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《周易 - Book of Changes》 | [Western Zhou (1046 BC - 771 BC)] English translation: James Legge [?] | Books referencing 《周易》 Library Resources Source Related resources |
《易經 - Yi Jing》 | Books referencing 《易經》 Library Resources |
《䷀乾 - Qian》 | English translation: James Legge [?] | Books referencing 《䷀乾》 Library Resources |
| 11 | 文言: | 九二曰：「見龍在田，利見大人」，何謂也？子曰：「龍德而正中者也。庸言之信，庸行之謹，閑邪存其誠，善世而不伐，德博而化。《易》曰：『見龍在田，利見大人』，君德也。」 |
| Qian: | What is the meaning of the words under the second NINE, 'The dragon shows himself and is in the field - it will be advantageous to see the great man?' The Master said: 'There he is, with the dragon's powers, and occupying exactly the central place. He is sincere (even) in his ordinary words, and earnest in his ordinary conduct. Guarding against depravity, he preserves his sincerity. His goodness is recognised in the world, but he does not boast of it. His virtue is extensively displayed, and transformation ensues. The language of the Yi, "The dragon shows himself and is in the field - it will be advantageous to see the great man." refers to a ruler's virtue.' | |
| 12 | 文言: | 九三曰：「君子終日乾乾、夕惕若、厲、无咎」。何謂也？子曰：「君子進德脩業，忠信，所以進德也，脩辭立其誠，所以居業也。知至至之，可與幾也，知終終之，可與存義也。是故居上位而不驕，在下位而不憂，故乾乾因其時而惕，雖危无咎矣。」 |
| Qian: | 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.' | |
| 24 | 文言: | 「亢」之為言也，知進而不知退，知存而不知亡，知得而不知喪。其唯聖人乎！知進退存亡而不失其正者，其唯聖人乎！ |
| Qian: | The force of that phrase--'exceeding the proper limits'--indicates the knowing to advance but not to retire; to maintain but not to let perish to get but not to lose. He only is the sage who knows to advance and to retire, to maintain and to let perish; and that without ever acting incorrectly. Yes, he only is the sage! |
《繫辭上 - Xi Ci I》 | English translation: James Legge [?] | Library Resources |
| 3 | 繫辭上: | 彖者，言乎象者也。爻者，言乎變者也。吉凶者，言乎其失得也。悔吝者，言乎其小疵也。无咎者，善補過也。 |
| Xi Ci I: | The Tuan speak of the emblematic figures (of the complete diagrams). The Yao speak of the changes (taking place: in the several lines). The expressions about good fortune or bad are used with reference to (the figures and lines, as) being right or wrong (according to the conditions of time and place); those about repentance or regret refer to small faults (in the satisfying those conditions); when it is said 'there will be no error,' or 'no blame,' there is reference to (the subject) repairing an error by what is good. | |
| 是故，列貴賤者存乎位。齊小大者，存乎卦。辯吉凶者，存乎辭。懮悔吝者，存乎介。震无咎者，存乎悔。是故，卦有小大，辭有險易。辭也者，各指其所之。 | ||
| Therefore the distinction of (the upper and lower trigrams and of the individual lines) as noble or mean is decided by the (relative) position (of the lines); the regulations of small and great are found in the diagrams, and the discriminations of good and bad fortune appear in the (subjoined) explanations. Anxiety against (having occasion for) repentance or regret should be felt at the: boundary line (between good and evil). The stirring up the thought of (securing that there shall be) no blame arises from (the feeling of) repentance. Thus of the diagrams some are small, and some are great; and of the explanations some are startling, and some are unexciting. Every one of those explanations has reference to the tendencies (indicated by the symbols). | ||
| 7 | 繫辭上: | 子曰：「易其至矣乎！」，夫易，聖人所以崇德而廣業也。知崇禮卑，崇效天，卑法地。天地設位，而易行乎其中矣，成性存存，道義之門。 |
| Xi Ci I: | The Master said: - 'Is not the Yi a perfect book?' It was by the Yi that the sages exalted their virtue, and enlarged their sphere of occupation. Their wisdom was high, and their rules of conduct were solid. That loftiness was after the pattern of heaven; that solidity, after the pattern of earth. Heaven and earth having their positions as assigned to them, the changes (of nature) take place between them. The nature (of man) having been completed, and being continually preserved, it is the gate of all good courses and righteousness. | |
| 8 | 繫辭上: | 聖人有以見天下之賾，而擬諸其形容，象其物宜，是故謂之象。聖人有以見天下之動，而觀其會通，以行其典禮。繫辭焉，以斷其吉凶，是故謂之爻。言天下之至賾，而不可惡也。言天下之至動，而不可亂也。擬之而後言，議之而後動，擬議以成其變化。「鳴鶴在陰，其子和之，我有好爵，吾與爾靡之。」 |
| Xi Ci I: |
