上止下動，養之象
先看圖像，再讀文字。Read the image before the words.
山下有雷，頤
(The trigram representing) a mountain and under it that of thunder form Yi.
君子以慎言語，節飲食。
The superior man, in accordance with this, is careful of his words, and temperate in eating and drinking.
山下有雷——頤之象。雷動則口張，故為頤。君子由此體會：要慎言語（口出之事）、節飲食（口入之事）——進出口之物皆要謹慎。
(The trigram representing) a mountain and under it that of thunder form Yi. The superior man, in accordance with this, is careful of his words, and temperate in eating and drinking.
先讀經文，再讀《彖傳》如何解釋卦辭。The received text, then the Tuan commentary on it.
頤：貞吉。觀頤，自求口實。
頤卦——守正則吉。觀察「養」之事，要看人如何自己求取口中之食（看養的方式是否正當）。
Yi indicates that with firm correctness there will be good fortune. We must look at what we are seeking to nourish, and by the exercise of our thoughts seek for the proper aliment.
頤，貞吉，養正則吉也。觀頤，觀其所養也；自求口實，觀其自養也。天地養萬物，聖人養賢以及萬民，頤之時大矣哉！
頤之貞吉，是說養之以正道則吉。「觀頤」是看他養的對象；「自求口實」是看他自養的方式。天地養育萬物，聖人養育賢者並推及萬民——頤的時機真大啊！
Yi indicates good fortune through being firm and correct: when nourishment is correct, there is good fortune. Heaven and Earth nourish all things; the sages nourish the worthy, and through them all the people.
六條線各有一句判斷。閱讀次序初→上；卦象由下而上，看左側的卦。One statement per line, read from the first line to the top. The figure is drawn bottom-up — watch the rail.
舍爾靈龜，觀我朵頤，凶。
捨棄你自己的靈龜（內在的智慧），眼巴巴看著我（六四）的朵頤之動——凶。失自養而求他養。
The first NINE shows you, O man, neglecting your own efficacious tortoise, and looking at me till your lower jaw hangs down. There will be evil.
觀我朵頤，亦不足貴也。
看著別人吃喝，這沒甚麼可貴的。
顛頤，拂經，于丘頤，征凶。
顛倒地求養（向下求養於初九）違背常理；轉而向上求養於丘陵之高（上九），前往則凶。
The second SIX shows one looking downwards for nourishment, which is contrary to what is proper; or seeking it from the height above, advancing to which will lead to evil.
六二征凶，行失類也。
六二之征凶，是行為失了同類（無正應）。
拂頤，貞凶，十年勿用，無攸利。
違背了養的正道——守此凶，十年不可有為，沒有甚麼利益。
The third SIX shows one acting contrary to the method of nourishing. However firm he may be, there will be evil. For ten years let him not take any action, for it will not be in any way advantageous.
十年勿用，道大悖也。
十年勿用，是因為大大違背了道。
顛頤吉，虎視眈眈，其欲逐逐，無咎。
顛倒地求養（向下求養於初九）反而吉——但要像老虎一樣專注地盯住目標、欲望接連而至——無咎。
The fourth SIX shows one looking downwards for the power to nourish. There will be good fortune. Looking with a tiger's downward unwavering glare, and with his desire that impels him to spring after spring, he will fall into no error.
顛頤之吉，上施光也。
顛頤之吉，是上位施德之光。
拂經，居貞吉，不可涉大川。
違背常理——守正居貞則吉，但不可涉險大事。柔居尊位，需依靠上九之賢。
The fifth SIX shows one acting contrary to what is regular and proper; but if he abide in firmness, there will be good fortune. He should not, however, try to cross the great stream.
居貞之吉，順以從上也。
居貞之吉，是順從上位（上九之賢）。
由頤，厲吉，利涉大川。
由他（上九）而養——雖有厲險但結局吉，利於涉險大事。剛健在上，承擔養下之大任。
The topmost NINE shows one from whom comes the nourishing of others. His position is perilous, but there will be good fortune. It will be advantageous to cross the great stream.
