鐔津文集 7.45

7.45

子郝子治易。平生得聖人作易之大法。乃解易以自發其法。謂聖人所以作易在治道。治道在君臣。君臣法陰陽以成爻列爻以成卦。立卦以成易。是故求治道者必觀乎易。求易象者必觀乎卦。求卦體者必觀乎爻。求爻變者必原乎陰陽。陰陽也者作易之本也。治道之大範也。陰爻者（爻或作義）臣道也。陽爻者君道也。陰陽之爻升降得其所則卦吉。陰陽之爻失其所則其卦凶。是故君臣之道正則其政治也。君臣之道繆則政亂也。治則三綱五常修也。三才順也。萬物遂也。亂則彝倫萬事斁也。夫天下萬世治亂規誡之道。易其備矣。方絕筆乃出其書示於潛子。欲吾亂而明之。潛子稽其說條其緒。雖累百而無不與聖人之法合者。揭然而自立義。列精而且至大。略如乾坤小畜大畜卦之類。雖古之善治易者。不過是也。潛子因語其人曰。子之書是也。然易之始。固出於河圖。河圖所見唯陰陽之數最為其本也。而君臣之法與其神物偕出矣。雖然而其吉凶治亂之效。未著乃資乎。聖人者君天下而發之。故包犧氏出焉。示與神道適會。遂卦之而又爻之（爻或作義）用其法以王天下。然其法非聖人作君不能張之。聖人非以是不能王之。故易與聖人而相須也。孔子聖人也。雖知其法而無位。歎不得如虙犧行其道。於當世徒文而傳之耳。故曰鳳鳥不至河不出圖。吾已矣夫。然其傳自孔子之商瞿。更九世至漢人楊何。而所傳遂絕。其後諸儒用已見各為其家。紛然騁其異說。師弟子相承相勝。不復守聖人之道。真易之道遂微。而子當易道支離紛錯漫漶難審之時。乃毅然獨推聖人之軌法。解其書以遺學者。其於聖人之道。亦有力焉。子郝子益謂潛子曰。吾考雜卦。其說煩且重。殆非聖人之意。是蓋後世學者括眾卦而歌之之言也。預之十翼。不亦忝乎。吾嘗削之。乃離序卦為之上下篇。而以裨夫十翼可乎。潛子曰。楊子雲謂。學者審其是而已矣。仰聖人而知眾說之小也。子非之果是而排其瀆聖人之言者宜之何必疑之。

Master Hao studied the Changes. In his lifetime, he grasped the great method by which the sages created the Changes; he then explicated the Changes to reveal this method of his own. He maintained that the reason why the sages created the Changes lay in the way of governance; the way of governance lies in ruler and minister. Ruler and minister model themselves on yin and yang to form lines; they arrange the lines to form hexagrams; they establish the hexagrams to form the Changes. Therefore, whoever seeks the way of governance must observe the Changes; whoever seeks the images of the Changes must observe the hexagrams; whoever seeks the forms of the hexagrams must observe the lines; whoever seeks the transformations of the lines must trace their origin in yin and yang. Yin and yang are the root of the creation of the Changes and the great model for the way of governance. A yin line represents the way of the minister; a yang line represents the way of the ruler. When the yin and yang lines rise and descend into their proper places, the hexagram is auspicious; when the yin and yang lines lose their proper places, the hexagram is ominous. Therefore, when the way of ruler and minister is correct, governance is well ordered; when the way of ruler and minister is erroneous, governance falls into disorder. When there is order, the Three Cardinal Guides and Five Constant Virtues are cultivated, the Three Powers are harmonized, and the myriad things prosper. When there is disorder, the constant human relationships and myriad affairs are ruined. Truly, the way of models and admonitions for order and disorder throughout the world for myriad generations is fully provided in the Changes! Just as he laid down his brush, he brought forth his book to show it to Qianzi, wishing me to organize and clarify it. Qianzi examined his doctrines and organized their threads; though numbering in the hundreds, there was none that did not accord with the method of the sages. His newly established principles stood forth prominently, arranged with precision and yet immensely grand, roughly resembling the hexagrams of Qian, Kun, Xiaoxu, Daxu, and the like. Even the finest ancient scholars of the Changes did not surpass this. Qianzi thereupon told him: "Your book is correct. However, the origin of the Changes indeed arose from the Yellow River Chart. In what was seen in the River Chart, only the numbers of yin and yang were most fundamental, and the models of ruler and minister emerged alongside its divine creatures. Even so, the manifestations of good and bad fortune, order and disorder, were not yet revealed, and thus depended on the sages who ruled the realm to disclose them. Therefore Baoxi arose; showing a proper accord with the divine way, he then made hexagrams and added lines, using his method to rule the realm as a king. Yet if a sage were not to act as ruler, this method could not be unfolded; and without this method, a sage could not rule as king. Therefore, the Changes and the sage depend on one another. Confucius was a sage; though he understood this method, he held no rank. He lamented that he could not put his way into practice in his era like Baoxi, and merely set down writings to transmit it. Thus he said: 'The phoenix does not arrive, and the River produces no chart; it is all over with me!' Yet its transmission passed from Confucius to Shang Qu, and through nine generations reached Yang He of the Han, whereupon what had been transmitted was finally broken. Thereafter, the various Confucians used their own views to establish their respective schools, wildly giving rein to divergent doctrines. Teachers and disciples succeeded and contested one another, no longer upholding the way of the sages; the way of the true Changes thus dwindled. Now, sir, living at a time when the way of the Changes is fragmented, tangled, obscured, and difficult to discern, you have resolutely and independently promoted the standard model of the sages, explicating its book to pass on to learners. In relation to the way of the sages, this is indeed of great efficacy." Master Hao further said to Qianzi: "I have investigated the 'Miscellaneous Hexagrams' (Zagua); its explanations are tedious and repetitious, and surely not the intent of the sages. This was merely the words of later scholars summarizing all the hexagrams into a chant. To include it in the 'Ten Wings', is that not a disgrace? I once thought of excising it, dividing the 'Sequence of Hexagrams' (Xugua) into Upper and Lower sections to supplement the 'Ten Wings'. Would that be acceptable?" Qianzi said: "Yang Ziyun said that learners should simply examine what is right. Looking up to the sage, one knows the pettiness of diverse doctrines. If your censure of it is indeed correct, then expelling words that profane the sage is appropriate; why must you doubt it?"