繫辭傳下 — YiWord 易理

繫辭傳下

XICI-L · 35 units · text_version: yizhuan-en-1.0.0 · review_status: draft

Original text pending collation; translations under continuous revision.

單元	Original	Translation
Appended Statements II Chapter 1 Unit 1XICI-L-01-01	子曰：「乾坤，其易之門邪！乾，陽物也；坤，陰物也。陰陽合德，而剛柔有體，以體天地之撰，以通神明之德。」其稱名也，雜而不越，於稽其類，其衰世之意邪！夫易，彰往而察來，而微顯闡幽，開而當名辨物，正言斷辭，則備矣。其稱名也小，其取類也大，其旨遠，其辭文，其言曲而中，其事肆而隱，因貳以濟民行，以明失得之報。	The Master said: “Are Qian and Kun not the gateway of the Yi? Qian is the yang entity; Kun is the yin entity. Yin and yang unite their powers, while firmness and yielding take form, embodying the operations of heaven and earth and communicating the virtue of spiritual intelligence.” The names used are varied but do not exceed their proper bounds. When their categories are examined, do they not reveal concern about an age of decline? The Yi makes the past manifest and examines what is coming; it makes the subtle visible and discloses what is hidden. It opens things up, assigns fitting names, distinguishes beings, and determines its statements with correct words; therefore it is complete. Its names are small, but the categories it draws upon are great. Its meaning reaches far, its language is refined, its words are indirect yet hit the mark, and its matters are openly set forth yet contain hidden depth. It uses doubt to aid the conduct of the people and to clarify the consequences of loss and gain.
Appended Statements II Chapter 2 Unit 1XICI-L-02-01	易之興也，其於中古乎！作易者，其有憂患乎！是故：	The rise of the Yi; was it not in the middle period of antiquity? Did its makers not live with anxiety and distress? Therefore:.
Appended Statements II Chapter 2 Unit 2XICI-L-02-02	履，德之基也。謙，德之柄也。復，德之本也。恒，德之固也。損，德之脩也。益，德之裕也。困，德之辨也。井，德之地也。巽，德之制也。	The passage makes this point: lu is the foundation of virtue; Qian is the handle of virtue; Fu is the root of virtue; Heng is the firmness of virtue; Sun is the cultivation of virtue; Yi is the abundance of virtue; Kun is the discernment of virtue; Jing is the ground of virtue; and Xun is the regulation of virtue.
Appended Statements II Chapter 2 Unit 3XICI-L-02-03	履，和而至。謙，尊而光。復，小而辨於物。恒，雜而不厭。損，先難而後易。益，長裕而不没。困，窮而通。井，居其所而遷。巽，稱而隱。	In everyday terms, the idea is this: lu is harmonious and reaches its goal. Qian is honored and shines. Fu is small yet distinguishes things. Heng is involved in many circumstances without becoming weary. Sun is difficult first and easy afterward. Yi grows in abundance without contrivance. Kun reaches an extremity yet finds a way through. Jing remains in its place yet conveys benefit. Xun weighs what is fitting while remaining unobtrusive.
Appended Statements II Chapter 2 Unit 4XICI-L-02-04	履，以和行。謙，以制禮。復，以自知。恒，以一德。損，以遠害。益，以興利。困，以寡怨。井，以辯義。巽，以行權。	The passage makes this point: lu harmonizes conduct. Qian regulates ritual. Fu enables self-knowledge. Heng unifies virtue. Sun keeps harm at a distance. Yi promotes benefit. Kun reduces resentment. Jing distinguishes what is right. Xun exercises discretion.
Appended Statements II Chapter 2 Unit 5XICI-L-02-05	易之為書也不可遠，為道也屢遷；變動不居，周流六虛，上下无常，剛柔相易，不可為典要，唯變所適。其出入以度，外內使知懼。又明於憂患與故，无有師保，如臨父母。初率其辭而揆其方，既有典常，苟非其人，道不虛行。	The Yi as a book must not be kept at a distance, for its way repeatedly changes. Its transformations do not remain in one place but circulate through the six positions. Rising and descending have no fixed rule; the firm and yielding lines exchange places. It cannot be confined to a rigid model, for only change is appropriate. Its coming and going follow measure, causing those outside and within to understand caution. It also clarifies anxiety, serious trouble, and their causes. Though one has no teacher or guardian, it is as if one were approaching one’s parents. At first, follow its words and consider their direction; then its constant principles become evident. Unless there is the right person, however, the way will not operate by itself.
