最后的审判 (364) 易经 第十六卦 解读

日月同辉有其中

易经 第十六卦 豫卦 雷地豫 震上坤下



豫: 豫，利建侯，行師。
彖傳: 豫，剛應而志行，順以動，豫。豫，順以動，故天地（音同：帝）（原来）如之，而況建侯行師乎？天地（音同：帝）以順動，故日月（两字合一：明；音同：名）不過，而四時不忒；聖人（再；音同：在）以順動，則（含贝；谐音：北）刑（含井；谐音：京）罰清而（使；谐音：市）民服。豫之時義大矣哉！
象傳: 雷出地奮（截取单立人与横竖放一横上，取撇点放一横下←），豫。先王以（截取先上首，左移竖放撇下，截取短竖放右边两横间，取撇点放下面←）作樂（乐；含字中字←）崇（下含字中字←）德，殷（谐音←）薦（截取中间部分，丿居中←）之上帝，以配祖（之）考。
䷏豫:        初六：鳴（音同：名）豫，凶。
象傳: 初六鳴（音同：名）豫，志窮凶也。
䷏豫:        六二：介于石（谐音：市），不終日，貞吉。
象傳: 不終日，貞吉；以中正也。
䷏豫:        六三：盱豫，悔。遲有悔。
象傳: 盱豫有悔，（欺下媚上【shang，取黑体音：沙】）位（子）不當也。
䷏豫:        九四：由豫，大（含：人）有得。勿疑。朋（常；音同：长）盍簪。
象傳: 由豫（谐音：于），大有得；志大行也。
䷏豫:        六五：貞疾，恆不死（意：恒生）。
象傳: 六五貞疾，乘剛也。恆不死，中（谐音：重）（将）未亡也。
䷏豫:        上六：冥豫，成有渝，无（谐音：吾）咎。
象傳: 冥豫在上，何可長（久达【谐音：大】成）也。


白话译文参考
易经全文及白话翻译(完整版) - 知乎



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䷏豫 - Yu


Yu: Yu indicates that, ([just] in the state which it implies), feudal princes may be set up, and the hosts put in motion, with advantage.
Tuan Zhuan: In Yu we see the (extrodinary) strong (line) responded to by all the others, and the will (of him whom it represents) being (easily) carried out; and (also) docile obedience employing movement (for its [extrodinary] purposes). (From these things [unjammed] comes) Yu (the Condition of harmony and [extreme] satisfaction). In this condition we have docile obedience employing movement (for its purposes), and therefore(thereby) it is so as between heaven and earth; - how much more will it be so (among men) in 'the setting up of feudal princes and putting the hosts in motion!' Heaven and earth show that in connexion with movement, and hence the sun and moon make no error (in time), and(again and again) the four seasons (just) do not deviate (from their order). The sages show such docile obedience in connexion with (all) their movements, and hence their punishments and penalties are entirely just, and the people acknowledge it by their submission. Great indeed(really) are the time and significance indicated in Yu!
Xiang Zhuan: (The trigrams for) the earth and thunder issuing from it with(by) its crashing noise form Yu. The ancient kings, in accordance with this, composed their music and did honour to virtue, presenting it especially(exclusively) and most grandly to God, when they (just) associated with Him (at the service) their highest ancestor and their father.
Yu: The first SIX, (being) divided, shows (all) its subject proclaiming his pleasure and satisfaction. There will be evil.
Xiang Zhuan: 'The (subject of the) first six proclaims his pleasure and satisfaction:' - there will be evil; his wishes have been satisfied to overflowing.
Yu: The second SIX, divided, shows one who is firm as a rock. (He sees a thing) without waiting till it has come to pass; with his firm correctness there will be good fortune.
Xiang Zhuan: '(He sees a[an extrodinary] thing) without waiting till it (just) has come to pass; with his (extrodinary) firm correctness there will be (indeed) good fortune:' - this is shown by the central and correct position (of the line).
Yu: The third SIX, divided, shows one looking up (for favours), while he indulges the feeling of pleasure and satisfaction. If he would understand!--If he be late in doing so, there will indeed be occasion for repentance.
Xiang Zhuan: 'He looks up (for favours), while he indulges the feeling of satisfaction; there will be occasion (just) for repentance:' - this is intimated by the position not (just) being the (extremely) appropriate one.
Yu: The fourth NINE, (being) undivided, shows him from whom the harmony and satisfaction come. Great is the success which he obtains. Let him not allow suspicions to enter his mind, and thus friends will gather around him.
Xiang Zhuan: 'From him the (joyful) harmony and satisfaction come; great is the success which he (extraordinarily) obtains:' - his aims take effect on a grand scale.
Yu: The fifth six, divided, shows one with a(an uncritically) chronic complaint, but who lives on without dying.
Xiang Zhuan: '(The subject of) the fifth six has (just) a chronic complaint:' - this is (easily and extraordinarily) shown by his being mounted on the strong (line). 'He still lives on without dying:' - he is in the central position, (and its memories of the past) have not yet perished (abidingly).
Yu: The topmost six, divided, (overall) shows its subject with darkened mind devoted to the pleasure and (extreme) satisfaction (of the time); but if he change his course even when (it may be considered as) completed, (and) there will be no error.
Xiang Zhuan: 'With darkened mind devoted to the harmony and (extreme) satisfaction (of the time),' (just) as shown in the topmost (line): - how can one in such a condition continue long?


