(si)(si)(si)時的寒(han)熱(re)變(bian)化,孔子(zi)稱(cheng)之(zhi)為“天(tian)地(di)(di)節(jie)而(er)(er)四(si)(si)(si)時成(cheng)”、“天(tian)地(di)(di)革(ge)而(er)(er)四(si)(si)(si)時成(cheng)”、 “天(tian)地(di)(di) 以順(shun)動(dong),故日月(yue)不過,而(er)(er)四(si)(si)(si)時不忒(te)”、“觀(guan)天(tian)之(zhi)神道, 而(er)(er)四(si)(si)(si)時不忒(te)”、“日月(yue)得天(tian)而(er)(er)能久照, 四(si)(si)(si)時變(bian)化而(er)(er)能久成(cheng)”。

日為(wei)寒熱,月為(wei)風雨,由天(tian)(tian)(tian)文而(er)天(tian)(tian)(tian)象。故小(xiao)蓄卦《像傳》說“風行天(tian)(tian)(tian)上(shang)”,解卦《彖傳》說“天(tian)(tian)(tian)地解而(er)雷雨作”,噬嗑卦《象傳》說“雷電合而(er)章”,《系辭傳》 說“上(shang)古(gu)穴居而(er)野(ye)處,后世圣(sheng)人易(yi)之以宮室,上(shang)棟下宇,以待風雨,蓋取諸大壯”,等等。

觀(guan)察(cha)天道的(de)目(mu)的(de)是為了治(zhi)(zhi)歷明時,所以革卦《象傳》曰“君子以治(zhi)(zhi)歷明時。”孔子在《易傳》中介紹了多(duo)種(zhong)古代歷法,值得我們(men)認真(zhen)深人研究。

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