12/23)12. 否 P'i / Standstill [Stagnation]

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周易本義［宋．朱熹撰］

12. 否卦

由 Jack 在 2011, 四月 16 - 09:44 發表

　否卦 　坤下 乾 上

否之匪人，不利君子貞，大往小來。

 否，備鄙反。否，閉塞也，七月之卦也。正與泰反，故曰匪人，謂非人道也。其占不利於君子之正道。蓋乾往居外，坤來居內，又自漸卦而來，則九往居四，六來居三也。或疑「之匪人」三字衍文，由比六三而誤也。《傳》不特解，其義亦可見。

《彖》曰：否之匪人，不利君子貞，大往小來，則是天地不交，而萬物不通也；上下不交，而天下无邦也。內陰而外陽，內柔而外剛，內小人而外君子，小人道長，君子道消也。

《象》曰：天地不交，否，君子以儉德辟難，不可榮以祿。

 辟，音避。難，去聲。收斂其德，不形於外，以避小人之難。人不得以祿位榮之。

初六，拔茅茹以其彙，貞吉亨。

 三陰在下，當否之時，小人連類而進之象，而初之惡則未形也，故戒其貞則吉而亨。蓋能如是，則變而為君子矣。

《象》曰：拔茅貞吉，志在君也。

 小人而變為君子，則能以愛君為念，而不計其私矣。

六二，包承，小人吉，大人否，亨。

 陰柔而中正，小人而能包容承順乎君子之象，小人之吉道也。故占者小人如是則吉，大人則當安守其否而後道亨。蓋不可以彼包承於我，而自失其守也。

《象》曰：大人否，亨，不亂群也。

 言不亂於小人之群。

六三，包羞。

 以陰居陽而不中正，小人志於傷善而未能也，故為包羞之象。然以其未發，故无凶咎之戒。

《象》曰：包羞，位不當也。

九四，有命，无咎，疇離祉。

 否過中矣，將濟之時也。九四，以陽居陰，不極其剛，故其占為有命无咎，而疇類三陽，皆獲其福也。命，謂天命。

《象》曰：有命，无咎，志行也。

九五，休否，大人吉。其亡其亡，繫于苞桑。

 苞，與包同。古《易》作「包」。陽剛中正以居尊位，能休時之否，大人之事也。故此爻之占，大人遇之則吉。然又當戒懼如《繫辭傳》所云也。

《象》曰：大人之吉，位正當也。

上九，傾否。先否後喜。

 以陽剛居否極，能傾時之否者也。其占為先否後喜。

《象》曰：否終則傾，何可長也。

易程傳（伊川易傳）

12. 否卦

由 Jack 在 2011, 九月 25 - 17:57 發表

版本狀態: 

已完成校對

　 閱讀古書 2 3 4 5 6 7 8 9 10 11 12 13

文字輸入：鬼鶴

---

　否　坤下乾上

否，《序卦》：泰者，通也。物不可以終通，故受之以否。夫物理往來，通泰之極則必否，否所以次泰也。為卦天上地下，天地相交，陰陽和暢，則為泰。天處上，地處下，是天地隔絶，不相交通，所以為否也。

否之匪人，

天地交而萬物生於中，然後三才備，人為最靈，故為萬物之首。凡生天地之中者，皆人道也。天地不交，則不生萬物，是无人道，故曰「匪人」，謂非人道也。消長闔闢，相因而不息，泰極則復，否終則傾，无常而不變之理，人道豈能无也？既否則泰矣。

不利君子貞，大往小來。

夫上下交通，剛柔和合，君子之道也。否則反是，故不利君子貞。君子正道，否塞不行也。大往小來，陽往而隂來也。小人道長，君子道消之象，故為否也。

彖曰：否之匪人，不利君子貞。大往小來，則是天地不交而萬物不通也。上下不交，而天下无邦也，内陰而外陽，内柔而外剛，内小人而外君子，小人道長，君子道消也。

夫天地之氣不交，則萬物无生成之理。上下之義不交，則天下无邦國之道。建邦國所以為治也。上施政以治民，民戴君而從命，上下相交，所以治安也。今上下不交，是天下无邦國之道也。陰柔在内，陽剛在外，君子往居於外，小人來處於内，小人道長，君子道消之時也。

