Metal Metal

Guài [43]

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


decision, settlement, release of strain

[23] Dispersion; Peeling off
Gòu [44] Reaction; Encountering
Qián [1] Donator; Initiating

month Month 3 ; Host or Controlling line : 5
夬: 扬庭, 孚, , , 即戎, 攸往. Guài: yáng yú wáng tíng, fú hào, yǒu lì, gào zì yì, bù lì jí róng, lì yǒu yōu wǎng.

Guai requires (in him who would fulfill its meaning) the exhibition (of the culprit's guilt) in the royal court, and a sincere and earnest appeal (for sympathy and support), with a consciousness of the peril (involved in cutting off the criminal). He should (also) make announcement in his own city, and show that it will not be well to have recourse at once to arms. (In this way) there will be advantage in whatever he shall go forward to.

: 夬, 决, 决柔. , 决, 扬庭, 柔乘. 孚, . , 即戎, . 攸往, . Tuàn zhuàn: Guài, jué yě, gāng jué róu yě. Jiàn ér shuō, jué ér hé, yáng yú wáng tíng, róu chéng wǔ gāng yě. Fú hào yǒu lì, qí wēi nǎi guāng yě. Gào zì yì, bù lì jí róng, suǒ shàng nǎi qióng yě. Lì yǒu yōu wǎng, gāng cháng nǎi zhōng yě.

Guai is the symbol of displacing or removing. We see (in the figure) the strong (lines) displacing the weak. (We have in it the attributes of) strength and complacency. There is displacement, but harmony (continues). ‘The exhibition (of the criminal’s guilt) in the royal courtyard‘ is suggested by the (one) weak (line) mounted on the five strong lines. There ’is an earnest and sincere appeal (for sympathy and support), and a consciousness of the peril (involved in the undertaking):‘ - it is the realization of this danger, which makes the method (of compassing the object) brilliant. ’He should make an announcement in his own city, and show that it will not be well to have recourse at once to arms:‘ - (if he have recourse to arms), what he prefers will (soon) be exhausted. ’There will be advantage in whatever he shall go forward to:‘ - when the growth of the strong (lines) has been completed, there will be an end (of the displacement).

: , 夬; 施禄, 居则忌. Xiàng zhuàn: Zé shàng yú tiān, guài; jūn zǐ yǐ shī lù jí xià, jū dé zé jì.

(The trigram representing) heaven and that for the waters of a marsh mounting above it form Guai. The superior man, in accordance with this, bestows emolument on those below him, and dislikes allowing his gifts to accumulate (unused).

young yin young yang young yang young yang young yang changing yang
I Ching transform
Dà Guò [28] Surpassing; Excess
: 壮趾, 往. Chū jiǔ: zhuàng yú qián zhǐ, wǎng bù shèng wèi jiù.

The first ‘nine’, undivided, shows its subject in (the pride of) strength advancing with his toes. He goes forward, but will not succeed. There will be ground for blame.

: 往, . Xiàng zhuàn: Bù shèng ér wǎng, jiù yě.

‘Without (being able to) succeed, he goes forward:’ - this is an error.

young yin young yang young yang young yang changing yang young yang
I Ching transform
[49] Revolution; Renewal
: 惕, 戎, 恤. Jiǔ èr: tì hào, mò yè yǒu róng, wù xù.

The second ‘nine’, undivided, shows its subject full of apprehension and appealing (for sympathy and help). Late at night hostile measures may be (taken against him), but he need not be anxious about them.

: 戎, . Xiàng zhuàn: Mò yè yǒu róng, dé zhòng dào yě.

‘Though hostile measures be taken against him, he need not be anxious:’ - he pursues the course of the due mean.

young yin young yang young yang changing yang young yang young yang
I Ching transform
Duì [58] Serenity; Joy
: 壮頄, 凶. 夬夬, 独, 遇, 若濡, 愠, . Jiǔ sān: zhuàng yú qiú, yǒu xiōng. Jūn zǐ guài guài, dú xíng, yù yù, ruò rú, yǒu yùn, wú jiù.

The third ‘nine’, undivided, shows its subject (about to advance) with strong (and determined) looks. There will be evil. (But) the superior man, bent on cutting off (the criminal), will walk alone and encounter the rain, (till he be hated by his proper associates) as if he were contaminated (by the others). (In the end) there will be no blame against him.

: 夬夬, 终. Xiàng zhuàn: Jūn zǐ guài guài, zhōng wú jiù yě.

‘The superior man looks bent on cutting off the culprit:’ - there will in the end be no error.

young yin young yang changing yang young yang young yang young yang
I Ching transform
[5] Halting; Needing
: 臀肤, . 牵, 信. Jiǔ sì: tún wú fū, qí xíng cì qiě. qiān yáng huǐ wáng, wén yán bù xìn.

The fourth ‘nine’, undivided, shows one from whose buttocks the skin has been stripped, and who walks slowly and with difficulty. (If he could act) like a sheep led (after its companions), occasion for repentance would disappear. But though he hear these words, he will not believe them.

: , . 信, . Xiàng zhuàn: Qí xíng cì qiě, wèi bù dàng yě. wén yán bù xìn, cōng bù míng yě.

‘He walks slowly and with difficulty:’ - he is not in the place appropriate to him. ‘He hears these words, but does not believe them:’ - he hears, but does not understand.

young yin changing yang young yang young yang young yang young yang
I Ching transform
Dà Zhuàng [34] Powerful; Great strength
: 苋陆夬夬, . Jiǔ wǔ: xiàn lù guài guài, zhōng háng wú jiù.

The fifth ‘nine’, undivided, shows (the small men like) a bed of purslain, which ought to be uprooted with the utmost determination. (The subject of the line having such determination), his action, in harmony with his central position, will lead to no error or blame.

: , . Xiàng zhuàn: Zhōng háng wú jiù, zhōng wèi guāng yě.

‘If his action be in harmony with his central position, there will be no error:’ - but his standing in the due mean is not yet clearly displayed.

changing yin young yang young yang young yang young yang young yang
I Ching transform
Qián [1] Donator; Initiating
: , 终凶. Shàng liù: wú hào, zhōng yǒu xiōng.

The sixth ‘six’, divided, shows its subject without any (helpers) on whom to call. His end will be evil.

: 凶, 终. Xiàng zhuàn: Wú hào zhī xiōng, zhōng bù kě cháng yě.

‘There is the misery of having none on whom to call:’ - the end will be that he cannot continue any longer.

The Complete Confucius

book cover Understanding the teachings of Confucius is essential to understanding both Chinese history and the future. This modern translation of the old sage's work from 2,500 years ago. It includes not only the Analects of Confucius but also The Doctrine Of The Mean and The Great Learning.
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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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