02/10)15. 謙 Qian / Modesty

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周易本義［宋．朱熹撰］

15. 謙卦

由 Jack 在 2011, 四月 16 - 09:51 發表

 　謙　　艮下坤上

謙，亨，君子有終。

 謙者，有而不居之義。止乎內而順乎外，謙之意也。山至高而地至卑，乃屈而止於其下，謙之象也。占者如是，則亨通而有終矣。有終，謂先屈而後伸也。

《彖》曰：謙，亨，天道下濟而光明，地道卑而上行。

 上，時掌反。言謙之必亨。

天道虧盈而益謙，地道變盈而流謙，鬼神害盈而福謙，人道惡盈而好謙。謙尊而光，卑而不可踰，君子之終也。

 惡，烏路反。好，呼報反。變，謂傾壞。流，謂聚而歸之。人能謙，則其居尊者，其德愈光，其居卑者，人亦莫能過。此君子所以有終也。

《象》曰：地中有山，謙，君子以裒多益寡。稱物平施。

裒，蒲侯反。稱，尺証反。施，始豉反。以卑蘊高，謙之象也。裒多益寡，所以稱物之宜而平其施，損高增卑以趣於平，亦謙之意也。

初六，謙謙君子，用涉大川，吉。

以柔處下，謙之至也。君子之行也，以此涉難，何往不濟？故占者如是，則利以涉川也。

《象》曰：謙謙君子，卑以自牧也。

六二，鳴謙，貞吉。

柔順中正，以謙有聞，正而且吉者也。故其占如此。

《象》曰：鳴謙，貞吉，中心得也。

九三，勞謙君子，有終吉。

卦唯一陽，居下之上，剛而得正，上下所歸，有功勞而能謙，尤人所難，故有終而吉。占者如是，則如其應矣。

《象》曰：勞謙君子，萬民服也。

六四，无不利，撝謙。

撝，呼回反，與揮同。柔而得正，上而能下，其占无不利矣。然居九三之上，故戒以更當發揮其謙，以示不敢自安之意也。

《象》曰：无不利，撝謙，不違則也。

言不為過。

六五，不富以其鄰。利用侵伐，无不利。

以柔居尊，在上而能謙者也，故為不富而能以其鄰之象。蓋從之者眾矣，猶有未服者，則利以征之，而於他事亦无不利。人有是德，則如其占也。

《象》曰：利用侵伐，征不服也。

上六，鳴謙，利用行師，征邑國。

 謙極有聞，人之所與，故可用行師。然以其質柔而无位，故可以征己之邑國而已。

《象》曰：鳴謙，志未得也。可用行師，征邑國也。

 陰柔无位，才力不足，故其志未得。而至於行師，然亦適足以治其私邑而已。

易程傳（伊川易傳）

15. 謙卦

由 Jack 在 2011, 九月 23 - 22:45 發表

版本狀態: 

已完成校對

　 閱讀原始圖書 2 3 ˋ4 5 6 7 8 9 10 11 12 13 14 15 16

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　謙卦　艮下坤上（地山謙）

謙，《序卦》：｢有大者不可以盈，故受之以謙。｣其有既大，不可至於盈滿，必在謙損，故大有之後，受之以謙也。為卦坤上艮下，地中有山也。地體卑下，山高大之物，而居地之下，謙之象也。以崇高之德，而處卑之下，謙之義也。

謙，亨，君子有終。

謙有亨之道也。有其德而不居，謂之謙。人以謙巽自處，何往而不亨乎。君子有終，君子志存乎謙巽，達理故樂天而不競，內充故退讓而不矜。安履乎讓，終身不易，自卑而人益尊之，自晦而德益光顯，此所謂君子有終也。在小人則有欲必競，有德必伐，雖使勉慕於謙，亦不能安行而固守，不能有終也。

