Strict Standards: date(): It is not safe to rely on the system's timezone settings. You are *required* to use the date.timezone setting or the date_default_timezone_set() function. In case you used any of those methods and you are still getting this warning, you most likely misspelled the timezone identifier. We selected 'America/New_York' for 'EST/-5.0/no DST' instead in /homepages/42/d211477388/htdocs/chineselanguageforums/viewtopic.php on line 1049

Strict Standards: getdate(): It is not safe to rely on the system's timezone settings. You are *required* to use the date.timezone setting or the date_default_timezone_set() function. In case you used any of those methods and you are still getting this warning, you most likely misspelled the timezone identifier. We selected 'America/New_York' for 'EST/-5.0/no DST' instead in /homepages/42/d211477388/htdocs/chineselanguageforums/viewtopic.php on line 1049
[phpBB Debug] PHP Notice: in file /includes/functions.php on line 4572: Cannot modify header information - headers already sent by (output started at /viewtopic.php:1049)
[phpBB Debug] PHP Notice: in file /includes/functions.php on line 4574: Cannot modify header information - headers already sent by (output started at /viewtopic.php:1049)
[phpBB Debug] PHP Notice: in file /includes/functions.php on line 4575: Cannot modify header information - headers already sent by (output started at /viewtopic.php:1049)
[phpBB Debug] PHP Notice: in file /includes/functions.php on line 4576: Cannot modify header information - headers already sent by (output started at /viewtopic.php:1049)
Chinese Language Forums - Chinese Etymology Institute • View topic - 易經與論語 ---- Yijing and Confucius the Analects

易經與論語 ---- Yijing and Confucius the Analects

易經與論語 ---- Yijing and Confucius the Analects

Postby Tienzen » Thu Apr 03, 2014 3:50 pm

易經與論語
---- Yijing and Confucius the Analects


Written and Translated by Tienzen (Jeh-Tween) Gong

Copyright © March 2014 by Tienzen (Jeh-Tween) Gong



In the 13 canon books of Conficianism (1-易經, 2-尚書, 3-詩經, 4-禮記, 5-周禮, 6-儀禮, 7-春秋左傳, 8-春秋公羊傳, 9-春秋穀梁傳, 10-孝經, 11-論語, 12-孟子, 13-爾雅), 易經 (Yijing) was number one in the list. Yet, in the entire 論語, Yijing was only mentioned once (子 曰:“加我数年,五十以學易,可以无大過矣。”Chapter 7: 16).


However, Confucius was the one who wrote ‘十翼’ (ten commentary on Yijing). Without it, Yijing would have been a book of mystic as no one can truly understand it today. In addition to this one statement in 論語, the historical record shows that Confucius studied Yijing every day after the age of 50 all the way to the end of his life. Yet, from the 論語 statement, Confucius admitted that he did not wholly understand the Yijing, as he said, “Give me a few more years, I will probably get it.”


Did the Yijing authors (伏 羲, 文 王 and 周 公) understood it? As the quantum physics inventors (Max Planck, Niels Bohr, Einstein, etc.) understood it in its entirety? Of course not. Thus, Yijing’s original authors did not need to understand it in its entirety in order to write it. Thus, we should first find out what exactly they did understand and what those understanding became a part of Chinese culture.


Then, what is Yijing? It has two parts.

Part one: a 卦 (kwa) system which was invented by 伏 羲 (about 7,000 years ago, according to the legend). There are eight of them, and each can be represented in three forms (such as, Image, 坤 or 000).

Image 000

Image 001

Image 010

Image 011

Image 100

Image 101

Image 110

Image 111


From the above representations, the eight 卦 system is immediately connected to three the most important subjects in the modern science.

One, the binary number system was invented from this eight 卦 by Gottfried Leibniz, and it is now the foundation for the computer languages and designs.

Two, in the modern mathematics, the entire computable universe can be wholly described with a two-code system {such as, (0, 1) or (Yin, Yang)}, again, it is the base for the computer design.

Three, these eight 卦, in fact, forms a cellular automaton (see http://en.wikipedia.org/wiki/Cellular_automaton ) which was understood only about 70 years ago. The following pattern shows the computer run of such a cellular automaton system. The algorithm is shown on the top row with eight Trigrams {(000), (001), (010), (011), (100), (101), (110), (111)}. The second row shows the algorithm {, the (000) becomes *1* (0 is black, 1 white and * is space); (001) becomes *1*; … (011) becomes *0*; … (111) becomes *1*}. Then, the bottom box is the result of the run.

Image


Image


After a ‘long’ computer run, it generates the pattern on the right. Amazingly, many ‘life’ patterns do produce a similar pattern (see the mollush shell on the left). That is, the eight 卦 (kwa, the trigram) system is the first cellular automaton, invented 7,000 years ago. Then, 文 王 stacking the eight 卦 into 64 卦 (the hexagram). Of course, this 64 卦 system is even a big cellular automaton system.


Did those three Yijing authors (伏 羲, 文 王 and 周 公) together with Confucius understand the three modern science topics? Obviously, they did not directly. Intuitively, Confucius must have realized that there were something more in Yijing than he had understood, and thus he did not claim the total understanding of it. However, he (and those authors) did believe that the 64 卦 (the hexagram) system is the expression of Heaven’s will which gave rise to this physical universe and lives (especially, the humanity). They were fascinated by many internal ‘symmetries’ in the system, such as the 錯 and 綜.


“錯”(exchange operation), the lines (yao) of a trigram (or hexagram) become its opposite. The new trigram (or hexagram) is called a 錯 卦 of the original one, such as,

Image (乾) vs Image (坤)

Image (坎) vs Image (離)

“綜” (flip over operation), two “different” trigrams (or hexagrams) are related by turned upside down of each other, such as,

Image (震) vs Image (艮)

Image (巽) vs Image (兌)


Those authors saw these symmetries as the virtues of harmony of Heaven. From the symmetries of these 64 hexagrams, they developed Chinese cosmology and theology with three key concepts.

One, 陰陽 (ying and yang), see chinese-culture/about-yijing-the-general-discussions-t10.html#p413 , the binary code system. Please also see the Appendix one for more details.

Two, 三才, see chinese-culture/about-yijing-the-general-discussions-t10.html#p403 . They developed this idea for finding the place of humanity in this harmonized Heaven/Earth system. Yet, this will eventually become very important part of the modern particle theory (see Appendix two for details).

Three, 無 極, A creation theology --- a nature universe was created from nothingness (無 極) into a binary universe with Ying (陰) and (陽) with one stroke (一 劃 開 天). See, chinese-culture/about-yijing-the-general-discussions-t10-25.html#p433 . This is Chinese cosmology and theology.


These three points can basically represented with the chart below.


Image

Up to this point, Yijing is purely mathematical, 100% deductive science. Yet, most of the May 4th movement scholars saw Yijing as pure nonsense and nonscientific, as only a book of Oracle. Why? Obviously, those May 4th movement scholars (such as, 胡適, 魯迅, 陳獨秀, 錢玄同, 瞿秋白, 郭沫若, 蔡元培, 吳玉章, 林伯渠, etc.) were totally ignorant about those modern sciences.


Part two: although the above system is purely mathematical and deductive and 文 王did understand that it is the expression of Heaven’s virtues, but there was no direct linkage between it to the human affairs and fates. Thus, he (文 王) began to ‘assign’ the Heaven’s virtues (per his understanding) to each hexagram. As soon as the first ‘assignment’ was done, the system was no longer a pure mathematical system but was carrying moralities (the Heaven’s virtues), becoming a moral system. Thus, Confucius avoided of discussing the cosmology and the human nature. In the entire 論語 (Analects), it has only four statements about the human nature or the supernatural.
子 贡 曰:“夫子之文章,可得而聞也,夫子之言性與天道,不可得而聞也。” (Chapter 5: 14)
(子 贡 曰: the literary work of Confucius can be understood. But his talking about the 道 of Heaven and the 性 (human nature) of man cannot be understood.)

子 曰:“性相近也,習相遠也。” (Chapter 17: 2)
(子 曰: “The human nature is similar, but the learning makes men different.”)

子不语:怪、力、亂、神。 (Chapter 7: 20)
(Confucius does not talk about super-nature, abusive-behaviors, chaotic-stories and about the spirits.)

季 路 問事鬼神。子曰:“未能事人,焉能事鬼?”“敢問死?”曰:“未知生,焉知死?” (Chapter 11: 11)
(季 路 asks about how to serve the 鬼 神 (spirits or gods). 子 曰: “not knowing how to serve man yet, how can anyone know of serving spirits?” Asks again, “Can I ask about death [or after death]?” Confucius said, “Not knowing how to live, how can anyone know about death?”)


Furthermore, Confucius saw Yijing which can be applied in four areas of human affairs, by saying,
易有聖人之道四焉 (Yijing has four applications) ,
以言者尚其辭 (as a literal work) ,
以動者尚其變 (as a dynamic system of both for the Heaven and for the human affairs, and the force in this dynamic is morality) ,
以制器者尚其象 (as a guideline for designing tools and wares) ,
以卜筮者 尚其佔 (as a book of oracle) 。


With these four, Confucius emphasized the morality, and 論 語 (Analects) was the reflection of it. Thus, in order truly to understand 論 語 (Analects), one must read Yijing with it. Every one of the 64 卦 (the hexagram), carries a moral virtue (卦 德), and I will show the sayings in 論 語 which reflect that 卦 德. In order truly to understand Yijing as a moral book, one must read it together with 論 語.


Thus, I have provided the entire original Yijing text and my English translation in this book for the readers to read yourselves. The internal logic of every 卦 (the hexagram) is already written in those original text, but they cannot be understood for a beginner. Some info is very helpful for any beginner or Yijing scholars, and they are available at the following four articles.
chinese-culture/about-yijing-the-general-discussions-t10.html#p386
chinese-culture/about-yijing-the-general-discussions-t10-25.html#p433
chinese-culture/about-yijing-the-general-discussions-t10-25.html#p464
chinese-culture/about-yijing-the-general-discussions-t10-25.html#p470


The following is the key words used in the translation.

1. 命 (ming) --- is 口 (mouth) + 令 (decree). ‘口 令’ also means ‘password’. In the battle field, those who do not know the ‘口 令’ will be killed on the spot. So, 命 means decree from above (Heaven) or ‘living’ (not killed). Thus, in Confucianism, 命 has two meanings, the decree of heaven (天 命) and the ‘fate’ (人 命)of human. Of course, the fate of man is definitely depended on the decree of heaven.
2. 性 --- is 心 (the human heart) + 生 (birth), that is, the growth from the ‘heart’ (from within) without the contamination from the without. Thus, 性 comes out directly from 天 命 (the decree and the virtues of Heaven/Earth).
3. 道 --- is 首 (head) over 之 (walking). As the head always leads the way of going, 道 is the ‘pathway’ for the 命 and 性. In physics sense, 道 is the rules and laws which govern all pathways.
4. 德 --- is 彳 (action) + 十 (perfect or complete) + 四 (a variant of 网, net) + 一 (one) + 心 (heart). Thus, 德 is doing an ‘action’ with one-heartily attention. 德 is, in fact, a neutral word. When one does bad thing one-mindedly, it is bad. But, when one does 道 (the Heavenly ways) one-mindedly, it is great virtue. Thus, 德 seldom uses as a standalone word but is often placed behind a word of virtue. Now, 德 itself means virtue.
5. 仁 --- is 人 (man) + 二 (two), literally means two men. When there is only one man, we can do anything without the concern about others. When there are two men, one must respect the “other’s” existence. So, 仁 is simply respecting others. 仁 by all means is not ‘love’ (愛) which is powered by selfishness. In Confucianism, man can love (with selfishness) everything but must respect (仁) other ‘people’. In today’s terminology, ‘human right’ is unalienable from birth. Yet, 仁 is a moral demand for every person to respect other’s dignity which goes far beyond any unalienable right, as the 仁 is in fact the unalienable ‘obligation’ and responsibility of every individual. Thus 仁 becomes the gold standard for government, not just observing unalienable human rights but ensuring all people’s happiness and wellbeing. 仁 is the hard core of Confucianism.
6. 義 --- is 羊 (sheep) over 我 (a person, self). When one carries a sheep on his shoulder, that sheep must be his property, not a stolen one. So, 義 means proper conduct or righteous.
7. 禮 --- is 示 (message from above, mainly the gods) + 豊 (the rich offerings). So, 禮 is the Confucian liturgy, the proper conducts during the rituals. And, it became the way of lifestyle.
8. 樂 --- is two 幺 (small) + 白 (meaning 100 or many here) + 木 (tree or wooden). So, 樂 symbolizes a collection of hundreds of small wooden pieces, such as a set of music instruments. 樂 (music and dancing) is a very important ‘part’ of 禮, and it is often noted as 禮 樂. Yet, the spirit of 樂 is about happiness, so it also connotes as happiness. From here, it now can also mean ‘loving of something’. Thus, when 樂 represents a part of 禮 樂, it will not be translated. For the meanings of happiness and loving of something, it will be translated accordingly.
9. 孝 --- the top radical is the root for 老 (the elder) + 子 (child). 孝 (the filial piety) is about the way that how a child should treat his/her parents. 孝 is definitely not ‘love’ which can be expressed wholly from ‘heart’ without any rules and definite actions. Confucian 孝 is defined with some definite rules and actions. This is a virtue asked many times by his students in 論 語.
10. 廉 --- is 广 (house) over 兼 which is the fusion of 秉 秉 while 秉 (holding) is 彐 (hand) + 禾 (grains). So, 秉, hand holding grains, is working. 兼, two 秉, is working twice as hard. 廉 is a household working twice as hard, as a virtue of hard working and thriftiness.
11. 耻 --- is 耳 (ear) + 止 (stop). ‘忠 言 逆 耳’ (being difficult to admit one’s own fault) is the problem for most Chinese. Thus, when one hear (耳) his fault, he stops (止) doing it right the way, he knows about the shame. 耻 is knowing about the shame.
12. 君 子 --- Those who upkeep Confucian morality.
13. 小 人 --- those who do not care for the Confucian morality but put ‘interest’ as the first priority.


The first point on Yijing was “以言者尚其辭 (as a literal work)” ,that is, Yijing is also very important book on Chinese ‘language’. Please see the Epilogue for more info on it.
Tienzen
Founder
 
Posts: 380
Joined: Wed May 11, 2011 12:10 pm
Location: USA

Re: 易經與論語 ---- Yijing and Confucius the Analects

Postby Tienzen » Thu Apr 03, 2014 3:52 pm

#1


Image
乾。 元亨。利貞。

彖曰﹕ 大哉乾元,萬物資始,乃統天。
雲行雨施,品物流形。大明終始,六位時成,時乘六龍以御天。
乾道變化,各正性命,保合太和,乃利貞。首出庶物,萬國 咸寧。

象曰﹕天 行 健;君 子 以 自 強 不 息。
潛 龍 勿 用, 陽 在 下 也. 見 龍 在 田, 德 施 普 也. 終 日 乾 乾, 反 復 道 也. 或 躍 在 淵, 進 無 咎 也. 飛 龍 在 天, 大 人 造 也. 亢 龍 有 悔, 盈 不 可 久 也. 用 九, 天 德 不 可 為 首 也.

 初九 潛龍。勿用。
 象曰﹕“潛龍勿用”,陽在下也。

九二 見龍在田。利見大人。
 象曰﹕“見龍在田”,德施普也。

九三 君子終日乾乾,夕惕若。厲,無咎。
象曰﹕“終日乾乾”,反復道也。

九四 或躍在淵。無咎。
象曰﹕“或躍在淵”,進無咎也。

 九五 飛龍在天。利見大人。
象曰﹕“飛龍在天”,大人造也。

 上九 亢龍。有悔。
象曰﹕“亢龍有悔”,盈不可久也。

 用九 見群龍無首。吉。
象曰﹕“用九”,天德不可為首也。

文言曰﹕
  元者,善之長也; 亨者,嘉之會也;利者,義之和也;貞者,事之干也。
君 子 體 仁 足 以 長 人,嘉 會 足 以 合 禮,利 物 足 以 和 義,貞 固 足 以 干 事。
君 子 行 此 四 德 者,
故曰﹕“乾。元、亨、利、貞。”

  初九曰﹕“潛龍勿用。”
何謂也?子曰﹕“龍德而隱者也。”不易乎世,不成 乎名。遁世無悶,不見是而無悶。樂則行之,憂則違之。確乎其不可拔,潛龍也。

  九二曰﹕“見龍在田,利見大人。”
何謂也?子曰﹕“龍德而正中者也。” 庸行 之謹。閑邪存其誠,善世而不伐,德博而化。
易 曰 “見龍在田,利見大人”,君 德也。

  九三曰﹕“君子終日乾乾,夕惕若。厲;無咎。”
何謂也?子曰﹕“君子進德 修業。” 忠信,所以進德也;修辭立其誠,所以居業也。知 至 至 之,可與言幾也。
知終終之,可與存義也。是故居上位而不驕,在下位而不憂。故乾乾因其時而惕,雖危無咎矣。

  九四曰﹕“或躍在淵。無咎。”
何謂也?子曰﹕“上下無常,非為邪也;進退 無恆,非離群也。” 君子進德修業,欲及時也。故無咎。

  九五曰﹕“飛龍在天,利見大人。”
何謂也?子曰﹕“同聲相應,同氣相求。” 水流濕,火就燥。雲從龍,風從虎。聖人作而萬物睹。本乎天者親上,本乎地者親下,則各從其類也。

  上九曰﹕“亢龍。有悔。”
何謂也?子曰﹕“貴而無位,高而無民。” 賢人在下 位而無輔,是以動而有悔也。

  “潛龍勿用”,下也;“見龍在田”,時舍也; “終日乾乾”,行事也; “或 躍 在淵”,自試也;“飛龍在天”,上治也;“亢龍有悔”,窮之災也。乾元用九,天下治也。
  “潛龍勿用”,陽氣潛藏;“見龍在田”,天下文明;“終日乾乾”,與時偕行;

“或躍在淵”,乾道乃革;“飛龍在天”,乃位乎天德;“亢龍有悔”,與時偕極。

乾元用九,乃見天則。

  乾元者,終而亨者也。利貞者,性情也。乾始能以美利利天下,不言所利,大 矣哉!

大哉乾乎!剛健中正,純粹精也; 六爻發揮,旁通情也; 時乘六龍,以御天 也; 雲行雨施,天下平也。

  君子以成德為行,日可見之行也。潛之為言也,隱而未見,行而未成,是以君 子弗用也。

  君子學以聚之,問以辯之,寬以居之,仁以行之。 易曰﹕“見龍在田,利見大 人。”君德也。

  九三重剛而不中,上不在天,下不在田,故乾乾因其時而惕,雖危無咎矣。

  九四重剛而不中,上不在天,下不在田,中不在人,故或之。或之者,疑之也, 故無咎。

  夫大人者,與天地合其德,與日月合其明,與四時合其序,與鬼神合其吉凶。

先天而天弗違,後天而奉天時。天且弗違,而況于人乎?況于鬼神乎?


  亢之為言也,知進而不知退,知存而不知亡,知得而不知喪,其唯聖人乎?
知 進退存亡,而不失其正者,其唯聖人乎!


English translation:
Chien: The original and creative, the greatest, the benevolent, the loyal.
• F9 -- A hidden dragon, not to be employed.
• 9two -- Seeing the dragon in the field. It is beneficial to see a great man.
• 9three -- A time to work all day and wary at night. No regret.
• 9four -- A time to leap into the abyss again. No error.
• 9five -- The dragon is flying in the sky. It is beneficial to see great persons.
• T9 -- At the peak, the dragon has regret.
• U9 -- Seeing a group of dragons without a leader. This is auspicious.
The kwa signs:
• How great is the creativity of heaven! All things originate from it, and it rules nature. Clouds move, rain provides, all forms of life and things arise.
• Knowing the end and the beginning, representing nature sequences with six yao, that is, ruling the nature by riding six dragons.
• The power of Chien's transformations gives proper nature to everything. Preserving unity with universal harmony; so it is beneficial to be correct.
• With the emergence of true leaders, all nations have peace.
The yao signs:
• The action of heaven is constant. People with leadership qualities use it to unceasingly grow strong themselves.
• The hidden dragon is not to be employed, because it still sits below others.
• Seeing the dragon in the field, means that the exercise of kindness to others.
• Working all day, a way to ultimate Tao.
• By leaping in the abyss, one can then move ahead without error.
• The dragon is flying in the sky, refers to the attainment of human greatness.
• At the peak the dragon has regret, means that fullness cannot last forever.
• Using yang, the perfection of heaven cannot be achieved.
The book says:
• The creativity is the source of goodness, the greatness is the collection of goodness, the benevolent is the harmonization of duty and righteousness, the locality is the foundation of accomplishments.
• When leaders fully understand and embody humanity, this gives them the means to develop other people. When the varieties of goodness combine, this makes it possible to behave impeccably. To benefit all things and other people makes it possible to harmonize duty and meaning. Loyalty and sincerity makes it possible to effectively accomplish what is to be done.
• True leaders exercised these four qualities, so it is said, "Chien means the creative, the greatest, the benevolent, the loyal."
• The F9 says not to employ the hidden dragon. What does this means?
Confucius said, "Hidden dragons refer to those whose virtues are like a dragon but are concealed, not changed by society, not making a name for themselves, unknown to the world, untroubled in mind, not opinionated, free from worry, doing what is pleasant, avoiding what brings grief. They certainly cannot be made to work for a ruler -- they are hidden dragons."
• The 9two says that when seeing the dragon in the field, it is beneficial to see a great person. What does this means?
Confucius said, "This refers to dragon qualities in correct balance. The trustworthiness of balanced words, the prudence of balanced actions -- these stop aberrations and preserve truthfulness and sincerity. They make the world good without killing; their virtues are far-reaching and exert a civilizing influence. This line of the I-jing refers to the qualities of true leaders.
• The 9three says that a leader works all day and is wary at night; there is danger but no error. What does this means?
Confucius said, "Leaders develop their inner qualities and do their work. They develop inner qualities through faithfulness and truthfulness. They keep their works by cultivating their speech and establishing their honesty. Knowing the goal and reaching it, they can see things through; knowing the end and concluding it, they can preserve its meaning. Therefore they are not proud when they are in high positions and do not worry when they are in low position. Therefore they work diligently, and by wariness at the proper times they make no error even in danger."
• The 9four says one may leap in the abyss without error. What does this mean?
Confucius said, "It is normal to be in and out of office if he not a yoyo. Not being a yoyo, in and out of office, one does not separate from the masses. A leader develops inner virtues and cultivates work so as to meet the needs of the time; therefore there is no error."
• The 9five says the dragon is flying in the sky. It is beneficial to see a great person. What does this mean?
Confucius said, "Harmonization -- response and attraction of what is alike (great persons attract one another). Water is wet, fire is hot, clouds follow dragons, wind follows tigers. Sages make, myriad beings watch. Those based in heaven are going up; those based on earth are moving below; so each follows its kind.
• The T9 says the dragon has regret at the peak. What does this mean?
Confucius said, "Sitting at peak without position, holding high honor without subjects. The wise are in low positions, and have no helpers; therefore regret accompanies activity."
The hidden dragon is not to be employed, means lying low. Seeing the dragon in the field, means everything has the right timing. Working always, means carrying out tasks. Sometimes leaping in the abyss, means self-testing. The flying dragon is in the sky, means the leadership is itself properly governed. At the peak the dragon has regret, means the calamity of going to extremes. U9 , positive energy, the creative basis, means the whole world is functioning harmoniously.
• The hidden dragon is not to be employed, means the positive creative energy is hidden in storage. Seeing the dragon in the field, means the land is civilized. Working all day, means carrying on activities in accord with the time. Sometimes leaping in the abyss, means the course of creativity is revolutionized. The flying dragon is in the sky, means attainment to higher qualities. At the peak the dragon has regrets means coming to an end with the time. U9 implies seeing higher law.
• The creative basis is that which makes beginnings and successfully carries them through. Benefit and correctness are nature and sense. Creative beginnings can benefit the world with beautiful advantages, yet without it being said what is gained. This great indeed.
• How great is heaven! Firm, strong, balanced, upright -- it is the pure essence of vitality. The activity of the six yaos conveys mental state indirectly.
• At the appropriate times it drives the six dragons to rule nature. Clouds roll, rain falls, the land is peaceful.
• Leaders make it their work to perfect qualities; this is work that can be seen daily. What submergence refers to is obscurity, not yet emerging, work that is not complete. This is why leaders "do not employ" it.
• Leaders study to assemble it, question to clarify it. They live by it broad-mindedly, carry it out benevolently. When the I-jing says, "Seeing the dragon in the field, it is beneficial to see a great person," this refers to the qualities of leadership.
• The 9three is doubly hard, and not balanced. It is not in the sky above, it is not in the field below. Therefore one works and is wary according to the time. Then there is no error in spite of danger.
• The 9four is doubly hard, and unbalanced. It is not in the sky above, not in the field below, not in the person in between. Therefore there is hesitation. Hesitation means doubt; by hesitating, there is no error.
• The great person is one follows the virtues of heaven and earth, one shines as sun and moon, one obeys the order of the four seasons, one accepts the good and bad luck brought on by hidden forces. Nature does not oppose the Primordial (It); the temporal must follow the sequences of nature. If even nature does not oppose It, how much less do people, hosts, or spirits oppose It?
• The word "peak" refers to knowing how to go forward but not knowing how to retreat, knowing how to stay but not knowing how to withdraw, knowing how to gain but not knowing how to give. Only sages know how to go forward or retreat, how to stay or withdraw, always doing the right thing at the right time.


卦 德 (virtue of the hexagram): 剛 (uprightness ceaselessly), 潛 (humble)
Reflections in 論 語 (Analects):

曾 子 曰: 吾日三省乎吾身。 為人谋而不忠乎? 與朋友交而不信乎?傳不習乎? (Chapter 1-4)
(曾 子 曰 [one of Confucius’ student said] :I reflect (introspect) and examine of my conducts three times a day. Am I not sincere while helping others? Am I not honest and keeping my words to my friends? Did I not study after learning from my teacher?)


子 曰:“不患无位,患所以立。不患莫己知,求為可知也。” (Chapter 4: 14)
(子 曰: do not worry about without an office (high position), do worry about your qualification. Do not worry about that no one knows about your ability, do worry about what your worth is.)


子 曰:“吾未见剛者。”或對曰:“申伥。”子曰:“伥也欲。焉得剛!” (Chapter 5: 12)
(子 曰: I have never met anyone who upholds a principle without wavering. Someone said, 申 伥 (a student). 子 曰: 申 伥 has many desires. How can he be upholding any principle?)


冉 求 曰:“非不说子之道,力不足也。”子曰:“力不足者,中道而廢。今汝画。” (Chapter 6: 9)
(冉 求 (a student) 曰: “not because that I dislike your teaching, my ability is unable to reach it.” 子 曰: “for lacking the ability, someone drops out at midway. Yet, you gives up at the beginning.”)
Note: 画 means drawing a line about one’s ability at the beginning.


子 曰:“剛毅木讷,近仁。” (Chapter 13: 26)
(子 曰: “Being upright, resoluteness and without a running mouth, it will be close to 仁.”)


孔 子 曰:“君子有三戒:少之时,血氣未定,戒之在色;及其壮也,血氣方剛,戒之在鬥;及其老也,血氣既衰,戒之在得。” (Chapter 16: 7)
(孔 子 曰: “There are three things that 君 子 should avoid. When young, the body [血 (blood) and 氣 (chi, energy) is not mature, he should avoid sex. When grown up [in the prime], the body is strong, he should avoid fighting. When gets old, his body has declined, he should avoid being greedy.”)


子曰:“由也,汝聞六言六蔽矣乎?”對曰:“未也。”“居,吾语汝。好仁不好學,其蔽也愚;好知不好學,其蔽也荡;好信不好學,其蔽也贼;好直不好學,其蔽也绞;好勇不好學,其蔽也亂;好剛不好學,其蔽也狂。” (Chapter 17: 8)
(子 曰: “由, have you heard about six sayings on six ‘faults [bad]’?” Answers: No. Confucius says: “Sit, and I will tell you. 好 (be fond of) 仁 but not fond of learning, the bad is about being foolish; 好 知 (smart) but not learning, the bad is about not solid knowledge [being far out]; fond of 信 (the trustworthiness) but not learning, the bad is about becoming a liar; fond of 直 (uprightness) but not learning, the bad is about being intolerance; fond of 勇 (bravery) but not learning, the bad is about being violent; fond of 剛 (unbending) but not learning, the bad is about no discipline.”)





#2

Image
坤。元 亨。利 牝 馬 之 貞。君 子 有 攸 往,先 迷,後 得 主。 利。西 南 得 朋,東 北 喪 朋。安 貞 吉。

彖曰﹕至 哉 坤 元,萬 物 資 生,乃 順 承 天。
坤 厚 載 物,德 合 無 疆。含 弘 光 大,品 物 咸 亨。
牝 馬 地 類,行 地 無 疆。柔 順 利 貞,君 子 攸 行。先 迷 失 道,後 順 得 常。
“西 南 得 朋”,乃 與 類 行。
“東 北 喪 朋”,乃 終 有 慶。
“安 貞” 之 吉,應 地 無 疆。

象曰﹕地 勢 坤;君 子 以 厚 德 載 物。

 初 六。  履 霜。堅 冰 至。
 象曰﹕“履 霜 堅 冰”,陰 始 凝 也;馴 致 其 道,至 堅 冰 也。

六二。 直 方 大。不 習 無 不 利。(高 亨《周 易 大 傳 今 注》﹕“大 字 疑 是 衍 文。”)
象曰﹕“六 二” 之 動,“直” 以 “方” 也;“不 習 無 不 利”,地 道 光 也。

六三。 含 章。可 貞。或 從 王 事,無 成 有 終。
象曰﹕“含 章 可 貞”,以 進 發 也;“或 從 王 事”,知 光 大 也。

 六四。 括 囊。無 咎 無 譽。
象曰﹕“括 囊 無 咎”,慎 不 害 也。

 六五。 黃 裳。元 吉。
象曰﹕“黃 裳 元 吉”,文 在 中 也。

 上六。 龍 戰 于 野。其 血 玄 黃。
象曰﹕“龍 戰 于 野”,其 道 窮 也。

 用六。 利 永 貞。
象曰﹕“用 六” “永 貞”,以 大 終 也。

文言曰﹕
  坤 至 柔 而 動 也 剛,至 靜 而 德 方,後 得 主 而 有 常,含 萬 物 而 化 光。坤 道 其 順 乎,承 天 而 時 行。
  積 善 之 家,必 有 余 慶;積 不 善 之 家,必 有 余 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。”蓋 言 順 也。

  直,其 正 也;方,其 義 也。君 子 敬 以 直 內,義 以 方 外,敬 義 立 而 德 不 孤。“直 方 大,不 習 無 不 利”,則 不 疑 其 所 行 也。

  陰 雖 有 美,含 之 以 從 王 事,弗 敢 成 也。地 道 也,妻 道 也,臣 道 也。地 道 無 成,而 代 有 終 也。
  天 地 變 化,草 木 蕃。天 地 閉,賢 人 隱。易 曰﹕“括 囊。無 咎;無 譽。”蓋 言 謹 也。

  君 子 黃 中 通 理,正 位 居 體,美 在 其 中,而 暢 于 四 支,發 于 事 業,美 之 至 也。

  陰 疑 于 陽 必 戰,為 其 嫌 于 無 陽 也,故 稱 龍 焉;猶 未 離 其 類 也,故 稱 血 焉。夫 玄 黃 者,天 地 之 雜 也﹕天 玄 而 地 黃。


English translation:
Kun, the Earth. The creative is successful. It is beneficial to be loyal like a mare. People with developmental potential have a goal; if they go ahead before this, they will get lost. If they follow, they get the benefit of the director. Companionship is found in the southwest; companionship is lost in the northeast. Stability and loyalty bode well.
The kwa signs:
• Consummate is the creative basis of earth; all beings live on its sustenance, as it goes along in accord with the virtues of heaven.
• Earth is thick and supports beings. Its quality is of boundlessness. Its embrace is far-reaching and great; material things and living beings all succeed.
• The mare is of a creature of earth; she travels the earth boundlessly, gentle, obedient, helpful, faithful. This is how those with potential go to the goal; if they go ahead of others, they lose the way; if they follow behind, they reach attainment.
• To gain companionship in the southwest is to go with one's own kind. Having lost companionship in the northeast, eventually there is celebration. (Either ways, one can success because earth is boundless)
• The good outlook of stability and loyalty corresponds to the boundlessness of the earth.
• The image: The virtue of earth is receptivity. Thus do leaders lead people with rich virtue.
The yao signs:
• F6 -- As you walk on frost, hard ice shows up.
The image: Walking on frost and hard ice represent the first congealing of yin. Following the laws of nature, the hard ice will come after the frosting.
• 6two -- Upright, straight, great; benefiting without effort.
The image: The movement of the second yin is upright and straight. Benefiting without effort is the way of earth.
• 6three -- Hiding embellishments is a way of affirming rectitude. If one works for the ruler with this attitude, there will be good ending even without any accomplishment.
The image: Hiding embellishments and affirming rectitude mean timely activation. Working for the ruler means that he knows that the light of ruler is great.
• 6four -- Closing the bag (preserving the self), no blame, no praise. The image: Closing the bag, so there is no blame, means being prudent so as to avoid harm.
• 6five -- Wearing yellow garment having great good outlook.
The image: Wearing yellow garment with great good outlook -- the culture shines through from within.
• T6 -- Dragons battle in the field. The blood is dark yellow.
The image: Dragons battle in the field -- its power reaches an impasse.
• U6 -- it is beneficial to always be loyal.
The image: Using yin always loyally is the way to a great ending.
The book says:
• Earth is utterly soft, yet its movement is also firm; it is utterly quiet, yet its virtues is upright. By following, it gains direction and has constancy. It houses myriad beings and shines. The path of earth is obedience, being receptive to the communications of heaven and acting on them according to the time.
• Those who accumulate good will have more happiness; those who accumulate evil will have more misfortune. When a minister kills the ruler, or when a son kills his father, this does not happen all of a sudden, but comes from a gradual buildup, with a failure to obey the heavenly virtues early on.
• The I-jing says, "Walking on front, hard ice will show up. Nature must follow the laws of nature." Uprightness is its correctness; straightness is its justice. Leaders make themselves upright within by sincerity, make themselves outwardly straight by justice. When sincerity and justice are established, their qualities are not isolated. "Upright, straight, great, benefiting without effort" -- thus one does not doubt what is done.
• Although yin has beauty, one hides this. Working for ruler in this way, one does not presume upon achievement. This is the path of earth, the path of the wife, the path of the minister. The earth does not claim achievement, but there is a great achievement through its agency.
• Heaven and earth interact; plants and trees flourish. When heaven and earth are closed, the wise hide. The I-jing says, "Shutting the bag, there is no blame, no praise." This means being careful.
• Leaders comprehend a balanced way. While in the correct state, they maintain their bodies. When there is beauty therein, it rises in their limbs and comes out in their work. This is the consummation of beauty.
• Yin at peak without yang will claim itself as a dragon (symbol of yang) and will inevitably leads to battle, that is, yin and yang are not different in kind. So yin is referred to as blood. "Dark yellow (color of blood)" means mixture of both heaven and earth; heaven is dark and earth is yellow.


卦 德 (virtues of the hexagram): 生 (productive), 順 (submissive)
Reflections in 論 語 (Analects):


曾 子 曰: 慎终追遠,民德歸厚矣。 (Chapter 1: 9)
(曾 子 曰:(When people higher up) taking great care for people’s passing away and paying great respect for the ancestors, then people’s morality will become non-villain.)


子 游 問孝。子曰:“今之孝者,是谓能養,至于犬馬,皆能有養,不敬,何以别乎?” (Chapter 2:7)
(子 游 asks about 孝. 子 曰: today’s saying is about providing the parents with a living. Yet, even the dog and horse can have a living. Without sincere reverence, what is the difference (between the two providing livings)?)

子 夏 問孝。子曰:“色難。有事,弟子服其勞,有酒食,先生馔,曾是以為孝乎?” (Chapter 2: 8)
(子 夏 asks about 孝. 子 曰: ‘without giving the parents unhappy-face’. Doing works for them and providing them food, can these be about 孝?)


子 曰:“唯仁者能好人,能惡人。” (Chapter 4:3)
(子 曰: only those who are with 仁 have the capacity to value the good person and to despise the bad person.)


子曰:“我未见好仁者,惡不仁者。好仁者无以尚之,惡不仁者其為仁矣,不使不仁者加乎其身。有能一日用力于仁矣乎,我未见力不足者。盖有之矣,我未之见也。” (Chapter 4 : 6)
(子 曰: I have never met a person who is 仁 while dislike those who are not 仁. How can one be 仁 if he dislike those who are not 仁? Just don’t let the ‘not 仁’ become part of himself. If one can be 仁 one whole day, why can he not be 仁 always? If there is such a person (only being 仁 a short while), I have never met.)


子 曰:“躬自厚而薄则于人,则遠怨矣。” (Chapter 15: 14)
(子 曰: “If one disciplines himself strictly while easy on others, he will stay away from ill-will of others.”)
Tienzen
Founder
 
Posts: 380
Joined: Wed May 11, 2011 12:10 pm
Location: USA

Re: 易經與論語 ---- Yijing and Confucius the Analects

Postby Tienzen » Thu Apr 03, 2014 3:53 pm

#3


Image
屯。元 亨, 利 貞。勿 用 有 攸 往。利 建 侯。

彖曰﹕屯,剛 柔 始 交 而 難 生。動 乎 險 中,大 亨 貞。雷 雨 之 動 滿 盈,天 造 草 昧 。宜 建 侯 而 不 寧。 

象曰﹕雲 雷,屯;君 子 以 經 綸。

初 九。 磐 桓。利 居 貞。利 建 侯。
 象曰﹕雖“磐 桓”,志 行 正 也;以 貴 下 賤,大 得 民 也。

六 二。 屯 如 如,乘 馬 班 如,匪 寇, 婚 媾。女 子 貞 不 字,十 年 乃 字。
象 曰﹕“六 二”之 難,乘 剛 也;“十 年 乃 字”,反 常 也。

 六三。 即 鹿 無 虞,惟 入 于 林 中。君 子 幾,有 如 舍 往,吝。
象 曰﹕“即 鹿 無 虞”,以 從 禽 也;君 子 舍 之,“往 吝”窮 也。

 六四。 乘 馬 班 如,求 婚 媾,往。吉,無 不 利。
象曰﹕“求”而“往”,明 也。

九五。 屯 其 膏。小 貞 吉,大 貞 凶。
象曰﹕“屯 其 膏”,施 未 光 也。

 上六。 乘 馬 班 如,泣 血 漣 如。
象曰﹕“泣 血 漣 如”,何 可 長 也。

English translation:
Difficulty at the moment of conception: Creativity is successful. It is beneficial to be correct. Do not make use of going somewhere. It is beneficial to set up foundation.
The kwa signs:
At conception, firmness and flexibility begin to mix, and difficulty arises. Acting in the midst of great danger, great success is assured. The action of thunder and rain fills; heaven creates with difficulty as weeds try sprouting in darkness. It is not time of peace but a good time to set up foundation.
The Image: Clouds and thunder -- difficulty. Thereby leaders organize.
The yao signs:
• F9 -- Staying put, it is beneficial to remain correct. It is beneficial to set up foundation.
The Image: Though they stay put, the action of their wills is correct. Because they serve the lowly, they win many people.
• 6two -- Difficult time, stay put, as mounting on a horse but standing still. No marriage at this time. The girl is chaste and does not get engaged. After ten years (when the difficulty is passed) she is engaged.
The Image: The difficulty of the second yin is riding on the obdurate. Getting engaged after ten years means return to normal.
• 6three -- Chasing deer into bush without preparation will be in vain. Wise man prefer to give up on it, for to go would bring regret.
The Image: Chasing deer without preparation is following the beasts. Wise man abandon this, for to go would bring regret and lead nowhere.
• 6four -- Mounted on a horse but standing still. Go to seek alliance, and the good results will benefit all.
The Image: Going in search is intelligent.
• 9five -- Building up the strength. There is good outlook for the small good luck, bad outlook for looking for the great luck.
The Image: "Building up the strength" means that the strength is not yet be used.
• T6 -- Mounted on a horse, standing still, weeping tears of blood.
The Image: Weeping tears of blood -- what can last?


卦 德 (virtues of the hexagram): 難 (difficulty), 經 綸 (overcome with plans)
Reflections in 論 語 (Analects):


子 夏 問孝。子曰:“色難。有事,弟子服其勞,有酒食,先生馔,曾是以為孝乎?” (Chapter 2: *)
(子 夏 asks about 孝. 子 曰: ‘without giving the parents unhappy-face’. Doing works for them and providing them food, can these be about 孝?)


樊 遲 問知。子曰:“務民之義,敬鬼神而遠之,可谓知矣。”問仁。子曰:“先難而后獲,可谓仁矣。” (Chapter 6: 19)
(子 曰: 樊 遲 (a student) asks about 知 (wisdom). 子 曰: “doing the 義 (righteous conducts) of everyone, and respect 鬼 (ghost, ancestors) 神 (gods or spirits) but stay off them (not getting involved), this is ‘wise’.” Asking about 仁, 子 曰: “taking (harvesting) only after hard works (not taking from others). This is 仁.”)


