祐助(우조)
공자는 '주역 계사상전 제12장'에서, "易曰 自天祐之吉 无不利 子曰 祐者助也 天之所助者順也 人之所助者信也 履信思乎順 又以尙賢也 是以自天祐之吉 无不利也"(역에서 말하길, 하늘 스스로 길함을 도우니 불리함이 없다. 공자가 말하길, 祐는 助니, 하늘이 돕는 자는 順하고 사람이 돕는 자는 信이다. 信을 행하고 順을 생각하며, 또 어진 이를 숭상한다. 이로써 하늘이 스스로 길함을 도와서 불리함이 없다)라고 祐助를 설명한다.
Advantage and assisting
Kongzi in Zhouyi:Book of changes,Xi Ci I: The Great Treatise I, chapter 12 said, “It is said in the Yi, 'Help is given to him from Heaven. There will be good fortune; advantage in every respect.' The Master said: - 'You is the symbol of assisting. He whom Heaven assists is observant (of what is right); he whom men assist is sincere. The individual here indicated treads the path of sincerity and desires to be observant (of what is right), and studies to exalt the worthy. Hence "Help is given to him from Heaven. There will be good fortune, advantage in every respect.” It explains the meaning of Advantage and assisting.
祐助
孔子在周易糸辞上传12:“从上天降柘助，吉祥而无所不利。孔子解释说：“祐助，就是帮助的意思。 无所帮助的人，是顺从正道的；人所帮助的人，是笃守诚心的。能够践履诚心而时时考虑顺从正道，又能尊尚贤人，所以‘从上天降柘助，吉祥而无所不利’”。解释祐助的含义。
2009년 1월 28일 수요일
2009년 1월 27일 화요일
平傾懼
平傾懼(평경구)
공자는 '주역 계사하전 제11장'에서, "危者使平 易者使傾 其道甚大 百物不廢 懼以終始 其要无咎 此之謂易之道也"(危가 平하여서 易이 傾하게 되니, 그 道가 심히 크다. 백가지 物이 폐하지 않고, 懼로서 終始하니, 그 중요함에 허물이 없다. 이것을 易의 道라 한다)라고 平傾으로 道가 커진다.
Security, overthrow and caution
Kongzi in Zhouyi:Book of changes,Xi Ci II: The Great Treatise II, chapter 11 said, “This is how peril may be turned into security, and easy carelessness is sure to meet with overthrow. The method in which these things come about is very comprehensive, and must be acknowledged in every sphere of things. If at the beginning there be a cautious apprehension as to the end, there will probably be no error or cause for blame. This is what is called the Dao of the Yi.” The Yi expands with security and overthrow.
平傾懼
孔子在周易糸辞下传11说:“知所畏惧可以使人平安，掉以轻心必将导致傾覆；其中的道理至为宏大，各种事物颊以长生不废。自始至终保持惕惧、其要旨归于慎求。这就叫易的道。”道以平傾变了宏大。
공자는 '주역 계사하전 제11장'에서, "危者使平 易者使傾 其道甚大 百物不廢 懼以終始 其要无咎 此之謂易之道也"(危가 平하여서 易이 傾하게 되니, 그 道가 심히 크다. 백가지 物이 폐하지 않고, 懼로서 終始하니, 그 중요함에 허물이 없다. 이것을 易의 道라 한다)라고 平傾으로 道가 커진다.
Security, overthrow and caution
Kongzi in Zhouyi:Book of changes,Xi Ci II: The Great Treatise II, chapter 11 said, “This is how peril may be turned into security, and easy carelessness is sure to meet with overthrow. The method in which these things come about is very comprehensive, and must be acknowledged in every sphere of things. If at the beginning there be a cautious apprehension as to the end, there will probably be no error or cause for blame. This is what is called the Dao of the Yi.” The Yi expands with security and overthrow.
平傾懼
孔子在周易糸辞下传11说:“知所畏惧可以使人平安，掉以轻心必将导致傾覆；其中的道理至为宏大，各种事物颊以长生不废。自始至终保持惕惧、其要旨归于慎求。这就叫易的道。”道以平傾变了宏大。
天數地數
天數地數(천수지수)
공자는 '주역 계사상전 제9장'에서, "天一 地二 天三 地四 天五 地六 天七 地八 天九 地十"(천1 지2 천3 지4 천5 지6 천7 지8 천9 지10)라고 천수와 지수를 설명한다.
