古代歷法是(shi)研究天(tian)文的氣節,是(shi)研究由(you)天(tian)體(ti)引發的“兇陋之(zhi)(zhi)患,吉隆之(zhi)(zhi)喜(xi)”,人生(sheng)活在這個(ge)宇宙之(zhi)(zhi)中(zhong)而受其制約,必(bi)須(xu)順之(zhi)(zhi)而為,人道(dao)法天(tian)道(dao),人類只有掌握其規律,才能順之(zhi)(zhi)而行(xing),并發揮主觀能動(dong)性(xing),避(bi)兇趨吉,這就是(shi)“圣人知命(ming)之(zhi)(zhi)術”。
卦(gua)中有“歷數之原”,“故能該(gai)浹生靈, 堪輿(yu)(yu)(yu)天(tian)(tian)地(di)”。“堪輿(yu)(yu)(yu)”一詞,早見于《雅南(nan)子.天(tian)(tian)文(wen)(wen)訓):“堪輿(yu)(yu)(yu)徐行。” 《書(shu)藝文(wen)(wen)志》 數術略(lve)五行類有(堪輿(yu)(yu)(yu)金匱》十四(si)卷,顏(yan)師古注引許慎(shen)說:“堪,天(tian)(tian)道(dao);輿(yu)(yu)(yu),地(di)道(dao)也。”所以孔子在述完卦(gua)歷之后,講“五”數周所行五氣(qi)之常而應之以仁義禮智信,究“天(tian)(tian)人(ren)之際”。“圣人(ren)所以通(tong)天(tian)(tian)意,理(li)人(ren)倫,而明至(zhi)道(dao)也。”
《禮記.曲禮上》說:“ 卜(bu)筮(shi)者,先圣(sheng)王之(zhi)所以使民信時日(ri)、敬鬼(gui)神(shen)、畏(wei)法(fa)令也(ye)(ye);所以使民決(jue)嫌(xian)疑(yi)、定猶與也(ye)(ye)。故日(ri):疑(yi)而(er)(er)筮(shi)之(zhi),則弗非也(ye)(ye);日(ri)而(er)(er)行事,則必踐(jian)之(zhi)。”由(you)此(ci)可知,古人(ren)卜(bu)筮(shi)不(bu)(bu)僅(jin)能夠決(jue)嫌(xian)疑(yi)、定猶豫,還(huan)可用來教(jiao)化百姓、凝聚(ju)民心(xin)、鞏固政權,實(shi)具(ju)有高(gao)度(du)的人(ren)文思(si)想,其(qi)在本質上與“巫術”迷信是(shi)(shi)(shi)(shi)有極大差別(bie)的。《論語(yu) ●述而(er)(er)》所說的“子(zi)不(bu)(bu)語(yu)怪力亂神(shen)”,不(bu)(bu)語(yu)(語(yu)訓交談,有傳(chuan)播(bo)(bo)的意(yi)思(si)。不(bu)(bu)同于(yu)談論。)是(shi)(shi)(shi)(shi)不(bu)(bu)主張、不(bu)(bu)傳(chuan)播(bo)(bo)的意(yi)思(si),“不(bu)(bu)是(shi)(shi)(shi)(shi)不(bu)(bu)說。孔子(zi)不(bu)(bu)是(shi)(shi)(shi)(shi)否定鬼(gui)神(shen),而(er)(er)是(shi)(shi)(shi)(shi)贊(zan)成(cheng)祭(ji)祀(si)(si)和卜(bu)筮(shi),因為孔子(zi)是(shi)(shi)(shi)(shi)一個做(zuo)過(guo)20年(nian)祭(ji)祀(si)(si)的大祭(ji)司,不(bu)(bu)講鬼(gui)神(shen)是(shi)(shi)(shi)(shi)不(bu)(bu)可能的。
《論(lun)語(yu)》對此有(you)(you)(you)好(hao)多記載,如說“祭如在,祭神(shen)(shen)如神(shen)(shen)在。子(zi)(zi)日(ri):吾不(bu)(bu)與祭,如不(bu)(bu)祭”(《論(lun)語(yu).八修》), “務民(min)之(zhi)義(yi), 敬(jing)鬼(gui)神(shen)(shen)而(er)(er)遠之(zhi),可(ke)(ke)謂知矣”(《論(lun)語(yu).雍也(ye)》), “未能(neng)事(shi)人(ren)(ren),焉(yan)能(neng)事(shi)鬼(gui)”(《論(lun)語(yu).