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周易|Book of Changes

序卦 - Xu Gua|序卦 - Xu Gua

属类： 双语小说 【分类】古汉语经典 阅读：[30742]
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序卦

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Xu Gua

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有天地，然後萬物生焉。盈天地之間者唯萬物，故受之以《屯》。

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When there were heaven and earth, then afterwards all things were produced. What fills up (the space) between heaven and earth are (those) all things. Hence (Qian and Kun) are followed by Zhun.

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《屯》者，盈也。屯者，物之始生也。物生必蒙，故受之以《蒙》。

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Zhun denotes filling up. Zhun is descriptive of things on their first production. When so produced, they are sure to be in an undeveloped condition. Hence Zhun is followed by Meng.

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《蒙》者，蒙也，物之稺也。物稺不可不養也，故受之以《需》。

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Meng is descriptive of what is undeveloped,--the young of creatures and things. These in that state require to be nourished. Hence Meng is followed by Xu.

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《需》者，飲食之道也。飲食必有訟，故受之以《訟》。

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Xu is descriptive of the way in which meat and drink (come to be supplied). Over meat and drink there are sure to be contentions. Hence Xu is followed by Song.

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訟必有眾起，故受之以《師》。

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Song is sure to cause the rising up of the multitudes; and hence it is followed by Shi.

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《師》者，眾也。眾必有所比，故受之以《比》。

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Shi has the signification of multitudes, and between multitudes there must be some bond of union. Hence it is followed by Bi.

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《比》者，比也。比必有所畜，故受之以《小畜》。

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Bi denotes being attached to. (Multitudes in) union must be subjected to some restraint. Hence Bi is followed by Xiao Xu.

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物畜然後有禮，故受之以《履》。

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When things are subjected to restraint, there come to be rites of ceremony, and hence Xiao Xu is followed by Li.

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履而泰然後安，故受之以《泰》。

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The treading (on what is proper) leads to Tai, which issues in a state of freedom and repose, and hence Li is followed by Tai.

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《泰》者，通也。物不可以終通，故受之以《否》。

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Tai denotes things having free course. They cannot have that for ever, and hence it is followed by Pi (denoting being shut up and restricted).

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物不可以終否，故受之以《同人》。

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Things cannot for ever be shut up, and hence Pi is followed by Tong Ren.

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與人同者，物必歸焉，故受之以《大有》。

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To him who cultivates union with men, things must come to belong, and hence Tong Ren is followed by Da You.

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有大者不可以盈，故受之以《謙》。

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Those who, have what is great should not allow in themselves the feeling of being full, and hence Da You is followed by Qian.

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有大而能謙必豫，故受之以《豫》。

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When great possessions are associated with humility, there is sure to be pleasure and satisfaction; and hence Qian is followed by Yu.

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豫必有隨，故受之以《隨》。

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Where such complacency is awakened, (he who causes it) is sure to have followers (Sui).

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以喜隨人者必有事，故受之以《蠱》。

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They who follow another are sure to have services (to perform), and hence Sui is followed by Gu.

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《蠱》者，事也。有事而後可大，故受之以《臨》。

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Gu means (the performance of) services. He who performs such services may afterwards become great, and hence Gu is followed by Lin.

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《臨》者，大也。物大然後可觀，故受之以《觀》。

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Lin means great. What is great draws forth contemplation, and hence Lin is followed by Guan.

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可觀而後有所合，故受之以《噬嗑》。

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He who attracts contemplation will then bring about the union of others with himself, and hence Guan is followed by Shi He.

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嗑者，合也。物不可以苟合而已，故受之以《賁》。

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Shi He means union. But things should not be united in a reckless or irregular way, and hence Shi He is followed by Bi.

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《賁》者，飾也。致飾然後亨則盡矣，故受之以《剝》。

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Bi denotes adorning. When ornamentation has been carried to the utmost, its progress comes to an end; and hence Bi is followed by Po.

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《剝》者，剝也。物不可以終盡剝，窮上反下，故受之以《復》。

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Po denotes decay and overthrow. Things cannot be done away for ever. When decadence and overthrow have completed their work at one end, reintegration commences at the other; and hence Po is followed by Fu.

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復則不妄矣，故受之以《无妄》。

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When the return (thus indicated) has taken place, we have not any rash disorder, and Fu. is followed by Wu Wang.

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有无妄，然後可畜，故受之以《大畜》。

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Given the freedom from disorder and insincerity (which this name denotes), there may be the accumulation (of virtue), and Wu Wang is followed by Da Xu.

