I Ching vernacular full translation

Chapter 46
The hexagram of 姤 (sound enough) is composed of the lower sundae and the upper stem. The shape of the hexagram is "", which symbolizes "encounter".The character "姤" in the hexagram name means "meet".The upper hexagram "Qian" is the sky, and the lower hexagram "Xun" is the wind: there is a gentle wind blowing in the world, and there is no encounter with anything, which means "encounter".Therefore, the hexagram of 姤 symbolizes the meaning of meeting, and the hexagram looks like one yin at the bottom and five yangs at the top.When applied to human affairs, one woman meets five men, and there is a sign that the woman is too strong, so it is not suitable for people to marry this woman.The whole hexagram reveals the law of the combination of yin and yang between things, and strongly denies the improper and unreasonable way of seeking "encounter".

姤: Women are strong, don't use them to take women.

The translation of the hexagram 姤 symbolizes meeting and meeting: a woman is too strong to marry as a wife.

Interpretation of the hexagram Kuang talks about breaking up, which means sharing; the hexagram Kuang talks about meeting, which means joining together.In terms of the general trend of separation and combination, the two hexagrams are opposite, but in terms of the specific content discussed, the two hexagrams are not directly related, and it is not appropriate to make a far-fetched comparison.The hexagram Xie talks about the way of meeting.In this hexagram, one yin is below, the master meets five yangs, and a woman meets five men, so the matter of men and women is used as a metaphor.Li Dingzuo of the Tang Dynasty wrote "Zhou Yi Ji Jie" and quoted Zheng Xuan of the Han Dynasty as saying: "One yin inherits five yang, and one woman is five men. Gou meets the ear, which is not righteous, so it is called "姤". Therefore, it is not allowed to marry. Women regard gentle childbirth as their virtue." "Nvzhuang" is just a euphemism, referring to a woman who meets five men without going through a formal marriage. The ancients believed that such a woman was not chaste and strong, so The hexagrams warned that it is not appropriate to marry such a woman as a wife.The hexagrams use the negative example of improper encounters to clarify the principle of the way of encounters, that is, the "ritual" must be followed and the "righteousness" must be observed.

"彖" says: "姤, Yu Ye, softness meets rigidity, "Don't use it to get a girl", not with the elder.The heaven and the earth meet, and the goods are salty.Just met Zhongzheng, and the world is going well.At the time of concubine, the righteousness is great.

The translation "Zhuan Zhuan" says: 姤, which means meeting together, when feminine and masculine meet, they can meet.It is not advisable to take such a woman as a wife, because it is not suitable to stay with a woman who violates propriety for a long time.The yin and yang of the heaven and the earth meet each other, and all things grow and flourish; if the strong can meet the soft who lives in the middle and keeps upright, the education of human relations can prevail in the world.How grand is the significance of the encounter!

Interpretation of 姤 is the meaning of encounter, that is, the encounter between the sixth yin line and the remaining five yang lines.What the hexagrams say is "not conducive to marrying a woman", because the hexagram of the Yin hexagram is like one yin line meeting five yang lines, like one woman meeting five men, and they cannot get along for a long time.The hexagram image also shows: the heaven and the earth are connected, Yin and Yang communicate, and all kinds of things grow and grow.The ninety-two yang line and the ninety-five yang line occupy the middle positions of the lower hexagram and the upper hexagram respectively, like a monarch and ministers occupying their respective positions, adhering to the righteous way, so the righteous way prevails in the world.The heaven and the earth are in harmony with each other, and the exchange of yin and yang is timely and timely, and its significance is very important. "Soft meets rigid" explains the name of the hexagram based on the image of the six lines. Soft refers to the sixth day, and rigid refers to the five yang lines above ninety-two. "Can't be with Chang Ye" is an explanation of the hexagram "Don't use to take a daughter". Why can't you marry this woman as a wife?Because she does not conform to the right way of meeting and violates etiquette, she cannot form a family with her and live for a long time.

"Xiang" says: There is wind in the world, and it's not good.Later, Shi ordered the Quartet.

The translation "Xiang Zhuan" said: The upper hexagram of this hexagram is Qian, and the lower hexagram is Xun, and the lower hexagram is Xun, and Xun is the wind. It can be seen that there is wind in the world, which is the hexagram image of the Xie hexagram. The king observes this hexagram image and imitates the wind. Blow all things, teach and transform the world, and announce it to the four directions.

