06/16)26. 大 畜 Da Xu / The Taming Power of the Great

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周易本義［宋．朱熹撰］

26. 大畜卦

 

由 Jack 在 2011, 四月 16 - 10:26 發表

 　大畜　　乾下艮上

大畜，利貞。不家食，吉，利涉大川。

 畜，敕六反。大，陽也。以艮畜乾，又畜之大者也。又以內乾剛健，外艮篤實輝光，是以能日新其德，而為畜之大也。以卦變言，此卦自需而來，九自五而上，以卦體言，六五尊而尚之，以卦德言，又能止健。皆非大正不能。故其占為利貞而不家食，吉也。又六五下應於乾，為應乎天，故其占又為利涉大川也。不家食，謂食祿於朝，不食於家也。

《彖》曰：大畜，剛健篤實輝光，日新其德。

 以卦德釋卦名義。

剛上而尚賢，能止健，大正也。

 以卦變、卦體、卦德釋卦辭。

不家食，吉，養賢也。

 亦取尚賢之象。

利涉大川，應乎天也。

 亦以卦體而言。

《象》曰：天在山中，大畜，君子以多識前言往行，以畜其德。

 識，如字，又音志。行，下孟反。天在山中，不必實有是事，但以其象言之耳。

初九，有厲，利已。

 已，夷止反。乾之三陽，為艮所止，故內外之卦，各取其義。初九為六四所止，故其占往則有危，而利於止也。

《象》曰：有厲，利已，不犯災也。

九二，輿說輹。

 說，吐活反。輹，音服，又音福。九二亦為六五所畜。以其處中，故能自止而不進，有此象也。

《象》曰：輿說輹，中无尤也。

九三，良馬逐，利艱貞，曰閑輿衛，利有攸往。

 三以陽居健極，上以陽居畜極，極而通之時也。又皆陽爻，故不相畜而俱進，有良馬逐之象焉。然過剛銳進，故其占必戒以艱貞閑習，乃利於有往也。曰，當為日月之日。

《象》曰：利有攸往，上合志也。

六四，童牛之牿，元吉。

 牿，古毒反。童者，未角之稱。牿，施橫木於牛角，以防其觸。《詩》所謂「楅衡」者也。止之於未角之時，為力則易，大善之吉也。故其象占如此。《學記》曰：「禁於未發之謂豫。」正此意也。

《象》曰：六四元吉，有喜也。

六五，豶豕之牙，吉。

 豶，符云反。陽已進而止之，不若初之易矣。然以柔居中而當尊位，是鎰其機會而可制。故其象如此。占雖吉，而不言元也。

《象》曰：六五之吉，有慶也。

上九，何天之衢，亨。

 何天之衢，言何其通達之甚也。畜極而通，豁達无礙，故其象占如此。

《象》曰：何天之衢，道大行也。

易程傳（伊川易傳）

26. 大畜卦

 

由 Jack 在 2011, 九月 25 - 20:06 發表

版本狀態: 

已完成校對

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文字輸入：Joanna

---

　乾下艮上

大畜，《序卦》：有无妄然後可畜，故受之以大畜。无妄則為有實，故可畜聚，大畜所以次无妄也。為卦艮上乾下，天而在於山中，所畜至大之象。畜為畜止，又為畜聚。止則聚矣，取天在山中之象，則為蘊畜。取艮之止，乾則為畜止，止而後有積，故止為畜義。

大畜，利貞，不家食，吉，利涉大川。

莫大於天，而在山中。艮在上而止乾於下，接蘊畜至大之象也。在人，為學術道德充積於內，乃所畜之大也，凡所畜聚皆是專言其大者。人之蘊畜宜得正道，故云利貞。若夫異端偏學，所畜至多而不正者，固有矣。既道德充積於內，宜在上位以享天祿，施為於天下則不獨於一身之吉，天下之吉也。若窮處而自食於家，道之否也，故不家食則吉。所畜既大，宜施之於時，濟天下之艱險，乃大畜之用也，故利涉大川，此只據大畜之義而言，彖更以卦之才德而言，諸爻則惟有止畜之義，蓋易體道，隨宜取明且近者。

