彖傳下
TUAN-L · 34 units · text_version: yizhuan-en-1.0.0 · review_status: draft
Original text pending collation; translations under continuous revision.
| 單元 | Original | Translation |
|---|---|---|
| Hexagram 31 Tuan CommentaryTUAN-L-31-01 | 巽乎水而上水，井；井養而不窮也。改邑不改井，乃以剛中也。汔至亦未繘井，未有功也。羸其瓶，是以凶也。 | We have the symbol of wood in the water and the raising of the water; which gives us the idea of a well. A well supplies nourishment and is not itself exhausted. The site of a town may be changed, while the fashion of its wells undergoes no change: this is shown by the central position of the strong lines in the second and fifth places. |
| Hexagram 32 Tuan CommentaryTUAN-L-32-01 | 革，水火相息，二女同居，其志不相得，曰革。巳日乃孚；革而信也。文明以說，大亨以正，革而當，其悔乃亡。天地革而四時成，湯武革命，順乎天而應乎人，革之時義大矣哉！ | Its main message is this: ge means change. Water and fire oppose each other, and two women live together without sharing the same purpose. Change is trusted only after it has been completed. Clarity joined with joy brings great progress through correctness; when change fits the time, regret disappears. Heaven and earth change and the four seasons are completed. Tang and Wu changed dynasties in accord with Heaven and in response to the people. The timing of change is crucial. |
| Hexagram 33 Tuan CommentaryTUAN-L-33-01 | 鼎，象也。以木巽火，亨飪也。聖人亨以享上帝，而大亨以養聖賢。巽而耳目聰明，柔進而上行，得中而應乎剛，是以元亨。 | Its main message is this: ding presents the image of a cauldron. Wood enters the fire so that food can be cooked. The sages used cooking to present offerings to the highest power and to nourish worthy and capable people. Gentleness below and clear perception above allow the yielding line to rise, take the central place, and respond to the firm line. This is why the hexagram promises great success. |
| Hexagram 34 Tuan CommentaryTUAN-L-34-01 | 震，亨。震來虩虩，恐致福也。笑言啞啞，后有則也。震驚百里，驚遠而懼邇也。出可以守宗廟社稷，以為祭主也。 | The hexagram explains the situation this way: zhen indicates movement and development. The shock first brings fear, and that fear can lead to good fortune by making a person careful. Laughter afterward shows that order has been restored. The shock is heard for a hundred miles: it alarms those far away and warns those nearby. The person who remains composed can protect the ancestral temple and serve as leader of the rites. |
| Hexagram 35 Tuan CommentaryTUAN-L-35-01 | 艮，止也。時止則止，時行則行，動靜不失其時，其道光明。艮其止，止其所也。上下敵應，不相與也。是以不獲其身，行其庭不見其人，无咎也。 | Its main message is this: gen means stopping. Stop when the time calls for stopping, and act when the time calls for action. When movement and stillness both fit the time, the way becomes clear. To keep the back still means stopping in the proper place. The upper and lower lines oppose rather than support one another. Therefore one does not become absorbed in the self; one may walk through the courtyard without being distracted by other people. There is no blame. |
| Hexagram 36 Tuan CommentaryTUAN-L-36-01 | 漸之進也，女歸吉也。進得位，往有功也。進以正，可以正邦也。其位剛，得中也。止而巽，動不窮也。 | The advance shown by Jian is like the marrying of a young lady which is attended by good fortune. The lines as they advance get into their correct places: this indicates the achievements of a progress. Among the places of the hexagram the strong undivided line in the centre. In the attributes of restfulness and flexible penetration we have the assurance of an onward movement that is inexhaustible. |
| Hexagram 37 Tuan CommentaryTUAN-L-37-01 | 歸妹，天地之大義也。天地不交，而萬物不興，歸妹人之終始也。說以動，所歸妹也。征凶，位不當也。无攸利，柔乘剛也。 | By Gui Mei the marrying away of a younger sister the great and righteous relation between heaven and earth is suggested to us. If heaven and earth were to have no intercommunication, things would not grow and flourish as they do. The marriage of a younger sister is the end of her young womanhood and the beginning of her motherhood. We have in the hexagram the desire of Any action will be misfortune: the places of the lines are not those appropriate to them. |
| Hexagram 38 Tuan CommentaryTUAN-L-38-01 | 豐，大也。明以動，故豐。王假之，尚大也。勿憂宜日中，宜照天下也。日中則昃，月盈則食，天地盈虛，與時消息，而況于人乎？況于鬼神乎？ | Feng means abundance. Clarity joined with movement creates abundance. The king reaches this state because the person values greatness. Do not worry; be like the sun at noon and let the light reach everyone. Yet the sun begins to decline at noon, and the full moon begins to wane. Heaven and earth move between fullness and emptiness with the seasons; human affairs change even more. The timing of abundance is therefore very important. |
