"彖" says: Great is the Qianyuan Dynasty, when all things come into being, they unite the heavens. The clouds move and the rain pours, and the flow of water forms; at the end of the Ming Dynasty, six people are formed, and they ride on six dragons to control the sky. The changes in the main roads, each person's life is correct, and the harmony is maintained, which is beneficial to chastity. The first common people came out of Xianning in all countries.
Vernacular: Great, Qianyuan! Therefore, all things have their beginning, and Qian Yuan dominates the entire nature. The clouds flow, the rainwater spreads, and everything flows around and takes shape; the light of the sun appears over and over again, the positions of the six lines are formed in time, and then the six dragons ride on the way of heaven in time. The change of the Qiandao (makes all things) determine their nature and destiny. All things remain together and are in the most harmonious state, achieving fitness and stability. The Qian hexagram is the first to create all things and bring peace to the whole world.
Interpretation: "彖" is "彖传", which belongs to one of the "Yizhuan" (Ten Wings). It is a text used by Confucius and his disciples to explain the hexagrams. Tuàn (tuàn) means to break, meaning to judge. This paragraph explains the Qian hexagram "Yuan Henry Zhen". The first sentence says "Yuan", the second sentence says "Heng", the third sentence says "Li Zhen", and the last sentence is the summary.
The first sentence says "Yuan", the stem is round and is the Yuan, which is the beginning of all things and governs the entire nature. The second sentence says "Heng", from the clouds and rain in the sky nurturing all things to the sun in the sky recurring and illuminating all things, the six lines of time are ancient people's mathematical induction of the rhythm of all things, and the six dragons are the induction of images and numbers. The birth of Yi shows that ancient times The sages and sages had a scientific grasp of the laws of nature. The third sentence says "Li Zhen", Li, which is composed of grain and knife, symbolizing the autumn harvest. And, Conghe. Crops live their lives according to the laws of nature. When human beings correct their lives according to the laws of nature, they are harmonious. This is called "Zhen", which means the unity of heaven and man. The last sentence summarizes that the Qian Gua creates all things in nature and also brings universal peace to human society.
1.10
"Xiang" says: Heaven moves vigorously, and a gentleman strives to constantly strive for self-improvement.
Vernacular: "Xiang Zhuan" says: The movement of the celestial bodies is vigorous and vigorous, so a gentleman requires himself to constantly make progress.
Interpretation: "Xiang" is the "Xiang Biography", which is divided into "Elephant" and "Little Elephant". "Elephant" explains the hexagram images and is appended to "Tuan Zhuan"; "Little Elephant" explains the Yao images and is appended to the Yao Ci. Both elephants and little elephants are represented by ""Xiang" said" in the text. In Qian Gua, "Elephant" and "Little Elephant" are not separated. Starting from the Kun hexagram, "Little Elephant" is attached to the lines of each line.
The content of "Elephant" generally analyzes the meaning of the hexagrams from the upper and lower hexagrams, and then extends to human affairs. For example, in the Qian hexagram, the top and bottom are stems, and the stems are heaven and health, so it is said that "heaven moves health", followed by "a gentleman strives to be strong" in human affairs.
1.11
Don’t use Qianlong, because the Yang is down. Seeing a dragon in the field means De Shi Pu. Work hard all day long and repeat the Tao. Or leaping into the abyss, there is no fault in advancing. The flying dragon is in the sky, and the master has made it. A prosperous dragon has regrets, and its surplus cannot last long. If you use nine, Heavenly virtue cannot be the first.
Vernacular: 1. The ninth day of the ninth lunar month is "The dragon is lurking and cannot play a role" because the first ninth day of the yang line is under the Quan Gua.
2. In line 92, "The dragon appears on the ground, it is suitable to meet adults", because virtue can be popularized in society.
3. The ninety-three lines of the poem "A gentleman works diligently all day long" are due to the cycle of heaven and earth.
4. The 94th line says, "The dragon may leap or dive into the abyss." There will be no disaster in moving forward.
5. The 95th line of the poem "Dragon soars in the sky" is complete due to the cultivation of virtue.
6. In the ninth line of the poem, "When a dragon flies to a very high place, it will regret it" because it cannot last long.
7. Using Jiu, the whole hexagram is a whole. The movement of celestial bodies has no beginning and no end, and the cycle has no reason, so it cannot be in the first place.