The sage was able to survey all the complex phenomena under the sky. He then considered in his mind how they could be figured, and (by means of the diagrams) represented their material forms and their character. Hence these (diagrams) are denominated Semblances (or emblematic figures, the Hsiang). A (later) sage was able to survey the motive influences working all under the sky. He contemplated them in. their common action and special nature, in order to bring out the standard and proper tendency of each. He then appended his explanation (to each line of the diagrams), to determine the good or evil indicated by it. Hence those (lines with their explanations) are denominated Imitations (the Yao). (The diagrams) speak of the most complex phenomena under the sky, and yet there is nothing in them that need awaken dislike; the explanations of the lines speak of the subtlest movements under the sky, and yet there is nothing in them to produce confusion. (A learner) will consider what is said (under the diagrams), and then speak; he will deliberate on what is said (in the explanations of the lines), and then move. By such consideration and deliberations he will be able to make all the changes which he undertakes successful. 'Here hid, retired, cries out the crane; Her young's responsive cry sounds there. Of spirits good I drain this cup; With thee a cup I'll freely share.' | |
| 子曰：「君子居其室，出其言，善則千里之外應之，況其邇者乎，居其室，出其言不善，則千里之外違之，況其邇者乎，言出乎身，加乎民，行發乎邇，見乎遠。言行君子之樞機，樞機之發，榮辱之主也。言行，君子之所以動天地也，可不慎乎。」 | ||
| The Master said: - 'The superior man occupies his apartment and sends forth his words. If they be good, they will be responded to at a distance of more than a thousand Li; - how much more will they be so in the nearer circle! He occupies his apartment and sends forth his words. If they be evil, they will awaken opposition at a distance of more than a thousand Li; - how much more will they do so in the nearer circle! Words issue from one's person, and proceed to affect the people. Actions proceed from what is near, and their effects are seen at a distance. Words and actions are the hinge and spring of the superior man. The movement of that hinge and spring determines glory or disgrace. His words and actions move heaven and earth; - may he be careless in regard to them?' | ||
| 「同人，先號咷而後笑。」子曰：「君子之道，或出或處，或默或語，二人同心，其利斷金。同心之言，其臭如蘭。」 | ||
|
'(The representative of) the union of men first cries out and weeps, and afterwards laughs.' The Master said, on this, - 'The ways of good men (different seem). This in a public office toils; That in his home the time beguiles. One man his lips with silence seals; Another all his mind reveals. But when two men are one in heart, Not iron bolts keep them apart; The words they in their union use, Fragrance like orchid plants diffuse.' | ||
| 「初六，藉用白茅，无咎。」子曰：「苟錯諸地而可矣。藉之用茅，何咎之有？慎之至也。夫茅之為物薄，而用可重也。慎斯術也以往，其无所失矣。」 | ||
| 'The first six, (divided), shows its subject placing mats of the white grass beneath what he sets on the ground.' The Master said: - 'To place the things on the ground might be considered sufficient; but when he places beneath them mats of the white grass, what occasion for blame can there be? Such a course shows the height of carefulness. The white grass is a trivial thing, but, through the use made of it, it may become important. He who goes forward using such careful art will not fall into any error.' | ||
| 「勞謙君子，有終吉。」子曰：「勞而不伐，有功而不德，厚之至也，語以其功下人者也。德言盛，禮言恭，謙也者，致恭以存其位者也。」 | ||
| 'A superior man toiling laboriously and yet humble! He will bring things to an end, and with good fortune.' The Master said on this: - 'He toils with success, but does not boast of it; he achieves merit, but takes no virtue to himself from it; - this is the height of generous goodness, and speaks of the man who with (great) merit yet places himself below others. He wishes his virtue to be more and more complete, and in his intercourse with others to be more and more respectful; - he who is so humble, carrying his respectfulness to the utmost, will be able to preserve himself in his position.' | ||
| 「亢龍有悔」，子曰：「貴而无位，高而无民，賢人在下位而无輔，是以動而有悔也。」 | ||
| 'The dragon (is seen) beyond his proper haunts; there will be occasion for repentance.' The Master said on this: - 'He is noble, but is not in his correct place; he is on high, but there are no people to acknowledge him; there is a man of virtue and ability below, but he will not assist him. Hence whatever movement he may make will give occasion for repentance.' | ||
