易传-系辞下-JamesLegge.doc

THE GREAT APPENDIX【系辞下】SECTION IIChapter I. 1. The eight trigrams having been completed in their proper order, there were in each the (three) emblematic lines. They were then multiplied by a process of addition till the (six) component lines appeared. 八卦成列，象在其中矣。因而重之，爻在其中矣。2. The strong line and the weak push themselves each into the place of the other, and hence the changes (of the diagrams) take place. The appended explanations attach to every form of them its character (of good or ill), and hence the movements (suggested by divination) are determined accordingly.刚柔相推，变在其中矣。系辞焉而命之，动在其中矣。3. Good fortune and ill, occasion for repentance or regret, all arise from these movements. 吉凶悔吝者，生乎动者也。4. The strong and the weak (lines) have their fixed and proper places (in the diagrams); their changes, however varied, are according to the requirements of the time (when they take place). 刚柔者，立本者也，变通者，趣时者也。5. Good fortune and ill are continually prevailing each against the other by an exact rule. 吉凶者，贞胜者也。6. By the same rule, heaven and earth, in their course, continually give forth (their lessons); the sun and moon continually emit their light; all the movements under the sky are constantly subject to this one and the same rule. 天地之道，贞观者也。日月之道，贞明者也。天下之动，贞夫一者也。7.Khien, (the symbol of heaven, and) conveying the idea of strength, shows to men its easy (and natural) action.Khwn, (the symbol of earth, and) conveying the idea of docility, shows to men its compendious (receptivity and operation).夫乾，确然示人易矣。夫坤，聩然示人简矣。8. The Yo (or lines) are imitative representations of this. The Hsiang, or emblematic figures, are pictorial representations of the same. 爻也者，效此者也。象也者，像此者也。9. The movements of the lines and figures take place (at the hand of the operator), and are unseen; the good fortune or ill is seen openly and is beyond. The work to be done appears by the changes; the sympathies of the sages are seen in their explanations. 爻象动乎内，吉凶见乎外，功业见乎变，圣人之情见乎辞。10. The great attribute of heaven and earth is the giving and maintaining life. What is most precious for the sage is to get the (highest) place (in which he can be the human representative of heaven and earth). What will guard this position for him? Men. How shall he collect a large population round him? By the power of his wealth. The right administration of that wealth, correct instructions to the people, and prohibitions against wrong-doing; these constitute his righteousness. 天地之大德曰生，圣人之大宝曰位。何以守位曰仁。何以聚人曰财。理财正辞，禁民为非曰义。Chapter II. 11. Anciently, when Po-hs had come to the rule of all under heaven, looking up, he contemplated the brilliant forms exhibited in the sky, and looking down he surveyed the patterns shown on the earth. He contemplated the ornamental appearances of birds and beasts and the (different) suitabilities of the soil. Near at hand, in his own person, he found things for consideration, and the same at a distance, in things in general. On this he devised the eight trigrams, to show fully the attributes of the spirit-like and intelligent (operations working secretly), and to classify the qualities of the myriads of things. 古者包羲氏之王天下也，仰则观象於天，俯则观法於地，观鸟兽之文，与地之宜，近取诸身，远取诸物，於是始作八卦，以通神明之德，以类万物之情。12. He invented the making of nets of various kinds by knitting strings, both for hunting and fishing. The idea of this was taken, probably, from L (the third trigram, and thirtieth hexagram). 作结绳而为网罟，以佃以渔，盖取诸离。13. On the death of Po-hs, there arose Shn-nng (in his place). He fashioned wood to form the share, and bent wood to make the plough-handle. The advantages of ploughing and weeding were then taught to all under heaven. The idea of this was taken, probably, from Y (the forty-second hexagram). 包羲氏没，神农氏作，斵木为耜，揉木为耒，耒耨之利，以教天下，盖取诸益。14. He caused markets to be held at midday, thus bringing together all the people, and assembling in one place all their wares. They made their exchanges and retired, every one having got what he wanted. The idea of this was taken, probably, from Shih Ho (the twenty-first hexagram). 日中为市，致天下之货，交易而退，各得其所，盖取诸噬嗑。