05/19)24. 復 Fu / Return (The Turning Point)

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周易本義［宋．朱熹撰］

24. 復卦

 

由 Jack 在 2011, 四月 16 - 10:18 發表

 　復　　震下坤上

復，亨。出入无疾，朋來无咎。反復其道，七日來復。利有攸往。 

反復之復，方福反，又作覆。《彖》同。

復，陽復生於下也。剝盡則為純坤，十月之卦，而陽氣已生於下矣。積之踰月，然後一陽之體始成而來復，故十有一月，其卦為復。以其陽既往而復反，故有亨道。又內震外坤，有陽動於下而以順上行之象，故其占又為己之出入，既得无疾，朋類之來，亦得无咎。

又，自五月姤卦一陰始生，至此七爻，而一陽來復，乃天運之自然。故其占又為反復其道，至於七日，當得來復。又以剛德方長，故其占又為利有攸往也。反復其道，往而復來，來而復往之意。七日者，所占來復之期也。

《彖》曰：復，亨，剛反。

 剛反則亨。

動而以順行，是以出入无疾，朋來无咎。

 以卦德而言。

反復其道，七日來復，天行也。

 陰陽消息，天運然也。

利有攸往，剛長也。

 長，丁丈反。以卦體而言，既生則漸長矣。

復其見天地之心乎。

 積陰之下，一陽復生，天地生物之心幾於滅息，而至此乃復可見。在人則為靜極而動，惡極而善，本心幾息而復見之端也。程子論之詳矣。而邵子之詩亦曰：「冬至子之半，天心无改移。一陽初動處，萬物未生時。玄酒味方淡，太音聲正希。此言如不信，更請問包羲。」至哉言也，學者宜盡心焉。

《象》曰：雷在地中，復，先王以至日閉關，商旅不行，后不省方。

 安靜以養微陽也。《月令》：「是月齋戒掩身，以待陰陽之所定。」

初九，不遠復，无祇悔，元吉。

 祗，音其。一陽復生於下，復之主也。祗，抵也。又居事初，失之未遠，能復於善，不抵於悔，大善而吉之道也，故其象占如此。

《象》曰：不遠之復，以脩身也。

六二，休復，吉。

 柔順中正，近於初九，而能下之，復之休美，吉之道也。

《象》曰：休復之吉，以下仁也。

 下，遐嫁反。

六三，頻復，厲无咎。

 以陰居陽，不中不正，又處動極，復而不固，屢失屢復之象。屢失故危，復則无咎，故其占又如此。

《象》曰：頻復之厲，義无咎也。

六四，中行獨復。

 四處群陰之中，而獨與初應，為與眾俱行，而獨能從善之象。當此之時，陽氣甚微，未足以有為，故不言吉。然理所當然，吉凶非所論也。董子曰：「仁人者，正其誼，不謀其利；明其道，不計其功。於剝之六三及此爻見之。

《象》曰：中行獨復，以從道也。

六五，敦復，无悔。

 以中順居尊，而當復之時，敦復之象，无悔之道也。

《象》曰：敦復，无悔，中以自考也。

 考，成也。

上六，迷復，凶，有災眚，用行師，終有大敗，以其國君凶，至于十年不克征。

 眚，生領反。以陰柔居復終，終迷不復之象，凶之道也。故其占如此。以，猶及也。

《象》曰：迷復之凶，反君道也。

易程傳（伊川易傳）

24. 復卦

 

由 Jack 在 2011, 九月 25 - 20:00 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 14 15

文字輸入：Joanna

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　復卦 　震下坤上（地雷復）

復，《序卦》：物不可以終盡，剝窮上反下，故受之以復。物无剝盡之理，故剝極則復來。陰極則陽生，陽剝極於上而復生於下，窮上而反下也，復所以次剝也。為卦一陽生於五陰之下，陰極而陽復也。歲十月陰盛既極，冬至則一陽復生於地中，故為復也。陽，君子之道。陽消極而復反，君子之道消，極而復長也，故為反善之義。

