坤為地

0065坤之乾［谷風布氣, 萬物出生］釋坤文言”天地變化, 草木蕃.” 言天地運行變化, 草木便蓬勃生長.”  四部注“詩谷風篇：習習谷風. 以陰以雨.  注云：東風謂之谷風, 以其長養萬物也.” ［萌庶長養］釋未濟大象“火在水上, 未濟.  君子以慎辨物居方.” 郭注“ 勉勵君子辨別物類, 使各居其所.”  庶本義為眾多.  本句言蒙昧幼稚之苗將因此而茁壯成長.  ［華葉茂盛］釋乾彖“雲行雨施, 品物流行”。黃注“品, 說文眾庶也, 品物即各類事物.  流行, 流布成形.  這是指萬物因雨水的滋潤而不斷變化發展, 壯大成形.  此猶夏天的景象.”   ［集注］1353賁之小畜.

0065 坤之乾

“谷风布气，万物出生” 解释《坤》卦的文言 “天地变化，草木蕃”。意思是天地运行变化，草木就蓬勃生长。四部注 “《诗经・谷风》篇：习习谷风。以阴以雨。注说：东风叫做谷风，因为它能滋养万物”。“萌庶长养” 解释《未济》卦的大象 “火在水上，未济。君子以慎辨物居方”。郭注 “勉励君子辨别物类，使它们各居其位”。“庶” 的本义是众多。本句意思是蒙昧幼稚的幼苗将因此而茁壮成长。“华叶茂盛” 解释《乾》卦的彖辞 “云行雨施，品物流行”。黄注 “品，《说文解字》解释为众多，品物就是各类事物。流行，是指流布成形。这是指万物因雨水的滋润而不断变化发展，壮大成形。这就像夏天的景象”。[集注] 涉及 1353 贲之小畜这一卦象。“Gu Feng spreads its qi, and all things are born"interprets the commentary on the Kun hexagram,"Heaven and Earth change, and the plants and trees thrive."It means that as Heaven and Earth operate and change, the plants and trees grow vigorously. The annotations in the Four Books state,"In the 'Gu Feng' chapter of The Book of Songs: The gentle valley wind. With clouds and rain. The annotation says: The east wind is called the valley wind because it can nourish all things.""The young and numerous are nurtured" interprets the great image of the Wei Ji (Incompletion) hexagram, "Fire above water, representing Wei Ji. A gentleman should carefully distinguish things and make them stay in their proper places." Guo's annotation: "Encouraging a gentleman to distinguish different kinds of things and make them stay in their respective positions." The original meaning of "shu" is numerous. This sentence means that the young and naive seedlings will thrive as a result. "The flowers and leaves are lush" interprets the judgment of the Qian hexagram, "Clouds move and rain falls, and all kinds of things flow and take shape." Huang's annotation: "Pin, as explained in 'Shuowen Jiezi', means numerous. Pinwu refers to all kinds of things. Liuxing means spreading and taking shape. This refers to all things continuously changing, developing, growing, and taking shape due to the nourishment of the rain. This is like the scene in summer." [Collected Annotations] involve the hexagram image of 1353 Bi turning into Xiao Xu.

0066坤之坤［不風不雨, 白日皎皎］釋坤卦辭”君子有攸往.” 通說依爾雅釋言“攸, 所也.” 攸往為所往, 為過去式.  ［宜出驅馳］䆁乾九二"見龍在田, 利見大人."  ［通利大道］釋坤彖"牝馬地類, 行地無疆."   周易本義“凡言無疆者, 其有二義.  一是廣博無疆, 二是長久無疆.”［集注］0011乾之泰.

0066 坤之坤

“不风不雨，白日皎皎” 解释《坤》卦的卦辞 “君子有攸往”。通常的说法依据《尔雅・释言》“攸，所也”。“攸往” 就是所往，是过去式。“宜出驱驰” 阐释《乾》卦九二爻 “见龙在田，利见大人”。“通利大道” 解释《坤》卦的彖辞 “牝马地类，行地无疆”。《周易本义》“凡是说‘无疆’的，有两个含义。一是广博无疆，二是长久无疆”。[集注] 涉及 0011 乾之泰这一卦象。"Without wind and rain, the white sun shines brightly" interprets the hexagram statement of the Kun hexagram, "A gentleman has somewhere to go." The common interpretation is based on "Erya・Shi Yan", "You means somewhere." "You wang" means going somewhere, and it is in the past tense. "It is suitable to go out and ride" interprets the second yang line of the Qian hexagram, "Seeing the dragon in the field, it is beneficial to meet a great man." "The great road is smooth and beneficial" interprets the judgment of the Kun hexagram, "The female horse is of the Earth category, and it can travel on the Earth without bounds." In "Zhouyi Benyi", "Whenever 'without bounds' is mentioned, it has two meanings. One is vast without bounds, and the other is lasting without bounds." [Collected Annotations] involve the hexagram image of 0011 Qian turning into Tai.

0067坤之屯［蒼龍單獨, 與石相觸, 摧折兩角] 釋坤上六象“龍戰於野, 其道窮也.” 指伏乾獨角蒼龍, 與地龍戰於西北之野, 地龍兩角折斷.  説卦曰”戰乎乾“.  崔氏注”謂陰陽相薄也.” 陽道將勝而陰道負也." 尚注坤之屯云：蒼龍單獨, 與石相觸, 折其兩角.” 屯互坤, 數二, 互艮為角, 故曰兩角, 坎為折也.”   尚注取象有誤. ［室家不足］釋屯初九”盤桓, 利居貞, 利建侯.” 虞注”震起艮止, 動乎險中, 故盤桓.  得正得民, 故利居貞.”  指百姓得不到足夠的德澤.［集註］1028隨之蒙.

0067 坤之屯

简体中文

“苍龙单独，与石相触，摧折两角” 解释《坤》卦上六爻的爻象 “龙战于野，其道穷也”。指的是潜伏的独角苍龙，与地龙在西北的原野上战斗，地龙的两只角折断了。《说卦》说 “战乎乾”。崔氏注 “说的是阴阳相互逼近”。阳道将要胜利而阴道失败。” 尚注《坤之屯》说：“苍龙单独行动，与石头相碰撞，折断了它的两只角。” 屯卦互卦是坤卦，数字为二，互卦艮卦代表角，所以说 “两角”，坎卦代表折断。” 尚注取象有误。“室家不足” 解释《屯》卦初九爻 “盘桓，利居贞，利建侯”。虞注 “震卦兴起艮卦停止，在危险中行动，所以徘徊不前。得到正位且得民心，所以利于守正安居”。指的是百姓得不到足够的恩泽。[集注] 涉及 1028 随之蒙这一卦象。

英文

"The green dragon alone, colliding with the stone, breaking its two horns" interprets the image of the upper yin line of the Kun hexagram, "The dragon fights in the wild, and its path is exhausted." It refers to the lurking one-horned green dragon fighting with the earth dragon in the wilds of the northwest, and the two horns of the earth dragon are broken. "Shuo Gua" says, "Fighting in Qian." Cui's annotation: "It means that yin and yang approach each other." The yang path is about to win and the yin path is defeated. "Shang's annotation of 'Kun Zhi Tun' says: 'The green dragon acts alone, collides with the stone, and breaks its two horns.' The mutual hexagram of the Tun hexagram is the Kun hexagram, the number is two, the mutual hexagram Gen represents the horn, so it is said 'two horns', and the Kan hexagram represents breaking." Shang's annotation of taking the image is wrong. "The family is insufficient" interprets the first yang line of the Tun hexagram, "Hovering, it is beneficial to be steadfast in residence, and it is beneficial to establish a lord." Yu's annotation: "The Zhen hexagram rises and the Gen hexagram stops, moving in danger, so it lingers. Obtaining the correct position and winning the hearts of the people, so it is beneficial to stay steadfast and live in peace." It means that the common people do not receive enough benefits. [Collected Annotations] involve the hexagram image of 1028 Sui turning into Meng.

0068坤之蒙［城上有烏, 自名破家］釋坤初六"履霜, 堅冰至."  城牆上有烏鴉盤旋, 可能導致城破家亡的後果.  左傳襄公18年/公元前555年”使乘車者左實右偽, 以旆先, 輿曳柴而從之.  齊侯見之, 畏其眾也, 乃脫歸…..叔向告晉侯曰：城上有烏, 齊師其遁.”  齊國退兵是晉國故佈疑陣, 使齊侯誤以為晉國人多勢眾而退兵.  而叔向誤以為城上有烏導致齊侯退兵.  烏鴉在城牆上盤旋. 可能是敵人來攻或守城士兵死傷過多, 來不及收埋, 引來烏鴉盤旋, 企圖吃食死屍.  城上有烏可能導致城破家亡的後果.  此種推論有其科學上的合理性, 不必以異象穿鑿附會.  ［招呼酖毒］釋屯上六"泣血漣如, 何可長也."  黃注“指上六雖因不明時變, 徒致傷悲, 但隨著大局進一步亨通, 必將恍然自悟, 釋然無憂.”。折中引楊簡曰：“何可長者, 言何可長如此也.  非惟深閔之, 亦覬其變也, 變則庶乎通矣.” 左傳閔公元年/西元前661“狄人伐邢, 管敬仲言於齊侯曰：戎狄豺狼, 不可厭也；諸夏親暱, 不可棄也；宴安酖毒, 不可懷也.” 宴安酖毒指貪圖享受等於喝毒酒自殺.  後漢書賈誼傳“止渴於鳩毒.” 指用錯誤的方法解決眼前的困難, 而不顧嚴重的後果.  易林招呼酖毒兼指宴安酖毒及飲酖止渴而言.  本詩前二句為外患. 本句為內憂.［為國患災］釋蒙六四"困蒙, 吝."［集注］0486比之睽, 2626益之坤.

0068 坤之蒙

简体中文

“城上有乌，自名破家” 解释《坤》卦初六爻 “履霜，坚冰至”。城墙上有乌鸦盘旋，可能会导致城破家亡的后果。《左传・襄公十八年》（公元前 555 年）记载 “让战车上的人左边真实右边伪装，用大旗在前开道，战车拖着柴草跟随在后。齐侯看到后，害怕对方人多势众，于是撤军…… 叔向告诉晋侯说：城墙上有乌鸦，齐军大概逃走了。” 齐国退兵是因为晋国故意布置疑阵，使齐侯误以为晋国人多势众而退兵。而叔向误以为城墙上有乌鸦导致齐侯退兵。乌鸦在城墙上盘旋，可能是敌人来攻打或者守城士兵死伤过多，来不及掩埋，引来乌鸦盘旋，企图吃食尸体。城墙上有乌鸦可能导致城破家亡的后果。这种推论有其科学上的合理性，不必用怪异的现象穿凿附会。“招呼酖毒” 解释《屯》卦上六爻 “泣血涟如，何可长也”。黄注 “指上六爻虽然因为不明白时势变化，白白地导致悲伤，但随着大局进一步亨通，必将恍然醒悟，不再忧虑。”。《折中》引用杨简的话说：“何可长也，说的是怎么能长久这样呢。不只是深切地怜悯，也希望其能有所改变，改变了就差不多亨通了。”《左传・闵公元年》（公元前 661 年）“狄人攻打邢国，管敬仲对齐侯说：戎狄如同豺狼，不能满足他们的欲望；华夏各国关系亲近，不能抛弃；贪图安逸享乐如同饮毒酒自杀，不能怀有这种想法。”“宴安酖毒” 指的是贪图享受就等于喝毒酒自杀。《后汉书・贾谊传》“用鸩毒来止渴”。指用错误的方法解决眼前的困难，而不顾严重的后果。《易林》中 “招呼酖毒” 同时指 “宴安酖毒” 和 “饮鸩止渴”。本诗前两句说的是外患，本句说的是内忧。“为国患灾” 解释《蒙》卦六四爻 “困蒙，吝”。[集注] 涉及 0486 比之睽、2626 益之坤这些卦象。

英文

"There are crows on the city wall, bringing about the ruin of the family" interprets the first yin line of the Kun hexagram, "Treading on the frost, the solid ice will come." There are crows hovering on the city wall, which may lead to the consequence of the city being broken and the family being ruined. Recorded in "The Zuo Commentary on the 18th Year of Duke Xiang" (555 BC), "Let the people on the chariots be real on the left and camouflaged on the right, with a big flag leading the way in front, and the chariots dragging firewood following behind. When the Marquis of Qi saw it, he was afraid of the large number of the enemy, so he withdrew his troops... Shuxiang told the Marquis of Jin, 'There are crows on the city wall, and the army of Qi has probably fled.' " The reason why the State of Qi withdrew its troops was that the State of Jin deliberately set up a deceptive formation, making the Marquis of Qi mistakenly think that the State of Jin had a large number of people and then withdrew. And Shuxiang mistakenly thought that the crows on the city wall caused the Marquis of Qi to withdraw. The crows hovering on the city wall may be because the enemy is attacking or there are too many casualties among the soldiers defending the city, and they are not buried in time, attracting the crows to hover and trying to eat the corpses. The presence of crows on the city wall may lead to the consequence of the city being broken and the family being ruined. This inference has its scientific rationality, and there is no need to make far-fetched interpretations with strange phenomena. "Inviting poison" interprets the upper yin line of the Tun hexagram, "Weeping blood continuously, how can this last long?" Huang's annotation: "It means that although the upper yin line causes sadness in vain because it does not understand the changes of the situation, as the overall situation becomes more prosperous, it will surely wake up suddenly and no longer worry." "Zhong Zhe" quotes Yang Jian as saying, "How can this last long? It means how can it last like this. It is not just deep pity, but also a hope for change. If there is a change, it will be almost prosperous." In "The Zuo Commentary on the 1st Year of Duke Min" (661 BC), "The Di people attacked the State of Xing. Guan Jingzhong said to the Marquis of Qi, 'The Rong and Di are like jackals and wolves, and their desires cannot be satisfied; The states of Huaxia are close to each other and should not be abandoned; Seeking ease and pleasure is like drinking poisoned wine to commit suicide, and this idea should not be held.' " "Yan an zhen du" means that seeking pleasure is equivalent to drinking poisoned wine to commit suicide. In "The Biography of Jia Yi in the Book of the Later Han Dynasty", "Quenching thirst with poisoned wine." It refers to using the wrong method to solve the immediate difficulties without considering the serious consequences. "Inviting poison" in Yilin simultaneously refers to "seeking pleasure is like drinking poisoned wine to commit suicide" and "quenching thirst with poisoned wine". The first two lines of this poem refer to external troubles, and this line refers to internal worries. "Causing disasters for the country" interprets the fourth yin line of the Meng (Youthful Folly) hexagram, "Trapped in ignorance, there is regret." [Collected Annotations] involve hexagram images such as 0486 Bi turning into Kui and 2626 Yi turning into Kun.

0069坤之需［霜降閉戶, 蟄蟲隠處］釋坤文言"天地閉."   言天地閉塞昏暗.霜降為秋季最後一個節氣, 天氣漸冷. 開始降霜.  蟄蟲為藏伏土中冬眠的蟲類.  禮記月令”東風解凍, 蟄蟲始振.”［不見日月］釋蒙上九需"利用禦寇, 上下順也."  指降低體溫以適應寒冬及食物短缺.  隱居躲避, 順應自然.  ［與死為伍］釋需六四"需于血, 出自穴."  言進入冬眠, 如同死去一樣.  易林用冬眠現象說明需等待天氣回暖, 氣血恢復, 才能出自穴, 十分合理.  周易本義則認為“血者, 殺傷之地.  穴者, 險陷之所.  四交坎體. 入乎險矣, 故為需于血之象.  然柔得其正, 需而不進. 故又為出自穴之象.  占者如是, 則雖在傷地, 而終得出也.”［集注］0552小畜之解, 2139大壯之頤.

0069 坤之需

简体中文

“霜降闭户，蛰虫隐处” 解释《坤》卦的文言 “天地闭”。意思是天地闭塞昏暗。霜降是秋季的最后一个节气，天气逐渐变冷，开始降霜。蛰虫是藏伏在土中冬眠的虫类。《礼记・月令》“东风解冻，蛰虫始振”。“不见日月” 解释《蒙》卦上九爻和《需》卦 “利用御寇，上下顺也”。指的是降低体温以适应寒冬和食物短缺。隐居躲避，顺应自然。“与死为伍” 解释《需》卦六四爻 “需于血，出自穴”。意思是进入冬眠状态，就像死去一样。《易林》用冬眠现象来说明需要等待天气回暖，气血恢复，才能从洞穴中出来，十分合理。《周易本义》则认为 “血，是杀伤之地。穴，是危险的地方。六四爻处于坎卦之体，陷入危险之中，所以是‘需于血’的卦象。然而阴柔得正位，等待而不前进，所以又有‘出自穴’的卦象。占筮者如果是这样，那么虽然处在受伤之地，但最终能够脱离。”[集注] 涉及 0552 小畜之解、2139 大壮之颐这些卦象。

英文

"When the frost descends, close the doors, and the hibernating insects hide" interprets the commentary on the Kun hexagram, "Heaven and Earth are closed." It means that Heaven and Earth are closed and dim. Frost Descent is the last solar term in autumn, and the weather gradually gets colder, and frost begins to fall. Hibernating insects are the insects that hibernate hidden in the soil. In "The Book of Rites · Yue Ling", "The east wind thaws the ice, and the hibernating insects begin to stir." "Not seeing the sun and the moon" interprets the upper yang line of the Meng (Youthful Folly) hexagram and the Xu (Waiting) hexagram, "It is beneficial to resist the invaders, with the upper and lower in harmony." It refers to lowering the body temperature to adapt to the cold winter and food shortage. Living in seclusion and avoiding, conforming to nature. "Associating with death" interprets the fourth yin line of the Xu (Waiting) hexagram, "Waiting in the place of blood, coming out of the cave." It means entering the hibernation state, just like being dead. Yilin uses the hibernation phenomenon to explain that one needs to wait for the weather to warm up and the qi and blood to recover before coming out of the cave, which is very reasonable. "Zhouyi Benyi" believes that "Blood is the place of killing and wounding. The cave is a dangerous place. The fourth yin line is in the body of the Kan hexagram and falls into danger, so it is the hexagram image of 'waiting in the place of blood'. However, the yin is gentle and in the correct position, waiting and not advancing, so there is also the hexagram image of 'coming out of the cave'. If the diviner is like this, then although in the place of injury, he can finally get out." [Collected Annotations] involve hexagram images such as 0552 Xiao Xu turning into Jie and 2139 Da Zhuang turning into Yi.

0070坤之訟［天之德室, 溫仁受福］釋坤六五“黃裳. 元吉.”指人要效法天德, 所至之處建立溫和仁愛的品德, 如此才能得到上天的賜福.  正義“黃是中之色, 裳是下之飾.坤是臣道, 五居君位, 是臣之極貴者也.  能以中和通于物理, 居于臣職, 故云黃裳, 元吉.  元, 大也.  以其德能如此, 故得大吉也.”［衣裳所在］釋需九五"需于酒食, 貞吉."  黃注“酒食, 食物之豐美者, 喻德澤.  此謂九五居需卦君位, 陽剛中正. 猶如需待豐美的食物以施惠于民, 故貞而獲吉.” 繫辭下“黃帝堯舜垂衣裳而天下治.”［凶惡不起］釋訟六三象“食舊德, 從上吉也.”  黃注“安享舊日的德業, 是説六三順從陽剛尊上可獲吉祥.”

0070 坤之讼

简体中文

“天之德室，温仁受福” 解释《坤》卦六五爻 “黄裳。元吉”。指的是人要效法天德，所到之处建立温和仁爱的品德，这样才能得到上天的赐福。《正义》“黄是中间的颜色，裳是下身的服饰。坤卦代表臣道，六五爻居于君位，是臣子中最尊贵的。能以中和之道通晓事物的道理，居于臣职，所以说‘黄裳，元吉’。元，是大的意思。因为其品德和能力能达到这样的程度，所以能得到大吉。”“衣裳所在” 解释《需》卦九五爻 “需于酒食，贞吉”。黄注 “酒食，是丰美的食物，比喻恩泽。这是说九五爻居于需卦的君位，阳刚中正。就如同需要等待丰美的食物来施惠于百姓，所以守正而获得吉祥。”《系辞下》“黄帝、尧、舜垂衣裳而天下治”。“凶恶不起” 解释《讼》卦六三爻的爻象 “食旧德，从上吉也”。黄注 “安享旧日的德业，是说六三爻顺从阳刚尊上可获得吉祥。”

英文

"The house of the virtue of Heaven, with warmth and benevolence to receive blessings" interprets the fifth yin line of the Kun hexagram, "The yellow skirt. Extremely auspicious." It means that people should imitate the virtue of Heaven, establish the virtue of warmth and benevolence wherever they go, so that they can receive the blessings of Heaven. "Zheng Yi": "Yellow is the middle color, and the skirt is the lower garment. The Kun hexagram represents the way of the minister. The fifth yin line is in the position of the king, which is the most noble among the ministers. Being able to understand the principles of things with the way of harmony and moderation and occupying the position of a minister, so it is said 'The yellow skirt, extremely auspicious.' Yuan means great. Because of such moral character and ability, great auspiciousness can be obtained." "Where the clothes are" interprets the fifth yang line of the Xu (Waiting) hexagram, "Waiting for wine and food, it is auspicious to be steadfast." Huang's annotation: "Wine and food are sumptuous foods, which are metaphors for benefits. This means that the fifth yang line is in the position of the king in the Xu hexagram, being firm and upright. It is like waiting for sumptuous food to bestow benefits on the common people, so being steadfast will bring auspiciousness." In "Xici Xia", "The Yellow Emperor, Yao, and Shun ruled the world by simply wearing their clothes." "Evil does not arise" interprets the image of the third yin line of the Song (Contention) hexagram, "Enjoying the old virtues, following the superior is auspicious." Huang's annotation: "Enjoying the old virtues peacefully means that the third yin line can obtain auspiciousness by following the firm and noble yang."

0071坤之師［皇陛九重, 絕不可登］釋坤六三"含章可貞, 或從王事, 無成有終."  言君王御前有為數眾多的陛階, 臣子不可沿陛階而上.  程傳“為臣之道, 當含晦其章美, 有善則歸之于君, 或從上之事, 不敢當其成功, 惟奉事以守其終也.”。［謂天蓋高］釋訟上九"或錫之鞶帶, 終朝三褫之."  言君王自稱為天子而高高在上.  高官厚祿為君王所賜予, 亦可為君王所剝奪.［未見王公］釋師卦辭“大人吉.”   言臣民不敢抬頭仰視君王.  正義及集解等作丈人吉.  而子夏傳作大人吉.  易林用王公, 顯採大人説, 而非丈人説.［集注］3592巽之比.

0071 坤之师

简体中文

“皇陛九重，绝不可登” 解释《坤》卦六三爻 “含章可贞，或从王事，无成有终”。意思是君王御前有众多的台阶，臣子不可以沿着台阶而上。程传 “作为臣子的原则，应当隐藏自己的美德和才能，有了功绩就归功于君主，或者参与君主的事务，不敢居功自傲，只是恭敬地做事并善始善终”。“谓天盖高” 解释《讼》卦上九爻 “或锡之鞶带，终朝三褫之”。意思是君王自称为天子而高高在上。高官厚禄是君王赐予的，也可以被君王剥夺。“未见王公” 解释《师》卦的卦辞 “大人吉”。意思是臣民不敢抬头仰视君王。《正义》及《集解》等写作 “丈人吉”，而《子夏传》写作 “大人吉”。《易林》用 “王公”，显然采用的是 “大人” 的说法，而不是 “丈人” 的说法。[集注] 涉及 3592 巽之比这一卦象。

英文

"The imperial steps are of nine layers, and it is absolutely impossible to ascend" interprets the third yin line of the Kun hexagram, "Containing virtue and being able to be steadfast, perhaps following the king's affairs, without achieving success but having a good ending." It means that there are many steps in front of the king, and the subjects are not allowed to go up along the steps. Cheng's commentary: "The principle for a subject is to hide one's virtues and talents. When there are achievements, one should attribute them to the king. Or when participating in the king's affairs, one should not take credit for oneself but just do things respectfully and bring them to a good end." "Saying that the sky is extremely high" interprets the upper yang line of the Song (Contention) hexagram, "Sometimes he is given a belt, but it is taken away from him three times in one morning." It means that the king calls himself the son of heaven and is high above. High official positions and generous emoluments are bestowed by the king and can also be deprived by the king. "Not seeing the king and the nobles" interprets the hexagram statement of the Shi (Army) hexagram, "It is auspicious for a great man." It means that the subjects do not dare to look up at the king. "Zheng Yi" and "Ji Jie" and others write "It is auspicious for an elder", while "The Biography of Zixia" writes "It is auspicious for a great man." Yilin uses "the king and the nobles", obviously adopting the statement of "a great man" instead of "an elder". [Collected Annotations] involve the hexagram image of 3592 Xun turning into Bi.

0072坤之比［孔德如玉, 出於幽谷］釋坤六三“含章可貞 或從王事, 無成有終.”   言賢者之大德好像溫潤的美玉.  詩小雅白駒“皎皎白駒, 在彼空谷.  生芻一束, 其人如玉.” 美賢者之清高.  ［飛上喬木, 鼓其羽翼］釋師上六“大君有命, 開國承家, 小人勿用.”  正義“大君謂天子也, 言天子爵命此上六, 吾其功大, 使之開國為諸侯.  若其功小, 使之承家為卿大夫.  小人勿用者, 言開國承家須用君子, 勿用小人也.”   詩小雅伐木“出自幽谷, 遷於喬木.” 言鳥從幽深的山谷飛出, 今移處高木. 君子雖遷於高位, 不可忘其朋友.   ［輝光照國］釋比象“地上有水. 比.  先王以建萬國. 親諸侯.”  程傳“建立萬國, 所以化民也.  親撫諸侯, 所以化天下也.”［集注］0797同人之坎, 3253震之漸.

0072 坤之比

简体中文

“孔德如玉，出于幽谷” 解释《坤》卦六三爻 “含章可贞 或从王事，无成有终”。意思是贤人的大德如同温润的美玉。《诗经・小雅・白驹》“皎洁的白驹，在那空旷的山谷。一把青草，那人品德如玉”，赞美贤人的清高。“飞上乔木，鼓其羽翼” 解释《师》卦上六爻 “大君有命，开国承家，小人勿用”。《正义》“大君指的是天子，意思是天子任命这上六爻，若其功劳大，就让他开国成为诸侯。若其功劳小，就让他承家成为卿大夫。‘小人勿用’的意思是，开国承家必须任用君子，不要任用小人”。《诗经・小雅・伐木》“从幽深的山谷飞出，迁移到高大的树木上”，说的是鸟从幽深的山谷飞出，如今移到高树上。君子即使迁到高位，也不可以忘记他的朋友。“辉光照国” 解释《比》卦的卦象 “地上有水。比。先王以建万国。亲诸侯”。程传 “建立众多国家，是为了教化百姓。亲抚诸侯，是为了教化天下”。[集注] 涉及 0797 同人之坎、3253 震之渐这些卦象。

英文

"Great virtue is like jade, coming out of the deep valley" interprets the third yin line of the Kun hexagram, "Containing virtue and being able to be steadfast, perhaps following the king's affairs, without achieving success but having a good ending." It means that the great virtue of the virtuous person is like warm and smooth jade. In "The Book of Songs · Xiaoya · Baiju", "The bright white foal is in that empty valley. A bunch of green grass, and that person's virtue is like jade", praising the lofty and pure character of the virtuous person. "Flying up to the tall tree and flapping its wings" interprets the upper yin line of the Shi (Army) hexagram, "The great king gives an order, establishing a state and inheriting a family, and small people should not be used." "Zheng Yi": "The great king refers to the Son of Heaven, which means that the Son of Heaven appoints this upper yin line. If his merits are great, he will be made a duke to establish a state. If his merits are small, he will be made a minister to inherit a family. 'Small people should not be used' means that when establishing a state and inheriting a family, gentlemen should be used and small people should not be used." In "The Book of Songs · Xiaoya · Famu", "Flying out of the deep valley and moving to the tall tree", it means that the bird flies out of the deep valley and now moves to the tall tree. Even if a gentleman is promoted to a high position, he should not forget his friends. "The radiance shines on the country" interprets the hexagram image of the Bi (Association) hexagram, "There is water on the earth, representing Bi. The former kings established numerous states and befriended the dukes." Cheng's commentary: "Establishing numerous states is to educate the people. Befriending and comforting the dukes is to educate the whole world." [Collected Annotations] involve hexagram images such as 0797 Tong Ren turning into Kan and 3253 Zhen turning into Jian.

0073坤之小畜［五軛四軏, 優得饒有］釋坤卦辭"元亨, 利牝馬之貞, 君子有攸往."  尚注“軛, 轅端橫木, 駕領者.  兀, 論語小車無兀.  注：兀, 轅端持衡者.  五軛四軏, 言獵車之盛.”［陳力就列］釋比初六"有孚比之, 無咎."  黃注“心懷誠信親密比輔于君主. 免遭咎害.”  論語季氏“陳力就列. 不能則止.”  言貢獻才力.   ［騶虞悅喜］釋小畜卦辭“小畜, 亨.”  黃注“卦名象徵小有畜養.  卦中六四, 一陰居五陽之間, 正是小者畜大, 所畜甚微之象.  物能以小畜大, 以下濟上, 則有益于剛大者之行. 故可亨通.  就卦象看, 指六四所畜唯小, 又能以柔濟剛. 故剛中而志行, 乃亨.”  詩025召南騶虞為嘆美騶虞善射之詩.  毛傳”騶虞, 義獸也.  白虎黑文, 不食生物, 有至信之德則應之.  魯説, 韓說“騶虞. 天子掌馬獸官.”  按毛傳所謂義獸. 語涉神話.  以魯説韓說為近是.  易林齊說亦同. ［集注］0628履之艮.

