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| Condition 1: References "謙尊而光" Matched:4. |
| Total 4 paragraphs. Page 1 of 1. |
《先秦兩漢 - Pre-Qin and Han》 | Related resources |
《經典文獻 - Ancient Classics》 | Related resources |
《周易 - Book of Changes》 | [Western Zhou (1046 BC - 771 BC)] English translation: James Legge [?] | Books referencing 《周易》 Library Resources Source Related resources |
《彖傳 - Tuan Zhuan》 | Library Resources |
《謙 - Qian》 | Library Resources |
| 1 | 謙: | 謙，亨，天道下濟而光明，地道卑而上行。天道虧盈而益謙，地道變盈而流謙，鬼神害盈而福謙，人道惡盈而好謙。謙尊而光，卑而不可踰，君子之終也。 |
| Tuan Zhuan: | Qian indicates progress and success. It is the way of heaven to send down its beneficial influences below, where they are brilliantly displayed. It is the way of earth, lying low, to send its influences upwards and (there) to act. It is the way of heaven to diminish the full and augment the humble. It is the way of earth to overthrow the full and replenish the humble. Spiritual Beings inflict calamity on the full and bless the humble. It is the way of men to hate the full and love the humble. Humility in a position of honour makes that still more brilliant; and in a low position men will not (seek to) pass beyond it. Thus it is that 'the superior man will have a (good) issue (to his undertakings).' |
《繫辭下 - Xi Ci II》 | English translation: James Legge [?] | Library Resources |
| 7 | 繫辭下: | 易之興也，其於中古乎，作易者，其有憂患乎。 |
| Xi Ci II: | Was it not in the middle period of antiquity that the Yi began to flourish? Was not he who made it familiar with anxiety and calamity? | |
| 是故，履，德之基也；謙，德之柄也；復，德之本也；恆，德之固也；損德之脩也；益，德之裕也；困，德之辨也；井，德之地也；巽，德之制也。 | ||
| Therefore (the 10th diagram), Lu, shows us the foundation of virtue; (the 15th), Xian, its handle; (the 24th), Fu, its root; (the 32nd), Heng, its solidity; (the 41st), Sun, its cultivation; (the 42nd), Yi, its abundance; (the 47th), Kun, its exercise of discrimination; (the 48th), Jing, its field and (the 57th), Xun, its regulation. | ||
| 履，和而至；謙，尊而光；復，小而辨於物；恆，雜而不厭；損，先難而後易；益，長裕而不設；困，窮而通；井，居其所而遷，巽，稱而隱。 | ||
| In Lu we have the perfection of harmony; in Xian, we have the giving honour to others, and the distinction thence arising; in Fu we have what is small (at first), but there is in it a (nice) discrimination of (the qualities of) things; in Ming we have a mixed experience, but without any weariness; in Sun we have difficulty in the beginning and ease in the end; in Yi we have abundance of growth without any contrivance; in Kun we have the pressure of extreme difficulty, ending in a free course,; in Jing we have abiding in one's place and at the same time removal (to meet the movement of others); and in Xun we have the weighing of things (and action accordingly), but secretly and unobserved. | ||
| 履以和行，謙以制禮，復以自知，恆以一德，損以遠害，益以興利，困以寡怨，井以辯義，巽以行權。 | ||
| (The use of) Lu appears in the harmony of the conduct; of Xian, in the regulation of ceremonies; of Fu, in self-knowledge; of Heng, in uniformity of virtue; of Sun, in keeping what is harmful at a distance; of Yi, in the promotion of what is advantageous; of Kun, in the diminution of resentments; of Jing, in the discrimination of what is righteous; and of Xun, in the doing of what is appropriate to time and to circumstances. |
《漢代之後 - Post-Han》 |
《隋唐 - Sui-Tang》 |
《群書治要》 | [Tang] 631 | Library Resources |
《卷一》 | Library Resources |
《周易》 | Library Resources |
| 13 | 周易: | 謙。象曰：地中有山，謙，君子以裒多益寡，稱物平施，多者用謙以為裒，少者用謙以為益，隨物而與，施不失平也。彖曰：謙，亨，天道下濟而光明，地道卑而上行，天道虧盈而益謙，地道變盈而流謙，鬼神害盈而福謙，人道惡盈而好謙，謙，尊而光，卑而不可逾，君子之終也。初六，謙謙君子，用涉大川，吉，能體謙謙，其唯君子，用涉大難，物無害也。象曰：謙謙君子，卑以自牧也。牧，養也。九三，勞謙，君子有終，吉，勞謙匪懈，是以吉也。象曰：勞謙君子，萬民服也。 |
《宋明 - Song-Ming》 |
《太平御覽》 | [Northern Song] 977-984 | Library Resources |
《人事部六十四》 | Library Resources |
《謙》 | Library Resources |
| 1 | 謙: | 《易·謙卦》曰：《謙》亨。君子有終。吉。彖曰：「天道下濟而光明，地道卑而上行，天道虧盈而益謙，地道變盈而流謙，鬼神害盈而福謙，人道惡盈而好謙。謙，尊而光，卑而不可逾，君子之終也。」《象》曰：地中有山，《謙》。君子以裒多益寡，稱物平施。初六：謙謙君子，用涉大川，吉。六二：鳴謙，貞吉。九三：勞謙君子，有終，吉。六四：無不利捴謙。上六：鳴謙，利用行師，征吉。《易》下系曰：「謙，德之柄也。」 |
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