Philosophy
易經
I Ching
XLVI. 升 The Shăng Hexagram
Shăng indicates that (under its conditions) there will be great progress and success. Seeking by (the qualities implied in it) to meet with the great man, its subject need have no anxiety. Advance to the south will be fortunate.
1. The first SIX, divided, shows its subject advancing upwards with the welcome (of those above him). There will be great good fortune.
2. The second NINE, undivided, shows its subject with that sincerity which will make even the (small) offerings of the vernal sacrifice acceptable. There will be no error.
3. The third NINE, undivided, shows its subject ascending upwards (as into) an empty city.
4. The fourth SIX, divided, shows its subject employed by the king to present his offerings on mount Khî. There will be good fortune; there will be no mistake.
5. The fifth six, divided, shows its subject firmly correct, and therefore enjoying good fortune. He ascends the stairs (with all due ceremony).
6. The sixth six, divided, shows its subject advancing upwards blindly. Advantage will be found in a ceaseless maintenance of firm correctness.
升 – Sheng
元亨，用见大人，勿恤，南征吉。
彖曰：柔以时升，巽而顺，刚中而应，是以大亨。
用见大人，勿恤；
有庆也。
{南征吉，志行也。
象曰：地中生木，升；
君子以顺德，积小以高大。
初六：允升，大吉。
象曰：允升大吉，上合志也。
九二：孚乃利用禴，无咎。
象曰：九二之孚，有喜也。
九三：升虚邑。
象曰：升虚邑，无所疑也。
六四：王用亨于岐山，吉无咎。
象曰：王用亨于岐山，顺事也。
六五：贞吉，升阶。
象曰：贞吉升阶，大得志也。
上六：冥升，利于不息之贞。
象曰：冥升在上，消不富也。
禴 = 礻 + 瀹 - 氵
Appendix 1
1. (We find) the weak (line), as it finds the opportunity, ascending upwards.
2. We have (the attribute) of flexibility and that of obedience; we have the strong line (below) and its proper correlate above:—these things indicate that there will be 'great progress and success.'
3. 'Seeking (by the qualities implied in Shăng) to meet with the great man, its subject need have no anxiety:'—there will be ground for congratulation.
'Advance to the south will be fortunate:'—his aim will be carried out.
Appendix 2
(The trigram representing) wood and that for the earth with the wood growing in the midst of it form Shăng. The superior man, in accordance with this, pays careful attention to his virtue, and accumulates the small developments of it till it is high and great.
1. 'He is welcomed in his advance upwards, and there will be great good fortune:'—(the subjects of) the upper (trigram) are of the same mind with him.
2. 'The sincerity of the subject of the second NINE, undivided,' affords occasion for joy.
3. 'He advances upwards (as into) an empty city:'—he has no doubt or hesitation.
4. 'The king employs him to prevent his offerings on mount Khî:'—such a service (of spiritual Beings) is according to (their mind).
5. 'He is firmly correct, and will therefore enjoy good fortune. He ascends the stairs (with all due ceremony):'—he grandly succeeds in his aim.
6. 'He blindly advances upwards,' and is in the highest place:—but there is decay in store for him, and he will not (preserve) his riches.
Footnotes
XLVI The character Shăng is used of advancing in an upward direction, 'advancing and ascending.' And here, as the name of the hexagram, it denotes the advance of a good officer to the highest pinnacle of distinction. The second line, in the centre of the lower trigram, is strong, but the strength is tempered by its being in an even place. As the representative of the subject of the hexagram, it shows him to be possessed of modesty and force. Then the ruler's seat, the fifth place, is occupied by a divided line, indicating that he will welcome the advance of 2. The officer therefore both has the qualities that fit him to advance, and a favourable opportunity to do so. The result of his advance will be fortunate.
It is said that after he has met with the ruler, 'the great man' in 5, 'advance to the south will be fortunate.' Kû Hsî and other critics say that 'advancing to the south' is equivalent simply to 'advancing forwards.' The south is the region of brightness and warmth; advance towards it will be a joyful progress. As P. Regis explains the phrase, the traveller will proceed 'via recta simillima illi qua itur ad austrates felicesque plagas.'
Line 1 is weak, where it should be strong; its subject, that is, is humble and docile. Those above him, therefore, welcome his advance. Another interpretation of the line is suggested by Appendix I; which deserves consideration. As the first line of Sun, moreover, it may be supposed to concentrate in itself its attribute of docility, and be the lord of the trigram.
See on the second line of Žhui. Line 2 is strong, and the weak 5 is its proper correlate. We have a strong officer serving a weak ruler; he could not do so unless he were penetrated with a sincere and devoted loyalty.
Paragraph 3 describes the boldness and fearlessness of the advance of the third line. According to the Khang-hsî editors, who, I think, are right, there is a shade of condemnation in the line. Its subject is too bold.
Line 4 occupies the place of a great minister, in immediate contiguity to his ruler, who confides in him, and raises him to the highest distinction as a feudal prince. The mention of mount Khî, at the foot of which was the capital of the lords of Kâu, seems to take the paragraph out of the sphere of symbolism into that of history. 'The king' in it is the last sovereign of Shang; the feudal prince in it is Wăn.
In line 5 the advance has reached the highest point of dignity, and firm correctness is specially called for. 'Ascending the steps of a stair' may intimate, as Kû Hsî says, the ease of the advance; or according to others (the Khang-hsî editors among them), its ceremonious manner.
What can the subject of the hexagram want more? He has gained all his wishes, and still he is for going onwards. His advance is blind and foolish; and only the most exact correctness will save him from the consequences.
App-1-2:XLVI The explanation of the first paragraph has given occasion to much difference of opinion. Some will have 'the weak (line)' to be 4; some 5; and some the whole of Khwăn, the upper trigram. The advocates of 4, make it come from hexagram 40, the weak 3 of which ascends to the strong 4, displaces it, and takes its place; but we have seen repeatedly the folly of the doctrine of changing lines and figures. The great symbolism of Appendix II suggests the proper explanation. The lower trigram, Sun, represents here not wind but wood. The first line, weak, is the root of a tree planted beneath the earth. Its gradual growth symbolises the advance upwards of the subject of the hexagram, fostered, that is, by the circumstances of the time.
App-2-2:XLVI See what has been said on the Great Symbolism in Appendix I. The application which is made of it here may be accepted, though it has nothing to do with the teaching of the Text about the gradual rise of a good officer to high social distinction and influence.
Paragraph x. Instead of finding in this the three lines of Khwăn and their subjects, Khăng-žze makes 'the upper' denote only line 2.
Paragraph 2. The subject of line 2 in his loyal devotion to 5 will do much good and benefit many; hence we have the words, affords occasion for joy.'
Paragraph 3. 'He has no doubt or hesitation:'—but this is presuming rather on his strength.
Paragraph 4. The Khang-hsî editors say:—'Such an employment of men of worth to do service to spiritual Beings is serving them according to their mind.'
Paragraph 6. When one has reached the greatest height, he should think of retiring. Ambition otherwise may overleap itself.