传播易经文化，宏扬易道精神
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April 21, 2025
全易大旨及习易要例31 20250421192952
<p style="color:#333333;font-weight:normal;font-size:16px;line-height:30px;font-family:Helvetica,Arial,sans-serif;hyphens:auto;text-align:justify;" data-flag="normal">全易大旨及习易要例-31<br><br><br>时代以殊。名类遂异。如连山归藏之易。次序不同。即体用生化<br>之序。与男女之别。消长之象。其类皆异。其名皆殊。而本宫变化。与<br>序卦次第。及连山归藏之首末位次。亦皆详传中。至如易之门户。<br>八卦之本义。六十四卦之时气。与天地人所象之名类。少长老幼<br>之期。上下内外之位。皆自有所合。一岁之迁移。八方之分合。古今<br><br><br>世界之终始。与人事吉凶祸福之占验。莫不详于传中。若不熟于<br>传。则中智以下。决不能探天地之妙。测阴阳之神。而以达于性命<br>之源。明于行止动静之道矣。故传之作。为教后人之习易也。人求<br>明易。不先明于传文。是虽日读经。恐无益于事。故 夫子以其所<br><br><br>得。指出其要。而集其义。为传于经之前后。其循循诱人之心。足千<br>古矣。虽其言得之先圣。非 夫子一人所为。而其编订之功。实为<br>继往开来之圣。读者其毋负 夫子之心焉尔。<br>且卦之象气与数。必视其变化。而后得其未来。若仅执现象。则往<br>复者不可知。将何以穷神知化哉。故通易必参全易之变化。非就<br><br><br>一卦六爻之象。即足得其用也。又易者。因器明道者也。器可见。道<br>不可见。必因有形。以溯无形。有形者现具之象。无形则在无象之<br>中。然弃有以求无。亦不得也。必求诸有而不执其有。方得其无焉。<br>而非经文所尽也。必广征于先后天之图。与本宫之序。及序卦之词,而后知之。<br><br></p>
April 21, 2025
全易大旨及习易要例30 20250421192006
<p style="color:#333333;font-weight:normal;font-size:16px;line-height:30px;font-family:Helvetica,Arial,sans-serif;hyphens:auto;text-align:justify;" data-flag="normal">全易大旨及习易要例30<br><br><br>取用既殊。而为义亦不一矣。至文王取而重演之。以成今传之易。<br>因恐后人疑其同异。忘其本来。始详着其词。以明其教。此四传之<br>作。固为传易为教者也。时代既殊。传述又异。前之易者。徒存其象。<br>今之词者。乃备其文。故易道至周始昭。至 夫子始定为经。 夫<br>子本文周之作。加以所习。而扩其义。敷词具象。以次其序。明变着<br><br><br>用。以列其图。而后易之为易。有迹可寻。有文可读。有图可验。有变<br>化可征。不似前日之奥窈难稽。同异莫辨矣。故易教实成于 夫<br>子。而易义则备于四传之文。欲知易者。必先知此。而后可进而求<br>之也。<br><br><br>易之起源。非乾坤也。盖溯乾坤而上。则太极是也。然易有太极。是<br>生两仪之语。不见于经。而见于传。故必读传始知之也。易之为教。<br>非言休咎已也。而在因休咎以悟性命。以道在人为性。易明人道。<br>始于性善。而继之者善成之者性之语。亦详传中。易之言数。始于<br>图书。自天一至地十。皆天地生成本数。而天一地二。大衍之数五<br><br><br>十之语。亦在传中。易之为用。以其变也。变始于错综参伍。以生化<br>各卦。而参伍以变。错综其数之义。亦详传中。易之同异。在于序图。<br>以其本末始终上下内外。各有其用。故有体有用。有同有异。而天<br>地定位。帝出乎震。各方位序图之说。亦详传中。易之递嬗。大别有<br>三。时代以殊。名类遂异。<br><br></p>
April 19, 2025
全易大旨及习易要例29 20250420071216
<p style="color:#333333;font-weight:normal;font-size:16px;line-height:30px;font-family:Helvetica,Arial,sans-serif;hyphens:auto;text-align:justify;" data-flag="normal">全易大旨及习易要例29<br><br><br>后天卦以明变例。而全易用。其旨至深。 夫子特指出以为教。而以常变并<br>行之道。示天下后世之处变而全用。其旨与文王同。故其着春秋。<br>权笔削。以三世之义。申大同之治。其于明变复常之意。尤为显明。<br>可知文孔言易。莫不重视变例。子思子此文。故特注意于斯焉。<br><br><br>亚圣讲述<br> 夫子命将易经要义。先为讲释。俾读易者深解古圣演易之旨。文<br>周说易之心。庶明儒教传易原由。而知尧舜以来历圣授受之薪<br>传要义。夫易自文王重演。周公继之。 夫子集其大成。而经文大<br>明。义理大着。读易者宜将系辞说卦序卦杂卦诸章。与全经。俱明<br><br><br>解无遗。然后得圣人演易之旨。及吾人习易之用也。四传详于易<br>例。为辅翼易经之文。不读四传。不明易之为教也。故 夫子于订<br>易时。特揭之。为易经参解以授弟子。俾明易之为易。故读易必及<br>四传。易象至简。卦辞亦略。欲通其用。舍先求之四传。不能测其端<br>倪。盖易起于上古。为时久远。文字未兴。虽具其象。亦如河图洛书。<br><br><br>仅演其点画而已。经神农轩辕以迄唐虞。代有增易。文字既制。政<br>教益明。于易象之下。均加之演词以着其义。因初传于语言。难留<br>久远。相习固有师授。而易代輙忘。相用固有成规。而易地輙异。以<br>至于夏商二代。各沿所习。各本其制。而有连山之易。归藏之易<br><br></p>
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