象曰：天地不交，否，君子以儉德辟難，不可榮以禄。

天地不相交通，故為否。否塞之時，君子道消，當觀否塞之象，而以儉損其徳，避免禍難，不可榮居禄位也。否者，小人得志之時。君子居顯榮之地，禍患必及其身，故宜晦處窮約也。

初六：拔茅茹以其彚，貞吉亨。

泰與否皆取茅為象者，以羣陽羣陰同在下，有牽連之象也。泰之時，則仁征為吉。否之時，則仁貞為亨。始以内小人外君子為否之義，復以初六否而在下為君子之道。易隨時取義，變動无常。否之時，在下者君子也。否之三陰，上皆有應。在否隔之時，隔絶不相通，故无應義。初六能與其類，貞固其節，則處否之吉，而其道之亨也。當否而能進者，小人也，君子則伸道免禍而已。君子進退，未嘗不與其類同也。

象曰：拔茅貞吉，志在君也。

爻以六自守於下，明君子處下之道，象復推明以象君子之心。君子固守其節以處下者，非樂於不進，獨善也。以其道方否，不可進，故安之耳，心固未嘗不在天下也。其志常典君而進，以康濟天下，故曰志在君也。

六二：包承，小人吉，大人否亨。

六二其質則陰柔，其居則中正。以陰柔小人而言，則方否於下，志所包畜者，在承順乎上，以求濟其否，為身之利，小人之吉也。大人當否，則爾自處，豈肯枉已屈道，承順於上？唯自守其否而已。身之否，乃其道之亨也。或曰：上下不交，何所承乎？曰：正則否矣，小人順上之心，未嘗无也。

象曰：大人否亨，不亂羣也。

大人於否之時，守其正節，不雜亂於小人之羣，類身雖否，而道之亨也，故曰否亨。不爾而身亨，乃道之否也。不云君子，而云大人，能如是則其道大矣。

六三：包羞。

三以陰柔不中不正而居否，又切近於上，非能守道安命，窮斯濫矣，極小人之情狀者也。其所包畜謀慮，邪濫无所不至，可羞耻也。

象曰：包羞，位不當也。

陰柔居否，而不中不正，所為可羞者，處不當故也。處不當位，所為不爾也。

九四：有命无咎，疇離祉。

四以陽剛健體，居近君之位，是以濟否之才，而得髙位者也。足以輔上濟否，然當君道方否之時，處逼近之地，所惡在居功取忌而已。若能使動必出於君命，威柄一歸於上，則无咎，而其志行矣。能使事皆出於君命，則可以濟時之否，其疇類皆附離其福祉。離，麗也。君子道行，則與其類同進，以濟天下之否，疇離祉也。小人之進，亦以其類同也。

象曰：有命无咎，志行也。

有君命則得无咎，乃可以濟否，其疾行也。

九五：休否，大人吉。其亡其亡，繫于苞桑。

五以陽剛中正之徳居尊位，故能休息天下之否，大人之吉也。大人當位，能以其道休息天下之否，以馴致於泰。猶未離於否也，故有其亡之戒。否既休息，漸將反泰，不可便為安肆，當深慮逺戒，常虞否之復來，曰其亡矣。其亡矣，其繫于苞桑，謂為安固之道，如維繫于苞桑也。桑之為物，其根深固。苞，謂叢生者，其固尤甚。聖人之戒深矣。漢王允、唐李徳裕不知此戒，所以致禍敗也。繫辭曰：危者安其位者也，亡者保其存者也，亂者有其治者也，是故君子安而不忘危，存而不忘亡，治而不忘亂，是以身安而國家可保也。

象曰：大人之吉，位正當也。

有大人之徳，而得至尊之正位，故能休天下之否，是以吉也。无其位則雖有其道，將何為乎？故聖人之位謂之大寶。

上九：傾否，先否後喜。

上九，否之終也，物理極而必反，故泰極則否，否極則泰。上九否既極矣，故否道傾覆而變也。先極否也，後傾喜也。否傾則泰矣，後喜也。

象曰：否終則傾，何可長也。

否終則必傾，豈有長否之理？極而必反，理之常也。然反危為安，易亂為治，必有剛陽之才，而後能也。故否之上九則能傾否屯之，上六則不能變屯也。

王弼周易注

12. 否卦

由 Jack 在 2011, 四月 17 - 19:52 發表

版本狀態: 

