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Capítulo 67 de 68
易经
Once there were Heaven and Earth (the Qian and Kun hexagrams), and then the myriad things came into being. 🌱
That which fills Heaven and Earth is nothing other than the myriad things, so next comes the Zhun hexagram; Zhun means fullness, and the Zhun hexagram symbolizes the beginning of all things.
When things are first born, they are inevitably obscure and immature, so next comes the Meng hexagram; Meng means obscurity, referring to the childish state of all things.
Things in their childish state cannot but be nurtured, so next comes the Xu hexagram; Xu speaks of the way of food and drink. Where there is food and drink, there will inevitably be contention, so next comes the Song hexagram.
Where there is contention, multitudes will inevitably rise up, so next comes the Shi hexagram; Shi means the multitudes.
When the multitudes are many, they inevitably form attachments, so next comes the Bi hexagram; Bi means close attachment.
Where there is attachment, there will inevitably be accumulation, so next comes the Xiao Xu hexagram.
After things accumulate, there comes etiquette and ritual, so next comes the Lu hexagram (propriety).
When propriety is practiced, there is smoothness and peace, and only then can there be tranquility, so next comes the Tai hexagram; Tai means unimpeded progress.
Things cannot remain unimpeded forever, so next comes the Pi hexagram (obstruction).
Things cannot remain obstructed forever, so next comes the Tong Ren hexagram.
When people share one heart and one virtue, the myriad things inevitably submit, so next comes the Da You hexagram.
With great achievements, one cannot afford to be complacent, so next comes the Qian hexagram.
Having great achievements while remaining humble will inevitably bring joy and ease, so next comes the Yu hexagram.
Joy and ease will inevitably be followed by others, so next comes the Sui hexagram.
Following others in a spirit of joy will inevitably bring about affairs, so next comes the Gu hexagram; Gu means affairs to be dealt with. Once there are affairs, a great undertaking can then be accomplished, so next comes the Lin hexagram; Lin means grandeur.
When things are grand, they can then be contemplated, so next comes the Guan hexagram.
Once one can contemplate, there comes a joining together, so next comes the Shi He hexagram; He means union.
Things cannot simply be united in a haphazard way, so next comes the Bi hexagram; Bi means ornamentation.
When ornamentation is carried to its extreme, there is then prosperity; but with prosperity comes exhaustion, so next comes the Bo hexagram; Bo means stripping away.
Things cannot be exhausted forever; when stripping reaches its limit, one returns from above to below, so next comes the Fu hexagram.
Having returned to the proper path, there is no delusion, so next comes the Wu Wang hexagram. With authenticity (truth without falsity), one can then accumulate, so next comes the Da Xu hexagram.
Once the myriad things are accumulated, there can be nurturing, so next comes the Yi hexagram; Yi means nourishment.
Without nourishment, one cannot act, so next comes the Da Guo hexagram (excess of action).
Things cannot remain in excess forever, so next comes the Kan hexagram; Kan means falling into a pit.
Having fallen, one inevitably finds something to cling to, so next comes the Li hexagram; Li means attaching to.
Once there were Heaven and Earth, then the myriad things came into being; once there were the myriad things, then came male and female; once there were male and female, then came husband and wife; once there were husband and wife, then came father and son; once there were father and son, then came ruler and minister; once there were ruler and minister, then came the upper and lower ranks; once there were the upper and lower ranks, then ritual and propriety could be enacted and arranged.
The way of husband and wife must not go unresolved for long, so next comes the Heng hexagram; Heng means duration.
Things cannot remain long in a single position, so next comes the Dun hexagram; Dun means retreat.
Things cannot retreat forever, so next comes the Da Zhuang hexagram.
Things cannot be strong forever, so next comes the Jin hexagram; Jin means advancing.
Advancing inevitably brings harm, so next comes the Ming Yi hexagram; Yi means harm, injury.
One who is hurt abroad will inevitably return to one's own home, so next comes the Jia Ren hexagram.
When the way of the family is exhausted, alienation and division inevitably arise, so next comes the Kui hexagram; Kui means division.
Division inevitably brings hardship, so next comes the Jian hexagram; Jian means difficulty.
Things cannot remain difficult forever, so next comes the Jie hexagram; Jie means release.
Release inevitably brings some loss, so next comes the Sun hexagram; if loss does not stop, it will inevitably turn into increase, so next comes the Yi hexagram.