《彖》曰：謙亨，天道下濟而光明，地道卑而上行。

濟當為際。此明謙而能亨之義。天之道，以其氣下際，故能化育萬物，其道光明。下際謂下交也。地之道，以其處卑，所以其氣上行，交於天，皆以卑降而亨也。

天道虧盈而益謙，

以天行而言，盈者則虧，謙者則益，日月陰陽是也。

地道變盈而流謙，

以地勢而言，盈滿者傾變而反陷，卑下者流注而益增也。

鬼神害盈而福謙，

鬼神謂造化之跡。盈滿者禍害之，謙損者福祐之，凡過而損，不足而益者，皆是也。

人道惡盈而好謙。

人情疾惡於盈滿，而好與於謙巽也。謙者人之至德，故聖人詳言，所以戒盈而勸謙也。

謙尊而光，卑而不可踰，君子之終也。

謙為卑巽也，而其道尊大而光顯。自處雖卑屈，而其德實高不可加尚，是不可踰也。君子至誠於謙，恒而不變，有終也，故尊光。

《象》曰：地中有山，謙，君子以裒多益寡，稱物平施。

地體卑下，山之高大而在地中，外卑下而內蘊高大之象，故為謙也。不云山在地中，而曰地中有山，言卑下之中蘊其崇高也。若言崇高蘊於卑下之中，則文理不順。諸象皆然，觀文可見。君子以裒多益寡，稱物平施，君子觀謙之象。山而在地下，是高者下之，卑者上之，見抑高舉下、損過益不及之義；以施於事，則裒取多者，增益寡者，稱物之多寡以均其施與，使得其平也。

初六，謙謙君子，用涉大川，吉。

初六以柔順處謙，又居一卦之下，為自處卑下之至，謙而又謙也，故曰謙謙。能如是者，君子也。自處至謙，眾所共與也，雖用涉險難，亦无患害，況居平易乎？何所不吉也？初處謙而以柔居下，得无過於謙乎？曰：柔居下，乃其常也，但見其謙之至，故為謙謙，未見其失也。

《象》曰：謙謙君子，卑以自牧也。

謙謙，謙之至也。謂君子以謙卑之道自牧也。自牧，自處也。《詩》云：｢自牧歸荑。｣

六二，鳴謙，貞吉。

二以柔順居中，是為謙德積於中。謙德充積於中，故發於外，見於聲音顏色，故曰鳴謙。居中得正，有中正之德也，故云貞吉。凡貞吉，有為貞且吉者，有為得貞則吉者，六二之貞吉，所自有也。

《象》曰：鳴謙貞吉，中心得也。

二之謙德，由至誠積於中，所以發於聲音，中心所自得也，非勉為之也。

九三，勞謙，君子有終，吉。

三以陽剛之德而居下體，為眾陰所宗，履得其位，為下之上，是上為君所任，下為眾所從，有功勞而持謙德者也，故曰勞謙。古之人有當之者，周公是也。身當天下之大任，上奉幼弱之主，謙恭自牧，夔夔如畏然，可謂有勞而能謙矣。既能勞謙，又須君子行之有終，則吉。夫樂高喜勝，人之常情。平時能謙，固已鮮矣，況有功勞可尊乎？雖使知謙之善，勉而為之，若矜負之心不忘，則不能常久，欲其有終，不可得也。唯君子安履謙順，乃其常行，故久而不變，乃所謂有終，有終則吉也。九三以剛居正，能終者也。此爻之德最盛，故象辭特重。

《象》曰：勞謙君子，萬民服也。

能勞謙之君子，萬民所尊服也。《繫辭》云：「勞而不伐，有功而不德，厚之至也。語以其功下人者也。德言盛，禮言恭。謙也者，致恭以存其位者也。」有勞而不自矜伐，有功而不自以為德，是其德弘厚之至也。言以其功勞而自謙，以下於人也。德言盛，禮言恭。以其德言之，則至盛，以其自處之禮言之，則至恭，此所謂謙也。夫謙也者，謂致恭以存其位者也。存，守也。致其恭巽以守其位，故高而不危，滿而不溢，是以能終吉也。夫君子履謙，乃其常行，非為保其位而為之也。而言存其位者，蓋能致恭，所以能存其位，言謙之道如此。如言為善有令名，君子豈為令名而為善也哉？亦言其令名者，為善之故也。

六四，无不利，撝謙。

四居上體，切近君位，六五之君又以謙柔自處，九三又有大功德，為上所任、眾所宗，而己居其上，當恭畏以奉謙德之君，卑巽以讓勞謙之臣，動作施為，无所不利於撝謙也。撝，施布之象，如人手之撝也。動息進退，必施其謙，蓋居多懼之地，又在賢臣之上故也。

《象》曰：无不利，撝謙，不違則也。

凡人之謙，有所宜施，不可過其宜也。如六五或用侵伐是也。唯四以處近君之地，據勞臣之上，故凡所動作，靡不利於施謙，如是然後中於法則，故曰不違則也，謂得其宜也。

六五，不富以其鄰，利用侵伐，无不利。

富者眾之所歸，唯財為能聚人。五以君位之尊，而執謙順以接於下，眾所歸也，故不富而能有其鄰也。鄰，近也。不富而得人之親也，為人君而持謙順，天下所歸心也。然君道不可專尚謙柔，必須威武相濟，然後能懷服天下，故利用行侵伐也。威德並著，然後盡君道之宜，而无所不利也。蓋五之謙柔，當防於過，故發此義。

