《易經》 I-Ching
24th April 2003.
Compiled from Book 3 of I Ching by Richard Wilhelm (in German)
《易經》第二卦 坤 坤為地 坤上坤下 [下一卦] 坤：元，亨，利牝馬之貞。 君子有攸往，先迷后得主，利西南得朋， 東北喪朋。 安貞，吉。 彖曰：至哉坤元，萬物資生，乃順承天。 坤厚載物，德合無疆。 含弘光 大，品物咸亨。 牝馬地類，行地無疆，柔順利貞。 君子攸行，先 迷失道，后順得常。 西南得朋，乃與類行﹔東北喪朋，乃終有慶。 安貞之吉，應地無疆。 象曰：地勢坤，君子以厚德載物。 初六：履霜，堅冰至。 象曰：履霜堅冰，陰始凝也。 馴致其道，至堅冰也。 六二：直，方，大，不習無不利。 象曰：六二之動，直以方也。 不習無不利，地道光也。 六三：含章可貞。 或從王事，無成有終。 象曰：含章可貞﹔以時發也。 或從王事，知光大也。 六四：括囊﹔無咎，無譽。 象曰：括囊無咎，慎不害也。 六五：黃裳，元吉。 象曰：黃裳元吉，文在中也。 上六：戰龍於野，其血玄黃。 象曰：戰龍於野，其道窮也。 用六：利永貞。 象曰：用六永貞，以大終也。 文言曰：坤至柔，而動也剛，至靜而德方，后得主而有常，含萬物而化光。 坤其道順乎？ 承天而時行。 積善之家，必有餘慶﹔積不善之家，必有餘殃。 臣弒其君，子 弒其父，非一朝一夕之故，其所由來者漸矣，由辯之不早辯也。 易 曰：「履霜堅冰至。」 蓋言順也。 直其正也，方其義也。 君子敬以直內，義以方外，敬義立，而 德不孤。 「直，方，大，不習無不利」﹔則不疑其所行也。 陰雖有美，含之﹔以從王事，弗敢成也。 地道也，妻道也，臣 道也。 地道無成，而代有終也。 天地變化，草木蕃﹔ 天地閉，賢人隱。 易曰：「括囊﹔無咎， 無譽。」 蓋言謹也。 君子黃中通理，正位居體，美在其中，而暢於四支，發於事業， 美之至也。 陰疑於陽，必戰。為其嫌於無陽也，故稱龍焉。猶未離其類也， 故稱血焉。 夫玄黃者，天地之雜也，天玄而地黃。 坤卦終2. K'un - The Receptive
Miscellaneous Notes - The Receptive is yielding.
The Judgment
The receptive brings about sublime success, Furthering through the perseverance of a mare, If the superior man undertakes something and tries to lead, He goes astray; But if he follows, he find guidance. It is favorable to find friends in the west and south, To forego friends in the east and north. Quiet perseverance brings good fortune.Commentary on the Decision
Perfect indeed is the sublimity of the Receptive. All beings owe their birth to it, because it receives the heavenly with devotion.
The Receptive in its riches carries all things. Its nature is in harmony with the boundless. It embraces everything in its breadth and illumines everything in its greatness. Through it, all individual beings attain success.
A mare belongs to the creatures of the earth; she roams the earth without bound. Yielding, devoted, furthering through perseverance; thus the superior man has a direction for his way of life.
Taking the lead brings confusion because one loses his way. Following with devotion - thus does one attain his permanent place.
In the west and south one finds friends, so that he proceeds with people of his own kind. In the east and north one must do without friends, so that he finally attains good fortune.
The good fortune of rest and perseverance depends on our being in accord with the boundless nature of the earth.
The Image
The earth's condition is receptive devotion. Thus the superior man who has breadth of character Carries the outer world.The Lines
Six at the beginning:
a) When there is hoarfrost underfoot, Solid ice is not far off.b) "When there is hoarfrost underfoot, solid ice is not far off." When the dark power begins to grow rigid and continues in this way, things reach the point of solid ice.
Six in the second place:
a) Straight, square, great. Without purpose. Yet nothing remains unfurthered.b) The movement of the six in the second place is straight and, because of this, square. "Without purpose, yet nothing remains unfurthered": for in the nature of the earth lies the light.Six in the third place:
a) Hidden lines. One is able to remain persevering. If by chance you are in the service of a king, Seek not works, but bring to completion.b) "Hidden lines. One is able to remain persevering." One must let them shine forth at the right time, "If by chance you are in the service of a king..." This shows that the light of wisdom is great.Six in the fourth place:
a) A tied-up sack. No blame, no praise.
b) "A tied-up sack. No blame." Through caution one remains free of harm.
Six in the fifth place:
a) A yellow lower garment brings supreme good fortune.
b) "A yellow lower garment brings supreme good fortune." Beauty is within.
Six at the top:
a) Dragons fight in the meadow. Their blood is black and yellow.b) "Dragons fight in the meadow." The way comes to an end.
When all the lines are sixes:
a) Lasting perseverance furthers.
b) "Lasting perseverance": it ends in great things.
Commentary - On the Hexagram as a whole
The Receptive is altogether yielding, yet firm in its movement. It is altogether still, yet in its nature square.
"If he follows, he finds guidance," and thus obtains something enduring.
"It embraces everything," and its power to transform is light-giving.
The way of the Receptive - how devoted it is! It receives heaven into itself and acts in its own time.
