I Ching vernacular full translation

Chapter 13 Tai Gua
The Tai hexagram is composed of the lower stem and the upper Kun. The hexagram is shaped as "", which symbolizes "Tongtai".The upper hexagram "Kun" is the earth, and the lower hexagram "Qian" is the sky: heaven lives underground, just like the integration of heaven and earth, yin and yang, and upper and lower communication, which means "Tongtai" scene.The whole hexagram reveals that only the upper and lower sides interact and the yin and yang blend together can lead to the law of "Tongtai" and harmony and prosperity of things.

Tai: Small to big, Kat, Heng.

"彖" said: "Tai: small to big, auspicious and prosperous." It means that heaven and earth are connected and all things are connected; The villain, the king is long and the way is long; the way of the villain disappears.

"Elephant" says: Heaven and earth meet, Thailand.Later, wealth is used to form the way of heaven and earth, and it is appropriate to complement the heaven and earth, so as to control the people.

Translation Tai Gua: From small to large, from small to prosperous, auspicious and prosperous.

"Zhuan Zhuan" said: "Tai: From small to large, from small to prosperous, auspicious and prosperous." Because the upper hexagram is Kun, the earth is the minister, and the lower hexagram is Qian, the sky is the king.Up to Kun and down to work, it means that the heaven and the earth are in harmony, and all things can live smoothly.Monarchs and ministers sympathize with each other, and have the same interests.The inner hexagram is yang, and the outer hexagram is yin, indicating that yang energy will be enriched and yin energy will dissipate.The Qian hexagram has the virtue of vigor, and the hexagram of Kun has the virtue of suppleness, so it is said that the virtue of vigor is held inside and the posture of suppleness is embraced outside.The Qian hexagram refers to a gentleman, the Kun hexagram refers to a villain, and the inside is dry and the outside is Kun. This kind of hexagram also shows that the gentleman is in the court and the villain is in the wild.When a gentleman gains power, he prospers; when a villain loses power, he fades away.

"Xiang Zhuan" said: The sympathy between heaven and earth is the hexagram of Tai hexagram.The gentleman observes this hexagram, judges the laws of the operation of the heaven and the earth, assists the creation of the heaven and the earth, and thus dominates the people of the world.

Interpretation For the monarch, to observe the phenomenon of the harmony between heaven and earth, one must understand the principles of nature, and act in accordance with the law of harmony between yin and yang and the harmony between upper and lower levels in the practice of governance, so as to protect the country and the people and realize the way of heaven and earth.

Ninth day: Pull out Maoru and use it to sink.sign, Ji.

"Xiang" said: Pulling out the grass, sign, auspicious, the ambition is outside.

Translation Ninth Day: Pull out the thatch by the roots, because they are of the same kind.Go forward and get auspicious.

"Xiang Zhuan" said: Pull up the thatch, and you will get auspiciousness if you move forward, which shows that Chu Jiuzhi is making progress outward.

Interpretation A gentleman who is determined to make progress should be like "Pu Maoru", connecting his kind and others, not only making progress himself, but also driving his own kind to advance together. We must seize this great opportunity, work together with one heart and one mind, and move with each other. Auspicious.Therefore, "Xiang Zhuan" says that "aspirations lie outside", which is like pulling up a thatch, and other thatchs of the same root and the same kind are brought out.

Ninety-two: Baohuang, use Fenghe, not left behind.When a friend dies, he gains the Bank of China.

"Xiang" said: Bao Huang, gaining is still in the middle of the line, so as to make it big.

Translation Ninety-two: With a mind that tolerates desolation and filth, can cross great rivers without leaving far behind, does not form cronies, and can assist a monarch who walks the middle way.

"Xiang Zhuan" said: A monarch who has a mind that tolerates desolation and can assist the middle way, because [-] is upright.

Interpretation of Yao Ci points out the four characteristics of an ideal "capable minister who governs the world".One is "encompassing shortages", that is, being generous and tolerant. The so-called "a prime minister can hold a boat in his stomach", can accommodate all negative things, and can even tolerate desolate villains.The second is to "use Fenghe", that is to say, to achieve great things, you must not only have a mind, but also have courage, and you must have the courage to be resolute and resolute, and to forge the big river.Therefore, the virtue of "Bao Huang" and the courage of "Feng He" are two mutually reinforcing and indispensable aspects.The former is "soft on the outside", and the latter is "hard on the inside".The third is "not leaving behind", and the fourth is "death of friends".These are also two opposite aspects.Neither abandon the distant sages, nor form a party for personal gain.