0073 坤之小畜

简体中文

“五轭四軏，优得饶有” 解释《坤》卦的卦辞 “元亨，利牝马之贞，君子有攸往”。尚注 “轭，是辕端的横木，用来套在马脖子上。軏，《论语》中说‘小车无軏’。注：軏，是辕端用来连接衡的部件。‘五轭四軏’，形容猎车的繁盛”。“陈力就列” 解释《比》卦初六爻 “有孚比之，无咎”。黄注 “心怀诚信亲密比附于君主，免遭咎害”。《论语・季氏》“陈力就列。不能则止”，意思是贡献才力。“騶虞悦喜” 解释《小畜》卦的卦辞 “小畜，亨”。黄注 “卦名象征小有畜养。卦中六四爻，一阴爻居于五阳爻之间，正是小者畜养大者，所畜养甚微的卦象。事物能以小畜养大，以下济上，就有益于刚大者的行动。所以可亨通。从卦象来看，指六四爻所畜养的只是小的，又能以柔济刚。所以刚健居中而志向得以施行，于是亨通”。《诗经・召南・驺虞》是赞叹驺虞善于射箭的诗。毛传 “驺虞，是义兽。白虎黑纹，不吃活物，有极诚信的品德就会感应到它。鲁说、韩说‘驺虞，是天子掌管马的兽官’。按照毛传所说的义兽，涉及神话。以鲁说、韩说较为接近正确。《易林》中齐说也是如此”。[集注] 涉及 0628 履之艮这一卦象。

英文

"Five yokes and four yue, having abundant gains" interprets the hexagram statement of the Kun hexagram, "Greatly prosperous, it is beneficial to be steadfast like a female horse, and a gentleman has somewhere to go." Shang's annotation: "The yoke is the crossbeam at the end of the shaft, used to put around the horse's neck. Yue, in 'The Analects' it is said 'A small carriage has no yue.' Annotation: Yue is the part at the end of the shaft used to connect the yoke. 'Five yokes and four yue' describes the prosperity of the hunting carriage." "Offer one's abilities and take one's place" interprets the first yin line of the Bi (Association) hexagram, "With sincerity, attach to others, no blame." Huang's annotation: "Attach closely to the king with sincerity in the heart and avoid disasters." In "The Analects・Jishi", "Offer one's abilities and take one's place. If one cannot, then stop." It means to contribute one's abilities. "The zouyu is joyful" interprets the hexagram statement of the Xiao Xu (Small Accumulation) hexagram, "Small Accumulation, smooth progress." Huang's annotation: "The name of the hexagram symbolizes small accumulation. In the hexagram, the fourth yin line, with one yin line among five yang lines, is exactly the hexagram image of a small entity accumulating a large entity, and the accumulation is very slight. If things can accumulate the large with the small and help the upper with the lower, it is beneficial to the actions of the firm and great. So there can be smooth progress. Looking at the hexagram image, it means that what the fourth yin line accumulates is only small, and it can also balance the firm with the gentle. So the firmness is in the middle and the aspiration can be carried out, and then there is smooth progress." "The Zouyu in 'The Book of Songs・Shaonan' is a poem praising the Zouyu's proficiency in archery." Mao's annotation: "The Zouyu is a righteous beast. It is a white tiger with black patterns and does not eat living things. When there is extremely sincere virtue, it will be 感应到 it. The Lu interpretation and the Han interpretation: 'The Zouyu is the official in charge of the beasts related to horses for the Son of Heaven.' According to the righteous beast described in Mao's annotation, it involves mythology. The Lu interpretation and the Han interpretation are closer to being correct. The Qi interpretation in Yilin is also the same." [Collected Annotations] involve the hexagram image of 0628 Lü turning into Gen.

0074坤之履［敝笱在梁, 魴逸不禁］釋坤六四"括囊, 無咎無譽."  言漁夫放在魚梁上的魚網已破, 任由鯿魚逃逸而不禁止.  敝, 壞.  笱, 罟. 梁, 魚梁.  本詩前二句取材自詩齊風敝筍“敝筍在梁, 其魚唯唯.” 本詩純就捕魚而言, 譏諷漁夫白忙一塲, 裝設筍及梁, 因筍破敗而一無所獲. 尚注”敝筍, 齊詩篇名, 齊人以莊公不能防閑文姜而作, 故曰魴遮不禁.”［漁父勞苦, 焦喉乾口］釋小畜六四"有孚, 血去惕出, 無咎." 郭注“心懷誠信以畜養長上, 如此將脫離危險. 掃除憂懼, 免遭禍害.”  ［虛空無有］䆁履上九”視履考祥, 其旋元吉.” 言回顧踐履, 考察徵祥, 返歸初始, 可獲大吉.［集注］3076遯之大過. 3756渙之萃.

0074 坤之履

简体中文

“敝笱在梁，魴逸不禁” 解释《坤》卦六四爻 “括囊，无咎无誉”。意思是渔夫放在鱼梁上的鱼网已经破了，任由鳊鱼逃逸而不加以制止。“敝” 是坏的意思，“笱” 是渔网，“梁” 是鱼梁。本诗前两句取材自《诗经・齐风・敝笱》“破鱼网放在鱼梁上，那鱼自由自在”。本诗纯粹从捕鱼的角度来说，讽刺渔夫白忙一场，设置了鱼网和鱼梁，却因为鱼网破败而一无所获。尚注 “《敝笱》，是《齐诗》中的篇名，齐国人因为庄公不能防范文姜而创作此诗，所以说‘鳊鱼逃逸而不制止’”。“渔父劳苦，焦喉干口” 解释《小畜》卦六四爻 “有孚，血去惕出，无咎”。郭注 “心怀诚信以畜养尊长，这样将会脱离危险，扫除忧惧，免遭祸害”。“虚空无有” 阐释《履》卦上九爻 “视履考祥，其旋元吉”。意思是回顾自己的行为，考察吉凶的征兆，返归初始，可获得大吉。[集注] 涉及 3076 遯之大过、3756 涣之萃这些卦象。

英文

"The broken fish trap is on the fish weir, and the bream escapes without being stopped" interprets the fourth yin line of the Kun hexagram, "Tie up the bag, no blame and no praise." It means that the fish trap placed on the fish weir by the fisherman is already broken, and the bream are allowed to escape without being stopped. "Bi" means broken, "gou" is a fish trap, and "liang" is a fish weir. The first two lines of this poem are taken from "The Broken Fish Trap" in "The Book of Songs · Qi Feng", "The broken fish trap is placed on the fish weir, and the fish are free." This poem purely talks from the perspective of fishing, satirizing that the fisherman has worked in vain. He set up the fish trap and the fish weir but got nothing because the fish trap was broken. Shang's annotation: "The Broken Fish Trap is the title of a poem in 'The Qi Shi'. The people of Qi created this poem because Duke Zhuang could not prevent Wen Jiang, so it is said 'The bream escape without being stopped'." "The fisherman is toiling, with a parched throat and dry mouth" interprets the fourth yin line of the Xiao Xu (Small Accumulation) hexagram, "With sincerity, the danger leaves and the fear is dispelled, no blame." Guo's annotation: "Accumulate and support the elders with sincerity in the heart. In this way, one will be free from danger, dispel the fear, and avoid disasters." "Empty and nothing" interprets the upper yang line of the Lü (Conduct) hexagram, "Examine one's conduct and consider the omens, turning back will bring great auspiciousness." It means looking back on one's own actions, examining the omens of good and bad fortune, and returning to the beginning to obtain great auspiciousness. [Collected Annotations] involve hexagram images such as 3076 Dun turning into Da Guo and 3756 Huan turning into Cui.

0075坤之泰［雷行相逐, 無有攸息］釋坤初六"履霜, 堅冰至." 言雷聲沒有止息, 比喻天下不安, 不能妄為. ［戰於平陸］釋履六三”眇能視, 跛能履, 履虎尾, 口至人. 兇.  武人為于大君.”  郭注”此爻言不自量力而妄為盲動. 必致兇險.”  虞國位於山西晉南平陸一帶.  左傳僖公五年/公元前655年”晉侯復假道於虞以伐虢…冬十二月丙子朔, 晉滅虢.  虢公醜奔京.  師還. 館于虞, 遂襲于虞, 滅之.”［為夷所覆］䆁泰上六象"城復于隍, 其命亂矣."  ［集注］0848大有之豫, 1799坎之師, 2972困之大過.

0075 坤之泰

简体中文

“雷行相逐，无有攸息” 解释《坤》卦初六爻 “履霜，坚冰至”。意思是雷声接连不断，比喻天下不安定，不能肆意妄为。“战于平陆” 解释《履》卦六三爻 “眇能视，跛能履，履虎尾，咥人。凶。武人为于大君”。郭注 “这一爻说的是不自量力而盲目妄动，必定会招致凶险”。虞国位于山西晋南的平陆一带。《左传・僖公五年》（公元前 655 年）“晋侯又向虞国借道去攻打虢国…… 冬十二月丙子日初一，晋国灭掉了虢国。虢公丑逃到京师。晋军回师，驻扎在虞国，于是趁机袭击虞国，灭掉了它”。“为夷所覆” 阐释《泰》卦上六爻的爻象 “城复于隍，其命乱矣”。[集注] 涉及 0848 大有之豫、1799 坎之师、2972 困之大过这些卦象。

英文

"The thunder rumbles one after another without stopping" interprets the first yin line of the Kun hexagram, "Treading on the frost, the solid ice will come." It means that the thunder keeps rumbling, which is a metaphor that the world is unstable and one should not act recklessly. "Fighting on the flat land" interprets the third yin line of the Lü (Conduct) hexagram, "One with poor eyesight tries to see, one with a lame leg tries to walk, stepping on the tiger's tail, the tiger bites people. Ominous. A warrior acts for the great king." Guo's annotation: "This line means that if one acts blindly without self-awareness, it will surely lead to danger." The State of Yu was located in the area of Pinglu in southern Shanxi. In "The Zuo Commentary on the 5th Year of Duke Xi" (655 BC), "The Marquis of Jin borrowed the passage from the State of Yu again to attack the State of Guo... On the first day of the 12th lunar month in winter, the State of Jin destroyed the State of Guo. Duke Chou of Guo fled to the capital. The army of Jin returned and stationed in the State of Yu, and then took the opportunity to attack the State of Yu and destroyed it." "Overthrown by the barbarians" interprets the image of the upper yin line of the Tai (Peace) hexagram, "The city collapses back into the moat, and its fate is in chaos." [Collected Annotations] involve hexagram images such as 0848 Da You turning into Yu, 1799 Kan turning into Shi, and 2972 Kun turning into Da Guo.

0076坤之否［六龍爭極, 服在下飾］釋坤六五"黃裳, 元吉." 言六位皇子爭奪皇位. 下裳黃色, 以示謙虛. ［謹慎管鑰］釋泰九三"無平不陂, 無枉不復.  艱貞, 無咎.  勿恤其孚, 于食有福."  郭注“此爻言通泰可以轉化為閉塞, 唯有保持貞正與誠信, 才能免禍而獲得食祿.”［結禁無出］言嚴守大門, 不要隨便外出.  釋否卦名, 閉阻.  郭注“義為閉阻, 揭示上下不交, 陰陽不合, 事物處於閉阻不通的情況下, 如何應對自保的道理, 以及否極必然泰來的規律.”

0076 坤之否

简体中文

“六龙争极，服在下饰” 解释《坤》卦六五爻 “黄裳，元吉”。意思是六位皇子争夺皇位。下身的衣裳为黄色，用以表示谦虚。“谨慎管钥” 解释《泰》卦九三爻 “无平不陂，无往不复。艰贞，无咎。勿恤其孚，于食有福”。郭注 “这一爻表示通泰可以转化为闭塞，只有保持坚贞与诚信，才能免除灾祸并获得食禄”。“结禁无出” 意思是严守大门，不要随便外出。解释《否》卦的卦名，意为闭阻。郭注 “含义为闭阻，揭示了上下不相交，阴阳不调和，事物处于闭阻不通的情况下，如何应对自保的道理，以及否极必然泰来的规律”。

英文

"Six dragons compete for the supreme position, and the attire is modest with the lower garment being yellow" interprets the fifth yin line of the Kun hexagram, "The yellow skirt, extremely auspicious." It means that six imperial princes are competing for the throne. The lower garment is yellow to show modesty. "Be cautious with the keys" interprets the third yang line of the Tai (Peace) hexagram, "There is no plain without a slope, no going without a return. Be steadfast in hardship, no blame. Do not worry about its sincerity, and there will be blessings in food." Guo's annotation: "This line indicates that peace and prosperity can transform into obstruction. Only by maintaining steadfastness and sincerity can one avoid disasters and obtain emoluments." "Tighten the prohibition and do not go out" means to strictly guard the gate and not go out casually. It interprets the name of the Pi (Obstruction) hexagram, which means obstruction. Guo's annotation: "The meaning is obstruction, revealing the principle of how to deal with and protect oneself when things are in a state of obstruction with the upper and lower not interacting and yin and yang not harmonizing, as well as the law that when the extreme of obstruction is reached, peace and prosperity will surely come."

0077坤之同人［長男少女, 相向共語］言男長女少婚配, 雙方有共同的語言.  䆁坤用六“利永貞."  郭注“陰陽相濟, 可獲吉祥.”  ［析薪在剋］道藏本. 汲古本, 子書本“共語”下有“析薪在剋”四字.  言媒人借助陰陽五行, 相生相剋之法媒合婚姻.  釋否九四"有命, 無咎.  疇離祉." 郭注“上天有命, 閉阻之道將有所扭轉, 沒有禍害, 同類依順之亦將得福.”  析薪本為劈柴, 此處指作媒.  詩齊風南山“析薪如之何？非斧不克；取妻如之何？匪媒不得.”［福祿歡喜］釋雜卦“同人, 親也.” 言與人和同而親近, 因而婚姻幸福快樂.［集注］1186臨之大壯.

0077 坤之同人

简体中文

“长男少女，相向共语” 意思是年长的男子和年少的女子，相互面对有共同的话题。阐释《坤》卦用六爻 “利永贞”。郭注 “阴阳相济，可以获得吉祥”。“析薪在剋”，道藏本、汲古本、子书本在 “共语” 下面有 “析薪在剋” 四个字。意思是媒人借助阴阳五行相生相克的方法促成婚姻。解释《否》卦九四爻 “有命，无咎。畴离祉”。郭注 “上天有命，闭阻之道将有所扭转，没有祸害，同类依顺也将得福”。“析薪” 原本意思是劈柴，此处指做媒。《诗经・齐风・南山》“如何劈柴？没有斧头不行；如何娶妻？没有媒人不成”。“福禄欢喜” 解释《杂卦》中 “同人，亲也”。意思是与人和睦亲近，因此婚姻幸福快乐。[集注] 涉及 1186 临之大壮这一卦象。

英文

"The elder man and the young woman talk together face to face" means that the elder man and the young woman have common topics when facing each other. It interprets the use of the sixth yin line of the Kun hexagram, "It is beneficial to be steadfast forever." Guo's annotation: "Yin and yang complement each other, and auspiciousness can be obtained." "Splitting firewood lies in the interaction of elements", in the Daocang Edition, the Jigu Edition, and the Zishu Edition, there are the four characters "Xi Xin Zai Ke" below "Gong Yu". It means that the matchmaker uses the method of the interaction of the five elements of yin and yang to facilitate the marriage. It interprets the fourth yang line of the Pi (Obstruction) hexagram, "There is an order, no blame. The same kind will obtain happiness." Guo's annotation: "Heaven gives an order, the path of obstruction will be reversed, there will be no disasters, and those of the same kind who follow will also obtain blessings." "Xi Xin" originally means splitting firewood, and here it refers to matchmaking. In "The Book of Songs · Qi Feng · Nanshan", "How to split firewood? Without an axe, it's impossible; How to marry a wife? Without a matchmaker, it won't work." "Blessings, emoluments, and happiness" interprets "Tong Ren means intimacy" in "The Miscellaneous Hexagrams". It means being harmonious and intimate with others, so the marriage is happy. [Collected Annotations] involve the hexagram image of 1186 Lin turning into Da Zhuang.

0078坤之大有［遷延惡人, 使德不通］釋坤初六"履霜, 堅冰至." 遷延： 遷就.［炎火為殃］䆁序卦"物不可以終否, 故受之以同人." 李疏“上下不交, 其志不同, 所以成否.  當否極之時, 須同力相濟, 乃能傾否.  故否終於上, 必同于人以傾之.  則塞者易通, 而避難者, 可以利涉.”［禾稼大傷］釋大有象"火在天上, 大有.  君子以遏惡揚善, 順天休命."  本詩言遷就惡人, 使德不通.  就像火熱如火的太陽造成災害, 使禾苗稼莊大受傷害.［集注］1447剝之蹇, 2665益之損, 3569旅之革.

0078 坤之大有

简体中文

“迁延恶人，使德不通” 解释《坤》卦初六爻 “履霜，坚冰至”。“迁延” 是迁就的意思。“炎火为殃” 阐释《序卦》中 “物不可以终否，故受之以同人”。李疏 “上下不相交，他们的志向不同，所以形成否卦的状态。当否卦达到极致的时候，必须齐心协力相互救济，才能扭转否的局面。所以否卦在上位结束后，必然要与人和同来扭转它。这样阻塞的就会变得容易通畅，而躲避灾难的人，就可以顺利渡过”。“禾稼大伤” 解释《大有》卦的卦象 “火在天上，大有。君子以遏恶扬善，顺天休命”。本诗说迁就恶人，使道德无法通畅。就像炽热如火的太阳造成灾害，使禾苗庄稼大受伤害。[集注] 涉及 1447 剥之蹇、2665 益之损、3569 旅之革这些卦象。

英文

"Indulging the evil people, making the virtue unable to flow smoothly" interprets the first yin line of the Kun hexagram, "Treading on the frost, the solid ice will come." "Qian Yan" means indulging. "The fierce fire causes disasters" interprets "Things cannot end in obstruction, so it is followed by Tong Ren" in "The Order of the Hexagrams". Li's annotation: "The upper and lower do not interact, and their aspirations are different, so the state of the Pi hexagram is formed. When the Pi hexagram reaches its extreme, one must work together with one heart and relieve each other to reverse the situation of Pi. So after the Pi hexagram ends in the upper position, one must be in harmony with others to reverse it. In this way, the obstruction will become easy to smooth, and those who avoid disasters can cross smoothly." "The crops are greatly damaged" interprets the hexagram image of the Da You (Great Possession) hexagram, "Fire is in the sky, representing Da You. A gentleman should suppress evil and promote good, and follow the will of Heaven." This poem says that indulging the evil people makes the virtue unable to flow smoothly. It is like the blazing sun causing disasters and greatly damaging the crops. [Collected Annotations] involve hexagram images such as 1447 Bo turning into Jian, 2665 Yi turning into Sun, and 3569 Lü turning into Ge.

0079坤之謙［修其翰翼, 隨風向北] 言遠走高飛到北方.  釋坤辭"元亨, 利牝馬之貞, 君子有攸往." ［至虞夏國, 與舜相得］釋大有六五"厥孚交如, 威如, 吉."  黃注“用誠信交接上下, 威嚴自顯, 吉祥.”［年歲大樂, 邑無盜賊］釋謙六五"不富以其鄰, 利用侵伐, 無不利." ［集注］1728頤之未濟, 2912升之恆.

0079 坤之谦

简体中文

“修其翰翼，随风向北” 意思是远走高飞到北方。解释《坤》卦的卦辞 “元亨，利牝马之贞，君子有攸往”。“至虞夏国，与舜相得” 解释《大有》卦六五爻 “厥孚交如，威如，吉”。黄注 “用诚信交接上下，威严自然显现，吉祥”。“年岁大乐，邑无盗贼” 解释《谦》卦六五爻 “不富以其邻，利用侵伐，无不利”。[集注] 涉及 1728 颐之未济、2912 升之恒这些卦象。

英文

"Sharpen its wings and fly northward with the wind" means flying far away to the north. It interprets the hexagram statement of the Kun hexagram, "Greatly prosperous, it is beneficial to be steadfast like a female horse, and a gentleman has somewhere to go." "Arriving at the states of Yu and Xia and getting along well with Shun" interprets the fifth yin line of the Da You (Great Possession) hexagram, "With sincere interaction, there is dignity, auspicious." Huang's annotation: "Interact with the upper and lower with sincerity, and the dignity will naturally be revealed, auspicious." "Great joy in the years, and there are no thieves in the town" interprets the fifth yin line of the Qian (Modesty) hexagram, "Not becoming rich with the neighbors, it is beneficial to use invasion and attack, there is no disadvantage." [Collected Annotations] involve hexagram images such as 1728 Yi turning into Wei Ji and 2912 Sheng turning into Heng.

0080坤之豫［鉛刀攻玉, 堅不可得］䆁坤初六"履霜, 堅冰至." ［盡我筋力］䆁謙六四"無不利, 撝謙." ［胝繭為疾］釋豫六二"介于石, 不終日, 貞吉." 言保持耿介貞正. 不沉溺於安樂, 可獲吉祥.   尚注”荀子子道篇:手足胼胝, 注：皮厚也.  戰國策：足重繭而不休息.  注；皮皺似繭也.” [集注］0476 比之大過, 2595損之晉, 3039井之咸.

0080 坤之豫

简体中文

“铅刀攻玉，坚不可得” 阐释《坤》卦初六爻 “履霜，坚冰至”。“尽我筋力” 阐释《谦》卦六四爻 “无不利，撝谦”。“胝茧为疾” 解释《豫》卦六二爻 “介于石，不终日，贞吉”。意思是保持耿介贞正，不沉溺于安乐，可获得吉祥。尚注 “《荀子・子道篇》：手足胼胝，注：皮厚也。《战国策》：足重茧而不休息。注；皮皱似茧也”。[集注] 涉及 0476 比之大过、2595 损之晋、3039 井之咸这些卦象。

英文

"Using a lead knife to carve jade, the hardness cannot be overcome" interprets the first yin line of the Kun hexagram, "Treading on the frost, the solid ice will come." "Exerting all my strength" interprets the fourth yin line of the Qian (Modesty) hexagram, "No disadvantage, displaying modesty." "Calluses and cocoons are regarded as a problem" interprets the second yin line of the Yu (Ease) hexagram, "Firm as a stone, not lasting a whole day, it is auspicious to be steadfast." It means maintaining integrity and being steadfast, not indulging in pleasure, and auspiciousness can be obtained. Shang's annotation: "In 'The Chapter of Zidao in Xunzi': The hands and feet are calloused, annotation: The skin is thick. In 'The Strategies of the Warring States': The feet have multiple calluses but do not rest. Annotation; The skin is wrinkled like a cocoon." [Collected Annotations] involve hexagram images such as 0476 Bi turning into Da Guo, 2595 Sun turning into Jin, and 3039 Jing turning into Xian.

0081坤之隨［舉袂覆目, 不見日月］釋坤六四"括囊, 無咎無譽." ［衣衾簠簋］釋豫六五"貞疾, 恆不死." 言貞正而防佚樂, 可免滅亡.  衣衾, 以衣為被.  簠簋, 以貯存糧食的容器為牀. ［就長夜室］隨象"澤上有雷, 隨.  君子以嚮晦入宴息."  尚注不知本詩與隨大象有關, 因此把睡覺誤認為死亡.  另圖解本證為"將衣物放在祭器里, 睡在床上進入長夜." 所注不妥.  將祭器內放自己的衣物為大不敬.  此人家徒四壁, 要靠衣袖遮眼蔽光, 不可能有床可睡. 以衣服做衾, 筐為床,  此人如此安贫樂道, 可謂有所不為的君子.  本詩易象可參考尚氏學"艮止, 故宴息.  兌為昧, 為晦. 震, 往.  往而遇兌, 故曰嚮晦."  本詩易理可參考程傳"君子晝則自強不息, 及其昏晦, 則入居于內.  宴息以安其身, 起居隨時, 適其宜也.  禮, 君子晝不居內.  夜不居外, 随時之道也." ［集注］0659泰之臨, 2161大壯之革.

0081 坤之随

简体中文

“举袂覆目，不见日月” 解释《坤》卦六四爻 “括囊，无咎无誉”。“衣衾簠簋” 解释《豫》卦六五爻 “贞疾，恒不死”。意思是坚守贞正而防止逸乐，可避免灭亡。“衣衾”，把衣服当作被子。“簠簋”，把储存粮食的容器当作床。“就长夜室” 解释《随》卦的卦象 “泽上有雷，随。君子以向晦入宴息”。尚注不知道本诗与《随》卦的大象有关，因此把睡觉误认为死亡。另外，图解本解释为 “将衣物放在祭器里，睡在床上进入长夜”，所注不合适。把自己的衣物放在祭器内是大不敬的行为。此人家里徒有四壁，要靠衣袖遮眼蔽光，不可能有床可睡。用衣服当作被子，用筐当作床，此人如此安贫乐道，可以说是有所不为的君子。本诗的易象可参考《尚氏学》“艮卦代表停止，所以是安歇。兑卦代表昏暗、隐晦。震卦代表前往。前往遇到兑卦，所以说‘向晦’”。本诗的易理可参考程传 “君子白天则自强不息，到了黄昏，就进入室内。安歇以安身，起居顺应时宜。按照礼仪，君子白天不居室内，夜晚不居室外，这是顺应时势的道理”。[集注] 涉及 0659 泰之临、2161 大壮之革这些卦象。

英文

"Raising the sleeve to cover the eyes, not seeing the sun and the moon" interprets the fourth yin line of the Kun hexagram, "Tie up the bag, no blame and no praise." "Clothes, quilts, and food containers" interprets the fifth yin line of the Yu (Ease) hexagram, "Be steadfast in illness, and one will not die." It means adhering to integrity and preventing indulgence in pleasure, which can avoid destruction. "Yi qin" means using clothes as a quilt. "Fu gui" means using the container for storing grain as a bed. "Entering the chamber of the long night" interprets the hexagram image of the Sui (Following) hexagram, "There is thunder above the lake, representing Sui. A gentleman should enter and rest as it gets dark." Shang's annotation does not know that this poem is related to the great image of the Sui hexagram, so he mistakes sleeping for death. In addition, the illustrated version interprets it as "Putting the clothes in the sacrificial vessel, sleeping on the bed and entering the long night", and the annotation is not appropriate. Putting one's own clothes in the sacrificial vessel is a very disrespectful act. This person has nothing but bare walls at home and has to cover his eyes with his sleeve to block the light. It is impossible for him to have a bed to sleep on. Using clothes as a quilt and a basket as a bed, this person is so content with poverty and follows the way of the Tao. He can be said to be a gentleman who knows what not to do. The hexagram images of this poem can refer to "Shang's Studies": "The Gen hexagram represents stopping, so it is resting. The Dui hexagram represents darkness and obscurity. The Zhen hexagram represents going forward. Going forward and encountering the Dui hexagram, so it is said 'towards the darkness'." The principles of the Book of Changes in this poem can refer to Cheng's commentary: "A gentleman strives unceasingly for self-improvement during the day. When it gets dark, he enters the room. He rests to soothe his body, and his daily life conforms to the appropriate time. According to the etiquette, a gentleman does not stay in the room during the day and does not stay outside at night. This is the principle of conforming to the situation." [Collected Annotations] involve hexagram images such as 0659 Tai turning into Lin and 2161 Da Zhuang turning into Ge.

0082坤之蠱［賊仁傷德, 天怒不福］釋坤文言"積善之家, 必有餘慶.  積不善之家, 必有餘殃." ［斬刈宗社］釋隨初九”官有渝.” 言宗社毀壞.  高亨”官有渝為館舍毀壞.” ［失其邦國］釋蠱卦名, 惑亂. ［集注］1776大過之井, 2542解之升.



0082 坤之蛊

简体中文

“贼仁伤德，天怒不福” 解释《坤》卦的文言 “积善之家，必有余庆。积不善之家，必有余殃”。“斩刈宗社” 解释《随》卦初九爻 “官有渝”。意思是宗庙社稷被毁坏。高亨说 “官有渝是指馆舍毁坏”。“失其邦国” 解释《蛊》卦的卦名，意为惑乱。[集注] 涉及 1776 大过之井、2542 解之升这些卦象。

英文

"Damaging benevolence and virtue, provoking the anger of Heaven and not receiving blessings" interprets the commentary on the Kun hexagram, "A family that accumulates good deeds will surely have extra blessings. A family that accumulates bad deeds will surely have extra disasters." "Destroying the ancestral temple and the state" interprets the first yang line of the Sui (Following) hexagram, "The official position changes." It means that the ancestral temple and the state are destroyed. Gao Heng said, "Guan you yu means that the guesthouse is destroyed." "Losing the state" interprets the name of the Gu (Decay) hexagram, which means confusion. [Collected Annotations] involve hexagram images such as 1776 Da Guo turning into Jing and 2542 Jie turning into Sheng.

0083坤之臨［白龍赤虎, 戰鬥俱怒］釋坤上六"龍戰於野, 其血玄黃." ［蚩尤敗走］釋蠱六五"幹父之蠱, 用譽." ［死於魚口］釋臨彖"至于八月有凶, 消不久也." ［集注］0221蒙之坎, 0776同人之比, 2632益之比.

0083 坤之临

简体中文

“白龙赤虎，战斗俱怒” 解释《坤》卦上六爻 “龙战于野，其血玄黄”。“蚩尤败走” 解释《蛊》卦六五爻 “干父之蛊，用誉”。“死于鱼口” 解释《临》卦的彖辞 “至于八月有凶，消不久也”。[集注] 涉及 0221 蒙之坎、0776 同人之比、2632 益之比这些卦象。

英文

"The white dragon and the red tiger, both angry in the battle" interprets the upper yin line of the Kun hexagram, "The dragon fights in the wild, and its blood is dark yellow." "Chi You is defeated and flees" interprets the fifth yin line of the Gu (Decay) hexagram, "Rectifying the father's confusion, earning praise." "Dying in the mouth of a fish" interprets the judgment of the Lin (Approaching) hexagram, "There will be misfortune in the eighth month, and the decline will not last long." [Collected Annotations] involve hexagram images such as 0221 Meng turning into Kan, 0776 Tong Ren turning into Bi, and 2632 Yi turning into Bi.

0084坤之觀［北辰紫宮, 衣冠立中］釋坤六五象"黃裳元吉, 文在中也." 北辰紫宮語出論語為政第二”子曰為政以德, 譬如北辰, 居其所, 而眾星共之.”  立中及含和語出中庸第一章”喜怒哀樂之未發謂之中, 發而皆中節謂之和.  中也者, 天下之大本也.  和也者, 天下之達德也.  致中和, 天地位焉, 萬物育焉.”［含和建德］釋臨象"澤上有地, 臨.  君子以教思無窮, 容保民無疆." 建德之德, 依玉篇”德, 惠也.”  書盤庚”施實德于民.”  詩小雅既醉”既飽以德.”  又依玉篇”德, 福也.”［常受天福］釋觀彖"觀天之神道, 而四時不忒, 聖人以神道設教, 而天下服矣." 天福為福德之星, 天賜之福.  紫䉠命盤中的一個吉星, 主增加人的通達和地位.  又主福壽, 名利, 主福份為天賜自得.  為天同的輔星, 與天同同度最吉, 主福壽雙全.  與天同同守福德宮, 亦主有福享.  與天壽星同宮可增吉, 主有福壽.  ［集注］0104坤之解, 0299需之夬, 0581履之需, 0898謙之坤, 3495豐之蹇.

