Volume Eleven The Miscellaneous Sayings of the Zhou Changes (I Ching) Chapter Eleven

乾剛坤柔，比樂師憂，臨觀之義，或與或求。屯見而不失其居，蒙雜而著。震，起也。艮，止也。損，益，盛衰之始也。大畜，時也。無妄，災也。萃聚而升不來也。謙輕而豫怠也。噬嗑，食也。賁，無色也。兊見而巽伏也。隨，無故也，蠱則飭也。剝爛也。復反也。晉晝也。明夷誅也。井通而困相遇也。咸速也。恆久也。渙離也。節止也。解緩也。蹇難也。睽外也。家人內也。

The trigrams 乾 (Qian) represent firmness and strength, while 坤 (Kun) represent softness and compliance. 《比》 (Bi) signifies joy, while 《师》 (Shi) signifies worry. 《临》 (Lin) and 《观》 (Guan) differ in that the former represents being in a superior position and acting upon the lower, while the latter represents being in a lower position and seeking from above. 《屯》 (Zun) signifies the initial movement of strong lines, yet it does not lose its place of rest; 《蒙》 (Meng) signifies confusion and darkness that gradually become clear. 《震》 (Zhen) signifies rising up, while 《艮》 (Gen) signifies stopping. 《损》 (Sun) and 《益》 (Yi) represent the beginning of decline and the beginning of revival. 《大畜》 (Da Xu) discusses timing, while 《无妄》 (Wu Wang) discusses calamity. 《萃》 (Cui) signifies gathering at the lower, while 《升》 (Sheng) signifies ascending without returning. 《谦》 (Qian) signifies self-deprecation and self-restraint, while 《豫》 (Yu) signifies ease leading to negligence. 《噬嗑》 (Shi He) signifies biting and eating, while 《贲》 (Ben) signifies excessive ornamentation returning to nothingness. 《兊》 (De) signifies emotion manifesting externally, while 《巽》 (Xun) signifies emotion hidden internally. 《随》 (Sui) signifies following without prior precedent, while 《蛊》 (Gu) signifies rectifying disorder. 《剥》 (Bo) signifies ripening and falling apart, while 《复》 (Fu) signifies returning to the original state. 《晋》 (Jin) is like daylight, while 《明夷》 (Ming Yi) signifies the destruction of virtue. 《井》 (Jing) signifies openness, while 《困》 (Kun) signifies encountering danger. 《咸》 (Xian) signifies swift response, while 《恒》 (Heng) signifies enduring without change. 《涣》 (Huan) signifies dispersion, while 《节》 (Jie) signifies restraint. 《解》 (Jie) signifies ease, while 《蹇》 (Jian) signifies difficulty. 《睽》 (Kui) signifies separation outwardly, while 《家人》 (Jia Ren) signifies harmony inwardly.

否泰反其類也。大壯則止，遯則退也。大有眾也。同人親也。革去故也。鼎取新也。小過過也。中孚信也。豐多故也。親寡旅也。離上而坎下也。小畜寡也。履不處也。需不進也。訟不親也。大過顚也。姤遇也。柔遇剛也。漸女歸待男行也。頤養正也。旣濟定也。歸妹女之終也。未濟男之窮也。夬決也。剛決柔也。君子道長小人道憂也。

The hexagram "Pu" and "Tai" are opposites. "Da Zhuang" represents strength that should be restrained, while "Dun" signifies knowing the right time to retreat. "Da You" signifies having many possessions, and "Tong Ren" signifies harmonious relations with others. "Ge" signifies removing the old, while "Ding" signifies taking up the new. "Xiao Guo" signifies slightly exceeding the norm, and "Zhong Fu" signifies inner sincerity and trust. "Feng" signifies many affairs, while "Lv" signifies few relatives. "Li" signifies fire's upward movement, and "Kan" signifies water's downward flow. "Xiao Xu" signifies little accumulation, while "Lv" signifies walking without stability. "Xu" signifies waiting for the right time without rash action, and "Song" signifies contention without harmony. "Da Guo" signifies reversal of order. "Gou" signifies an unexpected meeting, where a yin line meets a yang line. "Jian" signifies a bride waiting for the groom's ceremony to welcome her. "Yi" signifies nourishing through the correct way. "Ji Ji" signifies each attaining its proper position. "Gui Mei" signifies a woman's marriage, while "Wei Ji" signifies a man's hardship. "Gua" signifies decision, where a yang line decisively removes a yin line, and the way of the gentleman grows while the way of the petty person becomes fearful.

