TL;DR: Hexagram Thunder over Earth, Yu (豫), is the 16th hexagram in the Zhouyi sequence. The upper trigram is Zhen (Thunder), the lower is Kun (Earth). The gua statement reads: 'Yu: It is favorable to establish feudal lords and move armies.' The classic text, the Tuan commentary, and the Xiang commentary represent different layers, while Wang Bi and Zhu Xi each have their own line comments. Nhật Nguyệt's suggestion: keep enthusiasm within proper bounds and review the foundation before taking action.
What number is the Lôi Địa Dự hexagram, and how is it composed?
The Lôi Địa Dự (豫) hexagram is the 16th of the 64 hexagrams in the Zhou Yi sequence, made up of the upper trigram Zhen (Thunder) and the lower trigram Kun (Earth). The name 豫 carries both the meaning of joy and harmony, and a suggestion of preparation (dự bị).
The table below summarises the structure and quick reference information, matching the results of the lookup tool on Nhật Nguyệt.
| Aspect | Content |
|---|---|
| Position among the 64 hexagrams | 16 |
| Chinese character name | 豫 |
| Symbol | ䷏ |
| English name | Enthusiasm |
| Upper trigram (outer) | Zhen (Thunder), Wood element, East |
| Lower trigram (inner) | Kun (Earth), Earth element, Southwest |
| Six lines, the first line at the bottom | first yin, second yin, third yin, fourth yang, fifth yin, top yin |
| Image | Thunder rising over earth, energy stirring and people's hearts responding. |
| Interpretation | It speaks of enthusiasm and of preparing before the time arrives. The reminder is to keep enthusiasm within bounds. Too much joy easily loses one's clear-headedness. |
What do the original words of the Lôi Địa Dự hexagram record?
Below is the classic text according to the common Chinese version on Wikisource, with the Sino-Vietnamese reading following exactly that Chinese text and a close translation of the meaning.
The hexagram text (Quái từ):
豫：利建侯行師。
Dự: lợi kiến hầu hành sư. (Dự: favourable for establishing marquises and raising troops.)
The line texts (Hào từ):
- 初六：鳴豫，凶。Sơ lục: minh dự, hung. (First line, six: boasting of joy, misfortune.)
- 六二：介于石，不終日，貞吉。Lục nhị: giới vu thạch, bất chung nhật, trinh cát. (Second line, six: firm as stone, not waiting out the day, steadfastness brings good fortune.)
- 六三：盱豫，悔。遲有悔。Lục tam: hu dự, hối. Trì hữu hối. (Third line, six: looking up in joy, regret. Delay brings regret.)
- 九四：由豫，大有得。勿疑。朋盍戠。Cửu tứ: do dự, đại hữu đắc. Vật nghi. Bằng hạp trâm. (Fourth line, nine: joy comes from this, great gain. Do not doubt. Friends gather like a hairpin.)
- 六五：貞疾，恆不死。Lục ngũ: trinh tật, hằng bất tử. (Fifth line, six: the ailment of obstinacy, long without dying.)
- 上六：冥豫，成有渝，无咎。Thượng lục: minh dự, thành hữu du, vô cữu. (Top line, six: benighted joy, the matter is complete yet there is change, no fault.)
The commentaries (belonging to the Ten Wings, traditionally attributed to Confucius; modern scholarship places them around the 5th to 2nd century BCE):
The Tuan Commentary (Thoán truyện): 豫，剛應而志行，順以動，豫。豫，順以動，故天地如之，而況建侯行師乎？天地以順動，故日月不過，而四時不忒；聖人以順動，則刑罰清而民服。豫之時義大矣哉！
Close translation: Dự, the firm receives response and its will is carried out, compliant yet moving, hence it is called Dự. Dự, compliant yet moving, so even heaven and earth are like this, how much more so establishing marquises and raising troops? Heaven and earth move compliantly, so the sun and moon do not overstep, and the four seasons do not err. The sage moves compliantly, so punishments are clear and the people submit. Great indeed is the timely meaning of Dự!
The Great Image (Đại Tượng, Tượng truyện): 雷出地奮，豫。先王以作樂崇德，殷薦之上帝，以配祖考。
Close translation: Thunder comes out of the earth and rouses itself, this is Dự. The former kings accordingly made music to exalt virtue, and solemnly offered it to the supreme god, to be joined with the ancestors.