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物畜然後可養，故受之以《頤》。

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Such accumulation having taken place, there will follow the nourishment of it; and hence Da Xu is followed by Yi.

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《頤》者，養也。不養則不可動，故受之以《大過》。

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Yi denotes nourishing. Without nourishment there could be no movement, and hence Yi is followed by Da Guo.

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物不可以終過，故受之以《坎》。

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Things cannot for ever be in a state of extraordinary (progress); and hence Da Guo is followed by Kan.

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《坎》者，陷也。陷必有所麗，故受之以《離》。

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Kan denotes falling into peril. When one falls into peril, he is sure to attach himself to some person or thing; and hence Kan is followed by Li.

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《離》者，麗也。

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Li denotes being attached, or adhering, to.

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有天地然後有萬物，有萬物然後有男女，有男女然後有夫婦，有夫婦然後有父子，有父子然後有君臣，有君臣然後有上下，有上下然後禮義有所錯。

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Heaven and earth existing, all (material) things then got their existence. All (material) things having existence, afterwards there came male and female. From the existence of male and female there came afterwards husband and wife. From husband and wife there came father and son. From father and son there came ruler and minister. From ruler and minister there came high and low. When (the distinction of) high and low had existence, afterwards came the arrangements of propriety and righteousness.

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夫婦之道不可以不久也，故受之以《恆》。

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The rule for the relation of husband and wife is that it should be long-enduring. Hence Xian is followed by Heng.

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《恆》者，久也。物不可以久居其所，故受之以《遯》。

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Heng denotes long enduring. Things cannot long abide in the same place; and hence Heng is followed by Dun.

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《遯》者，退也。物不可以終遯，故受之以《大壯》。

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Dun denotes withdrawing. Things cannot be for ever withdrawn; and hence Dun is succeeded by Da Zhuang.

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物不可以終壯，故受之以《晉》。

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Things cannot remain forever (simply) in the state of vigour; and hence Da Zhuang is succeeded by Jin.

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《晉》者，進也。進必有所傷，故受之以《明夷》。

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Jin denotes advancing. (But) advancing is sure to lead to being wounded; and hence Jin is succeeded by Ming Yi.

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夷者，傷也。傷於外者必反於家，故受之以《家人》。

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Yi denotes being wounded. He who is wounded abroad will return to his home; and hence Ming Yi is followed by Jia Ren.

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家道窮必乖，故受之以《睽》。

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When the right administration of the family is at an end, misunderstanding and division will ensue; and hence Jia Ren is followed by Kui.

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《睽》者，乖也。乖必有難，故受之以《蹇》。

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Kui denotes misunderstanding and division; and such a state is sure to give rise to difficulties and complications. Kui therefore is followed by Jian.

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《蹇》者，難也。物不可以終難，故受之以《解》。

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Jian denotes difficulties; but things cannot remain for ever in such a state. Jian therefore is followed by Jie.

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《解》者，緩也。緩必有所失，故受之以《損》。

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損而不已必益，故受之以《益》。

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益而不已必決，故受之以《夬》。

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《夬》者，決也。決必有遇，故受之以《姤》。

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Guai denotes dispersion. But dispersion must be succeeded by a meeting (again). Hence Guai is followed by Gou.

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《姤》者，遇也。物相遇而後聚，故受之以《萃》。

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Gou denotes such meeting. When things meet together, a collection is then formed. Hence Gou is followed by Cui.

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《萃》者，聚也。聚而上者謂之升，故受之以《升》。

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升而不已必困，故受之以《困》。

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困乎上者必反下，故受之以《井》。

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井道不可不革，故受之以《革》。

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革物者莫若鼎，故受之以《鼎》。

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主器者莫若長子，故受之以《震》。

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《震》者，動也。物不可以終動，止之，故受之以《艮》。

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《艮》者，止也。物不可以終止，故受之以《漸》。

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漸者，進也。進必有所歸，故受之以《歸妹》。

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得其所歸者必大，故受之以《豐》。

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《豐》者，大也。窮大者必失其居，故受之以《旅》。

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旅而无所容，故受之以《巽》。

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《巽》者，入也。入而後說之，故受之以《兌》。

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《兌》者，說也。說而後散之，故受之以《渙》。

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《渙》者，離也。物不可以終離，故受之以《節》。

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節而信之，故受之以《中孚》。

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有其信者必行之，故受之以《小過》。

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有過物者必濟，故受之以《既濟》。

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物不可窮也，故受之以《未濟》，終焉。

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