On the Lines
On six at the beginning
A house that heaps good upon good is sure to have an abundance of blessings. A house that heaps evil upon evil is sure to have an abundance of ills. Where a servant murders his master, where a son murders his father, the causes do not lie between the morning and evening of one day. It took a long time for things to go so far. It came about because things that should have been stopped were not stopped soon enough.
In the Book of Changes it is said: "When there is hoarfrost underfoot, solid ice is not far off." This shows how far things go when they are allowed to run on.
On six in the second place:
Straightness means righting things; squareness means fulfillment of duty. The superior man is serious, in order to make his inner life straight; he does his duty, in order to make his outer life square. Where seriousness and fulfillment of duty stand firm, character will not become one-sided.
"Straight, square, great. Without purpose, yet nothing remains unfurthered": because one is never in doubt as to what one has to do.
On six in the third place:
The dark force possesses beauty but veils it. So must a man be when entering the service of a king. He must avoid laying claim to the completed work. This is the way of the earth, the way of the wife, the way of one who serves. It is the way of the earth to make no display of completed work but rather to bring everything to completion vicariously.
On six in the fourth place:
When heaven and earth are creating in change and transformation, all plants and trees flourish; but when heaven and earth close, the able man withdraws into the dark.
In the Book of Changes it is said: "A tied-up sack. No blame, no praise." This counsels caution.
On six in the fifth place:
The superior man is yellow and moderate; thus he makes his influence felt in the outer world through reason.
He seeks the right place for himself and dwells in the essentials.
His beauty is within, but it gives freedom to his limbs and expresses itself in his works. This is the perfection of beauty.
On six at the top:
When the dark seeks to equal the light principle, there is certain to be a struggle. Lest one think that nothing of the light remains, the dragon is mentioned. But to make clear that there is no deviation from their kind, blood is also mentioned. Black and yellow are heaven and earth in confusion. Heaven is black and earth yellow.
《易經》第三卦 屯 水雷屯 坎上震下 [下一卦] 屯：元，亨，利，貞，勿用，有攸往，利建侯。 彖曰：屯，剛柔始交而難生，動乎險中，大亨貞。雷雨之動滿盈，天造草 昧，宜建侯而不寧。 象曰：云，雷，屯﹔君子以經綸。 初九：磐桓﹔利居貞，利建侯。 象曰：雖磐桓，志行正也。 以貴下賤，大得民也。 六二：屯如亶如，乘馬班如。 匪寇婚媾，女子貞不字，十年乃字。 象曰：六二之難，乘剛也。 十年乃字，反常也。 六三：既鹿無虞，惟入于林中，君子几不如舍，往吝。 象曰：既鹿無虞，以縱禽也。 君子舍之，往吝窮也。 六四：乘馬班如，求婚媾，無不利。 象曰：求而往，明也。 九五：屯其膏，小貞吉，大貞凶。 象曰：屯其膏，施未光也。 上六：乘馬班如，泣血漣如。 象曰：泣血漣如，何可長也。 屯卦終3. Chun - Difficulty at the Beginning
The Sequence of the Hexagrams
After heaven and earth have come into existence, individual beings develop. It is these individual beings that fill the space between heaven and earth. Hence there follows the hexagram of Difficulty at the Beginning. Difficulty at the beginning is the same as filling up.
Miscellaneous Notes - Chun is visible but has not yet lost its dwelling.
The Judgment
Difficulty At The Beginning works supreme success, Furthering through perseverance. Nothing should be undertaken. It furthers one to appoint helpers.Commentary on the Decision
Difficulty At The Beginning: the firm and the yielding unite for the first time, and the birth is difficult.
Movement in the midst of danger brings great success and perseverance.
The movement of thunder and rain fills the atmosphere. If chaos and darkness prevail while heaven is creating, it is fitting to appoint helpers, without being oneself thereby lulled to rest.
The Image
Clouds and thunder: The image of Difficulty At The Beginning. Thus the superior man Brings order out of confusion.The Lines - Nine at the beginning:
a) Hesitation and hindrance. It furthers one to remain persevering. It furthers one to appoint helpers.b) Although hesitation and hindrance still prevail, the aim of the work is nonetheless to carry out what is right. When an eminent man subordinates himself to his inferiors, he wins the hearts of all people.
Six in the second place:
a) Difficulties pile up. Horse and wagon part. He is not a robber; He wants to woo when the time comes. The maiden is chase, She does not pledge herself. Ten years - then she pledges herself.b) The difficulty of the six in the second place is that it rests upon a rigid line. Pledging herself after ten years means return to the general rule.
Six in the third place:
a) Whoever hunts deer without the forester Only loses his way in the forest. The superior man understands the signs of the time And prefers to desist. To go on brings humiliation.b) "He hunts deer without the forester," that is, he desires the game. "The superior man understands the signs of the time and prefers to desist. To go on brings humiliation." It leads to failure.Six in the fourth place:
a) Horse and wagon part. Strive for union. To go brings good fortune. Everything acts to further.b) To go only when bidden - this is clarity.
Nine in the fifth place:
a) Difficulty in blessing. A little perseverance brings good fortune. Great perseverance brings misfortune.b) "Difficulty in blessing," because the benefaction is not yet recognized.
Six at the top:
a) Horse and wagon part. Bloody tears flow.b) "Bloody tears flow." How could one tarry long in this!