子 曰:“天生德于予,桓雎其如予何?” (Chapter 7: 22)
(子 曰: “I received 德 (good virtues) from Heaven. What 桓 雎 can do to me?”)


子曰:“聖人,吾不得而见之矣,得见君子者斯可矣。”子曰:“善人,吾不得而见之矣,得见有恒者,斯可矣。亡而為有,虚而為盈,约而為泰,難乎有恒矣。” (Chapter 7: 25)
(子 曰: “I have no hope of meeting a holy sage and will be happy just meeting a 君 子”. 子 曰: “I have no hope of meeting a good person and will be happy just seeing someone who is steady. It is very difficult to be steady as the dynamics is always from nothing to something, hallow to fulfilled and from simple to extravagance.”)


舜有臣五人而天下治。武王曰:“予有亂臣十人。”孔子曰:“才難,不其然乎?唐虞之际,于斯為盛,有婦人焉,九人而已。三分天下有其二,以服事殷,周之德,其可谓至德也已夫!” (Chapter 8: 20)
(舜 (ancient Emperor) has five subordinate officials, and the Empire was in great governance. 武 王 (founding Emperor of 周-dynasty) 曰: “I have ten capable officials.” 孔 子 曰: “how difficult to get the talented people. Among those ten, there is one woman, and it was at the time of (唐 虞) a period, flourished with talented peoples. While 武 王 controlled 2/3 of the 殷-Empire while still submitted himself to the 殷-Emperor. How great the 德 of 武 王 was! It is the greatest 德, indeed.”)


司 馬 牛 問仁。子曰:“仁者其言也仞。”曰:“其言也仞,斯谓之仁已乎?”子曰:“為之難,言之,得无仞乎?” (Chapter 12: 3)
(司 馬 牛 asks about 仁. 子 曰: “The 仁-person, he will not be mumbling [but precise]. Asking, “Not mumbling is 仁 already?” 子 曰: “It is not easy to accomplish a job. How can one explain a big job without being precise?”)


齊景公問政于孔子。孔子對曰:“君君,臣臣,父父,子子。”公曰:“善哉!信如君不君,臣不臣,父不父,子不子,雖有粟,吾得而食诸?” (Chapter 12: 11)
(齊 景 公 (a Duke) asks about 政 (governing) from 孔 子 (Confucius). Confucius answers: “King as King, Officials as officials, Father as father, Son as son.” Duke says, “How true it is. If King acts not a king, officials not official, father not father, and son not of son, then even though there are grain available, would I be able to eat it?”)

定公問:“一言而可以興邦,有诸?”孔子對曰:“言不可以若是其幾也。人之言曰:為君難,為臣不易。如知為君之難也,不幾乎一言而興邦乎?”曰:“一言而丧邦,有诸?”孔子對曰:“言不可以若是其幾也。人之言曰: ‘予无樂乎為君,唯其言而莫予違也。’如其善而莫之違也,不亦善乎?如不善而莫之違也,不幾乎一言而丧邦乎?” (Chapter 13: 15)
(定 公 (a Duke) asks: “Is there a single statement lead the country to prosperity?” Confucius answers: “How many statements say that there is no such a saying?” Someone said, ‘It is hard to be a King, not ease to be an official neither. By knowing the statement of ‘hard to be a King’, isn’t it a single statement which can give prosperity to the country?” Asks, “Is there a single statement which can perish the country?” Confucius answers: “How many statements say that there is no such a saying? Someone said: ‘I do not enjoy to be a King, but no one will disobey my saying.’ If everyone is obeying his good saying, it will be fine. If everyone is obeying his evil saying, isn’t that one saying will lead the country to ruin?)


子 曰:“君子易事而難说也。说之不以其道,不说也;及其使人也,器之。小人難事而易说也。说之雖不以道,说之;及其使人也,求備焉。” (Chapter 13: 24)
(子 曰: “It is easy to serve 君 子 but not easy to ‘please’ him. He will not be pleased by improper ways [such as, flattering or bribing]. He employs people only reviewing their capability. It is difficult to serve 小人 but is easy to please him. He will be pleased by any improper way [such as flattering or bribing]. For employing people, he demands perfection.”)


“克伐怨欲,不行焉,可以為仁矣?”子曰:“可以為難矣。仁,则吾不知也。” (Chapter 14: 2)
(“Is the one (who is not aggressive, not bragging, not greedy) 仁?” 子 曰: “Indeed, it is not easy. For being 仁 or not, I do not know [don’t think so].”)


子擊磬于衛,有荷蒉而過孔氏之門者,曰:“有心哉,擊磬乎?”既而曰:“鄙哉,铿铿乎。莫己知也,斯已而已矣。深则厲,浅则揭。”子曰:“果哉,末之難矣。” (Chapter 14: 41)
(While Confucius plays Stone chimes in the 衛-State, a man who carries a basket passes his gate, says: “Having a heart [showing his will] for playing the chimes.” Then, says again: “Lowly, the terrible sounds. If no one gives a damn about you [knowing you], then gives it up. When the water is deep, wet your dress when crossing. When water is shallow, lift your dress [keep it dry] while crossing.” 子 曰: “He is resolute, and I cannot argue [disagree] with him.”)


在陈绝粮,從者病,莫能興。子路愠见曰:“君子亦有窮乎?”子曰:“君子固窮,小人窮斯滥矣。” (Chapter 15: 1)
(In the 陈-State, the food supplies run out, and his followers all got ill and could not get up. 子 路 was upset and says: “Can 君 子 also have such a dire situation?” 子 曰: “君 子, of course, has times of in extreme straits. Yet, 小 人 will go beyond law when he is in such a dire situation.”)





#4

Image
蒙。亨。匪 我 求 童 蒙,童 蒙 求 我。初 筮 告,再 三 瀆,瀆 則 不 告。利 貞。

彖曰﹕蒙,山下有險;險而止,蒙。“蒙亨”,以亨行,時中也。
“匪 我 求 童 蒙,童 蒙 求 我”,志 應 也。“初 筮 告”,以 剛 中 也。“再三瀆,瀆 則 不 告”,瀆蒙也。蒙 以 養 正,聖 功 也。

象曰﹕山下出泉,蒙;君子以果行育德。

 初六。 發 蒙, 利用刑人, 用 說 桎 梏 以 往。吝。
 象曰﹕“利 用 刑人”,以 正 法 也。

九二。 包 蒙。吉。納 婦。吉。子 克 家。
象曰﹕“子 克 家”,剛 柔 接 也。

 六三。 勿用取女。見 金 夫,不 有 躬。無 攸 利。
象曰﹕“勿 用 取 女”,行 不 順 也。

 六四。 困 蒙。吝。
象曰﹕“困 蒙”之“吝”,獨 遠 實 也。

 六五。 童蒙。吉。
象曰﹕“童 蒙”之“吉”,順 以 巽 也。

 上九。 擊 蒙。不 利 為 寇,利 御 寇。
象曰﹕“利”用“御 寇”,上 下 順 也。

English translation:
Ignorance, not knowing: Innocence getting through. He asks me getting answers from the spirits, I did not ask myself. With sortilege, the spirits will answer the first request. Try and again, we will anger the spirits and get answer no more. Sincerity is beneficial.
The kwa signs:
• Ignorance -- there is danger below a mountain. Stopping at danger is innocence; innocence gets through, being timely.
• I did not seek the spirits. He asks me to, for I have aspirations.
• The spirit will answer the first question -- because that which is definite is central balance.
• The second and third requests anger the spirit. There will be no answer and he stays ignorant. The accomplishment of sages is to take the opportunity of ignorance to educate correctly.
• The Image: Under a mountain emerges a spring, not knowing its path. Leaders use effective action to nurture inner virtues.
The yao signs:
• F6 -- To awaken the ignorant, it is beneficial to use punishments; if restrictions are eased, it will be regrettable to go that way.
The Image: It is beneficial to use punishments, by the correct method.
• 9two -- It bodes well to embrace the ignorant. It bodes well to treat wife nicely. Treating the child (symbol of ignorant) the same way is the way to manage the family.
The Image: Treating the child nicely is firmness and flexibility meeting and joining.
• 6three -- Let a girl to see a moneyed man, it is not a right thing to do. It is to no one's benefit.
The Image: Do not let the girl go to man, it is not a right thing to do.
• 6four -- Stuck in ignorance, regretful.
The Image: The regret of being stuck in ignorance is having strayed from reality on one's own.
• 6five -- Innocent ignorance has a good outlook.
The Image: The good outlook of innocent ignorance is in harmonizing smoothly.
• T9 -- Attack ignorance. It is not beneficial to be an aggressor. It is beneficial to ward off aggressors.
The Image: It is beneficial to ward off robbers, for then above and below are in harmony.


卦 德 (virtues of the hexagram): 蒙 (ignorance), 學 (learning)
Reflections in 論 語 (Analects):


子 曰:“學而时習之, 不亦悦乎? 有朋自遠方来, 不亦樂乎? 人不知而不愠, 不亦君子乎?” (Chapter 1: 1)
(子 曰 [Confucius said] : Learning and reviewing it often, isn’t it such a pleasure? Having friends coming from afar, isn’t it such a happiness? Not upset by having no fame about one’s greatness, isn’t he a 君 子?)


子 曰: 弟子入则孝, 出则悌, 谨而信, 泛愛眾而親仁, 行有餘力, 则以學文。 (Chapter 1: 6)
(子 曰:Young people should be 孝 at home, 悌 (loving and obedient) outside of home, speaking only after careful thoughts and be trustworthy, treating everyone with kindness while close to those who are knowing 仁. If still having additional energy after performing the above duties, he can begin to learn literatures.)


子 夏 曰: 贤贤易色,事父母,能竭其力。事君,能致其身。與朋友交,言而有信。雖曰未學,吾必谓之學矣。 (Chapter 1: 7)
(子 夏 曰: For one who looks up to 贤 (君 子, one up keep the morality) while not indulging in woman, he will do his best to take care of his parents. He will give his ‘life’ to his king. He keeps his words and honesty to his friends. Although he did not learn (in school), I will say that he is a learned person.)


子 曰: 君子食无求饱,居无求安。敏于事而慎于言,就有道而正焉。可谓好學也已。 (Chapter 1: 14)
(子 曰: 君 子 does not demand a whole belly with food and not the comfort of living. But, diligent on works and be very careful about his sayings and always follow the 道 on his conduct. This can be said as ‘willing to learn’.)


子 曰: 君子不重则不威,學则不固。主忠信,无友不如己者,過则勿惮改。 (Chapter 1: 8)
(子 曰: If 君 子 is not care for his details, he will not gain the respect; will not gain the solid knowledge in study. The key is sincerity and honesty. Do not make a friend who has no better morality than himself. If made a mistake, do not be ashamed of righting the wrong.)


子 曰: 吾十有五而志于學,三十而立,四十而不惑,五十而知天命,六十而耳顺,七十而從心所欲不逾矩。 (Chapter 2: 4)
(子 曰: at age of 15, I committed to study. At 30, I can standalone (intellectually). At 40, nothing can confuse me. At 50, I know 天 命 (the will of God, the Heaven). At 60, nothing can upset me. At 70, I will no longer commit wrong in terms of 禮 (the laws of proper conducts).)


子 曰: 學而不思则罔,思而不學则殆。 (Chapter 2: 15)
(子 曰: learning without contemplating will be bewildered. Contemplating without learning will be in vain.)


子 曰:“君子欲讷于言而敏于行。” (Chapter 4: 24)
(子 曰: 君 子 should do more and say less.)


宰 予 旦寝,子曰:“朽木,不可雕也,粪土之墙,不可圬也。于予與何诛?” (Chapter 5: 10)
(宰 予 (a student) sleeps in the morning. 子 曰: as a rotten wood which cannot use for carving, as the turd-made wall cannot be painted. What is the use of reprimanding him?)


子 曰:“始吾于人也,聽其言而信其行,今吾于人也,聽其言而觀其行。于予與改是。” (Chapter 5: 11)
(子 曰: earlier, I heard one’s words and believed that those words will be honored. Now, I hear one’s words but will check out his actions. It was 宰 予 who forced me making this change.)


子 贡 問曰:“孔文子何以谓之文也?”子曰:“敏而好學,不耻下問,是以谓之文也。” (Chapter 5: 16)
(子 贡 asks: why 孔 文 子 (a person) has the word 文 (literature) in his name? 子 曰: “he study diligently and not ashamed of asking questions from lowly persons. This is about 文.)


子 曰:“十室之邑,必有忠信如丘者焉,不如丘之好學也。” (Chapter 5: 29)
(子 曰: “in every small neighborhood, there are always someone who are having the same 忠 (sincerity) and 信 (truthworthy) as me, but they just not as willing as me in inquiring new knowledge and new virtues.)


子 曰:“知者不惑,仁者不憂,勇者不懼。” (Chapter 9: 28)
(子 曰: “the wise will not be confused; the 仁-man has no anxiety; the brave is not timid.”)


季 路 問事鬼神。子曰:“未能事人,焉能事鬼?”“敢問死?”曰:“未知生,焉知死?” (Chapter 11: 11)
(季 路 asks about how to serve the 鬼 神 (spirits or gods). 子 曰: “not knowing how to serve man yet, how can anyone know of serving spirits?” Asks again, “Can I ask about death [or after death]?” Confucius said, “Not knowing how to live, how can anyone know about death?”)


子 曰:“饱食终日,无所用心,焉矣哉!不有博弈者乎,為之猶贤乎已。” (Chapter 11: 22)
(子 曰: “Eating full while not doing anything [idle] whole day, what a pity? Isn’t there someone who 博 (gamble) and 弈 (play chess) only? They are still better [than idle].”)
Tienzen
Founder
 
Posts: 380
Joined: Wed May 11, 2011 12:10 pm
Location: USA

Re: 易經與論語 ---- Yijing and Confucius the Analects

Postby Tienzen » Thu Apr 03, 2014 3:54 pm

#5


Image
需。有 孚,光 亨, 貞 吉。利 涉 大 川。

彖曰﹕需,須 也。險 在 前 也,剛 健 而 不 陷。其 義 不 困 窮 矣。“需,有 孚,光 亨,貞 吉”, 位 乎 天 位,以 正 中 也。“利 涉 大 川”,往 有 功 也。
象曰﹕雲上于天,需;君 子 以 飲 食 宴 樂。

 初九。 需 于 郊, 利 用 恆。無 咎。
 象曰﹕“需 于 郊”,不 犯 難 也;“利 用 恆,無 咎”,未 失 常 也。

九二。 需 于 沙, 小 有 言。終 吉。
象曰﹕“需 于 沙”,衍 在 中 也;雖“小 有 言”,以“吉”“終”也。

 九三。 需 于 泥。致 寇 至。
象曰﹕“需 于 泥”,災 在 外也;自 我“致 寇”,敬 慎 不 敗 也。

 六四。 需 于 血。出 自 穴。(尚 秉 和《周易尚氏學》﹕“血,洫 之 省 字。”)
象曰﹕“需 于 血”,順 以 聽 也。

 九五。 需 于 酒 食。貞 吉。
象曰﹕“需 于 酒 食,貞 吉”,以 中 正 也。

 上六。 入 于 穴,有 不 速 之 客 三 人 來, 敬 之。終 吉。
象曰﹕“不 速 之 客”來,“敬 之 終 吉”,雖 不 當 位,未 大 失 也。

English translation:
Desiring: Desiring with truthfulness lights up success in correct orientation toward good. It is beneficial to cross a great river (go for an adventure).
The kwa signs:
• Desiring is necessary but danger lies ahead. When firmness is strong and not overthrown, its justice is not frustrated.
• Desiring with truthfulness lights up success in correct orientation toward good, in that it is posited on nature and thus correctly centered.
• It is beneficial to cross a great river in the sense that progressive action is successful.
• The Image: Clouds rise in the sky -- Desiring. Leaders make merry with food and drink.
The yao signs:
• F9 -- Desiring (on the outskirts) but not demanding, it is beneficial to employ constancy. No blame.
The image: "Desiring on the outskirts" means one has not entered into dangerous actions. "It is beneficial to employ constancy; no blame" means one has not yet lost normalcy.
• 9two -- Desiring on the sand (not yet demanding), there is some criticism, but the end is auspicious.
The Image: Desiring on the sand is because there is useless excess within. Though there is some criticism, it is to make the end auspicious.
• 9three -- Desiring in the mud (sinking in desire too deep) brings enemies.
The Image: Desiring in the mud, calamity lies around. Once I have brought on enemies, I am careful not to be defeated.
• 6four -- Desiring in blood, following the yin path (a cave, obedience).
The Image: Desiring in blood means listening receptively.
• 9five -- Desiring in the midst of wine and food. It is good to be correct.
The Image: With wine and food, it is good to be correct, in the sense of being centered correctly.
• T6 -- Entering a cave, three uninvited guests come. Respect them, and the end is auspicious.
The Image: Three uninvited guests come. Respect them, and the end is auspicious. Even though you do not gain a position, still you have not lost much.


卦 德 (virtues of the hexagram): 需 (desiring), 樂 (enjoying)
Reflections in 論 語 (Analects):

子 曰:“知者樂水,仁者樂山;知者動,仁者静;知者樂,仁者壽。” (Chapter 6: 20)
(子 曰: “Wiseman enjoys the water (lakes or oceans), 仁-man enjoys mountain. Wiseman is active. The 仁-man is in tranquility. Wiseman is happy. 仁-man has longevity.)


子之燕居,申申如也,夭夭如也。 (Chapter 7: 4)
(During the leisure time, Confucius is still as 申 申 (expanded fully) and 夭 夭 (the greatness) [in his upholding the virtues].)


子 曰:“饭疏食,飲水,曲肱而枕之,樂亦在其中矣。不義而富且贵,于我如浮云。” (Chapter 7: 15)
(子 曰: “cheap food and water, using the elbow as pillow, there is joy and happiness in them. Wealth and high Statue is nothing (as the passing cloud) to me if they were obtained with not-義 (not righteous way”.)


葉 公 問孔子于 子 路 ,子路不對。子曰:“汝奚不曰:其為人也,發愤忘食,樂以忘憂,不知老之将至云尔。” (Chapter 7: 18)
(葉 公 (a Duke) asks 子 路 about Confucius. 子 路 will not answer. 子 曰: “why not answer? He (Confucius) is the one who forgets to eat while study, forgets worries with happiness and not knowing is getting old.”)


孔 子 曰:“益者三樂,损者三樂。樂節禮樂,樂道人之善,樂多贤友,益矣。樂驕樂,樂佚游,樂宴樂,损矣。” (Chapter 16: 5)
(孔 子 曰: “It will be good [beneficial] if one 樂 [be fond of] three things be bad if is fond of three other things. 樂 [fond of] 禮 樂 [proper conducts and music]; 樂 to praise the other persons, and 樂 to have more good friends. These three 樂 will help you. On the other hand, 樂 to show off; 樂 to be lazy and playful, and 樂 to party; these three will do you no good.”)






#6

Image
訟。有 孚,窒 惕。中 吉,終 凶。利 見 大 人,不 利 涉 大 川。

彖曰﹕訟,上 剛 下 險,險 而 健,訟。“訟,有 孚,窒 惕,中 吉”,剛 來 而 得 中 也。
“終凶”,訟 不 可 成 也。“利 見 大 人”,尚 中 正 也。“不 利 涉 大 川”,入 于 淵 也。

象曰﹕天 與 水 違 行,訟;君 子 以 作 事 謀 始。

 初六。 不 永 所 事,小 有 言。終 吉。
 象曰﹕“不 永 所 事”,訟 不 可 長 也;雖“小 有 言”,其 辯 明 也。

九二。 不 克 訟,歸 而 逋 其 邑 人 三 百 戶。無 眚。
象曰﹕“不 克 訟”,歸 逋 竄 也;自 下 訟 上,患 至 掇 也。

 六三。 食 舊 德。貞 厲,終 吉。或 從 王 事。無 成。
象曰﹕“食 舊 德”,從 上 吉 也。

 九四。 不 克 訟,復 即 命 渝。安 貞 吉。
象曰﹕“復 即 命 渝”,“安 貞”不 失 也。

 九五。 訟。元 吉。
象曰﹕“訟,元 吉”,以 中 正 也。

 上九。 或 錫 之 般 帶, 終 朝 三 褫 之。
象曰﹕以 訟 受 服,亦 不 足 敬 也。

English translation:
Contention: Contention; there is blockage of truth. Wariness within leads to good results, but ending up that way is unfortunate. It is beneficial to see a great person. It is not beneficial (for adventure) to cross a great river.
The kwa signs:
• Contention. Above, adamant; below, dangerous. Strong in the face of danger, contend.
• When there is contention, there is blockage of truth. To be wary of what is within leads to good results -- strength comes and finds balance.
• Ending up unfortunate means that the suit could not be completed.
• It is beneficial to see a great person -- this is valuing central balance that is true.
• It is not beneficial to cross a great river, because it would mean entering an abyss.
• The Image: sky and water go in opposite directions -- contention. When leaders do things, they plan at the beginning (to avoid any future contention).
The yao signs:
• F6 -- Not persisting in an affair, there is some criticism, but the end is auspicious.
The Image: Not persisting in an affair means that contention should not go on long. Though there is some criticism, the explanation is clear.
• 9two -- Not victorious in contention, one hides at a small place with only 300 families. There is no calamity (because the victor does not worry the revenge).
• 6three -- Depending on past deeds, if you are upright in danger, the end will be auspicious. If you pursue political affairs, nothing will be accomplished.
The Image: Living on past deeds, one's luck depending on the heart of the high.
• 9four -- Contending unvictorious, return to destiny, change to rest in rectitude; then the outlook is good.
The Image: Returning to destiny, changing to rest in rectitude, means not getting lost.
• 9five -- Contention is very auspicious.
The Image: Contention is very auspicious when it is balanced and correct.
• T9 -- Even if one is given a belt of honor, before the day is out it will be taken away three times.
The Image: One receives the robe through contention and is not worthy of honor.


卦 德 (virtues of the hexagram): 訟 (Contention), 謀 (plans)
Reflections in 論 語 (Analects):

曾 子 曰: 吾日三省乎吾身。 為人谋而不忠乎? 與朋友交而不信乎?傳不習乎? (Chapter 1: 4)
(曾 子 曰 [one of Confucius’ student said] :I reflect (introspect) and examine of my conducts three times a day. Am I not sincere while helping others? Am I not honest and keeping my words to my friends? Did I not study after learning from my teacher?)


子 贡 問 君子。子曰:“先行, 其言而后從之。 (Chapter 2: 13)
(子 贡 asks about 君 子. 子 曰: “He puts his words into action before talking”.)


季 文 子 三思而后行。子聞之,曰:“再,斯可矣!” (Chapter 5: 21)
(季 文 子 will take an action after review the issue three times. Confucius heard about it and said, twice is enough.)


子 曰:“已矣乎!吾未见能见其過而内自讼者也。” (Chapter 5: 28)
(子 曰: I have given up the hope, as I have not seen a person who blames on (or admits to) himself while he sees his own mistake.)


子谓颜渊曰:“用之则行,舍之则藏,唯我與尔有是夫。”子路曰:“子行三軍,则谁與?”子曰:“暴虎冯河,死而无悔者,吾不與也。必也临事而懼,好谋而成者也。” (Chapter 7: 10)
(Confucius spoke to 颜 渊, saying: “When our worth is valued, we will provide service. If not, go as hermits. Only you and I can be like this.” 子 路 曰: “if you are leading an army, who would you like to take with?” 子 曰: “For the one who has the ability of killing a tiger and walking across the river while not scared of death, I do not want him. I will take the one who gives great concern on every issue and makes plans for every task.”)


子 曰:“不在其位,不谋其政。” (Chapter 8: 14)
(子 曰: “do not meddle the business which is no your own responsibility.”)


子 曰:“聽讼,吾猶人也,必也使无讼乎。” (Chapter 12: 13)
(子 曰: “In hearing disputes in Court, I am the same as the other judges. Yet, the point is that to find ways of not getting disputes among people at the first place.”)


子 曰:“人无遠虑,必有近憂。” (Chapter 15: 11)
(子 曰: “The one who does not think though the difficulty in the future will have worries right around corners.”)


子 曰:“巧言亂德,小不忍则亂大谋。” (Chapter 15: 26)
(子 曰: “Cunning words can mess up 德. ‘Cannot swallow the small insult’ will mess up the big plan.”)


子 曰:“君子谋道不谋食。耕者,馁在其中矣;學也,禄在其中矣。君子憂道不憂贫。” (Chapter 15: 31)
(子 曰: “君 子 devotes his mind on 道, not on food. Planting [as a farmer], the hungry [can still be] in it; learning, the salary is in it. 君 子 minds on 道, not on poverty.”)


子 曰:“道不同,不相為谋。” (Chapter 15: 38)
(子 曰: “Not in the same boat, no need of consultation [between them].”)
Tienzen
Founder
 
Posts: 380
Joined: Wed May 11, 2011 12:10 pm
Location: USA

Re: 易經與論語 ---- Yijing and Confucius the Analects

Postby Tienzen » Thu Apr 03, 2014 3:55 pm

#7


Image
師。貞 丈 人 吉,無 咎。

彖曰﹕師,眾 也。貞,正 也。能 以 眾 正,可 以 王 矣。剛 中 而 應,行 險 而 順,以 此 毒 天 下,而 民 從 之,“吉” 又 何 “咎” 矣。

象曰﹕地中有水,師;君子以容民畜眾。
 
 初六。 師 出 以 律。否 臧 凶。
 象曰﹕“師出以律”,失律“凶”也。

九二。 在 師。中吉,無 咎。王 三 錫 命。
象曰﹕“在 師 中 吉”,承 天 寵 也;“王 三 錫 命”,懷 萬 邦 也。

 六三。 師 或 輿 尸。無 咎。
象曰﹕“師 或 輿 尸”,大 無 功 也。

 六四。 師 左 次。無 咎。
象曰﹕“左 次 無 咎”,未 失 常 也。

 六五。 田有禽。利貞言,無 咎。長 子 帥 師,弟 子 輿 尸。貞 凶。
象曰﹕“長 子 帥 師”,以 中 行 也;“弟 子 輿 尸”,使 不 當 也。

 上六。 大 君 有 命, 開 國 承 家。小 人 勿 用。
象曰﹕“大 君 有 命”,以 正 功 也;“小 人 勿 用”,必 亂 邦 也。

English translation:
The Army: For the army to be right, people must be mature and good. Then there is no error.
The kwa signs:
The army is a group; being right is being correct. Those who can use groups correctly can be kings. When strength is balanced and responsive, it may take adventure yet still be in accord with the right way. With this to rule the country, yet the people will go along with. How can be no good fortune?
The Image: There is water in the earth -- the army. Leaders develop a group by housing and providing for the people.
The yao signs:
• F6 -- The army goes forth with discipline, no misfortune.
The Image: The army goes forth in an orderly manner. If it loses order, there will be misfortune.
• 9two -- Being in the middle of the army is lucky, blameless. The king gives orders thrice.
The Image: Being in the middle of the army is lucky, for one receives ruler's favor. The king gives orders thrice, providing for all the provinces.
• 6three -- The army may have casualties; misfortune.
The Image: When the army has casualties, that is great lack of success.
• 6four -- The army retreats and camps. No blame.
The Image: retreating and camping, without blame, means that one has not lost the constant.
• 6five -- There are animals in my fields first. I can then take up words (the army). No blame. A mature person leads the army. If the leader is immature, there will be casualties, and even if the leader is right, the prospects are bad.
The Image: A mature person leads the army, with balanced action. The immature sustain causalities because their mission was not appropriate.
• T6 -- A great leader has orders to establish (or to expand) states and families. The unrighteous people are not to be employed.
The Image: A great leader has orders through appropriate achievement. The unrighteous people are not to be employed, because they will disrupt the nation.


卦 德 (virtues of the hexagram): 眾 (people), 正 (upright)
Reflections in 論 語 (Analects):

子 曰: 弟子入则孝, 出则悌, 谨而信, 泛愛眾而親仁, 行有餘力, 则以學文。 (Chapter 1: 6)
(子 曰:Young people should be 孝 at home, 悌 (loving and obedient) outside of home, speaking only after careful thoughts and be trustworthy, treating everyone with kindness while close to those who are knowing 仁. If still having additional energy after performing the above duties, he can begin to learn literatures.)


子 曰: 為政以德,譬如北辰,居其所,而眾星共之。 (Chapter 2: 1)
(子 曰: Governing with 德 should be the same the Northern star which sits at its place while surrounded by many other stars.)


子在 陈 曰:“歸與,歸與!吾党之小子狂简,斐然成章,不知所以裁之。” (Chapter 5: 23)
(Confucius at 陈-State, saying, “go home, go home, the young people at home have talent and accomplishments but no knowing how to make a use of those.)


子贡曰:“如有博施于民,而能济眾,何如?可谓仁乎?”子曰:“何事于仁,必也聖乎!堯舜其猶病诸!夫仁者己欲立而立人,己欲達而達人。能近取譬,可谓仁之方也已。” (Chapter 6: 27)
(子 贡 曰: “if one can give charities to people widely and truly help them, is he 仁?” 子 曰: “it goes beyond being 仁. He is a 聖 (only a few, about 5, such great persons at the time of Confucius). Even 堯-Emperor and 舜-Emperor (both were 聖) is not up to that snuff. For being 仁, giving other’s a good living the same as what he desires for himself. Helping other’s to get ahead the same as his own goal. These are the not far off metaphors for reaching the state of 仁.”)


子 曰:“麻冕,禮也。今也纯,儉,吾從眾。拜下,禮也。今拜乎上,泰也。雖違眾,吾從下。” (Chapter 9: 3)
(子 曰: “麻 冕 (a ceremonial hat, made of 麻, linen made of tree bark) is a part of 禮. Today, it is made of silk for the reason of frugality, and I accept this change. 拜 下 (prostrate at base of altar) is in accordance to 禮. Today, they kneel at top of the altar, for easier (on knees). Although going against the popular view, I will knee at the base.”)


仲 弓 問仁。子曰:“出門如见大賓,使民如承大祭,己所不欲,勿施于人,在邦无怨,在家无怨。”仲弓曰:“雍雖不敏,请事斯语矣。” (Chapter 12: 2)
(仲 弓 asks about 仁. 子 曰: “In public, you should behave as though you are entertaining a very important guest. When summon person’s service [labor], you should regard it as an important issue as the State Ceremony. Do not impose anything to others if you do not want it yourself. Then, there is no grievance in the country and no complain at home.” 仲 弓 曰: “Though, I am not smart, I will follow your sayings.”)


樊遲問仁。子曰:“愛人。”問知。子曰:“知人。”樊遲不達,子曰:“举直错诸枉,能使枉者直。”樊遲推,见子夏曰:“向也吾见于夫子而問知,子曰:举直错诸枉,能使枉者直。何谓也?”子夏曰:“富哉言乎!舜有天下,選于眾,举皋陶,不仁者遠矣。汤有天下,選于眾,举伊尹,不仁者遠矣。” (Chapter 12: 22)
(樊 遲 asks about 仁. 子 曰: “love people.” Asks about 知 (wisdom). 子 曰: “knowing the people.” 樊 遲 does not get it. 子 曰: “Place the upright over the crooked, it will make the crook becomes upright. “ 樊 遲 left and goes to see 子 夏, says: “I just asked Confucius about 知. He said, ‘Place the upright over the crooked, it will make the crook becomes upright.’ What does that mean?” 子 夏 曰: “How great a saying it is! 舜 (a great Emperor) governed the Empire and employed 皋 陶 among many candidates, the not 仁 people all left. 汤 (a great Emperor) governed the Empire and employed 伊 尹 among many candidates, then the not 仁 people all ran away.)


樊遲请學稼,子曰:“吾不如老農。”请學為圃,曰:“吾不如老圃。”樊遲出,子曰:“小人哉,樊须也。上好禮,则民莫敢不敬;上好義,则民莫敢不服;上好信,则民莫敢不用情。夫如是,则四方之民,襁负其子而至矣。焉用稼?” (Chapter 13: 4)
(樊 遲 wants to learn about 稼 (agriculture, growing grains). 子 曰: “I am no as knowledgeable as an old farmer.” Asks about 圃 (gardening). Confucius says, “I am not as good as an old gardener.” 樊 遲 left, and 子 曰: “樊 遲 is just a 小 人 [pitiful]. When leader upholds 禮, no one can be rude. When leader upholds 義, no one will be defiance. When leader upholds 信, no one will be insincere. With these, people from all directions will go with their family [carrying baby on their back]. Why is 稼 needed [as 稼 is the strong suit of those people already, not a job of a leader]?”)


子 曰:“善人為邦百年,亦可以勝残去殺矣。诚哉,是言也。” (Chapter 13: 11)
(子 曰: “If a State is governed by a good Statesman for one hundred years, there should be no rascals or any killings. How true this statement truly is!”)





#8

Image
比。吉, 原 筮。元 永 貞,無 咎。
不 寧方 來,後 夫 凶。(高亨《周 易大傳今注》﹕“元 下 當 有 亨 字。《左傳》昭公七年引作 ‘元 亨’,可 證。”)

彖曰﹕比,吉 也;比,輔 也,下 順 從 也。“原 筮,元 永 貞,無 咎”,以 剛中也。“不
寧 方 來”,上 下 應 也。“後 夫 凶”,其 道 窮 也。
 
象曰﹕地 上 有 水,比;先 王 以 建 萬 國,親 諸 侯。

 初六。 有 孚, 比 之。無 咎。有 孚 盈 缶,終 來 有 它。吉。
 象曰﹕比 之 “初 六”,“有 它” 吉 也。

六二。 比之自內。貞 吉。
象曰﹕“比 之 自 內”,不 自 失 也。

 六三。 比 之 匪 人。【凶。】(高 亨《周易大傳今注》﹕“《釋 文》引 王 肅 本 句 末 有 凶 字 , 是 也。”朱 熹《周易本義》﹕“其 佔 大 凶,不 言 可 知。”依 意 應 有 凶 字。)
象曰﹕“比 之 匪 人”,不 亦 傷 乎。

 六四。 外 比 之。貞 吉。
象曰﹕“外 比” 于 賢,以 從 上 也。

 九五。 顯 比,王 用 三 驅,失 前 禽,邑 人不 誡。吉。
象曰﹕“顯 比” 之 “吉”,位 正 中 也;舍 逆 取 順,“失 其 禽” 也;“邑 人 不 誡”, 上 使 中 也。

 上六。 比之無首。凶。
象曰﹕“比 之 無 首”,無 所 終 也。

English translation:
Accord: Accord bodes well. Make sure the basis is always right, so that there will be no fault. Then the uneasy will come. Latecomers are unfortunate.
The kwa signs:
Accord is auspicious. Accord is assistance; it is the lowly following docilely.
• The first sortilege is always right. Following it will be no fault; then firmness is balanced.
• Then the uneasy will come -- above and below respond.
• Latecomers are unfortunate -- their path comes to an end.
• The Image: There is water on earth -- accord. The kings of yore thus set up myriad nations and associated with the lords.
The yao signs:
• F6 -- when there is truthfulness, accord with it is blameless. When there is truthfulness filling a plain vessel, when the end comes there is other good fortune.
The Image: The first yin of accord has other good fortune.
• 6two -- Accord coming from within is auspicious if correct.
The Image: Accord coming from within means not losing oneself.
• 6three -- The wrong person to accord with.
The Image: The wrong person to accord with; will thee not be injury?
• 6four -- According with the wise outside, correctness brings good results.
The Image: Accord with the wise outside is the way to follow the advanced.
• 9five -- Manifest accord. The sovereign uses three chasers. He let go the coming animals. Thus, the local people are not afraid. Auspicious.
The Image: The good fortune of manifest accord is the correct balance of state. Letting go the coming and shooting the running away is letting go the game before one. Thus, the local people are not disturbed, because the ruler has effected balance.
• T6 -- Accord without leadership bodes ill.


卦 德 (virtues of the hexagram): 比 (similar), 輔 (assist)
Reflections in 論 語 (Analects):

子 曰: 君子周而不比,小人比而不周。 (Chapter 2: 14)
(子 曰: 君 子 gets along with everyone while not forming small circles. 小 人 does the opposite.)


子 曰: 人而无信,不知其可也。大車无倪,小車无杌,其何以行之哉! (Chapter 2: 22)
(子 曰: how can one be a man if he is not trustworthy? Just the same as a large cart without a yoke and a small cart without a collar, can they be droved?)


子曰:“我未见好仁者,惡不仁者。好仁者无以尚之,惡不仁者其為仁矣,不使不仁者加乎其身。有能一日用力于仁矣乎,我未见力不足者。盖有之矣,我未之见也。” (Chapter 4: 6)
(子 曰: I have never met a person who is 仁 while dislike those who are not 仁. How can one be 仁 if he dislike those who are not 仁? Just don’t let the ‘not 仁’ become part of himself. If one can be 仁 one whole day, why can he not be 仁 always? If there is such a person (only being 仁 a short while), I have never met.)


子 曰:“君子之于天下也,无適也,无莫也,義之與比。” (Chapter 4: 10)
(子 曰: for dealing the issues of the world (Empire), 君 子 takes no preset position, no preconceived rejection, but measures them with 義.)


子路、曾皙、冉有、公西華伺坐,子曰:“以吾一日长乎尔,毋吾以也。居则曰:不吾知也。如或知尔,则何以哉?”
子路率尔對曰:“千乘之国,摄乎大国之间,加之以師旅,因之以饥馑,由也為之,比及三年,可使有勇,且知方也。”
夫子哂之:“求,尔何如?”對曰:“方六七十,如五六十,求也為之,比及三年,可使足民。如其禮樂,以俟君子。”
“赤,尔何如?”對曰:“非曰能之,愿學焉。宗廟之事,如会同,端章甫,愿為小相焉。”
“点,尔何如?”鼓瑟希,铿尔,舍瑟而作,對曰:“異乎三子者之撰。”
子曰:“何傷乎?亦各言其志也。”曰:“暮春者,春服既成,冠者五六人,童子六七人,浴乎沂,風乎舞雩,咏而歸。”夫子喟然叹曰:“吾與点也。”三子者出,曾皙后,曾皙曰:“夫三子者之言何如?”子曰:“亦各言其志也已矣。”曰:“夫子何哂由也?”曰:“為国以禮。其言不讓,是故哂之。”“唯求则非邦也與?”“安见方六七十如五六十而非邦也者?”“唯赤则非邦也與?”“宗廟会同,非诸侯而何?赤也為之小,孰能為之大!” (Chapter 11: 24)
(子 路 、曾 皙 、冉 有 and 公 西 華 all are in attendance to Confucius. 子 曰: “Do not feel unease about the dialog simply because that I am older than you all. And, you all always say that my skill is not appreciated. Yet, it is appreciated, what will you do about?” 子 路 answers first, “If I am in charge of a midsize State which sits between super powers, troubled by invasions and by repeated famines, I can make those citizens brave and getting a sense of direction in three years.”
Confucius smiled and asks, “求, how about you?” 求 answers, “For a State with 60 to 70 square-miles (or 50 to 60, that is, a small State), I can, within three years, increase the population [to the size of midsize State]. For letting the citizens knowing about 禮 樂 (a moral society), I let other 君 子 to do that.”
Confucius asks, “赤, how about you?” 赤 answers, “Not to say that I already capable, but willing to learn. For the State-ceremonial occasions, I would like to be an assistance, properly dressed in my official robe and cap.”
Confucius asks, “点, how about you?” 点, finishing up the final note [a music that he was playing], standing up and says, “I differ from those three.”

