{"resource_id":5989,"title":"古今图书集成232","format":"md","encoding":"utf-8","chapters":[{"id":"chapter-1","title":"古今圖書整合232","sections":[{"id":"chapter-1-section-1","title":"正文","paragraphs":["夫婦部總論一","易經","蒙卦","六三勿用取女見金夫不有躬□攸利","程","傳","三以陰柔處蒙暗不中不正女之妄動者也正","應在上不能遠從近見九二為群蒙之歸得時之","盛故舍其正應而從之是女之見金夫也女之從","人當由正禮乃見人之多金說而從之不能保有","其身者也□所往而利矣","本","義","六三陰柔不中不正","女之見金夫而不能有其身之象也佔者遇之則","其取女必得如是之人□所利矣金夫蓋以金賂","己而挑之若魯秋胡之為者","大","全","宋子曰六三說勿","用取女者大率陰爻又不中不正合是一般□主","宰底女人金夫不必解做剛夫　雲峰胡氏曰諸","爻皆說蒙此爻別發一義昧其所適見利忘身蒙","不足以盡之女一失身且如此士而失身於所從","用之何利焉　隆山李氏曰屯之六二近初九之","陽而正應在五然震之性動而趨上舍初而歸五","故曰女子貞不字十年乃字此女子之屯者也蒙","之六三近九二之陽而正應在上然坎之性陷而","趨下舍上而從二故曰勿用取女見金夫不有躬","此女子之蒙者也","象曰勿用取女行不順也","程","傳","女之如此其行邪僻不順不可取也","本","義","順當作","慎蓋順慎古字通用荀子順墨作慎墨且行不慎","於經意尤親切今當從之","小畜卦","九三輿說輻夫妻反目","程","傳","三以陽爻居不得中而密比於四陰陽之情相","求也又暱比而不中為陰畜制者也故不能前進","猶車輿說去輪輻言不能行也夫妻反目陰制於","陽者也今反制陽如夫妻之反目也反目謂怒目","相視不順其夫而反制之也婦人為夫寵惑既而","遂反制其夫未有夫不失道而妻能制之者也故","說輻反目三自為也","本","義","九三亦欲上進然剛而不","中迫近於陰而又非正應但以陰陽相說而為所","系畜不能自進故有輿說輻之象然以志剛故又","不能平而與之爭故又為夫妻反目之象戒佔者","如是則不得進而有所爭也","大","全","龜山楊氏曰輿說","輻不能有行也重剛不中切比於四為陰所畜則","道不行於妻子矣　平庵項氏曰九三反目稱妻","言相敵也上九既雨稱婦言相順也","象曰夫妻反目不能正室也","程","傳","夫妻反目蓋由不能正其室家也三自處不以","道故四得制之不使進猶夫不能正其室家故致","反目也","本","義","程子曰說輻反目三自為也","大","全","建安丘","氏曰三雖陽剛乃暱於六四不正之陰為其系畜","而不能進至於反目皆三有以自取之也夫制於","妻則其正家之道蓋可知矣孔子曰大車□輗小","車□軏其何以行之哉此之謂也","又","上九既雨既處尚德載婦貞厲","程","傳","九以巽順之極居卦之上處畜之終從畜而止","者也為四所止也既雨和也既處止也陰之畜陽","不和則不能止既和而止畜之道成矣大畜畜之","大故極而散小畜畜之小故極而成尚德載四用","柔巽之德積滿而至於成也陰柔之畜剛非一朝","一夕能成由積累而至可不戒乎載積滿也詩云","厥聲載路婦貞厲婦謂陰以陰而畜陽以柔而制","剛婦若貞固守此危厲之道也安有婦制其夫臣","制其君而能安者乎","月幾望君子徵兇","程","傳","月望則與日敵矣幾望言其盛將敵也陰已能","畜陽而云幾望何也此以柔巽畜其志也非力能","制也然不已則將盛於陽而兇矣於幾望而為之","戒曰婦將敵