The Small Images (Tiểu Tượng):
- 初六鳴豫，志窮凶也。Sơ lục minh dự, chí cùng hung dã. (The first line, six, boasts of joy; its will is exhausted, hence misfortune.)
- 不終日，貞吉；以中正也。Bất chung nhật, trinh cát; dĩ trung chính dã. (Not waiting out the day, steadfastness brings good fortune; because of central correctness.)
- 盱豫有悔，位不當也。Hu dự hữu hối, vị bất đương dã. (Looking up in joy brings regret, because the position is not fitting.)
- 由豫，大有得；志大行也。Do dự, đại hữu đắc; chí đại hành dã. (Joy comes from this, great gain; the will is greatly carried out.)
- 六五貞疾，乘剛也。恆不死，中未亡也。Lục ngũ trinh tật, thừa cương dã. Hằng bất tử, trung vị vong dã. (The fifth line, six, the ailment of obstinacy, because it rides on the firm. Long without dying, because the central is not yet lost.)
- 冥豫在上，何可長也。Minh dự tại thượng, hà khả trường dã. (Benighted joy at the top, how can it last long?)
How do Wang Bi and Zhu Xi comment on the Dự hexagram?
Below are the comments of the two scholars, translated closely in meaning, with the name of each commentator clearly noted.
Wang Bi's commentary:
- On the first line, six: 處豫之初，而特得志於上，樂過則淫，志窮則凶，豫何可鳴？ (At the beginning of the time of Dự, yet uniquely getting its will with the one above, when joy is excessive it becomes licentious, when the will is exhausted there is misfortune, how can Dự be boasted of?)
- On the second line, six: 處豫之時，得位履中，安夫貞正，不求苟豫者也。順不苟從，豫不違中，是以上交不諂，下交不瀆。明禍福之所生，故不苟說；辯必然之理，故不改其操介如石焉。不終日明矣。 (In the time of Dự, obtaining the position and treading the centre, at peace with steadfast correctness, one who does not seek careless joy. Compliant yet not following carelessly, joyful yet not contrary to the centre, therefore in dealings above there is no flattery, in dealings below there is no disrespect. Clear about where fortune and misfortune arise, hence no careless delight; discerning the principle of what must be, hence not changing its conduct, firm as stone. Not waiting out the day is clear.)
- On the third line, six: 居下體之極，處兩卦之際，履非其位，承動豫之主。若其睢盱而豫，悔亦生焉。遲而不從，豫之所疾，位非所據，而以從豫進退，離悔宜其然矣。 (Dwelling at the extreme of the lower body, at the boundary of the two trigrams, treading a position not its own, bearing the master of moving Dự. If it looks up and takes joy, regret also arises. Delaying and not following is what Dự detests; the position is not what it occupies, and yet it advances and retreats following Dự, so departing into regret is only natural.)
- On the fourth line, nine: 處豫之時，居動之始，獨體陽爻，眾陰所從，莫不由之以得其豫，故曰由豫，大有得也。夫不信於物，物亦疑焉，故勿疑則朋合疾也。盍，合也。簪，疾也。 (In the time of Dự, dwelling at the beginning of movement, alone as a yang line, followed by all the yin, none of whom do not obtain their joy through it, hence it is said joy comes from this, great gain. Now if one does not trust others, others also doubt, hence if one does not doubt then friends gather quickly. Hạp means to join. Trâm means quick.)
- On the fifth line, six: 四以剛動為豫之主，專權執制，非巳所乘，故不敢與四爭權，而又居中處尊，未可得亡，是以必常至於貞疾，恆不死而巳。 (The fourth, by firm movement, is the master of Dự, monopolising power and holding control, not one it rides on, hence it dares not contend for power with the fourth, and moreover dwells in the centre and occupies the honoured place, so it cannot yet be lost; therefore it must always come to the ailment of obstinacy, long without dying, and that is all.)
- On the top line, six: 處動豫之極，極豫盡樂，故至於冥豫成也。過豫不巳，何可長乎？故必渝變然後無咎。 (Dwelling at the extreme of moving Dự, joy at its utmost and delight exhausted, hence it comes to benighted joy completed. If joy is excessive and does not stop, how can it last? Therefore it must change and then there is no fault.)