復，亨。出入无疾，朋來无咎。

復，亨；既復，則亨也。陽氣復生於下，漸亨盛而生育萬物。君子之道既復，則漸以亨通，澤於天下，故復則有亨盛之理也。出入无疾，出入謂生長。復生於內，入也。長進於外，出也。先云出，語順耳。陽生非自外也，來於內，故謂之入。物之始生，其氣至微，故多屯艱。陽之始生，其氣至微，故多摧折。春陽之發，為陰寒所折，觀草木於朝暮，則可見矣。出入无疾，謂微陽生長无害之者也，既无害之，而其類漸進而來，則將亨盛，故无咎也。所謂咎在氣，則為差忒。在君子，則為抑塞不得盡其理。陽之當復，雖使有疾之固，不能止其復也。但為阻礙耳。而卦之才，有无疾之義，乃復道之善也。一陽始生至微，固未能勝帬陰而發生萬物，必待諸陽之來，然後能成生物之功，而无差忒，以朋來而无咎也。三陽，子丑寅之氣。生成萬物，眾陽之功也。若君子之道既消，而復豈能便勝於小人，必待其朋類漸盛，則能協力以勝之也。

反復其道，七日來復，利有攸往。

謂消長之道，反復迭至。陽之消，至七日而來復。姤，陽之始消也，七變而成復，故云七日，謂七更也。臨云｢八月有凶｣，謂陽長至于陰長，歷八月也。陽盡則陰退，君子道長，小人道消，故利有攸往也。

彖曰：復，亨。剛反，動而以順行，是以出入无疾，朋來无咎，

復，亨，謂剛反而亨也。陽剛消極而來反，既來反，則漸長盛而亨通矣。動而以順行，是以出入无疾，朋來无咎。以卦才言，其所以然也。下動而上，順是動而以順行也。陽剛反而順動，是鎰出入无疾，朋來而无咎也，朋之來亦順動也。

反復其道，七日來復，天行也。利有攸往，剛長也。復其見天地之心乎。

其道反復往來，迭消迭息，七日而來復者，天地之運行如是也。消長相因，天之理也，陽剛君子之道長，故利有攸往，一陽復於下，乃天地生物之心也。先儒皆以靜為見天地之心，蓋不知動之端乃天地之心也，非知道者孰能識之。

象曰：雷在地中，復，先王以至日閉關，商旅不行，后不省方。

雷者，陰陽相薄而成聲，當陽之微未能發也，雷在地中，陽始復之時也。陽始生於下而甚微，安靜而後能長。先王順天道，當至日，陽之始生，安靜以養之，故閉關使商旅不得行，人君不省視四方，觀復之象，而順天道也。在一人之身亦然，當安靜以養其陽。

初九，不遠復，无祇悔，元吉。

復者，陽反來復也。陽君子之道，故復為反害之義。初剛陽來，復處卦之初，復之最先者也，是不遠而復也。失而後有復，不失則何復之有。惟失之不遠，而復則不至於悔，大善而吉也。祇，宜音。祇，抵也。《玉篇》云：適也。義亦同。无祇悔，不至於悔也。坎卦曰：祇既平，无咎，謂至既平也。顏子：无形顯之過。夫子謂之，庶幾乃无祇悔也。過既未形而改，何悔之有。既未能不勉而中，所欲不踰矩，是有過也。然其明而剛，故一有不善未嘗不知，既知未嘗不遽改，故不至於悔，乃不遠復也。祇，陸德明音之支，玉篇五經文字，羣經音辨並見衣部。

象曰：不遠之復，以修身也。

不遠而復者，君子所以修其身之道也。學問之道无他也，唯知不善則速改以從善而已。

六二，休復，吉。

二雖陰爻，處中正而切比於初，志從於陽，能下仁也，復之休美者也。復者復於禮也，復禮則為仁。初陽復，復於仁也。二比而下之所以美而吉也。

象曰：休復之吉，以下仁也。

為復之休美而吉者，以其能下仁也。仁者，天下之公，善之本也。初復於仁，二能親而下之，是以吉也。

六三，頻復，厲，无咎。

三以陰躁動，處動之極。復之頻數而不能固者也，復貴安固，頻復頻失，不安於復也。復善而屢失，危之道也。聖人開遷善之道與其復，而危其屢失，故云｢厲，无咎｣。不可以頻失，而戒其復也。頻失則為危。屢復何咎過？在失而不在復也。