子 曰: “What harm is in that? They just stated what their heart desires.” “In late spring, after the spring garments are made, I would like to be with a few (5, 6 or 7) adults and children bathing in the river 沂, enjoying the breeze on the rain-altar, then singing my way home.” Confucius sighed, saying, “I am with 点.”
Those students went out. 曾 皙 stayed behind, said to Confucius, “How about those three’s saying?” 子 曰: “just about their true heart desires.” 曾 皙 asked, “why did you laugh at 子 路, then?” Confucius said, “Govern the country with 禮. His did not mention that. So, I laugh at him.” But, for 求, how can a State with 60 to 70 square miles be a Dukedom [meaning, his ambition is too small for discussion, let alone be laugh at]? For 赤, he does not talk about a State but the affairs of small nobility (诸 侯). Yet, if he can only do these little thing, who else can do the big job?”
Tienzen
Founder
 
Posts: 380
Joined: Wed May 11, 2011 12:10 pm
Location: USA

Re: 易經與論語 ---- Yijing and Confucius the Analects

Postby Tienzen » Thu Apr 03, 2014 3:57 pm

#9


Image
小畜。亨。密 雲 不 雨,自 我 西 郊。

彖曰﹕小畜,柔 得 位 而 上 下 應 之,曰 小 畜。健 而 巽,剛 中 而 志 行,乃“亨”,“密 雲 不 雨”,尚 往 也。“自 我 西 郊”,施 未 行 也。

象曰﹕風 行 天 上,小 畜;君 子 以 懿 文 德。

初九。 復 自 道, 何 其 咎? 吉。
象曰﹕“復 自 道”,其 義“吉”也。

 九二。 牽 復。吉。
象曰﹕“牽 復”在 中,不 自 失 也。

 九三。 輿 說 輻。夫 妻 反 目。
象曰﹕“夫 妻 反 目”,不 能 正 室 也。

 六四。 有 孚,血 去, 惕 出。無 咎。
象曰﹕“有 孚”“惕 出”,上 合 志 也。

 九五。 有 孚, 攣 如。富 以 其 鄰。
象曰﹕“有 孚 攣 如”,不 獨 富 也。

 上九。 既 雨 既 處,尚 德 載。婦 貞 厲。月 幾 望。君 子 征 凶。
象曰﹕“既 雨 既 處”,“德”積“載”也;“君 子 征 凶”,有 所 疑 也。

English translation:
Small Buildup: At small buildup, nurturing the small succeeds. From western region, there are dense clouds but not raining.
The kwa signs:
• Nurturing the small at small buildup, flexibility finds its proper position, so above and below respond to it. This is called nurturing the small. Strong yet obedient, firmness balanced, determined in action, one then succeeds.
• Dense clouds not raining are still moving. From the western region means that the actualization has not yet taken place.
• The Image: Wind moving up in the sky, nurturing the small buildup. Thus do leaders beautify cultured virtues.
The yao signs:
• F9 -- Returning to the path, how could that be blameworthy? It is auspicious.
The Image: Returning to the path, it is right that there should be good fortune.
• 9two -- Leading back bodes well.
The Image: Leading back into the center, and not losing oneself.
• 9three -- The wheels are detached from the cart. Husband and wife look away from each other.
The Image: When husband and wife look away from each other, they cannot cohabit.
• 6four -- If there is truthfulness, blood goes and fear leaves, and there is no blame.
The Image: Fear leaves when there is truthfulness, because there is a consonance of will with on high.
• 9five -- There is truthfulness in companionship. Blessings are shared with the neighbors.
The Image: There is truthfulness in companionship, in the sense that one does not enjoy blessings alone.
• T9 -- It having rained and settled, exalted virtue is full. If the wife fights for control the same as the moon gets to its fullest, it is unlucky for a leader to go on an expedition.
The Image: It having rained and settled represents full development of inner virtues. It is unlucky for a leader to go on an expedition, as there is some doubt at home.


卦 德 (virtues of the hexagram): 小 畜 (Small Buildup), 柔 (flexible)
Reflections in 論 語 (Analects):

子入太廟,每事問。或曰:“孰谓邹人之子知禮乎?入太廟,每事問。”子聞之曰:“是禮也。” (Chapter 3: 15)
(When Confucius went into the Grand Temple, he asked about every details. 或 (someone) said, “As everyone said that Confucius knows all about 禮, why is he asking everything in the Grand Temple?” Confucius heard about this comment and said, “this (the asking) is 禮”.)


子 曰:“射不主皮,為力不同科,古之道也。” (Chapter 3: 16)
(子 曰: as man has different talent, the archery is not a necessary discipline for everyone. This is the way of antiquity.)


子谓 子 產:“有君子之道四焉。其行己也恭,其事上也敬,其養民也惠,其使民也義。” (Chapter 5: 17)
(Confucius talks about 子 產 (a famous politician): “there are four requirements of being a 君 子. His acts are sincere. His serving the superior is with respect. His caring for the subjects (people) is with kindness. His drafting the labors is with the fairness and righteousness.)

子 曰:“质勝文则野,文勝质则史,文质彬彬,然后君子。” (Chapter 6: 15)
(子 曰: “when the essence is more than the dressing up, it is still the original. When the decorative works are more than the essence, it is artificial. Only when the 文 (decorative) and 质 (the essence) are well-expressed and well-balanced, one can be a 君 子.)


子 曰:“君子博學與于文,约之以禮,亦可以弗畔矣夫。” (Chapter 6: 24)
(子 曰: 君 子 studies many disciplines of knowledge and the literatures while digesting them according to 禮 (the rules of the society), then he will not shoot his own foot.)


子 曰:“恭而无禮则勞,慎而无禮则思,勇而无禮则亂,直而无禮则绞。君子笃于親,则民興于仁,故舊不遗,则民不偷。” (Chapter 8: 2)
(子 曰: “polite while not according to 禮 is useless. Being careful while not according to 禮 will become timid. Being brave while not according to 禮 will become unruly. Being straightforward while without according to 禮 will be entangled. When 君 子 serves his parents, the people will follow the 仁. When he not forgets the old friends, the people will not be selfish.”)


君赐食,必正席先嘗之。君赐腥,必熟而荐之。君赐生,必畜之。伺食于君,君祭,先饭。疾,君视之,东首,加朝服拖绅。君命召,不俟驾行矣。 (Chapter 10: 13)
(When King bestow him cooked food, he will set his sitting mat proper before eating; bestow him uncooked food, he will cook it and offer to the ancestors first; bestow him livestock, he will keep them. Eating with the King, after King made the offering to gods, he eat rice first [before any dish]. When sick and visited by King, he will lie his head facing the east with his court robe over him. When summoned by King, he will go before the carriage is ready.)

樊 遲 問仁。子曰:“居處恭,執事敬,與人忠,雖之夷狄,不可棄也。” (Chapter 13: 18)
(樊 遲 asks about 仁. 子 曰: “恭 (sincere in attitude and in manners) at home; 敬 (diligent and careful) while doing a job; 忠 (loyal and trustworthy) to others. These morals should not be put aside even when you are among barbarians.”)


孔 子 曰:“益者三友,损者三友。友直,友谅,友多聞,益矣。友便辟,友善柔,友便佞,损矣。” (Chapter 16: 4)
(孔 子 曰: “There are three kinds of ‘good’ friend, and three bad kinds. The one who is upright, considerate and knowledge is a good friend. The one who is not straight, pleasant in dealing and flattering is bad friend.”)








#10

Image
履。 履 虎 尾,不 垤 人。亨。

彖曰﹕ 履,柔 履 剛 也。說 而 應 乎 乾,是 以“履 虎 尾,不 垤 人,亨”。剛 中 正,履 帝 位 而 不 疚,光 明 也。

象曰﹕上 天 下 澤,履;君 子 以 辯 上 下,定 民 志。
 
 初九。 素 履 往。無 咎。
象曰﹕“素 履”之“往”,獨 行 願 也。

 九二。 履 通 坦 坦。幽 人 貞 吉。
象曰﹕“幽 人 貞 吉”,中 不 自 亂 也。

 六三。 眇 能 視,跛 能 履,履 虎 尾,垤 人。凶; 武 人 為 于 大 君。
象曰﹕“眇 能 視”,不 足 以 有 明 也;“跛 能 履”,不 足 以 與 行 也;“垤 人”之“凶”, 位 不 當 也;“武 人 為 于 大 君”,志 剛 也。

 九四。 履 虎 尾,塑 塑。終 吉。
象曰﹕“塑 塑 終 吉”,志 行 也。

 九五。  履。貞 厲。
象曰﹕“履 貞 厲”,位 正 當 也。

上九。 視 履 考 祥。其 旋 元 吉。
象曰﹕“元 吉”在 上,大 有 慶 也。

English translation:
Treading: Someone treads on a tiger's tail without being bitten, thus successes.
The kwa signs:
Treading is the flexible (weak) treading on the firm (strong). There is joy that is in accord with heaven; this is how to tread on a tiger's tail and get through without being bitten. If one can exercise the position of the overall ruler and not be remorseful, this is illumination.
The Image: Sky above; lake below -- treading. Leaders stabilize the wills of the people by distinguishing the high and the low positions.
The yao signs:
• F9 -- Plain treading; to go is blameless.
The Image: To go treading plainly means to carry out your vows alone.
• 9two -- Treading the level road. The person in obscurity is fortunate if upright.
The Image: The person in obscurity is fortunate if upright in the sense of not becoming personally deranged within.
• 6three -- Although the squint-eyed can see, the lame can walk, they get bitten when they tread on a tiger's tail. A military man who wants to become a civil leader meets the same fate.
The Image: The squint-eyed can see, but not clearly; the lame can walk, but not well enough to be companions on a journey. The misfortune of being bitten is that of being in an inappropriate place. When a military man becomes a civil leader, his determination must be adamant.
• 9four -- Treading on a tiger's tail with utmost caution turns out lucky.
The Image: Utmost caution turning out lucky is determined action.
• 9five -- Decisive treading is correct yet dangerous.
The Image: Decisive treading is correct yet dangerous; the position is appropriate.
• T9 -- Observing the treading, considering what is felicitous, the return is very auspicious.
The Image: When great good fortune is on top (the leader), there is much celebration.


卦 德 (virtues of the hexagram): 履 (taking action), 柔 履 (low key)
Reflections in 論 語 (Analects):


子贡曰:“贫而无谄,富而无驕。何如?”子曰:“可也。未若贫而樂,富而好禮者也。”子贡曰:“诗云:如切如磋,如琢如磨。其斯之谓與?”子曰:“赐也,始可與言诗已矣。告诸往而知来者。” (Chapter 1: 15)
(子 贡 曰: ‘Poor but not being obsequious’ or ‘rich but not arrogant’; what about these virtues? 子 曰: they are okay, but not as good as those who ‘being poor but happy’ and ‘being rich but loving 禮’. 子 贡 曰: the book of poems said, ‘like cutting and polishing; like carving and grounding (the more the better)’, isn’t this what you mean? 子 曰: you (子 贡) can now learn the 诗 (book of poems), as teaching you the history and you can foretell the future.)


堯曰:“咨,尔舜,天之历数在尔躬,允執其中。四海困窮,天禄永终。”舜亦以命禹,曰:“予小子履,敢用玄牡,敢昭告于皇皇后帝,有罪不敢赦,帝臣不蔽,简在帝心。朕躬有罪,无以萬方,萬方有罪,罪在朕躬。周有大赉,善人是富。雖有周親,不如仁人。百姓有過,在予一人。谨权量,审法度,修廢官,四方之政行焉。興灭国,继绝世,举逸民,天下之民歸心焉。所重民,食丧祭。宽则得眾,信则民任焉,敏则有功,公则说。” (Chapter 20: 1)
(堯 (an Emperor) said: “Telling you, 舜 (an Emperor); the Heaven’s will is now upon you. Govern in the middle pathway. If the country became poor and in dire straits, the honor bestowed on you will be taken away forever.” 舜 said to 禹 [a succession Emperor of 舜] with the same saying. Confucius commented: “履 (a later Emperor) said: I, the little one who is dare to use the sacred rite to pray to the Heaven is because that the current Emperor has sinned and his officials who has read ‘Your Will’ will not protect him. If I have sinned, I will not be able to lead the Empire. If the Empire has sinned, it is my sin.” Confucius commented again: “周-dynasty was blessed greatly and had many great persons. Although the Emperor had many relatives, it was not better than having many 仁-men. When people (subjects) sinned (transgressed), it is all my fault. It is my responsibility to provide measuring standards, to issue laws, to maintain public buildings, to ensure the operations of all public offices, to restore the vanished (annexed) States, to revive the generations about extinct, to settle the refuges; then all people in the Empire will be submissive. The key concerns of people are ‘food’, ‘death (of family)’ and ‘the ceremony on the ancestors’. Encompassing will gain the trust of people. Being trustworthy, will be appointed by people. Working diligently, will have achievement; being fair, all be happy.”)
Tienzen
Founder
 
Posts: 380
Joined: Wed May 11, 2011 12:10 pm
Location: USA

Re: 易經與論語 ---- Yijing and Confucius the Analects

Postby Tienzen » Thu Apr 03, 2014 3:57 pm

#11


Image
泰。 小 往 大 來。吉, 亨。

彖曰﹕“泰,小 往 大 來,吉 亨。”則 是 天 地 交 而 萬 物 通 也,上 下 交 而 其 志 同 也。內 陽 而 外 陰,內 健 而 外 順,內 君 子 而 外 小 人,君 子 道 長,小 人 道 消 也。

象曰﹕天 地 交,泰;後 以 財 成 天 地 之 道,輔 相 天 地 之 宜,以 左 右 民。

 初九。 拔 茅 茹,以 其 匯。征 吉。
 象曰﹕“拔 茅”“征 吉”,志 在 外 也。

九二。 包 荒,用 馮 河,不 遐 遺 朋; (弗) 亡。得 尚 于 中 行。
象曰﹕“包 荒”“得 尚 于 中 行”,以 光 大 也。

 九三。 無 平 不 陂,無 往 不 復。 艱 貞 無 咎。勿 恤 其 孚。于 食 有 福。
象曰﹕”無 往 不 復” , 天 地 際 也。

六四。 翩 翩 不 富 以 其 鄰。 不 戒 以 孚。
象曰﹕翩 翩 不 富 。皆 失 實 也。不 戒 以 孚。 中 心 願 也。

六 五。 帝 乙 歸 妹。 以 祉 元 吉。
象曰﹕以 祉 元 吉。中 以 行 願 也。

上 六。城 復 于 隍。 勿 用 師。 自 邑 告 命, 貞 吝。
象曰﹕城 復 于 隍。 其 命 亂 也。

English translation:
Tranquillity: Tranquillity, the small goes and the great comes, getting through auspiciously.
The kwa signs:
In tranquillity the small goes and the great comes, getting through auspiciously. This is the development of myriad beings due to the interaction of heaven and earth. Above and below communicate, so their wills are the same. Yang inside and yin outside, strong inside and docile outside, a righteous leader is in power and the unrighteous people are out of office, the power of upright leaders are strong, while the unrighteous persons vanish.
The Image: When heaven and earth commune, there is tranquillity. Thus does the ruler administer the way of heaven and earth and assist the balance of heaven and earth, so as to influence the people.
The yao signs:
• F9 -- Pulling out a reed by the roots, other reeds come with it. It is auspicious to go forth (for an adventure).
The Image: Pulling out reeds, going forth to success, means looking outward.
• 9two -- Accepting the uncultivated, employing those who can cross rivers, not overlooking the remote, free from partisanship, one can seriously perform balanced action.
The Image: Accepting the uncultivated and seriously performing balanced action are for expanding.
• 9three -- There is no level place without hills, no returning without going. Be upright in difficulty, and you will be blameless. Do not grieve over your sincerity; there will be prosperity in sustenance.
The Image: There is no going without returning -- this refers to the border of heaven and earth.
• 6four -- Unsettled, not prosperous, one works with the neighbor. Sincerity is exercised, without caution.
The Image: Being unsettled and not prospering are both due to loss of the real. Exercise of sincerity without caution is the heart's true desire.
• 6five -- The emperor marries off his younger sister, whereby there is good fortune, very auspicious.
The Image: That by which there is very auspicious good fortune is the balanced carrying out of deliberate, purposeful undertakings.
• T6 -- The castle walls crumble into the moats. Do not use the army. Announcing order under this condition is useless, in spite of correctness.
The Image: The castle walls crumbling into the moats means that order is in disarray.


卦 德 (virtues of the hexagram): 泰 (great fortune), 通 (no blockage)
Reflections in 論 語 (Analects):

子曰:“聖人,吾不得而见之矣,得见君子者斯可矣。”子曰:“善人,吾不得而见之矣,得见有恒者,斯可矣。亡而為有,虚而為盈,约而為泰,難乎有恒矣。” (Chapter 7: 25)
(子 曰: “I have no hope of meeting a holy sage and will be happy just meeting a 君 子”. 子 曰: “I have no hope of meeting a good person and will be happy just seeing someone who is steady. It is very difficult to be steady as the dynamics is always from nothing to something, hallow to fulfilled and from simple to extravagance.”)


子 曰:“大哉,堯之為君也。巍巍乎,唯天為大,唯堯则之。荡荡乎,民无能名焉。巍巍乎,其有成功也。焕乎,其有文章。” (Chapter 8: 19)
(子 曰: “Greatness indeed as 堯 being the Emperor. The greatness of Heaven is truly great, and only 堯 can follow it. His boundless capability cannot be described by people. The greatness is about his achievements, with beauty and orderliness.”)


子 曰: “禹 ,吾无间然矣。菲飲食而致孝乎鬼神,惡衣服而致美乎黻冕,卑宫室而盡力乎沟洫。禹,吾无间然矣!” (Chapter 8: 21)
(子 曰: “for 禹-Emperor, I can find no fault on him. He ate simple himself while gave great and plenty offerings to the ancestors and spirits. He dressed down himself while ensuring that the robes for the rites are splendor. He lived in simple palace while building a lot of irrigation systems. For 禹, I have no bad word to say about him.”)


子 曰:“麻冕,禮也。今也纯,儉,吾從眾。拜下,禮也。今拜乎上,泰也。雖違眾,吾從下。” (Chapter 9: 3)
(子 曰: “麻 冕 (a ceremonial hat, made of 麻, linen made of tree bark) is a part of 禮. Today, it is made of silk for the reason of frugality, and I accept this change. 拜 下 (prostrate at base of altar) is in accordance to 禮. Today, they kneel at top of the altar, for easier (on knees). Although going against the popular view, I will knee at the base.”)


定公問:“一言而可以興邦,有诸?”孔子對曰:“言不可以若是其幾也。人之言曰:為君難,為臣不易。如知為君之難也,不幾乎一言而興邦乎?”曰:“一言而丧邦,有诸?”孔子對曰:“言不可以若是其幾也。人之言曰: ‘予无樂乎為君,唯其言而莫予違也。’如其善而莫之違也,不亦善乎?如不善而莫之違也,不幾乎一言而丧邦乎?” (Chapter 13: 15)
(定 公 (a Duke) asks: “Is there a single statement lead the country to prosperity?” Confucius answers: “How many statements say that there is no such a saying?” Someone said, ‘It is hard to be a King, not ease to be an official neither. By knowing the statement of ‘hard to be a King’, isn’t it a single statement which can give prosperity to the country?” Asks, “Is there a single statement which can perish the country?” Confucius answers: “How many statements say that there is no such a saying? Someone said: ‘I do not enjoy to be a King, but no one will disobey my saying.’ If everyone is obeying his good saying, it will be fine. If everyone is obeying his evil saying, isn’t that one saying will lead the country to ruin?)


子 曰:“君子泰而不驕,小人驕而不泰。” (Chapter 13: 25)
(子 曰: “君 子 is friendly (serene) without arrogant; 小 人 is not friendly but very arrogant.”)


子张問于孔子曰:“何如,斯可以從政矣?”子曰:“尊五美,屏四惡,斯可以從政矣。”子张曰:“何谓五美?”曰:“君子惠而不费,勞而不怨,欲而不贪,泰而不驕,威而不猛。”子张曰:“何谓惠而不费?”子曰:“因民之所利而利之,斯不亦惠而不费乎?择可勞而勞之,又谁怨?欲仁得仁,又焉贪?君子无眾寡、无小大、无敢慢,斯不亦泰而不驕乎?君子正其衣冠,尊其瞻视,儼然人望而畏之,斯不亦威而不猛乎?”子张曰:“何谓四惡?”子曰:“不教而殺谓之虐,不戒视成谓之暴,慢令致期谓之贼,猶之與人也,出纳之吝,谓之有司。” (Chapter 20: 2)
(子 张 asks 孔 子, says: “What is the criterion for taking up a public office?” 子 曰: “Exalt five good, and eschew four bad, then, one can take up a public office.” 子 张 曰: “What are the five good?” Confucius says: “君 子 helps other without costing himself; employing others without being complained; with desires without being greedy; relaxed without looking arrogant; appearing respectful without being fierce.” 子 张 曰: “What is helping with costing?” 子 曰: “Allowing people to after what is helping them themselves, isn’t it helping them without any cost? Employing those who are willing to be employed, who will then complain? Desiring 仁 and get it, is that greedy? 君 子 treats all people [many or few; big or small; young or old] in the same manner, isn’t it relaxing while not arrogant? 君 子 dresses properly; dignifies his gaze; he will be respected by anyone facing him. Isn’t it respectful while not fierce? 子 张 曰: “What are the four bad?” 子 曰: “Giving death sentence before teaching them the laws is cruelty. Expecting result without giving detailed instructions first is tyrannical. Demanding completion with a short notice is cheating, that is ‘giving out less than it should be.’ And, this is what the government does today.)





#12

Image
否 。 否 之 匪 人 。 不 利 君 子 貞 。 大 往 小 來 。

彖 曰 : 否 之 匪 人 。 不 利 君 子 貞 。 大 往 小 來 。 則 是 天 地 不 交 , 而 萬 物 不 通 也 。 上 下 不 交 , 而 天 下 無 邦 也 。 內 陰 而 外 陽 , 內 柔 而 外 剛 。 內 小 人 而 外 君 子 。 小 人 道 長 , 君 子 道 消 也 。

象 曰 : 天 地 不 交 。 否 。 君 子 以 儉 德 辟 難 。 不 可 榮 以 祿 。

初 六 。 拔 茅 茹 。 以 其 彙 。 貞 吉 亨 。
象 曰 : 拔 茅 貞 吉 。 志 在 君 也 。

六 二 。 包 承 。 小 人 吉 。 大 人 否 。 亨 。
象 日 : 大 人 否 。 亨 。 不 亂 群 也 。

六 三 。 包 羞 。
象 曰 : 包 羞 。 位 不 當 也 。

九 四 。 有 命 無 咎 。 疇 離 祉 。
象 曰 : 有 命 無 咎 。 志 行 也 。

九 五 。 休 否 。 大 人 吉 。 其 亡 其 亡 。 繫 于 苞 桑 。
象 曰 : 大 人 之 吉 , 位 正 當 也 。

上 九 。 傾 否 。 先 否 後 喜 。
象 曰 : 否 終 則 傾 , 何 可 長 也 。

English translation:
Obstruction: Obstruction's denial of humanity does not make the leader's correctness beneficial. The great goes and the small (unrighteous) comes.
The kwa signs:
• Obstruction's denial of humanity does not make the leader's correctness beneficial. The great goes and the small comes. This means that heaven and earth do not commune, so myriad beings do not develop.
• When above and below do not communicate, no order can exist. When inwardly weak while outwardly strong, the unrighteous person is in power while the righteous leader is out of office, then the way of the unrighteous will be fostered, and the way of true leadership will wane.
• The Image: Heaven and earth do not commune -- obstruction. Upright person stay low to avoid trouble, and should not prosper on wages.
The yao signs:
F6 -- Pulling out a reed by the roots, taking other reeds with it, correctness is auspicious and successful.
The Image: Pulling out a reed, correctness is auspicious -- the will is in the leader.
• 6two -- Embracing flattering, unrighteous people are lucky; bad for righteous people but they will get through.
The Image: Great people get through obstruction in the sense that they are not deranged by the crowd.
• 6three -- Embracing disgrace.
The Image: Embracing disgrace means that the position is not appropriate.
• 9four -- If there is order, there is no blame. The companions cleave to blessings.
The Image: If there is order there is no blame because the will is carried out.
• 9five -- Putting a stop to obstruction, great people are fortunate. But they still keep destruction in mind.
The Image: The fortune of great people means the office has an appropriate ruler.
• T9 -- Overturning obstruction. First there is obstruction, afterward joy.
The Image: When obstruction ends, it collapses. What can last?


卦 德 (virtues of the hexagram): 否 (obstruction), 不 通 (blockage)
Reflections in 論 語 (Analects):

子 曰:“君子懷德,小人懷土。君子懷刑,小人懷惠。” (Chapter 4: 11)
(子 曰: 君 子 cherishes 德 (virtue). 小 人 cherishes 土 (land, treasure). 君 子 values the laws, 小 人 values the gifts.)


子 曰:“聽讼,吾猶人也,必也使无讼乎。” (Chapter 12: 13)
(子 曰: “In hearing disputes in Court, I am the same as the other judges. Yet, the point is that to find ways of not getting disputes among people at the first place.”)


子 曰:“三年學,不至于穀,不易得也。” (Chapter 8: 12)
(子 曰: “it is not easy to find someone who has done study three years while not looking for a good pay job.”)
Tienzen
Founder
 
Posts: 380
Joined: Wed May 11, 2011 12:10 pm
Location: USA

Re: 易經與論語 ---- Yijing and Confucius the Analects

Postby Tienzen » Thu Apr 03, 2014 3:59 pm

#13


Image
同 人 。 于 野 。 亨 。 利 涉 大 川 。 君 子 貞 。

彖 曰 : 柔 , 得 位 得 中 , 而 應 乎 乾 , 曰 同 人 。 同 人 曰 : 同 人 于 野 , 亨 。 利 涉 大 川 , 乾 行 也 。 文 明 以 健 , 中 正 而 應 , 君 子 正 也 。 唯 君 子 為 能 通 天 下 之 志 。

象 曰 : 天 與 火 , 同 人 。 君 子 以 類 族 辦 物 。

初 九 。 同 人 于 門 。 無 咎 。
象 曰 : 出 門 同 人 , 又 誰 咎 也 。

六 二 。 同 人 于 宗 , 吝 。
象 曰 : 同 人 于 宗 , 吝 道 也 。

九 三 。 伏 戎 于 莽 , 升 其 高 陵 , 三 歲 不 興 。
象 曰 : 伏 戎 于 莽 , 敵 剛 也 。 三 歲 不 興 , 安 行 也 。

九 四 。 乘 其 墉 , 弗 克 攻 。 吉 。
象 曰 : 乘 其 墉 , 義 弗 克 也 。 其 吉 , 則 困 而 反 則 也 。

九 五 。 同 人 先 號 咷 , 而 後 笑 。 大 師 克 相 遇 。
象 曰 : 同 人 之 先 , 以 中 直 也 。 大 師 相 遇 , 言 相 克 也 。

上 九 。 同 人 于 郊 , 無 悔 。
象 曰 : 同 人 于 郊 , 志 未 得 也 。

English translation:
Sameness with People: Sameness with people in the wilderness is successful. It is beneficial to cross a great river. It is beneficial for a leader to be correct.
The kwa signs:
In sameness with people, flexibility finds its place and gains balance, so to correspond with the heaven. When it says that sameness with people in the wilderness is successful, and that it is beneficial to cross a great river, this is creative action. Health through civilization and enlightenment, responding with balance correctly is the correctness of a leader. A leader is one who can communicate with the wills of the world.
The Image: Fire reaching sky -- (symbol of) sameness with people. Leaders distinguish beings in terms of classes and families.
The yao signs:
• F9 -- sameness with people at the gate is blameless.
The Image: And if you are the same as people you meet while traveling, who can blame you?
• 6two -- Sameness with people in the clan is regrettable.
The Image: Sameness with people in the clan is the road to regret. (There are orders in the clan).
• 9three -- He hides fighters in the bush; he climbs the high hill. Three years without flourishing.
The Image: One hides fighters in the bush because the enemy is strong. Three years without flourishing is calm activity.
• 9four -- He mounts the wall but does not succeed in the attack. This is lucky.
The Image: It was right that he did not succeed when he mounted the wall. The luck is that he will return to order when he reaches the impasse.
• 9five -- In sameness with people, first there is weeping, later laughter. The great general conquers and meets others.
The Image: Before treating them with sameness, treating them with sincerity. In a meeting with the great general, his words overcome.
• T9 -- Sameness with people in the countryside involves no regret.
The Image: Sameness with people in the countryside is when the aspiration has not yet been attained.


卦 德 (virtues of the hexagram): 同 人 (acceptance), 應 (supportive)
Reflections in 論 語 (Analects):

子 曰:“射不主皮,為力不同科,古之道也。” (Chapter 3: 16)
(子 曰: as man has different talent, the archery is not a necessary discipline for everyone. This is the way of antiquity.)


“赤,尔何如?”對曰:“非曰能之,愿學焉。宗廟之事,如会同,端章甫,愿為小相焉。”
“点,尔何如?”鼓瑟希,铿尔,舍瑟而作,對曰:“異乎三子者之撰。”
子曰:“何傷乎?亦各言其志也。”曰:“暮春者,春服既成,冠者五六人,童子六七人,浴乎沂,風乎舞雩,咏而歸。”夫子喟然叹曰:“吾與点也。”三子者出,曾皙后,曾皙曰:“夫三子者之言何如?”子曰:“亦各言其志也已矣。”曰:“夫子何哂由也?”曰:“為国以禮。其言不讓,是故哂之。”“唯求则非邦也與?”“安见方六七十如五六十而非邦也者?”“唯赤则非邦也與?”“宗廟会同,非诸侯而何?赤也為之小,孰能為之大!” (Chapter 11: 24)
Confucius asks, “赤, how about you?” 赤 answers, “Not to say that I already capable, but willing to learn. For the State-ceremonial occasions, I would like to be an assistance, properly dressed in my official robe and cap.”
Confucius asks, “点, how about you?” 点, finishing up the final note [a music that he was playing], standing up and says, “I differ from those three.”

子 曰: “What harm is in that? They just stated what their heart desires.” “In late spring, after the spring garments are made, I would like to be with a few (5, 6 or 7) adults and children bathing in the river 沂, enjoying the breeze on the rain-altar, then singing my way home.” Confucius sighed, saying, “I am with 点.”
Those students went out. 曾 皙 stayed behind, said to Confucius, “How about those three’s saying?” 子 曰: “just about their true heart desires.” 曾 皙 asked, “why did you laugh at 子 路, then?” Confucius said, “Govern the country with 禮. His did not mention that. So, I laugh at him.” But, for 求, how can a State with 60 to 70 square miles be a Dukedom [meaning, his ambition is too small for discussion, let alone be laugh at]? For 赤, he does not talk about a State but the affairs of small nobility (诸 侯). Yet, if he can only do these little thing, who else can do the big job?”

子 曰:“有德者必有言,有言者不必有德;仁者必有勇,勇者不必有仁。” (Chapter 14: 5)
(子 曰: “His saying is valuable if he has 德 (great virtues). Yet, those who have great sayings need not to have 德. For the 仁-man, he will definitely be a courageous man. For a brave man, he needs not to have 仁.”)


子 曰:“君子和而不同,小人同而不和。” (Chapter 13: 22)
(子 曰: “君 子 agrees in issues without being a buddy; 小 人 acts as buddy but disagrees in many issues.”)


子 曰:“君子而不仁者有矣夫,未有小人而仁者也。” (Chapter 14: 7)
(子 曰: “Some 君 子 might be not-仁; yet, there is case that a 小 人 who is 仁.”)


子 曰:“道不同,不相為谋。” (Chapter 15: 38)
(子 曰: “Not in the same boat, no need of consultation [between them].”)


孔 子 曰:“生而知之者上也,學而知之者次也,困而學之,又其次也。困而不學,民斯為下矣。” (Chapter 16: 9)
(孔 子 曰: “The one who is born with knowledge it on the top. The one who gain the knowledge by learning is in the lower tier. The one with low IQ while studying very hard is a step lower yet. The one with low IQ while not trying to learn is the lowest.”)







#14

Image
大有。元亨。

彖曰﹕大有,柔得尊位大中,而上下應之,曰大有。其德剛健而文明,應乎天而時行,是以“元亨”。

象曰﹕火在天上,大有;君子以遏惡揚善,順天休命。

 初九 無交害。匪咎; 艱則無咎。
象曰﹕大有“初九”,“無交害”也。

 九二 大車以載,有攸往。無咎。
象曰﹕“大車以載”,積中不敗也。

 九三 公用亨于天子。小人弗克。
象曰﹕“公用亨于天子”,“小人”害也。

 九四 匪其彭。無咎。
象曰﹕“匪其彭,無咎”,明辨晰也。

 六五 厥孚交如,威如。吉。
象曰﹕“厥孚交如”,信以發志也;“威如”之“吉”,易而無備也。

上九 自天佑之。吉,無不利。
象曰﹕大有上吉,“自天佑”也。

English translation:
Great Possession: Great possession is great success.
The kwa signs:
In great possession, flexibility is in an important position. Greatness is balanced, and above and below respond to it. This is called great possession. Its qualities are firm strength and civilized intelligence. It responds to nature and acts according to the time; therefore it is greatly successful.
The Image: Fire in the sky -- great possession. Leaders obey nature and accept its order by stopping the bad and promoting the good.
The yao signs:
• F9 -- As long as there is none of the harm that comes from association, this is not blameworthy. If one struggles, there will be no blame.
The Image: The positivity in the beginning of great possession is the absence of the harm that comes from association.
• 9two -- Using a large car for transport, there is a place to go. No fault.
The Image: Using a large car for transport, if the load is balanced you will not fail.
• 9three -- Equal justice for all, including ruler. The unrighteous people cannot overcome this.
The Image: The action of the equal justice gets through to the ruler. The unrighteous people would be harmed.
• 9four -- Negating self-inflation, there is no blame.
The Image: Negating self-inflation, there is no blame, because the understanding is clear.
• 6five -- This trust is mutual. It is fortunate to have respect.
The Image: This trust is mutual; aspirations are aroused through faith. The good fortune of having respect is able to accomplish things without a great effort.
• T9 -- Good fortune that is a blessing from heaven is beneficial to all.
The Image: The noble good fortune of great possession is a blessing from heaven.


卦 德 (virtues of the hexagram): 有 (owning), 順 天 (submissive to Heaven)
Reflections in 論 語 (Analects):

子 曰: 君子食无求饱,居无求安。敏于事而慎于言,就有道而正焉。可谓好學也已。 (Chapter 1: 14)
(子 曰: 君 子 does not demand a whole belly with food and not the comfort of living. But, diligent on works and be very careful about his sayings and always follow the 道 on his conduct. This can be said as ‘willing to learn’.)


子曰:導之以政,齊之以德,民免而无耻。導之以德,齊之以禮,有耻且格。 (Chapter 2: 3)
(子 曰: guiding people with politics (laws and regulations) and governing them with 德, people will stay out of trouble but without the sense of shame. Guiding with 德 and governing with 禮, people will stay within laws and have the sense of shame.)


子 游 問孝。子曰:“今之孝者,是谓能養,至于犬馬,皆能有養,不敬,何以别乎?” (Chapter 2: 7)
(子 游 asks about 孝. 子 曰: today’s saying is about providing the parents with a living. Yet, even the dog and horse can have a living. Without sincere reverence, what is the difference (between the two providing livings)?)


或谓孔子曰:“子奚不為政?”子曰:“書云:孝乎!惟孝友于兄弟,施于有政。是亦為政。奚其為為政!” (Chapter 2: 21)
(或 (someone) talks to 孔 子 (Confucius) and said: “why do you not enter into the politics? 子 曰: “the Book (of History) said, be 孝. When one acting with 孝 and caring for his brethren, he has already impacted on politics. What else is acting on politics?)


子曰:“富與贵,是人之所欲也,不以其道得之,不處也。贫與贱,是人这所惡也,不以其道得之,不去也。君子去仁,惡乎成名?君子无终食之间違仁,造次必于是,颠沛必于是。” (Chapter 4: 5)
(子 曰: wealth and high station are what everyone wants, but one should not keep them if they came in with an improper way. Poor and low station are what everyone dislike, but one should not get out of that situation with any improper way. If 君 子 abandons 仁, how can he still be a 君 子? 君 子 will not set 仁 aside even for short period of one meal-time, not during change and hurry, not during uncertainty.)


子曰:“我未见好仁者,惡不仁者。好仁者无以尚之,惡不仁者其為仁矣,不使不仁者加乎其身。有能一日用力于仁矣乎,我未见力不足者。盖有之矣,我未之见也。” (Chapter 4: 6)
(子 曰: I have never met a person who is 仁 while dislike those who are not 仁. How can one be 仁 if he dislike those who are not 仁? Just don’t let the ‘not 仁’ become part of himself. If one can be 仁 one whole day, why can he not be 仁 always? If there is such a person (only being 仁 a short while), I have never met.)


子见 南 子, 子 路 不说。夫子矢之曰:“予所否者,天厭之,天厭之!” (Chapter 6: 25)
(Confucius visited 南 子, and 子 路 was unhappy about it. Confucius swore, “If I have done any wrong, Heaven damn me, Heaven damn me.)
Tienzen
Founder
 
Posts: 380
Joined: Wed May 11, 2011 12:10 pm
Location: USA

Re: 易經與論語 ---- Yijing and Confucius the Analects

Postby Tienzen » Thu Apr 03, 2014 4:00 pm

#15


Image
謙。  謙亨。君子有終。

彖曰﹕ “謙亨”,天道下濟而光明,地道卑而上行。天道虧盈而益謙,地 道變 盈而 流 謙,人道惡盈而好謙。謙尊而光,卑而不可逾,“君子”之“終”也。

象曰﹕地中有山,謙;君子以裒多益寡,稱物平施。

 初六 謙謙, 君子用涉大川。吉。
象曰﹕“謙謙君子”,卑以自牧也。

 六二 鳴謙。貞吉。
象曰﹕“鳴謙貞吉”,中心得也。

 六三 勞謙, 君子有終,吉。
象曰﹕“勞謙君子”,萬民服也。

 六四 無不利。溈謙。
象曰﹕“無不利,溈謙”,不違則也。

 六五 不富以其鄰。利用侵伐; 無不利。
象曰﹕“利用侵伐”,征不服也。

 上六 鳴謙。利用行師,征邑國。
象曰﹕“鳴謙”,志未得也;可“用行師”,征邑國也。

English translation:
Humility: Humility gets through. An upright person reaches a final goal.
The kwa signs:
Humility gets through. The way of heaven, descending to provide and to shine. The way of earth, lowly, goes upward. The way of heaven takes from the full and enhances the humble. The way of earth changes the full and spreads humility. Spirits take from the full and bless the humble. The way of humans is to dislike the full and like the humble. Humility is noble and shines, low yet unsurpassable. This is the final goal of leaders.
The Image: Mountain in the earth -- humility. Leaders assess people and give impartially, by taking from the abundant and adding to the scarce.
The yao signs:
• F6 -- Extreme humility. It is fortunate if leaders use this to cross great rivers.
The Image: In extreme humility, leaders manage themselves with lowliness.
• 6two -- Expressing humility is good if correct.
The Image: Expressing humility is good if the heart is sincere.
• 9three -- Leaders who work and achieve yet are humble have an auspicious conclusion.
The Image: The people submit to leaders who work and achieve yet are humble.
• 6four -- Beneficial to all, the exercise of humility.
The Image: Beneficial to all, the exercise of humility -- this is the way it is supposed to be.
• 6five -- Not enriching himself, he can them employ the neighbors. With this, it is okay to conquer others, no problem.
The Image: It is beneficial to conquer for overcoming the unruly.
• T6 -- Expressing humility -- use it before conquering others with military operations.
The Image: Expressing humility, the aspiration has not been attained; one can use military operations to achieve the goal.


卦 德 (virtues of the hexagram): 謙 (humble), 盈 (fulfilled)
Reflections in 論 語 (Analects):

子曰:“管仲之器小哉!”或曰:“管仲儉乎?”曰:“管氏有三歸,官事不摄。焉得儉?”“然则管仲知禮乎?”曰:“邦君树塞門,管氏亦树塞門。邦君為两君之好,有反坫,管氏亦有反坫。管氏而知禮,孰不知禮?” (Chapter 3: 22)
(子 曰: 管 仲 (a great politician) is not so great. Someone said, 管 仲 is very thrifty, isn’t he? Confucius said, “管 仲 has three mansions with many staffs. Is this thrifty? Someone said, “Yet, he knows about 禮, isn’t he? Confucius said, “The king of the State has a screen-gate, 管 仲 (not a king) does too. The King has a special wine cup for the state dinner, 管 仲 has those cups too. Is 管 仲 still knowing (or obeying) the 禮?)


子曰:“聖人,吾不得而见之矣,得见君子者斯可矣。”子曰:“善人,吾不得而见之矣,得见有恒者,斯可矣。亡而為有,虚而為盈,约而為泰,難乎有恒矣。” (Chapter 7: 25)
(子 曰: “I have no hope of meeting a holy sage and will be happy just meeting a 君 子”. 子 曰: “I have no hope of meeting a good person and will be happy just seeing someone who is steady. It is very difficult to be steady as the dynamics is always from nothing to something, hallow to fulfilled and from simple to extravagance.”)


子 曰:“師挚之始,關雎之亂,洋洋乎盈耳哉!” (Chapter 8: 15)
(子 曰: “師 挚 (a great musician) begins to play while end on 關 雎 (a famous poem); how wonderful the music fills up the ears.”)


“克伐怨欲,不行焉,可以為仁矣?”子曰:“可以為難矣。仁,则吾不知也。” (Chapter 14: 2)
(“Is the one (who is not aggressive, not bragging, not greedy) 仁?” 子 曰: “Indeed, it is not easy. For being 仁 or not, I do not know [don’t think so].”)


子曰:“由也,汝聞六言六蔽矣乎?”對曰:“未也。”“居,吾语汝。好仁不好學,其蔽也愚;好知不好學,其蔽也荡;好信不好學,其蔽也贼;好直不好學,其蔽也绞;好勇不好學,其蔽也亂;好剛不好學,其蔽也狂。” (Chapter 17: 8)
(子 曰: “由, have you heard about six sayings on six ‘faults [bad]’?” Answers: No. Confucius says: “Sit, and I will tell you. 好 (be fond of) 仁 but not fond of learning, the bad is about being foolish; 好 知 (smart) but not learning, the bad is about not solid knowledge [being far out]; fond of 信 (the trustworthiness) but not learning, the bad is about becoming a liar; fond of 直 (uprightness) but not learning, the bad is about being intolerance; fond of 勇 (bravery) but not learning, the bad is about being violent; fond of 剛 (unbending) but not learning, the bad is about no discipline.”)