彖曰：大畜，剛健篤實，輝光日新其德。

以卦之才德而言也。乾體剛健，艮體篤實。人之才剛健篤實，則所畜能大充實而有輝光，畜之不已，則其德日新也。

剛上而尚賢，能止健，大正也。

剛上，陽居上也。陽剛居尊位之上，為尚賢之義。止居健上，為能止健之義。止乎健者，非大正則安能以剛陽在上，與尊尚賢德，能止至健，皆大正之道也。

不家食吉，養賢也；利涉大川，應乎天也。

大畜之人，所宜施其所畜以濟天下，故不食於家則吉，謂居天位、享天祿也。國家養賢，賢者得行其道也。利涉大川，謂大有蘊畜之人，宜濟天下之艱險也。彖更發明卦才云，所以能涉大川者，以應乎天也。六五君也，下應乾之中爻，乃大畜之君應乾而行也，所行能應乎天，无艱險之不可濟，況其他乎。

象曰：天在山中，大畜。君子以多識前言往行，以畜其德。

天為至大，而在山之中，所畜至大之象。君子觀象以大其蘊畜，人之蘊畜由學而大，在多聞前古聖賢之言與行，考跡以觀其用，察言以求其心，識而得之，以畜成其德，乃大畜之義也。

初九，有厲，利已。

大畜艮止，畜乾也，故乾三爻皆取被止為義，艮三爻皆取止之為義。初以陽剛又健體而居下，必上進者也。六四在上，畜止於己，安能敵在上得位之勢。若犯之而進，則有危厲，故利在己而不進也。在他卦則四與初為正應，相援者也。在大畜，則相應乃為相止畜，上與三皆陽，則為合志，蓋陽皆上進之物，故有同志之象，而无相止之義。

象曰：有厲利已，不犯災也。

有危則宜已，不可犯災，危而行也，不度其勢而進，有災必矣。

九二，輿說輹。

二為六五所畜止，勢不可進也。五據在上之勢，豈可犯也。二雖剛健之體，然其處得中道，故進止无失，雖志於進，度其勢之不可，則止而不行。如車輿脫去輪輹，謂不行也。

象曰：輿說輹，中无尤也。

輿說輹而不行者，蓋其處得中道，動不失宜，故无過尤也。善莫善於剛中柔中者，不至於過柔耳。剛中，中而才也。初九處不得中，故戒以有危，宜已。二得中，進止自无過差，故但言輿說輹，謂其能不行也，不行則无尤矣。初與二，乾體剛健，而不足以進。四與五，陰柔而能止。時之盛衰，勢之強弱，學易者所宜深識也。

九三，良馬逐，利艱貞。曰閑輿衛，利有攸往。

三剛健之極，而上九之陽亦上進之物，又處畜之極而思變也，與三乃不相畜而珍，相應以進者也。三以剛健之才而在上者，與合志而進，其進如良馬之馳逐，言其速也。雖其進之勢，速不可恃，其才之健與上之應，而忘備與慎也，故宜艱難其事，而由貞正之道。輿者，用行之物。衛者，所以自防。當自日常閑習，其車輿與其防衛，則利有攸往矣。三乾體而居正，能貞者也。當其銳進，故戒以知難與不失其貞也，志既銳於進，雖剛明有時，而失不得不戒也。

