Yu indicates that, (in the state which it implies), feudal princes may be set up, and the hosts put in motion, with advantage.彖传: 象传: 豫, 刚应而志行, 顺以动, 豫. 豫, 顺以动, 故天地如之, 而况建侯行师乎？天地以顺动, 故日月不过, 而四时不忒; 圣人以顺动, 则刑罚清而民服. 豫之时义大矣哉! Tuàn zhuàn: Yù, gāng yìng ér zhì xíng, shùn yǐ dòng, yù. yù, shùn yǐ dòng, gù tiān dì rú zhī, ér kuàng jiàn hóu xíng shī hū? Tiān dì yǐ shùn dòng, gù rì yuè bù guò, ér sì shí bù tè; shèng rén yǐ shùn dòng, zé xíng fá qīng ér mín fú. Yù zhī shí yì dà yǐ zāi!
In Yu we see the strong (line) responded to by all the others, and the will (of him whom it represents) being carried out; and (also) docile obedience employing movement (for its purposes). (From these things comes) Yu (the Condition of harmony and satisfaction). In this condition we have docile obedience employing movement (for its purposes), and therefore it is so as between heaven and earth; - how much more will it be so (among men) in 'the setting up of feudal princes and putting the hosts in motion!' Heaven and earth show that docile obedience in connection with movement, and hence the sun and moon make no error (in time), and the four seasons do not deviate (from their order). The sages show such docile obedience in connection with their movements, and hence their punishments and penalties are entirely just, and the people acknowledge it by their submission. Great indeed are the time and significance indicated in Yu!象传: 雷出地奋, 豫. 先王以作乐崇德, 殷荐之上帝, 以配祖考. Xiàng zhuàn: Léi chū dì fèn, yù. xiān wáng yǐ zuò lè chóng dé, yīn jiàn zhī shàng dì, yǐ pèi zǔ kǎo.
(The trigrams for) the earth and thunder issuing from it with its crashing noise form Yu. The ancient kings, in accordance with this, composed their music and did honor to virtue, presenting it especially and most grandly to God, when they associated with Him (at the service) their highest ancestor and their father.
The first ‘six’, divided, shows its subject proclaiming his pleasure and satisfaction. There will be evil.象传: 初六鸣豫, 志穷凶也. Xiàng zhuàn: Chū liù míng yù, zhì qióng xiōng yě.
'The (subject of the) first ‘six’ proclaims his pleasure and satisfaction:' - there will be evil; his wishes have been satisfied to overflowing.
The second ‘six’, divided, shows one who is firm as a rock. (He sees a thing) without waiting till it has come to pass; with his firm correctness there will be good fortune.(象传: 不终日, 贞吉; 以中正也. Xiàng zhuàn: Bù zhōng rì, zhēn jí; yǐ zhōng zhèng yě.
'(He sees a thing) without waiting till it has come to pass; with his firm correctness there will be good fortune:' - this is shown by the central and correct position (of the line).
The third ‘six’, divided, shows one looking up (for favors), while he indulges the feeling of pleasure and satisfaction. If he would understand!--If he be late in doing so, there will indeed be occasion for repentance.象传: 盱豫有悔, 位不当也. Xiàng zhuàn: Xū yù yǒu huǐ, wèi bù dàng yě.
'He looks up (for favors), while he indulges the feeling of satisfaction; there will be occasion for repentance:' - this is intimated by the position not being the appropriate one.
The fourth ‘nine’, undivided, shows him from whom the harmony and satisfaction come. Great is the success which he obtains. Let him not allow suspicions to enter his mind, and thus friends will gather around him.象传: 由豫, 大有得; 志大行也. Xiàng zhuàn: Yóu yù, dà yǒu dé; zhì dà xíng yě.
'From him the harmony and satisfaction come; great is the success which he obtains:' - his aims take effect on a grand scale.
The fifth ‘six’, divided, shows one with a chronic complaint, but who lives on without dying.象传: 六五贞疾, 乘刚也. 恒不死, 中未亡也. Xiàng zhuàn: Liù wǔ zhēn jí, chéng gāng yě. héng bù sǐ, zhōng wèi wáng yě.
'(The subject of) the fifth ‘six’ has a chronic complaint:' - this is shown by his being mounted on the strong (line). 'He still lives on without dying:' - he is in the central position, (and its memories of the past) have not yet perished.
The topmost ‘six’, divided, shows its subject with darkened mind devoted to the pleasure and satisfaction (of the time); but if he change his course even when (it may be considered as) completed, there will be no error.象传: 冥豫在上, 何可长也. Xiàng zhuàn: Míng yù zài shàng, hé kě cháng yě.
'With darkened mind devoted to the harmony and satisfaction (of the time),' as shown in the topmost (line): - how can one in such a condition continue long?
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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