#16

Image
豫。利建侯行師。

彖曰﹕豫,剛應而志行,順以動,豫。豫順以動,故天地如之,而況“建侯行師” 乎?天地以順動,故日 月不過,而四進不忒。聖人以順動,則刑罰清而民服。豫之 時義大矣哉。

象曰﹕雷出地奮,豫;先王以作樂崇德,殷薦之上帝,以配祖考。

 初六 鳴豫。凶。
 象曰﹕“初六鳴豫”,志窮“凶”也。

六二 介于石,不終日。貞吉。
象曰﹕“不終日,貞吉”,以中正也。

 六三 盱豫悔。遲有悔。
象曰﹕“盱豫”“有悔”,位不當也。

 九四 由豫大有得。勿疑朋盍簪。
象曰﹕“由豫大有得”,志大行也。

 六五 貞疾。恆不死。
象曰﹕“六五貞疾”,乘剛也;“恆不死”,中未亡也。

 上六 冥豫成有渝。無咎。
象曰﹕“冥豫”在上,何可長也。

English translation:
Preparation: Preparation. It is beneficial to set up foundations and mobilize the army.
The kwa signs:
In Preparation, strength responds and its will is carried out. Acting in sequence is Preparation; Preparation acts in sequence, so even heaven and earth conform to it, to say nothing of setting up foundations and mobilizing the army. Heaven and earth act in sequence, so the sun and moon are not out of the line, the four seasons are not out of order. Sages obey the logical sequences, so punishments are clear and the people accept. The duty of the time of Preparation is great.
The Image: When thunder emerges, the earth stirs -- Preparation. Thus did the kings of yore make music to honor virtue, offering it in abundance to God and to share it with their ancestors.
The yao signs:
• F6 -- Trumpeting for Preparation bodes ill.
The Image: Trumpeting for Preparation bodes ill because it is a sign of the will reaching an impasse.
• 6two -- Firm as a rock, not procrastinating, it bodes well.
The Image: Not procrastinating, correctness bodes well, because it is balanced in the right way.
• 6three -- Looking up in Preparation, repent. If too late, there is regret.
The Image: Looking up in Preparation, there is regret, because the position is not appropriate.
• 9four -- When many follow the Preparation, there is great gain. Do not doubt. Companions gather.
The Image: When many follow the Preparation, there is great gain -- the aspiration is carried out greatly.
• 6five -- Chaste in illness, one never dies.
The Image: Being chaste in illness means riding on firmness. Never dying means not losing balance.
• T6 -- In completion of Preparation, one must move forward to have no blame.
The Image: Preparation reaches completion (top out). How long can it stay there?


卦 德 (virtues of the hexagram): 豫 (preparedness), 時 (timing)
Reflections in 論 語 (Analects):


子 曰:“學而时習之, 不亦悦乎? 有朋自遠方来, 不亦樂乎? 人不知而不愠, 不亦君子乎?” (Chapter 1: 1)
(子 曰 [Confucius said] : Learning and reviewing it often, isn’t it such a pleasure? Having friends coming from afar, isn’t it such a happiness? Not upset by having no fame about one’s greatness, isn’t he a 君 子?)


子 曰: 道千乘之国, 敬事而信, 節用而愛人, 使民以时。 (Chapter 1: 5)
(子 曰:In governing a state which has one thousand chariots (a middle size state), making decision with great sincerity and honesty; spending with thriftiness and loving the citizens; drafting and employing the people for public works without interrupt their farming works.)


子 曰:“關雎,樂而不淫,哀而不傷。” (Chapter 3: 20)
(子 曰:關雎 (a title of a poem), joy and happy without lust, sorrow without depression.)


子语 鲁 太 師樂,曰:“樂其可知也。始作,翕如也。從之,纯如也,徼如也,绎如也。以成。” (Chapter 3: 23)
(Confucius talks to 鲁 太 師 (the director of orchestra of State 鲁) about 樂, saying: 樂 (meaning music here) can be known. At the beginning, in unison. Then, goes harmonious, with high-notes and end with lasting continuity.)


子谓韶:“盡美矣,又盡善也。”谓武:“盡美矣,未盡善也。” (Chapter 3: 25)
(Confucius talks about 韶 (name of a music): it is perfectly beautify and perfectly good. About 武 (another music), perfectly beautify but not perfectly good.)


子在齊聞韶,三月不知肉味。曰:“不图為樂之至于斯也。” (Chapter 7: 13)
(Confucius heard about 韶 (a great music) at 齊-State, and he cannot appreciate the great taste of meat [note: Confucius was a meat eater, loving meats] for three months. And says, “not knowing that a music can reach such a height”.)

色斯举矣,翔而后集。曰:“山梁雌雉,时哉时哉!”子路共之,三嗅而作。 (Chapter 10: 19)
(Birds taking off while scared [seeing the sign, the 色], then gather in formation after in air [to review the situation]. Confucius said, “The female pheasant landed on the mountain top with precision, with precision.” 子 路 agreed, taking action after practicing [and reviewing the situation] three times.)


子問公叔文子于公明贾曰:“信乎夫子不言不笑不取乎。”公明贾對曰:“以告者過也,夫子时然后言,人不厭其言。樂然后笑,人不厭其笑。義然后取,人不厭其取。”子曰:“其然。豈其然乎!” (Chapter 14: 14)
(Confucius asks 公 明 贾 about 公 叔 文 子, saying: “Is it true that your master does not speak to much, not laugh, not taking [something not supposed to be taken]?”Answers: “It is exaggeration of rumors. He spoke when the time [situation] demands, and people is not tired of his sayings. Laughing at happy occasions, and people is not dislike his laughter. Taking when it is in accord to 義, and people has no issue on his taking.” 子 曰: “Is that so? Perhaps, not [not as good as those descriptions].”)


#1: 陽货欲见孔子,孔子不见,歸孔子豚,孔子时其亡也而往拜之,遇诸途,谓孔子曰:“来,予與尔言。曰:懷其宝,而迷其邦。可谓仁乎?”曰:“不可。”“好從事而亟失时,可谓知乎?”曰:“不可。”“日月逝矣,歲不我與。”孔子曰:“诺。吾将仕矣。” (Chapter 17: 1)
(陽 货 (a high official) wanted to visit Confucius. Confucius refused to meet him. He went back and sent a piglet to Confucius. Confucius went to 陽 货’s house returning the courtesy after knowing he was not a home. Yet, they met on the way. 陽 said to Confucius, “come, I talk with you.” Saying, “Is such a person 仁, who he let the country goes astray while hoarding the 宝 [treasure, but means the ability to govern a State, here]?” Confucius answered, “No, not 仁.” Asked, “Is such a person wise, who he wanted to do good for the country while refusing the opportunity?” Answered, “No, not wise.” 陽 said, “Time goes by and age does not stay young with me.” Confucius answered, “Yes, I will come out to serve the country.”)
Tienzen
Founder
 
Posts: 380
Joined: Wed May 11, 2011 12:10 pm
Location: USA

Re: 易經與論語 ---- Yijing and Confucius the Analects

Postby Tienzen » Thu Apr 03, 2014 4:01 pm

#17


Image
隨。元亨, 利貞,無咎。

彖曰﹕隨,剛來而下柔,動而說。隨,大亨貞無咎,而天下隨時。隨時之義大矣哉。

象曰﹕澤中有雷,隨;君子向晦入宴息。

 初九 官有諭。貞吉; 出門交有功。
 象曰﹕“官有諭”,從正“吉”也;“出門交有功”,不失也。

六二 系小子。失丈夫。
象曰﹕“系小子”,弗兼與也。

 六三 系丈夫。失小子。隨有求得。利居貞。
象曰﹕“系丈夫”,志舍下也。

 九四 隨有獲。貞凶。有孚在道,以明, 何咎?
象曰﹕“隨有獲”,其義“凶”也;“有孚在道”,明功也。

 九五 孚于嘉。吉。
象曰﹕“孚于嘉,吉”,位正中也。

 上六 拘系之,乃從維之。王用亨于西山。
象曰﹕“拘系之”,上窮也。

English translation:
Following: Following is very successful, beneficial if correct. No fault.
The kwa signs: Following, firmness acts flexibility, its actions please people. Following is very successful if it is correct; then there is no fault, and the world follows the time and cycles. The meaning of following the time is great indeed.
The Image: Thunder over the lake -- following. Leaders go in and rest at sundown.
The yao signs:
• F9 -- Standards change; it is good to be correct. Interaction with others (foreigners) could be successful.
The Image: Standards change, and it is good to follow what is right. Interaction with others is successful in the sense of not losing.
• 6two -- Friendly with the unrighteous, lose upright friends.
The Image: Involved with the unrighteous, one is not with both at once.
• 6three -- Friendly with the righteous, one loses the unrighteous, following with an aim, one gains. It is good to remain correct.
The Image: Involved with the righteous, one's aspiration leaves the low behind.
• 9four -- Following profits, but it bodes ill even if right. Having faith in the way, thereby understanding, what fault is there?
The Image: When following gains, the meaning is inauspicious. Having faith in the way, the understanding is successful.
• 9five -- Truthfulness in good is auspicious.
The Image: Truthfulness in good is auspicious because the state is correctly balanced.
• T6 -- In a binding involvement, the king sacrifices on the western mountain.
The Image: This is the upper impasse of involvement.


卦 德 (virtues of the hexagram): 隨 (following), 晦 (not showing off)
Reflections in 論 語 (Analects):

子 曰: 攻乎異端,斯害也已。 (Chapter 2: 16)
(子 曰: addressing an issue from a wrong beginning, it will get harmful results.)


子 贡 曰:“夫子之文章,可得而聞也,夫子之言性與天道,不可得而聞也。” (Chapter 5: 14)
(子 贡 曰: the literary work of Confucius can be understood. But his talking about the 道 of Heaven and the 性 (human nature) of man cannot be understood.)


子谓颜渊曰:“用之则行,舍之则藏,唯我與尔有是夫。”子路曰:“子行三軍,则谁與?”子曰:“暴虎冯河,死而无悔者,吾不與也。必也临事而懼,好谋而成者也。” (Chapter 7: 10)
(Confucius spoke to 颜 渊, saying: “When our worth is valued, we will provide service. If not, go as hermits. Only you and I can be like this.” 子 路 曰: “if you are leading an army, who would you like to take with?” 子 曰: “For the one who has the ability of killing a tiger and walking across the river while not scared of death, I do not want him. I will take the one who gives great concern on every issue and makes plans for every task.”)


子 曰:“予欲无言。”子贡曰:“子如不言,则小子何述焉?”子曰:“天何言哉。四时行焉,百物生焉。天何言哉!” (Chapter 17: 19)
(子 曰: “I have nothing more to say.” 子 贡 曰: “How can we write anything down if you say nothing?” 子 曰: “What has Heaven said? The four seasons move, all creatures come with birth. What has Heaven said?”)







#18

Image
蠱。元亨。利涉大川。先甲三日,後甲三日。

彖曰﹕ 蠱,剛上而柔下,巽而止,蠱。“蠱,元亨”,而天下治也。“利涉大川”, 往有事也。“先甲三日,後甲三日”,終則有始,天行也。

象曰﹕山下有風,蠱;君子以振民育德。

 初六 干父之蠱,有子考。無咎; 厲; 終吉。
 象曰﹕“干父之蠱”,意承考也。

九二 干母之蠱。不可貞。
象曰﹕“干母之蠱”,得中道也。

 九三 干父之蠱。小有悔, 無大咎。
象曰﹕“干父之蠱”,終“無咎”也。

 九四 裕父之蠱。往見吝。
象曰﹕“裕父之蠱”,往未得也。

 六五 干父之蠱。用譽。
象曰﹕“干父”“用譽”,承以德也。

 上九 不事王侯。高尚其事。
象曰﹕“不事王侯”,志可則也。

English translation:
Readiness: From readiness comes great development. It is beneficial to cross a great river. Creating systems, three days before, three days after.
The kwa signs: In readiness, strength is above, weakness below. No more opponent; this is readiness. In readiness there is great development, whereby the world is ordered. It is beneficial to cross a great river; going forth, there is something to do. Creating systems, three days before, three days after -- the end thus has a beginning, the activity of heaven.
The image: wind in the mountains -- readiness. Leaders thus arouse the people to nurture virtue.
The yao signs:
• F6 -- Dealing with the goal (readiness) of the father, if there is a child, the late father has no blame. It is dangerous but turns out well.
The Image: dealing with the goal of the father means consciously taking up after the late father.
• 9two -- Dealing with the goal of the mother, it will not do to be righteous.
The Image: Dealing with the goal of the mother is attaining balance.
• 9three -- Dealing with the goal of the father, there is a little regret, but no great blame.
The Image: Dealing with the goal of the father, in the end there is no blame.
• 6four -- Indulging the readiness (achievement) of the father, if you go on you will experience shame.
The Image: Indulging the achievement of the father, if you go on you will not attain anything.
• 6five -- Dealing with the goal of the father, the action is praised.
The Image: Dealing with the father, the action is praised, because one takes up after him with virtue.
• T9 -- Not serving kings or lords, one makes one's concerns loftier.
The Image: Not serving kings or lords, one's will can serve as a model.


卦 德 (virtues of the hexagram): 蠱 (controls), 治 (governing)
Reflections in 論 語 (Analects):

孟武伯問:“子路仁乎?”子曰:“不知也。”又問。子曰:“由也,千乘之国,可使治其赋也。不知其仁也。”“求也何如?”子曰:“求也,千室之邑,百乘之家,可使為之宰也。不知其仁也。”“赤也何如?”子曰:“赤也,束带立于朝,可使與賓客言也。不知其仁也。” (Chapter 5: 8)
(孟 武 伯 (a low rank Duke) asks: is 子 路 (a student) a 仁 person? 子 曰: “I don’t know.” Ask again. 子 曰: “子 路 can govern a midsize State for collecting taxes, but I do not know where he is 仁 or not. Ask again, “how about 求 (a student)?” 子 曰: “求 can govern a small State. Don’t know about his 仁. Ask again, “how about 赤 (a student)?” 子 曰: “赤 can be a good governor, not knowing about his 仁.”)


子 曰:“若聖與仁,则吾豈敢。抑為之不厭,诲人不倦,则可谓云尔已矣。”公西華曰:“正唯弟子不能學也。” (Chapter 7: 32)
(For being 仁 and 聖 (holy sage), how dare I can claim to be. I am just trying without boring and teaching other without weariness, and that is it. 公 西 華 曰:” This is exactly what we students cannot learn.”)


舜有臣五人而天下治。武王曰:“予有亂臣十人。”孔子曰:“才難,不其然乎?唐虞之际,于斯為盛,有婦人焉,九人而已。三分天下有其二,以服事殷,周之德,其可谓至德也已夫!” (Chapter 8: 20)
(舜 (ancient Emperor) has five subordinate officials, and the Empire was in great governance. 武 王 (founding Emperor of 周-dynasty) 曰: “I have ten capable officials.” 孔 子 曰: “how difficult to get the talented people. Among those ten, there is one woman, and it was at the time of (唐 虞) a period, flourished with talented peoples. While 武 王 controlled 2/3 of the 殷-Empire while still submitted himself to the 殷-Emperor. How great the 德 of 武 王 was! It is the greatest 德, indeed.”)


子 曰:“君子成人之美,不成人之惡。小人反是。” (Chapter 12: 16)
(子 曰: “君 子 helps others to get better, not to help them doing mistakes. Yet, 小 人 does the opposite.”)

季 康 子 患盗,問與孔子。孔子對曰:“苟子之不欲,雖赏之不竊。” (Chapter 12: 18)
(季 康 子 troubled by thieves, and asked this issue from Confucius. 孔 子 answered: “For something you dislike, you cannot even give it away, let alone be stolen.”)


子言 衛 靈 公 之无道也,康子曰:“夫如是,奚而不丧?”孔子曰:“仲叔圉治賓客,祝砣治宗廟,王孫贾治軍旅,夫如是,奚其丧?” (Chapter 14: 20)
(Confucius talks about the lacking of 道 (moral principle) of 衛 靈 公. 康 子 曰: “As such is! Why is he not ousted?” 孔 子 曰: “仲 叔 圉 is handling diplomatic issues, 祝 砣 handling the 宗 廟 (the symbol of ruling power), 王 孫 贾 handling the armed forces. With these, how can he be ousted?”)


子 曰:“无為而治者,其舜也與! 夫何為哉。恭己正南面而已矣。” (Chapter 15: 4)
(子 曰: “Governing without effort, only 舜-Emperor can do it. How he did? Disciplining himself as a ruler, that is it.”)
Note: 南 面 (facing south) means to be a ruler.


子张問仁于孔子,孔子曰:“能行五者于天下,為仁矣。”请問之。曰:“恭宽信敏惠。恭则不侮,宽则得眾,信则人任焉,敏则有功,惠则足以使人。” (Chapter 17: 6)
(子 张 asks about 仁. 孔 子 曰: “He who can implement 5 things is 仁; 恭 (sincere), 宽 (tolerance), 信 (trustworthy), 敏 (diligent), 惠 (generous). 恭, then no regret; 宽, then win the trust of people; 信, then will be trusted by others; 敏, then have accomplishments; 惠, then be able to command others.”)
Tienzen
Founder
 
Posts: 380
Joined: Wed May 11, 2011 12:10 pm
Location: USA

Re: 易經與論語 ---- Yijing and Confucius the Analects

Postby Tienzen » Thu Apr 03, 2014 4:02 pm

#19


Image
臨。元亨; 利貞。至于八月有凶。

彖曰﹕ 臨,剛浸而長,說而順,剛中而應。大亨以正,天之道也。“至于八月有凶”, 消不久也。
 
象曰﹕澤上有地,臨;君子以教思無窮,容保民無疆。

 初九 咸臨。貞吉。
 象曰﹕“咸臨,貞吉”,志行正也。

九二 咸臨。吉,無不利。(高亨《周易大傳今注》﹕“此咸字疑當作威”。)
象曰﹕“咸臨,吉,無不利”,未順命也。

六三 甘臨。無攸利; 既憂之, 無咎。
象曰﹕“甘臨”,位不當也;“既憂之”,“咎”不長也。

 六四 至臨。無咎。
象曰﹕“至臨,無咎”,位當也。

 六五 知臨。大君之宜, 吉。
象曰﹕“大君之宜”,行中之謂也。

 上六 敦臨。吉,無咎。
象曰﹕“敦臨”之“吉”,志在內也。

English translation:
Ruling: Ruling is very successful, beneficial if correct. If you wait until the eighth month, there will be misfortune.
The kwa signs: In ruling, strength gradually grows. Joyful and harmonious, strength is balanced and responsive. Great success in a correct manner is the way of nature. In the eighth month there will be misfortune because waning does not take long.
The Image: There is earth above a body of water. Leaders educate the people always and protect the people without bound.
The yao signs:
• F9 -- Sensitive ruling is good when correct.
The Image: sensitive ruling is good when correct, because the intention and the action are correct.
• 9two -- Sensitive ruling is good, beneficial all around.
The Image: "Sensitive ruling is good, beneficial all around" -- This is addressed to those who are not yet in harmony with the universal order.
• 6three -- Ruling with sweet promises is of no benefit, but if he uses it carefully, there will be no blame.
The Image: Sweet ruler is out of place. Once he corrects it, blame will not last long.
• 6four -- Consummate overseeing is impeccable.
The Image: Consummate ruling that is impeccable is in the right place.
• 6five -- Ruling with knowledge, appropriate for a great leader, bodes well.
• T6 -- Attentive ruling is good and blameless.
The Image: The good of attentive ruling is the will being within.


卦 德 (virtues of the hexagram): 臨 (facing the issue squarely), 保 民 (uphold people’s right)
Reflections in 論 語 (Analects):


子 曰: 道千乘之国, 敬事而信, 節用而愛人, 使民以时。 (Chapter 1: 5)
(子 曰:In governing a state which has one thousand chariots (a middle size state), making decision with great sincerity and honesty; spending with thriftiness and loving the citizens; drafting and employing the people for public works without interrupt their farming works.)


曾 子 曰: 慎终追遠,民德歸厚矣。 (Chapter 1: 9)
(曾 子 曰:(When people higher up) taking great care for people’s passing away and paying great respect for the ancestors, then people’s morality will become non-villain.)


子曰:導之以政,齊之以德,民免而无耻。導之以德,齊之以禮,有耻且格。 (Chapter 2: 3)
(子 曰: guiding people with politics (laws and regulations) and governing them with 德, people will stay out of trouble but without the sense of shame. Guiding with 德 and governing with 禮, people will stay within laws and have the sense of shame.)


子 曰: 學而不思则罔,思而不學则殆。 (Chapter 2: 15)
(子 曰: learning without contemplating will be bewildered. Contemplating without learning will be in vain.)

子 曰:“赐也,如以予為多學而識之者與?”對曰:“然。非與?”曰:“非也。予一以贯之。” (Chapter 15: 2)
(子 曰: “赐 (a student), do you think that I am knowledgeable about many [every] things?” Answers: “Yes. Is it not so?” Confucius says: “No, I am not. I just put them all together with the ‘first’ principle.”)


哀 公 問 曰:“何為则民服?”孔子對曰:“举直错诸枉,则民服;举枉错诸直,则民不服。” (Chapter 2: 19)
(哀 公 asks: how can I make people submissive (to me)? Confucius answers: “using honest person as official over the dishonor persons, people will be submissive. Using dishonor persons over the honest ones, people will not be submissive.”)


季 康 子 問:“使民敬忠以勸,如之何?”子曰:“临之以莊则敬,孝慈则忠,举善而教不能则勸。” (Chapter 2: 20)
(季 康 子 asks: making people knowing respecting (me) and loyal to me by teaching them these about, is this a good way to do it? 子 曰: facing them with honesty, they will respect you. Promoting 孝 and kindness, they will be loyal to you. Using good persons to teach the dumb ones, they will learn the ways.)


子谓 子 產:“有君子之道四焉。其行己也恭,其事上也敬,其養民也惠,其使民也義。” (Chapter 5: 17)
(Confucius talks about 子 產 (a famous politician): “there are four requirements of being a 君 子. His acts are sincere. His serving the superior is with respect. His caring for the subjects (people) is with kindness. His drafting the labors is with the fairness and righteousness.)







#20

Image
觀。 盥而不薦,有孚禺 若。

彖曰﹕大觀在上,順而巽,中正以觀天下。“觀,盥而不薦,有孚禺 若”,下觀而化也。觀天之神道,而 四時不忒。聖人以神道設教,而天下服矣。

象曰﹕風行地上,觀;先王以省方觀民設教。

 初六 童觀。小人無咎,君子吝。
象曰﹕“初六童觀”,“小人”道也。

 六二 窺觀。利女貞。
象曰﹕“窺觀”“女貞”,亦可丑也。

 六三 觀我生。進退。
象曰﹕“觀我生進退”,未失道也。

 六四 觀國之光。利用賓于王。
象曰﹕“觀國之光”,尚“賓”也。

 九五 觀我生。君子無咎。
象曰﹕“觀我生”,觀民也。

 上九 觀其生。君子無咎。
象曰﹕“觀其生”,志未平也。

English translation:
Observing: Observing, having washed the hands but not presented the offering, there is sincerity that is reverent.
The kwa signs:
The great observed on high, harmonious, shows the world balance and rectitude. Observing, having washed the hands but not presented the offering, there is sincerity that is reverent. Those below observe it and are transformed. Observing the spiritual way of heaven, the four seasons are orderly. Sages use the spiritual way to establish education, and all the world accepts.
The Image: Wind travels over the earth -- observing. Kings of yore examined the regions and observed the people to set up education.
The yao signs:
• F6 -- Naive observation is blameless in undeveloped people but shameful in developed people.
The Image: The naive observation represented by the first yin is the way of underdeveloped people.
• 6two -- Peeking observation is beneficial for a woman's chastity.
The Image: Peeking the chastity of a woman can be shameful.
• 6three -- Observing personal growth, advancing and withdrawing.
The Image: Observing personal growth, advancing and withdrawing, one has not lost the way.
• 6four -- Observing the glory of the country, it is beneficial to be a guest of the king.
The Image: Observing the glory of the country is esteeming guest hood.
• 9five -- Observing personal growth, developed people are impeccable.
The Image: Observing personal growth means observing the people.
• T9 -- Observing the growth, developed people are impeccable.
The Image: Observing the growth, the ambition is not yet reached.


卦 德 (virtues of the hexagram): 觀 (observation), 觀 民 (listen to people)
Reflections in 論 語 (Analects):

子 曰: 吾與回言终日,不違如愚,退而省其私,亦足以發。回也不愚。 (Chapter 2: 9)
(子 曰: I speak with 回 (his student) all day, he looks like dumb. Yet, afterwards, he can review the discussion alone and can make new insights. He (回) is not dumb.)


子 曰: 视其所以,觀其所由,察其所安,人焉叟哉!人焉叟哉! (Chapter 2: 10)
(子 曰: after ‘looking what his base (rationale) is, reviewing his following and examining his comfortable spot’, how can a person hide his character?)


子 曰: 温故而知新,可以為師矣。 (Chapter 2: 11)
(子 曰: reviewing the old lessens and getting new insights, he can be a teacher then.)


子 曰:“中人以上,可以语上也,中人以下,不可以语上也。” (Chapter 6: 18)
(子 曰: “above the average talent, he can try to be the best. Below the average talent, he has no chance of being the best.)


子 曰:“不愤不启,不悱不發,举一隅,不以三隅反,则不復也。” (Chapter 7: 8)
(子 曰: “door will not be opened without pushing. Issue will not be raised without a grievance. When one ‘corner’ of a table is showed while not able to infer that there are three more corners, I will not teach him the second time.)

子 曰:“可與言而不與之言,失人;不可與言而與之言,失言。知者不失人,亦不失言。” (Chapter 15: 7)
(子 曰: “If a man is worthy of talking with, you lost a man if you did not do so. If you talk to a man who is not worthy of talking with, you waste your talk. The Wiseman does not lost man nor waste words.”)


君赐食,必正席先嘗之。君赐腥,必熟而荐之。君赐生,必畜之。伺食于君,君祭,先饭。疾,君视之,东首,加朝服拖绅。君命召,不俟驾行矣。 (Chapter 10: 13)
(When King bestow him cooked food, he will set his sitting mat proper before eating; bestow him uncooked food, he will cook it and offer to the ancestors first; bestow him livestock, he will keep them. Eating with the King, after King made the offering to gods, he eat rice first [before any dish]. When sick and visited by King, he will lie his head facing the east with his court robe over him. When summoned by King, he will go before the carriage is ready.)


子张問:“士何如,斯可谓之達矣。”子曰:“何哉,尔所谓達者?”子张對曰:“在邦必聞,在家必聞。”子曰:“是聞也,非達也。夫達也者,质直而好義,察言而觀色,虑以下人。在邦必達,在家必達。夫聞也者,色取仁而行違,居之不疑,在邦必聞,在家必聞。” (Chapter 12: 20)
(子 张 asks: “What is the standard for a 士 (a learning person) to be 達 (arrived at the destination or graduated)?” 子 曰: “What is the 達 in your definition?” 子 张 answers: “He is known in a State or in a 家 (a noble family).” 子 曰: “It is fame, not 達. For 達, it is about upright by nature and acting with 義 (righteousness), and reflecting other’s words and expressions with humbleness. Then, he will be 達, both at the 邦 (State) and 家. For fame, when he shows his 仁 without the deeds, he can still have fame everywhere.”)


子 曰:“眾惡之,必察焉;眾好之,必察焉。” (Chapter 15: 27)
(子 曰: “Everyone condemns him, you should check the fact; everyone likes him, check the fact too.”)
Tienzen
Founder
 
Posts: 380
Joined: Wed May 11, 2011 12:10 pm
Location: USA

Re: 易經與論語 ---- Yijing and Confucius the Analects

Postby Tienzen » Thu Apr 03, 2014 4:03 pm

#21


Image
嗑。 噬嗑。亨, 利用獄。

彖曰﹕頤中有物,曰噬嗑。“噬嗑”而“亨”,剛柔分,動而明,雷電合而章。 柔得中而上行,雖不當位,“ 利用獄”也。

象曰﹕電雷,噬嗑;先王以明罰敕法。

 初九 屨校滅趾。無咎。
 象曰﹕“屨校滅趾”,不行也。

六二 噬膚滅鼻。無咎。
象曰﹕“噬膚滅鼻”,乘剛也。

 六三 噬臘肉,遇毒。小吝,無咎。
象曰﹕“遇毒”,位不當也。

 九四 噬乾姊,得金矢。利艱貞,吉。
象曰﹕“利艱貞,吉”,未光也。

 六五 噬乾肉,得黃金。貞厲,無咎。
象曰﹕“貞厲,無咎”,得當也。

上九 何校滅耳。凶。
象曰﹕“何校滅耳”,聰不明也。

English translation:
Biting Together (no gap): Biting together (no gap) is the way to apply justice.
The kwa signs:
There is something between the jaws; this is called biting together. In biting together, the hard and the soft are proportionate, and all actions are clear. Thunder and lightning join in orderly sequence. Flexibility attains balance and moves upward; though it is not in power, it beneficially applies justice.
The Image: Thunder and lightning -- biting together. Kings of yore used clear punishments to promulgate the law.
The yao signs:
• F9 -- Using foot cuff stopping the movement (lightest punishment), there is no blame.
The Image: "Using foot cuff" means stopping the movement.
Note: The punishments start from the foot for lightest crime. The most severe crime gets punishment on the head.
• 6two -- Cutting off the nose and tottooing the skin, there is no blame.
The Image: Cutting off the nose and tottooing the skin means justice prevailing.
• 6three -- Punishing a diehard while he is not accepting, there is a little unease, but no blame.
The Image: Not accepting the punishment means that the justice may not be truly just.
• 9four -- If found honor and sincerity in a case, it is beneficial to work hard to find out the truth and be upright.
The Image: It is beneficial to work hard and be upright; one is not yet fully understand the case.
• 6five -- If found honor and sincerity in a case, one must be upright and diligent. There will be no blame.
The Image: Upright and diligent, blameless -- this is finding what is appropriate.
• T9 -- Cutting off the ears is not appropriate.
The Image: "Cutting off the ears" means the trial or the hearing is unjust.
Note: The punishment for the most severe crime is on the head, but cutting off the ears (being a very small punishment) is not proper for the crime, that is, the justice is not served.


卦 德 (virtues of the hexagram): 嗑 (no gap), 明 罰 (disciplines)
Reflections in 論 語 (Analects):


席不正,不坐。 (Chapter 10: 9)
(Will not sit if the sitting mat is not set properly.)


季 康 子 問政于孔子。孔子對曰:“政者正也,子帅以正,孰敢不正。” (Chapter 12: 17)
(季 康 子 (a less Duke) asks 政 (governing) from 孔 子. Confucius answers: “政 is just about being 正 (uprightness). You lead people with uprightness, then who else can be not upright.”)


子路曰:“衛君待子而為政,子将奚先?”子曰:“必也正名乎。”子路曰:“有是哉,子之迂也。奚其正?”子曰:“野哉由也。君子于其所不知,盖阙如也。名不正则言不顺,言不顺则事不成,事不成则禮樂不興,禮樂不興则刑罚不中,刑罚不中则民无所措手足。故君子名之必可言也,言之必可行也。君子于其言,无所苟而已矣。” (Chapter 13: 3)
(子 路 says: “衛 君 (a Duke) wants you to be the governor, what will you implement first?” 子 曰: “As first, giving the proper name or title according to the context.” 子 路 曰: “Why is that so? Confucius is just too outdated. What title/context must be rectified?” 子 曰: “Rascal, 子 路. 君 子 will keep his mouth shut if he is ignorant about something. If Title/context is not matching correctly, he has no authority [being not making sense] to speak his words. Without authority in words [orders], that task [requested in those words] cannot be done. When tasks are not accomplished, then 禮 樂 cannot be properly set up. Without 禮 樂, there will be no fair judgment on demeanors. Without a fair judgment, people will not know how to behave. Thus, the name/context of 君 子 must be making sense. Then, his words [must make sense with authority] must be executed and carried out. Thus, for his words, 君 子 will not take it causally and lightly.”)


子 曰:“其身正,不令而行;其身不正,雖令不從。” (Chapter 13: 6)
(子 曰: “If a person is righteous himself, he will be followed without giving out orders. If one is not righteous, no one will follow his order.”)


子 曰:“愛之能勿勞乎?忠焉能无诲乎?” (Chapter 14: 8)
(子 曰: “Can anyone refuse to take care [with services or hard labors] the one he loves? Can anyone not to stop wrong doings [with advices] from someone who is loyal to?”)


子 曰:“晋文公谲而不正,齊桓公正而不谲。” (Chapter 14: 16)
(子 曰: “晋 文 公 (a Duke) is trickery, not upright; 齊 桓 公 is upright, not trickery.”)







#22

Image
賁。亨, 小利有攸往。

彖曰﹕“賁亨”,柔來而文剛,故“亨”。分,剛上而文柔,故“小利有攸往”。【剛
柔交錯】,天文也;文明以止,人文也。觀乎天文,以察時變;觀乎人文,以化成 天下。
 
象曰﹕山下有火,賁;君子以明庶政,無敢折獄。

 初九 賁其趾。舍車而徒。
象曰﹕“舍車而徒”,義弗乘也。

 六二 賁其須。
象曰﹕“賁其須”,與上興也。

 九三 賁如濡如。永貞吉。
象曰﹕“永貞”之“吉”,終莫之陵也。

 六四 賁如皤如,白馬翰如。匪寇婚媾。
象曰﹕“六四”,當位疑也;“匪寇婚媾”,終無尤也。

 六五 賁于丘園,束帛戔戔。吝,終吉。
象曰﹕“六五”之“吉”,有喜也。

 上九 白賁。無咎。
象曰﹕“白賁,無咎”,上得志也。

English translation:
Adornment: Adornment is successful. It is beneficial to go somewhere in a small way.
The kwa signs:
Adornment is successful. The soft comes and embellishes the hard, hence success. Distinguishing the hard, and the soft is distinguished. This way gains a small benefit. This is the adornment of heaven. Control by civilization is the adornment of humanity. Observe the adornment of heaven to see the changes of the times; observe the adornment of humanity to transform and complete the world.
The Image: There is fire below a mountain, adorning it. Leaders clarify governmental affairs without presumptuous adjudication.
The yao signs:
• F9 -- Adorn the feet; leave the car and walk.
The Image: Leave the car and walk -- it is time not to ride (rule).
• 6two -- Adornment is seeking.
The Image: Adornment is seeking, in the sense of rising with those who are higher.
• 9three -- Adorned, luxuriant, perpetual uprightness bodes well.
The Image: The good fortune of perpetual uprightness is that no one can ever slight you.
• 6four -- Adorned plainly as a white horse runs swiftly. Making enemies partners.
The Image: The fourth yin, in its proper place, doubts. Making enemies partners, and ultimately bear no grudge.
• 6five -- Adornment in the hills and groves. The roll of silk is small. There is regret, but the end is auspicious.
The Image: What is auspicious about the fifth yin is that there is joy.
• T9 -- adornment by simplicity is impeccable.
The Image: Adornment by simplicity is impeccable. One above (on top) is happy.


卦 德 (virtues of the hexagram): 賁 (adornment), 文 明 (refined)
Reflections in 論 語 (Analects):


子 曰: 弟子入则孝, 出则悌, 谨而信, 泛愛眾而親仁, 行有餘力, 则以學文。 (Chapter 1: 6)
(子 曰:Young people should be 孝 at home, 悌 (loving and obedient) outside of home, speaking only after careful thoughts and be trustworthy, treating everyone with kindness while close to those who are knowing 仁. If still having additional energy after performing the above duties, he can begin to learn literatures.)


季 康 子 問:“使民敬忠以勸,如之何?”子曰:“临之以莊则敬,孝慈则忠,举善而教不能则勸。” (Chapter 2: 20)
(季 康 子 asks: making people knowing respecting (me) and loyal to me by teaching them these about, is this a good way to do it? 子 曰: facing them with honesty, they will respect you. Promoting 孝 and kindness, they will be loyal to you. Using good persons to teach the dumb ones, they will learn the ways.)


或谓孔子曰:“子奚不為政?”子曰:“書云:孝乎!惟孝友于兄弟,施于有政。是亦為政。奚其為為政!” (Chapter 2: 21)
(或 (someone) talks to 孔 子 (Confucius) and said: “why do you not enter into the politics? 子 曰: “the Book (of History) said, be 孝. When one acting with 孝 and caring for his brethren, he has already impacted on politics. What else is acting on politics?)


子 曰:“不在其位,不谋其政。” (Chapter 8: 14)
(子 曰: “do not meddle the business which is no your own responsibility.”)


子 张 問政。子曰:“居之无倦,行之以忠。” (Chapter 12: 14)
(子 张 asks about 政 (governing). 子 曰: “Not wearying in daily government business, and acting with sincerity.)


仲 弓 為 季 氏 宰,問政。子曰:“先有司,赦小過,举贤才。”曰:“焉知贤才而举之?”曰:“举尔所知,尔所不知,人其舍诸?” (Chapter 13: 2)
(仲 弓 as the chief-staff of 季 氏, he asks about governing. 子 曰: “Go before other officials [set examples]; lenient on others’ minor errors; promote talented people.” Asking, “How to know who is the talented one?” Answers: “Promote those who you know. Will other bosses pass those who you do not know? [Of course, not. That is, anyone who is talented will already be known.]”)


子 曰:“吾猶及史之阙文也,有馬者,借人乘之,今亡矣夫!” (Chapter 15: 25)
(子 曰: “I am old enough to know two things: 1) the history is not well-documented, 2) someone will let others to borrow his horse. Now, none of these stay.”)
Note: “The old time works with trust, today with contract” is what Confucius trying to say here.



季氏将伐颛臾,冉有季路见于孔子曰:“季氏将有事于颛臾。”孔子曰:“求,无乃尔是過與?夫颛臾,昔者先王以為东蒙主,且在邦域之中矣,是社稷之臣也,何以伐為?”冉有曰:“夫子欲之,吾二臣者,皆不欲也。”孔子曰:“求,周任有言曰:陈力就列,不能者止。危而不持,颠而不扶,则将焉用彼相矣。且尔言過矣。虎兕出于柙,龟玉毁于椟中,是谁之過與?”冉有曰:“今夫颛臾,固而近于费,今不取,后世必為子孫憂。”孔子曰:“求,君子疾夫舍曰欲之,而必為之辭。丘也,聞有国有家者,不患寡而患不均,不患贫而患不安,盖均无贫,和无寡,安无倾。夫如是,故遠人不服,则修文德以来之。既来之,则安之。今由與求也,相夫子,遠人不服而不能来也,邦分崩离析而不能守也,而谋動干戈于邦内,吾恐季孫之憂,不在颛臾,而在萧墙之内也。” (Chapter 16: 1)
(季 氏 is about ready to announce a war against 颛 臾. 冉 有 and 季 路 (two students) go to see Confucius and say: “季 氏 is ready to attack 颛 臾”. 孔 子 曰: “冉 有, isn’t this your fault? As 颛 臾, he was appointed as the keeper of 东 蒙 (a place for sacrificial rites), and it is inside of the State. Furthermore, he is the important official in the State. What is the reason to attach him?” 冉 有 曰: “季 氏 wants to attack while both of us (the subordinates) do not want to do.” 孔 子 曰: “冉 有, 周 任 had said, ‘Able to do the job, take the position; if not, resign. Not giving a hand at danger, not catching when he is ready to fall, why is your assistance needed?’ Thus, your excuse is wrong. Whose fault is it when the tiger got out of cage and the precious jade was broken in it casket?” 冉 有 曰: “颛 臾 is now strong and near the place of 费. If not take it now, it will be trouble for the future generations [of 季 氏]. 孔 子 曰: “冉 有, 君 子 is shamed of the one who does not tell his true intention [such as you just did]. I have heard that the one leads a 国 (big State) or a 家 (small territory) should not worry about being small [in population] but about being not fair; not worry about being poor but about being instability. When fair [evenly distribution of wealth], there is no poorliness. In peace, there is no problem of being with small population. When stable, there is no turmoil. When people far away is not submissive, then improve your 文 (culture) and 德 (moral virtues) to attract them. When they come, give them security. Now, both of you assist 季 氏, and the people far away is not submissive while has turmoil internally, and plan to fight a war within the country. I think that the trouble of 季 氏 is not about 颛 臾 but is inside of his own palace.”)