0084 坤之观

简体中文

“北辰紫宫，衣冠立中” 解释《坤》卦六五爻的爻象 “黄裳元吉，文在中也”。“北辰紫宫” 出自《论语・为政第二》“子曰：为政以德，譬如北辰，居其所，而众星共之” 。“立中” 及 “含和” 出自《中庸》第一章 “喜怒哀乐之未发谓之中，发而皆中节谓之和。中也者，天下之大本也。和也者，天下之达德也。致中和，天地位焉，万物育焉”。“含和建德” 解释《临》卦的卦象 “泽上有地，临。君子以教思无穷，容保民无疆”。“建德” 的 “德”，依据《玉篇》“德，惠也” 。《尚书・盘庚》“施实德于民” 。《诗经・小雅・既醉》“既饱以德” 。又依据《玉篇》“德，福也”。“常受天福” 解释《观》卦的彖辞 “观天之神道，而四时不忒，圣人以神道设教，而天下服矣”。“天福” 是福德之星，是天赐之福。是紫微星盘中的一个吉星，主增加人的通达和地位。又主福寿、名利，主福份为天赐自得。是天同星的辅星，与天同星同度最吉，主福寿双全。与天同星同守福德宫，亦主有福享。与天寿星同宫可增吉，主有福寿。[集注] 涉及 0104 坤之解、0299 需之夬、0581 履之需、0898 谦之坤、3495 丰之蹇这些卦象。

英文

"The North Star and the Purple Palace, standing in the middle with proper attire" interprets the image of the fifth yin line of the Kun hexagram, "The yellow skirt is extremely auspicious, and the virtue is in the middle." "The North Star and the Purple Palace" is from "The Second Chapter of Weizheng in The Analects of Confucius": "The Master said: Governing by virtue is like the North Star, which remains in its place while all the other stars revolve around it." "Li Zhong" and "Han He" are from the first chapter of "The Doctrine of the Mean": "When joy, anger, sorrow, and pleasure have not yet manifested, it is called the mean. When they are manifested and all in accordance with the norms, it is called harmony. The mean is the great foundation of the world. Harmony is the universal virtue of the world. Achieving the mean and harmony, Heaven and Earth are in their proper positions, and all things are nurtured." "Containing harmony and establishing virtue" interprets the hexagram image of the Lin (Approaching) hexagram, "There is land above the lake, representing Lin. A gentleman should have infinite thoughts on education and protect the people without bounds." "De" in "Jian De", according to "Yu Pian": "De means kindness." In "The Book of Documents · Pan Geng": "Bestow real kindness on the people." In "The Book of Songs · Xiaoya · Ji Zui": "Filled with kindness." Also according to "Yu Pian": "De means fortune." "Constantly receiving the blessings of Heaven" interprets the judgment of the Guan (Observation) hexagram, "Observing the divine way of Heaven, and the four seasons are without error. The sages established education according to the divine way, and the whole world submits." "Tian Fu" is the star of good fortune and virtue, the blessing bestowed by Heaven. It is a lucky star in the Ziwei Star Chart, mainly increasing people's understanding and status. It also represents good fortune, longevity, fame, and wealth, and the fortune is bestowed by Heaven and obtained by oneself. It is the auxiliary star of the Tian Tong Star. It is most auspicious when it is in the same degree as the Tian Tong Star, representing both good fortune and longevity. When it guards the Palace of Good Fortune and Virtue together with the Tian Tong Star, it also means having good fortune to enjoy. When it is in the same palace as the Tian Shou Star, it can increase the auspiciousness and represent having good fortune and longevity. [Collected Annotations] involve hexagram images such as 0104 Kun turning into Jie, 0299 Xu turning into Kuai, 0581 Lü turning into Xu, 0898 Qian turning into Kun, and 3495 Feng turning into Jian.

0085坤之噬嗑［稷為堯使, 西見王母］釋坤卦辭"元亨, 利牝馬之貞, 君子有攸往." 四部注”稷, 后稷, 為堯帝臣, 教民稼穡, 後至文武而有天下.”  西見王母語出賈子修政篇”堯身涉流沙, 封獨山, 西見王母..” [拜請百福, 賜我喜子］釋觀六四"觀國之光, 利用賓于王." 黃注”觀仰王朝的光輝盛治, 利于成為君王的貴賓.”  劉注”利用賓于王, 利用觀摩學習來的心得, 待在留學地做客, 為當地的領導服務.  王指九五, 六四上承九五, 為客卿, 深得重用, 故稱尚賓也.”  尚注”喜子者, 詩蠨蛸在戶.  疏：蠨蛸, 長腳蛛, 俗呼為喜子.  荊楚歲時記：七月七日陳瓜菓乞巧, 有喜子網於瓜, 則以為符應.”  西王母與堯情同母子, 喜子應為堯的謙稱.  ［長樂富有］釋序卦”可觀而有所合, 故受之以噬嗑.  嗑者, 合也.”本句依明夷之萃而增加.  李道平疏”人不合者, , 則以刑合之.  物價不合者, 則噬以嗑之, 故曰嗑者, 合也.”  本詩用為使及拜請, 闡述嗑者, 合也.  依說文”嗑, 多言也.” 使者要善於言辭, 才能不負使命.  何必大動干戈與刑罰.  使者居然中穿梭, 化干戈為玉帛, 不失為良策.  ［集注］2285明夷之萃.

0085 坤之噬嗑

简体中文

“稷为尧使，西见王母” 解释《坤》卦的卦辞 “元亨，利牝马之贞，君子有攸往”。四部注 “稷，是后稷，为尧帝的大臣，教百姓种庄稼，后来到周文王、周武王时拥有了天下” 。“西见王母” 出自《贾子・修政篇》“尧身涉流沙，封独山，西见王母..” 。“拜请百福，赐我喜子” 解释《观》卦六四爻 “观国之光，利用宾于王”。黄注 “观仰王朝的光辉盛治，利于成为君王的贵宾” 。刘注 “利用宾于王，利用观摩学习来的心得，待在留学地做客，为当地的领导服务。王指九五爻，六四爻上承九五爻，为客卿，深得重用，故称为尚宾也” 。尚注 “喜子者，《诗经・蠨蛸在户》。疏：蠨蛸，长脚蛛，俗呼为喜子。《荆楚岁时记》：七月七日陈瓜果乞巧，有喜子网于瓜，则以为符应” 。西王母与尧情同母子，喜子应为尧的谦称。“长乐富有” 解释《序卦》“可观而有所合，故受之以噬嗑。嗑者，合也”。本句依《明夷之萃》而增加。李道平疏 “人不合者，则以刑合之。物价不合者，则噬以嗑之，故曰嗑者，合也” 。本诗用 “为使” 及 “拜请”，阐述 “嗑者，合也”。依据《说文》“嗑，多言也”。使者要善于言辞，才能不辜负使命。何必大动干戈与刑罚。使者在其中穿梭，化干戈为玉帛，不失为良策。[集注] 涉及 2285 明夷之萃这一卦象。

英文

"Ji was sent by Yao and went west to meet the Queen Mother of the West" interprets the hexagram statement of the Kun hexagram, "Greatly prosperous, it is beneficial to be steadfast like a female horse, and a gentleman has somewhere to go." The annotations in the Four Books state: "Ji is Hou Ji, a minister of Emperor Yao, who taught the people how to grow crops. Later, during the reigns of King Wen and King Wu of Zhou, they obtained the whole world." "Going west to meet the Queen Mother of the West" is from "The Chapter of Xiuzheng in Jiazi": "Yao crossed the quicksand, sealed Dushan Mountain, and went west to meet the Queen Mother of the West..." "Praying for all kinds of blessings and asking for a beloved son" interprets the fourth yin line of the Guan (Observation) hexagram, "Observing the glory of the state, it is beneficial to be a guest of the king." Huang's annotation: "Admiring the glorious governance of the dynasty, it is beneficial to become an honored guest of the king." Liu's annotation: "Using the experience gained from observation and learning to be a guest in the place of study and serve the local leader. The king refers to the fifth yang line. The fourth yin line receives the fifth yang line above, and as a guest minister, it is deeply trusted and 重用，so it is called a noble guest." Shang's annotation: "Xi zi is from 'The Spider in the Door' in The Book of Songs. Annotation: The spider is a long-legged spider, commonly called xi zi. In 'The Records of the Customs of Jingchu': On the seventh day of the seventh lunar month, people display melons and fruits to beg for ingenuity. If there is a spider web on the melon, it is regarded as an omen." The Queen Mother of the West and Yao have a relationship like that of a mother and a son, and xi zi should be a modest term for Yao. "Everlasting joy and wealth" interprets "After observation, there is something to combine, so it is followed by Shi He. He means combination" in "The Order of the Hexagrams". This sentence is added according to "Ming Yi Zhi Cui". Li Daoping's annotation: "For those who do not get along, they are combined by punishment. For those with inappropriate prices, they are combined by 'biting'. So it is said that 'he' means combination." This poem uses "being a messenger" and "praying" to explain "he means combination". According to "Shuo Wen", "He means talking a lot." A messenger should be good at words to live up to his mission. Why resort to war and punishment? The messenger shuttling among them and turning hostility into friendship is indeed a good strategy. [Collected Annotations] involve the hexagram image of 2285 Ming Yi turning into Cui.

0086坤之賁［三人異趣, 反覆迷惑］釋坤彖"先迷失道.” 指三人不能因見解不同, 而使案件撲朔迷離.  ［一身五心］釋噬嗑九四象"利艱貞, 吉, 未光也."  言在艱難中守正道, 是因為還沒有進入光明的境地.  ［亂無所得］釋賁象”山下有火, 賁.  君子以明庶政, 無敢折獄.” ［集注］0410師之大畜, 3700兑之艮.

0086 坤之贲

简体中文

“三人异趣，反复迷惑” 解释《坤》卦的彖辞 “先迷失道”。指的是三个人不能因为见解不同，而让案件变得扑朔迷离。“一身五心” 解释《噬嗑》卦九四爻的爻象 “利艰贞，吉，未光也”。意思是在艰难中坚守正道，是因为还没有进入光明的境地。“乱无所得” 解释《贲》卦的卦象 “山下有火，贲。君子以明庶政，无敢折狱”。[集注] 涉及 0410 师之大畜、3700 兑之艮这些卦象。

英文

"Three people have different interests, and they are repeatedly confused" interprets the judgment of the Kun hexagram, "First, lose the way." It means that three people should not make the case complicated and confusing because of their different opinions. "One body with five hearts" interprets the image of the fourth yang line of the Shi He (Gnawing Through) hexagram, "It is beneficial to be steadfast in hardship, auspicious, and not yet in the light." It means that adhering to the right path in hardship is because one has not yet entered the state of light. "Chaos leads to nothing" interprets the hexagram image of the Bi (Adornment) hexagram, "There is fire under the mountain, representing Bi. A gentleman should clarify various government affairs and not dare to judge cases rashly." [Collected Annotations] involve hexagram images such as 0410 Shi turning into Da Xu and 3700 Dui turning into Gen.

0087坤之剝［南山大玃, 盜我媚妾］釋坤六四象"括囊無咎, 慎不害也."  玃, 大猿.  指某男士在床面上與美妾同宿時, 被南山大猴闖入擄走美妄.  [怯不敢逐］釋賁九三象"永貞之吉, 終莫之陵也." ［退而獨宿］釋剝卦辭“不利有攸往.” 集解引鄭玄曰”陰氣侵陽, 上至於五, 萬物零落, 故謂之剝也.  五陰一陽, 小人極盛, 君子不可有所之, 故不利有攸往也.”

0087 坤之剥

简体中文

“南山大玃，盗我媚妾” 解释《坤》卦六四爻的爻象 “括囊无咎，慎不害也”。“玃” 是大猿。指的是某男士在床上与美妾同宿时，被南山的大猴闯入掳走美妾。“怯不敢逐” 解释《贲》卦九三爻的爻象 “永贞之吉，终莫之陵也”。“退而独宿” 解释《剥》卦的卦辞 “不利有攸往”。《集解》引用郑玄的话说 “阴气侵阳，向上达到第五爻，万物零落，所以叫做‘剥’。五阴一阳，小人极为强盛，君子不可以前往，所以不利于有所前往”。

英文

"The big ape from Nanshan Mountain steals my charming concubine" interprets the image of the fourth yin line of the Kun hexagram, "Tie up the bag, no blame, and being cautious will not cause harm." "Jue" is a big ape. It means that when a certain man was sleeping with his charming concubine, a big monkey from Nanshan Mountain broke in and kidnapped the concubine. "Too timid to chase" interprets the image of the third yang line of the Bi (Adornment) hexagram, "The auspiciousness of eternal steadfastness, and in the end, no one will bully him." "Retreating and sleeping alone" interprets the hexagram statement of the Bo (Peeling) hexagram, "It is not beneficial to go somewhere." "Ji Jie" quotes Zheng Xuan as saying, "The yin qi invades the yang qi, reaching up to the fifth line. All things wither and fall, so it is called 'Bo'. With five yin lines and one yang line, the small people are extremely powerful. A gentleman should not go, so it is not beneficial to go somewhere."

0088坤之復［眾鬼所逐, 反作光怪］釋坤初六"履霜, 堅冰至."   ［九身無頭, 魂驚魄去］釋剝六四象”剝床以膚, 切近災也.”［不可以居］釋復六三"頻復厲, 無咎."  ［集注］0717否之同人, 3204震之蒙, 3332漸之蒙, 3523旅之屯.

0088 坤之复

简体中文

“众鬼所逐，反作光怪” 解释《坤》卦初六爻 “履霜，坚冰至”。“九身无头，魂惊魄去” 解释《剥》卦六四爻的爻象 “剥床以肤，切近灾也”。“不可以居” 解释《复》卦六三爻 “频复厉，无咎”。[集注] 涉及 0717 否之同人、3204 震之蒙、3332 渐之蒙、3523 旅之屯这些卦象。

英文

"Chased by many ghosts, it instead becomes strange and eerie" interprets the first yin line of the Kun hexagram, "Treading on the frost, the solid ice will come." "Nine bodies without heads, the soul is shocked and the spirit is gone" interprets the image of the fourth yin line of the Bo (Peeling) hexagram, "Peeling the bed down to the skin, it is very close to disaster." "Not suitable for living" interprets the third yin line of the Fu (Return) hexagram, "Repeatedly returning, there is danger, no blame." [Collected Annotations] involve hexagram images such as 0717 Pi turning into Tong Ren, 3204 Zhen turning into Meng, 3332 Jian turning into Meng, and 3523 Lü turning into Tun.

0089坤之無妄［延頸遠望, 眯為目病］釋坤初六"履霜, 堅冰至."  眯, 䴤土入眼.  指周王使者單伯, 及齊昭公的遺孀子叔姬, 被齊懿公設仙人跳之局, 而被分別拘押.  使單伯伸長脖子往遠處眺望, 望眼欲穿而導致目病.  ［不見叔姬］釋復六三"頻復, 厲無咎."  ［使伯心憂］䆁無妄上九"無妄, 行有眚, 無攸利."  龔氏煥曰”上九居無妄之極, 不可有行, 若不循理而動, 則反為妄矣.  其有眚而不利也, 宜哉！”易林舉單伯與叔姬的史實為例, 使無妄上九爻辭的寓意, 豁然開朗.  易林評論單伯的眼光短淺, 不知審時度勢為目病, 十分傳神. ［集注］2895升之謙.

0089 坤之无妄

简体中文

“延颈远望，眯为目病” 解释《坤》卦初六爻 “履霜，坚冰至”。“眯” 是指尘土入眼。指的是周王的使者单伯，及齐昭公的遗孀叔姬，被齐懿公设仙人跳之局，而被分别拘押。使得单伯伸长脖子往远处眺望，望眼欲穿而导致眼病。“不见叔姬” 解释《复》卦六三爻 “频复，厉无咎”。“使伯心忧” 阐释《无妄》卦上九爻 “无妄，行有眚，无攸利”。龚氏焕说 “上九爻居于无妄卦的极致，不可以有所行动，如果不遵循道理而行动，就反而成了虚妄。会有灾祸而没有益处，这是应该的！”《易林》举单伯与叔姬的史实为例，使无妄上九爻辞的寓意豁然开朗。《易林》评论单伯的眼光短浅，不知审时度势为 “目病”，十分传神。[集注] 涉及 2895 升之谦这一卦象。

英文

"Stretching the neck and looking far away, with dust in the eyes causing eye problems" interprets the first yin line of the Kun hexagram, "Treading on the frost, the solid ice will come." "Mi" means dust getting into the eyes. It refers to Dan Bo, the messenger of the King of Zhou, and Shu Ji, the widow of Duke Zhao of Qi, who were set up in a frame-up by Duke Yi of Qi and were detained separately. This made Dan Bo stretch his neck and look far away, longing so much that it caused eye problems. "Not seeing Shu Ji" interprets the third yin line of the Fu (Return) hexagram, "Repeatedly returning, there is danger, no blame." "Making Bo worried" interprets the upper yang line of the Wu Wang (No Falsehood) hexagram, "No falsehood, there will be disasters in action, no benefit." Gong Shihuan said, "The upper yang line is at the extreme of the Wu Wang hexagram and should not take any action. If one acts without following the principles, it will instead become false. There will be disasters and no benefits, which is appropriate!" Yilin takes the historical facts of Dan Bo and Shu Ji as an example, making the meaning of the upper yang line of the Wu Wang hexagram clear. Yilin comments that Dan Bo's short-sightedness and his failure to judge the situation as "eye problems" is very vivid. [Collected Annotations] involve the hexagram image of 2895 Sheng turning into Qian.

0090坤之大畜［典册法書, 藏在蘭臺］釋坤六四象"括囊無咎, 慎不害也."  丁云”漢書百官公卿表：御史大夫一曰中丞, 在殿中蘭臺掌圖籍祕書.”［雖遭亂潰］釋無妄九四"可貞, 無咎."  ［獨不遇災］釋大畜上九"何天之衢, 亨."  朱子本義”言何其通之甚也.”周易折中云”何時字, 程傳以為誤加, 本義以為是發語, 而諸家以荷字為解, 義亦可從.  蓋剛上尚賢, 惟上九一爻, 當之無愧, 且為艮主, 是卦之主也, 故取尚賢之義, 則是賢路大通.” 易林於本詩則舉劉邦重用蕭何使賢路大開為例. ［集注］0864大有之恆, 0964豫之蒙, 1756大過之大過, 3620巽之明夷, 3872中孚之恆.

0090 坤之大畜

简体中文

“典册法书，藏在兰台” 解释《坤》卦六四爻的爻象 “括囊无咎，慎不害也”。丁云 “《汉书・百官公卿表》：御史大夫又称为中丞，在殿中的兰台掌管图籍秘书”。“虽遭乱溃” 解释《无妄》卦九四爻 “可贞，无咎”。“独不遇灾” 解释《大畜》卦上九爻 “何天之衢，亨”。朱子《本义》“说的是何其通畅啊”。《周易折中》说 “‘何’字，程传认为是误加的，《本义》认为是发语词，而各家以‘荷’字来解释，意义也可以采纳。大概刚健在上且崇尚贤能，只有上九爻当之无愧，并且是艮卦的主爻，是这一卦的主爻，所以采用崇尚贤能的意义，就是贤路大通”。《易林》在本诗中则举刘邦重用萧何使贤路大开为例。[集注] 涉及 0864 大有之恒、0964 豫之蒙、1756 大过之大过、3620 巽之明夷、3872 中孚之恒这些卦象。

英文

"Classical records and legal books are stored in the Lantai" interprets the image of the fourth yin line of the Kun hexagram, "Tie up the bag, no blame, and being cautious will not cause harm." Ding Yun: "In 'The Book of Han・The Table of Officials and Ministers': The Grand Minister of Justice is also called the Central Minister. In the Lantai in the palace hall, he is in charge of maps, books, and confidential documents." "Although suffering from chaos and collapse" interprets the fourth yang line of the Wu Wang (No Falsehood) hexagram, "It is possible to be steadfast, no blame." "Alone not encountering disasters" interprets the upper yang line of the Da Xu (Great Accumulation) hexagram, "What a thoroughfare of Heaven, smooth progress." Zhu Xi's "Ben Yi": "It means how smooth it is." "Zhouyi Zhongzhe" says, "The character 'He', Cheng's commentary thinks it is added by mistake. 'Ben Yi' thinks it is an introductory word, and various scholars interpret it with the character 'He', and the meaning can also be adopted. Probably being firm and strong above and respecting the worthy, only the upper yang line is worthy of it, and it is the main line of the Gen hexagram and the main line of this hexagram. So by adopting the meaning of respecting the worthy, it means that the path for the worthy is wide open." Yilin takes the example of Liu Bang's 重用 of Xiao He, which opened up the path for the worthy, in this poem. [Collected Annotations] involve hexagram images such as 0864 Da You turning into Heng, 0964 Yu turning into Meng, 1756 Da Guo turning into Da Guo, 3620 Xun turning into Ming Yi, and 3872 Zhong Fu turning into Heng.

0091坤之頤［自衛反魯, 時不我予］䆁坤初六”履霜, 堅冰至."  ［冰炭異室］釋大畜初九"有厲, 利已."  ［仁道隔塞］釋頤六三象”十年勿用, 道大悖也.”  尚氏學第137頁”坤為十年, 三不當位, 承乘皆陰, 故十年不用, 艮震皆為道路, 乃艮震上下象皆相反, 故曰道大悖.”集解”弒父弒君, 悖亦極矣, 伏乾為道, 坤反乾道, 故曰道大悖也.”  兩説以集解為優.  尚注用艮震覆象相逆説明悖, 但未解釋為何大悖.  易林則以君臣不遇為例, 解釋道大悖.  乾為君, 坤為臣.  由此益知尚注用艮震覆象不妥.［集注］3064井之旅.

0091 坤之颐

简体中文

“自卫反鲁，时不我予” 阐释《坤》卦初六爻 “履霜，坚冰至”。“冰炭异室” 解释《大畜》卦初九爻 “有厉，利已”。“仁道隔塞” 解释《颐》卦六三爻的爻象 “十年勿用，道大悖也”。《尚氏学》第 137 页 “坤卦代表十年，六三爻不当位，上承下乘都是阴爻，所以十年不被任用，艮卦和震卦都代表道路，然而艮卦和震卦上下的卦象都相反，所以说‘道大悖’”。《集解》“弑父弑君，悖逆到了极点，伏藏的乾卦代表道，坤卦与乾道相反，所以说‘道大悖’”。两种说法中《集解》的说法更优。尚注用艮卦和震卦的覆象相逆来说明 “悖”，但没有解释为什么是 “大悖”。《易林》则以君臣不遇合为例，解释 “道大悖”。乾卦代表君，坤卦代表臣。由此更可知尚注用艮震覆象的解释不妥。[集注] 涉及 3064 井之旅这一卦象。

英文

"Returning from defending oneself to the State of Lu, time does not wait for me" interprets the first yin line of the Kun hexagram, "Treading on the frost, the solid ice will come." "Ice and charcoal in different rooms" interprets the first yang line of the Da Xu (Great Accumulation) hexagram, "There is danger, it is beneficial to stop." "The path of benevolence is blocked" interprets the image of the third yin line of the Yi (Nourishment) hexagram, "Not to be used for ten years, the path is greatly perverse." On page 137 of "Shang's Studies": "The Kun hexagram represents ten years. The third yin line is not in the proper position, and both the line above and below it are yin lines. So it is not used for ten years. Both the Gen hexagram and the Zhen hexagram represent paths. However, the hexagram images of Gen and Zhen above and below are opposite, so it is said 'the path is greatly perverse'." "Ji Jie": "Killing one's father and the king is extremely perverse. The hidden Qian hexagram represents the path. The Kun hexagram is opposite to the path of Qian, so it is said 'the path is greatly perverse'." Among the two statements, the statement in "Ji Jie" is better. Shang's annotation uses the reverse of the inverted images of the Gen and Zhen hexagrams to explain "perverse", but does not explain why it is "greatly perverse". Yilin takes the example of the failure of the monarch and the subject to meet as an example to explain "the path is greatly perverse". The Qian hexagram represents the monarch, and the Kun hexagram represents the subject. From this, it can be seen that Shang's annotation using the inverted images of Gen and Zhen is inappropriate. [Collected Annotations] involve the hexagram image of 3064 Jing turning into Lü.

0092坤之大過［瘤癭秃疥, 為身瘡害］釋坤初六"履霜, 堅冰至."  癭, 甲狀腺腫瘤.  瘡, 疥瘡.  ［疾病癃殘］䆁頤彖"頤, 貞吉, 養正則吉也."  癃指小便不通, 年老衰弱多病.  痾, 病.［常不遠逮］釋序卦”不養則不可動, 故受之以大過.”  易林用常不遠逮說明因病不養, 則不可動.  大過卦與頤卦互伏, 不養即大過, 依雜卦傳”頤, 養正也.  大過, 顛也.”  兩者相反, 頤卦強調自養, 大過卦則強調不養的嚴重後果, 除不可動之外, 甚有可能導致死亡, 故大過卦又稱死卦.［集注］0866大有之大壯.

0092 坤之大过

简体中文

“瘤癭秃疥，为身疮害” 解释《坤》卦初六爻 “履霜，坚冰至”。“癭” 是甲状腺肿瘤。“疮” 是疥疮。“疾病癃残” 阐释《颐》卦的彖辞 “颐，贞吉，养正则吉也”。“癃” 指小便不通，年老衰弱多病。“痾” 是病的意思。“常不远逮” 解释《序卦》“不养则不可动，故受之以大过”。《易林》用 “常不远逮” 来说明因为生病不调养，就不能行动。大过卦与颐卦互为伏卦，不调养就是大过，依据《杂卦传》“颐，养正也。大过，颠也”。两者相反，颐卦强调自我调养，大过卦则强调不调养的严重后果，除了不能行动之外，很有可能导致死亡，所以大过卦又被称为死卦。[集注] 涉及 0866 大有之大壮这一卦象。

英文

"Lumps, goiters, baldness, and scabies are harmful sores on the body" interprets the first yin line of the Kun hexagram, "Treading on the frost, the solid ice will come." "Ying" is a thyroid tumor. "Chuang" is scabies. "Illness, debility, and disability" interprets the judgment of the Yi (Nourishment) hexagram, "Yi, it is auspicious to be steadfast, and it is auspicious to nourish correctly." "Long" refers to difficulty in urination, old age, weakness, and illness. "E" means illness. "Often not reaching far" interprets "If there is no nourishment, one cannot move, so it is followed by Da Guo" in "The Order of the Hexagrams". Yilin uses "Often not reaching far" to explain that because of illness and lack of nourishment, one cannot move. The Da Guo (Great Excess) hexagram and the Yi (Nourishment) hexagram are inverse hexagrams of each other. Lack of nourishment is Da Guo. According to "The Miscellaneous Hexagrams": "Yi means nourishing correctly. Da Guo means upside down." They are opposite to each other. The Yi hexagram emphasizes self-nourishment, while the Da Guo hexagram emphasizes the serious consequences of lack of nourishment. In addition to not being able to move, it is very likely to lead to death. So the Da Guo hexagram is also called the hexagram of death. [Collected Annotations] involve the hexagram image of 0866 Da You turning into Da Zhuang.

0093坤之坎［齊東郭盧, 嫁於洛都］釋坤卦辭”君子有攸往.” 盧, 黑犬.  言齊国東城的黑色犬, 被售往洛陽.  ［俊良美好］釋大過初六"藉用白茅, 無咎."  ［媒利過倍］釋坎九二"坎有險, 求小得."  尚注”戰國策：韓子廬者, 天下之良犬.  東郭逡者, 天下之狹兔.  詩齊風盧令令毛傳：盧, 田犬.  又盧者, 黑色.  此林屢見.  嫁, 往也.  列子天瑞篇：列子居鄭圃四十年, 人無視者, 將嫁於衛.  又女子適人亦曰嫁, 嫁於洛都者, 往售於洛都也, 故下云媒利過倍.  媒者, 因也.  言因犬得利也.” [集注］3323艮之渙, 3471豐之謙.

0093 坤之坎

简体中文

“齐东郭卢，嫁于洛都” 解释《坤》卦的卦辞 “君子有攸往”。“卢” 是黑犬。意思是齐国东城的黑色犬，被售往洛阳。“俊良美好” 解释《大过》卦初六爻 “藉用白茅，无咎”。“媒利过倍” 解释《坎》卦九二爻 “坎有险，求小得”。尚注 “《战国策》：韩子卢是天下的良犬。东郭逡是天下敏捷的兔子。《诗经・齐风・卢令令》毛传：卢，是田犬。又卢是黑色的。这在《易林》中多次出现。‘嫁’是前往的意思。《列子・天瑞篇》：列子住在郑圃四十年，没有人关注他，将要前往卫国。又女子嫁人也叫‘嫁’，‘嫁于洛都’是说前往洛阳售卖，所以下面说‘媒利过倍’。‘媒’是凭借的意思。是说凭借这只犬获得利益”。[集注] 涉及 3323 艮之涣、3471 丰之谦这些卦象。

英文

"The black dog from the eastern outer city of Qi is sold to Luoyang" interprets the hexagram statement of the Kun hexagram, "A gentleman has somewhere to go." "Lu" is a black dog. It means that the black dog from the eastern outer city of the State of Qi is sold to Luoyang. "Handsome, good, and beautiful" interprets the first yin line of the Da Guo (Great Excess) hexagram, "Using white rushes as a mat, no blame." "The profit of the intermediary is more than double" interprets the second yang line of the Kan (Abyss) hexagram, "There is danger in the abyss, seeking small gains." Shang's annotation: "In 'The Strategies of the Warring States': Hanzi Lu is a good dog in the world. Dongguojun is a swift rabbit in the world. Mao's annotation in 'Lu Lingling' of 'The Book of Songs · Qi Feng': Lu is a hunting dog. Also, Lu means black. This appears many times in Yilin. 'Jia' means going. In 'The Chapter of Tianrui in Liezi': Liezi lived in Zhengpu for forty years, and no one paid attention to him. He was about to go to the State of Wei. Also, a woman getting married is also called 'jia'. 'Jia Yu Luo Du' means going to Luoyang to sell, so it is said below 'The profit of the intermediary is more than double'. 'Mei' means relying on. It means obtaining benefits by relying on this dog." [Collected Annotations] involve hexagram images such as 3323 Gen turning into Huan and 3471 Feng turning into Qian.

0094坤之離［齊魯爭言, 戰於龍門］釋坤上六"龍戰於野, 其血玄黃."  齊位於泰山之北為陰, 魯位於泰山之南為陽.  爭言為爭吵.  説卦曰”戰乎乾.” 崔氏注”為陰陽相薄是也.” 震得乾之一陽為龍, 為爭, 為戰. 故伏乾稱龍, 為爭, 為戰焉.  艮先天位西北, 乾後天居西北.  說卦艮為門闕, 艮乾之一陽為門, 故伏乾亦為門.   坤上六下有伏乾, 以坤兼乾. 李疏”坤于消息在亥, 乾于方位在亥, 故云坤在于亥, 下有伏乾.  文言曰為其兼于陽者, 以坤兼乾也.” 尚注焦氏易詁第11頁”坤之離云：齊魯爭言, 戰于龍門, 則以離中爻上兌, 兌魯, 下巽, 巽齊.  正覆兩兌口相背, 故曰爭言, 兌伏艮, 故曰門.  巽伏震, 故曰龍門.” 尚注取象有誤.  ［構怨連禍］釋坎初六"習坎, 入于坎窞, 凶."  ［三世不安］釋離初九"履錯然, 敬之, 無咎."  ［集注］翟云”左傳成二年：齊侯伐我北鄙, 圍龍, 盧蒲就魁門焉.  注：攻龍門也.  三世不安, 謂齊頃公至莊公齊魯互伐也.” 丁云”漢書五行志：春秋桓公十四年御廩災, 董仲舒以為是四國共伐魯, 大破之於龍門.  注引韋昭曰：魯郭門.”  [集注］0466比之蠱, 0806同人之睽, 0927謙之咸, 1615大畜之謙, 3855中孚之謙.