Numbers of heaven and earth
Kongzi in Zhouyi:Book of changes,Xi Ci II: The Great Treatise II, chapter 9 said, “To heaven belongs (the number) 1; to earth, 2; to heaven, 3; to earth, 4; to heaven, 5; to earth, 6; to heaven, 7; to earth, 8; to heaven, 9; to earth, 10.” It explains the number of heaven and earth.
天數地數
孔子在周易糸辞上传9说:“天的数字象征有一，三， 五，七，九等五个奇数，地的数字象征有二，四，六，八， 十等五个偶数。”解释天数与地数。
공자는 '주역 계사상전 제9장'에서, "天一 地二 天三 地四 天五 地六 天七 地八 天九 地十"(천1 지2 천3 지4 천5 지6 천7 지8 천9 지10)라고 천수와 지수를 설명한다.
Numbers of heaven and earth
Kongzi in Zhouyi:Book of changes,Xi Ci II: The Great Treatise II, chapter 9 said, “To heaven belongs (the number) 1; to earth, 2; to heaven, 3; to earth, 4; to heaven, 5; to earth, 6; to heaven, 7; to earth, 8; to heaven, 9; to earth, 10.” It explains the number of heaven and earth.
天數地數
孔子在周易糸辞上传9说:“天的数字象征有一，三， 五，七，九等五个奇数，地的数字象征有二，四，六，八， 十等五个偶数。”解释天数与地数。
天地備
天地備(천지비)
공자는 '주역 계사상전 제6장'에서, "夫易 廣矣大矣 以言乎遠則不禦 以言乎邇則靜而正 以言乎天地間則備矣"(무릇 역이 넓고도 크다. 먼 곳을 말함으로 멈출 수 없고, 가까운 것을 말함으로 고요하고 바르며, 천지 사이를 말함으로 모두 갖추어져 있다)라고 역은 천지간에 갖추어져 있다.
Connection between heaven and earth
Kongzi in Zhouyi:Book of changes,Xi Ci I: The Great Treatise I, chapter 6 said, “Yes, wide is the Yi and great! If we speak of it in its farthest reaching, no limit can be set to it; if we speak of it with reference to what is near at hand, (its lessons are) still and correct; if we speak of it in connexion with all between heaven and earth, it embraces all. " The Yi is faciliated between heaven and earth.
天地備
孔子在周易糸辞上传6说:“易经的象征是何等广大啊！将它比于远处外则变化穷深遥无止境， 将它比于近出则宁静端正， 将它比于天地之间则完备实万理具在。”易在天地之间具在。
공자는 '주역 계사상전 제6장'에서, "夫易 廣矣大矣 以言乎遠則不禦 以言乎邇則靜而正 以言乎天地間則備矣"(무릇 역이 넓고도 크다. 먼 곳을 말함으로 멈출 수 없고, 가까운 것을 말함으로 고요하고 바르며, 천지 사이를 말함으로 모두 갖추어져 있다)라고 역은 천지간에 갖추어져 있다.
Connection between heaven and earth
Kongzi in Zhouyi:Book of changes,Xi Ci I: The Great Treatise I, chapter 6 said, “Yes, wide is the Yi and great! If we speak of it in its farthest reaching, no limit can be set to it; if we speak of it with reference to what is near at hand, (its lessons are) still and correct; if we speak of it in connexion with all between heaven and earth, it embraces all. " The Yi is faciliated between heaven and earth.
天地備
孔子在周易糸辞上传6说:“易经的象征是何等广大啊！将它比于远处外则变化穷深遥无止境， 将它比于近出则宁静端正， 将它比于天地之间则完备实万理具在。”易在天地之间具在。
天地準
天地準(천지준)
공자는 '주역 계사상전 제4장'에서, "易與天地準 故能彌綸天地之道 仰以觀於天文 俯以察地理 是故知幽明之 故原始反終 故知死生之設 精氣爲物 游魂爲變 是故 知鬼神之情狀"(역이 천지와 더불어 준하니 천지의 도를 총 망라한다. 위로는 천문을 보고 아래로는 지리를 살펴, 幽明을 알고, 始終을 돌아보니, 생사의 이론, 정기의 물건, 혼의 변화를 알게 된다. 그러므로 귀신의 情狀을 안다)라고 역을 정의하고 있다.