象曰：頻復之厲，義无咎也。

頻復頻失雖為危厲，然復善之義則无咎矣。

六四，中行獨復。

此爻之義最宜，詳玩四行，群陰之中而獨能復，自處於正，下應於陽剛，其志可謂善矣。不言吉凶者，蓋四以柔居群陰之間，初方甚微，不足以相援，无可濟之理，故聖人但稱其能獨復，而不欲言其獨從道而必凶也。曰：然則不言无咎，何也？曰：以陰居陰，柔弱之甚，雖有從陽之志，終不克濟，非无咎也。 

象曰：中行獨復，以從道也。

稱其獨復者，以其從陽剛君子之善道也。

六五，敦復，无悔。

六五以中順之德處君位，能敦篤於復善者也，故无悔。雖本善，戒亦在其中矣。陽復方微之時，以柔居尊，下復无助，未能致亨吉也，能无悔而已。

象曰：敦復无悔，中以自考也。

以中道自成也。五以陰居尊處中而體順，能敦篤其志，以中道自成則可以无悔也。自成，謂其中順之德。 

上六，迷復，凶，有災眚，用行師，終有大敗，以其國君，凶。至于十年不克征。

以陰柔居復之終，終迷不復者也，迷而不復，其凶可知。有災眚，災，天災自外來；眚，己過由自作。既迷不復善，在己則動皆過失，災禍亦自外而至，蓋所招也。迷道不復，无施而可用，以行師終有大敗，以之為國則君之凶也。十年者，數之終至於十年。不克征，謂終不能行。既迷於道，何時而可行也。

象曰：迷復之凶，反君道也。

復則合道，既迷於復，與道相反也，其凶可知。以其國君凶，謂其反君道也。人君居上，而治眾當從天下之善，乃迷於復，反君之道也。非止人君，凡人迷於復者，皆反道而凶也。

王弼周易注

24. 復卦

 

由 Jack 在 2011, 四月 17 - 21:19 發表

版本狀態: 

已完成校對

　 復卦 　震下坤上

復，亨。出入无疾，朋來无咎。反復其道，七日來復。利有攸往。

《彖》曰：復，亨，剛反，動而以順行，是以出入无疾，

【注】入則為反，出則剛長，故无疾。疾，猶病也。

朋來无咎。

【注】朋，謂陽也。

反復其道，七日來復，

【注】陽氣始剝盡，至來復時，凡七日。

天行也。 

【注】以天之行，反復不過七日，復之不可遠也。

利有攸往，剛長也。

【注】往則小人道消也。

復其見天地之心乎？

【注】復者，反本之謂也。天地以本為心者也。凡動息則靜，靜非對動者也；語息則默，默非對語者也。然則天地雖大，富有萬物，雷動風行，運化萬變，寂然至无是其本矣。故動息地中，乃天地之心見也。若其以有為心，則異類未獲具存矣。

