《周易·乾·九三》爻辞别解

Reinterpretation of the Divinatory Language in Zhouyi·Qian·Jiu·San

乾卦为《周易》六十四卦之总纲,而《乾·九三》爻为乾卦之关键。但是,乾卦九三爻辞之断句和训释历来众说纷纭,堪称易学之一大难点和热点。文章从文字、音韵、训诂、词汇、修辞和义理等方面探赜索隐,把《周易·乾·九三》断句为“君子终日乾乾、夕惕,若厉,无咎”,意为“君子日夜虔敬,像磨砺一般(勤勉恳切),则无灾咎。”乾、惕为心理动词,有平行的语义语法分布,表虔、敬义;厉为磨砺、勤勉恳切义。爻辞使用了互文、省略和比喻的修辞手法。《周易·乾·九三》自强不息的精神贯穿了乾卦、《周易》、早期金文文献,以及以诚为核心的儒家思想。这就印证了“九三爻为乾卦之关键,乾卦为《易经》之总纲,《易经》为中华之元典”的观点,解释了中华民族“温良勇毅、庄敬自强”民族精神的文化原因,凸显了乾卦九三在思想文化领域的地位。

The Qian hexagram is the general outline of the sixty-four hexagrams in the Book of Changes,and the third Yao in Qianhexagram is the key to the Qian hexagram.However,there have always been a variety of opinions on the sentence segmentation and interpretation of the third Yao words in the Qian hexagram,which was claimed to be one of the major difficulties and hot spots of the Yi-ology.This article explores the meaning of words in terms of phonological exegesis,lexical rhetoric,and semantic theory,and concludes that the sentence segmentation in the third Yao in Qian hexagram should be adapted as“君子终日乾乾、(终)夕惕(惕),若厉,无咎”.It should be interpreted as“a man who is devout,diligent and earnest around the clock,then he will be relieved from disaster.”Qian乾and Ti惕are psychological verbs with parallel semantic and grammatical distribution,and they have parallel distribution of semantics and grammar.They mean piety and reverence.Li(厉)means tempering oneself by means of diligence and earnest.Rhetorical devices of intertextuality,ellipsis and metaphor are used in the interpretation of divinatory language.The spirit of unremitting self-improvement in Zhouyi Qian Jiu San can be found in the entire Qian hexagram,inscriptions on ancient bronze objects,and Confucianism with sincerity as its core.This confirms the view that“the third Yao in Qian hexagram is the key to the Qian hexagram,the Qian hexagram is the general outline of the Book of Changes,and the Book of Changes is the canon of China”,explains the cultural origins for the national spirit of“diligence and bravery”of the Chinese nation,and highlights the position of the third Yao in Qian hexagram in the premises of ideology and culture.