《象》曰：利用侵伐，征不服也。

征其文德謙巽所不能服者也。文德所不能服，而不用威武，何以平治天下？非人君之中道，謙之過也。

上六，鳴謙，利用行師，征邑國。

六以柔處柔，順之極，又處謙之極，極乎謙者也。以極謙而反居高，未得遂其謙之志，故至發於聲音；又柔處謙之極，亦必見於聲色，故曰鳴謙。雖居无位之地，非任天下之事，然人之行己，必須剛柔相濟。上，謙之極也，至於太甚，則反為過矣。故利在以剛武自治。邑國，己之私有。行師，謂用剛武。征邑國，謂自治其私。

《象》曰：鳴謙，志未得也，可用行師征邑國也。

謙極而居上，欲謙之志未得，故不勝其切，至於鳴也。雖不當位，謙既過極，宜以剛武自治其私，故云利用行師征邑國也。

王弼周易注

15. 謙卦

由 Jack 在 2011, 四月 17 - 19:58 發表

版本狀態: 

已完成校對

　 謙卦 　艮下坤上

謙，亨，君子有終。

彖曰：謙，亨，天道下濟而光明，地道卑而上行。天道虧盈而益謙，地道變盈而流謙，鬼神害盈而福謙，人道惡盈而好謙。謙尊而光，卑而不可踰，君子之終也。

《象》曰：地中有山，謙，君子以裒多益寡，稱物平施。

【注】多者用謙以為裒，少者用謙以為益，隨物而與，施不失平也。

初六，謙謙君子，用涉大川，吉。

【注】處謙之下，謙之謙者也。能體謙謙，其唯君子，用涉大難，物无害也。

《象》曰：謙謙君子，卑以自牧也。

【注】牧，養也。

六二，鳴謙，貞吉。

【注】鳴者，聲名聞之謂也。得位居中，謙而正焉。

 《象》曰：鳴謙貞吉，中心得也。

九三，勞謙，君子有終，吉。

【注】處下體之極，履得其位。上下无陽以分其民，眾陰所宗，尊莫先焉。居謙之世，何可安尊？上承下接，勞謙匪解，是以吉也。

《象》曰：勞謙君子，萬民服也。

六四，无不利，撝謙。

【注】處三之上而用謙焉，則是自上下下之義也。承五而用謙順，則是上行之道也。盡乎奉上下下之道，故无不利。指撝皆謙，不違則也。

《象》曰：无不利，撝謙，不違則也。

六五，不富以其鄰，利用侵伐；无不利。

【注】居於尊位，用謙與順，故能不富而用其鄰也。以謙順而侵伐，所伐皆驕逆也。

《象》曰：利用侵伐，征不服也。

上六，鳴謙，利用行師，征邑國。

【注】最處於外，不與內政，故有名而已，志功未得也。處外而履謙順，可以征邑國而已。

《象》曰：鳴謙，志未得也。可用行師，征邑國也。

【注】夫吉凶悔吝，生乎動者也。動之所起，興於利者也。故飲食必有訟，訟必有眾起。未有居眾人之所惡而為動者所害，處不競之地而為爭者所奪。是以六爻雖有失位，无應，乘剛，而皆无凶咎悔吝者，以謙為主也。謙尊而光，卑而不可踰，信矣哉！

James Legge 

《䷎謙 - Qian》

English translation: James Legge [?]