《象》曰：雷在地中，復。先王以至日閉關，商旅不行，后不省方。

【注】方，事也。冬至，陰之復也。夏至，陽之復也。故為復，則至於寂然大靜。先王則天地而行者也，動復則靜，行復則止，事復則无事也。

初九，不遠復，无祗悔，元吉。

【注】最處復初，始復者也。復之不速，遂至迷凶*，不遠而復，幾悔而反，以此脩身，患難遠矣。錯之於事，其殆庶幾乎，故元吉也。

* 或作「遂至遠凶」

《象》曰：不遠之復，以脩身也。

六二，休復，吉。

【注】得位處中，最比於初。上无陽爻以疑其親。陽為仁行，在初之上而附順之，下仁之謂也。既處中位，親仁善鄰，復之休也。

《象》曰：休復之吉，以下仁也。

六三，頻復，厲无咎。

【注】頻，頻蹙之貌也。處下體之終，雖愈於上六之迷，已失復遠矣，是以蹙也。蹙而求復，未至於迷，故雖危无咎也。復道宜速，蹙而乃復，義雖无咎，它來難保。

《象》曰：頻復之厲，義无咎也。

六四，中行獨復。

【注】四上下各有二陰而處厥中，履得其位而應於初，獨得所復。順道而反，物莫之犯，故曰中行獨復也。

《象》曰：中行獨復，以從道也。

六五，敦復，无悔。

【注】居厚而履中，居厚則无怨，履中則可以自考。雖不足以及休復之吉，守厚以復，悔可免也。

《象》曰：敦復无悔，中以自考也。

上六，迷復，凶，有災眚。用行師，終有大敗。以其國君凶，至于十年不克征。

【注】最處復後，是迷者也。以迷求復，故曰迷復也。用之行師，難用有克也，終必大敗。用之於國，則反乎君道也。大敗乃復，量斯勢也，雖復十年脩之，猶未能征也。

《象》曰：迷復之凶，反君道也。

James Legge 

《䷗復 - Fu》

English translation: James Legge [?]

Books referencing 《䷗復》 Library Resources

1  Jump to dictionary Show parallel passages	䷗復:	復：亨。出入无疾，朋來无咎。反復其道，七日來復，利有攸往。
	Fu:	Fu indicates that there will be free course and progress (in what it denotes). (The subject of it) finds no one to distress him in his exits and entrances; friends come to him, and no error is committed . He will return and repeat his (proper) course. In seven days comes his return. There will be advantage in whatever direction movement is made.
Jump to dictionary Show parallel passages	彖傳:	復亨；剛反，動而以順行，是以出入无疾，朋來无咎。反復其道，七日來復，天行也。利有攸往，剛長也。復其見天地之心乎？
	Tuan Zhuan:	'Fu indicates the free course and progress (of what it denotes):' - it is the coming back of what is intended by the undivided line. (Its subject's) actions show movement directed by accordance with natural order. Hence 'he finds no one to distress him in his exits and entrances,' and 'friends come to him, and no error is committed.' 'He will return and repeat his proper course; in seven days comes his return:' - such is the movement of the heavenly (revolution). 'There will be advantage in whatever direction movement is made: - the strong lines are growing and increasing. Do we not see in Fu the mind of heaven and earth?
Jump to dictionary Show parallel passages	象傳:	雷在地中，復；先王以至日閉關，商旅不行，后不省方。
	Xiang Zhuan:	(The trigram representing) the earth and that for thunder in the midst of it form Fu. The ancient kings, in accordance with this, on the day. of the (winter) solstice, shut the gates of the passes (from one state to another), so that the travelling merchants could not (then) pursue their journeys, nor the princes go on with the inspection of their states.
2  Jump to dictionary Show parallel passages Related discussion	䷗復:	初九：不遠復，无祗悔，元吉。
	Fu:	The first NINE, undivided, shows its subject returning (from an error) of no great extent, which would not proceed to anything requiring repentance. There will be great good fortune.
Jump to dictionary	象傳:	不遠之復，以修身也。
	Xiang Zhuan:	'Returning (from an error) of no great extent' is the prelude to the cultivation of the person.
3  Jump to dictionary	䷗復:	六二：休復，吉。
	Fu:	The second SIX, divided, shows the admirable return (of its subject). There will be good fortune.
Jump to dictionary	象傳:	休復之吉，以下仁也。
	Xiang Zhuan:	'The good fortune attendant on the admirable return (of the subject of the second line)' is due to his condescension to the virtuous (subject of the line) below.
4  Jump to dictionary	䷗復:	六三：頻復，厲无咎。
	Fu:	The third SIX, divided, shows one who has made repeated returns. The position is perilous, but there will be no error.
Jump to dictionary Show parallel passages	象傳:	頻復之厲，義无咎也。
	Xiang Zhuan:	Notwithstanding 'the perilous position of him who has made many returns,' there will be no error through (his aiming after righteousness).
5  Jump to dictionary Show parallel passages	䷗復:	六四：中行獨復。
	Fu:	The fourth SIX, divided, shows its subject moving right in the centre (among those represented by the other divided lines), and yet returning alone (to his proper path).
Jump to dictionary Show parallel passages	象傳:	中行獨復，以從道也。
	Xiang Zhuan:	'He moves right in the centre (among those represented by the other divided lines), and yet returns alone:' - his object is to pursue the (proper) path.
6  Jump to dictionary Show parallel passages	䷗復:	六五：敦復，无悔。
	Fu:	The fifth SIX, divided, shows the noble return of its subject. There will be no ground for repentance.
Jump to dictionary Show parallel passages	象傳:	敦復无悔，中以自考也。
	Xiang Zhuan:	'The noble return, giving no ground for repentance,' is due to (the subject of the line) striving to perfect himself in accordance with his central position.
7  Jump to dictionary	䷗復:	上六：迷復，凶，有災眚。用行師，終有大敗，以其國君，凶；至于十年，不克征。
	Fu:	The topmost SIX, divided, shows its subject all astray on the subject of returning. There will be evil. There will be calamities and errors. If with his views he put the hosts in motion, the end will be a great defeat, whose issues will extend to the ruler of the state. Even in ten years he will not be able to repair the disaster.
Jump to dictionary Show parallel passages	象傳:	迷復之凶，反君道也。
	Xiang Zhuan:	'The evil consequent on being all astray on the subject of returning' is because the course pursued is contrary to the proper course for a ruler.