Appended Statements II Chapter 2 Unit 6XICI-L-02-06	易之為書也，原始要終以為質也。六爻相雜，唯其時物也。其初難知，其上易知，本末也。初辭擬之，卒成之終。若夫雜物撰德，辨是與非，則非其中爻不備。噫，亦要存亡吉凶，則居可知矣。知者觀其彖辭，則思過半矣。	In everyday terms, the idea is this: the Yi as a book takes the origin as its starting point and the end as its completion. The six lines are intermingled, each according to its time and substance. The first line is difficult to understand, while the top line is easy, for they are beginning and end. The statement for the first line sketches the matter; the final line completes it. To mix the kinds of things, develop their qualities, and distinguish right from wrong cannot be fully accomplished without the middle lines. Ah! If one seeks only to understand survival and ruin, good fortune and misfortune, these can be known from one’s position. A wise person who observes the Judgment will understand more than half.
Appended Statements II Chapter 2 Unit 7XICI-L-02-07	二與四同功而異位，其善不同：二多譽，四多懼，近也。柔之為道，不利近者，其要無咎，其用柔中也。三與五同功而異位，其遇不同：三多凶，五多功，貴賤之等也。其柔危，其剛勝邪？	The second and fourth lines have the same function but different positions, so their good qualities differ: the second receives much praise, while the fourth has much fear because it is close to the ruler. The way of the yielding is not beneficial when close; its essential aim is to avoid blame through yielding and centrality. The third and fifth lines have the same function but different positions, so their encounters differ: the third has much misfortune, while the fifth has much achievement, because their ranks are noble and lowly. Is the yielding therefore endangered and the firm victorious?
Appended Statements II Chapter 2 Unit 8XICI-L-02-08	《易》之為書也，廣大悉備：有天道焉，有人道焉，有地道焉，兼三材而兩之，故六。六者，非它也，三材之道也。道有變動，故曰爻；爻有等，故曰物；物相雜，故曰文；文不當，故吉凶生焉。	The passage makes this point: the Yi as a book is broad, great, and all-embracing. It contains the way of heaven, the way of humanity, and the way of earth. It combines these Three Powers and doubles them; therefore there are six lines. The six are nothing other than the way of the Three Powers. The way contains change and movement, so the lines are called yao. The lines have ranks, so they are treated as distinct things. The things are intermingled, producing patterns. When a pattern is out of place, good fortune or misfortune arises.
Appended Statements II Chapter 2 Unit 9XICI-L-02-09	《易》之興也，其當殷之末世，周之盛德邪！當文王與紂之事邪！是故其辭危，危者使平，易者使傾，其道甚大，百物不廢，懼以終始，其要无咎；此之謂易之道也。	In everyday terms, the idea is this: did the Yi arise at the end of the Shang dynasty, when the virtue of Zhou was flourishing? Did it concern the events of King Wen and the tyrant Zhou? For this reason its statements are filled with danger. Awareness of danger brings peace; complacency leads to collapse. Its way is very great and omits none of all things. Caution at both beginning and end is essential, so that one remains without blame. This is called the way of the Yi.
Appended Statements II Chapter 2 Unit 10XICI-L-02-10	夫乾，天下之至健也；德行恒易以知險。夫坤，天下之至順也；德行恒簡以知阻。能說諸心，能研諸侯之慮，定天下之吉凶，成天下之亹亹者。是故變化云為，吉事有祥，象事知器，占事知來。	Qian is the strongest force under heaven; its constant conduct is easy, yet it understands danger. Kun is the most compliant force under heaven; its constant conduct is simple, yet it understands obstruction. They can delight the heart and examine the concerns of those in authority, determine good fortune and misfortune under heaven, and bring the world’s endeavors to completion. Therefore changes, transformations, words, and actions contain signs of fortunate events: by observing images one understands implements, and by divination one understands what is to come.
