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Chapter 61 of 64
东坡易传
Wind over Lake, Inner Sincerity (Zhong Fu): The upper trigram is Xun (☴, Wind), the lower trigram is Dui (☱, Lake). Wind moves over the lake, reaching and penetrating all things, symbolizing sincerity arising from within and transforming what is without.
"Zhong Fu" (Inner Sincerity), [reaches even] pigs and fish — auspicious. Favorable for crossing great rivers. Favorable for perseverance.
The Tuan Zhuan says: "Zhong Fu" — the yielding is within, and the firm attains the center; joyful and compliant, sincerity thereby transforms the state.
Zhong Fu means sincerity has reached the point where even lowly creatures like pigs and fish can perceive it — hence auspicious. With such utmost sincerity, one can cross great rivers and mighty currents, and it is favorable to uphold the correct path.
The Tuan Zhuan says: The structure of Zhong Fu is yielding within and firm attaining the central position, enacted through joy and humility — sincerity thereby transforms the entire state. 🌊
"Zhong Fu" means trust. It is called "Zhong Fu" because, like the hatching of feathered creatures, there must be that which is within before transformation can occur.
"Zhong Fu" is trust. It is called "Zhong Fu" because it takes its image from birds hatching eggs — there must be genuine inner life before hatching and transformation can occur. When feathered creatures hatch, it is invariably yielding within and firm without. Then why is the Yi (Nourishment) hexagram not called "Zhong Fu"? Because in Yi, if there is no yang line within, there can be no generation. Therefore, one must have yielding within and firm without, with the firm attaining the central position, to merit the name "Zhong Fu."
When the firm attains the center, there is correctness; and with the yielding within, there is stillness and endurance — this is how feathered creatures enact the Way of Heaven.
When firmness attains the center, movement and rest are upright; when a single yielding line dwells within, there is stillness and endurance — this is precisely how birds hatching follow the Way of Heaven. The noble person emulates this Way: advancing through joy, assisted by humility, and the people are naturally transformed. 🌱
"Pigs and fish, auspicious" — sincerity reaching even pigs and fish.
When sincerity reaches the people, there may still be pretense; but when sincerity affects pigs and fish, not the slightest falsity can be tolerated. When even pigs and fish receive benefit from it, that is the ultimate expression of trust. 🔥
"Favorable for crossing great rivers" — riding on a hollow wooden boat.
In the Book of Changes, wherever Xun is the upper trigram and "crossing great rivers" is mentioned, wood is invariably involved. The Tuan Zhuan of Yi says "the way of wood proceeds," the Tuan Zhuan of Huan says "riding on wood brings achievement," and the Tuan Zhuan of Zhong Fu says "riding on a hollow wooden boat" — all serve to manifest the function of Xun. Using Xun's compliance to move Dui's joy, acting upon the world's most favorable momentum in places where the people delight, necessarily entails absence of deliberate intention. "Hollow boat" precisely conveys this meaning of "without intention."
"Zhong Fu" through "favorable perseverance" — this responds to Heaven.
The Way of Heaven admits no falsity. The favorable perseverance of Zhong Fu is precisely its resonance with Heaven. 🌤
The Xiang Zhuan says: Wind over the lake — this is "Zhong Fu." The noble person, in this light, deliberates carefully over litigation and defers capital punishment.
The Xiang Zhuan says: Wind over the lake — this is the image of Zhong Fu. The noble person realizes from this: in the process of transforming the people, one must deliberate carefully over legal cases and defer the death penalty.
In the time of transforming the state, punishment must not be applied.
When the state is being transformed through sincerity, punishment cannot be lightly employed. The force of moral edification should precede punishment. ⚖️
Initial Nine: Vigilance — auspicious. If there is "the other," there is no ease.
The Xiang Zhuan says: "Initial Nine, vigilance brings good fortune" — his resolve has not yet changed.
Initial Nine: Maintain watchful vigilance — auspicious. If one harbors other inclinations, there will be no tranquility.
The Xiang Zhuan says: "Initial Nine maintains vigilance and attains good fortune" — because the will has not yet changed.
"Yu" means vigilance; "yan" means ease. Six in the Fourth is the proper counterpart of Initial Nine; yet she is near the Fifth, bound by the Fifth. This is the so-called "the other." The Fourth does not focus solely on her proper response but harbors intentions toward the Fifth — her countenance is unsettled, and this portends change. Initial Nine, before she alters, maintains vigilance and does not lightly go to respond — thus he distances himself from contention, and therefore "auspicious."
"Yu" signifies vigilance; "yan" signifies repose. Six in the Fourth is Initial Nine's proper counterpart; but she is close to Nine in the Fifth and is bound by him. This "Fifth" is the "other" referred to. The Fourth does not devote herself exclusively to her proper counterpart, but harbors designs on the Fifth — her expression is uneasy, indicating she must change her heart. Initial Nine, before she has yet changed, maintains vigilance and does not lightly go forth to respond — thereby staying far from strife, and so "auspicious". 🛡
Nine in the Second: The crane calls in the shade, its young echoes it. I have a good goblet — I will share it with you.