Wilhelm (en, fr)

24. 復 Fu / Return (The Turning Point)

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The Hexagram

	坤 上 震 下	地 雷 復	復	第 二 十 四 卦

Fu / Return (The Turning Point) 
Above K'UN THE RECEPTIVE, EARTH
Below CHÊN THE AROUSING, THUNDER

The idea of a turning point arises from the fact that after the dark lines have pushed all of the light lines upward and out of the hexagram, another light line enters the hexagram from below. The time of darkness is past. The winter solstice brings the victory of light. This hexagram is linked with the eleventh month, the month of the solstice (December-January).

The Judgment

	利 有 攸 往	七 日 來 復	反 復 其 道	朋 來 無 咎	出 入 無 疾	亨	復

RETURN. Success. 
Going out and coming in without error. 
Friends come without blame.
To and fro goes the way. 
On the seventh day comes return. 
It furthers one to have somewhere to go. 

After a time of decay comes the turning point. The powerful light that has been banished returns. There is movement, but it is not brought about by force. The upper trigram K'un is characterized by devotion; thus the movement is natural, arising spontaneously. For this reason the transformation of the old becomes easy. The old is discarded and the new is introduced. Both measures accord with the time; therefore no harm results. Societies of people sharing the same views are formed. But since these groups come together in full public knowledge and are in harmony with the time, all selfish separatist tendencies are excluded, and no mistake is made. The idea of RETURN is based on the course of nature. The movement is cyclic, and the course completes itself. Therefore it is not necessary to hasten anything artificially. Everything comes of itself at the appointed time. This is the meaning of heaven and earth.

All movements are accomplished in six stages, and the seventh brings return. Thus the winter solstice, with which the decline of the year begins, comes in the seventh month after the summer solstice; so too sunrise comes in the seventh double hour after sunset. Therefore seven is the number of the young light, and it arises when six, the number of the great darkness, is increased by one. In this way the state of rest gives place to movement.

The Image

	后 不 省 方	商 旅 不 行	先 王 以 至 日 閉 關	復	雷 在 地 中	象 曰

Thunder within the earth:
The image of THE TURNING POINT. 
Thus the kings of antiquity closed the passes
At the time of solstice. 
Merchants and strangers did not go about,
And the ruler
Did not travel through the provinces. 

The winter solstice has always been celebrated in China as the resting time of the year–a custom that survives in the time of rest observed at the new year. In winter the life energy, symbolized by thunder, the Arousing, is still underground. Movement is just at its beginning; therefore it must be strengthened by rest so that it will not be dissipated by being used prematurely. This principle, i. e. , of allowing energy that is renewing itself to be reinforced by rest, applies to all similar situations. The return of health after illness, the return of understanding after an estrangement: everything must be treated tenderly and with care at the beginning, so that the return may lead to a flowering.

