| | 昭公二十... : |
二十九年，春，公至自乾侯，處于鄆，齊侯使高張來唁公，稱主君，子家子曰，齊卑君矣，君祇辱焉，公如乾侯。 |
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三月，己卯，京師殺召伯盈，尹氏固，及原伯魯之子，尹固之復也，有婦人遇之周郊，尤之曰，處則勸人為禍，行則數日而反，是夫也，其過三歲乎，夏，五月，庚寅，王子趙車入于鄻以叛，陰不佞敗之。 |
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平子每歲賈馬，具從者之衣屨，而歸之于乾侯，公執歸馬者賣之，乃不歸馬，衛侯來獻其乘馬，曰啟服，塹而死，公將為之櫝，子家子曰，從者病矣，請以食之，乃以幃裹之，公賜公衍羔裘，使獻龍輔於齊侯，遂入羔裘，齊侯喜，與之陽穀，公衍，公為，之生也，其母偕出，公衍先生，公為之母曰，相與偕出，請相與偕告，三日，公為生，其母先以告，公為為兄，公私喜於陽穀，而思於魯，曰，務人為此，禍也，且後生而為兄，其誣也久矣，乃黜之而以公，衍為大子。 |
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秋，龍見于絳郊，魏獻子問於蔡墨曰，吾聞之，蟲莫知於龍，以其不生得也，謂之知，信乎，對曰，人實不知，非龍實知，古者畜龍，故國有豢龍氏，有御龍氏，獻子曰，是二氏者，吾亦聞之，而知其故，是何謂也，對曰，昔有飂叔安有裔子，曰董父實，甚好龍，能求其耆欲以飲食之，龍多歸之，乃擾畜龍以服事帝舜，帝賜之姓，曰董氏，曰豢龍，封諸鬷川，鬷夷氏其後也，故帝舜氏世有畜龍，及有夏孔甲，擾于有帝，帝賜之乘龍，河漢各二，各有雌雄，孔甲不能食，而未獲豢龍氏，有陶唐氏既衰，其後有劉累學擾龍于豢龍氏，以事孔甲，能飲食之，夏后嘉之，賜氏曰御龍，以更豕韋之後，龍一雌死，潛醢以食，夏后，夏后饗之，既而使求之，懼而遷于魯縣，范氏其後也，獻子曰，今何故無之，對曰，夫物物有其官，官脩其方，朝夕思之，一日失職，則死及之，失官不食，官宿其業，其物乃至，若泯棄之，物乃坻伏，鬱湮不育，故有五行之官，是謂五官，實列受氏姓，封為上公，祀為貴神，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，龍，水物也，水官棄矣，故龍不生得，不然，周易有之，在乾之姤曰，潛龍勿用，其同人曰，見龍在田，其大有曰，飛龍在天，其夬曰，亢龍有悔，其坤曰，見群龍無首，吉，坤之剝曰，龍戰于野，若不朝夕見，誰能物之，獻子曰，社稷五祀，誰氏之五官也，對曰，少皞氏有四叔，曰重，曰該，曰脩，曰熙，實能金木及水，使重為句芒，該為蓐收，脩及熙為玄冥，世不失職，遂濟窮桑，此其三祀也，顓頊氏有子曰犁，為祝融，共工氏有子曰句龍，為后土，此其二祀也，后土為社，稷，田正也，有烈山氏之子曰柱，為稷，自夏以上祀之，周棄亦為稷，自商以來祀之。 |
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冬，晉趙鞅，荀寅，帥師城汝濱，遂賦晉國一鼓鐵，以鑄刑鼎，著范宣子所謂刑書焉，仲尼曰，晉其亡乎，失其度矣，夫晉國將守唐叔之所受法度，以經緯其民，卿大夫以序守之，民是以能尊其貴，貴是以能守其業，貴賤不愆，所謂度也，文公是以作執秩之官，為被廬之法，以為盟主，今棄是度也，而為刑鼎，民在鼎矣，何以尊貴，貴何業之守，貴賤無序，何以為國，且夫宣子之刑，夷之蒐也，晉國之亂制也，若之何以為法，蔡史墨曰，范氏，中行氏，其亡乎，中行寅為下卿，而干上令，擅作刑器，以為國法，是法姦也，又加范氏，焉易之，亡也，其及趙氏，趙孟與焉，然不得已，若德可以免。 |
| | 乾: |
「潛龍勿用」，下也；「見龍在田」，時舍也；「終日乾乾」，行事也；「或躍在淵」，自試也；「飛龍在天」，上治也；「亢龍有悔」、窮之災也。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. |
| | 乾: |
「潛龍勿用」，陽氣潛藏。「見龍在田」，天下文明。「終日乾乾」，與時偕行。「或躍在淵」，乾道乃革。「飛龍在天」，乃位乎天德。「亢龍有悔」，與時偕極。乾元「用九」，乃見天則。 |
| Qian: |
'The dragon lies hid in the deep - it is not the time for active doing:'--the energy denoted by the undivided line is laid up and hid away as in the deep.
'The dragon appears in the field:'--all under heaven (begins to be) adorned and brightened.
'All the day active and vigilant:'--continually, as the time passes and requires, does he act.
'He is as if he were leaping up, (but still) is in the deep:'--a change is taking place in the method indicated by (this) Qian diagram.
'The dragon is on the wing in the sky this shows that his place is based on his heavenly virtue.
'The dragon exceeds the (proper) limit - there will be occasion for repentance:'--the time is come to an end, and so also is his opportunity.
Undivided NINES appear in all these representations of the great and originating power denoted by Qian:--and (from what follows in the Yao) we see the model (of action) afforded by heaven. |
