| | 昭公二十... : |
二十九年，春，公至自乾侯，处于郓，齐侯使高张来唁公，称主君，子家子曰，齐卑君矣，君祇辱焉，公如乾侯。 |
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三月，己卯，京师杀召伯盈，尹氏固，及原伯鲁之子，尹固之复也，有妇人遇之周郊，尤之曰，处则劝人为祸，行则数日而反，是夫也，其过三岁乎，夏，五月，庚寅，王子赵车入于鄻以叛，阴不佞败之。 |
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平子每岁贾马，具从者之衣屦，而归之于乾侯，公执归马者卖之，乃不归马，卫侯来献其乘马，曰启服，堑而死，公将为之椟，子家子曰，从者病矣，请以食之，乃以帏裹之，公赐公衍羔裘，使献龙辅于齐侯，遂入羔裘，齐侯喜，与之阳谷，公衍，公为，之生也，其母偕出，公衍先生，公为之母曰，相与偕出，请相与偕告，三日，公为生，其母先以告，公为为兄，公私喜于阳谷，而思于鲁，曰，务人为此，祸也，且后生而为兄，其诬也久矣，乃黜之而以公，衍为大子。 |
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秋，龙见于绛郊，魏献子问于蔡墨曰，吾闻之，虫莫知于龙，以其不生得也，谓之知，信乎，对曰，人实不知，非龙实知，古者畜龙，故国有豢龙氏，有御龙氏，献子曰，是二氏者，吾亦闻之，而知其故，是何谓也，对曰，昔有飂叔安有裔子，曰董父实，甚好龙，能求其耆欲以饮食之，龙多归之，乃扰畜龙以服事帝舜，帝赐之姓，曰董氏，曰豢龙，封诸鬷川，鬷夷氏其后也，故帝舜氏世有畜龙，及有夏孔甲，扰于有帝，帝赐之乘龙，河汉各二，各有雌雄，孔甲不能食，而未获豢龙氏，有陶唐氏既衰，其后有刘累学扰龙于豢龙氏，以事孔甲，能饮食之，夏后嘉之，赐氏曰御龙，以更豕韦之后，龙一雌死，潜醢以食，夏后，夏后飨之，既而使求之，惧而迁于鲁县，范氏其后也，献子曰，今何故无之，对曰，夫物物有其官，官修其方，朝夕思之，一日失职，则死及之，失官不食，官宿其业，其物乃至，若泯弃之，物乃坻伏，郁湮不育，故有五行之官，是谓五官，实列受氏姓，封为上公，祀为贵神，社稷五祀，是尊是奉，木正曰句芒，火正曰祝融，金正曰蓐收，水正曰玄冥，土正曰后土，龙，水物也，水官弃矣，故龙不生得，不然，周易有之，在乾之姤曰，潜龙勿用，其同人曰，见龙在田，其大有曰，飞龙在天，其夬曰，亢龙有悔，其坤曰，见群龙无首，吉，坤之剥曰，龙战于野，若不朝夕见，谁能物之，献子曰，社稷五祀，谁氏之五官也，对曰，少皞氏有四叔，曰重，曰该，曰修，曰熙，实能金木及水，使重为句芒，该为蓐收，修及熙为玄冥，世不失职，遂济穷桑，此其三祀也，颛顼氏有子曰犁，为祝融，共工氏有子曰句龙，为后土，此其二祀也，后土为社，稷，田正也，有烈山氏之子曰柱，为稷，自夏以上祀之，周弃亦为稷，自商以来祀之。 |
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冬，晋赵鞅，荀寅，帅师城汝滨，遂赋晋国一鼓铁，以铸刑鼎，著范宣子所谓刑书焉，仲尼曰，晋其亡乎，失其度矣，夫晋国将守唐叔之所受法度，以经纬其民，卿大夫以序守之，民是以能尊其贵，贵是以能守其业，贵贱不愆，所谓度也，文公是以作执秩之官，为被庐之法，以为盟主，今弃是度也，而为刑鼎，民在鼎矣，何以尊贵，贵何业之守，贵贱无序，何以为国，且夫宣子之刑，夷之蒐也，晋国之乱制也，若之何以为法，蔡史墨曰，范氏，中行氏，其亡乎，中行寅为下卿，而干上令，擅作刑器，以为国法，是法奸也，又加范氏，焉易之，亡也，其及赵氏，赵孟与焉，然不得已，若德可以免。 |
| | ䷀乾: |
上九：亢龙有悔。 |
| Qian: |
In the sixth (or topmost) NINE, undivided, (we see its subject as) the dragon exceeding the proper limits. There will be occasion for repentance. |
| | 象传: |
亢龙有悔，盈不可久也。 |
| Xiang Zhuan: |
'The dragon exceeds the proper limits; - there will be occasion for repentance:' - a state of fulness, that is, should not be indulged in long. |
| | 文言: |
上九曰：“亢龙有悔”，何谓也？子曰：“贵而无位，高而无民，贤人在下位而无辅，是以动而有悔也。” |
| Qian: |
What is the meaning of the words under the topmost NINE, 'The dragon exceeds the proper limits - there will be occasion for repentance?' The Master said: 'The position is noble, but it is not that of office; (its occupant) dwells on high, but he has no people (to rule); and the men of talent and virtue in the positions below will give him no aid - should he move in such a case, there will be occasion for repentance.' |
| | 文言: |
“潜龙勿用”，下也；“见龙在田”，时舍也；“终日乾乾”，行事也；“或跃在渊”，自试也；“飞龙在天”，上治也；“亢龙有悔”、穷之灾也。乾元“用九”，天下治也。 |
| Qian: |
'The dragon lies hid - it is not the time for active doing:'--the position is (too) low.
'The dragon shows himself and is in the field:'--the time (requires him still) to be unemployed.
'All the day active and vigilant:'--(he now) does his (proper) business.
'He is as if he were leaping up, (but still) is in the deep:'--he is making trial of himself.
'The dragon is on the wing in the sky:'--(the subject of the line) is on high and ruling.
'The dragon exceeds the proper limit, and there will be occasion for repentance:'--when things have been carried to extremity, calamity ensues.
