| |
Original |
Translation |
| The
Image |
雷天大壯 |
Thunder in heaven above. |
| 震上乾下 |
Zhèn (The Arousing, Thunder) above,
Qián (The Creative, Heaven) below. |
| The Judgment |
大壯‧利貞‧ |
Tâ Kwang indicates that (under the conditions which it symbolises) it will be
advantageous to be firm and correct. |
彖曰‧大壯‧大者壯也‧剛以動‧故壯‧
大壯利貞‧大者正也‧正大而天地之情可見矣 |
In Dà Zhuàng we see that which is great becoming strong. We have the (trigram)
denoting strength directing that which denotes movement,
and hence (the whole) is expressive of vigour.
'Dà Zhuàng indicates
that it will be advantageous to be firm and correct:'--that
which is great (should be) correct. Given correctness
and greatness (in their highest degree), and the
character and tendencies of heaven and earth can
be seen.
|
| 象曰‧雷在天上‧大壯‧君子以非禮弗履‧ |
(The trigram representing) heaven and above it that for thunder form Dà Zhuàng.
The superior man, in accordance with this, does not
take a step which is not according to propriety. |
|
| Line
1 |
初九‧壯于趾‧征凶‧有孚‧ |
The first NINE, undivided, shows its subject manifesting his strength in his
toes. But advance will lead to evil,--most certainly. |
| 象曰‧壯于趾‧其孚窮也‧ |
'He manifests his vigour in his toes:'--this will certainly lead to exhaustion. |
| Line
2 |
九二‧貞吉‧ |
The second NINE, undivided, shows that with firm correctness there will be good
fortune. |
| 象曰‧九二貞吉‧以中也‧ |
'The second NINE, (undivided), shows that with firm correctness there will
be good fortune:'--this is due to its being in the
centre, (and its subject exemplifying the due mean). |
| Line
3 |
九三‧小人用壯‧君子用罔‧貞厲‧羝羊觸藩‧羸其角‧ |
The third NINE, undivided, shows, in the case of a small man, one using all his
strength; and in the case of a superior man, one whose
rule is not to do so. Even with firm correctness the
position would be perilous. (The exercise of strength
in it might be compared to the case of) a ram butting
against a fence, and getting his horns entangled. |
| 象曰‧小人用壯‧君子罔也‧ |
'The small man uses all his strength; in the case of the superior man it is
his rule not to do so.' |
| Line
4 |
九四‧貞吉悔亡‧藩決不羸‧壯于大輿之輹‧ |
The fourth NINE, undivided, shows (a case in which) firm correctness leads to
good fortune, and occasion for repentance disappears.
(We see) the fence opened without the horns being entangled.
The strength is like that in the wheel-spokes of a
large waggon. |
| 象曰‧藩決不羸‧尚往也‧ |
'The fence is opened and the horns are not entangled:'--(the subject of the
line) still advances. |
| Line
5 |
六五‧喪羊于易‧無悔‧ |
The fifth SIX, divided, shows one who loses his ram(-like strength) in the ease
of his position. (But) there will be no occasion for
repentance. |
| 象曰‧喪羊于易‧位不當也‧ |
'He loses his ram and hardly perceives it:'--he is not in his appropriate
place. |
| Line
6 |
上六‧羝羊觸藩‧不能退‧不能遂‧無攸利‧艱則吉‧ |
The sixth SIX, divided, shows (one who may be compared to) the ram butting against
the fence, and unable either to retreat, or to advance
as he would fain do. There will not be advantage in
any respect; but if he realise the difficulty (of his
position), there will be good fortune. |
象曰‧不能退‧不能遂‧不祥也‧艱則吉‧咎不長也‧
|
'He is unable either to retreat or to advance:'--this is owing to his want
of care. 'If he realise the difficulty (of his position),
there will be good fortune:'--his error will not be
prolonged. |