| 「不出戶庭，无咎。」子曰：「亂之所生也，則言語以為階。君不密，則失臣；臣不密，則失身；幾事不密，則害成。是以君子慎密而不出也。」 | ||
| 'He does not quit the courtyard before his door; - there will be no occasion for blame.' The Master said on this: - 'When disorder arises, it will be found that (ill-advised) speech was the steppingstone to it. If a ruler do not keep secret (his deliberations with his minister), he will lose that minister. If a minister do not keep secret (his deliberations with his ruler), he will lose his life. If (important) matters in the germ be not kept secret, that will be injurious to their accomplishment. Therefore the superior man is careful to maintain secrecy, and does not allow himself to speak.' | ||
| 子曰：「作易者其知盜乎？易曰：負且乘，致寇至。負也者，小人之事也。乘也者，君子之器也。小人而乘君子之器，盜思奪之矣！上慢下暴，盜思伐之矣！慢藏誨盜，冶容誨淫，易曰：「負且乘，致寇至，盜之招也。」 | ||
| The Master said: - 'The makers of the Yi may be said to have known (the philosophy of) robbery. The Yi says, "He is a burden-bearer, and yet rides in a carriage, thereby exciting robbers to attack him." Burden-bearing is the business of a small man. A carriage is the vehicle of a gentleman. When a small man rides in the vehicle of a gentle man, robbers will think of taking it from him. (When one is) insolent to those above him, and oppressive to those below, robbers will wish to attack him. Careless laying up of things excites to robbery, (as a woman's) adorning of herself excites to lust. What the Yi says about the burden-bearer's riding in a carriage, and exciting robbers to attack him, (shows how) robbery is called out.' | ||
| 12 | 繫辭上: | 易曰：「自天祐之，吉无不利。」子曰：「祐者，助也。天之所助者，順也；人之所助者，信也。履信思乎順，又以尚賢也。是以自天祐之，吉无不利也。」 |
| Xi Ci I: | It is said in the Yi, 'Help is given to him from Heaven. There will be good fortune; advantage in every respect.' The Master said: - 'You is the symbol of assisting. He whom Heaven assists is observant (of what is right); he whom men assist is sincere. The individual here indicated treads the path of sincerity and desires to be observant (of what is right), and studies to exalt the worthy. Hence "Help is given to him from Heaven. There will be good fortune, advantage in every respect."' | |
| 子曰：「書不盡言，言不盡意。然則聖人之意，其不可見乎。」子曰：「聖人立象以盡意，設卦以盡情偽，繫辭以盡其言，變而通之以盡利，鼓之舞之以盡神。」 | ||
| The Master said: - 'The written characters are not the full exponent of speech, and speech is not the full expression of ideas; - is it impossible then to discover the ideas of the sages?' The Master said: - 'The sages made their emblematic symbols to set forth fully their ideas; appointed (all) the diagrams to show fully the truth and falsehood (of things); appended their explanations to give the full expression of their words; and changed (the various lines) and made general the method of doing so, to exhibit fully what was advantageous. They (thus) stimulated (the people) as by drums and dances, thereby completely developing the spirit-like (character of the Yi).' | ||
| 乾坤其易之縕邪？乾坤成列，而易立乎其中矣。乾坤毀，則无以見易，易不可見，則乾坤或幾乎息矣。是故，形而上者謂之道，形而下者謂之器。化而裁之謂之變，推而行之謂之通，舉而錯之天下之民，謂之事業。 | ||
| May we not say that Qian and Kun [= the yang and yin, or the undivided and divided lines] are the secret and substance of the Yi? Qian and Kun being established in their several places, the system of changes was thereby constituted. If Qian and Kun were taken away, there would be no means of seeing that system; and if that system were not seen, Qian and Kun would almost cease to act. Hence that which is antecedent to the material form exists, we say, as an ideal method, and that which is subsequent to the material form exists, we say, as a definite thing. Transformation and shaping is what we call change; carrying this out and operating with it is what we call generalising the method; taking the result and setting it forth for all the people under heaven is, we say, (securing the success of) the business of life. | ||
| 是故，夫象，聖人有以見天下之賾，而擬諸其形容，象其物宜，是故謂之象。聖人有以見天下之動，而觀其會通，以行其典禮，繫辭焉，以斷其吉凶，是故謂之爻。極天下之賾者，存乎卦；鼓天下之動者，存乎辭；化而裁之，存乎變；推而行之，存乎通；神而明之，存乎其人；默而成之，不言而信，存乎德行。 | ||
