《易經》名句中英文解讀（上）
The interpretation of famous quotations from Zhouyi
——陳彥雄
一， 「天尊地卑，乾坤定矣。卑高以陳，貴賤位矣。動靜有常，剛柔斷矣。方以類聚，物以群分，吉兇生矣。在天成象，在地成形，變化見矣。」
解讀：從開天闢地開始，天高在上，地低在下，高者尊貴，低者卑賤，乾坤所代表的天地的位置就確定了，重要的是天地的法則也確定了。在下的地和在上的天羅列出來，高貴與卑賤的事物的地位就排定了。乾陽坤陰，天剛地柔，天動地靜，運動與靜止有規律，陽剛和陰柔就明確分開了。宇宙間各種事情根據類別而聚集，萬物根據類別而分為不同的群體，吉祥與兇險也就產生了。代表物質不同存在形式的氣，天上的日月星辰呈現出它們的形象，地上的山澤草木呈現出它們的形態，世間萬事萬物的變化就體現出來了.
對於中國傳統文化要「取其精華，去其糟粕」，國學中的很多精華現在仍然具有指導價值。
From the beginning of the universe, the heaven has been high up and dignified, the earth has been underneath and humble. And with the location of the heaven and the earth being determined, the important law between the heaven and the earth has been identified and thus the status of the noble and the ignoble of all things has been arranged. Therefore, Qian means positive and Kun, negative; the heaven stands for hardness and the earth, softness; the heaven has been in the state of constant motion and the earth, in the opposite, quiet and calm. Thus Yang and Yin are also clearly separated.
Since all sorts of things in the universe are gathered and divided into different groups according to their categories, the state of auspiciousness and disaster has been brought into being. And thus we can see the changes of all things around us: different forms of qi to show different substances, different images to show the moons and stars in the sky, different forms to show the plants and vegetation on the ground.
A correct attitude toward the Chinese traditional culture that we should hold is to "take the essence and discard the dregs". Many of its essence still have the instruction value in the modern times.
二、 「聖人設卦觀象，繫辭焉而明吉兇，剛柔相推而生變化。是
故，吉兇者，失得之象也。"
解讀：聖人創立了八卦並觀察卦象，又在卦象後面綴上卦辭來表明事物的吉兇情況，陽剛與陰柔相互促進而產生變化。因此，吉兇就是失去或得到的表現。得到為吉，失去為兇，這是常規理解，也是一種常規認知。還有一種理解，得到為兇，失去反吉，這種情況並不少見，正是體現了《周易》的辯證，所謂「捨得」就是這個道理。
The saint set up the Eight-hexagram and watched the images of the hexagrams and composed the hexagram-records to indicate their possible auspicious or ill luck endings and the possible changes between Yang and Yin accordingly. Therefore, the auspicious or ill luck is sometimes interpreted as Lost or Gained. So the conventional understanding of this is: Gaining means auspicious and Losing, ill luck. There is another understanding which is opposite to this: Gaining means ill luck and Losing, auspicious. Such cases can be seen here and there and this is an embodiment of the dialectical principle of Zhouyi, the principle of "being ready to give up".
三、 「是故，君子居則觀其象，而玩其辭；動則觀其變，而玩其佔。是以自天佑之，吉無不利。"
解讀：因此，君子平時就觀察卦象，而且玩味那卦爻辭；有所行動時就觀察卦爻的變化，而且玩味佔卜出來的結果。因此才能得到來自上天的保佑，能夠吉祥而沒有什麼不利。我們要提倡智慧周易、實用周易、百姓周易、現代周易和快樂周易。學習《周易》，研究《周易》，使用《周易》，要本著快樂的精神，它不應是負擔，而是樂趣，在觀象玩辭、觀變玩佔中領略先人的智慧，感受天、地、人的和諧統一。
Therefore, the gentleman should observe the images of the trigrams and ponder their hexagram-records at ordinary times; pay attention to the changes of the hexagrams during your action, and ponder the results from the divination. Only by doing so can one get the blessing from the Heaven and be fortunate.
We should advocate the use of Zhouyi in a wise and practical way, in a popular and modern style and encourage people to learn it happily. Only by doing this can we learn, study and use it happily but without any burden, just enjoy the fun and the wisdom from our ancestors in the process of observing changes of the images of the hexagrams and the pondering of their hexagrams and understanding the harmony of the heaven, the earth and human beings.