Interpretation of wind is a phenomenon of air flow, air is everywhere, and it can naturally meet various objects.Heaven cannot meet all things directly, but can meet all things through the wind: the king cannot meet all people directly, but he can follow the image of "Winning the World" and meet all people by implementing decrees and proclaiming in the four directions.Hexagrams, "Zhuan Zhuan" and "Xiang Zhuan" expound the way of "Xiang" from different angles.The hexagrams set up metaphors from the negative side, showing that unrighteous encounters are not beautiful enough, so as to enlighten people that the way of encounters must be righteous and upright; "Zhuan Zhuan" first explains the meaning of "don't take" in the hexagrams, and then develops the positive meaning of Yin and Yang encounters; "Xiang "Biography" specifically expounds and praises the way of meeting the upper and lower from the front.It can be seen that the interpretation of the hexagrams in "Zhuan Zhuan" and "Xiang Zhuan" is flexible and does not depart from the axis of hexagrams.

The sixth day: tied to the golden scorpion.Zhenji.If you come, see the evil.Win hog fu 蹢躅.

"Xiang" says: tied to the golden scorpion, judo also leads.

Translation: The sixth day of the lunar month: Tie it tightly to the metal brake, and keep it upright to get auspicious.Wherever you go, danger will inevitably appear, just like a thin sow that is frivolous and restless, ready to move.

"Xiang Zhuan" said: Tightly tied to the metal brake, it shows that the way of femininity in the sixth day is restrained by masculinity.

Interpretation of the hexagram "Don't use to take women" is from the whole hexagram shape. Because one woman meets five men, it is not proper and upright, and it is "female strong", so "Don't take it".The yao speech refers to the yao position of the sixth day. The sixth day is a yin line, and it is at the beginning of the hexagram, which symbolizes a weak woman. auspicious. "Golden scorpion" is the brake on the car.Comparing the [-]th to the golden scorpion, it shows that the [-]th is the master of restraint, able to restrain the way of femininity. "Xiang Zhuan" "is tied to the golden scorpion, and judo is also tied to it", which explains this truth.But if the sixth day of the lunar new year is not tied to September [-]th, but has something else to do, like a thin sow walking back and forth impetuously, if it continues to develop, it will undoubtedly be fierce.The Yao Ci here is to warn the world to see the subtleties and take precautions before they happen.If you can't control it effectively when you're weak, you won't be able to control it once you grow strong. Hu Bingwen, a native of the Yuan Dynasty, said in "A General Interpretation of the Original Meaning of the Book of Changes": "'Strong' can be feared, and 'Wei' can't be ignored." It makes sense.

Ninety-two: There are fish in the bag, no blame, no harm to guests.

"Xiang" said: "There are fish in the package, and the meaning is not as good as the guests."

Translation Nine Three: There is a fish in the kitchen, no harm; but it is not good for entertaining guests.

"Xiang Zhuan" said: There is a fish in the kitchen, but from a moral point of view, there is no correspondence between the [-]nd and the [-]th day, and it cannot be used to entertain guests without authorization.

Interpretation that fish is a thing in water, here it refers to the sixth day of Yin Yao in the lower body of the Gua.The sixth edition of the first day of the lunar new year corresponds to the ninety-fourth, but now it is competing to be a delicacy in the ninety-two kitchen. This is "meeting" and not keeping the rightness.But from the perspective of [-], it is another matter.The masculinity of [-] is in the middle, and the yin of the sixth day is closely inherited under [-]. There is an image of "fish" in the "paw", but this "fish" was not obtained by [-] on its own initiative, but came unexpectedly. Therefore, there should be no harm to [-]."There is fish in it, there is no blame" in Yaoci is exactly for this.Ninety-two has the virtue of being strong, can strictly abide by the right way, and is well versed in the principle of "meeting and matching" in things. Although he met in the sixth day of the first day, the sixth day did not correspond to him, so he didn't take it as his own, and he didn't use it as his own. Meeting guests outside is just as the "Xiang Zhuan" said, "There are fish in the bag, and the honor is not as good as the guests."

Nine three: The buttocks have no skin, and its behavior is inferior.Li, no big blame.

"Xiang" said: Its travel is second, and its travel is not dragged.

Translation Nine Three: There is no skin in the buttocks, hesitation in action, there is danger, but there is no great harm.

"Xiang Zhuan" said: The hesitation in action shows that Jiu San did not really restrain Chu Liu.

Interpretation of "no skin on the buttocks" is the same as "fish in the bag", both are metaphors.Jiusan failed to pass the rigidity, had no response from the top, and no encounter from the bottom. He should have kept his own place, but Jiusan had the idea of ​​seeking to meet him in the sixth day; although this idea was just a flash of thought, it caused the danger of Jiusan's advance and retreat. The situation is like having no skin on the buttocks, making it difficult to sit and walk.However, after all, Jiusan was in the right position (Yang Yao was in the Yang position), and after hesitating, he was finally able to recognize the danger and change it, so as to avoid the harm of Yin and evil, so although the danger was "severe", there was "no major blame". "Xiang Zhuan" said that "his behavior is second, and his behavior is not tied", which is to emphasize that although Jiusan had the idea of ​​seeking to meet the sixth day, but because he was in the right place, he knew that he had no response to the sixth day, so he hesitated If he doesn't make a decision, he can change it when he knows the danger. In the end, he didn't restrain Chu Liu, and avoided an improper encounter. In this way, naturally there will be no major harm.

