Element:
Earth Earth

[18]

Yang line Yin - controlling line Yin line Yang line Yang line Yin line

Corruption
Decay

poison, illness

Lake
Wood
Suí [17] Sucession; Pursuit
Opposite and Inverse
Wood
Lake
Guī Mèi [54] Union; Marrying Maiden
Mutual

month Month 3 ; Host or Controlling line : 5
蛊: , . , . Gǔ: yuán hēng, lì shè dà chuān. xiān jiǎ sān rì, hòu jiǎ sān rì.

Gu indicates great progress and success (to him who deals properly with the condition represented by it). There will be advantage in (efforts like that of) crossing the great stream. (He should weigh well, however, the events of) three days before the turning point, and those (to be done) three days after it.

: 蛊, , 巽, 蛊. 蛊, , . , 往. , , 终则, . Tuàn zhuàn: Gǔ, gāng shàng ér róu xià, xùn ér zhǐ, gǔ. Gǔ, yuán hēng, ér tiān xià zhì yě. Lì shè dà chuān, wǎng yǒu shì yě. Xiān jiǎ sān rì, hòu jiǎ sān rì, zhōng zé yǒu shǐ, tiān háng yě.

In Gu we have the strong (trigram) above, and the weak one below; we have (below) pliancy, and (above) stopping: - these give the idea of Gu (a Troubling Condition of affairs verging to ruin). ‘Gu indicates great progress and success:’ - (through the course shown in it), all under heaven, there will be good order. ‘There will be advantage in crossing the great stream:’ - he who advances will encounter the business to be done. ‘(He should weigh well, however, the events of) three days before (the turning-point), and those (to be done) three days after it:’ - the end (of confusion) is the beginning (of order); such is the procedure of Heaven.

: , 蛊; . Xiàng zhuàn: Shān xià yǒu fēng, gǔ; jūn zǐ yǐ zhèn mín yù dé.

(The trigram for) a mountain, and below it that for wind, form Gu. The superior man, in accordance with this, (addresses himself to) help the people and nourish his own virtue.

young yang young yin young yin young yang young yang changing yin
I Ching transform
Mountain
Heaven
Dà Xù [26] Impeded; Great nourishment
Change
: 蛊, , 考, . Chū liù: gàn fù zhī gǔ, yǒu zǐ, kǎo wú jiù, lì zhōng jí.

The first ‘six’, divided, shows (a son) dealing with the troubles caused by his father. If he be an (able) son, the father will escape the blame of having erred. The position is perilous, but there will be good fortune in the end.

: 蛊, 承考. Xiàng zhuàn: Gàn fù zhī gǔ, yì chéng kǎo yě.

'He deals with the troubles caused by his father:' - he feels that he has entered into the work of his father.

young yang young yin young yin young yang changing yang young yin
I Ching transform
Mountain
Mountain
Gèn [52] Immobility; Stillness
Change
: 蛊, . Jiǔ èr: gàn mǔ zhī gǔ, bù kě zhēn.

The second ‘nine’, undivided, shows (a son) dealing with the troubles caused by his mother. He should not (carry) his firm correctness (to the utmost).

: 蛊, . Xiàng zhuàn: Gàn mǔ zhī gǔ, dé zhòng dào yě.

'He deals with the troubles caused by his mother:' - he holds to the course of the due mean.

young yang young yin young yin changing yang young yang young yin
I Ching transform
Mountain
Water
Méng [4] Initiation; Immaturity
Change
: 蛊, 悔, . Jiǔ sān: gàn fù zhī gǔ, xiǎo yǒu huǐ, wú dà jiù.

The third ‘nine’, undivided, shows (a son) dealing with the troubles caused by his father. There may be some small occasion for repentance, but there will not be any great error.

: 蛊, 终. Xiàng zhuàn: Gàn fù zhī gǔ, zhōng wú jiù yě.

'He deals with the troubles caused by his father:' - in the end there will be no error.

young yang young yin changing yin young yang young yang young yin
I Ching transform
Fire
Wind
Dǐng [50] Containment; Creation
Change
: 裕蛊, 往吝. Liù sì: yù fù zhī gǔ, wǎng jiàn lìn.

The fourth ‘six’, divided, shows (a son) viewing indulgently the troubles caused by his father. If he go forward, he will find cause to regret it.

: 裕蛊, 往. Xiàng zhuàn: Yù fù zhī gǔ, wǎng wèi dé yě.

'He views indulgently the troubles caused by his father:' - if he go forward, he will not succeed.

young yang changing yin young yin young yang young yang young yin
I Ching transform
Wind
Wind
Xùn [57] Acquiescence; Submission
Change
: 蛊, 用誉. Liù wǔ: gàn fù zhī gǔ, yòng yù.

The fifth ‘six’, divided, shows (a son) dealing with the troubles caused by his father. He obtains the praise of using (the fit instrument for his work).

: 蛊; 承. Xiàng zhuàn: Gān fù zhī gǔ; chéng yǐ dé yě.

'He deals with the troubles caused by his father, and obtains praise:' - he is responded to (by the subject of line two) with all his virtue.

changing yang young yin young yin young yang young yang young yin
I Ching transform
Earth
Wind
Shēng [46] Ascent; Growing up
Change
: , . Shàng jiǔ: bù shì wáng hóu, gāo shàng qí shì.

The sixth ‘nine’, undivided, shows us one who does not serve either king or feudal lord, but in a lofty spirit prefers (to attend to) his own affairs.

: , . Xiàng zhuàn: Bù shì wáng hóu, zhì kě zé yě.

'He does not serve either king or feudal lord:' - but his aim may be a model (to others).

This translation of the YiJing classic text uses the original Chinese including the 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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