Lower line

	元 吉	無 祇 悔	不 遠 復	初 九

Nine at the beginning means:
Return from a short distance. 
No need for remorse. 
Great good fortune. 

Slight digressions from the good cannot be avoided, but one must turn back in time, before going too far. This is especially important in the development of character; every faintly evil thought must be put aside immediately, before it goes too far and takes root in the mind. Then there is no cause for remorse, and all goes well.

Second line

	吉	休 復	六 二

Six in the second place means:
Quiet return. Good fortune. 

Return always calls for a decision and is an act of self-mastery. It is made easier if a man is in good company. If he can bring himself to put aside pride and follow the example of good men, good fortune results.

Third line

	無 咎	厲	頻 復	六 三

Six in the third place means:
Repeated return. Danger. No blame. 

There are people of a certain inner instability who feel a constant urge to reverse themselves. There is danger in continually deserting the good because of uncontrolled desires, then turning back to it again because of a better resolution. However, since this does not lead to habituation in evil, a general inclination to overcome the defect is not wholly excluded.

Fourth line

	中 行 獨 復	六 四

Six in the fourth place means:
Walking in the midst of others,
One returns alone. 

A man is in a society composed of inferior people, but is connected spiritually with a strong and good friend, and this makes him turn back alone. Although nothing is said of reward and punishment, this return is certainly favorable, for such a resolve to choose the good brings its own reward.

Fifth line

	無 悔	敦 復	六 五

Six in the fifth place means:
Noblehearted return. No remorse. 

When the time for return has come, a man should not take shelter in trivial excuses, but should look within and examine himself. And if he has done something wrong he should make a noblehearted resolve to confess his fault. No one will regret having taken this road.

Upper line

	至 于 十 年 不 克 征	以 其 國 君 凶	終 有 大 敗	用 行 師	有 災 眚	凶	迷 復	上 六

Six at the top means:
Missing the return. Misfortune. 
Misfortune from within and without. 
If armies are set marching in this way,
One will in the end suffer a great defeat, 
Disastrous for the ruler of the country. 
For ten years
It will not be possible to attack again. 

If a man misses the right time for return, he meets with misfortune. The misfortune has its inner cause in a wrong attitude toward the world. The misfortune coming upon him from without results from this wrong attitude. What is pictured here is blind obstinacy and the judgment that is visited upon it.

La création appartient au patrimoine de l'humanité, alors concervons le bagage essentiel qui restera avec nous dans l'Au-delà : 

L'Amour Inconditionnel

Martin khalid Rosenberg – 2008/11/01

C'est difficile de rester immobile quand on a un ouragan à l'intérieur...

lyliade – 2008/12/03

support thru changes embracing ones destiny

akasha – 2007/12/03

love sent

Anon. – 2006/12/09

Mimi72

Anon. – 2006/12/05

Mimi 72

Anon. – 2006/12/05

evol sent 21 3 7

lena – 2006/12/03

evol rel h f 14 3 7

lena – 2006/12/03

evol sent f 12 3 7

lena – 2006/12/03

J'attend ta lumière dans l'éclat de mes yeux, écho de nos mirroirs à nouveau réunis . FLOooOOOooOoOOoO de tes bulles dans mes pensées.

Olivier – 2005/11/02

evol sent f 5/12

lena – 2005/11/02

evol sent f

lena – 2005/11/02

tenir pour aller puis retour 21/12

lena – 2005/11/02

[Xref] Strategy 13 quotes I Ching hexagram 24

gbog – 36ji 13 – 2005/12/02

Départ de S le 2 mars 2005

Anon. – 2004/12/03

Return is also to the Source, from which all life originates. This ultimate Return is the background of all the other minor returns addressed by Fu.

Rishi Sativihari – 2003/12/09

Yi Jing I. 24. 

PDF]Buddhist I Ching - E-Library

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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.