乾不偏其用，無執其體，無不周也，剛之用也。坤守其形，不敢先也，受命而無不行也，柔之道也。體得其用，故?保其久也。比剛樂師則憂集也。剛以臨觀，行其道也。巽說與眾，求其治也。屯者，剛始動於下，而立於難也。方將見矣，民之歸矣，故不遷而建侯利也。蒙者，時之昧也，雜亂不足以明也，而中心昭著矣，待其時而行然後通也。

The Trigram Qian does not focus exclusively on one aspect or adhere rigidly to a single form, thus it pervades everything, which is the function of strength. The Trigram Kun maintains its form, does not act prematurely, and accepts commands without fail, which is the principle of flexibility. When form and function are properly aligned, it can endure for a long time. The hexagram "Bǐ" (Comparison) has a single yang line as its main element, and people are harmonious. The hexagram "Shī" (Army) involves gathering troubles. To govern by strength, commanding others from above and being looked up to, is to promote one's own path. To be humble and kind towards others is to seek the governance of the world. The hexagram "Zūn" (Sprouting) represents the initial emergence of yang at the bottom, yet it is in a difficult situation. It is about beginning to show itself, with people beginning to follow, so it is not urgent to move but favorable for establishing feudal lords. The hexagram "Méng" (Youth) represents a time of confusion and disorder, insufficient to clarify matters, but the mind is actually clear, waiting for the right moment to act, then it can become unobstructed.

震，可舉而動也。艮，可止而息也。損者盛之始，益者衰之始也。大畜之時，時之得也，時在內也。無妄之眚，人之失也，外其時也，可不愼乎。柔而聚之可以保矣。升而求進，失其歸也。謙不自重，故終吉也。豫樂自惰，故終凶也。噬而嗑之，無繫情於噬，食之道也，故用獄，齊之而巳，不過當也。賁者，文飾也。升降有度，尊卑有數，禮之文也，治之飾也。尚色為賁，賁之末也。政以正之，刑以齊之，文以賁之，聖人之治也。

The trigram Zhen signifies the ability to move forward with steps, while Gen signifies the ability to stop and rest. The trigram Sun signifies the beginning of decline, while the trigram Yi signifies the beginning of recovery. The trigram Da Xu refers to a favorable opportunity that has been obtained, with the opportunity existing internally. The trigram Wu Wang speaks of calamities caused by human mistakes, for one who misses the right opportunity cannot be careless. By using a gentle approach to gather people together, one can preserve harmony; but if one insists on rising too quickly, one may lose one's proper place. The trigram Qian does not exalt itself, thus ultimately bringing good fortune; the trigram Yu indulges in ease and becomes lazy, thus ultimately leading to misfortune. To bite and chew without being preoccupied with eating is the way of eating, so the trigram Shi He is used in judicial matters: it is merely about organizing the people, and punishment should not exceed proper limits. The trigram Ben refers to ornamentation: there is order in ascending and descending, and fixed distinctions in rank and status, which are the elegance of propriety and the refinement of good governance; but if one merely values color, that is the degenerate aspect of Ben. To regulate the people with decrees, to order them with punishment, and to adorn them with elegance, this is the way of the sage's governance.

兊，剛中而柔外，見其情而說人也。巽，剛中而柔內，隱其情而巽物也。隨，剛來而下柔，不守其常，不修其事，動而說之，終失其正也。無正而隨器斯蠱矣。器蠱而治，乾其蠱也。剛上而柔下，得其通也。巽而止之，可飾治也。剝者自消其道而潰也。思其反之，復其正也。順明以晉，昭天下也。明夷失德，眾所誅也。井也者，德之附也。德之成而通利於物，君子之遇困，修其德而不責於人，井德之通，由困而遇也。