If increase does not stop, there will inevitably be a breach, so next comes the Guai hexagram; Guai means decisive resolution.
After decisive resolution, there will inevitably be a new encounter, so next comes the Gou hexagram; Gou means encountering.
When things encounter one another, they gather, so next comes the Cui hexagram; Cui means gathering.
Gathering and rising upward is called ascending, so next comes the Sheng hexagram.
If ascension does not stop, it will inevitably become exhausted and trapped, so next comes the Kun hexagram.
Those who are exhausted and trapped above will inevitably return below, so next comes the Jing hexagram.
The way of the well must be reformed and renewed, so next comes the Ge hexagram.
There is nothing better than the ding vessel for transforming things, so next comes the Ding hexagram.
There is no one more fitting to preside over the ding (the great sacrificial vessel) than the eldest son, so next comes the Zhen hexagram; Zhen means movement.
Things cannot remain in eternal agitation, so one must bring them to rest, so next comes the Gen hexagram; Gen means stillness.
Things cannot remain still forever, so next comes the Jian hexagram; Jian means gradual progress.
Advancing inevitably brings one to a destination, so next comes the Gui Mei hexagram.
One who has found a destination inevitably flourishes, so next comes the Feng hexagram; Feng means greatness.
Those who have exhausted greatness inevitably lose their dwelling place, so next comes the Lü hexagram (the Wanderer).
When traveling abroad with nowhere to lodge, the next is the Xun hexagram; Xun means entering.
After entering, one feels joy, so next comes the Dui hexagram; Dui means joy.
After joy comes dispersion, so next comes the Huan hexagram; Huan means dispersal.
Things cannot remain dissipated forever, so next comes the Jie hexagram.
With moderation one can win trust, so next comes the Zhong Fu hexagram.
Those who have sincerity can inevitably carry it out in action, so next comes the Xiao Guo hexagram.
Those who possess surpassing ability will inevitably be able to cross over (succeed), so next comes the Ji Ji hexagram.
Things cannot be completed forever, so next comes the Wei Ji hexagram as the conclusion.
The Commentary on the Sequence of the Hexagrams, by explaining the order of the sixty-four hexagrams, constructs a complete philosophical system of cosmogony and the evolution of human affairs. Its core ideas can be summarized as:
The reasoning of the Commentary on the Sequence of the Hexagrams remains powerfully explanatory in the contemporary context:
Systems Theory Perspective: [Translator's note: The sequence of hexagrams in this Commentary is essentially a primitive model of systems evolution.] It treats the world as a complex system in dynamic equilibrium, where any state (success, stability, gathering) already contains factors that lead to its opposite. This corresponds, at the level of thinking, with concepts in modern systems science such as "entropy increase" and "self-organized criticality." In the state of Tai, the flux "oneness" already contains the obstruction of Pi, just like the boom-bust cycles in modern economics and the organizational life-cycle theory in management science. 📊
A Metaphor for Social Governance: The sequence from Xu (food/drink) → Song (disputes) → Shi (mobilizing the masses) → Bi (alliances) → Xiao Xu (accumulation of resources) → Lu (institutional norms) → Tai (harmonious governance) lays out a complete logic of governance from material distribution, to institution building, to social stability. Social stratification, resource allocation, legal norms, and the construction of community in contemporary society can all find corresponding links in this sequence. 🏙️
A Path for Personal Development: The sequence Da Xu → Yi → Da Guo → Kan → Li reveals a growth trajectory of accumulation — cultivation — breakthrough — setback — attachment. In modern terms, career development and psychological growth likewise often require the risk of excess (Da Guo) and the predicament of the abyss (Kan), to finally find meaning and belonging (Li). 🌱
Insights for Organizational Studies: The sequence Sun → Yi → Guai → Gou → Cui → Sheng → Kun → Jing → Ge → Ding reads as a complete script for organizational transformation: from unavoidable consumption (Sun) to nurturing return (Yi), from rupture (Guai) to renewed union (Gou), from gathering of talent (Cui) to rising enterprise (Sheng), then to bottlenecks (Kun), the rebuilding of fundamentals (Jing), deep reform (Ge), and succession of authority (Ding). Each step corresponds to specific phases in modern corporate management. ⚙️
The deeper philosophic upshot of the Commentary on the Sequence of the Hexagrams far transcends its surface claim “just an explanation of the order of the hexagrams”:
