I Ching vernacular full translation

Chapter 66 Weiji Hexagram

The Weiji hexagram is composed of the lower ridge and the upper separation, and the shape of the hexagram is "", which symbolizes "something has not been accomplished".The upper hexagram "Li" is fire, and the lower hexagram "Kan" is water: fire burns on water, and it is difficult to cook food, which means that "things have not been accomplished".The whole hexagram reveals the principle of how to prudently promote the completion of things when they are not yet completed, and turn "unsatisfactory" into "satisfactory".

Weiji: Heng.The little fox made money and wet his tail.No profit.

The translation Weiji hexagram symbolizes unfinished business: prosperity.When the little fox was about to cross the river successfully, his tail was wet and he had no benefit.

Interpreting the Weiji hexagram has the sign of prosperity.Because the six and five yin lines are in the middle of the upper hexagram, the positions and images are mutually compatible.But a mediocre person is bound to fall halfway through heavy tasks.It's like "a little fox crossing the river, wet his tail, and doing nothing to gain", there is no good result.However, although a mediocre man occupies a high position, he can obey the emperor and not cause too much harm, and everything can be remedied.Just as Jiji will move towards its opposite, "the beginning of auspiciousness and the end of chaos", Weiji can also develop in the direction of Jiji, from what has not been accomplished to what has been accomplished, so Weiji can also have "prosperity".Weiji "Heng" is Weiran's Heng.The failure of "Heng" will ultimately be determined by the development of the situation and subjective efforts.When you are in a financial situation, you must be as cautious as the beginning, and when you are not in a financial situation, you must be cautious from the beginning to the end. "From the beginning to the end, you must not forget to be respectful and cautious." Otherwise, you will be like a little fox wading through the water, approaching the end of success. When the time, but wet the tail, it will not be able to benefit and no benefit.

"Yuan" said: "If you don't help "prosperity", you will be gentle." "Little fox Qianji" has not yet come out. "It's nothing to gain if you wet the tail." It doesn't continue.Although it is not in place, it should be rigid and flexible.

The translation "Zhuan Zhuan" said: "Things are prosperous before they are done, it is because they are submissive and can keep the middle way."When Xiaohu crossed the river close to success, he still hadn't escaped from the ridge.Wet the tail but no benefit, indicating that the efforts have not lasted to the end.Although the six lines in the hexagram are not in the right position, but there is a combination of rigidity and softness, and success can be achieved with effort.

Interpretation of Weiji's hurdles from the bottom to the top is also based on the inner hexagrams. The inner hexagrams are hurdles and dangers, which just embodies the meaning of the hexagrams of Weiji. The saying at the beginning of "Zhuan Zhuan" that "Wei Jiheng, Rou De Zhong Ye" just explains this point of view.The prosperity of Weiji lies in the softness, and the Weiji hexagram is precisely in the softness of the sixth and fifth hexagrams of the outer hexagram. "Zhuan Zhuan" explained that the Weiji hexagram is dominated by the inner hexagram, and the ups and downs of the inner hexagram reflect the meaning of the hexagram, so the inner hexagram has no prosperity to speak of.Judging from the body of the hexagram, Liuwu has stepped out of the danger and entered Liming. This is an objective condition; as far as Liuwu itself is concerned, the lower part of Liuwu corresponds to the second ninety-two, and the upper part inherits the upper ninety-five. , Supple and moderate in dealing with things, there is a sign of being able to help, so it can be prosperous.The hexagram says "Wei Ji, Heng", which means that things that have not been accomplished can develop into things that have been accomplished. At the end of "Zhuan Zhuan", it says "Although the position is not in place, it should be firm and soft", which also explains the meaning of this hexagram from the six lines.The six lines of the Weiji hexagram are not in place, and there is a sign of failure, but the six lines are both firm and soft. If they work together to save each other, and be cautious about the beginning and the end, it can still help.It is precisely because of the possibility of Ji Ji that the name of the hexagram is called "Wei Ji".

"Xiang" said: "Fire is on the water, and it is not enough."A gentleman lives by carefully distinguishing things.

The translation "Xiang Zhuan" says: The upper hexagram of this hexagram is Li, and Li is fire; the lower hexagram is Kan, and Kan is water.Fire is on water, and water cannot overcome fire, which is the hexagram image of Weiji hexagram.When a gentleman observes this hexagram, he feels that water and fire cannot be restrained by dislocation, so he discerns the nature of things and examines their orientation with a cautious attitude.