the course of heaven and earth
Kongzi in Zhouyi:Book of changes,Xi Ci I: The Great Treatise I, chapter 4 said, “The Yi was made on a principle of accordance with heaven and earth, and shows us therefore, without rent or confusion, the course (of things) in heaven and earth. (The sage), in accordance with (the Yi), looking up, contemplates the brilliant phenomena of the heavens, and, looking down, examines the definite arrangements of the earth; - thus he knows the causes of darkness (or, what is obscure) and light (or, what is bright). He traces things to their beginning, and follows them to their end; - thus he knows what can be said about death and life. (He perceives how the union of) essence and breath form things, and the (disappearance or) wandering away of the soul produces the change (of their constitution); - thus he knows the characteristics of the anima and animus." It defines the name of the Yi.
天地準
孔子在周易糸辞上传4说:“周易的创作与田地相思维, 所以能普遍包涵天地间的道理. 仰观天上日月星辰的文采,俯察地面山川原野的理致,就能知晓幽隐无形和显明有形的事理; 推原事物的初始, 反求事物的终结, 就能知晓死生的规律; 考察精气凝集成为物形, 气魂游散造成变化, 就能知晓"鬼神"的精实状态." 就定义易的含义.
공자는 '주역 계사상전 제4장'에서, "易與天地準 故能彌綸天地之道 仰以觀於天文 俯以察地理 是故知幽明之 故原始反終 故知死生之設 精氣爲物 游魂爲變 是故 知鬼神之情狀"(역이 천지와 더불어 준하니 천지의 도를 총 망라한다. 위로는 천문을 보고 아래로는 지리를 살펴, 幽明을 알고, 始終을 돌아보니, 생사의 이론, 정기의 물건, 혼의 변화를 알게 된다. 그러므로 귀신의 情狀을 안다)라고 역을 정의하고 있다.
the course of heaven and earth
Kongzi in Zhouyi:Book of changes,Xi Ci I: The Great Treatise I, chapter 4 said, “The Yi was made on a principle of accordance with heaven and earth, and shows us therefore, without rent or confusion, the course (of things) in heaven and earth. (The sage), in accordance with (the Yi), looking up, contemplates the brilliant phenomena of the heavens, and, looking down, examines the definite arrangements of the earth; - thus he knows the causes of darkness (or, what is obscure) and light (or, what is bright). He traces things to their beginning, and follows them to their end; - thus he knows what can be said about death and life. (He perceives how the union of) essence and breath form things, and the (disappearance or) wandering away of the soul produces the change (of their constitution); - thus he knows the characteristics of the anima and animus." It defines the name of the Yi.
天地準
孔子在周易糸辞上传4说:“周易的创作与田地相思维, 所以能普遍包涵天地间的道理. 仰观天上日月星辰的文采,俯察地面山川原野的理致,就能知晓幽隐无形和显明有形的事理; 推原事物的初始, 反求事物的终结, 就能知晓死生的规律; 考察精气凝集成为物形, 气魂游散造成变化, 就能知晓"鬼神"的精实状态." 就定义易的含义.
2008년 10월 18일 토요일
配天地日月
配(배)天地日月
공자는 '주역 계사상전 제6장'에서, "廣大配天地 變通配四時 陰陽之義配日月 易簡之善配至德"(넓고 큰 것은 天地에 배당하고, 변통하는 것은 4時에 배당하고, 음양의 의의는 日月에 배당하고, 易簡의 선은 德에 이르게 배당한다)라고 天地日月과 4시易簡을 각각 배당한다.
Correspondance of the heaven, earth, sun and moon
Kongzi in Zhouyi:Book of changes,Xi Ci I: The Great Treatise I, chapter 6 said, “In its breadth and greatness, It corresponds to heaven and earth; in its changes, it corresponds to the four seasons; in its mention of the bright or active, and the dark or inactive operation, it corresponds to the sun and moon; and the excellence seen in the ease and ready response corresponds to the De (virtue).”It corresponds to the heaven, earth, sun and moon with its four times accordingly.