Interpretation: This paragraph is the "Little Elephant Biography" of Qian Gua. It is an explanation of the six lines and the use of nine in Qian Gua by Confucius or his later scholars. The use of nine "Heavenly virtue cannot be the first" has two meanings: First, the six lines of the Qian hexagram and the six dragons are connected head to tail, like a ring without reason. Second, the sixty-four hexagrams are also cyclical. Although the Weiji hexagram is ranked last, to be honest, it is in front of the Qian hexagram.
It's like winter is the last season but precedes spring.
1.12
"Wenyan" says: Yuan is the growth of goodness. Those who are prosperous will have a good meeting. Benefit is the harmony of righteousness. Chastity means doing things well. A gentleman has a benevolent body and is able to grow up. A grand gathering, worthy of the ceremony. Benefits are enough for justice. Honest and strong enough to do things. A gentleman who practices these four virtues is called Qian, Yuan Henry and Zhen.
Vernacular: "Yuan", the origin, is the first of all good things; "Heng", prosperous, is the gathering of good things; "Li", suitable, means things are decent and neutral; "Zhen", means upright and solid , is the backbone of things. A gentleman who practices benevolence is good enough to lead. A beautiful meeting is enough for etiquette. Cutting things into pieces is enough to meet righteousness. Being honest and upright is enough to achieve a successful career. A gentleman can practice these four virtues, so he said: "Qian, Yuan Henry and Zhen."
Interpretation: "The Classical Classics" is one of the "Ten Wings". It is the text used by Confucius and his followers to explain the two hexagrams of Qian and Kun. Only the two hexagrams of Qian and Kun have the Classical Classics. This paragraph is the first section of "Wenyan Zhuan", which explains the hexagrams. The explanation is divided into lines below. In order for readers to have a deep understanding of the meaning of the first section of "Wen Yan Zhuan", the list is as follows:
Yuan? The length of goodness? Physical benevolence, enough to grow people? Chun, Shaoyang, wood, benevolence
Heng?Jiazhihui?Grand gathering, enough to be in harmony with etiquette?Xia, sun, fire, etiquette
Benefit?The harmony of righteousness?Profitful things, enough to be in harmony with righteousness?Autumn, Shaoyin, gold, righteousness
Zhen? The stem of things? Zhen is strong enough to do things? Dong, Taiyin, Water, and Wisdom
The four virtues of Zhen in Henry Yuan Dynasty are the virtues of the four images.
In the spring of Yuanxiang Shaoyang, the kernels sprout and all things grow. When extended to social and human affairs, leaders can only be led by benevolence.
Hengxiang is like the sun in summer, when all things are prosperous and prosperous, it is extended to social and human affairs, and grand gatherings are appropriate.
Li is like the autumn of Shaoyin, Qiu, Li, and Conghe, which represent the harvest of crops, and the profit is sufficient and righteous.
Zhen is like Taiyin in winter, Zhen, Zheng, Ding, is wisdom, can grasp the main body of things, Zhen is strong enough to do things.
The ninth day of the lunar month said: "Don't use the hidden dragon." What does it mean?
Confucius said: "The dragon's virtue is hidden. It is not easy to be in the world, and it is not a name. There is no boredom in escaping from the world. There is no boredom in not seeing what is right. If you are happy, you will do it, if you are worried, you will go against it. It is indeed inextricable. , Hidden Dragon."
Vernacular: What does the ninth line of Chu Ninth Day mean by "The dragon is lurking and cannot function"?
Confucius said: "A person has the virtues of a dragon and lives in seclusion; his aspirations are not changed by the world, and he is not eager to achieve fame; he retires from the world and is not bored; his words and deeds are not approved by everyone, and he is not bored; If others are willing to accept it, he will implement it; if others have doubts, he will retreat; he is strong and unshakable, this is the Qianlong."
Interpretation: This article further explains each line of the Qian hexagram in the form of questions and answers from Confucius' teachers and students. Inspiration for life. This paragraph is very consistent with the "Analects of Confucius" "A person who does not know but is not upset is not a gentleman": People do not understand my teachings, and I am not upset. Isn't this not a gentleman?
1.14
Jiuer said: "Seeing a dragon in the field is a good way to meet a great person." What does it mean?