Ninety-Four: Package without fish.The murderer.

"Elephant" says: The evil of no fish is the people far away.

Translation Ninety Four: Losing a fish in the kitchen will bring danger.

"Xiang Zhuan" said: Losing a fish will cause danger, which shows that ([-]) stay away from the people and lose the hearts of the people.

Interpreting that the sixth day of the sixth day does not meet the corresponding ninety-fourth is certainly not following the correct way of encountering, but the ninety-fourth itself also has problems, which is that its Yao position is not right, and it loses the ability to control yin, so the sixth day of the first day that corresponds to oneself is the only one. Carrying one's own back on one's own is like losing one's own "fish", forming a situation of "packing without fish". "Xiang Zhuan" said it well, "If there is no fish, the people are far away."The so-called "Bao Wuyu" is just a metaphor, and this is only a superficial phenomenon. In essence, it alienated the people and lost the hearts of the people because of the injustice of the September [-]th Movement.The encounter between men and women is a major event related to reproduction, and the Kui Gua takes this as an opportunity to discuss the way of encounter.However, there are many aspects of encounters and reunions in the world. From the perspective of nature and social politics, the encounters between the yin and yang poles of the universe and the encounters between the monarch and the people are the most important aspects of encounters and reunions. There are also many reflections in the Gua. Yaoci is talking about the encounter between the ruler and the people, and this question does not escape the purpose of the Gua Gua.The Nine Fourth Line emphasizes that if the monarch does not meet the people and loses the hearts of the people, danger will arise. As for how the monarch meets the people, this "Xiang Zhuan" has already discussed it, so we can look at it together.

Ninth Five: Wrap melon with Qiqi, contain chapters, and fall from the sky.

"Xiang" said: "The Ninth Five-Year Contains Chapters, Zhongzheng is also."If you fall from the sky, you will not give up your life.

Translation Nine Five: Use the branches and leaves of the Qi tree to protect the melons under the tree; with the virtues of Zhang Xian in the heart, there will be an ideal encounter from the sky.

"Xiang Zhuan" said: Jiuwu has the virtue of Zhang Xian in his heart, because he is in the middle and upright; there will be ideal encounters from the sky, which shows that Jiuwu's aspirations do not violate the destiny.

It is very good to interpret the Yao position of the Ninth Five-Year Plan. It is masculine and upright, which is the complete opposite of the nine fourth.The metaphors of the two lines are also very different.The Ninth Fourth is "wrapping no fish", and the Ninth Five is "wrapping melons with Qiqi". "Qi", Kong Yingda in the Tang Dynasty "Zhouyi Zhengyi" quoted Ma Rong as saying: "Damuye", here it is referred to as the king; , here is referred to as the next sage.Ninety-five people who occupy the throne and seek sages from the bottom, seek the highest from the highest, just like a tall wolfberry tree shielding the melons under the tree with green leaves.If the Ninth Five-Year Plan is able to subdue oneself and seek the sages, the sages will of course gather under their command.Humility in order to meet a sage is only one of the conditions for a sage to come to the end. More importantly, the virtues of Zhang Xian are contained in the Ninth Five-Year Plan. If the virtue is not correct, the sage will not bother. "Xiang Zhuan" first explains why the Ninth Five-Year can contain chapter beauty according to the Yao position, that is, the Yao position of the Ninth Five-Year is centered and upright.A gentleman can achieve "uprightness" and can fill his heart with the virtue of uprightness, which shows that his aspirations are in line with the principles of heaven, and he must not want to meet with "unrighteous" people, but humble himself and wait for the ideal meeting to come from the sky.Therefore, "Xiang Zhuan" also said that "someone falls from the sky, and one will never give up one's life".

Upper Nine: It’s the horns, it’s stingy, there’s no blame.

"Xiang" said: "The horns are too small, and the top is also poor and stingy."

Translation No. [-]: It is a pity to meet a wild and empty corner, but there is no harm.

"Xiang Zhuan" said: When you meet a remote and empty corner, it means (upper nine) that you live in an extremely poor place, and you will inevitably regret meeting no one.

Interpretation of the end of the Shangjiuju Kuang hexagram, in the extremely high and extremely high place, there is no danger of losing fish, and no melons falling from the sky. It is inevitable to have regrets if you encounter nothing; but it should also be noted that Shangjiu has no conflict with the world because it encounters no one, so it is not hurt by evil spirits, so although it is "stingy", it is also "no blame".

(End of this chapter)