Zhu Xi's commentary (Zhou Yi Ben Yi):
- On the hexagram text: 豫和樂也人心和樂以應其上也九四一陽上下應之其志得行又以坤遇震為順以動故其卦為豫而其占利以立君用師也 (Dự is harmony and joy, people's hearts in harmony and joy to respond to the one above. The fourth line, nine, is a single yang, and above and below respond to it, so its will is carried out. Also, Kun meeting Zhen is compliance in movement, hence the hexagram is Dự, and its divination is favourable for establishing a ruler and using troops.)
- On the first line, six: 隂柔小人上有强援得時主事故不勝其豫而以自鳴凶之道也故其占如此卦之得名本為和樂然卦辭為衆樂之義爻辭除九四與卦同外皆為自樂所以有吉凶之異 (Yin and soft, a petty person, above has strong support, meets the time and takes charge of affairs, hence cannot overcome its joy and boasts of itself, which is the way of misfortune. Therefore its divination is like this. The hexagram got its name originally for harmony and joy, yet the hexagram statement has the meaning of shared joy, while the line statements, except the fourth line, nine, which is the same as the hexagram, are all about self-delight, and so there is a difference in good and ill fortune.)
- On the second line, six: 豫雖主樂然易以溺人溺則反而憂矣卦獨此爻中而得正是上下皆溺於豫而獨能以中正自守其介如石也其徳安靜而堅確故其思慮明審不俟終日而見凡事之幾微也大學曰安而后能慮慮而后能得意正如此占者如是則正而吉矣 (Though Dự governs joy, it easily drowns people, and drowning turns to sorrow. In the hexagram only this line is central and obtains correctness; above and below are all drowned in Dự, yet it alone can keep itself by central correctness, firm as stone. Its virtue is quiet and firm, hence its thoughts are clear and careful, and without waiting out the day it sees the subtle beginnings of all matters. The Great Learning says that only when at peace can one deliberate, and only when one deliberates can one attain; the meaning is exactly this. If the diviner is like this, then correctness brings good fortune.)
- On the third line, six: 盱況于反○盱上視也隂不中正而近於四四為卦主故六三上視於四而下溺於豫宜有悔者也故其象如此而其占為事當速悔若悔之遲則必有悔也 (Hu is to look up. Yin, not central and correct, and near the fourth; the fourth is the master of the hexagram, hence the third line, six, looks up to the fourth while below it drowns in Dự, so it is fitting that there is regret. Therefore its image is like this, and its divination is that in affairs one should regret quickly; if regret is slow, then there will surely be regret.)
- On the fourth line, nine: 簪側林反○九四卦之所由以為豫者也故其象如此而其占為大有得然又當至誠不疑則朋類合而從之矣故又因而戒之簪聚也又速也 (The fourth line, nine, is that by which the hexagram becomes Dự, hence its image is like this, and its divination is great gain. Yet one should also be utterly sincere and without doubt, then friends of like kind join and follow, hence it further warns accordingly. Trâm means to gather, and also quick.)
- On the fifth line, six: 當豫之時以柔居尊沈溺於豫又乗九四之剛衆不附而處勢危故為貞疾之象然以其得中故又為恆不死之象即象而觀占在其中矣 (In the time of Dự, with softness dwelling in the honoured place, sunk and drowned in Dự, and moreover riding on the firmness of the fourth line, nine, the multitude does not attach to it and its position is perilous, hence the image of the ailment of obstinacy. Yet because it obtains the centre, it is also the image of long without dying. Looking at the image, the divination is within it.)
- On the top line, six: 渝以朱反○以隂柔居豫極為昏冥於豫之象以其動體故又為其事雖成而能有渝之象戒占者如是則能補過而无咎所以廣遷善之門也 (With yin and softness dwelling at the extreme of Dự, it is the image of being benighted in Dự. Because it is a moving body, it is also the image of the matter being complete yet able to change. Warning the diviner that if so, one can mend one's faults and be without fault, this is to broaden the gate of turning to goodness.)
How should one understand encountering the Lôi Địa Dự hexagram when asking about work?
In Nhật Nguyệt's reading, the Dự hexagram suggests a period that may hold joy, enthusiasm and gathered resources, but it also raises the question of keeping to measure. The hexagram text records "favourable for establishing marquises and raising troops", that is, favourable for establishing marquises and raising troops, which can be read as a hint about organising, gathering people and starting out once preparation is in place. The Image Commentary writes "thunder comes out of the earth and rouses itself", and the former kings accordingly made music to exalt virtue, showing the image of enthusiasm brought within bounds.
