{"id":2818,"date":"2024-10-14T11:46:56","date_gmt":"2024-10-14T03:46:56","guid":{"rendered":"http:\/\/sinological.org\/?page_id=2818"},"modified":"2024-10-14T11:47:23","modified_gmt":"2024-10-14T03:47:23","slug":"yijing-hexagrams-junzi","status":"publish","type":"page","link":"https:\/\/sinological.org\/?page_id=2818","title":{"rendered":"YiJing Hexagrams Junzi"},"content":{"rendered":"\n
Hexagram<\/strong><\/td>Hex_Number<\/strong><\/td>Line,Tuan,Xiang<\/strong><\/td>Original text<\/strong><\/td>Legge’s translation<\/strong><\/td><\/tr>
\u4dc0\u4e7e:<\/td>1<\/td>\u8c61\u50b3:<\/td>\u5929\u884c\u5065\uff0c\u541b\u5b50\u4ee5\u81ea\u5f37\u4e0d\u606f\u3002<\/td>Heaven, in its motion, (gives the idea of) strength. The superior man, in accordance with this, nerves himself to ceaseless activity.<\/td><\/tr>
\u4dc0\u4e7e:<\/td>1<\/td>\u4dc0\u4e7e:<\/td>\u4e5d\u4e09\uff1a\u541b\u5b50\u7d42\u65e5\u4e7e\u4e7e\uff0c\u5915\u60d5\u82e5\uff0c\u53b2\uff0c\u65e0\u548e\u3002<\/td>In the third NINE, undivided, (we see its subject as) the superior man active and vigilant all the day, and in the evening still careful and apprehensive. (The position is) dangerous, but there will be no mistake.<\/td><\/tr>
\u4dc0\u4e7e:<\/td>1<\/td>\u6587\u8a00:<\/td>\u300a\u6587\u8a00\u300b\u66f0\uff1a\u300c\u5143\u300d\u8005\uff0c\u5584\u4e4b\u9577\u4e5f\uff1b\u300c\u4ea8\u300d\u8005\uff0c\u5609\u4e4b\u6703\u4e5f\uff1b\u300c\u5229\u300d\u8005\uff0c\u7fa9\u4e4b\u548c\u4e5f\uff1b\u300c\u8c9e\u300d\u8005\uff0c\u4e8b\u4e4b\u5e79\u4e5f\u3002\u541b\u5b50\u9ad4\u4ec1\u8db3\u4ee5\u9577\u4eba\uff0c\u5609\u6703\u8db3\u4ee5\u5408\u79ae\uff0c\u5229\u7269\u8db3\u4ee5\u548c\u7fa9\uff0c\u8c9e\u56fa\u8db3\u4ee5\u5e79\u4e8b\u3002\u541b\u5b50\u884c\u6b64\u56db\u5fb7\u8005\uff0c\u6545\u66f0\u300c\u4e7e\u3001\u5143\u3001\u4ea8\u3001\u5229\u3001\u8c9e\u300d\u3002<\/td>What is called (under Qian) the great and originating is (in man) the first and chief quality of goodness; what is called the penetrating is the assemblage of excellences; what is called the advantageous is the harmony of all that is right; and what is called the correct and firm is the faculty of action. The superior man, embodying benevolence, is fit to preside over men; presenting the assemblage of excellences, he is fit to show in himself the union of all propriety; benefiting (all) creatures, he is fit to exhibit the harmony of all that is right; correct and firm, he is fit to manage (all) affairs. The fact that the superior man practises these four virtues justifies the application to him of the words – Qian represents what is great and originating, penetrating, advantageous, correct and firm.<\/td><\/tr>
\u4dc0\u4e7e:<\/td>1<\/td>\u6587\u8a00:<\/td>\u4e5d\u4e09\u66f0\uff1a\u300c\u541b\u5b50\u7d42\u65e5\u4e7e\u4e7e\u3001\u5915\u60d5\u82e5\u3001\u53b2\u3001\u65e0\u548e\u300d\u3002\u4f55\u8b02\u4e5f\uff1f\u5b50\u66f0\uff1a\u300c\u541b\u5b50\u9032\u5fb7\u8129\u696d\uff0c\u5fe0\u4fe1\uff0c\u6240\u4ee5\u9032\u5fb7\u4e5f\uff0c\u8129\u8fad\u7acb\u5176\u8aa0\uff0c\u6240\u4ee5\u5c45\u696d\u4e5f\u3002\u77e5\u81f3\u81f3\u4e4b\uff0c\u53ef\u8207\u5e7e\u4e5f\uff0c\u77e5\u7d42\u7d42\u4e4b\uff0c\u53ef\u8207\u5b58\u7fa9\u4e5f\u3002\u662f\u6545\u5c45\u4e0a\u4f4d\u800c\u4e0d\u9a55\uff0c\u5728\u4e0b\u4f4d\u800c\u4e0d\u6182\uff0c\u6545\u4e7e\u4e7e\u56e0\u5176\u6642\u800c\u60d5\uff0c\u96d6\u5371\u65e0\u548e\u77e3\u3002\u300d<\/td>What is the meaning of the words under the third NINE,’ The superior man is active and vigilant all the day, and in the evening (still) careful and apprehensive – the position is dangerous, but there will be no mistake?’ The Master said: ‘The superior man advances in virtue, and cultivates all the sphere of his duty. His leal-heartedness and good faith are the way by which he advances in virtue. His attention to his words and establishing his sincerity are the way by which he occupies in his sphere. He knows the utmost point to be reached, and reaches it, thus showing himself in accord with the first springs (of things); he knows the end to be rested in, and rests in it, thus preserving his righteousness in accordance with that end. Therefore he occupies a high position without pride, and a low position without anxiety. Thus it is that, being active and vigilant, and careful (also) and apprehensive as the time requires, though his position be perilous, he will make no mistake.’<\/td><\/tr>
\u4dc0\u4e7e:<\/td>1<\/td>\u6587\u8a00:<\/td>\u4e5d\u56db\u66f0\uff1a\u300c\u6216\u8e8d\u5728\u6df5\uff0c\u65e0\u548e\u3002\u300d\u4f55\u8b02\u4e5f\uff1f\u5b50\u66f0\uff1a\u300c\u4e0a\u4e0b\u65e0\u5e38\uff0c\u975e\u70ba\u90aa\u4e5f\u3002\u9032\u9000\u65e0\u6046\uff0c\u975e\u96e2\u7fa4\u4e5f\u3002\u541b\u5b50\u9032\u5fb7\u8129\u696d\uff0c\u6b32\u53ca\u6642\u4e5f\uff0c\u6545\u65e0\u548e\u3002\u300d<\/td>What is the meaning of the words under the fourth NINE, He is as if he were leaping up, (but still) is in the deep – there will be no mistake? The Master said: He finds no permanent place either above or below, but he does not commit the error (of advancing). He may advance or recede – there is no permanent place for him: but he does not leave his fellows. The superior man, advancing in virtue and cultivating the sphere of his duty, yet wishes (to advance only) at the (proper) time, and therefore there is no mistake.<\/td><\/tr>
