Sui indicates that (under its conditions) there will be great progress and success. But it will be advantageous to be firm and correct. There will (then) be no error.彖传: 随, 刚来而下柔, 动而说, 随. 大亨贞, 无咎, 而天下随时, 随时之义大矣哉! Tuàn zhuàn: Suí, gāng lái ér xià róu, dòng ér shuō, suí. dà hēng zhēn, wú jiù, ér tiān xià suí shí, suí shí zhī yì dà yǐ zāi!
In Sui we see the strong (trigram) come and place itself under the weak; we see (in the two) the attributes of movement and pleasure: - this gives (the idea of) Sui. 'There will be great progress and success; and through firm correctness no error:' - all under heaven will be found following at such a time. Great indeed are the time and significance indicated in Sui.象传: 泽中有雷, 随; 君子以向晦入宴息. Xiàng zhuàn: Zé zhōng yǒu léi, suí; jūn zǐ yǐ xiàng huì rù yàn xī.
(The trigram for the waters of) a marsh and (that for) thunder (hidden) in the midst of it form Sui. The superior man in accordance with this, when it is getting towards dark, enters (his house) and rests.
The first ‘nine’, undivided, shows us one changing the object of his pursuit; but if he be firm and correct, there will he good fortune. Going beyond (his own) gate to find associates, he will achieve merit.象传: 官有渝, 从正吉也. 出门交有功, 不失也. Xiàng zhuàn: Guān yǒu yú, cóng zhèng jí yě. chū mén jiāo yǒu gōng, bù shī yě.
‘He is changing the object of his pursuit:’ - but if he follow what is correct, there will be good fortune. ‘He goes beyond (his own) gate to find associates:’ - he will not fail (in the method he pursues).
The second ‘six’, divided, shows us one who cleaves to the little boy, and lets go the man of age and experience.象传: 系小子, 弗兼与也. Xiàng zhuàn: Xì xiǎo zǐ, fú jiān yǔ yě.
‘He cleaves to the little boy:’ - he cannot be with the two at the same time.
The third ‘six’, divided, shows us one who cleaves to the man of age and experience, and lets go. the little boy. Such following will get what it seeks; but it will be advantageous to adhere to what is firm and correct.象传: 系丈夫, 志舍下也. Xiàng zhuàn: Xì zhàng fu, zhì shè xià yě.
‘He cleaves to the man of age and experience:’ - by the decision of his will, he abandons (the youth) below.
The fourth ‘nine’, undivided, shows us one followed and obtaining (adherents). Though he be firm and correct, there will be evil. If he be sincere (however) in his course, and make that evident, into what error will he fall?象传: 随有获, 其义凶也. 有孚在道, 明功也. Xiàng zhuàn: Suí yǒu huò, qí yì xiōng yě. yǒu fú zài dào, míng gōng yě.
‘He is followed and obtains adherents:’ - according to the idea (of the hexagram), this is evil. ‘He is sincere in his course:’ - showing his intelligence, and leading to achievement.
The fifth ‘nine’, undivided, shows us (the ruler) sincere in (fostering all) that is excellent. There will be good fortune.象传: 孚于嘉, 吉; 位正中也. Xiàng zhuàn: Fú yú jiā, jí; wèi zhèng zhōng yě.
'He is sincere in fostering what is excellent:' - his position is correct and in the center.
The topmost ‘six’, divided, shows us (that sincerity) firmly held and clung to, yea, and bound fast. (We see) the king with it presenting his offerings on the western mountain.象传: 拘系之, 上穷也. Xiàng zhuàn: Jū xì zhī, shàng qióng yě.
‘The sincerity is firmly held and clung to, as shown in the topmost line:’ - (the idea of the hexagram) has reached its extreme development.
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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