Nhật Nguyệt's suggestion: when work is on the rise, review your foundations, your companions and your level of confidence; keeping enthusiasm within bounds tends to last longer than letting yourself go with the momentum of excitement.
Is the Lôi Địa Dự hexagram favourable for love and money?
In Nhật Nguyệt's reading, the Dự hexagram is not a certain promise for love or money. The line texts and commentaries show that Dự is tied to joy and gathering, but they also warn of excessive joy, drowning in it, or boasting that gives rise to regret.
Nhật Nguyệt's suggestion: in love, review whether you are rejoicing with the crowd or according to the real needs of both sides; in money, separate the part that is enthusiasm from the part that is calculation, and do not let emotion drive big decisions.
What do the six lines of the Lôi Địa Dự hexagram say?
Below, the original words and the named commentaries are set out separately, then Nhật Nguyệt's reading follows.
First line, six: boasting of joy
The original text records: 初六：鳴豫，凶。Sơ lục: minh dự, hung. (First line, six: boasting of joy, misfortune.) The Small Image writes: 初六鳴豫，志窮凶也 (The first line, six, boasts of joy; its will is exhausted, hence misfortune).
Wang Bi comments: at the beginning of the time of Dự yet uniquely getting its will with the one above, when joy is excessive it becomes licentious, when the will is exhausted there is misfortune, how can Dự be boasted of?
Zhu Xi (Zhou Yi Ben Yi) comments: yin and soft, a petty person, above has strong support, meets the time and takes charge of affairs, hence cannot overcome its joy and boasts of itself, which is the way of misfortune.
In Nhật Nguyệt's reading, this line speaks of the price of displaying joy when there is no foundation yet. Nhật Nguyệt's suggestion: if you have only just had a small success, keep a low profile and keep working.
Second line, six: firm as stone
The original text records: 六二：介于石，不終日，貞吉。Lục nhị: giới vu thạch, bất chung nhật, trinh cát. (Second line, six: firm as stone, not waiting out the day, steadfastness brings good fortune.) The Small Image writes: 不終日，貞吉；以中正也 (Not waiting out the day, steadfastness brings good fortune; because of central correctness).
Wang Bi comments: in the time of Dự, obtaining the position and treading the centre, at peace with steadfast correctness, not seeking careless joy; compliant yet not following carelessly, joyful yet not contrary to the centre, therefore in dealings above there is no flattery, in dealings below there is no disrespect; firm as stone, not waiting out the day is clear.
Zhu Xi (Zhou Yi Ben Yi) comments: in the hexagram only this line is central and obtains correctness; above and below are all drowned in Dự, yet it alone can keep itself by central correctness, firm as stone; its virtue is quiet and firm, hence its thoughts are clear and careful, and without waiting out the day it sees the subtle beginnings of all matters.
In Nhật Nguyệt's reading, this line suggests the quality of holding oneself steady, not being swept along by the crowd. Nhật Nguyệt's suggestion: when those around you are excited, take time to check the facts before acting.
Third line, six: looking up in joy
The original text records: 六三：盱豫，悔。遲有悔。Lục tam: hu dự, hối. Trì hữu hối. (Third line, six: looking up in joy, regret. Delay brings regret.) The Small Image writes: 盱豫有悔，位不當也 (Looking up in joy brings regret, because the position is not fitting).
Wang Bi comments: dwelling at the extreme of the lower body, at the boundary of the two trigrams, treading a position not its own, bearing the master of moving Dự; if it looks up and takes joy, regret also arises; delaying and not following is what Dự detests.
Zhu Xi (Zhou Yi Ben Yi) comments: hu is to look up; yin, not central and correct, and near the fourth line, the fourth is the master of the hexagram, hence the third line, six, looks up to the fourth while below it drowns in Dự, so there is regret; the divination is that in affairs one should regret quickly, if regret is slow then there will surely be regret.
In Nhật Nguyệt's reading, this line speaks of looking upward for joy while forgetting one's own position. Nhật Nguyệt's suggestion: if you find yourself probing and waiting on others, choose a direction and take responsibility for that choice.
Fourth line, nine: the source of joy and gathering
The original text records: 九四：由豫，大有得。勿疑。朋盍戠。Cửu tứ: do dự, đại hữu đắc. Vật nghi. Bằng hạp trâm. (Fourth line, nine: joy comes from this, great gain. Do not doubt. Friends gather like a hairpin.) The Small Image writes: 由豫，大有得；志大行也 (Joy comes from this, great gain; the will is greatly carried out).
