名衰世(명쇠세)공자는 '주역 계사하전 제6장'에서, "其稱名也 雜而不越於稽其類 其衰世之意邪"(名을 칭함은 잡다한 것에서 그 류를 살펴 넘치지 않도록 하는 것이다. 이것은 쇠한 세상을 뜻한다)라고 명칭은 쇠한 세상을 의미한다.Name and Decaying worldKongzi in Zhouyi:Book of changes,Xi Ci II: The Great Treatise II, chapter 6 said, “The appellations of its name are various, but do not go beyond. When we examine the nature and style, they seem to express the ideas of a decaying age。” The appellation indicates a decaying age.名衰世孔子在周易，系辞下传第6章里说，“所称述的名，尽管繁杂却不逾越义理；表述衰危之世上。”名称就意味着衰危的世上。
書不盡言(서불진언)
공자는 '주역 계사상전 제12장'에서, "書不盡言 言不盡意 然則聖人之意 其不可見乎"(글로는 말을 다할 수 없으며, 말로는 뜻을 다할 수 없어, 성인의 뜻을 보지 못한다)라고 書, 言, 意의 관계를 설명한다.
Incapability of books to speechKongzi in Zhouyi:Book of changes,Xi Ci I: The Great Treatise I, Chapter 12 said, “The books are not the full exponent of speech, and speech is not the full expression of ideas; It is impossible then to discover the ideas of the sages.” It exound relationships among books speech and the ideas.書不盡言
孔子在周易糸辞上传12说:“书面文字不能全表达语言，语言不能完全表达人的思想。圣人的思想就理解不到。”这就解释書, 言, 意的关系。
非人虛行(허행)
공자는 '주역 계사하전 제8장'에서, "初率其辭 而揆其方 旣有典常, 苛非人道不虛行"(처음에 그 辭를 따라서 그 方을 헤아려 보면, 이미 전요와 상도가 있다. 진실로 非人의 道는 虛行한다)라고 非人의 道는 헛되이 행해진다.
Practice of Improper men
Kongzi in Zhouyi:Book of changes,Xi Ci II: The Great Treatise II, Chapter 8 said, “We thus find out that it does supply a constant and standard rule. But if there be not the Proper men to carry this out, the Dao cannot be pursued without them.” The Dao is aimlessly followed by Improper men.
非人虛行孔子在周易糸辞下传8说：“处事之初遵循周易辞的意旨，揆度行动的方，已经有典要与常度。不假非人的道就会凭空推行。”非人的道就会凭空推行
道遷(도천)
공자는 `주역 계사하전 제8장`에서, "易之爲書也不可遠 爲道也屢遷 變動不居 周流六虛 上下 无常 剛柔相易 不可爲典要 唯變所適"(易의 글됨이 멀어질 수 없고, 道됨이 여러 번 遷하여서, 변동하여 거처하지 않고, 6虛가 두루 흘러서 상하에 항상 됨이 없고 강유가 서로 바뀌므로, 典要가 없이 오직 變하였다)라고 道가 遷해 典要가 없다.
Change of Dao(the way)
Kongzi in Zhouyi:Book of changes,Xi Ci II: The Great Treatise II, chapter 8 said, “The Change is a book which should not be let slip from the mind. Its way (Dao)is marked by the frequent changing.They change and move without staying in one place, flowing about into any one of the six heavens so that they ascend and descend, ever inconstant. The strong and the weak change places, so that there is not an invariable and compendious rule.” The Way (Dao) is frequently changing and there is no an invariable and compendious rule. 道遷
孔子在周易糸辞下传8说: “易不可须臾运离。它所体现的道在于屡屡推迁，变化运行而不居止，周遍流动于各六虚之间，上下往来没定准，刚柔相互更易，不可执求典要，只有变。”道在于屡屡推迁, 就有典要。
易興(역흥)
공자는 '주역 계사하전 제11장'에서, "易之興也 其當殷之末世周之盛德邪 當文王與紂之事邪 是故其辭危 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"(역의 흥함이 은나라 말기와 주나라의 덕이 성할 때에 해당하며 문왕과 주왕의 일에 해당한다. 그러므로 그 말이 위태로워지니 위태로움을 平하게 하였다. 역을 傾하게 하니, 그 도가 심히 커져 백가지 물건을 폐하지 않았다. 두려움으로 終始하면 그 중요한 것은 허물이 없으니 이것을 역의 도라고 말한다)라고 은나라 말기와 주나라 때 역이 흥하였다.