Confucius said: "Dragon virtue is the one who is right in the middle. Trust in what is said, prudence in deeds, sincerity in idleness, kindness in the world without attacking, virtue and virtue in transformation. "Yi" said: ' "Seeing a dragon in the field is a good way to meet an adult."
Vernacular: The Nine-Two Yao Ci says: "A dragon appears on the ground, which is a good time to meet an adult." What does this mean?
Confucius said: "People with dragon virtue live in the middle. They should be trustworthy in their daily words and cautious in their daily actions. They should avoid evil but remain sincere, benefit the society but not boast about themselves, and their virtue should be broad and cultivated. "The Book of Changes" says: "The appearance of a dragon on the ground is suitable for meeting adults."
Interpretation: From this paragraph, we can see that Confucius's grandson Zi thought about "The Doctrine of the Mean". origin. The core words "zhong, yong, and sincerity" used in "The Doctrine of the Mean" all appear in this paragraph. "Be kind to the world without attacking, and virtue will be transformed" is consistent with Laozi's "Tao Te Ching" "The highest virtue is not virtuous, so there is virtue": Do not regard one's own virtue as virtue, only the highest virtue is virtuous, and it is true Deborah and transformation.
1.15
Jiusan said: "A gentleman works hard all day long, is vigilant at night, is severe, and has no blame." What does it mean?
Confucius said: "A gentleman develops virtue and cultivates his career. Loyalty and trustworthiness are the reasons for his advancement of virtue. Rhetoric establishes his sincerity, so he lives his career. If he knows the ultimate, he can follow it. If he knows the end, he can keep it. Righteousness. It means that when you are in a high position, you are not arrogant, and when you are in a low position, you are not worried. Therefore, you are always alert, even if you are in danger, you will not be guilty. Work diligently and be alert at night. Although there is danger, there will be no disaster." What does this mean?
Confucius said: "A gentleman improves his virtue and establishes merit. He improves his virtue by being loyal and faithful. He corrects his words and establishes sincerity, thereby accumulating merit. Knowing when the situation is coming, he will adapt to its arrival, and he will be able to Understand the subtleties of things, know when the situation ends, and adapt to its end, so that you can stay in a suitable state with things, so you can be in a high position without being arrogant, and be in a low position without being worried. "There is no blame for being severe."
Interpretation: "Knowing the end, knowing the end": If you know the opportunity of the situation, adapt to its arrival, and if you know when the situation will end, adapt to its end. This is consistent with "The Doctrine of the Mean" "A gentleman acts according to his position" (a gentleman only seeks to do what he should do according to his current position), and "A gentleman lives in easy places to wait for orders" (A gentleman is at ease in an easy position) , waiting for the arrival of destiny) the meaning is very close. It is also the decomposition of "Tao follows nature" in Laozi's Tao Te Ching.
As for why Confucius’ interpretation of the Yi contains both Confucian and Taoist thoughts, there are two reasons: the Yi Jing is the source of Confucianism and Taoism, and the Yi Jing originally contains both Confucianism and Taoism. Confucius learned Yi in his later years when he was about 50 years old, and wrote "Yi Zhuan" ("Ten Wings") probably later. Confucius, who was once a student of Laozi, spent most of his life promoting Confucianism and failed to restore Zhou Rites. He needed to continue to improve himself in terms of ideological realm in order to understand Taoism. It is inevitable that Confucianism and Taoism should be combined.
Jiu Si said: "Maybe you jump into the abyss, no blame." What does it mean?
Confucius said: "Up and down are impermanent, and this is not evil. Advances and retreats are inconstant, and they are not out of the crowd. A gentleman's pursuit of virtue and career is done in a timely manner, so there is no blame."
Vernacular : Line 94 says: "Whether the dragon leaps or dives into the abyss, there is no fault." What does this mean?
Confucius said: "The impermanence of ups and downs is not for evil desires. The impermanence of advance and retreat is not for separation from the masses. A gentleman improves his virtue and establishes his achievements and wants to complete them in time, so there is no blame."
Interpretation: Nine Four is in an unstable position, and its advancement and retreat is a test flight exercise. This is to improve morality as quickly as possible and make achievements. This illustrates the truth that behind any success, one must first go through training.
1.17
Jiuwu said: "The flying dragon is in the sky, which is good for seeing adults." What does it mean?