四、「易與天地準．故能彌綸天地之道。仰以觀於天文，俯以察於地理，是故知幽明之故。原始反終，故知死生之說。精氣為物，遊魂為變，是故知鬼神之情狀。與天地相似，故不違。知周乎萬物，而道濟天下，故不過。旁行而不流，樂天知命，故不憂。」
解讀：《周易》和天地的法則相一致，所以能夠完全展現天地的變化規律，涵蓋天地之大道。《周易》的智慧，抬頭可以觀察天的各種現象，低頭可以觀察地的各種情況，因此就能夠知道幽隱難見的和顯而易見的事情。研究事物的開始狀態，再回頭尋求事物的最終結果，所以能夠知道死亡與生長的規律。精氣凝聚而成為具體的物體形態，魂魄的游離聚散而形成變化，因此能夠知道鬼神的情況和狀態。《周易》的道理和天地的規律相一致，所以不能違背它。《周易》的智慧包容萬物的規律，而且能夠按照它所反映出來的規律來解決天下的問題，所以不可逾越。普遍地運用它的法則去做事卻不像水流一樣到處泛濫，樂觀地對待自然規律，知道命運的規律，所以能沒有憂愁煩惱。雖經濟貧困，卻是很開心快樂的人；雖富有，卻很講禮儀，禮賢下士的人。人要「三窮三富過到老」， 「三十年河西，三十年河東」， 「太陽不會總在一家紅」，這些民諺即充滿著《周易》的變易思維，又孕育著樂天知命的底蘊。真正做到了樂天知命，人生就會釋然，快樂就會永遠與你相伴!
Since there is a consistency between Zhouyi and the laws of heavens and earth, it can fully show the variation rules of them.
By using the wisdom from Zhouyi, we can easily observe and understand various phenomena from the heaven and the earth, including those which are easy to be seen and those uneasy ones. Researching the original state of things, and then study their final results and we can understand the law of death and the law of growth. Essence can be condensed into concrete objective forms which can be easily seen and the deformation of soul will do the opposite. Such accumulation and dispersion can also show us the existence of ghosts and gods. Since Zhouyi and the law of heaven and earth are consistent, you can't break it and since the rules shown by Zhouyi are all-encompassing, and can be used to solve the world’s problems, what we can do is to follow them. The wide use of laws presented by Zhouyi does not mean to apply them at will. We should accept the rules happily, have a better understanding of the law of fate without worry,be happy though poor and be polite though well off.Since our lives are full of ups and downs and not always successful, Only by recognizing this can we be content with what we are, and feel relieved at all time.
五、「一陰一陽之謂道，繼之者善也，成之者性也。仁者見之謂之仁，知者見之謂之知，百姓日用而不知，故君子之道鮮矣!」
解讀： 陰柔和陽剛合在一起交互作用叫做「道」，也是《周易》的道理。繼承這種自然的、道的法則就是大善，使「道」具象化，就成為一種品性。人的認識往往以偏概全，講求仁德的人看到天道就說它仁德，智慧的人看到天道就說它體現了智慧，而百姓每天在運用天道卻不知道這就是道，所以真正懂得君子之道的人真是太少了! 在現實中有很多的智者，走的路、出的招很奇特，一般人當時看不懂，只有事過境遷方才領悟，可謂「君子之道鮮
矣」。所以，既然如此，在出招時就不一定要求得別人看懂。
The interaction of Yin and Yang is called Dao (the way is made up of Yin and Yang) and Zhouyi is theoretically based on it. It is good to inherit this Dao naturally and in the process of representation/embodiment of Dao one’s character is formed.
Human knowledge is often biased: human beings consider the way of heaven as kindheartedness; intelligent people considered the way of heaven as the embodiment of wisdom; common people practice the way of heaven everyday without noticing what they are and this is why fewer people can understand the gentleman’s doctrines. In reality there are a lot of wise men among us, and what they have done can not be understood by ordinary people at first, only after a certain period can people start to realize them. In this case, it is not necessary for one to make himself understood before their action is taken.
六、「富有之謂大業。日新之謂盛德。生生之謂易，成象之謂乾．效法之謂坤。極數知來之謂佔．通變之謂事．陰陽不測之謂神。」
解讀：天擁有宇宙萬物，富有無比，可以稱得上宏偉的事業；天道時刻變化，日新月異，可以稱得上盛大的美德。使萬物生生不息就是《周易》功用的內涵，把這個生生之功呈現出各種形象就叫乾，也就是天的功能，效法天道的就是地的功能，其使萬物呈現具體形態，叫做坤，把《周易》數的功用推演到極致，可以預知未來，叫做佔；通曉變化的規律，就叫做事。陰陽變化通過世俗之理不可測，叫做神。富有和生生不息、日新月異是這一段的本質內涵。人類都在追求富有和幸福生活，世界都在發展經濟。
我們國家的以經濟建設、改革開放為中心的國策是符合天道，近些年又提出構建和諧、公平、正義與創新型的社會，也符合天道。
The universe is enormous and full of countless cosmic inventories and can be considered as a magnificent career;
The way of heaven changes quickly and constantly and this can be considered as the grand virtue. The connotation of the function of Zhouyi is to make everything multiply endlessly.
