| |
Original |
Translation |
| The
Image |
雷風恆 |
Thunder and wind. |
| 震上巽下 |
Zhèn (The Arousing, Thunder) above,
Xùn (The Gentle, Wind, Wood) below. |
| The Judgment |
恆‧亨‧無咎‧利貞‧利有攸往‧ |
Hăng indicates successful progress and no error (in what it denotes). But the
advantage will come from being firm and correct; and
movement in any direction whatever will be advantageous. |
彖曰‧恆‧久也‧剛上而柔下‧雷風相與‧巽而動‧剛柔皆應‧恆‧
恆亨無咎利貞‧久於其道也‧天地之道‧恆久而不已也‧
利有攸往‧終則有始也‧
日月得天‧而能久照‧四時變化‧而能久成‧聖人久於其
道‧而天下化成‧觀其所恆‧而天地萬物之情可見矣‧ |
Héng denotes long continuance. The strong (trigram) is above, and the weak
one below; (they are the symbols of) thunder and wind,
which are in mutual
communication; (they have the qualities of) docility
and motive force; their strong and weak (lines) all
respond, each to the other:--these things are all
found in Héng.
(When it is said
that) 'Héng indicates successful progress and no
error (in what it denotes); but the advantage will
come from being firm and correct,' this indicates
that there must be long continuance in its way of
operation. The way of heaven and earth is to be long
continued in their operation without stopping.
(When it is said
that) 'Movement in any direction whatever will be
advantageous,' this implies that when (the moving
power) is spent, it will begin again.
The sun and moon,
realising in themselves (the course of Heaven), can
perpetuate their shining. The four seasons, by their
changing and transforming, can perpetuate their production
(of things). The sages persevere long in their course,
and all under the sky are transformed and perfect.
When we look at what they continue doing long, the
natural tendencies of heaven, earth, and all things
can be seen.
|
| 象曰‧雷風‧恆‧君子以立不易方‧ |
(The trigram representing) thunder and that for wind form Héng. The superior
man, in accordance with this, stands firm, and does
not change his method (of operation). |
|
| Line
1 |
初六‧浚恆‧貞凶‧無攸利‧ |
The first SIX, divided, shows its subject deeply (desirous) of long continuance.
Even with firm correctness there
will be evil; there will be no advantage in any way.
|
| 象曰‧浚恆之凶‧始求深也‧ |
'The evil attached to the deep desire for long continuance (in the subject
of the first line)' arises from the deep seeking for
it at the commencement (of things). |
| Line
2 |
九二‧悔亡‧ |
The second NINE, undivided, shows all occasion for repentance disappearing. |
| 象曰‧九二悔亡‧能久中也‧ |
'All occasion for repentance on the part of the subject of the second NINE,
(undivided,), disappears:'--he can abide long in the
due mean. |
| Line
3 |
九三‧不恆其德‧或承之羞‧貞吝‧ |
The third NINE, undivided, shows one who does not continuously maintain his virtue.
There are those who will impute this to him as a disgrace.
However firm he may be, there will be ground for regret. |
| 象曰‧不恆其德‧無所容也‧ |
'He does not continuously maintain his virtue:'--nowhere will he be borne
with. |
| Line
4 |
九四‧田無禽‧ |
The fourth NINE, undivided, shows a field where there is no game. |
| 象曰‧久非其位‧安得禽也‧ |
(Going) for long to what is not his proper place, how can he get game? |
| Line
5 |
六五‧恆其德貞‧婦人吉‧夫子凶‧ |
The fifth SIX, divided, shows its subject continuously maintaining the virtue
indicated by it. In a wife this will be fortunate;
in a husband, evil. |
| 象曰‧婦人貞吉‧從一而終也‧夫子制義‧從婦凶也‧ |
'Such firm correctness in a wife will be fortunate:'--it is hers to the end
of life to follow with an unchanged mind. The husband
must decide what is right, and lay down the rule accordingly:--for
him to follow (like) a wife is evil. |
| Line
6 |
上六‧振恆‧凶‧ |
The topmost SIX, divided, shows its subject exciting himself to long continuance.
There will be evil. |
象曰‧振恆在上‧大無功也‧
|
'The subject of the topmost line is exciting himself to long continuance:'--far
will he be from achieving merit. |