Appended Statements II Chapter 3 Unit 1XICI-L-03-01	天地設位，聖人成能；人謀鬼謀，百姓與能。八卦以象告，爻彖以情言，剛柔雜居，而吉凶可見矣。變動以利言，吉凶以情遷。是故愛惡相攻而吉凶生，遠近相取而悔吝生，情偽相感而利害生。凡易之情，近而不相得，則凶或害之，悔且吝。	Heaven and earth establish their positions, and the sages bring their capacities to completion. Human counsels and counsels sought from spirits allow the people to share in that capacity. The eight trigrams communicate through images; the line statements and Judgments speak through the conditions they express. Firm and yielding lines dwell together, so good fortune and misfortune can be seen. Changes and movements are discussed in terms of benefit; good fortune and misfortune shift according to circumstances. Therefore, when love and hate contend, good fortune and misfortune arise; when what is distant and what is near affect one another, remorse and regret arise; when truth and falsehood influence each other, benefit and harm arise. In every situation shown by the Yi, if things are near yet fail to accord, misfortune or harm follows, together with remorse and regret.
Appended Statements II Chapter 3 Unit 2XICI-L-03-02	將叛者其辭慚，中心疑者其辭枝；吉人之辭寡，躁人之辭多；誣善之人其辭游，失其守者其辭屈。	The passage makes this point: the words of one who is about to betray show shame. The words of one whose heart is doubtful are branching and evasive. The words of a fortunate person are few; the words of an agitated person are many. The words of one who falsely accuses the good are wandering; the words of one who has lost integrity are twisted.
Appended Statements II Chapter 4 Unit 1XICI-L-04-01	昔者，聖人之作《易》也，幽贊於神明而生蓍。參天兩地而倚數，觀變於陰陽而立卦；發揮於剛柔而生爻；和順於道德而理於義；窮理盡性以至於命。	Anciently, when the sages made the Yi, in order to give mysterious assistance to the spiritual Intelligences, they produced the rules for the use of the divining plant. The number 3 was assigned to heaven, 2 to earth, and from these came the other numbers. They contemplated the changes in the divided and undivided lines by the process of manipulating the stalks, and formed the trigrams; from the movements that took place in the strong and weak lines, they produced their teaching about the separate lines. There ensued a harmonious conformity to the course of duty and to virtue, with a discrimination of what was right in each particular case. They therefore made an exhaustive discrimination of what was right, and effected the complete development of every nature, till they arrived in the Yi at what was appointed for it by Heaven.
Appended Statements II Chapter 4 Unit 2XICI-L-04-02	昔者，聖人之作《易》也，將以順性命之理。是以立天之道，曰陰與陽；立地之道，曰柔與剛；立人之道，曰仁與義。兼三才而兩之，故易六畫而成卦。分陰分陽，迭用柔剛，故易六位而成章。	Anciently, when the sages made the Yi, it was with the design that its figures should be in conformity with the principles underlying the natures of men and things, and the ordinances for them appointed by Heaven. With this view they exhibited in them the way of heaven, calling the lines yin and yang; the way of earth, calling them the weak or soft and the strong or hard; and the way of men, under the names of benevolence and righteousness. Each trigram embraced those three Powers; and, being repeated, its full form consisted of six lines. A distinction was made of the places assigned to the yin and yang lines, which were variously occupied, now by the strong and now by the weak forms, and therefore the figure of each hexagram was completed.
Appended Statements II Chapter 4 Unit 3XICI-L-04-03	天地定位，山澤通氣，雷風相薄，水火不相射。八卦相錯，數往者順，知來者逆。是故易逆數也。	The trigrams are described here in this way: the symbols of heaven and earth received their determinate positions; those for mountains and collections of water interchanged their influences; those for thunder and wind excited each other the more; and those for water and fire did each other no harm. Then among these eight symbols there was a mutual communication. The numbering of the past is a natural process; the knowledge of the coming is anticipation. Therefore in the Yi we have both anticipation and the natural process.
Appended Statements II Chapter 4 Unit 4XICI-L-04-04	雷以動之，風以散之，雨以潤之，日以烜之，艮以止之，兌以說之，乾以君之，坤以藏之。	This passage describes the trigrams as follows: thunder sets things in motion; wind disperses them; rain moistens them; the sun warms them; Gen stops them; Dui gives them joy; Qian rules them; and Kun stores them.
Appended Statements II Chapter 4 Unit 5XICI-L-04-05	帝出乎震，齊乎巽，相見乎離，致役乎坤，說言乎兌，戰乎乾，勞乎坎，成言乎艮。	The trigrams are described here in this way: the divine power comes forth in Zhen, brings all things into order in Xun, makes them visible in Li, receives their service in Kun, brings joy in Dui, struggles in Qian, labors in Kan, and completes them in Gen.