The presentation of this function is called Qian, which is also called the function of the Heaven. The function of the Earth is to follow the way of heaven and make everything presented by its concrete form. It is called Kun. The perfect deduction of Zhouyi, can be used to predict the future and this is called divination; Having a good knowledge of the laws of change is known as doing work or taking action. Since ordinary people can not understand the change of Yin and Yang and we consider those who understand it as gods.
Wealthiness and constant change is the essential connotation of this paragraph. Humans have been pursuing wealthy and happy life and the world’s economy has been growing.
The economic construction, reform and opening-door policy adopted by China as its national key policy is consistent with the Dao of heaven. The practice of putting forward to forming a new type of a harmonious and innovative, fair, just society in recent years also conforms to the Dao of heaven.
七、「聖人有以見天下之賾(ze)．而擬諸其形容，象其物宜，是故謂之象；繫辭焉，以斷其吉兇，是故謂之爻。」
解讀：聖人因為看到天下萬物紛亂多樣，而用卦爻的方式模擬出它們的形態，來象徵萬事萬物應有的形象，因此稱之為象；在卦爻後面又加上文辭的說明，用來判斷人事的吉祥與兇險，因此稱之為爻。
Finding the chaos and various changes of the universe, the wise men simulated the way of their changes in the form of lines and hexagrams to represent all forms of things in the universe and this is called hexagrams; and after each hexagram there is an interpretation for you to estimate its auspiciousness or danger when facing it and it is called Yao (trigram).
八、「子日：『君子之道，或出或處，或默或語。二人同心，其利斷金；同心之言，其臭如蘭。」
解讀：孔子說：「君子的法則，可以體現在出外做事，也可以體現在在家閒居；可以體現為沉默寡言，也可以體現為高談闊論。兩個人若心志相同，就會像鋒利的刀劍可以斬斷金屬；心志相同的話語，就像蘭花一樣芬芳。」我們都知道，「二人同心，其利斷金；同心之言，其臭如蘭」早已成為了千古名句。
前臺在和你共事，後臺卻算自己的小帳；上面在和你握手，下面卻在用腳踢你；人前把你捧上了天，人後卻能把你貶得一文不值……這種共事的態度，非君子所為，這種合作狀態，不可能「斷金」。
Confucius said: "The law of the gentleman, can be reflected in doing things outside, also can be embodied resting at home ; can be embodied in silence, and can also be embodied in rhetoric. If two people are of the same ambition, their strength will be like a sharp sword that can cut through metal; and the same words they share will smell as fragrant as orchid." And this has already become a historic quote. Work with someone on the stage while figuring his own interests on backstage; shake hands with someone in public while kicking you secretly; praise someone above the moon and soon degrade them to the ground…. This is not the right attitude that a gentleman should take and the cooperation as such means nothing.
九、「子日：『亂之所生也，則言語以為階。君不密，則失臣；臣不密，則失身；幾事不密，則害成。是以君子慎密而不出也。」
解讀：孔子說：「一切混亂局面的產生，就是由於言語不當而逐漸發展來的。君王言語不慎重而周密，就會失去臣子，臣子言語不慎重而周密，就會失去生命，機密大事不能慎重而周密的考慮，就會造成災害而影響成功，因此君子必須慎重而周密，不能隨便把話說出來、把事情做出來。」
此段話具有極強的現實意義，在人類社會中，因話說錯而造成損失的不在少數。私下議論紛紛而走漏風聲，影響人際關係的更不在少數。有時因一句話丟了官，有時因一句話丟掉了巨額合同。特別有一種人酒後言語失當，極易誤事。
Confucius said: "The generation of all the chaos comes from improper words and it develops gradually. King’s improper words will lead to the loss of his courtiers; the improper words from his courtiers will lead to the loss of their lives；the confidential matters, without careful consideration will result in disasters which might affect the final success. Therefore,before their speeches to be made and their actions to be taken, the gentleman must be deliberate and careful."
This passage has extremely strong realistic meaning. In human society, losses caused by wrong words can be seen here and there. Secret-leaking caused by privately wagging will affect the interpersonal relationships and sometimes an improper word will cause the loss of one’s position or huge contract. Especially a loss can be seen when words come out from the mouth of a drunken person.