| Hence, to speak of the emblematic figures: - (The sage) was able to survey all the complex phenomena under the sky. He then considered in his mind how they could be figured, and (by means of the diagrams) represented their material forms and their character. Hence those (diagrams) are denominated Semblances. A (later) sage was able to survey the motive influences working all under the sky. He contemplated them in their common action and special nature, in order to bring out the standard and proper tendency of each. He then appended his explanation (to each line), to determine the good or evil indicated by it. Hence those (lines with their explanations) are denominated Imitations (the Yao). The most thorough mastery of all the complex phenomena under the sky is obtained from the diagrams. The greatest stimulus to movement in adaptation to all affairs under the sky is obtained from the explanations. The transformations and shaping that take place are obtained from the changes (of the lines); the carrying this out and operating with it is obtained from the general method (that has been established). The seeing their spirit-like intimations and understanding them depended on their being the proper men; and the completing (the study of) them by silent meditation, and securing the faith of others without the use of words, depended on their virtuous conduct. |
《繫辭下 - Xi Ci II》 | English translation: James Legge [?] | Library Resources |
| 5 | 繫辭下: | 易曰：「憧憧往來，朋從爾思。」子曰：「天下何思何慮？天下同歸而殊塗，一致而百慮，天下何思何慮？」 |
| Xi Ci II: | It is said in the Yi, 'Full of anxious thoughts you go and come; (only) friends will follow you and think with you.' The Master said: - 'In all (the processes taking place) under heaven, what is there of thinking? what is there of anxious scheming? They all come to the same (successful) issue, though by different paths; there is one result, though there might be a hundred anxious schemes. What is there of thinking? what is there of anxious scheming?' | |
| 「日往則月來，月往則日來，日月相推而明生焉。寒往則暑來，暑往則寒來，寒暑相推而歲成焉。往者屈也，來者信也，屈信相感而利生焉。」 | ||
| The sun goes and the moon comes; the moon goes and the sun comes; - the sun and moon thus take the place each of the other, and their shining is the result. The cold goes and the heat comes; the heat goes and the cold comes; - it is by this mutual succession of the cold and heat that the year is completed. That which goes becomes less and less, and that which comes waxes more and more; - it is by the influence on each other of this contraction and expansion that the advantages (of the different conditions) are produced. | ||
| 「尺蠖之屈，以求信也。龍蛇之蟄，以存身也。精義入神，以致用也。利用安身，以崇德也。過此以往，未之或知也。窮神知化，德之盛也。」 | ||
| When the looper coils itself up, it thereby straightens itself again; when worms and snakes go into the state of hybernation, they thereby keep themselves alive. (So), when we minutely investigate the nature and reasons (of things), till we have entered into the inscrutable and spirit-like in them, we attain to the largest practical application of them; when that application becomes the quickest and readiest, and all personal restfulness is secured, our virtue is thereby exalted. Going on beyond this, we reach a point which it is hardly possible to know. We have thoroughly comprehended the inscrutable and spirit-like, and know the processes of transformation; - this is the fulness of virtue. | ||
| 易曰：「困于石，據于蒺蔾，入于其宮，不見其妻，凶。」子曰：「非所困而困焉，名必辱。非所據而據焉，身必危。既辱且危，死期將至，妻其可得見耶？」 | ||
| It is said in the Yi, '(The third line shows its subject) distressed before a rock, and trying to lay hold of thorns; entering into his palace and not seeing his wife: - there will be evil.' The Master said: - 'If one be distressed by what need not distress him, his name is sure to be disgraced; if he lay hold on what he should not touch, his life is sure to be imperilled. In disgrace and danger, his death will (soon) come; - is it possible for him in such circumstances to see his wife?' | ||
| 易曰：「公用射隼，于高墉之上，獲之无不利。」子曰：「隼者禽也，弓矢者器也，射之者人也。君子藏器於身，待時而動，何不利之有？動而不括，是以出而有獲，語成器而動者也。」 | ||