象曰：利有攸往，上合志也。

所以利有攸往者，以與在上者合志也。上九陽性上進，且畜已極，故不下畜三，而與合志上進也。

六四，童牛之牿，元吉。

以位而言，則四下應於初，畜初者也。初居最下，陽之微者，微而畜之則易制，猶童牛而加牿，大善而吉也。概論畜道，則四艮體，居上位而得正，是以正德居大臣之位，當畜之任者也。大臣之任，上畜止人君之邪心，下畜止天下之惡人，人之惡止於初，則易既盛而後禁，則扞格而難勝，故上之惡既甚，則雖聖人救之，不能免違拂。下之惡既甚，則雖聖人治之，不能免刑戮，莫若止之於初，如童牛而加牿，則元吉也。牛之性，觝觸以角，故牿以制之。若童犢始角而加之以牿，使觝觸之性不發，則易而无傷。以況六四，能畜止上下之惡於未發之前，則大善之吉也。

象曰：六四元吉，有喜也。

天下之惡已盛而止之，則上勞於禁制，而下傷於刑誅，故畜止於微小之前，則大善而吉。不勞而无傷，故可喜也。四之畜初是也，上畜亦然。

六五，豶豕之牙，吉。

六五居君位，止畜天下之邪惡。夫以億兆之眾，發其邪欲之心，人君欲力以制之，雖密法嚴刑，不能勝也。夫物有總攝，事有機會，聖人操得其要，則視億兆之心猶一心，道之斯行，止之則戢，故不勞而治，其用若豕之牙也。豕，剛躁之物，而牙為猛利，若強制其牙，則用力勞而不能止其躁猛，雖縶之維之，不能使之變也。若豶去其勢，則牙雖存而剛躁自止，其用如此，所以吉也。君子發豶豕之義，知天下之惡，不可以力制也，則察其機，持其要，塞絕其本原，故不假刑法嚴峻而惡自止也。且如止盜，民有欲心，見利則動，茍不知教，而迫於飢寒，雖刑殺日施，其能勝億兆利欲之心乎。聖人則知所以止之之道，不尚威刑，而修政教，使之有農桑之業，知廉恥之道，雖賞之不竊矣。故止惡之道在知其本、得其要而已，不嚴刑於彼，而修政於此，是猶患豕牙之利，不制其牙而豶其勢也。

象曰：六五之吉，有慶也。

在上者不知止惡之方，嚴刑以敵民欲，則其傷甚而无功。若知其本，制之有道，則不勞无傷而俗革，天下之福慶也。

上九，何天之衢亨。

予聞之胡先生曰：天之衢亨，誤加何字。事極則反，理之常也，故畜極而亨。小畜畜之小，故極而成大畜，畜之大，故極而散。極既當變，又陽性上行，故遂散也。天衢，天路也，謂虛空之中，雲氣飛鳥往來，故謂之天衢。天衢之亨，謂其亨通曠闊，无有蔽阻也。在畜道則變矣。變而亨，非畜道之亨也。

象曰：何天之衢，道大行也。

何以謂之天衢，以其无止礙，道路大通行也。以天衢非常語，故象特設問曰，何謂天之衢，爾路大通行，取空豁之狀也。以象有何字，故爻下亦誤加之。

王弼周易注

26. 大畜卦

 

由 Jack 在 2011, 四月 17 - 21:22 發表

版本狀態: 