已完成校對

　 否卦 　坤下乾上

否之匪人。不利君子貞，大往小來。

彖曰 ：否之匪人，不利君子貞。大往小來，則是天地不交，而萬物不通也；上下不交，而天下无邦也。內陰而外陽，內柔而外剛，內小人而外君子。小人道長，君子道消也。

《象》曰：天地不交，否，君子以儉德辟難，不可榮以祿。

初六，拔毛茹，以其彙，貞吉亨。

【注】居否之初，處順之始，為類之首者也。順非健也，何可以征？居否之時，動則入邪，三陰同道，皆不可進，故茅茹以類。貞而不諂，則吉亨。

《象》曰：拔茅貞吉，志在君也。

【注】志在於君，故不苟進。

六二，包承，小人吉，大人否，亨。

【注】居否之世，而得其位；用其至順，包承於上。小人路通，內柔外剛；大人否之，其道乃亨。

《象》曰：大人否亨，不亂群也。

六三，包羞。

【注】俱用小道以承其上，而位不當，所以包羞也。

《象》曰：包羞，位不當也。

九四，有命无咎，疇離祉。

【注】夫處否而不可以有命者，以所應者小人也；有命於小人，則消君子之道者也。今初志在君，處乎窮下，故可以有命无咎而疇麗福也。疇，謂初也。

《象》曰：有命无咎，志行也。

九五，休否，大人吉；其亡其亡，繫于苞桑。

【注】居尊當位，能休否道者也。施否於小人，否之休也。唯大人而後能然，故曰大人吉也。處君子道消之時，己居尊位，何可以安？故心存將危，乃得固也。

《象》曰：大人之吉，位正當也。

上九，傾否，先否後喜。

【注】先傾後通，故後喜也。始以傾為否，後得通乃喜。

《象》曰：否終則傾，何可長也。

James Legge 

《䷋否 - Pi》

English translation: James Legge [?]

Library Resources

1  Jump to dictionary Show parallel passages	䷋否:	否之匪人，不利君子貞，大往小來。
	Pi:	In Pi there is the want of good understanding between the (different classes of) men, and its indication is unfavourable to the firm and correct course of the superior man. We see in it the great gone and the little come.
Jump to dictionary Show parallel passages	彖傳:	否之匪人，不利君子貞。大往小來，則是天地不交，而萬物不通也；上下不交，而天下无邦也。內陰而外陽，內柔而外剛，內小人而外君子。小人道長，君子道消也。
	Tuan Zhuan:	'The want of good understanding between the (different classes of) men in Pi, and its indication as unfavourable to the firm and correct course of the superior man; with the intimation that the great are gone and the little come:' - all this springs from the fact that in it heaven and earth are not in communication with each other, and all things in consequence do not have free course; and that the high and the low (superiors and inferiors) are not in communication with one another, and there are no (well-regulated) states under the sky. The inner (trigram) is made up of the weak and divided lines, and the outer of the strong and undivided: the inner is (the symbol of) weakness, and the outer of strength; the inner (represents) the small man, and the outer the superior man. Thus the way of the small man appears increasing, and that of the superior man decreasing.
Jump to dictionary Show parallel passages	象傳:	天地不交，否；君子以儉德辟難，不可榮以祿。
	Xiang Zhuan:	(The trigrams of) heaven and earth, not in intercommunication, form Pi. The superior man, in accordance with this, restrains (the manifestation) of) his virtue, and avoids the calamities (that threaten him). There is no opportunity of conferring on him the glory of emolument.
2  Jump to dictionary Show parallel passages	䷋否:	初六：拔茅茹，以其彙，貞吉亨。
	Pi:	The first SIX, divided, suggests the idea of grass pulled up, and bringing with it other stalks with whose roots it is connected. With firm correctness (on the part of its subject), there will be good fortune and progress.
Jump to dictionary	象傳:	拔茅貞吉，志在君也。
	Xiang Zhuan:	'The good fortune through firm goodness, (suggested by) the pulling up of the grass,' arises from the will (of the parties intended) being bent on (serving) the ruler.
3  Jump to dictionary	䷋否:	六二：包承。小人吉，大人否，亨。
	Pi:	The second SIX, divided, shows its subject patient and obedient. To the small man (comporting himself so) there will be good fortune. If the great man (comport himself) as the distress and obstruction require, he will have success.
Jump to dictionary	象傳:	大人否亨，不亂群也。
	Xiang Zhuan:	'The great man, comporting himself as the distress and obstruction require, will have success: - 'he does not allow himself to be disordered by the herd (of small men).
4  Jump to dictionary	䷋否:	六三：包羞。
	Pi:	The third SIX, divided, shows its subject ashamed of the purpose folded (in his breast).
Jump to dictionary	象傳:	包羞，位不當也。
	Xiang Zhuan:	That 'his shame is folded in his breast' is owing to the inappropriateness of his position.
5  Jump to dictionary Show parallel passages	䷋否:	九四：有命，无咎，疇離祉。
	Pi:	The fourth NINE, undivided, shows its subject acting in accordance with the ordination (of Heaven), and committing no error. His companions will come and share in his happiness.
Jump to dictionary Show parallel passages	象傳:	有命无咎，志行也。
	Xiang Zhuan:	'He acts in accordance with the ordination (of Heaven), and commits no error:' - the purpose of his mind can be carried into effect.
6  Jump to dictionary Show parallel passages	䷋否:	九五：休否，大人吉。其亡其亡，繫于苞桑。
	Pi:	In the fifth NINE, undivided, we see him who brings the distress and obstruction to a close,--the great man and fortunate. (But let him say), 'We may perish! We may perish!' (so shall the state of things become firm, as if) bound to a clump of bushy mulberry trees.
Jump to dictionary	象傳:	大人之吉，位正當也。
	Xiang Zhuan:	The good fortune of the great man' arises from the correctness of his position.
7  Jump to dictionary Show parallel passages	䷋否:	上九：傾否，先否後喜。
	Pi:	The sixth NINE, undivided, shows the overthrow (and removal of) the condition of distress and obstruction. Before this there was that condition. Hereafter there will be joy.
Jump to dictionary Show parallel passages	象傳:	否終則傾，何可長也。
	Xiang Zhuan:	'The distress and obstruction having reached its end, it is overthrown and removed:' - how could it be prolonged?