Confucius said: "The same voice corresponds to the same breath, and the same breath seeks each other. Water is wet, and fire is dry. Clouds follow the dragon, and the wind follows the tiger. The sage works and all things can be seen. Those who originate from heaven kiss the superior, and originate from earth. If you kiss me, then everyone will follow their own kind."
Vernacular: The Nine-Five Yao Ci says: "A dragon flying in the sky is suitable for meeting adults." What does this mean?
Confucius said: "The same sounds respond to each other, the same breaths pursue each other, water flows to wet places, fire burns to dry places, clouds come from dragons, winds come from tigers. The rise of the sage attracts the attention of all things. . Received by the Qin and Qi of heaven, and received by the Qin and Qi of earth, each belongs to its own category."
Interpretation: This chapter is the most famous in the Book of Changes. paragraph. King Wen performed the Book of Changes with the Qian hexagram as the core, and the ninety-fifth line of the Qian hexagram was the main line of the whole hexagram. This chapter has a great influence on Chinese culture: in ancient times, emperors called "Nine-Five Supremes" and dragons, and sages were called "dragons and elephants", all originating from this.
“The same voice corresponds to the same breath, and the same spirit seeks each other” is the most basic axiom that people in ancient times were familiar with nature and society. This is where “the correspondence between nature and man” and “the unity of nature and man” come from. The appearance of a dragon in the sky must correspond to the appearance of a great sage (adult) in the world. The status of Qilin is second only to the dragon. "Shuowen" says: "Qil is a benevolent beast." It is said that Confucius' mother Yan Zheng encountered a Qilin when she was pregnant and gave birth to Confucius.
"Hunting to the West to Capture Lin" occurred in the 39th year of Zhou Jing Wang Gengshen (the 14th year of Lu Aigong), and Confucius's "Spring and Autumn" was also unpublished exactly in this year. At this time, Confucius was seventy-one years old. He no longer writes books. Confucius was worried about Lin's death, and passed away two years later in the 16th year of Lu Aigong (479 BC). After the death of Confucius, the story of Huolin's final writing became widely circulated. Li Bai, the great poet of the Tang Dynasty, has a poem in his "Ancient Poetry" that says, "If a saint is established, his last work will be in Huolin."
1.18
Shangjiu said: "A strong dragon has regrets." What does it mean?
Confucius said: "A noble person has no position, a high person has no people, a wise man is in a lower position and has no help, so he has regrets because of his actions."
Vernacular: Shang Jiu Yao Ci What does it mean to say, "When a dragon flies high, it regrets it."
Confucius said: "Those who are dignified but not in the right position will lose the common people if they are high up. A wise man will be in a low position and cannot help, so he will feel regret whenever he takes action."
Interpretation: The above is " The second section of "The Classical Classics" explains the meaning of the lines entirely based on the moral cultivation of personnel.
"Don't use the hidden dragon" means to go down; "See the dragon in the field" means to leave it; "Work all day long" means to do something; "Maybe jump into the deep abyss" means to test oneself; "Flying dragon" "In the sky" means superior governance; "A strong dragon has regrets" means the disaster of poverty; Qianyuan "uses nine", which means the world is governed.
Vernacular: "The dragon lurks and cannot function" (because of) low status; "The dragon appears on the ground" because the time is not ripe; "Work hard all day long" and start to take action; " "The dragon either leaps or lurks in the abyss", test it yourself; "the dragon flies to the sky", sits on top and governs the world; "the dragon flies too high and regrets" is a disaster caused by extreme poverty; the whole hexagram "Qian" uses nine , the world must be in great order.
Interpretation: This is the third section of "Wenyan Zhuan", focusing on the time and place to explain the line.
1.20
"Don't use the hidden dragon", Yang Qi is hidden; "Seeing a dragon in the field", the world is civilized; "Working all day long", keeping pace with the times; "Maybe leaping in "Yuan", the main road is Ge; "Flying dragon in the sky", it is located in the heavenly virtue; "A strong dragon has regrets" is in harmony with the times; "Yongjiu" in Qianyuan is a manifestation of heaven's principles.
Vernacular: "The dragon lurks and cannot function", Yang Qi is hidden underground; "The dragon appears on the ground", everything in the world appears bright; "Work hard all day long", act according to the changes in the weather "The dragon either leaps or dives into the abyss", the way of Qian is about to change; "the dragon flies to the sky", it is already in the heavenly virtue; "the dragon flies too high and has regrets", it reaches the ultimate with the changes of the weather; "Qian" 》The whole hexagram uses nine, which is the law for realizing the way of heaven.