配天地日月
孔子在周易，系辞上传第6章里说, “宽柔刚大的象征配合天地，变化交通的象征配合四时规律，阳阴的意义配合日月，易间的善配合至德。”天地日月和4时易间配合各个。
공자는 '주역 계사상전 제6장'에서, "廣大配天地 變通配四時 陰陽之義配日月 易簡之善配至德"(넓고 큰 것은 天地에 배당하고, 변통하는 것은 4時에 배당하고, 음양의 의의는 日月에 배당하고, 易簡의 선은 德에 이르게 배당한다)라고 天地日月과 4시易簡을 각각 배당한다.
Correspondance of the heaven, earth, sun and moon
Kongzi in Zhouyi:Book of changes,Xi Ci I: The Great Treatise I, chapter 6 said, “In its breadth and greatness, It corresponds to heaven and earth; in its changes, it corresponds to the four seasons; in its mention of the bright or active, and the dark or inactive operation, it corresponds to the sun and moon; and the excellence seen in the ease and ready response corresponds to the De (virtue).”It corresponds to the heaven, earth, sun and moon with its four times accordingly.
配天地日月
孔子在周易，系辞上传第6章里说, “宽柔刚大的象征配合天地，变化交通的象征配合四时规律，阳阴的意义配合日月，易间的善配合至德。”天地日月和4时易间配合各个。
聖人則
聖人則(성인칙)
공자는 '주역 계사상전 제11장'에서, "天生神物 聖人則之 天地變化 聖人效之 天垂象見吉凶 聖人象之 河出圖洛出書 聖人則之"(하늘이 神物을 낳으니 성인이 법칙을 세우고, 천지가 변화하거늘 성인이 본받고, 하늘이 상을 드리워 길흉을 보여주니 성인이 상을 세우고, 하수에서 하도가 나오고 낙수에서 낙서가 나오니 성인이 법칙을 세웠다)라고 성인이 하늘의 계시로 땅에서 象의 法則을 세웠다고 한다.
Set by the sages
Kongzi in Zhouyi:Book of changes,Xi Ci I: The Great Treatise I, chapter 11 said, “Heaven produced the substance of Being, and the sages took advantage of the operations. Heaven and Earth are marked by changes and transformations; and the sages imitated them. Heaven hangs out its figures from which are seen good fortune and bad, and the sages made their emblematic interpretations accordingly. The He gave forth the map, and the Lo the writing, of which the sages took advantage. ” The sage set the rules of the operation on earth by the revealation of heaven.
聖人則
孔子在周易，系辞上传第1章里说, “天生出神物，圣人取法他； 天地出现变化， 圣人仿效它；天上垂悬日月星辰等表象，显示吉凶的征兆，圣人模拟它；黄河出现龙图，洛水出现龟书，圣人取法它。”圣人以天生出的启示在地上创立了象的法则。
공자는 '주역 계사상전 제11장'에서, "天生神物 聖人則之 天地變化 聖人效之 天垂象見吉凶 聖人象之 河出圖洛出書 聖人則之"(하늘이 神物을 낳으니 성인이 법칙을 세우고, 천지가 변화하거늘 성인이 본받고, 하늘이 상을 드리워 길흉을 보여주니 성인이 상을 세우고, 하수에서 하도가 나오고 낙수에서 낙서가 나오니 성인이 법칙을 세웠다)라고 성인이 하늘의 계시로 땅에서 象의 法則을 세웠다고 한다.
Set by the sages
Kongzi in Zhouyi:Book of changes,Xi Ci I: The Great Treatise I, chapter 11 said, “Heaven produced the substance of Being, and the sages took advantage of the operations. Heaven and Earth are marked by changes and transformations; and the sages imitated them. Heaven hangs out its figures from which are seen good fortune and bad, and the sages made their emblematic interpretations accordingly. The He gave forth the map, and the Lo the writing, of which the sages took advantage. ” The sage set the rules of the operation on earth by the revealation of heaven.
聖人則
孔子在周易，系辞上传第1章里说, “天生出神物，圣人取法他； 天地出现变化， 圣人仿效它；天上垂悬日月星辰等表象，显示吉凶的征兆，圣人模拟它；黄河出现龙图，洛水出现龟书，圣人取法它。”圣人以天生出的启示在地上创立了象的法则。
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