矣君子動則兇也君子謂陽徵動也","幾望將盈之時若已望則陽已消矣尚何戒乎","本","義","畜極而成陰陽和矣故為既雨既處之象蓋尊尚","陰德至於積滿而然也陰加於陽故雖正亦厲然","陰既盛而抗陽則君子亦不可以有行矣其佔如","此為戒深矣","象曰既雨既處德積載也君子徵兇有所疑也","大過卦","九二枯楊生梯老夫得其女妻□不利","程","傳","陽之大過比陰則合故二與五皆有生象九二","當大過之初得中而居柔與初密比而相與初既","切比於二二復□應於上其相與可知是剛過之","人而能以中自處用柔相濟者也過剛則不能有","所為九三是也得中用柔則能成大過之功九二","是也楊者陽氣易感之物陽過則枯矣楊枯槁而","復生梯陽過而未至於極也九二陽過而與初老","夫得女妻之象老夫而得女妻則能成生育之功","二得中居柔而與初故能復生梯而□過極之失","□所不利也在大過陽爻居陰則善二與四是也","二不言吉方言□所不利未遽至吉也梯根也劉","琨勸進表雲生繁華於枯荑謂枯根也鄭元易亦","作荑字","本","義","陽過之始而比初陰故其象佔如此梯","根也榮於下者也榮於下則生於上矣夫雖老而","得女妻猶能成生育之功也","象曰老夫女妻過以相與也","程","傳","老夫之說少女少女之順老夫其相與過於常","分謂九二初六陰陽相與之和過於常也","又","九五枯楊生華老婦得其士夫元咎□譽","程","傳","九五當大過之時本以中正居尊位然下□應","助固不能成大過之功而上比過極之陰其所相","濟者如枯楊之生華枯楊下生根梯則能復生如","大過之陽興成事功也上生華秀雖有所發□益","於枯也上六過極之陰老婦也五雖非少比老婦","則為壯矣於五□所賴也故反稱婦得過極之陰","得陽之相濟不為□益也以士夫而得老婦雖□","罪咎殊非美也故云□咎□譽象復言其可醜也","本","義","九五陽過之極又比過極之陰故其象佔皆與","二反","大","全","厚齋馮氏曰合二五兩爻象觀之九二枯","楊老夫之象也初六生梯女妻之象也則九五當","為楊而今以上六為枯楊老婦九五反為生華士","夫何也易之意蓋以枯象老在陽爻則為夫在陰","爻則為婦而楊者不拘於陰陽之爻也又曰聖人","立象以盡意天下事物之變□不備考老夫之得","女妻再娶女之夫也老婦之得士夫婦再嫁而夫","未娶也凡人倫之變備見於象矣　兼山郭氏曰","老夫女妻剛為主而柔輔之大過之得也故□不","利老婦士夫則柔為主而剛輔之大過之失也故","□譽","象曰枯楊生華何可久也老婦士夫亦可醜也","程","傳","枯楊不生根而生華旋復枯矣安能久乎老婦","而得士夫豈能成生育之功亦為可醜也","鹹卦","程","傳","鹹序卦有天地然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然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","上經首乾坤下經首鹹繼以恆也天地二物故二","卦分為天地之道男女交合而成夫婦故鹹與恆","皆二體合為夫婦之義鹹感也以說為主恆常也","以正為本而說之道自有正也正之道固有說焉","巽而動剛柔皆應說也鹹之為卦兌上艮下少女","少男也男女相感之深莫如少者故二少為鹹也","艮體篤實止為誠□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說而應","也","大","全","建安丘氏曰鹹二少相交者夫婦之始也所","以論一時交感之情故以男下女為象男先下於","女婚姻之道成矣恆二長相承者夫婦之終也所","以論萬世處家之道故以男尊女卑為象女下於","男居室之倫正矣或曰卦以二少二長相重者不","有損益乎曰損雖二少而男