The Xiang Zhuan says: "Its young echoes it" — it arises from the depth of the heart.
Nine in the Second: The crane calls from a hidden place, and its fledgling naturally responds; I have fine wine in a good vessel, and wish to share it with you.
The Xiang Zhuan says: "The fledgling responds" — it is an instinctive response arising from the heart.
This is "Zhong Fu," yet none of the other lines attain "Zhong Fu." True "Zhong Fu" must be upright and single-minded, still and enduring — yet Initial Nine and Fourth Six, Third Six and Top Nine have responses and seek each other; Fifth Nine has no response and seeks others — none of these qualify as "upright and single-minded, still and enduring." Only Nine in the Second, with firmness treading in yielding position, couching beneath two yielding lines, upright and without desire, gains spontaneous response from all things.
This line truly embodies the spirit of "Zhong Fu," while none of the other lines achieve it. True "Zhong Fu" must be upright and singular, still and enduring. Initial Nine and Fourth Six have corresponding ties and pursue each other; Third Six and Top Nine likewise respond to each other; Fifth Nine has no response and actively seeks others — none qualify as "upright and singular, still and enduring." Only Nine in the Second, being firm yet residing in a yielding position, couching beneath two yielding lines, rectifies himself seeking nothing — yet all things naturally respond.
Therefore it is said: "The crane calls in the shade, its young echoes it." That the crane calls and its young respond is Heaven; nothing compels it.
Thus it is said: "The crane calls in the hidden place, and its offspring responds naturally." That the young responds when the crane calls is natural instinct, not something forced upon them.
"I have a good goblet — I will share it with you." One who possesses a goblet speaks the words of one sought after; it is they who seek me, not I who seek them.
"I have a good goblet — let me share it with you." One who possesses rank or wine speaks as someone sought after; this describes the realm where others seek me while I do not seek them. 🕊
Six in the Third: Encountering an enemy, sometimes drumming, sometimes resting; sometimes weeping, sometimes singing.
The Xiang Zhuan says: "Sometimes drumming, sometimes resting" — the position is improper.
Six in the Third: Encountering hostility — sometimes beating the drum to advance, sometimes exhausted and desisting; sometimes weeping, sometimes singing aloud.
The Xiang Zhuan says: "Sometimes advancing, sometimes desisting" — indicating an improper position.
Six in the Third treads upon an improper position. Although it has a response in Top Nine, Top Nine does not condescend to it. Top Nine does not seek the Third; the Third seeks Top Nine. To seek upward, one must pass through Fifth Nine. Fifth Nine, having no response, treats the Third as an enemy — hence "encountering an enemy." Encountering an enemy yet restless, restlessness loses constancy — hence "sometimes drumming, sometimes resting, sometimes weeping, sometimes singing."
Six in the Third occupies an improper position. Although she has a response in Top Nine, Top Nine does not stoop to defer to her. Top Nine does not seek Third Six; Third Six takes the initiative to seek Top Nine. To seek upward, one must pass through Fifth Nine; Fifth Nine, lacking a proper response, treats Third Six as an enemy. Hence it is called "encountering an enemy." Meeting an enemy yet becoming agitated, the agitation loses all composure — hence sometimes beating drums, sometimes stopping, sometimes weeping, sometimes singing — with emotions highly unstable. 🌪
Six in the Fourth: The moon approaches fullness. The horses lose their mate. No fault.
The Xiang Zhuan says: "The horses lose their mate" — severing the kindred kind to follow above.
Six in the Fourth: The moon approaches fullness; a horse loses its companion — no calamity.
The Xiang Zhuan says: "The horse loses its companion" — means severing connection with its own kind and ascending in compliance.
Initial Nine follows her because of the corresponding relationship; Fifth Nine binds her because of proximity. A single yin line enduring the attentions of two yang lines — to the utmost of fullness. Hence it is said "the moon approaches fullness." This "approaching fullness" is not something the Fourth can bear enduringly. Thus she must relinquish the Fifth and follow the Initial. Just as having two horses, one must let one depart, only then "no fault" — the departing counterpart is the Fifth. Both Fourth and Fifth belong to Xun, hence they qualify as "kindred."
Initial Nine comes to her because of their proper response; Fifth Nine binds her because of his closeness. A single yin line receiving advances from two yang lines — fullness at its extreme. Hence the phrase "the moon approaches fullness." Yet this state of near-fullness is not something the Fourth can long sustain. Therefore she must relinquish the Fifth and follow the Initial. Like having two horses and letting one depart, only then is there "no fault" — the "kindred one" departing is the Fifth. Fourth and Fifth both belong to the Xun trigram, hence they are so-called "kindred." 🐎
Nine in the Fifth: Having sincerity, bound closely together — no fault.