The hexagram "Dui" is characterized by a strong line in the center and soft lines outside, revealing true feelings and bringing joy to people. The hexagram "Xun" has a strong line in the center and soft lines inside, concealing true feelings and being submissive to external things. The hexagram "Suí" has a strong line descending to be below a soft line, not adhering to conventions, not fulfilling duties, and acting to please others, ultimately losing the right path. Without the right path and following others, things become ruined, resulting in the hexagram "Gǔ." When things are ruined, they need to be rectified, which is called "gān gǔ." The hexagram "Gǔ" has strong lines above and soft lines below, attaining the principle of communication; by being submissive and bringing things to a halt, it can be refined and corrected. The hexagram "Bō" is self-destruction of its way leading to collapse; considering its inevitable reversal, it returns to the right path. Soft lines adhering to brightness and ascending is "Jìn," capable of illuminating the world. The hexagram "Míng Yí" is losing virtue, being punished by the people. The hexagram "Jǐng" is the place where virtue relies: when virtue is established, it benefits all things. A gentleman encountering hardship only cultivates his virtue without blaming others; the virtue of the well is precisely obtained through hardship.

咸剛下柔，柔升剛，兩而相感也。神以相感，不疾而速也。感得其正，恆久之道。剛上而柔下，可以久矣。渙者，上下通志，柔順其上，剛巽柔德，乗木於水，離行從逺，不待設禁而自治也。其終則不禁，故反之以節。剛柔分其德也。水澤保其潤也。解者，乗險以動，而免於險也，則緩於小矣。小之緩則積於大，蹇矣，險猶在也，其可緩乎。道反之然也。

The hexagram Xian represents the situation where the strong is subdued by the weak, and the weak ascends while the strong descends, with both interacting and responding to each other. They connect through a subtle and profound principle, without haste, yet naturally swift. When the response is proper, it leads to a lasting and enduring state; when the strong is above and the weak below, it can endure for a long time. The hexagram Huan signifies that the upper and lower parts are in harmony and communication, with the weak and gentle following the superior, and the strong acting with gentle virtue, like traveling on a wooden boat upon water, moving smoothly and without obstruction, without the need for prohibitions, yet naturally being governed. However, eventually there is no restraint, so the hexagram Jie is used to counteract it, separating the virtues of the strong and the weak, like water in a marsh that retains its moist quality. The hexagram Jie involves acting upon difficulties, thus escaping them, leading to leniency in small matters. When small matters are lenient, they accumulate into major ones, and the difficulty Jian returns, because the difficulties still exist; how can leniency be allowed? The reversal of affairs is naturally like this.

睽，合外以成也。家人，由內以成也。否者，小人之道也。泰者，君子之道也。反其類不可以相從也。大壯，陽長君子可以制小人也。道變斯，遯則退之矣。大有，柔得大中，而?柔服，無有逺邇，皆有而容之，大有其眾也。同人，親其同也。性同相與，無閒上下也，是以天?與火也。唯同者，同之水火相息，不革則亡。革，去其故而不相見乃可也。革水火而成新，用者鼎也。新必反故，乃治也。

The hexagram "Kui" accomplishes things by uniting external forces. The hexagram "Jia Ren" accomplishes things through internal governance. "Po" represents the dominance of petty men, while "Tai" represents the dominance of gentlemen. Each returns to its own kind and cannot rely on each other. "Da Zhuang" signifies the growth of yang energy, allowing gentlemen to subdue petty men. When circumstances change, one should retreat as indicated by the hexagram "Dun". "Da You" signifies that a yielding line holds a position of honor and achieves great balance, thus making people yield and submit. It includes all, near and far, hence it possesses many. "Tong Ren" signifies union with like-minded people. When nature is similar, people naturally associate, and there is no barrier between superior and inferior, hence heaven and fire are united. Only like can be alike, but water and fire extinguish each other. Without change, they will perish, so the hexagram "Ge" requires changing the old so that water and fire no longer clash directly. By transforming water and fire to create new things, the vessel used is the tripod. New things must return to the old fundamental, thus achieving order.

小過者，柔得中，小人之正也。小人者，篤於小事而不知通濟君子。過行小事而合之，知可屯而過，動也。中孚，兩柔向而無迕也。外內剛中，皆情實著說而巽，信發於中也。小過，過行中孚，實信君子之道可者，與之豐明以動之，則物盡陳矣。事皆舉矣。事之多則未有周矣，愼其大者也。旅者，柔得中乎，外而下寄於剛也。自寄旅矣，人何親哉，不可以有附也。戒其止則明也。離得其所，麗可以上而昭也。坎陷其所，居可以下而經也。

