Element:
Metal Metal

[12]

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

Stagnation
Hindrance

bad, autumn, retrogression

Earth
Heaven
Tài [11] Elevation; Advance
Opposite and Inverse
Wind
Mountain
Jiàn [53] Progression; Gradual development
Mutual

month Month 7 ; Host or Controlling line : 5
, , . Fǒu zhī fěi rén, bù lì jūn zǐ zhēn, dà wǎng xiǎo lái.

In Pi there is the want of good understanding between the (different classes of) men, and its indication is unfavorable to the firm and correct course of the superior man. We see in it the great gone and the little come.

: 否, . , 则交, ; 交, . , , . , . Tuàn zhuàn: Fǒu zhī fěi rén, bù lì jūn zǐ zhēn. Dà wǎng xiǎo lái, zé shì tiān dì bù jiāo, ér wàn wù bù tōng yě; shàng xià bù jiāo, ér tiān xià wú bāng yě. nèi yīn ér wài yáng, nèi róu ér wài gāng, nèi xiǎo rén ér wài jūn zǐ. xiǎo rén dào zhǎng, jūn zǐ dào xiāo yě.

'The want of good understanding between the (different classes of) men in Pi, and its indication as unfavorable to the firm and correct course of the superior man; with the intimation that the great are gone and the little come:' - all this springs from the fact that in it heaven and earth are not in communication with each other, and all things in consequence do not have free course; and that the high and the low (superiors and inferiors) are not in communication with one another, and there are no (well-regulated) states under the sky. The inner (trigram) is made up of the weak and divided lines, and the outer of the strong and undivided: the inner is (the symbol of) weakness, and the outer of strength; the inner (represents) the small man, and the outer the superior man. Thus the way of the small man appears increasing, and that of the superior man decreasing.

: 交, 否; , 禄. Xiàng zhuàn: Tiān dì bù jiāo, fǒu; jūn zǐ yǐ jiǎn dé bì nàn, bù kě róng yǐ lù.

(The trigrams of) heaven and earth, not in intercommunication, form Pi. The superior man, in accordance with this, restrains (the manifestation) of) his virtue, and avoids the calamities (that threaten him). There is no opportunity of conferring on him the glory of emolument.

young yang young yang young yang young yin young yin changing yin
I Ching transform
Heaven
Wood
Wú Wàng [25] Unforeseen; Honesty
Change
: 拔茅茹, 汇, . Chū liù: bá máo rú, yǐ qí huì, zhēn jí hēng.

The first ‘six’, divided, suggests the idea of grass pulled up, and bringing with it other stalks with whose roots it is connected. With firm correctness (on the part of its subject), there will be good fortune and progress.

: 拔茅, . Xiàng zhuàn: Bá máo zhēn jí, zhì zài jūn yě.

'The good fortune through firm goodness, (suggested by) the pulling up of the grass,' arises from the will (of the parties intended) being bent on (serving) the ruler.

young yang young yang young yang young yin changing yin young yin
I Ching transform
Heaven
Water
Sòng [6] Strife; Contention
Change
: 承. , 否, . Liù èr: bāo chéng. xiǎo rén jí, dà ren fǒu, hēng.

The second ‘six’, divided, shows its subject patient and obedient. To the small man (comporting himself so) there will be good fortune. If the great man (comport himself) as the distress and obstruction require, he will have success.

: , . Xiàng zhuàn: Dà ren fǒu hēng, bù luàn qún yě.

'The great man, comporting himself as the distress and obstruction require, will have success: - 'he does not allow himself to be disordered by the herd (of small men).

young yang young yang young yang changing yin young yin young yin
I Ching transform
Heaven
Mountain
Dùn [33] Regression; Retreat
Change
: 羞. Liù sān: bāo xiū.

The third ‘six’, divided, shows its subject ashamed of the purpose folded (in his breast).

: 羞, . Xiàng zhuàn: Bāo xiū, wèi bù dàng yě.

That 'his shame is folded in his breast' is owing to the inappropriateness of his position.

young yang young yang changing yang young yin young yin young yin
I Ching transform
Wind
Earth
Guān [20] Vision; Contemplation
Change
: , , 畴离祉. Jiǔ sì: yǒu mìng, wú jiù, chóu lí zhǐ.

The fourth ‘nine’, undivided, shows its subject acting in accordance with the ordination (of Heaven), and committing no error. His companions will come and share in his happiness.

: , . Xiàng zhuàn: Yǒu mìng wú jiù, zhì xíng yě.

'He acts in accordance with the ordination (of Heaven), and commits no error:' - the purpose of his mind can be carried into effect.

young yang changing yang young yang young yin young yin young yin
I Ching transform
Fire
Earth
Jìn [35] Rapid advance; Gain ground
Change
: 休否, . , 苞桑. Jiǔ wǔ: xiū fǒu, dà ren jí. qí wáng qí wáng, jì yú bāo sāng.

In the fifth ‘nine’, undivided, we see him who brings the distress and obstruction to a close,--the great man and fortunate. (But let him say), 'We may perish! We may perish!' (so shall the state of things become firm, as if) bound to a clump of bushy mulberry trees.

: , . Xiàng zhuàn: Dà ren zhī jí, wèi zhèng dàng yě.

The good fortune of the great man' arises from the correctness of his position.

changing yang young yang young yang young yin young yin young yin
I Ching transform
Lake
Earth
Cuì [45] Condensation; Gathering
Change
: 倾否, . Shàng jiǔ: qīng fǒu, xiān fǒu hòu xǐ.

The sixth ‘nine’, undivided, shows the overthrow (and removal of) the condition of distress and obstruction. Before this there was that condition. Hereafter there will be joy.

: 否终则倾, Xiàng zhuàn: Fǒu zhōng zé qīng, hé kě cháng

'The distress and obstruction having reached its end, it is overthrown and removed:' - how could it be prolonged?

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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