Tension between Necessity and Possibility: Each link in the sequence uses the phrase "hence there follows the X hexagram" assigning necessity. Yet this necessity itself is described in negative forms of “not being able to end* eternally as X"—not by asserting “the inevitable turn into something good” but by allowing only the “the impossibility that the earlier state go on indefinitely” — an approach hinting at what might be called the principle of finite negation: any condition carries structural limits, and everything beyond those within that boundary is apt to become energy for transformation. 🔀
Structure between Cycles and Linearity: In appearance the sequence is linear (even while assembling details one into another—from the primal pairs?). It constantly resumes radial outward circles or comparable architectures (in Tai and Pi at complete spatial crossing function of ... "clothing being removed with root boundary at both the hexagrams or in set parameters generating x-functional occurrences"🤯 Try not letting conceptual diagrams reorganise their spirit though — sufficient to regard cyclic placement unpress). Then consider cross-recursive pointers e.g., when Mount-dominantly interpreted temporal axes reiterate across inverted transforms: if "end↛" hmm we wave. Thus simply deepen answers concretely via historical inner consciousness cross-linked patterns. As for orderly sequential matter that maybe answer yields is giving "Tai⇢Pi⇢TongRen⇢DaYou⇢Qian⇢Yu", or immediate ones like against "Bo⇢Fu", anyway given theme you may quietly judge . Then possibility viewpoint concludes regardless potential rectilinear: one closes fine to echo whether ascending progress has (with meaning) an inevitable rather irreparable regression — No likely end one concludes both, seeking phrasing mixing equal.
The Commentary seem poised between those views — holding that loss is an inevitable part of the recurrence; but recurrences never replicate identically, because after FU it transitions to a new state of genuineness (Wu Wang), not an ontological replay of groundwork genesis .🔄
In the background reality of great source, ‘未济’ contradicts drawing the hexagrams entirely* following Chinese case frequently avoiding letting exact cosmological schema position itself as yet more closure-driven/“fully completed world-form” Whereas many global philosophies emphasize teleological close ending the unwritten scheme sequence.final(hex()）*, adopts persistence undon & at endpoint sets posture openness to time - bringing "endpoint reframe w I -future opens new resonance because the deeper suggestion toward of closure ever alone un” states equal with own immediate systemic perspective... T deserves nuance Thus structural influences of ensuing**, gave a comparable continuity at Chan ancient z mention “mind-suiting the mechanism starting 'No-Gate."’ A also dynamic flowing context onto whose from “scholar-neo-Confucianism multiple synthesis". 🎯 Not to illustrate any shared baseline consensus.
Ethical Basis in Cosmology'& linkage used Heavenly-to-earthly lineage grounding** main correspondence suggests not mere superficial simile but axioms “it pere mutual constitutive extension applied.”– The principle declares requirement could social hierarchies legit ordering is from primal status founded** full — order functioning congruent, any separation itself→hasting ethical?? nature ethical?? Combined reading — become repeatedly fruitful within contemporary inter-connection scenario lines ask global interconnected existential equal fundamentally integrated: Only parallel between relating people have recourse alongside those kinship design at heart connecting shared world-ties & their nurture—being grounded jointly The outer to it civil modern foundation lacking heritage parity inevitably in. Together** significant. 🌍
| Concept | Meaning | Relationship with the Commentary on the Sequence |
|---|---|---|
| Hexagram Sequence | The order of the 64 hexagrams | The commentary justifies the order’s inner logic |
| Inverse Hexagrams（综卦） | One hexagram turned upside-down yields another | — many sequential correlative pairs in the Commentary are inverse-one-shift ( e.g., Tai/Pi, Sun/Yi) |
| Opposite Hexagrams（错卦） | Each line’s yin-yang takes inverted compared to corresponding key | some pairs in found even above as exactly alternate( all’ hex., Chi corresponding four) |
| Twelve Sovereign of Ying — state transmission representative per month; key examples themselves inside known then.｜Tai, Pi, Bo, Fu hence appear through cycle. | ||
| Three Powers (Sān cái) | The three integrated–Heaven, Earth,Humankind –aff | sequential actual starts from duality outward on evolving hierarchical correlates H. Person directly takes |
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—— each here inclusive closing plausible all general primary identified perspective.
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Finished translation — should you have others** modifications. 🟢