The hexagram Xiao Guo is characterized by a yao that is soft and in the center, which represents the proper path for a petty person. Petty persons are sincere in small matters but do not understand the way of the gentleman who can benefit the world. A gentleman may sometimes act in small matters to accommodate them, knowing when to gather and hold on, thus slightly exceeding the norm, which is a kind of flexible action. The hexagram Zhong Fu is marked by two soft yao facing each other without conflict, with the hard yao both inside and outside being in the center, showing genuine feelings, being joyful and respectful, and sincerity arising from the heart. Xiao Guo involves slight excess in action, while Zhong Fu represents sincerity and trust within, both being paths that a gentleman may follow. The hexagram Feng, which is paired with them, uses brightness to initiate action, causing all things to be displayed and matters to be carried out; however, when there are too many matters, it becomes difficult to handle them all, so one must be cautious about the major ones. The hexagram Lu has a soft yao in the center of the outer trigram and relies on the hard yao below; since one is in a state of wandering, how can others be close to him? Therefore, one should not rely on anyone, and only by being cautious and knowing when to stop can one be considered wise. The hexagram Li has reached its proper place, attaching itself above and shining brightly; the hexagram Kan has fallen into its dwelling place, being at the bottom yet flowing regularly.

小畜之寡，知足而不多藏，終得其畜也。履之不處，恭謙而不敢自恃，保其履也。需上險也。待命而不敢自任，全其健也。訟下險不可親也，與處而塞之，失謀於險也。大過正之末也。本無正而末不?興也。唯剛大者?過之而治也。政自其下，顚之道也。姤者，柔遇剛也。修巳自敬，守素安下，君子之素行也。時遇而得天之幸也。雖漸而進剛，行乃行也。

The hexagram Xiao Xu (Small Accumulation) accumulates very little because it knows contentment and does not hoard excessively, thus ultimately preserving what it has. The hexagram Lu (Following) moves but remains uneasy because it shows respect and humility, not daring to rely on itself, thereby preserving its steps. The hexagram Xu (Waiting) has an upper trigram representing danger, so it waits for the right time and does not act on its own, thus preserving its strength. The hexagram Song (Contention) has a lower trigram representing danger, so it is not advisable to be close to it; encountering such a person and facing obstruction is due to losing strategy in a dangerous situation. The hexagram Da Guo (Great Excess) represents the end of the correct path: fundamentally without correctness, the end cannot flourish, and only those with strength can surpass the usual limits and make it right; when orders come from below, this is the reversal of the proper order. The hexagram Gou (Meeting) is when softness meets firmness: cultivating oneself, maintaining reverence and caution, staying within one's role and being willing to be in a lower position, this is the usual conduct of a gentleman; encountering a favorable opportunity is to have received the good fortune of heaven. Although it is only advancing gradually, once the principle of firmness is established, the matter will proceed smoothly.

頤治自其上，養之正也。動之以妄，躁凶之道也。旣濟之道也。旣濟定矣，力窮而至於濟，無復加也，不可以不自知也。歸妹，少配長，道窮而無所往，所以行而終也。未濟，剛不全正以至於失位，道之窮也。而以為未濟，復將求也。如之何哉。夬，決也。剛決柔也。小人之道，雖形殘而不足以相治，無其正也。君子之道，長言之而可以決矣，明於始而無所諱，以至於天下正也。

The hexagram Yi (Nourishment) originates from the superior position, which is the proper way of nurturing. If one uses reckless action to nurture, it leads to a path of restlessness and eventual misfortune. This is the way of Ji Ji (Completion). Ji Ji has already reached stability, and success is achieved only after exhausting one's strength; there is no further gain possible, so one must not be unaware of this. The hexagram Gui Mei (Marriage of the Maiden) represents a maiden marrying a young man, leading to a situation of being at a dead end with nowhere to go, hence the termination of the path. The hexagram Wei Ji (Not Yet Completed) signifies that the strong lines are unable to fully return to their proper positions, resulting in the loss of their original places, which is the exhaustion of the Dao. However, precisely because it is considered "not yet completed," there remains the possibility of pursuing it again; otherwise, what else could be done? The hexagram Guai (Judgment) represents a decision, where the strong line decisively removes the weak line. The way of the petty person, even if its form is broken, is insufficient for mutual rectification, for it lacks properness itself. The way of the gentleman, however, merely requires expansion to decisively deal with the petty person, clearly discerning from the beginning without concealment, proceeding all the way to the restoration of the world to its proper state.