Flourish of the Yi
Kongzi in Zhouyi:Book of changes,Xi Ci II: The Great Treatise II, Chapter 2 said, “It was in the last age of Yin, when the Virtue had reached its highest point, and during the troubles between king Wen and the tyrant Zhou, that the study of the Yi began to flourish. On this account the explanations in the book express a feeling of anxious apprehension, and teach 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 Way of the Yi.” It was in the last age of Yin dynasty and in the period of Zhou dynasty that the study of the Yi began to flourish.
黃帝堯舜(황제요순)
공자는 '주역 계사하전 제2장'에서,“神農氏沒 黃帝堯舜氏作通其變 使民不倦神 而化之使民宜之 是以自天祐之吉无不利 黃帝堯舜垂衣裳 而天下治”(신농씨가 죽고 황제와 요순씨가 그 변화에 통해서 백성이 게으르지 않게 하며, 신명스럽게 화육해서 백성으로 하여금 마땅하게 한다. 그러므로 하늘의 오른쪽으로부터 도와 길해서 이롭지 않음이 없으니, 황제와 요순시가 의상을 드리우고 천하를 다스렸다)라고 황제와 요순을 소개한다.Huang Di, Yao, and Shun
Kongzi in Zhouyi:Book of changes, Xi Ci II: The Great Treatise II, Chapter 2 said, “After the death of Shen-nong, there arose Huang Di, Yao, and Shun. They carried through the changes, so that the people did without being wearied; they exerted such a spiritual transformation, that the people felt constrained to approve their ordinances as right. When a series of changes has run all its course, another change ensues. When it obtains free course, it will continue long. Hence it was that these sovereigns were helped by Heaven; they had good fortune, and their every movement was advantageous.' Huang Di, Yao, and Shun wore their upper and lower garments, and good order was secured all under heaven.” It presents Huang Di, Yao, and Shun
神農(신농)
공자는 '주역 계사하전 제2장'에서, "包犠氏沒 神農氏作 斲木爲耜 揉木爲耒 耒耨之利 以敎天下“(포희 씨가 죽거늘 신농씨가 나무를 깎아 보습을 만들고 나무를 휘어 쟁기를 만들어서, 밭 갈고 김매는 이로움으로써 천하를 가르쳤다)라고 신농씨를 소개한다.Shennong
Kongzi in Zhouyi:Book of changes, Xi Ci II: The Great Treatise II, Chapter 2 said, “On the death of Bao-xi, there arose Shen-nong in his place. He fashioned wood to form the share, and bent wood to make the plough-handle. The advantages of ploughing and weeding were then taught to all under heaven.” It presents Shennong
包犧(포희)
공자는 '주역 계사하전 제2장'에서, "古者包犧氏之王天下地 仰則觀象於天 俯則觀法於地 觀鳥獸之文 與地之宜 近取諸身 遠取諸物 於是 始作八卦 以通神明之德 以類萬物之情"(옛날 복희씨가 천하에 왕일 때, 우러러 天象을 보고 地法을 보고, 새와 짐승의 무늬를 보고 땅의 마땅함을 보아, 가깝게는 몸에서 취하고 멀게는 물에서 취해서, 이에 비로소 8卦를 만들고 神明의 德을 통해 만물의 情을 분류하였다)라고 천상지법으로 취신취물하여 8卦를 만들고 神明으로 만물을 분류하였다.Bao-xi
Kongzi in Zhouyi:Book of changes,Xi Ci II: The Great Treatise II, Chapter 2 said, “Anciently, when Bao-xi had come to the rule of all under heaven, looking up, he contemplated the brilliant forms exhibited in the sky, and looking down he surveyed the patterns shown on the earth. He contemplated the ornamental appearances of birds and beasts and the suitabilities of the soil. Near at hand, he found things for consideration, and the same at a distance, in things in general. On this he devised the eight trigrams in the full attributes of the virtue of the Shenming (divinity) and classified the qualities of the myriads of things.” Bao-xi devised the eight trigrams in the virtue of the Shenming (divinity) and classified the qualities of the myriads of things from inspecting the universe.
圖書(도서)
공자는 '주역 계사상전 제11장'에서, "是故 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"(그러므로 하늘이 신물을 생하니 성인이 법 받고, 천지변화를 성인이 본받아, 천수상하여 길흉을 나타내니 성인이 상을 나타내어 하수에서 하도가 나오고 낙수에서 낙서가 나와 성인이 법칙으로 받았다)라고 하도와 낙서를 소개한다.The map and The writing
Kongzi in Zhouyi:Book of changes,Xi Ci I: The Great Treatise I, Chapter 11 said, “Therefore Heaven produced the spiritual substance, and the sages took advantage of them. The operations of 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 (both of) which the sages took advantage.”It presents the He (map) and the Lo (writing).