Books referencing 《䷎謙》 Library Resources

1  Jump to dictionary Show parallel passages	䷎謙:	謙：亨，君子有終。
	Qian:	Qian indicates progress and success. The superior man, (being humble as it implies), will have a (good) issue (to his undertakings).
Jump to dictionary Show parallel passages	彖傳:	謙，亨，天道下濟而光明，地道卑而上行。天道虧盈而益謙，地道變盈而流謙，鬼神害盈而福謙，人道惡盈而好謙。謙尊而光，卑而不可踰，君子之終也。
	Tuan Zhuan:	Qian indicates progress and success. It is the way of heaven to send down its beneficial influences below, where they are brilliantly displayed. It is the way of earth, lying low, to send its influences upwards and (there) to act. It is the way of heaven to diminish the full and augment the humble. It is the way of earth to overthrow the full and replenish the humble. Spiritual Beings inflict calamity on the full and bless the humble. It is the way of men to hate the full and love the humble. Humility in a position of honour makes that still more brilliant; and in a low position men will not (seek to) pass beyond it. Thus it is that 'the superior man will have a (good) issue (to his undertakings).'
Jump to dictionary Show parallel passages	象傳:	地中有山，謙；君子以裒多益寡，稱物平施。
	Xiang Zhuan:	(The trigram for) the earth and (that of) a mountain in the midst of it form Qian. The superior man, in accordance with this, diminishes what is excessive (in himself), and increases where there is any defect, bringing about an equality, according to the nature of the case, in his treatment (of himself and others).
2  Jump to dictionary Show parallel passages	䷎謙:	初六：謙謙君子，用涉大川，吉。
	Qian:	The first SIX, divided, shows us the superior man who adds humility to humility. (Even) the great stream may be crossed with this, and there will be good fortune.
Jump to dictionary Show parallel passages	象傳:	謙謙君子，卑以自牧也。
	Xiang Zhuan:	'The superior man who adds humility to humility' is one who nourishes his (virtue) in lowliness.
3  Jump to dictionary Show parallel passages	䷎謙:	六二：鳴謙，貞吉。
	Qian:	The second SIX, divided, shows us humility that has made itself recognised. With firm correctness there will be good fortune.
Jump to dictionary Show parallel passages	象傳:	鳴謙貞吉，中心得也。
	Xiang Zhuan:	'The good fortune consequent on being firm and correct, where the humility has made itself recognised, is owing to the possessor's having (the virtue) in the core of his heart.
4  Jump to dictionary Show parallel passages	䷎謙:	九三：勞謙，君子有終，吉。
	Qian:	The third NINE, undivided, shows the superior man of (acknowledged) merit. He will maintain his success to the end, and have good fortune.
Jump to dictionary Show parallel passages	象傳:	勞謙君子，萬民服也。
	Xiang Zhuan:	'The superior man of (acknowledged) merit, and yet humble:' - the myriads of the people will submit to him.
5  Jump to dictionary Show parallel passages	䷎謙:	六四：无不利，撝謙。
	Qian:	The fourth SIX, divided, shows one, whose action would be in every way advantageous, stirring up (the more) his humility.
Jump to dictionary Show parallel passages	象傳:	无不利，撝謙；不違則也。
	Xiang Zhuan:	'One, whose action would be in every way advantageous, stirs up his humility the more:'(but in doing so) he does not act contrary to the (proper) rule.
6  Jump to dictionary Show parallel passages	䷎謙:	六五：不富，以其鄰，利用侵伐，无不利。
	Qian:	The fifth SIX, divided, shows one who, without being rich, is able to employ his neighbours. He may advantageously use the force of arms. All his movements will be advantageous.
Jump to dictionary Show parallel passages	象傳:	利用侵伐，征不服也。
	Xiang Zhuan:	'He may advantageously use the force of arms:' - correcting, that is, those who do not submit.
7  Jump to dictionary Show parallel passages	䷎謙:	上六：鳴謙，利用行師，征邑國。
	Qian:	The sixth SIX, divided, shows us humility that has made itself recognised. The subject of it will with advantage put his hosts in motion; but (he will only) punish his own towns and state.
Jump to dictionary Show parallel passages	象傳:	鳴謙，志未得也。可用行師，征邑國也。
	Xiang Zhuan:	'His humility has made itself recognised:' - (but) all his aims have not yet been attained. He may employ the force of arms, (but only) in correcting (his own) towns and state.'

Wilhelm (en, fr)

15. 謙 Ch'ien / Modesty

坤			6
			5		震   坎
			4
艮			3
			2
			1

前

后

交

錯

總

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

The Hexagram

	坤 上 艮 下	地 山 謙	謙	第 十 五 卦

Ch'ien / Modesty 
Above K'UN THE RECEPTIVE, EARTH
Below KEN KEEPING STILL, MOUNTAIN

This hexagram is made up of the trigrams Ken, Keeping Still, mountain, and K'un. The mountain is the youngest son of the Creative, the representative of heaven and earth. It dispenses the blessings of heaven, the clouds and rain that gather round its summit, and thereafter shines forth radiant with heavenly light. This shows what modesty is and how it functions in great and strong men. K'un, the earth, stands above. Lowliness is a quality of the earth: this is the very reason why it appears in this hexagram as exalted, by being placed above the mountain. This shows how modesty functions in lowly, simple people: they are lifted up by it.

The Judgment

	君 子 有 終	亨	謙

MODESTY creates success. 
The superior man carries things through. 