《易經》第四卦 蒙 山水蒙 艮上坎下 [下一卦] 蒙：亨。 匪我求童蒙，童蒙求我。 初噬告，再三瀆，瀆則不告。利 貞。 彖曰：蒙，山下有險，險而止，蒙。 蒙亨，以亨行時中也。匪我求童蒙， 童蒙求我，志應也。 初噬告，以剛中也。再三瀆， 瀆則不告，瀆 蒙也。 蒙以養正，聖功也。 象曰：山下出泉，蒙﹔君子以果行育德。 初六：發蒙，利用刑人，用說桎梏，以往吝。 象曰：利用刑人，以正法也。 九二：包蒙吉﹔納婦吉﹔子克家。 象曰：子克家，剛柔接也。 六三：勿用娶女﹔見金夫，不有躬，無攸利。 象曰：勿用娶女，行不順也。 六四：困蒙，吝。 象曰：困蒙之吝，獨遠實也。 六五：童蒙，吉。 象曰：童蒙之吉，順以巽也。 上九：擊蒙﹔不利為寇，利御寇。 象曰：利用御寇，上下順也。 蒙卦終4. Meng - Youthful Folly
The Sequence
When, after difficulties at the beginning, things have just been born, they are always wrapped at birth in obtuseness. Hence there follows the hexagram of Youthful Folly. For youthful folly means youthful obtuseness. This is the state of things in their youth.
Miscellaneous Notes
Youthfully Folly means confusion and subsequence enlightenment.
The Judgment
Youthful Folly has success. It is not I who seek the young fool; The young fool seeks me. At the first oracle I inform him. If he asks two or three times, it is importunity. If he importunes, I give him no information. Perseverance furthers.Commentary on the Decision
Youthful Folly shows danger at the foot of a mountain. Danger and standstill: this is folly.
"Folly has success." One who succeeds hits upon the right time for his understanding.
"It is not I who seek the young fool; the young fool seeks me." The two positions correspond.
"At the first oracle I answer," because the position is firm and central.
"If someone asks two or three times, it is importunity. If he importunes, I give no answer." To importune is folly.
To strengthen what is right in a fool is a holy task.
The Image
A spring wells up at the foot of the mountain: The image of Youth. Thus the superior man fosters his character By thoroughness in all that he does.The Lines
Six at the beginning:
a) To make a fool develop It furthers one to apply discipline. The fetters should be removed. To go on in this way brings humiliation.b) "It furthers one to apply discipline" - that is, in order to give emphasis to the law.
Nine in the second place:
a) To bear with fools in kindliness brings good fortune. To know how to take women Brings good fortune. The son is capable of taking charge of the household.b) "The son is capable of taking charge of the household," for firm and yielding are in union.
Six in the third place:
a) Take not a maiden who, when she sees a man of bronze, Loses possession of herself. Nothing furthers.b) One should not take the maiden because her conduct is not in accord with order.
Six in the fourth place:
a) Entangled youthful folly brings humiliation.
b) The humiliation of entangled youthful folly comes from the fact that it of all things is furthest from what is real.
Six in the fifth place:
a) Childlike folly brings good fortune.
b) The good fortune of the childlike fool comes from his being devoted and gentle.
Nine at the top:
a) In punishing folly It does not further one To commit transgressions. The only thing that furthers Is to prevent transgressions.b) "It furthers to prevent transgressions," for then those above and those below conform to order.
《易經》第五卦 需 水天需 坎上乾下 [下一卦] 需：有孚，光亨，貞吉。 利涉大川。 彖曰：需，須也﹔險在前也。 剛健而不陷，其義不困窮矣。 需有孚，光 亨，貞吉。 位乎天位，以正中也。 利涉大川，往有功也。 象曰：云上於天，需﹔君子以飲食宴樂。 初九：需于郊。 利用恆，無咎。 象曰：需于郊，不犯難行也。 利用恆，無咎﹔未失常也。 九二：需于沙。 小有言，終吉。 象曰：需于沙，衍在中也。 雖小有言，以終吉也。 九三：需于泥，致寇至。 象曰：需于泥，災在外也。 自我致寇，敬慎不敗也。 六四：需于血，出自穴。 象曰：需于血，順以聽也。 九五：需于酒食，貞吉。 象曰：酒食貞吉，以中正也。 上六：入于穴，有不速之客三人來，敬之終吉。 象曰：不速之客來，敬之終吉。 雖不當位，未大失也。 需卦終5. Hsu - Waiting (Nourishment)
The Sequence
When things are still small, one must not leave them without nourishment. Hence there follows the hexagram Hsu. Hsu means the way to eating and drinking.
Miscellaneous Notes
Waiting means not advancing.
The Judgment
Waiting. If you are sincere, You have light and success. Perseverance brings good fortune. It furthers one to cross the great river.Commentary on the Decision.
Waiting means holding back. Danger lies ahead. Being firm and strong, one does not fall into it. The meaning is that one does not become perplexed or bewildered.
"If you are sincere, you have light and success. Perseverance brings good fortune." For the ruling line occupies the place of heaven and is central and correct in its behavior.
"It furthers one to cross the great river." Through progress the work is accomplished.
The Image
Clouds rise up to heaven: The image of Waiting. Thus the superior man eats and drinks, Is joyous and of good cheer.The Lines
Nine at the beginning:
a) Waiting in the meadow, It furthers one to abide in what endures. No blame.b) "Waiting in the meadow." One does not seek out difficulties overhastily. "It furthers one to abide in what endures. No blame." One has not abandoned the general ground.Nine in the second place:
a) Waiting on the sand. There is some gossip. The end brings good fortune.b) "Waiting on the sand." One is calm, for the line is central. Although this leads to some gossip, the end brings good fortune.Nine in the third place:
a) Waiting in the mud Brings about the arrival of the enemy.b) "Waiting in the mud." The misfortune is outside. "Brings about about the arrival of the enemy." Seriousness and caution prevent defeat.Six in the fourth place:
a) Waiting in blood. Get out of the pit.b) "Waiting in blood." He is yielding and obeys.Nine in the fifth place:
a) Waiting at meat and drink. Perseverance brings good fortune.b) "Meat and drink. Perseverance brings good fortune," because of the central and correct character.Six at the top:
a) One falls into the pit. Three uninvited guests arrive. Honor them, and in the end there will be good fortune.b) "Uninvited guests arrive. If they are honored, in the end there will be good fortune." Although the line is not in its proper place, at least no great mistake is made.