宮室(궁실)
공자는 '주역 계사하전 제2장'에서, "上古 穴居而野處 後世聖人 易之以宮室 上棟下宇 以待風雨"(상고시대에는 굴에 살 고 들에 거처하더니, 후세에 성인이 궁실로써 바꾸어 기둥을 올리고 지붕을 내림으로써 바람과 비를 막았다)라고 한다.Royal chamber
Kongzi in Zhouyi:Book of changes,Xi Ci II: The Great Treatise II, Chapter 2 said, “In the highest antiquity they made their homes in caves, and dwelt in the open country. In subsequent ages, for these the sages substituted royal chambers, with the ridge-beam above and the projecting roof below, as a provision against wind and rain.”
親功(친공)
공자는 '주역 계사상전 제1장'에서, "易則易知 簡則易從 易知則有親 易從則有功 有親則可久 有功則可大 可久則賢人之德 可大則賢人之業"(역은 알기 쉽고, 간편함은 따르기 쉽다. 알기 쉬우면 친함이 있고, 따르기 쉬우면 功이 있다. 친함이 있으면 오래할 수 있고, 공이 있으면 크게 할 수 있다. 오래할 수 있는 것은 어진 사람의 덕이고, 크게 할 수 있는 것은 어진 사람의 업이다)라고 이간하니 친하고 공이 있다.Kongzi in Zhouyi:Book of changes, Xi Ci I: The Great Treatise I, Chapter 1 said, “The Yi is easily understood and easy to follow for its simpleness.once it is easily understood,the person who studies will have adherents, and he who is easily followed will achieve success. He who has adherents can continue long, and he who achieves success can become great. To be able to continue long shows the De(virtue) of the wise and able man; to be able to become great is the heritage he will acquire.” The Yi is easy and simple and allows us adherents and success.
利用安身(이용안신)
공자는 '주역 계사하전 제5장'에서, "精義入神以致 利用安身 以崇德也"(精을 옳게 하여 神에 들어감으로써 이르게 되고, 用을 이롭게 하고 身을 편안히 함으로써 德을 받든다)라고 이치를 바로 살펴서 그 쓰임을 이롭게 하고 몸을 편안히 하는 것이 덕을 높이는 것이라고 했다. 즉 역의 행동강령을 말하고 있다.The benefitial application and personal restfulness
Kongzi in Zhouyi:Book of changes, Xi Ci II: The Great Treatise II, Chapter 5 said, “when we minutely investigate the nature and reasons of Jing (essence)
, till we have entered into the Shen (Being), we attain to the benefitial application and all personal restfulness is secured, our De(virtue) is thereby exalted.” The De(virtue) is in that we we minutely investigate the nature and reasons of all things and we attain to the benefitial application and all personal restfulness is secured.
開物成務(개물성무)
공자는 '주역 계사상전 제11장'에서, "夫易 開物成務 冒天下之道 如斯而已者也 是故 聖人 以通天下之志 以定天下之業 以斷天下之疑"(무릇 易은 사물을 열고 의무를 다하여서, 천하의 道로 세상을 덮으니 이와 같이 할 따름이다. 고로 성인은 천하의 뜻을 통하여, 천하의 업무를 정하고, 천하의 의심을 판단한다)라고 역의 목적이 開物成務이다.Opening up the Things and accomplishing the task
Kongzi in Zhouyi:Book of changes,Xi Ci I: The Great Treatise I, Chapter 12 said, “The Yi opens up the things, accomplishes the task, and embraces under the Dao of all things under the sky. This and nothing more is what the Yi does. Thereby the sages, through the idea of the world, would give their proper course to the aims of all under the sky, would give stability to their task, and determine their doubts.” The purpose of the Yi is to open up the things and to accomplish the task.
褐玉(갈옥)
노자는 '노자 제70장에서, "是以聖人被褐壞玉"(성인은 거친 베옷을 입고 보옥을 품고 있다)라고 성인을 설명한다.
Coarseness and Jade
Laozi in Laozi chapter 70 said, “Sages wear coarse clothes, hold jades in the innermost of their hearts.” It explains of the sages.
褐玉老子在老子第70章，“有道的圣人穿着粗衣而内怀美玉.” 说明圣人
虛行(허행)
공자는 '주역 계사하전 제8장'에서, "初率其辭 而揆其方 旣有典常 苛非人道不虛行"(처음에 그 辭를 따라서 그 方을 헤아려 보면, 이미 전요와 상도가 있다. 진실로 非人의 道는 虛行한다)라고 非人의 道는 헛되이 행해진다.Practice of Improper men
Kongzi in Zhouyi:Book of changes,Xi Ci II: The Great Treatise II, Chapter 8 said, “We thus find out that it does supply a constant and standard rule. But if there be not the Proper men to carry this out, the Dao cannot be pursued without them.” The Dao (way) is aimlessly followed by improper men.
