有法律效力的借条格式:03.【屯】 水雷屯

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【屯】 水雷屯

                                        Zhen [Birth Throes]

坎上震下(Zhen Below Kan Above)                                      

                萬事起頭難

Judgment

Zhun consists of fundamentality[yuan],prevalence[heng],fitness[li],and constancy[zhen].{“When the hard and the soft begin to interact,” zhun[Brith Throes]occurs. If such interaction fails to take place, Pi[Obstruction, Hexagram 12]results. This is why, when Zhun occurs, it means great prevalence. With great prevalence, one is free from danger, and this is why it is fitting to practice constancy.}Do not use this as an opportunity to go forth.[The more one would go forth, the greater the Zhun[Birth Throes].]IT is fitting to establish a chief.{Stability will come about only with the obtaining of a master.}

元、亨、利、貞。
剛柔始交, 是以屯也. 不交則否, 故屯乃大亨也. 大亨則(無)
險, 故利貞.
勿用有攸往，
往益屯也.
利建侯。
得(王)[主]則定.

COMMENTARY ON THE JUDGEMENTS

ZHUN[Birth Throes]means the difficulty of giving birth when the hard and the soft begin to interact. One who takes action in the midst of danger here will greatly prevail and so can practice constancy.{It stats in danger and difficulty but goes on to arrive at great prevalence and, after that, attains perfect rectitude. This is why the text says: ”Zhun[Birth Throes]consists of fundamentality, prevalence, fitness, and constancy.”}It is by the action of thunder and rain that repletion of things occurs, something always teract.” At this primordial stage of Heaven’s creativity, though it is appropriate to establish a chief, it will not mean stability.{The Zhun hexagram  signifies instability. Thus the text says:” It is fitting to establish a chief.” Zhun represents the initial stage in the creative activity of Heaven and Earth, the beginning of the creation of things that takes place in primordial obscurity. This is why the of things that takes place in primordial obscurity. This is why the text says ”primordial stage. ”When one finds himself located at such initial stages of creative activity, there is no more appropriate good to pursue than that of establishing a chief.}

屯，剛柔始交而難生，動乎險中，大亨貞。
始於險難, 至於大亨而後全正, 故曰 "屯, 元亨, 利貞".
雷雨之動滿盈，
雷雨之動, 乃得滿盈, 皆剛柔始交之所為.
天造草昧， 宜建侯而不寧。〔彖〕《周易》＜屯＞P-19
屯體不寧, 故利建侯也. 屯者, 天地造始之時也. 造物之始,
始於冥昧, 故曰 "草昧" 也. 處造始之時, 所宜之善, 莫善建侯也.

COMMENTARY ON THE IMAGES

Clouds and Thunder: this constitutes the image of Birth Throes. In the same way, the noble man weaves the fabric of government.{This is a time for the noble man to weave the fabric of government.”}

象曰: 雲、雷、屯；君子以經綸。

PROVIDING THE SEQUENCE OF THE HEXAGRAMS

Only after there were Heaven[Qian, Pure Yang, Hexagram 1]and Earth [Kum, Pure Yin Hexagram 2]were the myriad things produced from them. What fills Heaven and Earth is nothing other than the myriad things. This is why Qian and Kun are followed by Zhun[Birth Throes].Zhun here signifies repletion.

THE HEXAGRAMS IN IRREGULAR ORDER

Zhun[Birth Throes]means”making an appearance in such a way that one does not lose one’s place.”

First Yang

One should tarry here. It is fitting to abide in constancy.It is fitting to establish a chief.{To be located at First Yang of Zhun means that any action taken would result in trouble ,so one may not advance; this is why the text says: ”One should tarry here.” When one is located at this moment, what is the fit thing to do? Can it be anything other than to “abide in constancy ”and to “establish a chief “ ?

One brings cessation to chaos by means of quietude, and one maintains that quietude by means of a chief. Pacifying the people depends on the practice of rectitude, and the promotion of rectitide depends on modesty[qian].In the world of trouble represented by Zhun ,the yin seek out the yang, and the weak  week out the strong. It is a time when the people long for their master. First yang is located at the head of Zhun, but it also lies at the bottom of it. Its lines text perfectly expresses what is meant here ,and how just is its way for winning over the people!]}

初九, 磐桓，利居貞，利建侯。
處屯之初, 動則難生. 不可以進, 故 "磐桓" 也. 處此時也,
其利安在? 不唯居貞,建侯乎! 夫息亂以靜, 守靜以侯; 安民
在正, 弘正在謙. 屯難之世, 陰求於陽, 弱求於強, 民思其
主之時也. 初處其首, 而又下焉, 爻備斯義, 宜其得民也.

COMMENTARY ON THE IMAGES

Although ”one should tarry here,” may his will be set on practicing rectitude.{One may not advance here; this is why the text says: ”One should tarry.” But this doesn’t mean seeking one’s own happiness and setting aside one;s rightful duties. This is why the text says: ”although one should tarry here,” may his will be set on practicing rectitude.”}It is by the noble subordinating himself to his inferiors that he wins over the people in large numbers.{Yang is noble, and yin inferior.}

象曰: 雖磐桓，志行正也。
不可以進, 故磐桓也; 非為宴安棄成務也. 故 "雖磐桓, 志行正" 也.
以貴下賤，大得民也。陽貴而陰賤也.