\u4dc0\u4e7e:<\/td>1<\/td>\u6587\u8a00:<\/td>\u5927\u54c9\u4e7e\u4e4e\uff01\u525b\u5065\u4e2d\u6b63\uff0c\u7d14\u7cb9\u7cbe\u4e5f\u3002\u516d\u723b\u767c\u63ee\uff0c\u65c1\u901a\u60c5\u4e5f\u3002\u300c\u6642\u4e58\u516d\u9f8d\u300d\u3001\u4ee5\u300c\u5fa1\u5929\u300d\u4e5f\uff0c\u300c\u96f2\u884c\u96e8\u65bd\u300d\u3001\u5929\u4e0b\u5e73\u4e5f\u3002\u541b\u5b50\u4ee5\u6210\u5fb7\u70ba\u884c\uff0c\u65e5\u53ef\u898b\u4e4b\u884c\u4e5f\u3002\u300c\u6f5b\u300d\u4e4b\u70ba\u8a00\u4e5f\uff0c\u96b1\u800c\u672a\u898b\uff0c\u884c\u800c\u672a\u6210\uff0c\u662f\u4ee5\u541b\u5b50\u300c\u5f17\u7528\u300d\u4e5f\u3002<\/td>Qian, (thus) originating, is able with its admirable benefits to benefit all under the sky. We are not told how its benefits are conferred; but how great is (its operation)! How great is (what is emblemed by) Qian!–strong, vigorous, undeflected, correct, and (in all these qualities) pure, unmixed, exquisite! The six lines, as explained (by the duke of Zhou), bring forth and display (its meaning), and everything about it is (thus) indirectly exhibited. (The great man) at the proper time drives with these six dragons through the sky. The clouds move, and the rain is distributed; all under heaven enjoys repose. In the superior man his conduct is (the fruit of) his perfected virtue, which might be seen therefore in his daily course; but the force of that phrase, lying hid<\/td><\/tr>
\u4dc0\u4e7e:<\/td>1<\/td>\u6587\u8a00:<\/td>\u541b\u5b50\u5b78\u4ee5\u805a\u4e4b\uff0c\u554f\u4ee5\u8faf\u4e4b\uff0c\u5bec\u4ee5\u5c45\u4e4b\uff0c\u4ec1\u4ee5\u884c\u4e4b\u3002\u300a\u6613\u300b\u66f0\u300c\u898b\u9f8d\u5728\u7530\u3001\u5229\u898b\u5927\u4eba\u300d\uff0c\u541b\u5fb7\u4e5f\u3002<\/td>The superior man learns and accumulates the results of his learning; puts questions, and discriminates among those results; dwells magnanimously and unambitiously in what he has attained to; and carries it into practice with benevolence. What the Yi says, The dragon appears in the field:–it will be advantageous to meet with the great man<\/td><\/tr>
\u4dc1\u5764:<\/td>2<\/td>\u4dc1\u5764:<\/td>\u5764\uff1a\u5143\u4ea8\uff0c\u5229\u725d\u99ac\u4e4b\u8c9e\u3002\u541b\u5b50\u6709\u6538\u5f80\uff0c\u5148\u8ff7\u5f8c\u5f97\u4e3b\uff0c\u5229\u897f\u5357\u5f97\u670b\uff0c\u6771\u5317\u55aa\u670b\u3002\u5b89\u8c9e\uff0c\u5409\u3002<\/td>Kun (represents) what is great and originating, penetrating, advantageous, correct and having the firmness of a mare. When the superior man (here intended) has to make any movement, if he take the initiative, he will go astray; if he follow, he will find his (proper) lord. The advantageousness will be seen in his getting friends in the south-west, and losing friends in the north-east. If he rest in correctness and firmness, there will be good fortune.<\/td><\/tr>
\u4dc1\u5764:<\/td>2<\/td>\u5f56\u50b3:<\/td>\u81f3\u54c9\u5764\u5143\uff0c\u842c\u7269\u8cc7\u751f\uff0c\u4e43\u9806\u627f\u5929\u3002\u5764\u539a\u8f09\u7269\uff0c\u5fb7\u5408\u65e0\u7586\u3002\u542b\u5f18\u5149\u5927\uff0c\u54c1\u7269\u54b8\u4ea8\u3002\u725d\u99ac\u5730\u985e\uff0c\u884c\u5730\u65e0\u7586\uff0c\u67d4\u9806\u5229\u8c9e\u3002\u541b\u5b50\u6538\u884c\uff0c\u5148\u8ff7\u5931\u9053\uff0c\u5f8c\u9806\u5f97\u5e38\u3002\u897f\u5357\u5f97\u670b\uff0c\u4e43\u8207\u985e\u884c\uff1b\u6771\u5317\u55aa\u670b\uff0c\u4e43\u7d42\u6709\u6176\u3002\u5b89\u8c9e\u4e4b\u5409\uff0c\u61c9\u5730\u65e0\u7586\u3002<\/td>Complete is the great and originating (capacity) indicated by Kun! All things owe to it their birth; – it receives obediently the influences of Heaven. Kun, in its largeness, supports and contains all things. Its excellent capacity matches the unlimited power (of Qian). Its comprehension is wide, and its brightness great. The various things obtain (by it) their full development. The mare is a creature of earthly kind. Its (power of) moving on the earth is without limit; it is mild and docile, advantageous and firm: – such is the course of the superior man. If he take the initiative, he goes astray: – he misses, that is, his proper course. If he follow<\/td><\/tr>
\u4dc1\u5764:<\/td>2<\/td>\u8c61\u50b3:<\/td>\u5730\u52e2\u5764\uff0c\u541b\u5b50\u4ee5\u539a\u5fb7\u8f09\u7269\u3002<\/td>The (capacity and sustaining) power of the earth is what is denoted by Kun. The superior man, in accordance with this, with his large virtue supports (men and) things.<\/td><\/tr>
\u4dc1\u5764:<\/td>2<\/td>\u6587\u8a00:<\/td>\u300c\u76f4\u300d\u5176\u6b63\u4e5f\uff0c\u300c\u65b9\u300d\u5176\u7fa9\u4e5f\u3002\u541b\u5b50\u656c\u4ee5\u76f4\u5167\uff0c\u7fa9\u4ee5\u65b9\u5916\uff0c\u656c\u7fa9\u7acb\u800c\u5fb7\u4e0d\u5b64\u3002\u300c\u76f4\u3001\u65b9\u3001\u5927\u3001\u4e0d\u7fd2\u65e0\u4e0d\u5229\u300d\uff0c\u5247\u4e0d\u7591\u5176\u6240\u884c\u4e5f\u3002<\/td>‘Straight’ indicates the correctness (of the internal principle), and ‘square,’ the righteousness (of the external act). The superior man, (thus represented), by his self-reverence maintains the inward (correctness), and in righteousness adjusts his external acts. His reverence and righteousness being (thus) established, his virtues are not solitary instances or of a single class. ‘Straight, square, and great, working his operations, without repeated efforts, in every respect advantageous:’–this shows how (such a one) has no doubts as to what he does.<\/td><\/tr>
\u4dc1\u5764:<\/td>2<\/td>\u6587\u8a00:<\/td>\u541b\u5b50\u300c\u9ec3\u300d\u4e2d\u901a\u7406\uff0c\u6b63\u4f4d\u5c45\u9ad4\uff0c\u7f8e\u5728\u5176\u4e2d\u800c\u66a2\u65bc\u56db\u652f\uff0c\u767c\u65bc\u4e8b\u696d\uff0c\u7f8e\u4e4b\u81f3\u4e5f\u3002<\/td>The superior man (emblemed here) by the yellow and correct (colour), is possessed of comprehension and discrimination. He occupies the correct position (of supremacy), but (that emblem) is on (the lower part of) his person. His excellence is in the centre (of his being), but it diffuses a complacency over his four limbs, and is manifested in his (conduct of) affairs:–this is the perfection of excellence.<\/td><\/tr>
\u4dc2\u5c6f:<\/td>3<\/td>\u8c61\u50b3:<\/td>\u96f2\uff0c\u96f7\uff0c\u5c6f\uff1b\u541b\u5b50\u4ee5\u7d93\u7db8\u3002<\/td>(The trigram representing) clouds and (that representing) thunder form Zhun. The superior man, in accordance with this, (adjusts his measures of government) as in sorting the threads of the warp and woof.<\/td><\/tr>
\u4dc2\u5c6f:<\/td>3<\/td>\u4dc2\u5c6f:<\/td>\u516d\u4e09\uff1a\u5373\u9e7f\u65e0\u865e\uff0c\u60df\u5165\u4e8e\u6797\u4e2d\uff0c\u541b\u5b50\u5e7e\u4e0d\u5982\u820d\uff0c\u5f80\u541d\u3002<\/td>The third SIX, divided, shows one following the deer without (the guidance of) the forester, and only finding himself in the midst of the forest. The superior man, acquainted with the secret risks, thinks it better to give up the chase. If he went forward, he would regret it.<\/td><\/tr>