Interpretation of the Weiji hexagram: the bottom is the bottom and the top is the top, the ridge is water, and the distance is fire, so it is said that "fire is on water".Contrary to the Ji Ji hexagram, water can be boiled into food on fire, but fire on water cannot be used for cooking and food, so it symbolizes that nothing has been accomplished.The fire is on the water, and the improper position makes it difficult to cook food. When a gentleman observes this hexagram and realizes the end of the world, he must use a prudent attitude to distinguish everything and make them live in their respective places so as to play their respective roles and promote the end of the world. Turn to Jiji. "Zhuan Zhuan" expounds the meaning of hexagrams with the deduction of the story of the little fox crossing the river. And distinguish the different characteristics of various things, use their strengths, discard their weaknesses, turn unfavorable factors into favorable factors to the greatest extent, and strive for a fundamental improvement in the situation.This idea is ingenious and provides action guidelines for people in adversity to change the environment and develop themselves.

The sixth day of the sixth day: humiliate the tail, be stingy.

"Xiang" said: "If you wet the tail, you don't know the extreme."

Translation: The sixth day of the lunar month: The little fox crossed the water and got his tail wet, but he couldn't help.

"Xiang Zhuan" said: The little fox crossed the water and got his tail wet, but he couldn't help, and he didn't know what his ending would be.

Interpretation: The sixth day of the first day is at the beginning of failure, does not have the conditions to help, and is inherently feminine and powerless.But Chuliu lives in danger, eager to get out of danger, and in response to [-]th, he must want to go up, and [-]th itself is not an upright talent, and will not come to help, so the future of Chuliu can be imagined.The lines use the metaphor of a little fox crossing a river, explaining that the sixth day of the lunar new year is like a weak and young fox, who does not measure his own ability and objective situation to take risks and rush forward. As a result, he loses his strength before swimming to the other side and gets his tail wet, which is a pity in the end.At the beginning of Jiji, the nine yang just got upright, and he was in a body away from the light. When he was in Jiji, he was warned to be cautious and upright, not to act rashly, so he got "no blame".On the sixth day of Weiji, he went beyond his own means, and "weakened his tail" to say that he wanted to help but could not help in the end, so there was "stinginess".The same is "smothering its tail", because of the different time and position, the ninth day of the first day of Ji means that it is appropriate to help and is cautious about it, and the sixth day of the first day of Ji means that it is not appropriate to help and is eager to help.The sixth day of Weiji was so reckless and rash, it is hard to say what the end will be. Therefore, "Xiang Zhuan" says "we don't know the end if we touch the end".This is consistent with the meaning of "smothering the tail, no profit, no continuation" said in "Zhuan Zhuan".

Ninety-two: Pulling the wheel, Zhenji.

"Xiang" said: Ninety-two chastity and auspiciousness, the middle and the right are also right.

Translation Ninety-two: Pull the wheel backwards to make it slow, and you will get good luck if you keep upright.

"Xiang Zhuan" said: In [-], if you keep upright, you will get auspiciousness, which shows that you are in a moderate position and behave properly.

Interpreting the [-] seems to have learned the lessons of the sixth day of the junior high school. Although it is possible to have a masculine talent and a soft help in the sixth five-year period, it is possible to do something, but because of the dangers of the situation, it is cautious and dare not read it. Lightly advancing is like dragging a wheel backwards to slow it down.If you can be so cautious and upright, you will naturally be lucky.I saw the essence of the Nine Er Yao.In [-], the yang was in the yin, and the position was not right. Why was it called "zhenji"?This is because ninety-two won.We have said many times that the rules of "Yi" may not be right, but everything is right.If Jiu Er can be in the middle position, then he must be able to do the right thing, so "Xiang Zhuan" says: "Jiu Er is pure and auspicious, and the middle one can do the right thing."

Six Three: Weakness, Levy, Fierce, Benefit involving Dachuan.

"Xiang" said: If you are not in good shape, you will be attacked, and you will be in an improper position.

Translation Six Three: If things are not accomplished, there must be dangers ahead, which is beneficial for crossing large rivers and huge rivers.

"Xiang Zhuan" said: "If things are not done, there will be dangers if you move forward, which shows that the position of Liu San is not appropriate."

There have been many interpretations of "Yi" in the past, but none of them are satisfactory.Zhu Xi's "The Original Meaning of the Book of Changes" said: "It may be suspected that the word "利" should have the word "不". ", which shows that the "Book of Changes" seen by the author of "Xiang Zhuan" is indeed "unfavorable for Dachuan".If you add a word "no" to understand it, it will be smooth.Liusan is in an inappropriate position when things are not done, and he is in a dangerous place with a feminine nature. At this time, he should not move rashly, and it is even more unfavorable to cross the river. If he advances forcefully, it will be dangerous.

Ninth Fourth: Zhenji, regret death.Zhen used the method of killing ghosts. For three years, he was rewarded by the great country.

"Xiang" said: Zhenji, regretting death, and Zhixing also.

Translation Ninety-Four: Keep upright and solid, you will get auspiciousness, and regrets will disappear.He crusade against Ghost Fang with the force of thunder and victories after three years of war, and was rewarded as a prince of a great country.

