剝卦(gua)上(shang)(shang)艮下(xia)坤。以(yi)少(shao)陽(yang)(yang)(yang)加陰(yin)(yin)(yin)。其陽(yang)(yang)(yang)且盡。不勝五陰(yin)(yin)(yin)。陰(yin)(yin)(yin)盛陽(yang)(yang)(yang)衰(shuai)。天(tian)道(dao)將窮(qiong)。故(gu)曰剝。易卦(gua)中以(yi)否損與(yu)(yu)剝為(wei)相類。而(er)(er)(er)(er)凡陽(yang)(yang)(yang)在上(shang)(shang)之(zhi)卦(gua)。如(ru)(ru)末濟恒困等。亦有相似(si)之(zhi)處。總由陰(yin)(yin)(yin)陽(yang)(yang)(yang)不得和勻(yun)。而(er)(er)(er)(er)陽(yang)(yang)(yang)反(fan)被(bei)陰(yin)(yin)(yin)擯(bin)斥也(ye)。剝之(zhi)卦(gua)象。一(yi)陽(yang)(yang)(yang)居(ju)上(shang)(shang)。不能(neng)久留。眾陰(yin)(yin)(yin)在下(xia)。相為(wei)朋比。猶水地(di)(di)比之(zhi)象。而(er)(er)(er)(er)陽(yang)(yang)(yang)不與(yu)(yu)隨和。以(yi)比卦(gua)一(yi)陽(yang)(yang)(yang)在五爻。猶近(jin)下(xia)也(ye)。剝則(ze)孤矣(yi)。位(wei)高(gao)無輔。氣升難沉。本乾上(shang)(shang)九之(zhi)德(de)。而(er)(er)(er)(er)履重坤之(zhi)地(di)(di)。坤不復(fu)承(cheng)順天(tian)行。反(fan)相與(yu)(yu)悖(bei)道(dao)而(er)(er)(er)(er)馳。同奸為(wei)害。此(ci)天(tian)道(dao)之(zhi)剝。萬物(wu)不可久存之(zhi)時。故(gu)剝為(wei)九月卦(gua)。言(yan)時近(jin)重陰(yin)(yin)(yin)。物(wu)皆(jie)凋敝。天(tian)將寒冷(leng)。人感衰(shuai)微。陰(yin)(yin)(yin)以(yi)剝陽(yang)(yang)(yang)。剛不復(fu)主。在上(shang)(shang)者(zhe)不克保其敬慎之(zhi)義。則(ze)隨時以(yi)傾頹。在下(xia)者(zhe)不克充(chong)其貞(zhen)靜之(zhi)德(de)。而(er)(er)(er)(er)因物(wu)以(yi)衰(shuai)歇。傳(chuan)曰剝爛也(ye)。言(yan)破(po)敗不復(fu)自完。如(ru)(ru)草(cao)木之(zhi)殘落耳(er)。艮為(wei)山。坤為(wei)地(di)(di)。高(gao)下(xia)不相接。而(er)(er)(er)(er)有巍峨欲墮之(zhi)形。陵空如(ru)(ru)云。俯地(di)(di)如(ru)(ru)瀑。傾瀉(xie)之(zhi)情(qing)。若不終曰。此(ci)所以(yi)有剝爛之(zhi)稱也(ye)。
剝卦繼賁(bi)之(zhi)(zhi)(zhi)(zhi)(zhi)后。而(er)(er)與復(fu)對。天道(dao)至(zhi)(zhi)賁(bi)。氣己外瀉(xie)。乃(nai)(nai)變(bian)為(wei)剝。傳曰(yue)致飾。然后亨(heng)則(ze)(ze)(ze)(ze)(ze)盡矣。故受之(zhi)(zhi)(zhi)(zhi)(zhi)以(yi)剝。此(ci)(ci)(ci)天時(shi)(shi)往(wang)來(lai)之(zhi)(zhi)(zhi)(zhi)(zhi)數(shu)。萬物(wu)(wu)(wu)興廢之(zhi)(zhi)(zhi)(zhi)(zhi)理。當春夏(xia)之(zhi)(zhi)(zhi)(zhi)(zhi)時(shi)(shi)。榮繁美(mei)麗(li)。天之(zhi)(zhi)(zhi)(zhi)(zhi)飾也(ye)(ye)。一交(jiao)秋令。西風(feng)肅殺。凋殘衰(shuai)敗。天之(zhi)(zhi)(zhi)(zhi)(zhi)剝也(ye)(ye)。天道(dao)隨(sui)時(shi)(shi)。萬物(wu)(wu)(wu)以(yi)變(bian)。是飾之(zhi)(zhi)(zhi)(zhi)(zhi)極(ji)。既剝之(zhi)(zhi)(zhi)(zhi)(zhi)始。賁(bi)之(zhi)(zhi)(zhi)(zhi)(zhi)終(zhong)(zhong)。即剝之(zhi)(zhi)(zhi)(zhi)(zhi)初(chu)。往(wang)復(fu)之(zhi)(zhi)(zhi)(zhi)(zhi)間。生(sheng)殺之(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)。有(you)必(bi)至(zhi)(zhi)者.故圣(sheng)人(ren)慎飾以(yi)保(bao)亨(heng)。亨(heng)不(bu)(bu)盡。物(wu)(wu)(wu)不(bu)(bu)剝。人(ren)亦猶是。少壯(zhuang)之(zhi)(zhi)(zhi)(zhi)(zhi)時(shi)(shi)。偉麗(li)自(zi)(zi)喜(xi)。曾(ceng)幾(ji)何。衰(shuai)憊不(bu)(bu)振。得(de)志之(zhi)(zhi)(zhi)(zhi)(zhi)日(ri)。輕肥自(zi)(zi)快。曾(ceng)幾(ji)何日(ri)。頹廢莫禁(jin)。皆盛衰(shuai)循環。隆替往(wang)復(fu)。數(shu)不(bu)(bu)可(ke)逭(huan)。理不(bu)(bu)可(ke)逃。非天之(zhi)(zhi)(zhi)(zhi)(zhi)始厚終(zhong)(zhong)薄。乃(nai)(nai)時(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)物(wu)(wu)(wu)窮必(bi)變(bian)也(ye)(ye)。故觀(guan)于(yu)(yu)賁(bi)剝。而(er)(er)知消息盈虛(xu)之(zhi)(zhi)(zhi)(zhi)(zhi)有(you)定。生(sheng)長(chang)收藏之(zhi)(zhi)(zhi)(zhi)(zhi)有(you)時(shi)(shi)。君子以(yi)為(wei)人(ren)事(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)規。世(shi)道(dao)之(zhi)(zhi)(zhi)(zhi)(zhi)準(zhun)。不(bu)(bu)以(yi)太過而(er)(er)至(zhi)(zhi)不(bu)(bu)及。不(bu)(bu)徇現在(zai)(zai)而(er)(er)忘將來(lai)。乃(nai)(nai)克長(chang)保(bao)其(qi)(qi)亨(heng)。不(bu)(bu)使之(zhi)(zhi)(zhi)(zhi)(zhi)剝。此(ci)(ci)(ci)人(ren)道(dao)能順天而(er)(er)立(li)極(ji)。不(bu)(bu)隨(sui)時(shi)(shi)以(yi)行藏。偕物(wu)(wu)(wu)以(yi)生(sheng)殺者也(ye)(ye)。無形無患。有(you)形者皆不(bu)(bu)免。況(kuang)妄求飾乎(hu)。飾志在(zai)(zai)外。則(ze)(ze)(ze)(ze)(ze)虛(xu)其(qi)(qi)中(zhong)。陽乃(nai)(nai)上浮。則(ze)(ze)(ze)(ze)(ze)晦塞其(qi)(qi)內。此(ci)(ci)(ci)剝之(zhi)(zhi)(zhi)(zhi)(zhi)至(zhi)(zhi)。天道(dao)也(ye)(ye)。亦人(ren)事(shi)(shi)也(ye)(ye)。故君子尚無色。貴本質。樸(pu)以(yi)為(wei)寶。則(ze)(ze)(ze)(ze)(ze)不(bu)(bu)喪其(qi)(qi)真。妄以(yi)為(wei)戒。則(ze)(ze)(ze)(ze)(ze)不(bu)(bu)失其(qi)(qi)亨(heng)。行乎(hu)中(zhong)道(dao)。則(ze)(ze)(ze)(ze)(ze)不(bu)(bu)履于(yu)(yu)危。立(li)乎(hu)正(zheng)位。則(ze)(ze)(ze)(ze)(ze)不(bu)(bu)傾(qing)于(yu)(yu)險(xian)。此(ci)(ci)(ci)圣(sheng)人(ren)以(yi)剝示教之(zhi)(zhi)(zhi)(zhi)(zhi)微意也(ye)(ye)。賁(bi)為(wei)好飾。乃(nai)(nai)循至(zhi)(zhi)于(yu)(yu)剝。茍先覺其(qi)(qi)變(bian)。而(er)(er)求其(qi)(qi)常。則(ze)(ze)(ze)(ze)(ze)不(bu)(bu)飾。又(you)奚病。無如世(shi)人(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)昧(mei)昧(mei)。徒貪夫外觀(guan)之(zhi)(zhi)(zhi)(zhi)(zhi)美(mei)。虛(xu)文(wen)之(zhi)(zhi)(zhi)(zhi)(zhi)夸(kua)。而(er)(er)忘亨(heng)之(zhi)(zhi)(zhi)(zhi)(zhi)難長(chang)。數(shu)之(zhi)(zhi)(zhi)(zhi)(zhi)易變(bian)。此(ci)(ci)(ci)蚩蚩者終(zhong)(zhong)隨(sui)草木以(yi)同腐耳(er)。詎(ju)不(bu)(bu)可(ke)慨也(ye)(ye)哉。故講易至(zhi)(zhi)剝。轍悲(bei)人(ren)道(dao)之(zhi)(zhi)(zhi)(zhi)(zhi)不(bu)(bu)立(li)。而(er)(er)念天道(dao)之(zhi)(zhi)(zhi)(zhi)(zhi)無常也(ye)(ye)。
剝之(zhi)(zhi)為(wei)剝。其(qi)(qi)道(dao)在變(bian)。順變(bian)應時。不隨(sui)物剝。此君(jun)子(zi)之(zhi)(zhi)志行也。故處(chu)剝不易。而(er)君(jun)子(zi)尤難。以天道(dao)既(ji)剝。陽(yang)氣將(jiang)藏。陰氣彌滿。小人得時。與否(fou)相似。慎以自處(chu).敬以安人。不夸不矜。毋(wu)(wu)怯毋(wu)(wu)葸。則能因地(di)道(dao)之(zhi)(zhi)重厚。山道(dao)之(zhi)(zhi)凝止。而(er)可免于剝。一陽(yang)雖微。猶有光(guang)明之(zhi)(zhi)象(xiang)。用以觀下。或得監察之(zhi)(zhi)方。此君(jun)子(zi)觀于天時。固守其(qi)(qi)道(dao).不與群(qun)陰混。猶可止于其(qi)(qi)所。詩云(yun)。于緝(ji)熙敬止。既(ji)此義也。此文王(wang)處(chu)剝之(zhi)(zhi)道(dao)也。