Wilhelm (en, fr)

12. 否 P'i / Standstill [Stagnation]

乾			6
			5		巽   艮
			4
坤			3
			2
			1

前

后

交

錯

總

    current       binomial       swap trig.       opposite       flip   X leading master   X constituent master

The Hexagram

	乾 上 坤 下	地 天 否	否	第 十 二 卦

P'i / Standstill [Stagnation] 
Above CH'IEN THE CREATIVE, HEAVEN
Below K'UN THE RECEPTIVE, EARTH

This hexagram is the opposite of the preceding one. Heaven is above, drawing farther and farther away, while the earth below sinks farther into the depths. The creative powers are not in relation. It is a time of standstill and decline. This hexagram is linked with the seventh month (August- September), when the year has passed its zenith and autumnal decay is setting in.

The Judgment

	大 往 小 來	不 利 君 子 貞	否 之 匪 人

STANDSTILL. Evil people do not further
The perseverance of the superior man. 
The great departs; the small approaches. 

Heaven and earth are out of communion and all things are benumbed. What is above has no relation to what is below, and on earth confusion and disorder prevail. The dark power is within, the light power is without. Weakness is within, harshness without. Within are the inferior, and without are the superior. The way of inferior people is in ascent; the way of superior people is one the decline. But the superior people do not allow themselves to be turned from their principles. If the possibility of exerting influence is closed to them, they nevertheless remain faithful to their principles and withdraw into seclusion.

The Image

	不 可 榮 以 祿	君 子 以 儉 德 辟 難	否	天 地 不 交	象 曰

Heaven and earth do not unite:
The image of STANDSTILL. 
Thus the superior man falls back upon his inner worth
In order to escape the difficulties. 
He does not permit himself to be honored with revenue. 

When, owing to the influence of inferior men, mutual mistrust prevails in public life, fruitful activity is rendered impossible, because the fundaments are wrong. Therefore the superior man knows what he must do under such circumstances; he does not allow himself to be tempted by dazzling offers to take part in public activities. This would only expose him to danger, since he cannot assent to the meanness of the others. He therefore hides his worth and withdraws into seclusion.

Lower line

	貞 吉 亨	以 其 彙	拔 茅 茹	初 六

Six at the beginning means:
When ribbon grass is pulled up, the sod comes with it. 
Each according to his kind. 
Perseverance brings good fortune and success. 

