Hexagram 16: Yù (Enthusiasm)
雷地豫 · 第 16 卦 · Thunder over Earth · 中文版
The Judgment
Yu indicates that, (in the state which it implies), feudal princes may be set up, and the hosts put in motion, with advantage.
豫：利建侯行师。
Commentary on the Judgment (Tuan)
In Yu we see the strong (line) responded to by all the others, and the will (of him whom it represents) being carried out; and (also) docile obedience employing movement (for its purposes). (From these things comes) Yu (the Condition of harmony and satisfaction). In this condition we have docile obedience employing movement (for its purposes), and therefore it is so as between heaven and earth; - how much more will it be so (among men) in 'the setting up of feudal princes and putting the hosts in motion!' Heaven and earth show that docile obedience in connexion with movement, and hence the sun and moon make no error (in time), and the four seasons do not deviate (from their order). The sages show such docile obedience in connexion with their movements, and hence their punishments and penalties are entirely just, and the people acknowledge it by their submission. Great indeed are the time and significance indicated in Yu!
彖曰：豫，刚应而志行，顺以动，豫。豫顺以动，故天地如之，而况建侯行师乎？天地以顺动，故日月不过而四时不忒。圣人以顺动，则刑罚清而民服。豫之时义大矣哉！
The Great Image
(The trigrams for) the earth and thunder issuing from it with its crashing noise form Yu. The ancient kings, in accordance with this, composed their music and did honour to virtue, presenting it especially and most grandly to God, when they associated with Him (at the service) their highest ancestor and their father.
象曰：雷出地奋，豫；先王以作乐崇德，殷荐之上帝，以配祖考。
The six lines
Line 1 (first): The first SIX, divided, shows its subject proclaiming his pleasure and satisfaction. There will be evil.
'The (subject of the) first six proclaims his pleasure and satisfaction:' - there will be evil; his wishes have been satisfied to overflowing.
In plain words: Proclaiming one's enjoyment: misfortune. The first line is weak and corresponds to the fourth; carried away by good fortune, it shows off. The Small Image says its aims run out, hence misfortune.
初六：鸣豫，凶。 象曰：初六鸣豫，志穷凶也。
Line 2 (second): The second SIX, divided, shows one who is firm as a rock. (He sees a thing) without waiting till it has come to pass; with his firm correctness there will be good fortune.
'(He sees a thing) without waiting till it has come to pass; with his firm correctness there will be good fortune:' - this is shown by the central and correct position (of the line).
In plain words: Firm as a rock, it acts on the signs before the day is out; steadfastness brings good fortune. The second line is central and correct, does not sink into pleasure, and notices early signs. The Great Commentary quotes it: to know the first signs, is that not divine? The Small Image says this is because it is central and correct.
六二：介于石，不终日，贞吉。 象曰：不终日贞吉，以中正也。
Line 3 (third): The third SIX, divided, shows one looking up (for favours), while he indulges the feeling of pleasure and satisfaction. If he would understand!--If he be late in doing so, there will indeed be occasion for repentance.
'He looks up (for favours), while he indulges the feeling of satisfaction; there will be occasion for repentance:' - this is intimated by the position not being the appropriate one.
In plain words: Looking upward for enjoyment brings regret; being slow to see this also brings regret. The third line is neither central nor correct and sits right below the fourth line, depending on its favour for its pleasure. The Small Image says its position is not proper.
六三：盱豫，悔。迟有悔。 象曰：盱豫有悔，位不当也。
Line 4 (fourth): The fourth NINE, undivided, shows him from whom the harmony and satisfaction come. Great is the success which he obtains. Let him not allow suspicions to enter his mind, and thus friends will gather around him.
'From him the harmony and satisfaction come; great is the success which he obtains:' - his aims take effect on a grand scale.
In plain words: The source of enjoyment: great gains. Do not doubt, and friends gather like hair held by a clasp. The fourth line is the only yang line in the hexagram, and all the yin lines rely on it. The Small Image says its aims are carried out in a great way.
九四：由豫，大有得。勿疑。朋盍簪。 象曰：由豫大有得，志大行也。
Line 5 (fifth): The fifth six, divided, shows one with a chronic complaint, but who lives on without dying.
'(The subject of) the fifth six has a chronic complaint:' - this is shown by his being mounted on the strong (line). 'He still lives on without dying:' - he is in the central position, (and its memories of the past) have not yet perished.
In plain words: Persistently ill, yet never dying. The fifth line is yielding in the place of honour but rides on the strong fourth line and is held back by it, like a long illness; but it is central, so it does not perish. The Small Image says the illness comes from riding on the strong line, and it does not die because the middle way is not lost.
六五：贞疾，恒不死。 象曰：六五贞疾，乘刚也。恒不死，中未亡也。
Line 6 (sixth (top)): The topmost six, divided, shows its subject with darkened mind devoted to the pleasure and satisfaction (of the time); but if he change his course even when (it may be considered as) completed, there will be no error.
'With darkened mind devoted to the harmony and satisfaction (of the time),' as shown in the topmost (line): - how can one in such a condition continue long?
In plain words: Lost in pleasure; but if one changes once things are done, there is no fault. The top line is at the height of enjoyment and deeply absorbed, but if it changes course there is still no fault. The Small Image asks how being lost in pleasure at the top could last.
上六：冥豫，成有渝，无咎。 象曰：冥豫在上，何可长也。
Line positions
2 of the six lines stand in their proper place (strong lines in odd places, weak lines in even places).
The second and fifth lines hold the central places of the lower and upper trigrams; both are weak, so they do not correspond.
Of the three pairs of corresponding places (first and fourth, second and fifth, third and top), 1 pair is made of one strong and one weak line.
| Line | Proper place | Central | Corresponds with |
|---|---|---|---|
| top (weak) | yes | — | 3rd line: no |
| 5th (weak) | — | yes | 2nd line: no |
| 4th (strong) | — | — | 1st line: yes |
| 3rd (weak) | — | — | top line: no |
| 2nd (weak) | yes | yes | 5th line: no |
| 1st (weak) | — | — | 4th line: yes |
Strong lines belong in odd places and weak lines in even places; the second and fifth are the central places; first and fourth, second and fifth, third and top correspond, and they "respond" when one is strong and the other weak.
These are structural conventions, not scores of good or bad fortune. Commentators differ: Wang Bi treats the first and top places as beginning and end without fixed yin or yang positions. Read each line with its Small Image and the whole hexagram.
Place in Jing Fang's eight palaces
Jing Fang grouped the 64 hexagrams into eight "palaces" of eight, each headed by a doubled trigram. Changing the lines of the head hexagram one by one from the bottom gives the next five; the last two are the "wandering soul" and "returning soul" hexagrams. The Zhen palace runs: Zhèn (head), Yù (1st change), Xiè (2nd change), Héng (3rd change), Shēng (4th change), Jǐng (5th change), Dà Guò (wandering soul), Suí (returning soul).
A recorded case from Takashima
Yu to Jin: starting a side venture in a busy season: A friend, busy with his trade, saw another opening and wanted to take it on as well. The top line of Yu, "blind in enjoyment; if one changes after it is done, no fault", led Takashima to call it a fantasy of easy profit blind to its dangers, and to urge him to change his mind at once.
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English text: James Legge, The Yi King (Sacred Books of the East, vol. 16, 1882), public domain, as transcribed by the Chinese Text Project. Chinese: the received text. Offered for study and reflection, not as prediction.