不下女鹹感之義微","矣益雖二長而女居男上恆久之義悖矣此下經","所以不首損益而首鹹恆也","咸亨利貞取女吉","程","傳","鹹感也不曰感者鹹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"]}]}],"toc":[{"id":"chapter-1-section-1","chapter_title":"古今圖書整合232","section_title":"正文","is_available":true}],"plain_text":"# 古今圖書整合232\n夫婦部總論一\n易經\n蒙卦\n六三勿用取女見金夫不有躬□攸利\n程\n傳\n三以陰柔處蒙暗不中不正女之妄動者也正\n應在上不能遠從近見九二為群蒙之歸得時之\n盛故舍其正應而從之是女之見金夫也女之從\n人當由正禮乃見人之多金說而從之不能保有\n其身者也□所往而利矣\n本\n義\n六三陰柔不中不正\n女之見金夫而不能有其身之象也佔者遇之則\n其取女必得如是之人□所利矣金夫蓋以金賂\n己而挑之若魯秋胡之為者\n大\n全\n宋子曰六三說勿\n用取女者大率陰爻又不中不正合是一般□主\n宰底女人金夫不必解做剛夫　雲峰胡氏曰諸\n爻皆說蒙此爻別發一義昧其所適見利忘身蒙\n不足以盡之女一失身且如此士而失身於所從\n用之何利焉　隆山李氏曰屯之六二近初九之\n陽而正應在五然震之性動而趨上舍初而歸五\n故曰女子貞不字十年乃字此女子之屯者也蒙\n之六三近九二之陽而正應在上然坎之性陷而\n趨下舍上而從二故曰勿用取女見金夫不有躬\n此女子之蒙者也\n象曰勿用取女行不順也\n程\n傳\n女之如此其行邪僻不順不可取也\n本\n義\n順當作\n慎蓋順慎古字通用荀子順墨作慎墨且行不慎\n於經意尤親切今當從之\n小畜卦\n九三輿說輻夫妻反目\n程\n傳\n三以陽爻居不得中而密比於四陰陽之情相\n求也又暱比而不中為陰畜制者也故不能前進\n猶車輿說去輪輻言不能行也夫妻反目陰制於\n陽者也今反制陽如夫妻之反目也反目謂怒目\n相視不順其夫而反制之也婦人為夫寵惑既而\n遂反制其夫未有夫不失道而妻能制之者也故\n說輻反目三自為也\n本\n義\n九三亦欲上進然剛而不\n中迫近於陰而又非正應但以陰陽相說而為所\n系畜不能自進故有輿說輻之象然以志剛故又\n不能平而與之爭故又為夫妻反目之象戒佔者\n如是則不得進而有所爭也\n大\n全\n龜山楊氏曰輿說\n輻不能有行也重剛不中切比於四為陰所畜則\n道不行於妻子矣　平庵項氏曰九三反目稱妻\n言相敵也上九既雨稱婦言相順也\n象曰夫妻反目不能正室也\n程\n傳\n夫妻反目蓋由不能正其室家也三自處不以\n道故四得制之不使進猶夫不能正其室家故致\n反目也\n本\n義\n程子曰說輻反目三自為也\n大\n全\n建安丘\n氏曰三雖陽剛乃暱於六四不正之陰為其系畜\n而不能進至於反目皆三有以自取之也夫制於\n妻則其正家之道蓋可知矣孔子曰大車□輗小\n車□軏其何以行之哉此之謂也\n又\n上九既雨既處尚德載婦貞厲\n程\n傳\n九以巽順之極居卦之上處畜之終從畜而止\n者也為四所止也既雨和也既處止也陰之畜陽\n不和則不能止既和而止畜之道成矣大畜畜之\n大故極而散小畜畜之小故極而成尚德載四用\n柔巽之德積滿而至於成也陰柔之畜剛非一朝\n一夕能成由積累而至可不戒乎載積滿也詩云\n厥聲載路婦貞厲婦謂陰以陰而畜陽以柔而制\n剛婦若貞固守此危厲之道也安有婦制其夫臣\n制其君而能安者乎\n月幾望君子徵兇\n程\n傳\n月望則與日敵矣幾望言其盛將敵也陰已能\n畜陽而云幾望何也此以柔巽畜其志也非力能\n制也然不已則將盛於陽而兇矣於幾望而為之\n戒曰婦將敵矣君子動則兇也君子謂陽徵動也\n幾望將盈之時若已