I Ching vernacular full translation

Chapter 47 Cui Gua
The Cui hexagram is composed of Xia Kun and Shang Dui, and the shape of the hexagram is "", which symbolizes "convergence".The upper hexagram "Dui" is Ze, and the lower hexagram "Kun" is the land: Ze resides on the ground, and the water flows into it, which means "convergence".The whole hexagram reveals the principle of the convergence of things, focusing on the metaphor of the gathering of people in political relations.

Cui: Heng.Kings have temples.Master Lijian, Heng, Lizhen.Use big animals, Kat.Pros and cons.

The translation Cui hexagram symbolizes convergence: the king uses virtue to inspire the gods to protect the ancestral temple for sacrifices, which is conducive to the emergence of adults, and prosperity in the future is conducive to maintaining integrity.Using large animals to sacrifice can get auspiciousness, which is good for going somewhere.

Interpretation of "the king has a temple" means that the king uses virtue to inspire the gods to protect the ancestral temple for sacrifices.In ancient times, when major national events occurred, princes and princes would go to the temple to worship their ancestors, and use their own spirit to appreciate the spirit of their ancestors.Through this spiritual gathering of gods and humans, it is shown to the world that their thoughts inherit or conform to the will of their ancestors, so as to unify their thoughts and bring people together.At the time of harvesting, all things are gathered together, and the country is in an era of wealth. Therefore, "big animals" such as cattle can be used in sacrifices to express the sincerity of the sacrificers, rather than meager "small animals" such as sheep.Since the country is rich in people and things, and the people are united as one, it is time to make great achievements. Therefore, the hexagram finally says: "It is auspicious to use a large animal. There is a lot of profit." In a nutshell, the hexagram mainly talks about three issues: [-]. It is to lay the ideological foundation of unity and aggregation.This is when there is a need for gathering and unity, the gathering of gods and people is realized through the king's temple sacrifice, so as to unify people's thoughts and realize unity.The second is to improve the organizational means of unity and aggregation, that is, an excellent leader is needed to make unity and convergence on a successful and correct path.The third is to give full play to the political role of unity and aggregation. As the saying goes, "If people are united, Mount Tai will move." Don't sit around and do nothing.

"彖" said: Cui, gather also.By the way, it is just right to respond, so get together. "The king has a temple", which means filial piety and enjoyment, and "benefits to see the adults, prosper", and gather together for righteousness. "Using large animals is auspicious, and there will be benefits." It is also in accordance with the destiny.Watching where they gather, you can see the love of everything in the world.

The translation "Zhuan Zhuan" says: Cui means gathering.Those below are obedient and those above are happy, and the masculine maintains the middle way and should be in harmony with the feminine, so they can gather together.The king uses his virtues to appease the gods to bless the ancestral temple for sacrifices, and he must show his loyalty to the ancestors and the sincerity of enjoying the sacrifices.It is conducive to the appearance of adults, and the prospects are prosperous, which means that only the leaders of adults can follow the right way when gathering.It is auspicious to use large animals to sacrifice, and it is beneficial to go somewhere, because doing so is in accordance with the laws of nature.Observing the phenomenon of convergence, the disposition of all things in the world can be understood.

Interpretation of "cui" means convergence. The meaning of "Shun Yi Shuo" mentioned in "Zhuan Zhuan" is to explain the names of the hexagrams in the upper and lower hexagrams.The lower body of the Cui hexagram is Kun and Shun, and the upper body is Dui (Yue). The upper body is harmonious and the lower body is obedient. "Responding just in the middle" refers to the two medians of two and five.The ninth five is masculine in the middle, and the lower one is the soft middle of the sixth and second, so it is said that "the hard should be in the middle", which symbolizes the gathering between the monarch and his ministers. There are three main points in the explanation of the hexagrams in "Zhuan Zhuan": one is to point out that the king should show the sincerity of "filial piety" and "enjoyment" to his ancestors during temple sacrifices, that is, he should show the greatest filial piety in thought Therefore, in terms of material, the most generous sacrificial offerings must be provided, otherwise the gods cannot be appreciated.The second is to point out that when gathering, we should unite around the "adults" and follow the right path.The third is to point out that it is necessary to act in accordance with objective and specific conditions and in accordance with the laws of nature.The time of gathering is also an era of great achievements, so it is beneficial to go forward.At this time, whether "use big sacrifices to auspiciousness" or "benefits and benefits", they all conform to the "mandate of heaven", that is, they conform to objective conditions and follow the laws of nature. The last two sentences of "Zuan Zhuan" are the development of Confucius after explaining the hexagrams. Compared with "Xi Ci Zhuan" that "people gather together, things are divided into groups", the universal truth of all things in the world is nothing more than aggregation and integration. discrete.Yin and Yang can be united if they obey each other, and they can be separated when they violate each other.And the aggregation is prosperous, and the separation is the decline. Therefore, the clues of the rise and fall of things can be seen from the gathering and dispersing of all things in the world.