《易經》第六卦 訟 天水訟 乾上坎下 [下一卦] 訟：有孚，窒。 惕中吉。 終凶。 利見大人，不利涉大川。 彖曰：訟，上剛下險，險而健訟。訟有孚窒，惕中吉，剛來而得中也。終 凶﹔訟不可成也。 利見大人﹔尚中正也。不利涉大川﹔入于淵也。 象曰：天與水違行，訟﹔君子以作事謀始。 初六：不永所事，小有言，終吉。 象曰：不永所事，訟不可長也。 雖有小言，其辯明也。 九二：不克訟，歸而逋，其邑人三百戶，無眚。 象曰：不克訟，歸而逋也。 自下訟上，患至掇也。 六三：食舊德，貞厲，終吉，或從王事，無成。 象曰：食舊德，從上吉也。 九四：不克訟，復自命，渝安貞，吉。 象曰：復即命，渝安貞﹔不失也。 九五：訟元吉。 象曰：訟元吉，以中正也。 上九：或錫之鞶帶，終朝三褫之。 象曰：以訟受服，亦不足敬也。 訟卦終6. Sung - Conflict
The Sequence
Over meat and drink, there is certain to be conflict. Hence there follows the hexagram of Conflict.
Miscellaneous Notes
Conflict means not to love.
The Judgment
Conflict. You are sincere And are being obstructed. A cautious halt halfway brings good fortune. Going through to the end brings misfortune. It furthers one to see the great man. It does not further one to cross the great water.Commentary on the Decision
Conflict: strength is above, danger below. Danger and strength produce conflict.
"The contender is sincere and is being obstructed." The firm comes and attains the middle.
"Going through to the end brings misfortune." A conflict must not be allowed to become permanent.
"It furthers one to see the great man": thus his central and correct position is honored.
"It does not further one to cross the great water," for this would lead one into the abyss.
The Image
Heaven and water go their opposite ways: The image of Conflict. Thus in all his transactions the superior man Carefully considers the beginning.The Lines
Six at the beginning:
a) If one does not perpetuate the affair, There is a little gossip. In the end, good fortune comes.b) Not perpetuating the affair: one must not prolong the conflict. Although "there is a little gossip," the matter is finally decided clearly.Nine in the second place:a) One cannot engage in conflict; One returns home, gives way. The people of his town, Three hundred households, Remain free of guilt.b) "One cannot engage in conflict: one returns home, gives way." Thus one escapes. To contend from a lowly place with someone above brings self-incurred suffering.
Six in the third place:
a) To nourish oneself on ancient virtue induces perseverance. Danger. In the end good fortune comes. If by chance you are in the services of a king, Seek not works.b) "To nourish oneself on ancient virtue." To obey the one above brings good fortune.
Nine in the fourth place:
a) One cannot engage in conflict. One turns back and submits to fate, Changes one's attitude, And find peace in perseverance. Good fortune.b) "One turns back and submit to fate, changes one's attitude, and finds peace in perseverance." Thus nothing is lost.
Nine in the fifth place:
a) To contend before him Brings supreme good fortune.b) "To contend before him brings supreme good fortune," because he is central and correct.
Nine at the top:
a) Even if by chance a leather belt is bestowed on one, By the end of the morning It will have been snatched away three times.b) To attain distinction through conflict is, after all, nothing to command respect.《易經》第七卦 師 地水師 坤上坎下 [下一卦] 師：貞，丈人，吉無咎。 彖曰：師，眾也，貞正也，能以眾正，可以王矣。 剛中而應，行險而順， 以此毒天下，而民從之，吉又何咎矣。 象曰：地中有水，師﹔君子以容民畜眾。 初六：師出以律，否臧凶。 象曰：師出以律，失律凶也。 九二：在師中，吉無咎，王三錫命。 象曰：在師中吉，承天寵也。 王三錫命，懷萬邦也。 六三：師或輿尸，凶。 象曰：師或輿尸，大無功也。 六四：師左次，無咎。 象曰：左次無咎，未失常也。 六五：田有禽，利執言，無咎。長子帥師，弟子輿尸，貞凶。 象曰：長子帥師，以中行也。弟子輿師，使不當也。 上六：大君有命，開國承家，小人勿用。 象曰：大君有命，以正功也。 小人勿用，必亂邦也。 師卦終7. Shih - The Army
The Sequence
When there is conflict, the masses are sure to rise up. Hence there follows the hexagram of the Army. Army means mass.Miscellaneous Note The Army means mourning.The Judgment The Army. The army needs perseverance And a strong man. Good fortune without blame.Commentary on the Decision The Army means the masses. Perseverance means discipline. The man who can effect discipline through the masses may attain mastery of the world. The strong one is central and finds response. One does a dangerous thing but finds devotion. The man who thus leads the world is followed by the people. Good fortune. How could this be a mistake?The Image In the middle of the earth is water: The image of the Army. Thus the superior man increases his masses By generosity toward the people.The Lines Six at the beginning: a) An army must set forth in proper order. If the order is not good, misfortune threatens. b) "An army must set forth in proper order." Losing order is unfortunate.Nine in the second place: a) In the midst of the army. Good fortune. No blame. The king bestows a triple decoration. b) "In the midst of the army. Good fortune." He receives grace from heaven. "The king bestows a triple decoration." He has the welfare of all countries at heart.Six in the third place: a) Perchance the army carries corpses in the wagon. Misfortune. b) "Perchance the army carries corpses in the wagon." This is quite without merit.Six in the fourth place: a) The army retreats. No blame. b) "The army retreats. No blame," for it does not deviate from the usual way.Six in the fifth place: a) There is game in the field. It furthers one to catch it. Without blame. Let the eldest lead the army. The younger transports corpses; Then perseverance brings misfortune. b) "Let the eldest lead the army," because he is central and correct. "The younger transports corpses." Thus the right man is not put in charge.Six at the top: a) The great prince issues commands, Founds states, vests families with fiefs. Inferior people should not be employed. b) "The great prince issues commands," in order to reward merit properly. "Inferior people should not be employed," because they are certain to cause confusion in the country.