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|
Original |
Translation |
| The
Image |
|
山火賁 |
Fire at the foot of the mountain. |
| |
艮上離下 |
Gèn (Keeping Still, Mountain) above,
Lí (The Clinging, Fire) below. |
| The Judgment |
|
賁‧亨‧小利有所往‧ |
Bì indicates that there should be free course (in what it denotes). There will
be little advantage (however) if it be allowed to advance
(and take the lead). |
| |
彖曰‧賁亨‧
柔來而文剛‧故亨‧分剛上而文柔‧故小利有攸往‧天文也‧
文明以止‧人文也‧
觀乎天文‧以察時變‧觀乎人文‧以化成天下‧ |
(When it is said that) Bì indicates that there should be free course (in what
it denotes):--
(We see) the weak
line coming and ornamenting the strong lines (of
the lower trigram), and hence (it is said that ornament)
'should have free course.' On the other hand, the
strong line above ornaments the weak ones (of the
upper trigram), and hence (it is said) that 'there
will be little advantage, if (ornament) be allowed
to advance (and take the lead).' (This is illustrated
in the) appearances that ornament the sky.
Elegance and intelligence
(denoted by the lower trigram) regulated by the arrest
(denoted by the upper) suggest the observances that
adorn human (society).
We look at the
ornamental figures of the sky, and thereby ascertain
the changes of the seasons. We look at the ornamental
observances of society, and understand how the processes
of transformation are accomplished all under heaven.
|
| |
象曰‧山下有火‧賁‧君子以明庶政‧無敢折獄‧ |
(The trigram representing) a mountain and that for fire under it form Bì. 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. |
|
| Line
1 |
1 |
初九‧賁其趾‧舍車而徒‧ |
The first NINE, undivided, shows one adorning (the way of) his feet. He can discard
a carriage and walk on foot. |
| |
象曰‧舍車而徒‧義弗乘也‧ |
'He can discard a carriage and walk on foot:'--righteousness requires that
he should not ride. |
| Line
2 |
2 |
六二‧賁其須‧ |
The second SIX, divided, shows one adorning his beard. |
| |
象曰‧賁其須‧與上興也‧ |
'He adorns his beard:'--he rouses himself to action (only) along with the
(subject of the) line above. |
| Line
3 |
3 |
九三‧賁如濡如‧永貞吉‧ |
The third NINE, undivided, shows its subject with the appearance of being adorned
and bedewed (with rich favours). But let him ever maintain
his firm correctness, and there will be good fortune. |
| |
象曰‧永貞之吉‧終莫之陵也‧ |
'The good fortune consequent on his ever maintaining firm correctness' is
due to this,--that to the end no one will insult him. |
| Line
4 |
4 |
六四‧賁如皤如‧白馬翰如‧匪寇婚媾‧ |
The fourth SIX, divided, shows one looking as if adorned, but only in white.
As if (mounted on) a white horse, and furnished with
wings, (he seeks union with the subject of the first
line), while (the intervening third pursues), not as
a robber, but intent on a matrimonial alliance. |
| |
象曰‧六四當位‧疑也‧匪寇婚媾‧終無尤也‧ |
'The place occupied by the fourth SIX, (divided),' affords ground for doubt
(as to its subject); but '(as the subject of the third
pursues) not as a robber, but as intent on a matrimonial
alliance,' he will in the end have no grudge against
him. |
| Line
5 |
5 |
六五‧賁于丘園‧束帛戔戔‧吝‧終吉‧ |
The fifth SIX, divided, shows its subject adorned by (the occupants of) the heights
and gardens. He bears his roll of silk, small and slight.
He may appear stingy; but there will be good fortune
in the end. |
| |
象曰‧六五之吉‧有喜也‧ |
'The good fortune falling to the fifth SIX, (divided); affords occasion for
joy. |
| Line
6 |
6 |
上九‧白賁‧無咎‧ |
The sixth NINE, undivided, shows one with white as his (only) ornament. There
will be no error. |
| |
象曰‧白賁無咎‧上得志也‧
|
'The freedom from error attached to (the subject of) the topmost line, with
no ornament but the (simple white),' shows how he has
attained his aim. |
