Book of Changes 易經
萃 Cui
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坤下兌上萃，亨。王假有廟，利見大人，亨，利貞。用大牲吉，利有攸往。
In (the state denoted by) Cui, the king will repair to his ancestral temple. It will be advantageous (also) to meet with the great man; and then there will be progress and success, though the advantage must come through firm correctness. The use of great victims will conduce to good fortune; and in whatever direction movement is made, it will be advantageous.
彖曰：萃，聚也；順以說，剛中而應，故聚也。王假有廟，致孝享也。利見大人亨，聚以正也。用大牲吉，利有攸往，順天命也。觀其所聚，而天地萬物之情可見矣。
Cui indicates (the condition of union, or) being collected. We have in it (the symbol of) docile obedience going on to (what is expressed by that of) satisfaction. There is the strong line in the central place, and rightly responded to. Hence comes the (idea of) union. 'The king will repair to his ancestral temple:' - with the utmost filial piety he presents his offerings (to the spirits of his ancestors). 'It will be advantageous to meet the great man, and there will then be prosperity and success:' - the union effected by him will be on and through what is correct. 'The, use of great victims will conduce to good fortune; and in whatsoever direction movement is made, it will be advantageous:' - all is done in accordance with the ordinances of Heaven. When we look at the way in which the gatherings (here shown) take place, the natural tendencies (in the outward action) of heaven and earth and of all things can be seen.
象曰：澤上於地，萃；君子以除戎器，戒不虞。
(The trigram representing the) earth and that for the waters of a marsh raised above it form Cui. The superior man, in accordance with this, has his weapons of war put in good repair, to be prepared against unforeseen contingencies.
初六：有孚不終，乃亂乃萃，若號一握為笑，勿恤，往无咎。
The first SIX, divided, shows its subject with a sincere desire (for union), but unable to carry it out, so that disorder is brought into the sphere of his union. If he cry out (for help to his proper correlate), all at once (his tears) will give place to smiles. He need not mind (the temporary difficulty); as he goes forward, there will be no error.
象曰：乃亂乃萃，其志亂也。
'In consequence disorder is brought into the sphere of his union:' - his mind and aim are thrown into confusion.
六二：引吉，无咎，孚乃利用禴。
The second SIX, divided, shows its subject led forward (by his correlate). There will be good fortune, and freedom from error. There is entire sincerity, and in that case (even the small offerings of) the vernal sacrifice are acceptable.
象曰：引吉无咎，中未變也。
'He is led forward; there will be good fortune, and freedom from error:' - (the virtue proper to) his central place has not undergone any change.
六三：萃如，嗟如，无攸利，往无咎，小吝。
The third SIX, divided, shows its subject striving after union and seeming to sigh, yet nowhere finding any advantage. If he go forward, he will not err, though there may be some small cause for regret.
象曰：往无咎，上巽也。
'If he go forward, he will not err:' - in the subject of the topmost line there is humility and condescension.
九四：大吉，无咎。
The fourth NINE, undivided, shows its subject in such a state that, if he be greatly fortunate, he will receive no blame.
象曰：大吉无咎，位不當也。
'If he be grandly fortunate, he will receive no blame:' - (this condition is necessary, because) his position is not the one proper to him.
九五：萃有位，无咎。匪孚，元永貞，悔亡。
The fifth NINE, undivided, shows the union (of all) under its subject in the place of dignity. There will be no error. If any do not have confidence in him, let him see to it that (his virtue) be great, long-continued, and firmly correct, and all occasion for repentance will disappear.
象曰：萃有位，志未光也。
'There is the union (of all) under him in the place of dignity:' - (but) his mind and aim have not yet been brilliantly displayed.
上六：齎咨涕洟，无咎。
The topmost SIX, divided, shows its subject sighing and weeping; but there will be no error.
象曰：齎咨涕洟，未安上也。
'He sighs and weeps:' - he does not yet rest in his topmost position.
本作品在全世界都属于公有领域，因为作者逝世已经超过100年，并且于1923年1月1日之前出版。
English translation: Legge 1882
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