剝(bo)(bo)卦(gua)為窮(qiong)卦(gua)。與否(fou)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)塞。損之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)傷(shang)。未濟之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)隔絕(jue)(jue)。皆為天(tian)(tian)(tian)道之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)變。人(ren)道之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)危。世道之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)衰之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)時(shi)(shi)(shi)。當其前者(zhe)。唯有以(yi)(yi)人(ren)順天(tian)(tian)(tian)。而(er)(er)能(neng)(neng)勝(sheng)天(tian)(tian)(tian)。以(yi)(yi)道趨時(shi)(shi)(shi)。而(er)(er)能(neng)(neng)辦時(shi)(shi)(shi)。蓋天(tian)(tian)(tian)道變中(zhong)有常。時(shi)(shi)(shi)運終則有始。知(zhi)其變。守其常保其終復于始。此君子(zi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道也。不(bu)(bu)(bu)(bu)違天(tian)(tian)(tian)而(er)(er)能(neng)(neng)濟其變。不(bu)(bu)(bu)(bu)悖(bei)時(shi)(shi)(shi)。而(er)(er)能(neng)(neng)裕(yu)其窮(qiong)。窮(qiong)變不(bu)(bu)(bu)(bu)害。以(yi)(yi)還(huan)于道。則永(yong)保太(tai)和。正性(xing)命。上(shang)焉者(zhe)。超(chao)越造(zao)化。歸于無極。中(zhong)焉者(zhe)。因應天(tian)(tian)(tian)時(shi)(shi)(shi)。立于中(zhong)極。下焉者(zhe)。趨避吉兇。循于有極。此人(ren)事之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)軌范。易教之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)所(suo)由立也。在賁以(yi)(yi)柔文剛(gang)。巳成亨盡(jin)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)勢。至剝(bo)(bo)以(yi)(yi)柔易剛(gang)。逐為窮(qiong)絕(jue)(jue)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)時(shi)(shi)(shi)。故(gu)君子(zi)見幾不(bu)(bu)(bu)(bu)出(chu)終日。知(zhi)其將至。而(er)(er)預(yu)防之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。則履(lv)霜不(bu)(bu)(bu)(bu)待堅冰。而(er)(er)明歲(sui)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)且寒。察其已見。而(er)(er)推臆之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。則日中(zhong)不(bu)(bu)(bu)(bu)待昃晷。而(er)(er)覺(jue)日之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)且暮。天(tian)(tian)(tian)時(shi)(shi)(shi)如(ru)是。人(ren)事亦然。此易以(yi)(yi)剝(bo)(bo)繼賁。繁華凋謝。一(yi)(yi)春一(yi)(yi)秋。生育殺傷(shang)。一(yi)(yi)新(xin)一(yi)(yi)故(gu)。氣所(suo)自至。理所(suo)必然。故(gu)因剝(bo)(bo)卦(gua)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)象。而(er)(er)知(zhi)大道之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)不(bu)(bu)(bu)(bu)可久。應變因時(shi)(shi)(shi)。智者(zhe)所(suo)尚。此讀易見天(tian)(tian)(tian)心。必取(qu)微于剝(bo)(bo)復二卦(gua)也。
陽與(yu)陰(yin)互為(wei)消(xiao)(xiao)(xiao)長。陽長則(ze)(ze)(ze)(ze)生(sheng)(sheng)。陰(yin)盛則(ze)(ze)(ze)(ze)殺。凡陰(yin)長陽消(xiao)(xiao)(xiao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)卦(gua)。皆天道(dao)窮盡之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)時(shi)。剝(bo)(bo)雖留一陽。而(er)在上爻。處窮之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)地。無(wu)(wu)可進(jin)也(ye)(ye)。陽升陰(yin)降(jiang)。升至于極(ji)高。欲求再進(jin)。唯(wei)有變而(er)下(xia)。此(ci)剝(bo)(bo)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)后必(bi)為(wei)復(fu)也(ye)(ye)。剝(bo)(bo)與(yu)姤對。以(yi)(yi)陽生(sheng)(sheng)陰(yin)。故(gu)(gu)曰姤。而(er)夬(guai)(guai)則(ze)(ze)(ze)(ze)以(yi)(yi)陽化陰(yin)。且至極(ji)位。故(gu)(gu)進(jin)則(ze)(ze)(ze)(ze)為(wei)乾。而(er)名夬(guai)(guai)。夬(guai)(guai)者快也(ye)(ye)。陽得(de)勢也(ye)(ye)。易道(dao)陽重。體人(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)性善。天之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)德仁(ren)(ren)。仁(ren)(ren)善皆陽。不仁(ren)(ren)與(yu)惡皆陰(yin)。則(ze)(ze)(ze)(ze)陽之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)窮。即(ji)仁(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)傷。善之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)害(hai)(hai)。剝(bo)(bo)為(wei)仁(ren)(ren)善之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)薄。即(ji)世道(dao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)衰。人(ren)(ren)道(dao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)危。故(gu)(gu)四(si)德不具。而(er)君子道(dao)消(xiao)(xiao)(xiao)。時(shi)運使然。固天道(dao)所(suo)必(bi)至。抑人(ren)(ren)道(dao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)未(wei)能早明也(ye)(ye)。夏桀(jie)商紂之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)季。果(guo)天道(dao)耶(ye)。使桀(jie)紂不立。湯武焉能代興。則(ze)(ze)(ze)(ze)雖天道(dao)。亦由人(ren)(ren)事。故(gu)(gu)文王演(yan)易。將以(yi)(yi)天道(dao)警人(ren)(ren)。使人(ren)(ren)知天命(ming)靡常。而(er)人(ren)(ren)不可不勉耳。乾坤以(yi)(yi)四(si)德立全(quan)易之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)綱。得(de)其(qi)一者。足以(yi)(yi)成用(yong)(yong)。剝(bo)(bo)將奚(xi)用(yong)(yong)哉(zai)。此(ci)讀其(qi)辭。即(ji)可明吉兇(xiong)進(jin)退之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)旨矣。剝(bo)(bo)猶剝(bo)(bo)物。脫(tuo)其(qi)生(sheng)(sheng)機。其(qi)命(ming)何系。如剝(bo)(bo)樹(shu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)皮。其(qi)木必(bi)枯。剝(bo)(bo)果(guo)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)皮。其(qi)內必(bi)潰(kui)。草(cao)木尚(shang)如此(ci)。況生(sheng)(sheng)物乎。此(ci)剝(bo)(bo)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)不可久也(ye)(ye)。亦明矣。是以(yi)(yi)君子遇剝(bo)(bo)。唯(wei)速蘄其(qi)復(fu)不強爭(zheng)于一日也(ye)(ye)。遵時(shi)養晦。而(er)不忝所(suo)生(sheng)(sheng)。則(ze)(ze)(ze)(ze)中心和平。無(wu)(wu)恡(lin)于時(shi)。鑒天之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)變。勖己(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)志。明時(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)非。厚我(wo)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)德。則(ze)(ze)(ze)(ze)消(xiao)(xiao)(xiao)息盈虛(xu)。無(wu)(wu)害(hai)(hai)于道(dao)。陰(yin)盛則(ze)(ze)(ze)(ze)陽自(zi)退。柔勝則(ze)(ze)(ze)(ze)剛(gang)自(zi)伏。此(ci)機貴早見。而(er)昧(mei)者未(wei)察。故(gu)(gu)臨剝(bo)(bo)始知不可為(wei)者。愚也(ye)(ye)。己(ji)剝(bo)(bo)而(er)欲強爭(zheng)者。妄也(ye)(ye)。愚妄之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)夫。唯(wei)隨(sui)剝(bo)(bo)同盡。安有濟耶(ye)。
剝爛(lan)之義(yi)。亦由陰盛于(yu)內。猶物(wu)之自腐也。陽為生之根。內無陽。乃自潰爛(lan)。以賁之致飾(shi)于(yu)外。中誠不立。故易爛(lan)。如(ru)蒙虎皮之羊。雖外觀彪(biao)炳。一遇(yu)真虎。則敗矣(yi)。此致飾(shi)之過(guo)。而(er)亨盡之由來也。讀者就卦象細釋之。即可知(zhi)傳辭之意也。
剝。不利有攸往