"Xiang" said: "The water is on the ground, and it is extracted."The gentleman uses the weapon to get rid of the military equipment, and he will not be in danger.

The translation "Xiang Zhuan" says: The upper hexagram of this hexagram is Dui, and Dui is Ze; the lower hexagram is Kun, and Kun is Earth.The water flooding the ground is the hexagram image of the Cui hexagram.A gentleman observes this hexagram, and takes floods and disasters as warnings, so as to repair weapons and guard against unexpected accidents.

Interpretation of the Cui hexagram: Shangdui is Ze, and Xia Kun is the ground. There is an image of "the Ze is above the ground". Since the Ze is above the ground, there must be water gathering, so it symbolizes convergence.However, "the water is above the ground", which means that the water is full and high above the ground, and it may burst the dam at any time, which is very dangerous.Because of this danger, a gentleman looks at this hexagram and thinks that disputes and accidents may occur when things gather and people prosper, so weapons should be repaired and armed to prevent accidents.At a time when the people are united and the country is thriving, but thinking of strengthening the armed forces to prevent the country from going into trouble is indeed farsighted and prepared for danger in times of peace.

Sixth day of the lunar month: There is no end to the blessing, but there is chaos.If you have a number, hold it for a smile, don't t-shirt.Go, no blame.

"Xiang" said: "It's chaos, it's gathering, its aspirations are also chaos."

Translation: Sixth day of the lunar month: Integrity in the heart cannot be carried out from beginning to end, leading to confusion in actions and false gatherings with others.If you can call out to those who are right, you will be able to shake hands with true friends and laugh again, without worry, and there will be no harm in the future.

"Xiang Zhuan" said: Suspicious actions and random gatherings with people indicate that the mind of the sixth day is confused.

Interpreting the correct response between the sixth day of the lunar new year and the fourth day of the ninth day, it was supposed to reunite with the fourth day of the ninth day, but the sincerity of the sixth day of the first day to the fourth day of the ninth day could not be maintained to the end, resulting in out-of-control actions, confusion, and even reckless gatherings with irrelevant people, so Yao It is said that on the sixth day of the first day, "there is no end to the blessing, it is chaos and prosperity".On the sixth day, there are two yang lines, ninety four and ninety five. But if you ask for the wrong place to gather, you will have a rich life but not end, and you will gather indiscriminately.The fundamental reason for Chu Liu's doing this is that his thoughts are confused.Just as the "Xiang Zhuan" said, "It is chaos but essence", which is due to "the chaos of its aspirations".On the sixth day of the lunar new year, "there is no end to success, it is chaos and prosperity", and there must be blame if it continues to develop.But if the sixth day of the lunar new year can change its mind and turn to the corresponding September Fourth call sign with sincerity and urgency, September Fourth will definitely meet with it happily.In this way, there is no need to worry about the sixth day, and there is no harm in going boldly.

Sixty-two: Yinji, no blame.Fu Nai uses 禴.

"Xiang" said: Introduce good luck, no blame, and no change in the middle.

Translation Sixty-two: If you are attracted by others and gather together, you will get auspiciousness, and there will be no harm.As long as the heart is honest, even a simple sacrifice is conducive to offering the gods.

"Xiang Zhuan" said: If you are attracted by others and gather together, you will get auspiciousness, and there will be no harm.It shows that Liu Erju's determination to keep upright has not changed.

Interpretation of Liu Er's softness to respond to Jiu Wu's rigidity is exactly in the line of "responses to rigidity, so gather together" as mentioned in "Zhuan Zhuan".As a minister of gentleness and integrity, Liu Er is completely loyal to the ruler of Jiu Wu, who is strong and strong, but he is suspected of flattering and begging for favor when seeing the king, so Liu Er does not take the initiative to seek gatherings, but waits for Jiu Wu's attraction.Liu Er's doing this is the embodiment of his softness and virtue, so the line says "Introduction to auspiciousness, no blame", which means that being attracted by others will bring auspiciousness, and there will be no harm. "Xiang Zhuan" is afraid that readers will misunderstand the behavior of not actively seeking gatherings on June [-], so it explains that "there is no blame for bringing good luck, and there is no change in the middle."It is pointed out that Liu Er's determination to stay upright and upright has not changed, and he has not changed his mind and messed up his mind like Chu Liu.June [-] did not take the initiative to ask for gatherings, and when there was an invitation in the [-]th Five-Year Plan, they did not offer generous gifts, but with a sincere heart. This is like offering sacrifices. It's rich, and it's okay.