0094 坤之离

简体中文

“齐鲁争言，战于龙门” 解释《坤》卦上六爻 “龙战于野，其血玄黄”。齐国位于泰山之北为阴，鲁国位于泰山之南为阳。“争言” 是争吵的意思。《说卦》说 “战乎乾”。崔氏注 “是说阴阳相互逼近”。震卦得到乾卦的一阳爻为龙，代表争斗、战斗。所以伏藏的乾卦称为龙，代表争斗、战斗。艮卦先天位在西北，乾卦后天位在西北。《说卦》中艮卦代表门阙，艮卦取乾卦的一阳爻为门，所以伏藏的乾卦也代表门。坤卦上六爻下面有伏藏的乾卦，因为坤卦兼含乾卦。李疏 “坤卦在消息卦中位于亥位，乾卦在方位上位于亥位，所以说坤卦在亥位，下面有伏藏的乾卦。《文言》说因为它兼含阳，是因为坤卦兼含乾卦”。尚注《焦氏易诂》第 11 页 “《坤之离》说：齐鲁争言，战于龙门，那么以离卦的中爻上为兑卦，兑卦代表鲁国，下为巽卦，巽卦代表齐国。正反两个兑卦的口相背，所以说‘争言’，兑卦伏藏艮卦，所以说‘门’。巽卦伏藏震卦，所以说‘龙门’”。尚注取象有误。“构怨连祸” 解释《坎》卦初六爻 “习坎，入于坎窞，凶”。“三世不安” 解释《离》卦初九爻 “履错然，敬之，无咎”。[集注] 翟云 “《左传・成公二年》：齐侯攻打我国北部边境，包围了龙邑，卢蒲就魁攻打城门。注：攻打龙门。‘三世不安’，说的是齐顷公到齐庄公时期齐鲁相互攻伐”。丁云 “《汉书・五行志》：春秋桓公十四年御廪发生火灾，董仲舒认为这是四国共同讨伐鲁国，在龙门大破鲁国。注引用韦昭的话说：鲁国的外城门”。[集注] 涉及 0466 比之蛊、0806 同人之睽、0927 谦之咸、1615 大畜之谦、3855 中孚之谦这些卦象。

英文

"Qi and Lu have a dispute and fight at Longmen" interprets the upper yin line of the Kun hexagram, "The dragon fights in the wild, and its blood is dark yellow." The State of Qi is located to the north of Mount Tai and represents yin, while the State of Lu is located to the south of Mount Tai and represents yang. "Zheng Yan" means having an argument. "Shuo Gua" says, "Fighting in Qian." Cui's annotation: "It means that yin and yang approach each other." The Zhen hexagram obtains one yang line from the Qian hexagram and represents the dragon, which represents struggle and battle. So the hidden Qian hexagram is called the dragon and represents struggle and battle. The Gen hexagram is in the northwest in the innate position, and the Qian hexagram is in the northwest in the acquired position. In "Shuo Gua", the Gen hexagram represents the gate tower. The Gen hexagram takes one yang line from the Qian hexagram as the gate, so the hidden Qian hexagram also represents the gate. Below the upper yin line of the Kun hexagram is the hidden Qian hexagram because the Kun hexagram contains the Qian hexagram. Li's annotation: "The Kun hexagram is in the position of Hai in the hexagram of changes. The Qian hexagram is in the position of Hai in terms of direction. So it is said that the Kun hexagram is in the position of Hai, and there is a hidden Qian hexagram below. The 'Wenyan' says that because it contains yang, it is because the Kun hexagram contains the Qian hexagram." Shang's annotation on page 11 of "Jiao's Interpretation of the Book of Changes": "In 'Kun Zhi Li', it is said: Qi and Lu have a dispute and fight at Longmen. Then, in the middle lines of the Li hexagram, the upper one is the Dui hexagram, which represents the State of Lu, and the lower one is the Xun hexagram, which represents the State of Qi. The mouths of the two Dui hexagrams, one positive and one negative, are opposite, so it is said 'a dispute'. The Dui hexagram hides the Gen hexagram, so it is said 'the gate'. The Xun hexagram hides the Zhen hexagram, so it is said 'Longmen'." Shang's annotation of taking the image is wrong. "Creating enmity and continuous disasters" interprets the first yin line of the Kan (Abyss) hexagram, "Repeatedly falling into the abyss, entering the pit, ominous." "Three generations are not at peace" interprets the first yang line of the Li (Clinging) hexagram, "Walking in a confused way, respecting it, no blame." [Collected Annotations] Zhai Yun: "In 'The Zuo Commentary on the 2nd Year of Duke Cheng': The Marquis of Qi attacked the northern border of our country and besieged the Longyi. Lu Pujiukui attacked the city gate. Annotation: Attacking Longmen. 'Three generations are not at peace' refers to the mutual attacks between Qi and Lu from Duke Qing of Qi to Duke Zhuang of Qi." Ding Yun: "In 'The Book of Han · The Records of the Five Elements': In the 14th year of Duke Huan in the Spring and Autumn Period, there was a fire in the imperial granary. Dong Zhongshu thought that this was the joint attack of four states on the State of Lu and a great defeat of Lu at Longmen. The annotation quotes Wei Zhao as saying: The outer city gate of the State of Lu." [Collected Annotations] involve hexagram images such as 0466 Bi turning into Gu, 0806 Tong Ren turning into Kui, 0927 Qian turning into Xian, 1615 Da Xu turning into Qian, and 3855 Zhong Fu turning into Qian.

0095坤之咸［膏澤肥壤, 農人豐敞］釋坤文言"天地變化, 草木蕃."  ［利居長安］釋離六二"黃離, 元吉."  ［歷世無患］咸彖"天地感而萬物化生, 聖人感人心而天下和平."  ［集注］0220蒙之大過, 2308家人之蒙.

0095 坤之咸

简体中文

“膏泽肥壤，农人丰敞” 解释《坤》卦的文言 “天地变化，草木蕃”。“利居长安” 解释《离》卦六二爻 “黄离，元吉”。“历世无患” 解释《咸》卦的彖辞 “天地感而万物化生，圣人感人心而天下和平”。[集注] 涉及 0220 蒙之大过、2308 家人之蒙这些卦象。

英文

"Rich soil and fertile land, the farmers are prosperous" interprets the commentary on the Kun hexagram, "Heaven and Earth change, and the plants and trees thrive." "It is beneficial to live in Chang'an" interprets the second yin line of the Li (Clinging) hexagram, "The yellow clinging, extremely auspicious." "No disasters through generations" interprets the judgment of the Xian (Influence) hexagram, "Heaven and Earth interact and all things are transformed and born. The sages influence people's hearts and the world is at peace." [Collected Annotations] involve hexagram images such as 0220 Meng turning into Da Guo and 2308 Jia Ren turning into Meng.

0096坤之恆［倉盈庾億, 宜種黍稷］䆁坤彖”坤厚載物, 德合無疆.  含弘光大, 品物咸亨.”［年豐歲熟］釋咸彖"天地感而萬物化生."  ［民得安息］釋恆彖”四時變化而能久成, 聖人久於其道而天下化成.”［集注］0007乾之師, 0494比之升. 2406睽之眹, 2418睽之鼎, 3935小過之咸.

0096 坤之恒

简体中文

“仓盈庾亿，宜种黍稷” 阐释《坤》卦的彖辞 “坤厚载物，德合无疆。含弘光大，品物咸亨”。“年丰岁熟” 解释《咸》卦的彖辞 “天地感而万物化生”。“民得安息” 解释《恒》卦的彖辞 “四时变化而能久成，圣人久于其道而天下化成”。[集注] 涉及 0007 乾之师、0494 比之升、2406 睽之眹、2418 睽之鼎、3935 小过之咸这些卦象。

英文

"The granaries are full and the measures are in great quantity, suitable for planting millet and sorghum" interprets the judgment of the Kun hexagram, "Kun is thick and can carry things, and its virtue is in harmony with the boundless. It contains and expands widely, and all things are prosperous." "A good harvest year after year" interprets the judgment of the Xian (Influence) hexagram, "Heaven and Earth interact and all things are transformed and born." "The people can rest peacefully" interprets the judgment of the Heng (Persistence) hexagram, "The four seasons change and can achieve long-term success. The sages adhere to their principles for a long time and the world is transformed." [Collected Annotations] involve hexagram images such as 0007 Qian turning into Shi, 0494 Bi turning into Sheng, 2406 Kui turning into Zhen, 2418 Kui turning into Ding, and 3935 Xiao Guo turning into Xian.

0097坤之遯［鴟鴞破斧, 邦人危殆］釋坤初六"履霜, 堅冰至."  四部注”鴟鴞及破斧皆詩豳風篇名, 言周公之事, 誅管蔡以安周室.”［頼旦忠德］䆁恆象"雷風, 恆.  君子以立不易方." ［轉禍為福 , 傾危復立］䆁遯九五"嘉遯, 貞吉."  ［集注］0727否之蠱, 1072隨之井, 3126革之歸妹.

0097 坤之遁

简体中文

“鸱鸮破斧，邦人危殆” 解释《坤》卦初六爻 “履霜，坚冰至”。四部注 “《鸱鸮》及《破斧》都是《诗经・豳风》中的篇名，说的是周公的事，诛杀管叔、蔡叔以安定周王室”。“赖旦忠德” 阐释《恒》卦的卦象 “雷风，恒。君子以立不易方”。“转祸为福，倾危复立” 阐释《遁》卦九五爻 “嘉遁，贞吉”。[集注] 涉及 0727 否之蛊、1072 随之井、3126 革之归妹这些卦象。

英文

"The Owl and the Broken Axe, the people of the state are in danger" interprets the first yin line of the Kun hexagram, "Treading on the frost, the solid ice will come." The annotations in the Four Books state: "Both 'The Owl' and 'The Broken Axe' are the titles of poems in 'The Bin Feng' of 'The Book of Songs', which talk about the affairs of the Duke of Zhou, killing Guan Shu and Cai Shu to stabilize the royal family of the Zhou Dynasty." "Relying on the loyalty and virtue of Dan" interprets the hexagram image of the Heng (Persistence) hexagram, "Thunder and wind, representing Heng. A gentleman should establish unchanging principles." "Turning disasters into blessings, restoring from a precarious situation" interprets the fifth yang line of the Dun (Retreat) hexagram, "Excellent retreat, it is auspicious to be steadfast." [Collected Annotations] involve hexagram images such as 0727 Pi turning into Gu, 1072 Sui turning into Jing, and 3126 Ge turning into Gui Mei.

0098坤之大壯［歲飢無年, 虐政害民］釋坤初六"履霜, 堅冰至."  ［乾谿驪山] 釋遯九三"係遯, 有疾厲." 四部注”昭公十三年, 楚靈王被弒于乾溪. 史記,  秦始皇造作驪山." [秦楚結寃］釋大壯九三"小人用壯, 君子用罔.  貞厲.  羝羊觸藩, 羸其角."   ［集注］0934謙之睽.

0098 坤之大壮

简体中文

“岁饥无年，虐政害民” 解释《坤》卦初六爻 “履霜，坚冰至”。“乾谿骊山” 解释《遁》卦九三爻 “系遁，有疾厉”。四部注 “昭公十三年，楚灵王被弑于乾溪。《史记》记载，秦始皇建造骊山陵墓”。“秦楚结冤” 解释《大壮》卦九三爻 “小人用壮，君子用罔。贞厉。羝羊触藩，羸其角” 。[集注] 涉及 0934 谦之睽这一卦象。

英文

"A year of famine with no harvest, tyrannical government harms the people" interprets the first yin line of the Kun hexagram, "Treading on the frost, the solid ice will come." "Qianxi and Lishan" interprets the third yang line of the Dun (Retreat) hexagram, "Tied in retreat, there is illness and danger." The annotations in the Four Books state: "In the 13th year of Duke Zhao, King Ling of Chu was killed in Qianxi. According to 'The Records of the Grand Historian', Emperor Qinshihuang built the Lishan Mausoleum." "Qin and Chu form a grudge" interprets the third yang line of the Da Zhuang (Great Strength) hexagram, "Small people use strength, gentlemen use caution. It is dangerous to be steadfast. The ram butts against the fence and entangles its horns." [Collected Annotations] involve the hexagram image of 0934 Qian turning into Kui.

0099坤之晉［挒絜堁堁, 締結難解］釋坤初六"履霜, 堅冰至."  挒, 捺. 絜, 麻.  堁堁, 塵起.  本詩是說搶婚就像麻綫一樣, 愈制止愈成死結.［嫫母衒嫁, 媒不得坐］釋雜卦"大壯則止."  嫫母, 黃帝第四妃.  衒, 自媒.  尚注”言自欲娶此醜婦, 與媒無涉也.”［自為身禍］釋晉初六"晉如摧如."  ［集注］0462比之大有, 1786大過之兌.

0099 坤之晋

简体中文

“挒絜堁堁，缔结难解” 解释《坤》卦初六爻 “履霜，坚冰至”。“挒” 是捺的意思，“絜” 是麻的意思，“堁堁” 是尘土扬起的样子。本诗是说抢婚就像麻线一样，越制止越成死结。“嫫母衒嫁，媒不得坐” 解释《杂卦》“大壮则止”。“嫫母” 是黄帝的第四妃。“衒” 是自媒的意思。尚注 “意思是自己想娶这个丑妇，与媒人没有关系”。“自为身祸” 解释《晋》卦初六爻 “晋如摧如”。[集注] 涉及 0462 比之大有、1786 大过之兑这些卦象。

英文

"Pressing the hemp and with dust rising, the entanglement is difficult to solve" interprets the first yin line of the Kun hexagram, "Treading on the frost, the solid ice will come." "Lie" means pressing, "Xie" means hemp, and "Keke" describes the appearance of dust rising. This poem means that forced marriage is like hemp thread, and the more it is stopped, the more it becomes a dead knot. "Mo Mu shows off herself for marriage, and the matchmaker has nothing to do with it" interprets "Da Zhuang means stopping" in "The Miscellaneous Hexagrams". "Mo Mu" is the fourth concubine of the Yellow Emperor. "Xuan" means self-matchmaking. Shang's annotation: "It means that one wants to marry this ugly woman oneself, and it has nothing to do with the matchmaker." "Bringing disaster upon oneself" interprets the first yin line of the Jin (Progress) hexagram, "Advancing and being frustrated." [Collected Annotations] involve hexagram images such as 0462 Bi turning into Da You and 1786 Da Guo turning into Dui.

0100坤之明夷［娵訾開門, 鶴鳴彈冠］釋坤六五"黃裳, 元吉." 指依奇門遁甲之術, 找到開門, 吉. 出現鶴鳴報喜, 彈冠相慶的吉象. 娵訾, 亥辰.  彈冠, 彈除帽子上的灰塵. ［章甫進用, 舞韶和鸞］釋晉卦辭"康侯用錫馬蕃庶, 晝日三接." 貴人出現, 將出仕為官並受重用.  在就職大典上演奏高雅的韶樂和鸞重現.  章甫, 冠名.  舞韶, 樂名.  鸞, 鈴. ［三人翼事, 國無災患］釋明夷象"明入地中, 明夷. 君子以莅眾, 用晦而明."   ［集注］3058井之鼎.

0100 坤之明夷

简体中文

“娵訾开门，鹤鸣弹冠” 解释《坤》卦六五爻 “黄裳，元吉”。指依据奇门遁甲之术，找到开门，吉祥。出现鹤鸣报喜，弹冠相庆的吉祥之象。“娵訾” 指亥辰。“弹冠” 是弹除帽子上的灰尘。“章甫进用，舞韶和鸾” 解释《晋》卦的卦辞 “康侯用锡马蕃庶，昼日三接”。意思是贵人出现，将出仕为官并受到重用。在就职大典上演奏高雅的韶乐，和鸾重现。“章甫” 是冠名。“舞韶” 是乐名。“鸾” 是铃。“三人翼事，国无灾患” 解释《明夷》卦的卦象 “明入地中，明夷。君子以莅众，用晦而明” 。[集注] 涉及 3058 井之鼎这一卦象。

英文

"Juzi opens the gate, the crane cries and one brushes the dust off the hat" interprets the fifth yin line of the Kun hexagram, "The yellow skirt, extremely auspicious." It means that according to the art of Qimen Dunjia, finding the open gate is auspicious. There appears the auspicious image of the crane crying to announce good news and people brushing the dust off their hats to celebrate. "Juzi" refers to the positions of Hai and Chen. "Tan Guan" means brushing the dust off the hat. "Zhangfu is promoted and used, and the Shao music is played with the sound of the luan bell" interprets the hexagram statement of the Jin (Progress) hexagram, "The Marquis Kang is bestowed with many horses, and he is received three times during the day." It means that an important person appears, will enter officialdom and be highly valued. The elegant Shao music is played at the inauguration ceremony, and the sound of the luan bell reappears. "Zhangfu" is the name of a hat. "Wu Shao" is the name of the music. "Luan" is a bell. "Three people assist in the affairs, and the state has no disasters" interprets the hexagram image of the Ming Yi (Darkening of the Light) hexagram, "The light enters the earth, representing Ming Yi. A gentleman should manage the people, using obscurity to achieve clarity." [Collected Annotations] involve the hexagram image of 3058 Jing turning into Ding.

0101坤之家人［姊妹合居, 與類相扶］釋坤用六"利永貞."  馬融曰"家人以女為奧主, 長女中女, 各得其正, 故曰女貞." 弟姊合, 應從道藏本, 汲古本及子書本作姊妹合.  否則容易引起誤會. 以為是姊弟同居, 將與本詩第二句與類相扶不合.  ［願慕羣醜］釋明夷六五"箕子之明夷, 利貞."  願慕, 愛慕.  群醜指眾伴侶.  易漸卦"離群醜也." ［不離其友] 釋家人初九"閑有家, 悔亡."  友為同伴, 孟子滕文公上"出入相友.本詩是說姐妹同住, 相信互扶持.  雖有眾多追求愛慕者, 也不願與姊妹分離.  家人卦234爻互坎, 雜卦"離上而坎下也." 韓康伯曰"火炎上, 水潤下." 水德潤下, 故善與人合.  又家人卦上卦為巽.  𢁉伏卦為震.  說卦震為動, 故震為行.  伏震應為居.  家人卦上卦𢁉為長女, 下卦離為中女, 巽離同為女, 故為同類.  說卦坎為曳, 曳為拉, 見睽卦"見輿曳, 其牛掣."  坎有拉象.  坎離相反, 故離有扶象.  家人卦未有艮象, 半象爭議極大, 不宜輕易援引.  家人卦下卦為離, 345爻互離, 兩離相重, 故相扶.  說卦坎為加憂, 為心病, 故為願慕.  說卦坤為眾, 故群醜取象於本卦坤.  坎為伏離, 故不離.  荀爽注"陰陽之義, 配日月云：乾舍於離, 配日而居.  坤舍於坎, 配月而居." 坤先天居北, 坎後天居北, 故坤同居在北為友.  並非尚先生所謂陰陽相遇即為友, 應同居方為友.［集注］1049隨之無妄.

0101 坤之家人

简体中文

“姊妹合居，与类相扶” 解释《坤》卦用六爻 “利永贞”。马融说：“家人卦以女子为主要主人，长女和中女，各自得正位，所以说‘女贞’。”“弟姊合”，应依从道藏本、汲古本及子书本写作 “姊妹合”。否则容易引起误会，以为是姊弟同居，这将与本诗第二句 “与类相扶” 不相符。“愿慕群丑” 解释《明夷》卦六五爻 “箕子之明夷，利贞”。“愿慕” 即爱慕，“群丑” 指众多伴侣。《易经》渐卦有 “离群丑也” 的说法。“不離其友” 解释《家人》卦初九爻 “闲有家，悔亡”。“友” 是同伴的意思，《孟子・滕文公上》有 “出入相友”。本诗是说姐妹同住，相互信任并扶持。虽然有众多追求爱慕者，也不愿与姊妹分离。家人卦的 2、3、4 爻互成坎卦，《杂卦》说 “离上而坎下也”。韩康伯说：“火性炎上，水性润下。” 水的品德是滋润向下，所以善于与人合作。又家人卦上卦为巽卦，巽卦的伏卦为震卦。《说卦》中震为动，所以震为行。伏震应理解为居。家人卦上卦巽为长女，下卦离为中女，巽和离同为女，所以是同类。《说卦》中坎为曳，“曳” 是拉的意思，如《睽》卦中 “见舆曳，其牛掣”，坎有拉的卦象。坎和离相反，所以离有扶的卦象。家人卦中没有艮象，半象争议极大，不宜轻易引用。家人卦下卦为离，3、4、5 爻互成离卦，两个离卦相重，所以有相扶之意。《说卦》中坎为加忧、为心病，所以可引申为 “愿慕”。《说卦》中坤为众，所以 “群丑” 的卦象取自本卦坤。坎为伏离，所以有 “不离” 之意。荀爽注：“阴阳之义，配日月云：乾舍于离，配日而居。坤舍于坎，配月而居。” 坤先天居北，坎后天居北，所以坤和坎同居在北可视为友。并非尚先生所说的阴阳相遇即为友，而应是同居才为友。[集注] 涉及 1049 随之无妄这一卦象。

英文

"Sisters live together and support each other as of the same kind" interprets the use of the sixth yin line of the Kun hexagram, "It is beneficial to be steadfast forever." Ma Rong said: "In the Jia Ren (Family) hexagram, women are the main masters. The eldest daughter and the middle daughter each occupy the proper position, so it is said 'the chastity of women'." "Di zi he" should follow the Daocang Edition, the Jigu Edition, and the Zishu Edition and be written as "Zi mei he". Otherwise, it is easy to cause misunderstanding, thinking that it is about an elder sister and a younger brother living together, which will not conform to the second line of this poem, "support each other as of the same kind". "Desiring and admiring the group of companions" interprets the fifth yin line of the Ming Yi (Darkening of the Light) hexagram, "The darkening of the light of Ji Zi, it is beneficial to be steadfast." "Yuan mu" means admiring, and "qun chou" refers to many companions. In the Jian (Gradual Progress) hexagram of the Book of Changes, there is the statement "Leaving the group of companions". "Not leaving their friends" interprets the first yang line of the Jia Ren (Family) hexagram, "Preparing for the family, the regret disappears." "You" means companions. In "Mencius · Teng Wen Gong Shang", there is "Going out and coming in, they are friends with each other." This poem means that sisters live together, trusting and supporting each other. Although there are many suitors, they do not want to be separated from their sisters. The second, third, and fourth lines of the Jia Ren hexagram form the Kan (Abyss) hexagram mutually. "The Miscellaneous Hexagrams" says, "The Li (Clinging) hexagram is above and the Kan hexagram is below." Han Kangbo said: "The nature of fire is to flare upwards, and the nature of water is to moisten downwards." The virtue of water is to moisten downwards, so it is good at cooperating with people. Also, the upper hexagram of the Jia Ren hexagram is the Xun (Gentle) hexagram, and the inverse hexagram of Xun is the Zhen (Shock) hexagram. In "Shuo Gua", Zhen represents movement, so Zhen represents going. The hidden Zhen should be understood as staying. In the Jia Ren hexagram, the upper hexagram Xun represents the eldest daughter, and the lower hexagram Li represents the middle daughter. Xun and Li both represent women, so they are of the same kind. In "Shuo Gua", Kan represents dragging. "Ye" means pulling. For example, in the Kui (Opposition) hexagram, "Seeing the carriage being dragged and the ox being pulled", Kan has the hexagram image of pulling. Kan and Li are opposite, so Li has the hexagram image of supporting. There is no Gen (Mountain) hexagram image in the Jia Ren hexagram, and the half-hexagram image is highly controversial and should not be easily cited. The lower hexagram of the Jia Ren hexagram is Li, and the third, fourth, and fifth lines form the Li hexagram mutually. Two Li hexagrams overlap, so there is the meaning of supporting each other. In "Shuo Gua", Kan represents adding sorrow and being a heart disease, so it can be extended to "yuan mu". In "Shuo Gua", Kun represents the multitude, so the hexagram image of "qun chou" is taken from the Kun hexagram of this hexagram. Kan is the hidden Li, so there is the meaning of "not leaving". Xun Shuang's annotation: "The meaning of yin and yang, matching the sun and the moon, says: Qian resides in Li and matches the sun to stay. Kun resides in Kan and matches the moon to stay." Kun is in the north in the innate position, and Kan is in the north in the acquired position, so Kun and Kan staying together in the north can be regarded as friends. It is not what Mr. Shang said that when yin and yang meet, they are friends, but they should stay together to be friends. [Collected Annotations] involve the hexagram image of 1049 Sui turning into Wu Wang.

0102坤之睽［邯鄲反言, 父兄出患］釋坤六二"履霜, 堅冰至." 指晉國執政者趙鞅, 欲將在邯鄲的五百戶迁往前晉陽, 遭到族弟趙午的父兄反對. 趙午本人並不反對移民. 趟鞅遷怒處死趙午.［涉叔憂恨］釋家人九三"家人嗃嗃, 悔厲吉." 本詩集句是說趙鞅對趙午父親的干政不滿.  趙午是趙鞅的族弟.  趙午的父親是趙鞅的叔輩.  涉叔, 道藏本, 汲古本, 子書本作涉此, 亦通. 尚注誤以為為涉叔為陳勝及吳廣二人, 也不知父兄何所指.  [卒死不還］釋序卦"睽者, 乖也."  尚注"卦三至五兩目相背, 相背則是視乖.  睽, 反目也." 卒死不還是說趙午被處死在晉陽, 而無法返回邯戰. ［集注］0954謙之兌, 2225晉之革.

0102 坤之睽

简体中文

“邯郸反言，父兄出患” 解释《坤》卦六二爻 “履霜，坚冰至”。指的是晋国执政者赵鞅，想要将在邯郸的五百户迁往前晋阳，遭到族弟赵午的父兄反对。赵午本人并不反对移民。赵鞅迁怒处死了赵午。“涉叔忧恨” 解释《家人》卦九三爻 “家人嗃嗃，悔厉吉”。本诗集句是说赵鞅对赵午父亲的干政不满。赵午是赵鞅的族弟，赵午的父亲是赵鞅的叔辈。“涉叔”，道藏本、汲古本、子书本写作 “涉此”，也通顺。尚注误以为 “涉叔” 是陈胜及吴广二人，也不知道 “父兄” 所指的是谁。“卒死不还” 解释《序卦》“睽者，乖也” 。尚注：“卦的三至五爻两目相背，相背则是视乖。睽，就是反目。”“卒死不还” 是说赵午被处死在晋阳，而无法返回邯郸。[集注] 涉及 0954 谦之兑、2225 晋之革这些卦象。

英文

"Opposing words in Handan, the father and elder brothers cause trouble" interprets the second yin line of the Kun hexagram, "Treading on the frost, the solid ice will come." It refers to Zhao Yang, the ruler of the State of Jin, who wanted to move five hundred households in Handan to the former Jinyang, but was opposed by the father and elder brothers of his cousin Zhao Wu. Zhao Wu himself did not oppose the migration. Zhao Yang vented his anger and executed Zhao Wu. "She Shu's sorrow and hatred" interprets the third yang line of the Jia Ren (Family) hexagram, "The family is strict, there is regret and danger, but it is auspicious." The lines of this poem mean that Zhao Yang was dissatisfied with the interference in politics by Zhao Wu's father. Zhao Wu was Zhao Yang's cousin, and Zhao Wu's father was Zhao Yang's uncle. "She Shu", in the Daocang Edition, the Jigu Edition, and the Zishu Edition, is written as "She Ci", which is also understandable. Shang's annotation mistakenly thought that "She Shu" referred to Chen Sheng and Wu Guang, and also did not know who the "father and elder brothers" referred to. "Dying suddenly and not returning" interprets "Kui means opposition" in "The Order of the Hexagrams". Shang's annotation: "The third to the fifth lines of the hexagram are like two eyes facing opposite directions. Facing opposite directions means being in opposition. Kui means turning against each other." "Dying suddenly and not returning" means that Zhao Wu was executed in Jinyang and could not return to Handan. [Collected Annotations] involve hexagram images such as 0954 Qian turning into Dui and 2225 Jin turning into Ge.

0103坤之蹇[三人逐兔, 各爭有得］是說眾人爭奪權位, 都想捷足先登.  釋坤卦卦辭"元亨, 利牝馬之貞, 君子有攸往."  逐兔比喻爭夺權位.  後漢書袁紹傳"世稱萬人逐兔, 一人獲之.  貪者悉止, 分定故也."  學津本. 四部本, 士禮本, 子書本作三人逐兔.  說卦"坤為眾."  本詩三人取象於坤.  坤之蹇並無震卦.  尚注"震為人, 三四及五上兩半震, 故為二人." 顯然不合理.  ［愛亡善走］是說兔子跑的很快, 很難捕獲.  釋睽初九"悔亡, 喪馬, 勿逐自復."  是說處於睽違孤獨之時, 應有去者不追, 來者不拒的心態.  凡事不可強求.  失去的馬匹, 不必去追逐, 該回來的時候自然會回來.  塞翁失馬, 焉知非福.  火澤睽上卦為離. 繫辭傳"作結繩而為罔罟, 以佃以漁, 蓋取諸離." 此即以網罟設伏針對善跑的兔及鹿. [多獲鹿子］是說不如安裝網兜和套索反而能捕獲許多小鹿.  釋䞿上六"往蹇, 來碩."    愛亡善未走為往蹇, 多獲鹿子為來碩.  南朝梁何遜"逐兔爭先捷. 掎鹿兢因機"捕鹿子通常用網兜, 扯腳索套, 以逸待勞.  程傳"六以陰柔居蹇之極, 冒險極而往, 所以以蹇也.  不往而來, 以六求三, 得陽剛之助. 是以碩也.  蹇之送阨塞窮蹙.  碩, 大也, 寬裕之称.  來則寬大. 其蹇舒矣."  說卦艮為狗, 狗善跑, 故鹿有艮象.  說卦艮為手為指. 故獲得取象於蹇下卦艮. 說卦艮為小石, 為少男.  鹿子體型小, 故有艮象.