此剝(bo)(bo)卦(gua)彖(tuan)辭(ci)。言全(quan)(quan)卦(gua)之(zhi)吉(ji)兇也(ye)(ye)(ye)。以剝(bo)(bo)當(dang)陽剝(bo)(bo)之(zhi)時。天(tian)地氣(qi)斂(lian)。萬物形(xing)傷。陽盛(sheng)日長。理宜靜(jing)息陽動(dong)陰(yin)靜(jing)。陽發(fa)陰(yin)藏。天(tian)地且(qie)不能違。而(er)況(kuang)人乎。故不利(li)有(you)攸往(wang)。即(ji)不宜于動(dong)作也(ye)(ye)(ye)。剝(bo)(bo)以祿之(zhi)受刑。變示(shi)為(wei).示(shi)主(zhu)福(fu)佑。主(zhu)刑傷。一(yi)吉(ji)一(yi)兇。觀于字巳甚明。故名剝(bo)(bo)者。見(jian)祿之(zhi)受傷。而(er)不復(fu)保(bao)也(ye)(ye)(ye)。人物之(zhi)生命。以祿為(wei)數。貪富壽夭強弱。皆祿主(zhu)之(zhi)。物之(zhi)榮(rong)枯生殺亦然。祿不保(bao)。則生盡。退藏以自(zi)善其身。尚虞末(mo)足。況(kuang)欲有(you)所(suo)(suo)(suo)作為(wei)乎。彖(tuan)辭(ci)以不利(li)有(you)攸往(wang)。斷定全(quan)(quan)卦(gua)行藏。而(er)啟(qi)人趨避之(zhi)道(dao)也(ye)(ye)(ye)。乾坤四德。剝(bo)(bo)無一(yi)焉(yan)。此其所(suo)(suo)(suo)以不宜于行也(ye)(ye)(ye)。往(wang)慨一(yi)切動(dong)作言。凡(fan)有(you)所(suo)(suo)(suo)為(wei)。必有(you)所(suo)(suo)(suo)動(dong)作。陽且(qie)消盡。君子道(dao)窮之(zhi)時。是(shi)彖(tuan)辭(ci)為(wei)君子言也(ye)(ye)(ye)。若小(xiao)人則否。小(xiao)人因剝(bo)(bo)且(qie)得志(zhi)耳。故剝(bo)(bo)復(fu)與否泰大(da)同時為(wei)之(zhi)也(ye)(ye)(ye)。
剶(juan)為(wei)陽剶(juan)之象。薄也迫也。氣己(ji)薄。日己(ji)迫。故曰劙。柔(rou)來變(bian)剛。前(qian)途黯淡。如日暮途窮之時。將何往(wang)乎。故不利(li)有攸往(wang)。小人道長。君子道消。四德(de)俱失。而天變(bian)可畏也。
彖曰(yue)：剝。剝也(ye)。柔(rou)變剛也(ye)。不利有(you)攸往(wang)。小(xiao)人長也(ye)。順(shun)而止之。觀象(xiang)也(ye)。君子尚消息盈虛。天行也(ye)。
此(ci)申明(ming)(ming)彖辭之(zhi)義。指示君子(zi)應(ying)變(bian)之(zhi)道(dao)也(ye)。剝(bo)剝(bo)也(ye)。柔(rou)(rou)變(bian)剛也(ye)。乃剝(bo)卦陽消(xiao)陰長(chang)。萬(wan)物(wu)隨剝(bo)之(zhi)義。柔(rou)(rou)來化剛。剛盡(jin)為(wei)(wei)(wei)柔(rou)(rou)。系從(cong)觀(guan)(guan)之(zhi)變(bian)來。巽二陽變(bian)為(wei)(wei)(wei)艮(gen)一(yi)陽。故曰柔(rou)(rou)變(bian)剛。卦雖變(bian)剛。而(er)(er)爻從(cong)柔(rou)(rou)化。以(yi)下為(wei)(wei)(wei)坤(kun)(kun)也(ye)。坤(kun)(kun)母(mu)而(er)(er)艮(gen)子(zi)。子(zi)隨母(mu)化。不(bu)能(neng)勝也(ye)。陰勝陽微(wei)。天(tian)地閉息。不(bu)利有攸往。小人道(dao)長(chang)之(zhi)時(shi)(shi)(shi)。然君子(zi)當如何(he)。則(ze)(ze)在(zai)順(shun)時(shi)(shi)(shi)抱一(yi)。旁觀(guan)(guan)俯(fu)察(cha)。以(yi)聽其變(bian)。順(shun)而(er)(er)止之(zhi)之(zhi)謂也(ye)。順(shun)以(yi)應(ying)坤(kun)(kun)。止以(yi)孚艮(gen)。坤(kun)(kun)艮(gen)合德(de)。不(bu)違于時(shi)(shi)(shi)。上下同心。不(bu)傷其守(shou)。順(shun)則(ze)(ze)毋逆(ni)。故能(neng)適時(shi)(shi)(shi)止則(ze)(ze)有守(shou)。故能(neng)抱一(yi)。此(ci)君子(zi)處(chu)剝(bo)之(zhi)初也(ye)。因剝(bo)自觀(guan)(guan)變(bian)來。觀(guan)(guan)取觀(guan)(guan)察(cha)為(wei)(wei)(wei)用。仰觀(guan)(guan)天(tian)道(dao)。俯(fu)察(cha)物(wu)情(qing)。是則(ze)(ze)君子(zi)觀(guan)(guan)象處(chu)剝(bo)之(zhi)道(dao)也(ye)。所(suo)謂觀(guan)(guan)象。本一(yi)陽明(ming)(ming)可于上。而(er)(er)萬(wan)物(wu)在(zai)其下。如明(ming)(ming)照之(zhi)象。君子(zi)觀(guan)(guan)察(cha)。必待于明(ming)(ming)。得明(ming)(ming)為(wei)(wei)(wei)觀(guan)(guan)。則(ze)(ze)得失皆見。因明(ming)(ming)以(yi)察(cha)。則(ze)(ze)善惡畢(bi)呈。況能(neng)止以(yi)靜者乎(hu)故觀(guan)(guan)象者。君子(zi)之(zhi)道(dao)也(ye)。君子(zi)所(suo)觀(guan)(guan)。不(bu)外天(tian)行(xing)(xing)。盈虛消(xiao)息。與物(wu)同明(ming)(ming)。觀(guan)(guan)至微(wei)。察(cha)至細(xi)。而(er)(er)物(wu)無(wu)遁(dun)形。事(shi)無(wu)遁(dun)情(qing)矣。故曰君子(zi)尚(shang)消(xiao)息盈虛天(tian)行(xing)(xing)也(ye)。尚(shang)重也(ye)。重此(ci)則(ze)(ze)輕一(yi)切。天(tian)行(xing)(xing)乾道(dao)也(ye)。體坤(kun)(kun)則(ze)(ze)承乎(hu)乾。內剛外柔(rou)(rou)之(zhi)道(dao)也(ye)。
象(xiang)曰。山附于地。剝。上以厚(hou)下安宅。
此(ci)全卦(gua)象(xiang)辭(ci)。申明剝(bo)(bo)卦(gua)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)用(yong)也(ye)(ye)(ye)。在(zai)彖言(yan)君子尚消息(xi)盈(ying)虛天(tian)(tian)(tian)行。為(wei)(wei)人(ren)民言(yan)也(ye)(ye)(ye)。象(xiang)言(yan)上(shang)以(yi)(yi)(yi)(yi)厚下(xia)(xia)安宅。為(wei)(wei)官(guan)上(shang)言(yan)也(ye)(ye)(ye)。皆人(ren)道(dao)(dao)耳。剝(bo)(bo)以(yi)(yi)(yi)(yi)艮坤(kun)(kun)(kun)合(he)。少男隨母(mu)。在(zai)象(xiang)為(wei)(wei)山附(fu)(fu)地。二者(zhe)皆土。地大(da)(da)山小(xiao)。故曰附(fu)(fu)。明其(qi)不(bu)(bu)(bu)能(neng)相違也(ye)(ye)(ye)。陽少而(er)陰(yin)大(da)(da)。剛消而(er)柔長。雖貴(gui)無輔。雖崇益(yi)危(wei)。既不(bu)(bu)(bu)能(neng)飛升以(yi)(yi)(yi)(yi)出于(yu)(yu)位。則唯止(zhi)于(yu)(yu)其(qi)所。以(yi)(yi)(yi)(yi)反附(fu)(fu)于(yu)(yu)下(xia)(xia)。由陽之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)微(wei)。而(er)日化于(yu)(yu)陰(yin)。故曰剝(bo)(bo)。剝(bo)(bo)則空(kong)有(you)魏莪之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)觀。而(er)不(bu)(bu)(bu)得上(shang)即云(yun)天(tian)(tian)(tian)。空(kong)有(you)固定(ding)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)志。而(er)不(bu)(bu)(bu)得下(xia)(xia)違博厚。是象(xiang)在(zai)上(shang)位之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)巽弱。在(zai)下(xia)(xia)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)空(kong)虛蒙懂(dong)。外強中(zhong)乾。表里依(yi)附(fu)(fu)。形在(zai)神亡。此(ci)剝(bo)(bo)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)為(wei)(wei)象(xiang)。有(you)不(bu)(bu)(bu)可終(zhong)日之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)勢(shi)。而(er)世道(dao)(dao)艱危(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)時(shi)也(ye)(ye)(ye)。然(ran)天(tian)(tian)(tian)者(zhe)以(yi)(yi)(yi)(yi)時(shi)變遷(qian)。人(ren)者(zhe)因(yin)勢(shi)利導。圣人(ren)作易(yi)(yi)。為(wei)(wei)立人(ren)道(dao)(dao)也(ye)(ye)(ye)。天(tian)(tian)(tian)窮(qiong)而(er)人(ren)必有(you)以(yi)(yi)(yi)(yi)濟之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。旋乾轉坤(kun)(kun)(kun)。人(ren)所能(neng)世。其(qi)道(dao)(dao)維何。則在(zai)上(shang)述消息(xi)盈(ying)虛四字(zi)。消息(xi)盈(ying)虛。天(tian)(tian)(tian)行定(ding)率。不(bu)(bu)(bu)可易(yi)(yi)也(ye)(ye)(ye)。消者(zhe)息(xi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。虛者(zhe)盈(ying)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。天(tian)(tian)(tian)道(dao)(dao)幾(ji)微(wei)。原可為(wei)(wei)也(ye)(ye)(ye)。人(ren)定(ding)勝(sheng)天(tian)(tian)(tian)。天(tian)(tian)(tian)亦從之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。此(ci)易(yi)(yi)道(dao)(dao)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)大(da)(da)。能(neng)包天(tian)(tian)(tian)地。移運(yun)數(shu)。而(er)超(chao)乎形以(yi)(yi)(yi)(yi)上(shang)者(zhe)也(ye)(ye)(ye)。夫剝(bo)(bo)不(bu)(bu)(bu)可為(wei)(wei)也(ye)(ye)(ye)。