Six Three: Cui Ru Ru.No profit.Go, no blame, small miserly.

"Xiang" says: Go without blame, go up to Sunda.

Translation [-]: Gathering together without answering and moaning endlessly, with no benefit; going forward there will be no harm, but a little regret.

"Xiang Zhuan" said: There will be no harm in going forward, which shows that Liusan can be obedient to masculinity.

When interpreting the gathering of the six or three places, there is no response line, and I can only sigh blankly, and the situation is very unfavorable.That's why Yao Ci said: "Collecting is as cheap as it is, and there is no profit." However, there is still a way out. Compared with June [-] and September [-], if you go to seek gatherings in September [-], September [-] will definitely be willing to accept it.This point is clearly stated in "Xiang Zhuan": "To go without blame, to go up to Xun."

Ninth Four: Good luck, no blame.

"Xiang" said: Good luck, no blame, wrong position.

Translation Ninety Four: Great auspiciousness, no harm.

"Xiang Zhuan" said: It is very auspicious and there is no harm, which shows that it is not appropriate to occupy the position in September [-]th.

There seems to be a contradiction in the interpretation of the Yao Ci and Xiang Ci in the [-] Fourth Movement.Since Yao Ci said that September [-]th is "good luck, no blame", why does "Xiang Zhuan" say "the position is not appropriate"?Since it is "inappropriate", how can it be "good luck, no blame"?The masculinity of the [-]th Fourth was not correct, and the position of the line was indeed inappropriate; moreover, the [-]th Fourth was not in the honorable position, but was only a minister close to the emperor, but there was a response to the sixth day of the first day, and there was a ratio of the sixth to the third. There should be blame for the suspicion of being too divided and deceiving the emperor and seizing the people.The Yao speech is actually a warning, which means that only when September [-]th is "good luck" can it be "no blame". "Great" means all-round, and doing things is omnipotent, omnipotent, and reaches the level of perfection and beauty, which is "great auspiciousness".For the ninety-four line, if the ninety-fourth is not the throne, the people should not be gathered. If you gather the people, if you can lead the people to submit to the ninety-five, and do your best to unite around the king and become a good minister of the royal family, then it will be If you get "good luck", you can avoid the blame of the special people.

Ninth Five: There is a position, there is no blame.Bandit Fu, Yuan Yongzhen, regretted his death.

"Xiang" said: "There is a position, but the ambition is not broad."

Translation Ninth Five: At the time of the gathering, he is in the right position, and there is no harm, but his virtue has not been widely trusted by the public. As a king, he should always maintain the integrity, and the regret will surely disappear.

"Xiang Zhuan" said: When the meeting was held, it was in its right place, but the aspiration to gather the world in the [-]th Five-Year Plan has not been fully realized and flourished.

Interpretation of the [-]th is a question of status, and the [-]th is a question of virtue.If there is a position but no virtue, it still cannot make people believe.It seems that the way to save is "Yuan Yongzhen" as Yao Ci said. "Yuan" means the head of state and the king. As a king, one must cultivate oneself by self-reflection and unswervingly uphold integrity for a long time. Only in this way can the merits and virtues be displayed.Otherwise, how can its ambition to be the king of gathering people from all over the world be fully realized and carried forward?Therefore, "Xiang Zhuan" pointed out: "There is a talent, but the aspirations are not broad." It is not enough to just "have a talent" and not be able to achieve "Yuan Yongzhen".If one subject and one people are not righteous, it only concerns one person or a few people.If a king is not righteous, it will affect the whole country, on the issue of unity and aggregation.

Upper Six: There is no blame for the tears and tears.

"Xiang" said: "It's not settled yet."

Translation No. [-]: There is no harm in lamenting and weeping.

"Xiang Zhuan" said: sighing and crying, it shows that Shangliu failed to live in the ultimate place.

Interpretation of "Xiang Zhuan" said that "it's not easy to get up when you are in consultation with tears", which shows the uneasiness of the upper six couples who are in the poor position of Cui Gua.On the sixth, he sighs and cries, and his heart is restless, which shows that he realizes the danger of being unable to gather together and being alone and helpless; but he can know danger and fear disaster, and dare not be at ease, so he will naturally act cautiously and will not be harmed by evil.On the other hand, since Shang Liu sighed and cried, it also shows from the negative side that he has a firm determination to get together, and he can still get together in the end.Therefore, Yao Ci said that the upper six "no blame".

(End of this chapter)