\u4dc2\u5c6f:<\/td>3<\/td>\u8c61\u50b3:<\/td>\u5373\u9e7f\u65e0\u865e\uff0c\u4ee5\u7e31\u79bd\u4e5f\u3002\u541b\u5b50\u820d\u4e4b\uff0c\u5f80\u541d\u7aae\u4e5f\u3002<\/td>One pursues the deer without the (guidance of the) forester: – (he does so) in (his eagerness to) follow the game. The superior man gives up the chase, (knowing that) if he go forward he will regret it: – he would be reduced to extremity.<\/td><\/tr>
\u4dc3\u8499:<\/td>4<\/td>\u8c61\u50b3:<\/td>\u5c71\u4e0b\u51fa\u6cc9\uff0c\u8499\uff1b\u541b\u5b50\u4ee5\u679c\u884c\u80b2\u5fb7\u3002<\/td>(The trigram representing) a mountain, and beneath it that for a spring issuing forth form Meng. The superior man, in accordance with this, strives to be resolute in his conduct and nourishes his virtue.<\/td><\/tr>
\u4dc4\u9700:<\/td>5<\/td>\u8c61\u50b3:<\/td>\u96f2\u4e0a\u65bc\u5929\uff0c\u9700\uff1b\u541b\u5b50\u4ee5\u98f2\u98df\u5bb4\u6a02\u3002<\/td>(The trigram for) clouds ascending over that for the sky forms Xu. The superior man, in accordance with this, eats and drinks, feasts and enjoys himself (as if there were nothing else to employ him).<\/td><\/tr>
\u4dc5\u8a1f:<\/td>6<\/td>\u8c61\u50b3:<\/td>\u5929\u8207\u6c34\u9055\u884c\uff0c\u8a1f\uff1b\u541b\u5b50\u4ee5\u4f5c\u4e8b\u8b00\u59cb\u3002<\/td>(The trigram representing) heaven and (that representing) water, moving away from each other, form Song. The superior man, in accordance with this, in the transaction of affairs takes good counsel about his first steps.<\/td><\/tr>
\u4dc6\u5e2b:<\/td>7<\/td>\u8c61\u50b3:<\/td>\u5730\u4e2d\u6709\u6c34\uff0c\u5e2b\uff1b\u541b\u5b50\u4ee5\u5bb9\u6c11\u755c\u773e\u3002<\/td>(The trigram representing) the earth and in the midst of it that representing water, form Shi. The superior man, in accordance with this, nourishes and educates the people, and collects (from among them) the multitudes (of the hosts).<\/td><\/tr>
\u4dc8\u5c0f\u755c:<\/td>9<\/td>\u8c61\u50b3:<\/td>\u98a8\u884c\u5929\u4e0a\uff0c\u5c0f\u755c\uff1b\u541b\u5b50\u4ee5\u61ff\u6587\u5fb7\u3002<\/td>(The trigram representing) the sky, and that representing wind moving above it, form Xiao Xu The superior man, in accordance with this, adorns the outward manifestation of his virtue.<\/td><\/tr>
\u4dc8\u5c0f\u755c:<\/td>9<\/td>\u4dc8\u5c0f\u755c:<\/td>\u4e0a\u4e5d\uff1a\u65e2\u96e8\u65e2\u8655\uff0c\u5c1a\u5fb7\u8f09\uff0c\u5a66\u8c9e\u53b2\u3002\u6708\u5e7e\u671b\uff0c\u541b\u5b50\u5f81\u51f6\u3002<\/td>The topmost NINE, undivided, shows how the rain has fallen, and the (onward progress) is stayed – (so) must we value the full accumulation of the virtue (represented by the upper trigram). But a wife (exercising restraint), however firm and correct she may be, is in a position of peril, (and like) the moon approaching to the full. If the superior man prosecute his measures (in such circumstances), there will be evil.<\/td><\/tr>
\u4dc8\u5c0f\u755c:<\/td>9<\/td>\u8c61\u50b3:<\/td>\u65e2\u96e8\u65e2\u8655\uff0c\u5fb7\u7a4d\u8f09\u4e5f\u3002\u541b\u5b50\u5f81\u51f6\uff0c\u6709\u6240\u7591\u4e5f\u3002<\/td>The rain has fallen and (the onward progress) is stayed: – the power (denoted in the figure) has accumulated to the full. If the superior man prosecute his measures, there will be evil: – he will find himself obstructed.<\/td><\/tr>
\u4dc9\u5c65:<\/td>10<\/td>\u8c61\u50b3:<\/td>\u4e0a\u5929\u4e0b\u6fa4\uff0c\u5c65\uff1b\u541b\u5b50\u4ee5\u8fa8\u4e0a\u4e0b\uff0c\u5b89\u6c11\u5fd7\u3002<\/td>(The trigram representing) the sky above, and below it (that representing the waters of) a marsh, form Lu. The superior man, in accordance with this, discriminates between high and low, and gives settlement to the aims of the people.<\/td><\/tr>
\u4dca\u6cf0:<\/td>11<\/td>\u5f56\u50b3:<\/td>\u6cf0\uff0c\u5c0f\u5f80\u5927\u4f86\uff0c\u5409\u4ea8\u3002\u5247\u662f\u5929\u5730\u4ea4\uff0c\u800c\u842c\u7269\u901a\u4e5f\uff1b\u4e0a\u4e0b\u4ea4\uff0c\u800c\u5176\u5fd7\u540c\u4e5f\u3002\u5167\u967d\u800c\u5916\u9670\uff0c\u5167\u5065\u800c\u5916\u9806\uff0c\u5167\u541b\u5b50\u800c\u5916\u5c0f\u4eba\uff0c\u541b\u5b50\u9053\u9577\uff0c\u5c0f\u4eba\u9053\u6d88\u4e5f\u3002<\/td>The little come and the great gone in Tai, and its indication that there will be good fortune with progress and success show to us heaven and earth in communication with each other, and all things in consequence having free course, and (also) the high and the low, (superiors and inferiors), in communication with one another, and possessed by the same aim. The inner (trigram) is made up of the strong and undivided lines, and the outer of the weak and divided; the inner is (the symbol of) strength, and the outer of docility; the inner (represents) the superior man, and the outer the small man. (Thus) the way of the superior man appears increasing, and that of the small man decreasing.<\/td><\/tr>
\u4dcb\u5426:<\/td>12<\/td>\u4dcb\u5426:<\/td>\u5426\u4e4b\u532a\u4eba\uff0c\u4e0d\u5229\u541b\u5b50\u8c9e\uff0c\u5927\u5f80\u5c0f\u4f86\u3002<\/td>In Pi there is the want of good understanding between the (different classes of) men, and its indication is unfavourable to the firm and correct course of the superior man. We see in it the great gone and the little come.<\/td><\/tr>
\u4dcb\u5426:<\/td>12<\/td>\u5f56\u50b3:<\/td>\u5426\u4e4b\u532a\u4eba\uff0c\u4e0d\u5229\u541b\u5b50\u8c9e\u3002\u5927\u5f80\u5c0f\u4f86\uff0c\u5247\u662f\u5929\u5730\u4e0d\u4ea4\uff0c\u800c\u842c\u7269\u4e0d\u901a\u4e5f\uff1b\u4e0a\u4e0b\u4e0d\u4ea4\uff0c\u800c\u5929\u4e0b\u65e0\u90a6\u4e5f\u3002\u5167\u9670\u800c\u5916\u967d\uff0c\u5167\u67d4\u800c\u5916\u525b\uff0c\u5167\u5c0f\u4eba\u800c\u5916\u541b\u5b50\u3002\u5c0f\u4eba\u9053\u9577\uff0c\u541b\u5b50\u9053\u6d88\u4e5f\u3002<\/td>The want of good understanding between the (different classes of) men in Pi, and its indication as unfavourable 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.<\/td><\/tr>