0103 坤之蹇

简体中文

“三人逐兔，各争有得” 是说众人争夺权位，都想捷足先登。解释《坤》卦的卦辞 “元亨，利牝马之贞，君子有攸往” 。“逐兔” 比喻争夺权位。《后汉书・袁绍传》有 “世称万人逐兔，一人获之。贪者悉止，分定故也”。学津本、四部本、士礼本、子书本写作 “三人逐兔”。《说卦》中 “坤为众”，本诗中 “三人” 的卦象取自坤卦。坤之蹇卦中并没有震卦。尚注：“震为人，三、四爻及五、上爻两个半震，所以为二人。” 显然不合理。“爱亡善走” 是说兔子跑得很快，很难捕获。解释《睽》卦初九爻 “悔亡，丧马，勿逐自复”。是说处于睽违孤独之时，应有去者不追，来者不拒的心态，凡事不可强求。失去的马匹，不必去追逐，该回来的时候自然会回来。塞翁失马，焉知非福。火泽睽卦上卦为离卦。《系辞传》说 “作结绳而为罔罟，以佃以渔，盖取诸离”，这就是用网罟设伏针对善跑的兔及鹿。“多获鹿子” 是说不如安装网兜和套索反而能捕获许多小鹿。解释《蹇》卦上六爻 “往蹇，来硕” 。“爱亡善未走” 为 “往蹇”，“多获鹿子” 为 “来硕”。南朝梁何逊有 “逐兔争先捷。掎鹿兢因机”，捕鹿子通常用网兜、扯脚索套，以逸待劳。程传：“六爻以阴柔居蹇之极，冒险至极而前往，所以是‘蹇’。不前往而回来，以六爻求三爻，得到阳刚之助，所以是‘硕’。蹇表示困厄阻塞、穷困窘迫。硕，是大的意思，是宽裕的称谓。回来则宽大，其蹇困就舒缓了。”《说卦》中艮为狗，狗善跑，所以鹿有艮的卦象。《说卦》中艮为手、为指，所以 “获得” 的卦象取自蹇卦下卦艮。《说卦》中艮为小石、为少男，鹿子体型小，所以有艮的卦象。

英文

"Three people chase the rabbit, each competing to gain something" means that many people are competing for power and position, all wanting to be the first. It interprets the hexagram statement of the Kun hexagram, "Greatly prosperous, it is beneficial to be steadfast like a female horse, and a gentleman has somewhere to go." "Chasing the rabbit" is a metaphor for competing for power and position. In "The Book of the Later Han・The Biography of Yuan Shao", there is "It is said that when ten thousand people chase a rabbit, one person catches it. The greedy ones all stop, because the division is determined." In the Xuejin Edition, the Sibu Edition, the Shili Edition, and the Zishu Edition, it is written as "Three people chase the rabbit". In "Shuo Gua", "Kun represents the multitude." The hexagram image of "three people" in this poem is taken from the Kun hexagram. There is no Zhen (Shock) hexagram in the Kun Zhi Jian (Obstruction) hexagram. Shang's annotation: "Zhen represents people. The third and fourth lines and the fifth and upper lines form two half-Zhen hexagrams, so it represents two people." Obviously, this is unreasonable. "The rabbit is good at running and hard to catch" means that the rabbit runs very fast and is difficult to capture. It interprets the first yang line of the Kui (Opposition) hexagram, "The regret disappears, the horse is lost, do not chase it, it will return by itself." It means that when in a state of opposition and loneliness, one should have the mentality of not chasing those who leave and not rejecting those who come, and not force things. The lost horse does not need to be chased, and it will come back when it is time. Losing a horse may turn out to be a blessing in disguise. The upper hexagram of the Huo Ze Kui (Opposition of Fire and Lake) hexagram is the Li (Clinging) hexagram. In "The Commentary on the Appended Phrases", it is said, "Making ropes into nets for hunting and fishing, probably taking it from the Li hexagram." This is using nets to set traps for rabbits and deer that are good at running. "Catching many fawns" means that it is better to install nets and nooses, and then many fawns can be caught. It interprets the upper yin line of the Jian (Obstruction) hexagram, "Going is difficult, coming is prosperous." "The rabbit is good at running and has not been caught" is "going is difficult", and "catching many fawns" is "coming is prosperous". He Xun of the Liang Dynasty in the Southern Dynasties had the lines "Chasing the rabbit, competing to be the first; Catching the deer, seizing the opportunity". Usually, nets and foot ropes are used to catch fawns, waiting for the right moment with ease. Cheng's commentary: "The sixth line, with yin softness at the extreme of obstruction, takes the extreme risk and goes forward, so it is 'obstruction'. Not going forward but coming back, using the sixth line to seek the third line, getting the help of yang firmness, so it is'successful'. 'Jian' represents hardship, obstruction, poverty, and distress.'Shuo' means big, which is a term for being 宽裕. Coming back means being broad, and the hardship of 'Jian' is relieved." In "Shuo Gua", Gen represents a dog, and a dog is good at running, so the deer has the hexagram image of Gen. In "Shuo Gua", Gen represents hands and fingers, so the hexagram image of "catching" is taken from the lower hexagram Gen of the Jian hexagram. In "Shuo Gua", Gen represents small stones and young boys. The fawn is small in size, so it has the hexagram image of Gen.

0104坤之解［北辰紫宮, 衣冠立中］釋坤六五象"黃裳元吉, 文在中也."  ［含和建德］釋蹇象"山上有水, 蹇. 君子以反身脩德."  ［常受天福］釋解六五"君子維有解, 吉.  有孚于小人."  程傳"六五居尊位, 為解之主, 人君之解也.  此人君通言之,  君子所親比者必君子也, 所解去者必小人也, 故君子維有解, 則吉也.  小人去. 則君子進矣.  有孚者, 世云見驗也, 可驗之于小人, 小人之党去, 則是君子能有解也.  小人去, 則君子自進, 正道自行, 天下不足治也."［集注］0084坤之觀, 0299需之夬, 0581履之需, 0898謙之坤, 3495豐之蹇.

0104《坤之解》 中 “北辰紫宫，衣冠立中” ，解释《坤》卦六五爻的爻象 “黄裳元吉，文在中也（黄色的下裳，至为吉祥，文采蕴含于其中）” 。“含和建德” ，解释《蹇》卦的卦象 “山上有水，蹇。君子以反身修德（山上有水，象征着蹇难。君子因此要反省自身，修养德行）” 。“常受天福” ，解释《解》卦六五爻 “君子维有解，吉。 有孚于小人（君子有所解除，吉祥。对小人也有诚信）” 。程颐的传注说：“六五爻居于尊贵的位置，是解除蹇难的主宰，这是君主解除蹇难的情况。这里从君主的角度来说，君子所亲近、亲附的必然是君子，所解除、去除的必然是小人，所以君子有所解除，就会吉祥。小人被去除了，那么君子就会得到进用。‘有孚’ ，世人说就是得到验证的意思，可以在小人身上得到验证，小人的朋党被去除，那就是君子能够有所解除。小人被去除了，那么君子自然就会得到进用，正道自然就能得以推行，天下也就不难治理了。” 【集注】（相关的还有）0084《坤之观》 ，0299《需之夬》 ，0581《履之需》 ，0898《谦之坤》 ，3495《丰之蹇》 。

英文：In "Kun Zhi Jie" of 0104, "Bei Chen Zi Gong, Yi Guan Li Zhong" explains the Yao Xiang (the image of the line) of the fifth line of the sixth Yao in Hexagram Kun: "Huang Shang Yuan Ji, Wen Zai Zhong Ye (The yellow lower garment is extremely auspicious, and the literary grace is contained within)". "Han He Jian De" explains the Hexagram Xiang (the image of the hexagram) of Hexagram Jian: "Shan Shang You Shui, Jian. Junzi Yi Fan Shen Xiu De (There is water on the mountain, which symbolizes hardship. The gentleman should reflect on himself and cultivate his moral character because of this)". "Chang Shou Tian Fu" explains the fifth line of the sixth Yao in Hexagram Jie: "Junzi Wei You Jie, Ji. You Fu Yu Xiao Ren (The gentleman has the act of relieving, and it is auspicious. He has trustworthiness towards the petty people)". Cheng Yi's commentary says: "The fifth line of the sixth Yao is in a noble position and is the master of relieving hardship. This is the situation of the monarch relieving hardship. Here, it is explained from the perspective of the monarch. The people that the gentleman gets close to and attaches to must be gentlemen, and the people that the gentleman relieves and removes must be petty people. So when the gentleman has the act of relieving, it will be auspicious. When the petty people are removed, then the gentlemen will be promoted. 'You Fu', as people say, means being verified. It can be verified on the petty people. When the clique of the petty people is removed, it means that the gentleman can have the act of relieving. When the petty people are removed, then the gentlemen will naturally be promoted, the right path will naturally be carried out, and it is not difficult to govern the world." [Collected Annotations] (The related ones also include) "Kun Zhi Guan" of 0084, "Xu Zhi Kuai" of 0299, "Lv Zhi Xu" of 0581, "Qian Zhi Kun" of 0898, and "Feng Zhi Jian" of 3495.

0105坤之損［拜跪請免, 不得其哺］是說跪拜請求免除兵役, 不得逃亡.  翟云" 哺, 當作逋." 逋為逃亡. 可參考訟九二"歸而逋."  本詩前二句釋坤卦辭"元亨, 利牝馬之貞, 君子有攸往."  ［俛首銜枚］是說低頭含著筷子. 釋解初六"無咎."  俛首：低頭. 文選賈誼過秦論"百越之君, 俛首係頸, 委命下吏."  古代行軍襲敵時, 令軍士把箸橫銜在口中, 以防喧嘩.  史記高祖本紀"夜晚銜枚擊項粱." ［低頭北去］是說向北方邊塞祕密行軍而去.  釋初九"已事遄往, 無咎, 酌損之." 朱子本義"輟所為之事而速往, 益智之." 與本來詩旨相同."  而程傳認為"事既巳則速去之, 不居其功, 乃无咎也." 以朱子本義為妥.   ［集注］0951謙之豐.

0105 坤之损

简体中文

“拜跪请免，不得其哺” 意思是跪拜请求免除兵役，不得逃亡。翟云：“哺，应当是‘逋’。”“逋” 是逃亡的意思。可参考《讼》卦九二爻 “归而逋”。本诗前两句解释《坤》卦的卦辞 “元亨，利牝马之贞，君子有攸往”。“俛首衔枚” 是说低下头含着筷子。解释《解》卦初六爻 “无咎”。“俛首” 即低头，《文选・贾谊 < 过秦论 >》有 “百越之君，俛首系颈，委命下吏”。古代行军袭击敌人时，让军士把筷子横衔在口中，以防喧哗。《史记・高祖本纪》有 “夜晚衔枚击项梁”。“低头北去” 是说向北方边塞秘密行军而去。解释《损》卦初九爻 “已事遄往，无咎，酌损之”。朱子《本义》说 “停下正在做的事而迅速前往，是明智的”，与原本诗的主旨相同。而程传认为 “事情完成后就迅速离开，不居功，才没有过错”。以朱子《本义》的解释更为妥当。[集注] 涉及 0951 谦之丰这一卦象。

英文

"Kneeling and begging for exemption, not being able to flee" means kneeling and begging to be exempted from military service, and not being allowed to flee. Zhai Yun said: "Bu should be 'Bu'." "Bu" means fleeing. It can refer to the second yang line of the Song (Lawsuits) hexagram, "Returning and fleeing". The first two lines of this poem interpret the hexagram statement of the Kun hexagram, "Greatly prosperous, it is beneficial to be steadfast like a female horse, and a gentleman has somewhere to go." "Bending the head and holding a piece of wood in the mouth" means lowering the head and holding a chopstick in the mouth. It interprets the first yin line of the Jie (Release) hexagram, "No blame." "Fushou" means lowering the head. In "Guo Qin Lun" by Jia Yi in "Wen Xuan", there is "The rulers of the Baiyue knelt down, tied their necks, and entrusted their lives to the lower officials." In ancient times, when the army attacked the enemy, the soldiers were ordered to hold a chopstick horizontally in their mouths to prevent noise. In "The Records of the Grand Historian · The Basic Annals of Emperor Gaozu", there is "At night, holding pieces of wood in their mouths, they attacked Xiang Liang." "Lowering the head and going north" means secretly marching towards the northern border. It interprets the first yang line of the Sun (Decrease) hexagram, "Having finished the matter, go quickly, no blame, decrease appropriately." Zhu Xi's "Ben Yi" said: "Stopping the ongoing matter and going quickly is wise", which is the same as the original intention of the poem. However, Cheng's commentary believes that "After the matter is completed, leave quickly and do not take credit, then there will be no fault." Zhu Xi's "Ben Yi" is more appropriate. [Collected Annotations] involve the hexagram image of 0951 Qian turning into Feng.

0106坤之益［鶴盜我珠, 逃於東隅］䆁坤六四象"括囊無咎, 慎不害也." 孫柔之瑞應圖曰"晉平公鼓琴, 有玄鶴二八而下, 銜明珠舞於庭, 一鶴失珠, 覓得而走, 師曠掩口而笑." 是說晉平公舞琴. 有16隻黑鶴自天而降. 其中一隻黑鶴偷走宮庭中的夜明珠, 逃往洛陽.   東隅, 參照豫之明夷. 賁之无妄及剝之豫, 應為東都.  東都為今洛陽市.  晉平公時國都位於今山西運城侯馬市.  運城至山東聊城大約611公里.  運城至洛陽大約224公里.  ［求之郭墟］是說捨近求遠, 不到大都會洛陽去找夜明珠, 反而前往山東聊城郭氏荒廢的城址尋找.  釋損九二"利貞, 征凶, 弗損, 益之." 宜守住既有, 不宜進取.  安於現狀, 未必不利.  求我郭墟語出新序雜事四"桓公日：郭者何為墟？野人曰：善善而不能行使. 惡惡而不能去, 是以為墟."諷刺人們善惡不分, 又不能擇善而行.  郭國位於今山東聊城一帶, 公元前670年滅亡於齊.［不見所居］是說玄鶴逃到洛陽, 卻到位於山東的郭國廢墟尋找, 當然找不到玄鶴的蹤影.  釋益上九爻"莫益之, 或擊之. 立心勿恆, 凶."  言無所助益, 反而受害, 做事沒有恆心, 所以為凶.  繫辭下對於本爻,  有如下評論"君子安其身而後動, 易其心而後語, 定其心而後求.  君子修此三者, 故全也.  危以動, 則民不與也.  懼以語, 則民不應也.  無交而求. 則民不與也.  莫之與, 則傷之者至矣.  易曰：莫益之. 或擊之,  立心勿恆, 凶."［集注］0996豫之明夷, 1369賁之無妄, 1424剝之豫.

0106 坤之益

简体中文

“鹤盗我珠，逃于东隅” 阐释《坤》卦六四爻的爻象 “括囊无咎，慎不害也”。孙柔之《瑞应图》说：“晋平公弹琴，有十六只玄鹤飞下，衔着明珠在庭院中起舞，一只鹤丢失了珠子，找到后就逃走了，师旷掩口而笑。” 这是说晋平公弹琴时，有 16 只黑鹤从天而降，其中一只黑鹤偷走宫廷中的夜明珠，逃往洛阳。“东隅”，参照《豫之明夷》《贲之无妄》及《剥之豫》，应该是东都，东都为现今的洛阳市。晋平公时国都位于现今山西运城侯马市，运城到山东聊城大约 611 公里，运城到洛阳大约 224 公里。“求之郭墟” 是说舍近求远，不到大都会洛阳去找夜明珠，反而前往山东聊城郭氏荒废的城址寻找。解释《损》卦九二爻 “利贞，征凶，弗损，益之”。意思是适宜守住既有，不宜进取，安于现状，未必不利。“求我郭墟” 出自《新序・杂事四》“桓公日：郭者何为墟？野人曰：善善而不能行使。恶恶而不能去，是以为墟。” 讽刺人们善恶不分，又不能择善而行。郭国位于今山东聊城一带，公元前 670 年被齐国灭亡。“不见所居” 是说玄鹤逃到洛阳，却到位于山东的郭国废墟寻找，当然找不到玄鹤的踪影。解释《益》卦上九爻 “莫益之，或击之。立心勿恒，凶”。意思是没有什么助益，反而受到攻击，做事没有恒心，所以是凶。《系辞下》对于本爻有如下评论 “君子安其身而后动，易其心而后语，定其心而后求。君子修此三者，故全也。危以动，则民不与也。惧以语，则民不应也。无交而求，则民不与也。莫之与，则伤之者至矣。易曰：莫益之。或击之，立心勿恒，凶。”[集注] 涉及 0996 豫之明夷、1369 贲之无妄、1424 剥之豫这些卦象。

英文

"The crane stole my pearl and fled to the east" interprets the image of the fourth yin line of the Kun hexagram, "Tie up the bag, no blame, and being cautious will not cause harm." Sun Rouzhi's "Rui Ying Tu" said: "Duke P'ing of Jin played the qin. Sixteen black cranes flew down, holding bright pearls and dancing in the courtyard. One crane lost the pearl, found it and then fled. Shi Kuang covered his mouth and laughed." This means that when Duke P'ing of Jin played the qin, 16 black cranes descended from the sky, and one of the black cranes stole the night pearl in the palace and fled to Luoyang. "Dongyu", referring to "Yu Zhi Ming Yi", "Bi Zhi Wu Wang", and "Bo Zhi Yu", should be the Eastern Capital, which is the current Luoyang City. During the time of Duke P'ing of Jin, the capital was located in Houma City, Yuncheng, Shanxi Province. It is about 611 kilometers from Yuncheng to Liaocheng, Shandong Province, and about 224 kilometers from Yuncheng to Luoyang. "Searching in the Ruins of Guo" means seeking something far away while neglecting the near. Instead of looking for the night pearl in the metropolis of Luoyang, one goes to the abandoned city site of the Guo family in Liaocheng, Shandong Province. It interprets the second yang line of the Sun (Decrease) hexagram, "It is beneficial to be steadfast, it is ominous to go on an expedition, do not decrease, but increase." It means it is appropriate to hold on to what one has, not to be aggressive. Being content with the status quo may not be disadvantageous. "Qiu Wo Guo Xu" is from "Xin Xu · Za Shi Si": "Duke Huan said: Why is Guo a ruin? The rustic said: They liked the good but couldn't use it. They hated the bad but couldn't get rid of it, so it became a ruin." It satirizes that people cannot distinguish between good and evil and cannot choose the good to follow. The State of Guo was located in the area of present-day Liaocheng, Shandong Province and was destroyed by the State of Qi in 670 BC. "Not seeing where it lives" means that the black crane fled to Luoyang but searched in the ruins of the State of Guo in Shandong. Of course, it couldn't find the trace of the black crane. It interprets the upper yang line of the Yi (Increase) hexagram, "No one helps him, and someone attacks him. Having an unsteady mind, it is ominous." It means there is no help, but instead, there is an attack. Having no perseverance in doing things, so it is ominous. "The Commentary on the Appended Phrases, Part Two" has the following comment on this line: "A gentleman stabilizes his body before taking action, calms his mind before speaking, and determines his mind before making a request. A gentleman cultivates these three things, so he is complete. If he acts in a dangerous situation, the people will not support him. If he speaks out of fear, the people will not respond. If he makes a request without having a relationship, the people will not support him. If no one supports him, then those who harm him will come. The Book of Changes says: No one helps him. Someone attacks him. Having an unsteady mind, it is ominous." [Collected Annotations] involve hexagram images such as 0996 Yu turning into Ming Yi, 1369 Bi turning into Wu Wang, and 1424 Bo turning into Yu.

0107坤之夬［一簧兩舌, 妄言謬訣］釋坤六四"括囊, 無咎無譽." 一簧兩舌, 如簧之舌. 語出詩經小雅"巧言如簧, 顏之厚矣." 形容花言巧語, 滔滔不絕, 舌頭靈巧, 像簧片一樣. 能發出動聽的樂音.  訣似為語之誤.  妄言即謬語.  漢陸賈新語明誠"謬語出于口, 則亂及萬里."  ［三姦成虎］是說連續三位姦人說街上出現老虎, 就使人相信街上真有老虎. 比喻謠言再三重複, 亦能使人信以為真. 釋益上九"莫益之, 或擊之.  立心勿恆, 凶."   戰國策魏策二"龎蔥與太子質於邯鄲, 謂魏王曰：今一人言市有虎, 王信之乎？ 王曰：否.  二人言市有虎, 王信之乎？ 王曰：寡人疑之矣.  三人言市有虎, 王信之乎？王曰：寡人信之矣.  龎蔥曰：夫市之無虎明矣, 然而三人言而成虎.  今邯鄲去大梁也遠於市, 而議臣者過於三人矣.  願王察之矣.  王曰：寡人自為知.  於是辭行, 而讒先至.  後太子罷質, 果不得見." 此段史實諷刺魏惠王無識人之明, 立心勿恆,  即使龎蔥醒他三人成虎, 仍然不願意召見龎蔥. ［曾母投杼］釋夬九四象"其行次且, 位不當也.  聞言不信, 聰不明也." 曾母臀部受傷, 行走艱難.  是因為處置不當.  傳聞疑似之言, 豈可輕信？ 不夠聰明.  本詩句是說眾人誤傳曾子殺人, 曾母也會嚇得扔下杼機跳牆而走. 典出戰國策秦策第二.  謂流言可畏.  杼為織布時往返牽引橫線的梭, 兩頭尖, 中間粗, 像棗核形.   ［集注］0385師之亁, 3590巽之訟.

0107 坤之夬

简体中文

“一簧两舌，妄言谬訣” 解释《坤》卦六四爻 “括囊，无咎无誉”。“一簧两舌” 即如簧之舌，出自《诗经・小雅》“巧言如簧，颜之厚矣”，形容花言巧语，滔滔不绝，舌头灵巧，像簧片一样能发出动听的乐音。“訣” 似乎是 “语” 的错误，“妄言” 就是 “谬语”。汉陆贾《新语・明诚》有 “谬语出于口，则乱及万里”。“三奸成虎” 是说连续三位奸人说街上出现老虎，就使人相信街上真有老虎，比喻谣言再三重复，也能使人信以为真。解释《益》卦上九爻 “莫益之，或击之。立心勿恒，凶”。《战国策・魏策二》有 “庞葱与太子质于邯郸，谓魏王曰：今一人言市有虎，王信之乎？王曰：否。二人言市有虎，王信之乎？王曰：寡人疑之矣。三人言市有虎，王信之乎？王曰：寡人信之矣。庞葱曰：夫市之无虎明矣，然而三人言而成虎。今邯郸去大梁也远于市，而议臣者过于三人矣。愿王察之矣。王曰：寡人自为知。于是辞行，而谗先至。后太子罢质，果不得见。” 此段史实讽刺魏惠王无识人之明，立心不恒，即使庞葱提醒他三人成虎，仍然不愿意召见庞葱。“曾母投杼” 解释《夬》卦九四爻的爻象 “其行次且，位不当也。闻言不信，聪不明也”。“曾母” 臀部受伤，行走艰难，是因为处置不当。传闻疑似之言，岂可轻信？这是不够聪明的表现。本诗句是说众人误传曾子杀人，曾母也会吓得扔下杼机跳墙而走，典出《战国策・秦策第二》，说明流言可畏。“杼” 是织布时往返牵引横线的梭，两头尖，中间粗，像枣核形。[集注] 涉及 0385 师之干、3590 巽之讼这些卦象。

英文

"One reed and two tongues, speaking false words" interprets the fourth yin line of the Kun hexagram, "Tie up the bag, no blame and no praise." "One reed and two tongues" means a tongue like a reed, from "Deceitful words are like a reed pipe, and their faces are so thick" in "The Book of Songs・Xiao Ya", describing someone who talks glibly, non-stop, with a 灵巧 tongue like a reed that can make pleasant sounds. "Jue" seems to be a mistake for "yu", and "wang yan" means "false words". In "Xin Yu・Ming Cheng" by Lu Jia of the Han Dynasty, there is "If false words come out of the mouth, chaos will spread far and wide." "Three treacherous people make a tiger" means that if three treacherous people successively say that there is a tiger in the street, people will believe that there is really a tiger in the street, which is a metaphor that if a rumor is repeated over and over again, people will believe it to be true. It interprets the upper yang line of the Yi (Increase) hexagram, "No one helps him, and someone attacks him. Having an unsteady mind, it is ominous." In "The Strategies of the Warring States・The Second Chapter of the Wei Ce": "Pang Cong and the crown prince were held hostage in Handan. He said to King Hui of Wei: Now, if one person says there is a tiger in the market, will Your Majesty believe it? The king said: No. If two people say there is a tiger in the market, will Your Majesty believe it? The king said: I have some doubts. If three people say there is a tiger in the market, will Your Majesty believe it? The king said: I will believe it. Pang Cong said: It is obvious that there is no tiger in the market, but when three people say so, it becomes a tiger. Now Handan is farther from Daliang than the market, and there are more than three people who talk about me. I hope Your Majesty will examine it. The king said: I know it myself. Then he took his leave, and the slander came first. Later, when the crown prince's hostage-taking ended, he really could not see the king." This historical fact satirizes King Hui of Wei for his lack of ability to recognize people and his unsteady mind. Even though Pang Cong reminded him of the saying "three people make a tiger", he still refused to summon Pang Cong. "Zeng Mu Tou Zhu" interprets the image of the fourth yang line of the Kuai (Resolution) hexagram, "His steps are hesitant, because his position is not appropriate. He does not believe what he hears, and his hearing is not sharp." "Zeng Mu" had an injury on her buttocks and walked with difficulty because of improper handling. How can one easily believe a suspected rumor? This shows a lack of intelligence. This line means that when people wrongly spread the rumor that Zeng Zi killed someone, Zeng Mu would be so frightened that she would drop the shuttle and jump over the wall. This 典故 is from "The Second Chapter of the Qin Ce in The Strategies of the Warring States", illustrating that rumors are fearsome. "Zhu" is the shuttle used to pull the horizontal thread back and forth when weaving. It is pointed at both ends and thick in the middle, shaped like a jujube pit. [Collected Annotations] involve hexagram images such as 0385 Shi turning into Gan and 3590 Xun turning into Song.

0108坤之姤［孤獨特處］是說隻身獨處.䆁坤六四"括囊, 無咎無譽."［莫與為旅］［莫依為輔］釋夬大象"澤上于天, 夬.  君子以施祿及下, 居德則忌."  勉勵君子之施恩澤於下,  不要居德不施. ＇本詩句依集注四例應為"莫依為輔. ［身日勞苦］釋姤上九"姤其角, 吝, 無咎." 言遇過合之逍已達成窮極, 有麻煩而沒有災難.  郭注"此爻居姤卦的極位, 高居不於上, 與下無應, 姤道已窮, 故言有吝.  又因為其遠離初六輕浮小人, 故可遠禍而無咎."   劉注"上九爻動,  有大過卦之象.  遠離危機, 不至如此.  大難來時, 亦無大善之策, 能遠離避開. 也是運氣." 後二句［使布五穀, 陰陽順序］依集注四例應為𧗠文.  ［ 集注］2284明夷之姤, 2676益之艮, 2730夬之益, 3135革之既濟.

0108 坤之姤

简体中文

“孤独特处” 意思是只身独处，阐释《坤》卦六四爻 “括囊，无咎无誉”。“莫与为旅”“莫依为辅” 解释《夬》卦的大象辞 “泽上于天，夬。君子以施禄及下，居德则忌”。意在勉励君子向下面的人施予俸禄和恩泽，不要只居有德之名而不施行恩惠。根据集注的四个例子，本诗句应为 “莫依为辅” 。“身日劳苦” 解释《姤》卦上九爻 “姤其角，吝，无咎”。意思是说遇到相遇和合之道已经达到了穷尽的地步，会有一些麻烦但没有灾祸。郭注：“此爻处于姤卦的极位，高高在上，与下面的爻没有呼应，姤卦所体现的相遇之道已穷尽，所以说有遗憾。又因为它远离初六爻的轻浮小人，所以能够远离灾祸而没有咎害。” 刘注：“上九爻变动，会有大过卦的卦象。远离危机的话，不至于这样。大难来临的时候，也没有特别好的办法，如果能远离避开，那也是运气。” 后两句 “使布五谷，阴阳顺序” 根据集注的四个例子应为衍文（即多余的文字）。[集注] 涉及 2284 明夷之姤、2676 益之艮、2730 夬之益、3135 革之既济这些卦象。

英文

"Being alone and in a unique situation" means being alone, interpreting the fourth yin line of the Kun hexagram, "Tie up the bag, no blame and no praise." "Having no one to travel with" and "Having no one to rely on as assistance" interpret the great image statement of the Kuai (Resolution) hexagram, "The lake is above the sky, representing Kuai. A gentleman should bestow rewards and kindness on the subordinates, and it is taboo to just hold the name of virtue without giving." According to the four examples in the collected annotations, this line should be "Having no one to rely on as assistance." "The body is laborious every day" interprets the upper yang line of the Gou (Encounter) hexagram, "Encountering at the corner, there is regret, no blame." It means that when the way of encounter and harmony has reached the point of exhaustion, there will be some troubles but no disasters. Guo's annotation: "This line is at the extreme position of the Gou hexagram, high above and has no response from the lower lines. The way of encounter represented by the Gou hexagram has been exhausted, so it is said there is regret. Also, because it is far away from the frivolous and small person represented by the first yin line, it can stay away from disasters and have no blame." Liu's annotation: "When the upper yang line changes, there will be the image of the Da Guo (Great Excess) hexagram. If it stays away from the crisis, it won't be like this. When a great disaster comes, there is no particularly good solution. If it can stay away and avoid it, that's also luck." The last two lines, "Sowing the five grains, the yin and yang are in order", according to the four examples in the collected annotations, should be redundant characters. [Collected Annotations] involve hexagram images such as 2284 Ming Yi turning into Gou, 2676 Yi turning into Gen, 2730 Kuai turning into Yi, and 3135 Ge turning into Ji Ji.

0109坤之萃［褰衣涉河, 水深漬罷］是說提起衣裳涉水, 水深浸衣而作罷.  釋坤六四象"括囊無咎, 慎不害也."  劉注"繫辭傳稱"四多懼, 近也."  括囊, 靜默周嚴無礙.  確保安全之後, 俟機再出手, 還有可能獲利, 進而囊括一切.  本爻變為豫卦, 卦辭"利建侯行師." 預測, 預備, 豫樂, 早在料算之中.  正所謂錦囊妙計是也.  文言傳稱"天地變化, 草木蕃, 賢人隱.  易曰括囊, 无咎无譽.  篕言𧫴也." 都得防範變生不測." 褰為提起衣裳, 詩鄭風褰裳"子惠思我, 褰裳涉溱."  漬: 浸泡.  三國志華佗傳"漬手其中." 罷: 玉篇, 休也, 已也.  易中孚"或鼓或罷." ［賴遇舟子]是說幸好遇到般伕.   釋姤彖"姤, 遇也." 賴為幸賴, 幸虧, 依靠.  漢楊惲報孫會宗書"幸賴先人餘業, 得備宿業." 舟子為船伕, 詩經邶風匏有苦葉"招招舟子, 人涉卬否."［濟脫無他] 是說渡河脫險, 沒有其他變故.  䆁萃六二"引吉, 無咎, 孚乃利用禴."  黃注"受人牽引相聚, 可獲吉祥, 不致咎害, 只要心存誠信, 即使微薄的禴祭, 也利于獻享神靈.  禴為殷之春祭, 可參考禮記王制.  禴為周之夏祭, 可參考周禮春官大宗伯.  兩說不同.  周制為何改變祭祀的名稱, 至今尚無合理的解釋.  禴通礿, 薄也.  因為"春物未成, 祭品鮮薄." 夏季物產豐饒, 不宜用禴指夏祭.  另詩小雅天保"禴祠烝嘗"從順序上看, 即使在周代禴祭亦應指春祭而言. 劉注"禴為薄祭, 一般在夏日暑熱時節進行供品, 一切從簡.  比喩六二不花什麼成本, 即可成為萃聚要角. 居六卦之中, 篤定依時中之道行事.  本爻動, 恰值宜變成困局, 養望靜待整合前, 會有段困乏期.  處此地位而無整合大局的見識, 也會長期受困."［集注］0365訟之萃, 0699泰之渙, 1275觀之渙, 1372賁之大過, 1430剝之賁, 2439蹇之師, 3624巽之解. 