Appended Statements II Chapter 4 Unit 6XICI-L-04-06	萬物出乎震，震，東方也。	This passage describes the trigrams as follows: all things emerge in Zhen, which corresponds to the east.
Appended Statements II Chapter 4 Unit 7XICI-L-04-07	齊乎巽，巽，東南也，齊也者，言萬物之潔齊也。	The trigrams are described here in this way: all things are brought into order in Xun, which corresponds to the southeast. Here, order means that all things become clean and evenly arranged.
Appended Statements II Chapter 4 Unit 8XICI-L-04-08	離也者，明也，萬物皆相見，南方之卦也。聖人南面而聽天下，嚮明而治，蓋取諸此也。	This passage describes the trigrams as follows: li means brightness. It is the trigram of the south, where all things become visible to one another. The sage faces south, listens to the world, and governs toward the light; this image comes from Li.
Appended Statements II Chapter 4 Unit 9XICI-L-04-09	坤也者，地也，萬物皆致養焉，故曰致役乎坤。	The trigrams are described here in this way: kun means earth. All things receive nourishment from it; therefore all things render their service in Kun.
Appended Statements II Chapter 5 Unit 1XICI-L-05-01	兌，正秋也。萬物之所說也。故曰說；言乎兌。	This passage describes the trigrams as follows: dui corresponds to autumn, the season when all things rejoice; therefore joy is expressed in Dui.
Appended Statements II Chapter 6 Unit 1XICI-L-06-01	戰乎乾，乾，西北之卦也。言陰陽相薄也。	The trigrams are described here in this way: the struggle takes place in Qian, the trigram of the northwest, where yin and yang press against each other.
Appended Statements II Chapter 6 Unit 2XICI-L-06-02	坎者，水也，正北方之卦也，勞卦也，萬物之所歸也，故曰勞乎坎。	This passage describes the trigrams as follows: kan means water and corresponds to the north. It is the trigram of labor, where all things return; therefore labor is expressed in Kan.
Appended Statements II Chapter 6 Unit 3XICI-L-06-03	艮，東北之卦也，萬物之所成，終而所成始也，故曰成言乎艮。	The trigrams are described here in this way: gen corresponds to the northeast. There all things complete their ending and begin again; therefore completion is expressed in Gen.
Appended Statements II Chapter 6 Unit 4XICI-L-06-04	神也者。妙萬物而為言者也。	This passage describes the trigrams as follows: here, spirit means the subtle power through which all things are transformed and made effective.
Appended Statements II Chapter 7 Unit 1XICI-L-07-01	動萬物者，莫疾乎雷。	The trigrams are described here in this way: nothing moves all things more quickly than thunder.
Appended Statements II Chapter 7 Unit 2XICI-L-07-02	橈萬物者，莫疾乎風。	This passage describes the trigrams as follows: nothing bends and disperses all things more effectively than wind.
Appended Statements II Chapter 8 Unit 1XICI-L-08-01	燥萬物者，莫熯乎火。	The trigrams are described here in this way: nothing dries all things more thoroughly than fire.
Appended Statements II Chapter 8 Unit 2XICI-L-08-02	說萬物者，莫說乎澤。	This passage describes the trigrams as follows: nothing brings greater joy to all things than a lake or marsh.
Appended Statements II Chapter 8 Unit 3XICI-L-08-03	潤萬物者，莫潤乎水。	The trigrams are described here in this way: nothing moistens and enriches all things more fully than water.
Appended Statements II Chapter 9 Unit 1XICI-L-09-01	終萬物、始萬物者，莫盛乎艮。	This passage describes the trigrams as follows: nothing completes all things and begins them again more fully than Gen.
Appended Statements II Chapter 9 Unit 2XICI-L-09-02	故水火相逮，雷風不相悖，山澤通氣，然後能變化，既成萬物也。	The trigrams are described here in this way: water and fire support each other; thunder and wind do not oppose each other; mountain and lake exchange vital energy. Through these relationships, change becomes possible and all things are completed.
Appended Statements II Chapter 9 Unit 3XICI-L-09-03	乾，健也。坤，順也。震，動也。巽，入也。坎，陷也。離，麗也。艮，止也。兌，說也。	The trigrams are described here in this way: qian means strength; Kun, receptiveness; Zhen, movement; Xun, entering; Kan, danger; Li, attachment and brightness; Gen, stopping; and Dui, joy.