Re: 易經與論語 ---- Yijing and Confucius the Analects
Posted: Thu Apr 03, 2014 4:17 pm
#49
革。巳日乃孚,元亨;利貞;悔亡。
彖曰﹕革,水火相息,二女同居,其志不相得曰革。“巳日乃孚”,革而信之。文明 以說,大亨以正。革而 當,其“悔”乃“亡”。天地革而四時成。湯武革命,順乎天而應乎人。革之時大矣哉。
象曰﹕澤中有火,革;君子以治歷明時。
初九 鞏用黃牛之革。
象曰﹕“鞏用黃牛”,不可以有為也。
六二 巳日乃革之。征吉,無咎。
象曰﹕“巳日”“革之”,行有嘉也。
九三 征凶,貞厲。革言三就,有孚。
象曰﹕“革言三就”,又何之矣。
九四 悔亡,有孚,改命。吉。
象曰﹕“改命”之“吉”,信志也。
九五 大人虎變。未佔有孚。
象曰﹕“大人虎變”,其文炳也。
上六 君子豹變,小人革面。征凶。居,貞吉。
象曰﹕“君子豹變”,其文蔚也;“小人革面”,順以從君也。
English translation:
Change: Change is believed in on the day it is completed. It is very successful, beneficial if correct. Regret vanishes.
The kwa signs:
In change, water and fire cancel each other. Two women live together, but their aims are not complementary; this is called change. The day it is finished, then it is believed in. When change is believed in, rejoiced in because it is civilized, very successful because it is correct, as the change is appropriate, regret vanishes. As heaven and earth change, the four seasons take place. When ancient leaders changed the social order, they obeyed the will of heaven and responded to people. The time of change is great indeed.
The image: Fire in a lake -- Changing. Leaders make calendars to define the seasons.
The yao signs:
• F9 -- Use yellow ox hide for wrapping.
The image: Using yellow ox hide means that it will not do to use contrivance.
• 6two -- On the day of completion, the change has taken place. An expedition leads to good fortune, without blame.
The image: Change having taken place on the day of completion, there is felicity in going.
• 9three -- An expedition leads to misfortune, dangerous even if correct. Change, then speak; on the third presentation, there will be trust.
The image: Change, then speak. Make three presentations. How can it be not true?
• 9four -- Regret vanishes;;there is trust. Changing one's fate, there is good fortune.
The image: The good fortune of changing one's fate is belief in the aim.
• 9five -- Great people change like tigers. There is certainty without augury.
The image: When great people change like tigers, their stripes are clear.
• T6 -- Righteous people transform like leopards; unrighteous people change their faces. To go on an expedition leads to misfortune. To remain upright leads to good fortune.
The image: Righteous people transform like leopards -- their spots are dense. Unrighteous people change their faces -- they follow the leader docilely.
卦 德 (virtues of the hexagram): 革 (separate, demark), 革 而 當 (proper demarcation)
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.”)
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?”)
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.”)
#50
鼎。元吉,亨。
彖曰﹕鼎,象也。以木殿火,亨飪也。聖人亨以享上帝,而大亨以養聖賢。巽而耳目聰 明,柔進而上行,得中而應乎剛,是以元亨。
象曰﹕木上有火,鼎;君子以正位凝命。
初六 鼎顛趾。利出否,得妾以其子;無咎。
象曰﹕“鼎顛趾”,未悖也;“利出否”,以從貴也。
九二 鼎有實,我仇有疾,不我能即。吉。
象曰﹕“鼎有實”,慎所之也;“我仇有疾”,終無尤也。
九三 鼎耳革,其行塞;雉膏不食,方雨虧悔。終吉。
象曰﹕“鼎耳革”,失其義也。
九四 鼎折足,覆公涑,其形渥。凶。
象曰﹕“覆公涑”,信如何也。
六五 鼎黃耳,金鉉。利貞。
象曰﹕“鼎黃耳”,中以為實也。
上九 鼎玉鉉。大吉,無不利。
象曰﹕“玉鉉”在上,剛柔節也。
English translation:
The Cauldron: The cauldron is very auspiciously developmental.
The kwa signs:
The cauldron is an image (or a sign), using wood for fire to cook. Sages cook offerings to present to God, which is the great development whereby sages are nurtured. Obedient and brilliantly clear of eye and ear, flexibly progressing upward, balanced and responsive to strength, therefore it is greatly developmental.
The image: Fire over wood -- the cauldron. Leaders stabilize their mandate by correcting their position.