而(er)人(ren)道(dao)(dao)不(bu)(bu)(bu)可不(bu)(bu)(bu)為(wei)(wei)。知不(bu)(bu)(bu)可為(wei)(wei)而(er)為(wei)(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。非逆天(tian)(tian)(tian)也(ye)(ye)(ye)。順(shun)以(yi)(yi)(yi)(yi)應之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。非違時(shi)也(ye)(ye)(ye)。因(yin)以(yi)(yi)(yi)(yi)正之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。此(ci)象(xiang)辭(ci)以(yi)(yi)(yi)(yi)厚下(xia)(xia)安宅四字(zi)。示(shi)其(qi)途也(ye)(ye)(ye)。剝(bo)(bo)為(wei)(wei)剝(bo)(bo)。以(yi)(yi)(yi)(yi)陽衰也(ye)(ye)(ye)。而(er)坤(kun)(kun)(kun)者(zhe)純陰(yin)。.陰(yin)靜則陽生(sheng)。是衰者(zhe)盛之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)機(ji)(ji)。亡者(zhe)存之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)機(ji)(ji)。茍知其(qi)本(ben)。則適其(qi)機(ji)(ji)。剝(bo)(bo)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)本(ben)坤(kun)(kun)(kun)也(ye)(ye)(ye)。坤(kun)(kun)(kun)順(shun)承(cheng)乾。陽乃(nai)有(you)拹。坤(kun)(kun)(kun)靜生(sheng)陽。生(sheng)乃(nai)有(you)源。此(ci)即因(yin)變之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao)。應時(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)宜。而(er)天(tian)(tian)(tian)道(dao)(dao)不(bu)(bu)(bu)終(zhong)剝(bo)(bo)也(ye)(ye)(ye)。故剝(bo)(bo)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)后有(you)復(fu)。人(ren)亦當帥之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。厚下(xia)(xia)安宅者(zhe)。用(yong)坤(kun)(kun)(kun)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)(dao)。弘坤(kun)(kun)(kun)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)德。以(yi)(yi)(yi)(yi)先固其(qi)本(ben)也(ye)(ye)(ye)。
厚(hou)(hou)下(xia)謂(wei)恩澤及民(min)(min)。安宅(zhai)謂(wei)使民(min)(min)安居。皆(jie)培固根本(ben)之(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)也(ye)(ye)(ye)。民(min)(min)為(wei)邦本(ben)。食為(wei)生(sheng)(sheng)(sheng)根。民(min)(min)得(de)(de)其(qi)(qi)生(sheng)(sheng)(sheng)。本(ben)乃日厚(hou)(hou)。不(bu)(bu)(bu)獨(du)剝(bo)(bo)(bo)時(shi)為(wei)然(ran)(ran)。而(er)(er)(er)(er)(er)于(yu)剝(bo)(bo)(bo)尤關(guan)重要也(ye)(ye)(ye)。故在上位(wei)者(zhe).必先以(yi)(yi)厚(hou)(hou)下(xia)安宅(zhai)為(wei)事(shi)(shi)。民(min)(min)安則(ze)(ze)國保。民(min)(min)生(sheng)(sheng)(sheng)則(ze)(ze)君(jun)亦(yi)不(bu)(bu)(bu)失其(qi)(qi)位(wei)。是厚(hou)(hou)下(xia)正以(yi)(yi)培上。安民(min)(min)正以(yi)(yi)保位(wei)也(ye)(ye)(ye)。順(shun)(shun)坤之(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)。以(yi)(yi)厚(hou)(hou)載物。則(ze)(ze)艮得(de)(de)其(qi)(qi)所止。而(er)(er)(er)(er)(er)相保以(yi)(yi)重固。永成其(qi)(qi)崇高之(zhi)(zhi)(zhi)(zhi)(zhi)觀(guan)。而(er)(er)(er)(er)(er)免(mian)傾危(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)害。因陰之(zhi)(zhi)(zhi)(zhi)(zhi)性。以(yi)(yi)靜(jing)守貞(zhen)。則(ze)(ze)陽得(de)(de)其(qi)(qi)所養(yang)。而(er)(er)(er)(er)(er)相拹以(yi)(yi)生(sheng)(sheng)(sheng)息。迄收其(qi)(qi)來復之(zhi)(zhi)(zhi)(zhi)(zhi)效。而(er)(er)(er)(er)(er)免(mian)窮盡之(zhi)(zhi)(zhi)(zhi)(zhi)虞。此人(ren)道(dao)觀(guan)天(tian)(tian)(tian)時(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)變。而(er)(er)(er)(er)(er)能(neng)順(shun)(shun)應以(yi)(yi)濟(ji)之(zhi)(zhi)(zhi)(zhi)(zhi)和之(zhi)(zhi)(zhi)(zhi)(zhi)者(zhe)也(ye)(ye)(ye)。夫道(dao)一。而(er)(er)(er)(er)(er)德用無(wu)(wu)窮。天(tian)(tian)(tian)地雖多變。而(er)(er)(er)(er)(er)中極不(bu)(bu)(bu)失。剝(bo)(bo)(bo)固非時(shi)。而(er)(er)(er)(er)(er)當其(qi)(qi)剝(bo)(bo)(bo)也(ye)(ye)(ye)。天(tian)(tian)(tian)地無(wu)(wu)所加減。是天(tian)(tian)(tian)道(dao)之(zhi)(zhi)(zhi)(zhi)(zhi)永貞(zhen)不(bu)(bu)(bu)失也(ye)(ye)(ye)。乃亙(gen)萬(wan)古而(er)(er)(er)(er)(er)如一。人(ren)道(dao)亦(yi)然(ran)(ran)。隨(sui)時(shi)物而(er)(er)(er)(er)(er)榮者(zhe)。隨(sui)之(zhi)(zhi)(zhi)(zhi)(zhi)而(er)(er)(er)(er)(er)枯。體天(tian)(tian)(tian)地之(zhi)(zhi)(zhi)(zhi)(zhi)不(bu)(bu)(bu)變者(zhe)。亦(yi)同(tong)其(qi)(qi)不(bu)(bu)(bu)息。故君(jun)子小人(ren)異其(qi)(qi)類(lei)也(ye)(ye)(ye)。易所示。君(jun)子之(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)也(ye)(ye)(ye)。亨盡者(zhe)剝(bo)(bo)(bo)。君(jun)子以(yi)(yi)貞(zhen)代之(zhi)(zhi)(zhi)(zhi)(zhi)。貞(zhen)則(ze)(ze)利矣。陽微(wei)者(zhe)剝(bo)(bo)(bo)。君(jun)子以(yi)(yi)靜(jing)養(yang)之(zhi)(zhi)(zhi)(zhi)(zhi)。靜(jing)則(ze)(ze)生(sheng)(sheng)(sheng)矣。此又不(bu)(bu)(bu)獨(du)于(yu)政事(shi)(shi)然(ran)(ran)。于(yu)修道(dao)養(yang)生(sheng)(sheng)(sheng)。何莫不(bu)(bu)(bu)然(ran)(ran)。天(tian)(tian)(tian)時(shi)順(shun)(shun)推。.人(ren)道(dao)順(shun)(shun)易。易逆數也(ye)(ye)(ye)。逆而(er)(er)(er)(er)(er)求(qiu)其(qi)(qi)本(ben)始(shi)(shi)(shi)。則(ze)(ze)得(de)(de)之(zhi)(zhi)(zhi)(zhi)(zhi)矣。上位(wei)者(zhe)。以(yi)(yi)民(min)(min)下(xia)為(wei)本(ben)始(shi)(shi)(shi)。無(wu)(wu)本(ben)則(ze)(ze)絕。無(wu)(wu)始(shi)(shi)(shi)無(wu)(wu)生(sheng)(sheng)(sheng)。厚(hou)(hou)下(xia)安宅(zhai)。乃圣(sheng)王(wang)之(zhi)(zhi)(zhi)(zhi)(zhi)教。雖千萬(wan)世無(wu)(wu)改也(ye)(ye)(ye)。而(er)(er)(er)(er)(er)愚者(zhe)昧之(zhi)(zhi)(zhi)(zhi)(zhi)。故能(neng)處(chu)亨。而(er)(er)(er)(er)(er)不(bu)(bu)(bu)能(neng)處(chu)剝(bo)(bo)(bo)。自忘其(qi)(qi)本(ben)始(shi)(shi)(shi)。又何以(yi)(yi)保其(qi)(qi)位(wei)。延其(qi)(qi)命哉。是覆敗之(zhi)(zhi)(zhi)(zhi)(zhi)由.雖曰天(tian)(tian)(tian)運。亦(yi)人(ren)事(shi)(shi)之(zhi)(zhi)(zhi)(zhi)(zhi)末藏也(ye)(ye)(ye)。周易取艮卦之(zhi)(zhi)(zhi)(zhi)(zhi)用。而(er)(er)(er)(er)(er)名曰剝(bo)(bo)(bo)。既示天(tian)(tian)(tian)運之(zhi)(zhi)(zhi)(zhi)(zhi)無(wu)(wu)常。復以(yi)(yi)辭(ci)明言上下(xia)處(chu)剝(bo)(bo)(bo)之(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)。以(yi)(yi)見人(ren)道(dao)之(zhi)(zhi)(zhi)(zhi)(zhi)有則(ze)(ze)。讀者(zhe)奈(nai)何不(bu)(bu)(bu)細繹之(zhi)(zhi)(zhi)(zhi)(zhi)。
上(shang)所講(jiang)大可深思。不必(bi)(bi)以剶為小人得志(zhi)。而君子無(wu)(wu)所為也(ye)。君子志(zhi)在促速變(bian)。變(bian)為坤。則能順承乾道。變(bian)為復。則能開創(chuang)天運。亂與治。替與降。總在此(ci)一變(bian)中(zhong)。盈(ying)必(bi)(bi)虛。消必(bi)(bi)息。何遽謂無(wu)(wu)望哉(zai)。然在此(ci)時。順止二字。實(shi)造(zao)福增禒之(zhi)道。彖文拈出明示讀者(zhe)。豈(qi)無(wu)(wu)意乎。
初六。剝床以足(zu)。蔑貞兇.
