Clarity,
Office 17622,
PO Box 6945,
London.
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United Kingdom
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+1 (561) 459-4758 (US).
Yi is a book of texts for divination. After Confucius wrote eight commentaries to paraphrase it, it was integrated with ten wings into I Ching, and in later generations, most of Confucian studies of I Ching focus on its meaning and code of conduct. Confucian Yi has formed a philosophy of life like many philosophies stemming from religions. By virtue of studying I Ching, many Chinese comprehend the fate as well as remain poised while tackling their problems.
The commentary on the hexagram text is to explain the nomination, the phenomenon and the virtue as well as the text of each hexagram; it also includes some remarks made by Confucius. The commentary on the hexagram image is to give advice on how a person should behave himself in accordance with the images presented by the hexagram. The commentary on the line image is mainly to explain the cause or result of the line in question according to its presenting characteristics.
The sky above water, Sung; Sung signifies litigation; however the hexagram Sung advises people to avoid litigation and seek harmony. The hexagram text: Sung (litigation), sincerity & trust are obstructed; it is auspicious to be vigilant and cautious with the principle of moderation; it is ominous to go through with litigation. It is advantageous (or appropriate) to see the great lord (i.e. a person of justice); it is not instrumental in crossing the river.
Confucius’s commentary on its text: Sung (litigation), 1) the upper one is rigidity and the bottom one is peril; being perilous but still persevering; Sung. 2) Sung, sincerity & trust are obstructed; it is auspicious to be vigilant and cautious with the principle of moderation, as rigidity arrives and attains the axle center position (i.e. moderation). 3) It is ominous to go through with litigation; litigation won’t be successful. 4) It is advantageous (or appropriate) to see the great lord (i.e. a person of justice) because he advocates the principle of moderation and righteousness. 5) It is not instrumental in crossing the river because it will enter the deep pond.
The first sentence is to describe its structure, phenomena and virtue, as well as how Sung is named: The upper trigram is rigidity, i.e. Chien (perseverance the sky) and the bottom trigram Kan (the abyss, water) signifies peril; being perilous but still persevering, like two persons, within one there is peril, while the other is rigid and performs perseveringly, and like a person who has internal peril (i.e. tendency to take risks) but still performs perseveringly (i.e. perseverance creates trouble); these will lead to litigation.
The rest sentences are to explain the text:
The 2nd sentence: Line 2 represents the bottom trigram Kan: sincerity & trust; it has no correlation with line 5, the representative line of the upper trigram Chien; therefore sincerity & trust are obstructed and litigation occurs. The masculine line 2 is the founding line; it is rigidity coming and occupying the middle position of the trigram Kun (submissiveness, the earth) to make the trigram become Kan: peril; it must maintain vigil and caution with the principle of moderation because peril is formed. (please see attachment: Sung)
The 3rd sentence: To go through with litigation will be ominous and the litigation won’t be successful, as its counter-part, line 5, is the masculine at the king’s position.
The 4th sentence: It is advantageous (or appropriate) to see the great lord, line 5 and the host line, who is a person of justice and reconciles disputes, because he advocates the principle of moderation and righteousness.
The 5th sentence: Water reaches the sky, signifying the depth of water; it is not instrumental in crossing the river, i.e. undertake a great mission, as it will enter the deep pond.
The commentary on the hexagram’s images: The sky and water move in opposite directions; Sung. The gentleman contemplates (his plan) before taking action.The sky is on the top but water flows downward, they move in opposite directions. A gentleman realizes this opposing tendency and considers all details very carefully in the beginning, i.e. before taking action.
Line 1 suggests: Do not engage for long in what is being done (i.e. litigation); some little criticisms or complaints (i.e. disputes), (but) eventually it will become auspicious.
The commentary on its images: Do not engage for long in what is being done (litigation); litigation must not be engaged in for long. Although there are some little criticisms or complaints (i.e. disputes), the misunderstanding can be clarified.
Litigation must not be engaged in for long. Provided that it can exchanges positions with line 4, i.e. to have a perspective of the other’s views, the hexagram will be like the trigram Li (clinging, fire) from the total viewpoint, and Li signifies brightness; even though there are some little disputes (presented by the bottom trigram Duei and the upper trigram Shun, i.e. the reversed Duei), what is right and wrong can be clearly justified. The hexagram that forms after this line is activated, is Lu: to tread the tiger’s tail (hexagram 10), signifying to act in accordance with propriety. (please see attachment: line 1)
Line 2 is unable to win Sung (litigation); to retreat and escape; a clan of three hundred households; no man-made calamity or fault (or eye ailment).
The commentary on its images: Unable to win Sung (litigation); to retreat and to escape as well as to flee. The one below in a state of Sung (litigation) against the one above; crises (trouble and misery) can be easily imposed as if picking up something.