0109 坤之萃

简体中文

“褰衣涉河，水深渍罢” 意思是提起衣裳涉水过河，因为水太深浸湿了衣裳而作罢。解释《坤》卦六四爻的爻象 “括囊无咎，慎不害也”。刘注：“《系辞传》称‘四多惧，近也’。‘括囊’意味着沉默周全严密没有阻碍。确保安全之后，等待时机再行动，还有可能获得利益，进而囊括一切。本爻变为豫卦，卦辞是‘利建侯行师’。预测、预备、豫乐，都早在预料算计之中。正所谓锦囊妙计。《文言传》称‘天地变化，草木蕃，贤人隐。易曰括囊，无咎无誉。谨言慎行’，都得防范发生不测之事。”“褰” 是提起衣裳的意思，《诗经・郑风・褰裳》有 “子惠思我，褰裳涉溱”。“渍” 是浸泡的意思，《三国志・华佗传》有 “渍手其中”。“罢”，《玉篇》解释为 “休也，已也”，《易经・中孚》有 “或鼓或罢”。“赖遇舟子” 意思是幸好遇到船夫。解释《姤》卦的彖辞 “姤，遇也”。“赖” 是幸赖、幸亏、依靠的意思，汉・杨恽《报孙会宗书》有 “幸赖先人余业，得备宿卫”。“舟子” 是船夫的意思，《诗经・邶风・匏有苦叶》有 “招招舟子，人涉卬否”。“济脱无他” 意思是渡河脱险，没有其他变故。阐释《萃》卦六二爻 “引吉，无咎，孚乃利用禴”。黄注：“受到他人牵引相聚，可以获得吉祥，不会导致咎害，只要心存诚信，即使是微薄的‘禴祭’，也有利于向神灵献祭。‘禴’是殷代的春祭，可参考《礼记・王制》；‘禴’是周代的夏祭，可参考《周礼・春官・大宗伯》。两种说法不同。周代为什么改变祭祀的名称，至今还没有合理的解释。‘禴’通‘礿’，是薄的意思。因为‘春物未成，祭品鲜薄’。夏季物产丰饶，不宜用‘禴’来指代夏祭。另外《诗经・小雅・天保》有‘禴祠烝尝’，从顺序上看，即使在周代‘禴祭’也应该指的是春祭。” 刘注：“‘禴’是薄祭，一般在夏日暑热时节进行，供品一切从简。比喻六二爻不花费什么成本，就可以成为萃聚的关键角色。处于六爻的中间位置，笃定地依照‘时中’之道行事。本爻变动，恰好适宜变成困局，在培养声望、静待整合之前，会有一段困乏期。处于这个地位却没有整合大局的见识，也会长期受困。”[集注] 涉及 0365 讼之萃、0699 泰之涣、1275 观之涣、1372 贲之大过、1430 剥之贲、2439 蹇之师、3624 巽之解这些卦象。

英文

"Lifting the clothes and wading across the river, stopping because the water is deep and soaks the clothes" interprets the image of the fourth yin line of the Kun hexagram, "Tie up the bag, no blame, and being cautious will not cause harm." Liu's annotation: "The 'Commentary on the Appended Phrases' says, 'The fourth line often brings fear because it is close to the upper and lower lines.' 'Tie up the bag' means being silent, comprehensive, strict, and without obstruction. After ensuring safety, waiting for the right moment to act, there is still a possibility of obtaining benefits and then encompassing everything. This line changes into the Yu (Auspicious Anticipation) hexagram, and the hexagram statement is 'It is beneficial to establish a marquis and lead an army.' Prediction, preparation, and auspicious anticipation are all within the expected calculation. It is just like a clever plan. The 'Commentary on the Words of the Book of Changes' says, 'Heaven and Earth change, the plants and trees thrive, and the worthy people hide. The Book of Changes says tie up the bag, no blame and no praise. Be cautious in words and deeds.' All need to guard against unexpected events." "Qian" means lifting the clothes. In "Qian Shang" of "The Book of Songs · Zheng Feng", there is "If you love and miss me, lift your clothes and wade across the Zhen River." "Zi" means soaking. In "The Biography of Hua Tuo" in "The Records of the Three Kingdoms", there is "Soak the hands in it." "Ba", according to "Yu Pian", means "rest, stop". In the "Zhong Fu" hexagram of the Book of Changes, there is "Sometimes drumming, sometimes stopping." "Fortunately meeting the boatman" means luckily meeting the boatman. It interprets the judgment of the Gou (Encounter) hexagram, "Gou means encounter." "Lai" means luckily relying on, being fortunate, and depending on. In "The Letter to Sun Huizong" by Yang Yun of the Han Dynasty, there is "Fortunately relying on the remaining property of my ancestors, I was able to serve as a palace guard." "Zhouzi" means a boatman. In "Pao You Ku Ye" of "The Book of Songs · Bei Feng", there is "Waving to the boatman, others are wading across, but I am not." "Crossing the river and getting out of danger without other accidents" interprets the second yin line of the Cui (Gathering) hexagram, "Being led is auspicious, no blame, and it is beneficial to use the simple sacrifice when there is trust." Huang's annotation: "Being led by others and gathering together can bring auspiciousness and will not cause blame. As long as there is trust in the heart, even a meager 'Yue sacrifice' is beneficial for offering sacrifices to the gods. 'Yue' is the spring sacrifice in the Yin Dynasty, which can be referred to in 'The Book of Rites · Wang Zhi'; 'Yue' is the summer sacrifice in the Zhou Dynasty, which can be referred to in 'The Rites of Zhou · Spring Official · Da Zong Bo'. The two statements are different. Why the Zhou Dynasty changed the name of the sacrifice still has no reasonable explanation so far. 'Yue' is the same as 'Yue', meaning thin. Because 'the spring things are not yet mature, and the sacrificial offerings are thin and fresh.' The summer is rich in products, and it is not appropriate to use 'Yue' to refer to the summer sacrifice. In addition, in 'Tian Bao' of 'The Book of Songs · Xiao Ya', there is 'Yue Ci Zheng Chang'. Judging from the order, even in the Zhou Dynasty, the 'Yue sacrifice' should refer to the spring sacrifice." Liu's annotation: "'Yue' is a thin sacrifice, generally carried out in the hot summer season, and the offerings are all simple. It is a metaphor that the second yin line of the Cui hexagram can become a key role in gathering without spending much cost. Being in the middle position of the six lines, it firmly follows the principle of 'being timely and in the middle'. When this line changes, it is just appropriate to turn into a difficult situation. Before cultivating prestige and waiting for integration, there will be a period of hardship. Being in this position without the vision of integrating the overall situation will also be trapped for a long time." [Collected Annotations] involve hexagram images such as 0365 Song turning into Cui, 0699 Tai turning into Huan, 1275 Guan turning into Huan, 1372 Bi turning into Da Guo, 1430 Bo turning into Bi, 2439 Jian turning into Shi, and 3624 Xun turning into Jie.

0110坤之升［憑河登山］是說衛文公涉水渡河, 登上楚丘.  釋坤初六"履霜, 堅冰至."  憑河為涉水渡河, 參見詩雅小旻"不敢暴虎, 不敢憑河."  所謂登山是指景山與京, 是在楚丘的大山與高丘.［道路阻難］是說道路難走.  釋萃初六象"乃亂乃萃, 其志亂也."［求事少便］是說復國之事已有初步進展, 使百姓有安居之所.  釋升九三"升虛邑." 言堅持正道上升, 將𣈱通無阻.  依說文解字注"便, 安也." 所謂求事少便是指衛福文公帶領百姓復國中興之事, 已稍有進步展, 使百姓有安居之所.  本詩出自詩經鄘風定之方中"升彼虚矣, 以望楚矣." 毛詩序"美衛文公也.  衛為狄所滅, 東徙渡河, 野處漕邑.  齊桓公攘戎狄而封之文公, 徙居楚丘, 始建城市而營宮室, 得其時制, 百姓說之, 國家殷富焉." 本詩與詩經定之方中及易經升卦九三, 三位一體.

0110 坤之升

简体中文

“凭河登山” 意思是说卫文公涉水渡河，登上楚丘。解释《坤》卦初六爻 “履霜，坚冰至”。“凭河” 是涉水渡河的意思，参见《诗经・小雅・小旻》“不敢暴虎，不敢凭河”。所谓 “登山” 是指景山与京，是在楚丘的大山与高丘。“道路阻难” 意思是道路难走。解释《萃》卦初六爻的爻象 “乃乱乃萃，其志乱也”。“求事少便” 意思是复国之事已经有了初步进展，让百姓有了安居的地方。解释《升》卦九三爻 “升虚邑”。意思是坚持正道上升，将会畅通无阻。依据《说文解字注》“便，安也”。所谓 “求事少便” 指的是卫文公带领百姓复国中兴之事，已经稍有进展，使百姓有了安居之所。本诗出自《诗经・鄘风・定之方中》“升彼虚矣，以望楚矣”。《毛诗序》说 “赞美卫文公。卫国被狄人所灭，向东迁徙渡过黄河，在漕邑野外居住。齐桓公抵御戎狄并帮助卫国，卫文公迁徙居住到楚丘，开始建造城市并营建宫室，得到了合适的时机和制度，百姓很高兴，国家变得殷实富足”。本诗与《诗经・定之方中》及《易经・升》卦九三爻，三位一体。

英文

"Wading across the river and climbing the mountain" means that Duke Wen of Wei waded across the river and climbed Chuqiu. It interprets the first yin line of the Kun hexagram, "Treading on the frost, the solid ice will come." "Ping he" means wading across the river, referring to "Dare not fight a tiger barehanded, dare not wade across the river" in "Xiao Min" of "The Book of Songs · Xiao Ya". The so-called "climbing the mountain" refers to Jingshan and Jing, which are the big mountains and high hills in Chuqiu. "The road is difficult and obstructed" means that the road is difficult to walk. It interprets the image of the first yin line of the Cui (Gathering) hexagram, "There is chaos and then gathering, and their wills are in chaos." "Making some progress in the matter" means that the matter of restoring the country has made some initial progress, providing a place for the people to live in peace. It interprets the third yang line of the Sheng (Ascending) hexagram, "Ascending to the empty city." It means that adhering to the right path and ascending will be unobstructed. According to "The Annotations to the Shuowen Jiezi", "Bian means peace." The so-called "making some progress in the matter" refers to the matter of Duke Wen of Wei leading the people to restore and revitalize the country, which has made some progress, enabling the people to have a place to live in peace. This poem is from "Sheng Bi Xu Yi, Yi Wang Chu Yi" in "Ding Zhi Fang Zhong" of "The Book of Songs · Yong Feng". "The Preface to the Mao Poems" says, "Praising Duke Wen of Wei. The State of Wei was destroyed by the Di people, and it migrated eastward across the Yellow River and lived in the wilderness of Caoyi. Duke Huan of Qi resisted the Rong and Di people and helped the State of Wei. Duke Wen of Wei migrated and lived in Chuqiu, began to build a city and construct palaces, obtained the appropriate timing and system, and the people were very happy, and the country became rich and prosperous." This poem, "Ding Zhi Fang Zhong" of "The Book of Songs", and the third yang line of the "Sheng" hexagram in the Book of Changes are an integrated whole.

0111坤之困［兔罝之容, 不失其恭］是說捕兔之人在艱困的環境下, 仍不懈怠, 並保持恭敬之心.  釋坤象"地勢坤, 君子以厚德載物."  ［ 和謙致樂］是說和氣謙遜並悅樂.  釋升初六"允升, 大吉." 荀爽曰"謂一體相隨, 允然俱升, 初欲與𢁉一體升居坤土, 位尊得正, 故大吉也."  ［君子攸同］是說執政者用人之道亦應如此. 釋困彖"困, 剛揜也.  险以說,  困而不失其所亨, 其唯君子乎？" 困厄, 是說陽剛被掩蔽而難以伸展, 面對險難而能心中和悅.  處於困境而能不失其亨通的前景, 大概只有君子才能如此吧！本詩語出詩經周南兔罝"肅肅兔罝,  椓之丁丁.  糾糾武夫, 公侯干城... 施于中逵... 公侯好仇.  施於中林... 公侯腹心."三章皆以肅肅兔罝起興.  兔罝為捕兔之網, 佈設於地, 用木椿固定. 象徵勇土為國家建功立業的人材.  公侯干城見其勇, 公侯好仇見其良, 公侯腹心見其忠.  易林用"容及恭" 二字表述勇士之勇, 勇士之良及勇士之忠.  陳喬樅齊詩遺說考曰" 劉向列女傳引詩云：肅肅兔置, 椓之丁丁, 言不怠於道也.  此云兔罝之容不失其恭, 即不怠於道之意." 深得詩旨.  孔箋"罝兔之人, 鄙賤之事, 猶能恭敬, 則是賢者眾多也." 兔罝之人為賢者, 而易林本詩第四句之君子, 即為詩經兔罝之公侯.  並為困卦卦象傳所謂之君子. 三位為一體. 孔子詩論第23簡"兔罝其用人則吾取.  是講述公侯用人之道." 易林本詩與孔子詩論保持一致.  兔為溫柔順的動物, 依雜卦"𢁉, 伏也."  困卦345爻互不𢁉, 故兔取象於𢁉.  又繫下傳"作為結繩為罔罟, 以佃以漁, 蓋取諸位離."  困卦234爻互離, 故罝取象於離.  容及恭均和謙之意, 均取象於困下卦坎, 因坎水潤下.  荀爽曰"謂二雖弇陰陷险, 猶不失中, 與正陰合, 故通也.  喻君子雖陷險中, 不失中和之行也."

0111 坤之困

简体中文

“兔罝之容，不失其恭” 意思是说捕兔的人在艰难困苦的环境下，仍然不懈怠，并且保持恭敬之心。解释《坤》卦的卦象辞 “地势坤，君子以厚德载物”。“和谦致乐” 意思是和气谦逊并且愉悦快乐。解释《升》卦初六爻 “允升，大吉”。荀爽说：“说的是一体相随，确实一起上升，初六想要与巽一体上升居于坤土之位，位置尊贵且得正位，所以大吉。”“君子攸同” 意思是执政者用人的道理也应该如此。解释《困》卦的彖辞 “困，刚掩也。险以说，困而不失其所亨，其唯君子乎？” 困厄，是说阳刚被掩蔽而难以伸展，面对险难却能心中和悦。处于困境却能不失其亨通的前景，大概只有君子才能做到这样吧！本诗出自《诗经・周南・兔罝》“肃肃兔罝，椓之丁丁。赳赳武夫，公侯干城…… 施于中逵…… 公侯好仇。施于中林…… 公侯腹心。” 三章都以 “肃肃兔罝” 起兴。“兔罝” 是捕兔的网，布设在地上，用木桩固定。象征着为国家建功立业的勇士人才。“公侯干城” 可见其勇猛，“公侯好仇” 可见其优秀，“公侯腹心” 可见其忠诚。《易林》用 “容及恭” 二字来表述勇士的勇猛、优秀及忠诚。陈乔枞《齐诗遗说考》说：“刘向《列女传》引诗说：‘肃肃兔罝，椓之丁丁’，说的是不怠于道。这里说‘兔罝之容不失其恭’，就是不怠于道的意思。” 深得诗的主旨。孔颖达的笺注说：“设置兔罝的人，从事的是鄙贱的事情，尚且能够恭敬，那么就是说贤者众多。” 设置兔罝的人是贤者，而《易林》本诗第四句的 “君子”，就是《诗经・兔罝》中的 “公侯”，也是《困》卦卦象传中所说的 “君子”，三者为一体。孔子《诗论》第 23 简说：“《兔罝》中关于用人的道理我是认可的。” 这是在讲述公侯用人之道。《易林》本诗与孔子《诗论》的观点保持一致。兔子是温柔顺从的动物，依据《杂卦》“巽，伏也。” 困卦的 3、4、5 爻互成巽卦，所以 “兔” 的卦象取自巽卦。又《系辞下传》说 “制作结绳成为网罟，用来打猎和捕鱼，大概是取象于离卦。” 困卦的 2、3、4 爻互成离卦，所以 “罝” 的卦象取自离卦。“容” 及 “恭” 都有和气谦逊的意思，都取象于困卦下卦坎卦，因为坎水滋润向下。荀爽说：“说的是第二爻虽然被阴气掩盖陷入险地，仍然不失中位，与正阴相合，所以亨通。比喻君子虽然陷入险地，却不失中和的品行。”

英文

"The appearance of the rabbit snare, without losing its respectfulness" means that the person setting the rabbit snare remains unslackened and maintains a respectful heart in a difficult and harsh environment. It interprets the hexagram image statement of the Kun hexagram, "The terrain is Kun, and a gentleman should carry things with great virtue." "Harmony, modesty lead to joy" means being amiable, modest, and joyful. It interprets the first yin line of the Sheng (Ascending) hexagram, "Genuine ascending, greatly auspicious." Xun Shuang said: "It means that they follow as one body, and indeed ascend together. The first yin line wants to ascend with the Xun hexagram as one body and occupy the position of Kun soil. The position is noble and in the correct position, so it is greatly auspicious." "The way of the gentleman is the same" means that the principle of how the ruler employs people should also be like this. It interprets the judgment of the Kun (Difficulty) hexagram, "Kun means the yang being masked. Facing danger with joy, being in difficulty but not losing the prospect of being prosperous, is it only the gentleman who can do this?" Difficulty means that the yang is masked and difficult to stretch. Facing danger, one can be joyful in the heart. Being in a difficult situation but not losing the prospect of being prosperous, probably only a gentleman can do this! This poem is from "Su Su Tu Ju, Zhuo Zhi Ding Ding. Jiu Jiu Wu Fu, Gong Hou Gan Cheng... Shi Yu Zhong Kui... Gong Hou Hao Qiu. Shi Yu Zhong Lin... Gong Hou Fu Xin" in "Tu Ju" of "Zhou Nan" in "The Book of Songs". All three stanzas use "Su Su Tu Ju" to start the inspiration. "Tu Ju" is a net for catching rabbits, set on the ground and fixed with wooden stakes. It symbolizes the brave warriors and talents who make contributions to the country. From "Gong Hou Gan Cheng", one can see their bravery; from "Gong Hou Hao Qiu", one can see their excellence; from "Gong Hou Fu Xin", one can see their loyalty. Yilin uses the two words "Rong Ji Gong" to describe the bravery, excellence, and loyalty of the warriors. Chen Qiaocong's "Examination of the Remaining Theories of the Qi School of the Book of Songs" said: "Liu Xiang's 'Biographies of Exemplary Women' quoted the poem saying: 'Su Su Tu Ju, Zhuo Zhi Ding Ding', which means not being slack in the way. Here, it is said that 'The appearance of the rabbit snare, without losing its respectfulness', which is the meaning of not being slack in the way." It deeply understands the essence of the poem. Kong Yingda's annotation said: "The person setting the rabbit snare is engaged in a humble matter, yet he can still be respectful, which means that there are many virtuous people." The person setting the rabbit snare is a virtuous person, and the "gentleman" in the fourth line of this poem in Yilin is the "duke and marquis" in "Tu Ju" of "The Book of Songs", and also the "gentleman" mentioned in the hexagram image commentary of the Kun hexagram. The three are integrated. In the 23rd slip of Confucius' "On the Book of Songs", it is said: "I approve of the principle of employing people in 'Tu Ju'." This is talking about the way of how the duke and marquis employ people. This poem in Yilin is consistent with Confucius' "On the Book of Songs". The rabbit is a gentle and submissive animal. According to "The Miscellaneous Hexagrams", "Xun means hiding." The third, fourth, and fifth lines of the Kun hexagram form the Xun hexagram mutually, so the hexagram image of "rabbit" is taken from the Xun hexagram. Also, "The Commentary on the Appended Phrases, Part Two" says, "Making ropes into nets for hunting and fishing, probably taking it from the Li hexagram." The second, third, and fourth lines of the Kun hexagram form the Li hexagram mutually, so the hexagram image of "snare" is taken from the Li hexagram. Both "Rong" and "Gong" mean being amiable and modest, and they are all taken from the lower hexagram Kan of the Kun hexagram because the water of Kan moistens downward. Xun Shuang said: "It means that although the second line is covered by yin qi and falls into a dangerous place, it still does not lose the middle position and combines with the proper yin, so it is prosperous. It is a metaphor that although a gentleman falls into a dangerous place, he does not lose the middle and harmonious conduct."

0112坤之井［三女求夫, 伺候山隅］釋坤初六"履霜, 堅冰至."  ［不見復關］䆁雜卦"困, 相遇也." 指困厄時而遭遇艱難.［泣涕漣如］釋井九三"井渫不食, 為我心惻, 可用汲, 王明, 並受其福." 井卦二爻如變陰則成艮.  變爻的根據是在九三爻所謂的王明.  王明為祈禱之辭, 言王若明, 則吾儕並受到其福.  如何使王明呢？ 集解認為"二變, 艮為手, 持繘為汲.  王謂五, 體離為明. 三利二正既濟定, 已為五汲, 所竝受福也." "五乾為王為福, 互離為明, 三與五同功, 五汲用三, 則王道明于天, 而諸爻並受其福也." 本詩所謂不見復關是因為不見艮, 說卦"艮為山, 為止." 井卦二爻並未變, 變只是假設之辭, 由於王未明, 只得泣涕漣如. 尚注以" 二至四伏艮, 艮止."  伏卦為西漢京房易學術語, 指不可見而藏於背後的卦, 為隱伏之卦, 伏卦表示既往. 由此亦可知井卦二爻未變.  另井九二象"井谷射鮒, 无與也." 李疏"陰陽相應曰與, 二五皆陽, 五不應二, 故無與也." 此亦說明井九二爻未變.［集注］0037乾之家人, 2533解之家人.

0112 坤之井

简体中文

“三女求夫，伺候山隅” 解释《坤》卦初六爻 “履霜，坚冰至”。“不见复关” 阐释《杂卦》“困，相遇也”，指的是在困厄的时候遭遇艰难。“泣涕涟如” 解释《井》卦九三爻 “井渫不食，为我心恻，可用汲，王明，并受其福。” 井卦的二爻如果变为阴爻则成艮卦。变爻的依据在于九三爻所说的 “王明”。“王明” 是祈祷之辞，意思是说王如果圣明，那么我们这些人都会受到福泽。如何使王圣明呢？《集解》认为 “二爻变化，艮卦为手，拿着井绳打水。‘王’指的是第五爻，卦体为离卦代表明。三爻利于二爻正位，既济卦就确定了，自己为五爻打水，所以大家都能受到福泽。”“五爻乾卦为‘王’为‘福’，互成离卦为‘明’，三爻与五爻同功，五爻汲用三爻，那么王道在天上显明，而各爻都能受到福泽。” 本诗所说的 “不见复关” 是因为不见艮卦，《说卦》中 “艮为山，为止。” 井卦二爻并未变化，变化只是假设之辞，由于王未圣明，只能哭泣流泪不止。尚注认为 “二爻至四爻伏艮卦，艮为止。” 伏卦是西汉京房易学的术语，指不可见而藏于背后的卦，是隐伏之卦，伏卦表示既往。由此也可知井卦二爻未变。另外《井》卦九二爻的爻象 “井谷射鲋，无与也。” 李疏说：“阴阳相应叫做‘与’，二爻和五爻都是阳爻，五爻不应二爻，所以‘无与’。” 这也说明井卦九二爻未变。[集注] 涉及 0037 乾之家人、2533 解之家人这些卦象。

英文

"Three women seeking husbands, waiting in the mountain corner" interprets the first yin line of the Kun hexagram, "Treading on the frost, the solid ice will come." "Not seeing Fuguan" interprets "Kun means encountering" in "The Miscellaneous Hexagrams", referring to encountering difficulties in a difficult situation. "Weeping and shedding tears continuously" interprets the third yang line of the Jing (Well) hexagram, "The well is cleared but not used, it makes my heart sad. It can be used for drawing water. If the king is wise, all will receive his blessings." If the second line of the Jing hexagram changes to a yin line, it will become the Gen (Mountain) hexagram. The basis for the line change lies in the "Wang Ming" mentioned in the third yang line. "Wang Ming" is a prayer statement, meaning that if the king is wise, then we people will all receive blessings. How to make the king wise? "Ji Jie" believes that "When the second line changes, the Gen hexagram represents the hand, holding the well rope to draw water. 'Wang' refers to the fifth line, and the hexagram body is the Li (Clinging) hexagram representing brightness. The third line is beneficial for the second line to be in the correct position, and the Ji Ji (Complete Success) hexagram is determined. One draws water for the fifth line, so everyone can receive blessings." "The fifth line of the Qian hexagram is 'Wang' and 'Fu', and it forms the Li hexagram mutually, representing 'brightness'. The third line and the fifth line have the same function. The fifth line uses the third line for drawing water, then the way of the king will be shown brightly in the sky, and all the lines will receive blessings." The so-called "Not seeing Fuguan" in this poem is because the Gen hexagram is not seen. In "Shuo Gua", "Gen represents the mountain and stopping." The second line of the Jing hexagram has not changed. The change is just a hypothetical statement. Since the king is not wise, one can only weep and shed tears continuously. Shang's annotation believes that "The second to the fourth lines hide the Gen hexagram, and Gen means stopping." The hidden hexagram is a term in the Yi learning of Jing Fang in the Western Han Dynasty, referring to a hexagram that is invisible and hidden behind, which is a hidden hexagram and represents the past. From this, it can also be known that the second line of the Jing hexagram has not changed. In addition, the image of the second yang line of the Jing hexagram, "Shooting at the loach in the well valley, there is no response." Li's annotation says: "Yin and yang corresponding is called 'yu'. Both the second line and the fifth line are yang lines, and the fifth line does not respond to the second line, so there is 'no response'." This also shows that the second yang line of the Jing hexagram has not changed. [Collected Annotations] involve hexagram images such as 0037 Qian turning into Jia Ren and 2533 Jie turning into Jia Ren.

0113坤之革［螟蟲為賊, 害我五榖］是說螟蟲是食禾的害蟲, 害我我糧食作物不能生長. 釋坤六四象"括囊, 慎不害也."  螟, 依玉篇為食苗心蟲也.  詩小雅大田"去其螟螣, 及其蟊賊."  螟蟲泛指食禾的害蟲.   史記龜策列傳"螟蟲歲生, 五穀不成."  五穀泛指糧食作物. ［簞笥空虛］是說盛飯的竹器空無一物.  釋井初六" 井泥不食, 舊井無禽." 因螟蟲之災, 水井廢棄, 田園荒蕪.  簞為盛飯的圓形竹器. 笥為盛飯的方形竹器. ［家無所食］釋雜卦"革, 去故也." 所謂去故是指鏟除陳腐故舊邪惡的事物.  易林舉螟蟲為例.   去螟蟲, 則家有所食矣.［集注］0292需之明夷, 0828同人之節, 0975豫之謙, 1446剝之睽, 3011井之屯, 3200鼎之未濟, 3242震之益.

0113 坤之革

简体中文

“螟虫为贼，害我五谷” 意思是说螟虫是吃禾苗的害虫，使得我们的粮食作物不能生长。解释《坤》卦六四爻的爻象 “括囊，慎不害也”。“螟”，依据《玉篇》是吃苗心的虫子。《诗经・小雅・大田》有 “去其螟螣，及其蟊贼。” 螟虫泛指吃禾苗的害虫。《史记・龟策列传》有 “螟虫岁生，五谷不成。”“五谷” 泛指粮食作物。“箪笥空虚” 意思是说盛饭的竹器空无一物。解释《井》卦初六爻 “井泥不食，旧井无禽。” 因为螟虫之灾，水井被废弃，田园荒芜。“箪” 是盛饭的圆形竹器。“笥” 是盛饭的方形竹器。“家无所食” 解释《杂卦》“革，去故也。” 所谓 “去故” 是指铲除陈腐、故旧、邪恶的事物。《易林》以螟虫为例。去除螟虫，那么家里就会有食物可吃了。[集注] 涉及 0292 需之明夷、0828 同人之节、0975 豫之谦、1446 剥之睽、3011 井之屯、3200 鼎之未济、3242 震之益这些卦象。

英文

"The borers are like thieves, harming our five grains" means that the borers are pests that eat the seedlings, making our grain crops unable to grow. It interprets the image of the fourth yin line of the Kun hexagram, "Tie up the bag, being cautious will not cause harm." "Ming", according to "Yu Pian", is a worm that eats the heart of the seedlings. In "Qu Qi Ming Teng, Ji Qi Mao Zei" in "Da Tian" of "The Book of Songs · Xiao Ya", "Ming worms" generally refer to pests that eat the seedlings. In "The Biographies of the Tortoise and the Divination Sticks" in "The Records of the Grand Historian", there is "The borers are born every year, and the five grains do not grow." "Five grains" generally refer to grain crops. "The bamboo containers for holding rice are empty" means that the bamboo containers for holding rice are empty. It interprets the first yin line of the Jing (Well) hexagram, "The well is full of mud and not used, and there are no birds in the old well." Because of the disaster of the borers, the well is abandoned and the fields are desolate. "Dan" is a round bamboo container for holding rice. "Si" is a square bamboo container for holding rice. "The family has nothing to eat" interprets "Ge means getting rid of the old" in "The Miscellaneous Hexagrams". The so-called "getting rid of the old" refers to eradicating the stale, old, and evil things. Yilin takes the borers as an example. Removing the borers, then the family will have food to eat. [Collected Annotations] involve hexagram images such as 0292 Xu turning into Ming Yi, 0828 Tong Ren turning into Jie, 0975 Yu turning into Qian, 1446 Bo turning into Kui, 3011 Jing turning into Tun, 3200 Ding turning into Wei Ji, and 3242 Zhen turning into Yi.