Second Yin

Here Zhin[Birth Throes]operates as impasse, as yoked horses pulling at odds. She is not one to be harassed into getting married but practices constancy and does not plight her troth .Only after ten years will she plight her troth.{Second Yin ,its intent fixed on Fifth Yang the correct Dao does not function ,so although Second Yin is contiguous to First Yang, it is not responsive to it. Here Second  Yin is hampered by encroachment on the part of First is just at a point of difficulty in Zhin ,the correct Dao is not yet open, so although a long journey is in order ,it is difficult to make progress here. This is why the text says ”as yoked horses pulling at odds.” The one doing the harassing is First Yang If it were not for the difficulty caused by First Yang, Second Yin has its intent fixed on Fifth Yang and does not acquiesce to First Yang,the text says that to Zhun as diffuculty, will not last longer than ten years. After ten years, there will be ”a return to the constant Dao,” and once that why the text says: ”Only after ten years will she plight her troth.”}

六二, 屯如邅如，乘馬班如。匪寇，婚媾，女子貞不字，十年乃字。
志在乎五, 不從於初. 屯難之時, 正道未行, 與初相近而不相得,
困於侵害, 故屯邅也. 時方屯難, 正道未通, 涉遠而行, 難可以
進, 故曰 "乘馬班如" 也. 寇, 為初也. (無)初之難, 則與五婚矣,
故曰 "匪寇婚媾" 也. 志在於五, 不從於初, 故曰 "女子貞不字"也.
屯難之世, 勢不過十年者也, 十年則反常, 反常則本志斯獲矣,
故曰 "十年乃字".

COMMENTARY ON THE IMAGES

The difficulty that Second Yin suffers is due to the fact that it rides on a hard [yang] line.” Only after ten years will she plight her troth” refers to a return to the constant Dao.

象曰: 六二之難，乘剛也。十年乃字，反常也。

Third Yin

To go after deer without a forester would only get one lost in the depths of the forest .The noble man ,then, is aware that it would be better to refrain ,for if he were to set out he would find it hard going.{Third Yin, having hot close to Fifth Yang, is free from any difficulty stemming form harassment ,and, although Fourth Yin is right next to Fifth Yang ,its intention is fixed on First Yang ,so there is nothing to block Third Yin’s own path and it can thus advance, free from the impasse Zhun offers. It might see how easy is the path to nates with Second Yin, if Third Yin were to set off for it, it would no t be accepted by it. How would this be any different from trying to sight the quarry, without the forester, he would merely ”get…lost is an interjection. How could the noble man in his actions ever be better to refrain ”and “if he were to set out he would find it hard going” and find himself in dire straits.”}

六三, 即鹿(無)虞，惟入于林中，君子幾不如舍。往吝！
三既近五而(無)寇難, 四雖比五, 其志在初, 不妨己路, 可以
進而(無) 屯邅也. 見路之易, 不揆其志, 五應在二, 往必不納,
何異(無)虞以從禽乎? 雖見其禽, 而(無)其虞, 徒入于林中,
其可獲乎? 幾, 辭也. 夫君子之動, 豈取恨辱哉? 故不如
舍. 往, 吝窮也.

COMMENTARY ON THE IMAGES

“To go after deer without a forester” :rather than pursuing quarry in this way the noble man refrains.” IF he were to set out he would find it hard going” and would find himself in dire straits.

象曰, 既鹿(無)虞，以從禽也。君子舍之，往吝窮也。

Fourth Yin

Although it involves yoked horses pulling at odds, one seeks to get married here. To set out means good fortune, and all will be fitting without fail.{although Second Yin is right next to First Yang, it holds fast to constancy and does not acquiesce, as it is not one to harm its own intention. But here Fourth Yin weeks to marry First Yang, and when it sets forth, it surely will be accepted. This is why the text says: ”To set out means good fortune, and all will be fitting without fail.”

六四, 乘馬班如。求婚媾、往吉，(無)不利。
二雖比初, 執貞不從, 不害己志者也. 求與合好, 往必
見納矣. 故曰 "往, 吉. (無)不利".