| Hexagram 39 Tuan CommentaryTUAN-L-39-01 | 旅，小亨，柔得中乎外，而順乎剛，止而麗乎明，是以小亨，旅貞吉也。旅之時義大矣哉！ | Its main message is this: 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 com Great is the time and great is the right course to be taken as indicated in Lu! |
| Hexagram 40 Tuan CommentaryTUAN-L-40-01 | 重巽以申命，剛巽乎中正而志行。柔皆順乎剛，是以小亨，利有攸往，利見大人。 | The double Sun shows how, following this example, governmental orders are reiterated. that the strong fifth line has penetrated into the central and correct place, and the will of its subject is being carried into effect; also the weak first and fourth lines both obedient to the strong lines above them. It is therefore said, c This will bring some little attainment and progress. This will bring advantage in movement onward in whatever direction. It will be beneficial also to see the great person. |
| Hexagram 41 Tuan CommentaryTUAN-L-41-01 | 兌，說也。剛中而柔外，說以利貞，是以順乎天，而應乎人。說以先民，民忘其勞；說以犯難，民忘其死；說之大，民勸矣哉！ | Its main message is this: dui means joy. Firmness is central and yielding lines are outside. Joy is beneficial when joined with steadfastness, because it then accords with Heaven and responds to people. When joy leads the people, they forget their labor; when it helps them face danger, they forget the fear of death. Properly used, the power of joy encourages people. |
| Hexagram 42 Tuan CommentaryTUAN-L-42-01 | 渙，亨。剛來而不窮，柔得位乎外而上同。王假有廟，王乃在中也。利涉大川，乘木有功也。 | Huan indicates that this will bring progress and success: 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 their ancestral temple: the kings mind is without any deflection. It is favorable to cross the great stream: the person represented by the hexagram rides in a vessel of wood over water, and will do so with success. |
| Hexagram 43 Tuan CommentaryTUAN-L-43-01 | 節，亨，剛柔分，而剛得中。苦節不可貞，其道窮也。說以行險，當位以節，中正以通。天地節而四時成，節以制度，不傷財，不害民。 | The hexagram explains the situation this way: jie means limitation and order. Firm and yielding lines are divided, while the firm lines hold central positions, so progress is possible. Bitter and oppressive limits cannot last because their way becomes exhausted. Joy moves through danger, and proper position creates suitable limits; centrality and correctness keep communication open. Heaven and earth have limits, and the four seasons are formed. Good institutions protect resources without harming the people. |
| Hexagram 44 Tuan CommentaryTUAN-L-44-01 | 中孚，柔在內而剛得中。說而巽，孚，乃化邦也。豚魚吉，信及豚魚也。利涉大川，乘木舟虛也。中孚以利貞，乃應乎天也。 | In Zhong Fu we have the two weak lines in the innermost part of the figure, and strong lines occupying the central places in the trigrams. We have the attributes of joy and flexible penetration. Sincerity therefore symbolled will transform a country. Pigs and fish are moved, and this brings good fortune: sincerity reaches to and affects even pigs and fishes. In the exercise of the virtue denoted by Acting Fu, the text says that this will bring advantage in being; steadfast and right: in that virtue indeed we have the response of man to Heaven. |
| Hexagram 45 Tuan CommentaryTUAN-L-45-01 | 小過，小者過而亨也。過以利貞，與時行也。柔得中，是以小事吉也。剛失位而不中，是以不可大事也。有飛鳥之象焉，有飛鳥遺之音，不宜上宜下，大吉；上逆而下順也。 | In Xiao Guo the small lines exceeding the others, and giving the intimation of progress and attainment. Such exceeding, in order to its being beneficial, must be associated with steadfast conduct: that is, it must take place only according to the requirements of the time. The weak lines are in the central places, and therefore the text says that what the name means may be done in small affairs, and this brings good fortune. Of the strong lines one is not in its proper place, and the other is not central, therefore the text says that what the name means should not be done in great affairs. In the hexagram we have the symbol of a bird on the wing, and of the notes that come down from such a bird, for which it is better to descend than to ascend, thereby leading to great good fortune: to ascend is contrary to what is reasonable in the case, while to descend is natural and right. |
| Hexagram 46 Tuan CommentaryTUAN-L-46-01 | 既濟，亨，小者亨也。利貞，剛柔正而位當也。初吉，柔得中也。終止則亂，其道窮也。 | Ji Ji indicates progress and success: in small matters, that is, this will bring that progress and success. This will bring advantage in being steadfast and right: the strong and weak lines are correctly arranged, each in its appropriate place. There has been good fortune in the beginning: the weak second line is in the centre. In the end there is a cessation of effort, and disorder arises: the course that led to rule and order is now exhausted. |
