Huan intimates that (under its conditions) there will be progress and success. The king goes to his ancestral temple; and it will be advantageous to cross the great stream. It will be advantageous to be firm and correct.彖传: 涣, 亨. 刚来而不穷, 柔得位乎外而上同. 王假有庙, 王乃在中也.利涉大川, 乘木有功也. Tuàn zhuàn: Huàn, hēng. gāng lái ér bù qióng, róu dé wèi hū wài ér shàng tóng. wáng jià yǒu miào, wáng nǎi zài zhōng yě. lì shè dà chuān, chéng mù yǒu gōng yě.
‘Huan intimates that there will be progress and success:’ - (we see) the strong line (in the second place) of the lower trigram, and not suffering any extinction there; and (also) the weak line occupying its place in the outer trigram, and uniting (its action) with that of the line above. ‘The king goes to his ancestral temple:’ - the king‘s (mind) is without any deflection. ’It will be advantageous to cross the great stream:‘ - (the subject of the hexagram) rides in (a vessel of) wood (over water), and will do so with success.象传: 风行水上, 涣; 先王以享于帝立庙. Xiàng zhuàn: Fēng xíng shuǐ shàng, huàn; xiān wáng yǐ xiǎng yú dì lì miào.
(The trigram representing) water and that for wind moving above the water form Huan. The ancient kings, in accordance with this, presented offerings to God and established the ancestral temple.
The first ‘six’, divided, shows its subject engaged in rescuing (from the impending evil) and having (the assistance of) a strong horse. There will be good fortune.象传: 初六之吉, 顺也. Xiàng zhuàn: Chū liù zhī jí, shùn yě.
‘The good fortune attached to the first ‘six’, divided),’is due to the natural course (pursued by its subject).
The second ‘nine’, undivided, shows its subject, amid the dispersion, hurrying to his contrivance (for security). All occasion for repentance will disappear.象传: 涣奔其机, 得也. Xiàng zhuàn: Huàn bēn qí jī, dé yě.
‘Amidst the prevailing dispersion, he hurries to his contrivance (for security):’ - he gets what he desires.
The third ‘six’, divided, shows its subject discarding any regard to his own person. There will be no occasion for repentance.象传: 涣其躬, 志在外也. Xiàng zhuàn: Huàn qí gōng, zhì zài wài yě.
‘He has no regard to his own person:’ - his aim is directed to what is external to himself.
The fourth ‘six’, divided, shows its subject scattering the (different) parties (in the state); which leads to great good fortune. From the dispersion (he collects again good men standing out, a crowd) like a mound, which is what ordinary men would not have thought of.象传: 涣其群, 元吉; 光大也. Xiàng zhuàn: Huàn qí qún, yuán jí; guāng dà yě.
‘He scatters the (different) parties (in the state), and there is great good fortune:’ - brilliant and great (are his virtue and service).
The fifth ‘nine’, undivided, shows its subject amidst the dispersion issuing his great announcements as the perspiration (flows from his body). He scatters abroad (also) the accumulations in the royal granaries. There will be no error.象传: 王居无咎, 正位也. Xiàng zhuàn: Wáng jū wú jiù, zhèng wèi yě.
‘The accumulations of the royal (granaries) are dispersed, and there is no error:’ - this is due to the correctness of the position.
The topmost ‘nine’, undivided, shows its subject disposing of (what may be called) its bloody wounds, and going and separating himself from its anxious fears. There will be no error.象传: 涣其血, 远害也. Xiàng zhuàn: Huàn qí xuè, yuǎn hài yě.
‘His bloody wounds are gone:’ - he is far removed from the danger of injury.
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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