The Xiang Zhuan says: "Having sincerity, bound closely together" — the position is proper and correct.
Nine in the Fifth: Binding others with sincerity, inseparably close — no calamity.
The Xiang Zhuan says: "Bound closely through sincerity" — because the position is central and correct.
"Having sincerity" refers to Six in the Fourth. From the Fifth's perspective, winning the Fourth constitutes "no fault." They are not proper counterparts, so the pursuit must be bound tightly for it to hold firm. That it works precisely because his position is correct — hence "no fault."
"Having sincerity" here refers to Six in the Fourth (the yin line of inner sincerity). From Fifth Nine's vantage point, winning the Fourth is "no fault." But Fifth Nine and Fourth Six do not share a proper corresponding relationship; this is an active pursuit. Since it is not a proper response yet pursued, one must bind tightly to solidify the relationship. Fortunately, Fifth Nine occupies an upright, central position — hence "no fault." 🔗
Top Nine: The soaring call ascends to Heaven. Perseverance brings misfortune.
The Xiang Zhuan says: "The soaring call ascends to Heaven" — how could this last long!
Top Nine: The cry of a flying bird resounds through the heavens — clinging to this will bring misfortune.
The Xiang Zhuan says: "The bird's cry piercing the clouds" — how could such a clamor possibly endure!
"Han yin" refers to one that flies while calling. Among feathered creatures, those who fly and call simultaneously cannot fly far — pheasants and their kind are so. Situated at the outer extremity, occupying the top, this is not the Way of Zhong Fu. It flies for display and calls for recognition — hence it is said, "The soaring call ascends to Heaven."
"Han yin" refers to one that flies while crying aloud. Among birds, those that cry while flying never fly far — pheasants being a case in point. Top Nine is at the uttermost outer and uppermost position, yet this is not the proper path of "Zhong Fu." It flies seeking prominence, cries seeking recognition — hence the phrase "Han yin, ascending to Heaven."
Nine in the Second is in obscurity and its young responds; Top Nine flies calling to Heaven's vault — the two paths are diametrically opposed. Only by not descending to follow the yielding within, yet insisting on one's own firm correctness despite its prematurity — hence "perseverance brings misfortune."
Nine in the Second cries from obscurity, and its offspring responds of itself; Top Nine flies high, crying out, and charges toward the clouds — the two Ways are complete opposites. Top Nine refuses to descend and comply with the yielding, relying on his own firm correctness alone — persisting stubbornly — hence "perseverance brings misfortune" (holding to the "correct" path yet bringing disaster). 🐓
The core of Zhong Fu lies in "zhong" (the inner) rather than in "fu" (trust) as externality. Sincerity is not an outward declaration but the natural externalization of genuine inner vitality. Just as with a bird incubating its eggs, the crucial factor lies in inner vitality — not the hardness of the shell. Dongpo particularly emphasizes:
In contemporary society, the Zhong Fu hexagram provides a model of influence rooted in credibility:
| Scenario | Application of Zhong Fu |
|---|---|
| Building workplace trust | Rather than reiterated self-promotion, the forging of sincere craft should be the prime focus as others come to recognize their reliability |
| Team management | When doctrine feels values-normalized it's well to remember to render by persuasion recognition: Heavy-handed control frustrates cultivation of culture-heavy teams |
| Interpersonal dynamics | Be wary of bifurcations that foster unpredictability — changed rationale implies more harm yet a polite, calculated self-evasive conduct typically seen declines trust |
| Brand equity and prudence to marketing-lure maxims | "Sincerity reaching pigs and fish" bespeaks what should be straightforward for case after case — powerful products speak for themselves, an impressive strategy otherwise spawn identity backlashes |
| Growth-trajectory strategies modeled on nine-second-basis approach | mirror the river-dynamic interior pattern: fluid but in-deltion-thick power of withheld impulse resulting in externally determined patterns' unfold |
Zhong Fu contains profound philosophical affiliations adjoining classical currents — at one primary frame aligning broad-strokes Taoooo-De-emphasis given parallels being explication waylike. Revealed highly conspicuties interpretive fabric in Dongping anchoring "Hollow-boat formulation in the meanings-probe section underlying re-dir pointing "The 900°-contours take home one outcome-harm-an overarching puzzle: '*The consciously-stoking toward trust naturally its course breaks down yet the seeking to trust re-disposition inverts to 'self-disposed'. Its structure likewise conceals a quiet reversal interchangetherally inside both intents: Tao virtual-Attractor core sense hidden value." One central intuition-ride surfaces hence intricacy emerges twofold being general basis.Yet That surfaces central discontents between education versus sanction-bound legality: once described bound as “in shift-one-imperium-world ought-caring; regardless national discourse”.
在此段的扩展注解文本遗失——待补全翻译—⚠ 按对应术语约定。