望則陽已消矣尚何戒乎\n本\n義\n畜極而成陰陽和矣故為既雨既處之象蓋尊尚\n陰德至於積滿而然也陰加於陽故雖正亦厲然\n陰既盛而抗陽則君子亦不可以有行矣其佔如\n此為戒深矣\n象曰既雨既處德積載也君子徵兇有所疑也\n大過卦\n九二枯楊生梯老夫得其女妻□不利\n程\n傳\n陽之大過比陰則合故二與五皆有生象九二\n當大過之初得中而居柔與初密比而相與初既\n切比於二二復□應於上其相與可知是剛過之\n人而能以中自處用柔相濟者也過剛則不能有\n所為九三是也得中用柔則能成大過之功九二\n是也楊者陽氣易感之物陽過則枯矣楊枯槁而\n復生梯陽過而未至於極也九二陽過而與初老\n夫得女妻之象老夫而得女妻則能成生育之功\n二得中居柔而與初故能復生梯而□過極之失\n□所不利也在大過陽爻居陰則善二與四是也\n二不言吉方言□所不利未遽至吉也梯根也劉\n琨勸進表雲生繁華於枯荑謂枯根也鄭元易亦\n作荑字\n本\n義\n陽過之始而比初陰故其象佔如此梯\n根也榮於下者也榮於下則生於上矣夫雖老而\n得女妻猶能成生育之功也\n象曰老夫女妻過以相與也\n程\n傳\n老夫之說少女少女之順老夫其相與過於常\n分謂九二初六陰陽相與之和過於常也\n又\n九五枯楊生華老婦得其士夫元咎□譽\n程\n傳\n九五當大過之時本以中正居尊位然下□應\n助固不能成大過之功而上比過極之陰其所相\n濟者如枯楊之生華枯楊下生根梯則能復生如\n大過之陽興成事功也上生華秀雖有所發□益\n於枯也上六過極之陰老婦也五雖非少比老婦\n則為壯矣於五□所賴也故反稱婦得過極之陰\n得陽之相濟不為□益也以士夫而得老婦雖□\n罪咎殊非美也故云□咎□譽象復言其可醜也\n本\n義\n九五陽過之極又比過極之陰故其象佔皆與\n二反\n大\n全\n厚齋馮氏曰合二五兩爻象觀之九二枯\n楊老夫之象也初六生梯女妻之象也則九五當\n為楊而今以上六為枯楊老婦九五反為生華士\n夫何也易之意蓋以枯象老在陽爻則為夫在陰\n爻則為婦而楊者不拘於陰陽之爻也又曰聖人\n立象以盡意天下事物之變□不備考老夫之得\n女妻再娶女之夫也老婦之得士夫婦再嫁而夫\n未娶也凡人倫之變備見於象矣　兼山郭氏曰\n老夫女妻剛為主而柔輔之大過之得也故□不\n利老婦士夫則柔為主而剛輔之大過之失也故\n□譽\n象曰枯楊生華何可久也老婦士夫亦可醜也\n程\n傳\n枯楊不生根而生華旋復枯矣安能久乎老婦\n而得士夫豈能成生育之功亦為可醜也\n鹹卦\n程\n傳\n鹹序卦有天地然後有萬物有萬物然後有男\n女有男女然後有夫婦有夫婦然後有父子有父\n子然後有君臣有君臣然後有上下有上下然後\n禮義有所錯天地萬物之本夫婦人倫之始所以\n上經首乾坤下經首鹹繼以恆也天地二物故二\n卦分為天地之道男女交合而成夫婦故鹹與恆\n皆二體合為夫婦之義鹹感也以說為主恆常也\n以正為本而說之道自有正也正之道固有說焉\n巽而動剛柔皆應說也鹹之為卦兌上艮下少女\n少男也男女相感之深莫如少者故二少為鹹也\n艮體篤實止為誠□之義男志篤實以下交女心\n說而上應男感之先也男先以誠感則女說而應\n也\n大\n全\n建安丘氏曰鹹二少相交者夫婦之始也所\n以論一時交感之情故以男下女為象男先下於\n女婚姻之道成矣恆二長相承者夫婦之終也所\n以論萬世處家之道故以男尊女卑為象女下於\n男居室之倫正矣或曰卦以二少二長相重者不\n有損益乎曰損雖二少而男不下女鹹感之義微\n矣益雖二長而女居男上恆久之義悖矣此下經\n所以不首損益而首鹹恆也\n咸亨利貞取女吉\n程\n傳\n鹹感也不曰感者鹹有皆義男女交相感也物\n之相感莫如男女而少復甚焉凡君臣上下以至\n萬物皆有相感之道物之相感則有亨通之理君\n臣能相感","is_preview":true,"preview_page_limit":10}