\u4dcb\u5426:<\/td>12<\/td>\u8c61\u50b3:<\/td>\u5929\u5730\u4e0d\u4ea4\uff0c\u5426\uff1b\u541b\u5b50\u4ee5\u5109\u5fb7\u8f9f\u96e3\uff0c\u4e0d\u53ef\u69ae\u4ee5\u797f\u3002<\/td>(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.<\/td><\/tr>
\u4dcc\u540c\u4eba:<\/td>13<\/td>\u4dcc\u540c\u4eba:<\/td>\u540c\u4eba\u4e8e\u91ce\uff0c\u4ea8\u3002\u5229\u6d89\u5927\u5ddd\uff0c\u5229\u541b\u5b50\u8c9e\u3002<\/td>Tong Ren (or Union of men) appears here (as we find it) in the (remote districts of the) country, indicating progress and success. It will be advantageous to cross the great stream. It will be advantageous to maintain the firm correctness of the superior man.<\/td><\/tr>
\u4dcc\u540c\u4eba:<\/td>13<\/td>\u5f56\u50b3:<\/td>\u540c\u4eba\uff0c\u67d4\u5f97\u4f4d\u5f97\u4e2d\uff0c\u800c\u61c9\u4e4e\u4e7e\uff0c\u66f0\u540c\u4eba\u3002\u540c\u4eba\u66f0\uff0c\u540c\u4eba\u4e8e\u91ce\uff0c\u4ea8\u3002\u5229\u6d89\u5927\u5ddd\uff0c\u4e7e\u884c\u4e5f\u3002\u6587\u660e\u4ee5\u5065\uff0c\u4e2d\u6b63\u800c\u61c9\uff0c\u541b\u5b50\u6b63\u4e5f\u3002\u552f\u541b\u5b50\u70ba\u80fd\u901a\u5929\u4e0b\u4e4b\u5fd7\u3002<\/td>In Tong Ren the weak (line) has the place (of influence), the central place, and responds to (the corresponding line in) Qian (above); hence comes its name of Tong Ren (or Union of men). Tong Ren says: – The language, Tong Ren appears here (as we find it) in (the remote districts of) the country, indicating progress and success, and that it will be advantageous to cross the great stream<\/td><\/tr>
\u4dcc\u540c\u4eba:<\/td>13<\/td>\u8c61\u50b3:<\/td>\u5929\u8207\u706b\uff0c\u540c\u4eba\uff1b\u541b\u5b50\u4ee5\u985e\u65cf\u8fa8\u7269\u3002<\/td>(The trigrams for) heaven and fire form Tong Ren. The superior man, in accordance with this), distinguishes things according to their kinds and classes.<\/td><\/tr>
\u4dcd\u5927\u6709:<\/td>14<\/td>\u8c61\u50b3:<\/td>\u706b\u5728\u5929\u4e0a\uff0c\u5927\u6709\uff1b\u541b\u5b50\u4ee5\u904f\u60e1\u63da\u5584\uff0c\u9806\u5929\u4f11\u547d\u3002<\/td>(The trigram for) heaven and (that of) fire above it form Da You. The superior man, in accordance with this, represses what is evil and gives distinction to what is good, in sympathy with the excellent Heaven-conferred (nature).<\/td><\/tr>
\u4dce\u8b19:<\/td>15<\/td>\u4dce\u8b19:<\/td>\u8b19\uff1a\u4ea8\uff0c\u541b\u5b50\u6709\u7d42\u3002<\/td>Qian indicates progress and success. The superior man, (being humble as it implies), will have a (good) issue (to his undertakings).<\/td><\/tr>
\u4dce\u8b19:<\/td>15<\/td>\u5f56\u50b3:<\/td>\u8b19\uff0c\u4ea8\uff0c\u5929\u9053\u4e0b\u6fdf\u800c\u5149\u660e\uff0c\u5730\u9053\u5351\u800c\u4e0a\u884c\u3002\u5929\u9053\u8667\u76c8\u800c\u76ca\u8b19\uff0c\u5730\u9053\u8b8a\u76c8\u800c\u6d41\u8b19\uff0c\u9b3c\u795e\u5bb3\u76c8\u800c\u798f\u8b19\uff0c\u4eba\u9053\u60e1\u76c8\u800c\u597d\u8b19\u3002\u8b19\u5c0a\u800c\u5149\uff0c\u5351\u800c\u4e0d\u53ef\u8e30\uff0c\u541b\u5b50\u4e4b\u7d42\u4e5f\u3002<\/td>Qian indicates progress and success. It is the way of heaven to send down its beneficial influences below, where they are brilliantly displayed. It is the way of earth, lying low, to send its influences upwards and (there) to act. It is the way of heaven to diminish the full and augment the humble. It is the way of earth to overthrow the full and replenish the humble. Spiritual Beings inflict calamity on the full and bless the humble. It is the way of men to hate the full and love the humble. Humility in a position of honour makes that still more brilliant; and in a low position men will not (seek to) pass beyond it. Thus it is that the superior man will have a (good) issue (to his undertakings).<\/td><\/tr>
\u4dce\u8b19:<\/td>15<\/td>\u8c61\u50b3:<\/td>\u5730\u4e2d\u6709\u5c71\uff0c\u8b19\uff1b\u541b\u5b50\u4ee5\u88d2\u591a\u76ca\u5be1\uff0c\u7a31\u7269\u5e73\u65bd\u3002<\/td>(The trigram for) the earth and (that of) a mountain in the midst of it form Qian. The superior man, in accordance with this, diminishes what is excessive (in himself), and increases where there is any defect, bringing about an equality, according to the nature of the case, in his treatment (of himself and others).<\/td><\/tr>
\u4dce\u8b19:<\/td>15<\/td>\u4dce\u8b19:<\/td>\u521d\u516d\uff1a\u8b19\u8b19\u541b\u5b50\uff0c\u7528\u6d89\u5927\u5ddd\uff0c\u5409\u3002<\/td>The first SIX, divided, shows us the superior man who adds humility to humility. (Even) the great stream may be crossed with this, and there will be good fortune.<\/td><\/tr>
\u4dce\u8b19:<\/td>15<\/td>\u8c61\u50b3:<\/td>\u8b19\u8b19\u541b\u5b50\uff0c\u5351\u4ee5\u81ea\u7267\u4e5f\u3002<\/td>The superior man who adds humility to humility is one who nourishes his (virtue) in lowliness.<\/td><\/tr>
\u4dce\u8b19:<\/td>15<\/td>\u4dce\u8b19:<\/td>\u4e5d\u4e09\uff1a\u52de\u8b19\uff0c\u541b\u5b50\u6709\u7d42\uff0c\u5409\u3002<\/td>The third NINE, undivided, shows the superior man of (acknowledged) merit. He will maintain his success to the end, and have good fortune.<\/td><\/tr>
\u4dce\u8b19:<\/td>15<\/td>\u8c61\u50b3:<\/td>\u52de\u8b19\u541b\u5b50\uff0c\u842c\u6c11\u670d\u4e5f\u3002<\/td>The superior man of (acknowledged) merit, and yet humble: – the myriads of the people will submit to him.<\/td><\/tr>
\u4dd0\u96a8:<\/td>17<\/td>\u8c61\u50b3:<\/td>\u6fa4\u4e2d\u6709\u96f7\uff0c\u96a8\uff1b\u541b\u5b50\u4ee5\u56ae\u6666\u5165\u5bb4\u606f\u3002<\/td>(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.<\/td><\/tr>
\u4dd1\u8831:<\/td>18<\/td>\u8c61\u50b3:<\/td>\u5c71\u4e0b\u6709\u98a8\uff0c\u8831\uff1b\u541b\u5b50\u4ee5\u632f\u6c11\u80b2\u5fb7\u3002<\/td>(The trigram for) a mountain, and below it that for wind, form Gu. The superior man, in accordance with this, (addresses himself to) help the people and nourish his own virtue.<\/td><\/tr>