It is not possible to win litigation, as line 2 sues line 5. Crises will easily befall, it had better to retreat and escape to one’s home ground; then one can be free from self-made calamity. Should this line change its mandate, the hexagram would become Pi: stagnation and blockage (hexagram 12), which also refers to adversity.
Line 3 suggests: To carry on with the former job; it is stern & cruel to persist (in the current post to have litigation), but eventually it will become auspicious; as if one serves the king but does not seek merit.
The commentary on its images: To carry on with the former job; it is auspicious to follow those above.
After lines 3 retreats to position 2, line 2 (i.e. the original line 3) has no conflict with line 6 (i.e. not to associate righteously) but correlates with line 5, based on righteousness. Should this line changes its mandate, the hexagram would become Hou: to meet (hexagram 44), which presents the masculine encountering a powerful feminine and symbolizes a crisis emerging. (please see attachment: line 3)
Line 4 is unable to Sung (litigate); to return to the destined state (i.e. righteousness), to change and then persist contentedly; it is auspicious.
The commentary on its images: To return to the destined state, to change attitude and to persist contentedly; it suffers no loss.
One must resort to righteousness and change one’s belligerent attitude, i.e. line 4 changes to the feminine; to persist contentedly like this is auspicious. The hexagram that forms after this line changes from the masculine to the feminine, signifies Huan: to disperse (hexagram 59), i.e. to dispel its litigation-orientated instinct.
Line 5: Sung (to eliminate litigation); great auspiciousness.The commentary on its images: Sung (litigation) is greatly auspicious due to one acting moderately and righteously.
Line 5 is the masculine staying at the place for masculinity and the core position; hence it acts righteously and moderately. Should this line change its mandate, the hexagram would become Wei Chi: not completed yet (hexagram 64), wherein all the lines are not at their right positions and correlate with one another, i.e. they deal with one another not in accordance with righteousness.
Line 6: As if a government post is bestowed on one, (but) to be deposed three times by the end of the morning.
The commentary on its images: Bestowment owing to Sung (litigation) is not worthy of respect.
Line 6 reaches the extreme of litigation; it is adept at litigation and persists in getting through the litigation to the end. Even if one gets through the litigation and wins, one doesn’t deserve respect and will lose what one gains in short. The upper trigram Chien represents the king and the inner upper trigram Shun (entrance, the wind) signifies the order. Line 6 correlates with line 3, the representative line of Shun, i.e. the assignment of the king. If line 6 gets through litigation and wins, line 3 will give up its post and retreat to position 2; the bestowment will be gone. (please see attachment: line 6)
The hexagram that forms after this line is activated and acts accordingly, is K’un: to be besieged (hexagram 47).
Best regards
Tuck :bows:
The commentary on the hexagram text is to explain the nomination, the phenomenon and the virtue as well as the text of each hexagram; it also includes some remarks made by Confucius. The commentary on the hexagram image is to give advice on how a person should behave himself in accordance with the images presented by the hexagram. The commentary on the line image is mainly to explain the cause or result of the line in question according to its presenting characteristics.
The sky above water, Sung; Sung signifies litigation; however the hexagram Sung advises people to avoid litigation and seek harmony. The hexagram text: Sung (litigation), sincerity & trust are obstructed; it is auspicious to be vigilant and cautious with the principle of moderation; it is ominous to go through with litigation. It is advantageous (or appropriate) to see the great lord (i.e. a person of justice); it is not instrumental in crossing the river.
Confucius’s commentary on its text: Sung (litigation), 1) the upper one is rigidity and the bottom one is peril; being perilous but still persevering; Sung. 2) Sung, sincerity & trust are obstructed; it is auspicious to be vigilant and cautious with the principle of moderation, as rigidity arrives and attains the axle center position (i.e. moderation). 3) It is ominous to go through with litigation; litigation won’t be successful. 4) It is advantageous (or appropriate) to see the great lord (i.e. a person of justice) because he advocates the principle of moderation and righteousness. 5) It is not instrumental in crossing the river because it will enter the deep pond.
The first sentence is to describe its structure, phenomena and virtue, as well as how Sung is named: The upper trigram is rigidity, i.e. Chien (perseverance the sky) and the bottom trigram Kan (the abyss, water) signifies peril; being perilous but still persevering, like two persons, within one there is peril, while the other is rigid and performs perseveringly, and like a person who has internal peril (i.e. tendency to take risks) but still performs perseveringly (i.e. perseverance creates trouble); these will lead to litigation.
The rest sentences are to explain the text:
The 2nd sentence: Line 2 represents the bottom trigram Kan: sincerity & trust; it has no correlation with line 5, the representative line of the upper trigram Chien; therefore sincerity & trust are obstructed and litigation occurs. The masculine line 2 is the founding line; it is rigidity coming and occupying the middle position of the trigram Kun (submissiveness, the earth) to make the trigram become Kan: peril; it must maintain vigil and caution with the principle of moderation because peril is formed. (please see attachment: Sung)
The 3rd sentence: To go through with litigation will be ominous and the litigation won’t be successful, as its counter-part, line 5, is the masculine at the king’s position.