Undivided lines appear in all these representations of the great and originating power denoted by Qian:--(what follows in the Yao tells us how) all under the sky there will be good order. |
| | 系辞上: |
圣人有以见天下之赜，而拟诸其形容，象其物宜，是故谓之象。圣人有以见天下之动，而观其会通，以行其典礼。系辞焉，以断其吉凶，是故谓之爻。言天下之至赜，而不可恶也。言天下之至动，而不可乱也。拟之而后言，议之而后动，拟议以成其变化。“鸣鹤在阴，其子和之，我有好爵，吾与尔靡之。” |
| Xi Ci I: |
The sage was able to survey all the complex phenomena under the sky. He then considered in his mind how they could be figured, and (by means of the diagrams) represented their material forms and their character. Hence these (diagrams) are denominated Semblances (or emblematic figures, the Hsiang). A (later) sage was able to survey the motive influences working all under the sky. He contemplated them in. their common action and special nature, in order to bring out the standard and proper tendency of each. He then appended his explanation (to each line of the diagrams), to determine the good or evil indicated by it. Hence those (lines with their explanations) are denominated Imitations (the Yao). (The diagrams) speak of the most complex phenomena under the sky, and yet there is nothing in them that need awaken dislike; the explanations of the lines speak of the subtlest movements under the sky, and yet there is nothing in them to produce confusion. (A learner) will consider what is said (under the diagrams), and then speak; he will deliberate on what is said (in the explanations of the lines), and then move. By such consideration and deliberations he will be able to make all the changes which he undertakes successful.
'Here hid, retired, cries out the crane;
Her young's responsive cry sounds there.
Of spirits good I drain this cup;
With thee a cup I'll freely share.' |
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子曰：“君子居其室，出其言，善则千里之外应之，况其迩者乎，居其室，出其言不善，则千里之外违之，况其迩者乎，言出乎身，加乎民，行发乎迩，见乎远。言行君子之枢机，枢机之发，荣辱之主也。言行，君子之所以动天地也，可不慎乎。” |
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The Master said: - 'The superior man occupies his apartment and sends forth his words. If they be good, they will be responded to at a distance of more than a thousand Li; - how much more will they be so in the nearer circle! He occupies his apartment and sends forth his words. If they be evil, they will awaken opposition at a distance of more than a thousand Li; - how much more will they do so in the nearer circle! Words issue from one's person, and proceed to affect the people. Actions proceed from what is near, and their effects are seen at a distance. Words and actions are the hinge and spring of the superior man. The movement of that hinge and spring determines glory or disgrace. His words and actions move heaven and earth; - may he be careless in regard to them?' |
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“同人，先号啕而后笑。”子曰：“君子之道，或出或处，或默或语，二人同心，其利断金。同心之言，其臭如兰。” |
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'(The representative of) the union of men first cries out and weeps, and afterwards laughs.' The Master said, on this, -
'The ways of good men (different seem).