\u4dd2\u81e8:<\/td>19<\/td>\u8c61\u50b3:<\/td>\u6fa4\u4e0a\u6709\u5730\uff0c\u81e8\uff1b\u541b\u5b50\u4ee5\u6559\u601d\u65e0\u7aae\uff0c\u5bb9\u4fdd\u6c11\u65e0\u7586\u3002<\/td>(The trigram for) the waters of a marsh and that for the earth above it form Lin. The superior man, in accordance with this, has his purposes of instruction that are inexhaustible, and nourishes and supports the people without limit.<\/td><\/tr>
\u4dd3\u89c0:<\/td>20<\/td>\u4dd3\u89c0:<\/td>\u521d\u516d\uff1a\u7ae5\u89c0\uff0c\u5c0f\u4eba\u65e0\u548e\uff0c\u541b\u5b50\u541d\u3002<\/td>The first SIX, divided, shows the looking of a lad – not blamable in men of inferior rank, but matter for regret in superior men.<\/td><\/tr>
\u4dd3\u89c0:<\/td>20<\/td>\u4dd3\u89c0:<\/td>\u4e5d\u4e94\uff1a\u89c0\u6211\u751f\uff0c\u541b\u5b50\u65e0\u548e\u3002<\/td>The fifth NINE, undivided, shows its subject contemplating his own life(-course). A superior man, he will (thus) fall into no error.<\/td><\/tr>
\u4dd3\u89c0:<\/td>20<\/td>\u4dd3\u89c0:<\/td>\u4e0a\u4e5d\uff1a\u89c0\u5176\u751f\uff0c\u541b\u5b50\u65e0\u548e\u3002<\/td>The sixth NINE, undivided, shows its subject contemplating his character to see if it be indeed that of a superior man. He will not fall into error.<\/td><\/tr>
\u4dd5\u8cc1:<\/td>22<\/td>\u8c61\u50b3:<\/td>\u5c71\u4e0b\u6709\u706b\uff0c\u8cc1\uff1b\u541b\u5b50\u4ee5\u660e\u5eb6\u653f\uff0c\u65e0\u6562\u6298\u7344\u3002<\/td>(The trigram representing) a mountain and that for fire under it form Bi. The superior man, in accordance with this, throws a brilliancy around his various processes of government, but does not dare (in a similar way) to decide cases of criminal litigation.<\/td><\/tr>
\u4dd6\u525d:<\/td>23<\/td>\u5f56\u50b3:<\/td>\u525d\uff0c\u525d\u4e5f\uff0c\u67d4\u8b8a\u525b\u4e5f\u3002\u4e0d\u5229\u6709\u6538\u5f80\uff0c\u5c0f\u4eba\u9577\u4e5f\u3002\u9806\u800c\u6b62\u4e4b\uff0c\u89c0\u8c61\u4e5f\u3002\u541b\u5b50\u5c1a\u6d88\u606f\u76c8\u865b\uff0c\u5929\u884c\u4e5f\u3002<\/td>Bo denotes overthrowing or being overthrown. We see (in the figure) the weak lines (threatening to) change the (last) strong line (into one of themselves). That it will not be advantageous to make a movement in any direction whatever appears from the fact that the small men are (now) growing and increasing. The superior man acts according to (the exigency of the time), and stops all forward movement, looking at the (significance of the) symbolic figures (in the hexagram). He values the processes of decrease and increase, of fulness and decadence, (as seen) in the movements of the heavenly bodies.<\/td><\/tr>
\u4dd6\u525d:<\/td>23<\/td>\u4dd6\u525d:<\/td>\u4e0a\u4e5d\uff1a\u78a9\u679c\u4e0d\u98df\uff0c\u541b\u5b50\u5f97\u8f3f\uff0c\u5c0f\u4eba\u525d\u5eec\u3002<\/td>The topmost NINE, undivided, shows its subject (as) a great fruit which has not been eaten. The superior man finds (the people again) as a chariot carrying him. The small men (by their course) overthrow their own dwellings.<\/td><\/tr>
\u4dd6\u525d:<\/td>23<\/td>\u8c61\u50b3:<\/td>\u541b\u5b50\u5f97\u8f3f\uff0c\u6c11\u6240\u8f09\u4e5f\u3002\u5c0f\u4eba\u525d\u5eec\uff0c\u7d42\u4e0d\u53ef\u7528\u4e5f\u3002<\/td>The superior man finds himself in a carriage: – he is carried along by the people. The small men (by their course) overthrow their own dwellings: – they can. never again be of use to them.<\/td><\/tr>
\u4dd9\u5927\u755c:<\/td>26<\/td>\u8c61\u50b3:<\/td>\u5929\u5728\u5c71\u4e2d\uff0c\u5927\u755c\uff1b\u541b\u5b50\u4ee5\u591a\u8b58\u524d\u8a00\u5f80\u884c\uff0c\u4ee5\u755c\u5176\u5fb7\u3002<\/td>(The trigram representing) a mountain, and in the midst of it that (representing) heaven, form Da Xu. The superior man, in accordance with this, stores largely in his memory the words and deeds of former men, to subserve the accumulation of his virtue.<\/td><\/tr>
\u4dda\u9824:<\/td>27<\/td>\u8c61\u50b3:<\/td>\u5c71\u4e0b\u6709\u96f7\uff0c\u9824\uff1b\u541b\u5b50\u4ee5\u614e\u8a00\u8a9e\uff0c\u7bc0\u98f2\u98df\u3002<\/td>(The trigram representing) a mountain and under it that for thunder form Yi. The superior man, in accordance with this, (enjoins) watchfulness over our words, and the temperate regulation of our eating and drinking.<\/td><\/tr>
\u4ddb\u5927\u904e:<\/td>28<\/td>\u8c61\u50b3:<\/td>\u6fa4\u6ec5\u6728\uff0c\u5927\u904e\uff1b\u541b\u5b50\u4ee5\u7368\u7acb\u4e0d\u61fc\uff0c\u906f\u4e16\u65e0\u60b6\u3002<\/td>(The trigram representing) trees hidden beneath that for the waters of a marsh forms Da Guo. The superior man, in accordance with this, stands up alone and has no fear, and keeps retired from the world without regret.<\/td><\/tr>
\u4ddc\u574e:<\/td>29<\/td>\u8c61\u50b3:<\/td>\u6c34\u6d0a\u81f3\uff0c\u7fd2\u574e\uff1b\u541b\u5b50\u4ee5\u5e38\u5fb7\u884c\uff0c\u7fd2\u6559\u4e8b\u3002<\/td>(The representation of) water flowing on continuously forms the repeated Kan. The superior man, in accordance with this, maintains constantly the virtue (of his heart) and (the integrity of) his conduct, and practises the business of instruction.<\/td><\/tr>
\u4dde\u54b8:<\/td>31<\/td>\u8c61\u50b3:<\/td>\u5c71\u4e0a\u6709\u6fa4\uff0c\u54b8\uff0c\u541b\u5b50\u4ee5\u865b\u53d7\u4eba\u3002<\/td>(The trigram representing) a mountain and above it that for (the waters of) a marsh form Xian. The superior man, in accordance with this, keeps his mind free from pre-occupation, and open to receive (the influences of) others.<\/td><\/tr>
\u4ddf\u6046:<\/td>32<\/td>\u8c61\u50b3:<\/td>\u96f7\u98a8\uff0c\u6046\uff1b\u541b\u5b50\u4ee5\u7acb\u4e0d\u6613\u65b9\u3002<\/td>(The trigram representing) thunder and that for wind form Heng. The superior man, in accordance with this, stands firm, and does not change his method (of operation).<\/td><\/tr>
\u4de0\u906f:<\/td>33<\/td>\u8c61\u50b3:<\/td>\u5929\u4e0b\u6709\u5c71\uff0c\u906f\uff1b\u541b\u5b50\u4ee5\u9060\u5c0f\u4eba\uff0c\u4e0d\u60e1\u800c\u56b4\u3002<\/td>(The trigram representing) the sky and below it that for a mountain form Dun. The superior man, in accordance with this, keeps small men at a distance, not by showing that he hates them, but by his own. dignified gravity.<\/td><\/tr>