Nine Three: There is no peace, no ups and downs, and there will be no return.There is no blame for hardship.Don't be sympathetic to his Fu, but you are blessed with food.

"Xiang" said: "There is no going back, and the sky and the earth are also bound together."

Translation [-]: There is no one who is always flat and never turns into a steep slope, and there is no one who always advances and never turns back.Don't forget hardships, stick to the right way, you can avoid being blamed, don't be afraid of not winning the trust of others, and enjoy your salary and happiness.

"Xiang Zhuan" said: There is no one who always moves forward and never returns, which shows that Jiusan is on the verge of the handover of heaven and earth.

It has become a famous aphorism to interpret "There is no peace and no change", which shows that the development of things often transforms positive and negative into each other.

June [-]th: Pianpian is not rich, rely on neighbors, and do not be restrained by Fu.

"Xiang" said: If you are not rich, you are not true.If you don't precept with Fu, you will wish in the center.

Translation June [-]: Lian Pian descends, humbly seeks the sun, and brings its neighbors along.They don't need to warn each other, they all seek masculinity in good faith.

"Xiang Zhuan" said: Lian Pian descends, and seeks yang with an open mind, because all the lines of the upper hexagram are yin deficiency and not reality.There is no need to warn each other, they all have integrity, because there is a willingness in their hearts to respond.

Interpreting June Fourth, the yin line is in the yin position, at the beginning of the upper hexagram, soft and modest. When the up and down are in harmony, the three yang lines on the ninth day rise to seek yin, and they first descend to correspond to the ninth day.This has driven its neighbors Sixth Five and Upper Sixth to decline accordingly, corresponding to Ninety-two and Ninety-three respectively.And the three yin lines are all yin-deficiency qualities ("not rich" and "deficient" refer to this), so when the three yangs rise to seek yin, the three yins can respond to masculinity with humility, and there is no need to warn each other , coincidentally with Pina and down.In this way, the combination of yin and yang and morality is realized, and the upper and lower sides help each other, presenting a "Tongtai" atmosphere.

Sixth Five-Year: Emperor Yi returns to his sister, Yizhi, Yuanji.

"Xiang" said: "Using welfare and Yuanji, in order to fulfill wishes."

Translation Six and Five: Emperor Yi marries a young girl to gain blessings and good luck.

"Xiang Zhuan" said: "Blessings and great auspiciousness in this way show that the Sixth Five-Year Plan implements the wish of the next one with the middle way."

Interpretation of "Emperor Yi Guimei", Emperor Yi married his youngest daughter to Jichang, a prince in the west at that time, called "Emperor Yi Guimei".The emperor's daughter is very honorable, and he still needs to condescend to marry a virtuous minister in order to obtain happiness.Yao Ci borrows this allusion to explain that the ruler follows the middle way, actively and consciously realizes the wishes of the subordinates, and thus obtains great auspiciousness.

Upper Six: The city is restored to God.Don't use the teacher, tell your life from the town.chastity.

"Xiang" said: "The city is restored to the god, and its fate is chaotic."

Translation [-]: The wall collapsed into the dry ditch.At this time, it is not allowed to mobilize the crowd, but to issue a self-deprecating proclamation.Even if you stick to the right way, you will inevitably regret it.

"Xiang Zhuan" said: The city wall overturned in the dry city ditch, indicating that it was time for the destiny to change from order to chaos.

Interpretation of the upper six is ​​at the end of the Tai hexagram, the end of "Tai" is the beginning of "No", this is the principle of "Tai Ji No Come". "The city is restored to the gods" is the symbol of returning from Thailand.The city wall was originally formed by excavating the soil in the city ditch, just like the situation in "Tai" is formed by the accumulation of long-term hardships; Returning to the original place, the metaphor reaches the ultimate "Thai" and returns to "No".As a ruler, in this time of adversity, it is necessary to recognize the inevitability of historical trends. It is useless to mobilize troops, and the use of force will only make things worse.If it is rejected because of Taiji, the hearts of the people have changed, and it is difficult to fight hard, otherwise it will only increase disasters.Therefore, the first admonition put forward by Yaoci is "don't use teachers".Second, it is necessary to issue a statement expressing blame and self-blame.But when Taida changed, the state of the country was in a state of disintegration. Even if he could "declare his own fate" and stick to the right path, it would be too late to help, so the result was only "stingy". This is Yao The meaning of the word "zhensting" in the speech.

(End of this chapter)