《易經》第八卦 比 水地比 坎上下坤 [下一卦] 比：吉。 原筮元永貞，無咎。 不寧方來，后夫凶。 彖曰：比，吉也，比，輔也，下順從也。 原筮元永貞，無咎，以剛中也。 不寧方來，上下應也。 后夫凶，其道窮也。 象曰：地上有水，比﹔先王以建萬國，親諸侯。 初六：有孚比之，無咎。 有孚盈缶，終來有他，吉。 象曰：比之初六，有他吉也。 六二：比之自內，貞吉。 象曰：比之自內，不自失也。 六三：比之匪人。 象曰：比之匪人，不亦傷乎！ 六四：外比之，貞吉。 象曰：外比於賢，以從上也。 九五：顯比，王用三驅，失前禽。 邑人不誡，吉。 象曰：顯比之吉，位正中也。舍逆取順，失前禽也。 邑人不誡，上 使中也。 上六：比之無首，凶。 象曰：比之無首，無所終也。 比卦終8. Pi - Holding Together [Union]The Sequence Among the masses there is surely a reason for uniting. Hence there follows the hexagram of Holding Together. Holding Together means uniting.Miscellaneous Notes Holding Together is something joyous.The Judgment Holding Together brings good fortune. Inquire of the oracle once again Whether you possess sublimity, constancy, and perseverance; Then there is no blame. Those who are uncertain gradually join. Whoever comes too late Meets with misfortune.Commentary on the Decision "Holding Together brings good fortune." Holding Together means mutual help. Those below are devoted and obedient. "Inquire of the oracle once again whether you possess sublimity, constancy, and perseverance. Then there is no blame," because of the firmness and central position. "Those who are uncertain gradually join." Above and below are in correspondence. "Whoever comes too late meets with misfortune." His way is at an end.The Image On the earth is water: The image of Holding Together. Thus the kings of antiquity Bestowed the different states as fiefs And cultivated friendly relations With the feudal lords.The Lines Six at the beginning: a) Hold to him in truth and loyalty; This is without blame. Truth, like a full earthen bowl: Thus in the end Good fortune comes from without. b) The six at the beginning of Holding Together encounters good fortune from another quarter.Six in the second place: a) Hold to him inwardly. Perseverance brings good fortune. b) "Hold to him inwardly." Do not lose yourself.Six in the third place: a) You hold together with the wrong people. b) "You hold together with the wrong people." Is this not injurious?Six in the fourth place: a) Hold to him outwardly also. Perseverance brings good fortune. b) Hold outwardly also to people of worth, in order thus to follow the one above.Nine in the fifth place: a) Manifestation of holding together. In the hunt the king uses beaters on three sides only And foregoes games that runs off in front. The citizens need no warning. Good fortune. b) The good fortune resulting from "manifestation of holding together" inheres in the fact that the position is correct and central. Discarding those who resist, accepting the devoted: this is the meaning of "foregoes game that runs off in front." "The citizens need no warning," for the one above makes them central.Six at the top: a) He finds no head for holding together. Misfortune. b) "He finds no head for holding together." Therefore he also fails to find the right end.《易經》第九卦 小畜 風天小畜 巽上乾下 [下一卦] 小畜：亨。 密云不雨，自我西郊。 彖曰：小畜﹔ 柔得位，而上下應之，曰小畜。 健而巽，剛中而志行，乃 亨。 密云不雨，尚往也。 自我西郊，施未行也。 象曰：風行天上，小畜﹔君子以懿文德。 初九：復自道，何其咎，吉。 象曰：復自道，其義吉也。 九二：牽復，吉。 象曰：牽復在中，亦不自失也。 九三：輿說輻，夫妻反目。 象曰：夫妻反目，不能正室也。 六四：有孚，血去惕出，無咎。 象曰：有孚惕出，上合志也。 九五：有孚攣如，富以其鄰。 象曰：有孚攣如，不獨富也。 上九：既雨既處，尚德載，婦貞厲。 月几望，君子征凶。 象曰：既雨既處，德積載也。 君子征凶，有所疑也。 小畜卦終9. Hsiao Ch'u - The Taming Power of the SmallThe Sequence Through holding together, restraint is certain to come about. Hence there follows The Taming Powder of The Small.Miscellaneous Notes The Taming Power of The Small is slight.The Judgment The Taming Power of The Small Has success. Dense clouds, no rain from our western region.Commentary on the Decision The Taming Power of The Small. The yielding obtains the decisive place, and those above and those below correspond with it: this is called The Taming Power of The Small. Strong and gentle: the strong is central and its will is done, therefore "success." "Dense clouds, no rain": the movement goes still further. "From our western region": the influence has not yet set in.The Image The wind drives across heaven: The image of The Taming Power of The Small. Thus the superior man Refines the outward aspect of his nature.The Lines Nine at the beginning: a) Return to the way. How could there be blame in this? Good fortune. b) "Return to the way." This is something that bodes well.Nine in the second place: a) He allows himself to be drawn into returning. Good fortune. b) Being drawn into returning derives from the central position. Also, he does not lose himself.Nine in the third place: a) The spokes burst out of the wagon wheels. Man and wife roll their eyes. b) When "man and wife roll their eyes," it is a sign that they cannot keep their house in order.Six in the fourth place: a) If you are sincere, blood vanishes and fear gives way. No blame. b) "If you are sincere...fear gives way," because the one at the top agrees in attitude.Nine in the fifth place: a) If you are sincere and loyally attached, You are rich in your neighbor. b) "If you are sincere and loyally attached," you will not be alone in your riches.Nine at the top: a) The rain comes, there is rest. This is due to the lasting effect of character. Perseverance brings the woman into danger. The moon is nearly full. If the superior man persists, Misfortune comes. b) "The rain comes, there is rest." This is the continuously cumulative effect of character. "If the superior man persists, misfortune comes," for there might be doubts.《易經》第十卦 履 天澤履 乾上兌下 [下一卦] 履：履虎尾，不咥人，亨。 彖曰：履，柔履剛也。說而應乎乾，是以履虎尾，不咥人，亨。剛中正， 履帝位而不疚，光明也。 象曰：上天下澤，履﹔君子以辨上下，安民志。 初九：素履，往無咎。 象曰：素履之往，獨行愿也。 九二：履道坦坦，幽人貞吉。 象曰：幽人貞吉，中不自亂也。 六三：眇能視，跛能履，履虎尾，咥人，凶。 武人為于大君。 象曰：眇能視﹔不足以有明也。跛能履﹔不足以與行也。咥人之凶﹔ 位不當也。 武人為于大君﹔志剛也。 九四：履虎尾，愬愬終吉。 象曰：愬愬終吉，志行也。 九五：夬履，貞厲。 象曰：夬履貞厲，位正當也。 上九：視履考祥，其旋元吉。 象曰：元吉在上，大有慶也。 履卦終10. Lu - Treading [Conduct]The Sequence When beings are subjected to restraint the mores arise; hence there follows the hexagram of Conduct.Miscellaneous Notes That which treads does not stay.Appended Judgment Treading shows the basis of character. It is harmonious and attains its goal. It brings about harmonious conduct.The Judgment Treading. Treading upon the tail of the tiger. It does not bite the man. Success.Commentary on the Decision Treading: the yielding treads upon the firm. Joyous, and in the relationship of correspondence to the Creative; hence, "Treading upon the tail of the tiger. It does not bite the man. Success." Strong, central, and correct, he treads into the place of the ruler and remains without blame: his light shines bright.The Image Heaven above, the lake below: The image of Treading. Thus the superior man discriminates between high and low. And thereby fortifies the thinking of the people.The Lines Nine at the beginning: a) Simple conduct. Progress without blame. b) The progress of of simple conduct follows in solitude its own bent.Nine in the second place: a) Treading a smooth, level course. The perseverance of a dark man Brings good fortune. b) "The perseverance of a dark man brings good fortune." He is central and does not get confused.Six in the third place: a) A one-eyed man is able to see, A lame man is able to tread. He treads on the trail of the tiger. The tiger bites the man. Misfortune. Thus does a warrior act on behalf of his great prince. b) "A one-eyed man is able to see,", but not enough for clarity. "A lame man is able to tread," but not enough to tread with others. The misfortune in the biting of the man is due to the fact that the place is not appropriate. "Thus does a warrior act on behalf of his great prince," because his will is firm.Nine in the fourth place: a) He treads on the tail of the tiger. Caution and circumspection Lead ultimately to good fortune. b) "Caution and circumspection lead ultimately to good fortune," because what is willed is done.Nine in the fifth place: a) Resolute conduct. Perseverance with awareness of danger. b) "Resolute conduct. Perseverance with awareness of danger." The place is correct and appropriate.Nine at the top: a) Look to your conduct and weigh the favorable signs. When everything is fulfilled, supreme good fortune comes. b) "Supreme good fortune" in the topmost place carries great blessing.《易經》第十一卦 泰 天地泰 坤上乾下 [下一卦] 泰：小往大來，吉亨。 彖曰：泰，小往大來，吉亨。則是天地交，而萬物通也﹔上下交，而其志 同也。內陽而外陰，內健而外順，內君子而外小人，君子道長，小 人道消也。 象曰：天地交泰，后以財(裁)成天地之道，輔相天地之宜，以左右民。 初九：拔茅茹，以其夤，征吉。 象曰：拔茅征吉，志在外也。 九二：包荒，用馮河，不遐遺，朋亡，得尚于中行。 象曰：包荒，得尚于中行，以光大也。 九三：無平不陂，無往不復，艱貞無咎。 勿恤其孚，于食有福。 象曰：無往不復，天地際也。 六四：翩翩不富，以其鄰，不戒以孚。 象曰：翩翩不富，皆失實也。 不戒以孚，中心愿也。 六五：帝乙歸妹，以祉元吉。 象曰：以祉元吉，中以行愿也。 上六：城復于隍，勿用師。 自邑告命，貞吝。 象曰：城復于隍，其命亂也。 泰卦終11. T'ai - PeaceThe Sequence Good conduct, then contentment; thus calm prevails. Hence there follows the hexagram of Peace. Peace means union, interrelation.Miscellaneous Notes The hexagrams of Standstill and Peace stand in natural opposition to each other.The Judgment Peace. The small departs, The great approaches. Good fortune. Success.Commentary on the Decision Peace. "The small departs, the great approaches. Good fortune. Success." In this way heaven and earth unite, and all beings come into the union. Upper and lower unite, and they are of one will. The light principle is within, the shadowy without; strength is within and devotion without; the superior man is within, the inferior without. The way of the superior man is waxing; the way of the