子 夏 曰:“小人之過也必文。” (Chapter 19: 8)
(子 夏 曰: “小 人 will always cover up his mistakes.”)
Tienzen
Founder
 
Posts: 380
Joined: Wed May 11, 2011 12:10 pm
Location: USA

Re: 易經與論語 ---- Yijing and Confucius the Analects

Postby Tienzen » Thu Apr 03, 2014 4:04 pm

#23


Image
剝。不利有攸往。

彖曰﹕剝,剝也,柔變剛也。“不利有攸往”,小人長也。順而止之,觀象也。君子 尚消息盈虛,天行也。

象曰﹕山附于地,剝;上以厚下安宅。

 初六 剝床以足。蔑貞凶。
 象曰﹕“剝床以足”,以滅下也。

六二 剝床以辨。蔑貞凶。
象曰﹕“剝床以辨”,未有與也。

 六三 剝之。無咎。
象曰﹕“剝之,無咎”,失上下也。

 六四 剝床以膚。凶。
象曰﹕“剝床以膚”,切近災也。

 六五 貫魚,以宮人寵。無不利。
象曰﹕“以宮人寵”,終無尤也。

 上九 碩果不食。君子得輿,小人剝廬。
象曰﹕“君子得輿”,民所載也;“小人剝廬”,終不可用也。

English translation:
Stripping Away: Stripping away, it is not beneficial to go anywhere.
The kwa signs:
Stripping away is overthrowing. The weak becomes the strong. It is not beneficial to go anywhere, because unrighteous people are increasing. Accordingly upright leaders lay low and watch and wait out the process of waxing and waning, filling and emptying, which is the action of heaven.
The image: Mountains cleave to the earth. Building homes with thick foundation.
The yao signs:
• F6 -- Stripping a bed of its legs, destroying uprightness brings misfortune.
The image: Stripping a bed of its legs is destroying the foundation.
• 6two -- Stripping a bed of its frame, destroying uprightness brings misfortune.
The image: Stripping a bed of its frame, there is nothing to work with.
• 6three -- Stripping away without consequence.
The image: Stripping away without consequence being without top nor bottom (it does not matter any more).
• 6four -- Stripping a bed to the person brings misfortune (it has pushed too hard).
The image: Stripping a bed to the person is getting very close to disaster.
• 6five -- Showing favor to court ladies, there is all-around benefit.
The image: Using the favor shown to court ladies, in the end there is no grudge.
• T9 -- Not taking credit (beautiful fruit), the upright leader is (favored) by getting a vehicle. The unrighteous person is stripped of a house.
The image: The leader gets a vehicle, in the sense of being carried by the people. The unrighteous person is stripped of a house, not be for employed after all.


卦 德 (virtues of the hexagram): 剝 (stripping off), 尚 消 息 (ride out the storm)
Reflections in 論 語 (Analects):


子贡曰:“贫而无谄,富而无驕。何如?”子曰:“可也。未若贫而樂,富而好禮者也。”子贡曰:“诗云:如切如磋,如琢如磨。其斯之谓與?”子曰:“赐也,始可與言诗已矣。告诸往而知来者。” (Chapter 1: 15)
(子 贡 曰: ‘Poor but not being obsequious’ or ‘rich but not arrogant’; what about these virtues? 子 曰: they are okay, but not as good as those who ‘being poor but happy’ and ‘being rich but loving 禮’. 子 贡 曰: the book of poems said, ‘like cutting and polishing; like carving and grounding (the more the better)’, isn’t this what you mean? 子 曰: you (子 贡) can now learn the 诗 (book of poems), as teaching you the history and you can foretell the future.)


子曰:“富與贵,是人之所欲也,不以其道得之,不處也。贫與贱,是人这所惡也,不以其道得之,不去也。君子去仁,惡乎成名?君子无终食之间違仁,造次必于是,颠沛必于是。” (Chapter 4: 5)
(子 曰: wealth and high station are what everyone wants, but one should not keep them if they came in with an improper way. Poor and low station are what everyone dislike, but one should not get out of that situation with any improper way. If 君 子 abandons 仁, how can he still be a 君 子? 君 子 will not set 仁 aside even for short period of one meal-time, not during change and hurry, not during uncertainty.)


子華使于齊,冉子為其母请粟。子曰:“與之釜。”请益。曰:“與之庚。”冉子于其粟五秉,子曰:“赤之適齊也,乘肥馬,衣輕裘。吾聞之也,君子周急不继富。”原思為之宰,與之粟九百,辭。子曰:“毋以與尔鄰里鄉党乎?” (Chapter 6: 3)
(子 華 ready to have a mission (for the school of Confucius) to the State of 齊, 冉 子 (a friend of 子 華) requests some grains for 子 華’s mother (who stayed behind). 子 曰: ”give her a pot full.” Asking more. Confucius said, give her a basket. 冉 子 gives her 5 bushels (from Confucius’ account). 子 曰: “子 華 went to 齊 with nice accommodations (good horse and dress). I have heard that 君 子 helps at the time of need, not to maintain a rich lifestyle.” 原 思 refused a salary of 900 bushels when becomes the chief of Confucius school. 子 曰: ”why can you give some of these to your neighbors?”)


子 曰:“好勇疾贫,亂也。人而不仁,疾之已甚,亂也。” (Chapter 8: 10)
(子 曰: “Playing braveness while detesting poverty will lead to unruly. Greatly upset about others of not-仁 will also lead to unruly.”)


子 曰:“笃信好學,守死善道。危邦不入,亂邦不居,天下有道则见,无道则隐。邦有道,贫且贱焉,耻也。邦无道,富且贵焉,耻也。” (Chapter 8: 13)
(子 曰: “diligent in learning; upholding the good 道 (Heaven’s virtue); not going into a chaotic State; not living in a unruly State; entering into politics when the State is under the proper rule; helmeting when the State is unruly. He will be ashamed of being poor and lowly when the State has a good government. He will be ashamed of being rich and with high statue if the State is in chaos.”)


子 曰:“贫而无怨難,富而无驕易。” (Chapter 14: 11)
(子 曰: “In poverty, it is not easy of not complaining. It is not too difficult of being not arrogant while is wealthy.”)







#24

Image
復。 復亨。出入無疾,朋來。無咎。反復其道,七日來復。利有攸往。

彖曰﹕“復亨”,剛反動而以順行,是以“出入無疾,朋來無咎”。“反復其道,七日 來復”,天行也。“利有 攸往”,剛長也。復,其見天地之心乎?

象曰﹕雷在地中,復;先王以至日閉關,商旅不行,後不省方。

 初九 不遠復,無祗悔。元吉。
 象曰﹕“不遠”之“復”,以修身也。

六二 休復。吉。
象曰﹕“休復”之“吉”,以下仁也。

 六三 頻復。厲,無咎。
象曰﹕“頻復”之“厲”,義“無咎”也。

 六四 中行獨復。
象曰﹕“中行獨復”,以從道也。

 六五 敦復。無悔。
象曰﹕“敦復,無悔”,中以自考也。

 上六 迷復。凶。有災眚﹕用行師,終有大敗; 以其國君凶, 至于十年不克征。
象曰﹕“迷復”之“凶”,反君道也。


English translation:
Return: Return is successful. There is no ill for coming and going. When a companion comes, there is no fault. Returning back on the path, returning in seven days, it is beneficial to have a place to go.
The kwa signs:
Return is successful. Strength comes back, moving with harmonious action, therefore coming and going without ill; when a companion comes there is no fault. Returning back on the path, returning in seven days, is the action of heaven. It is beneficial to have a place to go, because strength is growing. To return is to see the way of heaven and earth.
The image: Thunder over the earth -- return. On the winter solstice, the ancient kings shut the gates; the caravans did not travel; the ruler did not inspect the regions.
The yao signs:
• F9 -- Returning before go far, no regret. Very auspicious.
The image: returning before go far is the way of cultivating oneself.
• 6two -- Good return is auspicious.
The image: What is auspicious about good return comes being humble and benevolent.
• 6three -- Repeated return is diligence. There is no fault.
The image: The diligence of repeated return is faultless if right.
• 6 four -- Being in the center, returning alone.
The image: Being in the center, returning alone, is done by following the path.
• 6five -- Attentive return, without regret.
The image: Attentive return without regret is balanced reflection on oneself.
• T6 -- Straying return is unfortunate; there is trouble. Use this for a military expedition, and eventually there will be a great defeat, unfortunate even for the leader of the nation. Even in ten years there is no victory.
The image: The misfortune of straying return is because it against the way of a leader.


卦 德 (virtues of the hexagram): 復 (recovery), 往 (keep going)
Reflections in 論 語 (Analects):


子贡曰:“贫而无谄,富而无驕。何如?”子曰:“可也。未若贫而樂,富而好禮者也。”子贡曰:“诗云:如切如磋,如琢如磨。其斯之谓與?”子曰:“赐也,始可與言诗已矣。告诸往而知来者。” (Chapter 1: 15)
(子 贡 曰: ‘Poor but not being obsequious’ or ‘rich but not arrogant’; what about these virtues? 子 曰: they are okay, but not as good as those who ‘being poor but happy’ and ‘being rich but loving 禮’. 子 贡 曰: the book of poems said, ‘like cutting and polishing; like carving and grounding (the more the better)’, isn’t this what you mean? 子 曰: you (子 贡) can now learn the 诗 (book of poems), as teaching you the history and you can foretell the future.)


哀 公 問社于 宰 我。宰我對曰:“夏后氏以松,殷人以柏,周人以栗。曰:’使民戰栗。’”子聞之曰:“成事不说,遂事不谏,既往不咎。” (Chapter 3: 21)
(哀 公 (a Duke) asks 宰 我 (a student of Confucius) about the building the altar for the god of Earth. 宰 我 answered, “夏后氏 (ancient King of 夏-dynasty) used ‘pine’, 殷-dynasty used ‘cedar’, 周-dynasty people uses 栗 (chestnut). (Note, 栗 is also a word for tremble.) Someone says, it is for making subjects tremble. Confucius heard this comment and said, “One should not talk about the done deal, one should not argue against a set rule. Let the gone-by be the gone-by without further condemnation.”)


子 曰:“譬如為山,未成一篑,止,吾止也。譬如平地,雖覆一篑,進,吾往也。” (Chapter 9: 18)
(子 曰: “For building a big mountain, I will stop after only labored the first basket if I must stop. [Note: as the mountain making is a giant project.] For leveling the ground, I will not stop although placed only one basket dirt [as this is a job accomplishable].”)


憲 問耻。子曰:“邦有道,穀。邦无道,穀,耻也。” (Chapter 14: 1)
(憲 asks about 耻 (being ashamed). 子 曰: “Take the salary when the country is governed properly. Taking the salary when the country in disarray, it is 耻.”)


子 曰:“君子病无能焉,不病人之不己知也。” (Chapter 15: 18)
(子 曰: “君 子 should be shamed about being not useful [inability], not to worry about having no fame.”)


子 曰:“巧言亂德,小不忍则亂大谋。” (Chapter 15: 26)
(子 曰: “Cunning words can mess up 德. ‘Cannot swallow the small insult’ will mess up the big plan.”)
Tienzen
Founder
 
Posts: 380
Joined: Wed May 11, 2011 12:10 pm
Location: USA

Re: 易經與論語 ---- Yijing and Confucius the Analects

Postby Tienzen » Thu Apr 03, 2014 4:05 pm

#25


Image
無妄。元亨, 利貞。其匪正,有眚。不利有攸往。

彖曰﹕無妄,剛自外來,而為主于內,動而健,剛中而應,大亨以正,天之命也。 “其匪正有眚,不利有 攸往”,無妄之往何之矣?天命不佑行矣哉!

象曰﹕天下雷行,物與無妄;先王以茂對時育萬物。

 初九 無妄往。吉。
 象曰﹕“無妄”之“往”,得志也。

六二 不耕獲,不字甾, 余。則利有攸往。
象曰﹕“不耕獲”,未富也。

 六三 無妄之災,或系之牛。行人之得,邑人之災。
象曰﹕“行人”得牛,“邑人”災也。

 九四 可貞。無咎。
象曰﹕“可貞,無咎”,固有之也。

 九五 無妄之疾。勿藥有喜。
象曰﹕“無妄”之“藥”,不可試也。

 上九 無妄行有眚? 無攸利。
象曰﹕“無妄”之“行”,窮之災也。

English translation:
No Error: Freedom from error is very successful, beneficial for the upright. Denial of what is correct is mistaken, so it will not be beneficial to go anywhere.
The kwa signs:
No error -- strength comes from outside and becomes the master of the inside. Active and strong, strength is balanced and responsive. Great success for being righteous is the way of heaven. Denial of what is correct is mistaken, so it will not be beneficial to go anywhere. Without error where can one not go? How could one go anywhere without the assistance of the heaven's blessing?
The image: Thunder travels under the sky; things accompany with no error. Ancient kings promoted flourishing appropriate to the time and nurtured myriad beings.
The yao signs:
• F9 -- Going without error leads to good results.
The image: Going without error, one attains one's aspiration.
• 6two -- Not plowing for the harvest (meaning not claim credit), it is beneficial to go somewhere (for a career).
The image: not plowing for the harvest, one is not enriched (by self claiming).
• 6three -- The misfortune of no error -- When a traveler finds a run away cow, it is the lose of the local people.
The image: When a traveler finds the cow, it is a misfortune for the local people.
• 9four -- One should be correct; then there is no error.
The image: One should be correct; then there is no error -- this is inherent.
• 9five -- When not truly ill, do not use medicine -- there will be joy.
The image: Medicine should not be tried when nothing is wrong.
• T9 -- Even if there is no error, action involves misfortune, so no benefit is gained.
The image: Action without error involves misfortune because it comes to an impasse.


卦 德 (virtues of the hexagram): 無 妄 (no fault), 災 (natural calamity)
Reflections in 論 語 (Analects):


伯 牛 有疾,子問之,至牖執其手,曰:“命矣夫!斯人也,而有斯疾也!斯人也,而有斯疾也!” (Chapter 6: 8)
(伯 牛 was ill. Confucius went to see him and held his hand, said, “It is a fate from Heaven. Such a person, gets such an illness. Such as person, gets such an illness.)


子贡曰:“如有博施于民,而能济眾,何如?可谓仁乎?”子曰:“何事于仁,必也聖乎!堯舜其猶病诸!夫仁者己欲立而立人,己欲達而達人。能近取譬,可谓仁之方也已。” (Chapter 6: 27)
(子 贡 曰: “if one can give charities to people widely and truly help them, is he 仁?” 子 曰: “it goes beyond being 仁. He is a 聖 (only a few, about 5, such great persons at the time of Confucius). Even 堯-Emperor and 舜-Emperor (both were 聖) is not up to that snuff. For being 仁, giving other’s a good living the same as what he desires for himself. Helping other’s to get ahead the same as his own goal. These are the not far off metaphors for reaching the state of 仁.”)


子疾病, 子 路 请祷。子曰:“有诸?”子路對曰:“有之。诔曰:祷尔于上下神祗。”子曰:“丘之祷久矣。” (Chapter 7: 33)
(Confucius got sick. 子 路 wants to pray gods for help. 子 曰: “How!” 子 路 says, “Pray to the spirits of above and below.” 子 曰: “then, I have been praying always for long time.”)


曾子有疾,孟敬子問之,曾子言曰:“鸟之将死,其鸣也哀,人之将死,其言也善。君子所贵乎道者三:動容貌,斯遠暴慢矣;正颜色,斯近信矣;出辭氣,斯遠鄙悖矣。笾豆之事,则有司存。” (Chapter 8: 4)
(曾 子 got sick, 孟 敬 子 came visit. 曾 子 曰: “bird cries harshly right before its death. Man will speak true thoughts right before his death. There are three things that 君 子 values; with sincere countenance, he will stay away from violence; with good expression, he will be trusted; with good language, he will not be lowly. For the official rites, they will be taken care by the officials.”)


子疾病,子路使門人為臣。病閑,曰:“久矣哉,由之行诈也。无臣而為有臣,吾谁欺,欺天乎?且予與其死于臣之手也,无寧死于二三子之手乎。且予纵不得大葬,予死于道路乎?” (Chapter 9: 11)
(Confucius got sick, 子 路 let his students be the caretaker [子 路 did not care for Confucius himself]. Getting better, Confucius said, “For longest time, 子 路 has been deceptive. Sending a caretaker while no one came, who is he trying to deceit? Me or the Heaven? Yet, would I rather die near your [my students] hands than the hands of those caretakers. Even though I might not get an elaborate funeral, I will not die at the roadside.”)


子 路 問政。子曰:“先之,勞之。”请益。子曰:“无倦。” (Chapter 13: 1)
(子 路 asks about governing. 子 曰: “Go ahead others and give your hard works.” Asking farther elaboration. 子 曰: “Not wearisome [keep in constancy].”)


子適衛,冉有僕,子曰:“庶矣哉。”冉有曰:“既庶矣,又何加焉?”曰:“富之。”曰:“既富矣,又何加焉?”曰:“教之。” (Chapter 13: 9)
(Confucius went to 衛-State, 冉 有 drove for him. 子 曰: “A flourish State.” 冉 有 曰: “What else can be added on flourish?” Answers: “Prosper.” Asks, “What else on top of prosper?” Answers: “Teach them.”)








#26

Image
大畜。利貞。不家食,吉。利涉大川。

彖曰﹕大畜,剛健篤實,輝光日新。其德剛上而尚賢,能止健,大正也。“不家食, 吉”,養賢也。“利涉 大川”,應乎天也。

象曰﹕天在山中,大畜;君子以多識前言往行,以畜其德。

 初九 有厲。利巳。
 象曰﹕“有厲,利巳”,不犯災也。

九二 輿說 復。
象曰﹕“輿說 復”,中無尤也。

 九三 良馬逐。利艱貞。日閑輿衛。利有攸往。
象曰﹕“利有攸往”,上合志也。

 六四 童牛之牿。元吉。
象曰﹕“六四”“元吉”,有喜也。

 六五  賁之牙。吉。
象曰﹕“六五”之“吉”,有慶也。

 上九 何天之衢。亨。
象曰﹕“何天之衢”,道大行也。

English translation:
Great Buildup: Great buildup is beneficial if correct. It is good not to eat at home. It is beneficial to cross a great river.
The kwa signs:
In great buildup, strength and honesty shine, daily renewing their virtues. Strength rises and esteems the wise. Ability to control power is great rectitude. Not eating at home, inviting the wise for banquet is good. It is beneficial to cross a great river -- this is responding to heaven.
The image: Sky meets the mountain -- great buildup. Leaders build up their virtues by abundant knowledge of past words and deeds.
The yao signs:
• F9 -- There is danger; help yourself.
The image: There is danger; help yourself -- do not get into trouble.
• 9two -- The car has its axles removed.
The image: The car has its axles removed, but there is no resentment in the heart.
• 9three -- A good horse gives chase. It is beneficial to struggle for right. Daily practicing charioteering and defense, it is beneficial to have somewhere to go.
The image: it is beneficial to have somewhere to go, in the sense of joining in the aims of those on top.
• 6four -- The horn-guard of a young ox is very auspicious.
The image: What is very auspicious about the fourth yin is that there is joy.
• 6five -- The tusks of a gelded boar are auspicious.
The image: What is auspicious about the fifth yin is that there is celebration.
• T9 -- Carrying the way of heaven is successful.
The image: Carrying the way of heaven, the way is carried out on a grand scale.


卦 德 (virtues of the hexagram): 大 畜 (big accumulation), 畜 德 (build up virtues)
Reflections in 論 語 (Analects):


子 曰:“周监于二代。郁郁乎文哉,吾從周。” (Chapter 3: 14)
(子 曰: 周-dynasty has two role models (夏 and 殷). Thus, it is resplendent in culture. I am for 周.)


子 曰:“见贤思齊焉,见不贤而内自省也。” (Chapter 4: 17)
(子 曰: seeing a learned and moral person, taking him as the role model. Seeing a not learned person, reflecting (introspecting) and examining yourself (for not being the same as him).)


子 曰:“加我数年,五十以學易,可以无大過矣。” (Chapter 7: 16)
(子 曰: “I began to learn Yijing at age 50. Give me a few more years, I will no longer make big mistakes.”)


: 子 曰:“我非生而知之者,好古,敏以求之者也。” (Chapter 7: 19)
(子 曰: “I am not born with all knowledge. I love ancient knowledge and study them diligently.”)

子 曰:“盖有不知而作之者,我无是也。多聞则其善者而從之,多见而識之,知之次也。” (Chapter 7: 26)
(子 曰: “I have heard that there are someone who can produce something without knowing the basic. Not me. Listen more and follow the good points. Look more and try to understand them. Then, there comes the knowledge.”)


子 贡 問:“師與商也孰贤?”子曰:“師也過,商也不及。”曰:“然则師愈與?”子曰:“過猶不及。” (Chapter 11: 15)
(子 贡 asks: “師 and 商 (two students), which one is more 贤 (having great virtues)?” 子 曰: “師 is overshooting [the target of being 贤] ; 商 falls short.” Asks: “is then 師 better, right?” 子 曰: “overshot is no better than falling short.”)


仲 弓 為 季 氏 宰,問政。子曰:“先有司,赦小過,举贤才。”曰:“焉知贤才而举之?”曰:“举尔所知,尔所不知,人其舍诸?” (Chapter 13: 2)
(仲 弓 as the chief-staff of 季 氏, he asks about governing. 子 曰: “Go before other officials [set examples]; lenient on others’ minor errors; promote talented people.” Asking, “How to know who is the talented one?” Answers: “Promote those who you know. Will other bosses pass those who you do not know? [Of course, not. That is, anyone who is talented will already be known.]”)


子 曰:“贤者辟世,其次辟地,其次辟色,其次辟言。” 子 曰:“作者七人矣。” (Chapter 14: 39)
(子 曰: “The 贤 (with great virtues) goes out of the society [if the society is in chaos] first; then goes away from a place [a country of in ruin] second; avoid the place of having too many mean people, the third; and goes away from a place with wrong sayings, the last.” 子 曰: “Now, seven people have done so [going away].”)
Tienzen
Founder
 
Posts: 380
Joined: Wed May 11, 2011 12:10 pm
Location: USA

Re: 易經與論語 ---- Yijing and Confucius the Analects

Postby Tienzen » Thu Apr 03, 2014 4:06 pm

#27


Image
頤。貞吉。觀頤,自求口實。

彖曰﹕“頤,貞吉”,養正則吉也。“觀頤”,觀其所養也。“自求口實”,觀 其 自 養也。天地養萬物,聖人養賢以及萬民。頤之時大矣哉。

象曰﹕山下有雷,頤;君子有慎言語,節飲食。

 初九 舍爾靈龜,觀我朵頤。凶。
 象曰﹕“觀我朵頤”,亦不足也。

六二 顛頤,拂經于丘頤。征凶。
象曰﹕“六二”“征凶”,行失類也。

 六三 拂頤。貞凶。十年勿用。無攸利。
象曰﹕“十年勿用”,道大悖也。

 六四 顛頤。吉。虎視眈眈,其欲逐逐。無咎。
象曰﹕“顛頤”之“吉”,上施光也。

 六五 拂經。居貞吉,不可涉大川。
象曰﹕“居貞”之“吉”,順以從上也。

 上九 由頤。厲;吉。利涉大川。
象曰﹕“由頤。厲;吉。”,大有慶也。

English translation:
Nourishment: Nourishment is good if correct. Observe nourishment, and seek food by yourself.
The kwa signs:
Nourishment is good if correct. Observing nourishment is observing what is nourished. Seeking food by yourself is observing your own nourishment. Heaven and earth nurture myriad beings, sages nurture the wise and the general population. The time of nourishment is great indeed.
The image: There is thunder beneath the mountain. Leaders are prudent in speech, moderate in consumption.
The yao signs:
• F9 -- To give up your sacred tortoise and watch me eating leads to misfortune.
The image: To watch me eating is not worthy of respect.
• 6two -- Perverting nourishment pushes aside the constant. Feeding on high ground, an expedition bodes ill.
The image: An expedition bodes ill for the second yin, because the action loses companionship.
• 6three -- Going against nourishment is inauspicious even if there is rectitude. Do not act on this for yen years; there is nothing to be gained.
The image: Do not act on this for ten years, for the way is greatly wrong.
• 6four -- Reverse nourishment is auspicious. The tiger watches intently, about to give chase (but no action). No fault.
The image: What is auspicious about reverse nourishment is providing by the one from the top.
• 6five -- Pushing aside the constant, it is good to remain upright, but it will not do to cross a great river.
The image: What is good about remaining upright is following those on top docilely.
• T9 -- Asking for nourishment, it is good to be diligent, beneficial to cross a great river.
The image: Asking for nourishment, it is good to be diligent. There will be great celebration.


卦 德 (virtues of the hexagram): 頤 (nourishment), 慎 言 語 (no bad mouth)
Reflections in 論 語 (Analects):


曾 子 曰: 慎终追遠,民德歸厚矣。 (Chapter 1: 9)
(曾 子 曰:(When people higher up) taking great care for people’s passing away and paying great respect for the ancestors, then people’s morality will become non-villain.)


子 曰: 君子食无求饱,居无求安。敏于事而慎于言,就有道而正焉。可谓好學也已。 (Chapter 1: 14)
(子 曰: 君 子 does not demand a whole belly with food and not the comfort of living. But, diligent on works and be very careful about his sayings and always follow the 道 on his conduct. This can be said as ‘willing to learn’.)


子 张 學干禄。 子 曰:“多聞阙疑,慎言其余,则寡尤。多见阙殆,慎行其余,则寡悔。言寡尤,行寡悔,禄在其中矣。 (Chapter 2: 18)
(子 张 wants to learn the skill of being a government official. 子 曰: gathering as much information as possible with ear and putting all doubtful ones aside; then talking the remaining with great care. In this way, you will make lesser mistakes. Doing the same with your eyes and acting upon the remaining, you will have lesser regrets. With lesser mistakes and regrets, the government career is secured.)


子之所慎:齊,戰,疾。 (Chapter 7: 12)
(Confucius dislikes, 齊, war and illness).
Comment from 龔 天 任: at Confucius’ time, there is type of communist who does not value the ability and the virtue of a person but seeing all persons are with the same value. This is about 齊 (literary means ‘even-headed’), not distinguishing persons with ability and virtues.


子不语:怪、力、亂、神。 (Chapter 7: 20)
(Confucius does not talk about super-nature, abusive-behaviors, chaotic-stories and about the spirits.)


子 曰:“奢则不孫,儉则固。與其不孫也,寧固。” (Chapter 7: 34)
(子 曰: “extravagance is showing off. Thrifty is simple. I would rather be simple than boastful.”)


子罕言利,與命與仁。 (Chapter 9: 1)
(Confucius seldom talked about 利 (interests or profit) but always about 命 (Heaven’s will) and about 仁.”)


司 馬 牛 問仁。子曰:“仁者其言也仞。”曰:“其言也仞,斯谓之仁已乎?”子曰:“為之難,言之,得无仞乎?” (Chapter 12: 3)
(司 馬 牛 asks about 仁. 子 曰: “The 仁-person, he will not be mumbling [but precise]. Asking, “Not mumbling is 仁 already?” 子 曰: “It is not easy to accomplish a job. How can one explain a big job without being precise?”)


陈子禽谓子贡曰:“子為恭也,仲尼豈贤與子乎?”子贡曰:“君子一言以為知,一言以為不知,言不可不慎也。夫子之不可及也,猶天之不可階而升也。夫子之得邦家者,所谓立之斯立,道之斯行,绥之斯来,勤之斯和。其生也荣,其死也哀。如之何其可及也?” (Chapter 19: 25)
(陈 子 禽 talked to 子 贡, says: “You just being polite. Surely Confucius is not better than you!” 子 贡 曰: “By a single sentence uttered by 君 子, he can be judged as wise or fool. One must be very careful about one’s saying. That the depth of Confucius cannot be measured is the same that the Heaven cannot be reached with ladder. If Confucius were the hand of a country, the 道 will move in its natural way, those must be implemented will be implemented. People will converge and work hard, living with honor and die with condolence. How is his (Confucius’) greatness can be reached?”)







#28

Image
大 過。 大過棟橈。利有攸往,亨。

彖曰﹕大過,大者過也。“棟橈”,本末弱也。剛過而中,巽而說行。“利有攸往” 乃 “亨”。大過之時大矣哉。

象曰﹕澤滅木,大過;君子以獨立不懼,遁世無悶。

 初六 藉用白茅。無咎。
 象曰﹕“藉用白茅”,柔在下也。

九二 枯楊生 弟,老夫得其女妻。無不利。
象曰﹕“老夫”“女妻”,過以相與也。

 九三 棟橈。凶。
象曰﹕“棟橈”之“凶”,不可以有輔也。

 九四 棟隆。吉。有它。吝。
象曰﹕“棟隆”之“吉”,不橈乎下也。

 九五 枯楊生華,老婦得其士夫。無咎無譽。
象曰﹕“枯楊生華”,何可久也;“老婦”“士夫”,亦可丑也。

 上六 過涉滅頂。凶,無咎。
象曰﹕“過涉”之“凶”,不可咎也。

English translation:
Greatly over: Greatly over, the ridgepole bends. It is beneficial to go away, for you will succeed.
The kwa signs:
"The Greatly over" means the great passes. "The ridgepole bends" means that root and branch are weak. Over but with strength can be yet balanced; it is docile and acts joyfully. It is beneficial to have somewhere to go, for you will then succeed. The greatly going over is great indeed.
The image: Moisture destroys wood -- the greatly over. The righteous people stand alone without fear, away from society without distress.
The yao signs:
• F6 -- spreading a mat of white reeds, there is no blame.
The image: Spreading a mat of white reeds means flexibility in a low position.
• 9two -- A withered willow produces sprouts, an old man gets a girl for a wife; all good.
The image: An old man getting a girl for a wife has her for companion in spite of being older.
• 9three -- The ridgepole bending is foreboding.
The image: The foreboding of the ridgepole bending is that there is no way to help.
• 9four -- The ridgepole is raised. This is auspicious, but there is another shame.
The image: What is auspicious about the ridgepole being raised is that it does not bend down.
• 9five -- A withered willow bears flowers, an old woman gets a young man for a husband. No blame, no praise.
The image: When a withered willow bears flowers, how can they last? An old woman getting a young man for a husband can also be embarrassing.
• T6 -- Wading and sink (going too far), there is misfortune, but no blame.
The image: The misfortune of going too far cannot be blamed.


卦 德 (virtues of the hexagram): 大 過 (big excess), 遁 (avoid the extreme)
Reflections in 論 語 (Analects):


子 曰: 君子不器。 (Chapter 2: 12)
(子 曰: 君 子 will not be trapped in a box (in thoughts and behaviors).)


子 曰: 非其鬼而祭之,谄也。见義不為,无勇也。 (Chapter 2: 24)
(子 曰: giving offerings to deceased who is not one’s own ancestors, it is obsequious. Facing the righteous thing without acting on it, it is cowardliness.)


子 曰:“士志于道,而耻惡衣惡食者,未足與議也。” (Chapter 4: 9)
(子 曰: those who search for 道 while are ashamed of bad food and old clothes are not worthy of any conversation.)


子 曰:“天生德于予,桓雎其如予何?” (Chapter 7: 22)
(子 曰: “I received 德 (good virtues) from Heaven. What 桓 雎 can do to me?”)


子 曰:“衣敝韫袍,與衣狐貉者立,而不耻者,其由也與?不祈不求,何用不臧。”子路终身诵之。 子 曰:“是道也,何足以臧?” (Chapter 9: 26)
(子 曰: “only 子 路 (a student) is not shamed of wearing worn-out gown while stands beside the rich people who wore splendidly. 子 路 always recites ‘not envious or desirous, how can be not good.’ 子 曰: “how can these verses make one good?”)


子 张 問明。子曰:“浸润之谮,肤受之诉,不行焉,可谓明也已矣。浸润之谮,肤受之诉,不行焉,可谓遠也已矣。” (Chapter 12: 6)
(子 张 asks about 明 (mental perspicacity). 子 曰: “Cannot be upset by the slanders and assiduously complaints; it is 明. In fact, it is seeing far [far beyond the superficial attacks].


子 曰:“贤者辟世,其次辟地,其次辟色,其次辟言。” 子 曰:“作者七人矣。” (Chapter 14: 39)
(子 曰: “The 贤 (with great virtues) goes out of the society [if the society is in chaos] first; then goes away from a place [a country of in ruin] second; avoid the place of having too many mean people, the third; and goes away from a place with wrong sayings, the last.” 子 曰: “Now, seven people have done so [going away].”)


长沮桀溺耦而耕,孔子過之,使子路問津焉。长沮曰:“夫執舆者為谁?”子路曰:“為孔丘。”曰:“是鲁孔丘與?”曰:“是也。”曰:“是知津矣。”問于桀溺,桀溺曰:“子為谁?”曰:“為仲由。”曰:“是鲁孔丘之徒與?”對曰:“然。”曰:“滔滔者天下皆是也,而谁以易之。且而與其從避人之士也,豈若從避世之士哉?”猶而不辍。子路行以告,夫子怃然曰:“鸟獸不可與同群,吾非斯人之徒與而谁與?天下有道,丘不與易也。” (Chapter 18: 6)
(长 沮 and 桀 溺 were ploughing together. Confucius went by and sent 子 路 to ask the direction. 长 沮 曰: “Who is the one at the carriage?” 子 路 曰: “is 孔 丘 (Confucius)”. Asks: “The 孔 丘 of 鲁-State?” Answers: Yes. 长 沮 says: “Then, he knows about the direction.” Asks 桀 溺. 桀 溺 曰: “Who are you?” Answers: “I am 仲 由 [子 路].” 桀 溺 曰: “Is the student of 鲁 孔 丘?” Answers: Yes. 桀 溺 曰: “Men are all the same in this Empire. Why should anyone be different? Why follow a person who only stay away from bad persons? It is much better to follow a hermit.” Then, he went back for his ploughing. 子 路 went and told this to Confucius. Confucius said with a sigh: “Birds and animals cannot live together. What kind of person I am if I am not his kind? If the Empire is in order [in accordance to 道], I will be no different from him.”)


子路從而后,遇丈人,以杖和苕,子路問曰:“子见夫子乎?”丈人曰:“四体不勤,五穀不分,孰為夫子?”植其杖而耘。子路拱而立,止子路宿,殺雞為黍而食之,见其二子焉。明日,子路行以告,子曰:“隐者也。”使子路反见之,至则行矣。子路曰:“不仕无義。长幼之節,不可廢也。君臣之義,如之何其廢之。欲潔其身,而亂大倫。君子之仕也,行其義也,道之不行,已知之矣。” (Chapter 18: 7)
(子 路 falls behind the Confucius’ caravan. He meets an old man who carries a basket on a staff. He asks: “Did you see my Master?” The old man says: “[You seem] not toiled your limbs, not know about the different grains, what kind of Master are you following?” He then sets the staff aside and starts weeding. 子 路 stands and 拱 (showing respect by holding two hands together). Then, the old man invites 子 路 to stay overnight and kills chicken and cooks some food to feed him, also introduces two sons to him. The next day, 子 路 tells Confucius about this story. 子 曰: “A hermit,” and sends 子 路 back to find him but the old man has gone. 子 路 曰: “Not to serve the public is not 義 (righteous). Taking care for the old and young cannot be neglected. How can the King/official relationship be abolished? [That is,] keeping clean on one’s own character while disregard the big responsibility. 君 子 serves the public [taking office] for fulfilling the 義. [The country] is not governed according to 道 [not a reason to be a hermit], he knows about it long ago.”


逸民,伯夷、叔齊、虞仲、夷逸、朱张、柳下惠、少连。子曰:“不降其志,不辱其身,伯夷、叔齊與?”谓柳下惠、少连:“降志辱身矣。言中倫,行中虑,其斯而已矣。”谓虞仲、夷逸:“隐居放言,身中清,廢中权。” “我则異于是,无可无不可。” (Chapter 18: 8)
(逸 民 (hermits), 伯夷、 叔齊、 虞仲、 夷逸、 朱张、 柳下惠、 and 少连. 子 曰: “Not to give up their will, not to be humiliated, weren’t these 伯夷 and 叔齊? For 柳下惠 and 少连, they gave up their will and were humiliated. But, their words were consistent and deeds with circumspection. That is about them. For 虞 仲 and 夷 逸, they say weird things to be hermits [so not King will draft or summon them], that is, crippling their ability in order to preserve their characters.” I (Confucius) will be different; I am indifference about being a hermit or a public official.)
Tienzen
Founder
 
Posts: 380
Joined: Wed May 11, 2011 12:10 pm
Location: USA

Re: 易經與論語 ---- Yijing and Confucius the Analects

Postby Tienzen » Thu Apr 03, 2014 4:07 pm

#29


Image
坎。  習坎。有孚, 維心,亨。行有尚。

彖曰﹕習坎,重險也。水流而不盈。行險而不失其信。“維心,亨”,乃以剛中也。 行有尚,往有功也。天 險,不可升也;地險,山川丘陵也。王公設險,以守其國。 險之時用大矣哉。

象曰﹕水 存至,習坎;君子以常德行,習教事。

 初六 習坎,入于坎  。凶。
 象曰﹕“習坎”入坎,失道“凶”也。

九二 坎有險。求小得。
象曰﹕“求小得”,未出中也。

 六三 來之坎,坎險且枕,入于坎  。勿用。
象曰﹕“來之坎坎”,終無功也。

 六四 樽酒簋貳,用缶, 納約自牖。終無咎。
象曰﹕“樽酒簋貳”,剛柔際也。

 九五 坎不盈,祗既平。無咎。
象曰﹕“坎不盈”,中未大也。

 上六 系用徽 墨,真于叢棘,三歲不得。凶。
象曰﹕“上六”失道,凶“三歲”也。

English translation:
Multiple Danger: In multiple danger, if there is sincerity, the mind gets through and acts with guides.
The kwa signs:
Multiple danger is repeated peril. As water flows and does not fill, act in danger without losing faith. The mind gets through because strength is in balance; acts with guides, proceeds to success. The danger of nature is that we cannot ascend to it; the danger of earth is its mountains, rivers, and hills. Rulers set up dangers to preserve their countries. The timely use of danger is great indeed.
The image: Water comes repeatedly -- multiple danger. Righteous people practice teaching by constant virtuous action.
The yao signs:
• F6 -- Multiple danger, going into a hole in a pit, leads to misfortune.
The image: Going from danger into danger is the misfortune of losing the way.
• 9two -- There is danger in a pitfall; one seeks a small gain.
The image: Seeking a small gain, one has not yet gotten out of the hole.
• 6three -- Coming and going, pitfall upon pitfall, endangered and obstructed, gone into a hole in a pit -- do not take action (under this condition).
The image: Coming and going, pitfall upon pitfall, in the end there is no accomplishment.
• 6four -- A jug of wine, with a ceremonial vessel of grain alongside. Use a plain cup; take in a pledge through the window. In the end there is no fault.
The image: A jug of wine with a ceremonial vessel of grain alongside stands for the border of strength and flexibility.
• 9five -- Cannot fill the pit but pass it safely. No blame.
The image; "The pit is not filled" means the strength is not yet great.
• T6 -- Bound with rope, put in a briar patch, helpless for three years -- misfortune.
The image: The top yin loses the way, unfortunate for three years (take 3 years to overcome).


卦 德 (virtues of the hexagram): 坎 (hurdle), 維 心 (will power)
Reflections in 論 語 (Analects):


子 曰:“事父母幾谏,见志不從,又敬不違,勞而不怨。” (Chapter 4: 18)
(子 曰: do persuade parents of doing wrong. If they ignore your persuasion, do not lose your reverent manners (to your parents) and do not complain about for wearing out yourself to right their wrongs.)


子 曰:“古者言之不出,耻恭之不逮也。” (Chapter 4: 22)
(子 曰: in the ancient, one did not give out too many words (promises), as he was ashamed of if he could not keep those words.)


子 曰:“默而識之,學而不厭,诲人不倦,何有于我哉!” (Chapter 7: 2)
(子 曰: “acquiring knowledge diligently, learning without being burnt out. Teaching others without being weary. Isn’t this what I am all about?”)


子 曰:“志于道,據于德,依于仁,游于藝。” (Chapter 7: 6)
(子 曰: “set the heart on 道 (Heaven’s law), upholding 德 (good virtue), leaning on 仁, and excelling on arts.”)


子 曰:“不曰如之何,如之何者;吾末如之何也已矣。” (Chapter 15: 15)
(子 曰: “For those who does not think though issues, I do not know what to do with them.”)


衛公孫朝問于子贡曰:“仲尼焉學?”子贡曰:“文武之道,未堕于地,在人。贤者識其大者,不贤者識其小者,莫不有文武之道焉,夫子焉不學,而亦何常師之有!” (Chapter 19: 22)
(公 孫 朝 of 衛-State asks 子 贡, says: “From whom did Confucius learn?” 子 贡 曰: “The 道 (knowledge) of 文-Emperor and 武-Emperor has not vanished but known by [many] men. The top one knows the big points. The junior one knows the little points. All those know some, and from whom does Confucius not learn? How can he find a definite teacher?”)