Source from:
Book of Changes : Yi Jing - Chinese Text Project



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易经 第十六卦 豫卦 雷地（含土，徒）豫 震上坤下（down，党）


豫: 豫，利（含下，down，党）建侯，行師。
彖傳（含中）: 豫，剛應（含厂，取chan，产；含土，徒）而志行，順（當；党）以動（含千；截取田，含囗，古同：国），豫。豫，順以動（含工，共），故天地如之，而況建（含工，共）侯行師乎？天地以順動（含中；含千），故日月（含厂，取chan，产）不（含下，down，党）過（国），而四（四；含囗，古同：国）時（含土，徒）不（含下，down，党）忒；聖人以順動（含中；含千），則刑（含廾gǒng，共）罰清而民服（含厂，取chan，产）。豫之（當；党）時義大（含一，one，万）矣哉！
象傳: 雷出地奮，豫。先王（含：一十）以作樂（截取下，down，党）崇德，殷薦（含厂，取chan，产）之上帝，以配（截取嫁接：九）祖考。
䷏豫:        初六：鳴豫，凶。
象傳: 初六鳴（截取白，百）豫，志窮（含弓；共）凶也。
䷏豫:        六二：介于石，不（过；国）終（含糸sī，四）（中）日，貞吉。
象傳: 不（过，国）終（含糸sī，四）日，貞吉；以中（中）正（含工，共）也。
䷏豫:        六三（含一；含一，one，万；含一，one，万）：盱豫，悔。遲（含厂，取chan，产）有悔。
象傳: 盱豫有（忏；含千）悔，位不（含下，down，党）當（党）也。
䷏豫:        九（九）四（含一）：由（含十）豫，大有得。勿疑（一）。朋（含厂，取chan，产）盍（含工，共；含十）簪（截取嫁接：九九）（周围【含囗，古同：国】）。
象傳: 由（含中）豫，大有得（取撇放日上：白，百）；志大行也。
䷏豫:        六五：貞疾，恆不死。
象傳: 六五（含一）貞（取撇放日上：白，百）疾，乘（含千）剛也。恆不死，中（中）未亡（原因【含囗，古同：国】）也。
䷏豫:        上六（含一）：冥（含凵 qiǎn，千）豫，成有渝，无（截取嫁接：九）（無含共）咎（九）。
象傳: 冥豫在上，何可長（取chan，产）（保【含下，down，党】持）也。



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短评

如果作者能够在两千多年前准确地说出上帝的名字，那么读者不难推知谁是作者。





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