| It is said in the Yi, 'The duke with (his bow) shoots at the falcon on the top of the high wall; he hits it: - his every movement will be advantageous.' The Master said: - 'The falcon is a bird (of prey); the bow and arrow is a weapon (of war); the shooter is a man. The superior man keeps his weapon concealed about his person, and waits for the proper time to move; - doing this, how should his movement be other than successful? There is nothing to fetter or embarrass his movement; and hence, when he comes forth, he succeeds in his object. The language speaks of movement when the instrument necessary to it is ready and perfect.' | ||
| 子曰：「小人不恥不仁，不畏不義，不見利不勸，不威不懲，小懲而大誡，此小人之福也。易曰：『履校滅趾无咎，此之謂也』。」 | ||
| The Master said: - 'The small man is not ashamed of what is not benevolent, nor does he fear to do what is not righteous. Without the prospect of gain he does not stimulate himself to what is good, nor does he correct himself without being moved. Self-correction, however, in what is small will make him careful in what would be of greater consequence; - and this is the happiness of the small man. It is said in the Yi, "His feet are in the stocks, and he is disabled in his toes: - there will be no (further) occasion for blame."' | ||
| 「善不積，不足以成名；惡不積，不足以滅身。小人以小善為无益，而弗為也，以小惡為无傷，而弗去也，故惡積而不可掩，罪大而不可解。易曰：『何校滅耳凶』。」 | ||
| If acts of goodness be not accumulated, they are not sufficient to give its finish to one's name; if acts of evil be not accumulated, they are not sufficient to destroy one's life. The small man thinks that small acts of goodness are of no benefit, and does not do them; and that small deeds of evil do no harm, and does not abstain from them. Hence his wickedness becomes great till it cannot be covered, and his guilt becomes great till it cannot be pardoned. This is what the Yi says, 'He wears the cangue and his ears are destroyed: - there will be evil.' | ||
| 子曰：「危者，安其位者也；亡者，保其存者也；亂者，有其治者也。是故，君子安而不忘危，存而不忘亡，治而不忘亂；是以身安而國家可保也。易曰：『其亡其亡，繫于苞桑』。」 | ||
| The Master said: - 'He who keeps danger in mind is he who will rest safe in his seat; he who keeps ruin in mind is he who will preserve his interests secure; he who sets the danger of disorder before him is he who will maintain the state of order. Therefore the superior man, when resting in safety, does not forget that danger may come; when in a state of security, he does not forget the possibility of ruin; and when all is in a state of order, he does not forget that disorder may come. Thus his person is kept safe, and his states and all their clans can be preserved. This is according to what the Yi says, "(Let him say), 'Shall I perish? shall I perish?' (so shall this state be firm, as if) bound to a clump of bushy mulberry trees."' | ||
| 子曰：「德薄而位尊，知小而謀大，力小而任重，鮮不及矣，易曰：『鼎折足，覆公餗，其形渥，凶。』言不勝其任也。」 | ||
| The Master said: - 'Virtue small and office high; wisdom small and plans great; strength small and burden heavy: - where such conditions exist, it is seldom that they do not end (in evil). As is said in the Yi, "The tripod's feet are overthrown, and the ruler's food is overturned. The body of him (who is thus indicated) is wet (with shame):there will be evil."' | ||
| 子曰：「知幾其神乎？君子上交不諂，下交不瀆，其知幾乎，幾者動之微，吉之先見者也，君子見幾而作，不俟終日。易曰：『介于石，不終日，貞吉。』介如石焉，寧用終日，斷可識矣，君子知微知彰，知柔知剛，萬夫之望。」 | ||
| The Master said: - 'Does not he who knows the springs of things possess spirit-like wisdom? The superior man, in his intercourse with the high, uses no flattery, and, in his intercourse with the low, no coarse freedom: - does not this show that he knows the springs of things? Those springs are the slight beginnings of movement, and the earliest indications of good fortune (or ill). The superior man sees them, and acts accordingly without waiting for (the delay of) a single day. As is said in the Yi, "He is firm as a rock, (and acts) without the delay of a single day. With firm goodness there will be good fortune." Firm as a rock, how should he have to wait a single day to ensure his knowing (those springs and his course)? The superior man knows the minute and the manifested; he knows what is weak, and what is strong: - he is a model to ten thousand.' | ||
| 子曰：「顏氏之子，其殆庶幾乎？有不善未嘗不知，知之未嘗復行也。易曰：『不遠復，无祇悔，元吉。』」 | ||
