| |
|
Original |
Translation |
| The
Image |
|
水地比 |
On the earth is water. |
| |
坎上坤下 |
Kǎn (The Abysmal, Water) above,
Kūn (The Receptive, Earth) below. |
| The Judgment |
|
比‧吉‧原筮元永貞‧無咎‧不寧方來‧後夫凶‧ |
Bi indicates that (under the conditions which it supposes) there is good fortune.
But let (the principal party intended in it) re-examine
himself, (as if)
by divination, whether
his virtue be great, unintermitting, and firm. If
it be so, there will be no error. Those who have
not rest will then come to him; and with those who
are (too) late in coming it will be ill. |
| |
彖曰‧比‧吉也‧ 比‧輔也‧下順從也‧
原筮元永貞無咎‧以剛中也‧不寧
方來‧上下應也‧後夫凶‧其道窮也‧ |
'Bi indicates that there is good fortune:'--(the name) Bi denotes help; (and
we see in the figure) inferiors docilely following
(their superior).
'Let (the principal party intended in it) reexamine himself, (as if) by divination,
whether his virtue be great, unintermitting, and firm;--if
it be so, there will be no error:--all this follows
from the position of the strong line in the centre
(of the upper trigram). 'Those who have not rest will
come to him:'--high and low will respond to its subject.
'With those who are (too) late in coming it will be
ill:'--(for them) the way (of good fortune here indicated)
has been exhausted. |
| |
象曰‧地上有水‧比‧先王以建萬國‧親諸侯‧ |
(The trigram representing) the earth, and over it (that representing) water,
form Bi. The ancient kings, in accordance with this,
established the various states and maintained an
affectionate relation to their princes.
|
|
Line
1
|
1 |
初六‧有孚比之‧無咎‧有孚盈缶‧終來有他‧吉‧ |
The first SIX, divided, shows its subject seeking by his sincerity to win the
attachment of his object. There will be no error. Let
(the breast) be full of sincerity as an earthenware
vessel is of its contents, and it will in the end bring
other advantages. |
| |
象曰‧比之初六‧有它吉也‧ |
From 'the seeking union with its object' shown in the first SIX, (divided),there
will be other advantages. |
| Line
2 |
2 |
六二‧比之自內‧貞吉‧ |
In the second SIX, divided, we see the movement towards union and attachment
proceeding from the inward (mind). With firm correctness
there will be good fortune. |
| |
象曰‧比之自內‧不自失也‧ |
'The movement towards union and attachment proceeds from the inward (mind):'--(the
party concerned) does not fail in what is proper to
himself |
| Line
3 |
3 |
六三‧比之匪人‧ |
In the third SIX, divided, we see its subject seeking for union with such as
ought not to be associated with. |
| |
象曰‧比之匪人‧不亦傷乎‧ |
'Union is sought with such as ought not to be associated with:'--but will
not injury be the result? |
| Line
4 |
4 |
六四‧外比之‧貞吉‧ |
In the fourth SIX, divided, we see its subject seeking for union with the one
beyond himself. With firm correctness there will be
good fortune. |
| |
象曰‧外比於賢‧以從上也‧
|
'Union is sought (by the party intended here) with one beyond himself, and
(in this case) with a worthy object:'--he is following
(the ruler) above him.
|
| Line
5 |
5 |
九五‧顯比‧王用三驅‧失前禽‧邑人不誡‧吉‧ |
The fifth NINE, undivided, affords the most illustrious instance of seeking union
and attachment. (We seem to see in it) the king urging
his pursuit of the game (only) in three directions,
and allowing the escape of all the animals before him,
while the people of his towns do not warn one another
(to prevent it). There will be good fortune. |
| |
象曰‧顯比之吉‧位正中也‧舍逆取順‧失前禽也‧邑人不誡‧ 上使中也‧ |
'The good fortune belonging to the most illustrious instance of seeking union
and attachment' appears in the correct and central
position (of the fifth line, undivided). (The king's)
neglecting (the animals) confronting him (and then
fleeing),
and (only) taking those who present themselves as
it were obediently, is seen in his allowing the escape
of those in front of him.' 'That the people of his
towns do not warn one another (to prevent such escape),'
shows how he, in his high eminence, has made them
pursue the due course.
|
| Line
6 |
6 |
上六‧比之無首‧凶‧ |
In the topmost SIX, divided, we see one seeking union and attachment without
having taken the first step (to such an end). There
will be evil. |
| |
象曰‧比之無首‧無所終也‧
|
'He seeks union and attachment without taking the first (step to such an end):'--there
is no possibility of a (good) issue. |
