周易 卷之4
type: CreativeWork
main entity of page: https://archivebase.ldas.jp/utokyo/kano/resource/kyushu-1903755
text: LOICOE 一米三百一〇 一一一九一一九九九九九九九九九、一九一一九一一、一九、一九一 pas SOLOUOLIO HUOO IOOIOMOPOM 成 恒癸 豚塞 大壮解 大壮 損解寒 損 晋 益 明□ 周易四 亥六 以上 1000 ………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………………… POE 40023 ■2.8.15 程子伝 周易卷之四 周易下経 艮下 兄上 咸序封有天地黙後有萬物有萬物然後有男女有男 女然後有夫婦有夫婦然後有父子有父子然後有君 臣有君臣黙後有上下有上下然後禮義有所錯天地 萬物之本夫婦人倫之始所以上經首乾坤下經首咸 継以恒也天地二物故二卦分爲天地之道男女交合 而成夫婦故成與恒皆二體合爲夫婦之義咸感也以 説為主恒常也以正為本而説之道自有正也正之道 Joloore *TINIELICOE TOEITEL SIIIA HOSDEV 一 SOUDIed IOAUOD IOIOO POM 固有説焉巽而動剛柔皆応説也咸之為卦兌上艮下 少女少男也男女相感之渓莫知少者故二少為成也 良體冩實止爲誠慇之義男志篤實以下交女心說而 上應男感之先也男先以誠感則女説而応也 咸享利貞取女吉 咸感也不曰感者咸有皆義男女交相感也物之相感 莫如男女而少復甚焉凡君臣上下以至萬物皆有相 感之道物之相感則有亨通之理君臣能相感則君臣 之道通上下能相感則上下之志通以至父子夫婦親 感朋友皆情意相感則和順而亨通事物皆然故咸有 言之理也利貞相感之道利在於正也不以正則入於 惡矣如夫婦之以淫妓君臣之以媚説上下之以邪僻 皆相感之不以正也取女吉以卦才言也卦有桑上剛 下二氣感應相與止而說男下女之義以此義取女則 得正而吉也。 桑曰咸感也桑上而剛下二氣感應以相與止而說界下 女是以亨利貞取女吉也 咸之義感也在卦則柔爻上而剛爻下桑上変剛而成 兌剛下變柔而成艮陰陽相交為男女変感之義又覚 女在上艮男居下亦柔上剛下也陰陽二氣相感相応 Joloot 一十一日一一一九九一一一一一一一九一、九九、一一一、二十一 POE SOILDNIOIONOO IOOIOONONOM 而和合是相與也止而說止於説爲堅愍之意艮止於 下篤誠相下也兌説於上和説相応也以男下女和之 至也相感之道如此是以能享通而得正取女如是則 吉也卦才如此大率感道利於正也 天地感而萬物化生聖人感人心而天下和平觀其所感 而天地万物之情可見矣 既言男女相感之義復推極感道以盡天地之理聖人 之用天地二氣交感而化生萬物聖人至誠以感億兆 之心而天下和平天下之心所以和平由聖人感之也 観天地交感化生萬物之理與聖人感人心致和平之 道則天地萬物之情可見矣感通之理知道考默而觀 之可也 象曰山上有澤咸君子以虚受人 澤性潤下土性受潤澤柱山上而其漸潤通徹是二物 之氣相感通也君子觀山澤通氣之象而虚其中必受 於人夫人中虚則能受実則不能入矣虚中者元我也 中元私主則无感不通以量而容之択合而受之非聖 人有感必通之道也 初六咸其栂 初六在下卦之下與四相感以微處初其感未溪豈能 一一一、、、一、一〇、、、、、、、、、、、、、、、、、、〇〇、〇〇、〇〇、〇〇、、、、、、、、、、、、、、、〇〇 poH S&LDIEOIOALOO IOIOO YOOOYOY 動於人故如人拇之動未足以進也拇足大指入之相 感有浅浅軽重之異識其時勢則所處不失其宜矣 象曰咸其栂志在外也 初志之動感於四也故曰在外志雖動而感未淡如得 之動未足以進也 六二咸其腓凶居吉 二以陰在下與五為応故設咸腓之戒腓足肚行則先 動足乃舉之非如腓之自動也二若不守道待上之求 而如腓之動則躁妄自失所以凶也安其居而不動以 待上之求則得進退之道而吉也一中正之人以其在 或而応五故為此戒復云居吉若安其分不自動則吉 也 也 条曰雖凶居吉順不審也 二居中得正所應又中正其才本善以其在咸之時質 桑而上応故故戒以先動求君則凶居以自守則吉象復 明之云非戒之不得相感唯順理則不害謂守道不先 動也 九三成其股執其隨往吝 九三以陽居剛有剛陽之才而爲主於内居下之上是 空自得於正道以感於物而乃應於上六陽好上而說 Nolook ******* 一、一、、、、、、、、、、、、、、、〇 pSH SOUOTRO IOAUOOILOOOOONOYOOOOOOOOOOOOONOOOOOOONONOOOOOOOO OONOOONTUONTUOOONOO AUOODAUOOIOIOIIOIIIOO 陰上居感説之極故三感而從之服者在身之下足之 上不能自由隨身而動者也故以爲象言九三不能自 主随物而動如殷然其所執守者隨於物也剛陽之才 感於所説而随之如此而往可羞吝也 象曰咸其股亦不處也志在隨人所執下也 云亦者蓋象辭本不與易相比自作一處故諸…
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