雷出地奮，順以動
先看圖像，再讀文字。Read the image before the words.
雷出地奮，豫
(The trigram representing) the earth and that of thunder issuing from it form Yu.
先王以作樂崇德，殷薦之上帝，以配祖考。
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.
雷從地中奮然而出——豫之象。先王由此體會：制作禮樂以推崇德性，盛大地獻祭給上帝，並以祖先配享。
(The trigram representing) the earth and that of thunder issuing from it 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.
先讀經文，再讀《彖傳》如何解釋卦辭。The received text, then the Tuan commentary on it.
豫：利建侯行師。
豫卦——利於建立諸侯（封官）、行軍打仗。一陽五陰，剛健之力得到眾人響應，順以而動，故大事可成。
Yu indicates that, (in the state which it implies), feudal princes may be set up, and the hosts put in motion, with advantage.
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！
豫卦：剛爻（九四）有應，志向得行；柔順而動，所以為豫。豫之所以亨通，是因為「順以動」——天地都是這樣運行的，何況封侯行軍？天地以順而動，所以日月不出差錯，四時不出偏差；聖人以順而動，則刑罰清明而民眾順服。豫的時機與意義太大了！
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. Such is Yu.
六條線各有一句判斷。閱讀次序初→上；卦象由下而上，看左側的卦。One statement per line, read from the first line to the top. The figure is drawn bottom-up — watch the rail.
鳴豫，凶。
鳴叫式的喜悅——剛開始就大張旗鼓地高興，凶。
The first SIX, divided, shows its subject proclaiming his pleasure and satisfaction. There will be evil.
初六鳴豫，志窮凶也。
初六鳴豫之凶，是因為志向已盡（過早自滿）。
介於石，不終日，貞吉。
如石頭一樣有界限——不等到一天結束就見機而退，守正則吉。
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 the firmness as of a rock his determination is fixed.
不終日貞吉，以中正也。
不等到一天結束便見機而行，正是中正之德。
盱豫悔，遲有悔。
斜眼看著上位求樂——會悔；行動遲緩也會悔。陰柔不中正，進退兩難。
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.
盱豫有悔，位不當也。
斜眼求樂之悔，是位置不當。
由豫，大有得。勿疑。朋盍簪。
由他（九四）而豫——眾陰歸附，大有所得。不要疑慮，朋友會像簪子聚攏發絲一樣聚集。此爻為全卦主爻。
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.
由豫大有得，志大行也。
由他而豫大有得，是志向大行。
貞疾，恆不死。
守正而有疾——居高位被九四壓制，雖有疾卻能常久不亡。柔而能持。
The fifth SIX, divided, shows one with a chronic complaint, but who lives on without dying.
六五貞疾，乘剛也。恆不死，中未亡也。
六五貞疾，是因為乘剛（在九四之上）。常不死，是因為中位未失。
冥豫成，有渝無咎。
深陷於樂之中而成——若能改變（渝），則無咎。樂到頂端，再不收則危。
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.
冥豫在上，何可長也。
深陷於樂而居上位，怎能長久？
把象套到你的情境，取一個可行的下一步。Apply the image to your situation; take one practical step.
樂·度·順以動
Joy · measure · moving with the current
豫卦最大的應用：學會「樂之度」。能享樂是德性，能在樂中保持「介於石，不終日」的界限是更高的德性。讀此卦記住六二的「介」和九四的「由」——前者教你怎麼停，後者告訴你樂源於成為他人的源頭，不是被娛樂的對象。
The deepest application of Yu: learning the 'measure of joy'. To enjoy is a virtue; to hold a stone-firm boundary mid-joy is a higher virtue. Remember line 2's jie (the boundary that knows when to stop) and line 4's you (real joy comes from being the source for others, not being entertained).
上六「冥豫」是現代人最易陷入的——刷短視頻、沉迷游戲、依賴某種人際模式不能自拔。卦辭給的解藥只有兩個字：「有渝」——能變則無咎。
Line 6's 'darkened pleasure' is the modern person's easiest trap — endless scrolling, gaming addiction, dependent relationship patterns. The cure given is two words, you yu: change, and there is no error.
王弼以為豫卦的核心在「順以動」三字——一陽（九四）統五陰，眾陰皆順之而動，所以建侯行師大事可成。彼以六二「不終日貞吉」為全卦最深的智慧——能在樂未至盈之時就見機而退，是聖人之德。
For Wang Bi the core of Yu lies in three characters: 'moving with compliance' (shun yi dong 順以動). One yang line (the fourth) commands five yin, and all the yin move in compliance with it — hence great undertakings such as installing princes and mobilizing armies can succeed. He takes line 2's 'not waiting till the day ends — correct and auspicious' as the deepest wisdom in the hexagram: to see the sign and withdraw before joy reaches fullness is the virtue of the sage.
程子強調「豫」字的兩層含義：一是預備，二是喜悅。先有預備（順以動之預）才有喜悅（眾人響應之樂）。卦序上謙降而豫升，是德積之後才有樂作。所以大象「先王以作樂崇德」一句最關鍵——樂是用來崇德，不是用來放縱。
Cheng Yi stresses the two layers in the character yu 豫: preparation, and joy. Preparation comes first (the readiness implied in moving with compliance), and only then joy (the delight of the many responding). In the hexagram sequence, Qian (Modesty) descends and Yu rises — music arises only after virtue has accumulated. Hence the pivotal sentence of the Great Image, 'the former kings composed music to honor virtue': music exists to honor virtue, not to license indulgence.
