Lu intimates that (in the condition which it denotes) there may be some little attainment and progress. If the stranger or traveler be firm and correct as he ought to be, there will be good fortune.彖传: 旅, 小亨, 柔得中乎外, 而顺乎刚, 止而丽乎明, 是以小亨, 旅贞吉也. 旅之时义大矣哉! Tuàn zhuàn: Lǚ, xiǎo hēng, róu dé zhòng hū wài, ér shùn hū gāng, zhǐ ér lì hū míng, shì yǐ xiǎo hēng, lǚ zhēn jí yě. lǚ zhī shí yì dà yǐ zāi!
‘Lu indicates that there may be some small attainment and progress:’ - the weak (line) occupies the central place in the outer (trigram), and is obedient to the strong (lines on either side of it). (We have also the attributes of quiet) resting closely attached to intelligence (in the component trigrams). Hence it is said, ‘There may be some small attainment and progress. If the stranger or traveler be firm and correct as he ought to be, there will be good fortune.’ Great is the time and great is the right course to be taken as intimated in Lu!象传: 山上有火, 旅; 君子以明慎用刑, 而不留狱. Xiàng zhuàn: Shān shàng yǒu huǒ, lǚ; jūn zǐ yǐ míng shèn yòng xíng, ér bù liú yù.
(The trigram representing) a mountain and above it that for fire form Lu. The superior man, in accordance with this, exerts his wisdom and caution in the use of punishments and not allowing litigation to continue.
The first ‘six’, divided, shows the stranger mean and meanly occupied. It is thus that he brings on himself (further) calamity.象传: 旅琐琐, 志穷灾也. Xiàng zhuàn: Lǚ: suǒ suǒ, zhì qióng zāi yě.
‘The stranger is mean and meanly occupied:’ - his aim is become of the lowest character, and calamity will ensue.
The second ‘six’, divided, shows the stranger, occupying his lodging-house, carrying with him his means of livelihood, and provided with good and trusty servants.象传: 得童仆贞, 终无尤也. Xiàng zhuàn: Dé tóng pú zhēn, zhōng wú yóu yě.
‘He is provided with good and trusty servants:’ - he will in the end have nothing of which to complain.
The third ‘nine’, undivided, shows the stranger, burning his lodging-house, and having lost his servants. However firm and correct he (try to) be, he will be in peril.象传: 旅焚其次, 亦以伤矣. 以旅与下, 其义丧也. Xiàng zhuàn: Lǚ fén qí cì, yì yǐ shāng yǐ. yǐlǚ yǔ xià, qí yì sàng yě.
‘The stranger burns his lodging-house:’ - and he himself also suffers hurt thereby. When, as a stranger, he treats those below him (as the line indicates), the right relation between him and them is lost.
The fourth ‘nine’, undivided, shows the traveler in a resting-place, having (also) the means of livelihood and the ax, (but still saying), 'I am not at ease in my mind.'象传: 旅于处, 未得位也. 得其资斧, 心未快也. Xiàng zhuàn: Lǚ yú chù, wèi dé wèi yě. Dé qí zī fǔ, xīn wèi kuài yě.
‘The stranger is in a resting-place:’ - but he has not got his proper position. ‘He has the means of livelihood, and the ax:’ - but his mind is not at ease.
The fifth ‘six’, divided, shows its subject shooting a pheasant. He will lose his arrow, but in the end he will obtain praise and a (high) charge.象传: 终以誉命, 上逮也. Xiàng zhuàn: Zhōng yǐ yù mìng, shàng dài yě.
‘In the end he will obtain praise and a (high) charge:’ - he has reached a high place.
The sixth ‘nine’, undivided, suggests the idea of a bird burning its nest. The stranger, (thus represented), first laughs and then cries out. He has lost his ox(-like docility) too readily and easily. There will be evil.象传: 以旅在上, 其义焚也. 丧牛于易, 终莫之闻也. Xiàng zhuàn: Yǐ lǚ zài shàng, qí yì fén yě. sàng niú yú yì, zhōng mò zhī wén yě.
‘Considering that the stranger is here at the very height (of distinction),’ with the spirit that possesses him, it is right he (should be marked by a bird) burning (its nest). ‘He loses his ox(-like docility) too readily and easily:’ - to the end he would not listen to (the truth about the course to be pursued).
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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