| Hexagram 47 Tuan CommentaryTUAN-L-47-01 | 未濟，亨；柔得中也。小狐汔濟，未出中也。濡其尾，无攸利；不續終也。雖不當位，剛柔應也。 | The hexagram explains the situation this way: wei Ji promises progress because the yielding fifth line holds the central position. The young fox has almost crossed, but has not yet escaped danger. Wetting its tail brings no advantage because the crossing cannot be completed. Although the lines are not in their proper positions, the firm and yielding lines still respond to one another. |
| Hexagram 48 Tuan CommentaryTUAN-L-48-01 | 天行健，君子以自強不息。 | Heaven, in its motion, gives the idea of strength. The noble person, following this image, nerves themself to ceaseless activity. |
| Hexagram 49 Tuan CommentaryTUAN-L-49-01 | 潛龍勿用，陽在下也。 | The image gives this practical lesson: the dragon lies hid in the deep; it is not the time for active doing: this appears from the strong and undivided lines being in the lowest place. |
| Hexagram 50 Tuan CommentaryTUAN-L-50-01 | 見龍在田，德施普也。 | This line or image shows that the dragon appears in the field: the diffusion of virtuous influence has been wide. |
| Hexagram 51 Tuan CommentaryTUAN-L-51-01 | 終日乾乾，反復道也。 | The image gives this practical lesson: active and vigilant all the day: this refers to the treading of the proper path over and over again. |
| Hexagram 52 Tuan CommentaryTUAN-L-52-01 | 或躍在淵，進无咎也。 | The person seems to be leaping up, but is still in the deep: if the person advance, there is no blame. |
| Hexagram 53 Tuan CommentaryTUAN-L-53-01 | 飛龍在天，大人造也。 | The dragon is on the wing in the sky: the great person rouses themself to their work. |
| Hexagram 54 Tuan CommentaryTUAN-L-54-01 | 亢龍有悔，盈不可久也。 | The dragon exceeds the proper limits; this will bring cause for regret: a state of fulness, that is, should not be indulged in long. |
| Hexagram 55 Tuan CommentaryTUAN-L-55-01 | 用九，天德不可為首也。 | The image gives this practical lesson: the same undivided line is used in all the places of this hexagram, but the attribute of heaven thereby denoted should not always take the foremost place. |
| Hexagram 56 Tuan CommentaryTUAN-L-56-01 | 地勢坤，君子以厚德載物。 | The capacity and sustaining power of the earth is what is denoted by Kun. The noble person, following this image, with their large virtue supports men and things. |
| Hexagram 57 Tuan CommentaryTUAN-L-57-01 | 履霜堅冰，陰始凝也。馴致其道，至堅冰也。 | The person is treading on hoarfrost; the strong ice will come by and by: the cold air has begun to take form. Allow it to go on quietly according to its nature, and the hoarfrost will come to strong ice. |
| Hexagram 58 Tuan CommentaryTUAN-L-58-01 | 六二之動，直以方也。不習无不利，地道光也。 | The movement shown by the second yielding line, is from the straight line to the square. Its operation, without repeated effort, in every way beneficial, shows the brilliant result of the way of earth. |
| Hexagram 59 Tuan CommentaryTUAN-L-59-01 | 含章可貞，以時發也。或從王事，知光大也。 | The person keeps their excellence under restraint, but firmly maintains it: at the proper time the person will manifest it. The person may have occasion to engage in the kings service: great is the glory of their wisdom. |
| Hexagram 60 Tuan CommentaryTUAN-L-60-01 | 括囊无咎，慎不害也。 | The image gives this practical lesson: a sack tied up; there is no blame: this shows how, through carefulness, no injury will be received. |
| Hexagram 61 Tuan CommentaryTUAN-L-61-01 | 黃裳元吉，文在中也。 | The yellow lower-garment; this will bring great good fortune: this follows from that ornamental colours being in the right and central place. |
| Hexagram 62 Tuan CommentaryTUAN-L-62-01 | 龍戰于野，其道窮也。 | The dragons fight in the wild: the onward course shown by Kun is pursued to extremity. |
| Hexagram 63 Tuan CommentaryTUAN-L-63-01 | 用六永貞，以大終也。 | The lines are all weak and divided, as appears from the use of the number six: but those who are therefore represented becoming perpetually steadfast and principled, there will thereby be a great consummation. |
| Hexagram 64 Tuan CommentaryTUAN-L-64-01 | 雲雷，屯；君子以經綸。 | The trigram representing clouds and that representing thunder form Zhun. The noble person, following this image, adjusts their measures of government as in sorting the threads of the warp and woof. |