| |
Original |
Translation |
| The
Image |
雷地豫 |
Thunder comes resounding out of the earth. |
| 震上坤下 |
Zhèn (The Arousing, Thunder) above, Kūn (The Receptive, Earth) below. |
| The Judgment |
豫‧利建侯行師‧ |
Yù indicates that, (in the state which it implies), feudal princes may be set
up, and the hosts put in motion, with advantage. |
彖曰‧豫‧剛應而志行‧順以動豫‧
豫順以動‧故天地如之‧而況建侯行師乎‧
天地以順動‧故日月不過‧而四時不忒‧聖人以順動‧則刑罰清而民服‧豫之時義大矣哉‧ |
In Yù we see the strong (line) responded to by all the others, and the will
(of him whom it represents) being carried out; and
(also) docile obedience employing movement (for its
purposes). (From these things comes) Yù (the Condition
of harmony and satisfaction).
In this condition we have docile obedience employing movement (for its purposes),
and therefore it is so as between heaven and earth;--how
much more will it be so (among men) in 'the setting
up of feudal princes and putting the hosts in motion!'
Heaven
and earth show that docile obedience in connexion
with movement,
and hence the sun and moon make no error (in time),
and the four seasons do not deviate (from their
order). The sages show such docile obedience in connexion
with their movements, and hence their punishments
and penalties are entirely just, and the people
acknowledge
it by their submission. Great indeed are the time
and significance indicated in Yù! |
| 象曰‧雷出地奮‧豫‧先王以作樂崇德‧殷薦之上帝‧以配祖考‧
|
(The trigrams for) the earth and thunder issuing from it with its crashing noise
form Yù. The ancient kings, in accordance with this,
composed their music and did honour to virtue, presenting
it especially and most grandly to God,
when they associated with Him (at the service) their
highest ancestor
and their father. |
|
|
| Line 1 |
初六‧鳴豫‧凶‧ |
The first SIX, divided, shows its subject proclaiming his pleasure and satisfaction.
There will be evil. |
| 象曰‧初六鳴豫‧志窮凶也‧ |
'The (subject of the) first six proclaims his pleasure and satisfaction:'--there
will be evil; his wishes have been satisfied to overflowing. |
| Line 2 |
六二‧介于石‧不終日‧貞吉‧ |
The second SIX, divided, shows one who is firm as a rock. (He sees a thing) without
waiting till it has come to pass; with his firm correctness
there will be good fortune. |
| 象曰‧不終日貞吉‧以中正也‧ |
'(He sees a thing) without waiting till it has come to pass; with his firm
correctness there will be good fortune:'--this is shown
by the central and correct position (of the line). |
| Line 3 |
六三‧盱豫悔‧遲有悔‧ |
The third SIX, divided, shows one looking up (for favours), while he indulges
the feeling of pleasure and satisfaction. If he would
understand!--If he be late in doing so, there will
indeed be occasion for repentance. |
| 象曰‧盱豫有悔‧位不當也‧ |
'He looks up (for favours), while he indulges the feeling of satisfaction;
there will be occasion for repentance:'--this is intimated
by the position not being the appropriate one. |
| Line 4 |
九四‧由豫‧大有得‧勿疑‧朋盍簪‧ |
The fourth NINE, undivided, shows him from whom the harmony and satisfaction
come. Great is the success which
he obtains. Let him not allow suspicions to enter
his mind, and thus friends will gather around him.
|
| 象曰‧由豫大有得‧志大行也‧ |
'From him the harmony and satisfaction come; great is the success which he
obtains:'--his aims take effect on a grand scale. |
| Line 5 |
六五‧貞疾‧恆不死‧ |
The fifth SIX, divided, shows one with a chronic complaint, but who lives on
without dying. |
| 象曰‧六五貞疾‧乘剛也‧恆不死‧中未亡也‧ |
'(The subject of) the fifth six has a chronic complaint:'--this is shown by
his being mounted on the strong (line). 'He still lives
on without dying:'--he is in the central position,
(and its memories of the past) have not yet perished. |
| Line 6 |
上六‧冥豫‧成有渝‧無咎‧ |
The topmost SIX, divided, shows its subject with darkened mind devoted to the
pleasure and satisfaction (of the time); but if he
change his course even when (it may be considered as)
completed, there will be no error. |
| 象曰‧冥豫在上‧何可長也‧ |
'With darkened mind devoted to the harmony and satisfaction (of the time),'
as shown in the topmost (line):--how can one in such
a condition continue long? |