#30

Image
離。利貞,亨。畜牝牛,吉。

彖曰﹕離,麗也。日月麗乎天,百谷草木麗乎土,重明以麗乎正,乃化成天下。柔麗 乎中正,故“亨”,是以“畜牝牛,吉”也。

象曰﹕明兩作,離;大人以繼明照于四方。

 初九 履錯然,敬之。無咎。
 象曰﹕“履錯”之“敬”,以闢咎也。

六二 黃離。元吉。
象曰﹕“黃離,元吉”,得中道也。

 九三 日昃之離,不鼓缶而歌,則大耋之嗟。凶。
象曰﹕“日昃之離”,何可久也。

 九四 突如其來如,焚如,死如,棄如。
象曰﹕“突如其來如”,無所容也。

 六五 出涕沱若,戚嗟若。吉。
象曰﹕“六五”之“吉”,離王公也。

 上九 王用出征,有嘉折首,獲匪其丑。無咎。
象曰﹕“王用出征”,以正邦也。

English translation:
Fire: Fire is beneficial if correct; then there is success. Raising a cow brings good fortune.
The kwa signs:
Fire is clinging -- the sun and moon cling to the sky, plants cling to the earth. Clinging to what is correct with twofold illumination transforms and perfects the world. Flexibility clings to balance and correctness, and so is successful. Therefore raising a cow brings good fortune.
The image: illumination doubled makes fire. Great people illuminates the four quarters with continuing illumination.
The yao signs:
• F9 -- The steps are awry. Be heedful of this, and there will be no fault.
The image: Be heedful when the steps are awry, to avoid fault.
• 6two -- Yellow fire is very auspicious.
The image: Yellow fire is very auspicious, attaining the middle way.
• 9three -- In the fire of the afternoon sun, you either drum on a jug and sing, or lament as in old age. This bodes ill.
The image: The fire of the afternoon sun cannot last long.
• 9four -- Coming forth abruptly, burning, dying, abandoned.
The image: Coming forth abruptly, there is no accommodation.
• 6five -- weeping and lamenting, there is good fortune.
The image: The good fortune of the fifth yin is cleaving to rulers.
• T9 -- The king goes on an expedition, has good luck, and overcomes the enemy leader, taking captives, but not because they are repugnant. No fault.
The image: The king goes on an expedition to bring correct order to the country.


卦 德 (virtues of the hexagram): 離 (beauty), 照 四 方 (all encompass)
Reflections in 論 語 (Analects):


儀封人请见,曰:“君子之至于斯也,吾未嘗不得见也。”從者见之。出曰:“二三子,何患于丧乎?天下无道也久矣,天将以夫子為木铎。” (Chapter 3: 24)
(The border official of 儀 requests an audience, saying, I have never be denied an audience by any 君 子 who came to my place. The students let him in. After the meeting, he said, “Hi you kids, why are you worry about the end of time? The Empire has long without following the 道. Yet, the Heaven will let the Confucius to be the prophet.”)


樊遲请學稼,子曰:“吾不如老農。”请學為圃,曰:“吾不如老圃。”樊遲出,子曰:“小人哉,樊须也。上好禮,则民莫敢不敬;上好義,则民莫敢不服;上好信,则民莫敢不用情。夫如是,则四方之民,襁负其子而至矣。焉用稼?” (Chapter 13: 4)
(樊 遲 wants to learn about 稼 (agriculture, growing grains). 子 曰: “I am no as knowledgeable as an old farmer.” Asks about 圃 (gardening). Confucius says, “I am not as good as an old gardener.” 樊 遲 left, and 子 曰: “樊 遲 is just a 小 人 [pitiful]. When leader upholds 禮, no one can be rude. When leader upholds 義, no one will be defiance. When leader upholds 信, no one will be insincere. With these, people from all directions will go with their family [carrying baby on their back]. Why is 稼 needed [as 稼 is the strong suit of those people already, not a job of a leader]?”)


子 曰:“诵诗三百,授之以政,不達,使于四方,不能專對,雖多,亦奚以為.” (Chapter 13: 5)
(子 曰: “For those who learned all 300 poems from the Book of Poem (Ode), but fails in government, fails as an ambassador. Let him learn more, and it won’t make any difference [meaning, the 300 poems will be enough for a man to knowledge the ways of governing].”


子贡問曰:“何如斯可谓之士矣?”子曰:“行己有耻,使于四方,不辱君命,可谓士矣。”曰:“敢問其次。”曰:“宗族稱孝焉,鄉党稱悌焉。”曰:“敢問其次。”曰:“言必信,行必果,胫胫然小人哉,抑亦可以為次矣。”曰:“今之從政者何如?”子曰:“噫!斗屑之人,何足算也。” (Chapter 13: 19)
(子 贡 asks: “What should one accomplish before he can be called as a 士 (learned scholars)?” 子 曰: “The one who has the sense of shame and is able to accomplish the tasks (which are given by the King) as an ambassador can then be called as a 士.” Asks: “Can I ask what the level below that is?” Confucius says: “The one is praised as 孝 (filial piety) by the family and as 悌 (kind to brethren) by the village people.” Asks: “What is the next (lower) level?” Answers: “Words are trustworthy; actions are having definite results; even while he is a 小 人 (morally inferior person), he can be called as a 士 at this level.” Asks: “How about the leaders of today in government?” Answers: “Oh, the incapable persons, they cannot be counted.”)


堯曰:“咨,尔舜,天之历数在尔躬,允執其中。四海困窮,天禄永终。”舜亦以命禹,曰:“予小子履,敢用玄牡,敢昭告于皇皇后帝,有罪不敢赦,帝臣不蔽,简在帝心。朕躬有罪,无以萬方,萬方有罪,罪在朕躬。周有大赉,善人是富。雖有周親,不如仁人。百姓有過,在予一人。谨权量,审法度,修廢官,四方之政行焉。興灭国,继绝世,举逸民,天下之民歸心焉。所重民,食丧祭。宽则得眾,信则民任焉,敏则有功,公则说。” (Chapter 20: 1)
(堯 (an Emperor) said: “Telling you, 舜 (an Emperor); the Heaven’s will is now upon you. Govern in the middle pathway. If the country became poor and in dire straits, the honor bestowed on you will be taken away forever.” 舜 said to 禹 [a succession Emperor of 舜] with the same saying. Confucius commented: “履 (a later Emperor) said: I, the little one who is dare to use the sacred rite to pray to the Heaven is because that the current Emperor has sinned and his officials who has read ‘Your Will’ will not protect him. If I have sinned, I will not be able to lead the Empire. If the Empire has sinned, it is my sin.” Confucius commented again: “周-dynasty was blessed greatly and had many great persons. Although the Emperor had many relatives, it was not better than having many 仁-men. When people (subjects) sinned (transgressed), it is all my fault. It is my responsibility to provide measuring standards, to issue laws, to maintain public buildings, to ensure the operations of all public offices, to restore the vanished (annexed) States, to revive the generations about extinct, to settle the refuges; then all people in the Empire will be submissive. The key concerns of people are ‘food’, ‘death (of family)’ and ‘the ceremony on the ancestors’. Encompassing will gain the trust of people. Being trustworthy, will be appointed by people. Working diligently, will have achievement; being fair, all be happy.”)
Tienzen
Founder
 
Posts: 380
Joined: Wed May 11, 2011 12:10 pm
Location: USA

Re: 易經與論語 ---- Yijing and Confucius the Analects

Postby Tienzen » Thu Apr 03, 2014 4:08 pm

#31


Image
咸。  咸亨。利貞。取女吉。

彖曰﹕咸,感也。柔上而剛下,二氣感應以相與,止而說,男下女,是以“亨。利貞。 取女吉”也。天地感而萬物化生,聖人感人心而天下和平。觀其所感,而天地萬物 之情可見矣。

象曰﹕山上有澤,咸;君子以虛受人。

 初六 咸其拇。
 象曰﹕“咸其拇”,志在外也。

六二 咸其腓。凶; 居吉。
 象曰﹕雖“凶”,“居吉”,順不害也。

九三 咸其股,執其隨。往吝。
 象曰﹕“咸其股”,亦不處也;志在“隨”人,所“執”下也。

九四 貞吉,悔亡。憧憧往來,朋從爾思。
 象曰﹕“貞吉,悔亡”,未感害也;“憧憧往來”,未光大也。

九五 咸其 每。無悔。
 象曰﹕“咸其 每”,志末也。

上六 咸其輔頰舌。
象曰﹕“咸其輔頰舌”,滕口說也。

English translation:
Sensing: Sensing gets through, beneficial if correct. Marriage is auspicious.
The kwa signs:
Sensing is feeling; the flexible above, the firm below, the two energies sense and respond so as to form a couple. Calm and joyful, this man is below the woman; therefore they get through to each other beneficially in the right way, in an auspicious marriage. When heaven and earth sense each other, myriad beings are born; sages sense people's minds, and the world is at peace. Observe what is sensed, and the feelings of heaven, earth, and myriad beings can be seen.
The image: There is a lake atop a mountain -- sensing. Righteous people accept others with openness.
The yao signs:
• F6 -- Sensing in the big toe.
The image: Sensing in the big toe means the desire of going away.
• 6two -- Sensing in the calf bodes ill. To stay put bodes well.
The image: To stay put in spite of foreboding leads to good results, because obedience does no harm.
• 9three -- Sensing in the thighs, following others, to go on brings shame.
The image: Sensing in the thighs is also not staying put; the aim is in following others; the ambition is low.
• 9four -- Correctness brings good fortune, and regret disappears. Coming and going ceaselessly, companions follow your thoughts.
The image: Correctness brings good fortune, and regret disappears; one has not yet sensed danger. Coming and going ceaselessly, one is not yet great.
• 9five -- Sensing in the flesh of the back, there is no regret.
The image: Sensing in the flesh of the back, the ambition is low.
• T6 -- Sensing in the jaws and tongue.
The image: Sensing in the jaws and tongue is speaking a lot.


卦 德 (virtues of the hexagram): 咸 (consensus), 感 (feeling, interacting)
Reflections in 論 語 (Analects):


子 曰:“射不主皮,為力不同科,古之道也。” (Chapter 3: 16)
(子 曰: as man has different talent, the archery is not a necessary discipline for everyone. This is the way of antiquity.)


子 曰:“君子和而不同,小人同而不和。” (Chapter 13: 22)
(子 曰: “君 子 agrees in issues without being a buddy; 小 人 acts as buddy but disagrees in many issues.”)


子 曰:“上好禮,则民易使也。” (Chapter 14: 43)
(子 曰: “When the ruler uphold the 禮, the subjects can be governed easily.”)


子 曰:“躬自厚而薄则于人,则遠怨矣。” (Chapter 15: 14)
(子 曰: “If one disciplines himself strictly while easy on others, he will stay away from ill-will of others.”)


子 曰:“道不同,不相為谋。” (Chapter 15: 38)
(子 曰: “Not in the same boat, no need of consultation [between them].”)


长沮桀溺耦而耕,孔子過之,使子路問津焉。长沮曰:“夫執舆者為谁?”子路曰:“為孔丘。”曰:“是鲁孔丘與?”曰:“是也。”曰:“是知津矣。”問于桀溺,桀溺曰:“子為谁?”曰:“為仲由。”曰:“是鲁孔丘之徒與?”對曰:“然。”曰:“滔滔者天下皆是也,而谁以易之。且而與其從避人之士也,豈若從避世之士哉?”猶而不辍。子路行以告,夫子怃然曰:“鸟獸不可與同群,吾非斯人之徒與而谁與?天下有道,丘不與易也。” (Chapter 18: 6)
(长 沮 and 桀 溺 were ploughing together. Confucius went by and sent 子 路 to ask the direction. 长 沮 曰: “Who is the one at the carriage?” 子 路 曰: “is 孔 丘 (Confucius)”. Asks: “The 孔 丘 of 鲁-State?” Answers: Yes. 长 沮 says: “Then, he knows about the direction.” Asks 桀 溺. 桀 溺 曰: “Who are you?” Answers: “I am 仲 由 [子 路].” 桀 溺 曰: “Is the student of 鲁 孔 丘?” Answers: Yes. 桀 溺 曰: “Men are all the same in this Empire. Why should anyone be different? Why follow a person who only stay away from bad persons? It is much better to follow a hermit.” Then, he went back for his ploughing. 子 路 went and told this to Confucius. Confucius said with a sigh: “Birds and animals cannot live together. What kind of person I am if I am not his kind? If the Empire is in order [in accordance to 道], I will be no different from him.”)







#32

Image
恆。  恆亨。無咎, 利貞。利有攸往。

彖曰﹕恆,久也。剛上而柔下,雷風相與,巽而動,剛柔皆應,恆。“恆亨,無咎, 利貞”,久于其道也,天地之道恆久而不已也。“利有攸往”,終則有始也。日月 得天而能久照,四時變化而能久成,聖人久于其道而天下化成。觀其所恆,而 天地萬物之情可見矣。
 
象曰﹕雷風,恆;君子以立不易方。

 初六 浚恆。貞凶, 無攸利。
 象曰﹕“浚恆”之凶,始求深也。

九二 悔亡。
 象曰﹕“九二悔亡”,能久中也。

九三 不恆其德,或承之羞。貞吝。
 象曰﹕“不恆其德”,無所容也。

九四 田無禽。
 象曰﹕久非其位,安得“禽”也。

六五 恆其德。貞婦人吉,夫子凶。
 象曰﹕“婦人”貞“吉”,從一而終也;“夫子”制義,從婦“凶”也。

上六 振恆。凶。
象曰﹕“振恆”在上,大無功也。

English translation:
Persist: Persistency comes through without fault, beneficial insofar as it is correct. It is beneficial to have a place to go.
The kwa signs:
Persistency is enduring. Firmness is above, flexibility below. Thunder and wind pair up, moving along harmoniously; the firm and the soft correspond constantly. Persistency comes through without fault, beneficial insofar as it is correct, in the sense of enduring on the path. The way of heaven and earth is constant and enduring, never ending. It is beneficial to have a place to go, in the sense that the end has a beginning. As long as there is the sky, sun and moon can shine forever; the four seasons change, yet can go on forever. Sages endure on the way, and the world develops. Observe what they are constant in, and the conditions of heaven, earth, and all beings can be seen.
The image: Thunder and wind are constant; so do righteous people stand without changing place.
The yao signs:
• F6 -- In deep persistency, fidelity brings misfortune; there is no gain.
The image: The misfortune of deep persistency is from seeking depth to start with.
• 9two -- Regret disappears.
The image: Regret disappears, as one can remain balanced.
• 9three -- Not being persistent in virtue may be taken as a disgrace. Even if one is right, one is humiliated.
The image: Not being constant in virtue, there is no accommodation.
• 9four -- No game in the fields.
The image: Persist on the wrong. How can one catch game?
• 6five -- The fidelity of persistency in virtue bodes well for a woman, bodes ill for a man.
The image: What bodes well in fidelity for a woman is consistency from start to finish (as an one man woman). For a man doing his duty, to follow a woman's way bodes ill.
• T6 -- Persistent excitement bodes ill.
The image: Persistent excitement in those on top is utterly unsuccessful.


卦 德 (virtues of the hexagram): 恆 (persistence), 不 易 (not changing)
Reflections in 論 語 (Analects):


子 曰: 父在,觀其志。父没,觀其行。三年无改于父之道,可谓孝矣。 (Chapter 1: 11)
(子 曰: Observing his thoughts when his father is alive, observing his actions after his father passed away. For three years, he followed his father’s 道 (footsteps), he has done the 孝.)


子 曰:“不仁者,不可以久處约,不可以长處樂。仁者安仁,知者利仁。” (Chapter 4: 2)
(子 曰: for one is not 仁, he cannot stay under stress long, cannot be happy in comfort long. The one with 仁 is at home with 仁. The one who is only wise simply using 仁 for his advantage.)


子 曰:“朝聞道,夕死可矣。” (Chapter 4: 8)
(子 曰: learning the 道 in the morning, he would not have been regretful even if were dead in the evening.)


子 曰: “晏 平 仲 善與人交,久而敬之。” (Chapter 5: 18)
(子 曰: 晏 平 仲 (a famous person) treats friends sincerely. After a long period, those friends still respect him.)
Comment from 龔 天 任: often, friends becomes enemy after a long encounter.


子 曰:“中庸之為德也,其至矣乎!民鲜久矣。” (Chapter 6: 26)
(子 曰: “中 (be at center) and 庸 (common, not complicated) are already the top of 德 (good virtue), but no one is able to reach it (this 德) for the longest time.)


子曰:“聖人,吾不得而见之矣,得见君子者斯可矣。”子曰:“善人,吾不得而见之矣,得见有恒者,斯可矣。亡而為有,虚而為盈,约而為泰,難乎有恒矣。” (Chapter 7: 25)
(子 曰: “I have no hope of meeting a holy sage and will be happy just meeting a 君 子”. 子 曰: “I have no hope of meeting a good person and will be happy just seeing someone who is steady. It is very difficult to be steady as the dynamics is always from nothing to something, hallow to fulfilled and from simple to extravagance.”)


子 曰:“三軍可奪帅也,匹夫不可奪志也。” (Chapter 9: 25)
(子 曰: “the commander of Army can be captured. The ‘will’ of a person cannot be taken away.”)


子路問成人。子曰:“若臧武仲之知,公绰之不欲,卞莊子之勇,冉求之藝,文之以禮樂,亦可以為成人矣。”曰:“今之成人者何必然。见利思義,见危授命,久要不忘平生之言,亦可以為成人矣。” (Chapter 14: 13)
(子 路 asks about 成 人 (a perfect man). 子 曰: “With the wisdom of 臧 武 仲, not greedy as 孟 公 绰, courageous as 卞 莊 子, skillful as 冉 求, and well-trained in 禮 樂; he can then be a perfect man.” Confucius says again, “Yet, there is no need for all the above nowadays. Thinks about 義 when seeing profit [could take it or not]; accept challenge when facing dangerous while not forgetting the commitment which he made all his life [during the non-strenuous time]; he can also be a perfect man.”)


孟 氏 使陽肤為士師,問與曾子,曾子曰:“上失其道,民散久矣。如得其情,则哀矜而勿喜。” (Chapter 19: 19)
(孟 氏 appointed 陽 肤 as the judge and asked 曾 子 [about this appointment]. 曾 子 曰: “As the leader was not in accordance to 道, the subjects have been moral less for a long while. If they regain their morality, do not overly joy but keep your great feeling to yourself.”)
Tienzen
Founder
 
Posts: 380
Joined: Wed May 11, 2011 12:10 pm
Location: USA

Re: 易經與論語 ---- Yijing and Confucius the Analects

Postby Tienzen » Thu Apr 03, 2014 4:09 pm

#33


Image
遁。 遁亨。小利貞。

彖曰﹕ “遁亨”,遁而亨也。剛當位而應,與時行也。“小利貞”,浸而長也。 遁之時義大矣哉。

象曰﹕天下有山,遁;君子以遠小人,不惡而嚴。

 初六 遁尾。厲,勿用有攸往。
 象曰﹕“遁尾”之“厲”,不往何災也。

六二 執之用黃牛之革。莫之勝說。
 象曰﹕“執用黃牛”,固志也。

九三 系遁,有疾。厲。畜臣妾。吉。
 象曰﹕“系遁”之“厲”,有疾憊也;“畜臣妾,吉”,不可大事也。

九四 好遁。君子吉,小人否。
 象曰﹕“君子”“好遁”,“小人否”也。

九五 嘉遁。貞吉。
 象曰﹕“嘉遁,貞吉”,以正志也。

上九 肥遁。無不利。
象曰﹕“肥遁,無不利”,無所疑也。

English translation:
Withdrawal: Withdrawal is successful. Small benefit is correct.
The kwa signs:
Withdrawal is successful, in that by withdrawing you get through successfully. Strength is in its proper place and is responsive, acting in accord with the time. Small benefit is correct, in that it gradually grows. The meaning of the time of withdrawal is great indeed.
The image: There are mountains under heaven, which is inaccessible. Righteous people keep a distance from the unrighteous people, being strict without ill will.
The yao signs:
• F6 -- Withdrawing to late (as a tail) is dangerous. Do not go anywhere with this.
The image: With the danger of withdrawing to late, if you do not go anywhere, what trouble will there be?
• 6two -- Fasten this with the hide of a yellow ox; no one can loosen it.
The image: fastening with the hide of a yellow ox means making the will firm.
• 9three -- Entangled in withdrawal, there is affliction and danger, but feeding servants and concubines leads to good results.
The image: The danger of entanglement in withdrawal is that there is affliction and exhaustion. The good results of feeding servants and concubines is not suitable for great works.
• 9four -- Righteous people who withdraw in the right way are fortunate; unrighteous people are not.
The image: Righteous people withdraw well; unrighteous people do not.
• 9five -- Withdraw righteously, correct and auspicious.
The image: Withdraw righteously, correct and auspicious, is so because of right aspiration.
• T9 -- Withdraw unattached is beneficial always.
The image: Withdraw unattached is beneficial always, as there is no suspicion.


卦 德 (virtues of the hexagram): 遁 (withdraw), 遠 小 人 (away from non-moral)
Reflections in 論 語 (Analects):


子 曰:“巧言令色, 鲜矣仁。” (Chapter 1: 3)
(子 曰:Those who speaking with cunningness and with ingratiating manner can hardly be of 仁.)


有 子 曰: 信近于義,言可復也。恭近于禮,遠耻辱也。因不失其親,亦可宗也。 (Chapter 1: 13)
(有 子 曰:If the promise is in accord with 義, that promise can be repeated. If the sincerity is in accord with 禮, he will be far away from shame. He can be a role model if he is respected by his kinsmen.)


樊 遲 問知。子曰:“務民之義,敬鬼神而遠之,可谓知矣。”問仁。子曰:“先難而后獲,可谓仁矣。” (Chapter 6: 19)
(子 曰: 樊 遲 (a student) asks about 知 (wisdom). 子 曰: “doing the 義 (righteous conducts) of everyone, and respect 鬼 (ghost, ancestors) 神 (gods or spirits) but stay off them (not getting involved), this is ‘wise’.” Asking about 仁, 子 曰: “taking (harvesting) only after hard works (not taking from others). This is 仁.”)


曾子有疾,孟敬子問之,曾子言曰:“鸟之将死,其鸣也哀,人之将死,其言也善。君子所贵乎道者三:動容貌,斯遠暴慢矣;正颜色,斯近信矣;出辭氣,斯遠鄙悖矣。笾豆之事,则有司存。” (Chapter 8: 4)
(曾 子 got sick, 孟 敬 子 came visit. 曾 子 曰: “bird cries harshly right before its death. Man will speak true thoughts right before his death. There are three things that 君 子 values; with sincere countenance, he will stay away from violence; with good expression, he will be trusted; with good language, he will not be lowly. For the official rites, they will be taken care by the officials.”)


子 曰:“狂而不直,侗而不愿,倥倥而不信,吾不知之矣。” (Chapter 8: 16)
(子 曰: “arrogant while not honest; ignorant while not admitting; without any ability while not trustworthy; I do not know what to think of such a person.”)


樊遲問仁。子曰:“愛人。”問知。子曰:“知人。”樊遲不達,子曰:“举直错诸枉,能使枉者直。”樊遲推,见子夏曰:“向也吾见于夫子而問知,子曰:举直错诸枉,能使枉者直。何谓也?”子夏曰:“富哉言乎!舜有天下,選于眾,举皋陶,不仁者遠矣。汤有天下,選于眾,举伊尹,不仁者遠矣。” (Chapter 12: 22)
(樊 遲 asks about 仁. 子 曰: “love people.” Asks about 知 (wisdom). 子 曰: “knowing the people.” 樊 遲 does not get it. 子 曰: “Place the upright over the crooked, it will make the crook becomes upright. “ 樊 遲 left and goes to see 子 夏, says: “I just asked Confucius about 知. He said, ‘Place the upright over the crooked, it will make the crook becomes upright.’ What does that mean?” 子 夏 曰: “How great a saying it is! 舜 (a great Emperor) governed the Empire and employed 皋 陶 among many candidates, the not 仁 people all left. 汤 (a great Emperor) governed the Empire and employed 伊 尹 among many candidates, then the not 仁 people all ran away.)


子 曰:“不得中行而與之,必也狂狷乎!狂者進取,狷者有所不為也。” (Chapter 13: 20)
(子 曰: “Cannot find associates who act properly, I can settle with someone who is either 狂 (big head) and 狷 (over scrupulous). The 狂 is aggressive in enterprising, the 狷 will not do anything improper.”)


子 贡 問 曰:“鄉人皆好之,何如?”子曰:“未可也。”“鄉人皆惡之,何如?”子曰:“未可也。不如鄉人之善者好之,其不善者惡之。” (Chapter 13: 23)
(子 贡 asks: “He is liked by all villagers; what do you think of him.” 子 曰: “not good.” Asks: “He is disliked by all villagers; how about that?” 子 曰: “not good. It should be better that all good men in the village like him while all bad persons dislike him.”)


子 曰:“君子易事而難说也。说之不以其道,不说也;及其使人也,器之。小人難事而易说也。说之雖不以道,说之;及其使人也,求備焉。” (Chapter 13: 24)
(子 曰: “It is easy to serve 君 子 but not easy to ‘please’ him. He will not be pleased by improper ways [such as, flattering or bribing]. He employs people only reviewing their capability. It is difficult to serve 小人 but is easy to please him. He will be pleased by any improper way [such as flattering or bribing]. For employing people, he demands perfection.”)


子 曰:“君子泰而不驕,小人驕而不泰。” (Chapter 13: 25)
(子 曰: “君 子 is friendly (serene) without arrogant; 小 人 is not friendly but very arrogant.”)


子 曰:“士而懷居,不足以為士矣。” (Chapter 14: 3)
(子 曰: “A man who is bound in home [not being able to go out the world] cannot be a 士 (learned scholar, often be the official in government).”


颜 渊 問為邦。子曰:“行夏之时,乘殷之辂,服周之冕,樂则韶舞。放鄭聲,遠佞人。鄭聲淫,佞人殆。” (Chapter 15: 10)
(颜 渊 asks about how to govern a country. 子 曰: “Follow the calendar of 夏-dynasty; ride the carriage of 殷-dynasty, wear the ceremonial hat of 周-dynasty. For the music, use only the 韶-music, and banish the music of 鄭-people. And, stay away from people who excels in flattering. The 鄭-music is lusty and the flattering person is dangerous.”)


子 曰:“群居终日,言不及義,好行小慧,難矣哉!” (Chapter 15: 16)
(子 曰: “For a group people, they who indulge themselves with petty cleverness all day long without talking anything about 義 (righteous things) will have difficult time ahead.”)









#34

Image
大壯。利貞。

彖曰﹕大壯,大者壯也。剛以動,故壯。“大壯,利貞”,大者正也,正大,而天地之 情可見矣。

象曰﹕雷在天上,大壯;君子以非禮弗履。

 初九 壯于趾。征凶。有孚。
 象曰﹕“壯于趾”,其“孚”窮也。

九二 貞吉。
 象曰﹕“九二貞吉”,以中也。

九三 小人用壯,君子用罔。貞厲。羝羊觸藩,羸其角。
 象曰﹕“小人用壯”,“君子”罔也。

九四 貞吉,悔亡。藩決不羸,壯于大輿之 復。
 象曰﹕“藩決不羸”,尚往也。

六五 喪羊于易。無悔。
 象曰﹕“喪羊于易”,位不當也。

上六 羝羊觸藩,不能退,不能遂。無攸利; 艱則吉。
象曰﹕“不能退,不能遂”,不詳也;“艱則吉”,咎不長也。

English translation:
Strong (power): The strong is beneficial if correct.
The kwa signs:
The strong means that the great are powerful. Firm and active, they are therefore strong (powerful). "The strong is beneficial if correct" means that the great should be upright. With correct greatness, the conditions of heaven and earth can be seen.
The image: Thunder is up in the sky, with great power. Righteous people do not do what is improper.
The yao signs:
• F9 -- With power in the feet, an expedition bodes ill, having certainty.
The image: With power in the feet, that certainty comes to an impasse.
• 9two -- Correctness is auspicious.
The image: For the second yang, correctness is auspicious because of balance.
• 9three -- Unrighteous people use power: superior people use nothingness, chaste in danger. When a ram butts a fence, it gets its horns stuck.
The image: Unrighteous people use power; superior people will not.
• 9four -- Being correct leads to good results; regret vanishes. Fences opened up, one does not get exhausted. Power is in the axle of a great vehicle.
The image: Fences opened up, one does not get exhausted -- it is okay to go.
• 6five -- Losing the ram at good time, there is no regret.
The image: Losing the ram at easy time, something must not be done right.
• T6 -- The ram butting the fence cannot retreat, cannot go ahead. There is no benefit. Work hard and there will be good results.
The image: Inability to retreat or go ahead is due to carelessness. Work hard and there will be good results, because the problem will not last forever.


卦 德 (virtues of the hexagram): 大 壯 (strong), 正 禮 (following the rule)
Reflections in 論 語 (Analects):


子 曰:“放于利而行,多怨。” (Chapter 4: 12)
(子 曰: if one acts only about the ‘interest’ (profit), he will be greatly disliked.)


子 贡 曰:“我不欲人之加诸我也,吾亦欲无加诸人。”子曰:“赐也,非尔所及也。” (Chapter 5: 13)
(子 贡 said, “I do not want someone treat me in such a way, then, I will not treat anyone in such a way neither.” 子 曰: “子 贡, it is beyond your ability to do such a promise.”)


子 曰:“巧言令色,足恭, 左 丘 明 耻之, 丘 亦耻之。匿怨而友其人,左丘明耻之,丘亦耻之。” (Chapter 5: 26)
(子 曰: cunning speaking, flattering manner and showing great sincerity, Mr. 左 丘 明 is ashamed about it, and so do I. Concealing the unhappy and bad feeling while pertaining to be friendly to a person, 左 丘 明 is ashamed of it, and so do I.)


子 游 為武城宰。子曰:“汝得人焉尔乎?”曰:“有澹台明灭者,行不由径,非公事,未嘗至于偃之室也。” (Chapter 6: 11)
(子 游 as the chieftain of 武 城 (a city). 子 曰: “Do you find any good subordinate officer?” Answer: “there is 澹 台 明 灭 who never takes short-cut on business and does not come see me (on flattering) except on official businesses.)


子 曰:“知者樂水,仁者樂山;知者動,仁者静;知者樂,仁者壽。” (Chapter 6: 20)
(子 曰: “Wiseman enjoys the water (lakes or oceans), 仁-man enjoys mountain. Wiseman is active. The 仁-man is in tranquility. Wiseman is happy. 仁-man has longevity.)


颜渊問仁。子曰:“克己復禮為仁。一日克己復禮,天下歸仁焉。為仁由己,而由人乎哉?”颜渊曰:“请問其目。”子曰:“非禮勿视,非禮勿聽,非禮勿言,非禮勿動。”颜渊曰:“回雖不敏,请事斯语矣。” (Chapter 12: 1)
(颜 渊 asks about 仁. 子 曰: “When everyone return the observance of 禮, there will be 仁. When one person can return to 禮 for only one day, the whole world will come back to 仁. 仁 comes from the individual, not from others. 颜 渊 曰: “Can I ask a list [about the 禮]? 子 曰: “Don’t look unless it is in accordance with 禮; not listen outside of 禮, not speak beyond 禮, not act if not permitted by 禮.” 颜 渊 曰: “Though I am not smart, I will follow your sayings.”)


子曰:“知及之,仁不能守之,雖得之,必失之。知及之,仁能守之,不莊以莅之,则民不敬。知及之,仁能守之,莊以莅之,動之不以禮, 未善也。” (Chapter 15: 32)
(子 曰: “You are qualify to get [the politic position] but not 仁 enough to keep, then though you got it, will still lose it. You got it and 仁 enough to keep but not govern the people with dignity, people will not respect you. You got it, 仁 enough to keep and treated people with dignity but govern them not in accord to 禮, it is still not good.”)
Tienzen
Founder
 
Posts: 380
Joined: Wed May 11, 2011 12:10 pm
Location: USA

Re: 易經與論語 ---- Yijing and Confucius the Analects

Postby Tienzen » Thu Apr 03, 2014 4:10 pm

#35


Image
晉。康侯用錫馬蕃庶,晝日三接。

彖曰﹕ 晉,進也。明出地上,順而麗乎大明,柔進而上行,是以“康侯”用“錫馬蕃 庶,晝日三接”也。

象曰﹕明出地上,晉;君子以自昭明德。

 初六 晉如摧如。貞吉。罔孚裕。無咎。
 象曰﹕“晉如摧如”,獨行正也;“裕,無咎”,未受命也。

六二 晉如愁如。貞吉。受茲介福,于其王母。
 象曰﹕“受茲介福”,以中正也。

六三 眾允。悔亡。
 象曰﹕“眾允”之志,上行也。

九四 晉如鼠 鼠。貞厲。
 象曰﹕“鼠 鼠,貞厲”,位不當也。

六五 悔亡,失得勿恤。往吉,無不利。
 象曰﹕“失得勿恤”,往有慶也。

上九 晉其角,維用伐邑。厲; 吉; 無咎; 貞吝。
象曰﹕“維用伐邑”,道未光也。

English translation:
Paying visit (Advancing): Paying visit, a securely established lord is presented with horses in abundance and grants audience three times a day.
The kwa signs:
Paying visit is advancing. Making the lowly self known, following the right way to making self known with flexibility in order to move upward; therefore a securely established lord is presented with horses in abundance and grants audience three times a day.
The image: Light emerges over the ground, advancing. Righteous people illumine the quality of enlightenment by themselves.
The yao signs:
• F6 -- Advancing, impeded, it bodes well to be correct. If there is no trust, be easygoing, and there will be no blame.
The image: Advancing, impeded, one carries out what is right alone. Being easygoing, without blame, not yet being accepted.
• 6two -- Advancing, grieving, it is good to be correct. One receives this great blessing from one's grandmother.
The image: One receives this great blessing because of balance and rectitude.
• 6three -- The group approves; regret vanishes.
The image: The group approves; ready to progress upward.
• 9four -- Advancing like a squirrel is dangerous even if determined.
The image: Advancing like a squirrel is dangerous even if determined, because the way is not appropriate.
• 6five -- Regret vanishes. Do not worry about loss of gains. To go leads to good results, beneficial all around.
The image: Do not worry about loss of gains. If you go, there will be joy.
• T9 -- Advancing the horns; this requires conquering one's domain. Hard work leads to good results, without blame; but even though correct, one is humiliated.
The image: This requires conquering one's domain, because the way is not yet developed.


卦 德 (virtues of the hexagram): 晉 (advancing), 自 明 德 (expressing oneself)
Reflections in 論 語 (Analects):


子 曰:“孟之反不伐。奔而殿,将入門,策其馬,曰:’非敢后也,馬不進也。’” (Chapter 6: 12)
(子 曰: “孟 之 反 (a famous person) does not brag (to be a better horseman). He always stay in rear of a pack. When going into the final post (gate of a competition), he will goad his horse and says ‘not stay behind intentionally, it is that the horse refuses to move forward.”)


互鄉難與言,童子见,門人惑。子曰:“與其進也,不與其退也。唯何甚。人潔己以進,與其潔也,不保其往也。” (Chapter 7: 27)
(Confucius refused of seeing 互 鄉 (a famous person) while receiving a kid. His students are confused on this. 子 曰: “when we associate with one, we cannot disassociate with him after he is gone. Why is this? People comes in with clean reputation, but it will not guarantee his past records (which we do not know).)


子 曰:“如有周公之才之美,使驕且吝,其余不足觀也已。” (Chapter 8: 11)
(子 曰: “if one has the talent as great as 周 公 (a great Duke) but is arrogant and stingy, his other qualities are of no-value.”)


子 曰:“譬如為山,未成一篑,止,吾止也。譬如平地,雖覆一篑,進,吾往也。” (Chapter 9: 18)
(子 曰: “For building a big mountain, I will stop after only labored the first basket if I must stop. [Note: as the mountain making is a giant project.] For leveling the ground, I will not stop although placed only one basket dirt [as this is a job accomplishable].”)


子谓 颜 渊 曰:“惜乎!吾见其進也,未见其止也。” (Chapter 9: 20)
(Confucius talks about 颜 渊 (a student), saying, “how sorrowful, I saw him progressing, not fulfillment [as 颜 渊 died young].”)


子 曰:“先進于禮樂,野人也。后進于禮樂,君子也。如用之,则吾從先進。” (Chapter 11: 1)
(子 曰: “The earlier 禮 樂 were from people not totally civilized. The later 禮 樂 were produced by 君 子. For preference, I will use the earlier one.)


子路問:“聞斯行诸?”子曰:“有父兄在,如之何聞斯行之?”冉有問:“聞斯行诸?”子曰:“聞斯行之。”公西華曰:“由也問聞斯行诸,子曰有父兄在。求也問聞斯行诸,子曰聞斯行之。赤也惑,敢問。”子曰:“求也退,故進之;由也兼人,故退之。” (Chapter 11: 20)
(子 路 asks: “Should one put into action for what one just heard?” Confucius answers: “As your parents and elder brothers are still alive, how can you do that?” 冉 有 asks the same question. 子 曰: “yes, go ahead.” 公 西 華 曰: “They two asked the same question, yet get different answers. I am confused. Can I ask why?” 子 曰: “冉 有 is timid, so I encourage him. 子 路 is very hyper [as having energy of two persons], so I discourage him.”)


子 曰:“君子耻其言而過其行。” (Chapter 14: 29)
(子 曰: “君 子 is ashamed of that his claim is more than he can fulfill.”)


子路問君子。子曰:“修己以敬。”曰:“如斯而已乎?”曰:“修己以安人。”曰:“如斯而已乎?”曰:“修己以安百姓。修己以安百姓,堯舜其猶病诸?” (Chapter 14: 44)
(子 路 asks about 君 子. 子 曰: “With introspection to gain sincerity.” Asks: “Is that it?” Answers: “With introspection to bring peace to others.” Asks: “Is that all?” Answers: “With introspection to bring good life to all people. Even 堯-Emperor and 舜-Emperor could not reach this.”)








#36

Image
明夷。利艱貞。

彖曰﹕明入地中,明夷。內文明而外柔順,以蒙大難,文王以之。“利艱貞”,晦其 明也,內難而能正其志,箕子以之。

象曰﹕明入地中,明夷;君子以蒞眾,用晦而明。

 初九 明夷于飛,垂其【左】翼。君子于行,三日不食。有攸往,主人有言。
(高亨《周易大傳今注》﹕“漢帛書《周易》有左字。”李鏡池《周易通義》﹕“爻辭前四句是一首歌。”依此亦應有“左”字。)
 象曰﹕“君子于行”,義“不食”也。

六二 明夷,夷于左股,用拯馬壯。吉。
 象曰﹕“六二”之“吉”,順以則也。

九三 明夷于南狩,得其大首。不可疾貞。
 象曰﹕“南狩”之志,乃大得也。

六四 入于左腹,獲明夷之心于出門庭。
 象曰﹕“入于左腹”,獲心意也。

六五 箕子之明夷。利貞。
 象曰﹕“箕子”之“貞”,明不可息也。

上六 不明, 晦。初登于天,後入于地。
象曰﹕“初登于天”,照四國也;“後入于地”,失則也。

English translation:
Enlightened obscured: When enlightened is obscured, it is beneficial to be upright in difficulty.
The kwa signs:
Enlightened is concealed (as the historical King Wan). Inwardly civilized, outwardly pliable, one thus ready suffers great difficulties. It is beneficial to be upright in difficulty, in the sense of obscuring the enlightened. Be able to make your aims upright in spite of internal difficulties.
The image: Enlightened is obscured. In dealing with the masses, true leaders act unobtrusively while in fact being illumined.
The yao signs:
• F9 -- When enlightened concealing in flight, letting the wings droop, superior people on a journey, not eating for three days, have a place to go. The master (the enlightened) has something to say.
The image: When superior people are on a journey (for a great propose), they have no time to eat.
• 6two -- Enlightened concealed, injured in the left leg, going to the rescue, it is lucky if the horse is strong.
The image: The luck of the second yin is in model obedience.
• 9three -- Enlightened concealed, hunting in the south, catching the big chief, hasty correction (about the people's habit) will not do.
The image: The aim of hunting in the south is a big catch.
• 6four -- Entering the left belly, finding (the intention of) the heart of enlightened in concealment (king Wan) as (easy as) going out of the house.
The image: Entering the left belly is finding the heart's intent.
• 6five -- The concealment of enlightened on the part of a just scion of an evil ruling house is beneficial and upright.
• T6 -- In the darkness of ignorance, first ascending to heaven, later going underground.
The image: First ascending to heaven is lighting up the nations; later going underground is losing guidance.


卦 德 (virtues of the hexagram): 明 夷 (enlightenment), 晦 明 (reveal)
Reflections in 論 語 (Analects):


子 曰: 不患人之不己知,患不知人也。 (Chapter 1: 16)
(子 曰: Don’t worry about not being known by others (about your greatness), but do worry about your inability of seeing the greatness of other people.)


子 曰 :由,诲汝知之乎!知之為知之,不知為不知,是知也。 (Chapter 2: 17)
(子 曰: 由 (a student), (I will) teach you about ‘what is knowledge’. The things which you know that you know are knowledge. The things which you know that you do not know are also knowledge. Both are knowledge.)


子 曰:“贤哉回也!一箪食,一瓢飲,在陋巷,人不堪其憂,回也不改其樂。贤在回也!” (Chapter 6: 8)
(子 曰: such a 贤 (person with great virtue) as 回 (a student) he is. With one small bowl of food, one ladle of drink, and very happy while living in the ghetto where is intolerable for most people. Such a 贤 as 回 he is.)


