شش خطی 16
شادی، سرمستی، جذبه‌ی شهودی (Yü)

NOTES
1. Kong Yingda comments: “ ‘Thunder’ is the sound of yang qi [material force], and ‘shake’ describes something when it quakes. Upon thunder bursting forth, the Earth quakes, and this is how the myriad things are begotten by the yang material force, each one without exception made content. This is why the text says: ‘Thunder bursts forth, and the Earth shakes: this constitutes the image of Yu [Contentment].’ ” See Zhouyi zhengyi, 2: 35b. It was thought that spring thunder is responsible for rousing things (both plants and animals) to life, as is said in section five of Explaining the Trigrams: “The myriad things come forth in Zhen [Thunder, Quake].” Yu [Contentment], of course, consists of Zhen on top of Kun (Earth, Pure Yin). However, Cheng Yi explains this passage somewhat differently: “The yang force is, to begin with, imprisoned inside the Earth, but when it goes into action, it quits the Earth with shaking and quaking. It begins by being pent up, but when it shakes itself free, it expands and spreads freely and so finds harmony and contentment. This is how Yu [Contentment] occurs.” See Zhouyi zhezhong, 11: 38a.
2. “Supreme Deity” translates shangdi. Shangdi, or simply di, was the principal Shang deity, appropriated by the Zhou and identified with their Tian (Heaven). See Creel, The Origins of Statecraft, p. 44 n. 11 and pp. 493–506.
3. See section two and note 17 of the Commentary on the Appended Phrases, Part Two.
4. This and all subsequent text set off in this manner is commentary by Wang Bi.
5. Kong Yingda comments: “Aware of how fast incipiency works, he does not wait for a single day to reach its end before he banishes what is evil and cultivates what is good, and so constantly preserves his rectitude.” See Zhouyi zhengyi, 2: 36a.
6. See section five of the Commentary on the Appended Phrases, Part Two.
7. “Supports the actions” translates cheng dong. Cheng also means “carry.” (Third Yin, after all, “carries” [cheng] Fourth Yang.) As the master of the Yu hexagram, Fourth Yang controls the actions involved: it gets things done, realizes its ambitions, as the Commentary on the Judgments says, by getting the other lines (all yin) to respond. It is, in effect, the motive force underlying Contentment as such. Contiguous Third Yin is immediately below, so it has to guard against playing the sycophant to Fourth Yang, something that would be cause for regret.
8. “Eyes haughty with pride” translates xu in Third Yin and suixu in Wang Bi’s commentary. This interpretation follows the comments of Lou Yulie. Lou cites the Zhuangzi—“He is so haughty and full of pride [suisui xuxu] that who could ever live with him!” (Zhuangzi, 76/28/27)—and Guo Xiang’s (d. 312) commentary—“Suisui xuxu describes someone who is defiant and recalcitrant, a person whom one should be leery of and keep away from.” Lou thinks that Wang read this statement in the Zhuangzi as Guo interpreted it later and glosses Wang’s use of suixu accordingly:
As the sole yang line, Fourth Yang is full of its own self-importance among all the yin lines. Eyes haughty with pride, its manner is impossible to live with, but here is Third Yin supporting [carrying] and following it, so it is sure to get insulted by it, and this will cause regret. However, since Third Yin is contiguous and carries it from below, if it is too slow in following Fourth Yang, it will also become the victim of its ire.
See Wang Bi ji jiaoshi, 1: 302 n. 9. However, suixu can also mean “wide-eyed with hope,” and this seems to be how Kong Yingda interprets it: “Xu means suixu, and suixu describes delight [xiyue].” See Zhouyi zhengyi, 2: 36b. “Delight” in this case must refer to Third Yin—to someone overanxious to gain Contentment through the agency of his superior (Fourth Yang). Cheng Yi and Zhu Xi agree with Kong Yingda and gloss xu as shangshi: “look upward” [toward Fourth Yang with hope]. See Zhouyi zhezhong, 3: 8a. Their reading of Third Yin would have to differ accordingly: “To be overanxious for Contentment will result in regret, but to be too slow will also mean regret.”
9. As the master of Yu, Fourth Yang initiates its action, but it is also the master or ruler of the upper trigram Zhen (Quake), which as a whole signifies action.
10. Another rarely seen character, also pronounced zan, has this zan as the phonetic and the shou (hand) significant on the left side; it means “quickly.” However, both Cheng Yi and Zhu Xi gloss zan (hair clasp) as ju (gather, come together), and, since they do not mention he (why not?, i.e., surely), this implies that they read he as it stands. Thus their reading of this part of Fourth Yang would be something like: “If no one harbors suspicions, why should not a friendly association come together?” See Zhouyi zhezhong, 3: 8b.
11. Lou Yulie glosses this as: “It [Fourth Yang] is not something that it itself [Fifth Yin] can drive [i.e., control, use for its own purposes].” See Wang Bi ji jiaoshi, 1: 302 n. 13.