The Judgment of King Wen - The T'uan.
In P'i there is the want of good understanding between the (different classes of) men, and its indication is unfavourable to the firm and correct course of the superior man. We see in it the great gone and the little come.
1. The first line, divided, suggests the idea of grass pulled up, and bringing with it other stalks with whose roots it is connected. With firm correctness (on the part of its subject), there will be good fortune and progress.
€ 'The good fortune through firm goodness, (suggested by) the pulling up of the grass,' arises from the will (of the parties intended) being bent on (serving) the ruler.
2. The second line, divided, shows its subject patient and obedient. To the small man (comporting himself so) there will be good fortune. If the great man (comporting himself) as the distress and obstruction require, he will have success.
€ 'The great man, comporting himself as the distress and obstruction require, will have success:' ‹ he does not allow himself to be disordered by the herd (of small men).
3. The third line, divided, shows its subject ashamed of the purpose folded (in the breast).
€ That 'his shame is folded in his breast' is owing to the inappropriateness of his position.
4. The fourth line, undivided, shows its subject acting in accordance with the ordination (of Heaven), and committing no error. His companions will come and share in his happiness.
€ 'He acts in accordance with the ordination (of Heaven), and commits no error:' ‹ the purpose of his mind can be carried into effect.
5. In the fifth line, undivided, we see him who brings the distress and obstruction to a close, ‹ the great man and fortunate. (But let him say), 'We may perish! We may perish!' (so shall the state of things become firm, as if) bound to a clump of bushy mulberry trees.
€ 'The good fortune of the great man' arises from the correctness of his position.
6. The sixth line, undivided, shows the overthrow (and removal of) the condtion of distress and obstruction. Before this there was that condition. Hereafter there will be joy.
€ 'The distress and obstruction having reached its end, it is overthrown and removed:' ‹ how could it be prolonged?
In P'i there is the want of good understanding between the (different classes of) men, and its indication is unfavourable to the firm and correct course of the superior man. We see in it the great gone and the little come.
1. The first line, divided, suggests the idea of grass pulled up, and bringing with it other stalks with whose roots it is connected. With firm correctness (on the part of its subject), there will be good fortune and progress.
€ 'The good fortune through firm goodness, (suggested by) the pulling up of the grass,' arises from the will (of the parties intended) being bent on (serving) the ruler.
2. The second line, divided, shows its subject patient and obedient. To the small man (comporting himself so) there will be good fortune. If the great man (comporting himself) as the distress and obstruction require, he will have success.
€ 'The great man, comporting himself as the distress and obstruction require, will have success:' ‹ he does not allow himself to be disordered by the herd (of small men).
3. The third line, divided, shows its subject ashamed of the purpose folded (in the breast).
€ That 'his shame is folded in his breast' is owing to the inappropriateness of his position.
4. The fourth line, undivided, shows its subject acting in accordance with the ordination (of Heaven), and committing no error. His companions will come and share in his happiness.
€ 'He acts in accordance with the ordination (of Heaven), and commits no error:' ‹ the purpose of his mind can be carried into effect.
5. In the fifth line, undivided, we see him who brings the distress and obstruction to a close, ‹ the great man and fortunate. (But let him say), 'We may perish! We may perish!' (so shall the state of things become firm, as if) bound to a clump of bushy mulberry trees.
€ 'The good fortune of the great man' arises from the correctness of his position.
6. The sixth line, undivided, shows the overthrow (and removal of) the condtion of distress and obstruction. Before this there was that condition. Hereafter there will be joy.
€ 'The distress and obstruction having reached its end, it is overthrown and removed:' ‹ how could it be prolonged?
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Text source: The I Ching, The Book of Changes. Translated by James Legge.
The Commentary on the Judgments - The T'uan Chuan.
'The want of good understanding between the (different classes of) men in P'i, and its indication as unfavourable to the firm and correct course of the superior man; with the intimation that the great are gone and the little come;' ‹ all this springs from the fact that in it heaven and earth are not in communication with each other, and all things in consequence do not have free course; and that the high and the low (superiors and inferiors) are not in communication with one another, and there are no (well-regulated) states under the sky. The inner (trigram) is made up of the weak and divided lines, and the outer of the strong and undivided: the inner is (the symbol of) weakness, and the outer of strength; the inner (represents) the small man, and the outer the superior man. Thus the way of the small man appears increasing, and that of the superior man decreasing.
The Great Symbolism - The Hsiang Chuan.
[The symbol of] heaven and earth, not intercommunication, form P'i. The superior man, in accordance with this, restrains (the manifestation of) his virtue, and avoids the calamities (that threaten him). There is no opportunity of conferring on him the glory of emolument.
The Commentary on the Judgments - The T'uan Chuan.
'The want of good understanding between the (different classes of) men in P'i, and its indication as unfavourable to the firm and correct course of the superior man; with the intimation that the great are gone and the little come;' ‹ all this springs from the fact that in it heaven and earth are not in communication with each other, and all things in consequence do not have free course; and that the high and the low (superiors and inferiors) are not in communication with one another, and there are no (well-regulated) states under the sky. The inner (trigram) is made up of the weak and divided lines, and the outer of the strong and undivided: the inner is (the symbol of) weakness, and the outer of strength; the inner (represents) the small man, and the outer the superior man. Thus the way of the small man appears increasing, and that of the superior man decreasing.
The Great Symbolism - The Hsiang Chuan.
[The symbol of] heaven and earth, not intercommunication, form P'i. The superior man, in accordance with this, restrains (the manifestation of) his virtue, and avoids the calamities (that threaten him). There is no opportunity of conferring on him the glory of emolument.
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