子 曰: “泰 伯, 其可谓至德也已矣。三以天下讓,民无得而稱焉。” (Chapter 8: 1)
(子 曰: “泰 伯 surely had the highest 德 (good virtue), as he gave away the throne of the Empire three times while the subjects cannot critic him.”)


子 张 問明。子曰:“浸润之谮,肤受之诉,不行焉,可谓明也已矣。浸润之谮,肤受之诉,不行焉,可谓遠也已矣。” (Chapter 12: 6)
(子 张 asks about 明 (mental perspicacity). 子 曰: “Cannot be upset by the slanders and assiduously complaints; it is 明. In fact, it is seeing far [far beyond the superficial attacks].


子 曰:“不患人之不己知,患其不能也。” (Chapter 14: 32)
(子 曰: “Do not worry about that you are not known. Do worry about that you have nothing to get fame about.”)


子 曰:“人能弘道,非道弘人。” (Chapter 15: 29)
(子 曰: “Man can spread the power of 道; 道 itself will not make more people know about 道.”)


孔 子 曰:“君子有九思:视思明,聽思聪,色思温,貌思恭,言思忠,事思敬,疑思問,忿思難,见得思義。” (Chapter 16: 10)
(孔 子 曰: “君 子 must excel in 9 tasks: seeing, no fuzziness; listening, no missed words or meanings; expression, being cordial; posture, having discipline; speaking, being trustworthy; doing works, being sincere, doubting, asking; upsetting, thinking the consequence [if taking a violent action]; seeing gain or profit, thinking the 義 [the righteousness].”)
Tienzen
Founder
 
Posts: 380
Joined: Wed May 11, 2011 12:10 pm
Location: USA

Re: 易經與論語 ---- Yijing and Confucius the Analects

Postby Tienzen » Thu Apr 03, 2014 4:11 pm

#37


Image
家人。利女貞。

彖曰﹕家人,女正位乎內,男正位乎外。男女正,天地之大義也。家人有嚴君焉,父 母之謂也。父父,子子,兄兄,弟弟,夫夫,婦婦,而家道正。正家,而天下定矣。

象曰﹕風自火出,家人;君子以言有物而行有恆。

 初九 閑有家。悔亡。
 象曰﹕“閑有家”,志未變也。

六二 無攸遂,在中饋。貞吉。
 象曰﹕“六二”之“吉”,順以巽也。

九三 家人 高 高。悔; 厲; 吉。婦子嘻嘻。終吝。
 象曰﹕“家人 高 高”,未失也;“婦子嘻嘻”,失家節也。

六四 富家。大吉。
 象曰﹕“富家,大吉”,順在位也。

九五 王假有家,勿恤。吉。
 象曰﹕“王假有家”,交相愛也。

上九 有孚, 威如。終吉。
象曰﹕“威如”之“吉”,反身之謂也。


English translation:
Family: Family, it is beneficial for the women to be chaste.
In family, the woman's proper position is at home, the man's proper place is outside. For men and women to be in their proper positions is universally important. The people in the home have a strict order, which is the father and mother. When a parent behaves like a parent, a child like a child, an elder like an elder, a youth like a youth, a husband like a husband, and a wife like a wife, then the conduct of the household is correct. Make the home correct, and the country will be stable.
The image: Wind emerges from fire, as members of a family. Righteous people are factual in speech, consistent in action.
The yao signs:
• F9 -- Guarding the home, regret vanishes.
The image: Guarding the home, the aim does not change.
• 6two -- Not concentrating on anything but household duties, it bodes well to be chaste.
The image: What bodes well in the second yin is docile obedience.
• 9three -- When people in the home are strict, conscientious diligence leads to good results. When the women and children are frivolous, it will end in humiliation.
The image: It is not a problem for the people in the home to be strict. When the women and children are frivolous, the order of the household is lost.
• 6four -- A rich home is very fortunate.
The image: A rich home is very fortunate, docility is at home.
• 9five -- The king has a great home. Do not worry; it is auspicious.
The image: The king has a great home, with communication and mutual love.
• T9 -- There is truthfulness, which is impressive. The end is auspicious.
The image: What is auspicious about his impressiveness is that it reflects from himself.


卦 德 (virtues of the hexagram): 家 人 (family), 位 正 (with proper place)
Reflections in 論 語 (Analects):


子 曰:“参乎,吾道一以贯之。”曾子曰:“唯。”子出,門人問曰:“何谓也?”曾子曰:“夫子之道,忠恕而已矣。” (Chapter 4: 15)
(子 曰: 参 (a student), my teaching is a unified system. 参 says, “Yes”. Confucius went out, and other students ask, “What is it all about?” 参 says, “teacher’s teaching is only about 忠 (loyal to others) and 恕 (tolerant to others).)


或 曰:“雍也仁而不佞。”子曰:“焉用佞。御人以口给,屡憎于人,不知其仁。焉用佞?” (Chapter 5: 5)
(Someone said: 雍 (a student) is 仁 without being flattering. 子 曰: why flattering? Flattering will not viewed as 仁 but often despised by others. Why flattering?)


子 曰:“孰谓微生高直?或乞醢焉,乞诸其鄰而與之。” (Chapter 5: 25)
(子 曰: someone said that 微 生 高 is sincere. Someone beg some vinegar from him. He went begging from the neighbor, then gave it to the beggar.)


仲 弓 問仁。子曰:“出門如见大賓,使民如承大祭,己所不欲,勿施于人,在邦无怨,在家无怨。”仲弓曰:“雍雖不敏,请事斯语矣。” (Chapter 12: 2)
(仲 弓 asks about 仁. 子 曰: “In public, you should behave as though you are entertaining a very important guest. When summon person’s service [labor], you should regard it as an important issue as the State Ceremony. Do not impose anything to others if you do not want it yourself. Then, there is no grievance in the country and no complain at home.” 仲 弓 曰: “Though, I am not smart, I will follow your sayings.”)


子张問:“士何如,斯可谓之達矣。”子曰:“何哉,尔所谓達者?”子张對曰:“在邦必聞,在家必聞。”子曰:“是聞也,非達也。夫達也者,质直而好義,察言而觀色,虑以下人。在邦必達,在家必達。夫聞也者,色取仁而行違,居之不疑,在邦必聞,在家必聞。” (Chapter 12: 20)
(子 张 asks: “What is the standard for a 士 (a learning person) to be 達 (arrived at the destination or graduated)?” 子 曰: “What is the 達 in your definition?” 子 张 answers: “He is known in a State or in a 家 (a noble family).” 子 曰: “It is fame, not 達. For 達, it is about upright by nature and acting with 義 (righteousness), and reflecting other’s words and expressions with humbleness. Then, he will be 達, both at the 邦 (State) and 家. For fame, when he shows his 仁 without the deeds, he can still have fame everywhere.”)


子 路 問事君,子曰:“勿欺也,而犯之。” (Chapter 14: 23)
(子 路 asks about how to serve the King. 子 曰: “Do not tell him lies. Then, you can advise [even with some harsh words] him.”)


季氏将伐颛臾,冉有季路见于孔子曰:“季氏将有事于颛臾。”孔子曰:“求,无乃尔是過與?夫颛臾,昔者先王以為东蒙主,且在邦域之中矣,是社稷之臣也,何以伐為?”冉有曰:“夫子欲之,吾二臣者,皆不欲也。”孔子曰:“求,周任有言曰:陈力就列,不能者止。危而不持,颠而不扶,则将焉用彼相矣。且尔言過矣。虎兕出于柙,龟玉毁于椟中,是谁之過與?”冉有曰:“今夫颛臾,固而近于费,今不取,后世必為子孫憂。”孔子曰:“求,君子疾夫舍曰欲之,而必為之辭。丘也,聞有国有家者,不患寡而患不均,不患贫而患不安,盖均无贫,和无寡,安无倾。夫如是,故遠人不服,则修文德以来之。既来之,则安之。今由與求也,相夫子,遠人不服而不能来也,邦分崩离析而不能守也,而谋動干戈于邦内,吾恐季孫之憂,不在颛臾,而在萧墙之内也。” (Chapter 16: 1)
(季 氏 is about ready to announce a war against 颛 臾. 冉 有 and 季 路 (two students) go to see Confucius and say: “季 氏 is ready to attack 颛 臾”. 孔 子 曰: “冉 有, isn’t this your fault? As 颛 臾, he was appointed as the keeper of 东 蒙 (a place for sacrificial rites), and it is inside of the State. Furthermore, he is the important official in the State. What is the reason to attach him?” 冉 有 曰: “季 氏 wants to attack while both of us (the subordinates) do not want to do.” 孔 子 曰: “冉 有, 周 任 had said, ‘Able to do the job, take the position; if not, resign. Not giving a hand at danger, not catching when he is ready to fall, why is your assistance needed?’ Thus, your excuse is wrong. Whose fault is it when the tiger got out of cage and the precious jade was broken in it casket?” 冉 有 曰: “颛 臾 is now strong and near the place of 费. If not take it now, it will be trouble for the future generations [of 季 氏]. 孔 子 曰: “冉 有, 君 子 is shamed of the one who does not tell his true intention [such as you just did]. I have heard that the one leads a 国 (big State) or a 家 (small territory) should not worry about being small [in population] but about being not fair; not worry about being poor but about being instability. When fair [evenly distribution of wealth], there is no poorliness. In peace, there is no problem of being with small population. When stable, there is no turmoil. When people far away is not submissive, then improve your 文 (culture) and 德 (moral virtues) to attract them. When they come, give them security. Now, both of you assist 季 氏, and the people far away is not submissive while has turmoil internally, and plan to fight a war within the country. I think that the trouble of 季 氏 is not about 颛 臾 but is inside of his own palace.”)


子 曰:“惡紫之奪朱也,惡鄭聲之亂雅樂也,惡利口之覆家邦者。” (Chapter 17: 18)
(子 曰: “Detesting the purple over shadow the red, detesting the 鄭-music over take the 雅-music, detesting the clever talkers who ruin the countries.”)


柳 下 惠 為士師,三黜,人曰:“子未可以去乎?”曰:“直道而事人,焉往而不三黜;枉道而事人,何必去父母之邦。” (Chapter 18: 2)
(柳 下 惠 was dismissed three time from the job of a judge. Someone said, “It is the time for him to leave, isn’t it?” Confucius says: “Being an impartial judge, he could be dismissed three times anywhere; being a biased judge, why should he go away from his home country [as he would not be dismissed]?”)








#38

Image
睽。小事吉。

彖曰﹕睽,火動而上,澤動而下。二女同居,其志不同行。說而麗乎明,柔進而上行,得中而應乎剛,是以“小事吉”。天地睽而其事同也,男女睽而其志通也,萬物睽而 其事類也。睽之時用大矣哉。

象曰﹕上火下澤,睽;君子以同而異。

 初九 悔亡。喪馬,勿逐自復。見惡人。無咎。
 象曰﹕“見惡人”,以闢“咎”也。

九二 遇主于巷。無咎。
 象曰﹕“遇主于巷”,未失道也。

六三 見輿曳,其牛掣,其人天且劓。無初有終。
 象曰﹕“見輿曳”,位不當也;“無初有終”,遇剛也。

九四 睽孤,遇元夫,交孚。厲; 無咎。
 象曰﹕“交孚”“無咎”,志行也。

六五 悔亡。厥宗噬膚, 往何咎?
 象曰﹕“厥宗噬膚”,往有慶也。

上九 睽孤。見豕負涂,載鬼一車,先張之弧,後說之弧。匪寇, 婚媾。往,遇雨 則吉。
象曰﹕“遇雨”之“吉”,群疑亡也。


English translation:
Opposition: Opposition; a small matter will turn out all right.
The kwa signs:
Opposition -- when fire moves, it goes upward; when water moves, it goes downward; two women live together, but their aims are not the same. (However, there are three virtues for being opposite) joyfully cleaving to mutual understanding, flexibility goes forward and moves upward, attains balance and responds to firmness. Therefore a small matter will turn out all right. Heaven and earth are opposite, but their goal is the same; man and woman are opposite, but their aim is in common; myriad beings are disparate, but their affairs are of a kind. The timely use of opposition is great indeed.
The image: Above is fire, below is a lake -- opposite. Righteous people are all different yet value the same virtues.
The yao signs:
• F9 -- Regret vanishes. Having lost the horse, do not chase it -- it will come back by itself. Seeing evil people, there is no blame.
The image: Seeing evil people, one avoids, then no blame.
• 9two -- Meeting the ruler in an alley, there is no blame.
The image: Meeting the ruler in an alley does not deviate from the right way.
• 6three -- Having the vehicle dragged back, the ox halted, the person is punished by heaven. There is difficulty at the beginning, but okay at end.
The image: Having the vehicle dragged back means being at the wrong place. Having a good end without a good beginning means encountering firmness.
• 9four -- The solitude of opposition. Meeting good people, associate sincerely, work hard, and there will be no blame.
The image: Associate sincerely, and there will be no blame, for the aim will be carried out.
• 6five -- Regret vanishes. With the ally in close cooperation, what is wrong with proceeding?
The image: With the ally in close cooperation, to proceed will result in celebration.
• T9 -- Isolated in opposition, seeing a pig covered with mire, a wagon load of devils, first drawing a bow, later putting the bow down, not enemies but partners, going on, encountering rain, then there is good fortune.
The image: The good fortune of encountering rain is that doubts disappear.


卦 德 (virtues of the hexagram): 睽 (opposition), 異 而 同 (compromise)
Reflections in 論 語 (Analects):


子禽問于子贡曰:“夫子至于是邦也,必聞其政。求之與?抑與之與?”子贡曰:“夫子温良恭儉讓以得之。夫子求之也,其诸異乎人之求之與?” (Chapter 1: 10)
(子 禽 asking 子 贡, saying: Confucius went to a state (country) and always being briefed by the ruler. Is it demanded by him (Confucius)? Or, is his advice seeking by the ruler? 子贡曰: he gets because of his virtues; 温 (cordial), 良 (kindness), 恭 (sincerity), 儉 (frugal), and 讓 (humbleness). His seeking is different from other’s).


子 曰: 君子周而不比,小人比而不周。 (Chapter 2: 14)
(子 曰: 君 子 gets along with everyone while not forming small circles. 小 人 does the opposite.)


子 曰: 攻乎異端,斯害也已。 (Chapter 2: 16)
(子 曰: addressing an issue from a wrong beginning, it will get harmful results.)


子 曰:“三人行,必有我師焉,择其善者而從之,其不善者而改之。” (Chapter 7: 21)
(子 曰: “any thee person on street, there will be a teacher for me. I follow their good points. I avoid their bad points.”)


子 张 問崇德辨惑。子曰:“主忠信,徙義,崇德也。愛之欲其生,惡之欲其死。既欲其生,又欲其死,是惑也。诚不以富,以祗以異。” (Chapter 12: 10)
(子 张 asks about ‘how to uphold 德’ and ‘how to resolve 惑 (confusion, especially in giving out judgments)’. 子 曰: “For upholding 德 (high virtues), uphold 忠 (loyal to yourself and to others) 信 (be trustworthy), and always follow the 義 (righteous). For 惑 (confusion or indecisiveness), it is caused by having two contradicting feelings of loving and hating at the same time. The book of Poem says, “If not for getting rich, why draw such attentions with far-out acts? [That is, knowing the true intention, there will be no 惑.]”)


葉 公 语孔子曰:“吾党有直躬者,其父攘羊,而子证之。”孔子曰:“吾党之直者異于是,父為子隐,子為父隐,直在其中矣。” (Chapter 13: 17)
(葉 公 (a Duke) talks to Confucius, says: “In my village, there is one upright man who testified against his father for stolen a sheep.” 孔 子 曰: “In my village, the uprightness is different. The father will cover up for son and vise-verse, and the uprightness is then in this.”)


子 曰:“君子和而不同,小人同而不和。” (Chapter 13: 22)
(子 曰: “君 子 agrees in issues without being a buddy; 小 人 acts as buddy but disagrees in many issues.”)
Tienzen
Founder
 
Posts: 380
Joined: Wed May 11, 2011 12:10 pm
Location: USA

Re: 易經與論語 ---- Yijing and Confucius the Analects

Postby Tienzen » Thu Apr 03, 2014 4:12 pm

#39


Image
蹇。 蹇利西南,不利東北。利見大人,貞吉。

彖曰﹕ 蹇,難也,險在前也。見險而能止,知矣哉。“蹇,利西南”,往得中也。“不利東北”,其道窮也 。“利見大人”,往有功也。當位“貞吉”,以正邦也。 蹇之時用大矣哉。

象曰﹕山上有水,蹇;君子以反身修德。

 初六 往蹇。來譽。
 象曰﹕“往蹇來譽”,宜待也。

六二 王臣蹇蹇。匪躬之故。
 象曰﹕“王臣蹇蹇”,終無尤也。

九三 往蹇。來反。
 象曰﹕“往蹇來反”,內喜之也。

九四 往蹇。來連。
 象曰﹕“往蹇來連”,當位實也。

九五 大蹇。朋來。
 象曰﹕“大蹇朋來”,以中節也。

上六 往蹇來碩。吉。利見大人。
象曰﹕“往蹇來碩”,志在內也;“利見大人”,以從貴也。


English translation:
Trouble: When in trouble, it is beneficial to go southwest; it is not beneficial to go northeast. It is beneficial to see a great person. Correctness leads to good results.
The kwa signs:
Trouble is difficulty; danger lies ahead. Being able to stop on seeing danger is knowledge. In trouble, it is beneficial to go southwest, in the sense of achieving balance; it is not beneficial to go northeast, for that path comes to and end. It is beneficial to see a great person, in that there is merit in going. Correctness in the right place leads to good results, whereby it is possible to rectify the country. Timely action in trouble is great indeed.
The image: Water on a mountain -- trouble. Righteous people examine themselves to cultivate virtue.
The yao signs:
• F6 -- Going means trouble; coming is praised.
The image: Going means trouble; coming is praised. It is best to wait.
• 6two -- King and minister recognize trouble as trouble, not for personal reasons.
The image: King and minister recognize trouble as trouble, so in the end there is no regret.
• 9three -- Going means trouble; come back.
The image: Going means trouble; come back, and those inside will rejoice at this.
• 6four -- Going means trouble; coming back brings company.
The image: Going means trouble, coming back brings company; one's position is solidified.
• 9five -- In great trouble, companions come.
The image: In great trouble, companions come, because of balance and moderation.
• T6 -- Going means trouble; coming means great good fortune. It is beneficial to see a great person.
The image: Going means trouble; coming means great good fortune. The aim is within. It is beneficial to see a great person, by following what is valuable.


卦 德 (virtues of the hexagram): 蹇 (in trouble), 反 身 修 德 (improving internal virtues)
Reflections in 論 語 (Analects):


子 曰:“中庸之為德也,其至矣乎!民鲜久矣。” (Chapter 6: 26)
(子 曰: “中 (be at center) and 庸 (common, not complicated) are already the top of 德 (good virtue), but no one is able to reach it (this 德) for the longest time.)


子 曰:“甚矣,吾衰也久矣!吾不復夢见周公。” (Chapter 7: 5)
(子 曰: “Worst enough! I have been weak and old for a long time now. I no longer dream about 周 公.)


子 曰:“學如不及,猶恐失之。” (Chapter 8: 17)
(子 曰: “lagging behind in learning while worrying about losing in competition.”)


子 曰:“譬如為山,未成一篑,止,吾止也。譬如平地,雖覆一篑,進,吾往也。” (Chapter 9: 18)
(子 曰: “For building a big mountain, I will stop after only labored the first basket if I must stop. [Note: as the mountain making is a giant project.] For leveling the ground, I will not stop although placed only one basket dirt [as this is a job accomplishable].”)


子谓 颜 渊 曰:“惜乎!吾见其進也,未见其止也。” (Chapter 9: 20)
(Confucius talks about 颜 渊 (a student), saying, “how sorrowful, I saw him progressing, not fulfillment [as 颜 渊 died young].”)


季子然問:“仲由、冉求,可谓大臣與?”子曰:“吾以子為異之問,曾由與求之問。所谓大臣者,以道事君,不可则止。今由與求也,可谓具臣矣。”曰:“然则從之者與?”子曰:“弑父與君,亦不從也。” (Chapter 11: 22)
(季 子 然 asks: “仲 由 and 冉 求, Can they be high officials?” 子 曰: “I never expected this question from you, about 仲 由 and 冉 求. For a high official, he serve the King with 道 (the Heavenly laws). If he cannot do this, he resigns. Thus, both of them are high officials. Asking, “Will they then be obedient to the King?” 子 曰: “no, they will not obey the order for patricide or regicide.”)


司 馬 牛 問君子。子曰:“君子不憂不懼。”曰:“不憂不懼,斯谓之君子已乎?”子曰:“内省不疚,夫何憂何懼?” (Chapter 12: 4)
(司 馬 牛 asks about 君 子. 子 曰: “君 子 is free from worries and fears.” Asking, “No worry or fear, is that it all about being a 君 子/”子 曰: “after a total self-reflection (introspection) without any reproach, where can any worry and fear come from?”)


子 曰:“志士仁人,无求生以害仁,有殺身以成仁。” (Chapter 15: 8)
(子 曰: “For 志 士 (learned scholar) and 仁-man, they will not abandon 仁 for saving their lives but will give up their lives in order to preserve the 仁.”)


季氏将伐颛臾,冉有季路见于孔子曰:“季氏将有事于颛臾。”孔子曰:“求,无乃尔是過與?夫颛臾,昔者先王以為东蒙主,且在邦域之中矣,是社稷之臣也,何以伐為?”冉有曰:“夫子欲之,吾二臣者,皆不欲也。”孔子曰:“求,周任有言曰:陈力就列,不能者止。危而不持,颠而不扶,则将焉用彼相矣。且尔言過矣。虎兕出于柙,龟玉毁于椟中,是谁之過與?”冉有曰:“今夫颛臾,固而近于费,今不取,后世必為子孫憂。”孔子曰:“求,君子疾夫舍曰欲之,而必為之辭。丘也,聞有国有家者,不患寡而患不均,不患贫而患不安,盖均无贫,和无寡,安无倾。夫如是,故遠人不服,则修文德以来之。既来之,则安之。今由與求也,相夫子,遠人不服而不能来也,邦分崩离析而不能守也,而谋動干戈于邦内,吾恐季孫之憂,不在颛臾,而在萧墙之内也。” (Chapter 16: 1)
(季 氏 is about ready to announce a war against 颛 臾. 冉 有 and 季 路 (two students) go to see Confucius and say: “季 氏 is ready to attack 颛 臾”. 孔 子 曰: “冉 有, isn’t this your fault? As 颛 臾, he was appointed as the keeper of 东 蒙 (a place for sacrificial rites), and it is inside of the State. Furthermore, he is the important official in the State. What is the reason to attach him?” 冉 有 曰: “季 氏 wants to attack while both of us (the subordinates) do not want to do.” 孔 子 曰: “冉 有, 周 任 had said, ‘Able to do the job, take the position; if not, resign. Not giving a hand at danger, not catching when he is ready to fall, why is your assistance needed?’ Thus, your excuse is wrong. Whose fault is it when the tiger got out of cage and the precious jade was broken in it casket?” 冉 有 曰: “颛 臾 is now strong and near the place of 费. If not take it now, it will be trouble for the future generations [of 季 氏]. 孔 子 曰: “冉 有, 君 子 is shamed of the one who does not tell his true intention [such as you just did]. I have heard that the one leads a 国 (big State) or a 家 (small territory) should not worry about being small [in population] but about being not fair; not worry about being poor but about being instability. When fair [evenly distribution of wealth], there is no poorliness. In peace, there is no problem of being with small population. When stable, there is no turmoil. When people far away is not submissive, then improve your 文 (culture) and 德 (moral virtues) to attract them. When they come, give them security. Now, both of you assist 季 氏, and the people far away is not submissive while has turmoil internally, and plan to fight a war within the country. I think that the trouble of 季 氏 is not about 颛 臾 but is inside of his own palace.”)


孔 子 曰:“君子有九思:视思明,聽思聪,色思温,貌思恭,言思忠,事思敬,疑思問,忿思難,见得思義。” (Chapter 16: 10)
(孔 子 曰: “君 子 must excel in 9 tasks: seeing, no fuzziness; listening, no missed words or meanings; expression, being cordial; posture, having discipline; speaking, being trustworthy; doing works, being sincere, doubting, asking; upsetting, thinking the consequence [if taking a violent action]; seeing gain or profit, thinking the 義 [the righteousness].”)


子 游 曰:“丧致乎哀而止。” (Chapter 19: 14)
(子 游 曰: “At funeral, expressing the sincere morrow is enough [no additional show is needed].”)









#40

Image
解。利西南。無所往,其來復,吉。有攸往,夙吉。

彖曰﹕解,險以動,動而免乎險,解。“解,利西南”,往得眾也。“其來復,吉”, 乃得中也。“有攸往,夙吉”,往有功也。天地解,而雷雨作,而百果草木皆甲坼。 解之時大矣哉。

象曰﹕雷雨作,解;君子以赦過宥罪。

 初六 無咎。
 象曰﹕剛柔之際,義“無咎”也。

九二 田獲三狐,得黃矢。貞吉。
 象曰﹕“九二”“貞吉”,得中道也。

六三 負且乘,致寇至。貞吉。
 象曰﹕“負且乘”,亦可丑也;自我致戎,又誰咎也。

九四 解而拇。朋至斯孚。
 象曰﹕“解而拇”,未當位也。

六五 君子維有解。吉。有孚于小人。
 象曰﹕“君子”“有解”,“小人”退也。

上六 公用射隼于高墉之上,獲之。無不利。
象曰﹕“公用射隼”,以解悖也。


English translation:
Resolve (Solution): For solution, the southwest is beneficial. Going nowhere, coming back is fortunate. Going somewhere, promptness is fortunate.
The kwa signs:
For a solution, one acts because of danger, and through action escapes from danger; hence the solution. For solution, the southwest is beneficial, as to go there wins the masses. Coming back is fortunate, in that one attains balance. Going somewhere, promptness is fortunate, in that going is successful. Heaven and earth work together, and there is thunder and rain. When it thunders and rains, the sprouts of the fruitful plants and trees shed their sheaths. The time of resolution is great indeed.
The image: Thunder and rain -- resolution. Thus do leaders forgive errors and pardon crimes.
The yao signs:
• F6 -- No blame.
The image: At the border of firm and soft, it is right that there should be no blame.
• 9two -- Catching three foxes on a hunt, finding a yellow arrow, correctness brings good fortune.
The image: The good fortune of correctness of the second yang is attaining the way of balance.
• 6three -- Carrying and riding brings on enemies (being without a free hand). It is right to be humiliated.
The image: Carrying and riding are both disgraceful. One brings on attack by oneself -- who else is to blame?
• 9four -- Remove your big toe (symbol of excessive proudness). When a companion comes, then you trust.
The image: Removing your big toe, you are not yet in the right position.
• 6five -- The righteous person here has a solution, which is fortunate. There is sincerity toward a petty person.
The image: The righteous person has a solution. The unrighteous person withdraws.
• T6 -- The lord shoots a hawk on a high wall and gets it, to the benefit of all.
The image: The lord shoots the hawk (instead of enemy) to resolve the conflict.


卦 德 (virtues of the hexagram): 解 (resolve), 險 以 動 (take action to face off difficulty)
Reflections in 論 語 (Analects):


子曰:導之以政,齊之以德,民免而无耻。導之以德,齊之以禮,有耻且格。 (Chapter 2: 3)
(子 曰: guiding people with politics (laws and regulations) and governing them with 德, people will stay out of trouble but without the sense of shame. Guiding with 德 and governing with 禮, people will stay within laws and have the sense of shame.)


子 曰:“人之過也,各于其党。觀過,斯知仁矣!” (Chapter 4: 7)
(子 曰: man makes err, often reflecting his following. Observing one’s wrong doing, I will know about his degree of 仁.)


子谓 公 冶 长:“可妻也。雖在缧绁之中,非其罪也。”以其子妻之。 (Chapter 5: 1)
(Confucius talks about 公 冶 长: although he is in jail, he can be my daughter-in-law, as his in jail was not his fault. He gives his daughter to 公 冶 长 in marriage.)


子谓南容:“邦有道,不廢,邦无道,免于刑戮。”以其兄之子妻之。 (Chapter 5: 2)
(Confucius talks about 南 容: when the country has good ruler, he enters into politics. When the country has no good ruler, he stay away to avoid the trouble. He (Confucius) gives his brother’s daughter to 南 容 in marriage.)


子 曰: “伯 夷, 叔 齊,不念舊惡,怨是用希。” (Chapter 5: 24)
(子 曰: 伯 夷 and 叔 齊 (two great men) do not hang on the bad feeling, thus facing ill-will seldom.)


子 曰:“不有祝跎之佞,而有宋朝之美,難乎免于今之世矣。” (Chapter 6: 13)
(子 曰: “even as handsome as 宋 朝, you still cannot escape the fate of being ignored by the world if without the flattering skill of 祝 跎.)


子 曰:“人之生也直,罔之生也,幸而免。” (Chapter 6: 16)
(子 曰: “Honesty (without breaking laws) gives man an easy life. Those who play the game with the catching net (laws) survive by lucks.)


曾 子 有疾,召門弟子曰:“启予足,启予手。诗云:’戰戰兢兢,如临深渊,如履薄冰。’而今而后,吾知免夫小子。” (Chapter 8: 3)
(曾 子 got sick [about to die] and gathered his students, saying, “Take a look of my feet and hands [they were still no defect]. The Poem said, “Trembling in fear, as walking on the edge of a deep abyss, as walking on the thin ice. Hi, boys, from this moment, I know that I can be spared [of not hunting myself anymore]”.)


宰我問:“三年之丧,期已久矣。君子三年不為禮,禮必坏;三年不為樂,樂必崩。舊穀既没,新穀既升,钻燧改火,期可已矣。”子曰:“食夫稻,衣夫锦,于汝安乎?”曰:“安。”“汝安则為之。夫君子之居丧,食旨不甘,聞樂不樂,居處不安,故不為也。今汝安,则為之。”宰我出,子曰:“予之不仁也。子生三年,然后免于父母之懷。夫三年之丧,天下之通丧也。予也有三年之愛于其父母乎?” (Chapter 17: 21)
(宰 我 asks: “Is the three year mourning period too long? 君 子 not practicing 禮 [the social rules are waived during the mourning period] for three years, the 禮 will be eroded. Three years not practicing 樂 [the music and dancing for the 禮 ceremony], the 樂 will fall apart. When the old grain is used up, the new grain is harvested and with new fire-seed, it should be enough [that is, one year].” 子 曰: “Are you comfortable to eat rice and to wear silk [during this mourning period]?” Answers: Comfortable. Confucius says: “You comfortable, then do it. During the mourning period, 君 子 eats while cannot enjoy, hears music while cannot be happy, stays at home without being comfortable. So he won’t do it [with only one year of mourning]. You feel comfortable, then do it.” After 宰 我 went out, Confucius says: “How not 仁 that 宰 我 is! After the birth, a child is off the bosom of parents after three years. The three years mourning is the rule throughout the Empire. Is 宰 我 having three years of loving his parents?”)
Tienzen
Founder
 
Posts: 380
Joined: Wed May 11, 2011 12:10 pm
Location: USA

Re: 易經與論語 ---- Yijing and Confucius the Analects

Postby Tienzen » Thu Apr 03, 2014 4:13 pm

#41


Image
損。有孚; 元吉; 無咎; 可貞。利有攸往。曷之用二簋,可用享。

彖曰﹕損,損下益上,其道上行。損而 “有孚”,元吉,無咎,可貞,利有攸往。曷之 用二簋,可用亨。”二 簋應有時。損剛益柔有進,損益盈虛,與時偕行。

象曰﹕山下有澤,損;君子以懲忿窒欲。

 初九 巳事遄往。無咎; 酌損之。
 象曰﹕“巳事遄往”,尚合志也。

九二 利貞。征凶。弗損,益之。
 象曰﹕“九二利貞”,中以為志也。

六三 三人行,則損一人;一人行,則得其友。
 象曰﹕“一人行”,“三”則疑也。

六四 損其疾,使遄有喜。無咎。
 象曰﹕“損其疾”,亦可喜也。

六五 或益之十朋之龜,弗克違。元吉。
 象曰﹕“六五”“元吉”,自上佑也。

上九 弗損, 益之。無咎,貞吉。利有攸往,得臣無家。
象曰﹕“弗損益之”,大得志也。


English translation:
Reduction: reduction with sincerity is very auspicious and impeccable. It should be correct. It is beneficial to have somewhere to go. What is the use of the two bowls? They can be used for presentation.

The kwa signs:
Reduction reduces the lowly to increase the mighty (as taxing); the power goes upward. "Reduction with sincerity is very auspicious and impeccable. It should be correct. It is beneficial to have somewhere to go. What is the use of the two bowls? They can be used for presentation." There are times to use two bowls; there are times to reduce hardness and increase softness; reduction and increase, filling and emptying, go along with the circumstances.
The image: lake below a mountain -- reducing. Thus do righteous people eliminate anger and greed.
The yao signs:
• F9 -- Ending one's affairs and going quickly, there is no fault. Assess the reduction of this.
The image: Ending one's affairs and going quickly (taking less) is because it meets the aims.
• 9two -- It is beneficial to be correct. An expedition would lead to misfortune. Increase it without reduction.
The image: The benefit of correctness in the second yang is the balance that characterizes its aim.
• 6three -- Three travel together, no longer be alone (individuality is reduced); viewing from the individual, he gets companions.
The image: Task for one, three go after, there are doubts.
• 6four -- Reducing the ailment causes there to be joy soon. No blame.
The image: Reducing the ailment is a matter for joy.
• 6five -- One is given a profit of ten pairs of tortoise shells, and none can oppose. This is very auspicious.
The image: What is auspicious about the fifth yin is help from heaven.
• T9 -- Increase without reduction, and there will be no blame. Correctness leads to good results. There is somewhere to go (or to do). Getting an administrator (unites people as a big family), no more individual family.
The image: Increase without reduction is great attainment of the objective.


卦 德 (virtues of the hexagram): 損 (reduction), 懲 忿 窒 欲 (control the anger and desire)
Reflections in 論 語 (Analects):


子 曰: 吾十有五而志于學,三十而立,四十而不惑,五十而知天命,六十而耳顺,七十而從心所欲不逾矩。 (Chapter 2: 4)
(子 曰: at age of 15, I committed to study. At 30, I can standalone (intellectually). At 40, nothing can confuse me. At 50, I know 天 命 (the will of God, the Heaven). At 60, nothing can upset me. At 70, I will no longer commit wrong in terms of 禮 (the laws of proper conducts).)


子曰:“富與贵,是人之所欲也,不以其道得之,不處也。贫與贱,是人这所惡也,不以其道得之,不去也。君子去仁,惡乎成名?君子无终食之间違仁,造次必于是,颠沛必于是。” (Chapter 4: 5)
(子 曰: wealth and high station are what everyone wants, but one should not keep them if they came in with an improper way. Poor and low station are what everyone dislike, but one should not get out of that situation with any improper way. If 君 子 abandons 仁, how can he still be a 君 子? 君 子 will not set 仁 aside even for short period of one meal-time, not during change and hurry, not during uncertainty.)


子 曰:“吾未见剛者。”或對曰:“申伥。”子曰:“伥也欲。焉得剛!” (Chapter 5: 12)
(子 曰: I have never met anyone who upholds a principle without wavering. Someone said, 申 伥 (a student). 子 曰: 申 伥 has many desires. How can he be upholding any principle?)


子贡曰:“如有博施于民,而能济眾,何如?可谓仁乎?”子曰:“何事于仁,必也聖乎!堯舜其猶病诸!夫仁者己欲立而立人,己欲達而達人。能近取譬,可谓仁之方也已。” (Chapter 6: 27)
(子 贡 曰: “if one can give charities to people widely and truly help them, is he 仁?” 子 曰: “it goes beyond being 仁. He is a 聖 (only a few, about 5, such great persons at the time of Confucius). Even 堯-Emperor and 舜-Emperor (both were 聖) is not up to that snuff. For being 仁, giving other’s a good living the same as what he desires for himself. Helping other’s to get ahead the same as his own goal. These are the not far off metaphors for reaching the state of 仁.”)


子 曰:“君子坦荡荡,小人长戚戚。” (Chapter 7: 35)
(子 曰: “君 子 is always worriless. 小 人 is always with anxiety.”)


季 康 子 患盗,問與孔子。孔子對曰:“苟子之不欲,雖赏之不竊。” (Chapter 12: 18)
(季 康 子 troubled by thieves, and asked this issue from Confucius. 孔 子 answered: “For something you dislike, you cannot even give it away, let alone be stolen.”)


季康子問政于孔子曰:“如殺无道,以就有道,何如?”孔子對曰:“子為政,焉用殺。子欲善,而民善矣。君子之德風,小人之德草,草上之風,必偃。” (Chapter 12: 19)
(季 康 子 asks 政 (governing) from 孔 子, saying: “In order to govern with 道 (Heavenly laws), I will kill those who disobey the 道. What do you think?” Confucius answers: “For governing, why kill? You lead with virtues, people will be virtuous. The 德 of is as ‘wind’. The 德 of 小 人 is as ‘weeds’. When the wind blows on the weeds, the weeds will surely bow down.”)


子 曰:“苟正其身矣,于從政乎何有?不能正其身,如正人何?” (Chapter 13: 13)
(子 曰: “If one is upright, what is the difficulty for governing? If one is not upright, how can he make others upright?”)


子 曰:“贫而无怨難,富而无驕易。” (Chapter 14: 11)
(子 曰: “In poverty, it is not easy of not complaining. It is not too difficult of being not arrogant while is wealthy.”)


子 曰:“鄙夫,可與事君也與哉?其未得之也,患得之;既得之,患失之。苟患失之,无所不至矣。” (Chapter 17: 15)
(子 曰: “Rascal, can he serve the King? Before he gets the job, he worries of not getting. After he got the job, he worries of losing it. Being worrying of losing it, he behaves without any restrains.”)









#42

Image
益。利有攸往,利涉大川。

彖曰﹕益,損上益下,民說無疆。自上下下,其道大光。“利有攸往”,中正有慶。 “利涉大川”,木道乃行。益動而巽,日進無疆。天施地生,其益無方。凡益之道,與時偕行。

象曰﹕風雷,益;君子以見善則遷,有過則改。

 初九 利用為大作。元吉,無咎。
 象曰﹕“元吉,無咎”,下不厚事也。

六二 或益之十朋之龜,弗克違。永貞吉。王用享于帝。吉。
 象曰﹕“或益之”,自外來也。

六三 益之用凶事。無咎,有孚。中行告公用圭。
 象曰﹕“益用凶事”,固有之也。

六四 中行告公, 從。利用為依遷國。
 象曰﹕“告公從”,以益志也。

九五 有孚惠心, 勿問。元吉。有孚惠我德。
 象曰﹕“有孚,惠心”,“勿問”之矣;“惠我德”,大得志也。

上九 莫益之,或擊之; 立心勿恆。凶。
象曰﹕“莫益之”,偏辭也;“或擊之”,自外來也。


English translation:
Benefit (Increase): For benefit, it is beneficial to go somewhere (or do something). It is beneficial to cross great rivers.
The kwa signs:
Benefit is reducing the mighty to enhance the lowly (as welfare); the people rejoice boundlessly. Descending from above to below, the passion shines. "It is beneficial to go somewhere" -- balance and rectitude are felicitous. "It is beneficial to cross great river" -- the path of harmony is then carried out. Increase moves and tames, progressing daily, without bound. Heaven disburses, earth produces; that benefit is not localized. The way of benefit always goes along with the timing.
The image: Wind and thunder, benefit. Thus do righteous people learn to be good when they see it, and correct whatever faults they have.
The yao signs:
• F9 -- It is beneficial to undertake great work. No blame.
It turns out well, because it is not for those in low positions to be deeply concerned with affairs.
• 6two -- One is given ten sets of tortoise shells; none can oppose. It bodes well to be always correct. It bodes well for the king to make offerings to God.
The image: What one is given comes from outside.
• 6three -- Improve the unfortunate events is blameless. Sincere and balanced in action, one presents impartial use of authority.
The image: There has always been such a thing as enhancement through unfortunate events.
• 6four -- Balanced action openly expressed is followed impartially. It is beneficial to use this as a basis to attract immigrants.
The image: Open expression and impartial to follower benefits the aims.
• 9five -- There is sincerity to benefit the mind. Do not ask -- it is very auspicious. There is sincerity granting one rewards.
The image: There is sincerity to benefit the mind -- do not question it. Granting one rewards is because of great achievement of what is intended.
• T9 -- Do not increase any more, more will attract attacks. Do not persist in this attitude, for that would lead to misfortune.
The image: "None benefit one here" expresses partiality; "they may attack one" refers to what comes from without.