Wang Bi comments: in the time of Dự, standing at the beginning of movement, alone as a yang line, followed by all the yin, none of whom do not obtain their joy through it; if one does not trust others, others also doubt, hence if one does not doubt then friends gather quickly; hạp means to join, trâm means quick.
Zhu Xi (Zhou Yi Ben Yi) comments: the fourth line, nine, is that by which the hexagram becomes Dự, and its divination is great gain; yet one should also be utterly sincere and without doubt, then friends of like kind join and follow, hence it further warns accordingly; trâm means to gather, and also quick.
In Nhật Nguyệt's reading, this line speaks of the position that gathers others and of trust. Nhật Nguyệt's suggestion: if you are in a role that brings people together, state your intentions clearly and keep your word, because suspicion will break the bond.
Fifth line, six: the ailment of obstinacy, long without dying
The original text records: 六五：貞疾，恆不死。Lục ngũ: trinh tật, hằng bất tử. (Fifth line, six: the ailment of obstinacy, long without dying.) The Small Image writes: 六五貞疾，乘剛也。恆不死，中未亡也 (The fifth line, six, the ailment of obstinacy, because it rides on the firm. Long without dying, because the central is not yet lost).
Wang Bi comments: the fourth line, by firm movement, is the master of Dự, monopolising power and holding control, not one it rides on, hence it dares not contend for power with the fourth, and moreover dwells in the centre and occupies the honoured place, so it cannot yet be lost; therefore it must always come to the ailment of obstinacy, long without dying, and that is all.
Zhu Xi (Zhou Yi Ben Yi) comments: in the time of Dự, with softness dwelling in the honoured place, sunk and drowned in Dự, and moreover riding on the firmness of the fourth line, nine, the multitude does not attach to it and its position is perilous, hence the image of the ailment of obstinacy; yet because it obtains the centre, it is also the image of long without dying.
In Nhật Nguyệt's reading, this line speaks of a high position that is stuck, not necessarily in danger of being lost but hard to advance from. Nhật Nguyệt's suggestion: if you are in a high position and feel blocked, conserve your strength and look for a way to shift the structure rather than trying to keep the old pattern unchanged.
Top line, six: benighted joy, knowing to change means no fault
The original text records: 上六：冥豫，成有渝，无咎。Thượng lục: minh dự, thành hữu du, vô cữu. (Top line, six: benighted joy, the matter is complete yet there is change, no fault.) The Small Image writes: 冥豫在上，何可長也 (Benighted joy at the top, how can it last long).
Wang Bi comments: dwelling at the extreme of moving Dự, joy at its utmost, hence it comes to benighted joy completed; if joy is excessive and does not stop, how can it last? Therefore it must change and then there is no fault.
Zhu Xi (Zhou Yi Ben Yi) comments: with yin and softness dwelling at the extreme of Dự, it is the image of being benighted in Dự; because it is a moving body, it is also the image of the matter being complete yet able to change; warning the diviner that if so, one can mend one's faults and be without fault.
In Nhật Nguyệt's reading, this line speaks of the peak of joy and the capacity to turn things around. Nhật Nguyệt's suggestion: when everything is complete and you are at the peak of excitement, actively change your approach before the decline comes of itself.
What does the Dự hexagram have to do with health and clear-headedness?
In Nhật Nguyệt's reading, the Dự hexagram is not a health diagnosis. The fifth line, six, contains the words "ailment" and "without dying", but according to Wang Bi and Zhu Xi, that is an image of a stuck position, not a statement about actual illness.
Nhật Nguyệt's suggestion: if you are in a period of excitement, keep a steady daily rhythm, and do not let joy carry away your sleep and your focus; specific health matters should be asked of a qualified professional.
To whom does tradition attribute the authorship of the Dự hexagram?
Tradition attributes the drawing of the trigrams to Fu Xi, the setting of the hexagram texts to King Wen, the setting of the line texts to the Duke of Zhou, and the Ten Wings to Confucius; modern scholarship does not regard that chain of authorship as proven, and generally places the commentary portion around the 5th to 2nd century BCE. Therefore when reading the Dự hexagram, one should separate the classic text, the commentary portion and the exegetical portion so as not to attribute one to another.