The yao signs:
• F6 -- When the cauldron overturns on its base, it is beneficial to take out what is wrong. When one has a concubine, because of her child there is no blame.
The image: When the cauldron overturns on its base, that is not bad. It is beneficial to take out what is wrong (being a concubine), to go along with what is valuable (the son).
• 9two -- The cauldron has content. My enemy wants it, but luckily it cannot get to me.
The image: The cauldron having content, so I am very careful. While my enemy wants it, after all there is no problem.
• 9three -- The ears of the cauldron are filled, so its use is impeded. Pheasant fat cannot be cooked. When it rains, regret is removed and all is well in the end.
The image: When the ears of the cauldron are filled, it loses its meaning as a cauldron.
• 9four -- The cauldron breaks its legs, spilling your food; your face drips. This is unfortunate.
The image: Now that you have spilled your food, what happened to your confidence?
• 6five -- The cauldron has yellow ears and a gold handle. It is beneficial to be correct.
The image: The ears of the cauldron are filled through the center.
• T9 -- The jade handle of the cauldron is very auspicious, beneficial to all.
卦 德 (virtues of the hexagram): 鼎 (cauldron, unification), 亨飪 (fine cooking)
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 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 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:“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:“歲寒,然后知松柏之后凋也。” (Chapter 9: 27)
(子 曰: “only at cold winter, we then know that only pine and cypress can stand the punishment [not lose their leaves].”)
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.)
曾 子 曰:“君子思不出其位。” (Chapter 14: 28)
(曾 子 曰: “君 子 does not concern the issues outside of his own office.”)
阙党童子将命,或問之曰:“益者與?”子曰:“吾见其居于位也,见其與先生并行也,非求益者也,欲速成者也。” (Chapter 14: 46)
(Confucius sent a boy of 阙 党 (a village) as messenger. Someone asks: “Is he the one ready for progress?” 子 曰: “I saw him sat with the seniors. He is the one trying the shortcut, not for progress.”)
Note: the task as a messenger is trying to pull him back from the shortcuts.
子 曰:“臧文仲 ,其竊位者與?知柳下惠之贤,而不與立也。” (Chapter 15: 13)
(子 曰: “Is 臧 文 仲 stealing his position? He knows that 柳 下 惠 has higher qualification [on moral] than him, while not yield his position to 柳 下 惠.”)
革。巳日乃孚,元亨;利貞;悔亡。
彖曰﹕革,水火相息,二女同居,其志不相得曰革。“巳日乃孚”,革而信之。文明 以說,大亨以正。革而 當,其“悔”乃“亡”。天地革而四時成。湯武革命,順乎天而應乎人。革之時大矣哉。
象曰﹕澤中有火,革;君子以治歷明時。
初九 鞏用黃牛之革。
象曰﹕“鞏用黃牛”,不可以有為也。
六二 巳日乃革之。征吉,無咎。
象曰﹕“巳日”“革之”,行有嘉也。
九三 征凶,貞厲。革言三就,有孚。
象曰﹕“革言三就”,又何之矣。
九四 悔亡,有孚,改命。吉。
象曰﹕“改命”之“吉”,信志也。
九五 大人虎變。未佔有孚。
象曰﹕“大人虎變”,其文炳也。
上六 君子豹變,小人革面。征凶。居,貞吉。
象曰﹕“君子豹變”,其文蔚也;“小人革面”,順以從君也。
English translation:
Change: Change is believed in on the day it is completed. It is very successful, beneficial if correct. Regret vanishes.
The kwa signs:
In change, water and fire cancel each other. Two women live together, but their aims are not complementary; this is called change. The day it is finished, then it is believed in. When change is believed in, rejoiced in because it is civilized, very successful because it is correct, as the change is appropriate, regret vanishes. As heaven and earth change, the four seasons take place. When ancient leaders changed the social order, they obeyed the will of heaven and responded to people. The time of change is great indeed.
The image: Fire in a lake -- Changing. Leaders make calendars to define the seasons.
The yao signs:
• F9 -- Use yellow ox hide for wrapping.
The image: Using yellow ox hide means that it will not do to use contrivance.
• 6two -- On the day of completion, the change has taken place. An expedition leads to good fortune, without blame.
The image: Change having taken place on the day of completion, there is felicity in going.
• 9three -- An expedition leads to misfortune, dangerous even if correct. Change, then speak; on the third presentation, there will be trust.
The image: Change, then speak. Make three presentations. How can it be not true?
• 9four -- Regret vanishes;;there is trust. Changing one's fate, there is good fortune.
The image: The good fortune of changing one's fate is belief in the aim.
• 9five -- Great people change like tigers. There is certainty without augury.
The image: When great people change like tigers, their stripes are clear.
• T6 -- Righteous people transform like leopards; unrighteous people change their faces. To go on an expedition leads to misfortune. To remain upright leads to good fortune.
The image: Righteous people transform like leopards -- their spots are dense. Unrighteous people change their faces -- they follow the leader docilely.
卦 德 (virtues of the hexagram): 革 (separate, demark), 革 而 當 (proper demarcation)
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.”)
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?”)
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.”)
#50
鼎。元吉,亨。
彖曰﹕鼎,象也。以木殿火,亨飪也。聖人亨以享上帝,而大亨以養聖賢。巽而耳目聰 明,柔進而上行,得中而應乎剛,是以元亨。
象曰﹕木上有火,鼎;君子以正位凝命。
初六 鼎顛趾。利出否,得妾以其子;無咎。
象曰﹕“鼎顛趾”,未悖也;“利出否”,以從貴也。
九二 鼎有實,我仇有疾,不我能即。吉。
象曰﹕“鼎有實”,慎所之也;“我仇有疾”,終無尤也。
九三 鼎耳革,其行塞;雉膏不食,方雨虧悔。終吉。
象曰﹕“鼎耳革”,失其義也。
九四 鼎折足,覆公涑,其形渥。凶。
象曰﹕“覆公涑”,信如何也。
六五 鼎黃耳,金鉉。利貞。
象曰﹕“鼎黃耳”,中以為實也。
上九 鼎玉鉉。大吉,無不利。
象曰﹕“玉鉉”在上,剛柔節也。
English translation:
The Cauldron: The cauldron is very auspiciously developmental.
The kwa signs:
The cauldron is an image (or a sign), using wood for fire to cook. Sages cook offerings to present to God, which is the great development whereby sages are nurtured. Obedient and brilliantly clear of eye and ear, flexibly progressing upward, balanced and responsive to strength, therefore it is greatly developmental.
The image: Fire over wood -- the cauldron. Leaders stabilize their mandate by correcting their position.
The yao signs:
• F6 -- When the cauldron overturns on its base, it is beneficial to take out what is wrong. When one has a concubine, because of her child there is no blame.
The image: When the cauldron overturns on its base, that is not bad. It is beneficial to take out what is wrong (being a concubine), to go along with what is valuable (the son).
• 9two -- The cauldron has content. My enemy wants it, but luckily it cannot get to me.
The image: The cauldron having content, so I am very careful. While my enemy wants it, after all there is no problem.
• 9three -- The ears of the cauldron are filled, so its use is impeded. Pheasant fat cannot be cooked. When it rains, regret is removed and all is well in the end.
The image: When the ears of the cauldron are filled, it loses its meaning as a cauldron.
• 9four -- The cauldron breaks its legs, spilling your food; your face drips. This is unfortunate.
The image: Now that you have spilled your food, what happened to your confidence?
• 6five -- The cauldron has yellow ears and a gold handle. It is beneficial to be correct.
The image: The ears of the cauldron are filled through the center.
• T9 -- The jade handle of the cauldron is very auspicious, beneficial to all.
卦 德 (virtues of the hexagram): 鼎 (cauldron, unification), 亨飪 (fine cooking)
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 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 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:“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:“歲寒,然后知松柏之后凋也。” (Chapter 9: 27)
(子 曰: “only at cold winter, we then know that only pine and cypress can stand the punishment [not lose their leaves].”)
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.)
曾 子 曰:“君子思不出其位。” (Chapter 14: 28)
(曾 子 曰: “君 子 does not concern the issues outside of his own office.”)
阙党童子将命,或問之曰:“益者與?”子曰:“吾见其居于位也,见其與先生并行也,非求益者也,欲速成者也。” (Chapter 14: 46)
(Confucius sent a boy of 阙 党 (a village) as messenger. Someone asks: “Is he the one ready for progress?” 子 曰: “I saw him sat with the seniors. He is the one trying the shortcut, not for progress.”)
Note: the task as a messenger is trying to pull him back from the shortcuts.
子 曰:“臧文仲 ,其竊位者與?知柳下惠之贤,而不與立也。” (Chapter 15: 13)
(子 曰: “Is 臧 文 仲 stealing his position? He knows that 柳 下 惠 has higher qualification [on moral] than him, while not yield his position to 柳 下 惠.”)