卦 德 (virtues of the hexagram): 益 (helpful), 過 則 改 (right the wrongs)
Reflections in 論 語 (Analects):


子 曰: 君子不重则不威,學则不固。主忠信,无友不如己者,過则勿惮改。 (Chapter 1: 8)
(子 曰: If 君 子 is not care for his details, he will not gain the respect; will not gain the solid knowledge in study. The key is sincerity and honesty. Do not make a friend who has no better morality than himself. If made a mistake, do not be ashamed of righting the wrong.)


子 曰:“始吾于人也,聽其言而信其行,今吾于人也,聽其言而觀其行。于予與改是。” (Chapter 5: 11)
(子 曰: earlier, I heard one’s words and believed that those words will be honored. Now, I hear one’s words but will check out his actions. It was 宰 予 who forced me making this change.)


哀 公 問:“弟子孰為好學?”孔子對曰:“有颜回者好學,不遷怒,不贰過,不幸短命死矣!今也则亡,未聞好學者也。” (Chapter 6: 2)
(哀 公 asks: “which one of your students is most eager to learn?” Confucius answered, “There is 颜 回 which wanted to upgrade himself in learning. He will not vent his anger to others and will not make the same mistake twice. Unfortunately, he died young. As for now, I have not known anyone who is eager to learn (the virtues, not just knowledge). )


子 曰:“仁遠乎哉?我欲仁,斯仁至矣。” (Chapter 7: 28)
(子 曰: “is 仁 far away? When I want 仁, it is right here.”)


齊,必有明衣。齊必變食,居必遷坐。 (Chapter 10: 7)
(During fasting, he must wear daily robe; with more austere diet, and must not sit at his usual spot.)


子 张 問崇德辨惑。子曰:“主忠信,徙義,崇德也。愛之欲其生,惡之欲其死。既欲其生,又欲其死,是惑也。诚不以富,以祗以異。” (Chapter 12: 10)
(子 张 asks about ‘how to uphold 德’ and ‘how to resolve 惑 (confusion, especially in giving out judgments)’. 子 曰: “For upholding 德 (high virtues), uphold 忠 (loyal to yourself and to others) 信 (be trustworthy), and always follow the 義 (righteous). For 惑 (confusion or indecisiveness), it is caused by having two contradicting feelings of loving and hating at the same time. The book of Poem says, “If not for getting rich, why draw such attentions with far-out acts? [That is, knowing the true intention, there will be no 惑.]”)


子 曰:“君子道者三,我无能焉。仁者不憂,知者不惑,勇者不懼。”子贡曰:“夫子自道也。” (Chapter 14: 30)
(子 曰: “There are three important 道 for a 君 子, while I (Confucius) can do none. [These three are] 仁-man does not have anxiety; Wiseman will not be confused; the courage one will not have fear.” 子 贡 曰: “These are the description of Confucius himself.”)


子 曰:“過而不改,是谓過矣。” (Chapter 15: 29)
(子 曰: “Not to right the wrong, it is the true wrong.”)
Tienzen
Founder
 
Posts: 380
Joined: Wed May 11, 2011 12:10 pm
Location: USA

Re: 易經與論語 ---- Yijing and Confucius the Analects

Postby Tienzen » Thu Apr 03, 2014 4:14 pm

#43


Image
決, 揚于王庭,孚號有厲。告自邑,不利即戎,利有攸往。

彖曰﹕ 決,決也,剛決柔也。健而說,決而和。“揚于王庭”,柔乘五剛也。“孚號 有厲”,其危乃光也。 “告自邑,不利即戎”,所尚乃窮也。“利有攸往”,剛長 乃終也。

象曰﹕澤上于天 ;君子以施祿及下,居德則忌。

 初九 壯于前趾,往不勝。為咎。
 象曰﹕“不勝”而往,“咎”也。

九二 惕號,莫夜有戎。勿恤。
 象曰﹕“有戎,勿恤”,得中道也。

九三 壯于 。有凶。君子 獨行。遇雨若濡,有慍。無咎。
 象曰﹕“君子”,終“無咎”也。

九四 臀無膚,其行次且,牽羊, 悔亡。聞言不信。
象曰﹕“其行次且”,位不當也;“聞言不信”,聰不明也。

九五 莧陸 。中行無咎。
 象曰﹕“中行無咎”,中未光也。

上六 無號。終有凶。
象曰﹕“無號”之“凶”,終不可長也。


English translation:
Decision (parting): Decision is brought up in the royal court. A sincere statement involves danger. Addressing one's own domain, it is not beneficial to go right to war, but it is beneficial to go somewhere.
The kwa signs:
Decision is removal; strength removes weakness. Robust and joyous, there is harmony is spite of the decision to part. The weak can fend off five strong when it is brought up in the royal court. A sincere statement involves danger, but that peril is then illuminating. Addressing one's own domain, it is not beneficial to go to war; otherwise the preferred course will come to an impasse. It is beneficial to go somewhere (or to do something); the growth of strength will prevail.
The image: Moisture rises to the sky, which then parts with it. Thus do righteous people distribute wealth to those below? If they claim their kindness, they would be resented.
The yao signs:
• F9 -- Vigorous in the advancing without success, there is faulty.
The image: To go without prevailing is faulty.
• 9two -- When there is a cry of alert, even if there are attackers in the night, there is no worry.
The image: There is no worry when there are attackers, because one has attained balance.
• 9three -- Vigor in the face involves misfortune. Righteous people part decisively and travel alone. Encountering rain, if they get wet there is irritation but no fault.
The image: Righteous people part decisively and are faultless in the end.
• 9four -- With no flesh on the buttocks, one walks haltingly. Leading the sheep, no regret. The words heard are not believed.
The image: One walks haltingly, being out of place. The words heard are not believed, because of lacking of judgement.
• 9five -- A hill of amaranth; parting with what is to be parted with, balanced action is faultless.
The image: Balanced action is faultless, but balance is not yet obvious.
• T6 -- Never speak up; in the end there is misfortune.
The image: The misfortune of not speaking up is that the unrighteous cannot last long.


卦 德 (virtues of the hexagram): 決 (decisive), 不 利 即 戎 (avoid violence)
Reflections in 論 語 (Analects):


或谓孔子曰:“子奚不為政?”子曰:“書云:孝乎!惟孝友于兄弟,施于有政。是亦為政。奚其為為政!” (Chapter 2: 21)
(或 (someone) talks to 孔 子 (Confucius) and said: “why do you not enter into the politics? 子 曰: “the Book (of History) said, be 孝. When one acting with 孝 and caring for his brethren, he has already impacted on politics. What else is acting on politics?)


子 曰:“居上不宽,為禮不敬,临丧不哀。吾何以觀之哉!” (Chapter 3: 26)
(子 曰: sitting at high place but is not tolerant. Following 禮 but is not sincere. At funeral without mourning. What can I find any worthiness from such a person?)


子 曰:“德不孤,必有鄰。” (Chapter 4: 25)
(子 曰: the one who has 德 (virtue) will not be alone, there is always neighbors.)


子贡曰:“如有博施于民,而能济眾,何如?可谓仁乎?”子曰:“何事于仁,必也聖乎!堯舜其猶病诸!夫仁者己欲立而立人,己欲達而達人。能近取譬,可谓仁之方也已。” (Chapter 6: 27)
(子 贡 曰: “if one can give charities to people widely and truly help them, is he 仁?” 子 曰: “it goes beyond being 仁. He is a 聖 (only a few, about 5, such great persons at the time of Confucius). Even 堯-Emperor and 舜-Emperor (both were 聖) is not up to that snuff. For being 仁, giving other’s a good living the same as what he desires for himself. Helping other’s to get ahead the same as his own goal. These are the not far off metaphors for reaching the state of 仁.”)


仲 弓 問仁。子曰:“出門如见大賓,使民如承大祭,己所不欲,勿施于人,在邦无怨,在家无怨。”仲弓曰:“雍雖不敏,请事斯语矣。” (Chapter 12: 2)
(仲 弓 asks about 仁. 子 曰: “In public, you should behave as though you are entertaining a very important guest. When summon person’s service [labor], you should regard it as an important issue as the State Ceremony. Do not impose anything to others if you do not want it yourself. Then, there is no grievance in the country and no complain at home.” 仲 弓 曰: “Though, I am not smart, I will follow your sayings.”)


周 公 谓 鲁 公 曰:“君子不施其親,不使大臣怨乎不以。故舊无大故,则不棄也。无求備于一人。” (Chapter 18: 10)
(周 公 (Duke) told 鲁 公 (a Duke), said: “君 子 will not distance from his relatives, will not cause any complaints from his officials by not heeding their advices, and will not dismiss a long time official if without a major mishaps. Do not demand the perfection from one person.)










#44

Image
姤 。女壯,勿用取女。

彖曰﹕姤,遇也,柔遇剛也。“勿用取女”,不可與長也。天地相遇,品物咸章也。剛遇中正,天下大行也。姤之時義大矣哉。

象曰﹕天下有風,姤;後以施命誥四方。

 初六 系于金怩。貞吉。有攸往, 見凶; 羸豕孚嘀躅。
 象曰﹕“系于金怩”,柔道牽也。

九二 包有魚。無咎; 不利賓。
 象曰﹕“包有魚”,義不及“賓”也。

九三 臀無膚,其行次且。厲,無大咎。
 象曰﹕“其行次且”,行未牽也。

九四 包無魚。起凶。
 象曰﹕“無魚”之“凶”,遠民也。

九五 以杞包瓜,含章。有隕自天。
 象曰﹕“九五”“含章”,中正也;“有隕自天”,志不舍命也。

上九 其角。吝,無咎。
象曰﹕“其角”,上窮“吝”也。


English translation:
Meeting: In meeting, the woman is strong. Do not marry the woman.
The kwa signs:
Meeting is encounter; the flexible encounters the firm. "Do not marry the woman" because she can match the strength of five man. This match cannot last long. When heaven and earth meet, all things become manifest. When the firm meets balance and uprightness, the whole world works well. The significance of the time of meeting is great indeed.
The image: Wind under heaven -- meeting. Thus do rulers announce their directive to the four quarters.
The yao signs:
• F6 -- Arrested by a metal brake, it is good to be correct. If you go anywhere, you will see misfortune, an emaciated pig leaping in earnest.
The image: Being arrested by a metal brake means the weak must surrender.
• 9two -- There is a fish in the kitchen. There is no blame. It is not beneficial to visitors.
The image: When there is a fish in the kitchen, visitors might not enjoy it.
• 9three -- With no flesh on the buttocks, the walk is halting. There is danger, but no great fault.
The image: The walk is halting but not restricted.
• 9four -- No fish in the kitchen; this causes misfortune.
The image: The misfortune of having no fish is because the people is alienated.
• 9five -- Wrapping a melon in river willows, brilliance is covered, no blessing from heaven.
The image: The fifth yang contains brilliance (but not shine), being balanced correctly. No blessing from heaven, aspiration not meeting destiny.
• T9 -- Meeting horn is humiliating, but there is no blame.
The image: Meeting horn is the humiliation of coming to an impasse above.



卦 德 (virtues of the hexagram): 姤 (meeting), 不 可 長 (not lasting)
Reflections in 論 語 (Analects):


子 曰: 道千乘之国, 敬事而信, 節用而愛人, 使民以时。 (Chapter 1: 5)
(子 曰:In governing a state which has one thousand chariots (a middle size state), making decision with great sincerity and honesty; spending with thriftiness and loving the citizens; drafting and employing the people for public works without interrupt their farming works.)


子 曰: 為政以德,譬如北辰,居其所,而眾星共之。 (Chapter 2: 1)
(子 曰: Governing with 德 should be the same the Northern star which sits at its place while surrounded by many other stars.)


寝不尸,居不容。见齊衰者,雖狎必變。见冕者與瞽者,雖亵必以貌。凶服者式之,式负版者。有盛馔,必變色而作。迅雷風烈,必變。 (Chapter 10: 17)
(Do not sleep as a corpse. Do not sit uptight at home. Meeting someone bereaved with mourning robe, showing the sincere expression even when he is a very close friend. Meeting someone with official hat or a blind, showing his respect even while he knows them very well. Meeting someone wear mourning robe, he will put his hand on the cross-bar of the carriage to show the respect, and with the same manner to the official messengers. At a great feast, he will show the solemn expression and rise on his feet. When comes thunder or strong wind, he will ready to react.)


季康子問政于孔子曰:“如殺无道,以就有道,何如?”孔子對曰:“子為政,焉用殺。子欲善,而民善矣。君子之德風,小人之德草,草上之風,必偃。” (Chapter 12: 19)
(季 康 子 asks 政 (governing) from 孔 子, saying: “In order to govern with 道 (Heavenly laws), I will kill those who disobey the 道. What do you think?” Confucius answers: “For governing, why kill? You lead with virtues, people will be virtuous. The 德 of is as ‘wind’. The 德 of 小 人 is as ‘weeds’. When the wind blows on the weeds, the weeds will surely bow down.”)


葉公問政。子曰:“近者说,遠者来。” (Chapter 13: 16)
(葉 公 asks about governing. 子 曰: “[Ensure that] you subjects are happy, the people far [foreigners] will come [immigrate].”)


陽货欲见孔子,孔子不见,歸孔子豚,孔子时其亡也而往拜之,遇诸途,谓孔子曰:“来,予與尔言。曰:懷其宝,而迷其邦。可谓仁乎?”曰:“不可。”“好從事而亟失时,可谓知乎?”曰:“不可。”“日月逝矣,歲不我與。”孔子曰:“诺。吾将仕矣。” (Chapter 17: 1)
(陽 货 (a high official) wanted to visit Confucius. Confucius refused to meet him. He went back and sent a piglet to Confucius. Confucius went to 陽 货’s house returning the courtesy after knowing he was not a home. Yet, they met on the way. 陽 said to Confucius, “come, I talk with you.” Saying, “Is such a person 仁, who he let the country goes astray while hoarding the 宝 [treasure, but means the ability to govern a State, here]?” Confucius answered, “No, not 仁.” Asked, “Is such a person wise, who he wanted to do good for the country while refusing the opportunity?” Answered, “No, not wise.” 陽 said, “Time goes by and age does not stay young with me.” Confucius answered, “Yes, I will come out to serve the country.”)


子路從而后,遇丈人,以杖和苕,子路問曰:“子见夫子乎?”丈人曰:“四体不勤,五穀不分,孰為夫子?”植其杖而耘。子路拱而立,止子路宿,殺雞為黍而食之,见其二子焉。明日,子路行以告,子曰:“隐者也。”使子路反见之,至则行矣。子路曰:“不仕无義。长幼之節,不可廢也。君臣之義,如之何其廢之。欲潔其身,而亂大倫。君子之仕也,行其義也,道之不行,已知之矣。” (Chapter 18: 7)
(子 路 falls behind the Confucius’ caravan. He meets an old man who carries a basket on a staff. He asks: “Did you see my Master?” The old man says: “[You seem] not toiled your limbs, not know about the different grains, what kind of Master are you following?” He then sets the staff aside and starts weeding. 子 路 stands and 拱 (showing respect by holding two hands together). Then, the old man invites 子 路 to stay overnight and kills chicken and cooks some food to feed him, also introduces two sons to him. The next day, 子 路 tells Confucius about this story. 子 曰: “A hermit,” and sends 子 路 back to find him but the old man has gone. 子 路 曰: “Not to serve the public is not 義 (righteous). Taking care for the old and young cannot be neglected. How can the King/official relationship be abolished? [That is,] keeping clean on one’s own character while disregard the big responsibility. 君 子 serves the public [taking office] for fulfilling the 義. [The country] is not governed according to 道 [not a reason to be a hermit], he knows about it long ago.”
Tienzen
Founder
 
Posts: 380
Joined: Wed May 11, 2011 12:10 pm
Location: USA

Re: 易經與論語 ---- Yijing and Confucius the Analects

Postby Tienzen » Thu Apr 03, 2014 4:15 pm

#45


Image
萃. 亨,王假有廟。利見大人。亨,利貞。用大牲吉; 利有攸往。

彖曰﹕ 萃,聚也。順以說,剛中而應,故聚也。“王假有廟”,致孝享也。“利見大 人,亨”,聚以正也。“用大牲吉。利有攸往”,順天命也。觀其所聚,而天地萬 物之情可見矣。

象曰﹕澤上于地,萃;君子以除戎器,戒不虞。

 初六 有孚不終,乃亂乃萃,若號;一握為笑,勿恤。往無咎。
 象曰﹕“乃亂乃萃”,其志亂也。

六二 引吉。無咎,孚乃利用 。
 象曰﹕“引吉,無咎”,中未變也。

六三 萃如嗟如。無攸利;往無咎,小吝。
 象曰﹕“往,無咎”,上巽也。

九四 大吉,無咎。
 象曰﹕“大吉,無咎”,位不當也。。

九五 萃有位。無咎;匪孚;元永貞;悔亡。
 象曰﹕“萃有位”,志未光也。

上六 咨涕 夷。無咎。
象曰﹕“咨涕 夷”,未安上也。

English translation:
Gathering: Gathering is successful. The king goes to his shrine. It is beneficial to see a great person; this leads to success. It is beneficial to be correct. It is good to make a great sacrifice. It is beneficial to go somewhere.
The kwa signs:
Gathering is assembling. Obeying joyfully, firmness balanced and responsive, hence there is gathering. The king goes to his shrine, practicing piety successfully. It is beneficial to see a great person, leading to success; this is gathering of righteous. It is good to make a sacrifice, beneficial to go somewhere (or do something); this is obeying the mandate of heaven. Observe what is gathered, and the conditions of heaven, earth, and myriad beings can be understood.
The image: Moisture rises onto the earth -- gathering. Thus do leaders prepare weapons to guard against the unexpected.
The yao signs:
• F6 -- There is trust, but it does not last to the end. There is disorder and mobbing. If you cry, laughter is mixed in. Do not worry; it is blameless to go.
The image: "Disorder and mobbing" means confusion of mind.
• 6two -- Drawing out is good and blameless. If trusted it is beneficial to perform a ceremony.
The image: Drawing out is good and blameless, as balance has not changed.
• 6three -- Gathering, lamenting; there is nothing gained. To go involves no blame, but there is a little shame.
The image: To go involves no blame -- the one above is willing.
• 9four -- If there is great good fortune, then there is no blame.
The image: There is no blame only if there is great good fortune, because one is out of place.
• 9five -- Gathering around those in power, there is no blame. If those who are not loyal remain ever-faithful to their original commitment, regret vanishes.
The image: When there is gathering around the powerful, one's aspiration is not yet glorious.
• T6 -- Sighing and weeping, there is no blame.
The image: Signing and weeping is because there are unresolved problems.


卦 德 (virtues of the hexagram): 萃 (gathering), 戒 不 虞 (preparing for trouble)
Reflections in 論 語 (Analects):


子 曰:“以约失之者鲜矣。” (Chapter 4: 23)
(子 曰: one who will not miss the target if he can keep the essence of that target.)


季 氏 富于 周 公 ,而求也為之聚敛而附益之。子曰:“非吾徒也。小子鸣鼓而攻之可也。” (Chapter 11: 16)
(The wealth of 季 氏 was much more than 周 公’s. Yet, 子 路 was helping him to gather more. 子 曰: “[子 路], not my student, you all can beat the drum and attack him.”)


子 曰:“以不教民戰,是谓棄之。” (Chapter 13: 29)
(子 曰: “To send people to war untrained is to trash them.”)


子 曰:“不逆诈,不億不信,抑亦先觉者,是贤乎!” (Chapter 14: 33)
(子 曰: “The one who is not fraudulent, not doubting and not non-trustworthy while he can still know about those things of others in advance is truly a 贤 (high virtue person).”)


衛靈公問陈于孔子。孔子對曰:“俎豆之事,则嘗聞之矣。軍旅之事,未之學也。”明日遂行。在陈绝粮,從者病,莫能興。子路愠见曰:“君子亦有窮乎?”子曰:“君子固窮,小人窮斯滥矣。” (Chapter 15: 1)
(衛 靈 公 asks Confucius about the battle formation [during war]. Confucius answers: “I have heard about procedure of rites. For military issues, I have not learned.” Confucius left the next day. In the 陈-State, the food supplies run out, and his followers all got ill and could not get up. 子 路 was upset and says: “Can 君 子 also have such a dire situation?” 子 曰: “君 子, of course, has times of in extreme straits. Yet, 小 人 will go beyond law when he is in such a dire situation.”)










#46

Image
升。元亨,用見大人。勿恤,南征吉。

彖曰﹕柔以時升,巽而順,剛中而應,是以大亨。“利見大人,勿恤”,有慶也。“南征吉”,志行也。

象曰﹕地中生木,升;君子以順德,積小以高大。

 初六 允升。大吉。
 象曰﹕“允升,大吉”,上合志也。

九二 孚乃利用  。無咎。
 象曰﹕“九二”之“孚”,有喜也。

九三 升虛邑。
 象曰﹕“升虛邑”,無所疑也。

六四 王用亨于岐山。吉,無咎。
 象曰﹕“王用亨于岐山”,順事也。

六五 貞吉。升階。
 象曰﹕“貞吉,升階”,大得志也。

上六 冥升。利于不息之貞。
象曰﹕“冥升”在上,消不富也。


English translation:
Rising: Rising is very successful. It calls for seeing a great person, so there will be no grief. An expedition south brings good fortune.
The kwa signs:
Flexibility rises in accord with the time. When there is docile receptivity, strength in balance responds; hence there is great success. It is useful to see a great person, so there will be no grief, but rather celebration. An expedition south brings good fortune, in the sense that the aim is carried out.
The image: Trees grow in the earth -- rising. By following virtue, righteous people accumulate the small into lofty greatness.
The yao signs:
• F6 -- Truthful rising is very auspicious.
The image: Truthful rising is very auspicious in that there is accord with a higher aim.
• 9two --If there is sincerity, it is beneficial to perform a ceremony. There is no blame.
The image: The sincerity of the second yang is joyful.
• 9three -- Rising in an empty domain.
The image: Rising in an empty domain, there is no hesitation.
• 6four -- The king make s offerings on the mountain. This is auspicious and blameless.
The image: The king making offerings on the mountain is a right thing to do.
• 6five -- Correctness is good in getting promotions.
The image: Correctness is good in raising one up the steps, in that the aim is fully attained.
• T6 -- Rising to the highest top, it is beneficial to be still unceasingly correct.
The image: Rising to top dissolves poverty.


卦 德 (virtues of the hexagram): 升 (rising), 積 小 以 大 (accruing)
Reflections in 論 語 (Analects):


子 曰:“君子无所争。必也射乎!揖讓而升,下而飲,其争也君子。” (Chapter 3: 7)
(子 曰: 君 子 is not contentious. Yet, if an archery contest is necessary, he will salute first then enter into the ring. After the game, he will cheer the opponent with wine. This contention (competition) still makes him a 君子.)


子谓 子 贡 曰:“汝與回也孰愈?”對曰:“赐也何敢望回。回也聞一以知十,赐也聞一以知二。”子曰:“弗如也。吾與汝弗如也。” (Chapter 5: 9)
(Confucius talks to 子 贡, saying: “who is more competent between you and 回 (a student)?” 子 贡 replied, “How dare I to compare myself with 回? He learn one and understand 10 which were not learned while I can gain 2.” 子 曰: you and I both are not as good as 回 on this.)


颜渊喟然叹曰:“仰之弥高,钻之弥坚,瞻之在前,忽焉在后。夫子循循然善诱人,博我以文,约我以禮。欲罢不能,既竭吾才,如有所立卓尔。遂欲從之,末由也已。” (Chapter 9: 10)
(颜 渊 (a student) sighed and said, “Such a height when looking up; such a hard diamond when drilling; seemingly is in the front, yet appears in behind; Confucius teaches with orderly steps; giving me wide knowledge, showing me the essence of 禮. Nonetheless, with all my efforts, I cannot reach where he stands. Simply follow him, yet I still cannot.”)


入公門,鞠躬如也,如不容。立不中門,行不履阈。過位,色勃如也,足攫如也,其言似不足者。摄齊升堂,鞠躬如也,屏氣似不息者。出,降一等,逞颜色,怡怡如也。没階趨,翼如也,復其位,椒措如也。 (Chapter 10: 4)
(Entering into the Court, he bows as though the gate is too low [not allow him of standing straight]. He will not stand in the center of the Court and will not step on the threshold. When he goes in front of his Lord, he will show a sincere expression, with brisk steps and with low voice. When Court opens for session, he bows while holding his breathes. When session ends, he comes out, walking down the steps with relaxed expression. When reached the bottom step (completely out of the Court), he walks always as gliding and return to the normal composure.)


子 曰:“苗而不秀者有矣夫,秀而不实者有矣夫。” (Chapter 9: 21)
(子 曰: “some green grains won’t produce husk. Some husk, yet not produce seeds.”)


子 曰:“由之瑟,奚為于丘之門?”門人不敬子路。子曰:“由也升堂矣,未入于室也。” (Chapter 11: 14)
(子 曰: “Why is 子 路’s 瑟 (a music instrument) in my room?” Other students cease to respect 子 路. 子 曰: “子 路 has entered the hall, not yet into the inner most room.”)
Note: that is, in learning the Confucianism, 子 路 has gone much farther than other students.


子 张 問善人之道。子曰:“不践迹,亦不入于室。” 子 曰:“論笃是與. 君子者乎,色莊者乎.” (Chapter 11: 19)
(子 张 asks the way of being a good person. 子 曰: “He must go beyond following the tradition. Yet, it is still not the way of entering into the hall of 聖.” 子 曰: “Being frank, it is the way of a good person. For a 君 子, he must be dignified in appearance.”)



颜渊問仁。子曰:“克己復禮為仁。一日克己復禮,天下歸仁焉。為仁由己,而由人乎哉?”颜渊曰:“请問其目。”子曰:“非禮勿视,非禮勿聽,非禮勿言,非禮勿動。”颜渊曰:“回雖不敏,请事斯语矣。” (Chapter 12: 1)
(颜 渊 asks about 仁. 子 曰: “When everyone return the observance of 禮, there will be 仁. When one person can return to 禮 for only one day, the whole world will come back to 仁. 仁 comes from the individual, not from others. 颜 渊 曰: “Can I ask a list [about the 禮]? 子 曰: “Don’t look unless it is in accordance with 禮; not listen outside of 禮, not speak beyond 禮, not act if not permitted by 禮.” 颜 渊 曰: “Though I am not smart, I will follow your sayings.”)


子 张 問善人之道。子曰:“不践迹,亦不入于室。” 子 曰:“論笃是與. 君子者乎,色莊者乎.” (Chapter 13: 17)
(子 张 asks the way of being a good person. 子 曰: “He must go beyond following the tradition. Yet, it is still not the way of entering into the hall of 聖.” 子 曰: “Being frank, it is the way of a good person. For a 君 子, he must be dignified in appearance.”)


子 曰:“莫我知也夫!”子贡曰:“何為其莫知子也?”子曰:“不怨天,不尤人,下學而上達,知我者其天乎!” (Chapter 14: 37)
(子 曰: “No one understands me.” 子 贡 曰: “What about you is not understood by others?” 子 曰: “I do not complain about the fates, nor blame on people. I learn from the basic and all the way to the ultimate [that is, encompassing everything]. Thus, only the Heaven understand me.”)


宰我問:“三年之丧,期已久矣。君子三年不為禮,禮必坏;三年不為樂,樂必崩。舊穀既没,新穀既升,钻燧改火,期可已矣。”子曰:“食夫稻,衣夫锦,于汝安乎?”曰:“安。”“汝安则為之。夫君子之居丧,食旨不甘,聞樂不樂,居處不安,故不為也。今汝安,则為之。”宰我出,子曰:“予之不仁也。子生三年,然后免于父母之懷。夫三年之丧,天下之通丧也。予也有三年之愛于其父母乎?” (Chapter 17: 21)
(宰 我 asks: “Is the three year mourning period too long? 君 子 not practicing 禮 [the social rules are waived during the mourning period] for three years, the 禮 will be eroded. Three years not practicing 樂 [the music and dancing for the 禮 ceremony], the 樂 will fall apart. When the old grain is used up, the new grain is harvested and with new fire-seed, it should be enough [that is, one year].” 子 曰: “Are you comfortable to eat rice and to wear silk [during this mourning period]?” Answers: Comfortable. Confucius says: “You comfortable, then do it. During the mourning period, 君 子 eats while cannot enjoy, hears music while cannot be happy, stays at home without being comfortable. So he won’t do it [with only one year of mourning]. You feel comfortable, then do it.” After 宰 我 went out, Confucius says: “How not 仁 that 宰 我 is! After the birth, a child is off the bosom of parents after three years. The three years mourning is the rule throughout the Empire. Is 宰 我 having three years of loving his parents?”)
Tienzen
Founder
 
Posts: 380
Joined: Wed May 11, 2011 12:10 pm
Location: USA

Re: 易經與論語 ---- Yijing and Confucius the Analects

Postby Tienzen » Thu Apr 03, 2014 4:16 pm

#47


Image
困. 亨,貞。大人吉。無咎,有言不信。

彖曰﹕ 困,剛也。險以說,困而不失其所。“亨”,其唯君子乎。“貞大人吉”, 以剛中也。“有言不信”,尚口乃窮也。

象曰﹕澤無水,困;君子以致命遂志。

 初六 臀困于株木,入于幽谷。三歲不覿。
 象曰﹕“入于幽谷”,幽不明也。

九二 困于酒食,朱紱方來。利用享祀,征凶,無咎。
 象曰﹕“困于酒食”,中有慶也。

六三 困于石,據于蒺藜;入于其宮,不見其妻。凶。
 象曰﹕“據于蒺藜”,乘剛也;“入于其宮,不見其妻”,不祥也。

九四 來徐徐,困于金車。吝,有終。
 象曰﹕“來徐徐”,志在下也,雖不當位,有與也。

九五 劓刖,困于赤紱;乃徐有說。利用祭祀。
 象曰﹕“劓刖”,志未得也;“乃徐有說”,以中直也;“利用祭祀”,受福也。

上六 困于葛  ,于   ,曰動悔、有悔。征吉。
象曰﹕“困于葛 ”,未當也;“動悔有悔”,“吉”行也。


English translation:
Exhaustion: Exhausted but coming through successfully, upright great people are fortunate and impeccable. Mere words are not believed.
The kwa signs:
In exhaustion, strength is confined. Only righteous people can be joyful even in danger and come through successfully in spite of exhaustion. Upright great people are fortunate, because their strength is in balance. Mere words are not believed, because if you value talk you will come to an impasse.
The image: The lake has no water -- exhausted. Righteous people accomplish their will by living out their destiny.
The yao signs:
• F6 -- Sitting exhausted on a tree stump, gone into a dark ravine, not to be seen for three years.
The image: Gone into a dark ravine, it is obscure and unclear.
• 9two -- Exhausted without food and drink. When the regal robe comes, it is beneficial to make a ceremonial offering. An expedition leads to misfortune, but there is no blame.
The image: Exhausted without food and drink, there is celebration within.
• 6three -- Exhausted on a rock, coming out through thorns, going back home but not seeing the wife -- this is inauspicious.
The image: Coming out through thorns is strength. Going back home but not seeing the wife is not a good sign.
• 9four -- Coming slowly, exhausted in a gold car (good vehicle but without will to go), there is shame, but there is a conclusion.
The image: "Coming slowly" is because the goal is not high. Though one is out of place, there is a partner.
• 9five -- Nose and feet cut off, exhausted in a regal robe, gradually there is joy. It is beneficial to make ceremonial offerings.
The image: "Nose and feet cut off" means that the aim is not yet attained. Gradually there is joy because of taking a balanced course. It is beneficial to make ceremonial offerings because one receives blessings.
• T6 -- Exhausted in difficulty, in distress, thinking there will be regret if one acts, one does regret. Going forth leads to good fortune.
The image: Exhausted in difficulty, one has not hit the mark. There is regret because of regretting action; good fortune is to go.


卦 德 (virtues of the hexagram): 困 (exhaustion), 不 失 其 所 (persistence)
Reflections in 論 語 (Analects):


子 曰:“苟志于仁矣,无惡也。” (Chapter 4: 4)
(子 曰: if one put efforts into being 仁, he will be free from mischiefs.)


子 曰:“士志于道,而耻惡衣惡食者,未足與議也。” (Chapter 4: 9)
(子 曰: those who search for 道 while are ashamed of bad food and old clothes are not worthy of any conversation.)


子谓南容:“邦有道,不廢,邦无道,免于刑戮。”以其兄之子妻之。 (Chapter 5: 2)
(Confucius talks about 南 容: when the country has good ruler, he enters into politics. When the country has no good ruler, he stay away to avoid the trouble. He (Confucius) gives his brother’s daughter to 南 容 in marriage.)


颜渊季路侍,子曰:“盍各言尔志?”子路曰:“愿車馬,衣輕裘,與朋友共,敝之而无憾。”颜渊曰:“愿无伐善,无施勞。”子路曰:“愿聞子之志。”子曰:“老者安之,朋友信之,少者懷之。” (Chapter 5: 27)
(颜 渊 and 子 路 were with Confucius. 子 曰: “why don’t both of you tell about you objective in life?” 子 路 曰: “I will share my belongings (carriage, good dress, etc.) with my friends and will not be unhappy if they are wore out by them.” 颜 渊 曰: “I will not boast my own good points and will not let someone else doing my chores.” 子 路 曰: “I would like to hear about your (Confucius’) objective.” 子 曰: “let the elders have secure livelihood, having truths among friends, and the young are taken care for.”)


子 曰:“出则事公卿,入则事父兄,丧事不敢不勉,不為酒困,何有于我哉?” (Chapter 9: 15)
(子 曰: “For a job, serving the high officials of the State; staying home, serving parents and brothers; in carrying out funerals, with all diligence; not addicted on alcohol; for one as such, what else can I critic about?”)


子 曰:“知者不惑,仁者不憂,勇者不懼。” (Chapter 9: 28)
(子 曰: “the wise will not be confused; the 仁-man has no anxiety; the brave is not timid.”)


子 曰:“君子上達,小人下達。” (Chapter 14: 24)
(子 曰: “君 子 reaches for the Heavenly virtues, 小 人 for Earthly desires.”)


子 曰:“吾嘗终日不食,终夜不寝,以思,无益,不如學也。” (Chapter 15: 30)
(子 曰: “I tried not to eat nor to sleep in order to contemplate but did not good result. It is better to learn.”)


孔 子 曰:“生而知之者上也,學而知之者次也,困而學之,又其次也。困而不學,民斯為下矣。” (Chapter 16: 9)
(孔 子 曰: “The one who is born with knowledge it on the top. The one who gain the knowledge by learning is in the lower tier. The one with low IQ while studying very hard is a step lower yet. The one with low IQ while not trying to learn is the lowest.”)


堯曰:“咨,尔舜,天之历数在尔躬,允執其中。四海困窮,天禄永终。”舜亦以命禹,曰:“予小子履,敢用玄牡,敢昭告于皇皇后帝,有罪不敢赦,帝臣不蔽,简在帝心。朕躬有罪,无以萬方,萬方有罪,罪在朕躬。周有大赉,善人是富。雖有周親,不如仁人。百姓有過,在予一人。谨权量,审法度,修廢官,四方之政行焉。興灭国,继绝世,举逸民,天下之民歸心焉。所重民,食丧祭。宽则得眾,信则民任焉,敏则有功,公则说。” (Chapter 20: 1)
(堯 (an Emperor) said: “Telling you, 舜 (an Emperor); the Heaven’s will is now upon you. Govern in the middle pathway. If the country became poor and in dire straits, the honor bestowed on you will be taken away forever.” 舜 said to 禹 [a succession Emperor of 舜] with the same saying. Confucius commented: “履 (a later Emperor) said: I, the little one who is dare to use the sacred rite to pray to the Heaven is because that the current Emperor has sinned and his officials who has read ‘Your Will’ will not protect him. If I have sinned, I will not be able to lead the Empire. If the Empire has sinned, it is my sin.” Confucius commented again: “周-dynasty was blessed greatly and had many great persons. Although the Emperor had many relatives, it was not better than having many 仁-men. When people (subjects) sinned (transgressed), it is all my fault. It is my responsibility to provide measuring standards, to issue laws, to maintain public buildings, to ensure the operations of all public offices, to restore the vanished (annexed) States, to revive the generations about extinct, to settle the refuges; then all people in the Empire will be submissive. The key concerns of people are ‘food’, ‘death (of family)’ and ‘the ceremony on the ancestors’. Encompassing will gain the trust of people. Being trustworthy, will be appointed by people. Working diligently, will have achievement; being fair, all be happy.”)










#48

Image
井。改邑不改井,無喪無得。往來井,井汔至,亦未橘井,羸其瓶。凶。

彖曰﹕巽乎水而上水,井。井養而不窮也。“改邑不改井”,乃以剛中也。“汔至也 未橘井”,未有功也。“羸其瓶”,是以凶也。

象曰﹕木上有水,井;君子以勞民勸相。

 初六 井泥不食;舊井無禽。
 象曰﹕“井泥不食”,下也;“舊井無禽”,時舍也。

九二 井谷射鮒;甕敝漏。
 象曰﹕“井谷射鮒”,無與也。

九三 井渫不食,為我心惻,可用汲。王明,並受其福。
 象曰﹕“井渫不食”,行“惻”也;求“王明”,受福也。

六四 井 。無咎。
 象曰﹕“井 ,無咎”,修井也。

九五 井洌寒泉。食。
 象曰﹕“寒泉”之“食”,中正也。

上六 井收,勿幕。有孚;元吉。
象曰﹕“元吉”在“上”,大成也。

English translation:
The Well: Changing the village, not changing the well, there is no loss, no gain. People come and go, but the well remains a well. Lowering the bucket to the water, if you overturn the bucket before drawing it out from the well, this is unlucky.
The kwa signs:
The well nourishes inexhaustibly. Changing the village without changing the well is because of strength and balance of the well. Before the water is drawn up from the well, the purpose is not yet achieved. Overturning the bucket is the cause of bad luck.
The image: Water above wood -- a well. Leaders comfort the people and encourage reciprocity.
The yao signs:
• F6 -- Mud in the well is not drunk. There are no animals at an abandoned well.
The image: Mud in the well is not drunk; it is lowly. There are no animals at an abandoned well, because its time is gone.
• 9two -- The well water goes down, not up as the jar is broken and leaks.
The image: The depths of the well water a minnow; it has no water.
• 9three -- The well is cleared, but not drunk from; this is the concern of one's heart. It is worth drawing from. When the king is enlightened, all receive the blessings.
The image: When the well is cleared but not drunk from, travelers are concerned; they seek enlightenment in the king, to receive blessings.
• 6four -- When the well is tiled, there is no fault.
The image: When the well is tiled, there is no fault -- this means fixing the well.
• 9five -- The cold spring in the well is drunk from.
The image: The drinking of the cold spring is balance and correctness.
• T6 -- Do not cover the well enclosure. There is nurturance, which is very fortunate.
The image: Great fortune at the top is great fulfillment.


卦 德 (virtues of the hexagram): 井 (reservoir), 不 窮 (not exhausting)
Reflections in 論 語 (Analects):


子 游 問孝。子曰:“今之孝者,是谓能養,至于犬馬,皆能有養,不敬,何以别乎?” (Chapter 2: 7)
(子 游 asks about 孝. 子 曰: today’s saying is about providing the parents with a living. Yet, even the dog and horse can have a living. Without sincere reverence, what is the difference (between the two providing livings)?)


子 曰:“里仁為美。择不處仁,焉得知!” (Chapter 4: 1)
(子 曰: the village which upholds 仁 is the most beautiful place. How can a person be wise if he does not settle a place of upholding 仁?)


子谓 子 產:“有君子之道四焉。其行己也恭,其事上也敬,其養民也惠,其使民也義。” (Chapter 5: 17)
(Confucius talks about 子 產 (a famous politician): “there are four requirements of being a 君 子. His acts are sincere. His serving the superior is with respect. His caring for the subjects (people) is with kindness. His drafting the labors is with the fairness and righteousness.)


子 曰: “晏 平 仲 善與人交,久而敬之。” (Chapter 5: 18)
(子 曰: 晏 平 仲 (a famous person) treats friends sincerely. After a long period, those friends still respect him.)


宰 我 問曰:“仁者雖告之曰,井有仁焉,其從之也。”子曰:“何為其然也。君子可逝也,不可陷也,可欺也,不可罔也。” (Chapter 6: 23)
(宰 我 asks: “when someone tells a 仁-man that there is 仁 in a deep-water-well, should he (the 仁-man) jumps into the well (killing himself).” 子 曰: “why should that be! 君 子 will investigate but not be trapped; can be lied to but not be confused.”)


子 贡 問政,子曰:“足食,足兵,民信之矣。”子贡曰:“必不得已而去,于斯三者何先?”曰:“去食。自古皆有死,民无信不立。” (Chapter 12: 7)
(子 贡 asks about 政 (politics or governing). 子 曰: “Enough food, enough security [with army] and the trust from people. That is it.” 子 贡 曰: “If I must give up one, which one of the three can go first?” Confucius says, “Let go the food, as death is inevitable always. But, no one can govern without being trusted.”)
Tienzen
Founder
 
Posts: 380
Joined: Wed May 11, 2011 12:10 pm
Location: USA

Next

Return to Chinese Idioms

Who is online

Users browsing this forum: No registered users and 1 guest

cron