0114坤之鼎［望尚阿衡, 太宰周公]是說太公望姜尚, 殷相伊尹及太宰周公旦, 這三位宰相以文治武功, 扭轉乾坤, 使天下大治.  釋坤六五"黃裳元吉."  集解曰"輔佐幼主, 百官總己以聽, 專斷萬機,  中雖信順, 而外貌略近僭越, 以周公之聖, 猶有流言, 況霍光乎.  言必忠信. 行必篤敬, 本論語文.  惟忠信篤敬, 然後幽可取信于神明, 明可無尤于四海也.  左傳曰：中不忠, 不得其色, 下不共, 不得其飾. 今黃在中, 則中自忠.  裳飾下. 則下自共, 所以事無不善而得其吉也, 故曰黃裳元吉." 集解李疏"黃 , 中之色, 裳, 下之飾.  元, 善之長也.  中美能黃, 上美為元. 下美則裳.  皆昭十二年左傳文.  蓋南蒯𣐀筮, 遇坤之比, 子服惠伯釋放其義如此也."  郭注"正義云：黃是中之色, 裳是下之飾.  黃為中央的正色, 象徵中道與尊貴.  裳為下身的服飾, 象徵謙下的品德.  此爻居君位, 坤為臣道.  故此爻為臣中極貴者.  尊貴而能謙下, 故得大吉."  太公望, 姓姜,  氏呂, 名尚, 字子牙, 是周文王及周武王的軍師.  因輔佐武王克殷有功, 同時為了討伐東夷, 姜尚被封於齊, 是齊國的始祖.  商湯取消伊尹的奴隸身份.  並提拔為阿𧗽, 相當於宰相, 後人習用阿衡一詞代指伊尹.  據史記記載, 太甲即位昏庸無能, 伊尹軟硬兼施. 把太甲流放到桐地.  伊尹自行攝政, 管治國家, 直到太甲悔過自新, 才迎回太甲復辟執政, 使太甲成為一代聖君.  周公旦為周成王太宰, 為百官之首.  尚書大傳稱"周公攝政, 一年救亂, 二年克殷, 三年踐奄, 四年建侯衛行書, 五年營成周, 六制禮作樂, 七年致政成王." ［藩屏輔弼］是說輔弼的宰相.  䆁革九五"大人虎變, 未占有孚." 言宰相像猛虎一樣大膽果斷地進行變革, 無須占卜, 一定能取信於民.   藩屏喩衛國的重臣, 語出詩大雅板"价人維藩, 大師維桓, 大邦維屏, 大宗維翰." 輔弼為輔佐君王之人, 後多指宰相. 輔弼語出國語晉語"昔吾先王, 世有輔弼之臣, 以不陷於大難." 因此藩屏輔弼均為宰相之意.［福祿來同] 是說福祿賞賜有加.釋鼎六五"鼎黃耳金鉉, 利貞."  是說宰相能執鼎之耳, 握鼎之杠, 舉足輕重, 持中守正, 剛柔兼備, 必將有利.  福祿來同語出詩小雅釆菽"福祿申之." 申為重複之意, 即來同.  為福祿的賞賜有加.  祿, 依說文即福.［集注]0775同人之師, 1261觀之萃, 1968咸之井, 2952困之比.

0114 坤之鼎

简体中文

“望尚阿衡，太宰周公” 意思是太公望姜尚、殷相伊尹以及太宰周公旦，这三位宰相凭借文治武功，扭转乾坤，使天下实现大治。解释《坤》卦六五爻 “黄裳元吉”。《集解》说：“辅佐年幼的君主，百官总领自己的职责听从命令，独自决断各种机要事务，内心虽然诚信恭顺，但在外貌上略微近似于僭越之举。凭借周公的圣明，尚且有流言蜚语，何况霍光呢。说话一定要忠信，行动一定要笃敬，这出自《论语》的文字。只有做到忠信笃敬，然后在幽暗之处可以取信于神明，在光明之处可以在四海之内没有过错。《左传》说：内心不忠诚，就不能有好的神色；下属不恭敬，就不能有好的修饰。如今黄色在中间，那么内心自然忠诚；裳是下身的服饰，修饰下身，那么下属自然恭敬，所以事情没有不美好的，从而得到吉祥，所以说‘黄裳元吉’。”《集解》李疏说：“黄，是中间的颜色；裳，是下身的服饰。元，是善的首位。中间的美好能体现为黄色，上等的美好是元，下等的美好就是裳。这些都是《左传・昭公十二年》的文字。大概南蒯占筮，遇到《坤》卦变为《比》卦，子服惠伯解释其含义就是如此。” 郭注说：“《正义》说：黄是中间的颜色，裳是下身的服饰。黄是中央的正色，象征着中道与尊贵；裳是下身的服饰，象征着谦下的品德。此爻居于君位，坤代表臣道。所以此爻是臣中极为尊贵的。尊贵而又能谦下，所以得到大吉。” 太公望，姓姜，氏吕，名尚，字子牙，是周文王及周武王的军师。因为辅佐武王攻克殷商有功，同时为了讨伐东夷，姜尚被封于齐，是齐国的始祖。商汤取消伊尹的奴隶身份，并提拔他为阿衡，相当于宰相，后人习惯用 “阿衡” 一词代指伊尹。据《史记》记载，太甲即位后昏庸无能，伊尹软硬兼施，把太甲流放到桐地。伊尹自行摄政，治理国家，直到太甲悔过自新，才迎回太甲复辟执政，使太甲成为一代圣君。周公旦是周成王的太宰，为百官之首。《尚书大传》称：“周公摄政，一年挽救祸乱，二年攻克殷商，三年平定奄国，四年建立诸侯和卫国并推行政令，五年营造成周，六年制定礼乐制度，七年还政于成王。”“藩屏辅弼” 意思是辅佐的宰相。阐释《革》卦九五爻 “大人虎变，未占有孚”。意思是说宰相像猛虎一样大胆果断地进行变革，无需占卜，一定能取信于民。“藩屏” 比喻卫国的重臣，出自《诗经・大雅・板》“价人维藩，大师维桓，大邦维屏，大宗维翰。”“辅弼” 是辅佐君王的人，后来多指宰相。“辅弼” 出自《国语・晋语》“昔吾先王，世有辅弼之臣，以不陷于大难。” 因此 “藩屏辅弼” 都有宰相的意思。“福禄来同” 意思是福禄赏赐有加。解释《鼎》卦六五爻 “鼎黄耳金铉，利贞。” 是说宰相能执掌鼎的耳，握住鼎的杠，举足轻重，持中守正，刚柔兼备，必将有利。“福禄来同” 出自《诗经・小雅・采菽》“福禄申之。”“申” 是重复的意思，即 “来同”，表示福禄的赏赐有加。“禄”，依据《说文解字》就是福。[集注] 涉及 0775 同人之师、1261 观之萃、1968 咸之井、2952 困之比这些卦象。

英文

"Jiang Taigong Wang (Jiang Shang), Yi Yin (Aheng), and the Grand Tutor Zhou Gongdan" means that Jiang Taigong Wang (Jiang Shang), the Prime Minister of the Yin Dynasty Yi Yin, and the Grand Tutor Zhou Gongdan, these three prime ministers, with their civil and military achievements, turned the situation around and brought great order to the world. It interprets the fifth yin line of the Kun hexagram, "The yellow skirt, extremely auspicious." "Ji Jie" said: "Assisting the young monarch, all the officials take charge of their own duties and obey orders, and make decisions on various important affairs alone. Although the heart is sincere and respectful, the appearance is slightly similar to the act of overstepping one's authority. With the sagehood of the Duke of Zhou, there were still rumors, not to mention Huo Guang. One must be faithful and trustworthy in words and sincere and respectful in actions. This is from the text of 'The Analects of Confucius'. Only by being faithful, trustworthy, sincere, and respectful can one gain the trust of the gods in the dark and have no faults within the four seas in the light. 'The Book of Rites' says: If the heart is not loyal, there will be no good look; if the subordinates are not respectful, there will be no good decoration. Now that the yellow is in the middle, then the heart is naturally loyal; the skirt is the lower garment that decorates the lower body, then the subordinates are naturally respectful. So, there is nothing bad about the matter, and thus one gets auspiciousness. Therefore, it is said 'The yellow skirt, extremely auspicious'." Li's annotation in "Ji Jie" said: "Yellow is the color in the middle; the skirt is the lower garment. Yuan is the first of goodness. The beauty in the middle can be embodied as yellow, the superior beauty is yuan, and the inferior beauty is the skirt. These are all the words from 'The Book of Rites・Zhaogong Twelve Years'. Probably when Nan Kuai divined, he got the Kun hexagram changing into the Bi hexagram, and Zi Fu Huibo explained its meaning like this." Guo's annotation said: "The 'Zheng Yi' said: Yellow is the color in the middle, and the skirt is the lower garment. Yellow is the proper color of the center, symbolizing the middle way and nobility; the skirt is the lower garment, symbolizing the virtue of modesty. This line occupies the position of the monarch, and Kun represents the way of the minister. So this line is extremely noble among the ministers. Being noble and yet modest, so it gets great auspiciousness." Jiang Taigong Wang, with the surname Jiang, the clan name Lu, the given name Shang, and the courtesy name Ziya, was the military advisor of King Wen of Zhou and King Wu of Zhou. Because of his merit in assisting King Wu in conquering the Shang Dynasty and also for the purpose of attacking the Dongyi, Jiang Shang was enfeoffed in Qi and became the ancestor of the State of Qi. King Tang of Shang removed Yi Yin's slave status and promoted him to Aheng, which was equivalent to the prime minister. Later generations are used to using the word "Aheng" to refer to Yi Yin. According to "The Records of the Grand Historian", when Taijia ascended the throne, he was incompetent and muddleheaded. Yi Yin used both hard and soft methods and exiled Taijia to Tongdi. Yi Yin took over the government himself and governed the country. It was not until Taijia repented and reformed that he welcomed Taijia back to resume his rule, making Taijia a sage king of a generation. Zhou Gongdan was the Grand Tutor of King Cheng of Zhou and the head of all officials. "The Great Biography of the Book of Documents" said: "When the Duke of Zhou took over the government, in the first year, he saved the chaos; in the second year, he conquered the Shang Dynasty; in the third year, he pacified the State of Yan; in the fourth year, he established the vassal states and the State of Wei and implemented the government decrees; in the fifth year, he built Chengzhou; in the sixth year, he formulated the rites and music system; in the seventh year, he returned the government to King Cheng." "The vassal states and the 辅佐 ministers" means the assisting prime ministers. It interprets the fifth yang line of the Ge (Change) hexagram, "The great man changes like a tiger, without divination, there is trust." It means that the prime minister carries out changes boldly and decisively like a tiger. Without divination, he can surely win the trust of the people. "The vassal states" is a metaphor for the important ministers who defend the country, from "The valiant men are the vassal states, the great masters are the pillars, the great states are the screens, and the great clans are the supports" in "Ban" of "The Book of Songs・Da Ya". "The 辅佐 ministers" are the people who assist the monarch, and later it mostly refers to the prime minister. "The 辅佐 ministers" is from "In the past, our former kings had assisting ministers in every generation to avoid falling into great disasters" in "The Discourses of Jin" in "The National Language". Therefore, both "the vassal states and the 辅佐 ministers" mean the prime minister. "The blessings and emoluments come together" means that the blessings and emoluments are generously bestowed. It interprets the fifth yin line of the Ding (Cauldron) hexagram, "The cauldron has yellow ears and a golden lifting pole, it is beneficial to be steadfast." It means that the prime minister can hold the ears of the cauldron and the lifting pole of the cauldron, playing a decisive role, maintaining the middle way and being upright, combining hardness and softness, and it will surely be beneficial. "The blessings and emoluments come together" is from "The blessings and emoluments are repeated" in "Cai Shu" of "The Book of Songs・Xiao Ya". "Shen" means repetition, that is, "come together", indicating that the blessings and emoluments are generously bestowed. "Lu", according to "The Book of Chinese Characters", is "fu" (blessing). [Collected Annotations] involve hexagram images such as 0775 Tong Ren turning into Shi, 1261 Guan turning into Cui, 1968 Xian turning into Jing, and 2952 Kun turning into Bi.

0115坤之震［三牛生狗, 以戌為母］是說周太王/古公亶父的第三子季歷, 小名叫三牛,   季歷生下周文王/姬昌/姬伯.  姬伯有四乳, 小名叫狗. 因為像母狗有多個乳頭.   狗為12地支中的戌.  本詩前二句釋坤大象"地勢坤, 君子以厚德載物."  稱讚周文王有仁愛的德行, 使天下歸心. 史記曰"文王龍顏虎肩, 胸有四乳." 淮南子修務訓"文王四乳, 是謂大仁. 天下所歸, 百姓所親." 宋書符瑞志還將天下歸心歸結為文王四個乳頭的功勞.  詩經大雅文王"亹亹文王, 令聞不已.  穆穆文王, 於緝𤋮敬止."［荊夷上侵] 是說周文王向南擴展勢力到長江, 漢江, 汝水一帶.  論語泰伯"三分天下有其二." 為武王滅商打下基礎. 釋鼎上九"鼎玉鉉, 大吉, 無不利." 言除舊布新將成之時, 溫和施治, 無所不利.  ［姬伯出走] 是說周文王六年滅崇, 建立豐邑, 築靈台, 將周的都城由歧山山周原東遷渭水平原, 稱豐京.  釋震彖"出可以守宗廟社稷, 以為祭主也." 言保守宗廟社稷, 長久地成為祭典的主持者.［集注]0262需之訟, 0748否之姤, 1368賁之復, 3718渙之訟.

0115 坤之震

简体中文

“三牛生狗，以戌为母” 意思是说周太王（古公亶父）的第三子季历，小名叫三牛，季历生下周文王（姬昌、姬伯）。姬伯有四个乳头，小名叫狗，因为像母狗有多个乳头。“狗” 是十二地支中的 “戌”。本诗前两句解释《坤》卦的大象辞 “地势坤，君子以厚德载物”。称赞周文王有仁爱的德行，使天下人心归向。《史记》说：“文王龙颜虎肩，胸有四乳。”《淮南子・修务训》说：“文王有四个乳头，这就是所谓的大仁。天下归心，百姓亲近。”《宋书・符瑞志》还将天下归心归结为文王四个乳头的功劳。《诗经・大雅・文王》有 “亹亹文王，令闻不已。穆穆文王，於缉熙敬止。”“荆夷上侵” 意思是说周文王向南扩展势力到长江、汉江、汝水一带。《论语・泰伯》说 “三分天下有其二。” 为武王灭商打下了基础。解释《鼎》卦上九爻 “鼎玉铉，大吉，无不利。” 意思是说除旧布新即将成功之时，温和地施行治理，没有什么不利的。“姬伯出走” 意思是说周文王六年灭崇，建立丰邑，修筑灵台，将周的都城由岐山周原东迁至渭水平原，称为丰京。解释《震》卦的彖辞 “出可以守宗庙社稷，以为祭主也。” 意思是说出去可以守护宗庙社稷，长久地成为祭典的主持者。[集注] 涉及 0262 需之讼、0748 否之姤、1368 贲之复、3718 涣之讼这些卦象。

英文

"San Niu gave birth to Gou, with Xu as the mother" means that Jili, the third son of King Tai of Zhou (Gugong Danfu), had the nickname San Niu. Jili gave birth to King Wen of Zhou (Ji Chang, Ji Bo). Ji Bo had four nipples and had the nickname Gou because he was like a female dog with multiple nipples. "Gou" is "Xu" among the twelve earthly branches. The first two lines of this poem interpret the great image statement of the Kun hexagram, "The terrain is Kun, and a gentleman should carry things with great virtue." It praises King Wen of Zhou for his benevolent virtue, which makes the hearts of the people in the world turn to him. "The Records of the Grand Historian" said: "King Wen had the appearance of a dragon and the shoulders of a tiger, and had four nipples on his chest." "The Huainanzi · Xiuwu Xun" said: "King Wen had four nipples, which is the so-called great benevolence. The world turned to him, and the people were close to him." "The Book of Song · The Records of Auspicious Omens" also attributed the world's turning to King Wen to the credit of his four nipples. In "Wen Wang" of "The Book of Songs · Da Ya", there is "The diligent King Wen, his good reputation never stops. The solemn King Wen, always striving for brightness and respect." "The invasion of the Jingyi tribes" means that King Wen of Zhou expanded his power southward to the areas of the Yangtze River, the Han River, and the Ru River. "The Analects of Confucius · Taibo" said: "He had two-thirds of the world." This laid the foundation for King Wu to destroy the Shang Dynasty. It interprets the upper yang line of the Ding (Cauldron) hexagram, "The cauldron has a jade lifting pole, greatly auspicious, and there is no disadvantage." It means that when the elimination of the old and the establishment of the new are about to succeed, governing gently will have no disadvantages. "Ji Bo moved" means that in the sixth year of King Wen of Zhou, he destroyed the State of Chong, established Fengyi, built the Spirit Platform, and moved the capital of Zhou from Zhouyuan in Qishan to the Wei River Plain in the east, which was called Fengjing. It interprets the judgment of the Zhen (Shock) hexagram, "Going out can protect the ancestral temple and the state, and become the master of the sacrifice." It means that going out can protect the ancestral temple and the state and become the master of the sacrifice for a long time. [Collected Annotations] involve hexagram images such as 0262 Xu turning into Song, 0748 Pi turning into Gou, 1368 Bi turning into Fu, and 3718 Huan turning into Song.

0116坤之艮［塗遏道塞, 求事不得］釋坤初六"履霜, 堅冰至."  ［自衛返魯］釋震上六"震索索, 視矍矍, 征凶.  震不于其躬, 于其鄰, 无咎."  郭注"震動之時極端恐懼, 以至畏縮難行, 目光不安, 此時前行必有凶險.  但如果能在尚未震及自身而震及近鄰時, 就預先戒懼慎行, 則沒有禍害."  論語子罕第9:15孔子曰"吾自衛反魯, 然後樂正, 雅頌各得其所.  本詩僅有兩句, 顯有脫漏. 福山堂建議增加［自陳返魯, 其道大興］本詩似為孔子一生寫照. 如參考坤之頤及論語子罕, 自陳返魯似應為自衛反魯.  ［其道光明］釋放艮彖[艮, 止也.  時止則止, 時行則行, 動動靜不失其時, 其道光明."集解"艮, 物之所成終而成始也.  故曰時止者, 謂一陽穷于上, 故曰時止也, 時行也.  三體互震, 震為行, 故日時行也.  自觀五之三, 故動謂三也.  上不動, 故靜謂上也.  艮陽止于上, 時止則止.  震陽動于下, 時行則行, 故動靜不失其時.  五動, 時行也.  動成離, 故日為火, 故其道光明."  程傳"艮為止, 止之道惟其時.  行止動靜, 不以時, 則妄矣.   不失其時, 則順理而合義.  在物質為理由, 處物為義, 動靜合理義大利, 不失其時也, 乃其道之光朋也.  君子所貴乎時間, 仲尼行止久速是也.  艮體為實, 有光明之義."  比較上述二說, 象數說較易理說更具說服力.

0116 坤之艮“涂遏道塞，求事不得”，此句阐释坤初六爻 “履霜，坚冰至”，描绘出道路阻塞、行事艰难的情景，如同踩到薄霜便预示着坚冰将至，警示着事物初始阶段的艰难与潜在危险。“自卫返鲁”，对应震上六爻 “震索索，视矍矍，征凶。震不于其躬，于其邻，无咎”。郭注指出，在震动发生时，人会极度恐惧，畏缩不前且目光不安，此时贸然前行必有凶险。但倘若在震动尚未波及自身，仅影响到近邻时，便预先保持戒惧并谨慎行事，那么就能避免灾祸。正如《论语・子罕》第 9:15 中孔子所言 “吾自卫反鲁，然后乐正，雅颂各得其所” 。本诗仅有两句，明显存在脱漏之处。福山堂建议增加 “自陈返鲁，其道大兴”，本诗似乎是对孔子一生经历的写照。若参考坤之颐及《论语・子罕》的相关内容，“自陈返鲁” 似应为 “自卫反鲁”。“其道光明”，用于阐释艮卦彖辞 “艮，止也。时止则止，时行则行，动静不失其时，其道光明”。《集解》解释道，艮象征着事物完成终结又开启新的开始。所谓 “时止”，是指一阳爻在卦象的上方穷尽，故而称为 “时止”；“时行”，是因为三爻之体互成震卦，震代表行动，所以称为 “时行”。从观卦的五爻到三爻的变化来看，“动” 指的是三爻，上爻不动，所以 “静” 指的是上爻。艮卦的阳爻止于上方，当时机适宜停止时就停止；震卦的阳爻在下方发动，当时机适宜行动时就行动，因此动静都能把握合适的时机。五爻变动时，便是行动的时机，变动后形成离卦，离为火，所以其道光明。程传则认为，艮的含义为止，止的关键在于把握时机。行止动静若不依据时机，便是妄为。若能不失时机，就能顺应道理且合乎道义。在事物方面体现为道理，处理事物时体现为道义，动静都能合理合义，不失时机，那么其道自然光明。君子所看重的正是时机，孔子的行止久速便是很好的例证。艮卦的卦体为实，具有光明的含义。比较上述两种说法，象数说相较于易理说更具说服力。

0116 Kun's Gen Hexagram"Blocking of the road and obstruction of the path, failing to achieve what one seeks" interprets the first yin line of the Kun hexagram, "Treading on the frost, the solid ice will come." It depicts a situation where the road is blocked and it's difficult to proceed, just like stepping on the thin frost indicates the coming of solid ice, warning of the difficulties and potential dangers at the initial stage of things. "Returning to Lu from Wei" corresponds to the upper yin line of the Zhen hexagram, "Shaking timidly, looking around in fear, going on an expedition is ominous. The shock does not reach oneself but reaches the neighbor, no blame." Guo's annotation points out that when the shock occurs, people will be extremely frightened, shrinking back and unable to move forward with restless eyes. At this time, moving forward rashly will surely bring danger. However, if one can maintain caution and act carefully in advance when the shock has not affected oneself but only the neighbor, then one can avoid disasters. Just as Confucius said in "The Analects of Confucius · Zihan" 9:15, "I returned to Lu from Wei, and then the music was rectified, and the Ya and Song sections each found their proper place." This poem only has two lines, and there are obviously omissions. Fushantang suggests adding "Returning to Lu from Chen, and the way is greatly prosperous." This poem seems to be a portrayal of Confucius' life experience. If referring to Kun's Yi hexagram and relevant contents in "The Analects of Confucius · Zihan", "Returning to Lu from Chen" should probably be "Returning to Lu from Wei". "Its way is bright" is used to interpret the judgment of the Gen hexagram, "Gen means stopping. When it's time to stop, stop; when it's time to move, move. The movement and stillness do not miss the right time, and its way is bright." The "Collected Annotations" explains that Gen symbolizes the completion and the beginning of things. The so-called "time to stop" means that one yang line is exhausted at the top of the hexagram, so it is called "time to stop"; "time to move" is because the three lines form the Zhen hexagram mutually, and Zhen represents action, so it is called "time to move". From the change from the fifth line to the third line of the Guan hexagram, "movement" refers to the third line, and the upper line does not move, so "stillness" refers to the upper line. The yang line of the Gen hexagram stops at the top, so when it's time to stop, stop; the yang line of the Zhen hexagram starts at the bottom, so when it's time to move, move. Therefore, both the movement and stillness can grasp the appropriate time. When the fifth line changes, it is the time to act. After the change, it forms the Li hexagram, and Li is fire, so its way is bright. The Cheng's commentary believes that the meaning of Gen is stopping, and the key to stopping lies in seizing the opportunity. If the actions, stops, movements, and stillness do not follow the opportunity, it is recklessness. If one can not miss the opportunity, one can conform to the principle and be in line with morality. In terms of things, it is the principle, and when dealing with things, it is the morality. If both the movement and stillness are reasonable and moral and do not miss the opportunity, then its way is naturally bright. What a gentleman values is the opportunity, and Confucius' actions, stops, durations, and speeds are good examples. The hexagram body of Gen is solid and has the meaning of brightness. Comparing the above two statements, the theory of images and numbers is more persuasive than the theory of the principles of the Book of Changes.

0117坤之漸［探懷得蚤, 無有凶憂］從懷中抓出跳蚤, 沒有禍害. 釋坤六四"括囊, 无咎无譽." 像束緊袋子一樣𧫴慎, 既無災害, 亦無稱譽.  ［所願失道］如對跳蚤恨之入骨, 除之而後快, 此種心願也非正道.  釋艮彖"艮, 止也." 言自我節制, 適可而止.  ［善居漸好］循序漸進, 持守善良的品德, 建立良好的風俗.  䆁漸大象"山上有木, 漸.  君子以居賢德善俗." 孔颖達疏"君子求賢, 得使居位, 化風俗使清善." 宋史張載傳"政事以敦本善俗為先." 明王守仁傳習錄卷下"若後世作樂, 只是做詞調, 於民俗風化, 絕無關涉, 何以化民善俗."  明宋濂六經論"心既不正, 則鄉閭安得有善俗, 國家安得有善治乎？"

0117 坤之渐“探怀得蚤，无有凶忧”，意思是从怀中抓出跳蚤，不会带来祸害，此句对应坤六四爻 “括囊，无咎无誉”。就如同束紧袋子一般谨慎行事，既不会遭遇灾害，也不会获得特别的称誉。“所愿失道”，如果对跳蚤恨之入骨，非要除之而后快，这种心愿并非正道，对应艮卦彖辞 “艮，止也”，意在强调应自我节制，做到适可而止。“善居渐好”，寓意着循序渐进，秉持善良的品德，进而建立良好的风俗，对应渐卦大象 “山上有木，渐。 君子以居贤德善俗”。孔颖达疏解道，君子求取贤才，让他们居于合适的位置，从而教化风俗使其清正良善。《宋史・张载传》中提到 “政事以敦本善俗为先”，明王守仁《传习录卷下》也说 “若后世作乐，只是做词调，于民俗风化，绝无关联，何以化民善俗”，明宋濂《六经论》中亦有 “心既不正，则乡闾安得有善俗，国家安得有善治乎？” 的论述，均强调了培育贤德、改善风俗的重要性。

0117 Kun's Jian Hexagram"Finding a flea in the bosom, without any harm or worry" means that catching a flea from the bosom will not bring any harm. This sentence corresponds to the fourth yin line of the Kun hexagram, "Tie up the bag, no blame and no praise." Just like being as cautious as tying up a bag, one will neither encounter disasters nor receive special praise. "The wish is against the right way." If one hates the flea so much that one must get rid of it, this kind of wish is not the right way, corresponding to the judgment of the Gen hexagram, "Gen means stopping." It emphasizes that one should exercise self-restraint and know when to stop. "Living well gradually and improving" implies proceeding step by step, upholding good virtues, and then establishing good customs, corresponding to the great image of the Jian hexagram, "There is a tree on the mountain, representing Jian. A gentleman should cultivate good virtues and improve customs." Kong Yingda's annotation explains that a gentleman seeks talents and places them in suitable positions to educate and transform the customs to make them honest and good. In "The Biography of Zhang Zai in the History of the Song Dynasty", it is mentioned that "In handling government affairs, putting the foundation and good customs first is a priority." Wang Shouren in "Volume 2 of the Records of the Transmission of the Doctrine" also said, "If in later generations, making music is just about creating lyrics and tunes, having no connection with the folk customs and education, how can it transform the people and improve the customs?" Song Lian in "On the Six Classics" also had the discussion, "If the heart is not upright, how can there be good customs in the countryside, and how can the country have good governance?" All these emphasize the importance of cultivating good virtues and improving customs.

0118坤之歸妹［飛樓屬道, 趾多擾垣］高樓緊隣大道, 行人眾多, 侵擾圍牆.  釋坤初六"履霜, 堅冰至." 需防微杜漸.  飛樓即高樓, 宋蘇軾"杜觀飛樓凌霧起." 古所謂趾, 為足, 不指腳趾, 腳趾為指, 可參考易鼎卦"鼎顛趾." 擾, 玉篇, 擾亂也.  垣, 說文, 牆也.  尚注"言樓臨道, 行人多, 攪亂不安也."［居之不安］釋漸彖"漸之進也."  ［覆壓為患］擔心圍牆有傾倒壓傷行人的危險.  釋歸妹大象"澤上有雷, 歸妹.  君子以永終知敝."  劉注"敝為破敗, 世間花好月圆者少, 凶終隙末者多.  永終有二義, 一是永愛至終. 一是永遠結束.  是好是壞都得作最壞的打算.  歸妹卦為兌宮之歸魂卦, 也是京房八卦序的最後一卦, 又稱大歸魂卦.  終局的意義濃厚, 確需審慎.  外卦震為足, 小心一失足成千古恨, 再回頭已是百年身." 

0118 坤之归妹“飞楼属道，趾多扰垣”，描绘了高楼紧邻大道，行人众多，对围墙造成侵扰的场景，此句对应坤初六爻 “履霜，坚冰至”，提醒人们要防微杜渐。“飞楼” 即高楼，如宋苏轼诗中 “杜观飞楼凌雾起” 所描述。古代所谓的 “趾”，指的是足，而非脚趾，脚趾在古代称为 “指”，可参考《易经》鼎卦 “鼎颠趾”。“扰”，《玉篇》解释为扰乱；“垣”，《说文》解释为墙。尚注认为 “言楼临道，行人多，搅乱不安也”。“居之不安”，对应渐卦彖辞 “渐之进也”，描述了处于这种环境下内心的不安。“覆压为患”，表达了担心围墙有倾倒并压伤行人的危险，对应归妹卦大象 “泽上有雷，归妹。 君子以永终知敝”。刘注解释道，“敝” 为破败之意，世间花好月圆的情况较少，而以凶险结局、关系破裂的情况居多。“永终” 有两层含义，一是永远保持爱意直至终结，二是永远结束。无论是好是坏，都应做好最坏的打算。归妹卦为兑宫之归魂卦，也是京房八卦序的最后一卦，又称大归魂卦，其终局的意义浓厚，确实需要审慎对待。外卦震为足，要小心一失足成千古恨，再回首已是百年身。

0118 Kun's Gui Mei Hexagram"The high building is adjacent to the road, and the pedestrians often disturb the wall." This depicts a scene where a high building is close to the road, with a large number of pedestrians, causing disturbances to the wall. This sentence corresponds to the first yin line of the Kun hexagram, "Treading on the frost, the solid ice will come." It reminds people to prevent problems from growing by nipping them in the bud. "Feilou" means a high building, as described in the poem "Du Guan's high building rises through the mist" by Su Shi in the Song Dynasty. In ancient times, the so-called "zhi" refers to the foot, not the toe. The toe was called "zhi" in ancient times, which can be referred to in the Ding hexagram of the Book of Changes, "The tripod overturns its foot." "Rao", according to "Yu Pian", means disturbing; "Yuan", according to "Shuo Wen", means a wall. Shang's annotation believes that "Saying that the building is beside the road, with many pedestrians, causing chaos and restlessness." "Living uneasily" corresponds to the judgment of the Jian hexagram, "The progress of Jian." It describes the inner unease in such an environment. "The danger of collapse and pressure" expresses the worry that the wall may collapse and injure pedestrians, corresponding to the great image of the Gui Mei hexagram, "There is thunder above the lake, representing Gui Mei. A gentleman should always be aware of the potential damage at the end." Liu's annotation explains that "Bi" means ruin. In the world, there are few cases of perfect happiness like a full moon and blooming flowers, while there are many cases that end in disaster and broken relationships. "Yongzhong" has two meanings. One is to maintain love until the end, and the other is to end forever. Whether it is good or bad, one should make the worst plan. The Gui Mei hexagram is the Returning Soul hexagram of the Dui Palace and the last hexagram in Jing Fang's order of the Eight Trigrams, also known as the Great Returning Soul hexagram. Its meaning of the end is profound, and it really requires careful consideration. The outer hexagram Zhen represents the foot. One should be careful that a single slip may cause eternal regret, and when looking back, it may be too late.

