提示词：散文诗《蛊》。周易的蛊卦：其名为器皿中有虫以表腐败，其义为既腐败则须整治。有趣：顾其名于其字形之下皿上虫兮而见到虫在皿中，思其义于责任之舍我其谁兮既腐败生虫则当整治之。故其卦之象辞曰：山下有风，蛊；君子以振民育德。风以振民兮山以育德。故其六爻之象辞曰：初六：干父之蛊，意承考也。九二：干母之蛊，得中道也。九三：干父之蛊，终无咎也。六四：裕父之蛊，往未得也。。六五：干父之蛊，承以德也。。上九：不事王侯，志可则也。
散文诗《蛊》
周易·蛊卦，一个古老而深邃的象征，
其名如皿中有虫，腐败之象，
其义却在于——腐败之后，便是整治的开始。
皿上虫兮，虫在皿中，
这是何等生动的画面，
让人不禁驻足，凝思：
腐朽从何而起？责任又由谁承担？
舍我其谁，正是君子之道。
卦象之辞，如清风拂山，荡涤心灵：
“山下有风，蛊；君子以振民育德。”
风，轻轻地鼓动，
振动沉睡的心灵，让民心回归。
山，巍然地耸立，
育化大地的德行，让根基稳固。
六爻如一部生命的乐章，
每一爻皆诉说着不同的责任与智慧：
初六：干父之蛊，意承考也。
最初的责任，如孩童接过父亲的工具，
承载着父辈未竟的志向，
那是一份承诺，也是一份担当。
九二：干母之蛊，得中道也。
责任延续至母亲，
如水一般柔和，却有力量，
中道之德，便是平衡的智慧。
九三：干父之蛊，终无咎也。
坚持到底，风霜刀剑不能阻挡，
最终，腐朽之虫消散，
人心无愧，天地无咎。
六四：裕父之蛊，往未得也。
有时，纵使付出，也未必得偿，
但那并非失败，
而是为未来的希望播种。
六五：干父之蛊，承以德也。
以德为本，责任不再是负担，
而是一种化腐朽为神奇的力量，
让父之遗志得以圆满。
上九：不事王侯，志可则也。
超越世俗的权力与利益，
志向清明，不事王侯，
只为内心的真理与信仰而行。
蛊卦，既是腐败的象征，亦是振兴的契机。
皿中之虫，不是永恒的绝望，
而是提醒我们直面腐朽，化育新生。
振民育德，山风呼啸，
君子之行，在于将每一次腐败，
转化为德行的萌芽，
将每一个破碎，修复成光明。
Prose Poem: “Gu (Hexagram of Decay)”
The Gu Hexagram from the ancient Book of Changes is profound,
its name conjuring the image of a vessel, corrupted by worms,
its meaning revealing a call to renewal—
where there is decay, there must be restoration.
A worm beneath a bowl, trapped within,
a vivid image that beckons reflection:
From where does decay arise?
And who shall shoulder the task of repair?
“If not I, then who?” This is the path of the noble.
The hexagram’s essence resonates like wind upon the mountain:
“Wind below the mountain, this is Gu;
The noble one revives the people and nurtures virtue.”
The wind stirs gently,
awakening hearts and renewing spirits.
The mountain stands firm,
cultivating virtue, deep and enduring.
The six lines of this hexagram are like the verses of a profound hymn,
each one carrying wisdom and the weight of responsibility:
First Line (Initial Six):
“To deal with the decay of the father—this is to honor his intent.”
In the beginning, the task is inherited,
like a child taking up the unfinished tools of a parent,
fulfilling a pledge made silently in the heart.
Second Line (Nine):
“To deal with the decay of the mother—this is the way of balance.”
The maternal responsibility, soft yet powerful,
guides with gentle hands and a steady heart,
finding the wisdom of balance, the path of harmony.
Third Line (Nine):
“To deal with the decay of the father—there will be no blame in the end.”
Perseverance through trials and storms,
until the decay is cleansed and integrity restored.
In the end, with clear conscience, there is no fault.
Fourth Line (Six):
“To enrich the father’s legacy—yet the journey is incomplete.”
Even with great effort, the goal may remain distant,
but such striving is not failure,
for it sows the seeds of future flourishing.
Fifth Line (Nine):
“To deal with the decay of the father—this is done through virtue.”
When virtue becomes the foundation,
the burden of responsibility transforms into the power of renewal,
bringing the father’s legacy to its full realization.
Sixth Line (Top Nine):
“To refuse service to kings and princes—this is a resolute ideal.”
Transcending worldly ambition,
with a clear mind, free of entanglements,
the noble one walks the path of truth and higher purpose.
The Gu Hexagram speaks of decay, yet it also illuminates renewal.
The worms in the vessel do not signify endless despair,
but rather the necessity to confront decay and restore vitality.
To revive the people, to nurture virtue—
as the mountain holds firm and the wind dances.
This is the way of the noble one:
to transform corruption into wisdom,
to mend the broken into something luminous,
and to turn decay into a beginning anew.
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