由頤厲吉，大有慶也。
由他而養，雖險而吉，是大有福慶。
把象套到你的情境，取一個可行的下一步。Apply the image to your situation; take one practical step.
養·慎·自養與養人
Nourishing · vigilance · self-care and caring for others
頤卦最大的應用：分清「自養」與「他養」「養正」與「養邪」。大象「慎言語，節飲食」八字是 64 卦中最易實踐的箴言——每天觀察自己口出的話和口入的食，就是讀頤卦。
The deepest application of Yi: distinguishing self-care from dependency, and right nourishment from wrong. The Da Xiang's teaching — be careful with your words, be temperate in food and drink — is among the most directly actionable in all 64 hexagrams; daily watching of what your mouth says and what enters it is itself reading Yi.
初九「舍爾靈龜，觀我朵頤」是現代最常見的養之失——放棄自己內在的判斷力與滋養能力，眼巴巴依賴別人提供的內容、認可、刺激。社交媒體時代讀此爻最有感。
Line 1 'abandoning your efficacious tortoise to watch others eat' — the modern era's most common nourishment failure. Giving up inner judgment and self-sourcing to depend on others' content, validation, stimuli. The social media line par excellence.
王弼以為頤卦的核心在「自養」與「養人」二事。卦象上下兩陽夾四陰，如口形——上唇（艮）止而下唇（震）動。讀此卦最該記住的是大象「慎言語、節飲食」八字——進出口之物皆要謹慎，因為養德始於養身。
For Wang Bi the core of Yi lies in two matters: nourishing oneself and nourishing others. The figure — two yang lines enclosing four yin — has the shape of a mouth: the upper lip (Gen) still, the lower lip (Zhen) moving. What most deserves remembering is the Great Image's eight characters, 'be careful in speech, temperate in food and drink' — everything passing in or out of the mouth calls for care, since nourishing virtue begins with nourishing the body.
程子強調「養正則吉」四字——養之為事，最重要的不是「養甚麼」而是「以甚麼養」。養之以正則吉，養之以邪則凶。彼以六四為下層的轉折——顛頤而吉，是因為以正養人。讀此卦學「養」之道。
Cheng Yi stresses the four characters 'when nourishment is correct, there is fortune.' In the business of nourishing, what matters most is not what is nourished but by what means. Nourish by the correct and there is fortune; nourish by the crooked and there is misfortune. He takes line 4 as the turning point of the lower half: its 'inverted nourishing' is nonetheless auspicious because it nourishes others by what is correct. Read this hexagram to learn the way of nourishment.
朱子直言：頤卦是觀「養」之卦——觀人如何養人、如何自養。卦中六爻惟初九、上九為陽，四陰皆求養於此二陽。能順正者吉，逆養之道者凶。讀此卦最該記上九「由頤」之德——能成為他人之養源者，雖險而吉。
Zhu Xi says it plainly: Yi is the hexagram for observing nourishment — how a person nourishes others and how he nourishes himself. Of the six lines, only the first and topmost are yang; the four yin lines all seek nourishment from these two. Those who follow the correct find fortune; those who go against the way of nourishing find misfortune. Most worth remembering is the virtue of the top line, 'the source of nourishing' — one who can become the source of others' nourishment is auspicious even in peril.
頤是養：養身、養德，推開去還有養賢養民，都從同一張口出入。大象只給八個字，「慎言語，節飲食」。飲食進口，言語出口，一進一出全在這裡把關；一個人自養得如何，看他管不管得住這兩件事就知道。卦裡凶得最冤的是初九「舍爾靈龜，觀我朵頤」：自己懷著靈龜，偏擱下不用，眼巴巴盯著別人咀嚼。這一爻放到今天不用註解，刷著別人的生活流口水，把自家的判斷力荒著，就是它的現代寫法。
Yi is nourishing: nourish the body, nourish virtue, and further out, nourish the worthy and the people — all of it passing through the same mouth. The Great Image gives just eight characters: 'be careful in speech, temperate in food and drink.' Food goes in, words come out — one entrance, one exit, and the whole checkpoint sits right there. How well someone nourishes himself, you can tell by whether he manages these two things. The saddest misfortune in the hexagram is line 1, 'setting aside your efficacious tortoise to watch me chew': carrying an efficacious tortoise of your own, leaving it unused, staring hungrily while someone else eats. Today this line needs no annotation — scrolling other people's lives and drooling while your own judgment lies fallow is its modern spelling.