已完成校對

　 大畜卦 　乾下艮上

大畜， 利貞。不家食，吉。利涉大川。

《彖》曰：大畜，剛健篤實，輝光日新其德，

【注】凡物既厭而退者弱也，既榮而隕者薄也。夫能輝光日新其德者，唯剛健篤實也。

剛上而尚賢。

【注】謂上九也。處上而大通，剛來而不距，尚賢之謂也。

能止健，大正也。

【注】健莫過乾，而能止之，非夫大正，未之能也。

不家食吉，養賢也。利涉大川，應乎天也。

【注】有大畜之實，以之養賢，令賢者不家食，乃吉也。尚賢制健，大正應天，不憂險難，故利涉大川也。

《象》曰：天在山中，大畜，君子以多識前言往行，以畜其德。

【注】物之可畜於懷，令德不散盡於此也。

初九，有厲，利已。

【注】四乃畜己，未可犯也。故進則有厲，已則利也。

《象》曰：有厲利已，不犯災也。

【注】處健之始，未果其健者，故能利已。

九二，輿說輹。

【注】五處畜盛，未可犯也，遇斯而進，故輿說輹也。居得其中，能以其中，不為馮河，死而无悔，遇難能止，故无尤也。

《象》曰：輿說輹，中无尤也。

九三，良馬逐，利艱貞。曰閑輿衛，利有攸往。

【注】凡物極則反，故畜極則通。初二之進，值於畜盛，故不可以升。至於九三，升于上九，而上九處天衢之亨，塗徑大通，進无違距，可以馳騁，故曰良馬逐也。履當其位，進得其時，在乎通路*，不憂險厄，故利艱貞也。閑，閡也。衛，護也。進得其時，雖涉艱難而无患也，輿雖遇閑而故衛也。與上合志，故利有攸往也。

*或作「之乎通路」。

《象》曰：利有攸往，上合志也。

六四，童牛之牿，元吉。

【注】處艮之始，履得其位，能止健初。距不以角，柔以止剛，剛不敢犯，抑銳之始。以息強爭，豈唯獨利，乃將有喜也。

《象》曰：六四元吉，有喜也。

六五，豶豕之牙，吉。

【注】豕牙橫猾，剛暴難制之物，謂二也。五處得尊位，為畜之主。二剛而進，能豶其牙，柔能制健，禁暴抑盛，豈唯能固其位，乃將有慶也。

《象》曰：六五之吉，有慶也。

上九，何天之衢，亨。

【注】處畜之極，畜極則通，大畜以至於大亨之時。何，辭也。猶云何畜，乃天之衢亨也。

《象》曰：何天之衢，道大行也。

James Legge 

《䷙大畜 - Da Xu》

English translation: James Legge [?]