It is the law of heaven to make fullness empty and to make full what is modest; when the sun is at its zenith, it must, according to the law of heaven, turn toward its setting, and at its nadir it rises toward a new dawn. In obedience to the same law, the moon when it is full begins to wane, and when empty of light it waxes again. This heavenly law works itself out in the fates of men also. It is the law of earth to alter the full and to contribute to the modest. High mountains are worn down by the waters, and the valleys are filled up. It is the law of fate to undermine what is full and to prosper the modest. And men also hate fullness and love the modest.

The destinies of men are subject to immutable laws that must fulfill themselves. But man has it in his power to shape his fate, according as his behavior exposes him to the influence of benevolent or of destructive forces. When a man holds a high position and is nevertheless modest, he shines with the light of wisdom; if he is in a lowly position and is modest, he cannot be passed by. Thus the superior man can carry out his work to the end without boasting of what he has achieved.

The Image

	稱 物 平 施	君 子 以 裒 多 益 寡	謙	地 中 有 山	象 曰

Within the earth, a mountain:
The image of MODESTY. 
Thus the superior man reduces that which is too much,
And augments that which is too little. 
He weighs things and makes them equal. 

The wealth of the earth in which a mountain is hidden is not visible to the eye, because the depths are offset by the height of the mountain. Thus high and low competent each other and the result is the plain. Here an effect that it took a long time to achieve, but that in the end seems easy of accomplishment and self-evident, is used as the image of modesty. The superior man does the same thing when he establishes order in the world; he equalizes the extremes that are the source of social discontent and thereby creates just and equable conditions.

Lower line

	吉	用 涉 大 川	謙 謙 君 子	初 六

Six at the beginning means:
A superior man modest about his modesty
May cross the great water. 
Good fortune. 

A dangerous enterprise, such as the crossing of a great stream, is made much more difficult if many claims and considerations have to be taken into account. On the other hand, the task is easy if it is attended to quickly and simply. Therefore the unassuming attitude of mind that goes with modesty fits a man to accomplish even difficult undertakings: he imposes no demands or stipulations but settles matters easily and quickly. Where no claims are put forward, no resistances arise.

Second line

	貞 吉	鳴 謙	六 二

Six in the second place means:
Modesty that comes to expression‎. 
Perseverance brings good fortune. 

"Out of the fullness of the heart the mouth speaketh. " When a man's attitude of mind is so modest that this expresses itself in his outward behavior, it is a source of good fortune to him. For the possibility of exerting a lasting influence arises of itself and no one can interfere.

Third line

	有 終 吉	勞 謙 君 子	九 三

°Nine in the third place means:
A superior man of modesty and merit
Carries things to conclusion. 
Good fortune. 

This is the center of the hexagram, where its secret is disclosed. A distinguished name is readily earned by great achievements. If a man allows himself to be dazzled by fame, he will soon be criticized, and difficulties will arise. If, on the contrary, he remains modest despite his merit, he makes himself beloved and wins the support necessary for carrying his work through to the end.

Fourth line

	無 不 利 撝 謙	六 四

Six in the fourth place means:
Nothing that would not further modesty
In movement. 

Everything has its proper measure. Even modesty in behavior can be carried too far. Here, however, it is appropriate, because the place between a worthy helper below and a kindly ruler above carries great responsibility. The confidence of the man in superior place must not be abused nor the merits of the man in inferior place concealed. There are officials who indeed do not strive for prominence; they hide behind the letter of ordinances, decline all responsibility, accept pay without giving its equivalent in work, and bear empty titles. This is the opposite of what is meant here by modesty. In such a position, modesty is shown by interest in one's work.

Fifth line

	無 不 利	利 用 侵 伐	不 富 以 其 鄰	六 五

Six in the fifth place means:
No boasting of wealth before one's neighbor. 
It is favorable to attack with force. 
Nothing that would not further. 

Modesty is not to be confused with weak good nature that lets things take their own course. When a man holds a responsible position, he must at times resort to energetic measures. In doing so he must not try to make an impression by boasting of his superiority but must make certain of the people around him. The measures taken should be purely objective and in no way personally offensive. Thus modesty manifests itself even in severity.

Upper line

	征 邑 國	利 用 行 師	鳴 謙	上 六

Six at the top means:
Modesty that comes to expression‎. 
It is favorable to set armies marching
To chastise one's own city and one's country. 

A person who is really sincere in his modesty must make it show in reality. He must proceed with great energy in this. When enmity arises nothing is easier than to lay the blame on another. A weak man takes offense perhaps, and draws back, feeling self-pity; he thinks that it is modesty that keeps him from defending himself. Genuine modesty sets one to creating order and inspires one to begin by disciplining one's own ego and one's immediate circle. Only through having the courage to marshal one's armies against oneself, will something forceful really be achieved.

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.