Interpretation: This is the fourth section of "The Classical Classics", focusing on the explanation of the lines of heaven.
1.21
The one who is "Yuan" is the one who started and prospered; the one who is "Li Zhen" is the temperament. Qian Shi can benefit the world with beauty and profit, without saying what he will benefit. It is great, it is great Qian, it is strong and upright, and it is pure essence. The six Yao lines are used to communicate emotions, and they ride on the six dragons to control the sky. When the clouds move and rain comes, the world will be peaceful.
Vernacular: Qian "Yuan" means creation and prosperity; "Li Zhen" means the nature of things. The founding role of Qian Gua can benefit the world with its beauty and appropriateness, but it does not mention the benefits. How great! The great Qian Gua is strong, strong and upright. It can be described as pure and subtle. The six Yao lines function according to the time and position, and generally have access to the nature of heaven, just like riding on six dragons and controlling the way of heaven. The clouds are flowing, the rain is flowing, and the world is at peace.
Interpretation: The fifth section of "The Classical Classics" is derived from the "Tuan Zhuan" to praise the greatness of the way of heaven.
1.22 1. A gentleman’s conduct is based on virtue, and his conduct will be seen day by day. "Hidden" means words, hidden but not seen, action but not completed, so a gentleman cannot use it.
2. A gentleman learns by gathering together, asks questions by debating, be generous by living in them, and be benevolent by practicing. "Book of Changes" says: "Seeing a dragon in the field is a good way to meet an important person." It is also a virtue of the king.
3. The ninety-three layers are rigid but not in the middle. The upper part is not in the sky and the lower part is not in the field. Therefore, it is dry. Because it is alert from time to time, it is "no fault" even though it is dangerous.
4. The ninety-four levels of hardness are not in the middle. The upper part is not in the sky, the lower part is not in the fields, and the middle part is not in the people. Therefore, it is "or" or "or", which is doubtful. So "no blame"?
5. The "great man" is in harmony with the virtues of heaven and earth, the brightness of the sun and the moon, the order of the four seasons, and the good and bad luck of ghosts and gods. When it is congenital and Heaven does not violate it, and when it is acquired and followed according to Heaven, Heaven does not violate it, but how much worse is it for people! How about ghosts and gods!
6. "Kang" means words, knowing how to advance but not knowing how to retreat, knowing how to survive but not knowing how to lose, knowing how to gain but not knowing how to lose.
7. Only saints! Those who know how to advance and retreat without losing their integrity are only saints!
Vernacular: 1. The behavior of a gentleman is for the purpose of completing moral cultivation and is manifested in daily actions. (Chu Ninth Day) The "hidden" mentioned in the ninth lunar month means hidden but not revealed. The action has not yet been successful, so a gentleman cannot do anything.
2. A gentleman learns to accumulate knowledge, asks each other questions clearly about right and wrong, gets along with others magnanimously, and guides his actions with a heart of benevolence. "Book of Changes" (92) says that "when a dragon appears on the ground, it is suitable to meet adults." This is called the virtue of a gentleman.
3. Jiu San is at the intersection of many masculine masculinities and is not in the middle. He is not as high as heaven and not as low as he is, so he is "diligent all day long" because he is always alert and "has nothing to do" despite being in danger. blame".
4.? The Ninety-Four Yao is at the intersection of many masculine masculinities and is not in the middle. The top is not as high as the heaven, the bottom is not in the position, and the middle is not in the right position for people, so there is "or something or something" , "or", confusing, so "no blame".
5.? (Nine Five Yao Ci) The "great man" whose virtue is consistent with heaven and earth, whose sage is consistent with the sun and moon, whose governance is consistent with the order of the four seasons, whose good and bad luck are consistent with ghosts and gods, first When one acts in the way of Heaven and does not violate the way of Heaven, and later acts in accordance with the way of Heaven and obeys Heaven, since Heaven does not violate him, how much less does man do! Not to mention ghosts and gods!
6.? (Shang Jiu Yao Ci) "Kang" means to only know how to move forward but not to retreat, only to know how to survive but not know how to perish, only to know how to gain but not know how to lose.
7.? (Use nine) Only a saint can do it! Knowing the principles of advancement and retreat without losing track of the right path, only a saint can do it!