\u4de0\u906f:<\/td>33<\/td>\u4de0\u906f:<\/td>\u4e5d\u56db\uff1a\u597d\u906f\uff0c\u541b\u5b50\u5409\uff0c\u5c0f\u4eba\u5426\u3002<\/td>The fourth NINE, undivided, shows its subject retiring notwithstanding his likings. In a superior man this will lead to good fortune; a small man cannot attain to this.<\/td><\/tr>
\u4de0\u906f:<\/td>33<\/td>\u8c61\u50b3:<\/td>\u541b\u5b50\u597d\u906f\uff0c\u5c0f\u4eba\u5426\u4e5f\u3002<\/td>A superior man retires notwithstanding his likings; a small man cannot attain to this.<\/td><\/tr>
\u4de1\u5927\u58ef:<\/td>34<\/td>\u8c61\u50b3:<\/td>\u96f7\u5728\u5929\u4e0a\uff0c\u5927\u58ef\uff1b\u541b\u5b50\u4ee5\u975e\u79ae\u52ff\u5c65\u3002<\/td>(The trigram representing) heaven and above it that for thunder form Da Zhuang. The superior man, in accordance with this, does not take a step which is not according to propriety.<\/td><\/tr>
\u4de1\u5927\u58ef:<\/td>34<\/td>\u4de1\u5927\u58ef:<\/td>\u4e5d\u4e09\uff1a\u5c0f\u4eba\u7528\u58ef\uff0c\u541b\u5b50\u7528\u7f54\uff0c\u8c9e\u53b2\u3002\u7f9d\u7f8a\u89f8\u85e9\uff0c\u7fb8\u5176\u89d2\u3002<\/td>The third NINE, undivided, shows, in the case of a small man, one using all his strength; and in the case of a superior man, one whose rule is not to do so. Even with firm correctness the position would be perilous. (The exercise of strength in it might be compared to the case of) a ram butting against a fence, and getting his horns entangled.<\/td><\/tr>
\u4de1\u5927\u58ef:<\/td>34<\/td>\u8c61\u50b3:<\/td>\u5c0f\u4eba\u7528\u58ef\uff0c\u541b\u5b50\u7f54\u4e5f\u3002<\/td>The small man uses all his strength; in the case of the superior man it is his rule not to do so.<\/td><\/tr>
\u4de2\u6649:<\/td>35<\/td>\u8c61\u50b3:<\/td>\u660e\u51fa\u5730\u4e0a\uff0c\u6649\uff1b\u541b\u5b50\u4ee5\u81ea\u662d\u660e\u5fb7\u3002<\/td>(The trigram representing) the earth and that for the bright (sun) coming forth above it form Jin. The superior man, according to this, gives himself to make more brilliant his bright virtue.<\/td><\/tr>
\u4de3\u660e\u5937:<\/td>36<\/td>\u8c61\u50b3:<\/td>\u660e\u5165\u5730\u4e2d\uff0c\u660e\u5937\uff1b\u541b\u5b50\u4ee5\u849e\u773e\uff0c\u7528\u6666\u800c\u660e\u3002<\/td>(The trigram representing) the earth and that for the bright (sun) entering within it form Ming Yi. The superior man, in accordance with this, conducts his management of men; – he shows his intelligence by keeping it obscured.<\/td><\/tr>
\u4de3\u660e\u5937:<\/td>36<\/td>\u4de3\u660e\u5937:<\/td>\u521d\u4e5d\uff1a\u660e\u5937\u4e8e\u98db\uff0c\u5782\u5176\u7ffc\u3002\u541b\u5b50\u4e8e\u884c\uff0c\u4e09\u65e5\u4e0d\u98df\uff0c\u6709\u6538\u5f80\uff0c\u4e3b\u4eba\u6709\u8a00\u3002<\/td>The first NINE, undivided, shows its subject, (in the condition indicated by) Ming Yi, flying, but with drooping wings. When the superior man (is revolving) his going away, he may be for three days without eating. Wherever he goes, the people there may speak (derisively of him).<\/td><\/tr>
\u4de3\u660e\u5937:<\/td>36<\/td>\u8c61\u50b3:<\/td>\u541b\u5b50\u4e8e\u884c\uff0c\u7fa9\u4e0d\u98df\u4e5f\u3002<\/td>The superior man (is revolving his) going away: – (in such a case) he feels it right not to eat.<\/td><\/tr>
\u4de4\u5bb6\u4eba:<\/td>37<\/td>\u8c61\u50b3:<\/td>\u98a8\u81ea\u706b\u51fa\uff0c\u5bb6\u4eba\uff1b\u541b\u5b50\u4ee5\u8a00\u6709\u7269\uff0c\u800c\u884c\u6709\u6046\u3002<\/td>(The trigram representing) fire, and that for wind coming forth from it, form Jia Ren. The superior man, in accordance with this, orders his words according to (the truth of) things, and his conduct so that it is uniformly consistent.<\/td><\/tr>
\u4de5\u777d:<\/td>38<\/td>\u8c61\u50b3:<\/td>\u4e0a\u706b\u4e0b\u6fa4\uff0c\u777d\uff1b\u541b\u5b50\u4ee5\u540c\u800c\u7570\u3002<\/td>(The trigram representing) fire above, and that for (the waters of) a marsh below, form Kui. The superior man, in accordance with this, where there is a general agreement, yet admits diversity.<\/td><\/tr>
\u4de6\u8e47:<\/td>39<\/td>\u8c61\u50b3:<\/td>\u5c71\u4e0a\u6709\u6c34\uff0c\u8e47\uff1b\u541b\u5b50\u4ee5\u53cd\u8eab\u4fee\u5fb7\u3002<\/td>(The trigram representing) a mountain, and above it that for water, form Jian. The superior man, in accordance with this, turns round (and examines) himself, and cultivates his virtue.<\/td><\/tr>
\u4de7\u89e3:<\/td>40<\/td>\u8c61\u50b3:<\/td>\u96f7\u96e8\u4f5c\uff0c\u89e3\uff1b\u541b\u5b50\u4ee5\u8d66\u904e\u5ba5\u7f6a\u3002<\/td>(The trigram representing) thunder and that for rain, with these phenomena in a state of manifestation, form Jie. The superior man, in accordance with this, forgives errors, and deals gently with crimes.<\/td><\/tr>
\u4de7\u89e3:<\/td>40<\/td>\u4de7\u89e3:<\/td>\u516d\u4e94\uff1a\u541b\u5b50\u7dad\u6709\u89e3\uff0c\u5409\uff1b\u6709\u5b5a\u4e8e\u5c0f\u4eba\u3002<\/td>The fifth SIX, divided, shows (its subject), the superior man (= the ruler), executing his function of removing (whatever is injurious to the idea of the hexagram), in which case there will he good fortune, and confidence in him will be shown even by the small men.<\/td><\/tr>
\u4de7\u89e3:<\/td>40<\/td>\u8c61\u50b3:<\/td>\u541b\u5b50\u6709\u89e3\uff0c\u5c0f\u4eba\u9000\u4e5f\u3002<\/td>When the superior man executes his function of removing (whatever is injurious to the idea of the hexagram)<\/td><\/tr>
\u4de8\u640d:<\/td>41<\/td>\u8c61\u50b3:<\/td>\u5c71\u4e0b\u6709\u6fa4\uff0c\u640d\uff1b\u541b\u5b50\u4ee5\u61f2\u5fff\u7a92\u6b32\u3002<\/td>(The trigram representing) a mountain and beneath it that for the waters of a marsh form Sun. The superior man, in accordance with this, restrains his wrath and represses his desires.<\/td><\/tr>
\u4de9\u76ca:<\/td>42<\/td>\u8c61\u50b3:<\/td>\u98a8\u96f7\uff0c\u76ca\uff1b\u541b\u5b50\u4ee5\u898b\u5584\u5247\u9077\uff0c\u6709\u904e\u5247\u6539\u3002<\/td>(The trigram representing) wind and that for thunder form Yi. The superior man, in accordance with this, when he sees what is good, moves towards it; and when he sees his errors, he turns from them.<\/td><\/tr>