0119坤之豐［義不勝情, 以欲自傾］主政者道義無法戰勝感情, 因貪欲而自取滅亡. 釋坤文言"積善之家必有餘慶, 積不善之家, 必有餘殃.  臣弒其君, 子弒其父, 非一朝一夕之故, 其所由來者漸矣, 由辯之不早辯也.  易曰：履霜. 堅冰至. 篕言順也." ［幾利危寵］貪利爭寵幾近危險.  釋歸妹象"澤上有雷, 歸妺. 君子以永終知敝." 尚注"幾利, 言好利也." ［折角摧頸］落到折角傷額的下塲.  釋豐象"雷電皆至, 豐. 君子以折獄致刑." ［集注］0394師之履, 1474復之坤, 3509豐之漸, 3950小過之升.

0119 坤之丰“义不胜情，以欲自倾”，指的是主政者在道义无法战胜感情的情况下，会因贪欲而导致自身的灭亡，对应坤文言 “积善之家必有余庆，积不善之家，必有余殃。 臣弑其君，子弑其父，非一朝一夕之故，其所由来者渐矣，由辩之不早辩也。 易曰：履霜。坚冰至。篕言顺也”。“几利危宠”，意味着贪图利益、争夺宠爱已经接近危险的境地，对应归妹卦象 “泽上有雷，归妺。君子以永终知敝”。尚注解释 “几利，言好利也”。“折角摧颈”，表示最终会落到折角伤额的悲惨下场，对应丰卦象 “雷电皆至，丰。君子以折狱致刑”。[集注] 涉及 0394 师之履，1474 复之坤，3509 丰之渐，3950 小过之升这些卦象。

0119 Kun's Feng Hexagram"Righteousness cannot overcome emotions, and one will bring about one's own downfall due to greed." This refers to the situation where the person in power, when righteousness cannot overcome emotions, will lead to their own destruction due to greed, corresponding to the commentary on the Kun hexagram, "A family that accumulates good deeds will surely have abundant blessings, and a family that accumulates bad deeds will surely have lingering disasters. A minister killing his king and a son killing his father do not happen overnight. The reasons for this have gradually accumulated, because it was not distinguished early enough. The Book of Changes says: Treading on the frost, the solid ice will come. It emphasizes following the trend." "Seeking profit and competing for favor is close to danger." It means that coveting benefits and competing for favor are already close to a dangerous situation, corresponding to the image of the Gui Mei hexagram, "There is thunder above the lake, representing Gui Mei. A gentleman should always be aware of the potential damage at the end." Shang's annotation explains that "Ji Li means being fond of profit." "Breaking the horn and injuring the neck" indicates that one will eventually end up in a miserable situation of breaking the horn and injuring the neck, corresponding to the image of the Feng hexagram, "Both thunder and lightning arrive, representing Feng. A gentleman should judge lawsuits and impose punishments." [Collected Annotations] involve hexagram images such as 0394 Shi's Lü hexagram, 1474 Fu's Kun hexagram, 3509 Feng's Jian hexagram, and 3950 Xiao Guo's Sheng hexagram.

0120坤之旅［潼滃嶎薈, 扶首來會］風起雲湧, 以手遮住頭來相會.  䆁坤初六"履霜, 堅冰至."  圖解本認為扶首為扶帽.  尚注"後漢書輿情服志日：凡先合單紡為一系, 四系為一扶, 五扶為一首.  雲氣來會與絲縷集合同, 故曰扶首." 潼, 雲起貌.   詩曹風候人"薈兮蔚兮." 傳"薈蔚, 雲興貌."說文"滃, 雲氣起也." [津液下降］釋豐彖"豐, 大也."  ［流潦滂沛］言洪水四溢.  釋旅初六"旅瑣瑣, 斯其所取災."  流潦, 地百面流種的積水.   滂, 水湧出, 形容雨水量多.  ［集注］059履之恆.

0120 坤之旅

“潼滃嶎薈，扶首來會” 描述的是风云涌起，人们用手遮住头部前来相会，阐释坤初六爻 “履霜，坚冰至”。《图解》版本认为 “扶首” 是扶着帽子。尚注提到 “《后汉书・舆服志》说：凡是先将单股纱线合为一系，四系为一扶，五扶为一首。云气聚合与丝线聚集的情况相同，所以叫扶首”。“潼” 形容云气升起的样子，《诗经・曹风・候人》有 “薈兮蔚兮”，传文解释 “薈蔚” 是云气兴起的样子。《说文》解释 “滃” 为云气升起。“津液下降” 解释丰卦的彖辞 “丰，大也” 。“流潦滂沛” 意思是洪水泛滥四溢，解释旅卦初六爻 “旅琐琐，斯其所取灾”。“流潦” 指地面流动的积水，“滂” 表示水涌出，形容雨水量很大。[集注]：059 履之恒。

“Tongweng yuhui, fushou lai hui" describes a scene where clouds and winds surge, and people cover their heads with their hands and come to meet. It interprets the first yin line of the Kun hexagram, "Treading on the frost, the solid ice will come." The "Illustrated Explanation" version believes that "fushou" means holding the hat. Shang's annotation states, "The 'Book of the Later Han Dynasty · Records of Carriages and Clothing' says: Whenever single strands of yarn are first combined into one xi, four xi make one fu, and five fu make one shou. The gathering of cloud vapor is the same as the gathering of silk threads, so it is called fushou." "Tong" describes the appearance of rising clouds. In "Hui xi wei xi" from "Hou Ren" in "The Book of Songs · Cao Feng", the commentary explains that "huiwei" is the appearance of rising clouds. "Shuo Wen" interprets "weng" as the rising of cloud vapor. "The descent of body fluids" interprets the judgment of the Feng hexagram, "Feng means greatness." "The surging of floodwaters" means that floods overflow in all directions, interpreting the first yin line of the Lü hexagram, "The traveler is mean and trivial, and thus brings disaster upon himself." "Liulao" refers to the flowing water on the ground, and "pang" means water gushing out, describing a large amount of rain. [Collected Annotations]: 059 Lü turning into Heng.

0121坤之巽［白駒生芻, 猗猗盛姝］白馬吃著新鮮的草料, 俊美健壯. 䆁坤六三"含章可貞, 或從王事, 無成有終."  說文：馬二歲曰駒, 泛指少壯之馬.  ［赫喧君子］儀貌光彩的君子. 釋旅六五象"終以譽命, 上逮也." 終於獲得美譽爵命, 上承尊者.［樂以忘憂］釋巽六四"田獲三品, 有功也." 建功立業, 獲益良多.  本詩語出詩小雅白駒.  勸說勉青年才俊勿避世隱居, 而應以天下為己任.

0121 坤之巽

“白驹生刍，猗猗盛姝” 意思是白色的小马吃着新鲜的草料，长得俊美健壮，阐释坤六三爻 “含章可贞，或从王事，无成有终”。《说文》记载：马两岁叫驹，泛指少壮的马。“赫喧君子” 指仪表堂堂、光彩照人的君子，解释旅卦六五爻的爻象 “终以誉命，上逮也”，表示最终获得美誉和爵命，受到上位者的恩宠。“乐以忘忧” 解释巽卦六四爻 “田获三品，有功也”，意味着建立功业，收获很多。本诗出自《诗经・小雅・白驹》，意在劝说青年才俊不要避世隐居，而应当以天下为己任。

"A white foal eats fresh grass, and it is beautiful and robust", which interprets the third yin line of the Kun hexagram, "Containing brilliance and being able to maintain correctness. One may serve the king's affairs, without achieving personal success but having a proper ending." "Shuo Wen" records: A two - year - old horse is called a foal, generally referring to a young and strong horse. "The resplendent gentleman" refers to a dignified and dazzling gentleman, interpreting the image of the fifth yin line of the Lü hexagram, "Finally receiving honor and appointment, favored by the superior", indicating that one finally obtains a good reputation and rank and is favored by those in higher positions. "Finding joy and forgetting worries" interprets the fourth yin line of the Xun hexagram, "Harvesting three kinds of game in hunting, indicating having achieved merit", meaning establishing achievements and reaping many rewards. This poem is from "White Foal" in "The Book of Songs · Xiao Ya", aiming to persuade young talents not to live in seclusion but to take on the responsibility of the world.

0122坤之兌［車馳人趍, 卷甲相仇］車在奔馳, 人在追趕, 輕裝出擊.  趍, 追趕. 卷甲, 輕裝.  釋坤六三"含章可貞, 或從王事, 無成有終."［齊魯寇戰］齊魯兩國長期爭戰.  釋巽初六"進退, 利武人之貞."［敗於犬丘］齊宋兩國敗於乘丘.  釋説卦"兌為毀折." 左傳莊公十年, 夏六月, " 齊師, 宋師, 次於郎.  公子偃曰：宋師不整, 可敗也.  宋敗, 齊必還, 請擊之.  公弗許.  自雩門竊出.  蒙皋比而先犯罪之.  公從之, 大敗宋師於乘丘, 齊師乃還." 乘丘, 魯國地名, 在今山東兌州市. 敗於犬丘, 應為敗於乘丘.    犬丘在春秋時期有二處, 一處在衛地, 亦名垂. 在今山東曹縣.   隱公八年"宋公, 衛侯遇於垂." 另一處位於宋地, 在今河南永城.  襄公元年"宋鄭子然侵宋, 取犬丘." 兩處犬丘均與齊魯寇戰無關［集注]1481復之小畜, 3608巽之復.

0122 坤之兑

“车驰人趍，卷甲相仇” 描绘的是战车疾驰，士兵追赶，轻装出击的场景。“趍” 是追赶的意思，“卷甲” 表示轻装。阐释坤六三爻 “含章可贞，或从王事，无成有终”。“齐鲁寇战” 指齐国和鲁国长期交战，解释巽卦初六爻 “进退，利武人之贞”。“败于犬丘” 指齐国和宋国在乘丘战败，解释《说卦》中 “兑为毁折”。据《左传・庄公十年》记载，夏季六月，“齐军、宋军驻扎在郎地。公子偃说：宋军军容不整，可以击败他们。宋军战败，齐军必定撤回，请求攻击宋军。鲁庄公不同意。公子偃从雩门私自出击，给战马蒙上虎皮先攻宋军。鲁庄公领兵跟随，在乘丘大败宋军，齐军于是撤回”。乘丘是鲁国地名，在今山东兖州。“败于犬丘” 应为 “败于乘丘” 。春秋时期有两处 “犬丘”，一处在卫国境内，又名垂，在今山东曹县，《隐公八年》记载 “宋公、卫侯在垂地相会”；另一处在宋国境内，在今河南永城，《襄公元年》记载 “郑国的子然入侵宋国，夺取犬丘” 。这两处犬丘都与齐鲁之战无关。[集注]：1481 复之小畜，3608 巽之复。

"The chariots speed and the people chase, going into battle lightly armed", which depicts a scene where war chariots gallop, soldiers pursue, and they launch an attack with light equipment. "Qu" means to chase, and "juanjia" means to be lightly armed. It interprets the third yin line of the Kun hexagram, "Containing brilliance and being able to maintain correctness. One may serve the king's affairs, without achieving personal success but having a proper ending." "The war between Qi and Lu" refers to the long - term battles between the States of Qi and Lu, interpreting the first yin line of the Xun hexagram, "Advancing or retreating, it is beneficial for a warrior to maintain correctness." "Defeated at Quanqiu" means that the States of Qi and Song were defeated at Chengqiu, interpreting "Dui means destruction and breakage" in "Shuo Gua". According to the "Zuo Zhuan · Duke Zhuang, Year Ten" record, in the sixth month of summer, "The troops of Qi and Song camped in Lang. Gongzi Yan said: The troops of Song are in disarray and can be defeated. If the Song army is defeated, the Qi army will surely retreat. I request to attack them. Duke Zhuang did not agree. Gongzi Yan secretly set out from Yumen, covered the horses with tiger skins, and attacked the Song army first. Duke Zhuang led the troops to follow and defeated the Song army at Chengqiu. Then the Qi army withdrew." Chengqiu is a place name in the State of Lu, now in Yanzhou, Shandong. "Defeated at Quanqiu" should be "Defeated at Chengqiu". During the Spring and Autumn Period, there were two places named "Quanqiu". One was in the territory of the State of Wei, also known as Chui, now in Caoxian, Shandong. The "Duke Yin, Year Eight" record states, "The Duke of Song and the Duke of Wei met at Chui." The other was in the territory of the State of Song, now in Yongcheng, Henan. The "Duke Xiang, Year One" record states, "Ziran of Zheng invaded Song and captured Quanqiu." Both of these places named "Quanqiu" have nothing to do with the war between Qi and Lu. [Collected Annotations]: 1481 Fu turning into Xiaoxu, 3608 Xun turning into Fu.

0123坤之渙［舉首望城］遙望城樓. 釋坤六四"括囊, 无咎无譽."［不見子貞］不見正人君子.  釋兌六三"來兌, 凶." 前來取悅於人, 必致凶險. 子都及子充語出詩經鄭風山有扶蘇, 均為古代有同性戀傾向的美男子.  子都於公元前712年六月, 用暗箭射殺穎考叔.  因此易林捨子都及不充不用, 轉而用子貞.  貞者, 正也.  子貞想必是一位有為有守的正人君子.［使我悔生］使我悔恨.  釋渙卦名, 義為離散.  揭示了事物發展過程中當散則散, 當聚集則聚集, 力求散而不亂, 聚而有序, 聚散均循理而行的道理.

0123 坤之涣

“举首望城” 指抬头遥望城楼，阐释坤六四爻 “括囊，无咎无誉”。“不见子贞” 意思是看不到正直的君子，解释兑卦六三爻 “来兑，凶”，即前来取悦他人，必然招致凶险。“子都” 和 “子充” 出自《诗经・郑风・山有扶苏》，都是古代有同性恋倾向的美男子。子都在公元前 712 年六月，用暗箭射杀了颍考叔。因此《易林》舍弃不用 “子都” 和 “子充”，转而用 “子贞” 。“贞” 意为正直，“子贞” 想必是一位有作为、有操守的正人君子。“使我悔生” 即让我心生悔恨，解释涣卦的卦名，其含义是离散，揭示了事物发展过程中该离散时就离散，该聚集时就聚集，力求散而不乱，聚而有序，聚散都遵循规律的道理。

"Raising the head and looking at the city", which interprets the fourth yin line of the Kun hexagram, "Tie up the bag, no blame and no praise." "Not seeing Zizhen" means not seeing an upright gentleman, interpreting the third yin line of the Dui hexagram, "Coming to seek pleasure, it is ominous", that is, coming to please others will surely lead to danger. "Zidu" and "Zichong" are from "Shan You Fusu" in "The Book of Songs · Zheng Feng", and they were both handsome men with homosexual tendencies in ancient times. In June 712 BC, Zidu shot Ying Kaoshu with a hidden arrow. Therefore, "Yilin" did not use "Zidu" and "Zichong", but instead used "Zizhen". "Zhen" means uprightness, and "Zizhen" must have been an upright and capable gentleman. "Making me regret", which interprets the name of the Huan hexagram, whose meaning is dispersion. It reveals the principle in the development of things that they should disperse when it is time to disperse and gather when it is time to gather, striving to be dispersed without chaos and gathered in an orderly manner, with both dispersion and gathering following the rules.

0124坤之節［龍鬥時門, 失理傷賢］公元前523年, 鄭國發生大水災, 有龍在鄭都城時門外外的洧淵爭鬥, 民眾請求舉行禳災求福的祭祀.  子產不答應.  主政者不迷信不從眾, 否則會喪失道義並且傷害賢臣..  釋坤六五"黃裳, 元吉." 左傳昭公19年"鄭大水, 龍鬥于時門之外洧淵, 國人請為禜, 子產弗所.  曰：我鬥. 龍不我覿也.  龍鬥, 我獨何覿焉？ 禳之, 則彼室也.  吾無求於是寵, 龍亦無求於我. 乃止."［內畔外賊］會引起內亂外患.  釋渙卦名, 渙散. ［則生禍亂］釋節卦辭"苦節不可貞."違反天理人情, 不利於正道. ［集注］2084遯之明夷.

0124 坤之节

“龙斗时门，失理伤贤” 指公元前 523 年，郑国发生大水灾，有龙在郑国都城时门外的洧渊争斗，民众请求举行禳灾祈福的祭祀，子产没有答应。这体现了主政者不迷信、不盲从，否则就会丧失道义并伤害贤臣，阐释坤六五爻 “黄裳，元吉”。《左传・昭公十九年》记载 “郑国发大水，龙在时门外的洧渊争斗，国人请求举行禳灾祭祀，子产不同意，说：‘是龙在争斗，龙并不理会我们。龙争斗，我们为什么要去管呢？进行祭祀，那是向它们祈求。我对龙无所求，龙也不会对我有所求。’于是停止祭祀”。“内畔外贼” 意思是会引发内乱和外患，解释涣卦的卦名（涣，即涣散）。“则生祸乱” 解释节卦的卦辞 “苦节不可贞”，即过度节制违背天理人情，不利于坚守正道。[集注]：2084 遯之明夷。

"Dragons fight at Shimen, losing the right way and harming the virtuous", which refers to the year 523 BC when there was a great flood in the State of Zheng. Dragons fought in the Weiyuan outside Shimen of the capital of Zheng. The people requested to hold sacrifices to dispel disasters and pray for blessings, but Zichan did not agree. This reflects that the person in power is not superstitious and does not follow the crowd blindly. Otherwise, it will lead to the loss of morality and the harm of virtuous officials, interpreting the fifth yin line of the Kun hexagram, "The yellow skirt, extremely auspicious." The "Zuo Zhuan · Duke Zhao, Year Nineteen" records, "There was a great flood in Zheng. Dragons fought in the Weiyuan outside Shimen. The people of the state requested to hold sacrifices to dispel disasters. Zichan refused and said, 'It is the dragons that are fighting. The dragons do not care about us. Why should we care about the dragons' fight? Holding sacrifices means praying to them. I have no demands on the dragons, and the dragons also have no demands on me.' So he stopped the sacrifice." "Internal rebellion and external enemies" means that it will trigger internal unrest and external troubles, interpreting the name of the Huan hexagram (Huan means dispersion). "Then disasters and chaos will arise" interprets the hexagram statement of the Jie hexagram, "Excessive and painful restraint is not advisable", that is, excessive restraint violates the principles of nature and human feelings and is not conducive to maintaining the right path. [Collected Annotations]: 2084 Dun turning into Mingyi.

0125坤之中孚［安如泰山, 福喜屢臻］釋坤六五"黃裳, 元吉." ［雖有豺虎］ 釋節上六" 苦節, 貞凶. 悔亡." 節制過苦, 人所不堪, 守護正防凶, 則可悔亡. ［不致危身］釋中孚初九"虞吉, 有它不燕."［集注］0708否之蒙, 0801同人之遯, 3023井之謙.

0125 坤之中孚

“安如泰山，福喜屡臻” 阐释坤六五爻 “黄裳，元吉” 。“虽有豺虎” 解释节卦上六爻 “苦节，贞凶。悔亡”，意思是过度节制是痛苦的，坚守下去会有凶险，但如果能避免过度节制则可消除悔恨。“不致危身” 解释中孚卦初九爻 “虞吉，有它不燕”，即有所戒备就能吉祥，如果另有他求则不得安宁。[集注]：0708 否之蒙，0801 同人之遯，3023 井之谦。

"As stable as Mount Tai, blessings and joys come repeatedly", which interprets the fifth yin line of the Kun hexagram, "The yellow skirt, extremely auspicious." "Even with jackals and tigers around" interprets the upper yang line of the Jie hexagram, "Excessive and painful restraint, maintaining correctness brings danger. Regret can be eliminated", meaning that excessive restraint is painful, and persevering in it will bring danger, but if one can avoid excessive restraint, regret can be eliminated. "Not endangering oneself" interprets the first yang line of the Zhongfu hexagram, "Being prepared brings good luck, but having other desires will lead to restlessness", that is, being on guard can lead to auspiciousness, but if there are other desires, there will be no peace. [Collected Annotations]: 0708 Pi turning into Meng, 0801 Tongren turning into Dun, 3023 Jing turning into Qian.

0126坤之小過［初憂後喜, 與福為市］釋坤六五"黃裳, 元吉." ［八佾列陳］列陣八八佾舞.  八佾為周代天子用的樂舞.  佾指舞列. 天子八. 諸侯六. 大夫四, 士二.  八佾指舞生縱橫各^人, 共64人組成.  釋中孚九五"有孚孿如, 無咎." 在上耆以誠信維繫天下, 必無禍害. ［飲御嘉友］釋小過九四"無咎, 弗過遇之, 往厲必戒, 勿用, 永貞." ［集注］0349訟之坎, 1097蠱之小畜.

0126 坤之小过

“初忧后喜，与福为市”，解释坤六五爻 “黄裳，元吉”，意思是起初担忧，后来喜悦，如同与福气做交易一般最终获得福运。“八佾列陈”，指排列出八佾之舞的阵势。八佾是周代天子所用的乐舞，“佾” 指的是舞列，天子用八佾，诸侯用六佾，大夫用四佾，士用二佾。八佾是由舞生纵横各八人，总共 64 人组成。解释中孚卦九五爻 “有孚挛如，无咎”，意思是居上位者用诚信维系天下，必然不会有灾祸。“饮御嘉友”，解释小过卦九四爻 “无咎，弗过遇之，往厉必戒，勿用，永贞” ，描绘了款待佳友饮酒的情景。[集注]：0349 讼之坎，1097 蛊之小畜。

"At first worried and then delighted, making a deal with good fortune", it interprets the fifth yin line of the Kun hexagram, "The yellow skirt, extremely auspicious." It means that at first there is worry, and later there is joy, just like making a deal with good fortune and finally obtaining good luck. "The formation of the eight-row dance", it refers to arranging the formation of the eight-row dance. The eight-row dance was the music and dance used by the emperors in the Zhou Dynasty. "Yi" refers to the dance formation. The emperor used eight rows, the feudal lords used six rows, the grand masters used four rows, and the scholars used two rows. The eight-row dance was composed of eight people horizontally and vertically, a total of 64 people. It interprets the fifth yang line of the Zhongfu hexagram, "With sincere trust binding, no blame", meaning that those in the upper position maintain the world with integrity and trust, and there will definitely be no disasters. "Entertaining good friends with wine", it interprets the fourth yang line of the Xiaoguo hexagram, "No blame, not exceeding but encountering, going forward is dangerous and one must be cautious, do not use, always maintain correctness", depicting the scene of entertaining good friends with wine. [Collected Annotations]: 0349 Song turning into Kan, 1097 Gu turning into Xiaoxu.

0127坤之既濟［持刀操肉, 對酒不食］用刀切好肉, 有酒卻不想進食. 釋坤初六"履霜, 堅冰至."［夫行從軍, 少子入獄］釋小過初六象"飛鳥以凶, 不可如何也." 逆勢高飛有凶險, 這全由自身所致, 無法解救. ［抱膝獨宿］釋既濟六四"繻有衣袽, 終日戒." 雖有美服卻穿破衣, 能終日戒懼以防禍患.［集注］1495復之剝, 1544無妄之比.

0127 坤之既济

“持刀操肉，对酒不食”，用刀切割好肉，面对着酒却不想进食，解释坤初六爻 “履霜，坚冰至”，通过这一情景暗示着某种艰难或不祥的开端，如同踩到薄霜预示坚冰将至一样。“夫行从军，少子入狱”，解释小过卦初六爻的爻象 “飞鸟以凶，不可如何也”，意思是逆势高飞会有凶险，而这完全是自身导致的，无法挽救，就如同丈夫从军、小儿子入狱这样无奈且凶险的情况。“抱膝独宿”，解释既济卦六四爻 “繻有衣袽，终日戒”，意思是虽然有美丽的衣服却穿着破衣服，能够整日保持戒惧以防止祸患，就像独自抱膝而宿，时刻警惕着。[集注]：1495 复之剥，1544 无妄之比。

"Holding a knife and cutting the meat, facing the wine but not eating", cutting the meat with a knife and facing the wine but not having the appetite to eat, it interprets the first yin line of the Kun hexagram, "Treading on the frost, the solid ice will come." This scene implies a certain kind of hardship or inauspicious beginning, just as stepping on the thin frost indicates the coming of the solid ice. "The husband joins the army, and the young son is imprisoned", it interprets the image of the first yin line of the Xiaoguo hexagram, "The flying bird brings bad luck, and there is nothing to be done about it", meaning that flying against the trend will bring danger, and this is completely caused by oneself and cannot be saved, just like the helpless and dangerous situation of the husband joining the army and the young son being imprisoned. "Hugging the knees and sleeping alone", it interprets the fourth yin line of the Jiji hexagram, "There is a patch for the fine garment, and one should be on guard all day long", meaning that although there are beautiful clothes, one wears a tattered one and can maintain vigilance all day long to prevent disasters, just like sleeping alone with the knees hugged, always being alert. [Collected Annotations]: 1495 Fu turning into Bo, 1544 Wuwang turning into Bi.

0128坤之未濟［陰衰老極, 陽建其德］陰氣至極強而衰, 陽氣開始初建其德.  䆁坤上六象"龍戰於野, 其道窮也." ［履離戴光, 天下昭明］腳踏離火, 頭頂光輝, 天下光明.  釋既濟九五"東鄰殺牛, 不如西鄰之禴祭, 實受其福."  事成之時, 當虔誠儉樸地祀神以受福.  ［功業不長, 蝦蟆大王］釋未濟卦名, 義為事未成.  雜卦"未濟, 男之窮也."   尚注"蝦蟆天旱用以求雨, 尊貴一時, 已則棄置也." 蝦蟆大王有反諷的意思. 明代萬歷期間, 有一年天下大旱, 皇帝身邊的給事胡似山請禁捕蛙, 可以感召上蒼.  結果引來湯顯祖的嘲笑, 還送給他"蛤蟆給事"的綽號, 與蝦蟆大王有異曲同工之妙.   漢代人曾將蝦蟆/青蛙作為祈雨禮儀不可或缺的法具之一.  因青蛙水居, 於雨前雨後頻繁響亮鳴叫, 漢代人憑直覺認為青蛙與降雨有密切聯繫.  大過之升"蝦蟆群坐, 從天請雨, 雲雷疾聚, 應時輒下, 得其所願."  一代大儒董仲舒在春秋繁露中對用青蛙祈雨的儀式有詳細的記載. ［集注］0729否之無妄, 0851大有之臨.

0128 坤之未济

“阴衰老极，阳建其德”，意思是阴气达到最强盛之后开始衰弱，阳气则开始初步建立其德行，解释坤上六爻的爻象 “龙战于野，其道穷也”，表明事物发展到极致后会发生转变。“履离戴光，天下昭明”，脚踏着象征火的离卦，头顶着光辉，天下一片光明，解释既济卦九五爻 “东邻杀牛，不如西邻之禴祭，实受其福”，意思是在事情成功的时候，应当虔诚且俭朴地祭祀神灵以接受福泽，如同光明的到来需要恰当的行为和态度。“功业不长，蛤蟆大王”，解释未济卦的卦名，其含义是事情尚未成功。《杂卦》中说 “未济，男之穷也” 。尚注提到 “蛤蟆在天旱时被用来求雨，会有一时的尊贵，之后就会被弃置”，“蛤蟆大王” 带有反讽的意味。明代万历年间，有一年天下大旱，皇帝身边的给事胡似山奏请禁止捕蛙，认为这样可以感召上天降雨。结果引来了汤显祖的嘲笑，还送给他 “蛤蟆给事” 的绰号，这与 “蛤蟆大王” 有异曲同工之妙。汉代人曾把蛤蟆（青蛙）作为祈雨礼仪中不可或缺的器具之一，因为青蛙生活在水边，在雨前雨后频繁且响亮地鸣叫，汉代人凭直觉认为青蛙与降雨有密切的联系。在大过之升卦中有 “蛤蟆群坐，从天请雨，云雷疾聚，应时辄下，得其所愿” 的描述。一代大儒董仲舒在《春秋繁露》中对用青蛙祈雨的仪式有详细的记载。[集注]：0729 否之无妄，0851 大有之临。

"The yin energy is extremely old and weak, and the yang energy begins to establish its virtue", it means that after the yin energy reaches its strongest and then begins to decline, the yang energy begins to initially establish its virtue. It interprets the image of the upper yin line of the Kun hexagram, "The dragon fights in the wild, and its way is exhausted", indicating that when things develop to the extreme, a transformation will occur. "Stepping on the Li hexagram and wearing light, the world is bright", stepping on the Li hexagram which symbolizes fire and having light above the head, the world is bright. It interprets the fifth yang line of the Jiji hexagram, "The eastern neighbor killing an ox is not as good as the western neighbor's simple sacrifice, and the latter actually receives the blessings", meaning that when things are successful, one should offer sacrifices to the gods piously and frugally to receive blessings, just as the arrival of light requires appropriate behavior and attitude. "The achievements are not long-lasting, the King of Toads", it interprets the name of the Weiji hexagram, whose meaning is that things have not been successful yet. In "The Miscellaneous Hexagrams", it is said, "Weiji means the predicament of men." Shang's annotation mentions, "Toads are used to pray for rain during a drought. They will have temporary dignity and then be abandoned." "The King of Toads" has an ironic meaning. During the Wanli period of the Ming Dynasty, there was a severe drought one year. Hu Sishan, a censor beside the emperor, petitioned to ban the capture of frogs, believing that this could move the heavens to send rain. As a result, it attracted the ridicule of Tang Xianzu, who gave him the nickname "Toad Censor", which has the same meaning as "The King of Toads". In the Han Dynasty, people once regarded toads (frogs) as an indispensable tool in the rain-praying ceremony. Because frogs live by the water and croak frequently and loudly before and after the rain, people in the Han Dynasty intuitively believed that frogs had a close connection with rainfall. In the hexagram of Daguo turning into Sheng, there is the description, "Toads sit in a group, praying for rain from the sky. Clouds and thunder gather quickly, and the rain falls in a timely manner, fulfilling their wishes." Dong Zhongshu, a great Confucian scholar of a generation, had a detailed record of the ceremony of using frogs to pray for rain in "Chunqiu Fanlu". [Collected Annotations]: 0729 Pi turning into Wuwang, 0851 Dayou turning into Lin.