This in a public office toils;
That in his home the time beguiles.
One man his lips with silence seals;
Another all his mind reveals.
But when two men are one in heart,
Not iron bolts keep them apart;
The words they in their union use,
Fragrance like orchid plants diffuse.' |
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“初六，藉用白茅，无咎。”子曰：“苟错诸地而可矣。藉之用茅，何咎之有？慎之至也。夫茅之为物薄，而用可重也。慎斯术也以往，其无所失矣。” |
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'The first six, (divided), shows its subject placing mats of the white grass beneath what he sets on the ground.' The Master said: - 'To place the things on the ground might be considered sufficient; but when he places beneath them mats of the white grass, what occasion for blame can there be? Such a course shows the height of carefulness. The white grass is a trivial thing, but, through the use made of it, it may become important. He who goes forward using such careful art will not fall into any error.' |
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“劳谦君子，有终吉。”子曰：“劳而不伐，有功而不德，厚之至也，语以其功下人者也。德言盛，礼言恭，谦也者，致恭以存其位者也。” |
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'A superior man toiling laboriously and yet humble! He will bring things to an end, and with good fortune.' The Master said on this: - 'He toils with success, but does not boast of it; he achieves merit, but takes no virtue to himself from it; - this is the height of generous goodness, and speaks of the man who with (great) merit yet places himself below others. He wishes his virtue to be more and more complete, and in his intercourse with others to be more and more respectful; - he who is so humble, carrying his respectfulness to the utmost, will be able to preserve himself in his position.' |
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“亢龙有悔”，子曰：“贵而无位，高而无民，贤人在下位而无辅，是以动而有悔也。” |
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'The dragon (is seen) beyond his proper haunts; there will be occasion for repentance.' The Master said on this: - 'He is noble, but is not in his correct place; he is on high, but there are no people to acknowledge him; there is a man of virtue and ability below, but he will not assist him. Hence whatever movement he may make will give occasion for repentance.' |
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“不出户庭，无咎。”子曰：“乱之所生也，则言语以为阶。君不密，则失臣；臣不密，则失身；几事不密，则害成。是以君子慎密而不出也。” |
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'He does not quit the courtyard before his door; - there will be no occasion for blame.' The Master said on this: - 'When disorder arises, it will be found that (ill-advised) speech was the steppingstone to it. If a ruler do not keep secret (his deliberations with his minister), he will lose that minister. If a minister do not keep secret (his deliberations with his ruler), he will lose his life. If (important) matters in the germ be not kept secret, that will be injurious to their accomplishment. Therefore the superior man is careful to maintain secrecy, and does not allow himself to speak.' |
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子曰：“作易者其知盗乎？易曰：负且乘，致寇至。负也者，小人之事也。乘也者，君子之器也。小人而乘君子之器，盗思夺之矣！上慢下暴，盗思伐之矣！慢藏诲盗，冶容诲淫，易曰：“负且乘，致寇至，盗之招也。” |
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The Master said: - 'The makers of the Yi may be said to have known (the philosophy of) robbery. The Yi says, "He is a burden-bearer, and yet rides in a carriage, thereby exciting robbers to attack him." Burden-bearing is the business of a small man. A carriage is the vehicle of a gentleman. When a small man rides in the vehicle of a gentle man, robbers will think of taking it from him. (When one is) insolent to those above him, and oppressive to those below, robbers will wish to attack him. Careless laying up of things excites to robbery, (as a woman's) adorning of herself excites to lust. What the Yi says about the burden-bearer's riding in a carriage, and exciting robbers to attack him, (shows how) robbery is called out.' |