\u4dea\u592c:<\/td>43<\/td>\u8c61\u50b3:<\/td>\u6fa4\u4e0a\u4e8e\u5929\uff0c\u592c\uff1b\u541b\u5b50\u4ee5\u65bd\u797f\u53ca\u4e0b\uff0c\u5c45\u5fb7\u5247\u5fcc\u3002<\/td>(The trigram representing) heaven and that for the waters of a marsh mounting above it form Guai. The superior man, in accordance with this, bestows emolument on those below him, and dislikes allowing his gifts to accumulate (undispensed).<\/td><\/tr>
\u4dea\u592c:<\/td>43<\/td>\u4dea\u592c:<\/td>\u4e5d\u4e09\uff1a\u58ef\u4e8e\u9804\uff0c\u6709\u51f6\u3002\u541b\u5b50\u592c\u592c\uff0c\u7368\u884c\uff0c\u9047\u96e8\uff0c\u82e5\u6fe1\uff0c\u6709\u614d\uff0c\u65e0\u548e\u3002<\/td>The third NINE, undivided, shows its subject (about to advance) with strong (and determined) looks. There will be evil. (But) the superior man, bent on cutting off (the criminal), will walk alone and encounter the rain, (till he be hated by his proper associates) as if he were contaminated (by the others). (In the end) there will be no blame against him.<\/td><\/tr>
\u4dea\u592c:<\/td>43<\/td>\u8c61\u50b3:<\/td>\u541b\u5b50\u592c\u592c\uff0c\u7d42\u65e0\u548e\u4e5f\u3002<\/td>The superior man looks bent on cutting off the culprit: – there will in the end be no error.<\/td><\/tr>
\u4dec\u8403:<\/td>45<\/td>\u8c61\u50b3:<\/td>\u6fa4\u4e0a\u65bc\u5730\uff0c\u8403\uff1b\u541b\u5b50\u4ee5\u9664\u620e\u5668\uff0c\u6212\u4e0d\u865e\u3002<\/td>(The trigram representing the) earth and that for the waters of a marsh raised above it form Cui. The superior man, in accordance with this, has his weapons of war put in good repair, to be prepared against unforeseen contingencies.<\/td><\/tr>
\u4ded\u5347:<\/td>46<\/td>\u8c61\u50b3:<\/td>\u5730\u4e2d\u751f\u6728\uff0c\u5347\uff1b\u541b\u5b50\u4ee5\u9806\u5fb7\uff0c\u7a4d\u5c0f\u4ee5\u9ad8\u5927\u3002<\/td>(The trigram representing) wood and that for the earth with the wood growing in the midst of it form Sheng. The superior man, in accordance with this, pays careful attention to his virtue, and accumulates the small developments of it till it is high and great.<\/td><\/tr>
\u4dee\u56f0:<\/td>47<\/td>\u5f56\u50b3:<\/td>\u56f0\uff0c\u525b\u63a9\u4e5f\u3002\u96aa\u4ee5\u8aaa\uff0c\u56f0\u800c\u4e0d\u5931\u5176\u6240\uff0c\u4ea8\uff1b\u5176\u552f\u541b\u5b50\u4e4e\uff1f\u8c9e\u5927\u4eba\u5409\uff0c\u4ee5\u525b\u4e2d\u4e5f\u3002\u6709\u8a00\u4e0d\u4fe1\uff0c\u5c1a\u53e3\u4e43\u7aae\u4e5f\u3002<\/td>In Kun (we see) the strong (lines) covered and obscured (by the weak). We have in it (the attribute of) perilousness going on to that of satisfaction. Who is it but the superior man that, though straitened, still does not fail in making progress to his proper end? For the firm and correct, the (really) great man, there will be good fortune: – this is shown by the central positions of the strong (lines). If he make speeches, his words cannot be made good: – to be fond of arguing or pleading is the way to be reduced to extremity.<\/td><\/tr>
\u4dee\u56f0:<\/td>47<\/td>\u8c61\u50b3:<\/td>\u6fa4\u65e0\u6c34\uff0c\u56f0\uff1b\u541b\u5b50\u4ee5\u81f4\u547d\u9042\u5fd7\u3002<\/td>(The trigram representing) a marsh, and (below it that for a defile, which has drained the other dry so that there is) no water in it, form Kun. The superior man, in accordance with this, will sacrifice his life in order to carry out his purpose.<\/td><\/tr>
\u4def\u4e95:<\/td>48<\/td>\u8c61\u50b3:<\/td>\u6728\u4e0a\u6709\u6c34\uff0c\u4e95\uff1b\u541b\u5b50\u4ee5\u52de\u6c11\u52f8\u76f8\u3002<\/td>(The trigram representing) wood and above it that for water form Jing. The superior man, in accordance with this, comforts the people, and. stimulates them to mutual helpfulness.<\/td><\/tr>
\u4df0\u9769:<\/td>49<\/td>\u8c61\u50b3:<\/td>\u6fa4\u4e2d\u6709\u706b\uff0c\u9769\uff1b\u541b\u5b50\u4ee5\u6cbb\u6b77\u660e\u6642\u3002<\/td>(The trigram representing the waters of) a marsh and that for fire in the midst of them form Ge. The superior man, in accordance with this, regulates his (astronomical) calculations, and makes clear the seasons and times.<\/td><\/tr>
\u4df0\u9769:<\/td>49<\/td>\u4df0\u9769:<\/td>\u4e0a\u516d\uff1a\u541b\u5b50\u8c79\u8b8a\uff0c\u5c0f\u4eba\u9769\u9762\uff0c\u5f81\u51f6\uff0c\u5c45\u8c9e\u5409\u3002<\/td>The sixth SIX, divided, shows the superior man producing his changes as the leopard (does when he) changes (his spots), while small men change their faces (and show their obedience). To go forward (now) would lead to evil, but there will be good fortune in abiding firm and correct.<\/td><\/tr>
\u4df0\u9769:<\/td>49<\/td>\u8c61\u50b3:<\/td>\u541b\u5b50\u8c79\u8b8a\uff0c\u5176\u6587\u851a\u4e5f\u3002\u5c0f\u4eba\u9769\u9762\uff0c\u9806\u4ee5\u5f9e\u541b\u4e5f\u3002<\/td>The superior man produces his changes as the leopard does when he changes his spots: – their beauty becomes more elegant. Small men change their faces: – they show themselves prepared to follow their ruler.<\/td><\/tr>
\u4df1\u9f0e:<\/td>50<\/td>\u8c61\u50b3:<\/td>\u6728\u4e0a\u6709\u706b\uff0c\u9f0e\uff1b\u541b\u5b50\u4ee5\u6b63\u4f4d\u51dd\u547d\u3002<\/td>(The trigram representing) wood and above it that for fire form Ding. The superior man, in accordance with this, keeps his every position correct, and maintains secure the appointment (of Heaven).<\/td><\/tr>
\u4df2\u9707:<\/td>51<\/td>\u8c61\u50b3:<\/td>\u6d0a\u96f7\uff0c\u9707\uff1b\u541b\u5b50\u4ee5\u6050\u61fc\u8129\u7701\u3002<\/td>(The trigram representing) thunder, being repeated, forms Zhen. The superior man, in accordance with this, is fearful and apprehensive, cultivates (his virtue), and examines (his faults).<\/td><\/tr>
\u4df3\u826e:<\/td>52<\/td>\u8c61\u50b3:<\/td>\u517c\u5c71\uff0c\u826e\uff1b\u541b\u5b50\u4ee5\u601d\u4e0d\u51fa\u5176\u4f4d\u3002<\/td>(Two trigrams representing) a mountain, one over the other, form Gen. The superior man, in accordance with this, does not go in his thoughts beyond the (duties of the) position in which he is.<\/td><\/tr>