朱子直言：豫卦九四為主，剛應五陰，得志大行。但全卦最該記住的是「豫之時義大矣哉」一句——豫的時機是極為重要的；該樂時樂，不該樂時則退。這是禮樂之道的根本。
Zhu Xi is direct: the fourth line rules the hexagram — one firm line answered by five yin, its will carried out on a grand scale. But the sentence most worth remembering is 'great indeed is the timeliness of Yu.' The timing of joy matters supremely: rejoice when it is time to rejoice; withdraw when it is not. This is the root of the way of ritual and music.
豫是六十四卦裡唯一拿「樂」當主題的卦，可六條爻辭讀下來，多半在潑冷水。初六「鳴豫，凶」，纔有點得意就到處張揚；六三「盱豫，悔」，仰著臉看上位者的臉色討快活，遲遲不走還要再悔一層。上六陷得最深，「冥豫」，整個人睡進樂裡去了，好在「成有渝，無咎」，肯回頭就來得及。 吉的只有兩處。九四「由豫，大有得」，眾人的樂由它而起，因為它擔著事，這樣的樂有根。定盤星在六二：「介于石，不終日，貞吉」，樂到興頭上，界限硬得像石頭，不等一天過完就抽身。豫卦掂的就是這個分寸：樂本身無罪，收不住手纔是病。能停的人，纔放得開。
Yu is the only hexagram of the sixty-four that takes joy as its theme — yet read the six lines through and most of them are pouring cold water. Line 1, 'crowing joy, evil': the first taste of success and you are trumpeting it everywhere. Line 3, 'gazing-up joy, regret': face tilted toward a superior, fishing for pleasure off their expression — and lingering there adds another layer of regret. Line 6 sinks deepest, 'darkened joy': the whole self has fallen asleep inside the pleasure. The saving clause is 'even at completion, if there is change, no blame' — turn back and you are still in time. Only two spots are auspicious. Line 4, 'joy flows from him — great gains': everyone's joy originates here because this line carries the load, and joy like that has roots. The anchor is line 2: 'firm as a rock, not waiting till the day ends — correct and auspicious.' At the height of the fun the boundary stays rock-hard; pull out before the day is over. That measure is what Yu weighs. Joy itself is no crime — not being able to stop is the disease. Only those who can stop can truly let go.
Two senses in one character: (1) joy, ease, contentment; (2) preparation in advance. The hexagram holds both — joy that has been prepared for.
To install feudal princes — delegating rule; the classic image of a great founding undertaking.
To cry out, to trumpet. Line 1's vice: joy proclaimed loudly the moment it arrives.
Boundary, firmness. Line 2's virtue: a limit as hard as stone in the middle of pleasure.
To look up with raised, sidelong eyes — courting favor from above.
To gather, to come together.
Hairpin — the image of gathering, as a pin draws hair together.
Dark, benighted; sunk deep. Line 6's state: submerged in pleasure past awareness.
To change, to alter course. The one exit from darkened joy.
第 15 卦謙（謙下）與第 16 卦豫（喜悅）為一對綜卦——倒過來看就是對方。卦序的安排有深意：先謙德、後豫樂。沒有先積累的謙德，豫樂便是空中樓閣（鳴豫之凶）。古人把禮樂之興建立在德積之後，是這個次序。
Hexagram 15 Qian (Modesty) and Hexagram 16 Yu (Enthusiasm) form an inverse pair — turn one upside down and you get the other. The ordering is deliberate: modest virtue first, joy after. Without modesty accumulated beforehand, joy is a castle in the air (the 'crowing joy' evil of line 1). The ancients founded the rise of ritual and music on virtue already accumulated — this is that sequence.
豫卦六爻中只有九四是陽爻，其餘五爻皆陰。這種結構叫「一陽五陰」，全卦的力量集中在唯一的陽爻上——九四。彖傳「剛應而志行」就是說九四這一陽爻得到其餘五陰的響應。讀此卦時九四是中心。
Of the six lines, only the fourth is yang; the other five are yin. This structure is called 'one yang, five yin,' and the hexagram's whole force concentrates in that single yang line — the fourth. The Tuan Zhuan's 'the firm is responded to and its will is carried out' says exactly this: line 4 receives the response of the five yin. Read the hexagram with line 4 at its center.
大象「先王以作樂崇德，殷薦之上帝，以配祖考」一句，是中國禮樂思想的源頭之一。「樂」在這裡不是享樂，而是禮樂——制度化的喜悅。它的作用是「崇德」，把德性公開地、隆重地呈現出來。儒家後來的禮樂思想多源於此句。
The Great Image sentence — 'the former kings composed music to honor virtue, offering it in abundance to God on High, with their ancestors sharing the sacrifice' — is one of the sources of Chinese ritual-music thought. 'Music' (yue 樂) here is not amusement but ritual music: institutionalized joy. Its function is to 'honor virtue' — to present virtue publicly and solemnly. Much of later Confucian thinking on ritual and music descends from this sentence.
彖傳結尾「豫之時義大矣哉」一句，與其他幾個卦（隨、頤、大過等）並列為《易經》中強調「時」的標誌句。意指：豫卦的關鍵不是樂本身，而是「合不合時」——什麼時候該樂、什麼時候該止，這是聖人的大事。
The Tuan Zhuan's closing line, 'great indeed is the timeliness of Yu,' stands with the closings of a few other hexagrams (Sui, Yi 頤, Da Guo, and others) as the Yijing's signature statements on timing (shi 時). The point: what matters in Yu is not joy itself but whether it fits the hour — when to rejoice and when to stop is the sage's great concern.
「豫」字有哪兩個含義？這兩義如何相連？
What two meanings does 豫 (yù) have, and how do they connect?
為何六二「介於石，不終日」能得貞吉？
Why does line 2's 'firm as stone, not waiting till day ends' bring auspiciousness?
用上六「冥豫」評論一個你曾陷入而後改變的安樂模式。
Use line 6 'darkened pleasure' to comment on a pleasure pattern you were once stuck in and then changed.