此(ci)(ci)剝(bo)(bo)初(chu)(chu)六(liu)爻(yao)辭也(ye)(ye)。剝(bo)(bo)之(zhi)(zhi)(zhi)(zhi)初(chu)(chu)爻(yao)。當(dang)坤之(zhi)(zhi)(zhi)(zhi)始。坤厚(hou)(hou)(hou)(hou)載(zai)(zai)物。而(er)(er)(er)爻(yao)居下。故有床(chuang)足(zu)之(zhi)(zhi)(zhi)(zhi)喻(yu)。以(yi)其數當(dang)剝(bo)(bo)。反失(shi)其厚(hou)(hou)(hou)(hou)載(zai)(zai)之(zhi)(zhi)(zhi)(zhi)德。而(er)(er)(er)有剝(bo)(bo)脫之(zhi)(zhi)(zhi)(zhi)虞。為(wei)(wei)(wei)陽不(bu)與(yu)陰調。而(er)(er)(er)柔來變剛。則雖厚(hou)(hou)(hou)(hou)重(zhong)能(neng)(neng)載(zai)(zai)之(zhi)(zhi)(zhi)(zhi)床(chuang)。而(er)(er)(er)有折(zhe)足(zu)難安(an)之(zhi)(zhi)(zhi)(zhi)禍。剝(bo)(bo)床(chuang)者(zhe)。人(ren)也(ye)(ye)。亦(yi)床(chuang)也(ye)(ye)。足(zu)者(zhe)床(chuang)也(ye)(ye)。亦(yi)人(ren)也(ye)(ye)。以(yi)在下不(bu)為(wei)(wei)(wei)用耳。床(chuang)高而(er)(er)(er)地(di)下。不(bu)適其位。故自(zi)剝(bo)(bo)而(er)(er)(er)人(ren)亦(yi)因之(zhi)(zhi)(zhi)(zhi)以(yi)剝(bo)(bo)其足(zu)。足(zu)傷而(er)(er)(er)床(chuang)折(zhe)。是(shi)致有用成無用。其兇可知。蔑貞猶(you)失(shi)貞。言自(zi)棄其守也(ye)(ye)。初(chu)(chu)六(liu)本以(yi)守貞為(wei)(wei)(wei)尚。今因剝(bo)(bo)而(er)(er)(er)自(zi)棄其守。則失(shi)所(suo)志矣。故兇且(qie)剝(bo)(bo)床(chuang)者(zhe)。居安(an)而(er)(er)(er)不(bu)自(zi)安(an)。悖時求用。謂(wei)床(chuang)之(zhi)(zhi)(zhi)(zhi)不(bu)我適。而(er)(er)(er)以(yi)足(zu)剝(bo)(bo)床(chuang)。床(chuang)折(zhe)足(zu)亦(yi)傷。可見其不(bu)能(neng)(neng)守貞。妄(wang)思動作而(er)(er)(er)以(yi)輕(qing)狹(xia)。毀(hui)其厚(hou)(hou)(hou)(hou)重(zhong)之(zhi)(zhi)(zhi)(zhi)器。其為(wei)(wei)(wei)害。不(bu)在物矣。夫床(chuang)之(zhi)(zhi)(zhi)(zhi)用。在載(zai)(zai)而(er)(er)(er)安(an)。靜則能(neng)(neng)安(an)。重(zhong)則能(neng)(neng)載(zai)(zai)。茍(gou)乖此(ci)(ci)義。其兇巳多。此(ci)(ci)爻(yao)辭借喻(yu)事(shi)之(zhi)(zhi)(zhi)(zhi)不(bu)當(dang)動而(er)(er)(er)動。時之(zhi)(zhi)(zhi)(zhi)不(bu)當(dang)為(wei)(wei)(wei)而(er)(er)(er)為(wei)(wei)(wei)。其所(suo)失(shi)由于(yu)無守。不(bu)得(de)以(yi)之(zhi)(zhi)(zhi)(zhi)委諸天道之(zhi)(zhi)(zhi)(zhi)剝(bo)(bo)也(ye)(ye)。
象(xiang)曰。剝(bo)床以(yi)足(zu)。以(yi)滅下也。
此(ci)申明(ming)爻辭(ci)之(zhi)義(yi)。而(er)見失(shi)守(shou)(shou)之(zhi)不當(dang)也。滅與(yu)沒義(yi)同(tong)(tong)。巳見噬嗑(ke)卦。滅下猶無(wu)(wu)本也。木無(wu)(wu)根則枯。水(shui)無(wu)(wu)源(yuan)則竭。滅下自(zi)失(shi)其守(shou)(shou)。正(zheng)與(yu)無(wu)(wu)本同(tong)(tong)害。床之(zhi)不安。身將焉(yan)寄。故占兇。與(yu)人之(zhi)失(shi)貞(zhen)喪守(shou)(shou)者。同(tong)(tong)為不吉也。
六二。剝床以辨。蔑(mie)貞兇(xiong)。
此(ci)剝六(liu)二(er)爻(yao)(yao)辭(ci)也(ye)(ye)。六(liu)二(er)居內卦中(zhong)爻(yao)(yao)。其(qi)位較安。而不免(mian)于剝。則以(yi)(yi)上無(wu)所協(xie)。下(xia)無(wu)所輔也(ye)(ye)。辦(ban)(ban)(ban)者邊(bian)際也(ye)(ye)。凡(fan)事物之(zhi)(zhi)(zhi)有界(jie)域。足資分(fen)辨者。皆可稱辦(ban)(ban)(ban)。以(yi)(yi)床(chuang)(chuang)(chuang)言之(zhi)(zhi)(zhi)。即床(chuang)(chuang)(chuang)沿也(ye)(ye)。床(chuang)(chuang)(chuang)為器。而托于地。其(qi)不墜(zhui)者。以(yi)(yi)有沿也(ye)(ye)。如(ru)地之(zhi)(zhi)(zhi)有強。水之(zhi)(zhi)(zhi)有堤岸。足以(yi)(yi)為防(fang)(fang)守(shou)(shou)也(ye)(ye)。今剝床(chuang)(chuang)(chuang)而自去其(qi)辦(ban)(ban)(ban)。床(chuang)(chuang)(chuang)與地無(wu)可閑衛(wei)。則轉動將自墜(zhui)落。是不若(ruo)無(wu)床(chuang)(chuang)(chuang)之(zhi)(zhi)(zhi)免(mian)危害也(ye)(ye)。其(qi)失與脫足正(zheng)同。脫足者不安。脫辦(ban)(ban)(ban)者多險。其(qi)害同也(ye)(ye)。亦猶自撤其(qi)防(fang)(fang)。甘棄其(qi)守(shou)(shou)。故亦曰蔑貞。此(ci)爻(yao)(yao)辭(ci)借以(yi)(yi)喻(yu)人之(zhi)(zhi)(zhi)失節(jie)。不知嚴(yan)其(qi)防(fang)(fang)守(shou)(shou)而妄求脫略其(qi)羈縻。毀其(qi)堤岸。則孤子(zi)之(zhi)(zhi)(zhi)身。誰與為衛(wei)。上下(xia)既隔。暗昧莫明。自失辦(ban)(ban)(ban)正(zheng)之(zhi)(zhi)(zhi)方。孰為匡導(dao)之(zhi)(zhi)(zhi)助。故辦(ban)(ban)(ban)者重在明辦(ban)(ban)(ban)也(ye)(ye)。
象曰。剝床以辦。未有與(yu)也。
此申明爻辭之(zhi)(zhi)義也(ye)。初六(liu)(liu)(liu)以失(shi)本(ben)為(wei)滅下。系(xi)自搖落其(qi)根本(ben)。其(qi)位在(zai)(zai)下故(gu)也(ye)。六(liu)(liu)(liu)二(er)之(zhi)(zhi)失(shi)守(shou)為(wei)無(wu)(wu)與(yu)。系(xi)自摧(cui)毀其(qi)堤防(fang)。其(qi)位在(zai)(zai)內故(gu)也(ye)。與(yu)者助也(ye)。失(shi)其(qi)所與(yu)為(wei)守(shou)也(ye)。陰無(wu)(wu)陽以衛其(qi)外(wai)。則(ze)陰暗浸淫。鮮不(bu)內潰。如人無(wu)(wu)禮法(fa)之(zhi)(zhi)防(fang)。則(ze)情(qing)欲橫(heng)流(liu)。鮮不(bu)墮(duo)落。此六(liu)(liu)(liu)二(er)未有(you)與(yu)句。明其(qi)無(wu)(wu)輔(fu)益(yi)。而終自敗也(ye)。與(yu)猶(you)相互交益(yi)。同利害之(zhi)(zhi)謂也(ye)。床(chuang)之(zhi)(zhi)所安。辦為(wei)之(zhi)(zhi)護。無(wu)(wu)護則(ze)不(bu)安。六(liu)(liu)(liu)二(er)在(zai)(zai)內。外(wai)無(wu)(wu)所與(yu)。則(ze)侵害徑入其(qi)中。將毋(wu)與(yu)防(fang)守(shou)矣。可見剝之(zhi)(zhi)為(wei)時(shi)。在(zai)(zai)下在(zai)(zai)內。皆無(wu)(wu)可作為(wei)之(zhi)(zhi)際。設少不(bu)慎(shen)。災害必臨。唯(wei)有(you)固(gu)守(shou)不(bu)失(shi)其(qi)貞(zhen)(zhen)。方免于難(nan)。此兩爻皆以蔑(mie)貞(zhen)(zhen)占其(qi)兇也(ye)。坤道成女。其(qi)德在(zai)(zai)貞(zhen)(zhen)。陽剝且盡。柔乃化剛。故(gu)貞(zhen)(zhen)必固(gu)。性必烈。固(gu)與(yu)烈。正所以葆(bao)其(qi)貞(zhen)(zhen)善其(qi)守(shou)而自剝之(zhi)(zhi)。欲其(qi)不(bu)兇。不(bu)可得也(ye)。此二(er)爻辭意(yi)深(shen)旨遠后人多末(mo)達。不(bu)解圣(sheng)人立辭之(zhi)(zhi)妙(miao)。實(shi)則(ze)文王遭囚辱(ru)之(zhi)(zhi)時(shi)。慨世(shi)道之(zhi)(zhi)艱。慎(shen)明哲之(zhi)(zhi)道。為(wei)巽語之(zhi)(zhi)教。其(qi)取譬近。借喻簡。亦(yi)自有(you)其(qi)道也(ye)。讀者宜合卦象(xiang)參之(zhi)(zhi)。
上所講頗關因時順變之道。而辨(bian)字。本會意與象形。兩(liang)旁(pang)并(bing)列。中有所辨(bian)。示(shi)界(jie)限分(fen)明。不容混亂也。俗(su)呼為邊(bian)。邊(bian)亦界(jie)也。水邊(bian)為岸。國(guo)邊(bian)為疆(jiang)。皆以資分(fen)辨(bian)者(zhe)。
六三。剝之。無咎.
此(ci)剝(bo)(bo)(bo)(bo)(bo)六(liu)三爻辭(ci)也。剝(bo)(bo)(bo)(bo)(bo)卦諸爻。全以(yi)(yi)剝(bo)(bo)(bo)(bo)(bo)為(wei)(wei)(wei)道(dao)。而視其所(suo)當(dang)(dang)位(wei)。與君子(zi)(zi)小人(ren)之(zhi)(zhi)(zhi)(zhi)別。以(yi)(yi)陽(yang)(yang)剝(bo)(bo)(bo)(bo)(bo)陰。君子(zi)(zi)道(dao)消。故凡剝(bo)(bo)(bo)(bo)(bo)之(zhi)(zhi)(zhi)(zhi)甚者。皆指君子(zi)(zi)。即(ji)陽(yang)(yang)德(de)也。唯上九為(wei)(wei)(wei)陽(yang)(yang)。君子(zi)(zi)得時(shi)。乃反剝(bo)(bo)(bo)(bo)(bo)小人(ren)。六(liu)三雖(sui)亦(yi)陰爻。理受(shou)剝(bo)(bo)(bo)(bo)(bo)害。卻以(yi)(yi)得上九之(zhi)(zhi)(zhi)(zhi)應。內外相(xiang)協。剛柔相(xiang)與。是君子(zi)(zi)猶能與時(shi)相(xiang)保。雖(sui)不(bu)在位(wei)。有其友助在上。為(wei)(wei)(wei)求(qiu)應之(zhi)(zhi)(zhi)(zhi)感。故雖(sui)剝(bo)(bo)(bo)(bo)(bo)無咎。剝(bo)(bo)(bo)(bo)(bo)之(zhi)(zhi)(zhi)(zhi)者。指時(shi)當(dang)(dang)剝(bo)(bo)(bo)(bo)(bo)而任(ren)之(zhi)(zhi)(zhi)(zhi)。如處亂(luan)世而不(bu)與其亂(luan)。居(ju)危邦而不(bu)遭其危。是危亂(luan)雖(sui)及于(yu)邦與世。而猶能以(yi)(yi)身免(mian)(mian)也。故曰剝(bo)(bo)(bo)(bo)(bo)之(zhi)(zhi)(zhi)(zhi)。之(zhi)(zhi)(zhi)(zhi)猶一(yi)切。即(ji)指眾(zhong)也。或物(wu)或事(shi)或地(di)或時(shi)。皆任(ren)受(shou)其剝(bo)(bo)(bo)(bo)(bo)。而君子(zi)(zi)獨不(bu)與耳。無咎者。有而得免(mian)(mian)。為(wei)(wei)(wei)其得上九一(yi)陽(yang)(yang)之(zhi)(zhi)(zhi)(zhi)和。而能超乎群(qun)陰構(gou)難之(zhi)(zhi)(zhi)(zhi)禍(huo)。故克免(mian)(mian)咎。且三為(wei)(wei)(wei)陽(yang)(yang)位(wei)。又在中(zhong)爻。人(ren)道(dao)所(suo)存。天道(dao)可避。則雖(sui)與時(shi)同剝(bo)(bo)(bo)(bo)(bo)。而能自免(mian)(mian)。此(ci)君子(zi)(zi)之(zhi)(zhi)(zhi)(zhi)道(dao)。不(bu)以(yi)(yi)危亂(luan)而絕也。
象曰。剝之無咎。失上下也.
