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AI 创作示意強兵戰勝演術章下 · 白话释义
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中文原文 / 古籍原典；维基文库贡献者整理
观复随文注释 · 18 条
瞽gǔ，盲人者善聽，聾者善視。絕利一源断绝分散心力的欲求，专一其用；有异解，用師十倍；三反晝夜昼夜收摄耳目口；古注亦有别解，用師萬倍。心生于物，死于物，機在目。天之無恩而大恩生。迅雷烈風，莫不蠢然萌动的样子。至樂性余本性宽裕舒展；有异文，至靜性廉本性收敛清静；有异解。天之至私，用之至公。禽之制在炁气的异体字，道教常用。生者死之根，死者生之根。恩生於害，害生於恩。愚人以天地文理事物的纹理与条理聖，我以時物文理哲。人以虞揣度、忧虑；此处有异解愚，我以不愚聖。人以期预期、求取其聖，我以不期其聖。故以沉水入火投入水火的比喻，指自招损害，自取滅亡。自然之道靜，故天地萬物生。天地之道寖jìn，渐进、潜移；有异文，故陰陽勝。陰陽相推，而變化順矣。是故聖人知自然之道不可違，因而制之。至靜之道，律曆所不能契契合、把握。爰于是有奇器神妙的机制或器用；古注有异解，是生萬象。八卦甲子卦象与干支，用来表示变化时序，神機鬼藏。隂陽相勝之術，昭昭明晰的样子乎進乎象卦象、可见的表征矣。
观复随文注释 · AI 辅助独立整理，待持续人工校订。释义以本章语境为依据；存在异说或底本疑讹的地方另作提示。原文及版本来源保留如下。
原典公有领域；电子文本据维基文库贡献者，CC BY-SA 4.0（https://creativecommons.org/licenses/by-sa/4.0/）；保留署名与相同方式共享，调整章节与排版。 · 查看原始版本
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观复白话释义（AI 辅助） / 观复 · AI 辅助独立整理
【白话释义｜AI 辅助独立整理，未经人工学术审定】
失明的人往往善于听辨，失聪的人往往善于观察。截断一方面的逐利分心，使力量专注于一处，其效用便可胜过十倍的用兵；昼夜三次反复收摄、返照，其效用又被形容为胜过万倍的用兵。
心的活动因外物而兴起，也会因执迷外物而衰败，其中的关键在于眼目。天并不怀着人的施恩意图，却由此产生广大的恩泽。迅疾的雷、猛烈的风，无不呈现自然发动的样子。达到至乐，本性便充裕自足；达到至静，本性便收敛而不贪求。天的运行极其幽隐、仿佛只顾自身，但它的作用却最为普遍公正。对事物的擒取、制约，其关键在气。
生是死的根源，死又是生的根源；恩惠可以从伤害中产生，伤害也可以从恩惠中产生。愚昧的人以为凭天地表面的纹理条理就可以成为圣人，我却从时机与具体事物的条理中求取明智。别人凭揣度谋虑，反而陷入愚昧；我不陷入这种愚昧，以此体认圣明。别人期求自己成为圣人，我却不以这样的期求为目标。因此，若像投入深水、闯入烈火那样妄动，就是自己招致灭亡。
自然之道是宁静的，天地万物因此得以生长。天地的运行是逐渐推移的，阴阳因此交替占据优势。阴阳相互推动，变化便依次展开。圣人所以知道自然的规律不能违背，便顺着它而加以调节。至静之道的奥妙，不是音律、历法的推算所能完全契合的。
其中有奇妙的枢机，由此显出万象。八卦与甲子的体系中，蕴藏着神妙幽微的作用。阴阳相互消长、交替制胜的方法，就这样清楚地呈现在种种象之中了。
【校订说明】本章多处文义与断句有争议。‘绝利一源’、‘三反昼夜’暂按收摄心神解释；“三反”暂释三次反复，其断句、次数与修持含义仍待考，十倍、万倍保留为原文夸喻。‘禽之制在炁’中的‘禽’暂按擒取解释。‘人以虞愚’及‘沉水入火’前后衔接尤其需要人工核对，不将本稿作为定本。‘奇器’暂以枢机解释，未强定为某种器物。
观复白话释义：AI 辅助依据古文独立编写，已进行文本覆盖核对，未经人工学术审定；原典来源及电子底本署名、许可见对应中文版本。 · 查看原始版本
James Legge 英译（正文） / James Legge（理雅各），1891
3. 1. The blind hear well, and the deaf see well. To derive all that is advantageous from one source is ten times better than the employment of a host; to do this thrice in a day and night is a myriad times better.
2. The mind is quickened (to activity) by (external) things, and dies through (excessive pursuit of) them. The spring (of the mind's activity) is in the eyes.
Heaven has no (special feeling of) kindness, but so it is that the greatest kindness comes from It.
The crash of thunder and the blustering wind both come without design.
3. Perfect enjoyment is the overflowing satisfaction of the nature. Perfect stillness is the entire disinterestedness of it. When Heaven seems to be most wrapt up in Itself, Its operation is universal in its character.
4. It is by its breath that we control whatever creature we grasp. Life is the root of death, and death is the root of life. Kindness springs from injury, and injury springs from kindness. He who sinks himself in water or enters amidst fire brings destruction on himself.
5. The stupid man by studying the phenomena and laws of heaven and earth becomes sage; I by studying their times and productions become intelligent. He in his stupidity is perplexed about sageness; I in my freedom from stupidity am the same. He considers his sageness as being an extraordinary attainment; I do not consider mine so.
6. The method of spontaneity proceeds in stillness, and so it was that heaven, earth, and all things were produced. The method of heaven and earth proceeds gently and gradually, and thus it is that the Yin and Yang overcome (each other by turns). The one takes the place of the other, and so change and transformation proceed accordingly.
7. Therefore the sages, knowing that the method of spontaneity cannot be resisted, take action accordingly and regulate it (for the purpose of culture). The way of perfect stillness cannot be subjected to numerical calculations; but it would seem that there is a wonderful machinery, by which all the heavenly bodies are produced, the eight diagrams, and the sexagenary cycle; spirit-like springs of power, and hidden ghostlinesses; the arts of the Yin and Yang in the victories of the one over the other:--all these come brightly forward into visibility.
James Legge 1891 年历史英译，公有领域；据 Sacred Books of the East 第40卷。收录译文正文，省略页码、边题及脚注；注释见原始来源。 · 查看原始版本
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