The 4th sentence: It is advantageous (or appropriate) to see the great lord, line 5 and the host line, who is a person of justice and reconciles disputes, because he advocates the principle of moderation and righteousness.
The 5th sentence: Water reaches the sky, signifying the depth of water; it is not instrumental in crossing the river, i.e. undertake a great mission, as it will enter the deep pond.
The commentary on the hexagram’s images: The sky and water move in opposite directions; Sung. The gentleman contemplates (his plan) before taking action.The sky is on the top but water flows downward, they move in opposite directions. A gentleman realizes this opposing tendency and considers all details very carefully in the beginning, i.e. before taking action.
Line 1 suggests: Do not engage for long in what is being done (i.e. litigation); some little criticisms or complaints (i.e. disputes), (but) eventually it will become auspicious.
The commentary on its images: Do not engage for long in what is being done (litigation); litigation must not be engaged in for long. Although there are some little criticisms or complaints (i.e. disputes), the misunderstanding can be clarified.
Litigation must not be engaged in for long. Provided that it can exchanges positions with line 4, i.e. to have a perspective of the other’s views, the hexagram will be like the trigram Li (clinging, fire) from the total viewpoint, and Li signifies brightness; even though there are some little disputes (presented by the bottom trigram Duei and the upper trigram Shun, i.e. the reversed Duei), what is right and wrong can be clearly justified. The hexagram that forms after this line is activated, is Lu: to tread the tiger’s tail (hexagram 10), signifying to act in accordance with propriety. (please see attachment: line 1)
Line 2 is unable to win Sung (litigation); to retreat and escape; a clan of three hundred households; no man-made calamity or fault (or eye ailment).
The commentary on its images: Unable to win Sung (litigation); to retreat and to escape as well as to flee. The one below in a state of Sung (litigation) against the one above; crises (trouble and misery) can be easily imposed as if picking up something.
It is not possible to win litigation, as line 2 sues line 5. Crises will easily befall, it had better to retreat and escape to one’s home ground; then one can be free from self-made calamity. Should this line change its mandate, the hexagram would become Pi: stagnation and blockage (hexagram 12), which also refers to adversity.
Line 3 suggests: To carry on with the former job; it is stern & cruel to persist (in the current post to have litigation), but eventually it will become auspicious; as if one serves the king but does not seek merit.
The commentary on its images: To carry on with the former job; it is auspicious to follow those above.
After lines 3 retreats to position 2, line 2 (i.e. the original line 3) has no conflict with line 6 (i.e. not to associate righteously) but correlates with line 5, based on righteousness. Should this line changes its mandate, the hexagram would become Hou: to meet (hexagram 44), which presents the masculine encountering a powerful feminine and symbolizes a crisis emerging. (please see attachment: line 3)
Line 4 is unable to Sung (litigate); to return to the destined state (i.e. righteousness), to change and then persist contentedly; it is auspicious.
The commentary on its images: To return to the destined state, to change attitude and to persist contentedly; it suffers no loss.
One must resort to righteousness and change one’s belligerent attitude, i.e. line 4 changes to the feminine; to persist contentedly like this is auspicious. The hexagram that forms after this line changes from the masculine to the feminine, signifies Huan: to disperse (hexagram 59), i.e. to dispel its litigation-orientated instinct.
Line 5: Sung (to eliminate litigation); great auspiciousness.The commentary on its images: Sung (litigation) is greatly auspicious due to one acting moderately and righteously.
Line 5 is the masculine staying at the place for masculinity and the core position; hence it acts righteously and moderately. Should this line change its mandate, the hexagram would become Wei Chi: not completed yet (hexagram 64), wherein all the lines are not at their right positions and correlate with one another, i.e. they deal with one another not in accordance with righteousness.
Line 6: As if a government post is bestowed on one, (but) to be deposed three times by the end of the morning.
The commentary on its images: Bestowment owing to Sung (litigation) is not worthy of respect.
Line 6 reaches the extreme of litigation; it is adept at litigation and persists in getting through the litigation to the end. Even if one gets through the litigation and wins, one doesn’t deserve respect and will lose what one gains in short. The upper trigram Chien represents the king and the inner upper trigram Shun (entrance, the wind) signifies the order. Line 6 correlates with line 3, the representative line of Shun, i.e. the assignment of the king. If line 6 gets through litigation and wins, line 3 will give up its post and retreat to position 2; the bestowment will be gone. (please see attachment: line 6)
The hexagram that forms after this line is activated and acts accordingly, is K’un: to be besieged (hexagram 47).
Best regards
Tuck :bows: