Dui intimates that (under its conditions) there will be progress and attainment. (But) it will be advantageous to be firm and correct.彖传: 兑, 说也. 刚中而柔外, 说以利贞, 是以顺乎天, 而应乎人. 说以先民, 民忘其劳; 说以犯难, 民忘其死; 说之大, 民劝矣哉! Tuàn zhuàn: Duì, shuō yě. gāng zhōng ér róu wài, shuō yǐ lì zhēn, shì yǐ shùn hū tiān, ér yīng hū rén. shuō yǐ xiān mín, mín wàng qí láo; shuō yǐ fàn nán, mín wàng qí sǐ; shuō zhī dà, mín quàn yǐ zāi!
Dui has the meaning of pleased satisfaction. (We have) the strong (lines) in the center, and the weak (lines) on the outer edge (of the two trigrams), (indicating that) in pleasure what is most advantageous is the maintenance of firm correctness. Through this there will be found an accordance with (the will of) heaven, and a correspondence with (the feelings of) men. When (such) pleasure goes before the people, (and leads them on), they forget their toils; when it animates them in encountering difficulties, they forget (the risk of) death. How great is (the power of) this pleased satisfaction, stimulating in such a way the people!象传: 丽泽, 兑; 君子以朋友讲习. Xiàng zhuàn: Lì zé, duì; jūn zǐ yǐ péng you jiǎng xí.
(Two symbols representing) the waters of a marsh, one over the other, form Dui. The superior man, in accordance with this, (encourages) the conversation of friends and (the stimulus of) their (common) practice.
The first ‘nine’, undivided, shows the pleasure of (inward) harmony. There will be good fortune.象传: 和兑之吉, 行未疑也. Xiàng zhuàn: Hé duì zhī jí, xíng wèi yí yě.
‘The good fortune attached to the pleasure of (inward) harmony’ arises from there being nothing in the conduct (of the subject of the line) to awaken doubt.
The second ‘nine’, undivided, shows the pleasure arising from (inward) sincerity. There will be good fortune. Occasion for repentance will disappear.象传: 孚兑之吉, 信志也. Xiàng zhuàn: Fú duì zhī jí, xìn zhì yě.
‘The good fortune attached to the pleasure arising from (inward sincerity)’ is due to the confidence felt in the object (of the subject of the line).
The third ‘six’, divided, shows its subject bringing round himself whatever can give pleasure. There will be evil.象传: 来兑之凶, 位不当也. Xiàng zhuàn: Lái duì zhī xiōng, wèi bù dàng yě.
‘The evil predicated of one’s bringing around himself whatever can give pleasure‘ is shown by the inappropriateness of the place (of the line).
The fourth ‘nine’, undivided, shows its subject deliberating about what to seek his pleasure in, and not at rest. He borders on what would be injurious, but there will be cause for joy.象传: 九四之喜, 有庆也. Xiàng zhuàn: Jiǔ sì zhī xǐ, yǒu qìng yě.
‘The joy in connection with (the subject of) the fourth ‘nine’, (undivided): is due to the happiness (which he will produce).
The fifth ‘nine’, undivided, shows its subject trusting in one who would injure him. The situation is perilous.象传: 孚于剥, 位正当也. Xiàng zhuàn: Fú yú bō, wèi zhèng dàng yě.
‘He trusts in one who would injure him:’ - his place is that which is correct and appropriate.
The topmost ‘six’, divided, shows the pleasure of its subject in leading and attracting others.象传: 上六引兑, 未光也. Xiàng zhuàn: Shàng liù yǐn duì, wèi guāng yě.
‘The topmost ‘six’, (divided), shows the pleasure (of its subject) in leading and attracting others:’ - his (virtue) is not yet brilliant.
This translation of the YiJing classic text uses the original Chinese including the 象传 Xiàng zhuàn commentary converted to modern simplified characters and pinyin.
The English translation is based on William Legge (1899) ➚ which is now out of copyright. We have changed some wording and converted to American spelling.
We hope to replace this with a more modern translation.
In the first few paragraphs each gua is described. The name of the gua (hexagram) is followed by the two trigrams that make it up (lake, mountain, fire, water, earth, heaven, thunder and wind). Each gua has a controlling element (earth, fire, water, metal and wood). After this information there are three related guas. The Opposite gua is the one where all yang is changed to yin and yin to yang - it is usually opposite in meaning. The Inverse gua is the gua with the order inverted so first is last and vice versa. The mutual gua is a more complex combination and re-ordering of the internal trigrams making up the gua. Then the association of the gua to the annual cycle is shown - this is the Chinese lunar month number (not Western month). The controlling or host yao is considered the most important line in the gua and is highlighted in the hexagram.
The main description for the hexagram is then followed by a section for each of the six possible changing lines which indicate the transformation into another, related gua. The text uses ‘nine’ to refer to a yang line and ‘six’ for a yin line. The pure yin and yang hexagrams have, however, a different text structure as they are so important.
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