COMMENTARY ON THE IMAGES

That one may seek and so go forth here is clear.{It has discerned the conditions pertaining to the other lines.}

象曰: 求而往，明也。

Fifth Yang

Benefaction here is subject to the difficulty of Zhun.To practice constancy in small ways means good fortune, but to practice constancy in major ways means misfortune.{To be located in difficulties as represented by Zhun means that although one here finds himself in a noble position ,he cannot extend great measures of largess and nobility to everyone, for his powers to succor others are limited by his own weakness and by obstacles: he may be a pervasive force among this petty crowd, but he is still tied as a matter of resonance to Second Yin. ”Benefaction here is subject to the difficulty of Zhun. ”This means that this is not the place where one can extend himself to others in a grand way. He should keep his intention firmly fixed on his comrade[Second Yin]and not let others drive a wedge between them. Thus ”to practice constancy in small ways means good fortune, but to practice constancy in major ways means misfortune.”}

九五, 屯其膏。小，貞吉；大，貞凶。
處屯難之時, 居尊位之上, 不能恢弘博施, (無)物不與,
拯濟微滯, 亨于群小, 而繫應在二, 屯難其膏, 非能光
其施者也. 固志同好, 不容他間, 小貞之吉, 大貞之凶

COMMENTARY ON THE IMAGES

“Benefaction here is subject to the difficulty of Zhun”: this means that it is not yet the time to extend one’s powers in a grand way.

象曰: 屯其膏，施未光也。

Top Yin

As one’s yoked horses pull at odds, so one weeps profuse tears of blood.{this is to occupy a place of the utmost danger and difficulty :below there is no one to respond with help, nd ahead there is no place to which one may suitably advance. Although Top Yin is right next to Fifth Yang, Fifth Yang’s “benefaction…is subject to the difficulty of Zhun, ”so the situation does not lend itself to their mutual response. To stand fast here will not gain security, and there is no suitable place to which one might move. Here one is trapped in the most dire of predicaments and has absolutely no one on whom to rely. This is why the text says: ”So one weeps profuse tears of blood.”}

上六, 乘馬班如，泣血漣如。
處險難之極, 下(無)應援, 進(無)所適, 雖比於五,
五屯其膏, 不與相得. 居不獲安, 行(無)所適, 窮困闉
危, (無)所委仰, 故"泣血漣如".

COMMENTARY ON THE IMAGES

“SO one weeps profuse tears of blood”: how can last long here!

象曰: 泣血漣如，何可長也。

NOTES

1.      See WANG”S remarks on this hexagram in section seven of his general Remarks. Note that this and all subsequent text set off in this manner is commentary by Wang Bi.

2.      “Chief” translates hou (skilled archer, i.e., chief).Kong Yingda thinks (after Wang Bi, see below)that this refers to the time when” the Dao of the human world was first created, when things in it were not yet settled, so this is why it is appropriate to establish a chief in order to achieve stability. ”See Zhouyi zhengyi,I;28a.However,in his next comment on hou, Kong seems to have changed his mind and glosses it as zhuhou(feudal lords):”It priate that he establish feudal lords in order to extend his kindness to all creatures everywhere. ”See Zhouyi zhengyi,i:29a.Although Cheng Yi also glosses hou as zhuhou in his comment on this passage ,Zhi Xi thinks this it refer to First Yang, the ruler of the entire hexagram, which lies beneath yin lines and thus is an image of a sovererign who emerges as a worthy from the common folk-something more inline with Wang’ s master. ”For Zhu’s and Cheng’s views see Zhouyi zhezhong,i:20b.

3.      “Weave the fabric of government ”translates jinlun, that is ,jingwei, the warp and woof of fabric, a metaphor for order/ordering ,government/governing. See Cheng Yi’s and Zhu Xi’s comments in Zhouyi zhezhong,11:7b.

4.      This is playing on the literal meaning of dao as “way”or “path.”

5.      The translation of ji(then)in Third Yin follows this gloss of Wang Bi; Kong Yingda also taks ji this way. See Zhouyi zhengyi,1:30b.However,later commentators such as Cheng Yi and Zhu Xi take ji as a substantive noun incipience as it occurs in section ten of the Commentary on the Appended Phrases, Part One:”It is by means of the Changes that the sages plumb the utmost profundity and dig into the very incipience of things ”Junzi ji (the noble man, then…) is glossed by Cheng Yi as junzi jian shizhi jiwei(the noble man discerns the incipient and imperceptible beginnings of things)and Zhu Xi glosses it as simply junzi jian ji(the noble man discernes incipience).See Zhouyi zhezhong,i:23b.Inthe light of these glosses, Third Yin would read: ”the noble man, discerning what is incipient here, is aware that would be better to stand fast.”

6.      “IF he were to set out he would find it hard going ”translates wangling. Lou Yulie cites Sun Xingyan’s(1753-1818)Zhouyi jijie(collected exegeses on the Changes of the Zhou):

The Shuowen [jiezi][Explanations of simple and composite characters].am etymological dictionary of Chinese compiled about 100 a.d.by Xu Shen].cites wang lin[using the lin that in various contexts means “regret” or ”base”]as wang lin[another character].on which lin means “heard going. ”Whenever the expressions wang lin, wang jian lin[if he were to set out in this way he would find it hard going]occur. they all ought to be interpreted in this way, for lin here is not the lin in huilin[remorse and regret].See wang Bi jijiaoshi,i:244n.14.

This interpretation seems to hold true for occurrences in Wang Bi’s commentary ,and Kong Yingda usually understands lin this way when it occurs together with wang(set out0,but not always :here, for instance, he undersnands it as huilin(remorse and regret).See Zhouyi zhengyi,1:30b