先(xian)(xian)(xian)進》),“子(zi)(zi)日(ri): ‘南(nan)人(ren)(ren)有(you)(you)(you)言(yan)(yan)日(ri), 人(ren)(ren)而(er)(er)無(wu)(wu)恒,不(bu)(bu)可(ke)(ke)以(yi)作巫(wu)醫。’善夫!‘不(bu)(bu)恒其(qi)德, 或承之(zhi)羞。’子(zi)(zi)日(ri):‘不(bu)(bu)占 而(er)(er)已矣。’”(《論(lun)語(yu).子(zi)(zi)路》), “子(zi)(zi)日(ri):‘南(nan)人(ren)(ren)有(you)(you)(you)言(yan)(yan)曰, 人(ren)(ren)而(er)(er)無(wu)(wu)恒,不(bu)(bu)可(ke)(ke)以(yi)為(wei)卜筮(shi)(shi)’,古之(zhi)遺言(yan)(yan)與,龜(gui)筮(shi)(shi)猶不(bu)(bu)能(neng)知也(ye),而(er)(er)況于人(ren)(ren)乎!”(《禮記.緇衣》)。《易傳(chuan)》 也(ye)有(you)(you)(you)不(bu)(bu)少記載,如豫(yu)卦(gua)《大(da)象(xiang)(xiang)》說:“先(xian)(xian)(xian)王(wang)(wang)以(yi)作樂(le)崇德,殷薦(jian)之(zhi)上帝,以(yi)配祖考(kao)。”渙卦(gua)《大(da)象(xiang)(xiang)》說:“先(xian)(xian)(xian)王(wang)(wang)以(yi)亨于帝,立廟。”《象(xiang)(xiang)傳(chuan)》 說:“王(wang)(wang)假有(you)(you)(you)廟。”震(zhen)卦(gua) 《象(xiang)(xiang)傳(chuan)》說:“出(chu)可(ke)(ke)以(yi)守宗(zong)廟社(she)稷,以(yi)為(wei)祭主(zhu)也(ye)。”鼎(ding)卦(gua)《像(xiang)傳(chuan)》說:“圣(sheng)人(ren)(ren)亨以(yi)享上帝,而(er)(er)大(da)亨以(yi)養圣(sheng)賢。”升卦(gua)六四《小象(xiang)(xiang)》 說:“王(wang)(wang)用亨于岐山,順(shun)事(shi)也(ye)。”這些全(quan)是(shi)(shi)(shi)講上帝鬼(gui)神(shen)(shen)的(de)(de),但孔(kong)(kong)子(zi)(zi)所敬(jing)的(de)(de)上帝鬼(gui)神(shen)(shen),是(shi)(shi)(shi)“祖考(kao)”“先(xian)(xian)(xian)王(wang)(wang)”, 是(shi)(shi)(shi)神(shen)(shen)格化的(de)(de)人(ren)(ren),不(bu)(bu)是(shi)(shi)(shi)天主(zhu)教(jiao)、基督教(jiao)所說的(de)(de)主(zhu)宰一切(qie)創(chuang)造(zao)一切(qie)的(de)(de)“上帝”,孔(kong)(kong)子(zi)(zi)不(bu)(bu)相信主(zhu)宰一切(qie)的(de)(de)“上帝”之(zhi)神(shen)(shen)。孔(kong)(kong)子(zi)(zi)給神(shen)(shen)下的(de)(de)定義(yi)是(shi)(shi)(shi)“陰陽(yang)不(bu)(bu)測之(zhi)謂神(shen)(shen)”“陰陽(yang)之(zhi)義(yi)配日(ri)月(yue)”(《系辭傳(chuan)》), “神(shen)(shen)也(ye)者, 妙萬物而(er)(er)為(wei)言(yan)(yan)者也(ye)。”(《說卦(gua)傳(chuan)》) 說明孔(kong)(kong)子(zi)(zi)是(shi)(shi)(shi)唯物無(wu)(wu)神(shen)(shen)論(lun)者。這是(shi)(shi)(shi)孔(kong)(kong)子(zi)(zi)的(de)(de)真實寫照(zhao),既做占筮(shi)(shi),又不(bu)(bu)主(zhu)張不(bu)(bu)傳(chuan)播人(ren)(ren)人(ren)(ren)去做占筮(shi)(shi),因為(wei)占筮(shi)(shi)是(shi)(shi)(shi)帝王(wang)(wang)之(zhi)學(xue),君子(zi)(zi)之(zhi)學(xue),是(shi)(shi)(shi)教(jiao)化百姓、凝(ning)聚民(min)心(xin)、鞏固政權的(de)(de)權利(li)象(xiang)(xiang)征,不(bu)(bu)宜老百姓學(xue),百姓學(xue)之(zhi)是(shi)(shi)(shi)要殺頭的(de)(de)。“君子(zi)(zi)之(zhi)道鮮 矣”(《系辭傳(chuan)》),只掌握(wo)在少數人(ren)(ren)手里(li)。故《論(lun)語(yu)子(zi)(zi)張》說:
子(zi)游(you)(you)日(ri):“子(zi)夏(xia)之門人小子(zi),當灑掃應對進退,則(ze)可(ke)矣(yi),抑(yi)末(mo)也。本之則(ze)無,如之何?”子(zi)夏(xia)聞之,日(ri):“噫(yi)! 言游(you)(you)過矣(yi)!君子(zi)之道(dao),孰先傳(chuan)焉(yan)(yan),孰后傳(chuan)焉(yan)(yan),譬諸草木,區以別矣(yi)。君子(zi)之道(dao),焉(yan)(yan)可(ke)誣(wu)也?有始有卒者,其惟圣人乎(hu)?”這就(jiu)是說(shuo),君子(zi)之道(dao)傳(chuan)授(shou)要看人而授(shou),區別對待(dai),不能隨意傳(chuan)授(shou),真正從頭到尾完全能學通的,大概只(zhi)有圣人啊!
到了(le)魏晉時代,其(qi)帝王信奉(feng)佛(fo)教佛(fo)學(xue),儒學(xue)失寵(chong),故緯(wei)學(xue)到了(le)魏晉屢遭禁絕。
前文我們已經論述過,孔子向老子學道(dao)之事(shi),孔(kong)(kong)子(zi)思(si)(si)想(xiang)必受(shou)老子(zi)道(dao)家(jia)思(si)(si)想(xiang)影(ying)響。陳鼓應已全面闡(chan)述了《易(yi)傳(chuan)》 中(zhong)(zhong)的(de)(de)道(dao)家(jia)思(si)(si)想(xiang)。這(zhe)(zhe)里《乾鑿(zao)(zao)度》所(suo)(suo)說(shuo)(shuo)“虛無感動,清凈照明”,也(ye)(ye)是(shi)具有濃厚的(de)(de)道(dao)家(jia)傾向。而《乾鑿(zao)(zao)度》又說(shuo)(shuo)“移物致(zhi)耀,至(zhi)誠專(zhuan)密”,又與(yu)《中(zhong)(zhong)庸(yong)》“至(zhi)誠” 思(si)(si)想(xiang)一致(zhi)。《乾鑿(zao)(zao)度》 的(de)(de)天(tian)(tian)人(ren)合(he)一思(si)(si)想(xiang)和(he)政治倫理思(si)(si)想(xiang),也(ye)(ye)與(yu)《易(yi)傳(chuan)》 所(suo)(suo)論(lun)- -致(zhi)。這(zhe)(zhe)些都說(shuo)(shuo)明《乾鑿(zao)(zao)度》是(shi)孔(kong)(kong)子(zi)所(suo)(suo)作,或象《易(yi)傳(chuan)》 雖(sui)非一時一人(ren)所(suo)(suo)作,但至(zhi)少也(ye)(ye)是(shi)孔(kong)(kong)門弟子(zi)所(suo)(suo)作。《說(shuo)(shuo)卦(gua)傳(chuan)》 和(he)《乾鑿(zao)(zao)度》的(de)(de)卦(gua)歷模式集(ji)中(zhong)(zhong)體現了孔(kong)(kong)子(zi)儒學的(de)(de)“天(tian)(tian)人(ren)之學”的(de)(de)精神實質(zhi),成為中(zhong)(zhong)國傳(chuan)統文化的(de)(de)核心內(nei)容,其中(zhong)(zhong)的(de)(de)天(tian)(tian)人(ren)相應和(he)生態平衡(heng)思(si)(si)想(xiang)對今天(tian)(tian)仍(reng)有重要的(de)(de)指(zhi)導作用。
孔子(zi)時代不但有后天八卦圖歷法,也有《周易(yi)(yi)》六十四卦卦歷,所以(yi)他接(jie)下去說:孔子(zi)日:“陽(yang)三(san)陰四,位之(zhi)正也。故《易(yi)(yi)》卦六十四,分而為上下,象(xiang)陰陽(yang)也。夫陽(yang)道純而奇,故上篇三(san)十,所以(yi)象(xiang)陽(yang)也。
陰道不純(chun)而(er)(er)偶,故下(xia)篇三十(shi)四,所(suo)以法(fa)陰也。乾坤者,陰陽之(zhi)(zhi)根(gen)本,萬(wan)物(wu)之(zhi)(zhi)祖宗也,為(wei)上篇始者,尊之(zhi)(zhi)也。離(li)為(wei)日,坎為(wei)月,日月之(zhi)(zhi)道,陰陽之(zhi)(zhi)經,所(suo)以終(zhong)(zhong)始萬(wan)物(wu),故以坎離(li)為(wei)終(zhong)(zhong)。咸恒者,男女之(zhi)(zhi)始,夫婦之(zhi)(zhi)道也。人道之(zhi)(zhi)興,必(bi)由夫婦,所(suo)以奉(feng)承祖宗為(wei)天地主也,故為(wei)下(xia)篇始者,貴之(zhi)(zhi)也。既濟、未(wei)濟為(wei)窮終(zhong)(zhong)者,所(suo)以明戒慎而(er)(er)存王道。”
孔子(zi)(zi)日(ri):“泰者(zhe),天地交通,陰(yin)(yin)陽(yang)(yang)用(yong)事(shi),長養萬(wan)(wan)物(wu)(wu)也(ye)。否者(zhe),天地不(bu)交通,陰(yin)(yin)陽(yang)(yang)不(bu)用(yong)事(shi),止萬(wan)(wan)物(wu)(wu)之(zhi)(zhi)長也(ye)。上經象(xiang)陽(yang)(yang),故以(yi).乾為(wei)首,坤(kun)為(wei)次,先泰而(er)(er)后否。損者(zhe)陰(yin)(yin)用(yong)事(shi),澤損山而(er)(er)萬(wan)(wan)物(wu)(wu)損也(ye),下損以(yi)事(shi)其(qi)上。益(yi)者(zhe)陽(yang)(yang)用(yong)事(shi),而(er)(er)雷風益(yi)萬(wan)(wan)物(wu)(wu)也(ye),上自損以(yi)益(yi)下。下經以(yi)法(fa)陰(yin)(yin),故以(yi)咸為(wei)始,恒為(wei)次,先損而(er)(er)后益(yi),各順其(qi)類(lei)也(ye)。’孔子(zi)(zi)曰:“升(sheng)(sheng)者(zhe), 十二月之(zhi)(zhi)卦也(ye),陽(yang)(yang)氣升(sheng)(sheng)上,陰(yin)(yin)氣欲(yu)承(cheng),萬(wan)(wan)物(wu)(wu)始進(jin),譬猶(you)文(wen)王(wang)之(zhi)(zhi)修(xiu)積,道德(de)宏開(kai),基業(ye)始,即升(sheng)(sheng)平之(zhi)(zhi)路(lu),當此(ci)時也(ye)。鄰(lin)國被化(hua),歧民和洽,是(shi)以(yi)六四蒙澤而(er)(er)承(cheng)吉。九(jiu)三可處王(wang)位,‘享(xiang) 于岐山’,為(wei)報德(de)也(ye)。明(ming)陰(yin)(yin)以(yi)顯陽(yang)(yang)之(zhi)(zhi)化(hua),民臣之(zhi)(zhi)順德(de)也(ye),故言(yan)無咎。”
孔(kong)子日:“益(yi)(yi)之(zhi)(zhi) ‘六(liu)二,或益(yi)(yi)之(zhi)(zhi),十朋(peng)之(zhi)(zhi)龜弗(fu)克(ke)違(wei),永(yong)貞(zhen)吉,王用(yong)享(xiang)于(yu)帝(di),吉。’益(yi)(yi)者,正(zheng)月之(zhi)(zhi)卦也(ye),天(tian)氣(qi)下施(shi),萬(wan)(wan)物皆益(yi)(yi),言(yan)王者之(zhi)(zhi)法天(tian)地(di)(di)施(shi)政教,而(er)天(tian)下被(bei)陽德(de)蒙(meng)王化(hua),如(ru)美寶,莫(mo)能違(wei)害,永(yong)貞(zhen)其道,咸受吉化(hua),德(de)施(shi)四海,能繼天(tian)道也(ye)。‘王用(yong)享(xiang)于(yu)帝(di)’者,言(yan)祭天(tian)也(ye)。三(san)(san)王之(zhi)(zhi)郊,一(yi)用(yong)夏(xia)(xia)正(zheng),天(tian)氣(qi)三(san)(san)微而(er)成(cheng)一(yi)著,三(san)(san)著而(er)成(cheng)一(yi)體,方知此(ci)(ci)之(zhi)(zhi)時天(tian)地(di)(di)交(jiao),萬(wan)(wan)物通。故泰、益(yi)(yi)之(zhi)(zhi)卦,皆夏(xia)(xia)之(zhi)(zhi)正(zheng)也(ye),此(ci)(ci)四時之(zhi)(zhi)正(zheng),不易(yi)之(zhi)(zhi)道也(ye)。故三(san)(san)王之(zhi)(zhi)郊,一(yi)用(yong)夏(xia)(xia)正(zheng),所以順四時法天(tian)地(di)(di)之(zhi)(zhi)道也(ye)。”
孔(kong)子日(ri):“隨(sui) ‘上六,拘系(xi)之,乃從維之,王用享于西山(shan)(shan)。’隨(sui)者,二月之卦。隨(sui)德施行(xing),藩決(jue)難解,萬(wan)物隨(sui)陽而出,故(gu)上六欲(yu)待,九五‘拘系(xi)之’,‘維持之’, 明被陽化(hua),而陰欲(yu)隨(sui)之也(ye)。譬(pi)猶文王之崇,至德顯(xian)中(zhong)和之美,拘民(min)以(yi)禮,拘民(min)以(yi)義,當此(ci)之時(shi),仁恩(en)所加(jia),靡不隨(sui)從,咸悅其(qi)德,得用道之王,故(gu)言‘王用享于西山(shan)(shan)’。”
孔子日:“陽(yang)消(xiao)陰(yin)(yin)(yin)言央(yang)、 陰(yin)(yin)(yin)消(xiao)陽(yang)言剝(bo)者,萬物(wu)(wu)之(zhi)(zhi)祖(zu)也(ye),斷制除(chu)害,全物(wu)(wu)為務。央(yang)之(zhi)(zhi)為言,決也(ye)。當三月(yue)之(zhi)(zhi)時,陽(yang)盛(sheng)(sheng)息,消(xiao)央(yang)陰(yin)(yin)(yin)之(zhi)(zhi)氣,萬物(wu)(wu)畢生(sheng),靡不蒙化,譬猶(you)王(wang)者之(zhi)(zhi)崇,至(zhi)德奉(feng)承(cheng),天命伐決小人(ren)以(yi)(yi)安(an)百姓,故謂之(zhi)(zhi)決。夫陰(yin)(yin)(yin)傷害為行(xing),故剝(bo)之(zhi)(zhi)為行(xing),剝(bo)也(ye)。當九(jiu)月(yue)之(zhi)(zhi)時,陽(yang)氣衰消(xiao),而陰(yin)(yin)(yin)終不能盡陽(yang),小人(ren)不能決君子也(ye),謂之(zhi)(zhi)剝(bo),言不安(an)而已。是以(yi)(yi)夫之(zhi)(zhi)九(jiu)五(wu)言決小人(ren),剝(bo)之(zhi)(zhi)六五(wu)言盛(sheng)(sheng)殺萬物(wu)(wu),皆(jie)剝(bo)墮落(luo)。譬猶(you)君子之(zhi)(zhi)道衰,小人(ren)之(zhi)(zhi)道盛(sheng)(sheng),侵害之(zhi)(zhi)行(xing)。興安(an)全之(zhi)(zhi)道,廢(fei)陰(yin)(yin)(yin)‘貫魚’而欲承(cheng)君子也(ye)。”
孔(kong)子(zi)曰:“《易》 有六(liu)(liu)位(wei)(wei)(wei)三(san)(san)才(cai),天(tian)、地(di)(di)、人(ren)道(dao)(dao)之(zhi)(zhi)(zhi)(zhi)分際也。三(san)(san)才(cai)之(zhi)(zhi)(zhi)(zhi)道(dao)(dao),天(tian)、地(di)(di)、人(ren)也。天(tian)有陰(yin)(yin)陽(yang)(yang)(yang),地(di)(di)有柔剛(gang),人(ren)有仁(ren)義(yi)。法此三(san)(san)者,故生(sheng)六(liu)(liu)位(wei)(wei)(wei)。六(liu)(liu)位(wei)(wei)(wei)之(zhi)(zhi)(zhi)(zhi)變(bian)陽(yang)(yang)(yang)爻者,制于(yu)(yu)天(tian)也;陰(yin)(yin)爻者,系(xi)(xi)于(yu)(yu)地(di)(di)也。天(tian)動而(er)(er)施,曰仁(ren)。地(di)(di)靜而(er)(er)理,曰義(yi)。仁(ren)成而(er)(er)上(shang)(shang),義(yi)成而(er)(er)下(xia)。上(shang)(shang)者專制,下(xia)者順從。正(zheng)形于(yu)(yu)人(ren)則道(dao)(dao)德立,而(er)(er)尊卑定矣(yi)。此天(tian)地(di)(di)人(ren)道(dao)(dao)之(zhi)(zhi)(zhi)(zhi)分際也。天(tian)地(di)(di)之(zhi)(zhi)(zhi)(zhi)氣,必有終始。六(liu)(liu)位(wei)(wei)(wei)之(zhi)(zhi)(zhi)(zhi)設(she),皆有上(shang)(shang)下(xia),故《易》始于(yu)(yu)一(yi),分于(yu)(yu)二,通于(yu)(yu)三(san)(san),詫于(yu)(yu)四(si),盛于(yu)(yu)五,終于(yu)(yu)上(shang)(shang)。初(chu)為(wei)元(yuan)士,二為(wei)大夫,三(san)(san)為(wei)三(san)(san)公(gong),四(si)為(wei)諸侯,五為(wei)天(tian)子(zi),上(shang)(shang)為(wei)宗廟(miao)。凡此六(liu)(liu)者,陰(yin)(yin)陽(yang)(yang)(yang)所以(yi)進(jin)退,君臣所以(yi)升(sheng)降,萬人(ren)所以(yi)為(wei)象則也。故陰(yin)(yin)陽(yang)(yang)(yang)有盛衰,人(ren)道(dao)(dao)有得失,圣人(ren)因其象,隨(sui)其變(bian),為(wei)之(zhi)(zhi)(zhi)(zhi)設(she)卦(gua),方盛則論,吉將衰則寄兇。陰(yin)(yin)陽(yang)(yang)(yang)不正(zheng),皆為(wei)失位(wei)(wei)(wei)。其應實而(er)(er)有之(zhi)(zhi)(zhi)(zhi),皆失義(yi)。善雖(sui)(sui)微細,必見吉端。惡(e)雖(sui)(sui)纖芥,必有悔吝(lin)。所“以(yi)極天(tian)地(di)(di)之(zhi)(zhi)(zhi)(zhi)變(bian),盡(jin)萬物之(zhi)(zhi)(zhi)(zhi)情(qing),明王事也。丘(qiu)系(xi)(xi)之(zhi)(zhi)(zhi)(zhi)日(ri):‘立象以(yi)盡(jin)意,設(she)卦(gua)以(yi)盡(jin)情(qing)偽,系(xi)(xi)辭焉以(yi)盡(jin)其言。’”孔(kong)子(zi)日(ri):“《易》 六(liu)(liu)位(wei)(wei)(wei)正(zheng),王度見矣(yi)。
這里說(shuo)“丘系之”,顯然是孔(kong)(kong)(kong)子(zi)自己所作。這是孔(kong)(kong)(kong)子(zi)對六(liu)十(shi)(shi)四卦(gua)卦(gua)歷圖的(de)解說(shuo)。鄭(zheng)玄在《乾鑿度》注(zhu)中(zhong)曾經(jing)說(shuo):“孔(kong)(kong)(kong)子(zi)以(yi)歷說(shuo)《易(yi)(yi)》。”孔(kong)(kong)(kong)子(zi)雖然說(shuo)“歷以(yi)三(san)(san)百(bai)六(liu)十(shi)(shi)五日(ri)分度之一為一歲;”但卻說(shuo)“《易(yi)(yi)》以(yi)三(san)(san)百(bai)六(liu)十(shi)(shi)析,當(dang)期之日(ri)”。因此(ci)用的(de)是一年360天的(de)卦(gua)歷,如孔(kong)(kong)(kong)子(zi)日(ri):“歲三(san)(san)百(bai)六(liu)十(shi)(shi)日(ri)而天氣周,八卦(gua)用事(shi)各(ge)四十(shi)(shi)五日(ri)方(fang)備(bei)歲焉(yan)。”
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上(shang)一篇: 《稽(ji)覽圖》
下(xia)一篇: 《易(yi)緯》的核心內容:天道、天文歷法(fa)