道遷(도천)
공자는 `주역 계사하전 제8장`에서, "易之爲書也不可遠 爲道也屢遷 變動不居 周流六虛 上下 无常 剛柔相易 不可爲典要 唯變所適"(易의 글됨이 멀어질 수 없고, 道됨이 여러 번 遷하여서, 변동하여 거처하지 않고, 6허가 두루 흘러서 상하에 항상 됨이 없고 강유가 서로 바뀌므로, 전요가 없이 오직 變하였다)라고 道가 遷해 전요가 없다.Change of the Dao (way)
Kongzi in Zhouyi:Book of changes,Xi Ci II: The Great Treatise II, chapter 8 said, “The Change is a book which should not be let slip from the mind. The Dao (way) is marked by the frequent changing. They change and move without staying in one place, flowing about into any one of the six heavens so that they ascend and descend, ever inconstant. The strong and the weak change places, so that there is not an invariable and compendious rule.” The Dao (way) is frequently changing and there is no an invariable and compendious rule.
問之少(문지소)
황제는황제내경소문제76편示從容論''에서, "公何年之長而問之少 余眞問以自謬也"(그대의 나이에 비해 물음의 수준이 적으니, 나의 참된 질문 자체에 오류가 있는 듯 하군요)라고 사고력의 작음을 질책한다.
Childish question
Huangdi n Huangdineijing suwen, Shicongrong Lunpian: Discussion on How to Diagnose Disease said, “You are already an adult. Why do you ask a childish question? Maybe the question I have asked you is wrong. ” He reproves the lack of thinking ability.
問之少
黄帝内经素问，示從容論里说，“你已经是成年人了，为什么提出这样幼稚的问题呢？或者是因为我提的问题不太合适吧。”他叱责思考力的不足。
誦彰(송창)
뇌공은 '황제내경 소문 저지교논'에서, "誦而頗能解 解而未能別 別而未能明 明而未能彰"(외워서 자못 이해할 수 있지만, 이해는 분별할 수 없고, 분별은 밝힐 수 없고, 밝힘은 뚜렷할 수 없습니다)라고 득도의 시작과 끝을 얘기한다.
Read aloud
Leigong in Huangdineijing suwen, Zhuzhijiao Lunpian: Discussion on the Abstruse and Profound Theory of Medicine said, "I have read the scriptures, but I cannot understand completely; sometimes I have understood, but I cannot analyze; sometimes I am able to analyze. but I cannot grasp the gist; sometimes I have grasped the gist, but I cannot expound and use it." It gives an account of the beginning and the end of obtaining of the Dao ( way).誦彰
雷公在黄帝内经素问，著至教论说，“我虽诵读经典，但不能完全理解；有时虽然理解了，但不能分析辨别；即使能分析辨别， 但不能明白其理；有的虽明白其理， 但还不能加以阐发和应用。”这就讲叙得道的始終。
非人不傳(비인부전)
기백은 `황제내경 소문 기교변대론`에서, "其人不敎 是謂失道 傳非其人 慢泄天寶"(其人은 가르치지 않으면 道를 잃는다고 한다. 非人은 전하여도 오만해져서 하늘의 보물을 누설한다)라고 기인은 道를 가르쳐야 하지만, 비인은 道를 傳해도 오히려 설한다.
Refusal to pass
Refusal to teach the improper men
Qibo in Huangdineijing suwen, Qijiaobian Dalunpian: Major Discussion on the Changes of Qi-Convergence said, “To refuse to teach those who are suitable to teach will lose the opportunity to pass on Dao(the Way) and to teach those who are not suitable to teach will lose the precious knowledge." It is to teach the suitable and not to teach those who are not suitable to teach will lose the precious knowledge.非人不傳
歧伯在黄帝内经素问，气交变大论里说，“遇到适当的人而不教，就会使学业失转，称为失道；如转手给不适当的人，是轻视学术，也会使宝贵的学术散而失转。”遇到适当的人必须教，但是不适当的人会失转道。
本末(본말)
공자는 '주역 계사하전 제9장'에서, "其初難知 其上易知 本末也 初辭擬之 卒成之終"(처음은 알기 어렵고 그 위는 알기 쉬우니 本末이다. 처음 말을 견주어 보고, 마칠 때는 終을 이룬다)라고 본말을 설명합니다.The Beginning and the End
Kongzi in Zhouyi:Book of changes, Xi Ci II: The Great Treatise II, Chapter 9 said, “There is difficulty in knowing the first line, while to know that of the topmost line is easy; - they form the beginning and the end.” It explains the beginning and the end.