此(ci)申明爻辭之(zhi)義。而見免咎(jiu)之(zhi)由來(lai)也(ye)(ye)(ye)。上(shang)下(xia)(xia)指爻上(shang)下(xia)(xia)。六(liu)(liu)三(san)(san)以(yi)陰居(ju)群陰之(zhi)中。上(shang)為六(liu)(liu)四。下(xia)(xia)為六(liu)(liu)二。皆極陰也(ye)(ye)(ye)。六(liu)(liu)三(san)(san)獨以(yi)陽位。遠接上(shang)九之(zhi)陽。聲應氣求。德和志協。是以(yi)上(shang)下(xia)(xia)之(zhi)陰。不(bu)能相浼。而此(ci)于君子得外(wai)援足以(yi)自保(bao)。不(bu)至同流合污(wu)。不(bu)可究詰。故曰(yue)失(shi)(shi)上(shang)下(xia)(xia)也(ye)(ye)(ye)。凡剝(bo)之(zhi)害(hai)皆由不(bu)得陽。陽予之(zhi)正(zheng)。無(wu)陽即失(shi)(shi)正(zheng)道上(shang)下(xia)(xia)相煽。奸宄肆行。此(ci)所以(yi)為剝(bo)。而六(liu)(liu)三(san)(san)獨得免者。實由失(shi)(shi)其(qi)上(shang)下(xia)(xia)之(zhi)蔽。而獲寧(ning)靜之(zhi)機(ji)。因其(qi)義不(bu)茍同志毋競(jing)取。寧(ning)失(shi)(shi)上(shang)下(xia)(xia)于親近。而愿契合于疏遠也(ye)(ye)(ye)。
六(liu)四。剝床以膚(fu)。兇。
此剝(bo)(bo)(bo)六(liu)(liu)四(si)(si)(si)(si)爻(yao)(yao)辭也(ye)。六(liu)(liu)四(si)(si)(si)(si)居上(shang)卦之(zhi)(zhi)(zhi)(zhi)始(shi)。為(wei)(wei)(wei)(wei)艮(gen)之(zhi)(zhi)(zhi)(zhi)六(liu)(liu)四(si)(si)(si)(si)。艮(gen)雖少(shao)陽。而(er)(er)(er)本(ben)坤(kun)德(de)。故(gu)(gu)與(yu)(yu)初(chu)二爻(yao)(yao)同有剝(bo)(bo)(bo)床(chuang)(chuang)(chuang)(chuang)(chuang)(chuang)(chuang)(chuang)之(zhi)(zhi)(zhi)(zhi)喻。六(liu)(liu)四(si)(si)(si)(si)居中(zhong)而(er)(er)(er)屬(shu)上(shang)卦。下為(wei)(wei)(wei)(wei)坤(kun)載(zai)。上(shang)體(ti)艮(gen)止。猶身(shen)之(zhi)(zhi)(zhi)(zhi)臥于(yu)床(chuang)(chuang)(chuang)(chuang)(chuang)(chuang)(chuang)(chuang)。而(er)(er)(er)竟(jing)剝(bo)(bo)(bo)焉。則(ze)其(qi)(qi)受害(hai)(hai)。必及(ji)膚(fu)(fu)(fu)(fu)矣(yi)。膚(fu)(fu)(fu)(fu)者身(shen)之(zhi)(zhi)(zhi)(zhi)表(biao)。亦(yi)床(chuang)(chuang)(chuang)(chuang)(chuang)(chuang)(chuang)(chuang)之(zhi)(zhi)(zhi)(zhi)表(biao)。床(chuang)(chuang)(chuang)(chuang)(chuang)(chuang)(chuang)(chuang)毀身(shen)亦(yi)傷(shang)。故(gu)(gu)兇。初(chu)爻(yao)(yao)在下為(wei)(wei)(wei)(wei)足(zu)(zu)(zu)(zu)(zu)。二爻(yao)(yao)少(shao)上(shang)為(wei)(wei)(wei)(wei)辦(ban)。四(si)(si)(si)(si)爻(yao)(yao)居中(zhong)上(shang)。乃(nai)為(wei)(wei)(wei)(wei)膚(fu)(fu)(fu)(fu)剝(bo)(bo)(bo)雖為(wei)(wei)(wei)(wei)床(chuang)(chuang)(chuang)(chuang)(chuang)(chuang)(chuang)(chuang)。而(er)(er)(er)害(hai)(hai)切(qie)膚(fu)(fu)(fu)(fu)。總(zong)以(yi)不(bu)得安(an)居。而(er)(er)(er)有傾危之(zhi)(zhi)(zhi)(zhi)慮。不(bu)曰身(shen)曰膚(fu)(fu)(fu)(fu)者。言(yan)在表(biao)之(zhi)(zhi)(zhi)(zhi)害(hai)(hai)。且(qie)(qie)輿床(chuang)(chuang)(chuang)(chuang)(chuang)(chuang)(chuang)(chuang)切(qie)近黏連(lian)。膚(fu)(fu)(fu)(fu)傷(shang)身(shen)亦(yi)及(ji)難。是(shi)稱表(biao)且(qie)(qie)賅(gai)里矣(yi)或曰膚(fu)(fu)(fu)(fu)。猶淺也(ye)。淺則(ze)無(wu)容。亦(yi)不(bu)足(zu)(zu)(zu)(zu)(zu)護其(qi)(qi)體(ti)之(zhi)(zhi)(zhi)(zhi)意(yi)。且(qie)(qie)床(chuang)(chuang)(chuang)(chuang)(chuang)(chuang)(chuang)(chuang)之(zhi)(zhi)(zhi)(zhi)用。為(wei)(wei)(wei)(wei)安(an)護耳。膚(fu)(fu)(fu)(fu)既剝(bo)(bo)(bo)矣(yi)。尚何床(chuang)(chuang)(chuang)(chuang)(chuang)(chuang)(chuang)(chuang)之(zhi)(zhi)(zhi)(zhi)貴哉。又凡稱以(yi)者。明其(qi)(qi)由也(ye)。以(yi)足(zu)(zu)(zu)(zu)(zu)以(yi)辦(ban)以(yi)膚(fu)(fu)(fu)(fu)。皆言(yan)其(qi)(qi)害(hai)(hai)由于(yu)所(suo)剝(bo)(bo)(bo)。非僅剝(bo)(bo)(bo)其(qi)(qi)足(zu)(zu)(zu)(zu)(zu)辦(ban)與(yu)(yu)膚(fu)(fu)(fu)(fu)也(ye)。故(gu)(gu)曰以(yi)。而(er)(er)(er)不(bu)曰之(zhi)(zhi)(zhi)(zhi)足(zu)(zu)(zu)(zu)(zu)之(zhi)(zhi)(zhi)(zhi)辦(ban)之(zhi)(zhi)(zhi)(zhi)膚(fu)(fu)(fu)(fu)也(ye)。蓋明其(qi)(qi)害(hai)(hai)不(bu)止于(yu)足(zu)(zu)(zu)(zu)(zu)辦(ban)與(yu)(yu)膚(fu)(fu)(fu)(fu)耳。害(hai)(hai)及(ji)于(yu)床(chuang)(chuang)(chuang)(chuang)(chuang)(chuang)(chuang)(chuang)。且(qie)(qie)連(lian)床(chuang)(chuang)(chuang)(chuang)(chuang)(chuang)(chuang)(chuang)之(zhi)(zhi)(zhi)(zhi)所(suo)載(zai)。其(qi)(qi)由則(ze)發于(yu)所(suo)剝(bo)(bo)(bo)之(zhi)(zhi)(zhi)(zhi)足(zu)(zu)(zu)(zu)(zu)之(zhi)(zhi)(zhi)(zhi)辦(ban)之(zhi)(zhi)(zhi)(zhi)膚(fu)(fu)(fu)(fu)耳。是(shi)以(yi)膚(fu)(fu)(fu)(fu)者。言(yan)所(suo)剝(bo)(bo)(bo)切(qie)體(ti)。不(bu)止于(yu)膚(fu)(fu)(fu)(fu)。而(er)(er)(er)全(quan)身(shen)亦(yi)危矣(yi)。或又謂(wei)剝(bo)(bo)(bo)床(chuang)(chuang)(chuang)(chuang)(chuang)(chuang)(chuang)(chuang)以(yi)膚(fu)(fu)(fu)(fu)。乃(nai)以(yi)膚(fu)(fu)(fu)(fu)剝(bo)(bo)(bo)床(chuang)(chuang)(chuang)(chuang)(chuang)(chuang)(chuang)(chuang)。是(shi)誤也(ye)。以(yi)膚(fu)(fu)(fu)(fu)剝(bo)(bo)(bo)床(chuang)(chuang)(chuang)(chuang)(chuang)(chuang)(chuang)(chuang)。猶止于(yu)床(chuang)(chuang)(chuang)(chuang)(chuang)(chuang)(chuang)(chuang)。若今之(zhi)(zhi)(zhi)(zhi)兇。非床(chuang)(chuang)(chuang)(chuang)(chuang)(chuang)(chuang)(chuang)之(zhi)(zhi)(zhi)(zhi)謂(wei)。乃(nai)床(chuang)(chuang)(chuang)(chuang)(chuang)(chuang)(chuang)(chuang)上(shang)之(zhi)(zhi)(zhi)(zhi)所(suo)載(zai)也(ye)。載(zai)人則(ze)傷(shang)。載(zai)物則(ze)敗(bai)。失其(qi)(qi)功用。奚以(yi)稱床(chuang)(chuang)(chuang)(chuang)(chuang)(chuang)(chuang)(chuang)。是(shi)剝(bo)(bo)(bo)之(zhi)(zhi)(zhi)(zhi)即(ji)毀之(zhi)(zhi)(zhi)(zhi)也(ye)。故(gu)(gu)不(bu)免于(yu)兇。六(liu)(liu)四(si)(si)(si)(si)當亨而(er)(er)(er)剝(bo)(bo)(bo)。巳無(wu)可守。故(gu)(gu)不(bu)曰蔑貞。
象(xiang)曰。剝床以膚。切近災也。
此申明爻辭之義(yi)也(ye)。言六(liu)四(si)剝及膚。床巳全毀。身(shen)無(wu)所托。實切近之災。全體之害(hai)。不(bu)(bu)(bu)(bu)可幸(xing)免者也(ye)。在卦例。六(liu)四(si)以(yi)(yi)(yi)得九(jiu)三為(wei)吉。得初(chu)九(jiu)為(wei)和。今(jin)接六(liu)三。又與(yu)初(chu)六(liu)應。皆(jie)為(wei)重(zhong)陰(yin)。坤雖厚(hou)載。必(bi)順承(cheng)乾。始成(cheng)其用。今(jin)上(shang)下重(zhong)陰(yin)。是(shi)不(bu)(bu)(bu)(bu)能載物。而強(qiang)加之。必(bi)生危殆。如以(yi)(yi)(yi)敝朽之具。置之不(bu)(bu)(bu)(bu)用。尚可撐持。一(yi)遇重(zhong)載。鮮不(bu)(bu)(bu)(bu)傾倒。此床之所以(yi)(yi)(yi)為(wei)剝也(ye)。明哲(zhe)之士。遠之不(bu)(bu)(bu)(bu)遑。尚敢利(li)用之乎(hu)。以(yi)(yi)(yi)身(shen)試險。其害(hai)必(bi)切近。而無(wu)可避免也(ye)。