The text is almost the same as that of the first line of the preceding hexagram, but with a contrary meaning. In the latter a man is drawing another along with him on the road to an official career; here a man is drawing another with him into retirement form public life. This is why the text says here, "Perseverance brings good fortune and success," and not "Undertakings bring good fortune. " If it becomes impossible to make our influence count, it is only by retirement that we spare ourselves humiliation. Success in a higher sense can be ours, because we know how to safeguard the value of our personalities.

Second line

	亨	大 人 否	小 人 吉	包 承	六 二

Six in the second place means:
They bear and endure;
This means good fortune for inferior people. 
The standstill serves to help the great man to attain success. 

Inferior people are ready to flatter their superiors in a servile way. They would also endure the superior man if he would put an end to their confusion. This is fortunate for them. But the great man calmly bears the consequences of the standstill. He does not mingle with the crowd of the inferior; that is not his place. By his willingness to suffer personally he insures the success of his fundamental principles.

Third line

	包 羞	六 三

Six in the third place means:
They bear shame. 

Inferior people who have risen to power illegitimately do not feel equal to the responsibility they have taken upon themselves. In their hearts they begin to be ashamed, although at first they do not show it outwardly. This marks a turn for the better.

Fourth line

	疇 離 祉	有 命 無 咎	九 四

Nine in the fourth place means:
He who acts at the command of the highest 
Remains without blame. 
Those of like mind partake of the blessing. 

The time of standstill is nearing the point of change into its opposite. Whoever wishes to restore order must feel himself called to the task and have the necessary authority. A man who sets himself up as capable of creating order according to his own judgment could make mistakes and end in failure. But the man who is truly called to the task is favored by the conditions of the time, and all those of like mind will share in his blessing.

Fifth line

	繫 于 苞 桑	其 亡 其 亡	大 人 吉	休 否	九 五

Nine in the fifth place means:
Standstill is giving way. 
Good fortune for the great man. 
"What if it should fail, what if it should fail?"
In this way he ties it to a cluster of mulberry shoots. 

The time undergoes a change. The right man, able to restore order, has arrived. Hence "good fortune. " But such periods of transition are the very times in which we must fear and tremble. Success is assured only through greatest caution, which asks always, "What if it should fail?" When a mulberry bush is cut down, a number of unusually strong shoots sprout from the roots. Hence the image of tying something to a cluster of mulberry shoots is used to symbolize the way of making success certain. Confucius says about this line:

Danger arises when a man feels secure in his position. Destruction threatens when a man seeks to preserve his worldly estate. Confusion develops when a man has put everything in order. Therefore the superior man does not forget danger in his security, not ruin when he is well established, nor confusion when his affairs are in order. In this way he gains personal safety and is able to protect the empire.

Upper line

	先 否 後 喜	傾 否	上 九

Nine at the top means:
The standstill comes to an end. 
First standstill, then good fortune. 

The standstill does not last forever. However, it does not cease of its own accord; the right man is needed to end it. This is the difference between a state of peace and a state of stagnation. Continuous effort is necessary to maintain peace: left to itself it would change into stagnation and disintegration. The time of disintegration, however, does not change back automatically to a condition of peace and prosperity; effort must be put forth in order to end it. This shows the creative attitude that man must take if the world is to be put in order.

All lines

Nine at the top means:
The standstill comes to an end. 
First standstill, then good fortune. 

The standstill does not last forever. However, it does not cease of its own accord; the right man is needed to end it. This is the difference between a state of peace and a state of stagnation. Continuous effort is necessary to maintain peace: left to itself it would change into stagnation and disintegration. The time of disintegration, however, does not change back automatically to a condition of peace and prosperity; effort must be put forth in order to end it. This shows the creative attitude that man must take if the world is to be put in order.

PDF]Buddhist I Ching - E-Library

elibrary.ibc.ac.th/files/private/The%20Buddhist%20I%20Ching.pdf

This book is a reading of the classic I Ching by the noted Chinese Buddhist. Chih-hsu Ou-i ... classics Buddhists drew from was, naturally, the I Ching. Eleventh- ... treats the I Ching in a systematic way from the point of view of Buddhist teaching ... The face of religion was changing, it seemed, or different phases of religion.