"Xiang Zhuan" said: Keep upright and solid, you will get good luck, and regret will disappear, which shows that September [-]th is determined to seek relief.

Interpretation of September [-]th has left the lower hexagram and entered the upper hexagram Liming. Generally speaking, the fate has begun to change, and there is hope for help in the future.However, in September [-]th, the yang was in the yin, the position was not right, and there was still regret. Only by keeping upright and solid can one get good luck and eliminate regret, so the yao resignation calls it "zhenji".When the Nine Fourth Division is at a disadvantage, we must truly uphold the integrity and eliminate regrets. We should not rely on sitting and waiting, but should fight hard and be determined to seek relief. This is what the "Xiang Zhuan" said: "meaning.There will be no pies in the sky. If you want to save Weiji and make it a success, you must go all out and devote yourself to an arduous struggle. Like the metaphor of Yaoci, you must fight against Guifang with thunderous vibrations and fight unremittingly for three years. Will be able to win and get a reward.Jiji [-] is reversed to Weiji [-], so the metaphors are the same, but the metaphors of Jiji [-] and Weiji [-] have different emphases.Since Jiji is already at the stage of success, talking about Gaozong's attack on Guifang just shows that the victory is not easy to come by, so we must act cautiously after the victory, "don't use villains".When Weiji did not succeed in doing things, the matter of killing ghosts was intended to show that it took hard work to turn to Jiji; and the three-year victory emphasized the arduousness and persistence of the struggle, exhorting [-] to fight to the end; Yu Daguo" shows that as long as you persevere, you will surely succeed.

Sixth Five-Year: Zhenji, no regrets.The light of a gentleman has Fu and auspiciousness.

"Xiang" said: "The light of a gentleman is bright and auspicious."

Translation Six and Five: Upholding righteousness can bring good luck, without regret; the virtue of a gentleman is like the light of the sun, and it does bring good luck to people.

"Xiang Zhuan" said: The virtue of a gentleman is like the light of the sun, which shows that the Sixth Five-Year Plan is the master of civilization, illuminating the world and bringing auspiciousness.

Interpretation of the Sixth Five-Year Plan is the key to turning from non-economic to economic.Although it is not appropriate to place Yin in the position of Yang in the Sixth Five-Year Plan, there is nothing wrong with being in the middle, and there is nothing wrong with being in the middle, so you can keep upright and solid to obtain auspiciousness without regret. "Regret" means having regrets but regretting death, and "no regrets" means having no regrets at all.Therefore, the position of Liuwu Yao is very good. The "Zhuan Zhuan" said that "if you are not rich, you will be gentle", which refers to Liuwu.Liuwu is in the upper hexagram and is the lord of civilization. Not only can he maintain integrity and gain auspiciousness without regret, but he also lives with softness and rigidity, and the lower part corresponds to ninety-two, which symbolizes that he can lead everyone through the future together. Difficulties in financial aid have entered a peaceful and prosperous age of economic prosperity.Therefore, Yaoci compares the virtue of the six or five gentlemen to the sun in the east, and praises the sun for dispelling the dark clouds and shining on the earth, which indeed brings people vigorous vitality and happiness and auspiciousness. "Xiang Zhuan" said that "the light of a gentleman, his glory is also auspicious", which focuses on this point. "Hui" means that the sun shines, and the light covers the whole world.The reason why the light of a gentleman can bring people auspiciousness is that it not only illuminates oneself, but illuminates everyone at the same time, making people bid farewell to the darkness and go to the light.

Upper Nine: There is no blame for drinking alcohol.Wet his head.If you have Fu, you will lose it.

"Xiang" said: "Drinking wine and soaking your head, you don't know how to be restrained."

Translation No. [-]: Toast with the confidence of victory, without blame.But if you indulge in wine, you will wet your head like a little fox crossing the water, and you will definitely lose the right way.

"Xiang Zhuan" said: Indulging in drinking is like a little fox crossing the water to wet his head, which shows that it is too unrestrained to continue like this.

Interpretation of Shangjiu Yiyang is at the extreme of uneconomical, things will be reversed at the extreme, and uneconomical will become successful, so raise your glass to celebrate, the world is peaceful.But the author changed his style of writing and pointed out that if he was indulging in drinking at this time.It will turn to its opposite, and repeat the tragedy of the little fox's humiliation. The righteous way will be lost, and the good will become the bad.In this last line, the author subtly condenses and reproduces the point of view of "there is no limit to things" that is not enough—that is, that is, that is—that is not enough.On the one hand, it warns the world to treat life with caution, and not to indulge in pleasure for a moment; on the other hand, it shows its ambition and reveals the dialectical thought that things always develop in the form of negation of negation.

(End of this chapter)