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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
14. Heaven and earth observe their regular terms, and we have the four seasons complete. (If rulers) frame their measures according to (the due) regulations, the resources (of the state) suffer no injury, and the people receive no hurt. LIX. 1. This paragraph has been partially anticipated in the notes on the Thwan. The second line is said to suffer ‘no extinction,’ because the lower trigram is that of peril. The Khanghsf editors say that the former part of this paragraph shows how the root of the work of the hexagram is strengthened, and the latter part how the execution of that work is secured. The conclusion of paragraph 2 is, literally,‘ The king indeed is in the middle.’ This does not mean, as some say, that the king is in the middle of the temple, but that his mind or heart is exactly set on the central truth of what is right and good. The upper trigram Sun represents both wind and wood. To explain the meaning of Hwan, the significance of wind is taken ; the writer here seizes on that of wood, as furnishing materials for a boat in which the great stream can be crossed. LX. Paragraph 1. See what is said on the Text of the Thwan. HEX, 61. APPENDIX I. 263 LXI. 1. In Kung FQ we have the (two) weak lines in the innermost part (of the figure), and strong lines occupying the central places (in the trigrams). (We have the attributes) of pleased satisfaction and flexible penetration. Sincerity (thus symbolled) will transform a country. 2. ‘Pigs and fish (are moved), and there will be good fortune :’—sincerity reaches to (and affects even) pigs and fishes. ‘There will be advantage in crossing the great stream :’—(we see in the figure) one riding on (the emblem of) wood, which forms an empty boat. 3. In (the exercise of the virtue denoted by) Kung F 4, (it is said that) «there will be advantage in being firm and correct:’—in that virtue indeed we have the response (of man) to Heaven. ‘Its course will come to an end’ is the opposite of the intimation in Xieh of progress and attainment. In paragraph 3 the writer returns to this intimation of the figure :—by the attributes of the trigrams; by the appropriate positions of lines 4 and 5; and by the central and correct place of 5. Paragraph 4 illustrates the importance of doing things according to rule by reference to the operations of nature and the enactments and institutions of sage rulers. LXI. 1. The structure of the lineal figure which is here insisted on has been pointed out in explaining the Thwan. On what is further said as to the attributes of the trigrams and their effect, Khing-3ze observes:—‘ We have in the sincerity shown in the upper trigram superiors condescending to those below them in accordance with their peculiarities, and we have in that of the lower those below delighted to follow their superiors. The combination of these two things leads to the transformation of the country and state.’
2The combination of these two things leads to the transformation of the country and state.’ Paragraph 2. The two divided lines in the middle of the figure are supposed to give the semblance of an empty boat, and an 264 THE APPENDIXES. SECT. Il. LXII. 1. In Hsiao Kwo (we see) the small (lines) exceeding the others, and (giving the intimation of) progress and attainment. 2. Such ‘exceeding, in order to its being advantageous, must be associated with firmness and correctness :'—that is, it must take place (only) according to (the requirements of) the time. 3. The weak (lines) are in the central places, and hence (it is said that what the name denotes) may be done in small affairs, and there will be good fortune.. 4. Of the strong (lines one) is not in its proper place, and (the other) is not central, hence it is said that (what the name denotes) ‘should not be done in great affairs.’ 5. (In the hexagram) we have ‘the symbol of a bird on the wing, and of the notes that come down from such a bird, for which it is better to descend than to ascend, thereby leading to great good fortune :’—to ascend is contrary to what is reasonable in the case, while to descend is natural and right. empty boat, it is said (with doubtful truth), is not liable to be upset. The trigram Sun symbolises both wind and wood. A good commentary on paragraph 3 is supplied in many passages of ‘the Doctrine of the Mean,’ e.g. chap. 20. 18 :—‘ Sincerity is the way of Heaven. The attainment of sincerity is the way of men.’ LXII. Paragraph 1. That the small lines exceed the others appears at a glance. The intimation of progress and attainment is less clear. Compare the first paragraph of Appendix I to hexagram 33. ‘The requirements of the time” in paragraph 2 cannot make HEX. 64. APPENDIX I. 265 LXIII. 1. ‘At 3i intimates progress and success :’—in small matters, that is, there will be that progress and success. 2. ‘There will be advantage in being firm and correct :'—the strong and weak (lines) are correctly arranged, each in its appropriate place. 3. ‘There has been good fortune in the beginning :'—the weak (second line) is in the centre. 4. ‘In the end’ there is a cessation (of effort), and ‘disorder arises :'—the course (that led to rule and order) is (now) exhausted. LXIV. 1. ‘Wei 3t intimates progress and success (in the circumstances which it implies):'—the weak (fifth) line is in the centre. 2. ‘The young fox has nearly crossed the stream :—but he has not yet escaped from the midst (of the danger and calamity). right wrong or wrong right; but they may modify the conventional course to be taken in any particular case. It is easy to explain paragraphs 3 and 4, but what is said in them carries no conviction to the mind. The sentiment of paragraph 5 is good, apart from the symbolism, which is only perplexing. LXIII. For paragraphs 1 and 2, see the note on the Text of the Thwan.
3It is easy to explain paragraphs 3 and 4, but what is said in them carries no conviction to the mind. The sentiment of paragraph 5 is good, apart from the symbolism, which is only perplexing. LXIII. For paragraphs 1 and 2, see the note on the Text of the Thwan. It is difficult to see the concatenation in paragraph 3 between the sentiment of the Thwan and the nature of the second line. The Khang-hsf editors compare this hexagram and the next with 11 and 12, observing that the goodness of Thai (11) is concentrated, as here, in the second line. The sentiment of paragraph 4 is that which we have often met with,—that things move on with a constant process of change. Disorder succeeds to order, and again order to disorder. 266 THE APPENDIXES. SECT. I. ‘Its tail gets immersed. There will be no advantage in any way:’—there is not at the end a continuance (of the purpose) at the beginning. Although the places (of the different lines) are not those appropriate to them, yet a strong (line) and a weak (line always) respond to each other. LXIV. Paragraph 1. The indication is derived from the fifth line, divided, which is in the ruler’s place. It occupies a strong place, has for its correlate the strong 2, and is itself in the centre of the yin trigram Lf. Paragraph 2. Line 2 represents ‘the young fox.’ A strong line in the midst of the trigram of peril, its subject will be restless ; and responding to the ruler in 5, he will be forward and incautious in taking action. The issue will be evil, and the latter end different from the beginning. What is said in the last sentence shows further how Wei 31 indicates progress. APPENDIX II. Treatise onthe Symbolism of the Hexagrams, and of the duke / of X4u’s Explanations of the several Lines. Section I. I. Heaven, in its motion, (gives the idea of) strength. The superior man, in accordance with this, nerves himself to ceaseless activity. 1. ‘The dragon lies hid in the deep ;—it is not the time for active doing :’'—(this appears from) the strong and undivided line’s being in the lowest place. 2. ‘The dragon appears in the field :'—the diffusion of virtuous influence has been wide. 3. ‘Active and vigilant all the day :'—(this refers to) the treading of the (proper) path over and over again. 4. ‘He seems to be leaping up, but is still in the deep :’—if he advance, there will be no error. 5. ‘The dragon is on the wing in the sky :’"—the great man rouses himself to his work. 6. ‘The dragon exceeds the proper limits ;— there will be occasion for repentance :’'—a state of fulness, that is, should not be indulged in long. 7. ‘The same undivided line is used’ (in all the places of this hexagram), but the attribute of heaven (thereby denoted) should not (always) take the foremost place. Like the Text under each hexagram, what is said under each in this treatise on its symbolism is divided into two portions. The 268 THE APPENDIXES. SECT. I.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
14. Heaven and earth observe their regular terms, and we have the four seasons complete. (If rulers) frame their measures according to (the due) regulations, the resources (of the state) suffer no injury, and the people receive no hurt. LIX. 1. This paragraph has been partially anticipated in the notes on the Thwan. The second line is said to suffer ‘no extinction,’ because the lower trigram is that of peril. The Khanghsf editors say that the former part of this paragraph shows how the root of the work of the hexagram is strengthened, and the latter part how the execution of that work is secured. The conclusion of paragraph 2 is, literally,‘ The king indeed is in the middle.’ This does not mean, as some say, that the king is in the middle of the temple, but that his mind or heart is exactly set on the central truth of what is right and good. The upper trigram Sun represents both wind and wood. To explain the meaning of Hwan, the significance of wind is taken ; the writer here seizes on that of wood, as furnishing materials for a boat in which the great stream can be crossed. LX. Paragraph 1. See what is said on the Text of the Thwan. HEX, 61. APPENDIX I. 263 LXI. 1. In Kung FQ we have the (two) weak lines in the innermost part (of the figure), and strong lines occupying the central places (in the trigrams). (We have the attributes) of pleased satisfaction and flexible penetration. Sincerity (thus symbolled) will transform a country. 2. ‘Pigs and fish (are moved), and there will be good fortune :’—sincerity reaches to (and affects even) pigs and fishes. ‘There will be advantage in crossing the great stream :’—(we see in the figure) one riding on (the emblem of) wood, which forms an empty boat. 3. In (the exercise of the virtue denoted by) Kung F 4, (it is said that) «there will be advantage in being firm and correct:’—in that virtue indeed we have the response (of man) to Heaven. ‘Its course will come to an end’ is the opposite of the intimation in Xieh of progress and attainment. In paragraph 3 the writer returns to this intimation of the figure :—by the attributes of the trigrams; by the appropriate positions of lines 4 and 5; and by the central and correct place of 5. Paragraph 4 illustrates the importance of doing things according to rule by reference to the operations of nature and the enactments and institutions of sage rulers. LXI. 1. The structure of the lineal figure which is here insisted on has been pointed out in explaining the Thwan. On what is further said as to the attributes of the trigrams and their effect, Khing-3ze observes:—‘ We have in the sincerity shown in the upper trigram superiors condescending to those below them in accordance with their peculiarities, and we have in that of the lower those below delighted to follow their superiors. The combination of these two things leads to the transformation of the country and state.’
2The combination of these two things leads to the transformation of the country and state.’ Paragraph 2. The two divided lines in the middle of the figure are supposed to give the semblance of an empty boat, and an 264 THE APPENDIXES. SECT. Il. LXII. 1. In Hsiao Kwo (we see) the small (lines) exceeding the others, and (giving the intimation of) progress and attainment. 2. Such ‘exceeding, in order to its being advantageous, must be associated with firmness and correctness :'—that is, it must take place (only) according to (the requirements of) the time. 3. The weak (lines) are in the central places, and hence (it is said that what the name denotes) may be done in small affairs, and there will be good fortune.. 4. Of the strong (lines one) is not in its proper place, and (the other) is not central, hence it is said that (what the name denotes) ‘should not be done in great affairs.’ 5. (In the hexagram) we have ‘the symbol of a bird on the wing, and of the notes that come down from such a bird, for which it is better to descend than to ascend, thereby leading to great good fortune :’—to ascend is contrary to what is reasonable in the case, while to descend is natural and right. empty boat, it is said (with doubtful truth), is not liable to be upset. The trigram Sun symbolises both wind and wood. A good commentary on paragraph 3 is supplied in many passages of ‘the Doctrine of the Mean,’ e.g. chap. 20. 18 :—‘ Sincerity is the way of Heaven. The attainment of sincerity is the way of men.’ LXII. Paragraph 1. That the small lines exceed the others appears at a glance. The intimation of progress and attainment is less clear. Compare the first paragraph of Appendix I to hexagram 33. ‘The requirements of the time” in paragraph 2 cannot make HEX. 64. APPENDIX I. 265 LXIII. 1. ‘At 3i intimates progress and success :’—in small matters, that is, there will be that progress and success. 2. ‘There will be advantage in being firm and correct :'—the strong and weak (lines) are correctly arranged, each in its appropriate place. 3. ‘There has been good fortune in the beginning :'—the weak (second line) is in the centre. 4. ‘In the end’ there is a cessation (of effort), and ‘disorder arises :'—the course (that led to rule and order) is (now) exhausted. LXIV. 1. ‘Wei 3t intimates progress and success (in the circumstances which it implies):'—the weak (fifth) line is in the centre. 2. ‘The young fox has nearly crossed the stream :—but he has not yet escaped from the midst (of the danger and calamity). right wrong or wrong right; but they may modify the conventional course to be taken in any particular case. It is easy to explain paragraphs 3 and 4, but what is said in them carries no conviction to the mind. The sentiment of paragraph 5 is good, apart from the symbolism, which is only perplexing. LXIII. For paragraphs 1 and 2, see the note on the Text of the Thwan.
3It is easy to explain paragraphs 3 and 4, but what is said in them carries no conviction to the mind. The sentiment of paragraph 5 is good, apart from the symbolism, which is only perplexing. LXIII. For paragraphs 1 and 2, see the note on the Text of the Thwan. It is difficult to see the concatenation in paragraph 3 between the sentiment of the Thwan and the nature of the second line. The Khang-hsf editors compare this hexagram and the next with 11 and 12, observing that the goodness of Thai (11) is concentrated, as here, in the second line. The sentiment of paragraph 4 is that which we have often met with,—that things move on with a constant process of change. Disorder succeeds to order, and again order to disorder. 266 THE APPENDIXES. SECT. I. ‘Its tail gets immersed. There will be no advantage in any way:’—there is not at the end a continuance (of the purpose) at the beginning. Although the places (of the different lines) are not those appropriate to them, yet a strong (line) and a weak (line always) respond to each other. LXIV. Paragraph 1. The indication is derived from the fifth line, divided, which is in the ruler’s place. It occupies a strong place, has for its correlate the strong 2, and is itself in the centre of the yin trigram Lf. Paragraph 2. Line 2 represents ‘the young fox.’ A strong line in the midst of the trigram of peril, its subject will be restless ; and responding to the ruler in 5, he will be forward and incautious in taking action. The issue will be evil, and the latter end different from the beginning. What is said in the last sentence shows further how Wei 31 indicates progress. APPENDIX II. Treatise onthe Symbolism of the Hexagrams, and of the duke / of X4u’s Explanations of the several Lines. Section I. I. Heaven, in its motion, (gives the idea of) strength. The superior man, in accordance with this, nerves himself to ceaseless activity. 1. ‘The dragon lies hid in the deep ;—it is not the time for active doing :’'—(this appears from) the strong and undivided line’s being in the lowest place. 2. ‘The dragon appears in the field :'—the diffusion of virtuous influence has been wide. 3. ‘Active and vigilant all the day :'—(this refers to) the treading of the (proper) path over and over again. 4. ‘He seems to be leaping up, but is still in the deep :’—if he advance, there will be no error. 5. ‘The dragon is on the wing in the sky :’"—the great man rouses himself to his work. 6. ‘The dragon exceeds the proper limits ;— there will be occasion for repentance :’'—a state of fulness, that is, should not be indulged in long. 7. ‘The same undivided line is used’ (in all the places of this hexagram), but the attribute of heaven (thereby denoted) should not (always) take the foremost place. Like the Text under each hexagram, what is said under each in this treatise on its symbolism is divided into two portions. The 268 THE APPENDIXES. SECT. I.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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