15. After the death of Shn-nng, there arose Hwang T, Yo, and Shun. They carried through the (necessarily occurring) changes, so that the people did (what was required of them) without being wearied; yea, they exerted such a spirit-like transformation, that the people felt constrained to approve their (ordinances) as right. When a series of changes has run all its course, another change ensues. When it obtains free course, it will continue long. Hence it was that these (sovereigns) were helped by Heaven; they had good fortune, and their every movement was advantageous. Hwang T, Yo, and Shun (simply) wore their upper and lower garments (as patterns to the people), and good order was secured all under heaven. The idea of all this was taken, probably, fromKhien and Khwn (the first and eighth trigrams, or the first and second hexagrams). 神农氏没，黄帝、尧、舜氏作，通其变，使民不倦，神而化之，使民宜之。易穷则变，变则通，通则久。是以自天佑之，吉无不利，黄帝、尧、舜，垂衣裳而天下治，盖取诸乾坤。16. They hollowed out trees to form canoes; they cut others long and thin to make oars. Thus arose the benefit of canoes and oars for the help of those who had no means of intercourse with others. They could now reach the most distant parts, and all under heaven were benefited. The idea of this was taken., probably, from Hwn (the fifty-ninth hexagram). 刳木为舟，剡木为楫，舟楫之利，以济不通，致远以利天下，盖取诸涣。17. They used oxen (in carts) and yoked horses (to chariots), thus providing for the carriage of what was heavy, and for distant journeys,-thereby benefiting all under the sky. The idea of this was taken, probably, from Sui (the seventeenth hexagram). 服牛乘马，引重致远，以利天下，盖取诸随。18. They made the (defence of the) double gates, and (the warning of) the clapper, as a preparation against the approach of marauding visitors. The idea of this was taken, probably, from Y (the sixteenth hexagram). 重门击柝，以待暴客，盖取诸豫。19. They cut wood and fashioned it into pestles; they dug in the ground and formed mortars. Thus the myriads of the people received the benefit arising from the use of the pestle and mortar. The idea of this was taken, probably, from Hsio Kwo (the sixty-second hexagram). 断木为杵，掘地为臼，臼杵之利，万民以济，盖取诸小过。20. They bent wood by means of string so as to form bows, and sharpened wood so as to make arrows. This gave the benefit of bows and arrows, and served to produce everywhere a feeling of awe. The idea of this was taken, probably, from Khwei (the thirty-eighth hexagram). 弦木为弧，剡木为矢，弧矢之利，以威天下，盖取诸睽。21. In the highest antiquity they made their homes (in winter) in caves, and (in summer) dwelt in the open country. In subsequent ages, for these the sages substituted houses, with the ridge-beam above and the projecting roof below, as a provision against wind and rain. The idea of this was taken, probably, from TKwang (the thirty-fourth hexagram). 上古穴居而野处，后世圣人易之以宫室，上栋下宇，以待风雨，盖取诸大壮。22. When the ancients buried their dead, they covered the body thickly with pieces of wood, having laid it in the open country. They raised no mound over it, nor planted trees around; nor had they any fixed period for mourning. In subsequent ages the sages substituted for these practices the inner and outer coffins. The idea of this was taken, probably, from T Kwo (the twenty-eighth hexagram). 古之葬者，厚衣之以薪，葬之中野，不封不树，丧期无数，后世圣人易之以棺椁，盖取诸大过。23. In the highest antiquity, government was carried on successfully by the use of knotted cords (to preserve the memory of things). In subsequent ages the sages substituted for these written characters and bonds. By means of these (the doings of) all the officers could be regulated, and (the affairs of) all the people accurately examined. The idea of this was taken, probably, from Kwi (the forty-third hexagram). 上古结绳而治，后世圣人易之以书契，百官以治，万民以察，盖取诸夬。Chapter III. 24. Therefore what we call the Y is (a collection of) emblematic lines. They are styled emblematic as being resemblances. 是故，易者象也。象也者，像也。25. What we call the Thwan (or king Wns explanations) are based on the significance (of each hexagram as a whole). 彖者材也。26. We call the lines (of the figures) Yo from their being according to the movements taking place all under the sky. 爻也者，效天下之动也。27. In this way (we see) the rise of good fortune and evil, and the manifestation of repentance and regret. 是故，吉凶生，而悔吝著也。Chapter IV. 28. In the Yang trigrams (or those of the undivided line) there are more of the Yin lines, and in the Yin trigrams (or those of the divided line) there are more of the Yang lines. 阳卦多阴，阴卦多阳， 29. What is the cause of this? It is because the Yang lines are odd (or made by one stroke), and the Yin lines are even (or. made by two strokes). 其故何也？阳卦奇，阴卦耦。30. What (method of) virtuous conduct is thus intimated? In the Yang trigrams we have one ruler, and two subjects, suggesting the way of the superior man. In the Yin trigrams we have two rulers, and one subject, suggesting the way of the small man. 其德行何也？阳一君而二民，君子之道也。阴二君而一民，小人之道也。Chapter V. 31. It is said in the Y, Full of anxious thoughts you go and come; (only) friends will follow you and think with you. The Master said: In all (the processes taking place) under heaven, what is there of thinking? What is there of anxious scheming? They all come to the same (successful) issue, though by different paths; there is one result, though there might be a hundred anxious schemes. What is there of thinking? What is there of anxious scheming?易曰：憧憧往来，朋从尔思。子曰：天下何思何虑？天下同归而殊途，一致而百虑，天下何思何虑？32. The sun goes and the moon comes; the moon goes and the sun comes;-the sun and moon thus take the place each of the other, and their shining is the result. The cold goes and the heat comes; the heat goes and the cold comes; it is by this mutual succession of the cold and heat that the year is completed. That which goes becomes less and less, and that which comes waxes more and more; it is by the influence on each other of this contraction and expansion that the advantages (of the different conditions) are produced. 日往则月来，月往则日来，日月相推而明生焉。寒往则暑来，暑往则寒来，寒暑相推而岁成焉。往者屈也，来者信也，屈信相感而利生焉。33. When the looper coils itself up, it thereby straightens itself again; when worms and snakes go into the state of hybernation, they thereby keep themselves alive. (So), when we minutely investigate the nature and reasons (of things), till we have entered into the inscrutable and spirit-like in them, we attain to the largest practical application of them; when that application becomes the quickest and readiest, and all personal restfulness is secured, our virtue is thereby exalted. 尺蠖之屈，以求信也。龙蛇之蛰，以存身也。精义入神，以致用也。利用安身，以崇德也。34. Going on beyond this, we reach a point which it is hardly possible to know. We have thoroughly comprehended the inscrutable and spirit-like, and know the processes of transformation; this is the fulness of virtue. 过此以往，未之或知也。穷神知化，德之盛也。35. It is said in the Y, (The third line shows its subject) distressed before a rock, and trying to lay hold of thorns; entering into his palace and not seeing his wife: there will be evil. The Master said: If one be distressed by what need not distress him, his name is sure to be disgraced; if he lay hold on what he should not touch, his life is sure to be imperilled. In disgrace and danger, his death will (soon) come; is it possible for him in such circumstances to see his wife?易曰：困于石，据于蒺藜，入于其宫，不见其妻，凶。子曰：非所困而困焉，名必辱。非所据而据焉，身必危。既辱且危，死期将至，妻其可得见邪？36. It is said in the Y, The duke with (his bow) shoots at the falcon on the top of the high wall; he hits it: his every movement will be advantageous. The Master said: The falcon is a bird (of prey); the bow and arrow is a weapon (of war); the shooter is a man. The superior man keeps his weapon concealed about his person, and waits for the proper time to move; doing this, how should his movement be other than successful? There is nothing to fetter or embarrass his movement; and hence, when he comes forth, he succeeds in his object. The language speaks of movement when the instrument necessary to it is ready and perfect.易曰：公用射隼，于高墉之上，获之无不利。子曰：隼者禽也，弓矢者器也，射之者人也。君子藏器於身，待时而动，何不利之有？动而不括，是以出而不获。语成器而动者也。37. The Master said: The small man is not ashamed of what is not benevolent, nor does he fear to do what is not righteous. Without the prospect of gain he does not stimulate himself to what is good, nor does he correct himself without being moved. Self-correction, however, in what is small will make him careful in what would be of greater consequence; and this is the happiness of the small man. It is said in the Y, His feet are in the stocks, and he is disabled in his toes: there will be no (further) occasion for blame.子曰：小人不耻不仁，不畏不义，不见利而不劝，不威不惩；小惩而大诫，此小人之福也。易曰：屦校灭趾，无咎。此之谓也。38. If acts of goodness be not accumulated, they are not sufficient to give its finish to ones name; if acts of evil be not accumulated, they are not sufficient to destroy ones life. The small man thinks that small acts of goodness are of no benefit, and does not do them; and that small deeds of evil do no harm, and does not abstain from them. Hence his wickedness becomes great till it cannot be covered, and his guilt becomes great till it cannot be pardoned. This is what the Y says, He wears the cangue and his ears are destroyed: there will be evil. 善不积，不足以成名；恶不积，不足以灭身。小人以小善为无益，而弗为也，故恶积而不可掩，罪大而不可解。易曰：屦校灭耳，凶。39. The Master said: He who keeps danger in mind is he who will rest safe in his seat; he who keeps ruin in mind is he who will preserve his interests secure; he who sets the danger of disorder before him is he who will maintain the state of order. Therefore the superior man, when resting in safety, does not forget that danger may come; when in a state of security, he does not forget the possibility of ruin; and when all is in a state of order, he does not forget that disorder may come. Thus his person is kept safe, and his states and all their clans can be preserved. This is according to what the Y says, (Let him say), Shall I perish? Shall I perish? (so shall this state be firm, as if) bound to a clump of bushy mulberry trees.子曰：危者，安其位者也；亡者，保其存者也；乱者，有其治者也。是故，君子安而不忘危，存而不忘亡，治而不忘乱；是以，身安而国家可保也。易曰：其亡其亡，系于包桑。40. The Master said: Virtue small and office high; wisdom small and plans great; strength small and burden heavy:-where such conditions exist, it is seldom that they do not end (in evil). As is said in the Y, The tripods feet are overthrown, and the rulers food is overturned. The body of him (who is thus indicated) is wet (with shame): there will be evil.子曰：“德薄而位尊，知小而谋大，力大而任重，鲜不及矣。易曰：鼎折足，履公餗，其形渥，凶”。41. The Master said: Does not he who knows the springs of things possess spirit-like wisdom? The superior man, in his intercourse with the high, uses no flattery, and, in his intercourse with the low, no coarse freedom:-does not this show that he knows the springs of things? Those springs are the slight beginnings of movement, and the earliest indications of good fortune (or ill). The superior man sees them, and acts accordingly without waiting for (the delay of) a single day. As is said in the Y, He is firm as a rock, (and acts) without the delay of a single day. With firm goodness there will be good fortune. Firm as a rock, how should he have to wait a single day to ensure his knowing (those springs and his course)? The superior man knows the minute and the manifested; he knows what is weak, and what is strong: he is a model to ten thousand.子曰：“知几其神乎？君子上交不谄，下交不渎，其知几乎？几者动之微，吉之先见者也。君子见几而作，不俟终日。易曰：介于石，不终日，贞吉。介如石焉，宁用终日？断可识矣！君子知微知彰，知柔知刚，万夫之望”。42. The Master said: I may venture to say that the son of the Yen family had nearly attained (the standard of perfection). If anything that he did was not good, he was sure to become conscious of that; and when he knew it, he did not do the thing again. As is said in the Y, (The first line shows its subject) returning from an error that has not led him far away. There is no occasion for repentance. There will be great good.子曰：“颜氏之子，其殆庶几乎！有不善未尝不知，知之未尝复行也。易曰：不远复，无祇悔，元吉。43. There is an intermingling of the genial influences of heaven and earth, and transformation in its various forms abundantly proceeds. There is an intercommunication of seed between male and female, and transformation in its living types proceeds. What is said in the Y, Three individuals are walking together and one is made to disappear; there is (but) one man walking, and he gets his mate, tells us of the effort (in nature) at oneness (of operation). 天地氤氲，万物化醇；男女构精，万物化生。易曰：三人行，则损一人；一人行，则得其友。言致一也。”44. The Master said: The superior man (in a high place) composes himself before he (tries to) move others; makes his mind restful and easy before he speaks; settles (the principles of) his intercourse with others before he seeks anything from them. The superior man cultivates these three things, and so is complete. If he try to move others while he is himself in unrest, the people will not (act) with him; if he speak while he is himself in a state of apprehension, the people will not respond to him; if without (certain principles of) intercommunication, he issue his requests, the people will not grant them. When there are none to accord with him, those who (work to) injure him will make their appearance. As is said in the Y, (We see one) to whose advantage none will contribute, while some will seek to assail him. He observes no regular rule in the ordering of his heart:-there will be evil.子曰：君子安其身而后动，易其心而后语，定其交而后求。君子修此三者，故全也。危以动，则民不与也；惧以语，则民不应也；无交而求，则民不与也。莫之与，则伤之者至矣。易曰：莫益之，或击之，立心勿恒，凶。Chapter VI. 45. The Master said: (The trigrams)Khien and Khwn may be regarded as the gate of the Y.Khien represents what is of the yang nature (bright and active); Khwn what is of the yin nature (shaded and inactive). These two unite according to their qualities, and there comes the embodiment of the result by the strong and weak (lines). In this way we have the phenomena of heaven and earth visibly