Books referencing 《䷙大畜》 Library Resources

1  Jump to dictionary Show parallel passages	䷙大畜:	大畜：利貞，不家食吉，利涉大川。
	Da Xu:	Under the conditions of Da Xu it will be advantageous to be firm and correct. (If its subject do not seek to) enjoy his revenues in his own family (without taking service at court), there will be good fortune. It will be advantageous for him to cross the great stream.
Jump to dictionary Show parallel passages	彖傳:	大畜，剛健篤實輝光，日新其德，剛上而尚賢。能止健，大正也。不家食吉，養賢也。利涉大川，應乎天也。
	Tuan Zhuan:	In (the trigrams composing) Da Xu we have (the attributes) of the greatest strength and of substantial solidity, which emit a brilliant light; and indicate a daily renewal of his virtue (by the subject of it). The strong line is in the highest place, and suggests the value set on talents and virtue; there is power (in the upper trigram) to keep the strongest in restraint: - all this shows 'the great correctness' (required in the hexagram). 'The good fortune attached to the subject's not seeking to enjoy his revenues in his own family' shows how talents and virtue are nourished. 'It will be advantageous to cross the great stream:' - (the fifth line, representing the ruler,) is responded to by (the second, the central line of Qian, representing) Heaven.
Jump to dictionary Show parallel passages	象傳:	天在山中，大畜；君子以多識前言往行，以畜其德。
	Xiang Zhuan:	(The trigram representing) a mountain, and in the midst of it that (representing) heaven, form Da Xu. The superior man, in accordance with this, stores largely in his memory the words and deeds of former men, to subserve the accumulation of his virtue.
2  Jump to dictionary Show parallel passages	䷙大畜:	初九：有厲利已。
	Da Xu:	The first NINE, undivided, shows its subject in a position of peril. It will be advantageous for him to stop his advance.
Jump to dictionary Show parallel passages	象傳:	有厲利已，不犯災也。
	Xiang Zhuan:	'He is in a position of peril; it will be advantageous for him to stop his advance:' - he should not rashly expose himself to calamity.
3  Jump to dictionary	䷙大畜:	九二：輿說輹。
	Da Xu:	The second NINE, undivided, shows a carriage with the strap under it removed.
Jump to dictionary	象傳:	輿說輹，中无尤也。
	Xiang Zhuan:	'(He is as) a carriage from which the strap under it has been removed:' - being in the central position, he will incur no blame.
4  Jump to dictionary Show parallel passages	䷙大畜:	九三：良馬逐，利艱貞。曰閑輿衛，利有攸往。
	Da Xu:	The third NINE, undivided, shows its subject urging his way with good horses. It will be advantageous for him to realise the difficulty (of his course), and to be firm and correct, exercising himself daily in his charioteering and methods of defence; then there will be advantage in whatever direction he may advance.
Jump to dictionary Show parallel passages	象傳:	利有攸往，上合志也。
	Xiang Zhuan:	'There will be advantage in whatever direction he may advance:' - (the subject of) the topmost line is of the same mind with him.
5  Jump to dictionary Show parallel passages	䷙大畜:	六四：童牛之牿，元吉。
	Da Xu:	The fourth six, divided, shows the young bull, (and yet) having the piece of wood over his horns. There will be great good fortune.
Jump to dictionary	象傳:	六四元吉，有喜也。
	Xiang Zhuan:	'The great good fortune indicated by the fourth six, (divided),' shows that there is occasion for joy.
6  Jump to dictionary	䷙大畜:	六五：豶豕之牙，吉。
	Da Xu:	The fifth six, divided, shows the teeth of a castrated hog. There will be good fortune.
Jump to dictionary Show parallel passages	象傳:	六五之吉，有慶也。
	Xiang Zhuan:	'The good fortune indicated by the fifth six, (divided),' shows that there is occasion for congratulation.
7  Jump to dictionary	䷙大畜:	上九：何天之衢，亨。
	Da Xu:	The sixth NINE, undivided, shows its subject (as) in command of the firmament of heaven. There will be progress.
Jump to dictionary Show parallel passages	象傳:	何天之衢，道大行也。
	Xiang Zhuan:	'In command of the firmament of heaven:' - the way is grandly open for movement.

Wilhelm (en, fr)

26. 大 畜 Ta Ch'u / The Taming Power of the Great

艮			6
			5		震   兌
			4
乾			3
			2
			1

前

后

交

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

The Hexagram

	艮 上 乾 下	山 天 大 畜	大 畜	第 二 十 六 卦

Ta Ch'u / The Taming Power of the Great 
Above KÊN KEEPING STILL, MOUNTAIN
Below CH'IEN THE CREATIVE, HEAVEN

The Creative is tamed by Kên, Keeping Still. This produces great power, a situation in contrast to that of the ninth hexagram, Hsiao Ch'u, THE TAMING POWER OF THE SMALL, in which the Creative is tamed by the Gentle alone. There one weak line must tame five strong lines, but here four strong lines are restrained by two weak lines; in addition to a minister, there is a prince, and the restraining power therefore is far stronger.

The hexagram has a threefold meaning, expressing different aspects of the concept "holding firm. " Heaven within the mountain gives the idea of holding firm in the sense of holding together; the trigram Kên which holds the trigram Ch'ien still, gives the idea of holding firm in the sense of holding back; the third idea is that of holding firm in the sense of caring for and nourishing. This last is suggested by the fact that a strong line at the top, which is the ruler of the hexagram, is honored and tended as a sage. The third of these meanings also attaches specifically to this strong line at the top, which represents the sage.

The Judgment

	利 涉 大 川	吉	不 家 食	利 貞	大 畜

THE TAMING POWER OF THE GREAT. 
Perseverance furthers. 
Not eating at home brings good fortune. 
It furthers one to cross the great water. 