十、「易有聖人之道四焉：以言者尚其辭，以動者尚其變，以制器者尚其象，以卜筮者尚其佔。」
解讀：《周易》中包含聖人之道有四大功能：用來指導言論時則崇尚卦爻辭，用來指導行動時則崇尚陰陽變化的規律，用來指導製作器物時則崇尚卦爻的象徵，用來預斷吉兇時則崇尚《周易》的佔卜功能。
這四大方面實際上正對應社會科學、哲學、自然科學和預測學。研究言辭的是社會科學，研究變化規律的是哲學，研究發明創造的是自然科學，研究佔卜的顯然是預測學。可見《周易》是涵蓋多學科的綜合性智慧科學。
Four main functions are included in Zhouyi: The words of the hexagrams are the guidance for the expression of one’s views; its changing rules are the guidance for one’s actions; the lines and hexagrams are the guidance for the making of utensils; the divinations of Zhouyi are the guidance for the prediction of good or ill luck.
These four aspects actually correspond to social science, philosophy, natural science and theory of forecasting.
Social science is one kind of verbal research; philosophy is one kind of changing laws research; the research of invention and innovation is natural science; the research of divination is clearly the theory of forecasting. Obviously Zhouyi is a multi-disciplinary comprehensive scientific wisdom.
十一、「是故，闔戶謂之坤，闢戶謂之乾，一闔一闢謂之變，往來不窮謂之通。見乃謂之象，形乃謂之器，制而用之，謂之法，利用出入，民鹹用之，謂之神。」
解讀：因此，關閉門戶，靜而收藏，叫做坤，打開門戶，開闊向外，叫做乾，一開一閉叫做變化。陰陽變化，往來無窮叫做貫通。呈現出來，叫做象。具有具體形體的，叫做器具。製造器具並掌握使用的方式，叫做法。百姓方便地使用器具出出入人，都在使用卻不知其產生之法則，叫做神。觀象制器。祖先的很多發明都是觀象的結果，都來自自然。可以說這是仿生學的起源，因此更可以自豪地說，仿生學起源於中國，起源於聰明智慧的中華祖先!
Therefore, the closing of the gateway and storing up of something quietly are called Kun. On the contrary, the opening of the gateway widely and outwards is called Qian. The state of being opened and closed is called Change. The infinitely change of Yin and Yang is called Guantong (both ends have been completely joined up). The presentation/appearance of this is called Xiang and those with specific forms are called Apparatus. The practice of manufacturing and mastering ways to use these apparatus is called Fa (Methodology). Persons who have been using the appliance repeatedly without noticing the way to create them is called Shen (Supernatural persons). The making of apparatus results from a careful observation of what has happened to the nature which resulted in many of the inventions in the old days. We can say safely and proudly that this is the origin of bionics and is originated from China, from the wisdom of our ancestors.
十二、「是故，易有太極，是生兩儀，兩儀生四象，四象生八卦，八卦定吉兇，吉兇生大業。是故，法象莫大乎天地，變通莫大乎四時。懸象著明莫大乎日月，崇高莫大乎富貴，備物致用，立成器以為天下利，莫大乎聖人。」
解讀：因此，《周易》的產生是先有太極，太極是陰陽未分的原始混沌狀態。太極分化出兩儀，兩儀即陰陽。陰陽兩儀又分化出太陽、太陰、少陽、少陰四象，四象對應時間的春夏秋冬和空間的東南西北。四象分化出乾、兌、離、震、巽、坎、艮、坤八卦。八卦決定事情的吉祥或兇險，對吉兇趨勢的準確判斷，從而趨吉避兇，造就偉大的事業。因此，最高的法則沒有什麼比天地更偉大的；最奇妙的變通沒有什麼比四季更偉大的；形象高懸而明了沒有什麼比日月更偉大的，崇高的事業沒有什麼比富貴更偉大的，能夠為百姓準備物質器械，而能使人們應用，從而給人們帶來利益，沒有誰能夠比聖人更偉大的。
Therefore, the origination of Zhouyi is as follows:
The Tai chi came first with its chaotic state in which Yin and Yang were mixed. Then Yin and Yang were divided and then the two generated the Four Xiangs: Tai Yang, Tai Yin, Shao Yang and Shao Yin, which had their corresponding time -- spring, summer, autumn and winter and their corresponding space -- east, west, south and north and from which eight hexagrams were originated—Qian, Dui, Li, Zhen, Xun, Kan, Gen and Kun. The hexagram lines will decide the auspiciousness and ominousness of things to be doing and the accurate judgment of these will bring you good and lucky tendency and avoid disaster and to bring up a great career. Therefore, the laws of heaven and earth are the highest law than any others; the change of the four seasons is the most amazing adaptations than any other one; the bright and clear images of the sun and the moon are greater than any other objects we can see; among the lofty career wealth is the top one. As for the preparation of material equipment for people to use and bring benefits to them, no one is greater than a saint. The image is high and clear but is not as great as the sun; lofty cause is not as great as the riches and honor; as to being able to prepare material equipment for people and making people to apply them, so as to bring benefits to them, no one is greater than a saint.