剝卦六(liu)(liu)爻(yao)。三(san)兇(xiong)三(san)吉(ji)。而(er)六(liu)(liu)四(si)最不利。以重陰(yin)在(zai)中也。初二爻(yao)雖(sui)兇(xiong)。尚有可(ke)(ke)守。故(gu)曰蔑(mie)貞兇(xiong)。六(liu)(liu)四(si)其(qi)(qi)害切(qie)(qie)身。不遑(huang)退避。故(gu)最急。然君子(zi)知幾達人先豫。明剝道(dao)之(zhi)(zhi)不可(ke)(ke)進(jin)。則固守六(liu)(liu)三(san)之(zhi)(zhi)用。以保(bao)其(qi)(qi)無咎之(zhi)(zhi)占。三(san)四(si)皆人爻(yao)。人道(dao)所存(cun)。固其(qi)(qi)微陽。畜其(qi)(qi)潛德。則至六(liu)(liu)四(si)。不致于切(qie)(qie)膚之(zhi)(zhi)災。且可(ke)(ke)因六(liu)(liu)五之(zhi)(zhi)順承。以達上(shang)九之(zhi)(zhi)得利。此(ci)在(zai)乎知時善(shan)動。趨(qu)吉(ji)避兇(xiong)也。易辭所示。皆為君子(zi)言。智者明之(zhi)(zhi)。愚者昧焉(yan)。爻(yao)辭雖(sui)簡。實含有深意。望(wang)讀者勿忽耳。
六五。貫魚(yu).以(yi)宮人寵。無不利。
此(ci)剝六(liu)(liu)五(wu)爻(yao)辭(ci)也。六(liu)(liu)五(wu)在正位而(er)(er)為(wei)陽(yang)。雖(sui)屬陰(yin)(yin)(yin)爻(yao)。陰(yin)(yin)(yin)加于陽(yang)。與(yu)六(liu)(liu)三相似。猶非重陰(yin)(yin)(yin)。且得近陽(yang)。其(qi)德異(yi)于以(yi)下各爻(yao)。其(qi)志(zhi)(zhi)亦不(bu)(bu)(bu)比于群(qun)陰(yin)(yin)(yin)。有出(chu)乎其(qi)類。拔乎其(qi)萃之(zhi)想。雖(sui)陰(yin)(yin)(yin)而(er)(er)能(neng)居(ju)領率之(zhi)地。雖(sui)柔(rou)而(er)(er)能(neng)有貞固之(zhi)思。爻(yao)辭(ci)以(yi)比于宮(gong)(gong)人(ren)得寵。而(er)(er)居(ju)正位也。貫(guan)魚(yu)(yu)(yu)者(zhe)指群(qun)陰(yin)(yin)(yin)為(wei)魚(yu)(yu)(yu)。而(er)(er)六(liu)(liu)五(wu)率之(zhi)。如貫(guan)串也。魚(yu)(yu)(yu)以(yi)水為(wei)諧樂(le)。陰(yin)(yin)(yin)以(yi)陽(yang)為(wei)親和。六(liu)(liu)五(wu)近陽(yang)。故取魚(yu)(yu)(yu)為(wei)喻(yu)。近陽(yang)者(zhe)志(zhi)(zhi)不(bu)(bu)(bu)相妬(du)。則陽(yang)猶得與(yu)周(zhou)旋。而(er)(er)不(bu)(bu)(bu)即剝。陽(yang)不(bu)(bu)(bu)剝則正道不(bu)(bu)(bu)亡(wang)。故無(wu)不(bu)(bu)(bu)利。以(yi)六(liu)(liu)五(wu)為(wei)艮(gen)中爻(yao)。能(neng)體順(shun)止之(zhi)德。而(er)(er)成匡助之(zhi)功(gong)。使君(jun)位不(bu)(bu)(bu)危。妃德媲美。是雖(sui)以(yi)宮(gong)(gong)人(ren)寵。不(bu)(bu)(bu)為(wei)不(bu)(bu)(bu)利。此(ci)言君(jun)子出(chu)處之(zhi)間。茍能(neng)徇艮(gen)止之(zhi)義。乃得坤順(shun)之(zhi)助。剛以(yi)柔(rou)進。陰(yin)(yin)(yin)以(yi)陽(yang)成。則二者(zhe)互益(yi)。而(er)(er)皆(jie)不(bu)(bu)(bu)受剝脫之(zhi)害也。
象曰：以宮人寵。終無尤也。
此申(shen)明(ming)爻辭之(zhi)義。以見(jian)六五之(zhi)無不利所(suo)由來也。六五之(zhi)道。在能順以止。其(qi)初有若不正。其(qi)終(zhong)可免愆(qian)尤。此宮人(ren)得(de)寵之(zhi)象。君(jun)子于此宜自審其(qi)所(suo)合(he)矣。
上(shang)九。碩果不食。君子得輿(yu)。小人剝盧。
此(ci)剝(bo)(bo)(bo)上(shang)(shang)九爻辭(ci)也(ye)(ye)(ye)(ye)。凡(fan)卦(gua)(gua)上(shang)(shang)爻為(wei)(wei)(wei)極。位(wei)極則(ze)(ze)道(dao)窮(qiong)。窮(qiong)則(ze)(ze)數變(bian)。而(er)(er)剝(bo)(bo)(bo)上(shang)(shang)九。尤為(wei)(wei)(wei)明(ming)顯之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)例。全(quan)剝(bo)(bo)(bo)皆(jie)陰(yin)。唯上(shang)(shang)爻為(wei)(wei)(wei)陽(yang)也(ye)(ye)(ye)(ye)。上(shang)(shang)爻雖(sui)止一(yi)陽(yang)。而(er)(er)其(qi)(qi)位(wei)當極。其(qi)(qi)用(yong)(yong)必(bi)變(bian)。變(bian)則(ze)(ze)反(fan)(fan)(fan)(fan)(fan)。反(fan)(fan)(fan)(fan)(fan)則(ze)(ze)復(fu)。是(shi)剝(bo)(bo)(bo)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)上(shang)(shang)九。即(ji)變(bian)為(wei)(wei)(wei)復(fu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)初九也(ye)(ye)(ye)(ye)。全(quan)卦(gua)(gua)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)用(yong)(yong)。至(zhi)此(ci)已(yi)恰相(xiang)反(fan)(fan)(fan)(fan)(fan)。陽(yang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)消反(fan)(fan)(fan)(fan)(fan)為(wei)(wei)(wei)息(xi)。陰(yin)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)近(jin)反(fan)(fan)(fan)(fan)(fan)為(wei)(wei)(wei)退。是(shi)君(jun)(jun)子(zi)(zi)(zi)(zi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)。反(fan)(fan)(fan)(fan)(fan)窮(qiong)為(wei)(wei)(wei)通(tong)。一(yi)陽(yang)永生(sheng)(sheng)。群陰(yin)以(yi)(yi)(yi)折。天之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)也(ye)(ye)(ye)(ye)。數不(bu)(bu)(bu)(bu)(bu)終(zhong)剝(bo)(bo)(bo)。道(dao)不(bu)(bu)(bu)(bu)(bu)終(zhong)窮(qiong)。陽(yang)不(bu)(bu)(bu)(bu)(bu)可(ke)(ke)(ke)亡。陰(yin)不(bu)(bu)(bu)(bu)(bu)可(ke)(ke)(ke)長。人(ren)(ren)(ren)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)道(dao)也(ye)(ye)(ye)(ye)。故(gu)上(shang)(shang)爻在他卦(gua)(gua)。道(dao)或不(bu)(bu)(bu)(bu)(bu)能用(yong)(yong)。而(er)(er)在剝(bo)(bo)(bo)。則(ze)(ze)反(fan)(fan)(fan)(fan)(fan)著其(qi)(qi)用(yong)(yong)。天人(ren)(ren)(ren)相(xiang)得(de)(de)。時位(wei)往(wang)復(fu)。窮(qiong)則(ze)(ze)變(bian)。變(bian)則(ze)(ze)通(tong)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)謂(wei)也(ye)(ye)(ye)(ye)。夫一(yi)陽(yang)在上(shang)(shang)。生(sheng)(sheng)機(ji)所(suo)寄。猶(you)木(mu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)留碩果。以(yi)(yi)(yi)存(cun)其(qi)(qi)生(sheng)(sheng)生(sheng)(sheng)不(bu)(bu)(bu)(bu)(bu)息(xi)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)仁。故(gu)取為(wei)(wei)(wei)喻。不(bu)(bu)(bu)(bu)(bu)食(shi)(shi)(shi)者(zhe)明(ming)其(qi)(qi)為(wei)(wei)(wei)生(sheng)(sheng)用(yong)(yong)。不(bu)(bu)(bu)(bu)(bu)欲毀(hui)于(yu)(yu)(yu)口齒以(yi)(yi)(yi)傷其(qi)(qi)核仁也(ye)(ye)(ye)(ye)。且(qie)碩果僅存(cun)其(qi)(qi)貴重可(ke)(ke)(ke)知。而(er)(er)群陰(yin)相(xiang)避(bi)。其(qi)(qi)免于(yu)(yu)(yu)侵食(shi)(shi)(shi)可(ke)(ke)(ke)知。故(gu)曰(yue)(yue)(yue)碩果不(bu)(bu)(bu)(bu)(bu)食(shi)(shi)(shi)。明(ming)其(qi)(qi)重在生(sheng)(sheng)也(ye)(ye)(ye)(ye)。艮止也(ye)(ye)(ye)(ye)。止于(yu)(yu)(yu)上(shang)(shang)。而(er)(er)反(fan)(fan)(fan)(fan)(fan)垂于(yu)(yu)(yu)下(xia)。陽(yang)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)必(bi)復(fu)。生(sheng)(sheng)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)不(bu)(bu)(bu)(bu)(bu)絕。于(yu)(yu)(yu)此(ci)碩果。已(yi)可(ke)(ke)(ke)預卜。