(1) The jaw, chin; (2) to nourish (as in 頤養, 'nourishing care'). The hexagram works both senses at once.
The efficacious tortoise — divinatory, self-sufficient; a figure for inner wisdom and one's own resources.
The jaw hanging and working — the visible motion of chewing, of eating.
Inverted, reversed — seeking nourishment in the wrong direction.
To go against, to violate.
The constant way, the norm.
Hill, high ground — a figure for the top line above.
Of a gaze: fixed and intent — the tiger's unwavering stare.
Coming one after another, in steady succession.
第 27 卦頤（養）與第 28 卦大過（過載）為一對錯卦——每爻陰陽相反。卦序的安排有深意：先是頤（節制有度地養），然後是大過（過量超載而崩）。能養而不能止，必至大過。所以頤之大象說「節飲食」，正是預防大過。
Hexagram 27 Yi (nourishment) and Hexagram 28 Da Guo (overload) form an opposite pair (cuo gua 錯卦) — every line's polarity reversed. The sequence is deliberate: first Yi (nourishing with measured restraint), then Da Guo (overloaded past capacity, collapsing). To nourish without knowing how to stop leads straight to Da Guo. That is why Yi's Great Image says 'be temperate in food and drink' — it is precisely the prevention of Da Guo.
頤卦上下兩陽夾四陰，整體形狀像張開的口（上唇下唇之間的口腔）。古人觀此象而立卦名為「頤」（下巴）。這是 64 卦中少數以「象形」立名的卦之一。讀爻時想像口的動作，會更直接理解爻辭。
Two yang lines enclosing four yin give the whole figure the shape of an open mouth — the cavity between upper and lower lips. The ancients saw this image and named the hexagram Yi ('jaw'). It is one of the few among the 64 named pictographically. Picture the mouth's movements as you read, and the line statements become far more direct.
頤卦的特殊性還在於：它上下顛倒之後仍是它自己（六爻陰陽分布完全對稱）。在 64 卦中，這樣的卦只有 8 個（乾、坤、坎、離、頤、大過、中孚、小過）。古人稱此為「不易之卦」——時運顛倒不改其本質。
A further peculiarity of Yi: turned upside down, it is still itself (the six lines are perfectly symmetric). Only 8 of the 64 hexagrams are like this (Qian, Kun, Kan, Li, Yi, Da Guo, Zhong Fu, Xiao Guo). The ancients called these the 'unchanging hexagrams' — invert the fortunes of the time, and their essence does not alter.
彖傳「天地養萬物，聖人養賢以及萬民」一句是儒家養民思想的經典表達。其層次清晰：天地是普養（無分別），聖人是有層次地養——先養賢者（提供條件給能傳遞的人），再經由賢者推及萬民。這是中國政治哲學中「君—賢—民」三層的源頭之一。
The Tuan Zhuan's 'heaven and earth nourish the ten thousand things; the sage nourishes the worthy and, through them, all the people' is a classic statement of Confucian thought on nourishing the people. The layers are distinct: heaven and earth nourish universally, without discrimination; the sage nourishes in tiers — first the worthy (providing for those who can transmit), then through the worthy reaching all the people. It is one source of the ruler—worthy—people three-tier structure in Chinese political philosophy.
「頤」字有哪兩義？兩義如何相連？
What two meanings does 頤 (yí) have?
為何頤卦六爻惟初九、上九為陽？這兩陽爻的角色有何不同？
Why are only lines 1 and 6 yang? What different roles do they play?
用初九「舍爾靈龜」評論你最近一次「放棄自己內在判斷而依賴外界」的時刻。
Use line 1 to comment on a recent moment of abandoning inner judgment for external dependence.