To hold firmly to great creative powers and store them up, as set forth in this hexagram, there is need of a strong, clear-headed man who is honored by the ruler. The trigram Ch'ein points to strong creative power; Kên indicates firmness and truth. Both point to light and clarity and to the daily renewal of character. Only through such daily self-renewal can a man continue at the height of his powers. Force of habit helps to keep order in quiet times; but in periods when there is a great storing up of energy, everything depends on the power of the personality. However, since the worthy are honored, as in the case of the strong personality entrusted with leadership by the ruler, it is an advantage not to eat at home but rather to earn one's bread by entering upon public office. Such a man is in harmony with heaven; therefore even great and difficult undertakings, such as crossing the great water, succeed.

The Image

	以 畜 其 德	君 子 以 多 識 前 言 往 行	大 畜	天 在 山 中	象 曰

Heaven within the mountain:
The image of THE TAMING POWER OF THE GREAT. 
Thus the superior man acquaints himself with many sayings of antiquity
And many deeds of the past,
In order to strengthen his character thereby. 

Heaven within the mountain points to hidden treasures. In the words and deeds of the past there lies hidden a treasure that men may use to strengthen and elevate their own characters. The way to study the past is not to confine oneself to mere knowledge of history but, through application of this knowledge, to give actuality to the past.

Lower line

	利 已	有 厲	初 九

Nine at the beginning means:
Danger is at hand. It furthers one to desist. 

A man wishes to make vigorous advance, but circumstances present an obstacle. He sees himself held back firmly. If he should attempt to force an advance, it would lead him into misfortune. Therefore it is better for him to compose himself and to wait until an outlet is offered for release of his stored-up energies.

Second line

	輿 說 輹	九 二

Nine in the second place means:
The axletrees are taken from the wagon. 

Here advance is checked just as in the third line of THE TAMING POWER OF THE SMALL (9 ). However, in the later the restraining force is slight; thus a conflict arises between the propulsive and the restraining movement, as a result of which the spokes fall out of the wagon wheels, while here the restraining force is absolutely superior; hence no struggle takes place. One submits and removes the axletrees from the wagon–in other words, contents himself with waiting. In this way energy accumulates for a vigorous advance later on.

Third line

	利 有 攸 往	閑 輿 衛	曰	利 艱 貞	良 馬 逐	九 三

Nine in the third place means. 
A good horse that follows others. 
Awareness of danger,
With perseverance, furthers. 
Practice chariot driving and armed defense daily. 
It furthers one to have somewhere to go. 

The way opens; the hindrance has been cleared away. A man is in contact with a strong will acting in the same direction as his own, and goes forward like one good horse following another. But danger still threatens, and he must remain aware of it, or he will be robbed of his firmness. Thus he must acquire skill on the one hand in what will take him forward, and on the other in what will protect him against unforeseen attacks. It is good in such a pass to have a goal toward which to strive.

Fourth line

	元 吉	童 牛 之 牿	六 四

Six in the fourth place means:
The headboard of a young bull. 
Great good fortune. 

This line and the one following it are the two that tame the forward-pushing lower lines. Before a bull's horns grow out, a headboard is fastened to its forehead, so that later when the horns appear they cannot do harm. A good way to restrain wild force is to forestall it. By so doing one achieves an easy and great success.

Fifth line

	吉	豶 豕 之 牙	六 五

Six in the fifth place means:
The tusk of a gelded boar. 
Good fortune. 

Here the restraining of the impetuous forward drive is achieved in an indirect way. A boar's tusk is in itself dangerous, but if the boar's nature is altered, the tusk is no longer a menace. Thus also where men are concerned, wild force should not be combated directly; instead, its roots should be eradicated.

Upper line

	何 天 之 衢 亨	上 九

Nine at the top means:
One attains the way of heaven. 
Success. 

The time of obstruction is past. The energy long dammed up by inhibition forces its way out and achieves great success. This refers to a man who is honored by the ruler and whose principles now prevail and shape the world

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.