不(bu)(bu)(bu)(bu)(bu)以(yi)(yi)(yi)食(shi)(shi)(shi)為(wei)(wei)(wei)尚也(ye)(ye)(ye)(ye)。凡(fan)果之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)天道(dao)。非(fei)為(wei)(wei)(wei)食(shi)(shi)(shi)而(er)(er)生(sheng)(sheng)。而(er)(er)人(ren)(ren)(ren)則(ze)(ze)以(yi)(yi)(yi)食(shi)(shi)(shi)為(wei)(wei)(wei)志(zhi)。上(shang)(shang)九天爻。天道(dao)所(suo)存(cun)。故(gu)不(bu)(bu)(bu)(bu)(bu)食(shi)(shi)(shi)。亦天數自(zi)然(ran)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)序。非(fei)禁之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)也(ye)(ye)(ye)(ye)。君(jun)(jun)子(zi)(zi)(zi)(zi)得(de)(de)輿(yu)(yu)二句(ju)。明(ming)上(shang)(shang)九之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)用(yong)(yong)。輿(yu)(yu)全(quan)卦(gua)(gua)反(fan)(fan)(fan)(fan)(fan)也(ye)(ye)(ye)(ye)。剝(bo)(bo)(bo)以(yi)(yi)(yi)害君(jun)(jun)子(zi)(zi)(zi)(zi)。利小(xiao)人(ren)(ren)(ren)。唯上(shang)(shang)九則(ze)(ze)否故(gu)君(jun)(jun)子(zi)(zi)(zi)(zi)反(fan)(fan)(fan)(fan)(fan)有(you)得(de)(de)。小(xiao)人(ren)(ren)(ren)則(ze)(ze)終(zhong)剝(bo)(bo)(bo)矣。與者(zhe)載(zai)物之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)具。本坤道(dao)厚載(zai)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)德。君(jun)(jun)子(zi)(zi)(zi)(zi)以(yi)(yi)(yi)德載(zai)民。民亦載(zai)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。故(gu)曰(yue)(yue)(yue)得(de)(de)輿(yu)(yu)。又輿(yu)(yu)者(zhe)眾(zhong)(zhong)(zhong)也(ye)(ye)(ye)(ye)。上(shang)(shang)九以(yi)(yi)(yi)一(yi)陽(yang)領眾(zhong)(zhong)(zhong)陰(yin)。今反(fan)(fan)(fan)(fan)(fan)而(er)(er)復(fu)于(yu)(yu)(yu)下(xia)是(shi)將(jiang)以(yi)(yi)(yi)載(zai)眾(zhong)(zhong)(zhong)也(ye)(ye)(ye)(ye)。而(er)(er)眾(zhong)(zhong)(zhong)亦安(an)附之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)。則(ze)(ze)得(de)(de)輿(yu)(yu)。亦可(ke)(ke)(ke)謂(wei)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)得(de)(de)眾(zhong)(zhong)(zhong)。得(de)(de)眾(zhong)(zhong)(zhong)則(ze)(ze)位(wei)固民安(an)。此(ci)得(de)(de)國之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)喻也(ye)(ye)(ye)(ye)。盧(lu)者(zhe)所(suo)居也(ye)(ye)(ye)(ye)。群陰(yin)載(zai)一(yi)陽(yang)。如(ru)屋(wu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)有(you)盧(lu)。以(yi)(yi)(yi)避(bi)風雨(yu)。今陽(yang)將(jiang)反(fan)(fan)(fan)(fan)(fan)復(fu)在下(xia)。是(shi)成剝(bo)(bo)(bo)盧(lu)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)象。明(ming)其(qi)(qi)不(bu)(bu)(bu)(bu)(bu)克自(zi)安(an)處(chu)也(ye)(ye)(ye)(ye)。不(bu)(bu)(bu)(bu)(bu)自(zi)安(an)處(chu)。唯附于(yu)(yu)(yu)君(jun)(jun)子(zi)(zi)(zi)(zi)以(yi)(yi)(yi)圖(tu)存(cun)。正小(xiao)人(ren)(ren)(ren)道(dao)消之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)時也(ye)(ye)(ye)(ye)。故(gu)曰(yue)(yue)(yue)小(xiao)人(ren)(ren)(ren)剝(bo)(bo)(bo)盧(lu)。言剝(bo)(bo)(bo)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)害君(jun)(jun)子(zi)(zi)(zi)(zi)。至(zhi)此(ci)且(qie)反(fan)(fan)(fan)(fan)(fan)害小(xiao)人(ren)(ren)(ren)。天道(dao)無常。往(wang)者(zhe)必(bi)復(fu)。此(ci)之(zhi)(zhi)(zhi)(zhi)(zhi)(zhi)謂(wei)也(ye)(ye)(ye)(ye)。
象曰(yue)。君子(zi)得(de)輿。民(min)所載也。小人剝盧(lu)。終不可用也。
此(ci)申釋爻(yao)(yao)辭(ci)之(zhi)義。而(er)明(ming)(ming)剝(bo)之(zhi)極必(bi)復(fu)(fu)(fu)(fu)也。剝(bo)以(yi)(yi)(yi)陽(yang)浮于(yu)(yu)上而(er)剝(bo)。一(yi)旦向內自(zi)潛轉(zhuan)而(er)下。則為復(fu)(fu)(fu)(fu)。復(fu)(fu)(fu)(fu)則陽(yang)息。而(er)陰漸消。此(ci)生殺之(zhi)機。成(cheng)敗之(zhi)數(shu)。雖由天(tian)道(dao)。亦(yi)(yi)關人(ren)(ren)事。蓋(gai)剝(bo)之(zhi)至。非(fei)一(yi)朝一(yi)夕。而(er)復(fu)(fu)(fu)(fu)也。亦(yi)(yi)以(yi)(yi)(yi)漸。合(he)二(er)卦之(zhi)象(xiang)觀之(zhi)。則明(ming)(ming)其(qi)(qi)故矣。人(ren)(ren)事茍見先(xian)幾(ji)。不(bu)(bu)待(dai)其(qi)(qi)至。則能早解。更(geng)因其(qi)(qi)復(fu)(fu)(fu)(fu)而(er)預迎之(zhi)。亦(yi)(yi)得(de)早申。申與解者(zhe)人(ren)(ren)也。人(ren)(ren)力不(bu)(bu)至。唯聽(ting)諸(zhu)天(tian)。必(bi)待(dai)氣(qi)之(zhi)自(zi)變。此(ci)上九爻(yao)(yao)辭(ci)。就天(tian)道(dao)言之(zhi)也。君(jun)(jun)(jun)子(zi)(zi)(zi)得(de)輿(yu)。民情所附。如(ru)車載物(wu)。兩(liang)成(cheng)其(qi)(qi)用。君(jun)(jun)(jun)子(zi)(zi)(zi)得(de)眾(zhong)以(yi)(yi)(yi)自(zi)重。眾(zhong)得(de)君(jun)(jun)(jun)子(zi)(zi)(zi)以(yi)(yi)(yi)自(zi)存。猶(you)物(wu)之(zhi)于(yu)(yu)輿(yu)。輿(yu)不(bu)(bu)虛而(er)物(wu)以(yi)(yi)(yi)達遠(yuan)。正如(ru)道(dao)之(zhi)行也。必(bi)假文(wen)物(wu)以(yi)(yi)(yi)為載。文(wen)物(wu)則屬諸(zhu)有德位之(zhi)君(jun)(jun)(jun)子(zi)(zi)(zi)。若非(fei)君(jun)(jun)(jun)子(zi)(zi)(zi)。道(dao)不(bu)(bu)虛行。小人(ren)(ren)剝(bo)盧(lu)。失(shi)其(qi)(qi)托蔭。不(bu)(bu)可(ke)(ke)再留。故曰不(bu)(bu)可(ke)(ke)用。以(yi)(yi)(yi)剝(bo)已久(jiu)至上九始(shi)極。故曰終。盧(lu)者(zhe)身所寄。而(er)非(fei)公諸(zhu)民也。與輿(yu)相反。輿(yu)志于(yu)(yu)行。盧(lu)志于(yu)(yu)止。輿(yu)載其(qi)(qi)眾(zhong)。盧(lu)覆其(qi)(qi)私。此(ci)君(jun)(jun)(jun)子(zi)(zi)(zi)小人(ren)(ren)復(fu)(fu)(fu)(fu)剝(bo)之(zhi)義。皆相對。故至此(ci)小人(ren)(ren)道(dao)消。君(jun)(jun)(jun)子(zi)(zi)(zi)道(dao)長(chang)。易言之(zhi)。君(jun)(jun)(jun)子(zi)(zi)(zi)得(de)眾(zhong)。而(er)小人(ren)(ren)失(shi)人(ren)(ren)心(xin)。小人(ren)(ren)不(bu)(bu)可(ke)(ke)用。而(er)君(jun)(jun)(jun)子(zi)(zi)(zi)克行其(qi)(qi)道(dao)。皆兩(liang)兩(liang)相校而(er)可(ke)(ke)見者(zhe)。天(tian)道(dao)已變。世道(dao)且新。以(yi)(yi)(yi)后則屬復(fu)(fu)(fu)(fu)卦之(zhi)運。七曰來復(fu)(fu)(fu)(fu)。天(tian)心(xin)自(zi)明(ming)(ming)。人(ren)(ren)心(xin)亦(yi)(yi)可(ke)(ke)知。是在(zai)君(jun)(jun)(jun)子(zi)(zi)(zi)善(shan)于(yu)(yu)體(ti)認(ren)也。原(yuan)注以(yi)(yi)(yi)國破家亡。小人(ren)(ren)失(shi)恃。釋剝(bo)盧(lu)二(er)句(ju)其(qi)(qi)意深刻(ke)。足資警惕。幸有君(jun)(jun)(jun)子(zi)(zi)(zi)。猶(you)可(ke)(ke)依(yi)憑。世道(dao)之(zhi)不(bu)(bu)亡。人(ren)(ren)道(dao)之(zhi)不(bu)(bu)滅。終賴(lai)有此(ci)耳。
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