\u4df4\u6f38:<\/td>53<\/td>\u8c61\u50b3:<\/td>\u5c71\u4e0a\u6709\u6728\uff0c\u6f38\uff1b\u541b\u5b50\u4ee5\u5c45\u8ce2\u5fb7\uff0c\u5584\u4fd7\u3002<\/td>(The trigram representing) a mountain and above it that for a tree form Jian. The superior man, in accordance with this, attains to and maintains his extraordinary virtue, and makes the manners of the people good.<\/td><\/tr>
\u4df5\u6b78\u59b9:<\/td>54<\/td>\u8c61\u50b3:<\/td>\u6fa4\u4e0a\u6709\u96f7\uff0c\u6b78\u59b9\uff1b\u541b\u5b50\u4ee5\u6c38\u7d42\u77e5\u655d\u3002<\/td>(The trigram representing the waters of) a marsh and over it that for thunder form Gui Mei. The superior man, in accordance with this, having regard to the far-distant end, knows the mischief (that may be done at the beginning).<\/td><\/tr>
\u4df6\u8c50:<\/td>55<\/td>\u8c61\u50b3:<\/td>\u96f7\u96fb\u7686\u81f3\uff0c\u8c50\uff1b\u541b\u5b50\u4ee5\u6298\u7344\u81f4\u5211\u3002<\/td>(The trigrams representing) thunder and lightning combine to form Feng. The superior man, in accordance with this, decides cases of litigation, and apportions punishments with exactness.<\/td><\/tr>
\u4df7\u65c5:<\/td>56<\/td>\u8c61\u50b3:<\/td>\u5c71\u4e0a\u6709\u706b\uff0c\u65c5\uff1b\u541b\u5b50\u4ee5\u660e\u614e\u7528\u5211\uff0c\u800c\u4e0d\u7559\u7344\u3002<\/td>(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 litigations to continue.<\/td><\/tr>
\u4df8\u5dfd:<\/td>57<\/td>\u8c61\u50b3:<\/td>\u96a8\u98a8\uff0c\u5dfd\uff1b\u541b\u5b50\u4ee5\u7533\u547d\u884c\u4e8b\u3002<\/td>(Two trigrams representing) wind, following each other, form Xun. The superior man, in accordance with this, reiterates his orders, and secures the practice of his affairs.<\/td><\/tr>
\u4df9\u514c:<\/td>58<\/td>\u8c61\u50b3:<\/td>\u9e97\u6fa4\uff0c\u514c\uff1b\u541b\u5b50\u4ee5\u670b\u53cb\u8b1b\u7fd2\u3002<\/td>(Two symbols representing) the waters of a marsh, one over the other, form Dui. The superior man, in accordance with this, (encourages) the conversation of friends and (the stimulus of) their (common) practice.<\/td><\/tr>
\u4dfb\u7bc0:<\/td>60<\/td>\u8c61\u50b3:<\/td>\u6fa4\u4e0a\u6709\u6c34\uff0c\u7bc0\uff1b\u541b\u5b50\u4ee5\u5236\u6578\u5ea6\uff0c\u8b70\u5fb7\u884c\u3002<\/td>(The trigram representing) a lake, and above it that for water, form Jie. The superior man, in accordance with this, constructs his (methods of) numbering and measurement, and discusses (points of) virtue and conduct.<\/td><\/tr>
\u4dfc\u4e2d\u5b5a:<\/td>61<\/td>\u8c61\u50b3:<\/td>\u6fa4\u4e0a\u6709\u98a8\uff0c\u4e2d\u5b5a\uff1b\u541b\u5b50\u4ee5\u8b70\u7344\u7de9\u6b7b\u3002<\/td>(The trigram representing the waters of) a marsh and that for wind above it form Zhong Fu. The superior man, in accordance with this, deliberates about cases of litigation and delays (the infliction of) death.<\/td><\/tr>
\u4dfd\u5c0f\u904e:<\/td>62<\/td>\u8c61\u50b3:<\/td>\u5c71\u4e0a\u6709\u96f7\uff0c\u5c0f\u904e\uff1b\u541b\u5b50\u4ee5\u884c\u904e\u4e4e\u606d\uff0c\u55aa\u904e\u4e4e\u54c0\uff0c\u7528\u904e\u4e4e\u5109\u3002<\/td>(The trigram representing) a hill and that for thunder above it form Xiao Guo. The superior man, in accordance with this, in his conduct exceeds in humility, in mourning exceeds in sorrow, and in his expenditure exceeds in economy.<\/td><\/tr>
\u4dfe\u65e2\u6fdf:<\/td>63<\/td>\u8c61\u50b3:<\/td>\u6c34\u5728\u706b\u4e0a\uff0c\u65e2\u6fdf\uff1b\u541b\u5b50\u4ee5\u601d\u60a3\u800c\u9810\u9632\u4e4b\u3002<\/td>(The trigram representing) fire and that for water above it form Ji Ji. The superior man, in accordance with this, thinks of evil (that may come), and beforehand guards against it.<\/td><\/tr>
\u4dff\u672a\u6fdf:<\/td>64<\/td>\u8c61\u50b3:<\/td>\u706b\u5728\u6c34\u4e0a\uff0c\u672a\u6fdf\uff1b\u541b\u5b50\u4ee5\u614e\u8fa8\u7269\u5c45\u65b9\u3002<\/td>(The trigram representing) water and that for fire above it form Wei Ji. The superior man, in accordance with this, carefully discriminates among (the qualities of) things, and the (different) positions they (naturally) occupy.<\/td><\/tr>
\u4dff\u672a\u6fdf:<\/td>64<\/td>\u4dff\u672a\u6fdf:<\/td>\u516d\u4e94\uff1a\u8c9e\u5409\uff0c\u65e0\u6094\uff0c\u541b\u5b50\u4e4b\u5149\uff0c\u6709\u5b5a\uff0c\u5409\u3002<\/td>The fifth SIX, divided, shows its subject by firm correctness obtaining good fortune, and having no occasion for repentance. (We see in him) the brightness of a superior man, and the possession of sincerity. There will be good fortune.<\/td><\/tr>
\u4dff\u672a\u6fdf:<\/td>64<\/td>\u8c61\u50b3:<\/td>\u541b\u5b50\u4e4b\u5149\uff0c\u5176\u6689\u5409\u4e5f\u3002<\/td>(We see) the brightness of a superior man: – the diffusion of that brightness tends to good fortune.<\/td><\/tr><\/tbody><\/table><\/figure>\n","protected":false},"excerpt":{"rendered":"

Hexagram Hex_Number Line,Tuan,Xiang Original text Legge’s translation \u4dc0\u4e7e: 1 \u8c61\u50b3: \u5929\u884c\u5065\uff0c\u541b\u5b50\u4ee5\u81ea\u5f37\u4e0d\u606f\u3002 Heaven, in its motion, (gives the idea of) strength. The superior man, in accordance with this, nerves himself to ceaseless activity. \u4dc0\u4e7e: 1 \u4dc0\u4e7e: \u4e5d\u4e09\uff1a\u541b\u5b50\u7d42\u65e5\u4e7e\u4e7e\uff0c\u5915\u60d5\u82e5\uff0c\u53b2\uff0c\u65e0\u548e\u3002 In the third NINE, undivided, (we see its subject as) the superior man active and vigilant all the day, […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"_links":{"self":[{"href":"https:\/\/sinological.org\/index.php?rest_route=\/wp\/v2\/pages\/2818"}],"collection":[{"href":"https:\/\/sinological.org\/index.php?rest_route=\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/sinological.org\/index.php?rest_route=\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/sinological.org\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/sinological.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=2818"}],"version-history":[{"count":0,"href":"https:\/\/sinological.org\/index.php?rest_route=\/wp\/v2\/pages\/2818\/revisions"}],"wp:attachment":[{"href":"https:\/\/sinological.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=2818"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}