| The Master said: - 'I may venture to say that the son of the Yan family had nearly attained (the standard of perfection). If anything that he did was not good, he was sure to become conscious of that; and when he knew it, he did not do the thing again. As is said in the Yi, "(The first line shows its subject) returning from an error that has not led him far away. There is no occasion for repentance. There will be great good."' | ||
| 天地絪縕，萬物化醇，男女構精，萬物化生，易曰：『三人行，則損一人；一人行，則得其友。』言致一也。 | ||
| There is an intermingling of the genial influences of heaven and earth, and transformation in its various forms abundantly proceeds. There is an intercommunication of seed between male and female, and transformation in its living types proceeds. What is said in the Yi, 'Three individuals are walking together and one is made to disappear; there is (but) one man walking, and he gets his mate,' tells us of the effort (in nature) at oneness (of operation). | ||
| 子曰：「君子安其身而後動，易其心而後語，定其交而後求，君子脩此三者，故全也，危以動，則民不與也，懼以語，則民不應也，无交而求，則民不與也，莫之與，則傷之者至矣。易曰：『莫益之，或擊之，立心勿恆，凶。』。」 | ||
| The Master said: - 'The superior man (in a high place) composes himself before he (tries to) move others; makes his mind restful and easy before he speaks; settles (the principles of) his intercourse with others before he seeks anything from them. The superior man cultivates these three things, and so is complete. If he try to move others while he is himself in unrest, the people will not (act) with him; if he speak while he is himself in a state of apprehension, the people will not respond to him; if without (certain principles of) intercommunication, he issue his requests, the people will not grant them. When there are none to accord with him, those who (work to) injure him will make their appearance. As is said in the Yi, "(We see one) to whose advantage none will contribute, while some will seek to assail him. He observes no regular rule in the ordering of his heart: - there will be evil."' | ||
| 9 | 繫辭下: | 易之為書也，原始要終，以為質也，六爻相雜，唯其時物也，其初難知，其上易知，本末也，初辭擬之，卒成之終，若夫雜物撰德，辨是與非，則非其中爻不備。 |
| Xi Ci II: | The Yi is a book in which the form (of each diagram) is determined by the lines from the first to the last, which must be carefully observed. The six lines are mixed together, according to the time (when they enter the figure) and their substance (as whole and divided). There is difficulty in knowing (the significance of) the first line, while to know that of the topmost line is easy; - they form the beginning and the end (of the diagram). The explanation of the first line tasks the calculating (of the makers), but in the end they had (but) to complete this. As to the variously-disposed intermediate lines with their diverse formations, for determining their qualities, and discriminating the right and wrong in them, we should be unprovided but for the explanations of them. | |
| 噫，亦要存亡吉凶，則居可知矣，知者觀其彖辭，則思過半矣。 | ||
| Yea, moreover, if we wish to know what is likely to be preserved and what to perish, what will be lucky and what will be unlucky, this may easily be known (from the explanations of the different lines). But if the wise will look at the explanations of the entire diagrams, their thoughts will embrace more than half of this knowledge. | ||
| 二與四同功，而異位，其善不同，二多譽，四多懼，近也，柔之為道，不利遠者，其要无咎，其用柔中也，三與五同功，而異位，三多凶，五多功，貴賤之等也，其柔危，其剛勝邪？ | ||
| The second and fourth lines are of the same quality (as being in even places), but their positions (with respect to the fifth line) are different, and their value is not the same; but the second is the object of much commendation, and the fourth the subject of many apprehensions, - from its nearness (to that line). But for a line in a place of weakness it is not good to be far (from the occupant of the place of strength), and what its subject should desire in such a case is (merely) to be without blame. The advantage (here) is in (the second line) being in the central place. The third and fifth lines are of the same quality, (as being in odd places), but their positions are different; and the (occupant of) the third meets with many misfortunes, while the occupant of the fifth achieves much merit: - this arises from one being in the noble position and the other in the mean. Are they occupied by the symbol of weakness? There will be peril. By that of strength? There will be victory. |
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