inferior man is waning.The Image Heaven and earth unite: the image of Peace. Thus the ruler Divides and completes the course of heaven and earth; He furthers and regulates the gifts of heaven and earth, And so aids the people.The Lines Nine at the beginning: a) When ribbon grass is pulled up, the sod comes with it. Each according to his kind. Undertakings bring good fortune. b) "When ribbon grass is pulled up...Undertakings bring good fortune." The will is directed outward.Nine in the second place: a) Bearing with the uncultured in gentleness, Fording the river with resolution, Not neglecting what is distant, Not regarding one's companions: Thus one may manage to walk in the middle. b) "Bearing with the uncultured in gentleness...thus one may manage to walk in the middle," because the light is great.Nine in the third place: a) No plain not followed by a slope. No going not followed by a return. He who remains persevering in danger Is without blame. Do not complain about this truth; Enjoy the good fortune you still possess. b) "No going not followed by a return": this is the boundary of heaven and earth.Six in the fourth place: a) He flutters down, not boasting of his wealth, Together with his neighbor, Guileless and sincere. b) "He flutters down, not boasting of his wealth": all of them have lost what is real. "Guileless and sincere": he desires it in the depths of his heart.Six in the fifth place: a) The sovereign I Give his daughter in marriage. This brings blessing And supreme good fortune. b) "This brings blessing and supreme good fortune," because he is central in carrying out what he desires.Six at the top: a) The wall falls back into the moat. Use no army now. Make your commands known within your own town. Perseverance brings humiliation. b) "The wall falls back into the moat." His plans fall into confusion.《易經》第十二卦 否 地天否 乾上坤下 [下一卦] 否：否之匪人，不利君子貞，大往小來。 彖曰：否之匪人，不利君子貞。 大往小來， 則是天地不交，而萬物不通 也﹔上下不交，而天下無邦也。內陰而外陽，內柔而外剛，內小人 而外君子。 小人道長，君子道消也。 象曰：天地不交，否﹔君子以儉德辟難，不可榮以祿。 初六：拔茅茹，以其夤，貞吉亨。 象曰：拔茅貞吉，志在君也。 六二：包承。 小人吉，大人否亨。 象曰：大人否亨，不亂群也。 六三：包羞。 象曰：包羞，位不當也。 九四：有命無咎，疇離祉。 象曰：有命無咎，志行也。 九五：休否，大人吉。 其亡其亡，系于苞桑。 象曰：大人之吉，位正當也。 上九：傾否，先否后喜。 象曰：否終則傾，何可長也。 否卦終12. P'i - Standstill [Stagnation]The Sequence Things cannot remain forever united; hence there follows the hexagram of Standstill.Miscellaneous Notes The hexagrams of Standstill and Peace are opposed in their natures.The Judgment Standstill. Evil people do not further The perseverance of the superior man. The great departs; the small approaches.Commentary on the Decision "Evil people of the time of Standstill do not further the perseverance of the superior man. The great departs; the small approaches." Thus heaven and earth do not unite, and all beings fail to achieve union. Upper and lower do not unite, and in the world, states go down to ruin. The shadowy is within, the light without; weakness is within, firmness without; the inferior is within, the superior without. The way of the inferior is waxing, the way of the superior is waning.The Image Heaven and earth do not unite: The image of Standstill. Thus the superior man falls back upon his inner worth In order to escape the difficulties. He does not permit himself to be honored with revenue.The Lines Six at the beginning: a) When ribbon grass is pulled up, the sod comes with it. Each according to his kind. Perseverance brings good fortune and success. b) "When ribbon grass is pulled up....Perseverance brings good fortune." The will is directed to the ruler.Six in the second place: a) They bear and endure; This means good fortune for inferior people. The standstill serves to help the great man to attain success. b) "The standstill serves to help the great man to attain success." He does not confuse the masses.Six in the third place: a) They bear shame. b) "They bear shame" because the place is not the right one.Nine in the fourth place: a) He who acts at the command of the highest Remains without blame. Those of like mind partake of the blessing. b) "He who acts at the command of the highest remains without blame." What is willed is done.Nine in the fifth place: a) Standstill is giving way. Good fortune for the great man. "What if it should fail, what if it should fail?" In this way he ties it to a cluster of mulberry shoots. b) The good fortune of the great man consists in the fact that the place is correct and appropriate.Nine at the top: a) The standstill comes to an end. First standstill, then good fortune. b) When the standstill comes to an end, it reverses. One should not wish to make it permanent.《易經》第十三卦 同人 天火同人 乾上離下 [下一卦] 同人：同人于野，亨。 利涉大川，利君子貞。 彖曰：同人，柔得位得中，而應乎乾，曰同人。 同人曰，同人于野，亨。 利涉大川，乾行也。 文明以健，中正而應，君子正也。 唯君子為 能通天下之志。 象曰：天與火，同人﹔君子以類族辨物。 初九：同人于門，無咎。 象曰：出門同人，又誰咎也。 六二：同人于宗，吝。 象曰：同人于宗，吝道也。 九三：伏戎于莽，升其高陵，三歲不興。 象曰：伏戎于莽，敵剛也。 三歲不興，安行也。 九四：乘其墉，弗克攻，吉。 象曰：乘其墉，義弗克也，其吉，則困而反則也。 九五：同人，先號啕而后笑。 大師克相遇。 象曰：同人之先，以中直也。 大師相遇，言相克也。 上九：同人于郊，無悔。 象曰：同人于郊，志未得也。 同人卦終13. T'ung Jen - Fellowship with MenThe Sequence Things cannot be at a standstill forever. Hence there follows the hexagram of Fellowship With Men.Miscellaneous Notes Fellowship with men finds love.The Judgment Fellowship With Men in the open. Success. It furthers one to cross the great water. The perseverance of the superior man furthers.Commentary on the Decision Fellowship With Men. The yielding finds its place, finds the middle, and the Creative corresponds with it: this means fellowship with men. Fellowship With Men means: "Fellowship with men in the open. Success. It furthers one to cross the great water." The Creative acts. Order and clarity, in combination with strength; central, correct, and in the relationship of correspondence: this is the correctness of the superior man. Only the superior man is able to unite the wills of all under heaven. [Only a sage can bring world peace not stupid politicians and monarchs.] [Confucius copied from here?]The Image Heaven together with fire: The image of Fellowship With Men. Thus the superior man organizes the clans And makes distinction between things.The Lines Nine at the beginning: a) Fellowship with men at the gate. No blame. b) Going out of the gate for fellowship with men - who would find anything to blame in this?Six in the second place: a) Fellowship with men in the clan. Humiliation. b) "Fellowship with men in the clan" is the way to humiliation.Nine in the third place: a) He hides weapons in the thicket; He climbs the high hill in front of it. For three years he does not rise up. b) "He hides weapons in the thicket" because he had a hard man as opponent. "For three years he does not rise up." How could it be done?Nine in the fourth place: a) He climbs up on his wall; he cannot attack. Good fortune. b) "He climbs up on his wall." The situation means that he can do nothing. His good fortune consists in the fact that he gets into trouble and therefore returns to lawful ways.Nine in the fifth place: a) Men bound in fellowship first weep and lament, But afterward they laugh. After great struggles they succeed in meeting. b) The beginning of the men bound in fellowship is central and straight. "After great struggles they succeed in meeting," that is, they are victorious.Nine at the top: a) Fellowship with men in the meadow. No remorse. b) "Fellowship with men in the meadow." The will is not yet satisfied.《易經》第十四卦 大有 火天大有 離上乾下 [下一卦] 大有：元亨。 彖曰：大有，柔得尊位，大中而上下應之，曰大有。其德剛健而文明，應 乎天而時行，是以元亨。 象曰：火在天上，大有﹔君子以竭惡揚善，順天休命。 初九：無交害，匪咎，艱則無咎。 象曰：大有初九，無交害也。 九二：大車以載，有攸往，無咎。 象曰：大車以載，積中不敗也。 九三：公用亨于天子，小人弗克。 象曰：公用亨于天子，小人害也。 九四：匪其彭，無咎。 象曰：匪其彭，無咎﹔明辨晰也。 六五：厥孚交如，威如﹔吉。 象曰：厥孚交如，信以發志也。 威如之吉，易而無備也。 上九：自天佑之，吉無不利。 象曰：大有上吉，自天佑也。 大有卦終14. Ta Yu - Possession in Great MeasureThe Sequence Through Fellowship With Men things are sure to fall to one's lot. Hence there follows the hexagram of Possession in Great Measure.Miscellaneous Notes Possession in Great Measure indicates the mass.The Judgment Possession in Great Measure. Supreme success.Commentary on the Decision Possession in Great Measure: the yielding receives the honored place in the great middle, and upper and lower correspond with it. This is called Possession in Great Measure. His character is firm and strong, ordered and clear; it finds correspondence in heaven and moves with the time; hence the words, "Supreme success."The Image Fire in heaven above: The image of Possession in Great Measure. Thus the superior man curbs evil and furthers good, And thereby obeys the benevolent will of heaven.The Lines Nine at the beginning: a) No relationship with what is harmful; There is no blame in this. If one remains conscious of difficulty, One remains without blame. b) If the nine at the beginning in Possession in Great Measure has no relationships, this is harmful.Nine in the second place: a) A big wagon for loading. One may undertake something. No blame. b) "A big wagon for loading." Accumulating in the middle; thus no harm results.Nine in the third place: a) A prince offers it to the Son of Heaven. A petty man cannot do this. b) "A prince offers it to the Son of Heaven." A petty man harms himself.Nine in the fourth place: a) He makes a difference Between himself and his neighbor. No blame. b) "He makes a difference between himself and his neighbor. No blame." He is clear, discriminating, and intelligent.Six in the fifth place: a) He whose truth is accessible, yet dignified, Has good fortune. b) "He whose truth is accessible": by his trustworthiness he kindles the will of others. The good fortune of his dignity comes from the fact that he acts easily, without prearrangements.Nine at the top: a) He is blessed by heaven. Good fortune. Nothing that does not further. b) The place at the top of Possession in Great Measure has good fortune. This is because it is blessed by heaven.My Articles Home 1st Hexagram Next Hexagram
Edited on 6th June 2008